Monday, May 08, 2006

Sloka 35 and 36

SLOKA 35:

jiivaatmanaa praveshashcha niyantR^itvaM cha taan.h prati .
shruuyate yasya vedeShu tadbrahmetyavadhaaraya .. 35..

Pada artha:

Avadharaya: ascertain
Tat: that
Brahma iti: to be Brahman
Yasya shruyate: which is heard of
Vedeshu: in the vedas
Jeeva-aatma-praveeshaha cha: as having entered the creation as individual soul
Taan prati:and (to be) their
Niyatrutvam cha : controller

Make sure that being to be Brahman which is heard of in the vedas as having entered the creation as individual souls, and which is known from the same sources to be their controller.

The manifestation of Brahman as individual souls is explained here by the Guru. In this sloka, the Guru explains Brahman as that which entered the creation as individual souls. And that which is the controller of them.

Vedas proclaim that it is verily Brahman which is present everywhere. It is that from which all creation originates, survives in, moves towards to and perishes in. Brahman has to be known as that which is present as the Jeeva in all the creations from the lowest of the creations to the highest. One has to ascertain that it is Brahman which is present as all the creations from the insentinent and inanimate to the animate. As we have learnt in Panchadashi 5th chapter, there is only one consciousness that pervades all, from the Gods to the trees and animals, and that is Brahman.

This creation whatever is perceived is nothing but names and forms. And all the names and forms as we have learnt are but Brahman only. The Upanishads instruct us not to be carried away by the name that we give to the forms and because that eternal being the Brahman alone is the one who has entered all the creation. Thus Brahman, is explained as not only the enjoyer, doer, the creator but also the controller of all creations. Just as the mud present as pot, jar etc. Brahman is explained to have manifested as various creations. Thus the ultimate reality has to be known as Brahman only.

The commentators of Upanishads go into vast detail on how creation was originally effected by this supreme being. They explain that it is also Brahman who is present as the all controller, as the all knowing Ishwara, who is the controller of Maya and all the creations. One has to know that the Supreme controller who is called as God by different names and forms is nothing but the ever present all pervading Brahman only.

Thus the guru is explaining the student to ascertain Brahman as that which is present in the creation as jeeva and as that which is the all the creation and also that all controller.

SLOKA 36:

karmaNaaM phaladaatR^itvaM yasyaiva shruuyate shrutau .
jiivaanaaM hetukartR^itvaM tadbrahmetyavadhaaraya .. 36..

Pada artha:

Avadharaya : ascertain
tat: that
Brahma iti: to be Brahman
Yasya eva: which is
Shruyate: heard of
Shrutav: in the Upanishads
Karmanaat phala daatrutvam: as the giver of the results of actions
Jeevanaam hetuhu kartrutvam: and as one causing individual souls to do whatever they do

Ascertain that Brahman is the being which is known in the Upanishads as the giver of the reward of people’s actions and causing individual souls to do whatever they do.

Brahman is described here by the Guru as the giver of the rewards of people’s actions. The Upanishads describe Brahman as ‘That taintless seer who is beyond time and space, who is the ruler of the mind and has allotted duties rightly to all the creations.’

Ramana Maharshi also says in the Upadesa Saram that “The results of all actions flow according to the law of the creator only.” The creator, from which all the creations, came, i.e. that absolute consciousness due to which all creations are perceived is Brahman only.

Ishwara or the Lord or God as we call, is the one who is ever present as the witness to all actions and the executer of the law by which results are bestowed as per the actions. The happiness or sorrow is allocated as per ones actions and the keeper of that Law which rules the world, whom we call as God or the Lord is described here as verily Brahman. This is mentioned in Gita also where the Lord says that “whatever form a devotee worships me with faith, I shall bless them in that very form, Endowed with that faith, he shall obtain what he desires as ordained by me”

In Upanishads all creations are declared as acts of the Lord and the Lord bestows results precisely according to individual merits. The law of this karma or the results to actions is governed by the Lord. The Guru here is thus also saying to the disciple to know that God who is worshipped with all qualities of creation, protection and destruction is but Brahman alone. It has to be ascertained that the various deities with different names and forms and powers are but Brahman alone. Hence the protector, controller and creator of this universal law which governs all creations is explained here as verily Brahman.

