When I commenced my study of Moha Mudgara otherwise known as Bhaja Govindam, there were interesting exchange of comments between a novice like myself and learned individuals, in the social media.
Some were of the view that the title that I have given “Sankara’s Smithy” and சங்கரனின் சம்மட்டி அடிகள் (“Sankaranin Sammatti Adigal” in Tamil) is not appropriate.
“Adi Sankara never had to resort to violence, vulgarity, force,guile or such aids to advance his views. Intellect and compassion were his forte. Please do not ascribe such epithets to write about Adi Sankara’s achievements; why this kind of rebellious/militant attitude of force to defend one’s belief system?”
These were some of the remarks.
This is to reconfirm that my intention is not to project Sankara in that manner at all. I never even realised that there could be an interpretation from that angle.
In a smithy, the iron is heated and struck with hammer blows before it is converted into a fine product. Those strikes are not rebellious/militant. They are meant to transform a rigid matter into useful product. If my little understanding of these Slokas are correct, the message of each sloka is like a hammer blow(mudgara) to the ignorant minds of ours, pointing out the stark realties which we choose to ignore in our life.
It is with this intention that I gave the title for my study as Sankara’s Smithy (being an engineer myself) and have taken up my study of Bhaja Govindam. I am absolutely open for any change or suggestions for the title. Please let me know through your comments.
Just thought I will clarify my thought process to all. After all, the idea is to learn and understand the message of Adi Sankara.
Thank you.
பஜ கோவிந்தம் என்று அழைக்கப்படும் “மோக முத்கரா”வைப் பற்றிய எனது ஆய்வைத் தொடங்கியபோது, சமூக ஊடகங்களில் “மூட மனம்” கொண்ட எனக்கும், கற்றறிந்தவர்களுக்கும் இடையே சுவாரஸ்யமான கருத்துப் பரிமாற்றங்கள் நடந்தன.
“Sankara’s Smithy” சங்கரனின் சம்மட்டி அடிகள் என்று கொடுத்த தலைப்பு பொருத்தமானதல்ல, ஆதி சங்கரர் ஒருபோதும் “வன்முறை, அசிங்கம், பலம், வஞ்சகம் போன்றவற்றை நாட வேண்டியதில்லை” என்று சிலர் கருத்து தெரிவித்தனர்.
“ஆதி சங்கரரின் சாதனைகளைப் பற்றி எழுத தயவு செய்து இது போன்ற அடைமொழிகளைக் கூறாதீர்கள்; ஒருவரின் நம்பிக்கை அமைப்பைப் பாதுகாக்க ஏன் இந்த வகையான கிளர்ச்சி/போராளி மனப்பான்மை?” இவை சில குறிப்புகள்.
அந்த வகையில் ஆதி சங்கரரை முன்னிறுத்துவதோ அல்லது வர்ணிப்பதோ என் எண்ணம் அல்ல என்பதை மீண்டும் உறுதிப்படுத்துவதுதான் இந்த விளக்கம். இப்படி ஒரு கோணத்தில் பார்க்கக்கூடும் என்று நான் சிறிதேனும் சிந்திக்ககூட இல்லை.
ஒரு பட்டறையில், இரும்பை சூடாக்கி, சுத்தியலால் அடித்து, நீரில் மூழ்கடித்து, அதனை ஒரு உபயோகமுள்ள சிறந்த பொருளாக மாற்றுவர். அது போல, ஒவ்வொரு ஸ்லோகத்தின் செய்தியும் நமது அறியாமை மனங்களுக்கு பட்டறையில் விழும் சுத்தியல் அடி போன்றது; நம் வாழ்க்கையில் நாம் புறக்கணிக்கத் தேர்ந்தெடுக்கும் அப்பட்டமான உண்மைகளைச் சுட்டிக்காட்டுவது என்பதே எனது தாழ்மையான கருத்து.
இந்த நோக்கத்தில்தான் பஜ கோவிந்தம் பற்றிய எனது ஆய்வையும், நான் பகிர்ந்து கொள்ள முயன்ற எண்ணங்களையும் எடுத்துக் கொண்டு, சங்கரனின் சம்மட்டி அடிகள் என்ற தலைப்பை கொடுத்தேன் (என் பொறி இயல் படிப்பு இந்த தலைப்பை கொடுக்க உந்தியது). தலைப்பில் ஏதேனும் மாற்றம் அல்லது பரிந்துரைகளுக்கு நான் முற்றிலும் தயாராக இருக்கிறேன். உங்கள் கருத்துகள் மூலம் எனக்கு அவசியம் தெரியப்படுத்துங்கள்.
எனது இந்த சிந்தனை முறையை அனைவருக்கும் தெளிவுபடுத்தலாம் என்று நினைத்தேன். எல்லாவற்றிற்கும் மேலாக, ஆதி சங்கரரின் செய்தியைக் கற்று புரிந்து கொள்ள வேண்டும் என்பதே என் எண்ணம்.
தமிழ் ஒலித் தொடர் பதிவு இணைப்பு (Link to the Tamil Podcast)
இன்றய காலக் கட்டத்தில் தமிழ் மொழி அறிந்தவர்களை, இரு வகையாகப் பிரிக்கலாம். 1. தமிழில் எழுதப் படிக்கத் தெரிந்தவர்கள். 2. தமிழ் எழுத, படிக்க தெரியாது; ஆனால் பேச முடியும்; அடுத்தவர் பேசினால் புரிந்து கொள்ள முடியும்.இந்த இரண்டாம் பிரிவைச் சேர்ந்தவருக்காக, இந்தப் பதிவின் ஒலித் தொடர் பதிவை (podcast) கீழ்காணும் இணைப்பில் கேட்கலாம்.
ஏன் பிறந்தாய் மகனே ? ஏன் பிறந்தாயோ? ……….. நான் பிறந்த காரணத்தை நானே அறியும் முன்னே நீயும் வந்து ஏன் பிறந்தாய் செல்வ மகனே!
கவிஞர் கண்ணதாசன், திரைப்படம்-பாகப்பிரிவினை
63 வருடங்களுக்கு முன் வந்த பிரபலமான தமிழ் திரைப்படத்தில் வரும் ஒரு பாடலின் தொடக்க வரிகள். வருடங்கள் பல கடந்தாலும் இக்கேள்விகள் நம் ஒவ்வொருவர் மனதையும் வருட்டி எடுக்கும் (இடர்கள் நம்மை சூழும் போதாவது) என்றால் அது மிகையாகாது. இந்த திரை இசைப் பாடலில் அடங்கிய தத்துவத்தை இப்போது ஆய்ந்திடலாம்.
மனிதப் பிறவியின் நோக்கம்
மனிதப் பிறவியின் நோக்கம் என்ன? இவ்வினாவிற்கு இப்புவியிலே இன்றும் எண்ணற்ற ஆன்மீகவாதிகள், துறவிகள், முனிவர்கள், தனிநபர்கள், நன்னெறி தத்துவம் பற்றிய எழுத்தாளர்கள், மற்றும் பலர் விடையளிக்க முயன்று கொண்டு வருகின்றனர். இவர்கள் வேறுபட்ட பாதைகளில், மாறுபட்ட கருத்துக்களுடன் ஆராய்ந்த போதிலும் அனைவரும் ஒப்பும் ஒரு உண்மை:
“ஆறறிவு பெற்ற மானிடர் அனைவருமே துன்பம் தவிர்த்து நிலையான இன்பமடையவே அவர்தம் பணிகளின் குறிக்கோளாக வைத்து அவரவர் பணிகளைப் புரிகின்றனர்”
என்பது. இதில் ஐயமேதுமில்லை.
வட மொழியில் வாழ்வின் பொருள் என்பதை புருஷார்த்தம் என்பர். புருஷார்த்தம் என்பது தர்மம், அர்த்தம், காமம், மோக்ஷம் எனபவைகளுக் குறிக்கும். இதனையே அறம், பொருள், இன்பம், வீடு என தமிழில் கூறுவர்.
