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.
Friday, January 11, 2008
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.
Saturday, November 24, 2007
Discrimination between the path of Shreyas and the path of Preyas
With his firm resolve Nachiketas has overcome all resistance from his rationalizing intellect and has qualified himself to receive the subtle knowledge that transcends the duality of life and death. The knowledge flows into the awareness of Nachiketas from his relaxation of all the demands of the life in this world. He is now viewing the phenomena of life and death from a plane where there are no constraints imposed by any conditions.
Anyachchreyo/nyadutaiva preya
Te ubhe nanarthe purusham sineetah
Tayoh shreya adadanasya sadhu
Bhavati heeyate/rthadya u preyo vruneeta
In this world a man is held in his position by the actions of two opposing pulls. The first of these is the beckoning of the transcendental plane. By following this pull he reaches higher and higher planes of existence. This is the pull of shreyas. It leads him to prosperity. The second is the pull of the sensual pleasures that tends to keep him as a worldly being. This is the pull of preyas. It tries to keep him anchored in the lowly planes associated with gross pleasures, trapping him in the web of practicalities that prevents him from making any progress.
Shreyashcha preyashcha manushyametat
Tou sampareetya vivinakti dheerah
Shreyohidheerotabhipreyaso vruneete
Preyo mando yogakshemadvruneete
As long as he lives man is entangled in the tug of war between shreyas and preyas. Intelligent persons are able to view this in a detached manner. They recognize that shreyas is superior to preyas. Those who are not so intelligent are caught in the delusion that their welfare is to be sought through the pursuit of preyas. They indulge their mind in the pursuit of sensual pleasures. Their intellect is dedicated to making complex schemes for satisfying the caprices of the indulgent mind.
Sa tvam priyan priyaroopamshchakaman
Abhidhyayannachiketo/tyasrakshih
Naitam srunkam vittamyeemavapto
Yasyan majjanti bahavo manushyah
Nachiketas is one who has recognized his true passions. He has applied his power of discrimination to understand the enticing worldly pleasures for what they are and has resolved not to be bound by these pleasures, in which most of the people remain immersed.
Dooramete vipareete vishoochi
Avidyayacha vidyeti jnata
Vidyabheepsitam nachiketasam manye
Natva kama bahavonlolupanta
Shreyas and preyas spread their influence in opposite ways. The domain governed by shreyas is the domain of vidya. In this domain one converges to the essentiality of objects. The domain governed by preyas is the domain of avidya. In this domain one fritters his resources in the pursuit of non-essential expressions of objects. Nachiketas is not enticed by the objects of worldly sensual pleasures. By refusing to be bound by the worldly desires in the domain of avidya Nachiketas has qualified himself for receiving vidya.
Anyachchreyo/nyadutaiva preya
Te ubhe nanarthe purusham sineetah
Tayoh shreya adadanasya sadhu
Bhavati heeyate/rthadya u preyo vruneeta
In this world a man is held in his position by the actions of two opposing pulls. The first of these is the beckoning of the transcendental plane. By following this pull he reaches higher and higher planes of existence. This is the pull of shreyas. It leads him to prosperity. The second is the pull of the sensual pleasures that tends to keep him as a worldly being. This is the pull of preyas. It tries to keep him anchored in the lowly planes associated with gross pleasures, trapping him in the web of practicalities that prevents him from making any progress.
Shreyashcha preyashcha manushyametat
Tou sampareetya vivinakti dheerah
Shreyohidheerotabhipreyaso vruneete
Preyo mando yogakshemadvruneete
As long as he lives man is entangled in the tug of war between shreyas and preyas. Intelligent persons are able to view this in a detached manner. They recognize that shreyas is superior to preyas. Those who are not so intelligent are caught in the delusion that their welfare is to be sought through the pursuit of preyas. They indulge their mind in the pursuit of sensual pleasures. Their intellect is dedicated to making complex schemes for satisfying the caprices of the indulgent mind.
