श्रीशङ्कराचार्यविरचितलघुवाक्यवृत्तिः
[EXPLANATION OF ‘AHAM BRAHMAASMI’]
of
SHREE SHANKARAACHAARYA
Some words you should get acquainted with:
Vaakya here means the MahaaVaakyas of Upanishads like Aham
Brahmaasmi, Tattvamasi etc.
Vritti is the analysis of the correct meaning of these
MahaaVaakyas.
An ordinary Vaakya is a sentence made of words with meaning,
which is the complete utterance of a thought or idea.
Vritti means the force of the word by which it expresses
indicates or suggests a meaning (अभिधा लक्षणा व्यंचना).
Abhidhaa means the literal sense of the word which it
denotes directly.
Lakshanaa means indirect application or the secondary
meaning of the word.
Vyanchanaa means suggested meaning
Brahman is not a God-entity.
Brahman is the reality-state where it shines as the truth.
Perceived world along with the Jeeva entity is a mentally
conceived state of experience alone, rising as the Vasanaa-fulfilment
processes, which is a product of Avidyaa; absence of true knowledge.
It vanishes with the rise of the correct Knowledge.
Incorrect knowledge is Jagat.
Correct Knowledge is Brahman.
Brahman is ‘I’
‘I’ is Brahman.
How?
Shankara explains.
AHAM BRAHMAASMI
[I AM BRAHMAN]
WHAT IS AN EMBODIED JEEVA MADE UP OF?
स्थूलो मांसमयो
देहो सूक्ष्मः
स्याद्वासनामयः ज्ञ्नानकर्मेन्द्रियैः सार्धं
धीप्राणौ तच्छरीरगौ
॥१॥
The
physical body is made of flesh.
The
subtle body (which is not visible) is made of Vaasanaas only;
along
with Jnaanendriyas, Karmendriyas, the intellect and Praana.
Vaasanaas are
unfulfilled dormant wants.
It is not that
a Jeeva has some Vaasanaas; and has a name and form as a fixed entity stuck in
space and time by the command of some Supreme godhead.
It is just that
some random Vaasanaas as a bundled up package, or like the overlapping layers
of banana around some nothingness, rises up a Jeeva, the experiencer of some
Vaasanaa fields (with no particular identity).
This ‘nothingness
bundle of Vaasanaas’ starts with the dominant Vasanaa of a form; and so perceives
the body as its constant perceived phenomenon. This body is an image in an
imagined outside existing as a part of the eye-function.
This body can
be seen, smelt, touched, heard, and also tasted.
It exists as the
outcome of some collective knowledge brought by the senses.
This
collective knowledge is known as the mind.
Mind is the
function which collects the knowledge produced by the senses; and refers to the
objects with some specified sound-forms to differentiate the shapes.
World is what the mind explains as.
Body is named
as the ‘I’ by the mind for convenience sake, to differentiate itself from other
‘I’s which move about with their own Vaasanaa-fields.
The combined
structure of all theses Vaasanaa ‘I’s is known as the Jagat.
Like a
dream-network of many dreamers joined as one, this world exists as the solid
structure made of solid objects, though it is nothing but the continuous onflow
of sense experiences only. (Samsaara is a slithering process).
The flesh body
moves with its Karmendriyas; the organs of action (Vaak, PaaNi, Paada, Paayu,
and Upastha /speech, hands, feet, excretory organs, and organs of
reproduction).
Subtle body is
endowed with the Jnaanendriyas of sight, smell etc.
Physical eyes
and ears etc are the outer tools channelized for the subtle senses.
Whatever the
mind says as stories with the collected sense information, there is some other
function which co-relates the information and makes a decision of what action
is to be performed. This function is known as ‘Dhee’, the thinking thing, the
understanding thing. To keep the flesh body and the subtle body connected,
there is another function which exists as the non-stop quiver of support. It
empowers the body to do its functions properly. It is known as Praana. It keeps
the body alive with air-flow in and out.
Actually there
is only the Vaasanaa-field that is operating without anybody out there.