அறத்தின் வழி நின்று பொருள் தேடி முறையாக இன்பம் துய்த்து வீடுபேறடைதல் என்பதுவே இவ்வழி முறையாகும். அதாவது, முதலில் தர்மத்தை அறம் என்று சொல்லி, அதைத் செய்வதற்காகவே எப்படிப் பொருள் ஈட்ட வேண்டுமோ அந்த நியாயமான முறையைச் சொல்லி, அதனால் இன்னின்ன இன்பங்களைப் பூர்த்தி செய்து கொள்ளலாம் என்று பக்குவம் வருகிற வரையில் கிரமப்படுத்திக் கொடுத்து, அப்புறம் இந்தச் சின்ன சின்ன இன்பங்களை எல்லாம் விடுத்து, இறுதியில் நிரந்தர இன்பமான வீடு என்கிற மோக்ஷத்தைக் காட்டுவதே வாழ்வியல் முறை எனும் நான்கு புருஷார்த்தங்கள்.
பாரதியாரின் எளிமையான வாக்கில் இந்நான்கும் இதோ:
தன்னைக் கட்டுதல் அறம் பிறர் துயர் தீர்த்தல் பொருள் பிறர் நலம் நாடுதல் இன்பம் உலகு காக்கும் ஒருவனைப் போற்றுதல் வீடு.
மனிதப் பிறவியின் நடப்பு
அந்த ஆனந்தத்தை அடைய முயலும் நம் அனைவரின் வாழ்க்கையிலும் அன்றாடம் இடைவிடாது, முக்கியமான மூன்று பெரும் தத்துவங்கள் தொடர்பு கொள்கின்றன. அவை, மனிதன், உலகம் (படைப்பு), இறைவன்.
இவைகளை வாழ்வில் உபயோகித்து (அனுபவித்து) , வினைகள் புரிந்து, “பொருள்” தேடி, “இன்பம்” துய்த்து, களைத்து, முடிவில்
“நாம் வந்த கதை என்ன? நாம் கொண்டது என்ன, கொடுப்பது என்ன? மன்னைத் தோண்டி தண்ணீர் தேடும் நாம், நம்மைத் தோண்டி ஞானம் கண்டோமா? இல்லை, நம் மனமெங்கும் தெருக் கூத்து, பகல் வேஷமா?”
என்றெல்லாம் பிதற்றி, தன்னை அறிவதே தனது பிறவியின் நோக்கம், அதனை அறிய முயலாமல் வாழ்நாளை வீனாக்கினோமே என துன்பமுற்று, வருந்தி மடிகிறோமே. இது தானே நடப்பு.
தாயுமானவர் இந்த நடப்பைத்தான் இப்படி கூறுகிறார்:
“ஆசைக்கோரளவல்லை அகிலமெல்லாம் கட்டி ஆளினும் கடல்மீதிலே ஆனை செலவே நினைவர்,
அளகேசன் நிகராக அம்பொன் மிக வைத்த பேரும் நேசித்து ரசவாத வித்தைக் கலைந்திடுவர்
நெடுநாளிருந்த பேரும் நிலையாகவேயினுங் காயகல்பந்தேடி புண்ணாவர் எல்லாம்
யோசிக்கும் வேளையிற் பசிதீர உண்பதும் உறங்குவதுமாகடியும் உள்ளதே போதும்
நான் நான் எனக்குளறியே ஒன்றைவிட்டு ஒன்றைப்பற்றி பாசக்கடற்குள்ளே வீழ…”
இன்பம் பயக்கா இருள் – ஏன்?
சரி, நமது வாழ்க்கை அனுபவம், நம்மை, நமது வாழ்வின் பொருளை நோக்கிச் செலுத்தவில்லையே! ஏன்?
இந்தக் கேள்விக்கு, இதோ! மூன்று பதில்கள் - கேள்விகள் வடிவில்:
1. அனுபவிக்கின்றவனை அனுபவிக்காமல், அனுபவிக்கப்படுவைகளை அனுபவிக்க முயலும் அறிவிலிகளாக அலைகிறோம் நாம்; அல்லவா! (ஆஹா! நம்ம மொபைல் ஃபோனில் இருந்து நம் சொந்த மொபைல் எண்ணயே அழைக்கிறேனே! எப்படி பதில் கிடைக்கும்? அது போல இருக்கே இந்தக் கேள்வி).
2. அறிவைத் தரும் கருவிகளின் துணை கொண்டு, அறியப்படும் பொருள்களை அறியும் நம்மை, எந்த அறிவைத் தரும் கருவிகளைக் கொண்டு அறிவது என்று என்றேனும் ஆராய்ந்தோமா?
3. “நானெனும் பொய்யை நடத்துவோன் நான் ஞானச் சுடர்வானில் செல்லுவோன் நான் ஆன பொருள்கள் அனைத்திலும் ஒன்றாய் அறிவாய் விளங்குதற் சோதி நான்”
என்று பாட்டுக்கொரு புலவன் பாரதி கூறிய “நான்” ஆக இல்லாமல், “இன்பமாகிய நாம், தம்மை இன்பெமென அறியாமல், துன்பத்தின் பின்னால், துன்பத்தில் இன்பம் இருக்கின்றதென்று ஏன் ஓடிக்கொண்டிருந்தோம்”.
கேள்விக்கு என்ன பதில்?
சரி. குழம்பி இருக்கும் நம்முடைய கேள்விகளுக்கு பதில் கூறாமல், கேள்விகளையே திருப்பி வைத்தால், நாம் என்ன செய்வது? எங்கு செல்வது? - நம் அனைவரின் சிந்தனை, அல்லவா!
சுலபம். வாருங்கள், நம்அனைவரையும்ஒருகொல்லன்பட்டறைக்குகூட்டிச்செல்லலாம். அங்கேநமக்குவிடைகள்கிடைக்கும். ஆனால், ஒருநிபந்தனை! அங்கேஆசாரிநமக்கு 31 சம்மட்டிஅடிகள்கொடுப்பார்.அவைகளைஉள்வாங்கிக்கொள்ளவேண்டும்.
ஒன்று மட்டும் நிச்சயம்/உத்தரவாதம். அந்த முப்பதொன்று அடிகளை, கொல்லன் பட்டறையில் இரும்பு வாங்கும் அடிகளாக நாம் ஏற்றிட்டால், கனிந்து மாறிடும் இரும்பு போல,
இருள் நீங்கி இன்பம் பயக்கும் மருள் நீங்கி மாசறு காட்சி
நமக்கு கிட்டி, நாம் மாறுவோம். அதில் சந்தேகமே இல்லை. சம்மதமா?
பயம் தவிர்த்து, அந்த உத்தரவாதத்துடன் வாருங்கள் ஆதி சங்கரனின் பட்டறைக்கு.
வருக! வருக! மாதம் ஒருமுறையாவது, சங்கரனின் பட்டறைக்குச் செல்வோம், சம்மட்டி அடிகள் வாங்குவோம். பின், நமது நிலையை உணர்வோம்.
சங்கரனின் சம்மட்டி அடி 1 - நவம்பர் 11ம் தேதியில் - கற்ற கல்வியும் சுற்றி விழும் காலன் கயிறும் - யாக்கை நிலையாமை - அடுத்த பதிவில். அதுவரை
இறையருள் பெருக. வளமுடன் வாழ்க
முக்கிய குறிப்பு: இப்பதிவும், வரும் தொடர் பதிவுகள் அனைத்தும், பூஜ்யஸ்ரீ சுவாமி ஓம்காரானந்தாவின் விரிவுரைகளால் ஈர்க்கப்பட்டு, சுவாமிஜியின் சொந்த விரிவுரைகளில் இருந்து அடியேன் அறிந்து கொண்டது. இப்பதிவுகளில் காணும் கல்லாப் பிழை, கருதாப் பிழை, எல்லாப் பிழைகளுக்கும் அடியேனின்அறியாமையே காரணம். அவைகளை சுட்டிக்காட்டின், அடியேனின் அறியாமையைக் களைய உதவும். நன்றி.
