Dakshinamurthy Stotram - Post 16

 Verse 3 

(He whose manifestations are themselves nothing but the Reality alone appearing as the delusory objects of the world.

Direct enlightenment, through “Tat Twam Asi” the Mahavakya or ‘Great Vedic statement’, is imparted to those who have surrendered to Him.

After having such a direct experience, never again shall the realized one return to this ocean of worldly existence.

To that “Liberated One”, the Revered Form of the Guru, do I offer my salutation, He is the Revered Form of Sri Dakshinamurthy.)

 

The main points of discussion in this verse, line by line are:

     i.            the Jagat, Brahman and Maya

  ii.            Surrender & Enlightenment through Atma Vichar or Self-Enquiry

iii.            Freedom from Transmigration & Rebirth

iv.            All this is attained by the Grace of the Guru.

We will take up the first line of the verse today for contemplation.

He whose manifestations are themselves nothing but the Reality alone appearing as the delusory objects of the world.

Relationship between Jagat, Brahman and Maya

This Pada has the first main point. As mentioned in the opening verse, the universe is Brahman Himself manifested in the form of a multitude of names and forms. 

The big point made here is that from Reality, only Reality can arise; the names and forms are merely unreal appearances over the Reality.

Maya’s connection with these manifestations is to veil the Reality from the manifestations. That is the delusory nature of Maya at work. Maya’s purpose is to keep our attention fixed on the names and forms and take it away from the Reality which is found in the Existence, Knowledge and Bliss aspects of the manifestations.

Jagat appears delusory only because Brahman is veiled from us by Maya. The Jagat is not delusory in itself, but made to appear delusory because of our ignorance of Brahman.

When we look around, we see different forms e.g. cloth. The cloth seems real. But it is just the form. It is not real. The threads are more real. If we pull apart the threads, the cloth will disappear, threads will remain. So relative to the cloth, threads are real. Relative to the threads, fibers are real.

However, fiber is also a form. They are made of cells. This way, you can get down to the level of molecules, atoms and particles. Whatever level you come down to, you can break it further. Electrons and Protons have been broken down to quarks. The point is whatever you discover scientifically, can be broken down further.

From standpoint of reality, whatever form you see, appears real, but is unreal. We cannot find a real basis. We find all the forms. Forms are not real. The reality because of which the form exists is real. This applies to the entire universe. 

Whatever we look at seems real, but upon analysis we discover that it is unreal. The form cannot exist without the contents. There must be some underlying reality because of which the form exists. You cannot discover this underlying reality using a microscope. You need to discover through someone’s help who has the knowledge of the reality, who has understood the TRUTH.

One of the Mahavakyas is the essence of the first line of the current verse which says- “Brahman is the only reality who appears as various limited forms”

The Truth about this world is that the Reality, which is imperceptible to the senses, appears as this world when looked at through the senses. The ordinary man sees only the appearance and attributes complete reality to it. At the same time, he sees also the changeability of the appearance, but he shuts his eyes to it. All spiritual paths attempt first to show the Reality behind the appearance. When looked at from the Reality itself, there is no appearance either.

To take the disciples to the Truth, phenomenal illustrations are often made use of. 

For example, take the gold and the ornament. The ordinary man, at the first glance, sees only the ornament. But on second thought, he admits that it is made of gold. He still lays greater emphasis on the form rather than on the gold because he relies on his sensual perceptions. 

After some more thought, he admits that between the form and the gold of the ornament, the form frequently changes, while the gold remains constant. Since gold is the essential constituent of all gold ornaments and since the form is only a temporary appearance leaving nothing behind, he is forced to admit that the gold alone is permanent and that the form is merely an illusion. 

Thus, having been shown gold in its pure formless nature, he is asked to look at the ornaments from the standpoint of gold. Then he sees nothing but gold in the ornaments. Even in the appearance it is the gold that appears and not the ornament. An 'ornament' is an 'ornament' only by convention, but it is only gold.

Now applying the illustration to the Self and the world, having separated the world including your own body, senses and mind from the Self, you are shown the Self in its pure nature. Taking your stand in that pure Self, if you look at the world, you see the whole world as nothing but your own real Self. This is how you are helped to experience the Truth of the aphorism: 'All is Brahman'. The object of Vedanta is not to help you not to perceive the appearance; but to help you to see the essence, even when perceiving the appearance through the senses.

Pure gold comprehends all ornaments. It is formless, imperceptible and is by itself no ornament. The ornament is gold in some form, and is perceptible. When you put an ornament in a crucible and apply heat to it, it melts. Then the ornament part disappears, and the gold alone remains over. Of course, this gold also appears in the form of the crucible. You cannot help this if you look through your eyes. Pure gold is formless and imperceptible. Having transcended objectivity, it is the Reality itself. 

There is no superimposition

at any time.

 

Even the thought that there is superimposition,

is a superimposition.

 

There is no serpent in the rope

at any time.

 

There is no world in the Reality

at any time.

 

The Earth is not pot.

But the pot is Earth.

 

Consciousness is not the object.

But the object is Consciousness.

 

The wave and the ocean are both objects as such.

But in essence both are water, one and the same.

In the recently concluded satsangh on Ashtavakra gita (uploaded in the YouTube channel, satsangh date 4/9/2021), it is explained as to how a man of wisdom, a Jivanmukhta, sees all beings in the creation, who are apparently different from one another, as one. The expression of ChinMaya to describe this truth is 

“World of objects viewed from self by the master, who sees in and through them, the brilliance, Glow, Beauty and the effulgence of ever-present SELF everywhere”

This line echoes the same truth as the first line of today’s strotram depicts. This line was explained in the satsangh concluded.

 

Love.