The Poetry-Day-poem.

The Poetry Day poem.
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© Vinay Vaidya,
20-03-2012


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बुद्धिः प्रभवति विद्यां
विद्या ददाति काव्यकलां ।
बुद्धिदाता गणेशो यो 
वन्दे अहं तं गजाननं  ।।


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The Wisdom causes the Art,
The Art gives the poetic-sense.
The One Who gives Wisdom,
I bow to That GaNesha !!


(GaNesha is The Cosmic Intelligence which
is the only principle that supports the Source,
sustenance, and dissolution of the Existence.)
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Silent-Misty-Moonlit-Night.

Silent-Misty-Moonlit-Night.
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© Vinay Vaidya.
12-03-2012.

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At Twilght,
When the evening near is dark,
and the approaching night is bright.
The moon is shy,
and stars are even more,
but will come soon in fore,
When the light of the day is gone,
The shadows will mearge into earth,
the earth into sky,
and the sky into mysty silent moonlight.
The time will stand still for an eternity,
And the breeze will share with all,
the secrets of heavenly grandeur and beauty. 




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Dawn at Mattur.

~~ Dawn at Mattur ~~
______________________
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Disclaimer: I tried my best but could not find the date of the publishing of the text and the issue of ‘Sunday Observer’. I had kept the cutting in my old papers and wish to share with people. If this violates any of the rights of the author / publisher, please inform me, and I will remove the same as soon as possible.
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Dawn at Mattur.

Dawn at Mattur tranquil village of, 2000 people, picturesquely located on the bank of the river Tunga in Karnataka. A fellow journalist in the district head-quarters of Shimoga – the hill area noted for its verdant forests and rain – offers to take me there by car though the distance is only ten kilometers. “Early dawn and twilight are the best time to experience Mattur,” he tells me.

We park the vehicle at the river bank and cross Tunga by boat. Birdsong fills the air. The boatman also starts reciting a prayer. Our eyes feast on the landscape made up of the coconut, areca and banana plants grown in the region. The cool breeze is filled with the lilting notes of Sanskrit verses emanating from homes.

Many beautiful vignettes catch my eyes as I enter the village. Women washing their house-fronts with cow-dung. Girls drawing intricate rangoli designs. Young girls, their plaits filled with jasmine, practicing their music lessons, some of them playing on harmonium. A grandmother teaching Sanskrit words to her grandson barely in his teens. I’m spotted by a local young man who suggests that I meet Shri Ashwatha Narayana Avadhani. “He is the leading light in our village.” He says.

Avadhani greets me warmly with the words ‘Hari Om’ (hello), and  “Agachchhatu” (welcome). He then asks someone to fetch a tender coconut for me to drink. My eyes wander across the street. Groups of boys, dressed in traditional dhotis and angavastrams, their foreheads smeared with vibhuti (sacred ash) are on their way to the local Sanskrit school. At the other end, I see groups of men wending their way to the fields carrying sickles and farm equipment. Surprisingly, they are talking to each other in Sanskrit. Yet another surprise is that many domestic articles at home are all identified with Sanskrit names – something very common in all homes in Mattur. So is the case with grocery stores, where all bottles and bags bear Sanskrit labels. Most homes display a signboard that proclaims: “Sanskrit is spoken here.” I begin to wonder if I have accidentally stepped into a village during Vedic times.

“Sanskrit is the language of the commoner in our village”, Ashwatha Narayana Avadhani tells me. His voice is serene and very well modulated in tune with his scholarship. “Mattur’s antiquity can be traced back to the times of Vijayanagara empire,” I am told. Avadhani assures me that though the village has modern amenities like electricity, television and radio, “we have not allowed them to overtake our traditional lifestyle.”

--

Mattur is the only village in India that can truly be called a Sanskrit village. One out of every four persons here speaks fluent Sanskrit, while many others are able to understand the language. Sanskrit is being fostered by the elders of the village who have inculcated a passion for it amongst the younger generation. It is the latter, in fact, who are working hard to popularize the use of this ancient language, a trend that has evoked justifiable admiration many Sanskrit scholars. Together, the young and the old in Mattur have demonstrated that with dedication and determination, this ancient language can be mastered as easily as any other, provided the efforts are genuine and sincere.

At sundown, I accompany Avadhani to the river. I am fascinated by the unique beauty and grandeur of the setting sun reflected in the placid water. As the birds return to their nests, the young and the old of the village sit on the granite steps overlooking the waters to perform the evening prayers – the mass sandhyavandana. Some are seated on the steps, while many more are on the large stone platform, right in the middle of the river. After prayers, all of them assemble under the banyan tree close by. The scholar, Avadhani, engages them in discussions on Vedabhashya, the Purans, Upanishads and other related subjects.

Back at his house, Avadhani tells me that Mattur ensures all-round support to the pursuit of Vedic studies. “We regularly conduct camps for those who want to learn Sanskrit the easy way. We have already held some two hundred camps,” he says. In Mattur, Sanskrit publications are avidly read and Sanskrit plays are staged as part of cultural celebrations and festivals. Even public meetings are conducted in Sanskrit, in addition, to quiz programs for children.

