While remaining in this world it is difficult to conceive of a world that transcends this world. When one masters the art of transcendence he builds a bridge between this world and the other world. Then the cessation of his being in this world is of no consequence to him. With an identity that is not entrapped in this world he is freed from the limitations of this world.
Yatha/darshe tatha/tmani yatha svape tatha pitruloke
Yatha/psu pareevadadrushe chchayatapayoriva brahmaloke
The ideals truly owned by an entity are reflected in its identity. Its dreams are reflected in the resources it accumulates. Its subtle content is reflected in the moisture of its sensibilities. Like this the domain of the creative inner spirit consists of pairs of subtle sources and their perceptible reflections.
Indriyanam pruthak bhavam udayastamayouchayat
Pruthagutpadyamananam matva dheero na shochati
Sorrows are associated with the deprivations sensed by sense organs. The distinct existence of sense organs and the time bound experiences we gather through them are all products of the inner spirit. By identifying with the sense organs one makes himself vulnerable to sorrows. One who follows the dictates of his intellect identifies with the inner spirit and is not a slave of his sense organs. He is not affected by sorrows.
Indriyebha param mano manasah satvamuttamam
Satva dadhi mahanatma mahato/vyaktamavyayam
The sense organs are seated in the mind. Hence mind transcends all sense organs. The mind is seated in the essentiality of objects. Hence the principle of essentiality transcends mind. The perceiver of the essentiality of objects is the propensity of the inner self to expand its boundaries. The immutable subtle nature transcends this propensity to expand.
Avyaktattu parah purusho vyapako/linga eva cha
Yam jnatvamuchyate jantur amrutatvam cha gachchati
The principle of virility is beyond subtle nature. This virility is spread everywhere undifferentiated. Grasping this principle of virility worldly beings get liberated from their bondages and attain immortal status in the world inhabited by ideals. They overcome the traumas associated with birth and death. They overcome the traumas associated with the .the transitions betweens this world and the world transcending this world.
Yatha panchavatishthante jnanani manasa saha
Budhdhishcha na vicheshtate tamahuh parmam gatim
When the five planes of one’s existence along with their faculties for knowing and feeling are well established the intellect remains unwavering and keeps pursuing the transcendental truth. This is the prescribed path for transcending the manifested universe to set oneself off in pursuit of the infinite.
Tam yogamiti manyante stiraanindriyadharanam
Apramattastada bhavati yogohi prabhavapyayou
This establishment of all planes of one’s being to ready oneself for the pursuit of the transcendental truth is known as ‘yoga’. When all faculties are thus consecrated for this pursuit one becomes infallible. Then one can not commit any errors. Then there is peace and absolute certainty. Virility stems from this inner peace that endows one with self confidence. Yoga is the fountainhead of virility.
Naiva vachanamanasa praptum na shakyo na chakshusha
Asteeti bruvato/nyatra katham tadupalabhyate
The empirical ideas conveyed by words and the mind that is locked in such ideas are engaged in empirical knowledge related to the external world. They are incapable of conceiving this virility. It can be experienced only through a faculty that acknowledges its existence.
Astitvepolabdhavyastattvabhavena chobhayah
Astittvopalabdhasya tattvabhavah praseedati
Virility is to be known through the experience of being. It is also to be understood through abstract thinking. One who has experienced its existence is also endowed with the abstract constructs that defines it.
Yada sarve pramuchyante kamaye/syahrudishrita
Atha martyo/mruto bhavatyatra brahma samashnute
Desires associated with sense organs and mind remains entrenched in the in the inner space and hold it captive. When all these holds of desires are released and the inner space is set free mortal beings taste the nectar of immortality. They experience the proximity to Brahman.
Yada sarve prabhidyante hrudayasyeha granthayah
Atha martyo/mrutobhavatvetavadanushasanam
A desire at any plane of one's being cries out for satisfaction. The preoccupation with the process of satisfying these desires creates knots in the inner space. These knots skew the functioning of the inner space and compromise its ability to act as the faculty for experiencing virility. When these knots are removed through yoga mortal beings taste the nectar of immortality. This is the ordinance of divinity.
Shatanchaika cha hrudayasyanadyastasam moordhanmabhinih srutaika
Tayordhvamayannamrutatvameti vishvangnya utkramena bhavanti
There are one hundred and one paths for the flow of life forces from the cavity of the inner space. Only one of them goes upwards towards the crown of the head in search of engagement with higher forms. When one remains on this path he moves upwards in the evolutionary path to attain immortality. All the other paths for the flow of life forces lead to the attainment of lesser things. They detract a person from the pursuit of the ultimate goal. The steps taken by such a person take him farther and farther away from the immortality of Brahman.
Angushthamatrah purusho/ntaratma sada jananam hrudaye sannivishtah
Tam svacchareerat pravruhenmunjadiveshikam dhairyena
Tam vidyachchukramamrutam tam vidyachchukramamrutamiti
The inner spirit that resides in all beings as virility empowers everything like a thumb. It resides in the cavern of inner space and is normally shrouded by the concerns of the body. Its power is attenuated by body consciousness. The spiritual seeker should disengage his virility from gross concerns and use it intelligently for incinerating the limitations imposed by the external world. He should know this virility as the underlying immortal cause of all objects.
Mrutyuproktam nachiketo/tha labdhva vidyametam yogavidhim cha krusnam
Brahmaprapto virajo/bhoodvimrutyuranyo/pyeyam yo vidadhyatmameva
The fire of Nachiketas was realized by the bold encounter with death. This fire is brought out by standing up to the traumas of change. It is to be used for achieving the harmonious union of the inner spirit with the perceived world. When this union takes place one realizes the principle of Brahman. While established in the knowledge of Brahman one is freed from the necessity to move around for the satisfaction of his needs. One may employ different means for the realization of the inner spirit. Whatever may be the method employed the end result being sought is the same. It is the realization of the inner spirit.