Sa tvam priyan priyaroopamshchakaman
Abhidhyayannachiketo/tyasrakshih
Naitam srunkam vittamyeemavapto
Yasyan majjanti bahavo manushyah
Nachiketas is one who has recognized his true passions. He has applied his power of discrimination to understand the enticing worldly pleasures for what they are and has resolved not to be bound by these pleasures, in which most of the people remain immersed.
Dooramete vipareete vishoochi
Avidyayacha vidyeti jnata
Vidyabheepsitam nachiketasam manye
Natva kama bahavonlolupanta
Shreyas and preyas spread their influence in opposite ways. The domain governed by shreyas is the domain of vidya. In this domain one converges to the essentiality of objects. The domain governed by preyas is the domain of avidya. In this domain one fritters his resources in the pursuit of non-essential expressions of objects. Nachiketas is not enticed by the objects of worldly sensual pleasures. By refusing to be bound by the worldly desires in the domain of avidya Nachiketas has qualified himself for receiving vidya.
Friday, November 23, 2007
Nachiketas asks for the third boon
When one has pacified the cravings of his physical body and his emotional needs his intellect is free to pursue the knowledge about the transcendental truth. Nachiketas now aspires for this knowledge
Yeyam prete vichikilsa manushye
Asteetyeke nayamasteeti chaike
Etadvidyamanushishtastvavaya/ham
Varanamesha varastruteeya
The transcendental truth persists even beyond the death of a being. When entangled in the web of the concerns of its own being intellect is unable to conceive this truth. So the mind is full of doubts about this truth. Some say that there is nothing beyond death. Some say that a being continues to be even after death in some other form. Nachiketas, the child, now seeks an absolute answer to this question. Only death can answer this question. Only by ridding oneself of the concerns of one’s own being and surrendering totally to death one qualifies to address this question.
Devairatrapi vichikilsitam pura
Nahi suvijneyamanuresha dharmah
Anyam varam nachiketo vruneeshva
Mamoparolseerati ma srujainam
But even now in this condition it is not very easy for the intellect to remain focused on the question. It tends to shy away at the tremendous challenge it confronts at the borderline that separates this world and the other world. It hesitates in the presence of the apparent difficulties for the reconciliation of the inscrutable discontinuities while making a breakthrough across the boundary. All the ideals that the mortals follow in this universe had tried to address this question but rebounded from this mighty wall unable to penetrate it. Apparently the ideals of this world, however glorified they are, have relevance only as long as one lives in this world. So how can one find a source that can sustain the momentum for the pursuit of the transcendental truth? The path of dharma that connects this world with the other world is very subtle and is not easily known by any mortal bound by the concerns of being. Faced with this difficulty the intellect teases itself about dropping the pursuit and applying itself in endeavors that yield more tangible results.
Devairatrapi vichikilsitam kila
Tvam cha mrutyo yanna suvijneyamattha
Vakta chasya tvadruganyo na labhyo
Nanyo varastulya evasya kashchit
But Nachiketas is firm in his resolve to continue with his pursuit. He argues against logics of his intellect. This knowledge about the hereafter had indeed been a subject of debate for devas. All worldly ideals tend to attune themselves to pursue this elusive knowledge. It is also known that this subtle truth can be discerned only by the process of death itself. I came this far and have courted death. Now I should not give up this opportunity but must continue with my pursuit. There can be no better instructor fit to impart this knowledge than this death experience. So this indeed is the third boon that I must seek in the domain of my intellect. I should not waste the powers I have gained by my encounter with death on anything less.
Shatayushah putrapoutran vruneeshva
Bahoon pashoon hastihiranyamashvan
Bhoomermahadayatanam vruneeshva
Svayam cha jeeva sharado yavadichchati
The intellect however continues with its arguments sticking to logics of this world. It tries to advise Nachiketas. “This tremendous potential you have acquired by abandoning yourself to death can be used to seek children and grandchildren with long life spans to give continuity to your lineage in this world. You can use it to husband the many processes, resources, wealth and sensual pleasures. You can become so important and be treated as the ruler of a great part of this world. You yourself could be living for as many years as you wish. Why not apply yourself to these worldly rewards rather than going after the answer for a difficult question, which is beyond the domain of this world?”