The opening lines of a song from a popular Tamil movie released 63 years ago starts with a physically challenged hero, in contemplative mood asking question to his child
Why were you born son? Why were you born? Why did you come here and be born, son? Why were you born, before I knew the reason for my birth, dear son!
Kannadasan
It is no exaggeration to say that even after many years, these questions haunt each of us when trials and tribulations surround us and whenever we turn into a contemplative mood . Now let's analyze the philosophy behind this lyrics.
The Goal
Countless spiritualists, saints, sages, individuals, writers on ethical philosophy, poets, lyricists, and many others are still trying to answer this question. However, one truth they all agree on, even though they explored it on different paths, with different perspectives.
“All with six senses aim for unceasing permanent happiness without pains and suffering; they keep this aim as the target and carry on with their work day in and day out”.
Swami Omkarananda
There are no two opinions about this aim.
"alpa aayasham ananta Sugam" - Adi Sankara says in his Vishnu Sahasranama text (in Bhashyam).
Well, in the life of all of us who are trying to achieve that ananta sugam (bliss): there are three words that are very important; Man, Universe (or more broadly called Creation) & God.
All three of these words contain great philosophies. If we deeply examine these three words, many questions such as these given below, will arise in us.
Who am I? Why do I do what I do? How can I do what I do better?
What does birth and death really mean?
Who is God? What is His nature?
What is this world? What do I have to do with this world?
What is the relationship between me and God and this world?
One can ask “What is the benefit of finding answers to these questions?”. Such a question may arise for all of us. This is answered by the Tamil Saint “Thayumanavar”.
"If you know yourself, you will be attached to the Lord, the leader. After that, is there anything else to get attached”?
The path to the Goal
So, the purpose of human birth is to know oneself. If we want to know ourselves, we need to know what the meaning of our life is. “Purushartham “ is the word for this in Sanskrit. Here are two perspectives for this word.
1. “Purusha” means “Human”. "Artham" means "ideal" or "goal". The goal of unceasing peaceful bliss, and the efforts (prayatanam) we have to make to achieve this goal are called Purushartham.
There are many different species in this world. In this, only man is given the opportunity (wisdom) to choose. Other species do not have the opportunity to choose. The ideal or goal comes in when there is an opportunity to choose.
Thus, Purushartham can be divided into two types of power i.e Shakti (Icha Shakti, Kriya Shakti) which are the desire for the goal and the actions to achieve it.
Icha (pleasure) is of two kinds. One is cultivated by our senses - sense pleasure; that which are outward looking and initiated through the body mind intellect complex of us. This is peripheral and unstable. The other is cultivated by knowledge. An inward looking set of actions - Dharma, Bhakti, Gnana and Moksha are the highest goals. Actions that help you to undetermine who you are.
2. The great Mahaan Bhaskara Raya, from Bhaga in Maharashtra, explains that Purushartham means Dharma, Artha, Kama and Moksha. These four Purusharthas are also considered as the vital modes of human life.
The focus of this perspective is to stay on the path of virtue always , seek material things (through ethical means) required for supporting one’s family and the society, gradually start giving up and then reach the abode of the Lord.
Here are all four in Bharatiyar’s simple words:
Self-restraint is Dharma Remove distress in others is Artha Seeking the welfare of others is Kama Praise the one who saves the world is Moksha
So far so good….Well, we know the reality of purpose, object and means. But what happens in our daily lives? What is the reality?
Goal v.s. Reality
Day in and day out we see human beings doing actions through their body, mouth and mind ; earn money,fame and do actions that give them what they call it as happiness. As we start ageing we start wondering as to what is that we have been doing so far and where are we heading; as age catches up and the body starts withering, this thinking turns into worries and finally we perish after worrying about men, materials and matter which have only “shelf life” and nothing else. Did we at any point of time have the time to ponder and compare our journey with our ultimate goal of pure and permanent happiness? Why is that our journey and our goal were not in sync?
For this question, here it is! Answers – in the form of questions:
1. We wander about ignorantly trying to experience the world without experiencing the experiencer. Isn't it! (Wow! It is like trying desperately to call our mobile number from our own cell phone. How foolish are we! How can we get an answer? That's the question).
2. We learn with the help of instruments of knowledge; have we ever inquired what instruments of knowledge are required to know about ourselves?
3. Why are we, not knowing that we are the embodiment of absolute happiness,running behind sufferings, thinking that there is happiness in sufferings?
The Course Correction
“What is this? When we want answers and ask questions, we are given questions to answer. This is a problem” - we all must be wondering.
Don’t worry. Let us visit a Forge Shop, a traditional Smithy owned by Adi Sankara. Answers are there for all our questions in the form of 31 hammer blows. There is a guarantee that comes along with these hammer blows.
If we absorb these blows internally and contemplate, our transformation and subsequent happiness is ensured; just like the hot solid iron is worked into a wonderful product.
Avoid fear and come to Adi Sankara's workshop with that assurance.
What next?
Welcome! At least once a month, we will visit Sankara's workshop and get the hammer blows.
The first visit will be on November 11th. Looking forward to seeing you there.
Until then, take care. Start looking inwards. God Bless.
Important Note:
This post and all subsequent posts on this subject are inspired by Guru, Pujyasree Swami Omkarananda. Guruji's lectures in public domain and what I learnt from Swamiji’ Atma Vidya Course lectures are the principal source of reference.
All errors if any on these posts are entirely due to my ignorance and incapability to understand.
I seek your feedback which will be of immense help to me in my learning process.
Having brought out the distinct advantages of Bhakti Yoga in the previous Slokas, Bhattathri concludes this Dasakam with a fervent prayer to Lord Guruvayurappan in Sloka 10.
O all pervading Lord! Devotion to Thee is easily attainable just by submerging oneself in the nectarine flood of Thy stories. This can be done without much effort and it instantly leads to pure Knowledge – Bliss. O Lord of Guruvaayur! May I soon experience that state of melting of the heart in intense love for Thy lotus feet.
Meaning of the Sanskrit Words
त्वद्भक्तिः तु = त्वत्-भक्तिः तु = devotion to Thee, indeed
कथारसामृतझरीनिर्मज्जनेन = कथायाः + रसः + अमृतम् + झरी = कथारस-अमृतझरी = in the flow of nectar showering from Thy stories
निमज्जनम् = by submerging in its bliss =
स्वयम् सिद्ध्यन्ती = is self attainable, directly
विमलप्रबोधपदवीम् = विमल-प्रबोध-पदवीम् = the state of pure knowledge and enlightenment
अक्लेशतः = (नक्लेशः = अक्लेशः) = without any effort
तन्वती = bestows (because it gives)
सद्यः सिद्धिकरी = instant achievement
जयति = (and) is superior (to the other two paths)
अयि विभो = O Thou Universal Lord!
सा एव अस्तु मे = may I have that (Bhakti)
त्वत्पदप्रेमप्रौढिरसार्द्रता = त्वत्-पद-प्रेम-प्रौढि-रस-आर्द्रता = the state of melting of the heart from the bliss of intense love for Thy feet
There are six important Slokas (Slokas 9-14) of Isavasya Upanishad that clearly bring out the limitations of following the paths of Karma, Upasana and Gnana in isolation, in our spiritual journey. A seamless integrated approach is what is recommended for ordinary mortals like us in our journey. I get a feeling that Bhattathri echoes this philosophy in Sloka 9. Let us study this Sloka.
O Lord! Some people follow the path of Karma Yoga,and perform the various disciplines for long and attain mental purity. This only entitles them to become fit for the practice of Gyaana or Bhakti yoga. Some others strive hard pondering over the attributeless Supreme Brahman, based on logic and reason. They, without melting their hearts in love for Thee, take a long time to reach their goal of perfection.
