V Subrahmanian, Wednesday, August 31, 2016 12:03 pm

The S?tasamhit? – Part 15

Part 15

Verse 113

??? ??? ???????? ?????????? ????????? ?

??? ??? ???? ???? ??????? ? ????? ? ????

??? ??? by whichever ???????? form ??? ??? that ???? shines ????????? O foremost of Gods! ??? ??? as that form ???? ?iva ???? shines ?????? ?? verily Himself ? not ? indeed ???? any other

We encounter objects of sound, touch, form, etc. These objects are given names by us. However, in each case the experience is ‘the cloth is, the pot is’ and so on. Ved?nta teaches the method of identifying the underlying reality in each of these experienced objects. While the objects, the name-form aspect, keeps changing across each perception, the common experience ‘is’ does not change. It is this that is Brahman, in the form of Existence that is encountered by all through the medium of the experienced objects. That Brahman which shines as ‘is’ is ?iva and none other. ‘?iva’ here is nirgu?a Brahman. The existence of the underlying Brahman, the substratum, alone is perceived as the existence of the superimposed objects. Actually the illusory snake has no being, existence, is-ness, distinct from the rope. The method of discerning the unseen, imperceptible, truth is crucial to the practice of Ved?nta. Shankaracharya has graphically explained this in his commentary to the Bhagavadg?t? 2.16.

Having stated by reasoning that whatever is experienced is actually ?iva, the method of contemplating the truth is stated in the sequel.

Verse 114

??? ??? ????? ??????????????? ?? ? ????? ?

??? ?????????????? ??????????????? ? ????

??? ??? in whichever from ????? splendor ???????? directly ??????? of ?ambhu ?? that ? not ? ever ???? different ??? thus ?????????????? firm conviction ??????????????? is the supreme Advaitic knowledge

In all our experiences of ‘the pot shines, the cloth shines (is experienced)..etc’ in whichever manner the light of Consciousness is known as pervading, that very light, bereft of the object through which it manifests, is verily the Supreme Truth that is Parame?vara, nirgu?a Brahman. The contemplation of this truth, in this manner, free of the defects of doubt and misconception, is the highest Advaitic awareness. All objective knowledge such as pot-perception and cloth-perception has the knowledge part of it running through the various perceptions. This common factor is what is to be observed, grasped and appreciated. It is not an object of the senses. Yet, armed with the teaching of the Ved?nta, one embarks on such a practice that is immensely rewarding. ‘I know the pot, I am aware of the cloth, now I am hearing this sound, this vessel is hot..’ such experiences have the common element of a knowledge of a variety of objects, sound, touch, etc. The practice to be keenly taken up by the aspirant is to look at the ‘knowledge, awareness’ part of every experience by disregarding the object in whose garb the consciousness, knowledge, is presenting itself. This content-knowledge is called the Advaitic Consciousness, Brahman, in the upani?ads: ????????? ?????? (Aitareya Upani?ad 3.1.3).The container of this knowledge is what is to be given up mentally, disregarded.

Verse 115

??? ???????????? ??? ????? ?????? ?

??? ??? ??????? ?????????????? ?? ? ????

??? ??? in whichever form ?????? appearance ??? this ???? ?iva ?? alone ??? thus ?????? sees ??? ??? in that form ??????? Mah?deva ???? worships ??????? effortlessly ?? indeed ?? he

Further, the knower with the vision of Oneness sees everything in creation as a manifestation of the Supreme Reality, Mah?deva. This name does not convey a mere deity but the Nirgu?a Brahman itself represented by the deity. The enlightened man has all his worldly vyavah?ra, interactions with the world, soaked in Mahadeva-consciousness. It is an eternal worship of the Supreme in whatever one does in the world. Whatever object he perceives with the eye, ear, etc. it is Brahman that fills the object in and out. Whichever action he performs with the instrumentality of speech, thought and body, this Yog? is actually worshiping that Supreme ?iva alone through that action. Such is his felicity in this adoration that it happens spontaneously with no effort from his side. Thereby his actions are only pure devotion flowing forth and not any worldly endeavor. He is the j?vanmukta, the jñ?nin, the bhakta, yogin, all rolled into one.

Verse 116

??? ??? ????? ????????????????????????? ?

??? ????????????? ?????????? ?????? ? ????

??? ??? by whichever manner ????? spreads out ????? the man’s (mind) ?????????? in those objects ????????? flickers ??? ??? by that manner ?????????? contemplation ???????? by nature ?? alone ?????? worship

Verse 117

????????? ????? ?? ??? ? ?? ?????????? ?

????? ??? ???????????? ?? ????????? ? ????

