Dakshinamurthy Stotram - Post 29

We continue with the 9th verse, last 2 lines   

Other than this (Brahman), there exists nothing else, to those who reflect well. From that One Supreme Cause arise all manifestations.

To that “Supreme Cause”, the Revered Form of the Guru, do I offer my salutation. He is the Revered Form of Sri Dakshinamurti!

If the first part of the above lines has to be explained, the whole of 10 Upanishads have to be taken up. The line carries so much depth.

Other than this (Brahman), there exists nothing else, to those who reflect well. From that One Supreme Cause arise all manifestations.

The Upanishads seek to reveal to us the Truth of one’s Self. Truth of oneself is called as Brahman by the Upanishads. The Upanishads define Brahman in two ways. 

One is the direct definition, technically called svarupa lakshanam, and the other is an indirect definition called as tathastha lakshanam. 

We will look at the indirect definition which is Brahman is the cause of the creation – or  jagat kaaranam Brahman.

Brahman is said to be the Cause of the universe which means the universe is an effect. Thus Brahman and the universe have a cause-effect relationship (kaarya-kaarana sambandha) even as gold and golden ornaments have a cause-effect relationship. Many examples can be given – like wood and wooden furniture, clay and earthenware.

There are many implications or important corollaries which can be derived from this cause-effect relationship.

1.      The first one is the cause is one and the effects are many. Like gold is one and the ornaments are many.

2.      The cause has a continuing existence, whereas the effect has a temporary existence. The gold was there before the ornament came into existence, the gold is present when the ornament is in existence and the gold continues to exist even when after the ornament is melted. Whereas the ornaments, being a product, have beginning and end and so they have only a temporary existence. 

3.      The cause has an independent existence, whereas the effect has a dependent existence. Gold was there even before the ornaments came into existence, and continue even after the ornaments are melted, whereas the ornaments cannot exist independent of gold. 

In the case of furniture also it is the same – the wooden furniture cannot exist independent of wood. So generalizing, we can say that an effect cannot exist independent of the cause, whereas the cause is independent of the effect. 

Now applying these corollaries to Brahman we see that:-

1.      Brahman is eternal - nityam and universe is transient-anityam

2.      Brahman is One – ekam and the universe is manifold – anekam

3.      Brahman has independent existence – it is satyam and the universe has a dependent existence – it is mithya.  This means that the tangibility, the substantiality of the universe belongs to Brahman, the ultimate substance, the essence of the universe.

The Mundaka Upanishad reveals this in its mantra :-

 

(The world (consisting of) special karma revealed by Veda, religious disciplines and upasana, and Veda, is Brahman alone.  The one who knows this limitless, timeless Brahman present in buddhi, resolves the knot of ignorance here itself, oh pleasing one!)

As we saw earlier the cause alone appear in the form of the varieties of effects – gold alone appears as all the ornaments. The wood alone appears as different items of furniture. The thread alone appears as cloth. One substance appears in many different forms. 

Forms are many, functions are many, yet there is only one substance that is gold. In fact there is no other substance. Ornament simply cannot exist apart from gold. In fact where is the ornament as a separate substance? There is no ornament – there is only gold.

Purusha eva idam vishvam – Brahman is the Purusha who alone is this entire universe. The world is nothing but Brahman manifesting itself with different names  for different forms and functions. 

All that is here is the Purusha. Purusha is another name for the cause Brahman. Knowing this one Truth Brahman, everything else is as well known.

What we have in front of us is the world, which is an effect. What is our goal? To know the cause which is Brahman.

Earlier we saw that the cause is EKAM (one) and it is NITYAM – it has a continuing existence. Gold exists before the birth of the ornament. It exists when the ornament is in existence. And gold continues to exist even after the ornament is melted – thus gold has a continuing existence in the past, present and the future. 

We also saw that the cause (kaaranam) is independently existent, whereas the effect (kaaryam), depends on the cause for its existence – thus the kaaranam is the essence, the substance, the truth of the kaaryam. Gold is behind every ornament. Wood is the truth, the satyam of furniture.

Thus the kaaranam is in and through the kaaryam- meaning the kaaranam pervades the kaaryam.

Thus Brahman, the cause, is characterized by being :-

·       ekam -  one

·       nityam - eternal

·       svatantram -  independently existent - satyam

·      sarvagatam -  all-pervading – that which is the content of all the effects

Thus, pure existence is the nature of Brahman. Pure existence is the very essence of the universe. Pure existence does not have any form. If it had a form it would be limited, whereas existence is everywhere so itself does not have any form.

Formless, intangible existence is the content of the universe.

To that “Supreme Cause”, the Revered Form of the Guru, do I offer my salutation. He is the Revered Form of Sri Dakshinamurti.

 

Love.