Verse
64
यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत् ।
तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम् ॥ ६४॥
DRISHYATE SHRUUYATE
YADYADH
BRAHMANO AYANNA TAD
BHAVET.H.
TATTVA GYAANAACHCHA TAD
BRAHMA SACHCHIDAANANDAMADVAYAM
[All
that is perceived, or heard, is Brahman and nothing else. Attaining the
knowledge of the Reality, one sees the Universe as the non-dual Brahman,
Existence-Knowledge-Bliss-Absolute.]
In
the last sloka we learnt that there is nothing apart from Brahman and all the
dualities are just like a mirage in a desert. Acharya continues to explain the
same in this sloka also.
When
all that exists is but Brahman, whatever is heard, seen or perceived through
sense organs cannot be anything other than Brahman. One who knows this sees
oneness everywhere and the entire universe is known as Brahman alone.
Mahanaraayanopanishad
verse 13.5 says this beautifully as:
YACHCHA
KIJNCHIJJAGATYASMIN DRISHYATE SHRUUYATE.API VAANTARBAHISHCHA TATSARVA.N VYAAPYA
NAARAAYANAH STHITAH
Whatsoever there is in
this world known through perception (because of their proximity) or known
through report (because of their distance), all that is pervaded by Narayana
within and without.
Just
as whatever one sees in dream state cannot be other than ones own waking state
mind, all the objects cannot be different from the consciousness due to which
all the activities of perception, thinking etc are illumined.
Hence
the objects of world which we sense cannot have any existence apart from the
consciousness. When all that exists in the body or mind or intellect or in the
outer created are realized to be manifestations of Brahman alone, nothing else
is seen nor perceived and all the differences dissolve. All that exists is
known as Existence-Consciousness-Bliss alone.
As
Isha Upanishad explains,
YASMINSARVAANI
BHUUTAANYAATMAIVAABHUUDVIJAANATAH .
TATRA KO MOHAH KAH SHOKA
EKATVAMANUPASHYATAH
When a man realizes that
all beings are but the Self, what delusion is there, what grief, to that
perceiver of oneness?
“Brahman is everywhere”.
This is the mantra given by the preceptor, the spiritual doctor,
to his disciple.
The First dosage of the above mantra: In verse 63, he tells us that if
we do not see Him everywhere, that is a sickness in the disciple.
The Second dosage of the above mantra: Then in verse 64, he comes
to check on us if we have taken his mantra. If we really have, that is, if
we have gained the knowledge of the Reality, then our sickness should have left
us.
We should be seeing everything as Brahman and nothing else. A
confident spiritual preceptor knows that the signs of progress lie in how
much we recognize God in all beings. He keeps checking that when he gives the
dosage. When we can see the Lord in all, we are fully cured of our disease (of
ignorance)
Our failure to experience the dictum of this verse “Brahman
is everywhere” is brought about wonderfully by Swami Krishnananda ji in
one of his talks, thus:-
“………..The existence of things is the highest value of things.
The search of the soul for perfection outside is due to the fact that it makes
a distinction between the existence of things and the value of things.
Otherwise, where would be the need for anyone to move towards
things that exist if existence itself would be a satisfaction?
We create a distinction between the value of the object and the
existence of the object. We are never satisfied with the existence as such of
anything.
A flower may be in the garden. The flower exists in the garden,
but we are never satisfied unless it becomes ours. It must be plucked from the
plant and brought home, and perhaps it should adorn our head, etc.
The bare minimum of existence does not satisfy us. We are not
satisfied even with our own existence, and we are not satisfied with the
existence of anyone else.
There is no satisfaction with the existence of anything. We
always want to enhance that existence by adjuncts from an apparent external
source, under the impression that the adjunct is something which is other than
existence…….”
Thus, taking the flower example (where, the flower represents
every possible thing existing in the creation, living and non living), Swami ji
reveals wonderfully to us that IN ITS PURE EXISTENCE, EVERY THING IN
THIS CREATION IS COMPLETE AND ULTIMATE, EVERYTHING IN THIS CREATION IS PURE
KNOWLEDGE BY ITSELF, EVERYTHING IN ITS EXISTENCE IS INFINITE, REALIZING WHICH,
A YOGI EXISTS IN AND PURE BLISS.
Love.
