Every meaningful movement has a theme. It is an attempt to reach a desired state from an existing state. The parameters of a desired state are a set of ideals for the realization of which the movement is taking place. Each deva is the personification of an ideal… an aspect of the divinity seeking expression through the manifested universe. Beyond the operations of these devas there is a central theme that empowers the ideals that set the play of names and forms in the manifested universe in motion. The spirit of the orderly processes in the manifested universe in its exalted form is indistinguishable from this central theme.
Brahma ha devebhyo vijigye
Tasya ha brahmano vijaye devaamaheeyanta
In an orderly universe devas are allowed to have their way. The desire to identify with an ideal is the prime mover for any movement here. Brahman is behind the victory of devas in an orderly universe. Brahman is the central theme for all that happen here. When devas do not acknowledge this they feel elated about the primacy of their roles. Then they do not realize that all their victories in truth belong to Brahman.
Ta ekshantasmakamevayam vjayo/smakamevayam mahimeti
Tadvaisham vijanyou tebhyo ha pradurbhoova tanna vyajananta kimidam yakshamiti
While assigning the ownership of their successes to themselves devas feel that the glory to which the universe keeps expanding to does indeed belong to them. While remaining immersed in this knowledge of their self importance a subtle presence flash within them as an insight. They could not grasp the idea very well but they felt that everything is revolving around a yaksha- a central theme. They wondered about the nature of this esoteric presence.
Te/gnimabruvanjataveda etadvijaneehi
Kimidam yakshamiti tatheti
Fire is Jataveda. It is the underlying element in all forms. A subject becomes visible by its passions. The fire of passion knows spontaneously whatever has been created in this universe. So devas entrusted the inquiry about the nature of the yaksha to fire. The research about the nature of the yaksha is now in the domain of passions.
Tadabhyadravatttamabhyavadatko/sitagnirva
Ahamasmeetyabraveejjataveda va ahamasmeetiti
Passions are now distilled to go near the divine presence. Fire approaches the yaksha in passionate fury. The yaksha calmly asks: ‘who are you?’ Fire answers: ‘I am agni. I am also known as Jataveda.’
Tasminstvayi kim veeryamityapeedam
Sarvam daheyam yadidam pruthivyamiti
‘If that is so what is the power you have?’ The yaksha asked. Fire answered: ‘I can digest everything composed of this earthiness.’
Tasmat trunam nidadhavetaddaheti tadupapreyaya sarvajavena
Tanna shashaka dagdhum sa tata eva nivavrute naitadashakam vijnatum yadetadyakshamiti
The yaksha tossed a straw in front of fire and said: ‘Then digest this.’ Fire blazed with all its strength and tried to burn the straw. But it could not. The digestive power of fire is restricted to the domain of the manifested universe and it does not act on the products of the transcendental theme. Fire went back and reported that it is not able to comprehend the nature of the yaksha.
Atha vayumabruvanvayavetadvijaneehi
Kimetatyakshamiti tatheti
Air is the underlying element in all life forces. A thing becomes significant because of its play of life forces. It is known by the name assigned to it to denote its significance. Air knows spontaneously all the actions of life forces in the manifested universe. Devas now entrust the inquiry about the nature of the yaksha to air. The research about the nature of the yaksha is now in the domain of life forces…in the domain of names.
Tadabhyadravattamabhyadravadatko/sitivaurva
Ahamasmityabraveenmatarishva va ahamasmeeti
Life forces are now tuned to go near the subtle presence. Air approaches the yaksha with liveliness. The yaksha calmly asks: ‘who are you?’ Air answers: ‘I am air. I am also known as matarishva.’ Air provides support to all things in their movements through space.
Tasmai trunam nidadhvetadadastveti tadupapreyaya sarvajavena
Tanna shashakadatum sa tata eva nivavrute naitadashakam vijnatum
Yadetadyakshamiti
The yaksha tossed a straw in front of air and said: ‘If that is so, move this straw from its state of inertia.’ Air blew with all its strength and tried to move the straw. It could not. The life supporting power of air is restricted to the domain of the manifested universe. Air went back and reported that it is not able to comprehend the nature of the yaksha.
Athendramabruvanmaghavannetadvijaneehi
Kimetadyakshamiti tatheti tadbhyadravattasmattirodadhe
Indra is maghava, the presiding deity for all the orderly processes, in the manifested universe. Mind proliferates through these processes. Now Indra goes himself to decipher the secret of the yaksha. But when Indra tries to approach the yaksha it vanishes altogether. When orderliness is taken to the highest level it becomes indistinguishable from the motive force that transcends the manifested universe. Indra then is unable to see and evaluate the yaksha as a separate entity.
