Brahman is the principle that transcends all objects, which makes harmonious networking of virile objects possible.
The subtle immutable principle of Brahman, which is the essence of manifested universe, and which transcends the manifested universe, can be understood and applied only in terms of the organized manifestation of the principle here. The second chapter of Taittiriya Upanishad, which deals with the bliss of union with Brahman, starts with a description of the organized manifestation of Brahman in this finite universe.
Om
Brahmavidapnoti param tadeshabhyukta
Satyam jnanam anantam brahma
Yo vedanihitam guhayam parame vyoman
Sa ashnute sarvan kaman saha brahmana avipaschiteti
The guru starts with the meditation on pranava, as at the beginning of any serious venture one should remind oneself about the essence of the manifested universe, grasping which is the ultimate objective of all endeavors.
Brahman is the principle that transcends the manifested universe. One who understands the principle of Brahman transcends the manifested universe. As a true master he can govern the events here without being affected by them in a detached manner. He can act as a solid anchor for the others depending on him. Anyone who wants to deal with the world from a position of leadership ought to be intimate with the principle of Brahman.
The three attributes of Brahman perceptible in the manifested universe are its true persistence, its ability to illuminate through knowledge and its infinite nature.
Everything in this manifested universe appears differently in different contexts. They change with the location where they happen to be and time when they happen to be. Their verity depends on the perspective of the seer. The truth associated with them is relative and not absolute. The essence of things however is independent of the perceiver. A pen will look different from different angles but the pen-ness of the pen will remain the same always. This principle of pen-ness will continue even when the physical pen is destroyed. So the essential principle is not touched by the events related to its physical manifestation. Brahman manifests through all things here as the essential principles residing in them.
Knowing illuminates the mind. The light thrown by knowledge brings into being something which was not there in the mind till then. The several empirical details associated with an object throw light on its gross aspects. But the object can be comprehended in its totality only when its subtle nature is also known and integrated to the gross nature. The knowledge about the subtle nature throws light on the object, to make it come alive. Brahman manifests through this attribute of illumination.
Every object in the manifested universe is an entity limited by it identity. Identity is a product of space and time. But each of these objects is also vested with the infinite possibilities associated with them. When identified with its current being an object is a finite thing. When identified with its infinite possibilities it is infinite. So every object has a component of finite nature and a component of infinity in them. Brahman manifests though the infinite nature of all objects.
The purpose of Vedic studies is to know the principle of Brahman intimately. It is not sufficient to mechanically imbibe the words that express the Vedic knowledge. It is not sufficient to train the mind to apply the matrix of logic contained in the Vedic knowledge. All this will take one only to the gross body of the Vedic knowledge. The subtle body that is true, luminous and infinite can be grasped only by the subtle transcendental emptiness within oneself. And when the Vedic knowledge is grasped in this manner one is in possession of the undifferentiated essence of the universe. He spontaneously keeps enjoying all desirables in the manifested universe.
The true, illuminating and infinite nature of Brahman is the cause of the virility that drives events in the manifested universe.
Tasmad va etasmadatma askashah sambhoota
Akashat vayuh vayor aghih anger apah
Apbhyapruthvi pruthvya oshadhayah
Oushadhebya annam annat purushah
The emptiness of ether that longs to be fulfilled was born from the infinite nature of Brahman. The currents of life forces in the manifested universe were born from the abstract longings of this emptiness. The passions of the beings in the manifested universe were formed of these life forces. The melting of the icy equanimity into likes and dislikes happened because of the passions. The likes and dislikes gave beings their earthy form. The earthy form gave the beings their ability to perceive deviations from the path of dharma and the ability to make course corrections. From this ability the beings acquired the nourishment for their movements in the manifested universe. This nourishment remains dormant as the potential energy, the virility, of a being.
Sa vaa esha purusho annarasamayah
Tasmadeva shirah
Ayam dakshina pakshah ayamuthara pakshah
Ayam atma
Idam puchcham pratishthaa
Tadapyesha shloko bhavati
The virility of a being manifest in different forms. The less subtle form contains all the other forms that are subtler than it. Thus the grossest of the forms contain within it all the subtle forms that are superior to it in the hierarchy of subtlety. All these forms conform to a general format. In each of the forms there is a head that receives inspirations from its environment. There is a right side that concentrates on making contributions to the environment. There is a left side that concentrates on receiving sustenance from the environment. The right and left sides represents the dichotomies that need to be balanced. There is an essential content that provides a form its identity. There is a haunch of relevance on which it is firmly seated. A form is cognizable by these aspects. Now the different forms are examined conforming to this general format. Brahman is known through these forms.
Annad vai praja prajayante
Yah kaashcha pruthveem shritaa atho annenaiva jeevanti
Atha ened apyantyantatah
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Sarvamvaite annam aapnuvanti
Ye annam brahmam upaasate
Annam hi bhootaanaam jyeshtham tasmad sarva oushadhamuchyate
Annad bhootaani jayante jaataani anyena vardhante
Adhyaate atichabhootani tasmad annam taduchyata iti
The grossest form is the one that receives nourishment from the environment. Nourishment sustains the physical existence of a being. The embryo of a being is generated from nourishment. All the beings lives by the nourishment they receive and digest. When they end their lives they become nourishment for other beings. Out of all the beings in the manifested universe nourishment precedes everything else. Because of this fundamental nature nourishment is capable of modifying the beings to avoid all defects. During their life span all beings move towards nourishment. So it is the manifestation of Brahman and is to be worshipped as such. All beings are influenced by the nourishment ingested by them. So the defects in the nature of a being can be cured by regulating the nourishments reaching it. Nourishment is the source from which beings came. Their identities proliferate by consuming nourishment. Nourishment ingests all things and at the same time it itself is being ingested. The duality of the consumer and the object being consumed vanish when nourishment is looked at from the right perspective. From this perspective nourishment becomes the manifestation of Brahman.
Tasmadvaa etasmaadannarasamayaat anye antara atmaa
Pranamayah tenaishapoornah sa vaa purushavidhah eva
Tasya purusha vidhataam anvayam purushavidhah
Tasya prana eva shirah
Vyano dakshina pakshah apaana uttara pakshah
Akaasha atmah pruthvee pucham pratishtham
Tadapyesha sloko bhavati
The form of vitality is subtler than the form of nourishment, and resides within it as its inner spirit. This form is composed of life forces and it conforms to the general format described earlier. It endows vitality to the form of nourishment by its presence. The head of this form is the life forces inhaled by it. That is the inspiration it receives from the environment. The propensity to fill everywhere by its liveliness is its right side. The liveliness is its contribution to the environment. The life force flowing out through its self expressions is its left side. The opportunity for self expression is what it takes from the environment. The essential nature of this form is the emptiness of ether. The relevance of this form that firmly establishes it is the earthiness of the being. Brahman is known through the form composed of life forces.
Praanam devaa anupraananti manushyah pashavashchaye
Praanohi bhootaanaamayuh tasmaad sarvaayushamuchyate
Tasmad sarvayushamuchyate
Sarvameva ta aayuryaanti
Ye praanam brahmopaasate
Praanohi bhootaanaamaayuh
Tasmad sarvaayushamuchyati it
Tasyaisha esha shareeraa atmaa yah poorvah
The attributes of the subtle body of vitality is described here. This vitality gives life to ideals. That is true for men as well as for the processes owned by them. This vitality gives life to all beings. Therefore it is said to be the endower of life. All beings live through their life spans by this vitality. At the end of their life spans they merge with the expanse of vitality surrounding them. So vitality has the attributes of Brahman and is to be worshipped as such. Vitality determines the life span of beings. Therefore it is responsible for the liveliness of beings. The subtle body of vitality is the inner of spirit of the body of nourishment described earlier.
Tasmadva etasmaadpraanamayaat
Anye antara atmaa
Manomayah tenaisha poorna
Sa vaa esha purushavidhah evam
Tasya purusha vidhaataam anvayam purushavidhah
Tasya yajur eva shirah
Ruk dakshina pakshah saama uttara pakshah
Aadesh aatmaah
Atharvaangirasah puchcham pratishtham
Tadapyesha sloko bhavati
The form of mind is subtler than the form of vitality and resides within it as its inner spirit. This form is composed of psychic stuff and it conforms to the general format described earlier. It endows virility to the form of vitality by its presence. For this subtle form of mind rituals occupies the position of head. The inspirations for mind come from the orderly performance of organized actions. Codified knowledge is the right side of the form. This is what the mind contributes to its environment. Harmonious belonging is its left side. This is what the mind takes from its environment. The essential nature of this form is the insights flashing in the mind. The relevance of this form that firmly establishes it is the tactical application of knowledge. Brahman manifests through the form composed of mind stuff.
Yato vacho nivartante aprapya manasaa saha
Aanandam brahmano vidvaan na bibheti kadaachaneti
Tasyaisha shareera atmaa yah poorvasya
All attempts for expression along with the mind that generates them rebound from the domain of spontaneous cognition, unable to penetrate its boundaries. The bliss experienced by one who has realized Brahman is in this domain. One who experiences this bliss is immune from fears. The form of spontaneous cognition resides in the form of mind as its inner spirit.
Tasmadva etasmanmanomayat anye antara atmaa
Vijnaanamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya shradha eva shirah
Rutam dakshina pakshah satyam uttara pakshah
Yoga atmaah
Mahah puchcham pratishtham
Tadapyesha slokobhavati
The form of spontaneous cognition is subtler than the form of mind and resides within it as its inner spirit. This form is composed of specialized knowledge and it conforms to the general format described earlier. It endows the subtle body of mind with virility. The head of this form is alertness. The inspiration for this form is received from its environment through its alertness. The direct connection with the absolute is its right side. Spontaneous insight is what it accepts from its environment. The perception of truth is its left side. Truth is what it gives out to the environment. The essential nature of this form is the perfect union with the universe. The relevance of this form that firmly establishes it is the ambitions it generates to pursue greatness. Brahman manifests through the form composed of spontaneous cognition.
