Dakshinamurthy Stotram - Post 31

“All this is Atman” – this knowledge has just been explained in this Ashtakam. It follows from it that:

v   By hearing this knowledge,

v   By reflecting upon it,

v   by meditating on it, and

v   By reciting it regularly; 

Four steps of Vedantic Sadhana are mentioned in this Pada.

i)	Sravana	this step removes “I do not know”, i.e. our Abhavana or ignorance.
ii)	Manana	this step removes “I do not understand”, i.e. Asambhavana or doubts.
iii)	Nididhyasana	this step removes “I do not experience”, i.e. our Viparita Bhavana or the past tendencies which cloud our vision of the Self.
iv)	Sankeertana	this step removes the “I” itself, by glorification of the Lord.

In this manner the barrier between us and the Lord is systematically broken down through practicing these four primary Sadhanas of Vedanta. 

To the extent one practises and perfects these Sadhanas, one becomes eligible for the fruit of the Sadhana:

Spiritual practices for Vedantic study

Shravana 

It literally means listening. However, it implies much more than just listening. It means to use these teachings (that you hear) for the sake of discovering the TRUTH of yourself. It means to use these teachings to guide your own process of self-enquiry.

Manana 

Manana means meditation. In general meditation is about putting your mind into a particular state or condition. It is intellectual enquiry for the very specific reason. 

In our mind many doubts arise. Doubts are born of confusion. We need help to deal with those doubts / confusion. Manana is the process of removing those doubts and confusion.

Nididhyaasanaa 

Nididhyaasanaa means contemplation. The purpose of contemplation is to address a gap between what we understood and how we behave. It is the process of seeing the TRUTH over and over again to remove wrong way of thinking. 

It is a process of assimilation, having the spiritual teachings go in deeply, having these teachings penetrate all of our thinking, having these teachings finally become our world view. 

When these teachings become your world view, you see everything as manifestation of Atman. Shravana, Manana and Nididhyaasanaa are absolutely necessary practices in spiritual growth. 

Merely studying this hymn without these spiritual practices might not be useful. In fact all the Vedanta might become useless without, and – just like all the books in a bookshelf sit there unopened are useless. 

You have to use those books to get any benefit out of them. You have to use the teachings of Vedanta to get any benefit out of that. Using them does not mean just reading them. Reading any other book is fine. Reading Vedanta book is not enough. 

Shravana is a process of learning. It has to be followed by manana and nidhidhyasana 

Sankirtana 

It is important to recite the hymn. Sankirtana also means teaching. Some people might learn it thoroughly and would teach others. However, teaching is optional. But reciting for your own spiritual growth is important.

By doing this – Shravana, Manana, Nididhyaasanaa and Sankirtana, what would you get?

Sarvaatmatvam means being the TRUTH of all. It is revealed clearly in this hymn that if you practise, and, you gain

Shravana makes you discover the fact about Sarvaatmatvam.

Manana removes any doubts about Sarvaatmatvam,

Nidhidhyasana allows you to fully assimilate that reality.

 

Continued..

 

Love.

 

  

 

Dakshinamurthy Stotram - Post 30

We have now reached the concluding verse. 

 

“All this is Atman” – this knowledge has just been explained in this Ashtakam. It follows from it that:

v   By hearing this knowledge,

v   by reflecting upon it,

v   by meditating on it, and

v   by reciting it regularly;   

The Benefits gained are:

i)     one attains the glorious state of Self-hood; 

ii)   along with it, he gains all the divine glories; 

iii)  he gains the world of Eswara Himself;

iv) he regains his state of perfection;

v)    he manifests the eight fold super natural powers;

vi) he gains all divine opulence without any obstruction.

This is the final verse of one of the deepest and most compact texts one can get in Vedanta. Its first line, therefore, is perhaps more attention-grabbing than the headlines of the national newspaper. It has to contain something very special. “All this is Atman”. This headline has been chosen by Adi Sankara to conclude this Super-text. 

Indeed, the theme of the entire Ashtakam lies in this headline – “All this is Atman!”

The whole of spiritual knowledge is aimed at this realization. The statement is a positive one. But the hint is there that we are so extremely bound in the opposite feeling. 

Our ego-centeredness is such that we pay little heed to our Self, and even less to the same Self in others. The true spiritual journey begins by renouncing ego-centredness and ends with attaining Sarvatma Bhava – “All this is Atman!”

“Sarvatma Bhava”, the core essence of Vedanta, is described elaborately in Atma Bodha Post no. 57 in the same blog.

Let us revisit the same. Atma Bodha posts are most significant ones, easy to understand and contemplate. Readers are requested to take up Atma Bodha post, one post a day.

 

 

[The perfect Yogi of Realization and Enlightenment sees “The entire world residing in his own Self” and regards “The entire world as his own Self”, thus does he behold with his “eye of wisdom”.]

The Yogi here stands for one who is united with his Self. The identity of Jiva and Paramatman is declared to be Yoga. The Yogi, having attained that state, sees with the “Eye of Wisdom”.