“Our activities are for the benefit of all communities without exception,” assures Avadhani. He is very happy to notice an ever-increasing love for Sanskrit all over the country. The people’s Sanskrit Movement is spearheading nationwide drive to foster modern Sanskrit – bith spoken and written – due to the genuine efforts of many Lok Bhasha Prachar Samitis. One such organization, with its headquartes in Puri in Orissa, has already trained about five thousand persons in speaking modern Sanskrit. The Puri-based organisation’s ‘Speak Sanskrit’ movement has also extended to Nepal and Bhutan, where volunteers are being trained. Notable among the centres propagating Sanskrit studies are the Tirupati Kendriya Sanskrit Vidyapeetha founded in ­nineteen sixty two, the Sanskrit Akademi in the holy town of Melkote in Karnataka, where the saint Ramanuja stayed.

While speaking at the Pune institute way back in nineteen fifty six, Jawaharlal Nehru said, “I often wonder which is the most important of the many things that have distinguished India in the past, in its history of thousands of years. I have no doubt in my mind that it is the Sanskrit language. It is that which has embodied the genius and wisdom of our race. Almost everything that has come out in later years can somehow be found to have sprung from this ancient language.

Scholars and experts in linguistics have regarded Sanskrit as a perfect vehicle of communication, says our erudite scholar and (erstwhile) President of India, Dr. Shankar Dayal Sharma, who adds that Sanskrit is more perfect than Greek, more copious than Latin and more refined than both. According to him, even the great scientists and thinkers of the modern world, including the west, jave come to believe that Sanskrit is a repository of such profound knowledge that it could also be used successfully as a medium of computer education and as a language for new technology.

Today, one is witness to the growing interest in Sanskrit, which is studied even in Europe, the USA, Russia and Japan.

All these thoughts and attributes of Sanskrit filled my mind when I went round the little village of Mattur and talked with its gentle and hospitable people. It was late ecening when I decided to reluctantly return to bustling Shimoga. I hastened to have one more look at the sky, which had started to turn crimson. The air was again filled with birdsong. River Tunga was meandering with grace and dignity. I remembered the words of Mahatma Gandhi: “Sanskrit is like the river Ganga for our languages. If it were dry up, the regional languages also would lose their vitality and power.”

Montage: by T.S.Satyan in Sunday Observer.

Disclaimer: I tried my best but could not find the date of the publishing of the text and the issue of ‘Sunday Observer’. I had kept the cutting in my old papers and wish to share with people. If this violates any of the rights of the author / publisher, please inform me, and I will remove the same as soon as possible.

      

|| kaivalya SandhAnaM ||

kaivalyasandhanam.For.Englishversion

 || kaivalya-SandhAnaM ||

    ॥ कैवल्य संधानम् ॥

 ॥ कोऽस्म्यहम् कोऽस्म्यहम् ॥

© Vinay Vaidya,

Ujjain, 456010, India

26112011.

        ~~~~~

AtmAnaM viddhi tadeva RddhiH |

vimalA subuddhiH tadeva siddhiH ||

so-ayaM gaNeshaH so-ahaM pareshaH |

samRddhiH saMsiddhiH evaM prasiddhiH ||

            ~~~~~~~

AtmanaM = (To) The 'Self', (accusative)

viddhi = 'know' (imperative);

tadeva = tat-eva = that alone (is),

RddhiH = prosperity.

vimalA subuddhiH = purirty of mind (is),

tadeva = tat-eva = that alone (is),

siddhiH = achievement / accomplishment.

so-ayaM =This is 'He'

gaNeshH = gaNesha, 'Brahman', The

Supreme Reality; when 'Brahman' is 

viewd as Cosmic-Intelligence-principle.

so-ahaM = 'He'; = 'ahaM'

= The "I am 'That',"-principle, is also,

pareshaH = The Only God Supreme.

(Knowing this is the true)

samRddhiH = affluence,

saMsiddhiH = Fulfilment,

evaM = and,

prasiddhiH = Glory.

--

Know the Self,

That alone is prosperity,

purity of the mind,

That alone is accomplishment,

This is 'He',

GaNesha, -The Supreme Reality,

(when 'bRahman' is viewd in the

form of Cosmic Intelligence Principle.)

--

pashyAmi jagadidaM jAgRddashAyAM

pashyAmi swapne manojachcha .

pashyAmyajnAnaM pragADhe suShupte

ko-asmi kuto wA kathamasmi ko-ahaM ?

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

daShAtrayIM pashyati yo yato-ahaM

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 1.

pashyAmi = '(I) see',

jagadidaM = jagat-idaM = This world,

jAgRddashAyAM = jAgRt-dashAyAM =

During the time when I am awake.

and,

pashyAmi = '(I) see',

swapne = during the time while I dream.

mano-jagachcha =mano-jagat-cha =

the mental-world of my own mind.

pashyAmi = '(I) see',

ajnAnaM = ignorance only,

pragADhe suShupte = during the deep

dreamless sleep.