Vijnaanam yajnam tanute kamaani tanutepi cha
Vijnaanam devaah sarvah brahmajyeshthamupaasate
Vijnaanam brahmachetvada tasmaachenna pramaadhati
Shareere paapmanohitvaa sarvaan kaamaan samashnuta it
Tasyaisha eva shareera atmaa yah poorvasya
Knowledge in specific fields unites a limited mortal being to the essence of the universe. All projects aimed at universal welfare are formed of this knowledge. All ideals that power actions performed as part of such projects are oriented towards the realization of Brahman, the essence of the universe, which precedes all other notions. When one realizes Brahman nothing can deter him from the true path. He is freed from all defects associated with his body. He keeps enjoying all desirables effortlessly. The bliss he experiences in that state of fulfillment is the spirit of the body of spontaneous cognition described earlier.
Tasmadva etasmaadvijnaanamayaat anye antara atmaa
Aanandamayah tenaishapoornah
Sa vaa esha purushavidhah evam
Tasya purusha vidhataam anvayam purushavidhah
Tasya priyam eva shirah
modo dakshinah pakshah pramodo uttara pakshah
aananda atmaah
brahma pucham pratishthaa
tadapyesha sloko bhavati
The form of bliss is subtler than the form of spontaneous cognition and resides within it as its inner spirit. This form is composed of bliss and it conforms to the general format described earlier. It endows virility to the form of spontaneous cognition by its presence. For this form of bliss the feelings of preferences occupies the position of head. The form of bliss is inspired by the feelings of preferences. The feeling of well being is its right side. That is what it gives to the environment. Bubbling exhilaration is its left side. That is what it takes from the environment. The essential nature of this form is the experience of bliss. The relevance of this form that firmly establishes it is the realization of Brahman. Brahman manifests through the form composed of bliss.
This layered organization of forms is the architecture that is to be followed by objects for harmonious networking with the environment.
Tuesday, October 2, 2007
Thursday, September 20, 2007
Practical Tips for a Cultured Being
The first chapter of Taittiriya Upanishad is about the knowledge pertaining to the manifested universe. The concluding section of this chapter provides some practical tips for the application of knowledge for productive involvement in this world. Knowledge bears fruit when it is applied. Education becomes meaningful only when the educated is able to apply the principles learned to practical life.
Vedam anuchya acharyo antevasin anushasti
The study of Vedas is the comprehensive study of the principles that govern the transactions in this world in all planes of existence. After acquiring this knowledge the student is looking forward to get involved in this world as a grihasta. So the teacher instructs the student on the application of the worldly knowledge to the business of practical living.
Satyam vada
Ensure that whatever you say is truth. Truth contains the light of knowledge. Telling untruths shuts off this light and compromises the direct connection with the intellect.
Dharmam chara
Dharma is the thread that attaches one to the divine essence of the universe. When one discards this connection life will become meaningless. Then one’s thoughts, words and actions will alienate him from the world around. The path of dharma is different for different persons depending on one’s nature, background and position. One should maintain the relationship with divinity by meticulously pursuing the path of dharma appropriate for him.
Svadhyayan ma pramadah
The complacence that one has learnt everything arrests the process of evolution. If the goal is to know the essence of the universe by becoming one with it learning has to be a process that goes on and on till one totally dissolves oneself in the ocean of knowledge. One should go after inputs in such a way so that they keep enhancing one’s level of awareness.
Acharyan priyam dhanam ahrutya
What is the type of wealth that is dear for the teacher? The greatest aspiration of a true teacher is that his students gain recognition and relevance in this world. Fulfilling this aspiration is the biggest reward which a student can give to his teacher. So one should strive to enhance one’s recognition and relevance in such a manner that it enriches the world around.
Prajatantum ma vyachelsi
There is a network of causal relationships that maintains the rationality of this world that makes it suitable for healthy co-habitation. This network of causal relationships makes creative processes possible. Never meddle with this rationality for the satisfaction of shallow sensual pleasures.
Satyat na pramaditavyam
Compromising on truth for temporary advantages obstructs true perceptions and lands one in endless confusions. When truth is compromised thoughts, words and actions will not contain any meaning. The temporary advantage gained by compromising truth is at the cost of one’s own virility. One should not deviate from the vow to abide by truth at any time.
Dharmat na pramaditavyam
Dharma is the ray that emanate from the fourth state at any plane. One has to go upwards to higher planes holding on to this ray. This is the narrow path that maintains one’s relationship with divinity. Deviating from the path of dharma will destroy one’s connection with inner divinity. Even if the dharma assigned to one appears to be not attractive one should not deviate from it. One should recognize the dharma assigned to him by nature and should never deviate from it, even in the presence of enticing temptations to do otherwise.
Kushalan na pramaditavyam
Freedom from the concerns of this world is necessary to go upwards to the higher worlds. This freedom is to be sought by achieving true prosperity in this world. One should recognize the course that brings true prosperity and should never deviate from that course.
Bhootyai na pramaditavyam
Acceptance of one’s own position is necessary for making evolutionary strides. This acceptance implies respecting the process of sustaining one’s own being. This being is a composite of one’s identity, the field of interactions and relevance. One should not default in doing whatever is necessary to maintain one’s position in this world.
Svadhyayapravachanabhyam na pramaditavyam
The process of acquisition of knowledge and sharing the knowledge acquired with others is the best form of austerity that one can practice in this world. Every transaction here is to be seen as an opportunity to gain and share experience. Then the transactions enhance the openness of a person. This is very unlike the closed feeling that develops when one try to take advantage of others. One should not default from the attitude of ‘study and teach’ at any time.
Devapitrukaryabhyam na pramaditavyam
Devas are the ideals that make legitimate passions possible. Pitrus are the resources of memories that position one for the effective pursuit of ideals. These ideals and resources are in the plane of mind and they have to be nurtured and refreshed meticulously. Do not default in this function because without ideals and the means to pursue the ideals one may find life meaningless.
Matru devo bhava
Let divinity be thy mother. Mother sets the field for the play of the child. As the child grows up the biological mother withdraws and the divine mother takes her place. Let the field that you set for yourself be inspired by idealism.
Pitru devo bhava
Let divinity be thy father. Father represents the accumulated resources that make one potent. Let the resources you acquire be pure and untainted, conforming to your innate ideals, so that they do not hold you back in the evolutionary path.
Acharya devo bhava
Let the ideal of inner divinity be thy guide. Acharya guides one through the rituals of life. These rituals are the meaningful movements one makes during the course of life. The acharya while providing guidance should not misguide the follower by his prejudices and vested interests. This is possible only when the ideal of inner divinity itself is the guide.
Atithi devo bhava
Let divinity be the guest that visits your home to connect it to the universe around. The home for a worldly being is constituted of the field for action, resources that makes the actions possible and the guiding forces that enables one to make meaningful movements. The existence of this home becomes meaningful when it is properly connected to the universe around. The visitations from the universe that make demands on the home, when they are appropriate, make its existence meaningful. Let these visitations be inspired by the ideal of the inner divinity of the universe.
Yanyanavadyani kamani thani sevitavyaani noitarani
Engage yourself in consummating the desires that divinity has ordained for you. Do not waste your time in any actions other than these.
Yanyasmakam sucharitani tani tani tvayopasanani noitarani
Be inspired only by those who are having better credentials than you. An ideal is an energizer when it is true and relevant. Simply the proclamation by somebody that something is a worthy ideal should not drag you along. If that ideal is not a true ideal or if it is not relevant to your context it may lead to a dissipation of energy rather than productive use of it. If the ideal is true and relevant it would have been radiating its manifestations through its preacher. So watch out for the credentials of the persons trying to preach to you before deciding on being their follower.
Yeke chasma chreyam so brahmana:
Tesham tvaya asanena prashvasitavyam
Brahmins are those who recognize their ideals by establishing their connection with Brahman, the essence of the universe, and have attained recognition and relevance by living in accordance with those ideals. They should be honored by giving them the position they deserve.
Shraddhaya deyam ashraddhaya adeyam
When you give something it is a contribution made by you to the universe. It is an offering to the essence of the universe. So be very careful that the process of your giving is not a whim on your part but is something that enriches the universe in a real sense. Never be careless about what you give.
Hriya deyam
Never imagine that the process of giving makes you great. You are giving to the universe of which you are only a small part. So give with humility.
Bhiya deyam
Be properly afraid of improprieties while giving. Unless all the proprieties are observed well the process of giving can not yield productive results.
Samvida deyam
Give with proper attitude. Your mind should be fully in the process of giving.
atha yadite karmavichikilsa va vruthachikilsa va syat
ye tatra brahmana: summarshina: yukta: ayukta: alushadharmakama: syu:
yathete tatra varteran
It is quite possible that even with all these explicit instructions you still get doubts about what to do and how to do things at times. In those times observe the qualified unbiased persons who are capable of thinking and acting with integrity in accordance with the themes of harmony and dharma. Take cues from them to get over their confusions.
Esha adesha: esha upadesha: esha vedopanishad
Eshadanushasanam evamupasitavyam evachaitadupasyam
This is the command as well as advice from me. This is what the Vedas and Upanishads preach. This is also what the nature ordains. You should bear these things in mind always.
The seeker is initiated into this world with these essential tips on productive transactions in the manifested universe. He has to make further progress in the spiritual path by living productively in this universe. He acknowledges the core of instructions about the nature of manifested universe and the practical tips on his own involvement in the manifested universe. He launches himself in this world chanting the shantimantra.
Sham no mitra: sham no varuna: sham no bhavat aryama
Sham na indro bruhaspati: sham no vishnururukrama:
Namo brahmane namaste vayo
Tvameva pratyaksham brahma vadishyami
Rutam vadishyami
Satyam vadishyami
Tanmamavatu tadvaktaramavatu
Avatu mama vatu vaktaram
Om shanti: shanti: shanti:
(The purport of this shantimantra had already been described in the first article in this series)
Vedam anuchya acharyo antevasin anushasti
The study of Vedas is the comprehensive study of the principles that govern the transactions in this world in all planes of existence. After acquiring this knowledge the student is looking forward to get involved in this world as a grihasta. So the teacher instructs the student on the application of the worldly knowledge to the business of practical living.
Satyam vada
Ensure that whatever you say is truth. Truth contains the light of knowledge. Telling untruths shuts off this light and compromises the direct connection with the intellect.
