Sridakshinamurtistotram (Part IX – h)

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Sridakshinamurtistotram

(Part IX – h)

 

dhAmnAm dhAma prauDha-ruchInAm paramam yat

sUryAdInAm yasya na hetur-jagadAdeH |

yEtAvAn yo yasya na sarveshvaram IDyam

tam pratyancham dakShiNa-vaktram kalayAmi || 17||

 

[He is The Effulgence greater than the most effulgent Sun, etc.

Such a One is the Cause of the universe; Causeless He is. He alone

appears as this entire variegated universe; yet this universe is

naught for Him. I meditate upon this DakShiNAmurti who is the

innermost Self, who is the Lord of all this universe and Who is

worthy of everyone's reverence. ]

 

(A verse from the Acharya's `SrI-dakShiNAmUrti-varNa-mAlA-stotram'.

The special feature of a hymn of this kind is that each verse has

for its beginning, one letter of the `mUla mantra' of the deity on

which the hymn is composed. Thus, in this hymn there ae 24 verses

constituting the 24 letters of the SrI-dakShiNAmUrti-mahA-mantra. )

 

******

 

 

Continuing the discussion on the aspects of Eka jiva vaada, we have

this explanation given by the NAraayaNI-TIkA for the SiddhAntabindu

(1):

 

//Like the cognizer of the dream, jiva with jivahood is only one,

others are, as in a dream, concocted and without jivahoood. This is

the viewpoint of the Eka jiva vaada. …the idea is that the

manifoldness observed among the ones delimited by bodies, is not in

conflict with the oneness as delimited by ignorance. That is why

the pleasures etc., of Chaitra are not recalled by Maitra, for, as

in the case of the ones delimited by bodies, apparent differences

are admitted among the ones delimited by internal organs.//

 

The SiddhAnta-lesha-sangraha (1) says:

 

//Jiva is only one. Therefore only one body is with jiva. Other

bodies are without jivas as those seen in a dream. The entire world

is the concoction of his ignorance. His entire parlance is coeval

with his Avidya like what is seen in a dream. There is no

classification like the bound and the liberated, as there is only

one jiva, and even the liberation of Shuka etc., is concocted like

the liberation of other persons in a dream.//

 

A crucial point to note:

 

The implication of what has been delineated thus far is that there

is only one intuition of the universal Self which is indicated by

the use of the term `I', never by the use of the term `you'. The

centrality of `I' which is in accordance with experience is beyond

dispute. If `I', then `you'; `you' is only a part of `my' world and

not the centre of it. While the `you' is nothing but the `you form'

which is experienced as an object, it cannot be said that the `I'

too is nothing but the `I form' or ahankara. When the `I form' is

negated, the real substantial Self remains, as for example, in deep

sleep, which experience is given expression to as `I did not know

anything', which is analogous to the expression `iron burns'. The

Self has no qualities and no relations. It is not an exclusive

entity which can be objectively contemplated. The unique

peculiarity of the `I form' is that it is only to be found with the

substantial `I' or it disappears, and when this form is negated, the

last vestige of objectivity is negated. Thus the Self is indicated

and symbolized by `I' alone, never by `you' or `he'. All this is

succinctly expressed in the Naishkarmyasiddhi (II – 54, 56).

 

It would be useful to recall the opening sentence of the Adhyasa

Bhashya, the preamble to the Sutra Bhashya. Again, it would be of

benefit to consider that in the pancha kosha viveka taught by the

Taittiriya Upanishad, the last kosha is the Ananda maya kosha, the

sheath of bliss, which is the seat of the `I', the ahankara. This

is what is meant by the `last vestige'of objectivity that is spoken

of in the above para. Beyond this, there is no objectivity; the

innermost, True Self alone shines. When the `negation' of the last

vestige, `I', is accomplished, liberation ensues.

 

Therefore, there is only one jiva, namely, the investigator. It is

he, in the throes of ignorance that seeks enlightenment. And if it

is said that as per the Shruti, he is Ishvara Himself, the answer is

that if he is so enlightened, then there is no question at all of

ignorance. The Sutra bhashya (IV.i.3) alludes to this.

 

True Knowledge from `Illusory Shruti':

 

The argument that here (in this vaada) no distintion is made between

true knowledge and false knowledge, is not to the point, if it is

recognized that the cancelling knowledge which wakes up the dreamer

can very well be a part of the dream, e.g., the roar of a lion etc.,

as has been pointed out in the Advaita-siddhi-siddhAnta-sAra (1).