(Because after waking-up, I assert that I

knew nothing during that time when I was

fast asleep. This is the evidence to; I knew

well that 'I' was there and 'I' 'saw' that 'I'

did know nothing at that time. The same

evidence and 'I' is there even here at this

moment when I am in this waking state of

the mind.This is the direct, prima-facie and

the first-hand clue to the way to 'Self', and

also; how to understand 'who' and 'what' is

the 'I' in fact. and so follows the next line :

'ko-asmi ... )

ko-asmi = 'Who' '(I)' am?

kuto = where-from, whence ?

wA = Or,

kathaM = how, in what manner ?

-asmi = am,

ko-ahaM = Who (am) 'I' ?

ko = who,

asmi = am,

ko = who,

ahaM = I,

ko = who,

asmi = am,

ko = who,

ahaM = I,

dashAtrayIM = To these 3 states

of the mind, namely; waking, dream

and deep sleep.

pashyati = sees,

yo = He, - is the one that,

(yo pashyati = the one that sees

these 3 states),

yato = because, hence, therefore,

-ahaM = the true 'I' .

...................... 1.

--

--

dRshyo prapancho na ahamasmi satyaM

jAgRti cha swapno na ahamasmi nityaM |

bhogyAH cha viShayAH na tadwat-ahamasmi

deho na bhoktA na indriyANI tathaiva ||

ko-asti bhoktA kuto wA kathaM wA ?

bhoktA tu kashchit-chid-rUpakAtmA

ko asmi ko-ahaM ko-asmi ko-ahaM ||...2.

--

dRshyo prapancho = the phenomenal world,

na = not,

aham-asmi = ( but ) I am,

satyaM = the Truth,

jAgRti = waking state,

cha = as well as,

swapno = dream-state,

na = not,

aham-asmi nityaM = (but) I am ever-existing.

And,

bhogyAH ch viShayAH = I am neither the

objects that are enjoyed by the senses,

tadvat = likewise.

and, ahamasmi = I am not,

deho = the body,

And, na bhokta = neither the one who enjoys

those objects and likewise suffers also.

na indriyANi = nor the senses through which

the pleasures is enjoyed from the objects.

tathaiva = likewise.

ko-asti = who is ?

bhokta = the one who enjoys,

kuto = where-from,

kuto = whence,

wA = or,

kathaM wa, or how ?

bhoktA tu kashchit-chid-rUpakAtmA,

= No doubt, the enjoyer is some such an

entity, that has a consciousness-aspect

associated with it.

ko-asmi,...

.................................2.E   

--

kartA na karmAsmi ahaM kadAchan

deho hi kartA deho hi kRtyo |

deho paraM na ukti tathA kadApi

ko-asti tasmAt karma cha kartA ? ||

dehAtma-bhAve kowA-asti kartA ?

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... .... 3.

--

kartA = the doer of the action,

na = not,

karma-asmi = the action (I) am,

deho hi = the body (is),

kartA = the one that performs actions,

deho hi = and the body again (is),

kRtyo = actions and the result of action.

deho paraM = but the body,

na ukti tatha kadApi = never says so,

ko-asti = So the question, :

'who is there that can be said the 'doer'

of the actions?'

remains unanswered.

tasmAt = therefore,

karma cha kartA = action and the 'doer'?

dehAtma-bhAve = In the 'I am body'-idea,

ko wa ast kartA = Or precisely, 'who' is

there the 'doer'?

(because, the sense of 'doership' arises

only if there is the idea 'I am the body'.)

ko-asmi .....

............................... 3.E

--

--

buddhirna kartA buddhirna bhoktA

smRteH gRhIte vyaShTibhave hi bhoktA |

smRteH gRuhIte vyaShTibhAve hi kartA

smRtirnaiva kartA smRtirnaiva bhoktA ||

jAnAti ko yaH smRtirmameti ?

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 4.

--

buddhiH na kartA = (It is true that) The

intellect is not the doer,

Likewise,

buddhiH na bhoktA = the intellect is not the

'one' who enjoys and suffers.

smRteH gRuhIte = when told by the memory,

it is asserted that

vyaShTibhAe hi bhoktA = the doer is there,

in the acceptance 'I am a person'.

And again,

smRteH gRuhIte = when told by the memory,

it is asserted that

vyaShTibhAve hi kartA = the enjoyer is there,

in the acceptance 'I am a person'.

But,

smRtiH na-eva kartA = The memory is never

the entity, that performs action,

and,

smRitiH na-eva bhoktA = The memory is never

the entity, that enjoys the pleasures.

jAnAti ko yaH = Who is this entity that knows,

smRitH mama-iti ? = the memory is 'mine'? 

ko-asmi....

.........................4.E

--

dehAtmabhAve hi dehatvabhAvo

dehAtmabhAve hi vyaShTibhAvaH |

dehatvabhAvo-api chidAtma-bhAve

chidAtmabhAve na deho na vyaShTiH ||

chidAtmabhAvo hRdi vai samaShTiH

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 5.