Dharmam chara
Dharma is the thread that attaches one to the divine essence of the universe. When one discards this connection life will become meaningless. Then one’s thoughts, words and actions will alienate him from the world around. The path of dharma is different for different persons depending on one’s nature, background and position. One should maintain the relationship with divinity by meticulously pursuing the path of dharma appropriate for him.
Svadhyayan ma pramadah
The complacence that one has learnt everything arrests the process of evolution. If the goal is to know the essence of the universe by becoming one with it learning has to be a process that goes on and on till one totally dissolves oneself in the ocean of knowledge. One should go after inputs in such a way so that they keep enhancing one’s level of awareness.
Acharyan priyam dhanam ahrutya
What is the type of wealth that is dear for the teacher? The greatest aspiration of a true teacher is that his students gain recognition and relevance in this world. Fulfilling this aspiration is the biggest reward which a student can give to his teacher. So one should strive to enhance one’s recognition and relevance in such a manner that it enriches the world around.
Prajatantum ma vyachelsi
There is a network of causal relationships that maintains the rationality of this world that makes it suitable for healthy co-habitation. This network of causal relationships makes creative processes possible. Never meddle with this rationality for the satisfaction of shallow sensual pleasures.
Satyat na pramaditavyam
Compromising on truth for temporary advantages obstructs true perceptions and lands one in endless confusions. When truth is compromised thoughts, words and actions will not contain any meaning. The temporary advantage gained by compromising truth is at the cost of one’s own virility. One should not deviate from the vow to abide by truth at any time.
Dharmat na pramaditavyam
Dharma is the ray that emanate from the fourth state at any plane. One has to go upwards to higher planes holding on to this ray. This is the narrow path that maintains one’s relationship with divinity. Deviating from the path of dharma will destroy one’s connection with inner divinity. Even if the dharma assigned to one appears to be not attractive one should not deviate from it. One should recognize the dharma assigned to him by nature and should never deviate from it, even in the presence of enticing temptations to do otherwise.
Kushalan na pramaditavyam
Freedom from the concerns of this world is necessary to go upwards to the higher worlds. This freedom is to be sought by achieving true prosperity in this world. One should recognize the course that brings true prosperity and should never deviate from that course.
Bhootyai na pramaditavyam
Acceptance of one’s own position is necessary for making evolutionary strides. This acceptance implies respecting the process of sustaining one’s own being. This being is a composite of one’s identity, the field of interactions and relevance. One should not default in doing whatever is necessary to maintain one’s position in this world.
Svadhyayapravachanabhyam na pramaditavyam
The process of acquisition of knowledge and sharing the knowledge acquired with others is the best form of austerity that one can practice in this world. Every transaction here is to be seen as an opportunity to gain and share experience. Then the transactions enhance the openness of a person. This is very unlike the closed feeling that develops when one try to take advantage of others. One should not default from the attitude of ‘study and teach’ at any time.
Devapitrukaryabhyam na pramaditavyam
Devas are the ideals that make legitimate passions possible. Pitrus are the resources of memories that position one for the effective pursuit of ideals. These ideals and resources are in the plane of mind and they have to be nurtured and refreshed meticulously. Do not default in this function because without ideals and the means to pursue the ideals one may find life meaningless.
Matru devo bhava
Let divinity be thy mother. Mother sets the field for the play of the child. As the child grows up the biological mother withdraws and the divine mother takes her place. Let the field that you set for yourself be inspired by idealism.
Pitru devo bhava
Let divinity be thy father. Father represents the accumulated resources that make one potent. Let the resources you acquire be pure and untainted, conforming to your innate ideals, so that they do not hold you back in the evolutionary path.
Acharya devo bhava
Let the ideal of inner divinity be thy guide. Acharya guides one through the rituals of life. These rituals are the meaningful movements one makes during the course of life. The acharya while providing guidance should not misguide the follower by his prejudices and vested interests. This is possible only when the ideal of inner divinity itself is the guide.
Atithi devo bhava
Let divinity be the guest that visits your home to connect it to the universe around. The home for a worldly being is constituted of the field for action, resources that makes the actions possible and the guiding forces that enables one to make meaningful movements. The existence of this home becomes meaningful when it is properly connected to the universe around. The visitations from the universe that make demands on the home, when they are appropriate, make its existence meaningful. Let these visitations be inspired by the ideal of the inner divinity of the universe.
Yanyanavadyani kamani thani sevitavyaani noitarani
Engage yourself in consummating the desires that divinity has ordained for you. Do not waste your time in any actions other than these.
Yanyasmakam sucharitani tani tani tvayopasanani noitarani
Be inspired only by those who are having better credentials than you. An ideal is an energizer when it is true and relevant. Simply the proclamation by somebody that something is a worthy ideal should not drag you along. If that ideal is not a true ideal or if it is not relevant to your context it may lead to a dissipation of energy rather than productive use of it. If the ideal is true and relevant it would have been radiating its manifestations through its preacher. So watch out for the credentials of the persons trying to preach to you before deciding on being their follower.
Yeke chasma chreyam so brahmana:
Tesham tvaya asanena prashvasitavyam
Brahmins are those who recognize their ideals by establishing their connection with Brahman, the essence of the universe, and have attained recognition and relevance by living in accordance with those ideals. They should be honored by giving them the position they deserve.
Shraddhaya deyam ashraddhaya adeyam
When you give something it is a contribution made by you to the universe. It is an offering to the essence of the universe. So be very careful that the process of your giving is not a whim on your part but is something that enriches the universe in a real sense. Never be careless about what you give.
Hriya deyam
Never imagine that the process of giving makes you great. You are giving to the universe of which you are only a small part. So give with humility.
Bhiya deyam
Be properly afraid of improprieties while giving. Unless all the proprieties are observed well the process of giving can not yield productive results.
Samvida deyam
Give with proper attitude. Your mind should be fully in the process of giving.
atha yadite karmavichikilsa va vruthachikilsa va syat
ye tatra brahmana: summarshina: yukta: ayukta: alushadharmakama: syu:
yathete tatra varteran
It is quite possible that even with all these explicit instructions you still get doubts about what to do and how to do things at times. In those times observe the qualified unbiased persons who are capable of thinking and acting with integrity in accordance with the themes of harmony and dharma. Take cues from them to get over their confusions.
Esha adesha: esha upadesha: esha vedopanishad
Eshadanushasanam evamupasitavyam evachaitadupasyam
This is the command as well as advice from me. This is what the Vedas and Upanishads preach. This is also what the nature ordains. You should bear these things in mind always.
The seeker is initiated into this world with these essential tips on productive transactions in the manifested universe. He has to make further progress in the spiritual path by living productively in this universe. He acknowledges the core of instructions about the nature of manifested universe and the practical tips on his own involvement in the manifested universe. He launches himself in this world chanting the shantimantra.
Sham no mitra: sham no varuna: sham no bhavat aryama
Sham na indro bruhaspati: sham no vishnururukrama:
Namo brahmane namaste vayo
Tvameva pratyaksham brahma vadishyami
Rutam vadishyami
Satyam vadishyami
Tanmamavatu tadvaktaramavatu
Avatu mama vatu vaktaram
Om shanti: shanti: shanti:
(The purport of this shantimantra had already been described in the first article in this series)
Sunday, September 2, 2007
'Study and Teaching' is the best form of Tapas
Tapas is heating up oneself. It is the process of conversion of the indifferent potential energy into active kinetic energy. Engaging in any transaction is a form of tapas. There are several possible forms of tapas. In its best form tapas will lead one to greater glory and freedom. It will remove all alienation and integrate one to the essence of the universe.
According to Hindu philosophy the presence of God is to be experienced within oneself. This godliness is the same as the oneness with the entire universe, where one loses a separate identity by dissolving in the universe. Experiencing is knowing in an intimate sense. So ultimately knowing and helping others to know is the best form of tapas. A rishi performs all transactions as part of the process of knowing and teaching. The different aspects of this process are described in Taittiriya Upanishad.
Rutam cha svadhyaya pravachanecha
Every object in the universe is a manifestation of Brahman, the essence of the universe. Each object has a component that directly connects it to Brahman and a component that alienates it from Brahman by accentuating its separate identity and alignments with the other objects. Dwelling on the first component is the pursuit of righteousness. It is the pursuit of the essential principles that defines the relationship of the object with the essence of the universe. It is the approach of a scientist. Approaching all transactions as a study and preaching of these principles takes one nearer to being a free spirit.
Satyam cha svadhyaya pravachanecha
Truth is eternal. It doesn’t change with context. What changes with context is falsehood. It is just a feeling propped by the context. When the context vanishes it vanishes too. One who depends on falsehoods finds in the turmoil of changes that are imposed from outside. He can never find peace and make progress in the path of spirituality. So one should keep dwelling on truth and reject falsehoods, however enticing they may be. Approaching all transactions as a discovery of truth and preaching of the process of differentiating truth and falsehood to establish the alignment with truth, takes one nearer to being a free sprit.
Tapascha svadhyaya pravachanecha
Focus is important. Austerities limit the avenues of expression and focus the flow of energy for the realization of a particular ideal. Approaching all transactions as an opportunity to discover the possibilities of application of austerities for focused energy flow, and to share this knowledge with others, takes one nearer to being a free spirit.
Damashcha svadhyaya pravachanecha
Dissipation is to be arrested to accumulate potential energy within. The sense organs, when they are left to themselves without any control, go after their objects, without any discrimination. As these external objects can not provide any ideal the energy spent for their pursuit is wasted without any useful result. The ideals ought to govern the intellect, mind and external transactions. Keeping the sense organs under control to prevent unproductive energy flow is dama. Approaching all transactions as an application and demonstration of dama takes one nearer to being a free spirit.
Shamashcha svadhyaya pravachanecha
Inner conflicts eat away energy. Whatever we do should not disturb the peace within. It should be something that appeases the deepest of inner wants. Approaching all transactions as an exercise for experiencing and illustrating inner peace takes one nearer to being a free spirit.
Agnayashcha svadhyaya pravachanecha
Passions canalize the energy flow. Discovering and identifying with the right passions is very important to ensure that the flow of energy is productive. Engaging oneself always in the discovery of right passions and helping others to discover right passions takes one nearer to being a free spirit.