Meaning of the Sanskrit Words
अत्यायासकराणि = अति-आयास-कराणि = great + effort + to be done = demanding great effort –
कर्मपटलानि = कर्मणाम् पटलम् कर्मपटलम् = Karma + portion/piece/section/chapter = the disciplines of Karma (yoga) = கர்மயோக
आचर्य = to be approached = by performing = புரிந்து
निर्यन्मलाः = निर्यन्तः + मलाः = set free + impurity = become purified (in mind) = மலமகற்றி
बोधे = awakening/knowledge = (required) for following the path of Gyaana (yoga) = ஞானோதயம்
भक्तिपथे अथवा अपि = भक्ते: + पथम् + अथवा + अपि = devotee + path + rather/and + also = and also for the path of Bhakti (yoga) = பக்தி மாரக்கமதிலும்
उचितताम् आयान्ति = उचितताम् + आयान्ति = fitness + gain = (one) gains fitness – தகுதி பெற்று
किम् तावता = किं + तावता = why + to that extent = what is the use (after spending so much effort) = இத்துனை முயற்சியின் பலன் என்ன
क्लिष्ट्वा तर्कपथे = क्लिष्ट्वा तर्कपथे = क्लिष्ट्वा + (तर्कस्य पथम् ) तर्कपथम् = distress/strain + logical reasoning + path = of straining in the path of logical reasoning (Gyaana yoga) = மிகை முயல் தருக்க விளை ஞான யோகம்
परम् तव वपुः ब्रह्माख्यम् = परं + तव + वपु: + ब्रह्म + आख्यम्- = Supreme + You + body + Brahman + name/known = (because) Thy unmanifested aspect known as Supreme Brahman = பிரமனெனும் பரம் பொருள்
अन्ये पुनः = others, however மற்றோர் எனினும்
चित्तार्द्रत्वम् ऋते = चित्त + आर्द्रत्वम् + ऋते = mind/heart + wet/moist/ + without = without melting of the heart (in love) – உளம் உருகி
विचिन्त्य = pondering over (trying to fathom)= தீர எண்ணி
நிலையறிந்து மோனஆசானின் அருளுடனே நாலிரு சித்தி பெற்று
பிறவிப் பெருங்கடல் தாண்டி ஈடேறி வீடுபேறு பெற்றிடலாம்
Meaning in English:
Since the Divine Essence in all is made clear in this hymn, hence by listening to it, contemplating on its meaning, meditating on it, and glorifying it, one becomes endowed with the greatness of the knowledge of the Divine Essence ( present in all ); perhaps the Divine Essence by Itself will awaken within him after that again, the eightfold manifestations of Divine powers (Siddhis) unimpeded.
Understanding the Sloka:
Extracted from Swami Paramarthananda’s lectures
iti idam sarvātvamiti spūṭikritam. – In this manner, in nine verses, the sarvātva bhāva which is the essence of all the Upanishads has been taught by me. Adi Śankarācārya says in this manner, in 9 verses, I have taught or condensed the essence of all the upanishads; the essence of prastāna trayam I have given and What is the essence? sarvātmatvam. And what do you mean by sarvātmatvam, sarvam ātma eva. Everything in the creation is ātma alone; other than ātma there is nothing. The so-called anātma is also mithya, which has the content of ātma alone; Just as the so-called ornaments also are not separate substances, they are also nothing but gold with different names. Similarly, the so-called anātma prapancha also is also ātma only, with a different name; Names are different, but the substance is only ātma. And this is called sarvātmatvam, sarvam ātma iti bhavaha, sarvātmatvam. If you want to put in our own language, जीवात्म परमात्म ऐक्र्म् jīvātma paramātma aikyam,; we can also say brahma satya jagat mityā, jīvo brahmaiva na parāḥ. This vedantic essence has been taught by me; Śankarā says:
Where did I teach it? अमुक्षष्मन् स्तवे amuṣmin stave, in this sthoram called dakṣiṇāmūrti Sthothram; here he did not use the word ashtake; because two more added, therefore no more Ashtakam, instead of using the word ashtakam, he uses the word sthavam; Sthavam is the same as sthoram; sthoram means a hymn or praise of the Lord.
In this dakṣiṇāmūrti sthoram, that has been taught and therefore, study of dakṣiṇāmūrti sthoram is equal to the study of the प्रस्तान त्रर्म् prastāna trayam; because the content of dakṣiṇāmūrti sthothram is the same as the content of the prastāna trayam; means upanishads, geetha and brahma sutram. In all the upanishads, Geetha and brahma sutra, whatever has been taught; that is given in capsule form
“Thena”, therefore since dakṣiṇāmūrti sthoram is equal to प्रस्तान त्रर्म् prastāna trayam; अस्र् श्रवणा asya śravaṇā, a person, a seeker of moksha, should do the śravaṇam of this work. (Systematic and consistent study of this work for a length of time under the guidance of a competent teacher). So śrava ṇat; and not only śravaṇam, tat artha mananāt, one should also do the mananam, to find out whether there are any doubts in accepting this teaching. And what is this teaching? There is nothing other than me; the ātma; सवात्य मत्वम sarvātmatvam that means, I alone am in the form of everything; I am all.
And then dhyānāt; and later this has to be assimilated, so that it becomes my second nature; So śravaṇa manana nididhyāsana sādanāni. And then सङ्कीतयनात् saṅkīrtanāt. The word saṅkīrtanāt is given two meanings; for those people who are not fit for śravaṇa manana nididhyāsanam; because they do not have साधना चतुष्टर् संपवत्त sādhanā catuṣṭaya saṃpatti and therefore everything goes above their head, for those unprepared people; the word संकीतयनम saṃkīrtanam means by mere पारार्णम् pārāyaṇam itself they will gradually grow. They need not know the meaning. Let them daily chant this dakṣiṇāmūrti sthothram; that itself will give them sadhana catuṣṭaya saṃpatti; later opportunity for śravaṇam, manana nididhyāsanam. This sthotra will make you climb all those steps. Therefore even pārāyaṇam is a form of sādhana.
On the other hand, if a person is a qualified person and therefore, he has gone through śravaṇa manana nididhyāsanam; for those people, what is the next sādhana? If you call it sādhana, saṃkīrtanam, means after I assimilate this wisdom, I communicate this to others. Communication or sharing is another form of nididhyāsanam. It is a very beautiful form of nididhyāsanam.
And thus by following all these sādhanas, he will get the result; What is the result; सवात्य मत्वमहाववभूशत स्र्ात ् sarvātmatvamahāvibhūti syāt, he will attain the greatest glory, called sarvātmatvam, sarvātmatvam means the wisdom that I am everything. There is no second thing to frighten me; to harass; to torture me; to hurt me, to limit me, to isolate me, there is no second thing at all; this wisdom and this non-dual status is called sarvātmatvam, which is mahāvibhūti, which is the greatest glory called kaivalyam; Non-dual state.
And not only that. Look at the fourth line, aṣṭadāpariṇadam aiśvaryam ca; aṣṭadāpariṇadam aiśvaryam means aṣṭamūrti dakṣiṇāmūrti aikyam. aṣṭadāpariṇadam means eight-fold; ऐश्वर्मय् aiśvaryam is ईश्वरत्वम् īśvaratvam, which means the dakṣiṇāmūrti भावः bhāvaḥ. So, I will attain this status of ashta Moorthy dakṣiṇāmūrti . That means vishvaroopa dakṣiṇāmūrti aikyam;
This equanity is called svamitvam. And this mokṣaḥ is also svastāha, it has come from outside, it is only discovery of the very nature. svastāha means natural freedom; he claims. This is called jīvanmukti which will lead to videhamukti; which is the फलम् phalam.