Sa tasminnevakashe striyamajagama
Bahushobhamanamum haimavatim
Tam hovacha kimetadyakshamit
Indra tries to understand the nature of the yaksha by introspection. He invoked the radiant femininity of his own mind, which is a product of all satvic qualities. This Uma is the expression of pure awareness. Indra asks Uma: ‘What is the nature of this yaksha?’
Wednesday, October 14, 2009
Friday, October 9, 2009
Immortality through the Awareness of Brahman
As Brahman is beyond the domain of mind there are severe limitations in grasping it through mind and its accessories. The subject being known gets tainted by the limitations of the tools employed for knowing. To know Brahman in its full glory one has to go beyond his intellect. And when this happens the unconditioned awareness enables him to identify with the principle of immortality.
Yadi manyase suvedeti daharamevapi
Noonam tvam vettha brahmano roopam
Yadasya tvam yadasya deveshvattha nu
Meemamsyameva te manye viditam
If you think that you understand this well deep within you there is no doubt that what you deem to know is indeed a form of Brahman. But this form is limited by the frontiers of your personality. Because the idea that one knows Brahman is a product of a debate that takes place in the domain of mind.
Naham manye suvedeti
No na vedeti veda cha
Yo nastadveda tadveda
No na vedeti veda cha
The statements ‘I know Brahman’ and ‘I do not know Brahman’ are also meaningless. As a matter of fact everyone has some understanding of a form of Brahman. This form, however, is limited by one’s own personality. One who has grasped this limitation has understood the essential nature of Brahman.
Yasyaamatam tasya matam
Matam yasya na veda sah
Avijnatam vijanataam
Vijnanamavijanatam
It serves as a dependable doctrine for those who are not fanatic about any doctrine. However, it is beyond the grasp of those who wish to project it as a doctrine. Those who realize that it is beyond the grasp of human faculties understand the essential nature of Brahman. Those who grapple with it using the resources in the domain of mind do not understand its nature at all.
Pratibodhaviditam
Matamamrutatvam hi vindate
Atmana vindate veeryam
Vidyaya vindate/mrutam
Knowledge as a personal resource is conditioned by one’s intellect. Even the idea of immortality is only an opinion formed subject to the limitations of intellect. There is no doubt that a person develops his potent nature by catering to his differentiated self. But by following this route one cannot realize true immortality. True immortality can be realized only through unconditioned knowledge.
Iha chevedeedatha satyamasti
Na chedihaavedinmahati vinashtih
Bhooteshu bhooteshu vichitya dheerah
Pretyasmallokadamrute bhavanti
True unconditional knowledge can be had only when one transcend the intellect. In this life all human faculties are to be used to prepare oneself for this transcendence. It will be a great loss if one does not do this and dissipate one’s resources in other pursuits. Intelligent persons realize that the worldly things that keep attracting their attention are formed by the five essential elements, which keep playing to the tune of the transcendental principle of Brahman. By attaining this realization they transcend this world and become immortal.
Yadi manyase suvedeti daharamevapi
Noonam tvam vettha brahmano roopam
Yadasya tvam yadasya deveshvattha nu
Meemamsyameva te manye viditam
If you think that you understand this well deep within you there is no doubt that what you deem to know is indeed a form of Brahman. But this form is limited by the frontiers of your personality. Because the idea that one knows Brahman is a product of a debate that takes place in the domain of mind.
Naham manye suvedeti
No na vedeti veda cha
Yo nastadveda tadveda
No na vedeti veda cha
The statements ‘I know Brahman’ and ‘I do not know Brahman’ are also meaningless. As a matter of fact everyone has some understanding of a form of Brahman. This form, however, is limited by one’s own personality. One who has grasped this limitation has understood the essential nature of Brahman.
Yasyaamatam tasya matam
Matam yasya na veda sah
Avijnatam vijanataam
Vijnanamavijanatam
It serves as a dependable doctrine for those who are not fanatic about any doctrine. However, it is beyond the grasp of those who wish to project it as a doctrine. Those who realize that it is beyond the grasp of human faculties understand the essential nature of Brahman. Those who grapple with it using the resources in the domain of mind do not understand its nature at all.
Pratibodhaviditam
Matamamrutatvam hi vindate
Atmana vindate veeryam
Vidyaya vindate/mrutam
Knowledge as a personal resource is conditioned by one’s intellect. Even the idea of immortality is only an opinion formed subject to the limitations of intellect. There is no doubt that a person develops his potent nature by catering to his differentiated self. But by following this route one cannot realize true immortality. True immortality can be realized only through unconditioned knowledge.
