Sridakshinamurtistotram Part V (second half)

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Sridakshinamurtistotram

(Part V - Second half)

 

Paada-prabhaa-vinirdhuta-avidyaandha-tamasaaya te |

Yataye chitinirvishta-chittaaya-astu namo mama ||

 

(My salutations to the ascetic whose mind is absorbed in Consciousness and the

lustre of whose feet destroys the blinding darkness of avidya.)

 

Verse Four (continued)

The development of the prakriya, the theory pertaining to the cognition of

objects is by itself a vast study in Vedanta. Several Acharyas of the tradition

have contributed in this field. For example, the Vivaranaprameyasangraha, the

Siddhantaleshasangraha, the Advaitasiddhi, the Siddhantabindu and the Panchadasi

Chapter 8 are some of the works that give a detailed explanation on this

subject.

 

Brahman is the Secondless, Existent entity. The world that is experienced is

held to be non-different, that is, not having an existence of its own, apart

from that of Bahman. It is Brahman Itself that is seen as the world due to

avidya. In this situation, the theory for the explaining the cognition of

objects is worked out in such a way that ultimately one has a scheme where

Brahman, the Consciousness Itself is the knower – the pramatru chaitanyam,

Brahman itself is the knowing, the pramana chaitanyam and Brahman itself is the

'object' known, the prameya chaitanyam. By the application of upadhis, limiting

adjuncts, the One sole Consciousness, Brahman/Atman, is spoken of as the

pramatru, the pramanam and prameyam.

 

 

The antahkaranam, the mind, is the adjunct that delimits Brahman resulting

in the pramatru-chaitanyam, the knower.

The modification of the mind, the antahkarana-vritti, is the upadhi that

delimits Brahman and results in the pramana-chaitanyam, the knowing.

And the object, such as a jar, as upadhi, delimiting Brahman is the prameya

chaitanyam, the known.

 

The antahkarana-vritti, the pramanam is the one that connects the pramatru,

the knower, to the object, the prameyam. When this connection is established,

the pramatru 'knows' the object. The device, when followed properly and

practised will culminate in the realisation of the One Secondless Brahman that

is the Conscious entity that is the knower, now functioning as the jiva. The

resultant realisation is voiced in the Upanishads:

The Brihadaranyaka Up. 2.4.14 says: Yatra tu asya sarvam atmaiva abhuut, tat

kena kam pashyet : When, verily everything has become just one's own Self,

then whereby and what can one see? etc.

The Chandogya Up. 7.24.1 says: Yatra na anyat pashyati, na anyat shrnoti, na

anyat vijanati sa bhuma. …etc. Where one sees nothing else, hears nothing else,

understands nothing else, that is the Infinite; but where one sees something

else, hears something else, understands something else, that is small (finite).

Verily the Infinite is the same as the Immortal; the finite is the same as the

mortal.

 

That it is Atman, the Cosciousness that is what is experienced in every

experience of ours is taught by the Kenopanishad 2.4: Pratibodhaviditami matam

amrtatvam hi vindate…and the Acharya's commentary:

 

The term 'bodha' here stands for cognition i.e the mental mode that reveals an

object. He for whom each and every one of these cognitions is an object of

direct perception, who is of the nature of Pure Consciousness alone and who is

indicated by these very cognitions as being present in identically the same

manner in all of them, without being conditioned by them, is Atman; there is no

other way for knowing the Inner Atman. Thus 'knowledge' of Brahman in this

manner as the very essence of every cognition is 'Samyagdarshana' i.e, the true

knowledge of Brahman. It becomes established thereby that Brahman, the Witness

of all cognitions, is of the nature of Consciousness, subject neither to birth

nor death, Eternal, of absolutely pure nature, the very Atman, without any

attributes, and the One in all beings, as the akasa in a pot, a hill and a cave,

there being no differentiating feature. (end of bhashya).

