Guest guest Posted August 9, 2004 Report Share Posted August 9, 2004 Namaste 47 piNDI-bhUtaM yad-antar-jalanidhi-salilaM yAti tat-saindhav-AkyaM bhUyaH prakshhiptam-asmin vilayam-upagataM nAma-rUpe jahAti / prAjnas-tadvat-parAtmany-atha bhajati layaM tasya ceto himAMshau vAg-agnau cakshhur-arke payasi punar-asRg-retasI dikshhu karNau // yad-antar-jalanidhi-salilaM : That water which is taken from the sea piNDI-bhUtaM : when solidified, tat-saindhavAkhyaM : is known by the name of salt. bhUyaH prakshhiptaM asmiN : When it is thrown back into the sea v ilayaM upagataM : and is dissolved, jahAti : it abandons nAma-rUpe : its name as well as form. tadvat prAjnaH : So also the individual soul parAtmani : (merges) into the Supreme Self. atha : At that time, cetaH : mind layaM bhajati : is dissolved, himAmshau : into the moon; punaH : also, vAk agnau : speech into fire, cakshhuH arke : sight into the sun, asRk retasI :blood and semen payasi : into water, (and) karNau dikshhu: hearing into the directions. Note: Before one does a ritualistic puja, one sanctifies oneself by uttering, among other things, a passage from Yajur-veda beginning with “agnir-me-vAci-shritaH”. This passage recalls how every subtle sense organ is to be re-fixed back into its source so that when the puja takes place the body and its contents are not any more physical, but they are elevated to their divine sources. The Acharya, in the above shloka, religiously follows the scheme envisaged in this vedic passage. That is why he says, mind is dissolved into the moon, speech into the fire, sight into the sun, blood and semen into water and hearing into the directions. Look at the following lines from the vedic passage, in order to understand the above comment. agnir-me-vAci shritaH : Fire is seated in my speech vAg hRdaye : Speech, in the heart hRdayaM mayi : heart, in Me aham-amRte : this ‘I’ in immortality amRtaM brahmaNi: Immortality, in brahman. vAyur-me prANe shritaH : Air is seated in my prANa (life-breath) prANa in the heart, heart in Me, ..., Immortality in brahman. sUryo me cakshhushhi shritaH : Sun is seated in my eyes cakshur-hRdaye .... amRtaM brahmaNi. And so on it goes for the following also: Moon is seated in my Mind ..... The Directions are seated in my ears .... Water is seated in my semen and blood ...... Earth is seated in my body .... The Lords of the herbs are seated in my hairs ..... Indra is seated in my strength .... Rain God is seated in my head ... Lord IshAna is seated in my anger ... Atman is seated in my Atman ... -------------------------------- 48 kshhIrAntar-yadvad-AjyaM madhurima-viditaM tat-pRthag-bhUtam-asmAt bhUteshhu brahma tadvad-vyavahRti-viditaM shrAnta-vishrAnti-bIjaM / yaM labdhvA lAbham-anyaM tRNam-iva manute yatra nodeti bhItiH sAndrAnandaM yadantaH sphurati tad-amRtaM viddhy-ato hy-anyad-ArtaM // yadvat : Just as AjyaM : (ghee) butter kshIrantaH : (is contained ) in milk madhurima-viditaM : as indicated by the sweetness (of the latter), tat pRthak bhUtaM : but it becomes separate asmAt : therefrom (when extracted), tadvat : so also is brahma : brahman bhUteshhu : in all beings, vyvahRti-viditaM : as indicated by the activity (of the being), shrAnta-vishrAnti-bIjaM : and is also the cause of rest (vishrAnti) when one is tired --(i.e. when one is asleep). yaM labdhvA : Attaining it, manute : one considers anyaM lAbhaM : any other gain tRNam iva : as nothing but straw. Yatra : Therein Na udeti bhItiH : there springs up no fear. Yat : Whatever antaH sphurati : sparks within oneself sAndrAnandaM : as concentrated bliss tat amRtaM : that is immortality. anyat : All else ArtaM hi : is indeed transient. viddhi ataH : Know it thus. Note 1. Recall Gita VI – 22: And having attained Which, he does not think of any other gain as superior to That; being established in Which he is not shaken much by misery, however powerful that may be. Note 2. As a direct implication of the above quote from the Gita, which the Acharya must have had in mind when he wrote “yaM labdhvA lAbham-anyaM tRNam-iva manute” , he reminds us of the consequence – namely, “there springs up no fear”. Thus he has told us the connection between the above Gita passage and the vedic quotes “na bibheti kadAcaneti” (Tait. U. II-4-4) – ‘Never does he fear’; “atha so’bhayaM gato bhavati” (Tait.U. II-7-12) – ‘Thus he reaches the state of fearlessness’; “na bibheti kutashcaneti” (Tait. U. II-9-4) – ‘ He has no fears from anywhere or anything’. Note 3. “sAndrAnandaM yad-antaH sphurati tad-amRtaM”. This word “sAndrAnandaM” meaning ‘Bliss Concentrate’ is used in the literature only to denote the Absolute Bliss associated with the Transcendental Absolute. Recall “sAndrAnand-Avabhod-Atmakam..” right in the beginning of nArAyaNeeyaM, in the same context and with the same meaning. PraNAms to all students of Adi Shankaracharya. profvk ===== Prof. V. Krishnamurthy My website on Science and Spirituality is http://www.geocities.com/profvk/ You can access my book on Gems from the Ocean of Hindu Thought Vision and Practice, and my father R. Visvanatha Sastri's manuscripts from the site. Also see my webpages on Live Happily, the Gita Way at http://www.geocities.com/profvk/gohitvip/contentsbeach11.html Quote Link to comment Share on other sites More sharing options...
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