Science of the Absolute did 2
- Parent Category: Content
- Created on Monday, 20 October 2008 18:49
- Last Updated on Thursday, 02 July 2015 19:56
- Published on Monday, 20 October 2008 18:49
- Written by Patrick Misson
- Hits: 6117
A GARLAND OF VISIONS OF THE ABSOLUTE
VI. KARMA-DARSANAM (VISION OF ACTION)
1. atmaiva mayaya karma karoti bahurupadhrk asangah svaprakaso'pi nidrayamiva taijasah
It is indeed the Self, though self-luminous
And detached, that through negativity
Does action bearing many forms,
Like the dream-agent in sleep.
ASANGA SVAPRAKASAH-API, although detached and Self-luminous,
NIDRAYAM TAIJASAH IVA, like the dream-agent in sleep,
ATMA-EVA BAHURUPADHRIK, the Self itself, bearing many forms,
MAYAYA KARMA KAROTI, by means of its negative principle does action
Because the Self, like the sky, is without taint and because it is Self-luminous like the sun, it cannot be reasonably thought of as capable of any action. In reality the Self does not do any action. If we now examine what it is that acts, we have to say it is Maya, because it is of the order of inert matter. It is not capable of any action independent of the Self. Therefore, because it is only capable of acting by the presence of the Self and is not different from the Self, and because for accomplishing any action there is nothing else, what effects all the various forms of action is the Self. That is to say, it is quite legitimate to think that it is the Self that effects all actions through Maya. In the state of sleep it is within everybody's experience that the subtle dream-agent is able to accomplish all action without possessing any outward organs of action. What the dream-agent accomplishes is experienced as if it is real, as long as the dream lasts. It becomes clear when coming out of the state of sleep that the work accomplished by the dream-agent is not real, but only apparent or virtual. The term bahurupadhrik (bearing many forms) is intended here to include within its scope all possible forms of action, the purport being that there is no action that is not attributed to the Self.
2. manye vadami grhnami srnomitiyadirupatah kriyate karma paramatmana cittendriyatmana
"I think, I speak, I grasp, I hear."
In forms such as these are actions accomplished
By the supreme Self, (which is also)
The Self of pure reason and the senses.
PARAMATMANA MANVE VADAMI GRIHNAMI, by the supreme Self "I speak, I grasp",
SRINOMI-ITYADI RUPATAH," I hear", in such forms,
KARMA KRIYATE, actions are accomplished,
CITENDRIYATMANA, by the Self of pure reason and the senses (having the form of ego-sense with motor senses)
When action is accomplished it is the Self that remains and as the inner organs and the motor organs accomplishes all works. That is to say, it is the one Self as the reasoning Self (cidatma) that accomplishes acts of thought by saying to itself, "I think," and in the form of speech accomplishes the act of saying, "I speak", which is action in the form of the spoken word. As the Self of the hand accomplishes the action of taking which is of the form of grasping, and as the Self of hearing accomplishes the work in the form of "I hear." By reference to actions such as "I think" etc., we have to take it that all functions such as rising, falling, contracting, expanding and moving are also to be supposed. Because there is nothing other than the Self and because it is impossible that anything that is inert can accomplish any action, it is the ultimate Self (which is of the form of the reasoning Self with the senses), that accomplishes all actions, as expressly to be understood in this verse.
There is nothing else at all.
Through the Self, by its own negative principle,.
By itself are accomplished all actions.
ATMA-EVA VIDYATE, it is the Self that exists,
ANYAT KINCIT NA, there is nothing else at all,
TATAH, through it,
SVENA-EVA, by the Self itself,
NIJAMAYAYA, by its own negative principle,
KARMANI KRIYANTE, (all) action is accomplished
There exists a certain undefinable specificatory power
By that (power), all actions
Are falsely attributed to the actionless Self.
SVATAH NA PRTHAK, not different from itself,
DURGATAH, an undefinable,
KACID SAKTIH ASTI, there exists a certain (specificatory) power,
TAYA-EVA, by that (power),
AROPYATE, is falsely attributed,
NIKHILAM KARMA, all action,
NISHKRIYATMANI, in the actionless Self.
One performs action as if attached due to ignorance.
The wise man, saying "I do nothing,"
Is not interested in action.