 

Thus we see that the Vedantic prakriya, the delineation, of sensory perception

culminates in the realisation that Atman is the seer, Atman is the seeing and

Atman is the seen and Atman is the knowledge that comes out of this

triputi-involved process. The dream analogy too makes this clear. In the dream,

the dream knower, the dream mind, the dream knowing, the dream object and the

dream knowledge are all found to have no existence different from that of the

dreamer consciousness. The unique feature of the Vedantic view is that though in

Itself the Supreme Self transcends all activity, as associated with Maya, It is

as if the impeller of all activity by mere presence; the transcendental Glory of

the Supreme Self stands unimpaired. The Acharya says this in the Sutrabhashya

2.2.1.7.

 

To sum up the discussion on the topic of perception of objects, let us recall

the question raised by the Tattvasudha while introducing this verse:

 

If according to you, the entire universe is thus superimposed on Atman, where

is then the need for the senses etc.? Why should not everything shine always,

because of direct association itself with Atman which is of the nature of

effulgence? If it be maintained that it is because of obscuration by ajnana,

even then, since the only possible remover of ajnana , the all-pervasive

Consciousness, is not opposed to anything, even to ajnana, in your system, how

is there the possibility of even occasional shine of any object of the world?

 

The reply provided by the Tattvasudha is:

Consciousness, however, though by Itself is not opposed to ajnana, is opposed

to it as being reflected in the antahkarana. Hence it is that the qualities

viz., the modes of the antahkarana like attachment etc., show up whenever they

exist.; and the objects like pot, cloth, etc., stand superimposed on Brahman,

the prototype Itself, the bimba-chaitanya. The prototype-Consciousness, the

Substratum of the pot etc., is delimited by the antahkarana (mind) which goes

out through the eyes etc., and pervades the object. Thus by virtue of

association with one delimiting adjunct, the Consciousness that is the

Substratum of the pot etc., becomes one with the Witness-consciousness that is

reflected in the antahkarana. When ajnana in respect of an object like pot

etc., is dispelled by the Witness-consciousness, it is only then that the object

manifests, and not always. Therefore, eyes, etc., are necessary for removal of

ajnana that is the obscuration; thus there is no inconsistency.

 

Consciousness, the ' I ', the Eternal Seer, the Atman:

 

Reminding ourselves that the 'shine' of the objects are not inherent in

themselves, but is only of the Shine which is the Substratum, the Sakshi, let us

see what the Acharya Sri Shankara has to say about this in the bhashya:

 

 

In the Taittiriya bhashya (2.1) he says:

Consciousness is the very nature of Atman. It is not distinct from Atman and

It is therefore eternal. Nevertheless, the transformations in the form of sound

etc., of the intellect which is an upadhi of Atman, and which passing through

the eye and other sense organs, puts on the forms of the sense objects, are

objects of consciousness that is Atman; and whenever they arise they become

permeated by this Consciousness; and it is these transformations of the

intellect – illumined by this Consciousness that is Atman and is spoken of as

Consciousness Itself – which constitute the meaning of the root 'jna' (to know)

and are imagined, by the indiscriminating, to be inherent attributes (dharmas)

changing every now and then, of Atman Himself.

 

In the Brihadaranyaka bhasya (5.4.2) he says:

…the eternal vision of Atman is metaphorically spoken of as the witness; and

although eternally seeing, is spoken of as sometimes seeing and sometimes not

seeing. But as a matter of fact, the vision of the seer never undergoes any

change. So it will be said in the sixth chapter ….'The vision of the Witness

never ceases'. This is the meaning of the passage: you cannot see That which is

the Witness of the vision i.e., which pervades by Its eternal vision (i.e., by

Itself), the act of ordinary vision. This latter which is an act, is

conditioned by the form (of objects seen) and reveals only the form of the

object, but not the Inner Atman that pervades this ordinary vision. (end of

bhashya).