Agnihotram cha svadhyaya pravachanecha
Everything is to be dedicated for the satisfaction of the right passions. Every moment should be spent in discovering and showing to others fresh avenues for the satisfaction of right passions. Engaging in this exercise takes one nearer to being a free spirit.
Atithayashcha svadhyaya pravachanecha
A guest connects a home to the society around. The visitations of ideals that wander in from the surrounding atmosphere connect one to the universe around. These ideals sets a value system that supports the accumulation of energy possible. Life must be spent in discovering, and helping others to discover, ideals. Going through life like this takes one nearer to being a free spirit.
Manushamcha svadhyaya pravachanecha
Everything else is worthwhile only when the fine connection with humanity is in tact. One should continuously strive to discover and preach the many dimensions of humaneness. Living like this takes one nearer to being a free spirit.
Prajashcha svadhyaya pravachanecha
Every thought, emotion and action generates their own products. To live meaningfully one should be sensitive to these products. Spending one’s time discovering and teaching others the many possibilities of these products takes one nearer to being a free spirit.
Prajanashcha svadhaya pravachanecha
The process of generation of the products is also important as it is the efficiency of these processes that determines the efficiency of one’s life. Understanding and illustrating to others these processes takes one nearer to being a free spirit.
Prajatishcha svadhyaya pravachanecha
The factors that affect productivity are as important as the knowledge of the process of production. Discovering and preaching the principles of productivity takes one nearer to being a free spirit.
Satyamiti satyavacha rathiratah
All these are true for anyone who wants to truthfully engage in this world.
Tapa it taponityah pourushishtih
Those who pursue virility by constantly engaging themselves in austerities say that austerity is the most important thing.
Svadhyayapravachane evoti nako moudgalyah
All ideals are to be discovered through study and preaching
Tadvitastadvidastapah
So know that 'study and preaching' is the best form of austerity.
Here the theme is the pursuit of knowledge pertaining to harmonious existence in this world, which is important for the pursuit of Brahman. The important components that contribute to harmony in this world are righteousness, truthfulness, austerity, self control, pursuit of peace, discovery of true passions, satisfaction of the true passions, development of ideals and aspirations, humaneness and production processes and productivity related to the products in the planes of actions, emotions and thoughts. All these are relevant for one who wants to live in this world honestly. For him they should form the subjects for study, preaching and practice. Those who pursue virility through austerities think that the performance of austerities is the most important thing. This is indeed true. But it should be understood that the process of study and preaching themselves are the highest of the forms of austerities.
According to Hindu philosophy the presence of God is to be experienced within oneself. This godliness is the same as the oneness with the entire universe, where one loses a separate identity by dissolving in the universe. Experiencing is knowing in an intimate sense. So ultimately knowing and helping others to know is the best form of tapas. A rishi performs all transactions as part of the process of knowing and teaching. The different aspects of this process are described in Taittiriya Upanishad.
Rutam cha svadhyaya pravachanecha
Every object in the universe is a manifestation of Brahman, the essence of the universe. Each object has a component that directly connects it to Brahman and a component that alienates it from Brahman by accentuating its separate identity and alignments with the other objects. Dwelling on the first component is the pursuit of righteousness. It is the pursuit of the essential principles that defines the relationship of the object with the essence of the universe. It is the approach of a scientist. Approaching all transactions as a study and preaching of these principles takes one nearer to being a free spirit.
Satyam cha svadhyaya pravachanecha
Truth is eternal. It doesn’t change with context. What changes with context is falsehood. It is just a feeling propped by the context. When the context vanishes it vanishes too. One who depends on falsehoods finds in the turmoil of changes that are imposed from outside. He can never find peace and make progress in the path of spirituality. So one should keep dwelling on truth and reject falsehoods, however enticing they may be. Approaching all transactions as a discovery of truth and preaching of the process of differentiating truth and falsehood to establish the alignment with truth, takes one nearer to being a free sprit.
Tapascha svadhyaya pravachanecha
Focus is important. Austerities limit the avenues of expression and focus the flow of energy for the realization of a particular ideal. Approaching all transactions as an opportunity to discover the possibilities of application of austerities for focused energy flow, and to share this knowledge with others, takes one nearer to being a free spirit.
Damashcha svadhyaya pravachanecha
Dissipation is to be arrested to accumulate potential energy within. The sense organs, when they are left to themselves without any control, go after their objects, without any discrimination. As these external objects can not provide any ideal the energy spent for their pursuit is wasted without any useful result. The ideals ought to govern the intellect, mind and external transactions. Keeping the sense organs under control to prevent unproductive energy flow is dama. Approaching all transactions as an application and demonstration of dama takes one nearer to being a free spirit.
Shamashcha svadhyaya pravachanecha
Inner conflicts eat away energy. Whatever we do should not disturb the peace within. It should be something that appeases the deepest of inner wants. Approaching all transactions as an exercise for experiencing and illustrating inner peace takes one nearer to being a free spirit.
Agnayashcha svadhyaya pravachanecha
Passions canalize the energy flow. Discovering and identifying with the right passions is very important to ensure that the flow of energy is productive. Engaging oneself always in the discovery of right passions and helping others to discover right passions takes one nearer to being a free spirit.
Agnihotram cha svadhyaya pravachanecha
Everything is to be dedicated for the satisfaction of the right passions. Every moment should be spent in discovering and showing to others fresh avenues for the satisfaction of right passions. Engaging in this exercise takes one nearer to being a free spirit.
Atithayashcha svadhyaya pravachanecha
A guest connects a home to the society around. The visitations of ideals that wander in from the surrounding atmosphere connect one to the universe around. These ideals sets a value system that supports the accumulation of energy possible. Life must be spent in discovering, and helping others to discover, ideals. Going through life like this takes one nearer to being a free spirit.
Manushamcha svadhyaya pravachanecha
Everything else is worthwhile only when the fine connection with humanity is in tact. One should continuously strive to discover and preach the many dimensions of humaneness. Living like this takes one nearer to being a free spirit.
Prajashcha svadhyaya pravachanecha
Every thought, emotion and action generates their own products. To live meaningfully one should be sensitive to these products. Spending one’s time discovering and teaching others the many possibilities of these products takes one nearer to being a free spirit.
Prajanashcha svadhaya pravachanecha
The process of generation of the products is also important as it is the efficiency of these processes that determines the efficiency of one’s life. Understanding and illustrating to others these processes takes one nearer to being a free spirit.
Prajatishcha svadhyaya pravachanecha
The factors that affect productivity are as important as the knowledge of the process of production. Discovering and preaching the principles of productivity takes one nearer to being a free spirit.
Satyamiti satyavacha rathiratah
All these are true for anyone who wants to truthfully engage in this world.
Tapa it taponityah pourushishtih
Those who pursue virility by constantly engaging themselves in austerities say that austerity is the most important thing.
Svadhyayapravachane evoti nako moudgalyah
All ideals are to be discovered through study and preaching
Tadvitastadvidastapah
So know that 'study and preaching' is the best form of austerity.
Here the theme is the pursuit of knowledge pertaining to harmonious existence in this world, which is important for the pursuit of Brahman. The important components that contribute to harmony in this world are righteousness, truthfulness, austerity, self control, pursuit of peace, discovery of true passions, satisfaction of the true passions, development of ideals and aspirations, humaneness and production processes and productivity related to the products in the planes of actions, emotions and thoughts. All these are relevant for one who wants to live in this world honestly. For him they should form the subjects for study, preaching and practice. Those who pursue virility through austerities think that the performance of austerities is the most important thing. This is indeed true. But it should be understood that the process of study and preaching themselves are the highest of the forms of austerities.
Thursday, July 19, 2007
Pranava
A stable object in this universe is a manifestation of pranava. Pranava is the transcendental principle that keeps an object fresh and ready for higher pursuits. It keeps the universe fresh and lively. The three fundamental processes we associate with objects in this universe are the process of their coming into being, the process of their sustenance, and the process by which they get used up. The right proportion of these processes contributes to freshness. Any unbalance between these processes manifests as a disease that inhibit the flights to higher planes.
Symbolically pranava is represented by the sound ‘Aum’. In Sanskrit this sound is the conjunction of the three vowels… a, u and am. These three vowels represent the presiding deities of creation, sustenance and consummation. The balance between the processes of creation, sustenance and consummation determines the stability of an object. Pranava is the central principle of an orderly universe.
‘om iti brahmah om iti idam sarvam om ityedanukruteehasma’
Brahma is known as pranava. All that is here is a manifestation of pranava. Pranava accompanies all actions performed as a part of a sacrifice.
‘va apyo shravayetya shravayanti
om iti samani gayanti om shomiti shastrani shamsanti
om iti adhvaryuh pratigaram pratigrunati
om iti brahma prasouti’
What is being pronounced and what is being heard during yajnas is the pranava.. Pranava accompanies the theme that integrates all rituals. Pranava accompanies the expostulation of the subtle formulae in all sciences. Pranava accompanies the instructions imparted by the master conducting a sacrifice. Pranava accompanies the process of creation initiated by a creative artist.
‘om iti agnihotram anujanati
om iti brahmanah pravakshyan aha brahmo prapnuvanti
brahmaivopapnoti’
Pranava accompanies the permission given for the satisfaction of the legitimate fires of passion. Pranava accompanies the utterances of one who pursues Brahman. When one regulates all his utterances as expressions of pranava he becomes one with Brahman.
Pranava is the essential principle of the universe. It is to be invoked in all actions that are performed as parts of projects aimed at universal welfare. It is to be invoked while instructions are being passed on during the execution of such projects. It is to be invoked in all efforts for the harmonious linking of procedures. It is to be invoked when the masters of ceremonies pronounce their instructions. It is to be invoked while permitting oneself the consummation of the legitimate fires of passion.
All physical systems when left without any control tends to stray from the true course. It is as true for a mind pursuing the realization of oneness with the universe as it is for a motor car. The mind tends to accumulate all sorts of junk that contributes to anxieties, fears and doubts. It gets hijacked by all sorts of pratyayas and loses its freshness and openness. A Vedic scholar performing the rituals of a yaga is as much vulnerable to this problem as a communist who pretends that he has established a scientific basis for his obsession with pratyayas.