Somehow it
gets divided as the world, and the Jeeva with some name and form.
This is what goes as the ‘I’ in the
world, the Vaasanaa-body moving around with a physical body; acting with the
senses, mind and intellect.
अज्ञ्नानं कारणं
साक्षी बोधस्तेषां
विभासकः बोधाभासो
बुद्धिगतः कर्ता स्यात्पुण्यपापयोः
॥२॥
Ignorance
is the cause.
Why this
Vaasanaa body is here?
It is just the
ignorance state.
When true
knowledge is blocked, this Vaasanaa-body rises up as a shadow rises when the
sun is blocked. It has no independent existence.
The blockage
of knowledge is the cause of this life-existence as a Jeeva bound to space and
time.
The
awareness (Bodha) is the witness of all;
and reveals
these things mentioned above.
What is
awareness?
Well, just
pause and analyze.
At this very
moment, you are aware of reading, the book, the Shankara, the Upanishads, your
need to understand the MahaaVaakyas, your suffering as a Jeeva, and also all
the things that you have studied, experienced etc.
You are also
aware of the desires, unfulfilled wants, your struggles, the functions of
intellect, mind, Praana, senses, sense objects, and the stories of your life.
All this at this
moment are the ‘you’ who also are with the constant belief that you are a
physical body with a name and form that will die some one fine day.
You are aware
of all this.
You are aware
of all this ‘incorrect knowledge’ (made up by the mind); but are unaware of
your true self which is not aware of all these things.
Think! If all this is removed also, you
will be awareness only.
What will you
be aware of, if nothing was there?
Just stay as
awareness supreme, where reigns the complete quiescent state, which has no
subtle or physical body or the ‘Vaasanaa field-network’ going on by the name of
Jagat.
This is known
as Bodha.
You as the
ignorant Jeeva (but Supreme Brahman) at this moment are manifest as the reading
entity, fulfilling the Vaasanaa of reading the LaghuVaakyaVritti. Rest of the knowledge
of your Jeevahood stays unmanifest as the concealed you who are aware of all
this. Brahman is the Bodha state which stays as the unmanifest state of all the
perceived.
It never has
any wants. It needs no fulfilment.
It has no need
to see with the senses, no need make a story with the mind, and no need to decide
the action in the story-drama. Therefore it needs no physical body also.
It stays
content and complete as Knowledge alone, without the feed of false information
called the world. It is Bodha.
Why does the
Jeeva appear then?
Bodha knows
its own essence as Jagat. This Knowledge of its own essence is the Jagat.
It is like
seeing oneself in a mirror. The mirror here is the power of thinking or
understanding. (Aatman means that which understands or knows).
Bodha when
reflected in the intellect rises up as the unfulfilled state of a Jeeva; like
your image imprisoned within the boundary of the mirror-frame.
This
Bodha becomes the doer of meritorious and sinful acts.
Bodha
reflected in the mirror (intellect-state) is also Bodha only.
This reflected
Bodha (Jeeva) is aware of its limited state.
It does not
understand its unreal nature.
Awareness of limitations as oneself is
Jeeva-entity; awareness of oneself as limitless expanse of Knowledge is
Brahman.
The ignorant
state of Brahman (Jeeva) which is also Brahman alone in essence, is dragged by
wants to perform actions through its Indriyas (so-called because of they
control the pictures of the perceived field).
The wants fulfilled
and unfulfilled push him forcibly into harmful and good actions, selfish and
unselfish actions.
He fears the
death of the body identifying with the physical body as the ‘I’.
He imagines
after worlds of heaven and hell.
He classifies
his actions as good and bad.
He imagines
that the good actions will lead him to good worlds of reward after death.
He imagines
that the bad worlds will lead him to bad worlds of punishments after death.
He is caught
in the Karma-cycle conceived by himself.
As Brahman-state
in essence, whatever he conceives becomes true for him, as his private
dream. He gets lost in the unending
cycles of Vaasanaa-fulfilments and continues as a hero of never ending dreams.
