An emancipated man gets detached from the mundane non-essentials and concentrates on the essential knowledge that connects this world to the world transcending this world. This essential knowledge is required to orient oneself in the flux of changes. Every change modifies the universe to some extend. To visualize the modifications one should have a transcendental model that is not affected by the changes. Having given up the attachments to worldly things Nachiketas now seeks this transcendental model.
Anyatra dharmadanyatra adharmad
Anyatrasmat krutakrutat
Anyatra bhootachcha bhavyachcha
Yat tat pashyasitadvada
Confronting death Nachiketas asks: “All dualities are products of time. Dharma and adharma; what has been done and what remains to be done; past and future…all these have meaning only in a domain affected by the passage of time. Tell me about the subtle model that transcends the time domain.”
Sarve veda yatpadamamananti
Tapamsi sarvani yadvadanti
Yadichchanto brahmacharyam charanti
Tatte padam samgrahena braveemyomityetat
The answer to the question booms at the core of Nachiketas. “That subtle principle, which the Vedas attaempt to elaborate, which is brought forth with greater and greater clarity by austerities, which is being pursued by seekers by following the path of brahmacharya, is represented by the word ‘aum’
Etat hi aksharam brahma
Etat hi aksharam param
Etat hi aksharam jnatva
Yo yadichchanti tasyatat
This word ‘aum’ signifies the immutable Brahman, the essence of the universe. It symbolizes the unchanging model that transcends the laws of this world. Knowing this principle one spontaneously attains all the objects of his desire.
Etat alambanam shreshtham
Etat alambanam param
Etat alambanam jnatva
Brahmaloke maheeyate
This is the noblest of all supports. This is the support that transcends all supports. By knowing this as the true support one draws inspirations from the domain of Brahman.
Any worldly support has a limiting effect. The indebtedness created while drawing the support makes it difficult to surpass the source of support. So, one drawing support from worldly sources is bound to the domain of this world.
Na jayate mriyate va vipashchit
Na ayam kutashchinna babhoova kashchit
Ajo nitya shashvato/yam purano
Na hanyate hanyamane shareere
As this principle ‘aum’ transcends the time domain it has neither birth nor death, as these are the functions of time. It just is imminent and did not come from anywhere. This principle, which was never born, is permanent and ancient. Bodies are only vehicles for its expression. Nothing happens to it even when a body gets destroyed.
Hanta chet manyate hantum
Hatashche manyate hatam
Ubhou tou na vijaneete
Nayam hanti na hanyate
In any transaction in this universe we affect each other. Every movement one makes spells the end of something and the beginning of something else. The agent of change thinks that he is the perpetrator of the change. The subject of the change thinks that ‘I am being changed’. Neither the agent of change nor the subject of the change realizes that the transcendental principle behind all phenomena is not affected by any change. It is not affected by any event in this world.
Anoraneeyan mahato maheeyan
Atma/srujantor nihitoguhayam
Tamakratuh pashyati veetashoko
Dhatuprasadan mahimanamatmanah
This subtle principle is subtler than the subtlest concept that can be conceived by the intellect. At the same time, in its manifestation, it is also more comprehensive than the most extensive thing. It remains in the deepest recesses at the core of all beings. It is a passive witness that does not do anything and is unaffected by the sorrows of this world. Its glory becomes perceptible by the effervescence of its excitement in beings.
Aseeno dooram vrajati
Shayano yati sarvatah
Kastam madamadam devam
Madanyo jnyatumarhati
It wanders far even while remaining anchored in one point. It enters everything in this universe without affecting its own absolute poise. This ideal where both excitement and tranquility gets reconciled is the most sublime ideal worthy of pursuit.
Ashareeran shareereshu
Anavastheshvavasthitam
Mahantam vibhumatmanam
Matva dheero na shochati
It resides in all bodies but is unaffected by the bodies. So, in effect it does not have any body of its own. It transcends the three states – the state of wakefulness, the state of dreams and the state of dormancy – through which all mortal beings transit. It is the ultimate goal of all ambitions and hence is the governor of the inner self in all beings. Knowing it the intelligent ones overcomes all sorrows.