Etat tulyam yadi manyase varam
Vruneeshva vittam chirajeevikamcha
Mahabhoomou nachiketastvamedhi
Kamanam tva kamabhajam karomi
The intellect continues. “And how can you be sure that what one can have here is not equal to or better than what one can have in the other world? So why not make use of this boon to get something that is valid here? Why not seek for wealth and longevity? Why not aspire to be a significant person who is sought after by a greater part of the world? Why not try to enjoy all that one can aspire to enjoy in this world?”
Yeye kama durlabhamartyaloke
Sarvan kamamshchandatah prarthayasvah
Ima ramah sarathah saturya
Nahi drusha lambhaneeya manushyaih
Abhiramat prathabhih paricharayasva
Nachiketo maranam ma/nuprakshih
The intellect continues. “You may seek the most sublime objects of desire that are rare in the domain of mortals. And do not worry about their transience. You may own them with their sources so that you can have them at will. These well endowed and accomplished beauties are not accessible to ordinary men. You may enjoy all these keeping them as your servants, with no fear that they will start ruling you. Why not give up the pursuit to know the secrets kept hidden by death and concentrate on all these?”
Shyobhava martyasya yadantakaitat
Sarvendriyanamjarayanti tejah
Apisarvam jeevitamalpam eva
Tavaivahastava nrutyageete
Nachiketas is unmoved by the arguments of the intellect. He rejects all temptations that are rooted in worldliness. He says to himself. “All these are temporary things and vanish without a trace after a short time. Dwelling on them only accelerates the aging of the sense organs. Life by itself is actually insignificant and in this life one should not be enamored by the vehicles for self expression and the happiness associated with artistic involvement. So let me consecrate all these to death itself.”
Na vittena tarapaneeyo manusho
Lapsyamahe vitta madrakshamachettva
Jeevishyamo yavadeeshishyasitvam
Varastu me varaneeyah sa eva
Nachiketas continues to himself. “Wealth can not provide satisfaction to man. When a man stands up and faces the traumas of change boldly he gets all the wealth he wants. And he can keep living only as a subject of death. So none of these things are worthy of my pursuit. Knowledge about the domain that transcends this world is the only boon that is worthy of being sought by my intellect.”
Ajeeryatamamrutanamupetya
Jeeryan martyah kvadhah sthah prajanan
Abhidhyayan varnaratipramodan
Atideerghe jeevite ko rameta
Perceptions change drastically when one faces and accepts the reality of death. Having established contact with the death principle, which is beyond the processes of aging and mortality, it is inconceivable that anyone would want to return to the inferior pleasures associated with the categorizations that keep objects asunder. This being so how can a person like Nachiketas, who is driven by pure passions, after encountering death, can accept a long lifespan enjoying the pleasures of this world, as a worthwhile boon?
Yasminnidam vichikilsanti mrutyo
Yat samparaye mahati broohinastat
Yo/yam varo goodhamanupravishto
Nanyam tasminnachiketa vruneete
Nachiketas has no doubt about what he should seek from his encounter with death. He addresses his death experience: “O! Death, this subtle knowledge that I seek is a subject of doubt for everyone. Tell me about that glorious thing that transacts in the world beyond this world. Give me the boon that I may use my intellect to reach that subtle knowledge. I do not wish to have any other thing in place of this.”
Nachiketas is thus firmly resolved to pursue the subtle knowledge that connects the domain of this world to the domain that transcends this world.
Yeyam prete vichikilsa manushye
Asteetyeke nayamasteeti chaike
Etadvidyamanushishtastvavaya/ham
Varanamesha varastruteeya
The transcendental truth persists even beyond the death of a being. When entangled in the web of the concerns of its own being intellect is unable to conceive this truth. So the mind is full of doubts about this truth. Some say that there is nothing beyond death. Some say that a being continues to be even after death in some other form. Nachiketas, the child, now seeks an absolute answer to this question. Only death can answer this question. Only by ridding oneself of the concerns of one’s own being and surrendering totally to death one qualifies to address this question.