ASANGA EVA, is detached indeed,
AJNATAYA, due to ignorance,
SANGIVAT, as if attached,
KARMA KAROTI, does the action,
JNAH, the wise man,
NA KAROM-ITI, saying "I do nothing",
NA KARMASU SAJJATE, is not interested in action
As wind (it) blows,
As water (it) rains,
As earth (it) supports (and) as a river (it) flows.
JVALANAH SAN JVALATI, as fire it
burns,VAYUH SAN VATI, as wind (it) blows,
VARIDAH SAN VARSHATI, as water it rains,
DHARATMA SAN DHARATI, as earth it supports,
VAHINI SAN VAHATI, as a river it flows.
Moves (as) upward and downward vital tendencies
Within the nervous centres, indeed,
It beats, murmurs and pulsates.
NISHKRIYAH STHITAH, remaining actionless,
PRANAH (SAN) URDHVAN, as upwards vital tendency,
APANAH (SAN) ADAH, as downward vital tendency,
NADYANTARALE, within the nervous centres,
DHAMATI KRANDATI SPHANDATI HI, indeed beats, murmurs and pulsates
Grows, transforms, decreases and attains its end-
As subject to six forms of becoming-
ASTI JANMAR ADHI PARINATYA PAKSHAYA VINASANAM, as what exists, is born, grows, is transformed, decreases, attains its end,
SHADBHAVAM, six forms,
YATI, what is subject to,
AVIKRIYATMANAH, from the actionless Self,
ANYAH NA, is no other
Actions become Self-accomplished.
However, the wise man knows,
"I am the unattached, inner well-founded one"
KARMANI SVAYAM KRIYANTE, actions become Self-accomplished,
AHAM ASANGAH KUTASTHA ITI JANATI, knows "I am the unattached inner well-founded one"
Even the "I" is a conditioning factor,
Superimposed like the mother-of-pearl gleam.
Above everything else, today and tomorrow one alone is.
DRISYATVAT, because of being the object of experience,
BHASYAM, is a conditioning factor,
ATAH, because of this,
SUKTI-RANGAVAT, like the silver gleam in the mother-of-pearl,
ADHYASTAM, is superimposed,
ADYA SVOPI, today and tomorrow (i.e. always),
SARVOPARI-STHITAH, fixed above all things,
EKAH EVA, even one (is).
VII. JNANA-DARSANAM (VISION OF AWARENESS)
1. jnanamekam hi nirupadhikam sopadhikam ca tat ahankaridhinam yajjnanam tannirupadhikam
There is also the conditioned.
Awareness without egoism, etc.
That is the unconditioned.
SOPADHIKAM CA TAT, that is also the conditioned,
YAT JNANAM AHAMKARADI-HINAM, awareness without egoism, etc.
TAT NIRUPADHIKAM,that is the unconditioned
And which again as qualified by this-ness is
Accompanied by conscious activity,
Such awareness is to be understood as conditioned.
AHANTAYA BHANA VRITTYANVITAM ANTAH, accompanied by the active consciousness of egoism inside,
EVAM YATTU, that by which again,
IDANTAYA (BHANAVRITTYANVITAM CA) ASTI, as if accompanied by active consciousness (thisness) as outside,
(TAT) JNANAM, (that) awareness,
SOPADHIKAM (ITI) MATAM, is understood to be conditioned
Of the non-Self, such as egoism, etc.,
And even by which immortality is enjoyed,
(As) the Witness, is Self-awareness.
SAKSHI, the witness (i.e. the Self),
YENA-ANUBHUYATE, what is experienced,
YENA-EVA, by which even,
ASYATE, is enjoyed,
TAT-ATMA-JNANAM SYAD, that is (absolute) Self-awareness
4. ahankaradi karyam yadanatmakamasankhyakam yenavagamyate'natmajnanam tadavadharyate
What as pertaining to the non-Self
Attains to awareness, that is said to be
Awareness of the non-Self.
ANATMAKAM, as pertaining to the non self,
ASANKHYAKAM, as innumerable,
AHANKAR ADI KARYAM, as effects such as egoism etc.,
YENA, by what,
AVAGAMYATE, awareness attains,
ANATMAJNANAM (ITI), as awareness of the non-self,
AVADHARYATE, it is said to be
As when one attains to the truth of the rope,
What makes for such is true awareness,
Wrong awareness is what is otherwise.
