Chapter 8, Sections 2&3
Mantra 8-2-1
sa yadi pitṛlokakamo bhavati samkalpadevasya
pitarah samuttishthanti tena pitrlokena sampanno mahiyate || 8.2.1 ||
If that person desires the world of forefathers,
they appear before him as he wishes. Joining his forefathers in that world, he
feels happy and exalted.
In
this section the siddhis, the powers the Upasaka attains is spoken about. It contains ten similar Mantras, where only
the object of desire differs and the rest is same. Here we should note two things. One, the word ‘lokas’ does not mean ‘worlds’
but ‘objects of desire’. Second the experience of the object is as in a dream.
While one cannot have the dream one desires and the dream experience is short,
the Upasaka gets the experience of the object he desires for the period he
desires. In this Mantra, the object of
desire is the world of forefathers, as he wants to experience and enjoy their
company. They appear on his mental
screen and he can spend as much time as he desires with them. For Mantras 2 to 10 the object of desire only is given as they are same as one, with the change in
object of desire. So only the Mantra no.
and the object of desire are given for Mantras 2 to 9 as below:
Mantra no.2 ---- World
of mothers
Mantra no.3 ---- World
of brothers
Mantra no.4 ---- World
of sisters
Mantra no.5 --- World
of friends
Mantra no.6 --- World
of perfumes and garlands
Mantra no.7 --- World
of food and drink
Mantra no.8 --- World
of song and music
Mantra no.9 --- World
of women
Mantra 8-2-10
yam yamantamabhikamo bhavati yam kamam kamayate
so'sya samkalpadeva samuttishthati tena sampanno mahiyate || 8.2.10 || iti dvitiyah khandah ||
Whatever province he wishes for, whatever good
thing he wishes to have, they appear before him just as he wishes. By acquiring
it, he feels happy and exalted. End of second section.
Guru had been enumerating the
siddhis a sakama Dahara Akasa Upasaka enjoys to motivate the
disciples to practice the Dahara Akasa Upasana. He brings it to a close with a Mantra
similar to the Mundaka Upanishad Mantra (3-1-10) which states, “yam yam
lokam manasa samvibhati, visuddah-satvah kamayathe yams cha kaman; tam tam
lokam jayathe tamscha kaman--- (Whatever loka the man of purified nature
desires, whatever object he desires, he obtains those worlds and
objects---). He states that whatever place
Dahara Akasa Upasaka wishes for, whatever object he desires, by his mere
thought, he attains, the moment he wishes as he has meditated upon Iswara as Sathyakama
and Sathyasankalpa in inner Akasa. Having obtained what he desired, he
becomes happy. With this Mantra
the second section ends.
Mantra 8-3-1&2
ta ime satyah kama anrtapidhanastesham satyanam satamanrtamapidhanam
yo yo hyasyetah praiti na tamiha darsanaya labhate || 8.3.1 ||
atha ye casyeha jiva ye ca preta yacchanyadicchanna labhate
sarvaṃ tadatra gatva vindate'tra hyasyaite satyaḥ kama anṛtapidhanastadyathapi
hiranyanidhim nihitamakshetrajna uparyupari sancharanto na vindeyurevamevemah
sarvaḥ praja aharahargacchantya etaṃ brahmalokam na vindantyanrtena hi
pratyudhah
|| 8.3.2 ||
But all these true desires are covered by what is
false. Though they rest on the Self, they have a covering which is false. Thus,
whosoever belonging to one person has departed from this world, one cannot see
him in this world with his eyes. (1) Further, those of his
relatives who are still alive and those who are dead, and also those things a
person cannot get even if he wishes for them—all these he gets by going within
his heart. All true desires of a person are in his heart, though they are
hidden. It is like when there is gold hidden someplace underground and people
who are ignorant of it walk over that spot again and again, knowing nothing
about it. Similarly, all these beings go to Brahmaloka every day, and yet
they know nothing about it because they are covered by ignorance.