Devairatrapi vichikilsitam pura
Nahi suvijneyamanuresha dharmah
Anyam varam nachiketo vruneeshva
Mamoparolseerati ma srujainam
But even now in this condition it is not very easy for the intellect to remain focused on the question. It tends to shy away at the tremendous challenge it confronts at the borderline that separates this world and the other world. It hesitates in the presence of the apparent difficulties for the reconciliation of the inscrutable discontinuities while making a breakthrough across the boundary. All the ideals that the mortals follow in this universe had tried to address this question but rebounded from this mighty wall unable to penetrate it. Apparently the ideals of this world, however glorified they are, have relevance only as long as one lives in this world. So how can one find a source that can sustain the momentum for the pursuit of the transcendental truth? The path of dharma that connects this world with the other world is very subtle and is not easily known by any mortal bound by the concerns of being. Faced with this difficulty the intellect teases itself about dropping the pursuit and applying itself in endeavors that yield more tangible results.
Devairatrapi vichikilsitam kila
Tvam cha mrutyo yanna suvijneyamattha
Vakta chasya tvadruganyo na labhyo
Nanyo varastulya evasya kashchit
But Nachiketas is firm in his resolve to continue with his pursuit. He argues against logics of his intellect. This knowledge about the hereafter had indeed been a subject of debate for devas. All worldly ideals tend to attune themselves to pursue this elusive knowledge. It is also known that this subtle truth can be discerned only by the process of death itself. I came this far and have courted death. Now I should not give up this opportunity but must continue with my pursuit. There can be no better instructor fit to impart this knowledge than this death experience. So this indeed is the third boon that I must seek in the domain of my intellect. I should not waste the powers I have gained by my encounter with death on anything less.
Shatayushah putrapoutran vruneeshva
Bahoon pashoon hastihiranyamashvan
Bhoomermahadayatanam vruneeshva
Svayam cha jeeva sharado yavadichchati
The intellect however continues with its arguments sticking to logics of this world. It tries to advise Nachiketas. “This tremendous potential you have acquired by abandoning yourself to death can be used to seek children and grandchildren with long life spans to give continuity to your lineage in this world. You can use it to husband the many processes, resources, wealth and sensual pleasures. You can become so important and be treated as the ruler of a great part of this world. You yourself could be living for as many years as you wish. Why not apply yourself to these worldly rewards rather than going after the answer for a difficult question, which is beyond the domain of this world?”
Etat tulyam yadi manyase varam
Vruneeshva vittam chirajeevikamcha
Mahabhoomou nachiketastvamedhi
Kamanam tva kamabhajam karomi
The intellect continues. “And how can you be sure that what one can have here is not equal to or better than what one can have in the other world? So why not make use of this boon to get something that is valid here? Why not seek for wealth and longevity? Why not aspire to be a significant person who is sought after by a greater part of the world? Why not try to enjoy all that one can aspire to enjoy in this world?”
Yeye kama durlabhamartyaloke
Sarvan kamamshchandatah prarthayasvah
Ima ramah sarathah saturya
Nahi drusha lambhaneeya manushyaih
Abhiramat prathabhih paricharayasva
Nachiketo maranam ma/nuprakshih
The intellect continues. “You may seek the most sublime objects of desire that are rare in the domain of mortals. And do not worry about their transience. You may own them with their sources so that you can have them at will. These well endowed and accomplished beauties are not accessible to ordinary men. You may enjoy all these keeping them as your servants, with no fear that they will start ruling you. Why not give up the pursuit to know the secrets kept hidden by death and concentrate on all these?”
