The ‘inner spirit’, though one, manifests through different objects in different manner. The unity underlying all objects in the manifested universe can be grasped only by dwelling on the ‘inner spirit’. This is being described now.
Agnir yathaiko bhuvanam pravishto roopam roopam pratiroopo babhoova
Ekastatha sarvabhootantaratma roopam roopam pratiroopo bahishcha
One sees essentially what one wants to see. The fire of primordial passion is the desire to fill the hollowness one feels within oneself. It is this fire of passion that makes one perceive a form. The same primordial passion when it touches different forms causes reflections that differentiate them. In this manner the inner spirit which resides in all beings manifests externally as different forms in accordance with the causal body acting as its host.
Vayur yathaiko bhuvanam prvishto roopam roopam pratiroopo babhoova
Ekastatha sarvabhootantaratma roopam roopam pratiroopo bahishcha
The medium for life forces is essentially one. This medium when it flows through different forms is reflected as different vessels of life. In the same way the inner spirit which resides in all living beings manifests externally as different forms in accordance with the causal body acting as its host.
Suryo yathaiko sarvalokasya chakshur na lipyate chakshushair bahyadoshaih
Ekastatha sarvabhootantaratma na lipyate lokadukhena bahyah
The source that energizes all domains is the eye of the manifested universe. The process of being seen by the source lights the domains with brilliance. The energy is being used by different forms in different domains in different manner. The primordial source of energy is however indifferent to the nature of application of energy. It is inexhaustible and unaffected by the characteristics of the domains which it keeps seeing. In the same way the inner spirit which resides in all beings is not affected by the sorrows associated with existence in this world.
Eko vashee sarvabhootantaratma ekam roopam bahudhah yah karoti
Tamatmastham ye/nupashyanti dheerastesham sukham shashvatam netaresham
The same hollowness that attracts everything to itself is the inner spirit of all beings. This point of attraction manifests through the desirable objects in the manifested universe. Intelligent persons realize the unity of the inner spirit acting through all objects of desire. All their pursuits are directed towards the inner spirit. The happiness experienced by such persons is permanent and unconditional. For the others who search for their satisfaction among causal bodies happiness is conditional and transient.
Nityo/nityanam chetanashchetananam eko bahoonam yo vidadhatikaman
Tamatmastham ye/nupashyantidheerastesham shantih shashvatee netaresham
All objects in the manifested universe are affected by the passage of time. The inner spirit is the ever-fresh component in these objects which keep fading with time. All objects in the manifested universe have inertia and their capacity to adapt to changes in environment is limited. The inner spirit is the pure awareness without any limitations that enlivens these objects. The persons who choose to live by the dictates of the intellect identifies with the inner spirit. Such persons, while propitiating their desires, are consecrating themselves to the inner spirit. The peace experienced by them is the peace of consummation. Only that peace is permanent. For all others who search for satisfaction in causal bodies the peace experienced by the satisfaction of desires is conditional and impermanent. Such persons get entrapped in the whirlpool of worldly desires and become restless.
Thursday, January 24, 2008
Friday, January 18, 2008
Body as the Abode of Inner Spirit
A body is a field of cause and effect. The inner spirit resides in all bodies and keeps them alive. The residence of the inner spirit in a body is being explained now.
Puramekadashadvara/jesyavakrachetasah
Anushthaya na shochati vimuktashcha vimuchyate etadvai tat
A physical body is like a city with eleven gates occupied by the inner spirit that was never born, and hence has no death, motivated directly by divinity. The eleven gates of the body are the five sense organs, the five organs of action and the opening at the crown of its head through which it receives inspirations from higher beings. A person interacts with the universe through these gates. When one identifies with the inner spirit that dwells in the body, and not with the body that provides a dwelling place for the inner spirit, he is freed from all traumas associated with impermanence. He is freed of all anxieties and enjoys total liberation. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Hamsah shuchishad vasurantareekshad hota vedishad atithir duronasat
Nrushadadvarasadrutasad vyomasadabja goja rutaja adrija rutam bruhat
The inner spirit expresses itself as the brilliance of purity in the spirit of discrimination. It expresses as the treasures of rare resources that is available in the atmosphere for extraction. It expresses itself as the fire that consummates all offerings in alters of sacrifices. It expresses itself as the visitations that connect the vessels that mortal beings to the surrounding universe. It expresses itself as humaneness and idealism. It expresses itself in the all-pervading emptiness in which everything exists. It is the active ingredient in the moisture of sensibilities. It is the active ingredient in all processes. It is the active ingredient in the dense presences that keep this world anchored. It is the direct connection to divinity experienced by all beings.
Oordhvam pranam unnayati apanam pratyagasruti
Madhye vamanamaseenam vishvedeva upasate
A living being imbibes life forces. It also gives out life forces. When there is perfect balance between the life forces flowing in and the life forces flowing out one experience the state of Vamana, the ideal for a brahmachari. The apparent insignificance of Vamana comes from his enlightened state where he wears his existence without any effort. In the perfectly balanced state there is hardly anything to signify one’s presence. Vamana occupies the three worlds as well as transcends them all at the same time. All the other ideals are auxiliaries to this main ideal.
Asya visramasa manasya shareerasthaya dehinah
Dehadvimuchyamanasva kimatra parishishyate etad vai tat
The inner spirit resides in the body, but remains detached from it. When the focus is on the body one cannot experience it. One gets glimpses of the inner spirit when he grows out of the identification with the body. The substance that remains when body consciousness is removed is the inner spirit. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Na pranena napanen martyo jeevati kashchana
Itarena tu jeevanti yasminnetavupahritou
Flow of life forces in any single direction cannot sustain life. Neither the process of drawing in the life forces nor the process of giving out the life forces by itself can sustain life. There is something higher that transcends these two and on which these two depend. It is this higher state, which is the inner spirit, which sustains the identity of a living being.
