Author Topic: CHAPTER 1 - SECTION 6  (Read 388 times)

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CHAPTER 1 - SECTION 6
« on: April 09, 2019, 09:14:18 PM »
It has been said that the other deities, viz those of Bhuh, Bhuvah and Suvah, are the limbs of Brahman as identified with the Vyahrti called Mahah. Just as a Salagrama (a stone symbol of Visnu) is in the case of Visnu, so the cavity of the heart is being presented as the place for the direct realization of and the meditation on Brahman of which those Vyahrtis are the limbs. For when Brahman is meditated on there, It is directly realized as possessed of such attributes as being 'realizable through knowledge' etc., like a myrobalan fruit in the hand. Moreover, the way to the realization of Self-identification with all has to be stated. Hence begins this chapter:

1.6.1-2 The word sah (he) is to be construed with ayampurusah (this person), skipping over the intermediate worlds. Yah esah, this (space); that is antah hrdaye, inside the heart-. The heart is a lump of flesh in the shape of a lotus, which is the seat of the vital force, which opens out through many nerves, which has its stalk upwards and face downwards, and which is seen as a familiar thing when an aninmal is dissected. Within that is the akasah, space-quite familiar like the space within a water-pot; tasmin, within that; exists ayam purusah, this person-who was mentioned earlier. Purusa is (derivatively) so called because of sleeping (sayana) within puri, the city (of the heart); or He by whom the worlds, such as the earth, are filled up (purna) is the Purusa. (He is) manomayah: manah means knowledge, being derived from the root man implying, to know; manomaya means 'consisting of that knowledge', because of being realized through it. [Since Brahman pervades the mind. It is realized in the mind which becomes transformed as knowledge (of Brahman).] Or manah may mean the internal organ (mind), being derived from the root man in the sense of that through which one thinks; and one who presides over the mind, is identified with it, or is indicated by it, is manomayah. (He is) amrtah, deathless; hiranmayah, effulgent. A path is being indicated which leads to the realization of that Indra (i.e.) Brahman) in his aforesaid nature who has these attributes, and who is realized within the cavity of the heart, and who is the Self of the man of knowledge. The nerve, called susumna, goes upward from the heart and is well known in the scriptures on Yoga. And that nerve runs, antarena, in the well-known middle part; talutke (should be talukayoh), of the two palates; and also through yah esah, that one-the pience of flesh which; stanah iva avalambate, hangs down like a teatbetween the palates. This is the idea. And yatra, where; kesantah, the ends or roots, of the hairs; vivartate, divide-i.e. the crown of the head; reaching that place, (the path) emerges out of it, vyapohya, splitting; sirsakapale, the skull-bones on the head; sa, that which (thus) issues forth; is indrayonih, the path of Indra, Brahman-i.e. the path for the realization of His true nature. The man of knowledge, who thus realizes the Self as identified with the mind, passes through the head, and pratitisthati, gets established; agnau, in Fire-(the deity) who presides over this world, who is identified with the Vyahrti Bhuh, and who is a limb of the great Brahman (as identified with Mahah). The idea is that the enlightened man pervades this world through his identity with Fire. Similarly, vayau, in Air; identified with the second Vyahrti, bhuvah iti, which is Bhuvah; 'he gets established'-this is understood. He becomes established, aditye, in the Sun; indetified with the third Vyahrti, suvah iti, which is Suvah. He becomes establised brahmani, in Brahman; identified with the fourth Vyahrti, maha iti, which is Maha, and of which the others are parts. Remaining in identification with them and becoming Brahman, apnoti, he attains; svarajyam, the state of a sovereign-he himself becomes a king, a ruler over all others, just as Brahman is over the gods who form Its limbs. And the deities that become his limbs carry offerings to him just as they do to Brahman. Apnoti manasaspatim, he attains the lord of the mind; since Brahman is all-pervasive, It is the lord of all the minds; indeed, It thinks through all the minds. A man who meditates thus attains It. Moreover, bhavati, he becomes; vakpatih, the ruler of all the organs of speech. Similarly, also caksupatih, the ruler of the eyes; srotrapatih, the ruler of the ears; and vijnanapatih, the ruler of intellects. [See s] The idea is that he, being the Self of all, becomes possessed of the (respective) organs through identification with the organs of all beings. Besides, tatah, over and above even all that; etat bhavati, he becomes this. What is that? The answer is being given; (He becomes) akasasariram-that which has akasa (space) as its body or whose body is as subtle as akasa. Who is that? Brahma, the Brahman, that is being discussed. It is satyatma: that which has satya, the gross and the subtle as also truth as Its atma, real characteristic, is this satyatma. (That Brahman is) pranaramam: that which has its aramana, disport, in the pranas, vital forces, is pranarama; or that in which the vital forces find their arama, delight, is pranarama. (It is) mana-anandam: that whose mind (manah) has become bliss (ananda), a producer of happiness is manaananda. (It is) santi-samrddham: santih is peace; the very entity which is peace, being also prosperous (samrddha), it is santi-samrddha; or that which is experienced to be enriched (samrddha) with peace is santi-samrddha. (It is) amrtam, immortal by nature. These additional attributes are to be understood as belonging to the earlier context beginning with manomayah, etc. Thus Pracina-yogya, O Pracinayogya; upassva, meditate on the aforesaid Brahman as possessed of the qualities of being realizable through knoweldge etc. This is a presentation of the teacher's utterance by way of demonstrating his love (for meditation). The meaning of the word upasana (meditation) has already been explained.