Nayamatma pravachanena labhyo
Na medhayana bahuna shrutena
Yamevaisha vrunute tena labhya
Stasyaisha atma vrunute tantram svam
One can not capture this principle by the normal faculties of knowing. None is able to convey its nature properly and it is futile to listen to lecturing by others. It can not be grasped even by intently listening to the whisperings of the phenomena happening around and analyzing them by rational thinking. Its visitations are spontaneous and it descends on those it courts as a vehicle for expressing itself. Intense longing with the attitude to give oneself as an instrument of divinity alone can attract this essence of divinity to one’s being.
Na virato dushcharitan
Nashanto nasamahitah
Nasantamanaso vapi
Prajnane nainamapnuyat
It will not descend on those who dissipate themselves in futile pursuits. It will not come to those who have not found peace through integrity. It will not visit the minds turbulent with anxieties and apprehensions. It can not be attained through empirical studies.
Yasya brahma cha kshatrancha
Ubhe bhavata odanah
Mrutyuryasyopasechanam
Ka ittha veda yatra sah
The attitudes of Brahmin and Kshatriya are behind all processes of creation and preservation. The subtle principle of Brahman is nourished by these processes. Death for it is only the process of consummation that should accompany this nourishment. Who can adequately comprehend such a subtle entity?
Wednesday, December 5, 2007
Sunday, December 2, 2007
Avidya and Vidya
Insights about the nature of vidya and avidya now flow to Nachiketas standing at the borderline between life and death.
Avidyamantare vartamanah
Svayam dheerah panditammanyamanah
Dandramyamanah pariyanti moodha
Andhenaiva neeyamana yatha/ndhah
The concern with non-essential details is avidya. It has a blinding effect. It masks the total picture. Those immersed in the domain of avidya moves around like a blind person being led by another blind person. Because of the profusion of details mastered by them they think of themselves as intelligent and knowledgeable. They foolishly keep circulating here and there in this world without reaching anywhere.
Na samparahah pratibhati balam
Pramdyantam vittamohena moodham
Ayam loko nasti para itimanee
Punahpunarvashampadyate me
Enlightenment is beyond the reach of the immature persons immersed in the non-essential transactions of this world. They act foolishly because they are driven by the desire for worldly possessions, which keeps them attached to this world. They are unable to conceive a world that transcends the one presently being experienced by them. Because of the importance they give to transient objects they get trapped in the clasps of death again and again.
Shravanayabhibahurbhiyo na labhyah
Shrunuvanto/pi bahavo yam na vidyuh
Ashcharyo vakta kushalo/syalabdha
Ashcharyo jnata kushalanushishtah
Vidya is the knowledge that connects this world and the world that transcends this world. It is very difficult to communicate this knowledge. It is not easily available from any source even though its manifestations are everywhere. Even when one encounters these manifestations it is not easily recognized. A qualified master who can effectively communicate this knowledge is a rare wonder. Equally rare and wonderful is a qualified student who can assimilate the knowledge that is communicated by such a qualified master.
Na narena varena prokta esha
Suvijneyo bahudha chintyamanah
Ananya prokte gatiratra nasti
Aneeyan hi atarkyamanupramanat
It is not easily imbibed and expressed by men, by the icons at their command. All icons of men exist in the plane of the intellect. The highest plane at which men communicate with each other is the plane of the intellect. The icons constitute a language through which they can communicate by comparing all inputs with the categorical knowledge which they have stored within themselves. Vidya can not be properly understood by the application of intellect. Its ways can not told by one man to another. It is so subtle that it is beyond all arguments of intellect.
Naisha tarkena matirapaneya
Proka/nyenaiva sujnaya preshtha
Yam tvamapah satya dhrutirbatasi
Tvadrungna bhooyannachiketah prashtah
The receptivity for the subtle vidya can not be cultivated by arguments in the intellectual plane. It can be had only by direct experience by noble souls who has no need to depend on the instructions from others. Nachiketas! You are indeed steadfast in your pursuit of truth. Let there be more and more true seekers like you.
