Friday, September 11, 2009

Katha Upanishad; Shankara bhashya. Valli 4 Mantra 14

durgamedeshe ucchrute parvateshu parvatavatsu bhinna pradeshe vidhavati viteerna sat vinashyati evaam dharmaan atmanah bhinnaan prthak pashyan prthakeva shareeram pashyan tadeva varjinah anuvrdhavat shareerabhedameva prthk punah punah pratipatyaityarthah



In the final 2 mantras of this section the Up points out that bheda darshanam will lead to more and more samsara and abheda darshanam alone will lead to moksha. Dvaita darshana ninda and advaita darshana stuti are given - important from the point of shadlingas - we say arthavada is an important clue - see which is glorified and which is criticized. The central theme of the Up has to be advaitam only. Whether jiva jiva bhedah jiva jagat bhedah or jiva Ishwara bhedah any time of bhedah will lead to samsara.

In the mantra 14 an example is given when rainy waters fall on top of mountain initially it falls as one stream but when they break into smaller streams they get absorbed in the earth and get destroyed. Evaan pdharmaan prthak pashyan dharmaan = atmanah - the jivatama. Even though jivatma seem to be many, each body has its own separate jivatma and its own separate punya-papa - a wise person should not be carried away by apparent plurarlity of jivatmas. Instead if he sees multiplicity pratishareeram taneva anuvidhavati he will be born again in plurality - will continue to be in samsara. shareeram bhedam eva Having dropped this specific body the jiva will take another another different prthak body shareeram pratipadyate will take punah punah again and again. Even when a person wants to escape from the world through videhamukti the very seeking of videhamukti indicates i am looking at myself as a separate individual - this consolidates and confirms my bhedadarshanam and my sense of individuality. In binary the fallacy of videha mukti must be clearly understood and it should become utterly irrelevant to me.

yatha durghe vrshtam udake parvateshu vidhavati tan eva anuvidhavati



Mantra 15

yasya punarvidyavatah vidhwastopadhikrta bheda darshanasya vishuddha vijnana ghanaika rasam advaitam atmanam pashyatah vijanato muneh manana sheerasya atmasvarupam katham sambhavati iti uchyate

AS introduces mantra 15. After bheda darshana ninda now comes abheda darshana stuti.

yasya punah vidyavatah On the other hand one who is unlike the previous person and who has atma vidya = vidyavatah, and vidhwasta upadhikrta bheda darshanasya - and one who has destroyed the vision of duality - the false perception of superimposing divisions of on consciousness because of ignorance - this perception has been eliminated. upadhikrtah bhedadarshanamvidhwastam yasmin saha - even though i see differences in matter i dont see differences in consciousness and that consciousness is me. Our sense organs are capable of seeing matter or consciosuness? - only matter - and matter is always with divisions. therefore sense organs will see divisions only but with the intellectual eye we understand differences belong to matter only there are no differences in consciousness. this knowledge he has got through the third eye jnana chakshuh. pashyatah - One who is constantly aware of advayam atmanam the nondual self which is mySelf. And vishuddha vijnana ghana eka rasa which is pure homogenous consciousness without internal divisions. (unlike local rasam which has upper part and lower part) sajatiya vijateya svagata bheda rahitam - one who constantly sees that Atma - or is aware of that Atma iin the backgroun all the time - vijanatah muneh - he is a Wise sage - these 2 words are found in the mantra. Why is he called a muni? manana sheelasya the one who is manana nidhidhyasanam one who is mindful. (right mindfulness is talked about in the Biddhist eightfold path) I am the adhistanam - everything else is happening in me - that awareness the one who has - atmasvarupam - for such a person - the Mantra 15 talks about...



Mantra 15

..bhavati

evam muneh vijanatah atma bhavati gautama

For a wise person jA and PA become inseparably one and absolutely one - indistinguishably one. There may be a misconception that they were different and something fantastic happened and they merge-etc - it should be understood that the merger is not a physical event but is an intellectual event. It is a cognitive intellectual event. It is nothing but dropping the flase notion that jA and PA are different. bheda darshana moha nivrtti. Only nama bheda no vastu bheda. We assume there is a factual difference because of misconception. Disappearance of this misconception is figuratively expressed as merger. Another example is given to iluustrate abheda darshanam. Imagine there are two cups of water and when both of them are poured together just as the mixture cannot be separated or distinguished - similarly jA and PA will become indistingushably One. In the example the two waters should be physically separate but that part should not be taken as example - example is that pouring we cannot differentiate which part was form cup 1 and which from cup 2 - that posterior indistinguishability is what is emphasized.

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