YATHAVAT-VASTU-VIJNANAM, awareness of things as they really are,
TAT-YATHARTHA-VIJNANAM, that is right awareness,
ATHAH ANYATHE, what is different from this,
AVATHARTHAM (CA BHAVATI), wrong awareness (too becomes)
In consciousness by itself,
That awareness is indicated as empirical awareness,
And also as non-transcendental awareness.
SARVAM SVAYAM-EVA BHASATE, everything looms in consciousness by itself,
PRATYAKSHA-JNANAM-ITI, as empirical awareness,
APAROKSHAM-ITI CA, and also as non-transcendental awareness,
The means to an end is appraised
And which arises but of associative innate disposition,
That is inferential awareness.
SHACARYA-SANISKARA-JANYAYA, as originating in associative innate disposition,
JNANARUPAYA, having the form of awareness,
VRITTYA, by function,
ANUSADHAKAM SADHYAM, means for ends,
MIYATE, are brought into awareness,
SA-ANUMITI, this is inferential (awareness).
Because of this functional activity established by associative memory factors we are able to be aware of the fact that there is also fire when we see smoke rising out of a distant mountainside. The awareness arising in this manner is called inference. Here the effect is the smoke and the cause is fire. The fire having the status of being the means is inferred by the effect which is the smoke and is compatible with it. Such an awareness is none other than inferential awareness.
What - in the form of "this is the animal
known by such marks"-
Is the functional basis for certitude,
That is (said to be) analogical awareness.
SRUTA-LAKSHANAH MRIGAH-AYAM-ITI RUPAYA, in the form of " this is the animal having the marks I heard about",
YAYA (VRITTYA), by what (functional activity),
(MEYAH) MIYATE, (what is to be understood) is brought into awareness,
SA SAMVIT UPAMITIH, this is analogical awareness.
9. aham mameti jnanam yadidam taditi yacca tat jivajnanam tadaparamindriyajnanamisyate
And that other as "this" or "that"-
The former as vital awareness, and the latter
As sense awareness, is declared.
TAT JIVA-JNANAM, that as vital awareness,
APARAM IDAM TAD-ITI JNANAM YAT, and that which also expresses itself as "this" and "that",
TAT INDRIYA JNANAM CA, that as sense awareness,
ISHYATE, is declared.
Attained to unity of Absolute and Self,
Devoid of willing and other functions -
That is said to be the ultimate awareness.
BRAHMATMA AIKYAM, the unity of the Self and the Absolute,
UPAGATTAM, having attained,
KALPANADI VIHINAM, devoid of all willing,
(JNANAM) YAT, what awareness there is,
TAT-PARAJNANAM (ITI) IRYATE, that is said to be the ultimate awareness.
VIII. BHAKTI DARSANAM -VISION BY CONTEMPLATION
Because the Self consists of bliss,
A knower of the Self meditates by the Self,
Upon the Self, for ever.
ATMA, the Self,
ANANDAGHANAH (BHAVATI), consists of bliss,
TATAH, for that reason,
ATMAVID, a knower of the Self,
ATMANAM, the Self,
ATMANA, by the Self,
SADA-EVA, forever always,
ANUSANDHATTE, meditates upon.
Because it consists of bliss.
Constant meditation on the Absolute
Is thus known as contemplation.
ANUSANDHIYATE, is meditated upon,
YATAH, because of this,
BRAHMA, the Absolute,
ANANDAGHANAM, consists of bliss,
SADA BRAHMA-ANUSANDHANAM, constant meditation on the Absolute,
BHAKTIHITI-AVAGAMYATE, is thus known as contemplation.
No one at all (meditates) suffering.
That which is meditation of bliss,
As contemplation it is thought.
ANADAM-EVA, even bliss,
DHYAYANTI, do meditate,
NA (DHYAYATI), does not (meditate),
YAT, that which,
ANANDAPARAM, as pertaining to bliss,
BHAKTIH-ITI, as contemplation,
UPADISYATE, it is taught.
The knower of the Self
Meditates on the Self, and not on any other.
