"For the bhakta filled with devotion for an ideal that transcends the manifested universe, for whom there is no conflict between the many devas and Gurus here, everything becomes clear spontaneously. All meanings suggest themselves to him. Truth reveals itself to the great mind. Truth enlightens the great mind."
What is the ideal that generates, maintains and consummates the orderliness that pervades this universe?
Svabhavameke kavayo vadanti
Kalam thathanye parimuhyamanah
Devasyaisha mahimatu loke
Yenedam bhramyate brahmachakram
The wise men endowed with the power to empathize say that it is the innate nature of being. Others caught in the web of mundane existence sense it essentially as the manifestation of time. What one says depends on the standpoint from where he views the scheme. Whatever that may be, the scheme that operates the universe is indeed the expression of an ideal which is instrumental for the revolution of the wheel on which the creator moulds the entities in the manifested universe. Space and time are but the products of the movements of this wheel. The spirit which rotates the wheel is beyond space and time.
Yenavrutam nityamidam hi sarvam
Jnah kalakaro guneesarvavidyah
Temeshitam karma vivartateha
Pruthyaptejo/nilakhanichintyam
The process of knowing and the process of being are inseparable. That which embraces everything spontaneously is the ultimate receptacle of knowledge. It is the creator of time. All qualities that make manifestation possible reside in it. All branches of knowledge that give form to this universe reside in it. All actions emanate from its promptings. The basic elements – earthiness, the fluidity of sensibilities, the fires of passion, the wanderings of life forces and the emptiness of ether – evolved from its imagination.
Tat karma krutva vinivarta bhooya-
Statvasya tatvena sametyayogam
Ekena dvabhyam tribhirashtabhirva
Kalena chaivatmagunashcha sookshmaih
It is the performer of all karmas. It is also that which gets liberated from the entanglements of karmas. It operates by unraveling principles and combining them in multifarious ways. During the course of all these the undifferentiated unity gives way to the duality of ‘this’ and ‘that’. It becomes the three primary qualities – satva, rajas and tamas – that give form and content for all entities. It becomes the eight cosmic forces that provide the potential for movements.
Arabhya karmani gunanvitani
Bhavamshcha sarvan viniyojayedvah
Teshamabhave krutakarmanashah
Karmakshaye yati sa tatvato/nyah
Manifested beings generate the initiatives for actions in accordance with the relative levels of the three primary qualties in them. When one attains a state that transcends all qualities he is free from the bondage of karmas. No initiative emanates from him. He is free from the effects of any actions. He is liberated and he transcends all principles that create, sustain and consummate the manifested universe.
Adih sa samyoganimittahetuh
Parastrikaladakalopi drushtah
Tam vishvaroopam bhavabhootamedhyam
Devam svachittastamupasyapoorvam
He now precedes all things. He now is the cause of all combinations and coincidences that give form and content for the entities in the manifested universe. He now transcends time and is beyond the concepts of past, present and future. He now cannot be contained in any substantial manifestation. He is now a cosmic being worthy of being worshipped. His cosmic form now contains all that has happened and all that is going to happen. The installation of this cosmic form in one’s mind is the primary ideal that is to be pursued with devotion.
Sa vruksha kalakruibhih paro/nyo
Yasmat prapanchah parivartateyam
Dharmavaham papanudam bhagesham
Jnatvatmasthamamrutam vishvadhama
This cosmic form is beyond, and different from, the proliferations that make the significant emanations which constitute infrastructure, time and form. It transcends names and forms. But the manifested universe goes on transacting on account of it. It is the causative agent for dharma. It shows the road to perfection. It is the lord of all prosperity. It is the abode where manifested universe resides. By identifying with this cosmic principle one attains immortality.
Tameeshvaranam paramam maheshvaram
Tam devatanam paramamcha daivatam
Patim pateenam paramam parastad
Vidama devam bhuvaneshameedyam
This cosmic principle is the governor of all governors. It is the divine spirit residing in all ideals. It is the lord of all lords. It transcends all the distinct entities in the manifested universe. Know this cosmic principle, which is worthy of worship, as the governor of the universe to which one belongs.
Na tasya karyam karanashcha vidyate
Na talsamshchabhayadhikashcha drushyate
Parasya shaktirvvividhaivashruyate
Svavikeejnana balakriya cha
It is beyond all relationships of cause and effect. It is peerless. There is nothing that transcends it. If one listens carefully one can sense its manifestations everywhere. It is constituted of spontaneous awareness, potential and movement.
Na tasya kashchid patirasti loke
Na cheshita naiva tasya lingam
Sa karanam karanaddhipadhipo
Na chasya kashchid janita na chadhipah
There is nothing that can act as its husband. There is nothing that can act as its motivator. It is the primordial cause that governs all events. It is not sired by anything and it is not governed by anything.
yastantunabha iva tantubhih
prathanjaih svabhavato
deva ekah svamavrunot
sano dadhat brahmapyayam
A spider is surrounded by the threads of the web that emanated from it. Similarly the inner cosmic spirit is surrounded by the beings that came from it. This unique ideal is enveloped by the dualities that sprouted from it. Let this illustration provide the insights for understanding the nature of Brahman.
Eko devah sarvabhooteshu goodhah
Sarvavyapee sarvabhootantaratma
Karmadhykshah sarvabhootadhivasah
Sakshee cheta kevalo nirgunashcha
This unique ideal of Brahman remains in all beings as a subtle presence. It pervades everything as their inner essence. It resides in all beings presiding over their movements. It resides in all beings as a witness. It is the motivating force behind all happenings. It is abstract and is unaffected by the events caused by the interplay of qualities.
Eko vashee nishkriyanam bahunam
Ekam beejam bahudhayah karoti
Tamatmastham ye/nupashyanti dheera-
Stesham sukham sashvatam netaresham
It is a unique presence that attracts everything into it. It does not participate in any action. Just as a seed proliferates to be a tree it gives rise to the several things in the manifested universe. Those who actively connects with their intellect spontaneously recognize this as the essence residing within all things. Such intelligent persons alone can find lasting happiness. The happiness of all others who look outwards for satisfaction is short-lived.
Nityo nityanam chetanashchetanam
Eko bahoonam yo vidadhati kaman
Tat karanam sankhyayogadhigamyam
Jnatva devam muchyate sarva pashaih
It is the freshness in the things that remains fresh at all times. It is the principle of awareness in all living beings. This unique principle keeps distributing to the many manifestations whatever they desire. It is the primordial cause that can be realized only through the analytical approach of a sankhya yogi. By realizing this ideal one gets liberated from all bondages.
Na tatra suryo bhati na cha chandratarakam
Nema vidyuto bhati kuto/yamagnih
Tameva bhantamanubhati sarvam
Tasya bhasa sarvamidam vibhati
In it the sun loses its brilliance. So does the moon and stars. Even lightening loses its luster in it. The separate sources of energies, the minds that conceives names and forms using that energy, the exemplary presences, the flashes of insights that connects a being with the higher echelons of awareness – all these lose their significance against the backdrop of this cosmic principle. That being so, is there any need to talk about the fires of passion experienced by the separate entities. Everything that shines is only reflecting the brilliance of this cosmic principle. All that is perceived here come alive by its presence.
Eko hamso bhuvanasyasya madhye
Sa evagnih salile sannivishtah
Tameva viditvati mrutyumeti
Nanya panthat vidyate/yanaya
The celestial bird, hamsa, is the spirit of discrimination. This unique principle is a hamsa, the pure awareness that is the soul of discrimination, that sits in the midst of worldliness. This spirit itself is the fire of passion lying dormant in the water of sensibilities. One transcends death by identifying with this principle. This transcendence is the highest goal one can conceive in the manifested universe. The path leading to this goal is the only path that is worthy of pursuit.
Sa vishvakrudvishva vidatmayonirjnah
Kalakaro gunee sarvavidyah
Prathana kshetrajna patir guneshah
Samsaramokshasthitibandhahetuh
This unique principle created the universe. It holds the universe in its awareness. It is its own cause. It is its own knower. It is the causative agent for time. It is the essence of all qualities. It is the essence of all knowledge. It is the significant principle that knows the field in which it operates. It is the lord of all things. It is the governor of all qualities. It is the cause for the transactions in the universe. It is the cause for the liberation from the transactions. It is the cause for the sustenance of the manifested universe. It is the cause for all the bondages here.
Kincha sa tanmayo hyamutra ishasamstho
Jnah sarvago bhuvanasya gopta
Ya ishe asya jagato nityameva
Nanyo hetur vidyate ishanaya
It remains merged with all things as the eternal principle residing in them. It is the spark of divinity in all things. It is the knower that wanders freely everywhere. The universe thrives under its protection. It is the spontaneity that keeps the universe fresh. It is the transcendental cause for the lively existence of the universe beyond which human faculties cannot penetrate.
Yo brahmanam vidadhati poorvam
Yo vai vedamshcha prahinoti tasmai
Tam hadevaatmabudhiprakasham
Mumukshurvai sharanamaham prapadye
It is the primordial cause for the birth of Brahma, the creator himself. It provided the creator with the enlightenment about whatever is there to be known. It is the supreme ideal that illuminates the intellect. For liberation in the ultimate sense I depend only on that.
Nishkalam nishkriyam shantam
Niravadyam niranjanam
Amrutasya param setum
Daghendhanamivanalam
It is not attached to any artifact. It is not attached to any actions. It remains perfectly at peace. It cannot be contained by any description. It is not tainted by anything. It is the bridge that takes one from this world to the immortality that transcends this world. It is like the steady flame from properly ignited fuel.
Yada charmavadaksham
Veshtayishyanti manavah
Tada devamavijnaya
Dukhasyanto bhavishyati
Man cannot find happiness by surrounding himself with worldly things. While remaining attached to the worldliness his body is enveloped by gross things. His mind is enveloped by worldly desires. His intellect is engaged in worldly thoughts. When he gives up the worldly concerns and dresses himself up in the ethereal ideas of the inner sky he grows out from his ignorance. That is when the end of sorrows happens for him.
Tapah prabhavat devaprasadacha
Brahmaha shvetashvetaro/tha vidvan
Atyashramibhyah paramam pavitram
Provacha samyag rishi sanghajushtam
Shvetashvetara is one who has gone even beyond senses fine tuned for the perception of the fine essence in things. By distilling his awareness Shvetashvetara knows spontaneously the essence of all essences, which is Brahman itself. He transcends all ashramas. He is holy and is beyond all things in this universe. He reveals himself as an exposition of the principle of Brahman to the rishis who stand worshipping him.
Vedante parmam guhyam
Purakalpe prachoditam
Na prashantaya datavyam
Na putrayashishyaya va punah
This subtle knowledge that transcends all the worldly knowledge of the Vedas was distilled from the experiences of the past eons. It is not to be lightly imparted to those who are not ready for accepting it. It is to be given only to those in possession of a tranquil mind. It is to be imparted only to the sons of the Guru or those whom the Guru accepts in his mind as a son.
Yasya deve parabhaktir
Yatha deve thatha gurou
Tasyaiva kathitahyarthah
Prakashante mahatmanah
Prakashante mahatmanah
For the bhakta filled with devotion for an ideal that transcends the manifested universe, for whom there is no conflict between the many devas and Gurus here, everything becomes clear spontaneously. All meanings suggest themselves to him. Truth reveals itself to the great mind. Truth enlightens the great mind.
Om sahanavavatu
Sahanou bhunaktu
Sahaveeryam karavavahai
Tejasvinavadheetamastu
Ma vidvishavahai
Om shantih shantih shantih
Wednesday, June 17, 2009
Saturday, January 24, 2009
Know Brahman, the Spirit of the Universe
An entity is a part of the universe. The universe, when it is viewed by an entity residing in it, is vast and complex. To belong to it harmoniously one ought to grasp the spirit of this superstructure and get properly connected to it. This is being discussed now.
Dve akshare brahmaparetvanante
Vidyavidye nihite yatra goodhe
Ksharam tvavidyahyamrutam tu vidya
Vidyavidye eeshate yastu sonyah
Dualities make it possible for entities to perceive the universe from a standpoint. The infinite, lingering, dualities dwell in the complex superstructure of the universe. It is the manifestation of Brahman. Here the principles of vidya and avidya express themselves in a subtle manner. Avidya is the knowledge pertaining to the fleeting aspect of the universe. Vidya is the knowledge pertaining to the permanent aspect of the universe. Brahman, the spirit that transcends vidya and avidya governs both of them.