Brahman is here explained as that which controls everything and hence can be taken as that which illumines everything and is that which gives light to all creations. It is that consciousness which illumines everything and because of which all creations are perceived by the mind. Thus it has to be known that the Supreme Lord or what is called as God who is the governor of all results is Brahman alone.

Here we have to remember again and again that all these explanations about the creator and the controller are only to explain the creation that is perceived and that there is no real creation at all. Brahman has to be remembered as Self, that which ever exists as Bliss and consciousness.

In the last few slokas, we learnt from the Guru, the qualities of Brahman as that of the material and efficient cause of the world, and also as the controller of everything and in this sloka as the giver of the fruits of one’s action. But we have also learnt that Brahman which is verily existence consciousness and Bliss cannot be quantified as anything nor can be pointed out as ‘this’ or ‘that’ . Then how can these qualities be valid?

Here we have to remember that the guru is describing Brahman as the Ishwara, as the creator of all creations only for the intellectual grasp. The Saguna Brahman is explained here only for the student’s understanding sake. To explain this, our Acahryas give the example of a coin whose value can be used in quarters. Everyone cannot use the whole value of coin in buying or selling something and hence the coin’s worth is divided into quarters and so on, and used as per convenience. Similarly, the Nirguna Brahman cannot be comprehended easily, at once by an intellect with modifications. Hence for sake of meditation and upasana, the infinitude Brahman is described through various aspects by the Guru so that it is easier for the student to understand that Brahman as something superior to the mind and ego and eventually as the absolute Reality. When all actions and the results are thus offered to Lord who is but Brahman alone, then it will definitely lead to the removal of the ego and lead the seeker to that ultimate goal.

With this we conclude to the description of ‘TAT’ of the Mahavakya Tat Tvam Asi. Till now, the guru explained in detail, the meaning of the word ‘TVAM’ as the Atman and ‘TAT’ as the Brahman.
From the next sloka, let’s learn about the identity of Brahman with the atman.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

3 Comments:

Blogger vedanta said...

FOR SLOKA 35:

HARI AUM

Prostrations to all.

Just to add on to whatever Mallika has explained, this particular sloka is based on the two sruthis -- one which says "Tat sristhvaa tadeva anupraavishat" (having created teh individual being, he entered into them) and the Chandogya 6th chapter statement which says that it is from that Sat that everything has come & the very famous mahavakya "Tat tvam asi" (That thou art).

Sankara here thus says that the Jeeva is nothing but Brahman alone when present with modifications. Whether it is the prathibimba theory or aabhaasa theory or avaccheda theory, Jeeva is not different from Brahman from the ultimate viewpoint. Thus Jeeva is Brahman alone -- Jeevo Brahmaiva Na aparah.

It is the same Brahman which enjoys things as teh jeeva and it is the same brahman which controls them in the form of Ishwara. As Vidyaranya says in Panchadashi, both Maya and Avidya (which are respectively associated with ishwara and jeeva) are both illusions --- when there is no upadhi of maya and avidya, there is neither jeeva nor ishwara -- even as without son and grandson, there is no father-hood or grandfather-hood -- so everything is Brahman alone.

One small doubt: "Does the words jeevaatmana praveshascha in the sloka get translated to individual souls or individual soul???? I believe it should be individual soul only and not SOULS". The plurality can be assumed but Sankara seems to show here Eka jeeva only even though aneka jeeva, eka jeeva all are only at the empirical level.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

8:23 PM  
Blogger vedanta said...

HARI AUM

Prostrations to all.

Few questions and comments inline in blue (hopefully the color comes fine :-)).

FOR SLOKA 36:

The Upanishads describe Brahman as ‘That taintless seer who is beyond time and space, who is the ruler of the mind and has allotted duties rightly to all the creations.’

Can you please provide the original sruthi which you are quoting??? If it is Ishavasya 8, then that doesn't mention the words "beyond time and space" directly in it.

Ramana Maharshi also says in the Upadesa Saram that “The results of all actions flow according to the law of the creator only.” The creator, from which all the creations, came, i.e. that absolute consciousness due to which all creations are perceived is Brahman only.