--

dehAtmabhAve hi = No doubt, that the

'I am the body-sense' is based only upon,

dehatvabhAvo = the idea of being the body.

dehAtmabhAve hi = and in the idea of being

a body, (causes);

vyaShTibhAvaH = the idea of one's being a

specific 'person'.

dehatvabhAvo-api = (and again,) the idea of

being a body is also there because of;

chidAtmabhAve = the natural, spontaneous,

and inherent intelligence-principle that enables

one to see that one is only the consciousness

prior to the ideas, - 'I am' and the 'world'.

But,

chidAtmabhAve = in the simple understanding

this 'consciousness',

na deho na vyAShTiH = there is neither the

body nor the 'person'.

chidAtmabhAvo = the understanding that One

is only the 'Self' as consciousness,

hRdi vai samaShTiH = is the Wholeness at

the core of our very heart. Because 'being',

devoid of consciousness is an impossibility.

ko-asmi....

 ................ 5.E

--

  

--

hRdayo na dehAtmabhAvo na deho

bodho akhaNDo hRdayaM tu hRt-ayaM |

bodhe prakRShTe na tu bheda-buddhiH

vyaShTirsamaShTiH samaShTirhi vyaShTiH

bodhe akhaNDe sthite bodharUpe

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 6.

--

hRdayo = the 'Heart' (is),

na = neither,

dehAtmabhAvo = the 'I am the body'-sense,

na = nor,

deho = the body.

bodho akhaNDo = incessant unbroken (is),

hRdayaM = the Heart, (The Heart),

tu = as is the name suggests,

hRt-ayaM = the source where-to the Existence

owes It's worth.

bodhe prakRShTe = In that pristine clarity of

understanding,

na tu bheda-buddhiH = there is no place for

the thought of division of any kind.

vyaShTiH samaShTiH samaShTiH hi vyaShTiH

= the distinction between the 'person' and the

'Whole' ceases.

bodhe akhaNDe sthite bodha-rUpe = having

established as pure understanding only, in

such crystal-clear understanding of the 'Self',

(And then one knows,-)

ko-asmi....

 ................ 6.E

--

--

dehAtmabhAve hi baddhatvabhAvo

baddhatvabhAve hi dehAtmabuddhiH |

tAdAtmyamevaM hi baddhatvabhAvo

tAdAtmyamevaM hi dehatvabhAvo ||

tAdAtmyametat sankalpamAtraM

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 7.

--

dehAtmabhAve hi baddhatva-bhAvo =

'I am the body' causes the sense 'I

am in bondage'.

baddhatva-bhAve hi dehAtma-buddhiH

And in this very sense of 'I am in the

bondage', lies the sense; 'I am the body'.

tAdAtmyaM-evaM = this kind of erroneous

assertion, (which is caused by in-attention),

hi = alone is,

baddhatva-bhAvo = ( the cause of) the 'I

am in bondage'-sense,

tAdAtmyam-evaM = this kind of erroneous

assertion, (which is caused by in-attention),

hi = alone is,

dehAtma-bhAvo = (the cause of) the 'I am

the body'-sense.

(when carefully examined and understood),

tAdAtmyaM-etat = this assertion is found to

be,

sankalpamAtraM = a misconception only ( on

the part of the intellect, -the deductive faculty

of the mind.)

(And then one knows,-)

ko-asmi....

 ................ 7.E

--

--

chitve prakAshe prakRtyai vikIrNe

dehadvayaM tat-prakAshe vRNItaM |

ekaH tu sthUlaH jagatswarUpaH

anyo jagati deha-visheSha-vyaShTiH ||

etat-dvayM bhAsitaM chit-prakAshe

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 8.

--

chittve prakAshe prakRtyai = The light

of Awareness (is when),

vikIrNe = scattered,

dehadvayaM = the 2 bodies,

tat-prakAshe = in that light,

vRNItaM = taken as real.

ekaH = One,

tu = the,

sthUlaH = Gross,

jagat-swarUpaH = In the form of the

world.

anyo = and another,

jagati = in that 'world-form',

deha-visheSha-vyaShTiH = the body,

-specific of the 'person'.

etau-dvayau = these two,

bhAsitau = are perceived,

chit-prakAshe = In the (scattered) light

of Awareness,

(And then one has to find out,-)

ko-asmi....

 ................ 8.

  

--

--

asmitA asau tu kathaM bhavet

nirdvaye brahmaNi nirvishiShTe ? |

asmitA asau tu kathaM bhavet

dehe tamasi-mRNmayeswarUpe ? ||

bhavet- vRttirUpA hi bhAsyate cha

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 9.

--

asmita asau = the ego, (the sense

of being an entity separate and different

from others), 

tu kathaM bhavet = How can it happen?

nirdvaye brahmaNi nirvishiShTe = in the

'brahman', who is non-dual, and as such,

free from all distinctions ?

('brahman' is free from all the 3 kinds of

distinctions; sajAtIya, vijAtIya and swagat).