To steer through this jungle of pratyayas without getting lost the fundamental principle that resides in all stable objects is to be constantly remembered. Just as the driver of a car keeps meditating on the course charted, even without his consciously being aware of it, a man pursuing spiritual progress, by perfect alignment with the universe, should keep meditating on pranava. The invocation of pranava keeps one on course in his pursuit of Brahman and makes his identification with Brahman possible.
For the worldly people temples are the equipment to facilitate the upasana of pranava. The belief of a devotee is the fuel that powers this equipment. To that extent the effectiveness of temples is highly conditional. The greatest threat to belief is the cynicism of a non-believer. The walls of a place of worship are built to keep out the non-believer and the purifying ceremonies are meant to remove the contamination caused by the presence of non-believers. A Hindu who can feel the echoes of pranava in a Christian church perhaps does not need a temple for worship. Similarly a Christian who can experience the communion with the Holy Ghost in a temple does not need a church for worship.
Symbolically pranava is represented by the sound ‘Aum’. In Sanskrit this sound is the conjunction of the three vowels… a, u and am. These three vowels represent the presiding deities of creation, sustenance and consummation. The balance between the processes of creation, sustenance and consummation determines the stability of an object. Pranava is the central principle of an orderly universe.
‘om iti brahmah om iti idam sarvam om ityedanukruteehasma’
Brahma is known as pranava. All that is here is a manifestation of pranava. Pranava accompanies all actions performed as a part of a sacrifice.
‘va apyo shravayetya shravayanti
om iti samani gayanti om shomiti shastrani shamsanti
om iti adhvaryuh pratigaram pratigrunati
om iti brahma prasouti’
What is being pronounced and what is being heard during yajnas is the pranava.. Pranava accompanies the theme that integrates all rituals. Pranava accompanies the expostulation of the subtle formulae in all sciences. Pranava accompanies the instructions imparted by the master conducting a sacrifice. Pranava accompanies the process of creation initiated by a creative artist.
‘om iti agnihotram anujanati
om iti brahmanah pravakshyan aha brahmo prapnuvanti
brahmaivopapnoti’
Pranava accompanies the permission given for the satisfaction of the legitimate fires of passion. Pranava accompanies the utterances of one who pursues Brahman. When one regulates all his utterances as expressions of pranava he becomes one with Brahman.
Pranava is the essential principle of the universe. It is to be invoked in all actions that are performed as parts of projects aimed at universal welfare. It is to be invoked while instructions are being passed on during the execution of such projects. It is to be invoked in all efforts for the harmonious linking of procedures. It is to be invoked when the masters of ceremonies pronounce their instructions. It is to be invoked while permitting oneself the consummation of the legitimate fires of passion.
All physical systems when left without any control tends to stray from the true course. It is as true for a mind pursuing the realization of oneness with the universe as it is for a motor car. The mind tends to accumulate all sorts of junk that contributes to anxieties, fears and doubts. It gets hijacked by all sorts of pratyayas and loses its freshness and openness. A Vedic scholar performing the rituals of a yaga is as much vulnerable to this problem as a communist who pretends that he has established a scientific basis for his obsession with pratyayas.
To steer through this jungle of pratyayas without getting lost the fundamental principle that resides in all stable objects is to be constantly remembered. Just as the driver of a car keeps meditating on the course charted, even without his consciously being aware of it, a man pursuing spiritual progress, by perfect alignment with the universe, should keep meditating on pranava. The invocation of pranava keeps one on course in his pursuit of Brahman and makes his identification with Brahman possible.
For the worldly people temples are the equipment to facilitate the upasana of pranava. The belief of a devotee is the fuel that powers this equipment. To that extent the effectiveness of temples is highly conditional. The greatest threat to belief is the cynicism of a non-believer. The walls of a place of worship are built to keep out the non-believer and the purifying ceremonies are meant to remove the contamination caused by the presence of non-believers. A Hindu who can feel the echoes of pranava in a Christian church perhaps does not need a temple for worship. Similarly a Christian who can experience the communion with the Holy Ghost in a temple does not need a church for worship.
Saturday, June 2, 2007
The Elements of Being
The Hindu vision of life is experiential and not existential. Here being is experiencing, and experiencing is to be in possession of knowledge. It may be seen that the underlying theme in all Hindu spiritual practices is the achievement of perfect correspondence between being, experiencing and knowing. The rishi addresses the problem of being from this point of view. He makes a fundamental examination of the elements of being, so that he can remove the conflicts between his being, experiencing and knowing. The ‘truth’ that leads to perfect equanimity and thus to total liberation has to come from the perfect harmony between being, experiencing and knowing.
sa ya esha antarhrudaya akasha: tasmin ayam purushomanomaya:
amruto hiranmaya: antarena taluke
ya esha stana iva avalambate
What is the basis for our being? What is it that provides the nourishment for our being? The rishi starts with this question. The source of nourishment for our being is deep within us. It is beyond the body, mind and intellect. It resides as the virile spirit, the pususha, in the deep emptiness that resides at our core. We use the term emptiness to indicate the total absence of objects that populate the plane of our experience. This purusha, is the glorious product of a mind untouched by impurities. It enables one to experience the nectar or immortality. It contains within it all the treasures that make this world a worthwhile place. This spirit of enterprise appears in the empty sky of the inner heart as an indention that is keen to provide nourishment to all those who depend on it.
ya esha stana iva avalambate
sa indrayoni
yatra asou keshanto vivartante
vyapohya sheershakapale
One depends on this purusha as if it is the nipple on a mother’s breast. It is the fountainhead of all experiences. The roots of all emanations are embedded in this. The opening at the crown of the head, which is the most exalted point in the physical body, through which a being draws inspirations from the universe, is also situated in it. The essence of one’s being is established in this spirit of enterprise.
bhooriti agnou pratitishthanti
bhuva iti vayo suvariti aditye
maha iti brahmani
apnoti svarajyam manasaspatim vakpati:chakshuspati: shroutrapati: vijnanapati:
The earthiness of one’s being is established in one’s passions. Passions act as the source of virility for earthiness. The atmosphere that contains one’s dreams is established in the currents of circulating life forces. The circulating life forces acts as the source of virility for the dreams dreamt. The expansive mood to achieve greatness is established in one’s perception of Brahman, the essence of the universe. The perception of Brahman acts as the source of virility for the propensity to expand. A wholesome alignment with the universe makes expansion a satisfying experience.
One who organizes his being around this awareness attains sovereignty. He is in command of his mind. He is in command of his initiatives. He is in command of his faculties for seeing and hearing. He is in command of his faculties for knowing.
etat tato bhavati akashashareeram brahma
satyatma pranaramam mana anandam shantisamrudham
iti pracheenayogyopasva
He identifies with that which transcends everything. He becomes one with the ethereal body of the essence of the universe. He identifies with truth. He enjoys the play of life forces. His mind is filled with bliss. He is rich, endowed with an abundance of peace.
This was the format in which the ancient sages worshipped divinity. The ultimate ideal for the ancient sages was the realization of truth and through that, equanimity and sovereignty.
The matrix that sets the field for being is composed of objects that have already come into being and the objects that experience and participate in the process of being.
prithvi antareeksham dyour disho avantaradisha:
agni vayu aditya chandrama nakshtrani apa oushadhayo
vanaspataya akasha atma iti adhibhootam
The objects that have already come into being are described here. Earth, atmosphere, heaven, the directions that set the coordinates, the interstitial space between the directions, fire, air, sun, moon, stars, water, herbs, trees, ether, the essence of individuality…these are the objects that have already come into being. All progress starts with the acceptance of the current status. One should start with the appreciation of one’s own earthiness, the environment that provide opportunities, the understanding of the ideals that one holds dear, the possible directions for advancement, the space available for maneuver, the inner passions, the currents that operate within and without, the source of energy, the equipment for coordinating knowing and doing, the sources of inspiration, sensibilities, the means for making corrective actions, the significant emanations that influence others, the emptiness at the core of being and the essence of oneself.
atha adhyatmam
prano vyano apana udana: samana: chakshu: shroutram
mano vak tvak charma mamsa majja
Now the objects that experience and participate in the process of being are described. The five life forces (prana, vyana, apana, udana, samana), the organs for perception, the mind that integrates the inputs brought by the organs of perception, the organs for self expression, the organs for supporting the emanations from oneself, the organs for differentiating oneself from others, the organs for forcefully influencing the environment and the organs for regenerating the medium for the circulation of life forces – these are the objects that experience being.
These objects are the elements of organization that gets superimposed on the objects that have already come into being.
etad adhividyaya
rishiravochat panktam va idam sarvam
panktenaiva panktam sprunoteeti
Now the object that constitutes knowledge is being described. The rishis said that the characteristic of knowledge is its stacked nature. The working of the elements of being and becoming are to be grasped by stacking them in terms of their interrelationships. A possible order for the stacking of the objects is suggested below.
Stack 1:
Earth; Atmosphere; Heaven (Ideals); Directions; Interstitial space
Stack 2:
Fire; Air; Sun (Source of energy); Moon (Reflects energy to illuminate); Stars
Stack 3:
Water; Corrective actions; Proliferating Vegetation; Emptiness; Consciousness
Stack 4:
Prana (Life forces flowing in); Apana (Life forces flowing out); Vyana (Life forces prompting expansion); Samana (Life forces striving for balance); Udana (Life forces prompting upward movement)
Stack 5:
Sense ofgans; Organs of action; Mind; Physical body; Speech
The stacks 1 to 5 are to be arranged side by side in order to form a matrix.
Here the last element in a row is to be taken as adjacent to the first element in that row and the bottommost element in a column is to be taken as adjacent to the topmost element in that column. Each element in these stacks is related to and affected by the neighboring elements. For example the development of sense organs affects the earthiness, the resourcefulness, of an entity. The resourcefulness in turn affects the passions which in turn affects the sensibilities. Looking backwards the sensibilities influence the passions and the passions affect the resourcefulness. The resourcefulness in turn affects the efficiency of operation of the sense organs. Similar chains of affections can be thought of about all possible adjacencies to deal with any particular situation.