Hanta ta dam pravakshyami guhyam brahma sanatanam
Yathacha maranam prapya atma bhavati gautama
What happens to the inner spirit when death embraces a living being? This question is being addressed now. When the inner spirit is separated from the body that was acting as its host it is totally identified with the subtle eternal principle of Brahman, the essence of the universe. It is totally free from the apparent limitations ascribed to the identification with a personality. It now becomes the seat of effulgence with the potential to identify with infinite varieties of processes.
Yonimanye prapadyante shareeratvaya dehinah
Sthanumanye/nusmyanti yatha karma yathashrutam
What happens further depends on the residues of the actions and the acquired culture of the being at the time of death. If the life was lived in a perfectly satisfactory manner leaving no residues, and if one had got the enlightenment by the refinement of awareness, then the inner spirit remains established in Brahman. If this is not the case and there are residues of actions and imperfections in awareness the inner spirit gravitates to another field of cause and effect determined by the residues and imperfections.
Sa esha supteshu jagarrti kamamkamam purusho nirmimanah
Tadeva shukram tad brahma tadevamrutamuchyate
Tasmimllokah shritah sarve tadunatyeti kashchanah etadvai tat
The inner spirit pervades the states experienced by a living being without being affected by them. It remains awake in the state of dormancy of a living being as the spirit of virility engaged in generating the passions that cause dreams which propel the living being into actions. This spirit of virility is the primordial cause of being. It is verily the Brahman, the spirit of the universe. All domains of transactions depend on it. It is above everything and nothing in this world can transcend it. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Puramekadashadvara/jesyavakrachetasah
Anushthaya na shochati vimuktashcha vimuchyate etadvai tat
A physical body is like a city with eleven gates occupied by the inner spirit that was never born, and hence has no death, motivated directly by divinity. The eleven gates of the body are the five sense organs, the five organs of action and the opening at the crown of its head through which it receives inspirations from higher beings. A person interacts with the universe through these gates. When one identifies with the inner spirit that dwells in the body, and not with the body that provides a dwelling place for the inner spirit, he is freed from all traumas associated with impermanence. He is freed of all anxieties and enjoys total liberation. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Hamsah shuchishad vasurantareekshad hota vedishad atithir duronasat
Nrushadadvarasadrutasad vyomasadabja goja rutaja adrija rutam bruhat
The inner spirit expresses itself as the brilliance of purity in the spirit of discrimination. It expresses as the treasures of rare resources that is available in the atmosphere for extraction. It expresses itself as the fire that consummates all offerings in alters of sacrifices. It expresses itself as the visitations that connect the vessels that mortal beings to the surrounding universe. It expresses itself as humaneness and idealism. It expresses itself in the all-pervading emptiness in which everything exists. It is the active ingredient in the moisture of sensibilities. It is the active ingredient in all processes. It is the active ingredient in the dense presences that keep this world anchored. It is the direct connection to divinity experienced by all beings.
Oordhvam pranam unnayati apanam pratyagasruti
Madhye vamanamaseenam vishvedeva upasate
A living being imbibes life forces. It also gives out life forces. When there is perfect balance between the life forces flowing in and the life forces flowing out one experience the state of Vamana, the ideal for a brahmachari. The apparent insignificance of Vamana comes from his enlightened state where he wears his existence without any effort. In the perfectly balanced state there is hardly anything to signify one’s presence. Vamana occupies the three worlds as well as transcends them all at the same time. All the other ideals are auxiliaries to this main ideal.
Asya visramasa manasya shareerasthaya dehinah
Dehadvimuchyamanasva kimatra parishishyate etad vai tat
The inner spirit resides in the body, but remains detached from it. When the focus is on the body one cannot experience it. One gets glimpses of the inner spirit when he grows out of the identification with the body. The substance that remains when body consciousness is removed is the inner spirit. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Na pranena napanen martyo jeevati kashchana
Itarena tu jeevanti yasminnetavupahritou
Flow of life forces in any single direction cannot sustain life. Neither the process of drawing in the life forces nor the process of giving out the life forces by itself can sustain life. There is something higher that transcends these two and on which these two depend. It is this higher state, which is the inner spirit, which sustains the identity of a living being.
Hanta ta dam pravakshyami guhyam brahma sanatanam
Yathacha maranam prapya atma bhavati gautama
What happens to the inner spirit when death embraces a living being? This question is being addressed now. When the inner spirit is separated from the body that was acting as its host it is totally identified with the subtle eternal principle of Brahman, the essence of the universe. It is totally free from the apparent limitations ascribed to the identification with a personality. It now becomes the seat of effulgence with the potential to identify with infinite varieties of processes.
Yonimanye prapadyante shareeratvaya dehinah
Sthanumanye/nusmyanti yatha karma yathashrutam
What happens further depends on the residues of the actions and the acquired culture of the being at the time of death. If the life was lived in a perfectly satisfactory manner leaving no residues, and if one had got the enlightenment by the refinement of awareness, then the inner spirit remains established in Brahman. If this is not the case and there are residues of actions and imperfections in awareness the inner spirit gravitates to another field of cause and effect determined by the residues and imperfections.