Yo yonim yonim adhitishthatekyo
Vishvani roopani yonishcharasvah
Rushim prasootam kapilam yastamagre
Jnanairbibharti jayamanam cha pashyet
This spirit of the universe is seated in each and every causal body. It is this unique spirit which evolves as the forms and causal bodies. It gives birth to, and nurtures, the primordial physical principles, which were discovered by the sage Kapila in his Sankhya philosophy, that connects the domains of vidya and avidya. And even while doing this it remains as a detached witness to the entire process.
Kincha ekaikam jalam bahudha vikurvan
Asmin kshetre samharatyeshadevah
Bhooyah srushtva patayastatheshah
Sarvadhipatyam kurute mahatma
Each facet of the connection between vidya and avidya is developed in multifarious ways, and consummated, here by this spirit. Further it created the husbands for these facets of connections, and governs everything in the universe through them as its glorious inner spirit.
Kincha sarvadisha oordhvamadhashcha tiryak
Prakashayan bhrajate ya dvandvan
Evam sa devo bhagavan varenyo
Yonisvabhavandhitishthatyekah
All entities are illuminated by the radiating rays of the sun. All entities acquire their brilliance from the sun. The principle of Brahman expresses itself through the propensity of dualities to extinguish spontaneously. Every such process of extinction is an expression of divinity. All the prosperities associated with the several dualities in this universe reside in the principle of Brahman. This ideal of Brahman is indeed worthy of worship. It remains established in each causal body, accepting the qualities of the causal body, even while retaining its uniqueness. It is the universal causal body that contains within it all possible causal bodies.
Yachcha svabhavam pachati vishvayonih
Pachyamshcha sarvan parinamayedyah
Sarvametadvishvamtitishthatyeko
Gunamshcha sarvan viniyojayedyah
This universal causal body conditions the character of an entity. Through this conditioning it controls all transformations, as the character of an entity decides the transformations associated with it. It thus remains established in all entities wielding their qualities to foster expansive movements.
Kincha tadvedaguhyopanishatsugoodham
Tat brahma vedate brahmayonim
Ye poorvadeva rushayashcha tadvidu
Ste tanmaya amruta vai babhoovuh
The subtle theme of a universal causal body in Upanishads, which also remains dormant in Vedas, is Brahman. The process of creation emanated from the Brahman. The rishis knew this Brahman as the primordial ideal and they attained immortality by identifying with this knowledge.
Gunavayo yah phalakarmakarta
Krutasya tasyaiva sa chopabhokta
Sa vishvaroopastrigunastrivartma
Pranadhipah sancharati svakarmabhih
This Brahman, in conjunction with qualities, is the doer of all actions. It is also the consumer of the fruits of the actions. It is the universal form composed of the three primary qualities (satva, rajas and tamas), that includes all forms moving along the three primary paths (the path of jnana, the path of karma and the path of bhakti). It owns up all life forces through the movements of these forms.
Angushthamatro ravitulyaroopah
Sankalpahankara samanvito yah
Budhergunanatmagunena chaiva
Aragramatrohyaparopidrushtah
The Brahman is of the nature of a thumb. A thumb is the agent of empowerment for the other fingers. The principle of Brahman is behind the power experienced by all entities in the universe. It is an inexhaustible source of energy like a brilliant sun. Its form transcends all forms, and there is nothing here with which it can be compared. In any entity the possibilities open to it get limited with the dawn of awareness, which highlights its separateness. But in Brahman the awareness of self and the infinite possibilities presented by imagination in a virtual plane merge harmoniously. It reconciles the qualities of an abstract intellect with the qualities of a differentiated self. It is subtle. But like the hardly visible fine point at the tip of a sharp pointer it keeps providing clear guidance to all.
Valagrashatabhagasya
Shatadhakalpitasya cha
Bhago jeevassa vijneyah
Sa cha anantyaya kalpate
The principle that gives life to a manifested form is very subtle. It is futile to examine a live form analytically to discover the nature of life residing in it. Obviously the part that carries the principle of life is so subtle that it defies detection in the plane of worldly reality. Nevertheless, this life is also everything for the living form. It is this life that keeps the infinite possibilities for the form open. So it is to be imagined as infinite, residing in a virtual plane.
Kincha naiva stree na pumanesha
Na chaivayam napumsaka
Yadyachchareeramadatte
Tena tena sa rakshyate
The Brahman transcends the male, female and neutral principles. It is not confined to be the donor or the recipient. It is also not confined to sterile neutrality. It takes its role depending on the form it visits. When it visits a form it keeps playing as per the norms for the form.
Sankalpana sparshana drushti mohair
Grasambuvrushtya chatmavivrudhi janma
Karmanuganyanukramena dehee
Sthaneshu roopanyabhisamprapadyate
The wetness of sensibilities is formed by imagination, contact, vision and delusion. The expansion of mind happens by the development of these. The sensibilities of an entity come from the play of these. The shower of sensibilities from this play develops the identity of an entity and causes its separateness. The power of imagination, the other entities with which one gets in touch, the visions and delusions are the products of past karmas. The principle of Brahman gets associated with different forms in accordance with the past karma of that form.
Sthoolani sookshmani bahooni chaiva
Roopani dehee svagunai vrunoti
Kriyagunairatmagunaishcha tesham
Samyogaheturapanepi drushtah
The unique principle of Brahman thus becomes subtle, gross and several. Dehee, the inner spirit of an entity accepts forms in accordance with the qualities associated with its identity and the qualities associated with the processes in which it gets involved. This involvement of the dehee with the Brahman is seen as the cause of the unions of different forms to produce further forms.
Anadyanantam kalilasyamadhye
Vishvasyasrushtaramanekaroopam
Vishvasyaikam pariveshtitaram
Jnatva devam muchyate sarvapashaih
The principle of Brahman is thus an embryonic broth that has neither beginning nor end, from which all forms come out. It is the precursor of the universe. It is the unique presence that envelops the entire universe. By identifying with this ideal one gets freed from all bondages.
Bhavagrahyamaneedakhyam
Bhavabhavakaram shivam
Kalasargakaram devam
Ye viduste jahustanum
The principle of Brahman doesn’t remain nested in any form. It can be captured only through its manifestations. It is the purifying spirit that is beyond being and non-being. Give up the identification with one’s form and identify with Brahman to be a creative artist.
Dve akshare brahmaparetvanante
Vidyavidye nihite yatra goodhe
Ksharam tvavidyahyamrutam tu vidya
Vidyavidye eeshate yastu sonyah
Dualities make it possible for entities to perceive the universe from a standpoint. The infinite, lingering, dualities dwell in the complex superstructure of the universe. It is the manifestation of Brahman. Here the principles of vidya and avidya express themselves in a subtle manner. Avidya is the knowledge pertaining to the fleeting aspect of the universe. Vidya is the knowledge pertaining to the permanent aspect of the universe. Brahman, the spirit that transcends vidya and avidya governs both of them.
Yo yonim yonim adhitishthatekyo
Vishvani roopani yonishcharasvah
Rushim prasootam kapilam yastamagre
Jnanairbibharti jayamanam cha pashyet
This spirit of the universe is seated in each and every causal body. It is this unique spirit which evolves as the forms and causal bodies. It gives birth to, and nurtures, the primordial physical principles, which were discovered by the sage Kapila in his Sankhya philosophy, that connects the domains of vidya and avidya. And even while doing this it remains as a detached witness to the entire process.
Kincha ekaikam jalam bahudha vikurvan
Asmin kshetre samharatyeshadevah
Bhooyah srushtva patayastatheshah
Sarvadhipatyam kurute mahatma
Each facet of the connection between vidya and avidya is developed in multifarious ways, and consummated, here by this spirit. Further it created the husbands for these facets of connections, and governs everything in the universe through them as its glorious inner spirit.
Kincha sarvadisha oordhvamadhashcha tiryak
Prakashayan bhrajate ya dvandvan
Evam sa devo bhagavan varenyo
Yonisvabhavandhitishthatyekah
All entities are illuminated by the radiating rays of the sun. All entities acquire their brilliance from the sun. The principle of Brahman expresses itself through the propensity of dualities to extinguish spontaneously. Every such process of extinction is an expression of divinity. All the prosperities associated with the several dualities in this universe reside in the principle of Brahman. This ideal of Brahman is indeed worthy of worship. It remains established in each causal body, accepting the qualities of the causal body, even while retaining its uniqueness. It is the universal causal body that contains within it all possible causal bodies.
Yachcha svabhavam pachati vishvayonih
Pachyamshcha sarvan parinamayedyah
Sarvametadvishvamtitishthatyeko
Gunamshcha sarvan viniyojayedyah
This universal causal body conditions the character of an entity. Through this conditioning it controls all transformations, as the character of an entity decides the transformations associated with it. It thus remains established in all entities wielding their qualities to foster expansive movements.
Kincha tadvedaguhyopanishatsugoodham
Tat brahma vedate brahmayonim
Ye poorvadeva rushayashcha tadvidu
Ste tanmaya amruta vai babhoovuh
The subtle theme of a universal causal body in Upanishads, which also remains dormant in Vedas, is Brahman. The process of creation emanated from the Brahman. The rishis knew this Brahman as the primordial ideal and they attained immortality by identifying with this knowledge.
Gunavayo yah phalakarmakarta
Krutasya tasyaiva sa chopabhokta
Sa vishvaroopastrigunastrivartma
Pranadhipah sancharati svakarmabhih
This Brahman, in conjunction with qualities, is the doer of all actions. It is also the consumer of the fruits of the actions. It is the universal form composed of the three primary qualities (satva, rajas and tamas), that includes all forms moving along the three primary paths (the path of jnana, the path of karma and the path of bhakti). It owns up all life forces through the movements of these forms.
Angushthamatro ravitulyaroopah
Sankalpahankara samanvito yah
Budhergunanatmagunena chaiva
Aragramatrohyaparopidrushtah
The Brahman is of the nature of a thumb. A thumb is the agent of empowerment for the other fingers. The principle of Brahman is behind the power experienced by all entities in the universe. It is an inexhaustible source of energy like a brilliant sun. Its form transcends all forms, and there is nothing here with which it can be compared. In any entity the possibilities open to it get limited with the dawn of awareness, which highlights its separateness. But in Brahman the awareness of self and the infinite possibilities presented by imagination in a virtual plane merge harmoniously. It reconciles the qualities of an abstract intellect with the qualities of a differentiated self. It is subtle. But like the hardly visible fine point at the tip of a sharp pointer it keeps providing clear guidance to all.
Valagrashatabhagasya
Shatadhakalpitasya cha
Bhago jeevassa vijneyah
Sa cha anantyaya kalpate
The principle that gives life to a manifested form is very subtle. It is futile to examine a live form analytically to discover the nature of life residing in it. Obviously the part that carries the principle of life is so subtle that it defies detection in the plane of worldly reality. Nevertheless, this life is also everything for the living form. It is this life that keeps the infinite possibilities for the form open. So it is to be imagined as infinite, residing in a virtual plane.
Kincha naiva stree na pumanesha
Na chaivayam napumsaka
Yadyachchareeramadatte
Tena tena sa rakshyate
The Brahman transcends the male, female and neutral principles. It is not confined to be the donor or the recipient. It is also not confined to sterile neutrality. It takes its role depending on the form it visits. When it visits a form it keeps playing as per the norms for the form.
Sankalpana sparshana drushti mohair
Grasambuvrushtya chatmavivrudhi janma
Karmanuganyanukramena dehee
Sthaneshu roopanyabhisamprapadyate
The wetness of sensibilities is formed by imagination, contact, vision and delusion. The expansion of mind happens by the development of these. The sensibilities of an entity come from the play of these. The shower of sensibilities from this play develops the identity of an entity and causes its separateness. The power of imagination, the other entities with which one gets in touch, the visions and delusions are the products of past karmas. The principle of Brahman gets associated with different forms in accordance with the past karma of that form.
Sthoolani sookshmani bahooni chaiva
Roopani dehee svagunai vrunoti
Kriyagunairatmagunaishcha tesham
Samyogaheturapanepi drushtah
The unique principle of Brahman thus becomes subtle, gross and several. Dehee, the inner spirit of an entity accepts forms in accordance with the qualities associated with its identity and the qualities associated with the processes in which it gets involved. This involvement of the dehee with the Brahman is seen as the cause of the unions of different forms to produce further forms.