The nature of the affections decides whether an entity is striving towards freedom or not. For example, for a free agent, perfect faculties will determine the life forces being drawn in, that in turn will determine the sensibilities, the sensibilities in turn will determine the passions and the passions in turn will determine the resources accumulated. On the contrary, for a bonded agent, the available resources will set the constraints for passions and the constrained passions will dull the sensibilities and the dulled sensibilities will affect the life forces being drawn in. The entire episode will end up in a general lack of enthusiasm, which is a basic feature of a slave.
The awareness of the matrix structure for the objects inhabiting this universe is important as it gives a means to systematically organize our affections in such a manner that our existence don’t hang as a heavy burden on our own shoulders.
sa ya esha antarhrudaya akasha: tasmin ayam purushomanomaya:
amruto hiranmaya: antarena taluke
ya esha stana iva avalambate
What is the basis for our being? What is it that provides the nourishment for our being? The rishi starts with this question. The source of nourishment for our being is deep within us. It is beyond the body, mind and intellect. It resides as the virile spirit, the pususha, in the deep emptiness that resides at our core. We use the term emptiness to indicate the total absence of objects that populate the plane of our experience. This purusha, is the glorious product of a mind untouched by impurities. It enables one to experience the nectar or immortality. It contains within it all the treasures that make this world a worthwhile place. This spirit of enterprise appears in the empty sky of the inner heart as an indention that is keen to provide nourishment to all those who depend on it.
ya esha stana iva avalambate
sa indrayoni
yatra asou keshanto vivartante
vyapohya sheershakapale
One depends on this purusha as if it is the nipple on a mother’s breast. It is the fountainhead of all experiences. The roots of all emanations are embedded in this. The opening at the crown of the head, which is the most exalted point in the physical body, through which a being draws inspirations from the universe, is also situated in it. The essence of one’s being is established in this spirit of enterprise.
bhooriti agnou pratitishthanti
bhuva iti vayo suvariti aditye
maha iti brahmani
apnoti svarajyam manasaspatim vakpati:chakshuspati: shroutrapati: vijnanapati:
The earthiness of one’s being is established in one’s passions. Passions act as the source of virility for earthiness. The atmosphere that contains one’s dreams is established in the currents of circulating life forces. The circulating life forces acts as the source of virility for the dreams dreamt. The expansive mood to achieve greatness is established in one’s perception of Brahman, the essence of the universe. The perception of Brahman acts as the source of virility for the propensity to expand. A wholesome alignment with the universe makes expansion a satisfying experience.
One who organizes his being around this awareness attains sovereignty. He is in command of his mind. He is in command of his initiatives. He is in command of his faculties for seeing and hearing. He is in command of his faculties for knowing.
etat tato bhavati akashashareeram brahma
satyatma pranaramam mana anandam shantisamrudham
iti pracheenayogyopasva
He identifies with that which transcends everything. He becomes one with the ethereal body of the essence of the universe. He identifies with truth. He enjoys the play of life forces. His mind is filled with bliss. He is rich, endowed with an abundance of peace.
This was the format in which the ancient sages worshipped divinity. The ultimate ideal for the ancient sages was the realization of truth and through that, equanimity and sovereignty.
The matrix that sets the field for being is composed of objects that have already come into being and the objects that experience and participate in the process of being.
prithvi antareeksham dyour disho avantaradisha:
agni vayu aditya chandrama nakshtrani apa oushadhayo
vanaspataya akasha atma iti adhibhootam
The objects that have already come into being are described here. Earth, atmosphere, heaven, the directions that set the coordinates, the interstitial space between the directions, fire, air, sun, moon, stars, water, herbs, trees, ether, the essence of individuality…these are the objects that have already come into being. All progress starts with the acceptance of the current status. One should start with the appreciation of one’s own earthiness, the environment that provide opportunities, the understanding of the ideals that one holds dear, the possible directions for advancement, the space available for maneuver, the inner passions, the currents that operate within and without, the source of energy, the equipment for coordinating knowing and doing, the sources of inspiration, sensibilities, the means for making corrective actions, the significant emanations that influence others, the emptiness at the core of being and the essence of oneself.
atha adhyatmam
prano vyano apana udana: samana: chakshu: shroutram
mano vak tvak charma mamsa majja
Now the objects that experience and participate in the process of being are described. The five life forces (prana, vyana, apana, udana, samana), the organs for perception, the mind that integrates the inputs brought by the organs of perception, the organs for self expression, the organs for supporting the emanations from oneself, the organs for differentiating oneself from others, the organs for forcefully influencing the environment and the organs for regenerating the medium for the circulation of life forces – these are the objects that experience being.
These objects are the elements of organization that gets superimposed on the objects that have already come into being.
etad adhividyaya
rishiravochat panktam va idam sarvam
panktenaiva panktam sprunoteeti
Now the object that constitutes knowledge is being described. The rishis said that the characteristic of knowledge is its stacked nature. The working of the elements of being and becoming are to be grasped by stacking them in terms of their interrelationships. A possible order for the stacking of the objects is suggested below.
Stack 1:
Earth; Atmosphere; Heaven (Ideals); Directions; Interstitial space
Stack 2:
Fire; Air; Sun (Source of energy); Moon (Reflects energy to illuminate); Stars
Stack 3:
Water; Corrective actions; Proliferating Vegetation; Emptiness; Consciousness
Stack 4:
Prana (Life forces flowing in); Apana (Life forces flowing out); Vyana (Life forces prompting expansion); Samana (Life forces striving for balance); Udana (Life forces prompting upward movement)
Stack 5:
Sense ofgans; Organs of action; Mind; Physical body; Speech
The stacks 1 to 5 are to be arranged side by side in order to form a matrix.
Here the last element in a row is to be taken as adjacent to the first element in that row and the bottommost element in a column is to be taken as adjacent to the topmost element in that column. Each element in these stacks is related to and affected by the neighboring elements. For example the development of sense organs affects the earthiness, the resourcefulness, of an entity. The resourcefulness in turn affects the passions which in turn affects the sensibilities. Looking backwards the sensibilities influence the passions and the passions affect the resourcefulness. The resourcefulness in turn affects the efficiency of operation of the sense organs. Similar chains of affections can be thought of about all possible adjacencies to deal with any particular situation.
The nature of the affections decides whether an entity is striving towards freedom or not. For example, for a free agent, perfect faculties will determine the life forces being drawn in, that in turn will determine the sensibilities, the sensibilities in turn will determine the passions and the passions in turn will determine the resources accumulated. On the contrary, for a bonded agent, the available resources will set the constraints for passions and the constrained passions will dull the sensibilities and the dulled sensibilities will affect the life forces being drawn in. The entire episode will end up in a general lack of enthusiasm, which is a basic feature of a slave.
The awareness of the matrix structure for the objects inhabiting this universe is important as it gives a means to systematically organize our affections in such a manner that our existence don’t hang as a heavy burden on our own shoulders.
Friday, May 18, 2007
The Three States and Their Projections
Integrity is the prime requirement for progress. To move towards the realization of lasting happiness, one should attune himself for this purpose, removing all inner conflicts and contradictions. The discussion on the different states, and their projection in different planes, that follow provides the basic methodology for ensuring this attunement.
The objects in the manifested universe are caught in a flux that passes through different states. These innumerable states can be resolved into three primary states, the different combinations of which give all the possible states. The three primary states are the state of dormancy, the state of passive manifestation and the state of active manifestation. We may call these as the state of deep slumber, dream state and the state of wakefulness.
In the state of deep slumber the organs of sensing and action, as well as the mind that supervises them, are not functioning. There are neither experiences nor actions in this state. The only thing that remains active in this state is the ideals that form the core of one’s being. This is a state of bliss as there are no demands on any system that cries out for satisfaction in this state. This is the state we normally associate with ‘svarga’, which is the abode of devas.
The dream state is the state that lies between the state of deep slumber and the state of wakefulness. In this state the organs of sensing and action are passive, but the mind that governs them is active. Here the mind can weave dreams conforming to the ideals that form the core of one’s being, unencumbered by distractions from outside. The quality of dreams differentiates a creative person from the others. The dreams dreamt by a creative person do not contradict the core ideals and the realities of the external environment. Such dreams form a solid basis for actions in the wakeful state. They are different from the jumble of unconnected images one sees during ordinary sleep, which serves only as an outlet for pent up emotions that fail to find a legitimate avenue for expression.
In the wakeful state the organs of sensing and action as well as the mind that supervises them are wide awake. In the case of a free person, actions based on the dreams dreamt in the dream-state are performed, and the results of the actions are enjoyed, during the wakeful state.
One is caught in the flux caused by the three states as long as he belongs to the manifested universe. To manage the three states properly one must reach a fourth state that transcends the three states mentioned above. The three states in the domain of the manifested universe and the fourth state that transcends the manifested universe are dealt with in the following verses of Taittiriya Upanishad.
bhur bhuva suvariti va etaastritayo vyahrutaya:
tasaamuhasmaitaam chaturthim mahachamasya: pravadayate
maha iti tad brahma angaan anyadevataa
The wakeful state of gross earthiness, the dreamlike state of ideas and the heavenly state of ideals are essentially the three states we see in the manifested universe. There is a fourth state which transcends these three states. This fourth state can be conceived only by enlightened persons who are intimately familiar with the workings of the time domain. The ideals are preserved, the dreams are dreamt and actions are performed in the time domain. Total mastery of all functions of time is required to remain unaffected by the time domain. It is mentioned here that Mahachama, the son of Yama, the presiding deity of the passage of time, was the one to acquire this qualification first. A father bequeaths dharma, the relationships in the time domain to his son and nobody could have been closer to Yama than Mahachama in the matter of dharma. This shows the degree of intimacy one should establish with the time domain to conceive the fourth state. The fourth state is the essence of the manifested universe, the Brahman, the primary ideal that manifests through everything in the manifested universe. All other ideals are only limbs of this.
Now the different manifestations of the four states when projected in different planes are explained.
bhuriti va ayam lokah bhuva ityantareeksham suvarityasou lokah maha ityadityah
adityena sarvaloka maheeyante
Firstly the projection of the states in the physical plane is described. In this plane the world we perceive by our sense organs is the wakeful state of gross earthiness. The atmosphere surrounding the world contains the dreams of this world. This atmosphere is pregnant with opportunities. The world draws the impulses for movements from the atmosphere that surrounds it. The world beyond is the rarefied world of ideals to which all movements are directed to. The sun that provides the nourishment for all these is the fourth state here. The energy for knowing and doing, the brilliance that lights up the atmosphere with opportunities, the purity that rears the ideals…all these are the contributions of the sun. All worldly beings prosper by imbibing the sun. This description is true also all entities in the world. All of them are engrossed in their own earthiness and are surrounded by their own environments and ideals. They also have independent sources of energy around which they move just as the earth orbits around the sun.