 

//Since the one and only purport of the Shrutis is in non-duality,

its purpose can never be the teaching of duality. Instead, it is

singularly valid in respect of non-duality alone. The Shruti is

valid since the knowledge obtained from it is never sublated; it is

not required that the Shruti itself should be real, as seen in the

case of an initiation of mantra in dream.//

 

The plenary experience, akhandAkAra-vritti-jnAna, which wakes one

up from the beginningless dream, dissolves the ignorance along with

itself and therefore represents the Absolute Truth which is

abAdhita – not further open to cancellation. In the ensuing

enlightenment, all distinctions are outgrown, and among them the

very distinction of true and false. The question as to how the

Shruti which belongs to the category of the illusory can ever be a

pramaNa is raised and answered in the Gita Bhashya (18.66) which may

be studied.

 

Guru's Upadesha and Enlightenment not impossible:

 

The NArAyaNI-TIkA on the SiddhAnta-bindu (1) says:

 

//In the Eka-jiva-vAda, since, in reality there is neither the

preceptor, all-knowing or otherwise, as different from the disciple,

nor the Shastra, how can there be instruction, enlightenment etc.?

Enlightenment is not impossible as the preceptorship and the means

for it are available, the Guru imparting the Tattvamasi vAkya and

the Shastra – though concocted as in a dream.

 

Even so, in the Eka jiva vAda, how is it that there is no liberation

for us even now? For, if Shuka and others have been liberated, it

is appropriate that we should have been liberated as well; if they

are not liberated there is the contingency of opposition to the

Shastra and consequent loss of faith in it on our part.

 

Since, on the dream analogy, Shrutis which allude to the concoctions

of the plurality of jivas as also the liberated among them do not

have that as their purport, their import is to be determined by

considering them as eulogistic statements in praise of realization

and the means for it such as shravana etc., and not in establishing

plurality of jivas nor liberation of some; and as such, effort on

our part can arise on account of the Shastra itself being the

pramana. Thus, it is faultless.//

 

That samsara is in evidence itself shows that the only jiva has not

hitherto realized the Truth. Yet because of the firm conviction in

respect of the validity of the Shastra, effort in that direction is

possible. An ordinary set-up in respect of the bound and the

liberated is possible even in illusory situation where all

difference is imaginary, as in a dream.

 

Meaning of `That' – Mahavakya:

 

A question is raised in the context of the Ekajiva vada's

admissibility and working of the Mahavakya:

 

Now, in the Mahavakya, `That Thou Art', the word `That' recalls the

cause of the world relevant in the context. If that cause of the

world be jiva (as is admitted in the Eka jiva vada), then since it

becomes synonymous with the meaning of the word `Thou', the jiva

that is addressed, this sentence would not be a Mahavakya that would

establish Brahman.

 

The reply is provided:

 

As is well known, Uddalaka proceeds to instruct Shvetaketu about the

Truth of Atman (Chandogya Upanishad Chapter six). Thus, since in

accordance with the context it is determined that the Shruti has

Brahman for its purport, the meaning by implication of the

word `That' – as Consciousness not subject to delimitation – is

adopted, as otherwise the purport would be inexplicable. The same

meaning is adopted, by implication, in respect of the word `Thou' as

well. Thus the purport of the Shruti is explicable.

 

The Siddhantabindu (1) gives the Drishti-srishti prakriya in a

nutshell:

 

//Consciousness that is pure, without the adjunct of ignorance is

Ishwara and, with the adjunct of ignorance, is jiva. This is

preeminently the Vedantic view termed `Ekajivavada'. The same is

spoken of as the' Drishti-srishti vada'. According to this view,

owing to his ignorance, jiva himself is the material as well as the

efficient cause of the universe. All objects of perception are

coeval with perception. The erroneous notion that there are many

jivas is due to the many bodies that are seen. Liberation is for

this only jiva, when there ensues the Self-realization through

constant devotion to hearing, meditating, etc., carried to

perfection with the help of the teacher, the sacred texts, etc.,

also conjured up by himself. The mention of the liberation of Shuka

and others, in the Shruti is of the nature of eulogistic statements;

and in the Mahavakya, the term `That' presents Consciousness without

the adjunct of ignorance, by resort to implication in the same way

as the terms Anantam, Satyam etc. The seeker may investigate for

himself this and other minor differences, distinguishing this view

from others.//

 

Thus the view outlined here, that the world of things is to be

traced to Avidya, and as such the world fabricated by Avidya is

strictly contemporaneous with its cognition, is consistent. That

this is so is seen in the case of the rope-snake, shell-silver, the

mirage or dream world.