And again,

asmitA asau = the ego, (the sense

of being an entity separate and different

from others), 

tu kathaM bhavet = How can it happen?

dehe tamasi-mRNmaye-swarUpe = in the

physical body, which is made of the inert

matter like earth, and is essentially so ?

bhavet = It (ego),

vRittirUpA hi = arises just in the form of

thought-wave in the consciousness (-which

is not wave),

bhAsyate cha = and appears also so,

(as it is always seen only in association

of some other mental mode, and never

in a form of its own).

(Therfore, it should be found out, what this

'ego' is, and is made of. And that is known

when one tries to understand, - )

ko-asmi....

 ................ 9.

--

   

--

dehatva-bhAve sati bhoktRbhAvaH

dehatva-bhAvo-api manaseva jAto ।

mano ayaM jAyate kuto vA ?

ko-asti bhoktA dehatve abhAve ?

ko-asti bhoktA kuto kathaM vA?

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 10.

--

dehatva-bhAve sati = In the 'I am the

body'-idea only (there arises),

bhoktRtva-bhAvo = 'I am the enjoyer

of pleasures and sufferer of pains'-

idea.

And,

dehatva-bhAvo-api = the idea that 'I

am the body' also,

manasA-eva jAto = arises in the mind

only. (In the absence of the mind, no

idea can be there).

mano-ayaM = this 'mind',

jayate kuto vA ?

Where-from / whence / why / how the

'mind' acquires existence ?

ko-asti = And who is ?

bhoktA = the 'enjoyer' / 'sufferer',

dehAtve-abhAve = In the absence of

this 'I am the body'-idea ?

ko-asti = who is,

bhoktA = 'enjoyer' / 'sufferer',

kuto = where ?

and,

kathaM vA = or how ?

(They simply disappear when one

tries to see, -)

ko-asmi....

 ................ 10.

--

--

dehatvabhAve sati kartR-bhAvaH

dehatvabhAvo manaseva jAto ।

mano ayaM jAyate kuto vA ?

ko-asti kartA dehatve abhAve ?

ko-asti kartA kuto kathaM cha ?

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 11.

--

dehatva-bhAve sati kartR-bhAvaH =

The idea 'I am the doer' is there

only because of there is the 'I am

the body'-idea.

kartRtva-bhAvo-api = and this 'I am

the doer'-idea also,

manasA-eva jAto = happens to the

mind only.

(In the absence of the mind, no

idea can be there).

mano-ayaM = this 'mind',

jayate kuto vA ?

Where-from / whence / why / how the

'mind' acquires existence ?

ko-asti = And who is ?

kartA = the 'doer',

dehAtve-abhAve = In the absence of

this 'I am the body'-idea ?

ko-asti = who is,

kartA = 'doer',

kuto = where ?

kathaM vA = or how ?

(The 'doer' simply disappers when

one understands the essence of idea,

'I am the doer'.)

dehatva-bhAve sati kartR-bhAvaH =

The idea 'I am the doer' is there

only because of there is the 'I am

the body'-idea.

kartRtva-bhAvo-api = and this 'I am

the doer'-idea also,

manasA-eva jAto = happens to the

mind only.

(In the absence of the mind, no

idea can be there).

mano-ayaM = this 'mind',

jayate kuto vA ?

Where-from / whence / why / how the

'mind' acquires existence ?

ko-asti = And who is ?

kartA = the 'enjoyer' / 'sufferer',

dehAtve-abhAve = In the absence of

this 'I am the body'-idea ?

ko-asti = who is,

kartA = 'doer',

kuto = where ?

kathaM vA = or how ?

(The 'doer' simply disappers when

one understands the essence of idea,

'I am the doer'.)

ko-asmi....

 ................ 11

--.

----

rUpaM na me kashchit na me AkRtishcha

tathApi prakShTo ahamasmi nityaM |

bodhe mamAtmani bodho sarvadA-ahaM

yat-kinchid-anyo na me abhAve ||

tasmAt-tad-anyo-api ahaM mameva

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 12.

--

rUpaM na kashchit me = 'I' has neither

a form,

na me AkRtishcha = nor (the 'I') has a

shape,

tathApi = Though,

prakRShTo = clear, evident,

ahaM-asmi = 'I am',

nityaM = always.

(Every-one is always acquainted with 'I

am'),

bodhe mama-Atmani = In the spontaneous

knowing of the self, as pure-consciousness

only,

sarvadA-ahaM = I am always there.

yat-kinchit = whatever else is,

anyo = the other,

na = is not there,

me abhAve = if I am not there.

(I am the support for their existence and

I am also the only evidence of them.)

tasmAt = therefore,

tat-anyo-api = that 'other' is also,

ahaM mama-eva = 'I am' and 'mine' only.

ko-asmi....

 ................ 12.

--

 

--

dvaito vichAro-advaito tathAshcha

vichAro-ayaM nAsti bodho prabuddho |

vichAre-lope api asmi-bodhe

tasmAd-vichAro api eva nAhaM ||

bodho-ahamaH na udeti lIyate vA

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 13.

--

dvaito = duality is,

vichAro = an idea only.

advaito = non-duality is also,

tathAshcha = likewise (an idea only),

vichAro-ayaM = this 'idea',

nAsti = is never,

bodho prabuddho = The right understanding.

