Mantras 15 to 19
Mantra 15
Etasmajjayate pranah, manah sarvendriyani
ca
|
Kham vayurjyotirapah, prthivi visvasya
dharini || 15 ||
From this (Jivathma) are born the prana, mind, all
sense organs, space, air, fire, water, and the earth which is the supporter of
all.
In the
previous verse it was shown that Jivathma as Paramathma is the substratum of
the whole physical world. In this verse
it is revealed that Jivathma which is none other than Paramathma is the
material cause of all creation as well.
Kham
vayurjyotirapah, prthivi visvasya dharini – Pancha bhuthas namely space,
air, fire, water and earth, the supporter of all things and beings
Etasmajjayate – are born from this
Jivathma. The use of word Etasmat is significant as it means
‘from this’ which is something a lot closer than Tasmaat which means “from
That”. To indicate the closeness of Paramathma
who is right in oneself is the main purpose of using the former word.
Manah - the four-fold internal organs (antahkaranam)
consisting of the mind (manah), intellect (buddhi), memory (chittam)
and ego (ahankara) that is born out of the satva guna of the pancha sukshma
bhuthas.
Sarvendriyani - the
ten sense organs – five organs of knowledge (jnanendriyani) and five
organs of action (karmendriyani) that are born
out of the satvaguna of the individual sukshma bhuthas.
In short, as Jivathma one is the jagat karanam
Brahman.
Mantra 16
Yatparam Brahma sarvathma, visvasyayatanam
mahat I
Sukshmatsukshmataram nityam, tattvameva
tvameva tat II 16 II
You are indeed that infinite, eternal, supreme Brahman
which is the Self of all, which is the abode of all, and which is subtler than
the subtle. That (Brahman) is indeed you.
This is a Mahavakhya
Mantra. Lord Brahma first gives the
description of Brahman as Supreme, eternal, infinite, essence of all living
beings as Sat-Chit Athma, as subtler than the subtlest and the support
of the entire Universe. He then tells the sishya ‘You are that Brahman’
and reinforces the statement by restating it in reverse as ‘That Brahman
is you only’.
Mantra 17
Jagratsvapnasusṣuptyadi-prapancham yatprakasate I
Tad brahmahamiti jnatva, sarvabandhaih pramuchyate II
17 II
I am that Brahman which illumines the worlds like waking,
dream, and sleep. Having known thus, one is liberated from all bonds.
Like the previous Mantra this
Mantra is also another Upadesa Mahavakhya Mantra.
The Consciousness (Jivathma)
illumines avasthatrayam that consists of:
·
Jagrat avastha –
the extroverted state of mind that travels out through the sense organs
·
Svapna avastha –
the introverted state of mind turned towards its own memories and vasanas
·
Sushupti avastha–
the state when the mind is neither extroverted or introverted, but passive and
relaxed
Jivathma is
the observer of the mind as well as its three states. Therefore, these
attributes (the three states) belong to the mind and not to Jivathma. Jivathma is the avasthatraya sakshi,
different from avasthatrayam. Therefore, the problems of samsara belong
to avasthatrayam and not to Jivathma, the sakshi. The attitude
that I,as Jivathma, am samsara vilakshanah is called sakshi bhava.
When one re-lives the experience and is
established in the fact that he is not the limited ego but the Brahman he
is mentally released from all the shackles that bind him to the worldly
life through the body-mind complex.
Mantra 18
Trishu dhamasu yadbhogyam, bhokta bhogasca
yadbhavet I
Tebhyo vilaksanah sakshi, cinmatro’ham sadasivah II 18 II
I am distinct from all those which are the subject (of
experience,) the object (of experience,) and the instrument (of experience) in
all the three states. (I am) the witness which is pure consciousness and which
is ever auspicious.
This Mantra is Anubhava
Mahavakhya Mantra. This is a
declaration by the sishya who has attained Jnanam through the teaching of guru,
to reveal to the guru his understanding of the Ikyam Jnanam. This is also a Nitidyasana Mantra to
get oneself established in the Ikya Jnanam. In this Mantra the sishya
retells from his personal stand-point what the guru taught in the previous
Mantra. Pure Consciousness also called
original Consciousness is neither the waker, waking and object perceived, nor
the dreamer, dreaming and the dream-objects, nor the deep-sleeper, the
deep-sleeping and the total absence of everything in the deep-sleep. It is called Sakshi from one’s own standpoint
and is one’s intrinsic nature. It is also called Jivathma and is none
other than the ever auspicious Paramathma. Paramathma is described here as Chit
Aananda swarupaha. Jivathma as
ahamkara is vachyartha and Jivathma as Sakshi is lakshyartha.
Ikyam is applicable in the case of lakshyartha only.
Mantra 19
Mayyeva sakalam jatam, mayi sarvam
pratishthitam I
Mayi sarvam layam yati, tad brahmadvayamasmyaham II
19 II
Everything is born in me alone; everything is based on me
alone; everything resolves into me alone. I am that non-dual Brahman.
This is another
Nitidyasana Mantra coming from the sishya.
Here while declaring the Jiva-Brahma-Ikyam the Sat aspect of Brahman is
emphasised. These declarations are made not for others but to one’s own mind to
meditate upon. In the dream one feels
that one is one within the dream world, but the moment he wakes up, he says
that the dream world is born out of him, rests in him and resolves into him i.e.he is the srshti-sthithi-laya
karanam for the dream-world he experienced. He can say this only as a waker,
but not as a dreamer. Similarly, after waking
up to Athma Jnanam ending the great sleep of Self-ignorance (Athma ajjnanam),
the sishya is able to make the statement that the jagrat prapanca
is a great dream which is born out of him, rests in him and resolves in him i.e
he as Self that is Brahman is the srishti-sthithi-laya karanam for the Jagrat
Prapancha. The essence of this declaration is “I (as
lakshyartha) am the non-dual Brahman in which everything is born, exists
and ultimately merges, in short the srishti-sthithi-laya-karana for this
universe”. What this declaration amounts
to is that
we are living in an unreal world, having unreal experiences of unreal objects
and feeling joys and sorrows that are all unreal which will be revealed to us
when we realize our Real Self and Its identity with the Supreme Brahman
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