He does not
know that he is a non-entity as an ego that is based only on the reality of the
physical body (which is non-existent actually).
The bundle of
Vaasanaas alone is a ‘he’ with a name and form acting in the world.
He is
nameless, formless process of Vaasanaa-fulfilment only, a blocked state of
Truth.
Ascertained of
the reality of forms, he imagines a god who will lend him a helping hand in his
difficult situations of life and fulfil all his desires if prayed for.
He imagines
philosophies, adheres to religions, makes theories, and worships deities, with
the basic belief in the reality of the Jagat, and himself as a body.
He is an emptiness entity with a grand
huge world made of emptiness, as his reality.
स एव संसरेत्कर्मवशाल्लोकद्वये सदा बोधाभासाच्छुद्धबोधं
विविच्यादतियत्नतः
॥३॥
In this
manner, he keeps slipping from one world to another
as bound
to the results of his good and bad actions always
(as
conceived and believed by him.)
Therefore,
one should try hard, analyze and separate
the
reflection of the Bodha and the pure state of Bodha.
If the
dreaming entity wakes up, dream character also vanishes.
This waking up
is Prabodha; the reflection being aware of the pure state of itself and
withdrawing from the intellect which makes up the world.
Awareness aware of ignorance stays
without ignorance.
That is the Brahman-state to be
realized.
When the truth
is known, the mirror itself vanishes along with the reflection.
When the
reflection understands that it is not different from the mirror, that it is the
mirror only, where can the reflection be there at all?
Mirror alone
is left back as mirror alone. It always was the mirror only.
जागरस्वप्नयोरेव
बोधाभासविडम्बना सुप्तौ तु तल्लये बोधः
शुद्धो जाड्यं
प्रकाशयेत्
॥४॥
This
reflected appearance of the pure Bodha as the unreal-entity
happens
only in the Jaagrat and Svapna states.
In the
deep sleep state, this appearance stays dissolved and
Pure
state of Bodha reveals the inert state of nothingness only.
So we have to
try hard to analyze the truth and the first thing to do is separate the
appearance from the real one.
Imagine, if
only some reflecting mirror-ness alone is there, which is the potential for all
reflections. This potential state is the Jeeva-state which exists as the
variety of experience-fields. Perceived World is nothing but some
knowledge-state, similar to the conception in the mind of a sculptor, which is
real but not real also.
How to separate the reflection from the
mirror-ness?
Any action of
the mind, body or senses is again a reflection only, which is not real.
You cannot
reach the truth through unreal means.
You cannot
reach the moon with an imagined ladder.
Any action of
asceticism, worship, penance, charity etc is based on the belief in the reality
of the world; and so is useless in the finding of the truth, which is the
realization of the unreal nature of the perceived.
So, instead of
dividing the world as ‘I’ the Jeeva and the world which contains me; let us
analyze further and understand what the world experience is for each one of us.
Our life is
made up of just three states of the mind.
We are now
awake; we will sleep; and dream; and wake up; and sleep; and dream; and wake
up…..so on and on. Some one day we will sleep and never get up; that is death.
Actually sleep
is also death only. It is a mini death state; or rather death is a giant sleep-
state from where the Vasanaa-bundle opens up a new dream with a new dream
character.
We die every night; we are born newly
every morning.
Memories lead
on as a continuous illusion of prolonged life.
Coming back to
the search of Shuddha Bodha, where is it?
In the waking
state it is corrupted. The waking state is an overflow of appearances only.
In the dream
state also, which is the form of another waking state, at that time of dreaming
only, the same problem is there; it is also a mind-made world and overflows
with appearances.
Both the dream
state and the waking state overflow with false knowledge, because both are
based on the belief in the reality of the body and the world.
The third one
is the deep sleep state.
Nothing seems
to be there; not the world, not the body, not the thoughts; nothing; like the
mirror-ness covered by a dark cloth.
Mirror-ness
does not vanish; it reflects that nothingness also; and carries it as a memory;
and so you wake up in the morning and say ‘Ah!