 

Further embellishment of the Drishti srishti vAda will be taken up

in the next part.

 

(End of part IX – h)

(To be continued)

 

A subhashita:

 

ajnebhyo granthinaH shreshThaaH, granthibhyo dhAriNo varAH |

dhAribhyo jnAninaH shreshThAH jnAnibhyo vyavasAyinaH ||

 

[better than the ignorant are the informed. Those who retain the

information are rated even higher. Even greater than these are the

ones who have digested it by way of knowing what they have learnt

and retained. But the best are those who practice what they have

understood.]

[Guest guest]

Subbuji :

 

Pranaams!

 

you have quoted a nice subhashita ( good saying) at the end of your

post.

 

((ajnebhyo granthinaH shreshThaaH, granthibhyo dhAriNo varAH |

dhAribhyo jnAninaH shreshThAH jnAnibhyo vyavasAyinaH ||

[better than the ignorant are the informed. Those who retain the

information are rated even higher. Even greater than these are the

ones who have digested it by way of knowing what they have learnt

and retained. But the best are those who practice what they have

understood.])

 

Wonderful! You may not know , i collect 'subjashitas'like other

women collect jewellery !

 

May i share one with you ?

 

Inferior men do not start (any endeavor) with the fear of

obstructions.

Average men , stop an endeavor when they are faced with problems.

However.

even though they are struck again and again by disaster, superior

men never give up an endeavor that they have undertaken.

 

( i do not have the sanskrit version- this is not a good

translation) but i am sure our beloved Sunderji will provide the

sanskrit version and a better sounding translation !

 

i must hand it down to you Subbuji ! In spite of all the

recent 'distractions' ( discussions on Varnashrama dharma - the Heat

and light generated by these debates) you have retained the high

level of enthusiasm and perseverance with which you started the Sri

Dakshinamurthy stotram (different from the ashtakam and your

interest has not 'waned' with the passing of time . Bouquets to

you !

 

i like to leave you with this verse from the Dakshinamuthy Ashtakam

(Translated by P. R. Ramachande)

 

Sarvathmathvamithi sphutikruthamitham,

Yasmadamushamin sthave,

Thenasya sravanath thadartha mananath,

Dyanascha Sankeerthanath,

Sarvathmathva maha vibhuthi sahitham,

Syadheeswarasthvam svatha,

Siddhyeth thath punarashtadha parinatham,

Chaisvaryamvayhatham. 11

 

The concept of the Athma,

Which is explained in this poem of praise,

Hearing which , understanding which,

Meditating which and singing which,

One would attain the state of the godliness,

And the great state of self realization,

And also you would get the eight powers of occult ,

Without any problems in between.

 

Although much of what you write is for the advanced sadhakas in this

group , once in a while i am also touched by some of the simple

philosophical truths you explain so beautifully with the help of

parables !

 

Thanx so much for keeping the Flame of 'Advaita' burning brightly in

this cyber temple dedicated to Sri Sri Adi shankara bhagvadapada WHO

himself resembles Lord Dakshnimaurthy sitting with his four

disciples sitting under the banyan tree !

 

pl read THE FIRST VERSE OF THE ASHTAKAM

 

Mouna Vyakhya prakatitha, para,

Brahma thathwam yuvanam,

Varshishtha anthevasad rishiganai,

Ravrutham brahma nishtai,

Acharyendram kara kalihtha chin,

Mudram ananda roopam,

Swathmaramam mudhitha vadanam,

Dakshinamurthim eede.

 

(RAMACHANDRANJI , IS THE SANSKRIT TRANSLITERATION CORRECT ? SHOULD

IT NOT BE 'YOUVANAM' not yuvanam meaning 'youth' - should there be a

comma after chin ? is it not chin mudra together ?

 

I praise and salute that Dakshinamrthy,

Who faces the south,

Who explains the true nature of the supreme Brahman,

Through his state of silence,

Who is young in looks,

Who is surrounded by disciples who are old Sages,

Whose minds are fixed on Brahman,

Who is the greatest of teachers,

Who shows the Chinmudhra* by his hand,

Who is personification of happiness,

Who is in the state of extreme joy within himself,

And who has a smiling face.

 

http:/www.celextel.org

 

click on Dakshinamurthy stotra

 

Jaya jaya Shankara

 

Hara HAara Shankars