Anadyanantam kalilasyamadhye
Vishvasyasrushtaramanekaroopam
Vishvasyaikam pariveshtitaram
Jnatva devam muchyate sarvapashaih
The principle of Brahman is thus an embryonic broth that has neither beginning nor end, from which all forms come out. It is the precursor of the universe. It is the unique presence that envelops the entire universe. By identifying with this ideal one gets freed from all bondages.
Bhavagrahyamaneedakhyam
Bhavabhavakaram shivam
Kalasargakaram devam
Ye viduste jahustanum
The principle of Brahman doesn’t remain nested in any form. It can be captured only through its manifestations. It is the purifying spirit that is beyond being and non-being. Give up the identification with one’s form and identify with Brahman to be a creative artist.
Thursday, January 22, 2009
Know Dehi, the Inner Spirit
There is an inner essence that resides within all virile beings. This dehi, this inner essence, is what makes the networking of virile beings possible. Recognition of this inner essence is the medicine for the resolution of conflicts in co-existence. The nature of the inner essence is being examined now.
Ya ekno/varno bahudha shaktiyogad
Varnananekan nihitartho dadhati
Vichaiti chante vishavadou sa devah
Sa no budhya shubhaya samyunakt
The dehi is the unique inner essence that threads through all entities, connecting them. It is beyond any categorization. This unique principle in conjunction with the several manifestations of power gives rise to the many categories, and resides as the subtle content in all of them. The realization of this deva, dehi, dissolves the categorizations, to reveal the transcendental oneness from which they emanated. Let that deva keep our intellect on track to pursue the glory of divine unity.
Tadevagnistadaditya
Tadayustadu chandramah
Tadevashukram tadbrahma
Tadapastatpajapatih
This dehi itself manifests as the fire of passion. That itself is the source of the energy that makes movements possible. That itself is the currents of life forces. That itself is the field provided by mind. That itself is the seed for all things. That is the essential principle of brahma behind all events. That is the fluidity of sensibilities. That is the governor of all that is born.
Tvam stree tvam pumanasi
Tvam kumara uta va kumaree
Tvam jeerno dandena vanchasi
Tvam jato bhavasi vishvatomukhah
This dehi manifests as the principle of femininity. It manifests also as the principle of masculinity. It is the ebullience of adolescence in the male or female aspects. It is also the infirmity of the outdated old ones who can move around only with external supports. It is born as the many facets of this universe.
Neelah patango harito lohitaksha
Tatitgarbhah rutavah samudrah
Anadimatvam vibhutvena vartase
Yato jatani bhuvanani vishva
The blue depths of the empty sky, the spirits of freedom floating around in that sky, the lush greenery of a pacified nature, the reddish eye that seeks out movements, the dormant potential energy, seasons, the oceans of sensibilities… the eternal dehi without a beginning transacts through all these as the governor. By these transactions the different domains come into being in this universe.
Ajamekam lohita shuklakrishnam
Bahvih prajah srujyamanam saroopah
Ajohyeko jushamano/nushete
Jahatyenam bhuktabhogamajonyah
Maya, the feminine part of dehi, the eternal principle that transcends birth and death, is composed of rajasic, satvic and tamasic qualities. The several products of maya come into being by the combination of these three qualities in various proportions. The masculine part of dehi has two components. The first component cohabits with the feminine part clinging on to it. By its attachment to maya this component is touched by the sorrows associated with the products of maya. The second component remains detached from the feminine part. By virtue of its detachment it is immune to the sorrows associated with maya. It remains experiencing pure joy always.
Dua suparna sayuja sakhaya
Samanam vruksham parishasvajate
Tayoranyah pipplam svadattyan
Ashnannanyo abhi chakasheeti
The manifested universe is like a peepal tree. The two components of the masculine part of dehi are like two birds sitting on this tree. The component attached to maya, jeevatma, is the bird that goes on tasting the fruits on the tree. The component that remains detached from maya, paramatma, remains as a witness without tasting the fruits.
Samane vrukshe purusho nimagno
Aneeshaya shochati muhyamanah
Jushtam yad pashyatyanyameesham
Asya mahimanamiti veetashokah
On the same tree the bird which is involved with the tree on which it sitting is not in command of itself. It is affected by whatever is happening on the tree. It is affected by sorrows because it is caught in the trappings of maya. The bird which identifies with the Lord who transcends everything sees everything around him as his own manifestations and transcends all sorrows.
Rucho akshare parame vyoman
Yasmin deva adhishve nisheduh
Yastam navedankimrucha karishyati
Ya ittadvidusta ime samaste
The inner sky where dehi resides is characterized by directness of perception, permanence and transcendence. The ideals that serve as beacons for finding one’s way inhabits and keep proliferating in this sky. Those who do not connect with this inner sky are groping in darkness. Their efforts are mostly wasted. Those who connect with the inner sky is able to see their path clearly. They attain fulfillment and remains enjoying equanimity.
Chchandamsi yajnah kratavo vratani
Bhootam bhavyam yacha vedavadanti
Asman mayee srujate vishvametat
Tasmimshchanyo mayaya sannirudhah
The mantras, yajnas, kratus and vratas (visions, projects, processes and rituals); past future as well as the Vedas; ….the universe composed of all these is said to be an illusion created by the inner sky. The universe is composed of all these. In this very same universe on remains alienated from what one considers as ‘the other’.
Mayam tu prakrutim vidyat
Mayinam tu mahaesharam
Tasyavayavabhootaistu
Vyaptam sarvamidam jagat
This illusory display is what we know as nature. One who is able to husband this nature is the supreme lord of the universe. The elements that constitute nature are then his organs and through these elements he pervades the entire universe as its Lord.
Yo yonim yonimadhitishthatyeko
Yasminnidam sa cha vichaiti sarvam
Tameeshanam varadam devameedhyam
Nichayyemam shantimatyantameti
The Lord retains his singularity even while he occupies the several causal bodies. The pluralities associated with the causal bodies get extinguished in him. He is the source of divinity. He is worthy of being courted. He is worthy of being worshipped. By identifying with this state one attains supreme peace.
Yo devanam prabhavashchodbhavashcha
Vishvadhipo rudroh maharshibhih
Hiranyagarbhapashyatajayamanam
Sano budhya shubhaya samyunaktu
This Lord is the ultimate knower. He is the primordial passion that causes the senses to cry out for satisfaction. All ideals emanate from him and thrive in him. The potential for all treasures was born from him and sustained by him. Identify with the Lord so that one is guided by auspicious intellect.
Yo devanamadhipo
Yasmin loka adhishritah
Ya eeshe asya dvipadashchatushpadah
Kasmai devaya havisha vidhema
He is the lord of all devas. All the worlds depend on him for support. He is the governor of all intelligent and non-intelligent elements that constitute the universe. The havis in sacrifices of any form is ultimately being offered to him.
Sookshmatisookshmam kalilasyamadhye
Vishvasya srashtaramanekaroopam
Vishvasyaikam pariveshtitaram
Jnyatva shivam shantimatyantameti
This spirit of abstraction is subtler than the subtlest of principles. It remains in the midst of the water of sensibilities. It is the creator of the universe and manifests through the innumerable forms in the universe. It is the unique presence that envelops the entire universe. By identifying with this spirit one attains supreme peace.
Sa eva kalo bhuvanasya gopta
Vishvadhipah sarvabhooteshu goodhah
Yasmin yukta brahmarshayo devashcha
Tamevam jnatva mrutyupashanshchinatti
This is also time, the domain that holds within it all concepts. By its subtle presence in all beings it governs the entire universe. The bramarshis and devas operates by identifying themselves with this spirit of abstraction. By the identification with this spirit they get freed from the bondage of death.
Ghrutatparam mandamivatisookshmam
Jnatva shivam sarvabhooteshu goodham
Vishvasyaikam pariveshtitaram
Jnatva devam muchyate sarvapashaih
The cream, which is the subtle content, remains dormant in ghee providing it its flavor. Even while remaining in the ghee it remains separate from the ghee. Like this the dehi, the inner subtle spirit, resides in all beings, endowing them with their purity. This is a unique presence that drapes the entire universe. Identification with this ideal frees one from all bondages.
Esha deva vishvakarma mahatma
Sada jnanam hrudaye sannivishtah
Hruda maneesha manasabhiklupto
Ya etad viduramrutaste bhavanti
This supreme ideal, which remains perennially in the hearts of all beings, is a great presence that acts as the architect of the entire universe. While engaged in this act it appears to be limited by the heart, intellect and mind of the various beings. One who realizes this truth attains immortality.
Yada tamastanna divanaratrir
Na sanna chasachchiva eva kevalah
Tadaksharam tat saviturvarenyam
Prajna cha tasmad prasruta purani
In that plane where the darkness caused by the obsessions of this world recede the differentiation between day and night vanishes. The difference between what is substantial and what is not substantial vanishes. There only the abstraction, which is the soul of purity, prevails. In that plane the immutable spirit allows itself to be courted by savita…the inner sun of a being. The primordial stream of awareness of a being is born from this event.
Nainamoordhvam na tiryancham
Na madhye parijagrabhat
Na tasya pratima asti
Yasti nama mahadyashah
This inner spirit is indivisible. It is the spirit of relevance that cannot be contained in any solid form. One cannot grasp it by the conventional methods of categorical knowledge.
Na samdrushe tishthati roopamasya
Na chakshusha pashyati kashchanainam
Hruda hrudistam manasasya ena
Evam viduramrutaste bhavanti
It doesn’t have a form that lends itself to be perceived by sense organs. It is beyond the domain accessible to the sense organs. It resides in the inner heart. Grasping it by the mind, and identifying with it, one attains immortality.
Ajata ityeva kashchit
Bheeruh prapadyate rudrah
Yatte dakshinam mukham
Tena mam pahi nityam
The timid ones who turn away from this immortal spirit slip into the domain of rudra…the domain of the sense organs, which is the facet of this spirit that provides the rewards for actions. Let me be protected every moment from the obsession with the domain of sense organs and the fears that inhibit my spiritual evolution.
Kincha ma nasto ke tanaye mana ayushi
Ma no goshu ma no ashveshureerishah
Veeranmano rudra bhamito vadhee
Havishtantah sadamittva havamahe
Let not the obsessions with the objects of sense organs corrupt my mind, life span and progenies. Let it not corrupt the processes and resources I employ for the yajnas conceived by me. Let it not snub the offshoots of bold enterprise. Let Rudra be allowed his consummation as the havis is being offered to him in the fires of yajnas.
Ya ekno/varno bahudha shaktiyogad
Varnananekan nihitartho dadhati
Vichaiti chante vishavadou sa devah
Sa no budhya shubhaya samyunakt
The dehi is the unique inner essence that threads through all entities, connecting them. It is beyond any categorization. This unique principle in conjunction with the several manifestations of power gives rise to the many categories, and resides as the subtle content in all of them. The realization of this deva, dehi, dissolves the categorizations, to reveal the transcendental oneness from which they emanated. Let that deva keep our intellect on track to pursue the glory of divine unity.
Tadevagnistadaditya
Tadayustadu chandramah
Tadevashukram tadbrahma
Tadapastatpajapatih
This dehi itself manifests as the fire of passion. That itself is the source of the energy that makes movements possible. That itself is the currents of life forces. That itself is the field provided by mind. That itself is the seed for all things. That is the essential principle of brahma behind all events. That is the fluidity of sensibilities. That is the governor of all that is born.
Tvam stree tvam pumanasi
Tvam kumara uta va kumaree
Tvam jeerno dandena vanchasi
Tvam jato bhavasi vishvatomukhah
This dehi manifests as the principle of femininity. It manifests also as the principle of masculinity. It is the ebullience of adolescence in the male or female aspects. It is also the infirmity of the outdated old ones who can move around only with external supports. It is born as the many facets of this universe.
Neelah patango harito lohitaksha
Tatitgarbhah rutavah samudrah
Anadimatvam vibhutvena vartase
Yato jatani bhuvanani vishva
The blue depths of the empty sky, the spirits of freedom floating around in that sky, the lush greenery of a pacified nature, the reddish eye that seeks out movements, the dormant potential energy, seasons, the oceans of sensibilities… the eternal dehi without a beginning transacts through all these as the governor. By these transactions the different domains come into being in this universe.