What is this eye? Does it make him see differently from the rest of us?

“Eekshate Jnana Chakshusha” - The Eye of Wisdom Simile

Yes, the Yogi’s enlightened vision is so different from the vision of ignorant souls like us that it is here even said that he has a third eye to behold this unique vision. It is very symbolic. There is no physical eye called the ‘third eye’. It is another of Sankara’s similes to convey to us the idea of an entirely new way of seeing the same world.

 

In the Bhagavad Gita, Lord Krishna bestows this ‘third eye’ to Arjuna to behold the Cosmic Vision. The Jnani is said to have a special eye using which he looks upon the same world as you and I, but sees it in an entirely different manner. How does he behold it?

Eekshate: which means “sees” also carries with it the sense of seeing effortlessly, implying that he does not behold this world with any sense of strain, anxiety, worry, fear, etc, as we do. What does he behold differently? – Everything. The Eye of Wisdom does not just refer to our vision. It includes all that we perceive through our senses.

All five sense organs of perception are bringing in their reports to the mind. In the case of the enlightened person’s senses, the reports are very straightforward. They are not twisted or slanted according to one’s likes and dislikes. No personal whims influence or bias their reporting. So a Jnani perceives the whole world as it really is from the standpoint of Truth.

What Does the Yogi See?

The Jnani sees the world residing in himself. This is called Sarvatma Bhava. He also sees his own Self as the Self of all. These two statements appear to be contradictory, but they are not so. When we understand that they are spoken from two different standpoints then we can reconcile the apparent contradiction. In Sanskrit there is a term used for such opposite statements. It is Daardyam, meaning “a thing is said in its opposite way to mean the same thing, for the sake of adding emphasis.”

The example here is, “The Jnani see all as his Self, and the Self as all”. 

i) The first statement is from the macrocosmic viewpoint. The Yogi has expanded his Consciousness to include everything. Thus the whole world appears to him as Himself. He becomes the common substratum of the whole world and all beings in it.

ii) The second statement is from the microcosmic viewpoint. The Yogi realizes that he is just one individual like every other individual. Just as God dwells in him, so does He in all others, too. He recognizes that his individuality, as that of all other beings, is a superimposition on the common Reality within all beings.  

Dear All,

Both the above affirmations were explained in a session which was given to few sadhakas recently by the Author, taking the example of wave, ocean, bubble and water. 

1.      SEEING ALL AS SELF

In an ocean where there are numerous waves, bubble etc. a wave, with the grace of its Acharya / God, comes to realize that it is just nothing but the water, which has never risen, never existed for a short time as a  wave nor does it lose its identity at the end.

As clearly explained in the ghost and post, gold and ornament, snake and rope simile in previous posts, up to the point of it Acharya’s entry and His teachings, the wave had considered itself to be just a wave, which had emerged, which had grown and which is now receding and soon meeting its end / death, on reaching the shore.

But with the grace of Guru, it comes to realize that this emerging, sustaining and dying wave is not its real identity.

Even in these 3 processes, IT IS NOTHING BUT JUST WATER.

And, it is WATER THAT PERVADES THE ENTIRE APPARENT OCEAN (The SELF PERVADES THIS APPARENT OCEAN OF SAMSARA / CREATION)

2.     SEEING EACH ONE AS SELF, SEEING THE SELF IN ALL

The realization of that wave of its eternal truth as water does not stop there.

Upon realization, when it looks at each and every wave appearing on the ocean, it comes to realize that each and every wave is also nothing but the substratum water.

The entire human beings in this creation, with apparent diversity, with each one having his / her peculiar nature, peculiar shape, peculiar look, peculiar attitude, peculiar likes and dislikes etc. are all not what they appear to be, but in reality, all are THAT ONE SELF!!!!

A sincere reader would appreciate and understand that the second truth given above cannot be experienced unless one has experienced the SELF within him and has subjectively experienced the truth of Upanishads - “ISA VAASYAM IDAGM SARVAM”. Unless one exists verily as SELF, The pure consciousness, it is impossible for him to experience the SELF in people around him!!! 

Swami gave us the mantra “LOVE ALL SERVE ALL”.

For loving all, one has to experience the SELF within Him first and exist verily as that LOVE himself. Without that, the expressions “LOVING ALL” or “SEEING SWAMI IN ALL” are all at superfluous level and are just mere sounds, without any substance!!!!

Only after experiencing divinity within yourself, can you effortlessly, naturally experience the same divinity in every one around.

The secret here is that you actually do not go about deliberating to experience the divinity in all and loving all.

You exist as a pool / ocean of Love and each and every one coming into contact with you physically or in your thoughts or in whatever way, as though, happily take a dip in you the ocean of Love or Ocean of SELF and absorb your divine existence, just like one gets wet when one enters water!!

The above expression can only be experienced when one exists AS SELF and abides IN SELF. Till that time, these expressions can at best be pleasing to a sincere reader!!

 

Love.

 

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.