Friday, March 27, 2009

Katha Upanishad Shankara Bhashya: Chapter 1 Valli 3 Mantra 13







Tat pratyupatayamahah yacched vakmanasi praagnyah tad yacched jnanaatmani jnanaatmani mahatini yacched tadyacched chantaatmani
AS now gives a brief introduction to 13. Tat pratipati upayama ahah – the means of claiming that Atma of claiming aparaoksha jnAnam in the form of the practice of nidhidhyasanam. Mantra 10 and 11 are more like shravanam and mananam. Mantra 13 can be taken as ns. In nidhidhyasanam we are not working for a new knowledge or a new experience or a new liberation. Up has said atma is everexperienced chaitanyam. ND is internalization of what I have heard during shravanam. Like a cow eating a grass and then lying doen and chewing the cud – it is not intake of any new knowledge but whatever has been taken in internalized and digested. When I dwell upon the teaching as it is taught by a achArya it is called shrvaanam, when I dwell upon the verysame teaching on my own by recollecting the words of the Acharya from my own mind it is called nidhidhyasanam. The procedure is the verisame. And the procedure is gradual disidentification from the panchakosha and that claiming the I the sakshichaitanyam as the adhistanam. As even as I disidentify each kosha becomes or is seen to be the anatma. Anatma is reduced to karyam and karyam is reduced to namarupA because a product does not exist other than its nama and rupA – a product does not have a substantial existence as its own. It has only a borrowed existence – hence whatever is namarupA is mithyA – anatma to karyam to namarupA to mithyA. Once I understood it as mithyA whatever is mithyA is as good as not there. Whatever is mithyA is understood as satyam and this dissolution in the understanding is called pravilapanam. I continue to see or perceive an mirror image but I dissolve the image by understanding that is only a image only – these are the 5 stages – anatma to karyam to namarupA to mithyA to pravilapanam – this is the job of nidhidhyasanam. After everything is dissolved what is left behind is Atma – mySelf. I alone remain as the substance or stuff of the entire Cosmos.

Mantra 13
Yacched vakmanasi praajna Tad yacched jnana atmani
Jnanamatmanti mahati niyacched tad yacchedchanta atmani

Gist
One should resolve vak indriyam in the mind and mind is resolved into buddhi and resolve the vyasthi into hiranyagarbha and hiranyagarbha is dissolved into myself the Atma.

Yacched niyacched upasamhared praajnah viveki kim vak vaacham
Yacched is in the moolam. Yacched means niyacched which means upasamhared – means withdraw resolve like a radio antenna praajnah means a wise man a jnaani who has done shravanam and who is practicing nidhidhyasanam to get out of the habit of triangular format. Praajnah is in the moolam means viveki – the discriminative person. AS says Kim what should a wise person withdraw or withhold, and answers vak(nominative) is vaacham(accusative)

Vagatra upalakshanartha sarvesham indriyanam
Vag occurring here is meant for upalakshanam to indicate all the other nine sense organs. Dissolution is two fold – one is in terms of cessation of their activity – don’t talk don’t hear anything during ND, and the second dissolution is in the understanding - that all the sense organs don’t exist separate from the manomaya kosha.

Kvam manasi manasi chandasam dairghyam tatcha mano yacched jnane prakashe svarupe buddhau atmani

AS raises a question – sense organs should be dissolved into what? Answers – manasi into the mind. Short of manas-i is a vedic license. Mind alone activates and pervades all the sense organs, likes the reins extend to and control all the horses. Hence - may you fold the vaak and other senses into the mind alone. This is the 1st pravilapanam. Taccha manah yacched that mind the praajnah the wise person should resolve the mind into jnaane which here means buddhi or vijnanamaya kosha. In the mulam jnaneh is not there – but is mentioned as jnanaatmani. Jnaneh means prakashe svarupe the bright one – buddhau. Buddhi is sattva guna pradhana wheras mind is subject is subject to dillydallying being rajoguna pradhana. All doubts are resolved in the intellect – before making the decision the options are infinite. All those options are resolved into the one decision. Manomaya is resolved into vijnanamaya. Sankalpavikalpa is resolved into nischaya. Rajoguna resolved into sattvaguna!. Atmani - here the word atma is translated as pervading essence of manomayakosha, being more subtle, more inner.