We saw in the introductory blog earlier that this “jivatma” which was “relation less” and who is otherwise a witness “Saakshi” becomes related due to the influence of Maya, becomes an actor and the misery starts with transactions and continues till we know our true self through “atma gnanam”. Adi Sankara outlines a few relationships in this Sloka.
The differentiations that we see in the world as Cause and Effect, as possessor-possession, relations as the disciple & teacher, and also as father & son etc., are all differentiations within the one Ātman. In Dream or Waking state, He, the One Puruṣaḥ is always present, and (as if) Maya wanders over Him and gives rise to all these Differentiations. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakṣiṇāmurty.
Understanding the Sloka
The Role of Maya
Let us look at the third line first: य एष पुरुषो मायापरिभ्रामितः eṣa: puruṣaḥ māyāparibhrāmitaḥ;
1. It means – This ordinary person in the world; even though he may be worldly-educated; who is spiritually and scripturally-illiterate; he is māyā paribhrāmitaḥ; { माया māyā means avidya परिभ्रम Paribhrama = Moving To and Fro, Wander/drift}. மாயையவள் வசப்பட்டு உழலும்
2. This means that he is confused because of avidya and therefore instead of taking original sākṣi svarūpam as himself; he mistakes the incidental-ahaṃkāra as himself drifts into the attached-self called ahaṃkāra I; I am going to certainly become a relative individual, related to the external world; asaṃga sākṣi (the unattached witness), becomes ससंगजीवः sasaṃga jīvaḥ (attached soul); relationless pure sākṣi-I, have now drifted and fallen down to a relative samsāri-I;
3. This means that every relation is causing one form of samsāra or the other. There is no relationship which is free from problems; In fact, if there is a relationship free from problems then the end of the relationship will cause problems; If there is a relationship so beautiful and wonderful and enjoyable, even that wonderful relationship becomes a problem when the relationship has to end because of time/kala, because of prarabdhaḥ, because of any reason. Therefore, a problem free relationship is an oxymoron; it does not exist. And therefore, the sākṣi-I, who is ever free, now has fallen down to ahaṃkāra-I, with varieties of problems.
Relationship
A few empirical relationships are enumerated in the sloka i.e., कार्यकारण संबन्धः kāryakāraṇa saṃbandhaḥ; cause and effect relationship. I-as-jīvātma, the ahaṃkāra-I, am a product of my own past karma; my prarabdhaḥ karma has given me this personality; this physical, this emotional, this social personality. Therefore, I am never a free person; I am tossed up and down; by my own karma; thus I am a कार्मय kāryam; my karma becomes the kāranam for my situation.
Let us see a few of the cause & effect relationships.
1. स्वस्वामिसम्बन्धतः svasvāmisambandhataḥ; स्वस्वामि (Svasvaami = Possessor and Possession & सम्बन्ध (Sambandha = Relation). That means as ahaṃkāra, I am related to several possession, as owner-owned sambandhataḥ; and ownership means, there is a yogakṣema samsāra. yogakṣema samsāra means acquisition-maintenance samsāra is there like. உடையவன் – உடமை உறவுகள்.
शिष्याचार्यतया śiṣyacāryatayā; means guru-śiṣya sambandhataḥ. ஆசான் – சீடன் உறவுகள்.
पितृपुत्राद्यात्मना pitṛ putrādyātmanā; means father son adhi etc. தந்தை – மகன் உறவுகள் (சொந்தம் எப்போதும் தொடர் கதைதான், முடிவே இல்லாதது)
So, the māyā paribhrāmitaḥ puruṣaḥ drifted and fallen down from a relationless pure sākṣi-I, to relative samsāri-I in either of the स्वप्ने जाग्रति वा Svapne Jaagrati Vaa avastha, whether it is waking state or dream state, gets into the inevitable saṃsāraḥ.
Of course we get some interval and relief in सुषुशि अवस्त suṣupti avasta, wherein we do not worry about the family members and society and other problems, and unfortunately we cannot sleep for long. The sleep is only for a few hours and older we grow, lesser the sleep also. Therefore even sleep is not a permanent solution; even death is not a permanent solution, because punarjanma brings in punaha sambandhataḥ and samsāra; And therefore this jeevathama, puruṣaḥ ha; who is really a sākṣi; that purushā, māyā paribhrāmitaḥ; as is confused because of māya.
Relationships & The Birds on a Tree – A Vedic Perspective
Talking about the relationships of the unattached witness and the attached soul, the famous two birds in one tree Sloka from the Upanishads provides the classic conceptual framework for this Sloka in Dakshinamurthy Stothram.
The Shruti, says: By Mâyâ, Siva became two birds always associated together; the One, clinging to the one unborn (Prakriti), became many as it were (vide Mundaka- Up. 3-1; Yâjniki-Upanishad 12–5).
Meaning of the Sanskrit Words – “Suparnau – two of good motion or two birds; (the “word Suparna” being used to denote birds generally); Sayujau – inseparable, constant, companions; Sakhayau – bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate – embraced; just as birds go to the same tree for tasting the fruits.
Two birds bound to each other in close friendship are perched on a tree. While one of the birds is busy consuming the fruits of the tree with great relish, the other seems to be in a state of detached equanimity just looking at its compatriot. The tree in this example represents the body. The bird busying itself with the material pleasures accorded by the tree is the ‘Jivātma’ (individual soul), that has an inextricable identification with the body and mind. Such an identification makes the Jivātma both the ‘karta’ (doer) and the ‘Bhokta’ (enjoyer). The observing bird on the other hand, represents the ‘Paramātma’ (the Supreme Self). The Supreme Self remains uninfluenced and untainted by any material pleasures and possessions and remains a still tranquil witness.
Adi Śankarācārya in his commentary to this sloka says – This tree as is well known has its root high up (i.e., in Brahman) and its branches (prana, etc..) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it hang the fruits of the karma of all living things. It is here that the Ātman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karma marked as happiness and misery, palatable in many and diversified modes; the other, i.e., tbe lord, eternal, pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, He is the director of both the eater and the thing eaten, by the fact of His mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his mere witnessing is direction, as in the case of a king.”
The Way Forward
Swami Dayananda Saraswathi in his lecture says that in all but one relationship listed by Adi Sankara , the “bedha”- the difference between the Atma and the Maya influenced Jeeva continues to exist eternally irrespective of the transactions. The guru-shishya relationship even though is a cause and effect relationship is the only one which ensures that the influence of Maya is nullified and the true nature of Jeeva is revealed through the guru’s teachings. In that state, even the guru-shishya relationship withers away and so too the other relationships.
And that is perhaps why Adi Śankarācārya says, even this confused jeeva is really none other than that dakṣiṇāmūrti only and therefore he says Tasmai Shri Gurumoorthaye; To that Gurumoorthy, dakṣiṇāmūrti , my namaskaraha.
அன்பு சிவமிரண் டென்ப ரறிவிலார்
அன்பே சிவமாவ தாரு மறிகிலார்
அன்பே சிவமாவ தாரு மறிந்தபின்
அன்பே சிவமா யமர்ந்திருந் தாரே
என்ற திருமந்திரப் பண் இக்கருத்தினைப் பிரதிபலிக்கிறது.
This, in essence is the eighth Sloka.
Long distance shoot using iPhone from the balcony of my house.