Sa esha supteshu jagarrti kamamkamam purusho nirmimanah
Tadeva shukram tad brahma tadevamrutamuchyate
Tasmimllokah shritah sarve tadunatyeti kashchanah etadvai tat
The inner spirit pervades the states experienced by a living being without being affected by them. It remains awake in the state of dormancy of a living being as the spirit of virility engaged in generating the passions that cause dreams which propel the living being into actions. This spirit of virility is the primordial cause of being. It is verily the Brahman, the spirit of the universe. All domains of transactions depend on it. It is above everything and nothing in this world can transcend it. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
The Inner Spirit as the Source of Empowerment
The ultimate ideal is the realization of Brahman through the transcendence of all dualities. Power becomes true and beneficial only when it helps one to move towards the realization of this ideal by following the path of dharma. The power bestowed by the inner spirit is the purest as it aligns one for the transcendence of dualities.
Yadeveha tadamutra yadamutra tadanviha
Mrutyoh sa mrutyumapnoti ya iha naneva pashyati
Whatever exists in this world is a projection of the inner spirit in the plane of this world. So all the things that one sees around is actually a part of oneself. Also, whatever is there in the inner spirit is manifested in this world in some form or other. When the perception is deep and perfect one grasps the perfect correspondence between what is in this world and what is in the world that transcends this world. When this correspondence is known one is liberated from any form of finiteness. He transcends the duality that keeps asunder this world and the world that transcends this world. Till this happens for him this world and the world that transcends this world are separate and he sees a tremendous discontinuity between the two. For him every transition from one to the other is a traumatic experience. He keeps experiencing the trauma of death again and again.
Manasi vedamaptavyam neha nanasti kinchana
Mrutyoh sa mrutyum gachchati ya iha naneva pashyati
The traumas of change are experienced in the plane of mind. So the knowledge about the oneness of what is here and what is there in the world transcending this world is to be imbibed by the mind. When the mind feels this non-duality the pluralities vanish. As long as the feeling of plurality persists one is subject to the traumas of change. For him every transition is a traumatic experience. He keeps traveling from death to death.
Angushthamatrah purusho madhya atmani tishthati
Eashano bhootabhavyasya na tato vijugpsate etadvai tat
The inner spirit manifests as the spirit of virility, which is of the nature of a thumb. The other fingers on one’s hand can operate effectively only in conjunction with the thumb. The thumb is thus the agent of empowerment for the other fingers. Similarly the spirit of virility is the agent of empowerment. It is seated in the midst of one’s identity presiding over all that is past and all that is going to happen. It holds within it the memories of all that is past and contains within it the sprouts of all that is going to happen. When one identifies with this spirit of virility his identity expands to embrace everything around him. He sheds the desire to differentiate himself from others. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Angushthamatrah purusho jyotirivadhoomaka
Eashano bhootabhavyasya sa evadya sa ushsvah etadvai tat
The spirit of virility is of the nature of a thumb. It is the agent of empowerment. The manifestations in this world are wisps of smoke emanating from this spirit of virility. The spirit of virility remains as the fire hidden in the midst of a column of smoke. It is the cause of the manifestations that has already come into being, and contains within it the potential for the creation of all future manifestations. When one sees through the smoke and identifies with the fire that causes the smoke he becomes one with the spirit of eternity. He becomes the master of all that has happened and all that is going to happen. The inner spirit is imminent here today. It will also be there for ever. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yathodakam durge vrushtam parvateshu vidhavati
Evam dharmam pruthak pashyamstanevan vidhavati
Sensibilities rain as water on the exalted heights of subtle essentiality that stand out as a solid mountain. They flow down the slopes of the mountain as different streams. These streams are the different paths of dharma. One who is not able to see the unity of the source of the streams runs after the different streams and is confused by their plurality.
Yathodakam shudhe shudham asiktam tadrugeva bhavati
Evam munervijananata atma bhavati goutamah
When pure water is poured into a clean vessel it remains as pure water. A sage who remains detached from worldliness is like a clean vessel. He is able to perceive the unity of the source of all dharmas. His self becomes the seat of effulgence with the potential to identify with infinite processes.
Yadeveha tadamutra yadamutra tadanviha
Mrutyoh sa mrutyumapnoti ya iha naneva pashyati
Whatever exists in this world is a projection of the inner spirit in the plane of this world. So all the things that one sees around is actually a part of oneself. Also, whatever is there in the inner spirit is manifested in this world in some form or other. When the perception is deep and perfect one grasps the perfect correspondence between what is in this world and what is in the world that transcends this world. When this correspondence is known one is liberated from any form of finiteness. He transcends the duality that keeps asunder this world and the world that transcends this world. Till this happens for him this world and the world that transcends this world are separate and he sees a tremendous discontinuity between the two. For him every transition from one to the other is a traumatic experience. He keeps experiencing the trauma of death again and again.
Manasi vedamaptavyam neha nanasti kinchana
Mrutyoh sa mrutyum gachchati ya iha naneva pashyati
The traumas of change are experienced in the plane of mind. So the knowledge about the oneness of what is here and what is there in the world transcending this world is to be imbibed by the mind. When the mind feels this non-duality the pluralities vanish. As long as the feeling of plurality persists one is subject to the traumas of change. For him every transition is a traumatic experience. He keeps traveling from death to death.