 

The difference between (A) the ordinary antahkaranavritti, transformation of

mind into a particular mode (of object) and (B) the Akhandakaravritti, the

transformation of the mind with Brahman/Atman for its object is brought out:

The former can remove the ajnana pertaining to the adhishthanachaitanya, the

Substratum-consciousness of that particular object (a pot, eg.) alone; but it

does not remove mulaajnana, the ajnana regarding Brahman. The superimposed

world is sublated along with its material cause, mula-ajnana, only on the rise

of the Akhandakaravritti. In this connection it may be pointed out that the

fear that even Brahmajnana will not destroy but will only suppress mulaajnana

need not be entertained because the enlightenment arising from the Mahavakyas is

not contradictable unlike the knowledge arising through the empirical pramanas

like perception etc. which knowledge is, in truth, not valid knowledge (prama)

at all but only illusory (bhrama).

 

The Absolute nature of Consciousness is brought out by the Sastra in a telling

manner thus: In parlance, we say 'the Sun shines', 'Savitaa prakaashate'.

Here, it is the very nature of the Sun to shine, due to its effulgence. The

verb 'shines' is an intransitive one here. However, when we say: 'the Sun

illuminates the mansion' , 'Savitaa prakaashayati …', the verb 'illumines' is a

transitive one. It is to be noted that the Sun does not deliberately illumine

anything, it just shines; that is its nature. In the same way, in absolute

terms, Consciousness just shines as the Awareness. When any other entity is

brought into Its fold, as it were, by superimposition by Maya, Consciousness is

said to 'illuminate' that entity.

 

Apara and Para aspects of sadhana:

 

The Vedanta takes its stand on the supreme teaching of the Upanishads, the

Mahavakyaartha, Brahman-Atman which alone exists. All else is concoction.

Ordinarily, however, the disciple is not in a frame of mind which enables him to

recognise this all at once. In order to retrieve him from the rigid conceptual

framework he is placed in, the Guru, in the spirit of the Vedanta, in His

infinite mercy has recourse to the method of adhyaropa-apavada through providing

a suitable counter-concoction. This involves the very concepts or categories

employed by the disciple but with a changed complexion that remains unnoticed

for the time being, leading to the situation where there remains absolutely no

kalpana, speculation, of any sort whatsoever. The sadhana-chautshtaya-sampatti,

the four-fold qualifications required for vichara, is prescribed at the

beginning. This stems from the Atma-svarupa itself, not being alien to It.

Nitya vastu is Atman and the viveka pertaining to it stems from

the Atman itself. Vairagya towards all that is anatman and holding Atman alone

as dear to one also stems from the Atman alone. Similarly shama, dama etc., can

be seen to stem from Atman alone. This aspect of the Sadhana is termed as Para

aspect. The apara aspect is also prescribed, in which karma, external or

internal, puja, yajna, homa etc. upasana, dhyana, chittavrittinirodha, etc. with

a view to subserve the para aspect as a necessary preliminary enabling the

aspirant to proceed to the para aspect. The para aspect of the sadhana in the

scheme involving the Kundalini Yoga practice, has the mulaadhara, svadhishthana,

manipura, anahata and vishuddhi charkas where the contemplation is in the form

of: Aham-eva akhila-aadharam. (I am verily the support of all),

Vishva-adhishthanam advayam (The non-dual Substratum of the Universe),

Shuddha-sphatika-rupo'ham (Clear as crystal am I), Anaahatasvarupo'ham

(Unscathed am I), Sarvasaakshi-svarupo'ham (The witness of all am I),

Vishuddho'ham svabhaavataH (By very nature am I absolutely pure). The apara

aspects of the sadhana is in the form of worship of images, idols, etc. or

meditation upon say, the heaven as fire as prescribed in the Sastra.

