Verse 8
He
who is the Purusha (Brahman), (seeing / witnessing these) when whirled in Maya, to
that “Ultimate Seer”, the Revered Form of the Guru, do I offer my salutation; He
is the Revered Form of Sri Dakshinamurti! Drik Drsya viveka is all about Drishti-Srishti, Seer and the Seen. In Dakshinamurthy
Stotram also, this verse consciously drives us to become aware of this model.
The very first verse referred to the world as “a reflected city in a mirror”
and we said that the mirror is Maya.
This Maya manifests in us as our
mind. Transcending mind is equivalent to transcending Maya. This is the model that
will suit the full-time meditator. It is the model for the spiritual outlook on
life. It is the model where the only Sadhana
to be done is to go beyond the mind. No other external Sadhana is needed. Therefore, it stands to
reason that only the most qualified ones are able to benefit from this model.
The pre-requisite for this model is to have detachment, dispassion and a mind
that is very meticulously trained to reason and think. Hence, this model is not
so popular among the majority of people. There are no unknown
objects in this model. What one sees, that alone exists. That which is not seen
simply does not exist as far as the person is concerned. The Sadhaka’s whole
world is in his mind. Everything becomes within his control. He takes full
responsibility for any changes to be made in his life. This is the direct path. The Truth About Relationships Having understood the
two theories relating the world to the mind, we now come back to the verse and
explain its message in terms of the latter theory. If the Drishti-Srishti model is used, then all the relations
mentioned are considered to be delusions. The no.1 delusion is
cause and effect. Since there is no creation in the Drishiti Srishti model, there is no need for a system of cause and
effect to explain the origin of objects. From this primary delusion, are born
the other delusions: the possessor and the possessed; the teacher and the
taught; and father and son. However, as we have
seen, the verse may be interpreted using the Srishti-Drishti model. In this case it can be reconciled with
the Truth by saying that all these relationships are superimpositions on the
Self. Being superimpositions, they have relative reality, but in relation to
the Absolute, they are unreal or false. It is admitted that their relative
reality does have some purpose. For example, the teacher
and disciple relationship is of great value, even though it exists on the
relative plane, because it promotes the growth of understanding. Most
relationships will exist purely in the realm of unreality. All relationships which
do not lead one to an understanding of the Truth are of no worth at all. This
applies to the majority of cases which are based on worldly interchanges
without any reference to the Truth. In addition to what we
experience, there is the Time element which determines when we experience them.
Deep sleep, dream and waking follow each other on a time-axis. Deep sleep is
omitted here because there is no mind available to experience anything. The above experiences of
the Srishti-Drishti model are
experienced by Brahman, as the Atman within man when “whirled” or tossed about
by Maya. Relative reality is given to
all the experiences encountered in the world. Sri Ramana says, Quote “I do not teach only the ajata doctrine. I approve of all
schools. The same truth has to be expressed in different ways to suit the
capacity of the hearer. The ajata
doctrine says, “Nothing exists except the one reality. There is no birth or death, no projection
or drawing in [of the world], no sadhaka
[no seeker], no mumukshu [no one
seeking liberation], no mukta [no liberated
person], no bondage, no liberation. The one unity alone exists ever.” ‘To those who find it difficult to
grasp this truth and who ask. “How can we ignore this solid world we see all
around us?” the dream experience is pointed out and they are told, “All that
you see depends on the seer. Apart from the seer, there is no seen.” ‘This is called the drishti-srishti vada, or the argument that one first creates out of
his mind and then sees what his mind itself has created. ‘To those who cannot grasp even this
and who further argue, “The dream experience is so short, while the world
always exists. The dream experience was limited to me. But the world is felt and seen not only
by me, but by so many, and we cannot call such a world non-existent,” the
argument called srishti-drishti vada
is addressed and they are told, “God first created such and such a thing, out
of such and such an element and then something else, and so forth.” That alone will satisfy this class. Their
mind is otherwise not satisfied, and they ask themselves, “How can all
geography, all maps, all sciences, stars, planets and the rules governing or
relating to them and all knowledge be totally untrue?” To such it is best to
say, “Yes. God created all this and so you see it.”’ unquote How does a Brahma
Jnani sees this creation? For Him, consciousness
is a reality because of which everything exists. He will see everything in the
world as Himself (Pure SELF). Everything in the world
such as cause, and effect is seen as nothing but the manifestation of His own
Consciousness. He sees everything in
the world as manifestation of His own consciousness, including cause and
effect , master and His connection to His master, a
student and his teacher, a father and his
son etc.. In simple words, if you
have attained Brahman, then everything is manifestation of the same
divinity. The divinity is present
in yourself as yourself, the same divinity manifests as the entire world, as
every person, as every tree, as every rock. The same divinity
manifests as your Consciousness. The same divinity manifests in all forms. The last line salutes
the Guru in the context of this verse as the “Ultimate Seer”, known as Sri
Dakshinamurti. The one who is Brahma Jnani, who sees the oneness of
all; unto that , this salutation , who is in the form of my guru as well
as in the form of Dakshinamurthy. Love.
