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.
Saturday, January 24, 2009
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.
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