Shyobhava martyasya yadantakaitat
Sarvendriyanamjarayanti tejah
Apisarvam jeevitamalpam eva
Tavaivahastava nrutyageete
Nachiketas is unmoved by the arguments of the intellect. He rejects all temptations that are rooted in worldliness. He says to himself. “All these are temporary things and vanish without a trace after a short time. Dwelling on them only accelerates the aging of the sense organs. Life by itself is actually insignificant and in this life one should not be enamored by the vehicles for self expression and the happiness associated with artistic involvement. So let me consecrate all these to death itself.”
Na vittena tarapaneeyo manusho
Lapsyamahe vitta madrakshamachettva
Jeevishyamo yavadeeshishyasitvam
Varastu me varaneeyah sa eva
Nachiketas continues to himself. “Wealth can not provide satisfaction to man. When a man stands up and faces the traumas of change boldly he gets all the wealth he wants. And he can keep living only as a subject of death. So none of these things are worthy of my pursuit. Knowledge about the domain that transcends this world is the only boon that is worthy of being sought by my intellect.”
Ajeeryatamamrutanamupetya
Jeeryan martyah kvadhah sthah prajanan
Abhidhyayan varnaratipramodan
Atideerghe jeevite ko rameta
Perceptions change drastically when one faces and accepts the reality of death. Having established contact with the death principle, which is beyond the processes of aging and mortality, it is inconceivable that anyone would want to return to the inferior pleasures associated with the categorizations that keep objects asunder. This being so how can a person like Nachiketas, who is driven by pure passions, after encountering death, can accept a long lifespan enjoying the pleasures of this world, as a worthwhile boon?
Yasminnidam vichikilsanti mrutyo
Yat samparaye mahati broohinastat
Yo/yam varo goodhamanupravishto
Nanyam tasminnachiketa vruneete
Nachiketas has no doubt about what he should seek from his encounter with death. He addresses his death experience: “O! Death, this subtle knowledge that I seek is a subject of doubt for everyone. Tell me about that glorious thing that transacts in the world beyond this world. Give me the boon that I may use my intellect to reach that subtle knowledge. I do not wish to have any other thing in place of this.”
Nachiketas is thus firmly resolved to pursue the subtle knowledge that connects the domain of this world to the domain that transcends this world.
Monday, November 19, 2007
Application of the first two boons - Secure harmony with this world
Starvation brings out true appetites. By starving the body, mind and intellect of any nourishment, by abandoning them to death, Nachiketas gains insights about the true appetites in their domains. He also realizes the potency of these appetites to achieve great things in their respective domains. Nachiketas then applies himself to intelligently deploy these appetites to aid his spiritual evolution.
Shanta sankalpah sumana yathasyad
Veetamanvir gautamo ma/bhimrutyo
Tvat prasrushtam ma/bhivadet prateeta
Etat trayam prathamam varam vrune
The spirit of Nachiketas had withdrawn from everything when it immersed itself in the encounter with the nothingness of death. He had purged himself of all preconceived notions and stilled his mind. The tides of imagination settled down to reveal the primordial state from where he had started. When the spirit returns to this stillness it could generate violent waves of emotions. The first concern of Nachiketas is that the ancestral body from which he commenced his spiritual journey must have the fortitude to contain the violent tides, and should be capable of containing the enlightened spirit harmoniously.
Gautama, the worldly ancestor of the enlightened soul, is just a packet of processes in the absence of the spirit. It squirms in anguish at the departure of the spirit. It now understands fully the value of the spirit. This anguish when stretched to the limit could make the worldly shell unfit for the habitation of the spirit. So Nachiketas uses the first boon to ensure that the anguish of the earthy being is kept well under control. He uses the power bestowed by the first boon to make the anxieties ruling his worldly shell to settle down.
Yatha purastad bhavita prateeta
Ouddalakeeraruneer matprasrushtah
Sukham ratrih shayita veetamanyu
Tvam dadrushivan mrutyumukhat prasrushtam
When the spirit returns after enlightenment everything in the earthy plane will appear to be exactly as before. But at the same time there will be subtle essential changes.
