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VIVEKACHUDAMANI
Talks by Swami Shivaprakashananda Saraswati.
Shloka 115.
अभावना वा विपरीतभावना
असंभावना विप्रतिपत्तिरस्याः ।
संसर्गयुक्तं न विमुञ्चति ध्रुवं
विक्षेपशक्तिः क्षपयत्यजस्रम् ॥ ११५ ॥
abhāvanā vā viparītabhāvanā
asaṃbhāvanā vipratipattirasyāḥ |
saṃsargayuktaṃ na vimuñcati dhruvaṃ
vikṣepaśaktiḥ kṣapayatyajasram || 115 ||
Aavarana Shakti आवरण शक्ति--produces four types of obstacles to a student of Vedanta. They are-
Abhaavna अभावना —Not understanding! Vedanta does not make any sense to some people. It is ‘Abhaavna.’ अभावना
Vipaareeta Bhavana विपरीतभावना - What is told is something and what a person understands is something else and he thinks he has understood Vedanta properly. This is ‘Vipareeta Bhaavana’.
Asambhaavana असंभावना—Not getting convinced. Doubting the teachings of Vedanta.
Viparatipatti विप्रतिपत्ति —Not agreeing with the teachings of Vedanta and start arguing.
These are the four obstacles and they are presented by Aavarana Shakti. As long as a person is under the spell of ‘Aavarana Shakti’, these four obstacles do not leave him.
Sometimes it may not be all of the four. It may be one of the four. Even one among the four is enough to delay the understanding of a Vedanta student.
Look into the verse.
Either Abhavana अभावना, Vipareeta Bhavana विपरीतभावना
or Asambhaavna असंभावना or Viparatipatti विप्रतिपत्ति—any of these four.
asyāḥ dhruvam na vimuñcati --ध्रुवं न विमुञ्चति – any of these obstacles do not leave the person quickly. It bothers for a considerably long time to the person who is under the spell of Avaarna Shakti.
These obstacles do not leave a person easily as long as he is under the spell of Avaarana Shakti. As long as Avaarana Shakti is active even Vikshepa Shakti विक्षेपशक्तिः torments him. Therefore, Acharya says even Vikshepa Shakti विक्षेपशक्तिः constantly torments him, troubles him.
Shloka 116.
अज्ञानमालस्यजडत्वनिद्रा
प्रमादमूढत्वमुखास्तमोगुणाः ।
एतैः प्रयुक्तो नहि वेत्ति किंचिन्
निद्रालुवत्स्तम्भवदेव तिष्ठति ॥ ११६ ॥
ajñānamālasyajaḍatvanidrā
pramādamūḍhatvamukhāstamoguṇāḥ |
etaiḥ prayukto nahi vetti kiṃcin
nidrāluvatstambhavadeva tiṣṭhati || 116 ||
Maya has three Gunas.
Rajas, Tamas and Sattva. He began with Rajas and while discussing Rajas he discussed the Shakti of Rajas—the power of Rajas, namely-Vikshepa Shakti.
Then he discussed Tamas and while discussing Tamas he discussed the power of Tamas—Avaarana Shakti.
Now he is summing up Tamas. The effects of Tamas. What are the qualities caused by Tamas or Tamo Guna?
AJNANAM अज्ञानम्- Ignorance
AALASYAM आलस्य—Laziness.
JADATVA जड़त्व-Dullness.
NIDRA निद्रा—Sleep.
PRAMADA प्रमाद -Carelessness.
MUDHATVA मूढ़त्वा- Delusion- etc.
There are so many other undesirable qualities that are the effect of Tamo Guna.
As long as Tamas is predominant in a person and as long as an individual is overpowered by Tamo Guna he does not understand the significance of spiritual pursuit. He does not understand the significance of the pursuit of Moksha and that is why such people may ask you, “Why do you listen to VivekaChudamani? What do you get?”.
He does not understand what you get, because his mind is overpowered by Tamo Guna and therefore he does not see the worth of spiritual pursuit.
The Acharya says, “The one who is overpowered by these qualities of Ajnana etc, the one who is under the clutches of these qualities, is held by these qualities, he does not understand even a little bit when it comes to spiritual pursuit. He does not even understand the significance of ATMA JNANA. He does not understand the significance of spiritual pursuit because it is blocked by Tamas.