The fourth state in the physical plane is the ideal in the next higher plane, viz. the plane of emotions. This establishes the continuity between the physical plane and the plane of emotions.
bhuriti va agnih bhuva iti vayuh suvariti adityah maha iti chandramah
chandramasavava sarvani jyotishee maheeyante
In the plane of emotions the fire of passion is the earthy state. The circulating current of vitality is the atmosphere that surrounds the earthy state. This vitality kindles the passions and maintains them. The sun, the inexhaustible source of energy, is the ideal that prompts the happenings in the emotional plane. The nourishment for all these comes from the active mind, which is the fourth state here. By attending to the mind the intensity of ideals, vitality and disciplined passions proliferate.
The fourth state in the emotional plane is the ideal in the next higher plane, viz. the plane of the intellect. This establishes the continuity between the emotional plane and the plane of intellect.
bhuriti va ruchah bhuva iti samani suvariti yajurshi maha iti brahmah
brahmanavava sarve veda maheeyante
In the intellectual plane codified knowledge is the earthy state. The infinite possibilities associated with knowledge form the atmosphere that surrounds this earthy state. An active mind for the productive application of the knowledge is the ideal here. All the intellectual pursuits get nourished by Brahman, the essence of the universe, which is the fourth state here. Knowledge, the possibilities associated with knowledge and the vision for appropriate application of knowledge proliferates when one dwells on the essence of the universe.
The fourth state in the intellectual plane is the ideal in the next higher plane, viz. the plane of life forces. This establishes the continuity between the plane of the intellect and the plane of the life forces.
bhuriti va pranah bhuva iti apanah suvariti vyanah maha iti annam
annena vava sarve prana maheeyante
Prana and apana are not merely the inhalation and exhalation of air. Prana is the life forces a system takes in from the environment. Similarly apana is the life forces the system gives back to the environment. Prana is associated with all the inputs we take from the universe. Apana is associated with all the outputs we give out. Even a word of encouragement one speaks to energize another person is an expression of apana. In the plane of life forces we take in energy from the universe and gives out energy to the environment. Here the energy flowing in is the earthy state. The energy flowing out from all systems is the atmosphere that surrounds this earthy state. The ideal for energy flow being pursued is the energization of the entire environment. Vyana refers to this expansion to fill everywhere. This ideal of filling everywhere demands that one should always strive to give more than what one takes. The currents of life forces are nourished by food, which is the transcendental fourth state here.
The fourth state in the plane of life forces viz, food, is the ideal in the physical plane. The food that sustains the life forces is the same as the idealism that prompts movements in the physical plane. Every object in this world should be driven by the ideal where they are serving as food for others. This establishes the continuity between the plane of life forces and the physical world.
ta va etaaschatasrah chaturthaa chatasrachatasro vyahrutayah
ta yo veda sa brahma sarvesmai deva balim avahanti
One who understands the projections of the four states in the four planes, viz. physical, emotional, intellectual and virile, is endowed with all strengths by the abundance and stability of ideals. He is equipped well to deal with any worldly contingencies.
The integrity of a person depends on the correspondence of his ideals, dreams and movements. This integrity is to be ensured in the physical, emotional, intellectual, and vital planes. Also one should ensure the correspondence between what is happening in the four different planes…physical, emotional, intellectual and vital. This integrity is spontaneous, if the nourishment is taken from the transcendental fourth state defined for a plane, for the three states in that plane, for each of the planes. That will also ensure the continuity and correspondence between the various planes of one’s existence.
The objects in the manifested universe are caught in a flux that passes through different states. These innumerable states can be resolved into three primary states, the different combinations of which give all the possible states. The three primary states are the state of dormancy, the state of passive manifestation and the state of active manifestation. We may call these as the state of deep slumber, dream state and the state of wakefulness.
In the state of deep slumber the organs of sensing and action, as well as the mind that supervises them, are not functioning. There are neither experiences nor actions in this state. The only thing that remains active in this state is the ideals that form the core of one’s being. This is a state of bliss as there are no demands on any system that cries out for satisfaction in this state. This is the state we normally associate with ‘svarga’, which is the abode of devas.
The dream state is the state that lies between the state of deep slumber and the state of wakefulness. In this state the organs of sensing and action are passive, but the mind that governs them is active. Here the mind can weave dreams conforming to the ideals that form the core of one’s being, unencumbered by distractions from outside. The quality of dreams differentiates a creative person from the others. The dreams dreamt by a creative person do not contradict the core ideals and the realities of the external environment. Such dreams form a solid basis for actions in the wakeful state. They are different from the jumble of unconnected images one sees during ordinary sleep, which serves only as an outlet for pent up emotions that fail to find a legitimate avenue for expression.
In the wakeful state the organs of sensing and action as well as the mind that supervises them are wide awake. In the case of a free person, actions based on the dreams dreamt in the dream-state are performed, and the results of the actions are enjoyed, during the wakeful state.
One is caught in the flux caused by the three states as long as he belongs to the manifested universe. To manage the three states properly one must reach a fourth state that transcends the three states mentioned above. The three states in the domain of the manifested universe and the fourth state that transcends the manifested universe are dealt with in the following verses of Taittiriya Upanishad.
bhur bhuva suvariti va etaastritayo vyahrutaya:
tasaamuhasmaitaam chaturthim mahachamasya: pravadayate
maha iti tad brahma angaan anyadevataa
The wakeful state of gross earthiness, the dreamlike state of ideas and the heavenly state of ideals are essentially the three states we see in the manifested universe. There is a fourth state which transcends these three states. This fourth state can be conceived only by enlightened persons who are intimately familiar with the workings of the time domain. The ideals are preserved, the dreams are dreamt and actions are performed in the time domain. Total mastery of all functions of time is required to remain unaffected by the time domain. It is mentioned here that Mahachama, the son of Yama, the presiding deity of the passage of time, was the one to acquire this qualification first. A father bequeaths dharma, the relationships in the time domain to his son and nobody could have been closer to Yama than Mahachama in the matter of dharma. This shows the degree of intimacy one should establish with the time domain to conceive the fourth state. The fourth state is the essence of the manifested universe, the Brahman, the primary ideal that manifests through everything in the manifested universe. All other ideals are only limbs of this.
Now the different manifestations of the four states when projected in different planes are explained.
bhuriti va ayam lokah bhuva ityantareeksham suvarityasou lokah maha ityadityah
adityena sarvaloka maheeyante
Firstly the projection of the states in the physical plane is described. In this plane the world we perceive by our sense organs is the wakeful state of gross earthiness. The atmosphere surrounding the world contains the dreams of this world. This atmosphere is pregnant with opportunities. The world draws the impulses for movements from the atmosphere that surrounds it. The world beyond is the rarefied world of ideals to which all movements are directed to. The sun that provides the nourishment for all these is the fourth state here. The energy for knowing and doing, the brilliance that lights up the atmosphere with opportunities, the purity that rears the ideals…all these are the contributions of the sun. All worldly beings prosper by imbibing the sun. This description is true also all entities in the world. All of them are engrossed in their own earthiness and are surrounded by their own environments and ideals. They also have independent sources of energy around which they move just as the earth orbits around the sun.
The fourth state in the physical plane is the ideal in the next higher plane, viz. the plane of emotions. This establishes the continuity between the physical plane and the plane of emotions.
bhuriti va agnih bhuva iti vayuh suvariti adityah maha iti chandramah
chandramasavava sarvani jyotishee maheeyante
In the plane of emotions the fire of passion is the earthy state. The circulating current of vitality is the atmosphere that surrounds the earthy state. This vitality kindles the passions and maintains them. The sun, the inexhaustible source of energy, is the ideal that prompts the happenings in the emotional plane. The nourishment for all these comes from the active mind, which is the fourth state here. By attending to the mind the intensity of ideals, vitality and disciplined passions proliferate.
The fourth state in the emotional plane is the ideal in the next higher plane, viz. the plane of the intellect. This establishes the continuity between the emotional plane and the plane of intellect.
bhuriti va ruchah bhuva iti samani suvariti yajurshi maha iti brahmah
brahmanavava sarve veda maheeyante
In the intellectual plane codified knowledge is the earthy state. The infinite possibilities associated with knowledge form the atmosphere that surrounds this earthy state. An active mind for the productive application of the knowledge is the ideal here. All the intellectual pursuits get nourished by Brahman, the essence of the universe, which is the fourth state here. Knowledge, the possibilities associated with knowledge and the vision for appropriate application of knowledge proliferates when one dwells on the essence of the universe.
The fourth state in the intellectual plane is the ideal in the next higher plane, viz. the plane of life forces. This establishes the continuity between the plane of the intellect and the plane of the life forces.
bhuriti va pranah bhuva iti apanah suvariti vyanah maha iti annam
annena vava sarve prana maheeyante
Prana and apana are not merely the inhalation and exhalation of air. Prana is the life forces a system takes in from the environment. Similarly apana is the life forces the system gives back to the environment. Prana is associated with all the inputs we take from the universe. Apana is associated with all the outputs we give out. Even a word of encouragement one speaks to energize another person is an expression of apana. In the plane of life forces we take in energy from the universe and gives out energy to the environment. Here the energy flowing in is the earthy state. The energy flowing out from all systems is the atmosphere that surrounds this earthy state. The ideal for energy flow being pursued is the energization of the entire environment. Vyana refers to this expansion to fill everywhere. This ideal of filling everywhere demands that one should always strive to give more than what one takes. The currents of life forces are nourished by food, which is the transcendental fourth state here.