I had a dreamless good sleep’ or, ‘Ah! Just now I lay on the bed; and it is
morning already; I knew nothing; it was so refreshing.’
As the pure
awareness, you were aware of nothing; and it was so nice and restful, because
that alone was there. Mind was asleep like a sleeping sorcerer. It was
non-functional.
Even with a
sleeping mind, the experience is so nice and blissful.
If the mind
was completely dead, and the Vaasanaas were completely gone, if nothing was
needed, if the body was not there at all, and if pure awareness of mirror-ness
with no reflections alone was there, with no black cloth even; well that is the
state of Kevalatva.
That is the
state of Shuddha Bodha; the awareness existing as itself without any Vikalpa
(disturbance) of the world.
जागरेऽपिधियस्तूष्णींभावः शुद्धेन भास्यते
धीव्यापाराश्च चिद्भास्याश्चिदाभासेन संयुताः
॥५॥
In the
waking state, the silent state of the intellect
is
empowered by the pure Bodha only.
The
actions of the intellect are revealed by the ‘Pure awareness’ (Chit) alone; and
are endowed with the shine of Chit.
How to find
this pure awareness of sleep in the waking state?
How to be
awake and asleep at the same time?
Analyze the
waking state.
It is made up
of intellect-functions which manifest as the mind, senses, etc.
All these
actions are based on the awareness factor only; that you must agree upon.
In the sleep
state, the pure state of awareness reflected nothing.
In the waking
state, the pure state of awareness reflects everything.
The sleeping
sorcerer is awake; that is all.
The magic show
is on.
But the stage
is the same.
It was empty
in the sleep; and is on the full go in the waking state.
Awareness
alone is the support of the nothingness of the sleep state; and the
somethingness of the waking state.
Whether
nothing is there or something is there; both need the light of awareness.
If you were
not aware of them, they will cease to exist.
To be not
aware of them, even when the show is on, is JeevanMukti.
वह्नितप्तजलं तापयुक्तं
देहस्य तापकं
चिद्भास्या धीस्तदाभासयुक्तान्यं भासयेत्तथा
॥६॥
The
water heated by the fire becomes endowed with heat;
and it
heats up the body.
Chit
empowers (reveals) the ‘Dhee’ (understanding faculty);
and that
endowed with the revealing capacity reveals other things.
When you are
feeling cold, what do you do?
You heat the
water in the fire. Water becomes hot. You pour it over the body. Body becomes
warm; and does the functions needed.
The heat of
the fire alone is the indirect cause of the functions of the body.
Similarly,
pure awareness (the mirror-ness) reveals the intellectual function of
understanding objects; that in turn is tainted with the same mirror-ness and
reveals the functions of the mind and senses; which in turn reveal the Jagat.
रूपादौ गुणदोषादि
विकल्पा बुद्धिगाः क्रियाः, ताः
क्रिया
विषयैः सार्धं भासयन्ती चितिर्मता
॥७॥
The
image etc with added up qualities of objects, likes dislikes etc,
are the
actions based on the intellect alone.
Those
actions along with the sensed objects get revealed
by the
mere presence of the pure awareness.
Actually
nothing happens as the process of revelation one after another, like in a
machine.
Just the
awareness is there as always, without any change or will or purpose or want.
It is bereft
of intellect, mind and senses.
It just is
with its revealing nature.
This revealing
nature reveals the understanding nature; this again reveals the thinking
nature; this again reveals the sensing nature; this again reveals the qualities;
and these qualities are the objects; to which the mind reacts in various ways
of liking, disliking etc based on its Vaasanaa-content.
All this
exists because of that awareness which does nothing but is just aware.
If all this is
gone also; it will stay as it is; as just awareness.
Light reveals the
presence of objects or absence of objects.
It is
independent of objects.
Its nature is
to reveal.
Of course,
pure awareness is not any light or darkness; but that which is aware of the light
and darkness, absence and presence.