Iha chevedeedatha satyamasti
Na chedihaavedinmahati vinashtih
Bhooteshu bhooteshu vichitya dheerah
Pretyasmallokadamrute bhavanti
True unconditional knowledge can be had only when one transcend the intellect. In this life all human faculties are to be used to prepare oneself for this transcendence. It will be a great loss if one does not do this and dissipate one’s resources in other pursuits. Intelligent persons realize that the worldly things that keep attracting their attention are formed by the five essential elements, which keep playing to the tune of the transcendental principle of Brahman. By attaining this realization they transcend this world and become immortal.
Brahman - The Transcendental Motive Force
All movements take place in the domain of mind. Mind senses the movements or the absence of it through sense organs and contribute to the movements through the organs of action. It seems that the entire manifested universe is supported by mind. But then the mind itself can be an instrument for alienation. When the universe conceived by my mind is at variance with the universe conceived by others I find myself surrounded by enemies. Then my visions, thoughts, actions and understandings differ from that of my neighbors. But we seem to be able to share the universe together. Barring the occasional discordant notes the world seems to operate like a grand symphony. So there has to be a higher motive force that transcends mind and its accessories.
Keneshitam patati preshitam manah
Kena pranah prathmah praiti yuktah
Keneshitaam vachamimaam vadanti
Chakshuh shrotram ka u devo yunakti
Mind is the receptacle that holds knowledge. It is also the source from which all actions emanate. Mind captures the objects being known through the sense organs. And it moves towards the objects it desires through the organs for action. Mind thus captures objects and pursues objectives. What directs the mind to will the pursuit of an objective? What conceives the appropriate things on to which the life forces may be engaged to generate movements? What constitutes the ideals to set a frame of reference for the meaningful integration of the information brought in by sense organs?
Shrotrasya shrotram manaso mano yad
Vacho ha vacham sa u pranasya pranam
Chakshushchakshuratimuchya dheerah
Pretyasmallokadamruta bhavanti
Whatever it may be, it is something which transcends the domain of the manifested universe perceived by sense organs and subject to manipulations by the organs of action. It is the eye that oversees the eye that sees the forms in the manifested universe. It is the ear that overhears the ear that hears the sounds in the manifested universe. It is the expression of intent behind the words that preludes the human will. It is the moving spirit behind all life forces. It is the mind that transcends the mind. It cannot be conceived as long as one remains bound to the mind and its accessories. By disengaging from the grip of mind and sense organs one transcends this world. Such a person becomes immortal as he is no more affected by what is happening in this world.
Na tatra chakshurgachchati
Na vaggachchati no manah
Na vidmo na vijaneemo
Yathaitadanushishyat
Sense organs cannot perceive it as it is beyond the domain of sense organs. Words cannot manipulate it as it is beyond the domain of the organs of action. Mind cannot conceive it as it is beyond all categorizations that make understanding possible. It cannot be known by any worldly means and hence there is no known process by which it can be conveyed from one to another. The awareness of it can only be spontaneously communicated by a discerning Guru to a deserving disciple.
Anyadeva tadviditadatho
Aviditadathi
Itishushruma poorvesham
Ye nastadvyachachakshire
It is beyond the domain of knowledge. It appears different from whatever is known so far. It also exceeds the vastness of what is not known till now. We have glimpses of it from the enlightened ancient sages.
Yadvacha/nabhyuditam
Yena vagbhyudyate
Tadeva brahma tvam vidhi
Nedam yadidamupaste
It is the unuttered word from which all spoken words came out. This unspoken word, which is beyond the categorizations in the domain of mind, is itself to be understood as Brahman. None of the words on which the mind dwells upon is to be misunderstood as Brahman.
Yanmanasa na manute
Yenahur mano matam
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It cannot be comprehended by mind even though mind considers it as the essential principle ingrained it. This principle which transcends mind itself is to be understood as Brahman. None of the principle on which the mind broods upon is to be misunderstood as Brahman.
Yaschachakshusha na pashyati
Yena chakshoomshi pashyati
Tadeva brahma tam vidhi
Nedam yadidamupasate
It cannot be seen by eyes. In fact it empowers the eyes to see objects. This presence that transcends all forms itself is to be understood as Brahman. Brahman is not to be mistaken as any form on which the eyes keep dwelling upon.