 

A word on Pravritti and Nivritti Dharmas:

 

The Sastra prescribes the two-fold dharmas, pravritti and nivritti. The

former is action- oriented and the second, withdrawal-oriented. It is not that

they are optional and one can choose what one wants. The sequence is: First an

aspirant has to perform the pravritti dharmas which qualify him to take up the

nivritti dharma. The Sastra, for example, the Gita, (III.4) is clear about

this. Na karmanaam anaarambhaat naishkarmyam purusho'shnute, says without

having performed karma, in the spirit of yoga, a person cannot come to the final

stage of non-action. The Sutra III.iv.26 emphasises that the prescribed rituals,

etc., are needed for Knowledge to arise. The Shastra knows that these are in

the realm of avidya. Nevertheless, they are not to be jettisoned. The Acharya

particularly emphasises this and establishes that the Veda-anta has a connection

with the Veda-purva in this manner. So, the deliberate performing of ordained

duties has to be undertaken which alone will

mellow the psyche of the aspirant and make him fit for entering the phase of

remaining without karma. For it is in the nature of the person to be

continuously engaged in action. To make a complete turn all of a sudden will

disastrous. Hence, the requirement of first karma yoga and then Jnana yoga.

The Para and apara aspects of sadhana fit in in this manner.

 

The purport of this fourth verse: Sarvaatma-bhaava, the realisation of the

Universal-Selfhood:

 

In this verse of the hymn the physical body is conceived of as a pot with

several holes namely the sense organs. The light within which sustains and

enlivens it and enables the organs to function in their respective spheres is

the Self-effulgent Atman, the Pure Consciousness. The divine Light seems to

inhere in the body and function through the senses of perception, go out through

them into the external world and reach the objects there giving rise to the

experience 'I know now'. When the pot obscuring the light is removed, the shine

of the light has no limitation and illumines objects all round. Likewise the

Shine of Atman not individualised by the ego, the senses, the body etc., would

be realised , as pointed out, to be the basic Shine, the Substratum, illumining

the entire universe superimposed on It. This is what is sought to be conveyed

by the statement that the liberated is Omniscient – Sarvajna. This realisation

that the shine of the universe is nothing but the Shine

that is Atman is spoken of as the attainment of Sarvaatmabhaava –

Universal-Selfhood. Using the device of accommodating any item of experience

leads to the recognition that the essence of the experience is the very Self of

the experiencer. This is ordinarily hidden, though expressed as ' I ' which

when purified leads to the Witness-self and when divested of all the idam,

'this' that is the object aspect in it, leads to the Sphurana, the Jyotissvarupa

which is All-pervading and Non-dual Brahman-Consciousness. Initially, one

would doubt that the 'Tat' Brahman is mediate and this verse comes as a remedy

to this doubt. By pointing out that the aspirant's own awareness-consciousness

which is undoubtedly for him is immediate, the verse leads to the experiencing

by himself that the 'all' that is illumined by him is not other than the

illumining consciousness that is himself. Thus is secured the Mahavakyaartha

that one is Prajnanam that is Brahman. This jnanasvarupa is verily the

Dakshinamurtisvarupa, Dakshina, meaning Jnana as per the Dakshinamurti

Upanishad. The realisation that one is this Jnanasvarupa is conveyed by the

word NamaH, i.e., obeisance to the Sphurana of Atman, the resplendent

Dakshinamurti incarnate as one's own Guru. Thus we see that the ordinary

requirement of two entities involved in paying obeisance - one, the one who

pays his obeisance and the other, to whom the obeisance is addressed to – is

transcended in this unique case. The seeker-consciousness (now self-realised)

pays his 'obeisance' which is none other than the realisation itself, to the

Guru-consciousness (also self-realised).

Tasmai Srigurumurtaye nama idam Sridakshinamurtaye

 

Om Tat Sat

 

Sadaa-atma-dhyana-niratam vishayebhyaH paraang-mukham |

Naumi shaastreshu nishnaatam Chandrashekhara-bharatiim ||

(I salute Sri Chandrashekhara Bharati who is immersed in the contemplation of

the Atma, is indifferent to sense objects and is a paragon of Shastraic

learning.)

 

(Verse 4 concluded)

Part V second half concluded

 

(to be continued)

 

 

 

 

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