Ajamekam lohita shuklakrishnam
Bahvih prajah srujyamanam saroopah
Ajohyeko jushamano/nushete
Jahatyenam bhuktabhogamajonyah
Maya, the feminine part of dehi, the eternal principle that transcends birth and death, is composed of rajasic, satvic and tamasic qualities. The several products of maya come into being by the combination of these three qualities in various proportions. The masculine part of dehi has two components. The first component cohabits with the feminine part clinging on to it. By its attachment to maya this component is touched by the sorrows associated with the products of maya. The second component remains detached from the feminine part. By virtue of its detachment it is immune to the sorrows associated with maya. It remains experiencing pure joy always.
Dua suparna sayuja sakhaya
Samanam vruksham parishasvajate
Tayoranyah pipplam svadattyan
Ashnannanyo abhi chakasheeti
The manifested universe is like a peepal tree. The two components of the masculine part of dehi are like two birds sitting on this tree. The component attached to maya, jeevatma, is the bird that goes on tasting the fruits on the tree. The component that remains detached from maya, paramatma, remains as a witness without tasting the fruits.
Samane vrukshe purusho nimagno
Aneeshaya shochati muhyamanah
Jushtam yad pashyatyanyameesham
Asya mahimanamiti veetashokah
On the same tree the bird which is involved with the tree on which it sitting is not in command of itself. It is affected by whatever is happening on the tree. It is affected by sorrows because it is caught in the trappings of maya. The bird which identifies with the Lord who transcends everything sees everything around him as his own manifestations and transcends all sorrows.
Rucho akshare parame vyoman
Yasmin deva adhishve nisheduh
Yastam navedankimrucha karishyati
Ya ittadvidusta ime samaste
The inner sky where dehi resides is characterized by directness of perception, permanence and transcendence. The ideals that serve as beacons for finding one’s way inhabits and keep proliferating in this sky. Those who do not connect with this inner sky are groping in darkness. Their efforts are mostly wasted. Those who connect with the inner sky is able to see their path clearly. They attain fulfillment and remains enjoying equanimity.
Chchandamsi yajnah kratavo vratani
Bhootam bhavyam yacha vedavadanti
Asman mayee srujate vishvametat
Tasmimshchanyo mayaya sannirudhah
The mantras, yajnas, kratus and vratas (visions, projects, processes and rituals); past future as well as the Vedas; ….the universe composed of all these is said to be an illusion created by the inner sky. The universe is composed of all these. In this very same universe on remains alienated from what one considers as ‘the other’.
Mayam tu prakrutim vidyat
Mayinam tu mahaesharam
Tasyavayavabhootaistu
Vyaptam sarvamidam jagat
This illusory display is what we know as nature. One who is able to husband this nature is the supreme lord of the universe. The elements that constitute nature are then his organs and through these elements he pervades the entire universe as its Lord.
Yo yonim yonimadhitishthatyeko
Yasminnidam sa cha vichaiti sarvam
Tameeshanam varadam devameedhyam
Nichayyemam shantimatyantameti
The Lord retains his singularity even while he occupies the several causal bodies. The pluralities associated with the causal bodies get extinguished in him. He is the source of divinity. He is worthy of being courted. He is worthy of being worshipped. By identifying with this state one attains supreme peace.
Yo devanam prabhavashchodbhavashcha
Vishvadhipo rudroh maharshibhih
Hiranyagarbhapashyatajayamanam
Sano budhya shubhaya samyunaktu
This Lord is the ultimate knower. He is the primordial passion that causes the senses to cry out for satisfaction. All ideals emanate from him and thrive in him. The potential for all treasures was born from him and sustained by him. Identify with the Lord so that one is guided by auspicious intellect.
Yo devanamadhipo
Yasmin loka adhishritah
Ya eeshe asya dvipadashchatushpadah
Kasmai devaya havisha vidhema
He is the lord of all devas. All the worlds depend on him for support. He is the governor of all intelligent and non-intelligent elements that constitute the universe. The havis in sacrifices of any form is ultimately being offered to him.
Sookshmatisookshmam kalilasyamadhye
Vishvasya srashtaramanekaroopam
Vishvasyaikam pariveshtitaram
Jnyatva shivam shantimatyantameti
This spirit of abstraction is subtler than the subtlest of principles. It remains in the midst of the water of sensibilities. It is the creator of the universe and manifests through the innumerable forms in the universe. It is the unique presence that envelops the entire universe. By identifying with this spirit one attains supreme peace.
Sa eva kalo bhuvanasya gopta
Vishvadhipah sarvabhooteshu goodhah
Yasmin yukta brahmarshayo devashcha
Tamevam jnatva mrutyupashanshchinatti
This is also time, the domain that holds within it all concepts. By its subtle presence in all beings it governs the entire universe. The bramarshis and devas operates by identifying themselves with this spirit of abstraction. By the identification with this spirit they get freed from the bondage of death.
Ghrutatparam mandamivatisookshmam
Jnatva shivam sarvabhooteshu goodham
Vishvasyaikam pariveshtitaram
Jnatva devam muchyate sarvapashaih
The cream, which is the subtle content, remains dormant in ghee providing it its flavor. Even while remaining in the ghee it remains separate from the ghee. Like this the dehi, the inner subtle spirit, resides in all beings, endowing them with their purity. This is a unique presence that drapes the entire universe. Identification with this ideal frees one from all bondages.
Esha deva vishvakarma mahatma
Sada jnanam hrudaye sannivishtah
Hruda maneesha manasabhiklupto
Ya etad viduramrutaste bhavanti
This supreme ideal, which remains perennially in the hearts of all beings, is a great presence that acts as the architect of the entire universe. While engaged in this act it appears to be limited by the heart, intellect and mind of the various beings. One who realizes this truth attains immortality.
Yada tamastanna divanaratrir
Na sanna chasachchiva eva kevalah
Tadaksharam tat saviturvarenyam
Prajna cha tasmad prasruta purani
In that plane where the darkness caused by the obsessions of this world recede the differentiation between day and night vanishes. The difference between what is substantial and what is not substantial vanishes. There only the abstraction, which is the soul of purity, prevails. In that plane the immutable spirit allows itself to be courted by savita…the inner sun of a being. The primordial stream of awareness of a being is born from this event.
Nainamoordhvam na tiryancham
Na madhye parijagrabhat
Na tasya pratima asti
Yasti nama mahadyashah
This inner spirit is indivisible. It is the spirit of relevance that cannot be contained in any solid form. One cannot grasp it by the conventional methods of categorical knowledge.
Na samdrushe tishthati roopamasya
Na chakshusha pashyati kashchanainam
Hruda hrudistam manasasya ena
Evam viduramrutaste bhavanti
It doesn’t have a form that lends itself to be perceived by sense organs. It is beyond the domain accessible to the sense organs. It resides in the inner heart. Grasping it by the mind, and identifying with it, one attains immortality.
Ajata ityeva kashchit
Bheeruh prapadyate rudrah
Yatte dakshinam mukham
Tena mam pahi nityam
The timid ones who turn away from this immortal spirit slip into the domain of rudra…the domain of the sense organs, which is the facet of this spirit that provides the rewards for actions. Let me be protected every moment from the obsession with the domain of sense organs and the fears that inhibit my spiritual evolution.
Kincha ma nasto ke tanaye mana ayushi
Ma no goshu ma no ashveshureerishah
Veeranmano rudra bhamito vadhee
Havishtantah sadamittva havamahe
Let not the obsessions with the objects of sense organs corrupt my mind, life span and progenies. Let it not corrupt the processes and resources I employ for the yajnas conceived by me. Let it not snub the offshoots of bold enterprise. Let Rudra be allowed his consummation as the havis is being offered to him in the fires of yajnas.
Saturday, November 1, 2008
Rudra, the Great Purifier
Movement is the hallmark of life. Movement implies getting involved in the transactions of the manifested universe. If movement is not emanating from a proper motivation it has a corrupting influence that alienates from the ultimate reality. What is the true nature of the divine presence that endows living beings with their potential for meaningful movement? This is the question being addressed in the third chapter of Shvetasvatara Upanishad.
Ya eko jalavaneeshata ishaneebhih
Sarvan lokaneeshita ishaneebhih
Ya evaika udbhave sambhave cha
Ya etadviduramrutaste bhavanti
A unique principle governs everything through subtle divine forces like a magician. It brings into being the domains that give form to existence, and governs the domains by subtle forces, all by itself. This principle transcends space and time and is not affected by the limitations associated with them. By identifying with this principle one transcends death and become immortal.
Eko hi rudro na dviteeyayatasthu
Rya tuman lokan ishato ishaneebhi
Pratyanjanam stishthai sanchuko cha chantakale
Samsrujya vishva bhuvananit gopah
Rudra is one who cries out for satisfaction. His craving for satisfaction is behind forces that cause movements. This unique rudra, this unique agitating potential, is one without a second. It governs the domains through divine forces. It resides in each entity governing it, and ultimately absorbing it in the end. It creates and maintains all the worlds in the universe.
Vishvatashchakshuta vishvatomuko
Vishvato bahurutavishvataspat
Sambahubhyam dhamati sampatatrair
Dyavabhoomee janayan deva ekah
This unique principle is the primordial cause for earth and heaven. It is the eye that sees everything that is there to see. Its faces are there in all facets. Its hands are there in all happenings. Its feet are there in all movements. It provides the wings for imagination and the hands for the implementation of dreams to all things.
Yo devanam prabhavashchodbhavashcha
Vishadhipo rudro maharshibhih
Hiranyagarbham janayamasa poorvam
Sa no budhdhya shubhaya samyunaktu
This Rudra brought into being the distinct ideals signified by the various devas. Through these devas it governs the entire universe. It is the agitator who insinuates the universe. It is also the ultimate knower of the universe. It fills the primordial state with all treasures ready to be discovered. Let that Rudra connect us to the auspicious facet of our intellect.
Ya te rudra shiva tanuraghorapapakashini
Taya na stanuva shantamaya girishantabhichakasheehi
Rudra in his manifested form appears as intense and agitating. But his abstract forms are mild and capable of compensating all defects in the manifested universe by their subtle intervention. Thus in the abstract form Rudra emanates peace. These subtle forms keep nourishing everything in the manifested universe overseeing all significant presences. His unrelenting intervention with the workings of these presences maintains peace in the manifested universe.
Kincha yamishtham girishanta
Haste bharshyastave
Shivam giritratam kuru
Ma himsih purusham jagat
All significant presences affect others in the manifested universe. These significant presences have to be governed by appropriate restraints to ensure that their effects are benevolent. O, Rudra…use your arrows exclusively for this purpose. Let them not act as a constraint for the operation of the spirit of enterprise.
Tatahparam brahmaparam bruhantam
Yathanikayam sarvabhooteshugoodham
Vishvasyaikam pariveshtitara-
Meesham tam jnatva/mruta bhavanti
Brahman is the highest abstraction in the manifested universe. There is something which is even beyond the principle of Brahman. ‘That’ is all-pervading and remains as a subtle presence everywhere. ‘That’ takes subtle forms in accordance with the characteristics of its host. ‘That’ is unique…one without a second…and envelops everything. By identifying with this transcendental principle, which governs everything, one attains immortality.
Vedahametam purusham mahantam
Adityavarnam tamasah parastat
Tameva viditvati mrutyumeti
Nanya pantha vidyate/yanaya
This transcendental principle is realized by going beyond the horizons of worldly significance. It is like the sovereign presence of aditya that is not affected by anything and which serves as the perennial source of virility for all beings. It is pure light that is not touched by the play of tamas. By realizing this principle one overcomes death. There is no other path that is worthy of being pursued other than the one leading to the realization of this principle.
Yasmatparam naparamastikinchit
Yasmannaneeyo na jyayosti kashchit
Vruksha iva stabdho divi tishthatyekah
Tenedam poornam purushena sarvam
There is nothing beyond this. There is nothing that is other than this. There is nothing which can be compared with this. There is nothing that is smaller or bigger than this. This remains unmoving in the vastness of the inner sky as a mighty tree. Things are complete only with the inclusion of this.
Tato yaduttarataram tadroopamanamayam
Ya etat viduramrutaste bhavanti athetare dukhameva piyanti
Thus it is superior to whatever is there in the manifested universe. It is without name and form. Those who identify with it taste the nectar of immortality. Others keep drinking from a jug of sorrow.
Sarvanana shirogreevah sarvabhootaguhashayah
Sarvavyapee sa bhagavan tasmat sarvagatah shivah
It shines through all facets. It is the passage for life forces in all beings. It resides in the subtle inner space of all beings. It pervades everywhere. It is the endower of prosperity for all beings. It is the detached spirit of purity that resides in all beings.