That which is meditation on the Self
Is said to be contemplation.
ATMAVIT, the knower of the Self,
ATMANAM, on the Self,
ANYAM NA (BHAJATI), does not (meditate) any other,
ATMANAM, on the Self,
BHAJATI-ITI-YAT, that which is meditation,
(TAT)BHAKTIH-ITI, (that) as contemplation,
ABHIDHIYATE, is said to be.
Are said to be the names of this alone.
In whom there is such sure awareness,
He as a contemplative is well known.
ETASYA-EVA NAMA, are the names of this alone,
TANYATE, is said to be,
YASYA, of whom,
NISCTADHIH (ASTI), there (is) sure awareness,
BHAKTAH IVA VISRUTAH, so as a contemplative is well known.
In whom, in such forms,
There is always creative imagination,
As a contemplative he is well known.
AHAM BRAHMA (ASMI), "I am the Absolute",
AHAM ATMA (ASMI), "I am the Self",
ITI RUPATAH, in such forms,
YASYA, in whom,
BHAVANA (ASTI), there (is) creative imagination,
SA BHAKTAH ITI VISRUTAH, as a contemplative he is well known.
Nor the husband merely adore the wife,
It is Self-bliss alone that they adore,
As lodged within every sensuous object.
NAKEVALAM BHAJATI, does not merely,
BHARTTA-BHARYAM, the husband the wife,
NA BHAJATI, does not merely adore,
SARVAH-API, even every,
VISHAYA-STHITAM, lodged within every sensuous object,
SVANANDAM EVA, it is even Self-bliss,
BHAJATI, (they) adore.
Thus at any place whatever,
There is nothing at all other than Self-bliss.
(Such) contemplation verily is the highest.
VIDVAN, the wise man (of Self-knowledge),
KUTRAPI, at any place whatever,
ATMA SUKHAM VINA, other than Self-bliss,
APARAMKINCID (API), (even) a little of anything else,
NA PASYATI, does not see,
TASYA BHAKTIH-EVA, his contemplation verily,
GARIYASI, is most exalted.
Spiritual teacher, father, mother,
Towards the Founders of Truth, and
Towards those who walk in the same path;
SVASYA, to one's,
GURAU PITARI MATARI, spiritual teacher, father, mother,
SATYASYA STHAPITARI, towards the founders of truth,
TAT-PATHENA-EVAYATARI, towards those who walk in the same path.
And those who do good to all -
What sympathy there is, is devotion here,
(While) what here belongs to the Self Supreme is the ultimate.
SARVESAM HITA KARTTARI (CA), (also) towards those who do good to all,
ANURANGAH YA, what sympathy there is,
SA BHAKTIH, that is devotion,
ATRA PARAMATMANI, what belongs to the Supreme Self,
SA PARA, that is the ultimate (devotion).
IX. YOGA-DARSANAM (VISION OF MEDITATION)
1. satatam yojayati yadyunakti ca cidatmani mano nirodharupo'yam sa yoga iti samsitah
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.
CIDATMANI, in the reasoning self (i.e. in the Absolute which is in the nature of wisdom)
MANAH, the mind,
YUNAKTI CA, and gets united,
NIRODHA-RUPAH SAH AYAM, that which is of the form of restraint (of the mind),
ITI SAMSITAH, is praised to be.
Are not present, there the heart
Should be joined as long as incipient memory factors (are present);
Such is Yoga, (says) the knower of Yoga.
DRASHTA DARSANAM DRISYAM CA, the seer, the sight and the seen;
NA VIDYATE, are not present,
TATRA, there (i.e., in the ultimate Self);
HRIT, the heart (or mind);
YAVAT VASANA (VIDYATE), as long as incipient memory factors (are present);
YOJAYET, should be joined;
AYAM YOGA, such is Yoga;
ITI YOGAVIT (VADATI), (says) the knower of Yoga.
As Verily the Absolute, the mind ever merges
In the Absolute, what constitutes such
As Yoga is ascertained.
BRAHMA EVA ITI, as verily the Absolute,
MANAH, the mind,
BRAHMANI, in the Absolute,
VILIYATE, gets merged,
(ITI)YAT, (such) what is,
YOGAH ITI NISCITAH, as Yoga is ascertained.