ஒப்பனை கலந்த உறவுப் பரிமாற்றங்கள் – Illusionary Relational Transactions – An illustration
Preamble:
In the 7th verse, Śankarācārya pointed out that aham or “I am” alone is inherent in and through all the states of experience and therefore that I am or sat chit ātma alone must be taken as the real I. And since all the other states are subject to arrival and departure, he should be taken as my real nature; I am Satcidātma. And relevant to every particular state, I take the attribute to myself; like the youthful-I, youth-I; old-I, waker-I, etc.; even those attributes should not be taken as an integral part of I; because even the attributes are subject to arrival and departure, which means the attributeless-I alone is the ātma and this attributeless-I alone is called Sakshi. On the other hand, if I take the incidental attributes also as my intrinsic nature, then I mistake myself as an attributed-I, which is called ahaṃkāra. So, because of ignorance when I add attributes to myself it is called ahaṃkāra; through wisdom when I see the attribute as distinct from me, then I am called Sakshi. So, the difference between ahaṃkāra and साक्षि sākṣi is caused by ignorance and wisdom; in ignorance attributes are added; I am ahaṃkāra. In wisdom attributes are not added; I am sākṣi. This was the content of the teaching of the 7th verse
Maya – ஒப்பனை – An overview
Now in the 8th verse; Adi Śankarācārya says unfortunately most people are in a state of ignorance; and therefore they do not own up the sākṣi-I, and therefore they remain the empirical ahaṃkāra-I.
Two questions arises immediately –
1. “How come? Why are most of us ignorant?”.
2. The moment I become empirical ahaṃkāra, what happens?
For this we should try and understand the concept of Maya (Illusion). The subject of “Maya” is Vedantic Student’s delight. So much literature is available on the subject. However for our study, we will take the verses given in Sureshwaracharya’s Mānasollāsa (text and translated by Alladi Mahadeva Sastry first in 1899).
The excerpts reproduced here are from Mānasollāsa.
Puranas say that Rahu and Ketu** are, respectively, the head and the trunk of one Rakshasa’s body severed into two; so that, when one speaks of the head of Rahu, we cannot suppose that the head exists distinct from Rahu. The two are, in fact, one. Similarly when Paramesvara is spoken of as the cause of the universe, we should not understand that the universe is distinct from Paramesvara. There is only one existence, namely, Paramesvara. That Isvara amuses Himself assuming, of His own accord, the forms of worshipper and the worshipped, of teacher and disciple, of master and servant, and so on. He who is a son with reference to his father is himself the father with reference to his son; one alone, indeed, is imagined in various ways according to mere words. Therefore, on investigating supreme truth, we find that the Light alone exists. False (mithyâ) indeed is all notion of difference in Ātman, caused as it is by Mâyâ. All our mundane experience is a display of Mâyâ. Like unto suṣupti, Mâyâ is nullified by knowledge of Ātman. The name ‘mâya’ is given to an appearance which cannot be accounted for. It is not non-existent, because it appears; neither is it existent, because it is nullified. It is not distinct from the Light, as the dark shadow is distinct from the sun. Neither is it identical with the Light because it is insentient. Nor can it be both distinct from and identical with the Light, because it is a contradiction in terms. Or, Maya may be compared to the shadow which conceals the sun from the view of those who are blind by day. Here the sun’s light itself appears to be a shadow; and the shadow, therefore, has no distinct existence from the light. It is not said to be made up of parts, because no parts caused it. Neither is it devoid of parts, since in the effects it is made up of parts. This harlot of a Mâyâ, appearing only so long as not scrutinised, does deceive the Ātman by her false affectations of coquetry.
Mānasollāsa Chapter 8 Slokas 5-16
(** – Ref: Introduction to Sloka 6 for the story about Rahu & Ketu from the Puranas).
கண்ணன், மமமாயா என்றும் தைவீமாயா என்றும் இந்த மாயையைப் பற்றிக் குறிப்பிடுகிறான். மம என்றால் என்னுடைய என்றும் தைவீ என்றால் தெய்வீகமான என்றும் பொருள்படும்.
ஏஷா என்றும் மாயைக்கு ஒரு அடைமொழி கொடுக்கிறான். அதாவது புலன்களால் உணரக் கூடியது. கண்களால் காணவும், செவிகளால் கேட்கவும், சருமத்தால் உணரவும், மனதால் புரிந்துகொள்ளக் கூடியதுமான மாயை. ஆக, மாயையின் வடிவில் உனக்கு எந்நேரமும் நான் காட்சியளித்துக் கொண்டுதான் இருக்கிறேன் என்று கண்ணன் நமக்கு உறுதி கூறுவதாக இதைப் புரிந்துகொள்ள வேண்டும்.என்னை வெளிப்படுத்திக்கொள்ளாத பிரம்மமாக இருக்கையில், நானே மாயையாக இருக்கிறேன் என்றும் கண்ணன் கீதையில் தெளிவாகவே குறிப்பிடுகிறான். அவனே மாயையாய் நம்மை மருள வைக்கிறான்.
இருள்நீங்கி இன்பம் பயக்கும் மருள்நீங்கி
மாசுஅறு காட்சி யவர்க்கு
என்று திருக்குறளில், மெய் உணர்தல் அதிகாரத்தில், திருவள்ளுவர் கூறியது என் நினைவிற்கு வருகிறது.
So the answer to the first question is clear. We are ignorant thanks to Maya. Now the second question.
Relations and Transactions – உறவுகளும் பரிமாற்றங்களும்
The moment I become empirical ahaṃkāra, I cannot avoid relationships with the relevant world. So the “relationless” Atma becomes “related” or “relationed”. It is a never ending story of relationships.
நானாக நானில்லை, ஏனெனில்
மாயையவள் தரும் ஒப்பனையிட்டு
நானெனும் உள்ளொளி மறைந்து
நானெனும் உறவுகள் மலர்ந்தன – பின்
நானெனும் பொய்யை நானே
நடத்தினேன் உறவுகளுடனே !
அந்த உறவுகள் ஒரு தொடர் கதை; அந்த ஒப்பனை கலந்த உறவுகள் எத்துனை எத்துனை ! இவ்வுறவெனும் உலகத்தில் வரவொன்றும் இல்லாததால் வறுமையின் வாரிசாகி வாசலோடு துரத்தபடுகிறோம். ஒப்பனையைக் கலைத்து உள்ளிருக்கும் மெய்ப்பொருளை உணர்ந்தால் நிலையான வீடுபேறு. இதுவே இப்பண்ணின் சாரம்.
இப் பண்ணில் எடுத்துக் காட்டாக ஓரிரு உறவுகளை ஆதி சங்கரர் விவரிக்கிறார். அவைதனை அடுத்த பதிவில் காண்போம்.
What all relationships? Plenty.
A few examples are discussed in the Sloka which we will see subsequently. What essentially happens is that this “jivatma” which was “relation less” and who is otherwise a witness “Saakshi” becomes related and the misery starts with transactions and continues till we know our true self through “atma gnanam”.
With this understanding let us get into the Sloka in the next blog.
We saw in the introductory blog that the experience of the self is not a simple act of knowing but it is a complex act of re-knowing. When recognition of self occurs, the limited consciousness merges with the supreme consciousness. Tirumūlar compares this to space merging with space and light merging with light. Let us now see in this Sloka about this recognition – when, where and how do we re-cognise this Self.
बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि व्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा । स्वात्मानं प्रकटीकरोति भजतां यो मुद्रयाभद्रया तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥७॥
Meaning in Tamil
இடைநிலையாய் பாலன் இளையன் விருத்தனென உடலிருந்தும்
அடையும் அறுபாதி அவத்தையும்* தொடர்விலாதெனினும் – அதனுள்
இடையிலா தொடராய் சுயநேருணர்வாய் அனைத்து நிலைதனிலும் உள்ளுறை
ஆதியும் அந்தமும் அருட்பரம்பொருளெனும் ஆன்மாவை அறியும் ஆற்றல்தனை
அமைதியின் வடிவாய் கரவழி மோனமுத்திரை காட்டி நாடுவோர்கு கற்பிக்கும்
ஆதிஅந்தமிலா மோனநிலை ஆசானாம் அந்த அருள்மிகு
தக்ஷிணாமூர்த்தி பொற்பாதம் பணிந்திடுவோம்
(*அறுபாதி அவத்தை – ஆன்மாவின் மூன்று நிலைகள் –
விழிப்பு, கனவு, ஆழ் உறக்கம்)
Meaning in English:
During boyhood and other stages of life (Youth, Old age etc), during waking and other states (Dreaming, Deep Sleep, Turiya etc) and similarly in all conditions the Ātman always shines as the “I” within, free from all conditions but at the same time present in all conditions. The Inner Guru awakens this Knowledge of One’s Own Ātman to those who surrender to Him; this Knowledge is represented by the auspicious Cin-Mudra. Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakṣiṇāmurty.