Uddalakam is a type of honey. The sweetness of complacence characterizes the inertia associated with the gross body. Gross body is a product of this inertia. Aruna is the charioteer of sun, which is the central source from where all processes emanate. Aruna has only the torso and has to depend on the chariot for his movement. The subtle body is the contribution of Aruna. The subtle body while it glows with inner life is dependent on the gross body.
Both the gross body and subtle body are the products of time. When the inner spirit reconciles with death, the extreme expression of change, the passage of time is no more a source of anxiety and fear. Then the gross body as well as the subtle body will not go back to their earlier confusions. They will enjoy restful sleep in the nights as they will be free from all agitations. The spirit while descending from the domain of death, from the state of deep meditation, cleanses all the substrates that support it. The gross body and subtle body are liberated from the clutches of death, from the fear of death, when the enlightened spirit descends.
Svargaloke na bhayam kinchinasti
Na tatra/tvam na jaraya vibheti
Ubhe teerta/shanaya pipase
Shokatigo modate svargalokeh
The domain of ideals is free from fear. Ideals remain fresh and unaffected whatever is made out of them. The products inspired by ideals are subject to change but the ideals per se are unaffected by the passage of time. Hence death does not rule over them. An idealist identifies with his ideals. He is moved neither by the cravings for the gross inputs nor by the thirst for the satisfaction of unworthy passions. By transcending hunger and thirst at all levels he is free to identify with his ideals totally. He overcomes all sorrows and enjoys the delightful stay in the heaven of ideals.
Sa tvamagnim svargya madhyeshi mrutyo
Prabroohi tam shraddadhanaya mahyam
Svargaloka amrutatvam bhajante
Etat dviteeyena vrune varena
The domain of worldly living is ruled by attachments. Contrary to this the heaven of ideals is the domain of total detachment. The process of death stands at the boundary between these two domains. The knowledge pertaining to the transition from the domain of earthly mortality to the domain of heavenly immortality is contained in the process of death. So the child Nachiketas looks up to the death experience to get instructions on how to secure entry to the blissful domain of ideals.
Prate braveemi tadu me nibodha
Svargyamagnim nachiketah prajanam
Anantalokaptimatho pratishtham
Vidhi tvametannihitam guhayam
On being sought by Nachiketas the death experience sets about to instruct Nachiketas about the fire of passion that can transport him from the domain of worldly living to the heavenly domain of ideals. This passion is very potent. Essentially this passion remains hidden in the subtle inner space within oneself. The innumerable worlds one weave around oneself are established in this passion.
Lokadimagnim tamuvacha tasmai
Ya ishtaka yavateerva yatha va
Sa chapi tat pratyavadadyathoktam
Athasya mrutyuh punaraha tushtah
Deep reflection is needed to recognize and understand the passion that carries one from the mortality of the earthy existence to the heavenly state of ideals untouched by death. Any concern for the possessions in this world is sufficient to distract one from the reflection. One has to abandon oneself to death and be totally free of all concerns to conceive that passion. When Nachiketas gave himself to death he could recognize the primordial passion that supports all domains. He could also discern the equipment and organization to be employed for harnessing that passion for spiritual evolution. Nachiketas was a good student. He was attentive and absorbed the knowledge accurately and reproduced it.
Tamabraveel priyamano mahatma
Varam tavehadyadadami bhooyah
Tavaiva namna bhavitayamagnih
Srungkam chemamanekaroopam gruhana
The dedication of Nachiketas also earns a bonus. He is blessed that the fire that lead one from the domain of mortality to the domain of immortality will henceforth be known as Nachiketa fire. In the domain that transcends this world this fire is a singular phenomenon. When manifested here it takes several forms depending on the person acting as a vessel for carrying the fire. The equanimity experienced by Nachiketas while courting death also reveals to him the unity in the diversity of paths followed for the propitiation and harnessing of the Nachiketa fire.