Kincha mahan prabhurvai purushah
Yatyasaishapravartaka
Sunirmalamimam praptim
Eeshano jyotirvayayah
This spirit is behind the principles of significance, lordship and virility. It is the operator for all beings. But realizing this spirit of purity and connecting all actions to it one attains the immutable brilliance of an overlord.
Angushthamatrah purushontaratma
Sada jananam hrudaye sannivishtah
Hruda manveesho manasabhiknupto
Ya etat vidyramrutaste bhavanti
This principle of virility remains as the inner spirit of all beings. It is comparable to a thumb that plays an indispensable part in all manipulations by hands. It remains embedded in the inner heart of all beings. Through the inner heart it regulates the mind. At the same time the very mind acts a limiting influence that shrouds its infinite nature. Realization of this relationship between Rudra and mind enables one to attain immortality.
Sahasrasheersha purushah
Sahasrakshah sahasrapat
Sabhoomim vishvato vrutva
Atyatishthat dashangulam
This principle of virility has a thousand heads, eyes and legs. It conceives everything, perceives everything and is there in all movements. It remains enveloping everything in this world along with their abodes. It transcends all implements for manipulation.
Purusha evedam sarvam
Yat bhootam yachcha bhavyam
Utamrutatva syeshano
Yadanne nati rohati
Whatever is there in this manifested universe is verily an expression of this principle of virility. All that has already come into being as well all that are in the process of becoming are its expressions. It is also the master of the principle of immortality. For its nourishment it does not depend on anything.
Sarvatah panipadam tat
Sarvatlokshishiromukham
Sarvatah shrutimalloke
Sarvamavrutya tishthati
Its arms and legs are everywhere. It is behind all movements and manipulations. Its eyes, heads and faces are everywhere. It is behind all perceptions, thoughts and facets. Its harmonizing vibrations are everywhere. Its presence can be sensed everywhere in this world. It remains enveloping everything in this universe.
Sarvendriya gunabhasam
Sarvendriya vivarjitam
Sarvasya prabhumeeshanam
Sarvasya sharanam bruhat
It is manifested through the qualities sensed by the sense organs. At the same time it remains detached from all sense organs. It is the overlord and governor of everything. It is an extensive superstructure that supports everything in this manifested universe.
Kincha navadvare pure dehee
Hamso lelayate bahih
Vashee sarvasya lokasya
Sthavarasya charasya cha
A body is like a city with nine ports. Inner spirit resides in this body. This inner spirit is the soul of discrimination. It transacts with the outside world through the nine ports. Because of these transactions it appears that the inner spirit is attached to the stationery and moving objects in this world.
Apanipado gavanograheeta
Pashyatya chakshuh sashrunootyakarnam
Sa vetti vedyam na cha tasyasti vetta
Tamahuragryam purusham mahantam
It doen’t depend on legs to go everywhere. It doesn’t depend on hands to grab things for manipulation. It doesn’t depend on eyes to see things. It doesn’t depend on ears to hear things. It spontaneously knows everything that is there to be known. But there is none who knows it properly. It is said that the primordial principle of virility is beyond all concepts of significance.
Kincha anoraneeyan mahato maheeyan
Atma guhayam nihito/syajantoh
Tamakratum pashyati veetashoko
Dhatuhprasadat mahimanameesham
It is subtler than the subtlest of things. It is greater than the greatest of things. This inner spirit resides in the inner space of beings. It is seen as not doing any work and it is untouched by the sorrows associated with transactions. This governing force attains its significance because of its endowed content.
Vedahamaetamajaram puranam
Sarvatmanam sarvagatam vibhutvat
Janmanirodham pravadanti yasya
Brahmavadino hi pravadanti nityam
I know this Rudra as the most ancient. But in spite of its ancient nature it is not affected by the infirmities associate with old age. As a governing force it enters everything as their inner spirit. It is free from the cycles of birth and death. Those who realize the principle of Brahman say that this Rudra is spontaneous, ever-fresh and permanent.
Ya eko jalavaneeshata ishaneebhih
Sarvan lokaneeshita ishaneebhih
Ya evaika udbhave sambhave cha
Ya etadviduramrutaste bhavanti
A unique principle governs everything through subtle divine forces like a magician. It brings into being the domains that give form to existence, and governs the domains by subtle forces, all by itself. This principle transcends space and time and is not affected by the limitations associated with them. By identifying with this principle one transcends death and become immortal.
Eko hi rudro na dviteeyayatasthu
Rya tuman lokan ishato ishaneebhi
Pratyanjanam stishthai sanchuko cha chantakale
Samsrujya vishva bhuvananit gopah
Rudra is one who cries out for satisfaction. His craving for satisfaction is behind forces that cause movements. This unique rudra, this unique agitating potential, is one without a second. It governs the domains through divine forces. It resides in each entity governing it, and ultimately absorbing it in the end. It creates and maintains all the worlds in the universe.
Vishvatashchakshuta vishvatomuko
Vishvato bahurutavishvataspat
Sambahubhyam dhamati sampatatrair
Dyavabhoomee janayan deva ekah
This unique principle is the primordial cause for earth and heaven. It is the eye that sees everything that is there to see. Its faces are there in all facets. Its hands are there in all happenings. Its feet are there in all movements. It provides the wings for imagination and the hands for the implementation of dreams to all things.
Yo devanam prabhavashchodbhavashcha
Vishadhipo rudro maharshibhih
Hiranyagarbham janayamasa poorvam
Sa no budhdhya shubhaya samyunaktu
This Rudra brought into being the distinct ideals signified by the various devas. Through these devas it governs the entire universe. It is the agitator who insinuates the universe. It is also the ultimate knower of the universe. It fills the primordial state with all treasures ready to be discovered. Let that Rudra connect us to the auspicious facet of our intellect.
Ya te rudra shiva tanuraghorapapakashini
Taya na stanuva shantamaya girishantabhichakasheehi
Rudra in his manifested form appears as intense and agitating. But his abstract forms are mild and capable of compensating all defects in the manifested universe by their subtle intervention. Thus in the abstract form Rudra emanates peace. These subtle forms keep nourishing everything in the manifested universe overseeing all significant presences. His unrelenting intervention with the workings of these presences maintains peace in the manifested universe.
Kincha yamishtham girishanta
Haste bharshyastave
Shivam giritratam kuru
Ma himsih purusham jagat
All significant presences affect others in the manifested universe. These significant presences have to be governed by appropriate restraints to ensure that their effects are benevolent. O, Rudra…use your arrows exclusively for this purpose. Let them not act as a constraint for the operation of the spirit of enterprise.
Tatahparam brahmaparam bruhantam
Yathanikayam sarvabhooteshugoodham
Vishvasyaikam pariveshtitara-
Meesham tam jnatva/mruta bhavanti
Brahman is the highest abstraction in the manifested universe. There is something which is even beyond the principle of Brahman. ‘That’ is all-pervading and remains as a subtle presence everywhere. ‘That’ takes subtle forms in accordance with the characteristics of its host. ‘That’ is unique…one without a second…and envelops everything. By identifying with this transcendental principle, which governs everything, one attains immortality.
Vedahametam purusham mahantam
Adityavarnam tamasah parastat
Tameva viditvati mrutyumeti
Nanya pantha vidyate/yanaya
This transcendental principle is realized by going beyond the horizons of worldly significance. It is like the sovereign presence of aditya that is not affected by anything and which serves as the perennial source of virility for all beings. It is pure light that is not touched by the play of tamas. By realizing this principle one overcomes death. There is no other path that is worthy of being pursued other than the one leading to the realization of this principle.
Yasmatparam naparamastikinchit
Yasmannaneeyo na jyayosti kashchit
Vruksha iva stabdho divi tishthatyekah
Tenedam poornam purushena sarvam
There is nothing beyond this. There is nothing that is other than this. There is nothing which can be compared with this. There is nothing that is smaller or bigger than this. This remains unmoving in the vastness of the inner sky as a mighty tree. Things are complete only with the inclusion of this.
Tato yaduttarataram tadroopamanamayam
Ya etat viduramrutaste bhavanti athetare dukhameva piyanti
Thus it is superior to whatever is there in the manifested universe. It is without name and form. Those who identify with it taste the nectar of immortality. Others keep drinking from a jug of sorrow.
Sarvanana shirogreevah sarvabhootaguhashayah
Sarvavyapee sa bhagavan tasmat sarvagatah shivah
It shines through all facets. It is the passage for life forces in all beings. It resides in the subtle inner space of all beings. It pervades everywhere. It is the endower of prosperity for all beings. It is the detached spirit of purity that resides in all beings.
Kincha mahan prabhurvai purushah
Yatyasaishapravartaka
Sunirmalamimam praptim
Eeshano jyotirvayayah
This spirit is behind the principles of significance, lordship and virility. It is the operator for all beings. But realizing this spirit of purity and connecting all actions to it one attains the immutable brilliance of an overlord.
Angushthamatrah purushontaratma
Sada jananam hrudaye sannivishtah
Hruda manveesho manasabhiknupto
Ya etat vidyramrutaste bhavanti
This principle of virility remains as the inner spirit of all beings. It is comparable to a thumb that plays an indispensable part in all manipulations by hands. It remains embedded in the inner heart of all beings. Through the inner heart it regulates the mind. At the same time the very mind acts a limiting influence that shrouds its infinite nature. Realization of this relationship between Rudra and mind enables one to attain immortality.
Sahasrasheersha purushah
Sahasrakshah sahasrapat
Sabhoomim vishvato vrutva
Atyatishthat dashangulam
This principle of virility has a thousand heads, eyes and legs. It conceives everything, perceives everything and is there in all movements. It remains enveloping everything in this world along with their abodes. It transcends all implements for manipulation.
Purusha evedam sarvam
Yat bhootam yachcha bhavyam
Utamrutatva syeshano
Yadanne nati rohati
Whatever is there in this manifested universe is verily an expression of this principle of virility. All that has already come into being as well all that are in the process of becoming are its expressions. It is also the master of the principle of immortality. For its nourishment it does not depend on anything.
Sarvatah panipadam tat
Sarvatlokshishiromukham
Sarvatah shrutimalloke
Sarvamavrutya tishthati
Its arms and legs are everywhere. It is behind all movements and manipulations. Its eyes, heads and faces are everywhere. It is behind all perceptions, thoughts and facets. Its harmonizing vibrations are everywhere. Its presence can be sensed everywhere in this world. It remains enveloping everything in this universe.
Sarvendriya gunabhasam
Sarvendriya vivarjitam
Sarvasya prabhumeeshanam
Sarvasya sharanam bruhat
It is manifested through the qualities sensed by the sense organs. At the same time it remains detached from all sense organs. It is the overlord and governor of everything. It is an extensive superstructure that supports everything in this manifested universe.
Kincha navadvare pure dehee
Hamso lelayate bahih
Vashee sarvasya lokasya
Sthavarasya charasya cha
A body is like a city with nine ports. Inner spirit resides in this body. This inner spirit is the soul of discrimination. It transacts with the outside world through the nine ports. Because of these transactions it appears that the inner spirit is attached to the stationery and moving objects in this world.
Apanipado gavanograheeta
Pashyatya chakshuh sashrunootyakarnam
Sa vetti vedyam na cha tasyasti vetta
Tamahuragryam purusham mahantam
It doen’t depend on legs to go everywhere. It doesn’t depend on hands to grab things for manipulation. It doesn’t depend on eyes to see things. It doesn’t depend on ears to hear things. It spontaneously knows everything that is there to be known. But there is none who knows it properly. It is said that the primordial principle of virility is beyond all concepts of significance.
Kincha anoraneeyan mahato maheeyan
Atma guhayam nihito/syajantoh
Tamakratum pashyati veetashoko
Dhatuhprasadat mahimanameesham
It is subtler than the subtlest of things. It is greater than the greatest of things. This inner spirit resides in the inner space of beings. It is seen as not doing any work and it is untouched by the sorrows associated with transactions. This governing force attains its significance because of its endowed content.
Vedahamaetamajaram puranam
Sarvatmanam sarvagatam vibhutvat
Janmanirodham pravadanti yasya
Brahmavadino hi pravadanti nityam
I know this Rudra as the most ancient. But in spite of its ancient nature it is not affected by the infirmities associate with old age. As a governing force it enters everything as their inner spirit. It is free from the cycles of birth and death. Those who realize the principle of Brahman say that this Rudra is spontaneous, ever-fresh and permanent.
