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.
Saturday, November 1, 2008
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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