Trinachiketastribhiretya sandhim
Trikarma krittarati janmamrutyu
Brahmajajnam devameedyam viditva
Neechayyemam shantimantyantametih
In this world the primordial passion manifests in three forms - in the domains of body, mind and intellect. To experience inner peace these fires of passion are to be propitiated and appeased by appropriate actions. Only after attaining this peace one can conceive the supreme principle from which Brahman, the essence of the universe, is born.
Trinachiketastrayametadviditva
Ya evam vidvamshchinute nachiketam
Sa mrutyupasham puratah pranodya
Shokatigo modate svargaloke
By discerning the trilogy of Nachiketa fire, by recognizing the cravings in the domains of body, mind and intellect and disciplining oneself to consummate all actions in these fires one overcomes the bondage imposed by death. He is no more worried about the time dependent events and phenomena. Thus overcoming all the sorrows associated with the functions of time he rejoices in the domain of time independent ideals.
Esha te/gnir nachiketa svargyoyam
Avruneeta dviteeyna varena
Etamagnim pravakshyanti janasa
Truteeyam varam Nachiketo vruneeshva
Idealism is an inspiring thing. The Nachiketa fire that was sought by the second boon will thus become popular and spread among all those who pursue prosperity and peace. Now with the tranquility bestowed by this prosperity and peace Nachiketas is free to pursue higher pursuits. Now he is ready to use the third boon to know about the subtle secrets beyond this world.
Shanta sankalpah sumana yathasyad
Veetamanvir gautamo ma/bhimrutyo
Tvat prasrushtam ma/bhivadet prateeta
Etat trayam prathamam varam vrune
The spirit of Nachiketas had withdrawn from everything when it immersed itself in the encounter with the nothingness of death. He had purged himself of all preconceived notions and stilled his mind. The tides of imagination settled down to reveal the primordial state from where he had started. When the spirit returns to this stillness it could generate violent waves of emotions. The first concern of Nachiketas is that the ancestral body from which he commenced his spiritual journey must have the fortitude to contain the violent tides, and should be capable of containing the enlightened spirit harmoniously.
Gautama, the worldly ancestor of the enlightened soul, is just a packet of processes in the absence of the spirit. It squirms in anguish at the departure of the spirit. It now understands fully the value of the spirit. This anguish when stretched to the limit could make the worldly shell unfit for the habitation of the spirit. So Nachiketas uses the first boon to ensure that the anguish of the earthy being is kept well under control. He uses the power bestowed by the first boon to make the anxieties ruling his worldly shell to settle down.
Yatha purastad bhavita prateeta
Ouddalakeeraruneer matprasrushtah
Sukham ratrih shayita veetamanyu
Tvam dadrushivan mrutyumukhat prasrushtam
When the spirit returns after enlightenment everything in the earthy plane will appear to be exactly as before. But at the same time there will be subtle essential changes.
Uddalakam is a type of honey. The sweetness of complacence characterizes the inertia associated with the gross body. Gross body is a product of this inertia. Aruna is the charioteer of sun, which is the central source from where all processes emanate. Aruna has only the torso and has to depend on the chariot for his movement. The subtle body is the contribution of Aruna. The subtle body while it glows with inner life is dependent on the gross body.
Both the gross body and subtle body are the products of time. When the inner spirit reconciles with death, the extreme expression of change, the passage of time is no more a source of anxiety and fear. Then the gross body as well as the subtle body will not go back to their earlier confusions. They will enjoy restful sleep in the nights as they will be free from all agitations. The spirit while descending from the domain of death, from the state of deep meditation, cleanses all the substrates that support it. The gross body and subtle body are liberated from the clutches of death, from the fear of death, when the enlightened spirit descends.
Svargaloke na bhayam kinchinasti
Na tatra/tvam na jaraya vibheti
Ubhe teerta/shanaya pipase
Shokatigo modate svargalokeh
The domain of ideals is free from fear. Ideals remain fresh and unaffected whatever is made out of them. The products inspired by ideals are subject to change but the ideals per se are unaffected by the passage of time. Hence death does not rule over them. An idealist identifies with his ideals. He is moved neither by the cravings for the gross inputs nor by the thirst for the satisfaction of unworthy passions. By transcending hunger and thirst at all levels he is free to identify with his ideals totally. He overcomes all sorrows and enjoys the delightful stay in the heaven of ideals.