Friday, October 3, 2008
Yoga for the Pursuit of Excellence
Excellence is the visible expression of divinity in the worldly plane. The orderly establishment discussed in the previous section sets the platform for the pursuit of excellence. Maintaining a connection with divinity is the essential requirement for the pursuit of excellence. Yoga is the establishment of this connection.
Yunjanah prathamam manastatvaya savitadhiyah
Agnerjyotirnniparya pruthivya adhabharata
One should anchor his mind in eternal principles, align his intellect with the principle of savita (the sun who keeps giving without taking anything and who remains without being affected by the universe it sustains), and purify the fires of his passions to make them fully reflect the effulgence of inner divinity.
Yuktena manasa vayam devasya savituh save suvargeyaya shaktya
The rays of dharma emanate from savita. While pursuing these rays one employs his power for the conquest of the planes of excellence.
Yuktavaya manasa devan suvaryato dhiyadivam
Bruhad jyotih karishyatah savita prasuvati tan
Devas are immortal abstractions of ideals. The mind is to be focused to perceive devas, to derive lofty ideals for its operation. The inner sky of the intellect is to be cultivated to fill it with the heavenly presence of devas. Then the inner space will become an enormous source of energy. It will then act as savita, from whom the rays of dharma emanate.
Yunjate mana uta yunjate dhiyo vipraviprasya bruhato vipashchitah
Vihotra dadhe vayunavideka inmahee devasya savituh paritushtati
While living in this world one has to go through the performance of karmas. If one commits his mind to idealism, and makes the inner space of intellect as the abode of ideals, he is not trapped by the performance of karmas. He remains unaffected by the karmas. He gracefully wears the unique nature of the essence of all life forces. He is blessed with the inexhaustible energy of savita.
Yujyevaam brahmapoorvam namobhirvvishloka etupathyevasooreh
Shrunvantu vishve amrutasya putrah aaye dhamani divyani tasthuh
A wise man collects himself together by his dedication to the primordial principle of Brahman. In that collected state whatever he says or does is an elucidation of the glory of Brahman. For him whatever is there in this universe is a manifestation of Brahman. He keeps hearing the voices of the products of the immortal Brahman everywhere. Where ever he chooses to remain he occupies the seat endowed by the divine spirit.
Agniryatrabhimathyate vayuryatradhirudhvate
Somo yatratirichyate tatra samjayate manah
The profound peace of the principle of Brahman can not be challenged by any fire of passion. The stillness of the principle of Brahman cannot be disturbed by the flow of any life force. The elixir of the happiness of the highest order keeps flowing from it continuously. The mind is to be collected to focus on this principle of Brahman.
Savitaprasavena jushate brahmapoorvyam
Tatra yonim krunavase nahite poortakamakshipat
The primordial principle of Brahman is to be propitiated by the realization of the outflow of savita. When one identifies this as the ultimate cause the rituals of karmas performed by him in this world will not lead to bondage. All his actions will be spontaneously consummated without any residue.
Trirunnatam stapya samam shareeram hrudeendriyani manasa sanniveshya
Brahmodupena pratarena vidvan srotamsi sarvani bhayavahani
The physical systems are composed essentially of the three primary qualities … abstract essence, motion and gross manifestation. The balancing of these qualities gives the equilibrium of a stable physical system. After achieving this tranquil state the mind is to be focused to establish the proper connection between the organs and the inner space of the heart. Unbalance between the three qualities is the cause of all turbulence in this world of transactions. The principle of Brahman is the guide to overcome this turbulence. An enlightened person uses the principle of Brahman as a boat to overcome the turbulence to achieve the state of tranquility.
Pranan prapeedyehasamyuktachetasah ksheene prane nasikayochvasitah
Dushtashvayuktamiva vahamenam vidvan mano dharayeto/pramattah
The currents of life forces keep pulling the mind in all directions. If the mind is to be made to work towards a goal the currents of life forces are to be harnessed to integrate the movements caused by them to lead to the ultimate goal. The life forces provide the energy to move upwards towards the goal. The life forces wane when the energy is used up. This waning is to be countered by carefully drawing in an appropriate amount of energy from the environment. A wise man acts like a responsible charioteer who keeps his chariot on course by controlling untamed horses harnessed to his chariot. He keeps a perpetual vigil to see that his mind remains on course.
Same suchou sharkaravahnivalukavivrjite shabdajalasharayadibhi
Mano/nukoole na tu chakshupeedane guhanivatashrayane prayojayet
For his spiritual journey he chooses an appropriate abode, which is level, clean and free from rough gravel, fire, dust, unpleasant sounds and dampness. It is an abode that harmonizes with his mind and does not offer unproductive challenges to his sense organs. Such a harmonious environment is free from rogue currents of life forces. It provides a harmonious set up to keep the mind under control.
Nihara dhooarkanilanalanam khadyoda vidyut sphatika shareeram
Etani roopani purassarani brahmanyabhivyakti karani yoge
In a tranquil and free mind the principle of Brahman unravels itself. It is seen as the blurring of the sharp lines that define forms. It is seen as the wisps of smoke that herald the performance of yajnas. It is seen as the presence of savita (from whom the rays of all processes emanate). It is seen as the solid transparency of glass. It is seen as the functioning of a clear and tranquil mind. In the practice of yoga any of these events heralds the proximity of the principle of Brahman.
Pruthyaptejo/nilakhe samuthite panchatmake yogagune pravrutte
Na tasya rogo na jara na mrutyuh praptasya yogagnimayam shareeram
The solidity of earth, the moistness of sensibilities, the fires of passion, the currents of life forces and the emptiness of the sky…when these five elements are invoked different qualities corresponding to them get activated. The practice of yoga is for the invocation of the five elements to activate the right qualities so that the physical body is freed from disease, aging and death. The body of a yogi emanates the brilliance of the fire of yoga.
Laghutvamarogyamalolupatvam varnaprasadam svarasoushdhavashcha
Gandhah shubho mootrapureeshamalpam yogapravruttim prathamam vadanti
When the yogic fire is lighted all factors that used to inhibit upward movement are removed. One feels perfectly healthy as the unbalances that used to contribute to diseases are not there any more. One feels generous as all the enmities that used to contribute to jealousies have been removed. One stands outs in one’s own category as all ambiguities that makes one’s presence subdued has been removed. His voice commands attention as the sounds uttered by him is filled with meaning. He emits a pleasant smell as his very presence spells harmony all around. The emission of waste products is minimized as he operates with a very high degree of productivity.
Kincha yathaiva bimbam mrudayopalabdhvam tejomayam bhrajate tat sudhantam
Tadvatma tatvam prasameekshyadehi ekah krutartho bhavate veetashokah
When an idol is covered with impurities its divinity is not palpable. When the impurities are removed by appropriate processes the idol shines brilliantly radiating divinity. Similarly when the underlying principle is masked by mundane concerns one remains alienated from the inner spirit. When one refines oneself to perceive the inner principle of oneself as his essence he unifies himself with everything in the manifested universe. He spontaneously attains all purusharthas and transcends all sorrows.
Yadatmatvena tu brahmatvam deepopamenehauktah prapashyet
Ajam dhruvam sarvatatvairvvishudham jnatva devam muchyate sarvapashai
The entire manifested universe is known through the essential principle lying dormant in all beings. A yogi who establishes connection with the inner principle spontaneously knows everything in the manifested universe through that connection. This principle is sanatana. It had no beginning and it remains always without any modification. It is the most abstract of all principles. By realizing this principle a yogi gets liberated from all bondages.
Esha ha devah pradisho/nu sarvah poorvoha jata sa u garbha antah
Sa eva jatah sa janishyamanah pratyangajanan tishthati sarvatomukha
This inner principle is the ideal that provides directions for everything in this universe. It preludes all births. It remains dormant in the processes that bring out beings. It is all that are born and are yet to be born. It resides in all beings and expresses itself through all beings.
Yo devo agnou yo apsu yo vishvambhuvanamavivesha
Ya oushadheeshu yo vanaspateeshu tasmai devaya namo namah
This ideal is in the fires of passion and the water of sensibilities. It pervades the entire universe. It is there in the grand structures that shape the universe as well as the gentle correcting forces that prevent it from running astray. Surrender to that ideal.
Yunjanah prathamam manastatvaya savitadhiyah
Agnerjyotirnniparya pruthivya adhabharata
One should anchor his mind in eternal principles, align his intellect with the principle of savita (the sun who keeps giving without taking anything and who remains without being affected by the universe it sustains), and purify the fires of his passions to make them fully reflect the effulgence of inner divinity.
Yuktena manasa vayam devasya savituh save suvargeyaya shaktya
The rays of dharma emanate from savita. While pursuing these rays one employs his power for the conquest of the planes of excellence.
Yuktavaya manasa devan suvaryato dhiyadivam
Bruhad jyotih karishyatah savita prasuvati tan
Devas are immortal abstractions of ideals. The mind is to be focused to perceive devas, to derive lofty ideals for its operation. The inner sky of the intellect is to be cultivated to fill it with the heavenly presence of devas. Then the inner space will become an enormous source of energy. It will then act as savita, from whom the rays of dharma emanate.
Yunjate mana uta yunjate dhiyo vipraviprasya bruhato vipashchitah
Vihotra dadhe vayunavideka inmahee devasya savituh paritushtati
While living in this world one has to go through the performance of karmas. If one commits his mind to idealism, and makes the inner space of intellect as the abode of ideals, he is not trapped by the performance of karmas. He remains unaffected by the karmas. He gracefully wears the unique nature of the essence of all life forces. He is blessed with the inexhaustible energy of savita.
Yujyevaam brahmapoorvam namobhirvvishloka etupathyevasooreh
Shrunvantu vishve amrutasya putrah aaye dhamani divyani tasthuh
A wise man collects himself together by his dedication to the primordial principle of Brahman. In that collected state whatever he says or does is an elucidation of the glory of Brahman. For him whatever is there in this universe is a manifestation of Brahman. He keeps hearing the voices of the products of the immortal Brahman everywhere. Where ever he chooses to remain he occupies the seat endowed by the divine spirit.
Agniryatrabhimathyate vayuryatradhirudhvate
Somo yatratirichyate tatra samjayate manah
The profound peace of the principle of Brahman can not be challenged by any fire of passion. The stillness of the principle of Brahman cannot be disturbed by the flow of any life force. The elixir of the happiness of the highest order keeps flowing from it continuously. The mind is to be collected to focus on this principle of Brahman.
Savitaprasavena jushate brahmapoorvyam
Tatra yonim krunavase nahite poortakamakshipat
The primordial principle of Brahman is to be propitiated by the realization of the outflow of savita. When one identifies this as the ultimate cause the rituals of karmas performed by him in this world will not lead to bondage. All his actions will be spontaneously consummated without any residue.
Trirunnatam stapya samam shareeram hrudeendriyani manasa sanniveshya
Brahmodupena pratarena vidvan srotamsi sarvani bhayavahani
The physical systems are composed essentially of the three primary qualities … abstract essence, motion and gross manifestation. The balancing of these qualities gives the equilibrium of a stable physical system. After achieving this tranquil state the mind is to be focused to establish the proper connection between the organs and the inner space of the heart. Unbalance between the three qualities is the cause of all turbulence in this world of transactions. The principle of Brahman is the guide to overcome this turbulence. An enlightened person uses the principle of Brahman as a boat to overcome the turbulence to achieve the state of tranquility.
Pranan prapeedyehasamyuktachetasah ksheene prane nasikayochvasitah
Dushtashvayuktamiva vahamenam vidvan mano dharayeto/pramattah
The currents of life forces keep pulling the mind in all directions. If the mind is to be made to work towards a goal the currents of life forces are to be harnessed to integrate the movements caused by them to lead to the ultimate goal. The life forces provide the energy to move upwards towards the goal. The life forces wane when the energy is used up. This waning is to be countered by carefully drawing in an appropriate amount of energy from the environment. A wise man acts like a responsible charioteer who keeps his chariot on course by controlling untamed horses harnessed to his chariot. He keeps a perpetual vigil to see that his mind remains on course.
Same suchou sharkaravahnivalukavivrjite shabdajalasharayadibhi
Mano/nukoole na tu chakshupeedane guhanivatashrayane prayojayet
For his spiritual journey he chooses an appropriate abode, which is level, clean and free from rough gravel, fire, dust, unpleasant sounds and dampness. It is an abode that harmonizes with his mind and does not offer unproductive challenges to his sense organs. Such a harmonious environment is free from rogue currents of life forces. It provides a harmonious set up to keep the mind under control.