He is as good as ‘sleeping’ from the spiritual standpoint. NIDRALUVATA-निद्रालुवत्-he is like a sleeping person. A person in deep sleep does not know even if the Sun rises.
Likewise, a Tamasic person does not know the significance of understanding the Absolute Truth. When you try to push him to spirituality, he does not move an ‘inch’ in the spiritual direction. You may give him a spiritual book like Bhagawad Geeta or some other book so that he might read the book and get interested. He will not even open the book! You may ask him to do Japa or go to the temple, he will not do it as his mind is very much overpowered with Tamas. He does not move an ‘inch’ even if you push him in spiritual pursuit. Therefore, Shankaracharya says, “He remains like a pillar—
STAMBHAVADEV TISTHATI-- स्तम्भवदेव तिष्ठति
Even if you push the pillar it won’t move an inch. This man is like that, from the spiritual standpoint. In the spiritual direction, he does not progress an inch!”
Thus, the author concluded TAMO GUNA.
We have already discussed Rajas and Tamas and now Sattva Guna.
SATTVA-While discussing Sattva the author classifies Sattva in two.
VISHUDDHA SATTVA. विशुद्ध सत्त्व
MISHRITA SATTVA. मिश्रित सत्त्व
Vishuddha Sattva means ‘pure Sattva’ that is not contaminated by Rajas and Tamas. A Sattva that is free from the influence of Rajas and Tamas.
There is ‘Mishrita Sattva’ also. This Sattva is mixed with Rajas and Tamas. It is influenced by Rajas and Tamas.
Even this Mishrita Sattva is of two types.
DURBALA SATTVA दुर्बल सत्त्व
PRABALA SATTVA प्रबल सत्त्व
‘Durbala Sattva’ means that there is Sattva but Rajas and Tamas are more powerful in such a way that they overpower Sattva. That is ‘Durbala Sattva’ and when he has ‘Durbala Sattva’ then the person is a pure ‘Samasari.’ He does not take interest in ATMA JNANA. He is a pure ‘Samasari.’
In due course of time, because of some Punya he might get ‘Prabala Sattva.’
Sattva becomes stronger and overpowers Tamas and Rajas and while the Tamas and Rajas are still there, Sattva becomes slightly under the influence of Rajas and Tamas.
Yet, Sattva is powerful. Then he starts manifesting the Sattvic qualities like Viveka, Vairagya, Shraddha, Bhakti etc.
He then becomes a Mumukshu—he seeks for Moksha—he sees Atma Jnana. When Sattva becomes strong it is ‘Chit Shuddhi’ ( Prabala). When Sattva becomes ‘Prabala’-‘strong’, then he has all the qualities that are desirable in a Mumukshu and that is what we generally call Chit Shuddhi.
Sattva becoming stronger in such a way that it overpowers Rajas and Tamas. It is still Mishra Sattva. There is still Tamas and Rajas and that is why he still a Samasaari and is not a ‘Mukta’ मुक्त yet.
Now this person pursues Atma Jnana and in due course of time he gets Atma Jnana and then he becomes ‘Vishuddha Sattva’ because the Atma Jnana removes the powers of both Tamas and Rajas and then the powers of Tamas and Rajas cannot cause ‘Samsaara’ in such a person and that person is called Vishuddha Sattva- विशुद्धं सत्त्वा
He has pure SATTVA. So, we can sum up this.
If there is Durbala Sattva he is a pure ‘Samsaari’ and if there is Prabala Sattva he is a Mumukshu. He wants Moksha. He seeks Self Knowledge and when he gets Self Knowledge, he gets Vishuddha Sattva.
This is the development of the discussion of Sattva.
Shloka 117
सत्त्वं विशुद्धं जलवत्तथापि
ताभ्यां मिलित्वा सरणाय कल्पते ।
यत्रात्मबिम्बः प्रतिबिम्बितः सन्
प्रकाशयत्यर्क इवाखिलं जडम् ॥ ११७ ॥
sattvaṃ viśuddhaṃ jalavattathāpi
tābhyāṃ militvā saraṇāya kalpate |
yatrātmabimbaḥ pratibimbitaḥ san
prakāśayatyarka ivākhilaṃ jaḍam || 117 ||
When Sattva is Vishuddha , when Sattva is not associated with Rajas and Tamas, then it does not cause Samsaara, instead it causes Moksha, it facilitates Moksha, it enables Moksha.