(and the right understanding is never an idea)

vichAre-lope api = because the idea disappears,

asmi-bodhe = in the light of understanding the

nature of 'I am'-ness, and this light remains,

tasmAt-vichAro-api eva = Therefore, idea also

na-ahaM = is not 'I am'.

bodho-ahamaH = the Light of the understanding

of 'I am',

na udeti lIyate vA = (ideas emerge-out and soon

disappear, but this steady unwavering Light of

understanding,) neither emerges nor disapp-

ears.

ko-asmi....

 ................ 13.

--

---

dehe prati-dehe ahamiti sphuran

sphuTo-ahaMbhAva dehatvabhAve |

dehatvabhAve vyaShtistato-ahaM

tathA ahaMi dehajachcha tasmAt ||

yaddehe tat jagatyapi yasmAt

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 14.

--

dehe prati-dehe = In all and every body,

ahaM-iti sphuran = That which emerges

and springs-up from within, and is known

as 'I',

sphuTo = in the express form of 'me',

ahaM-bhAva = is the ego, that is because

of,

dehatva-bhAve = there is a body, and the

idea that 'I am the body'.

dehatva-bhAve = With reference to the body,

vyaShTiH - a 'person',

tato-ahaM = therefore I am.

tathA = and,

ahami = in the 'I',

deha-jagat-cha = the body and the world,

tasmAt = and on that ground,

yat-dehe = what is in the body,

tat jagati-api = that is there, in the world

also,

yasmAt = because,

ko-asmi....

 ................ 14.

--

--

jahat-ajahat-lakShaNAyA prakRShTo

yadAstu mithyA prapanchaM jahAti |

gRhNAti bodhaM nijachit-swarUpe

chinvan svabodhaM matyAM gRhItvA ||

bodhe amuShmin paramApnuyAti

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 15.

--

_____________

A note :

The VedAntika approach of 'lakShaNA'

and especially the 'jahat-ajat-lakShaNA'

is of great help in removing the hurdles

in using the words in conveying the Truth.

A word has many meanings and senses.

One is 'conventional'. Though accepted

by many, every-one has his own sense

of the meaning. There is

the apparent meaning, and there is the

intended meaning. There is the meaning

according to the said word, and according

to the interpretation of the listener. This

makes the problem of communication even

more complicated. A word may have two

meanings : i) - vAchyArth = according to

the dictionary, and common acceptence,

ii) - lakShyArtha = the implied, indicated

meaning.

The method of 'lakShaNA' helps in dealing

with this problem.

First, the two or more than two meanings

of a word are compared and one of them

is accepted while another is rejected.

Then, Two descriptions are dealt together

in this way.

An example is the brahma-vAkya;

'tat-twaM-asi' = That art Thou.

-A most reputed VedAntika Teaching and

also an aphorism.

Here, 'tat' = That, 'twaM' = Thou, 'asi' Art.

What is 'That' ?

'That' is 'brahman', The source and support

of all and everything. It includes all. but the

description in this way remains an idea only.

When this meaning is rejected, and another

meaning; 'The chaitanya', the 'consciousness'

is taken into consideration, the meaning of

the word is partly rejected and partly accepted.

the vAchyArtha is rejected, but the lakShyArtha

is taken into consideration.

Then the same procedure is performed with

the word 'Thou'. The apparent meaning 'the

person' is rejected, and the inherent factor,

-the 'consciousness' is given attention to. In

this way the intended, or the implied meaning

is retrieved from the Teaching.

___________    

jahat-ajahat = careful rejection of the one part

and hold onto another part of the meaning of

a word. 'jahat' and 'ajahat' are the 2 'lakShaNA'.

lakShanAbhyAM = by means of the 2 imageries.

yadA tu = when (emphatic),

mithyA-prapanchaM = the false appearance (of

the world and the 'person'),

naro = man,

jahAti = gets rid of, removes,

gRhNAti = (and) grasps, holds onto,

bodhaM = The 'Consciousness' / ChaitanyaM,

nijaswarUpe = In one's very being as the

Reality,

chinvan = contemplating and rejecting the

irrelevant, paying attention to the significant

only,

swabodhaM = the consciousness of the 'Self',

matyAm gRhItwA = with the help of pure,

keen, one-pointed rightly disposed intellect,   

bodhe amuShmin = in that intellect, in that

kind of contemplation,

paraM ApnuyAti = comes across the Ultimate.

ko-asmi....

 ................ 15.

--

 

---

vivechya dRshyaM bhinno dRgo tat

vijnAyate ahaM-kRtiM mAtra-bhAsaM |

evaM 'dRgaM' tasya AdhArabhUtaM

swarUpabhUtaM Atmani swAtmamevaM ||

tadA vijAnAti nija Atmabodhe

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 16.