Where is Ātma experienced? Self is experienced by me. ātma, the real Self, is always experienced by me. It is ever-evident to myself; And when is the self-experienced? Sada spurantaṃ. It is ever-experienced. And where is it experienced? अन्तः स्फुरन्तं antaḥ spurantaṃ. Within the body-mind-complex, within the enclosure of body-mind-complex, it is ever-experienced. (आत्मानुभवः ātmānubhavaḥ is a सदा अन्तः स्फुरन्तं sada antaḥ sphurantaṃ; sada – always; antah – inside/internal; spurantaṃ meaning shining, experienced, evident, accessible, recognisable, is spurantaṃ).
And how do we refer to that experience? Every experience is identified through an expression. When I experience an object let us say a clock, I invent an expression to refer that experience; I say that it is a clock. What is that expression for ātma? This ever-experienced ātma, is referred to me by me as Aham – Aham iti. It is ever experienced in the form of I-am; I-am; I-am;
When do we experience? “I-am’ experience is there continuously. Throughout the waking state, “I-am” continues; the ātma is experienced as I am, during the dream state; even during the sleep state, “I am” continues. You do not verbalise during sleep; but that experience is verbalised after waking; “I am” experience is present in sleep, but it is verbalised, vocalised only in the waking state; verbalisation is later, but the experience is there; even during sleep. Therefore I-am, I-am, I-am, this continuously experienced I am is ātma.
From this Adi Śankarācārya conveys a very important thing, ātmā experience or ātmānubhavaḥ is continuously present; ātmānubhavaḥ is continuously present for everyone, all the time. And therefore, we should remember ātmānubhavaḥ is not a particular experience happening at a particular time. You cannot say I had ātmānubhavaḥ in meditation. Then you are making ātmānubhavaḥ an event in time. Adi Śankarācārya negates that by using the word सदा sadā. So ātmānubhavaḥ is not an event in time and therefore it does not require a process to make it an event in time. An event in time happens because of an effort, because of a process. Śankarā says ātmānubhavaḥ is not an event; which happens in time through a process or through an effort of any individual or individuals. Therefore, we should never say; I am working for ātmānubhavaḥ. This is one explanation of ātma.
This ever-experienced ātma is anuvartamānam, is continuously-present, anuvartha means to continuously present, to inhere, to permeate, to inform, anuvarthamānam; this ātma is continuously-present. When? In and through. In and through what? vyāvṛttāsu avāstāsu, vyāvṛttām means discontinuous, anuvartham means continuous, and avāstā means states/stages, So ātma is continuously present in and through the discontinuous-avāstās.
The word avāstā, if you take the life as a whole, the word avāstā means the stages of life and they are classified as four in our śātrās. There are four avāstās or stages of life, if you take life as a whole. And what are those avāstās? bālyam, kaumāram, yauvanam, vārdakyam; bālyam is childhood state, kaumāram means boyhood state; or stage; and yauvanam is youth stage; and vārdakyam means old-age stage. Thus, four avāstās are there. bālyadishu avāstāshu, in and through the four discontinous stages of life, like childhood etc. ātma is continuously present. How? I am a child, I am a boy, I am a youth; I am old; When child word is used, boy word is not there; when I say boy, youth word is not there; When I say old, youth, boy is not there. Child, boy, youth, old, there are anuvartam or vyāvṛttam, these four; they are vyāvṛttam means, mutually-exclusive-discontinous stages-of-life; but even though these stages are mutually exclusive; even though these stages are discontinuous, what is continuous? I am, I am, I am. That “I am” refers to the ātma.
And not only these four stages of life. If you take a particular day of your life, instead of taking the whole life, if you take a particular day, in the context of a day, avāstās are called states of experience, and they are classified into three. If you take life; four stages; if you take day; three states; four stages are called avāstās; three states are also called avāstās. One is taking a segment of life called a day, another taking the whole life. And what are the three states of experience? Adi Śankarācārya says जाग्रदाददषु jāgradādiṣu when we say jāgradādiṣu avāstāsu, we should translate as states of experience. And there also “I am waker”, “I am dreamer” and “I am sleeper”; wakerhood-state, dreamerhood and sleeperhood; They are vyāvṛttam or anuvrutham? They are vyāvṛttam, which means they are mutually exclusive, and they are discontinuous states. But in and through the discontinous states, what is common, “I am”, “I am”, that “I am”, and that continuous”I am” experience is ātmanubhavaha;
3. प्रकटीकरोति भजतां – Prakattii-Karoti Bhajataam
Here Śankarā talks about the knowledge that the Guru is teaching – the knowledge about the attributeless ever present and ever experienced ātma. Because they are floating and march pasting, this exclusion of attributes, and seeing the ever experienced continuous I-am as ātma is called ātma jnanam. Seeing the attributeless I-am as the ātma is called ātmajnanam. And therefore, ātma jnanam is not a new experience; but it is a new perception of the ever experienced I, excluding the attributes. And this ātma, the ātma, which is separated from attributes, प्रकटीकरोशत prakaṭīkaroti, is taught by the guru. Guru does not give a new experience. Guru does not ask the disciple to work for a new experience, Guru teaches the student to reshuffle; reclassify the available experience. You say “I am”, but do not include any attribute.
In Nirvana Satakam, Śankarā Says ,
नमे द्वेष रागौ, नमे लोभः मोहौः
मदौ नैव मे नैव मात्सर्य भावः
न धमॊ नचाथॊ, न कामॊ न मॊक्षः
शचदानन्दरूप शिवॊहम् शिवॊहम
Include the attribute; I am the empirical-ahaṃkāra; exclude the attribute, I am absolute-ātma. And therefore, the difference between ahaṃkāra and ātma is only in my reclassified-perception. That is why we say ātma-jnanam is a cognitive-change; a perspective-change, with regard to myself. And what is that change? Earlier when I was saying “I am” it was along with anger; along with desire; I included them; now I have learnt to exclude them. And the moment l learn how to exclude them; I can happily claim I am Brahman. Inclusive of attributes, as ahaṃkāra, I cannot claim I am Brahman. Exclusive of atttributes, as Aham, I can claim I am Brahman; I have not become Brahman; but I have claimed the Brahman that I was, I am, and I ever will be. And it is this new perspective which is the teaching of the guru.
Therefore, Adi Adi Śankarācāryacharya says: स्वात्मानं svātmānaṃ; this attributeless-I, this reclassified-I, the guru प्रकटीकरोशत; prakaṭīkaroti means reveals, teaches, instructs; to whom? भजतां bhajatāṃ, to the seekers who are willing for the new-look “I”. Who are willing for the new-look “I”; there is no change in the eye; in the look or perspective there is a new perspective; that I prakaṭīkaroti bhajatāṃ; bhajatāṃ means śiṣyānām (the seekers).
4. यो मुद्रयाभद्रया – Yo Mudrayaa Bhadrayaa
Now, Śankarā explains as to how the Guru transfers this knowledge to the Seekers. And how does he reveal? Two methods, by verbal and non-verbal communication. So, all the body gestures are non-verbal communication. That non-verbal communication is called badraya mudraya; bhadraḥ means auspicious, mudraḥ means hand gestures. The blessed symbol here referred to is variously named as follows:
Cinmudra, the symbol of consciousness;
Vyakhya-mudra, the symbol of exposition;
Tarka-mudra, the symbol of investigation;
Jnana-mudra, the symbol of wisdom.
It consists of a circle formed by joining the thumb and the index-finger at their tips. Through the auspicious hand gesture, called cinmudraḥ – karakalita cinmudra ānandarūpam.