Small correction and comment over here -- it is better if we clearly differentiate between Ishwara and Brahman. It can be argued that ultimately both are same and hence there is no problem in using one for the other & also that Bhagavatham, Soundarya Lahari etc. do mention both interchangingly -- but we have to remember that here we are trying to learn the nuances of Vedanta & hence it is always better to differentiate and draw a clear line between both. Ishwara is Saguna Brahman -- one who is the controller, protector and destroyer of the seemingly existent creation. Brahman is Nirguna and beyond all activities whether they are that of creating the world or protecting the world -- this Nirguna Brahman is what Vedanta (svetashwathara upanishad and gita 15th chapter) call as Kutastha or Pursha uttama (witness of all activities). Ishwara being the creator of the world can never be the witness because he is doing some activity and thus will be mingled or involved in the activity. Yes, ultimately it is the same Ishwara who is Nirguna Brahman but seemingly appearing to create but at least at the empirical level, Ishwara is the creator etc. only.

As Sachidaanandendra Saraswathi says Sankara calls Ishwara as one who is the controller of Naama and roopa -- Brahman is that which is beyond all names and forms (this distinguishing of Saguna and Nirguna Brahman is clearly given by Sankara himself in the Brahma Sutra Bhashya for 1.1.5).

Thus ultimately everything comes from Consciousness but still at the empirical level Ishwara is another person like the Jeeva -- one is the controller of Maya whereas other is controlled by Maya -- both are involved with Maya (whether it is controlling or not controlling).

This distinguishing is further necessary as we have already learned about Ishwara as per different advaita schools and in the Jeeva as per various systems thread.

Hence the protector, controller and creator of this universal law which governs all creations is explained here as verily Brahman.

Whenever creation and other things are explained, it is always to do with the direct meaning of Tat and not indirect or implied meaning of Tat. Thus here and all Brahman explained is not Nirguna but Saguna Brahman or Ishwara.

Thus it has to be known that the Supreme Lord or what is called as God who is the governor of all results is Brahman alone.

Correct -- everything is but brahman with name and form only.

To explain this, our Acahryas give the example of a coin whose value can be used in quarters. Everyone cannot use the whole value of coin in buying or selling something and hence the coin’s worth is divided into quarters and so on, and used as per convenience. Similarly, the Nirguna Brahman cannot be comprehended easily, at once by an intellect with modifications. Hence for sake of meditation and upasana, the infinitude Brahman is described through various aspects by the Guru so that it is easier for the student to understand that Brahman as something superior to the mind and ego and eventually as the absolute Reality.

Can you please provide which acharya and which work does mention this particular analogy of coin value???

Two very famous analogy given for explanation of creation in Vedanta first & then negating it after that is Chandra Shaaka and Arundhathi -- this is in itself a nyaaya or particular logic. Vedanta thus calls explanation of creation in Upanishads, usage of Chandra Shaaka Nyaaya and Arundhathi Nyaaya.

A small child is shown the moon by the mother by first pointing to a nearby branch and through the branch pointing to the moon.

Arundhathi (as we all know is used for a particular ritual in marriages) is a star which is shown through pointing other nearby stars and slowly moving to Arundhathi.

Vedanta initially mentions Brahman as distinct from the creation (this is neti neti prakriyaa). Then it mentions brahman as the witness of all activities (Thatastha lakshana). These two lakshanas are presnet only when world is there -- when world is negated, the svaroopa lakshana of Brahman is given as Sat, chit ananda akhanda. Thus Vedanta progressively moves from one level to anotehr level taking the initial seeker to an advanced level and then beyond all levels.

Prostrations to all.
HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

10:20 AM  
Blogger vedanta said...

Hari OM,

Thanks to lord for all the comments and corrections, the Sloka that was referred in the beginning was from Isha upanishad, 8th sloka only which goes as:

sa paryagâcchukramakâyamavranamasnâviraM sHuddhamapâpaviddham,
kavirmanîSî paribhûH svayambhûryâthâtathyato'rthân vyadadhâcchâsHvatîbhyaH samâbhyaH

As rightly pointed out, though it does not directly mention the words, “beyond the time and space” the word, 'paribooh' which means “that which is above all” was interpreted thus. Pardon the confusions caused.

About the analogy of the coin, it is taken from the Brahma sutra Bhasya of Acharya Sankara for the sutra 3.2.33 , i.e. for the sutra:

"Budhyarthaha paadavat" where he mentions that the reference to measure etc. is only for the intellectual grasp and not to indicate some other entity than Brahman.

Please pardon if any mistakes are there in transliterations of slokas and sutras. Will be grateful to Amma for any comments and corrections of the explanations.

Hari OM.

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God

9:17 AM  

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