It just is;
that is all.
रूपाच्च गुणदोषाभ्यां
विविक्ता केवला
चितिः सैवानुवर्तते
रूपरसादीनां विकल्पने
॥८॥
The
Chit-state of this pure potential state of understanding is
separate
from the images etc as revealed by the senses,
and the
qualities added to the objects by the mind;
and
stays unaffected as itself by itself.
That
alone is at the back of all the conceptions of image taste etc
attributed
to the objects.
What is the
object? It is a continuous onflow of sense knowledge of image, touch etc.
It is the
knowledge of image, touch etc. It is the awareness of image, touch etc.
Unless you are
aware, where is the object as such?
क्षणे क्षणेऽन्यथाभूता
धीविक्लपाश्चितिर्नतु मुक्तासु सूत्रवद्बुद्धिविकल्पेषु
चितिस्तथा
॥९॥
Each and
every moment the objects
conceived
by the understanding nature (Dhee)
keep on
changing; but not the Chit-state.
Every moment
everything is changing.
Change alone
is the constant factor of this world.
Even the
present is a past only.
Every moment
that comes is gone the moment it arrives.
Past is
already gone, future is never reached, present is never there.
This
slithering thing alone is known as Samsaara.
Coming means
going, birth means death, creation means destruction.
It is a
nothingness which one holds on to as real.
Yet one thing
is unchanging.
That is this
awareness factor.
We are aware
of the changing patterns of objects, mind, intellect etc.
This awareness
which is aware of change is Chit.
This
Chit-state stays supporting all these changing factors
like the
thread stringed through the pearls.
मुक्ताभिरावृतं सूत्रं
मुक्तयोर्मध्य ईक्षते तथावृता विकल्पैश्चित्स्पष्टा
मध्ये विकल्पयोः
॥१०॥
The
thread which is covered by the pearls
can be
observed to be there in-between the pearls.
Similarly
this Chit which is covered by these changing phenomena
can be
seen clearly in-between those changes.
How to catch
this pure state of awareness?
Even while you
are amidst the perceived objects, even when your mind is jumping from one sense
revelation to another, just observe the minute point of awareness, which is
in-between cognitions. Observe the process of cognition itself.
From the
cognition of an ant on the ground next to your feet, instantly the mind becomes
the cognition of the moon that is far away, in an instant.
Between these
instants (pearls), there exists the tiny gap of the Chit-thread.
Chit thread is
in the cognition of the ant and moon also, and in-between also.
Before the
particularities of the moon and the sky at a distance, get revealed, there is a
blank state of awareness as the first stage of cognition. That is the state of
Chit.
Ant is there,
the feet is there, face changes direction and looks up; and just awareness is
there; and then the lustre in the sky appears; mind says it is the moon; and
rest of the emotions pour forth.
Before the
senses and mind produce the cognition picture, there is the state of silence
where no perceptions exist; where the mind is not functioning; where the senses
have not moved out; it is like sleep; but awake in sleep.
This is
Chit-state. This is the real you.
नष्टे पूर्वविकल्पे
तु यावदन्यस्य नोदयः
निर्विकल्पचैतन्यं स्पष्टं तावद्विभासते
॥११॥
When the
previous perception state is gone,
and the
next state of perception is not yet begun,
the pure
state of awareness without
any
disturbing factor of the mind and its object,
shines
forth clearly.
एकद्वित्रिक्षणेष्वेवं विकल्पस्य
निरोधनं
क्रमेणाभ्यस्यतां यत्नाद्ब्रह्मानुभवकांक्षिभिः
॥१२॥
Those
who want to experience the state of Reality as Chit,
must
practice this observation process,
for a
second may be in the beginning,
then for two seconds, then for three seconds,
and try
to pause the process of cognition, gradually.
Try again and
again and observe the cognition process.
Intellectually
grasp it first; then observe and stay without the mind-function for a second at
least. Look at the moon or the tree or rock. Catch that point of change between
cognitions.
You need not
sit in a lotus posture and close the eyes to catch the Brahman-you.