Buddhir hi manaadikaranaapnoti ityatma prtyak tesham jnAnam buddhim atmanimahati prathamaje niyacched
Now Up goes from vyashti to samashti. Here AS makes a note on the word atmani - buddhir is called atma because manaadi karanani apnoti because buddhi pervades the mind and all the sense organs - because all the opinions are analyzed by the buddhi alone. Apnoti iti atma – the pervading one. Therefore tesham it is prtyak it is the inner essence just like the gold is the prtyak of all the ornaments and water is the prtyak of all the waves. With this the vyashti vijnanamaya is over – now we go from micro to macro. The individual buddhi should be resolved niyacched into mahati atmani – samashti viijnanamaya or hiranyagarbhA – prathamaja. How will I resolve my individual intellect into the total intellect? And suppose I do, how will I comeback after meditation? – local Samadhi will become mahasamadhi! -
Prathamajavat svachasvabhavakam atmanovijnanam aapadaye ityarthah
Dissolution is a figurative dissolution not a literal dissolution. The meditator should aapadayet make his own buddhi atmanah vijananam as pure svacha svabhavakam as to resemble the purity of the hiranyagarbha prathamaja. How to do this? What is my impurity – vyashti abhimana - abhimana and What is the hiranyagarbha’s purity – HG does not identify with one intellect but he is identified with the samashti or the Cosmos – absence of selfish-ness and narrow-mindedness. Purity of the vyashti abhimana tyagam kuryat and declare that there is no individual intellect separate from HG. This expansion of identification is a thought process – I am not the individual and I am one with the Total. This meditation involves a deliberate entertainment of a relevant thought – it is not a thoughtless state.

Tamcha mahantam atmaanam yacched shante sarvavishayeshapratyastam itarupe abhikriyesarvantare sarvabuddhi pratyayasakshini mukhyaatmani

Upto this was the anatma stage – now comes the final stage of resolving HG into atma – crossing the stage of MAyA. Mayadvara atmani pravilapanam. Tamcha mahantam atmanam that mahaan atma i.e. HG – yached – the meditator should resolve – where?> shanta atmani is in the mulam – shante – sarvaadhishtana atma which is the only reality – the resolution is not thoughtless but involves positive thinking – there is no HG separate from atma – dissolution is a cognitive process…vedantic meditation always involves thought – when 1st Ch of panchadashi – even in NS the thought is involved – vedantic NS is natural absorption in Atma thought – it is not a thoughtless state. Sarvavisheshapratyastam itam – atma which is free from all the gunas or attributes – or nirguna rupe – and hence avikreye – or nirvikara - free from all the six modifications (na jayate mryate va kadachit..) and sarvaantare – which is the inner essence of the whole Creation – even with open eyes you can meditate on the essence – normally we think of inner essence as within me but because atma is the inner essence of the whole creation – you can meditate on it with open eyes. I meditate on the sarvantara atma with open eyes – within the body it is chit, when you go out you come to the sat principle – yasyaiva sfuranam sadatmakam – doesn’t mean if your eyes are open you are outward – your eyes can be open and you can be looking at the inner essence provided your attention is not on namarupA but on sat – with eyes closed you recognize it as sakshi pratyaya – the witness of all the thoughts – when you take as thought byitself it is translated as vrtti when you include the chidabhas as well it is called pratyaya. Thought and chidabhasa are always together – if you are focusing on thought process only, then you use the term vrtti, but when you want to talk about the thought including the chidabhasa the term is pratyaya.
Chidabahasa inclusive thought is pratyaya Chidabhasa exclusive thought is vrtti.
buddhi sarva – sarva is a adjective to pratyaya – (the witness to) all the thoughts of the mind. This is the Real Atma – mukhyaatmani. Where is the unreal atma? In the 3rd qtr HG also is called mahanatma. When HG is called atma it is called amukhya atma when chaitanyam is called atma it is called mukhya atma. In this atma you should dissolve HG. I may think I am a puny entity but I with this meditation should swallow HG! - mayyeva sakalam jatam….! IThe thought of running away from the world – considering such escapism as moksha - should seem like a joke now – the whole world is only a small part of me – our moksha is I am the adhishtanam - why worry about one sthula shareeram one sukshma shareeram – let hundreds of galaxies appear and disappear – where this sukshma shareeram is going to go? And is it going to return? All this should appear to be such a joke when I consider myself as the Atma! Conventional videhamukti should appear as a joke – real moksha is I am nitya mukta nitya asangaha adhishtanam – for that practice this ND.

Now the anvaya:
Praajnah vak (vacham) manasii yacched.tad (manah) jnane atmani yacched. JnAnam mahati atmani niyacched. Tat (tam) shante atmani yacched.

1 comment:

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