Sa tvamagnim svargya madhyeshi mrutyo
Prabroohi tam shraddadhanaya mahyam
Svargaloka amrutatvam bhajante
Etat dviteeyena vrune varena
The domain of worldly living is ruled by attachments. Contrary to this the heaven of ideals is the domain of total detachment. The process of death stands at the boundary between these two domains. The knowledge pertaining to the transition from the domain of earthly mortality to the domain of heavenly immortality is contained in the process of death. So the child Nachiketas looks up to the death experience to get instructions on how to secure entry to the blissful domain of ideals.
Prate braveemi tadu me nibodha
Svargyamagnim nachiketah prajanam
Anantalokaptimatho pratishtham
Vidhi tvametannihitam guhayam
On being sought by Nachiketas the death experience sets about to instruct Nachiketas about the fire of passion that can transport him from the domain of worldly living to the heavenly domain of ideals. This passion is very potent. Essentially this passion remains hidden in the subtle inner space within oneself. The innumerable worlds one weave around oneself are established in this passion.
Lokadimagnim tamuvacha tasmai
Ya ishtaka yavateerva yatha va
Sa chapi tat pratyavadadyathoktam
Athasya mrutyuh punaraha tushtah
Deep reflection is needed to recognize and understand the passion that carries one from the mortality of the earthy existence to the heavenly state of ideals untouched by death. Any concern for the possessions in this world is sufficient to distract one from the reflection. One has to abandon oneself to death and be totally free of all concerns to conceive that passion. When Nachiketas gave himself to death he could recognize the primordial passion that supports all domains. He could also discern the equipment and organization to be employed for harnessing that passion for spiritual evolution. Nachiketas was a good student. He was attentive and absorbed the knowledge accurately and reproduced it.
Tamabraveel priyamano mahatma
Varam tavehadyadadami bhooyah
Tavaiva namna bhavitayamagnih
Srungkam chemamanekaroopam gruhana
The dedication of Nachiketas also earns a bonus. He is blessed that the fire that lead one from the domain of mortality to the domain of immortality will henceforth be known as Nachiketa fire. In the domain that transcends this world this fire is a singular phenomenon. When manifested here it takes several forms depending on the person acting as a vessel for carrying the fire. The equanimity experienced by Nachiketas while courting death also reveals to him the unity in the diversity of paths followed for the propitiation and harnessing of the Nachiketa fire.
Trinachiketastribhiretya sandhim
Trikarma krittarati janmamrutyu
Brahmajajnam devameedyam viditva
Neechayyemam shantimantyantametih
In this world the primordial passion manifests in three forms - in the domains of body, mind and intellect. To experience inner peace these fires of passion are to be propitiated and appeased by appropriate actions. Only after attaining this peace one can conceive the supreme principle from which Brahman, the essence of the universe, is born.
Trinachiketastrayametadviditva
Ya evam vidvamshchinute nachiketam
Sa mrutyupasham puratah pranodya
Shokatigo modate svargaloke
By discerning the trilogy of Nachiketa fire, by recognizing the cravings in the domains of body, mind and intellect and disciplining oneself to consummate all actions in these fires one overcomes the bondage imposed by death. He is no more worried about the time dependent events and phenomena. Thus overcoming all the sorrows associated with the functions of time he rejoices in the domain of time independent ideals.
Esha te/gnir nachiketa svargyoyam
Avruneeta dviteeyna varena
Etamagnim pravakshyanti janasa
Truteeyam varam Nachiketo vruneeshva
Idealism is an inspiring thing. The Nachiketa fire that was sought by the second boon will thus become popular and spread among all those who pursue prosperity and peace. Now with the tranquility bestowed by this prosperity and peace Nachiketas is free to pursue higher pursuits. Now he is ready to use the third boon to know about the subtle secrets beyond this world.
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