????????? as ?iva ????? everything ?? he who ??? comprehends ? he ?? indeed ?????????? knower of the truth ????? not-?iva ??? knows ??????????? a wee bit ?? he ?? alone ????????? deluded

Verse 118

??????????? ????????? ?? ??? ?????? ?

?????????????? ?? ?????? ? ???????? ? ????

?????? other than ?iva ??????? as different ???????? little ??? even ?? he ??? knows ?? he ???? lowly ?????? of ?iva ?? alone ?????? offence ?? indeed ?????? does ?? he ???? animal ??? man

The mind and sense organs do contact objects. There is indeed an interaction in these contacts. However, in all such interactions, the yogin sees only the Supreme Consciousness at play. The very awareness of this Consciousness constitutes mental worship of the Cosmic Truth. He who sees everything as ?iva alone is the knower of Truth. Not comprehending ?iva in anything amounts to delusion. Such a one who does not see ?iva is indeed a deluded one. He, the lowly one, verily offends against ?iva, the Supreme Truth. He who diligently engages himself in the comprehending, recognizing, the Truth never loses contact with ?iva. This yoga too has been stated by the Lord in the Bhagvadg?t?:

??? ?????????????? ?????? ?????? ???????????
?????? ???????????????????????????????????????? ????????5.8??

????????????????????????? ??????? ??? ????????5.9??

????????????? ??????? ????? ????????? ????? ???
??????? ? ? ????? ???????????????????5.10??

5.8-5.9 Remaining absorbed in the Self, the knower of Reality should think, 'I certainly do not do anything', even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, speaking, releasing, holding, opening and closing the eyes, always remembering that the organs function in relation to the objects of the organs and the Self is merely a witness and does nothing.

5.10 One who acts by dedicating actions to Brahman and by renouncing attachment, he does not become polluted by sin, just as a lotus leaf is not by water.

Verse 119

????????? ????? ???? ???? ???????? ?

???????????? ???????????? ?????? ? ?????? ? ????

????????? as ?iva ????? everything ???? for whom ???? shines ???????? naturally ???????????? wanton conduct ??????? scripture-dictated conduct ???? of him ? and ????? adoration ? too ?????? of ??lin (?iva)

Verse 120

??? ??? ????? ?????? ????? ?? ?? ???????? ?

?????????? ????????????????? ????????? ? ????

??? ??? in whichever ????? expansion ?????? of ?ambhu ????? expansion ?? ?? that indeed ???????? His adoration ??? thus ??????? by effortlessly ?????????? comprehending ??????? worshiped ????????? Parame?vara

The enlightened man is always intent upon worshiping ?iva, the Supreme Truth, in all his actions, of the mind, body and speech. When ?iva alone shines naturally for a knower, his conduct, whether it is wanton or dictated by scripture, turns out to be an adoration of ?iva. In other words, in the spirit of Shankaracharya’s words, ?????? ????? ????????? ????? ????????? – ‘Whatever I do, O Lord, is Your adoration’, every action of the yogin is an offering to the Lord. He does not have to seek the Lord to worship Him but the Lord makes Himself available to such a knower always, in myriad forms, to receive his loving worship. Such worship does not involve any objects like flower, sandal paste, incense sticks or fruit but just his being conscious of the Truth itself is enough to accomplish the worship.

A yet another method of contemplation is taught here:

Verse 121

??????? ???????? ???????????????????? ?

???????????????????????? ???????? ?? ????? ?????? ? ????

??????? as a sport ???????? the form of the world ? not ?????? from elsewhere ? too ????????? the Divine Self ??????? by a sport ?? alone ?????? by itself ??????? itself ???????? eats ?? she ??? that ?? indeed ?????? realization

The Self that is the Pure Consciousness, by a mere sport, effortlessly, takes the form of the universe. It does not come from anywhere else. Having thus projected the world, the Self, again as a sport, experiences various events, which are nothing but itself. Attaining a natural state of recognizing this truth is what is called self-realization. In a dream, the dream world is projected by the individual who sleeps. In the created world there are various objects and events. There in the dream the experience, the experienced objects and events are all really one alone. It is like a wax model of a park where the various plants, trees, birds, animals, pond, fish there, swing, children, men, women, lawns, walkways, etc. are all made of wax. Coming back to the dream analogy, the dreamer-consciousness alone creates the dream and experiences all the dream events and objects. Such contemplation with regard to the world experience, even in the waking, will go a long way in generating the Advaitic realization.

Coming soon….Part 16

Warning: Use of undefined constant php - assumed 'php' (this will throw an Error in a future version of PHP) in /homepages/26/d757526286/htdocs/ADVAITAACADEMY/wp-content/themes/advaita/single.php on line 102

Recent articles