Nihara dhooarkanilanalanam khadyoda vidyut sphatika shareeram
Etani roopani purassarani brahmanyabhivyakti karani yoge
In a tranquil and free mind the principle of Brahman unravels itself. It is seen as the blurring of the sharp lines that define forms. It is seen as the wisps of smoke that herald the performance of yajnas. It is seen as the presence of savita (from whom the rays of all processes emanate). It is seen as the solid transparency of glass. It is seen as the functioning of a clear and tranquil mind. In the practice of yoga any of these events heralds the proximity of the principle of Brahman.
Pruthyaptejo/nilakhe samuthite panchatmake yogagune pravrutte
Na tasya rogo na jara na mrutyuh praptasya yogagnimayam shareeram
The solidity of earth, the moistness of sensibilities, the fires of passion, the currents of life forces and the emptiness of the sky…when these five elements are invoked different qualities corresponding to them get activated. The practice of yoga is for the invocation of the five elements to activate the right qualities so that the physical body is freed from disease, aging and death. The body of a yogi emanates the brilliance of the fire of yoga.
Laghutvamarogyamalolupatvam varnaprasadam svarasoushdhavashcha
Gandhah shubho mootrapureeshamalpam yogapravruttim prathamam vadanti
When the yogic fire is lighted all factors that used to inhibit upward movement are removed. One feels perfectly healthy as the unbalances that used to contribute to diseases are not there any more. One feels generous as all the enmities that used to contribute to jealousies have been removed. One stands outs in one’s own category as all ambiguities that makes one’s presence subdued has been removed. His voice commands attention as the sounds uttered by him is filled with meaning. He emits a pleasant smell as his very presence spells harmony all around. The emission of waste products is minimized as he operates with a very high degree of productivity.
Kincha yathaiva bimbam mrudayopalabdhvam tejomayam bhrajate tat sudhantam
Tadvatma tatvam prasameekshyadehi ekah krutartho bhavate veetashokah
When an idol is covered with impurities its divinity is not palpable. When the impurities are removed by appropriate processes the idol shines brilliantly radiating divinity. Similarly when the underlying principle is masked by mundane concerns one remains alienated from the inner spirit. When one refines oneself to perceive the inner principle of oneself as his essence he unifies himself with everything in the manifested universe. He spontaneously attains all purusharthas and transcends all sorrows.
Yadatmatvena tu brahmatvam deepopamenehauktah prapashyet
Ajam dhruvam sarvatatvairvvishudham jnatva devam muchyate sarvapashai
The entire manifested universe is known through the essential principle lying dormant in all beings. A yogi who establishes connection with the inner principle spontaneously knows everything in the manifested universe through that connection. This principle is sanatana. It had no beginning and it remains always without any modification. It is the most abstract of all principles. By realizing this principle a yogi gets liberated from all bondages.
Esha ha devah pradisho/nu sarvah poorvoha jata sa u garbha antah
Sa eva jatah sa janishyamanah pratyangajanan tishthati sarvatomukha
This inner principle is the ideal that provides directions for everything in this universe. It preludes all births. It remains dormant in the processes that bring out beings. It is all that are born and are yet to be born. It resides in all beings and expresses itself through all beings.
Yo devo agnou yo apsu yo vishvambhuvanamavivesha
Ya oushadheeshu yo vanaspateeshu tasmai devaya namo namah
This ideal is in the fires of passion and the water of sensibilities. It pervades the entire universe. It is there in the grand structures that shape the universe as well as the gentle correcting forces that prevent it from running astray. Surrender to that ideal.
Tuesday, September 30, 2008
Basics of an Orderly Establishment
The inner spirit can shine as the light of awareness only in an orderly establishment. What are the issues involved in the maintenance of an orderly establishment where one feels free to handover the reins to the divinity within? The first chapter of Shvetashvetara Upanishad deals with this question.
Hari om brahmavadino vadanti
Kim karanam brahma kuta asma jatah jeevama kena
Kva cha sampratishtha
Adhishthita kena sukhatareshu
Vartamahe brahmavido vyavastam
Hari is the common denominator for everything in the manifested universe. Everything here is derived by a simple transformation of Hari. Vishnu, the presiding deity of dynamic balance in the manifested universe is Hari. When we focus our attention on the essence of the universe we realize that Hari is the same as ‘Om’, which is the subtlest manifestation of Brahman here.
Orderly establishments can be run only by those who understand the true purport of Brahman. The rishi asks: ‘What is this Brahman, which is the primordial cause of all things? Where did we come from? By what means do we keep living? What is it that makes us affected by feelings?
Kala svabhavo niyatir yadruchcha
Bhootani yonih purushah iti chintya
Samyoga esham na tvatma bhavad
Atmapi anishah sukhadukhahetoh
Is time the primordial cause? Is it innate nature? Is it destiny? Is it coincidence? Is it the underlying spirit of virility? Or is it some combination of some or all of these? After deep reflection the rishi comes to the conclusion that the primordial cause cannot be any of these. All these are but components of one’s identity. Identity itself is a limited idea as it is essentially derived from the feelings of what is agreeable and what is not agreeable.
Te dhyanayoganugatah apashyan
Devatmashaktim svagunairnnigoodham
Yah karanani nikhilani tani
Kaltmayuktanyadhithishthatekah
Following the path of meditation the rishi discovers the divine power residing in identity, which is a conglomerate of one’s qualities. He recognizes this divine force as the primordial cause in the manifested universe. This force is unique and it transcends both time as well as identity.
Tam ekanemim trivrutam shodashantam
Shatardharam vimshati pratyarabhih
Ashtaikaih shalbhirvishvaroopaika pasham
Trimargabhedam dvinimithaikamoham
It is the single axle that passes through all entities. It supports all entities but is not affected by their modifications. It is enveloped by the three primary qualities – satva, rajas and tams. It extents to the horizons in the sixteen directions and contains all the possibilities of the sixteen forms of its artistic expression. It has fifty rays that define its several viewpoints, each of which can have twenty specific interpretations. It is the bonding common architecture formed of eight parts, namely the five sense organs, the five organs of action, body, mind, intellect and the inner divinity that acts as a unifying principle. All entities in the manifested universe conform to this universal architecture. Each entity has six nodes of energy flow that support its many transactions. The transcendental force travels through the three paths, namely, the path of dharma and the path of adharma in the domain of worldliness, and the path of transcendental knowledge beyond the domain of worldliness. It is the magical presence that supports the dualities that characterize the manifested universe.
Panchasrotambum panchayonyugravakram
Panchapranormim panchabuddhyadimoolam
Panchavartam panchadukhoughavegam
Panchashadbhedam panchaparvamadheemah
The rishis found its play in the five fountains of sensibilities – of smell, sight, hearing, taste and touch. They found its play in the enticing curves of the sources of stimuli for the five life forces (prana, apana, vyana, samana and udana). They found its play in the surf emanating from the waves of the five life forces. They found its play in the five forms of intellect (thoughts about oneself, thoughts about others, thoughts about opportunities, thoughts about a balanced existence and thoughts about spiritual evolution). They found its play in the five vortices of objectivities that engages a person (desire to stick out, desire to belong, desire for expanding one’s relevance, desire for maintaining status quo and the desire for movement to higher planes). They found its play in the five different sorrows that creates turbulence in the mind (the sorrow about one’s inadequacy, the sorrow about disagreeable environment, the sorrow about lack of opportunities, the sorrow about unbalanced disposition and the sorrow about the lack of freedom to go to higher planes). They found it play in the fifty dialects (the several cultural environments) and the five different chapters (childhood, brahmacharya, garhastya, vanaprastha and mahaprasthana) through which one progresses.
Sarvajeeve sarvasamsthe bruhante
Asmin hamso bramyate brahmachakre
Pruthagatmanam preritam cha matva
Jushtastatastenamrutatvameti
The rishis found it as the phenomenon of life. All living beings reside in this phenomenon. Persons with developed identities (and hence with developed sense of discrimination) keeps gyrating on their own. Even while doing this they are sitting on the wheel of Brahman. As long as they feel that their essence is something different from Brahman they feel that there is a relative movement between themselves and the wheel of Brahman. When this difference is resolved there is no relative movement between them and the principle of Brahman, and they attain immortality.
Udgeethametat paramam tu brahma
Tasmimstrayam supratishthaksharam cha
Atrantaram brahmavibho viditva
Leena brahmani tatparah yonimuktah
The aspiration for evolutionary movement, which one feels within oneself, is the supreme manifestation of Brahman. The three states, namely, the state of dormancy, the state of passive manifestation and the state of active manifestation as well as the transcendental fourth state in which the other three states are established are its manifestations. Those who have mastered the concept of Brahman see the distinction between these and also resolve the distinction between them in the awareness of the principle of Brahman. They remain immersed in the principle of Brahman and attain the transcendental state where they are liberated from the field of cause and effect.
Samyuktametad ksharamaksharam cha
Vyaktavyaktam bharate vishvameeshah
Aneeshchashchatma badhyate bhoktrubhavat
Jnatva devam muchyate sarvapashaih
Everything in this manifested universe is compositions of gross forms that undergo modifications with the passage of time and a subtle content that is not subject to such modifications. The transcendental divine principle governs both the gross and subtle components. When one maintains an identity alienated from the transcendental principle he feels that he is the enjoyer of the objects surrounding him. When this consumerism prevails he is bound by the bondages associated with it. When one surrenders his separate identity and aligns with the transcendental force he is freed from the bondages associated with the status of a separate enjoyer.
Jnajnou dvavaveeshaneeshavajahi
Eka bhoktrubhogyarthayukta
Anantashchatma vishvaroopohyakarta
Trayam yada vindate brahmametat
Brahman has three primary characteristics. It spontaneously knows everything that is there to be known, but at the same time it is not affected by that knowledge. It governs all objects, but at the same time it is indifferent to all objects. It is both the enjoyer as well as the object being enjoyed. It is infinite and manifests through all forms, but at the same time it does not do anything as it is free from all efforts. When one attains these characteristics he remains identified with Brahman.
Ksharam pradhanamamrutaksharam harah
Ksharatmana vishate deva ekah
Tasyabhidhyanat yojanat tatvabhavat
Bhooyashchate vishvamaya nivruttih
The significant presences that form the infrastructure in any domain are subject to the modifications caused by the passage of time. But the eternal principle underlying them is not affected by the passage of time. The unique divine principle of Brahman proliferates in the manifested universe through identities that are subject to modifications. By dwelling on the principle of Brahman in a meditative mood one remains identified with the immutable eternal principles behind the significant presences and transcends them. Ultimately because of the enlightenment provided by the transcendental knowledge he is freed from the tangles of the delusion that holds captive all objects in the manifested universe.
Jnatva devam sarvapashapahanih
Ksheenaih kleshair janmamrutyuprahanih
Tasyabhidhanat truteeyam dehabhede
Vishvaishvaryam kevala aptakamah
When one identifies with the divine ideal of Brahman he is liberated of all bondages. He is freed of all weaknesses and hardships. He transcends the cycle of births and deaths. By meditating on the divine principle of Brahman, which transcends all dualities one sheds the identification with his body. He enjoys all forms of prosperity. All his desires get satisfied spontaneously.
Etat jneyam nityamevatmasamstham
Natahparam veditavyam hi kinchit
Bhokta bhogyam preritaram cha matva
Sarvam proktam trividham brahmametat
This principle of Brahman is perennial. It remains established at the core of the identity of all objects. Nothing beyond can be known by the faculties of knowledge. It is the enjoyer, the object being enjoyed and the stimulus that drives the enjoyer towards the object of enjoyment. The Brahman manifests in the manifested universe as these three forms.
Vahneryatha yonigatasyamoortir
Na drushyate naiva cha linganashah
Sa bhooya evendhanayoni gruhya
Stadvodayam vai pranavena dehe
When the fire of passion enters a field of causation it becomes invisible. But it doesn’t lose its separate form. Again and again it gets accepted as fuel by the field of causation. Likewise the principles of purusha and prakruti are insinuated by pranava, the principle of Brahman.
Svadehamaranim krutva
Pranavam chottararanim
Dhyana nirmathanabhyasat
Devam pashyat nigoodhavat
Arani is the female part of the implement for generating fire in a yajna. Uttararani is the male part. When the uttararani is placed over arani and churned sparks that lights up the fire for a yajna come out. Consider one’s body as the arani and pranava as the uttararani. Meditationion is the churning. As a result of the churning the spirit of divinity that was remaining dormant comes out.