Angushthamatrah purusho madhya atmani tishthati
Eashano bhootabhavyasya na tato vijugpsate etadvai tat
The inner spirit manifests as the spirit of virility, which is of the nature of a thumb. The other fingers on one’s hand can operate effectively only in conjunction with the thumb. The thumb is thus the agent of empowerment for the other fingers. Similarly the spirit of virility is the agent of empowerment. It is seated in the midst of one’s identity presiding over all that is past and all that is going to happen. It holds within it the memories of all that is past and contains within it the sprouts of all that is going to happen. When one identifies with this spirit of virility his identity expands to embrace everything around him. He sheds the desire to differentiate himself from others. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Angushthamatrah purusho jyotirivadhoomaka
Eashano bhootabhavyasya sa evadya sa ushsvah etadvai tat
The spirit of virility is of the nature of a thumb. It is the agent of empowerment. The manifestations in this world are wisps of smoke emanating from this spirit of virility. The spirit of virility remains as the fire hidden in the midst of a column of smoke. It is the cause of the manifestations that has already come into being, and contains within it the potential for the creation of all future manifestations. When one sees through the smoke and identifies with the fire that causes the smoke he becomes one with the spirit of eternity. He becomes the master of all that has happened and all that is going to happen. The inner spirit is imminent here today. It will also be there for ever. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yathodakam durge vrushtam parvateshu vidhavati
Evam dharmam pruthak pashyamstanevan vidhavati
Sensibilities rain as water on the exalted heights of subtle essentiality that stand out as a solid mountain. They flow down the slopes of the mountain as different streams. These streams are the different paths of dharma. One who is not able to see the unity of the source of the streams runs after the different streams and is confused by their plurality.
Yathodakam shudhe shudham asiktam tadrugeva bhavati
Evam munervijananata atma bhavati goutamah
When pure water is poured into a clean vessel it remains as pure water. A sage who remains detached from worldliness is like a clean vessel. He is able to perceive the unity of the source of all dharmas. His self becomes the seat of effulgence with the potential to identify with infinite processes.
Friday, January 11, 2008
The Inner Spirit
Flux lines flow in a field from points of higher potential to points of lower potential. Ultimately all flux lines have to converge into a great emptiness. This divine emptiness is the sustainer of life. It is the power house that empowers all beings to be agents of happenings. It is the source of all manifestations of life.
Parachikhani vyatrunat svayambhoo tasmat parang pashyati nantaratman
Kashchidheerah pratyagatmanaaikshad avruttachakshuramrutatvamichchan
A feeling of emptiness provides the thirst for absorption. The sense organs are thus essentially the hollow feelings that makes one crave for the corresponding sensations from the external world. In the primordial being the differentiation of the sense organs had not taken place. It had a simple desire to imbibe the universe external to it through the hollowness of its sensibility. This sensibility branched as the different sense organs, which could now deal with the names and forms that constitute the universe. When it turned its attention to the categorical knowledge pertaining to the manifested universe it lost its connection with the inner essence of the manifested universe. By focusing on the empirical details it identified with the limitations of the external world and forgot that it is a spirit with infinite potential.
Tremendous courage is needed to withdraw from worldliness because the sense organs start crying out when one attempts to do this. The sense organs want to keep a person anchored in the projection of its self in the manifested universe. Occasionally some persons gain insights about the true nature of the manifested self. They recognize the contextual, and thus unreal, nature of the perceived world and wish to go beyond this world. They wish to taste the nectar of immortality and direct the hollowness within themselves to imbibe the inner spirit, turning it away from the external world.
Paracha kamananuyanti balaste mrutyor yanti vitatasya pasham
Atha dheera amrutatvam viditva dhruvamdhruveshviha na prarthayante
Immature persons pursue the desires associated with the external world. When the sensibilities are directed outwards the objects of desire lie outside in the external world. These worldly objects are conditional. They have only a fleeting existence as dictated by the passage of time. So persons who develop a craving for these objects also become subjects of the operations of time. They get entangled in the rope spread out by death. They are unable to appreciate the concept of immortality. On the other hand intelligent persons who choose to live by the dictates of their intellect understand the true purport of immortality. They understand that immortality is to be sought by transcending the time domain, and not by prolonging the life here. They recognize that the objects of the external world owe their existence to their context and that they are not permanent. They realize that hankering for these trinkets will take one away from the pursuit of immortality. They do not crave for the external objects.
Yena roopam rasam gandham shbdam sparsham cha maithunam
Ete naiva vijananti kimatra parishishyate etadvai tat
What happens when one withdraws from the objects of the external world? What is the object to which one turns to when he withdraws from the objects of the external world?
The objects of the external world are known through sense organs and mind. They are perceived by seeing their form, tasting their taste, smelling their smell, hearing the sounds produced by them, touching them and by the experiencing the happiness during the attainment of the objects of desire. There is something that stands apart and makes the sense organs and mind perform their functions. That something can not be known by sense organs and mind. That transcendental knower is independent of the external phenomena. It exists even when the external phenomena cease to exist. It is this inner spirit to which one turns when he withdraws his sense organs and mind from the external world.
Svapnantam jagaritantamcha ubhou yenanupashyati
Mhantam vibhumatmanam matva dheero na shochati
This inner spirit is a witness who can see beyond dreams as well as experiences in the wakeful state. It manifests everywhere. It is its own master. By identifying with this inner spirit the intelligent people transcends all sorrows.
A worldly being sees his dreams in the state of dreams and by pursuing these dreams create his experiences in the wakeful state. The inner spirit is not confined to any of these states. It is the witness that oversees all states. Those who obey the dictates of the intellect identify with the inner spirit, and through this identification transcend all traumas associated with dissatisfaction. They remain perfectly satisfied without depending on anything outside them.