Therefore, VISUDDHAM SATTVAM, Mokshaya Kalpate.
Visuddha Sattva facilitates Moksha and yet –
Tatthapi Tabhyam Militva –when Sattva is associated with the other two –RAJAS and TAMAS, then even the Sattva contributes to Samsaara instead of contributing to Moksha, when it ( Sattva) is overpowered by Rajas and Tamas.
An example is given—JALAVATT-जलवत्त—like water—pure water. If we drink pure water it contributes to our health. One can remain healthy by drinking pure water. If the same water is contaminated then the same water can cause diseases.
Likewise, pure Sattva facilitates Moksha. When it is associated with Rajas and Tamas it causes Samsaara. It does not enable Moksha. Thus, the author introduced ‘Shudha Sattva’ and ‘Mishrit Sattva’. In the ‘Mishrit Sattva’ also he has introduced ‘Durbala Sattva’.
The Durbala Sattva contributes to Samsaara. He does not even think of getting Moksha!
Rajas and Tamas had Vikshepa Shakti and Avarana Shakti respectively. Likewise, what is the Shakti of Sattva Guna?
Sattva has JNANA SHAKTI. One may ask a question. Maya is ‘Jada’. It does not have sentience and since Maya is Jada, even the components of Maya should be Jada and therefore, Sattva is also Jada.
It is true! All three Gunas are JADA. They do not have sentience. Sattva also does not have sentience. How can it have Jnana Shakti then? How can it produce Jnana? How can it enable Knowledge?
The author says, “Though, Sattva is Jada, it facilitates the reflection of the Chaitanya of the Atma.
ATMA is Chaitanya. Atma has sentience and the sentience of the Atma reflects on Sattva. The reflection of sentience is possible only in Sattva. It is not possible in Rajas and Tamas. Just like the Sun cannot reflect on any rugged and rough surface. The Sun can reflect on a polished surface-- like a mirror or a glass.
Likewise, Atma Chaitanya cannot reflect on Rajas and Tamas. It can reflect on Sattva. That is the special feature of Sattva. When the Atma Chaitanya reflects on Sattva then Sattva also seems to be sentient and because of the sentience of the reflection of Atma and because of the sentience ‘gained’ by the reflection of Atma, the Sattva becomes capable of Knowledge. ‘Producing knowledge’ of various objects.
See the verse—
यत्रात्मबिम्बः प्रतिबिम्बितः --yatrātmabimbaḥ pratibimbitaḥ
Yatra Yasmin Sattva --In which Sattva—Atma Bimbah,
The Atma is Bimbah. In Sanskrit Bimbaha and Prati Bimbah are antonyms. Bimbah means the original and Prati Bimbah means the reflection. What reflects is called Bimbah and what is ‘reflection’ is called Prati Bimbah. So ATMA is Bimbah. It reflects on the Sattva. Through the reflection the ATMA illumines everything!
AKHILAM JADAM PRAKASHAYTI अखिलं जडं प्रकाशयति
Every Jada जड़ , every insentient object, the Atma illumines, by reflecting on the Sattva.
Therefore, what really illumines is the Atma. The Atma Chaitanya reflects the Sattva in our mind and by reflecting in our Mind the Atma Chaitanya illumines all things.
Therefore, when we KNOW- we think that our MIND ‘knows’ but what really facilitates is not the MIND, as the mind is only the medium. What really enables the Knowledge and what illumines everything it is the ATMA TATTVA, the Atma Chaitanya.
An example is given—ARKAH IVA -- Like the Sun, at night we think that Moonlight illumines everything but the Moon itself does not have light. The Moon borrows light from the Sun and illumines the world at night. BUT who really illumines is not the Moon as the Moon receives the light from the Sun and therefore, Moon is only a seemingly ILLUMINER, whereas the true ILLUMINER is the Sun.
Likewise, we think, our senses illumine, our Mind illumines, but what truly illumines is the Atma. The Mind and Senses do not have their own sentience.
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