pUrNamadah pUrNamidam/use of words

[Guest guest]

--- Chittaranjan Naik <chittaranjan_naik

wrote:

> I felt that in samsara we are "bound" by the

> possessive hold of

> words, and that "nihreyasa" is the freedom of being

> dispossessed when

> we understand the nature of "padarthas".

 

Namaste Chittaranjanji,

Without mystery we would be left indubitably bound by

the idea 'I understand' so long live mystery. The

South Asian philosophical traditions have much to give

us on the nature of language. The question 'Where does

meaning lie?' takes us in two directions, as is

inevitable with the intellect, out into the world of

name and form ( where its meaning is realised in

action, as well as 'back' towards that which is beyond

name and form. Maybe this is but the natural

interplay of a properly functioning mind/heart.

Although Shankara is often said to be opposed to the

sphota theory of Bhartrihari I thnk that this area of

philosophy deserves careful examination. Some other

time maybe.

 

For the moment may I respectfully offer some words of

that master teacher, Rumi. I will follow that with an

imagined dialogue with which I began an essay on

language and conclude with some wiser words of a

Shankaracharya.

 

‘That is the Ocean of Oneness, wherein there is no

mate or consort. Its pearls and fish are none other

than its waves.

Oh Absurd! Absurd! That any should ascribe partners to

Him! Far be it from that Ocean and Its undefiled

waves.

There is no partnership and complication in the Ocean.

But what can I say to him who sees double? Nothing!

Nothing!

Since we are paired with double-seers, oh idolater, it

is necessary to talk as if we ascribe partners to Him.

That Oneness is on the other side of descriptions and

states. Nothing but duality enters speech’s playing

field.

So, either live in this duality, like the

double-seeing man, or sew up your mouth and be happily

silent!

Or, speak and be silent by turns---beat your drum like

the double-seer, and that’s all.

When you see a confidant, tell him the mystery of the

spirit, and when you see a rose, sing like a

nightingale.

But when you see a water-skin full of deception and

falsehood, shut your lips and make yourself a vat.

Divan-i 19454

 

Finally in these words of advice about speech:

 

‘Concise and profitable speech is like a lit lamp that

kisses an unlit lamp and departs. That is enough for

it, for it has attained its goal. After all, a prophet

is not that outward form. His form is his steed.

A prophet is Love and affection, and that subsists for

ever.’

Fihi ma Fihi 226-227, 234.

 

 

‘My poetry is like Egyptian bread: Night passes, and

you cannot eat it.

Eat it while it is fresh, before the dust settles on

it!

Its place is in the tropics of awareness---it dies in

this world because it is cold.

Like a fish, it flops a moment on dry ground. A moment

later you see it lifeless.

If you eat it imagining it to be fresh, you will have

to paint many fantastic images.

You will devour your own imagination, not these

ancient words, oh man!’

Divan-i 981

 

Imagine there is someone trying to engage others in

conversation.

“Do you know the word upAsana?” he asks one traveller.

“No,” is the forceful reply as the traveller rushes

by, “and I have no time to find out.”

So he repeats the question to another who is standing

quietly by the platform.

“Yes,” is the immediate answer. “It comes from upa

meaning near and Asana (root as) which means a

posture. So it may be understood as ‘sitting near’,

for example. Some also say that it means meditation.”

“Thank you,” says our questioner. “What are you

sitting near in meditation?”

“You do not understand,” the other commands. “The

‘sitting near’ does not mean sitting near anything. It

only indicates that I am sitting near myself, atman,

or that through the intention to meditate I am

approaching that atman. However as atman is the

universal self, brahman, in reality there is no

separation and no sitting near. Proximity has no place

in omnipresence. So I ask you in return, what do you

think it means to say that you are sitting near

oneself?”

“I see that you are presenting a non-dual teaching.

And so you will understand my silence if I fail to

reply.”

 

We may add to this the words of a wise man.

 

The late Shankaracharaya of Jyotirmath, Shantanand

Saraswati answered a question as to the true meaning

of a word by referring to the interaction between the

vyashti and the samashti, the personal and the

universal. He said: ‘To realise the word (meaning) is

to find the universal which is harder than speaking or

writing. Not having realised the meaning people start

giving meanings to words…this is nothing but

confusion. When you put these words into action the

cloud of confusion will be dissolved, the real meaning

will shine through and understanding will descend………No

one needs to bind himself to a word; one does need to

transcend it. To transcend a word is to put the word

in action after which it shines with more brilliance.

One must keep on transcending till the word once again

becomes fully charged with full truth, consciousness

and bliss.’

 

That returns us to the pUrNa topic,

 

best wishes

 

ken Knight

 

 

 

 

 

 

 

 

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