Ya imam madhvadam veda atmanam jeevamantikat
Eshanam bhootabhavyasya na tato vijugupsate etadvai tat
Know this inner spirit as the enjoyer of the nectar of immortal bliss. When one identifies with the inner spirit he aligns his manifestations in this universe with this realization. By acting as the agent of the inner spirit he attains control over the time domain. He becomes master of all that has happened and all that is going to happen. He cannot now remain alienated from the inner spirit. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah poorvam tapasojatam adbhya poorvamajayata
Guham pravishyatishthantam yobhootebhi vyapashyata etadvai tat
This inner spirit is the primordial principle that gets revealed through absolute withdrawal from worldly concerns. It is beyond the prime agitations of tapas that spawn all worldly things. It is beyond the domain of sensibilities. When the heart is purged of the caprices of sense organs and mind the inner spirit enters it and dwells there. This inner spirit experiences the elements of being. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah pranena sambhavati aditir devatamayi
Gham pravishya tishthantim ya bhootebhir vyajayata etadvai tat
Life forces are activated by the pursuit of ideals. Aditi, the mother of all ideals, is the principle of non-duality. The inner spirit manifests as Aditi. When all dualities are transcended the inner spirit enters the emptiness within and dwells in it. This inner spirit manifests as the elements of being. It is to this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Aranyor nihito jataveda garbha iva subhruto garbhinibhih
Dive dive eedyo jagruvadbhir havishmadbhir manushyebhiragnih etadvai tat
The inner spirit is the pristine fire that is born of pure awareness. It remains dormant in the arani, the female principles in the manifested universe. This fire is held by beings as closely as an embryo in the womb being held by a pregnant woman. People who diligently accumulate the resources for sacrifices through brahmacharya keep worshipping this primordial passion day after day in their state of alertness. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yatashchodeti suryo astam yatra cha gachchati
Tam devah sarve/rpitastadu natyeti kashchana etadvai tat
The sun is the source of life forces. The inner spirit is the horizon from which the sun dawns. It is also the horizon in which the sun sets. The plays of life forces emanate from the inner spirit. All the ideals that cause the stirrings of these life forces are dedicated to this inner spirit. There is no ideal that can transcend it. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Parachikhani vyatrunat svayambhoo tasmat parang pashyati nantaratman
Kashchidheerah pratyagatmanaaikshad avruttachakshuramrutatvamichchan
A feeling of emptiness provides the thirst for absorption. The sense organs are thus essentially the hollow feelings that makes one crave for the corresponding sensations from the external world. In the primordial being the differentiation of the sense organs had not taken place. It had a simple desire to imbibe the universe external to it through the hollowness of its sensibility. This sensibility branched as the different sense organs, which could now deal with the names and forms that constitute the universe. When it turned its attention to the categorical knowledge pertaining to the manifested universe it lost its connection with the inner essence of the manifested universe. By focusing on the empirical details it identified with the limitations of the external world and forgot that it is a spirit with infinite potential.
Tremendous courage is needed to withdraw from worldliness because the sense organs start crying out when one attempts to do this. The sense organs want to keep a person anchored in the projection of its self in the manifested universe. Occasionally some persons gain insights about the true nature of the manifested self. They recognize the contextual, and thus unreal, nature of the perceived world and wish to go beyond this world. They wish to taste the nectar of immortality and direct the hollowness within themselves to imbibe the inner spirit, turning it away from the external world.
Paracha kamananuyanti balaste mrutyor yanti vitatasya pasham
Atha dheera amrutatvam viditva dhruvamdhruveshviha na prarthayante
Immature persons pursue the desires associated with the external world. When the sensibilities are directed outwards the objects of desire lie outside in the external world. These worldly objects are conditional. They have only a fleeting existence as dictated by the passage of time. So persons who develop a craving for these objects also become subjects of the operations of time. They get entangled in the rope spread out by death. They are unable to appreciate the concept of immortality. On the other hand intelligent persons who choose to live by the dictates of their intellect understand the true purport of immortality. They understand that immortality is to be sought by transcending the time domain, and not by prolonging the life here. They recognize that the objects of the external world owe their existence to their context and that they are not permanent. They realize that hankering for these trinkets will take one away from the pursuit of immortality. They do not crave for the external objects.
Yena roopam rasam gandham shbdam sparsham cha maithunam
Ete naiva vijananti kimatra parishishyate etadvai tat
What happens when one withdraws from the objects of the external world? What is the object to which one turns to when he withdraws from the objects of the external world?
The objects of the external world are known through sense organs and mind. They are perceived by seeing their form, tasting their taste, smelling their smell, hearing the sounds produced by them, touching them and by the experiencing the happiness during the attainment of the objects of desire. There is something that stands apart and makes the sense organs and mind perform their functions. That something can not be known by sense organs and mind. That transcendental knower is independent of the external phenomena. It exists even when the external phenomena cease to exist. It is this inner spirit to which one turns when he withdraws his sense organs and mind from the external world.
Svapnantam jagaritantamcha ubhou yenanupashyati
Mhantam vibhumatmanam matva dheero na shochati
This inner spirit is a witness who can see beyond dreams as well as experiences in the wakeful state. It manifests everywhere. It is its own master. By identifying with this inner spirit the intelligent people transcends all sorrows.
A worldly being sees his dreams in the state of dreams and by pursuing these dreams create his experiences in the wakeful state. The inner spirit is not confined to any of these states. It is the witness that oversees all states. Those who obey the dictates of the intellect identify with the inner spirit, and through this identification transcend all traumas associated with dissatisfaction. They remain perfectly satisfied without depending on anything outside them.