--

vivechya = discriminating,

dRsyaM = the appearance(s),

bhinno dRgo tat = from the sight that sees

them,

vijnAyayate ahaM-kRtiM = the ego is recognised,

as,

mAtra-bhAsaM = only a delusion on the part

of the intellect,

evaM = and, consequently,

dRgaM = the sight (literally,; the eye)

tasya AdhArabhUtaM = the fundamental support

of that (appearance).

swarUpabhUtaM = The essential Reality behind

them.

Atmani = In one's very own Self,

swAtmamevaM = at the core of the Heart indeed.

tadA vijAnAti = Then one realizes,

nija Atmabodhe = In the Light of understanding

in one's own 'Self',

ko-asmi....

 ................ 16.

-- 

--

ahaM dRgAtmA na swarUpa-bhinno

ahaM-kRtiH dRshyaprapancha-rUpA |

dRshyaM prakAshaM ahami vikIrNaM

nijAtmanaH tanna tato cha bhinnaH ||

maunes-sthite thite tasmin Atmabodhe

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 17.

--

ahaM dRgAtmA = I am the Self, the 'eye',

na swarUpa-bhinno = the Self, no other

than Reality (brahman as Consciousness)

ahaM-kRtiH = Where-as the ego is,

dRshya-prapancha-rupA = of the form of

an unreal, appearance only.

dRshyaM = The appearance is,

prakAshaM = the Light,

ahami vikIrNaM = (emanating from the Self

and) spread all-over in the 'Self' only.

And that Light is,

nija-AtmanaH = of my very own 'Self'

tat na = that (light) is not,

tato cha bhinnaH = (and) different from

That (Self).

maune-sthite tasmin Atmabodhe = having

settled in that 'Sel-Enlightenment',

(He knows verily),

ko-asmi....

................ 17.

--

--

niraste-ahaMkRtiM nirastaM prapanchaM

niraste vyaShTyahM niraste jagachcha |

niraste avidyAM niraste cha vidyAM

sthite yadA Atmani maunagUDhe ||

tadA vijAnAti mukto swarUpaM

tadA vijAnAti mukto swarUpaM ||

ko-asmi ko-ahaM ko-asmi ko-ahaM ??

..... ..... ..... 18.

--

niraste-ahaMkRtiM = When the ego is so

discarded and eliminated,

niraste prapanchaM = The World-appearance

as an independent, and changeful entity

different from the Self / brahman, is also

eliminated.

niraste vyAShTi-ahaM = When the ego in the

form of the 'personal-existence' is removed, the

world appearing before him is also terminated.

niraste avidyAM = When the ignorance is so

rid of,

niraste cha vidyaM = and the knowledge that

helped so in overcoming the ignorance is also,

forgotten,

sthite yadA = when poised in,

Atmani = in the Self,

mauna-gUDhe = in Deep silence.

tadA vijAnAti = then realizes with utmost clarity,

mukto = The Liberated One,

swarUpaM = The Reality,

tadA vijAnAti = then realizes with utmost clarity,

mukto = The Liberated One,

swarUpaM = The Reality,  

ko-asmi....

................

__________________

Om Sri RamaNArpaNamastu.

__________________________

ShivarAtri 20-02-2012.

12:30 p.m. 26-11-2011.

Translated, Edited and trans-scripted into English,

on 20-02-2012.

@ L / 161, Maha Shakti Nagar,

Ujjain (India) 456010.

Contact : +91-9826061023.      ॥ मङ्गलं ॥

आत्मानं विद्धि तदेव ऋद्धिः ।

विमला सुबुद्धिः तदेव सिद्धिः ॥

सोऽयम् गणेशः सोऽहम् परेशः ।

समृद्धिः संसिद्धिः एवं प्रसिद्धिः ॥

पश्यामि जगदिदम् जागृद्दशायाम्

पश्यामि स्वप्ने मनोजगच्च ।

पश्याम्यज्ञानम् प्रगाढे सुषुप्ते

कोऽस्मि कुतो वा कथमस्मि कोऽहम् ?

को अस्मि कोऽहं कोऽस्मि कोऽहं ??

दशात्रयीम् पश्यति यो यतोऽहम् ।

को अस्मि को अहं को अस्मि को अहं ?? ॥१॥

दृश्यो प्रपञ्चो न अहमस्मि सत्यं

जागृति च स्वप्नो न अहमस्मि नित्यं ।

भोग्याः च विषया न तद्वतहमस्मि

देहो न भोक्ता न इन्द्रियाणि तथैव ॥

कोऽस्ति भोक्ता कुतो वा कथं वा ?

भोक्ता तु कश्चित्चिद्रूपकात्मा

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥२॥

कर्ता न कर्मास्मि अहं कदाचन्

देहो हि कर्ता देहो हि कृत्यो ।

देहो तथापि न उक्ति अथ कदापि

कोऽस्ति तस्मात् कर्म च कर्ता ॥

देहात्मभावे कोवाऽस्ति कर्ता?

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥३॥

बुद्धिर्न कर्ता बुद्धिर्न भोक्ता

स्मृतेः गृहीते व्यष्टिभावे हि भोक्ता ।

स्मृतेः गृहीते व्यष्टिभावे हि कर्ता

स्मृतिर्न कर्ता स्मृतिर्नैव भोक्ता ॥

जानाति को यः स्मृतिर्ममेति ?

