Fwd: Sridakshinamurtistotram (Part VIII - d) Supplementary comment on 'dhIra'

[Guest guest]

advaitin , " V. Krishnamurthy " <profvk

wrote:

 

advaitin , " subrahmanian_v "

<subrahmanian_v@> wrote:

>

>

> Says the Brihadaranyaka Upanishad IV.4.21:

> 21.`The intelligent seeker of Brahman, learning about the Self

> alone, should practise wisdom (prajna). Let him not think of too

> many words, for that is exhausting to the organ of speech.'

> Says the Panchadashi (XI –124) on the word `dhira':

> 124. Wisdom (dhiratvam) consists in subjugating the desires for

> sense-pleasure, even when the passions are strong and in engaging

> the mind in meditation on Brahman with the desire to enjoy the

> bliss.

>

 

Namaste

May I add a few remarks on the word 'dhIra'?

 

In SanatsujAtiyam, (of the Mahabharata), on which Shankara has made

an elaborate Bhashyam, explaining how man falls down to spiritual

death, Sanatsujata says, " First the whole thing starts with

abhidhyA, i.e., contemplation on sense-objects. That kills you

first. Then Desire and Anger take hold of you. These take you, who

are now a puppet in their hands, down the alloey of Death. But

a 'dhIra'transcends Death by his courage and composure " .

 

The ordinary meaning of 'dhIra' is just, a brave soul. But the

etymological derivation gives: *dhiyaM Irayati iti dhIraH* The

verb 'Irayati' means, agitates, excites, confirms. The intelligence

is convinced and confirmed about the real truth, and this Truth,

according to Shankara, is the oneness of the JIvAtman and

ParamAtman . Therefore a dhIra is neutral and unattached to all

duals.

Recall Kaloidasa's verse in Kumara-sambhavam: " Those whose minds are

not perturbed even in the presence of causes for such agitation,

excitement or distraction, -- they are the dhIras "

 

This meaning of the word 'dhIra' will be clear if we note that the

only three times Lord Krishna uses the word in the Gita, he uses

them only in this connotation.

 

" As the soul passes physically through childhood, youth and old age,

so also it passes on to another body; this does not blind and

disturb a dhIra. " (2 - 13)

 

" The man whom these (material touches) do not trouble or pain, that

dhIra, who is equal in pleasure and suffering, is the one who is ear-

marked for Immortality! " (2 - 15)

 

Note that Sanatsujata also talks of dhIra in answer to

Dhritarashtra's question as to who attains Immortality.

 

When talking of the great man who transcends the three guNas,

Krishna uses the epithet 'dhIra' for him 'who regards happiness and

suffering alike, mud and stone equanimously, to whom the lovelyand

the unlovly, praise and blame, honour and insult, are equal

things' ... and so on it goes. (14-24,...)

 

The Kathopanishad also uses the word 'dhIra' in the same connotation

and in the same context with reference to Immortality!:

 

" The Slf-Existent Lord made the senses turn outward; accordingly man

looks towards what is outside and sees not what is within; it is the

rare dhIra who, longing for Immortality, shuts his eyes to what is

without and beholds the Self within " .(Katha U. II - 1 - 1)

 

PraNAms to all advaitins.

profvk

 

--- End forwarded message ---