We saw in the dhyāna slokaḥ; the index finger (let us call it the I – am-finger). With this I-am-finger only we attach attributes and point out “you are different, I am different ” meaning that we attach sthula, sukshma and karana sareera attributes through this finger.
And once I separate the “I am” from the attributes, then it can touch the thumb which refers absolute Brahmanhood; separate from the attributes, “I acquire”, I accomplish the status of absolute-brahmanhood. The relative I itself is the absolute-I, when it is freed from attributes. I plus attributes is relative-I, ahaṃkāra; I minus attributes am the absolute-I; ātma. This is what Dakshinamurthy conveys.
The CinMudra is also extensively quoted in several Tamil “Saiva Siddhanta” works. Here is one from Kanda Puranam and Tiruvanaika Puranam
சைவத்தில் சின்முத்திரை கந்தபுராணத்தில் விளக்கப்பட்டுள்ளது. உமையம்மை இமய அரசன் வேண்டுகோளுக் கிரங்கி அவனுக்கு மகளாக இறைவன் அனுப்பப் பிரிந்தவுடன் , இறைவன் தனியே இருந்தனன். அப்பொழுது வேதம் முழுதும் கற்றுணர்ந்த சனகாதி முனிவர் இறைவனிடம் வந்து,” ஐயனே!கடல் போல விரிந்த பொருட்பரப்புள்ள வேதங்களைக் கற்றும் மனம் அடங்காமல், நள்ளிரவில்சூறாவளிக் காற்றடிக்க எழும் அலைகள் மோதித் தாக்க அலைப்புண்ட கப்பல் போல மனம் ஒருநிலைப்படாமல் கலங்கினோம். இந்தக் கலக்கம் நீங்க அருளுவாயாக” என்று இரந்தனர். இறைவன் அந்தமில் ஆகமத்தின் அரும்பொருள் மூன்றும் (சரியை, கிரியை, யோகம்) கூறினன். முனிவரர்கள் மனம் அடங்கும் ‘ஞானபோதகம்’ போதி என்றனர். இறைவன் அது சொல்லத்தக்கதன்று; இப்பரிசினால் இருத்தல் கண்டீர் எனக் கூறி,
கட்டைவிரல் சிவபரம்பொருளைக் குறிக்கும் . சுட்டுவிரல் உயிரைக் குறிக்கும் சுட்டுவிரலுடன் ஒட்டிய நடுவிரல் உயிருடன் இணைந்த ஆணவமலத்தையும் மோதிரவிரல் மாயாமலத்தையும் சுண்டுவிரல் கன்மமலத்தையும் குறிக்கும். சுட்டுவிரல் மற்றைய மூன்று விரல்களையும் விட்டு விலகிப் பெருவிரலின் அடியினைப் பொருந்தி நிற்றல், உயிர் , மும்மலங்களையும் நீத்துச் சிவனின் தாளிணையில் படிந்து நிற்றல் முத்தி என்பதைக் குறிக்கும். இதனை,
“மும்மலம் வேறுபட் டொழிய மொய்த்துயிர்
அம்மலர்த் தாள்நிழல் அடங்கும் உண்மையைக்
கைம்மலர்க் காட்சியில் கதுவ நல்கிய
செம்மலை யலதுஉளம் சிந்தி யாதரோ.”
திருவானைக்காப் புராணம் – வரங்கொள்படலம்.
என உணர்த்திற்று.
5. तस्मैश्रीगुरुमूर्तयेनमइदंश्रीदक्षिणामूर्तये – Tasmai Shrii-Guru-Muurtaye Nama Idam Shrii-Dakssinnaamuurtaye
To that Guru, who gives me the knowledge of the attributeless-I, who teaches me to have a new perspective, without looking for a new experience, that teacher I prostrate; Tasmai. Gurumurthaye; śrī dakṣiṇāmūrtaye; who is none other than dakṣiṇāmūrti idaṃ namaha; my prostrations.
In this verse Adi Śankarācārya is restating the ātma svarupam. We have been told that ātma is not deha, prana, indriyani, buddhi and śūnyam. If ātma is not anyone of them, then what exactly is ātma? That is beautifully described here; Svātmānam. Svātma means my own self; my own essential nature; or the real self. What is this real self?
If it is concluded, on the strength of recognition or pratyabhijná of self-identity, that Ātman is a persistent entity, what is this pratyabhijná? And what its purpose? In Vedanta, Pratyabhijná is also not enumerated among the right sources of knowledge called pramánas along with pratyaksha, etc. Then how can it be a source of knowledge (pramâna)?
The answers to these questions are enlightened in this seventh stanza of the Sloka/Hymn.
The Concept of Re cognition of an object/thing:
Recognition which is essentially a re- cognition (Pratyabhijnána) consists in re-cognising an object/thing—in the form ‘this is the same as that’—which, having once before presented itself to consciousness, again becomes an object of consciousness at present. Semantics in English can give different names for this – recollection, episodic memory, self awareness, Autonoetic consciousness etc. The basic fact is the transaction between consciousness and an object. Let us see an example – a black colored box with golden handle.
First let us see cognition. In the case of external objects, whenever we experience an object, let us say a box, we invent/use an expression to refer to that experience – a box. Let us say that as a kid I have seen a black colored box with a golden handle.
Now after several years later as an adult I see an identical black box with a golden handle, then what do I say “Wow; it is exactly the same or like the same that I saw/experienced several years earlier as a kid”. All the accidental circumstances of place, time and form are left out of account when I recall and say “wow…”.
In this recollection (Recollection here means consciousness of something as having been experienced before), “I” remain the same; there has been no change to that “I”. In other words, in this recollection, Ātman remains the same through all the varying states of wake, dream and deep sleep (jagrat, svapna, and suṣupti), unchanging though the body changes in infancy, childhood, youth, manhood, and old age of an individual. This Black colored box with golden handle is recognized as that Black colored box with golden handle in all the above states. Present both before and after, both at the time of experience and at the time of recollection, Ātman recollects the thing which has persisted in Himself in the form of a samskára or latent impression. So, in the whole process of initial cognition, re-cognition and recall, the Ātman remains the same irrespective of the states of the individual.
The Concept of Re cognition of an Ātman:
Similarly, the pratyabhijnána of Ātman consists in His becoming conscious that He is omniscient, etc., after casting aside the notion that He is of limited knowledge and so on, a notion engendered by His association with Mâyâ. That is to say, the recognition of Ātman’s self-identity consists in the intuitive realisation of His essential nature as the infinite Consciousness and infinite Bliss, after eliminating all limitations of Maya and its effects ascribed to Him by the ignorant.
And how do I refer to that experience? As said earlier, every experience is identified through an “wow” expression. What is that expression for ātma? This ever-experienced ātma, is referred to me by me as Aham – Aham iti. It is ever experienced in the form of I-am; I-am; I-am; “I-am’ experience is there continuously. Throughout the waking state, “I-am” continues; the ātma is experienced as I am, during the dream state; even during the sleep state, “I am” continues. You do not verbalise during sleep; but that experience is verbalised after waking; “I am” experience is present in sleep, but it is verbalised, vocalised only in the waking state; verbalisation is later, but the experience is there; even during sleep. Therefore I-am, I-am, I-am, this continuously experienced I am is ātma.
This “I am” or “aham” is present silently without verbalisation. That is why silence is golden and has no price tage attached to it. That is why we don’t understand it also.
“இதற்கு சொல் என்றும், பொருள் என்றும், மொழி என்றும் இல்லை. அதனாலேதான் இந்த சொல்லாத சொல்லுக்கு விலை ஏதுமில்லை” என்றான் கவிஞன்.
When and where do I have this experience of “I am” or aham ? The answer to this question is provided by Adi Śankarācārya in this Sloka. Let us see the meaning of the Sloka in the blog scheduled on 24th October 2021.
Prabhu's Ponder 