Ya imam madhvadam veda atmanam jeevamantikat
Eshanam bhootabhavyasya na tato vijugupsate etadvai tat
Know this inner spirit as the enjoyer of the nectar of immortal bliss. When one identifies with the inner spirit he aligns his manifestations in this universe with this realization. By acting as the agent of the inner spirit he attains control over the time domain. He becomes master of all that has happened and all that is going to happen. He cannot now remain alienated from the inner spirit. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah poorvam tapasojatam adbhya poorvamajayata
Guham pravishyatishthantam yobhootebhi vyapashyata etadvai tat
This inner spirit is the primordial principle that gets revealed through absolute withdrawal from worldly concerns. It is beyond the prime agitations of tapas that spawn all worldly things. It is beyond the domain of sensibilities. When the heart is purged of the caprices of sense organs and mind the inner spirit enters it and dwells there. This inner spirit experiences the elements of being. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah pranena sambhavati aditir devatamayi
Gham pravishya tishthantim ya bhootebhir vyajayata etadvai tat
Life forces are activated by the pursuit of ideals. Aditi, the mother of all ideals, is the principle of non-duality. The inner spirit manifests as Aditi. When all dualities are transcended the inner spirit enters the emptiness within and dwells in it. This inner spirit manifests as the elements of being. It is to this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Aranyor nihito jataveda garbha iva subhruto garbhinibhih
Dive dive eedyo jagruvadbhir havishmadbhir manushyebhiragnih etadvai tat
The inner spirit is the pristine fire that is born of pure awareness. It remains dormant in the arani, the female principles in the manifested universe. This fire is held by beings as closely as an embryo in the womb being held by a pregnant woman. People who diligently accumulate the resources for sacrifices through brahmacharya keep worshipping this primordial passion day after day in their state of alertness. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yatashchodeti suryo astam yatra cha gachchati
Tam devah sarve/rpitastadu natyeti kashchana etadvai tat
The sun is the source of life forces. The inner spirit is the horizon from which the sun dawns. It is also the horizon in which the sun sets. The plays of life forces emanate from the inner spirit. All the ideals that cause the stirrings of these life forces are dedicated to this inner spirit. There is no ideal that can transcend it. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Wednesday, January 9, 2008
Be a Qualified Vehicle for the Expressions of 'Aum"
Primordial passions manifest in different forms in the planes of body, mind and intellect. These fires of passion are to be propitiated and appeased by appropriate actions if one wants to experience peace. When peace is attained through such actions the mind becomes tranquil. It now becomes capable of establishing contact with ‘aum’, the supreme principle, which is the essence of the manifested universe.
Rutam pibantou sukrutasyaloke
Guham pravishthou parame pararthe
Chchayatapou brahmavidovadanti
Panchagnayo ye cha trinachiketah
A person who has realized Brahman perceives the transcendental principle that connects one to the world transcending this world. He has identified with the subtle space within himself that transcends the manifested universe. Remaining in this position he acts both as a source of inspiration as well as an umbrella that provides protection from the turbulence caused by the free play of the primordial forces.
The tranquility of brahminhood is to be attained by lighting up the five fires within oneself through the performance of the three Nachiketa sacrifices. The five fires are related to the five forms of life forces. The first fire is the propensity for maintaining and developing one’s home. The second fire is the passion to contribute to the universe. The third fire is the passion for propagating liveliness all around. The fourth fire is the passion for moving upwards in the ladder of evolution. The fifth fire is the passion for experiencing the tranquility that result from the perfect harmony of all transactions.
Yah setureejananam
Aksharam brahma yatparam
Abhayam titeershatam param
Nachiketam shakemahi
The principle signified by the word ‘aum’ transcends everything and is immutable. It is the bridge that connects this world to the world that transcends this world. It is the shore beyond the ocean of transactions, sighting which a sailor in this ocean heaves a sigh of relief. The realization of this principle is the goal that is achieved through the performance of Nachiketa sacrifice. This principle is the legitimate source for one’s empowerment.
Atmanam rathinam vidhi
Shareeram rathameva tu
Budhim tu sarathim vidhi
Manah pragrahamevacha
A model for the working of the principle through the intellect, mind and body is described here. Know the spirit within as the sole passenger sitting in a chariot. The chariot is the body associated with that spirit. The intellect sits in the driving seat and controls the horses harnessed to the chariot. Mind is the reins by which the charioteer gets hold of the horses, to make them perform in accordance with its will.
Indriyani hayanyahur
Vishayansteshu gocharan
Atmendriya manoyuktam
Bhoktetyahur maneeshinah
The sense organs are the horses. The objects in this universe keep pulling the sense organs towards them. The intelligent persons understand that the inner spirit is the true consummator of all objects. The spirit acts through the mind to reach the objects through the sense organs.
Yastuavijnanavan bhavatyuktena manasa sada
Tasyendriyanyavashyani dushtashva iva saratheh
When one ignores this model it disturbs the union of mind and inner spirit. Then the sense organs work without respecting any control. They run in all directions dissipating energy like a group of foul horses in the hands of an incompetent charioteer. The charioteer has no control over the horses and eventually they topple the chariot. No meaningful progress is possible in such a scenario.
Yastu vijnanavan bhavati yuktena manasa sada
Tasyendriyani vashyani sadashva iva sarathe
For one who acknowledges this model the mind is united with the inner spirit. His sense organs remain perfectly under control like good horses in the hands of a competent charioteer.
Yastuavijnanavan bhavatyanyamanaskah sada/shuchih
Na sa tatpadamapnoti samsaram chadhigachchati
By ignoring this model the mind gets scattered and turbulent. It becomes incapable of conceiving higher realities. He is trapped in the ocean of worldly transactions. He can not attain that state where one is free from the cycles of birth and death.