Which in the Self, like a streak of oil
Finds incessant joy, such as Yoga
Is by yogis recognized.
CITTASYA VRITTYA, by the functioning of the reason,
ATMANI, in the Self,
RAMYATE (ITI) YAT, (in that) it finds joy,
SAH YOGAH (ITI), that (as) Yoga
YOGIBHIH SMRITAH, is recognized by yogis.
From that or that others into the Self
Ever restraining it, it should be joined
In such Yoga here let it be united.
YATAH YATAH, from which or which other (interest),
TATAH TATAH, from that or that other,
ETAT, this (the mind),
NIYANIYA, having restrained,
ATMANI, in the Self,
YOJAYET, should be joined,
AYAM YOGAH, this is Yoga,
IHA, in this here (Yoga),
YUJYATAM, let it be united (i.e. let it be joined, let samadhi be practiced).
The source of all human disasters, who
Together with their various willed objects
Restrains in the form of Self (saying):
Thus what is seen is the Seer's self
He among knowers of Yoga
Is the most superior.
PUMSAM, for man,
SARVA-ANARTHA-KARAH, which is the source of all disasters,
KALPITAIH, with the objects of wilful desire,
VASAN-JALAIH-SAHA, together with the various incipient memory factors belonging to the will,
YENA, by whom,
ATMANI, in the Self,
NIRUDHYATE, is restrained.
DRISYASYA, in visible objects,
NA ASTITVAM, there is no existence,
DRISAH (ASTITVAM ASTI), it is the seer (that has existence),
DRISYAM DRIGATMAKAM (BHAVATI), the seen is the form of the Seer,
DRIGRUPE, in the form of the Self,
SAH YOGAVIDHIM VARAH, he is the knower of Yoga.
Of the nectar-sweetness of Self-
Is drawn into union with Yoga breeze
And does not flutter (Yoga takes place).
YOGAVAYUNA, by the breeze of Yoga,
VASIKRITYA, being drawn to its side,
YOJITAH, having attained to Yoga Union,
MANOBHRINGAH, the bee that is the mind,
SVANANDA-MADHU-MADHURIM, the nectar sweetness of Self-bliss,
NA SPANDATI does not flutter,
(TADA YOGAH SYAT, then Yoga takes place).
And the tongue-tip touching beyond the uvula (take place),
Then happens (khecari mudra) that space-freedom attitude
Of drowsiness add fatigue-dispelling capacity.
BHRUVAH, of the two eyebrows,
ANTAH, in the middle,
DHYANAM DRISTIH (CA), meditation and gaze
LAMBIKA URDHVATAH, placed beyond the uvula,
JIHVAGRAM (CA), the tip of the tongue (also),
(SYAD) take place,
NIDRA ALASYA ADI NASINI, of sleep, fatigue etc., dispelling potency,
KHECARI MUDRA, an attitude enabling one to attain the freedom of space.
Is of two kinds, and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.
JNANAM KARMAITI, as of wisdom and of action,
SAMASATAH, in summary fashion,
DVIDHA, in two kinds,
YOGAVISTARAH SARVAH, the whole of any further elaboration of Yoga,
ANAYOH, within these,
PARISAMAPYATE, is comprised conclusively.
The Yoga of wisdom is concerned with the reality underlying the principles of the Self - which are based on existence, subsistence and value or bliss. These principles have to be brought within the scope of one's experience in the form of Self-realization. This requires a discrimination between lasting and transient values in life belonging to the four prerequisites of the same kind mentioned in Vedantic texts. Such realization can take place only under conditions of detachment.
In reality both are the same. The Bhagavad Gita (V.4 & 5) makes it clear that Samkhya and Yoga are to be looked upon as the same, and he who sees this alone truly sees. It also underlines that only children treat them as distinct and not well informed pandits. Even if one of these disciplines is properly accomplished the result of both of them accrues. These passages in the Bhagavad Gita treat wisdom and action as forming one discipline only. It is necessary however to have the guidance of wisdom as a primary condition. One has to recognize that all actions depend upon wisdom or intelligence. Thereafter when action is performed it has to be done with intelligence, detachment and the sense of non-active understanding. That is, one should be able to see action in inaction, and inaction in action.