Tileshu tailam dathaneeva sarpi-
Rapah srotasvaraneeshu chagnih
Evamatmatmani gruhyate/sou
Satye nainam tapasa yonupashyati
The divine spirit remains dormant in the individual identities as oil remain dormant in a gingelly seed, as butter remains dormant in curd, as water remains dormant in a fountainhead, or as fire remains dormant in an arani. One recognizes the divine principle of Brahman in all entities by the pursuit of satya and tapas.
Sarvavyapinamatmanam
Ksheere sarpiravarpitam
Atmavidya tapomoolam
Tat brahmopanishadparam
Tat brahmopanishadparam
The all pervading principle of Brahman remains committed everywhere in the manifested universe. It is like the butter that makes milk creamy. It is the source of spirituality and tapas. It is the transcendental knowledge that takes one to the presence of divinity. It is the transcendental knowledge that takes one to the union with the spirit of divinity.
Hari om brahmavadino vadanti
Kim karanam brahma kuta asma jatah jeevama kena
Kva cha sampratishtha
Adhishthita kena sukhatareshu
Vartamahe brahmavido vyavastam
Hari is the common denominator for everything in the manifested universe. Everything here is derived by a simple transformation of Hari. Vishnu, the presiding deity of dynamic balance in the manifested universe is Hari. When we focus our attention on the essence of the universe we realize that Hari is the same as ‘Om’, which is the subtlest manifestation of Brahman here.
Orderly establishments can be run only by those who understand the true purport of Brahman. The rishi asks: ‘What is this Brahman, which is the primordial cause of all things? Where did we come from? By what means do we keep living? What is it that makes us affected by feelings?
Kala svabhavo niyatir yadruchcha
Bhootani yonih purushah iti chintya
Samyoga esham na tvatma bhavad
Atmapi anishah sukhadukhahetoh
Is time the primordial cause? Is it innate nature? Is it destiny? Is it coincidence? Is it the underlying spirit of virility? Or is it some combination of some or all of these? After deep reflection the rishi comes to the conclusion that the primordial cause cannot be any of these. All these are but components of one’s identity. Identity itself is a limited idea as it is essentially derived from the feelings of what is agreeable and what is not agreeable.
Te dhyanayoganugatah apashyan
Devatmashaktim svagunairnnigoodham
Yah karanani nikhilani tani
Kaltmayuktanyadhithishthatekah
Following the path of meditation the rishi discovers the divine power residing in identity, which is a conglomerate of one’s qualities. He recognizes this divine force as the primordial cause in the manifested universe. This force is unique and it transcends both time as well as identity.
Tam ekanemim trivrutam shodashantam
Shatardharam vimshati pratyarabhih
Ashtaikaih shalbhirvishvaroopaika pasham
Trimargabhedam dvinimithaikamoham
It is the single axle that passes through all entities. It supports all entities but is not affected by their modifications. It is enveloped by the three primary qualities – satva, rajas and tams. It extents to the horizons in the sixteen directions and contains all the possibilities of the sixteen forms of its artistic expression. It has fifty rays that define its several viewpoints, each of which can have twenty specific interpretations. It is the bonding common architecture formed of eight parts, namely the five sense organs, the five organs of action, body, mind, intellect and the inner divinity that acts as a unifying principle. All entities in the manifested universe conform to this universal architecture. Each entity has six nodes of energy flow that support its many transactions. The transcendental force travels through the three paths, namely, the path of dharma and the path of adharma in the domain of worldliness, and the path of transcendental knowledge beyond the domain of worldliness. It is the magical presence that supports the dualities that characterize the manifested universe.
Panchasrotambum panchayonyugravakram
Panchapranormim panchabuddhyadimoolam
Panchavartam panchadukhoughavegam
Panchashadbhedam panchaparvamadheemah
The rishis found its play in the five fountains of sensibilities – of smell, sight, hearing, taste and touch. They found its play in the enticing curves of the sources of stimuli for the five life forces (prana, apana, vyana, samana and udana). They found its play in the surf emanating from the waves of the five life forces. They found its play in the five forms of intellect (thoughts about oneself, thoughts about others, thoughts about opportunities, thoughts about a balanced existence and thoughts about spiritual evolution). They found its play in the five vortices of objectivities that engages a person (desire to stick out, desire to belong, desire for expanding one’s relevance, desire for maintaining status quo and the desire for movement to higher planes). They found its play in the five different sorrows that creates turbulence in the mind (the sorrow about one’s inadequacy, the sorrow about disagreeable environment, the sorrow about lack of opportunities, the sorrow about unbalanced disposition and the sorrow about the lack of freedom to go to higher planes). They found it play in the fifty dialects (the several cultural environments) and the five different chapters (childhood, brahmacharya, garhastya, vanaprastha and mahaprasthana) through which one progresses.
Sarvajeeve sarvasamsthe bruhante
Asmin hamso bramyate brahmachakre
Pruthagatmanam preritam cha matva
Jushtastatastenamrutatvameti
The rishis found it as the phenomenon of life. All living beings reside in this phenomenon. Persons with developed identities (and hence with developed sense of discrimination) keeps gyrating on their own. Even while doing this they are sitting on the wheel of Brahman. As long as they feel that their essence is something different from Brahman they feel that there is a relative movement between themselves and the wheel of Brahman. When this difference is resolved there is no relative movement between them and the principle of Brahman, and they attain immortality.
Udgeethametat paramam tu brahma
Tasmimstrayam supratishthaksharam cha
Atrantaram brahmavibho viditva
Leena brahmani tatparah yonimuktah
The aspiration for evolutionary movement, which one feels within oneself, is the supreme manifestation of Brahman. The three states, namely, the state of dormancy, the state of passive manifestation and the state of active manifestation as well as the transcendental fourth state in which the other three states are established are its manifestations. Those who have mastered the concept of Brahman see the distinction between these and also resolve the distinction between them in the awareness of the principle of Brahman. They remain immersed in the principle of Brahman and attain the transcendental state where they are liberated from the field of cause and effect.
Samyuktametad ksharamaksharam cha
Vyaktavyaktam bharate vishvameeshah
Aneeshchashchatma badhyate bhoktrubhavat
Jnatva devam muchyate sarvapashaih
Everything in this manifested universe is compositions of gross forms that undergo modifications with the passage of time and a subtle content that is not subject to such modifications. The transcendental divine principle governs both the gross and subtle components. When one maintains an identity alienated from the transcendental principle he feels that he is the enjoyer of the objects surrounding him. When this consumerism prevails he is bound by the bondages associated with it. When one surrenders his separate identity and aligns with the transcendental force he is freed from the bondages associated with the status of a separate enjoyer.
Jnajnou dvavaveeshaneeshavajahi
Eka bhoktrubhogyarthayukta
Anantashchatma vishvaroopohyakarta
Trayam yada vindate brahmametat
Brahman has three primary characteristics. It spontaneously knows everything that is there to be known, but at the same time it is not affected by that knowledge. It governs all objects, but at the same time it is indifferent to all objects. It is both the enjoyer as well as the object being enjoyed. It is infinite and manifests through all forms, but at the same time it does not do anything as it is free from all efforts. When one attains these characteristics he remains identified with Brahman.
Ksharam pradhanamamrutaksharam harah
Ksharatmana vishate deva ekah
Tasyabhidhyanat yojanat tatvabhavat
Bhooyashchate vishvamaya nivruttih
The significant presences that form the infrastructure in any domain are subject to the modifications caused by the passage of time. But the eternal principle underlying them is not affected by the passage of time. The unique divine principle of Brahman proliferates in the manifested universe through identities that are subject to modifications. By dwelling on the principle of Brahman in a meditative mood one remains identified with the immutable eternal principles behind the significant presences and transcends them. Ultimately because of the enlightenment provided by the transcendental knowledge he is freed from the tangles of the delusion that holds captive all objects in the manifested universe.
Jnatva devam sarvapashapahanih
Ksheenaih kleshair janmamrutyuprahanih
Tasyabhidhanat truteeyam dehabhede
Vishvaishvaryam kevala aptakamah
When one identifies with the divine ideal of Brahman he is liberated of all bondages. He is freed of all weaknesses and hardships. He transcends the cycle of births and deaths. By meditating on the divine principle of Brahman, which transcends all dualities one sheds the identification with his body. He enjoys all forms of prosperity. All his desires get satisfied spontaneously.
Etat jneyam nityamevatmasamstham
Natahparam veditavyam hi kinchit
Bhokta bhogyam preritaram cha matva
Sarvam proktam trividham brahmametat
This principle of Brahman is perennial. It remains established at the core of the identity of all objects. Nothing beyond can be known by the faculties of knowledge. It is the enjoyer, the object being enjoyed and the stimulus that drives the enjoyer towards the object of enjoyment. The Brahman manifests in the manifested universe as these three forms.
Vahneryatha yonigatasyamoortir
Na drushyate naiva cha linganashah
Sa bhooya evendhanayoni gruhya
Stadvodayam vai pranavena dehe
When the fire of passion enters a field of causation it becomes invisible. But it doesn’t lose its separate form. Again and again it gets accepted as fuel by the field of causation. Likewise the principles of purusha and prakruti are insinuated by pranava, the principle of Brahman.
Svadehamaranim krutva
Pranavam chottararanim
Dhyana nirmathanabhyasat
Devam pashyat nigoodhavat
Arani is the female part of the implement for generating fire in a yajna. Uttararani is the male part. When the uttararani is placed over arani and churned sparks that lights up the fire for a yajna come out. Consider one’s body as the arani and pranava as the uttararani. Meditationion is the churning. As a result of the churning the spirit of divinity that was remaining dormant comes out.
Tileshu tailam dathaneeva sarpi-
Rapah srotasvaraneeshu chagnih
Evamatmatmani gruhyate/sou
Satye nainam tapasa yonupashyati
The divine spirit remains dormant in the individual identities as oil remain dormant in a gingelly seed, as butter remains dormant in curd, as water remains dormant in a fountainhead, or as fire remains dormant in an arani. One recognizes the divine principle of Brahman in all entities by the pursuit of satya and tapas.
Sarvavyapinamatmanam
Ksheere sarpiravarpitam
Atmavidya tapomoolam
Tat brahmopanishadparam
Tat brahmopanishadparam
The all pervading principle of Brahman remains committed everywhere in the manifested universe. It is like the butter that makes milk creamy. It is the source of spirituality and tapas. It is the transcendental knowledge that takes one to the presence of divinity. It is the transcendental knowledge that takes one to the union with the spirit of divinity.
Saturday, September 27, 2008
The Theme of Shvetashvetara Upanishad
In the manifested universe all entities vie for influencing each other. The world is full of Gurus who want to capture the others as followers. Every significant presence we come across has something to tell us and is to be treated as a Guru. But, then, we are often confused because of the difficulties in reconciling the messages from the many Gurus. Deep within us we know that aligning with any one of these Gurus outside, to the exclusion of others, is going to make our world smaller. Such alignment affects one’s ability to assert oneself. It is a surrender that limits one’s freedom.
The true Guru is within oneself. The surrender to this Guru within is liberating. It reconciles all the conflicts and contradictions on account of the significant presences outside which try to impose their viewpoints.
‘Shvetashva’ means ‘white horse’. It represents the pure state of the sense organs where their transactions are substantial. The sense organs become impure when they get attached to the external objects which interest them. They retain their purity when the they are withdrawn from attachment to external objects and remain in the service of the inner spirit. When the sense organs are pure an entity remains connected to the inner spirit. This inner spirit itself is the ultimate Guru. In the presence of this Guru all the doubts created by the external Gurus vanish without a trace.
Development of the awareness where one remains perennially connected with the Guru within is the theme of Shevateshvetara Upanishad.
The true Guru is within oneself. The surrender to this Guru within is liberating. It reconciles all the conflicts and contradictions on account of the significant presences outside which try to impose their viewpoints.
‘Shvetashva’ means ‘white horse’. It represents the pure state of the sense organs where their transactions are substantial. The sense organs become impure when they get attached to the external objects which interest them. They retain their purity when the they are withdrawn from attachment to external objects and remain in the service of the inner spirit. When the sense organs are pure an entity remains connected to the inner spirit. This inner spirit itself is the ultimate Guru. In the presence of this Guru all the doubts created by the external Gurus vanish without a trace.
Development of the awareness where one remains perennially connected with the Guru within is the theme of Shevateshvetara Upanishad.
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