Janamyaham shevadhirityanityam
Nahyadhruvaih prapyate hi dhruvam tat
Tato maya nachiketashchito/gnir
Anityairdravyaih praptavanasmi nityam
Nachiketas says to himself: ‘I realize that all the accompaniments I have here are impermanent. Being impermanent they can not help me to attain the permanent object that is being sought by me. Therefore I am offering all these impermanent things to satisfy the fires of true passion burning within me in the domains of body, mind and intellect. I have to attain the permanent object being sought by me through this sacrifice.”
The objects of this world have no intrinsic value. Any attempt to hold on to them will only pull one down in the process of spiritual evolution. They however attain value when they are used up appropriately to satisfy real needs in the domains of body, mind and intellect. By sacrificing the products of avidya in a proper manner one qualifies himself for the pursuit of vidya.
Kamasyaptim jagatah pratishtham
Kratorantamabhayasya param
Stomam mahadurgayam pratishtham
Drushtva dhrutya dheero nachiketao/tyasrakshi
By boldly encountering death Nachiketas gained access to all that is considered as desirable in this world. Internalizing the phenomenon of change provided him the dynamism to fully involve in the happenings here. The establishment that keeps the universe stable came under his command. Seated in this stability he could reach for the shores yonder where one is free of all fears. He could capture in his mind the grand scheme that is expressed through this universe, and which is the subject of praise for all. But none of these attainments could detract Nachiketas from his pursuit of the ultimate truth. By making use of his power to discriminate he refused to see any of these as his final objective.
Tam durdarsham goodhamanupravishtham
Guhahitam gahvareshtham puranam
Adhyatmayogadhigamena devam
Yatva dheero harshashokou jahati
The final object of his pursuit is vidya, the subtle all pervading principle that can be conceived only within the deepest recess of oneself. This principle moves through the subtle tunnels within oneself. It is the primordial principle that precedes everything else. This ideal is to be attained by the refinement of oneself to remove all factors that alienates one from this eternal principle. It is to be attained by the practice of adhyatmayoga. Alienation from this principle is the cause of all the traumas inherent in a world full of pleasures and sorrows. By the proper application of intellect one eliminates the alienation from the principle, to attain equanimity, and hence transcends the traumas associated with the duality of pleasures and sorrows.
Etatchrutva samparigruhya martyah
Pravruhyadharmyamanumetamapya
Sa modate modaneeyam hi labdhva
Vivrutam sadma nachiketasam manve
It is very difficult to open up oneself to truth. Pressing practical considerations keeps prompting one to prefer distortions of truth in place of truth. But the pursuit of truth alone can save one from the traumas of this world. Nachiketas has laid himself open for the pursuit of truth without any reservations. He listens intently to the subtle principle that governs changes and chooses to conform to the path of dharma, identifying himself with the subtle principle. He has attained that which brings him pure joy.
Avidyamantare vartamanah
Svayam dheerah panditammanyamanah
Dandramyamanah pariyanti moodha
Andhenaiva neeyamana yatha/ndhah
The concern with non-essential details is avidya. It has a blinding effect. It masks the total picture. Those immersed in the domain of avidya moves around like a blind person being led by another blind person. Because of the profusion of details mastered by them they think of themselves as intelligent and knowledgeable. They foolishly keep circulating here and there in this world without reaching anywhere.
Na samparahah pratibhati balam
Pramdyantam vittamohena moodham
Ayam loko nasti para itimanee
Punahpunarvashampadyate me
Enlightenment is beyond the reach of the immature persons immersed in the non-essential transactions of this world. They act foolishly because they are driven by the desire for worldly possessions, which keeps them attached to this world. They are unable to conceive a world that transcends the one presently being experienced by them. Because of the importance they give to transient objects they get trapped in the clasps of death again and again.
Shravanayabhibahurbhiyo na labhyah
Shrunuvanto/pi bahavo yam na vidyuh
Ashcharyo vakta kushalo/syalabdha
Ashcharyo jnata kushalanushishtah
Vidya is the knowledge that connects this world and the world that transcends this world. It is very difficult to communicate this knowledge. It is not easily available from any source even though its manifestations are everywhere. Even when one encounters these manifestations it is not easily recognized. A qualified master who can effectively communicate this knowledge is a rare wonder. Equally rare and wonderful is a qualified student who can assimilate the knowledge that is communicated by such a qualified master.