The fourth state in the plane of life forces viz, food, is the ideal in the physical plane. The food that sustains the life forces is the same as the idealism that prompts movements in the physical plane. Every object in this world should be driven by the ideal where they are serving as food for others. This establishes the continuity between the plane of life forces and the physical world.
ta va etaaschatasrah chaturthaa chatasrachatasro vyahrutayah
ta yo veda sa brahma sarvesmai deva balim avahanti
One who understands the projections of the four states in the four planes, viz. physical, emotional, intellectual and virile, is endowed with all strengths by the abundance and stability of ideals. He is equipped well to deal with any worldly contingencies.
The integrity of a person depends on the correspondence of his ideals, dreams and movements. This integrity is to be ensured in the physical, emotional, intellectual, and vital planes. Also one should ensure the correspondence between what is happening in the four different planes…physical, emotional, intellectual and vital. This integrity is spontaneous, if the nourishment is taken from the transcendental fourth state defined for a plane, for the three states in that plane, for each of the planes. That will also ensure the continuity and correspondence between the various planes of one’s existence.
Monday, May 7, 2007
Be a Brahmachari While Pursuing Knowledge
All categories of objects find themselves in a flux that traverses across different states. The turbulence of this flux can be frightening and confusing if one is not able to control himself. For establishing control one needs something that is unaffected by the currents to hold on. For man this stable support is the pure awareness that remains true and unwavering in all states. This pure awareness is the fountainhead from where all knowledge emanates. So the teacher and student meditate on the potent core of all branches of knowledge.
यश्छ्न्दसाम रृषभो विश्वरूपा: छ्न्दोभ्य अध्याम्रुतात सम्बभुवा
सा मेंद्रो मेधया स्प्रुणोतु अम्रुतास्यदेवा धारणो भूयासम
शरीरं मे विचर्षणम जिह्वा मे मधुमत्तमा
कर्माभ्याम भूरी विश्रवं
ब्रह्म: कोशो असी मेधया पिहिता:
श्रुतं मे गोपाय
This core is the sum of the immortal components of all intelligent utterances. This core of enlightenment is the divinity residing within all objects in this manifested universe. It contains the seeds for all auspicious things in the manifested universe. This core of divinity empowers the student as well as the teacher to grasp knowledge. The teacher and student, together, are trying to touch that core. This process of identification involves doing the right things with competence, without breaking the harmony of the environment. To ensure this harmony it is necessary that one receives appropriate inputs and gives out appropriate outputs. So the teacher and student pray: ‘Let that, which is also myself, the divine master of my sensibilities, enable me to touch that core formed of the immortal component of all mantras with my intellect. Let me be filled to the brim by that immortal presence. Let my body be competent for its role. Let the words uttered by my tongue be sweet. Let my ears remain wide open to listen to the good words uttered by others. I am but only a covering of the Brahman that remains hidden by my intellect. Let me process and preserve with care the inputs that reach me from all sides.’
A right input is a vector that progresses in search of Brahman, the essence of the universe. It is a brahmachari. These inputs flowing in are like the students flocking to a teacher for instructions. They get processed and are sent back in a better form. One needs these inputs so that they can be given back to the world in a more refined form. These inputs are the resources for the manifestation of Brahman. For assimilating the inputs and generating a profusion of outputs one needs processes with a very high degree of productivity. So husbanding the processes is also an important matter. So the teacher and student pray together:
आवहंती वितन्वानाम कुर्वाणा चीरमात्मना:
वासाम्सी ममगावाश्च अन्नपाने च सर्वदा
लोमशम पशुभि: सह स्वाहा
आमायंतु ब्रह्मचारिणः स्वाहा
विमायंतु ब्रह्मचारिणः स्वाहा
प्र्मायंतु ब्रह्मचारिणः स्वाहा
दमायंतु ब्रह्मचारिणः स्वाहा
शमायंतु ब्रह्मचारिणः स्वाहा
‘I aspire to draw all these inputs into me so that I can make them proliferate to provide the worldly resources to envelope divinity, along with the lively processes associated with it, with form, sustenance and sensibilities. I aspire that the processes that are capable of generating profuse emanations come to me. I aspire that the inputs directed towards the realization of Brahman come to me. I aspire that they flow out from me to all sides. I aspire that the inputs in the domain of intellect come to me. I aspire that the inputs in the domain of a disciplined mind come to me. I aspire that the inputs in the domain of consummation come to me.’
यशो जाने असानी स्वाहा श्रेयां वास्यसा: असानी स्वाहा
तं त्वा भगा प्रविशा स्वाहा
तस्मिन् सहस्राशाखेनी भागाहम त्वयिम्रुजे स्वाहा
यथापः प्रावता यन्ति यथा मासा अहर्जरम
एवं मां ब्रह्मचारिणः धातारायांतु सर्वता: स्वाहा
प्रति वेषोसी प्रमा भाहि प्रा पद्यस्वा
Knowing is to be approached with an attitude of self-surrender. The goal is to enhance one’s relevance so that extensive contribution can be made for universal welfare. The attractive power of relevance has to come from the alignment with inner divinity. Inner divinity is like a holy river that has a thousand branches. The teacher and student take a dip in this holy river and pray: ‘I aspire to acquire relevance among these people. I aspire to acquire the power to attract that comes with the alignment with divinity. I aspire to enter that auspicious presence. I aspire that that auspicious presence will descend on me. I aspire to dip myself in this holy river with a thousand branches. I aspire that like the water flowing to the ocean, like the months merging with the years, let all those inputs tending to converge to the essence of the universe come to me for merging with me. Let me be the resting place for them. Reveal yourself to me. Reach out to me and make me filled by your presence.’
A pursuer of knowledge must see and respect the glory of the central theme of what he is seeking above everything else. For him it is very important to see that a predominant part of the inputs reaching him are related to his pursuits. For this he must keep away from a life of dissipation. He must differentiate between recreation and dissipating entertainment. And he must keep all his faculties tuned to receive and properly process the desirable inputs flowing in from all sides. He must remain as a brahmachari.
यश्छ्न्दसाम रृषभो विश्वरूपा: छ्न्दोभ्य अध्याम्रुतात सम्बभुवा
सा मेंद्रो मेधया स्प्रुणोतु अम्रुतास्यदेवा धारणो भूयासम
शरीरं मे विचर्षणम जिह्वा मे मधुमत्तमा
कर्माभ्याम भूरी विश्रवं
ब्रह्म: कोशो असी मेधया पिहिता:
श्रुतं मे गोपाय
This core is the sum of the immortal components of all intelligent utterances. This core of enlightenment is the divinity residing within all objects in this manifested universe. It contains the seeds for all auspicious things in the manifested universe. This core of divinity empowers the student as well as the teacher to grasp knowledge. The teacher and student, together, are trying to touch that core. This process of identification involves doing the right things with competence, without breaking the harmony of the environment. To ensure this harmony it is necessary that one receives appropriate inputs and gives out appropriate outputs. So the teacher and student pray: ‘Let that, which is also myself, the divine master of my sensibilities, enable me to touch that core formed of the immortal component of all mantras with my intellect. Let me be filled to the brim by that immortal presence. Let my body be competent for its role. Let the words uttered by my tongue be sweet. Let my ears remain wide open to listen to the good words uttered by others. I am but only a covering of the Brahman that remains hidden by my intellect. Let me process and preserve with care the inputs that reach me from all sides.’
A right input is a vector that progresses in search of Brahman, the essence of the universe. It is a brahmachari. These inputs flowing in are like the students flocking to a teacher for instructions. They get processed and are sent back in a better form. One needs these inputs so that they can be given back to the world in a more refined form. These inputs are the resources for the manifestation of Brahman. For assimilating the inputs and generating a profusion of outputs one needs processes with a very high degree of productivity. So husbanding the processes is also an important matter. So the teacher and student pray together:
आवहंती वितन्वानाम कुर्वाणा चीरमात्मना:
वासाम्सी ममगावाश्च अन्नपाने च सर्वदा
लोमशम पशुभि: सह स्वाहा
आमायंतु ब्रह्मचारिणः स्वाहा
विमायंतु ब्रह्मचारिणः स्वाहा
प्र्मायंतु ब्रह्मचारिणः स्वाहा
दमायंतु ब्रह्मचारिणः स्वाहा
शमायंतु ब्रह्मचारिणः स्वाहा
‘I aspire to draw all these inputs into me so that I can make them proliferate to provide the worldly resources to envelope divinity, along with the lively processes associated with it, with form, sustenance and sensibilities. I aspire that the processes that are capable of generating profuse emanations come to me. I aspire that the inputs directed towards the realization of Brahman come to me. I aspire that they flow out from me to all sides. I aspire that the inputs in the domain of intellect come to me. I aspire that the inputs in the domain of a disciplined mind come to me. I aspire that the inputs in the domain of consummation come to me.’
यशो जाने असानी स्वाहा श्रेयां वास्यसा: असानी स्वाहा
तं त्वा भगा प्रविशा स्वाहा
तस्मिन् सहस्राशाखेनी भागाहम त्वयिम्रुजे स्वाहा
यथापः प्रावता यन्ति यथा मासा अहर्जरम
एवं मां ब्रह्मचारिणः धातारायांतु सर्वता: स्वाहा
प्रति वेषोसी प्रमा भाहि प्रा पद्यस्वा
Knowing is to be approached with an attitude of self-surrender. The goal is to enhance one’s relevance so that extensive contribution can be made for universal welfare. The attractive power of relevance has to come from the alignment with inner divinity. Inner divinity is like a holy river that has a thousand branches. The teacher and student take a dip in this holy river and pray: ‘I aspire to acquire relevance among these people. I aspire to acquire the power to attract that comes with the alignment with divinity. I aspire to enter that auspicious presence. I aspire that that auspicious presence will descend on me. I aspire to dip myself in this holy river with a thousand branches. I aspire that like the water flowing to the ocean, like the months merging with the years, let all those inputs tending to converge to the essence of the universe come to me for merging with me. Let me be the resting place for them. Reveal yourself to me. Reach out to me and make me filled by your presence.’
A pursuer of knowledge must see and respect the glory of the central theme of what he is seeking above everything else. For him it is very important to see that a predominant part of the inputs reaching him are related to his pursuits. For this he must keep away from a life of dissipation. He must differentiate between recreation and dissipating entertainment. And he must keep all his faculties tuned to receive and properly process the desirable inputs flowing in from all sides. He must remain as a brahmachari.
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