Yastu vijnanavan bhavati samanaska sada shuchh
Sa tu tatpadamapnoti yasmat bhooyo na jayate
When this model is acknowledged his mind remains organized and clear. He acquires the power to reach that state where one is free from the cycle of birth and death.
Vijnana sarathir yastu manahpragrahavannarah
So/dhvanahparamapnoti tadvishnoh paramam padam
One who keeps wisdom as the charioteer and use the mind to rein the sense organs attains the strength to traverse the course of a meaningful life. He reaches the state of Vishnu, which transcends all states, the fills the universe with his perennial presence.
Indriyebhyah paranyartha arthebhyashcha param manah
Manasastu para budhir budheratma mahan parah
The resources in various planes transcend sense organs as the sense organs are implicit in the resources and cannot exist without them. Mind transcends the resources as the resources are implicit in the mind and cannot exist without it. Intellect transcends the mind as mind is implicit in intellect and cannot exist without it. The spirit of one’s self transcends the intellect as intellect is implicit in the spirit and cannot exist without it. The spirit is the all pervading entity in a being.
Mahatah paramavyaktam avyaktat purushahparah
Purushannaparam kinchit sa kashtha sa paragatih
That which is beyond the domain of cognition transcends the spirit of oneself. That can be grasped only when one sheds one’s identity. The driving forces of virility transcend that subtle presence. There is nothing beyond the potentials of virility. That is the horizon of the manifested universe. That sets the direction that transcends all directions.
Esha sarveshu bhooteshu goodho/tmanaprakashate
Drushyate tvagraya budhya sookshmaya sookshmadarshibhih
The underlying principle of virility that expresses itself through all beings can be conceived only by a finely tuned intellect capable of grasping the subtlest of the subtle principles.
Yachchedvang manasi prajnastadyachchejnanamatmani
Jnanamatmanee mahatee niyachchettadyachchechchanta atmani
Generally the knowledge possessed by a human being is context-specific. Such empirical knowledge has a limiting quality. If one gets carried away by such specific knowledge one remains within the bounds of limitations. So refrain from making utterances based on such knowledge. Apply the power of mind to control the words. Let that mind be administered by the innate wisdom that transcends all specific knowledge. And let that innate wisdom be administered by the spirit of one’s self.
Uttishthata jagrata prapyavarannibodhata
Kshurasyadhara nishita duratyaya durgam pathastat kavayo vadanti
To get connected with the other world that transcends this world it is necessary to get over the limitations associated with empirical knowledge. The path that connects this world to the other world is as narrow as the sharp edge of a barber’s knife. Only persons with comprehensive understanding can discern this path. The flashes of insights that cut across the jungle of empirical knowledge, that empowers one to traverse the narrow path that connects this world to the world beyond, is a rare phenomenon. They visit only alert minds. So, ‘wake up and remain alert to capture the noble insights’ to build the innate wisdom.
Ashabdamasparshamaroopamavyayam
Tatha/rasam nityamagandhavachayat
Anadyanantam mahatahparam dhruvam
Vicharyatam mrutyumukhat pramuchyate
The spirit of one’s self from where the flashes of insights emanate transcends the domain of cognition. It cannot be heard. It cannot be touched. It cannot be seen. It does not undergo any modifications through which it can be perceived. Being without beginning or end it is ever fresh. It is imminent and transcends all expansive movements. It remains constant and unaffected by events. By identifying with the principle of the inner spirit one gets freed from the clutches of death.
Nachiketamupakhyanam mrutyuproktam sanatanam
Uktva shrutva cha medhavee brahmaloke maheeyate
Only the fire of pure passion can extract this innate wisdom from the face of death. The principles revealed by death to Nachiketas transcend the limitations of space and time. They are applicable in this world as well as the world beyond this world. Intelligent persons fashion their comprehensions and utterances around these principles. Their works acquire lasting merit and they stand out in the domain of creativity.
Rutam pibantou sukrutasyaloke
Guham pravishthou parame pararthe
Chchayatapou brahmavidovadanti
Panchagnayo ye cha trinachiketah
A person who has realized Brahman perceives the transcendental principle that connects one to the world transcending this world. He has identified with the subtle space within himself that transcends the manifested universe. Remaining in this position he acts both as a source of inspiration as well as an umbrella that provides protection from the turbulence caused by the free play of the primordial forces.
The tranquility of brahminhood is to be attained by lighting up the five fires within oneself through the performance of the three Nachiketa sacrifices. The five fires are related to the five forms of life forces. The first fire is the propensity for maintaining and developing one’s home. The second fire is the passion to contribute to the universe. The third fire is the passion for propagating liveliness all around. The fourth fire is the passion for moving upwards in the ladder of evolution. The fifth fire is the passion for experiencing the tranquility that result from the perfect harmony of all transactions.
Yah setureejananam
Aksharam brahma yatparam
Abhayam titeershatam param
Nachiketam shakemahi
The principle signified by the word ‘aum’ transcends everything and is immutable. It is the bridge that connects this world to the world that transcends this world. It is the shore beyond the ocean of transactions, sighting which a sailor in this ocean heaves a sigh of relief. The realization of this principle is the goal that is achieved through the performance of Nachiketa sacrifice. This principle is the legitimate source for one’s empowerment.
Atmanam rathinam vidhi
Shareeram rathameva tu
Budhim tu sarathim vidhi
Manah pragrahamevacha
A model for the working of the principle through the intellect, mind and body is described here. Know the spirit within as the sole passenger sitting in a chariot. The chariot is the body associated with that spirit. The intellect sits in the driving seat and controls the horses harnessed to the chariot. Mind is the reins by which the charioteer gets hold of the horses, to make them perform in accordance with its will.