Even as you
walk, even as you are engaged in the regular duties of the world, even as the
mind is jumping from object to object, catch that awareness which is hiding
behind all these cognitions. Tear off the mask of cognitions and stay as the
real you; the undisturbed covered by the disturbances.
This is the
Nirvaana state; the state removed off all false coverings.
This is
JeevanMukti, liberation while alive in a body.
Even the body
is cognition only.
After you
learn to stay as awareness as your natural state, cognitions will never disturb
you in whatever disguise they try to cover the Chit.
The unreal
never is and the real never ceases to be.
How can real
be affected by the unreal?
सविकल्पजीवोऽयं ब्रह्म
स्यान्निर्विकल्पकं, अहं ब्रह्मेति वाक्येन
सोऽयमर्थोऽभिधीयते
॥१३॥
This
Jeeva is the awareness state with disturbances (perceptions)
and exists as the disturbance-less
Brahman-state alone.
This is
the meaning conveyed
by the
Mahaa Vaakya ‘Aham Brahmaa’ (I am Brahman).
You do not
attain the state of this pure silence state, by repeating ‘I am Brahman’.
Understand the
word meanings first.
Aham
Brahmaasmi is not a magic Mantra, by reciting which you suddenly turn into
Brahman.
Brahman is not
elsewhere in a silent nothingness world.
Brahman is
here now as the state of perceived and perceiver.
The entire
world is Brahman alone.
It is the
thread hiding behind the pearls of perception processes.
Catch it like
catching a thief, who is hiding behind disguises.
When you look
at a tree, the cognition of the tree hides the real you.
You become
part of the tree-cognition; and turn into a false entity of a perceiver.
So it is with
all cognitions.
Objects are
the disturbances created by the disturbance called the mind.
Brahman is
calmly sitting behind all these shields of disturbances, undisturbed and quiet,
like Shiva amidst ghosts and spirits, watching all, yet not affected.
Brahman is
asleep and awake in the dream of perceptions.
That is the
real you.
Jump into that
which is between cognitions and be the real you.
Stay as the
thread; not as the pearl.
This is
JeevanMukti; a state of pearl garland; to stay as the thread alone, as a
support of all perception-pearls of your life.
Jeeva is a
continuous process of perceptions only.
He is a false
entity.
Know this
truth; and realize the true you.
You need not
even proclaim, ‘I am Brahman’; you will stay just as the quiescence.
Where is the
‘I’ or the Brahman?
Just words
with meanings! Another mask of Brahman; tear it apart!
सविकल्पकचिद्योऽहं ब्रह्मैकं निर्विकल्पकं स्वतःसिद्धा विकल्पास्ते
निरोद्धव्याः प्रयत्नतः
॥१४॥
‘This
awareness state of Chit
which is
along with the disturbance state of the perceived
which I
know as the ‘I’ (Jeeva),’
is the
single undivided state of awareness bereft of all these disturbances.
These
disturbances called objects rise by themselves
(like
the mirage in the desert as a part of the desert).
They
must be stopped with effort
(by
understanding their non-existence through reasoning process.)
शक्यः सर्व
निरोधश्चेत्समाधिर्ज्ञ्नानिनां प्रियः, तदशक्तौ क्षणं रुद्ध्वा श्रद्धेया ब्रह्मतात्मनः
॥१५॥
If the
complete cessation of the perceived (non-real) is possible,
then,
one stays in the lovable state of Samaadhi at all times
as his
natural state.
Samaadhi state
(sitting with closed eyes as believed by many) is not the goal of a Mumukshu,
which is some state of (induced) trance, or staying like a rock in some Yogic
posture. Samaadhi of Upanishads is the
natural state of Knowledge, which never is disturbed even amidst the actions of
the world.
Rama was a
Jnaani; so was Krishna ; so was Vasishta; so as
Vaalmiki; and so many others.
They were in
constant Samaadhi state even while engaged in the duties of the world.
Not even Shankara,
the author of these works sat off in a rock-like posture.
