सदाशिव समारम्भाम् िन्करचार्यमद्ममाम्
अस्मद् अचर्य पर्यन्ताम् वन्दे गुरु परम्परम ्
In the first dhyana sloka we saw how the adi guru is guiding us always towards the eternal truth, while we are immersed in samsara. Unless we remain constantly guided by it , we will always go back to the objects of perception and remain tantalized by them. This is why we need to be anthevasad with the guru.अस्मद् अचर्य पर्यन्ताम् वन्दे गुरु परम्परम ्
How many incidents have come and gone?. How many people , relations , emotions, thoughts have come and gone. Have anything remained ?. And yet we remain excited by them , we consider life to be the dream world of objects. The past haunting us , the future frightening us . The guru is telling you , please move away from them all and remain established in your eternal abode of consciousness. You are not any of those objects , you are that which sees them all. All you need to do is to understand who you are. You and the brahman are one and the same. Your only problem is not understanding this.
In the next dhyana sloka , we get a beautiful picture of a class that is going on.
वटविटपिसमीपे भूमिभागे निषण्णं
सकलमुनिजनानां ज्ञानदातारमारात्।
त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं
जननमरणदुःखच्छेददक्षं नमामि॥२॥
vaTaviTapisamIpe bhUmibhAge niShaNNaM
sakalamunijanAnAM dnyAnadAtAramArAt .
tribhuvanagurumIshaM dakShiNAmUrtidevaM
jananamaraNaduHkhacchhedadakShaM namAmi ..
(I bow down to that supreme Dakshinamurti, the teacher of the three worlds, the destroyer of the miseries of births and deaths, who, seated on the ground under the banyan tree, grants direct and immediate jyanam to all the muni-s who have assembled near him.)
(I bow down to that supreme Dakshinamurti, the teacher of the three worlds, the destroyer of the miseries of births and deaths, who, seated on the ground under the banyan tree, grants direct and immediate jyanam to all the muni-s who have assembled near him.)
निषण्णं means seated. Where is the guru seated?. He is seated near(समीपे ). a banyan tree वटविटपि . What is he doing there?. He is transferring the knowledge directly to all मुनिजनानां. Who is a muni?मननात् मुनि one who is capable of doing mananam is a muni. So we can immediately see who is the adi guru . Adi guru is nothing but pure consciousness itself. For any body who does mananam , it is available . The knowledge is immediate and direct. This is the meaning of the word ज्ञानदातारमारात्. For many seekers , spiritual life is an achievement like in samsara. I have to go through stages, i have to go through sadana, meditation, yaga, japa , ceremonies and so on. But here the author says , for any body who does contemplation, the knowledge is immediate and direct and it comes from the brahman itself, because you are that. Guru is not a form that you prostrate. Guru is consciousness itself and it is always available. You are not the mind or the intellect, you are that awareness which lights them all .
The communication method is one which disallows objectification of brahman. One of the unique things about the teaching is that the guru should make sure that whatever is taught should not result in the disciple misunderstanding it as an object as all understandings are . So he goes on using indirect methods of saying what you think is not that , what you perceive is not that . But whatever i am speaking about is about YOU the consciousness which is enlivening all. This is why the teaching is direct and immediate. In order to obtain YOU, there is zero distance and zero effort and is the most direct thing.
What is the world as i see it ?. It is nothing but a manifestation of consciousness. This is what is meant by the statement त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं. For the uninitiated it is a story of creation. Creation happens when something is born. But a manifestation is not a creation. It is just a modification of something taking a particular form temporarily and then finally dissolving. The world is not created , it just appears in consciousness like in a dream story.
Since all objects including the body-mind complex are just temporary modification of consciousness, the dhukam associated with them is also only a misunderstanding. So the adiguru through his light would remove them all.It is therefore mentioned that this knowledge removes the sadness associated with birth and death(.जननमरणदुःख ). The word दक्षं means skillful. So this knowledge is skillful to remove the dukham associated with birth and death. It is important to understand that the fear and sadness comes with identification with the body mind system. If you are identified with it , you are born and you die. But when the right knowledge comes of who you are , this identification drops. When identification drops , the birth and death are just events that you see unaffected. . Looking closely birth is the birth of identification and death is removal of identification. What is born is this identification and what is dead is this identification.You have never been born , nor will you die.
The communication method is one which disallows objectification of brahman. One of the unique things about the teaching is that the guru should make sure that whatever is taught should not result in the disciple misunderstanding it as an object as all understandings are . So he goes on using indirect methods of saying what you think is not that , what you perceive is not that . But whatever i am speaking about is about YOU the consciousness which is enlivening all. This is why the teaching is direct and immediate. In order to obtain YOU, there is zero distance and zero effort and is the most direct thing.
What is the world as i see it ?. It is nothing but a manifestation of consciousness. This is what is meant by the statement त्रिभुवनगुरुमीशं दक्षिणामूर्तिदेवं. For the uninitiated it is a story of creation. Creation happens when something is born. But a manifestation is not a creation. It is just a modification of something taking a particular form temporarily and then finally dissolving. The world is not created , it just appears in consciousness like in a dream story.
Since all objects including the body-mind complex are just temporary modification of consciousness, the dhukam associated with them is also only a misunderstanding. So the adiguru through his light would remove them all.It is therefore mentioned that this knowledge removes the sadness associated with birth and death(.जननमरणदुःख ). The word दक्षं means skillful. So this knowledge is skillful to remove the dukham associated with birth and death. It is important to understand that the fear and sadness comes with identification with the body mind system. If you are identified with it , you are born and you die. But when the right knowledge comes of who you are , this identification drops. When identification drops , the birth and death are just events that you see unaffected. . Looking closely birth is the birth of identification and death is removal of identification. What is born is this identification and what is dead is this identification.You have never been born , nor will you die.
As the gita proclaims very loudly
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
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