Indriyani hayanyahur
Vishayansteshu gocharan
Atmendriya manoyuktam
Bhoktetyahur maneeshinah
The sense organs are the horses. The objects in this universe keep pulling the sense organs towards them. The intelligent persons understand that the inner spirit is the true consummator of all objects. The spirit acts through the mind to reach the objects through the sense organs.
Yastuavijnanavan bhavatyuktena manasa sada
Tasyendriyanyavashyani dushtashva iva saratheh
When one ignores this model it disturbs the union of mind and inner spirit. Then the sense organs work without respecting any control. They run in all directions dissipating energy like a group of foul horses in the hands of an incompetent charioteer. The charioteer has no control over the horses and eventually they topple the chariot. No meaningful progress is possible in such a scenario.
Yastu vijnanavan bhavati yuktena manasa sada
Tasyendriyani vashyani sadashva iva sarathe
For one who acknowledges this model the mind is united with the inner spirit. His sense organs remain perfectly under control like good horses in the hands of a competent charioteer.
Yastuavijnanavan bhavatyanyamanaskah sada/shuchih
Na sa tatpadamapnoti samsaram chadhigachchati
By ignoring this model the mind gets scattered and turbulent. It becomes incapable of conceiving higher realities. He is trapped in the ocean of worldly transactions. He can not attain that state where one is free from the cycles of birth and death.
Yastu vijnanavan bhavati samanaska sada shuchh
Sa tu tatpadamapnoti yasmat bhooyo na jayate
When this model is acknowledged his mind remains organized and clear. He acquires the power to reach that state where one is free from the cycle of birth and death.
Vijnana sarathir yastu manahpragrahavannarah
So/dhvanahparamapnoti tadvishnoh paramam padam
One who keeps wisdom as the charioteer and use the mind to rein the sense organs attains the strength to traverse the course of a meaningful life. He reaches the state of Vishnu, which transcends all states, the fills the universe with his perennial presence.
Indriyebhyah paranyartha arthebhyashcha param manah
Manasastu para budhir budheratma mahan parah
The resources in various planes transcend sense organs as the sense organs are implicit in the resources and cannot exist without them. Mind transcends the resources as the resources are implicit in the mind and cannot exist without it. Intellect transcends the mind as mind is implicit in intellect and cannot exist without it. The spirit of one’s self transcends the intellect as intellect is implicit in the spirit and cannot exist without it. The spirit is the all pervading entity in a being.
Mahatah paramavyaktam avyaktat purushahparah
Purushannaparam kinchit sa kashtha sa paragatih
That which is beyond the domain of cognition transcends the spirit of oneself. That can be grasped only when one sheds one’s identity. The driving forces of virility transcend that subtle presence. There is nothing beyond the potentials of virility. That is the horizon of the manifested universe. That sets the direction that transcends all directions.
Esha sarveshu bhooteshu goodho/tmanaprakashate
Drushyate tvagraya budhya sookshmaya sookshmadarshibhih
The underlying principle of virility that expresses itself through all beings can be conceived only by a finely tuned intellect capable of grasping the subtlest of the subtle principles.
Yachchedvang manasi prajnastadyachchejnanamatmani
Jnanamatmanee mahatee niyachchettadyachchechchanta atmani
Generally the knowledge possessed by a human being is context-specific. Such empirical knowledge has a limiting quality. If one gets carried away by such specific knowledge one remains within the bounds of limitations. So refrain from making utterances based on such knowledge. Apply the power of mind to control the words. Let that mind be administered by the innate wisdom that transcends all specific knowledge. And let that innate wisdom be administered by the spirit of one’s self.
Uttishthata jagrata prapyavarannibodhata
Kshurasyadhara nishita duratyaya durgam pathastat kavayo vadanti
To get connected with the other world that transcends this world it is necessary to get over the limitations associated with empirical knowledge. The path that connects this world to the other world is as narrow as the sharp edge of a barber’s knife. Only persons with comprehensive understanding can discern this path. The flashes of insights that cut across the jungle of empirical knowledge, that empowers one to traverse the narrow path that connects this world to the world beyond, is a rare phenomenon. They visit only alert minds. So, ‘wake up and remain alert to capture the noble insights’ to build the innate wisdom.
Ashabdamasparshamaroopamavyayam
Tatha/rasam nityamagandhavachayat
Anadyanantam mahatahparam dhruvam
Vicharyatam mrutyumukhat pramuchyate
The spirit of one’s self from where the flashes of insights emanate transcends the domain of cognition. It cannot be heard. It cannot be touched. It cannot be seen. It does not undergo any modifications through which it can be perceived. Being without beginning or end it is ever fresh. It is imminent and transcends all expansive movements. It remains constant and unaffected by events. By identifying with the principle of the inner spirit one gets freed from the clutches of death.
Nachiketamupakhyanam mrutyuproktam sanatanam
Uktva shrutva cha medhavee brahmaloke maheeyate
Only the fire of pure passion can extract this innate wisdom from the face of death. The principles revealed by death to Nachiketas transcend the limitations of space and time. They are applicable in this world as well as the world beyond this world. Intelligent persons fashion their comprehensions and utterances around these principles. Their works acquire lasting merit and they stand out in the domain of creativity.
Wednesday, December 5, 2007
'Aum' - The Eye of Essential Knowledge
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?
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?
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.
Subscribe to:
Posts (Atom)