Upasana sthuthi and motivating talk continues in this chapter. Guru states that though everything one desires are subsisting in the inner Akasa, they are covered by one’s ignorance and the longing for the objects outside not knowing they are available in his Self. His extrovertedness and ignorance become an obstacle for looking in and they act as a false covering for the inner Akasa. But an Upasaka has not only access to the objects of desire in Dahar Akasa, but he can see the departed Jivas and others living elsewhere in the inner Akasa. Indeed, in sushupthi avastha everyone is in Dahar Akasa and is in contact with Brahman. Only Upasaka is aware of this and enjoys Iswara within making him almost close to a Brahma Jnani. Others under the sway of ignorance are not aware of their merger with Brahman in sushupthi and wake up as before as samsaris only. They act like one who is struggling in the world for money not knowing the treasure of gold buried in the ground in his house.
Mantra 8-3-3
sa va esha athma hrdi tasyaitadeva niruktam hrdyayamiti
tasmaddhrdayamaharaharva evamvitsvargam lokameti || 8.3.3 ||
The Athma resides in the heart. The word hṛdayam is derived
thus: hrdi + ayam—‘it
is in the heart.’ Therefore, the Athma (Brahman) is called hrdayam. One who knows thus
goes daily in deep sleep to the heavenly world (i.e., in his dreamless sleep he
is one with Brahman.)
Brahman
in Daharakasa gets a new name, Hrdayam. For the etymological derivation of Hrdayam
is Hrdi (in the heart) +ayam (this one). Though all people merge with Brahman in
deep sleep (sushupthi) there is a difference between Jnani and
others. Jnani is aware that he
has merged in Brahman while others are not aware. Further while at death, though all are merged
in Brahman, only Jnani who has realised Brahman while
alive, is completely freed from the cycle of birth and death, while others are
born again and the cycle of birth and death continues for them until they
realise Brahman.
Mantra 8-3-4
atha ya esha samprasado'smacchariratsamutthaya param
jyotirupasampadya svena rupenabhinishpadyata esha athmeti
hovachaitadamrtamabhayametadbrahmeti tasya ha va etasya brahmano nama satyamiti || 8.3.4 ||
The teacher said: ‘Then, this person, who is the embodiment of
happiness, emerging from the body and attaining the highest light, assumes his
real nature. This is the Self. It is immortal and also fearless. It is Brahman. Another name for Brahman
is satyam, Truth.’
In this Mantra, Brahman is given another name Satyam, Truth. The Jiva during deep sleep is happy and free from the impurities born of contact with worldly objects. During deep sleep this tranquil being gives up the notion that self is the body and merges with the supreme Self, Paramathma, the Brahman which is of the nature of pure Consciousness. This is Athma, his Real Self, immortal and fearless as It is beyond desa and kala. Upasaka arises with this awareness and enjoys his real nature unlike the non-upasaka, who does not have this knowledge when he arises and returns to samsara and worldly attractions and afflictions on waking up. This new name of Brahman, Satyam, will be explained in the next Mantra.
Mantra 8-3-5
tani ha va etani trinyaksharani satiyamiti tadyatsattadamrtamatha
yatti tanmartyamatha yadyam tenobhe yacchati yadanenobhe yacchati tasmadyamaharaharva
evamvitsvargam lokameti || 8.3.5 || iti trtiyah khandah ||
Sa, ti, and yam—these
are the three syllables (which represent Brahman). Sa stands for
that which is immortal. ti stands
for that which is mortal. And yam stands
for that which binds both the mortal and the immortal. As both (the mortal and
the immortal) are held together by it, it is called yam. The person who knows
the significance of these three syllables enjoys divine bliss every day in dreamless
sleep. End of section three.
The name Satyam
consists of three syllables: Sa, ti and yam. Sa signifies the Immortal; and ti
the mortal; and yam binds both the mortal and immortal. Nirguna Brahman is immortal and
from Saguna Brahman, Brahman with Maya, has come this
mortal world. So Brahman binds
both the mortal and immortal. Even at
the individual level, one is a mixture of both.
At the transcendental level one is immortal and at the phenomenal or
empirical level one is mortal. At the
transcendental level there is no duality, no “I” or “you” but only the Self
i.e. Athma the Brahman. One
who knows this goes into the world of peace and bliss with awareness in deep
sleep, like the bird flying back to its nest to rest. This section ends with
this Mantra.
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