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥४॥

देहात्मभावे हि देहत्वभावो

देहात्मभावे हि व्यष्टिभावः ।

देहत्वभावोऽपि चिदात्मभावे ॥

चिदात्मभावे न देहो न व्यष्टिः ॥

चिदात्मभावो हृदि वै समष्टिः

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥५॥

हृदयो न देहात्मभावो न देहो

बोधो अखण्डो हृदयं तु हृत्-अयं ।

बोधे प्रकृष्टे न तु भेदबुद्धिः

व्यष्टिर्समष्टिः समष्टिर्हि व्यष्टिः ॥

बोधे अखण्डे स्थिते बोधरूपे

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥६॥

देहात्मभावे हि बद्धत्वभावो

बद्धत्वभावे हि देहात्मबुद्धिः ।

तादात्म्यमेवं हि बद्धत्वभावो

तादात्म्यमेवं हि देहत्वभावो ॥

तादात्म्यमेतत् संकल्पमात्रं

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥७॥

चित्वेप्रकाशे प्रकृत्यै विकीर्णे

देहद्वयं तत्प्रकाशे वृणीतं ।

एकः तु स्थूलः जगत्स्वरूपः

अन्यो जगति देहविशेषव्यष्टिः ॥

एतद्द्वयं भासितं चित्प्रकाशे

को अस्मि कोऽहं कोऽस्मि कोऽहम् ?? ॥८॥

अस्मिताऽसौ तु कथं भवेत्

निर्द्वये ब्रह्मणि निर्विशिष्टे ।

अस्मिताऽसौ तु कथं भवेत्

देहे तमसिमृण्मयेस्वरूपे ॥

भवेत् वृत्तिरूपा हि भास्यते च

को अस्मि कोऽहं कोऽस्मि कोऽहम् ??  ॥९॥

देहत्वभावे सति भोक्तृभावः

देहत्वभावोऽपि मनसेव जातो ।

मनो अयं जायते कुतो वा ?

कोऽस्ति भोक्ता देहत्वे अभावे ? ॥

कोऽस्ति मनो कुतो कथं वा ?

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१०॥

देहत्वभावे सति कर्तृ-भावः

कर्तृत्वभावोऽपि मनसेव जातो ।

मनो अयं जायते कुतो वा ?

कोऽस्ति कर्ता देहत्वे अभावे ? ॥

कोऽस्ति कर्ता कुतो कथं वा ?

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥११॥

रूपं न कश्चित् न मे आकृतिश्च

तथापि प्रकृष्टो अहमस्मि नित्यं ।

बोधे ममात्मनि बोधो सर्वदाऽहम्

यत्किञ्चिदन्यो न मे अभावे ॥

तस्मात्तदन्योपि अहं ममेव

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१२॥

द्वैतो विचारोऽद्वैतो तथाश्च

विचारोऽयम् नास्ति बोधो प्रबुद्धो ।

विचारे-लोपे अपि अस्मि-बोधे

तस्माद्विचारोऽपि एव नाहम् ॥

बोधोऽहमः न उदेति लीयते वा

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१३॥

देहे प्रति-देहे अहमिति स्फुरन्

स्फुटोऽहंभाव देहत्वभावे ।

देहत्वभावे व्यष्टिस्ततोऽहम्

तथाऽहमि देहजगच्च तस्मात् ॥

यद्देहे तत् जगत्यपि यस्मात्

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१४॥

जहत्-अजहत्-लक्षणाभ्याम् यदास्तु

मिथ्याप्रपञ्चं नरो जहाति ।

गृह्णाति बोधं निजचित्स्वरूपे

चिन्वन् स्वबोधं मत्याम् गृहीत्वा ॥

बोधेऽमुष्मिन् परमाप्नुयाति

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१५॥

विवेच्य दृश्यं भिन्नो दृगो तत्

विज्ञायते अहंकृतिं मात्र भासं ।

एवं ’दृगम्’ तस्य आधारभूतं

स्वरूपभूतं आत्मनि स्वात्ममेवम् ॥

तदा विजानाति निज आत्मबोधे

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१६॥

अहं दृगात्मा न स्वरूपभिन्नो

अहंकृतिः दृश्यप्रपञ्चरूपा ।

दृश्यं प्रकाशं अहमि विकीर्णं

निजात्मनः तन्न ततो च भिन्नः॥

मौनेस्थिते तस्मिन् आत्मबोधे

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१७॥

निरस्तेऽहंकृतिं निरस्तं प्रपञ्चं

निरस्ते व्यष्टि-अहं निरस्ते जगच्च ।

निरस्ते अविद्याम् निरस्ते च विद्याम्

स्थिते यदा आत्मनि मौनगूढे ॥

तदा विजानाति निजमुक्त-स्वरूपं

को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१८॥

शिवरात्रि २०-०२-२०१२.

___________________________

____________________________

@एल/161, महाशक्तिनगर, उज्जैन (म.प्र.) 456010.