Friday, February 1, 2008
Sunday, January 27, 2008
Inner Spirit as the Sublime Model for Virility
What differentiates one living being from another essentially is the variation in the content and form of the virility in each of them. Here ‘living being’ should include not only the conventional life forms but also the myriad man-made organizations of objects that perform functions of varying complexity. In its most sublime manifestation it coincides with the Inner Spirit. The manifestation of Inner spirit as the sublime model for virility is being described now.
Oordhvamoolo/vakshakha esho/shvatthah sanatanah
Tadeva shukram tad brahma tadevamrutamuchyate
Tasmin lokah shritah sarve tadu natyeti kinchanah etadvai tat
The inner spirit manifesting as the sublime form virility is like a banyan tree hanging upside down with its roots above and the branches below spreading downwards. It draws its nourishment from the ethereal cavern of the inner space. It descends to capture the lower domains into its fold. This banyan tree, this prime model for sublime virility, is the primordial cause of the manifested universe. It contains in it the essence of the manifested universe. By identifying with this model one experiences the nectar of immortality. All the domains in the manifested universe draw sustenance from this model and there is nothing here that can transcend it. It is the same inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yadidam kincha jagat sarvam prana ejati nihrustam
Mahat bhayam vajramudyatam ya etadviduramrutaste bhavanti
Through this ‘tree of life’ the life forces radiating from the inner spirit enters all that constitute the manifested universe to make them come out of their dormancy. The descending of the life force is like an awe-inspiring thunderbolt. When one sees it as an alien force it inspires fear. On the other hand, when one identifies with it, it acts as the elixir of immortality.
Bhayadasyagnistapati bhayattapati suryah
Bhayadindrashcha vayushcha mrutyur dhavati panchamah
The five forms of life forces are prana, apana, vyana, samana and udana. Prana has the quality of fire. It burns other things and generates the inner passions. Apana has the quality of surya. It burns itself and generates energy for all around. Vyana has the quality of indra. It keeps extending its sphere of influence through the pursuit of ideals. Samana has the quality of air. It maintains the sense of equanimity in all contexts. The fifth form is udana. One transcends and moves to higher planes by the operation of udana. Udana is verily death. One goes up to higher planes by ceasing to exist where one was. Fear of death is also the fear of evolutionary movement. The operation of all these life forces can be discerned in the tree of life. They act in accordance with the dictates of the inner spirit.
Iha chedakashad bodhum prak shareerasya visrasah
Tatah sargeshu lokeshu shareeratvaya kalpate
The sublime model for virility that corresponds to the inner spirit is to be realized during the life in this world. If this does not happen and one imagines that his virility is supported by the myriad empirical objects associated with him he keeps wandering in domains where creation and consummation are ongoing processes. He keeps accepting and discarding bodies and suffers the traumas associated with that. He remains captive in the cycle of birth and death.
Oordhvamoolo/vakshakha esho/shvatthah sanatanah
Tadeva shukram tad brahma tadevamrutamuchyate
Tasmin lokah shritah sarve tadu natyeti kinchanah etadvai tat
The inner spirit manifesting as the sublime form virility is like a banyan tree hanging upside down with its roots above and the branches below spreading downwards. It draws its nourishment from the ethereal cavern of the inner space. It descends to capture the lower domains into its fold. This banyan tree, this prime model for sublime virility, is the primordial cause of the manifested universe. It contains in it the essence of the manifested universe. By identifying with this model one experiences the nectar of immortality. All the domains in the manifested universe draw sustenance from this model and there is nothing here that can transcend it. It is the same inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yadidam kincha jagat sarvam prana ejati nihrustam
Mahat bhayam vajramudyatam ya etadviduramrutaste bhavanti
Through this ‘tree of life’ the life forces radiating from the inner spirit enters all that constitute the manifested universe to make them come out of their dormancy. The descending of the life force is like an awe-inspiring thunderbolt. When one sees it as an alien force it inspires fear. On the other hand, when one identifies with it, it acts as the elixir of immortality.
Bhayadasyagnistapati bhayattapati suryah
Bhayadindrashcha vayushcha mrutyur dhavati panchamah
The five forms of life forces are prana, apana, vyana, samana and udana. Prana has the quality of fire. It burns other things and generates the inner passions. Apana has the quality of surya. It burns itself and generates energy for all around. Vyana has the quality of indra. It keeps extending its sphere of influence through the pursuit of ideals. Samana has the quality of air. It maintains the sense of equanimity in all contexts. The fifth form is udana. One transcends and moves to higher planes by the operation of udana. Udana is verily death. One goes up to higher planes by ceasing to exist where one was. Fear of death is also the fear of evolutionary movement. The operation of all these life forces can be discerned in the tree of life. They act in accordance with the dictates of the inner spirit.
Iha chedakashad bodhum prak shareerasya visrasah
Tatah sargeshu lokeshu shareeratvaya kalpate
The sublime model for virility that corresponds to the inner spirit is to be realized during the life in this world. If this does not happen and one imagines that his virility is supported by the myriad empirical objects associated with him he keeps wandering in domains where creation and consummation are ongoing processes. He keeps accepting and discarding bodies and suffers the traumas associated with that. He remains captive in the cycle of birth and death.
Thursday, January 24, 2008
The Manifestation of 'Inner Spirit'
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.
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.
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.
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