Na narena varena prokta esha
Suvijneyo bahudha chintyamanah
Ananya prokte gatiratra nasti
Aneeyan hi atarkyamanupramanat
It is not easily imbibed and expressed by men, by the icons at their command. All icons of men exist in the plane of the intellect. The highest plane at which men communicate with each other is the plane of the intellect. The icons constitute a language through which they can communicate by comparing all inputs with the categorical knowledge which they have stored within themselves. Vidya can not be properly understood by the application of intellect. Its ways can not told by one man to another. It is so subtle that it is beyond all arguments of intellect.
Naisha tarkena matirapaneya
Proka/nyenaiva sujnaya preshtha
Yam tvamapah satya dhrutirbatasi
Tvadrungna bhooyannachiketah prashtah
The receptivity for the subtle vidya can not be cultivated by arguments in the intellectual plane. It can be had only by direct experience by noble souls who has no need to depend on the instructions from others. Nachiketas! You are indeed steadfast in your pursuit of truth. Let there be more and more true seekers like you.
Janamyaham shevadhirityanityam
Nahyadhruvaih prapyate hi dhruvam tat
Tato maya nachiketashchito/gnir
Anityairdravyaih praptavanasmi nityam
Nachiketas says to himself: ‘I realize that all the accompaniments I have here are impermanent. Being impermanent they can not help me to attain the permanent object that is being sought by me. Therefore I am offering all these impermanent things to satisfy the fires of true passion burning within me in the domains of body, mind and intellect. I have to attain the permanent object being sought by me through this sacrifice.”
The objects of this world have no intrinsic value. Any attempt to hold on to them will only pull one down in the process of spiritual evolution. They however attain value when they are used up appropriately to satisfy real needs in the domains of body, mind and intellect. By sacrificing the products of avidya in a proper manner one qualifies himself for the pursuit of vidya.
Kamasyaptim jagatah pratishtham
Kratorantamabhayasya param
Stomam mahadurgayam pratishtham
Drushtva dhrutya dheero nachiketao/tyasrakshi
By boldly encountering death Nachiketas gained access to all that is considered as desirable in this world. Internalizing the phenomenon of change provided him the dynamism to fully involve in the happenings here. The establishment that keeps the universe stable came under his command. Seated in this stability he could reach for the shores yonder where one is free of all fears. He could capture in his mind the grand scheme that is expressed through this universe, and which is the subject of praise for all. But none of these attainments could detract Nachiketas from his pursuit of the ultimate truth. By making use of his power to discriminate he refused to see any of these as his final objective.
Tam durdarsham goodhamanupravishtham
Guhahitam gahvareshtham puranam
Adhyatmayogadhigamena devam
Yatva dheero harshashokou jahati
The final object of his pursuit is vidya, the subtle all pervading principle that can be conceived only within the deepest recess of oneself. This principle moves through the subtle tunnels within oneself. It is the primordial principle that precedes everything else. This ideal is to be attained by the refinement of oneself to remove all factors that alienates one from this eternal principle. It is to be attained by the practice of adhyatmayoga. Alienation from this principle is the cause of all the traumas inherent in a world full of pleasures and sorrows. By the proper application of intellect one eliminates the alienation from the principle, to attain equanimity, and hence transcends the traumas associated with the duality of pleasures and sorrows.
Etatchrutva samparigruhya martyah
Pravruhyadharmyamanumetamapya
Sa modate modaneeyam hi labdhva
Vivrutam sadma nachiketasam manve
It is very difficult to open up oneself to truth. Pressing practical considerations keeps prompting one to prefer distortions of truth in place of truth. But the pursuit of truth alone can save one from the traumas of this world. Nachiketas has laid himself open for the pursuit of truth without any reservations. He listens intently to the subtle principle that governs changes and chooses to conform to the path of dharma, identifying himself with the subtle principle. He has attained that which brings him pure joy.
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