Yachchotrena na shrunute
Yena shrotramidam shrutam
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It cannot be heard by ears. In fact it empowers the ears to hear the sounds of this world. This presence that transcends all sounds itself is to be understood as Brahman. Brahman is not be misunderstood as any sound on which the ears keep dwelling upon.
Yat pranena na praanti
Yena pranah praneeyati
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It does not get activated by life forces. In fact the life forces themselves are activated by it. This principle which is not affected by the life forces itself is to be understood as Brahman. It is not to be mistaken as anything which captures the attention of life forces.
Keneshitam patati preshitam manah
Kena pranah prathmah praiti yuktah
Keneshitaam vachamimaam vadanti
Chakshuh shrotram ka u devo yunakti
Mind is the receptacle that holds knowledge. It is also the source from which all actions emanate. Mind captures the objects being known through the sense organs. And it moves towards the objects it desires through the organs for action. Mind thus captures objects and pursues objectives. What directs the mind to will the pursuit of an objective? What conceives the appropriate things on to which the life forces may be engaged to generate movements? What constitutes the ideals to set a frame of reference for the meaningful integration of the information brought in by sense organs?
Shrotrasya shrotram manaso mano yad
Vacho ha vacham sa u pranasya pranam
Chakshushchakshuratimuchya dheerah
Pretyasmallokadamruta bhavanti
Whatever it may be, it is something which transcends the domain of the manifested universe perceived by sense organs and subject to manipulations by the organs of action. It is the eye that oversees the eye that sees the forms in the manifested universe. It is the ear that overhears the ear that hears the sounds in the manifested universe. It is the expression of intent behind the words that preludes the human will. It is the moving spirit behind all life forces. It is the mind that transcends the mind. It cannot be conceived as long as one remains bound to the mind and its accessories. By disengaging from the grip of mind and sense organs one transcends this world. Such a person becomes immortal as he is no more affected by what is happening in this world.
Na tatra chakshurgachchati
Na vaggachchati no manah
Na vidmo na vijaneemo
Yathaitadanushishyat
Sense organs cannot perceive it as it is beyond the domain of sense organs. Words cannot manipulate it as it is beyond the domain of the organs of action. Mind cannot conceive it as it is beyond all categorizations that make understanding possible. It cannot be known by any worldly means and hence there is no known process by which it can be conveyed from one to another. The awareness of it can only be spontaneously communicated by a discerning Guru to a deserving disciple.
Anyadeva tadviditadatho
Aviditadathi
Itishushruma poorvesham
Ye nastadvyachachakshire
It is beyond the domain of knowledge. It appears different from whatever is known so far. It also exceeds the vastness of what is not known till now. We have glimpses of it from the enlightened ancient sages.
Yadvacha/nabhyuditam
Yena vagbhyudyate
Tadeva brahma tvam vidhi
Nedam yadidamupaste
It is the unuttered word from which all spoken words came out. This unspoken word, which is beyond the categorizations in the domain of mind, is itself to be understood as Brahman. None of the words on which the mind dwells upon is to be misunderstood as Brahman.
Yanmanasa na manute
Yenahur mano matam
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It cannot be comprehended by mind even though mind considers it as the essential principle ingrained it. This principle which transcends mind itself is to be understood as Brahman. None of the principle on which the mind broods upon is to be misunderstood as Brahman.
Yaschachakshusha na pashyati
Yena chakshoomshi pashyati
Tadeva brahma tam vidhi
Nedam yadidamupasate
It cannot be seen by eyes. In fact it empowers the eyes to see objects. This presence that transcends all forms itself is to be understood as Brahman. Brahman is not to be mistaken as any form on which the eyes keep dwelling upon.
Yachchotrena na shrunute
Yena shrotramidam shrutam
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It cannot be heard by ears. In fact it empowers the ears to hear the sounds of this world. This presence that transcends all sounds itself is to be understood as Brahman. Brahman is not be misunderstood as any sound on which the ears keep dwelling upon.
Yat pranena na praanti
Yena pranah praneeyati
Tadeva brahma tvam vidhi
Nedam yadidamupasate
It does not get activated by life forces. In fact the life forces themselves are activated by it. This principle which is not affected by the life forces itself is to be understood as Brahman. It is not to be mistaken as anything which captures the attention of life forces.
Monday, July 27, 2009
The Theme of Kenopanishad
The manifested universe is constituted of names and forms. Names denote the significance of the constituent entities and forms express their visible content. The play of the intellect on these names and forms in a frame held together by ideals enlivens the manifested universe. Movements are there everywhere…in all domains of existence. What is the fundamental motivating force behind all movements in the manifested universe? This is the question being addressed in Kenopanishad
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