He worked hard
for the establishment of Advaitic truths day and night.
Sitting in a
trance state is for the fools, who stay asleep like rocks in their so called
Samaadhi states. Samaadhi of the Jnaani
is to stay as the Chit state bereft of mind; yet be active with the appearance
of a mind.
Brahman is
both unmanifest and manifest.
A Mukta also
is Brahman alone, unmanifest yet manifest.
He is always
in the Samaadhi state even while engaged in the actions of the world.
Those
who are not able to gain the level of such complete cessation
(and
still are struggling with the belief in the reality of the world),
should
practice
this
observation of the momentary glimpse of pure awareness;
and try
to realize the Brahman state as their essence.
(and slowly
increase the awareness state.)
श्रद्दालुर्ब्रह्मतां स्वस्य चितयेद्बुद्धिवृत्तिभिः वाक्यवृत्त्या
यथाशक्तिः ज्ञात्वाद्दाभ्यस्यतां सदा
॥१६॥
The
student who has faith in the words of the scriptures (Upanishads),
should
grasp this truth first with intellectual analysis.
He
should understand the true meaning of the MahaaVaakyas;
grasp
the abstract truths as much as possible;
and
practice realizing it as the experience.
Such a state
is not any god-state, or vision of any light, or trance, or vision of the three
times, or acquirement of magical powers, or miracle making ability, or sitting
in trance for years in a yogic posture, or floating in air, or becoming a god
or any supernatural state, and also not a state where the world vanishes off.
It is the
state where you understand the truth of it all and stand above the unrealities,
like a man of reason amidst ghosts.
To escape from
a haunted house, you must know that the ghosts are non-existent; that is all;
ghosts will never trouble you.
To know is Mukti; not to know is
bondage.
Do not run
away from intellectual hard work.
Unless you
understand the MahaaVaakyas with your purified intellect, you cannot attain the
state of your true essence termed as Brahman; the swollen up state of Reality.
तच्चिंतनं तत्कथनमन्योन्यं तत्प्रबोधनं एतदेकपरत्वं च ब्रह्माभ्यासं
विदुर्बुधाः
॥१७॥
Always
analyzing the truths studied in scriptures
(with
the tool of the intellect);
discussing
the same with like minded people who are devoted to reason;
enlightening
and helping each other;
and
always trying to catch and get absorbed
in that momentary state of Brahman-glimpse;
is known
as Brahmaabhyaasa by the Knowers.
देहात्मधीवद्ब्रह्मात्मधीदार्ड्ये कृतकृत्यता यदा तदायं
म्रियतां मुक्तोऽसौ नात्र संशयः
॥१८॥
As much
as you are identified with the body as the ‘you’
and act
naturally as the body at all times without even a thought about it,
you must
realize the Brahman-state of Reality as the ‘you’
and act
naturally as the Brahman-state at all times
without
even a thought about it,
then
that is known as the fulfilled state (of a Mukta).
This
Mukta can die for the others whenever and wherever.
He is
liberated for sure; there is no doubt about it.
When the body
itself is realized as an object of perception, its death also is an object of
perception only. Mukta just is the awareness
pure which can never be destroyed.
Mukta is like
a pot immersed in the ocean. He is ocean water inside and outside. He is
undivided by the pot shape; is the ocean itself.
What matters
if the pot breaks?
Ocean never
knows even the existence or breakage of the pot.
Other pots,
which are outside of the ocean, see the pot which broke; and not the
ocean. Pots live in the world of pots,
where pots are real for each other.
They get made
by Vaasanaas and break to become another pot.
Mukta has
drowned in the ocean. He is not the pot.
He is Brahman.
He has no body-disturbance at all.
Perceived is
non-existent for him.
Body is also
non-existent for him.
How can a
non-existent thing die ever? It was never there!
॥इति लघुवाक्यवृत्तिः समाप्ता॥
॥ THE EXPLANATION OF THE MAHAAVAAKYA IS
COMPLETE ॥
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