[7 a . ee SIVA. Git Cone hats ke? Sogn pHaKSHA ANSAREVAR COLTUBAL 29 fo SH "CHARITABLE » SPIAITUAL ASSN so AGS Colony, 4th Cross Hol — yp Kottivakkam, ‘Chennai -_600 o THE CENTENARIAN TRUST 11, Rajachar Street, T. Nagar, Chennai - 600 017. Tel : 044 - 8281938 Sole Distributor: Variant Communications, 11, Rajachar Street, T. Nagar, Chennai - 600 017 (India) EMail : [email protected] Fax : 91-44-8256971 ATTN 277 So© Copyright The Centenarian Trust, 1997 No part of this book may ‘be reproduced, stored in a retrieval sys or transmitted in any form or means electronic, mechani photocopying, recording or otherwise without prior wri permission from The Centenarian Trust. Brief text quotations, ° use of photographs are exempted for purpose of book reviews ' Statutory declaration under Section 52A of the Indian Copy: Act, 1957. Price : Rs. 150-00 Text Printed at : Novena Offset Printing Co., Chennai - 600 005. Cover Printed at : Sudarsan Graphics, Chennai - 600 017. Laser Typeset at : CEE GEE GRAPHICS, Chennai - 600 006. © : 822 93 15——_—| 226 | : isa The Centenarian Trust was formed in 4994 in the sacred memory of the Centenarian Mahaswami His Holiness Sri Chandrasekara Saraswati, the Paramacharya of Kanchi Kamakoti Peetam. Hon’ble Sri R. Venkataraman, the former President of India and Hon'ble Sri C.Subramaniam, former Governor of Maharashtra are the patrons. It was the directive of the Mahaswami to Dr. Venkatasubramanian, former Vice Chancellor Pondicherry University that a journal promoting Indian Heritage be published by forming a Trust. His wish is being fulfilled by publishing the journal titled "The Centenarian" annually. The first volume was released by His Holiness Sankaracharya Sri Jayendra Saraswati in July 1994 at Kanchi Mutt. On 20th May, 1997, the fourth volume will be released. JSN4L, UDLIDUAIUID AY, — WLED - VAIS As per direction of the Patrons, the trust will be publishing rare texts. Se deCONTENTS Foreword Preface Tatroduction Analysis of Contents Chapter I {No title] Chapter IT Teaching of Dispassion Chapter IIT Instruction on Viraja-Vow Chapter IV The Appearance of S’iva , Chapter V Bestowal of Boon to Rama Chapter VI The Yoga of Divine Glory Chapter VII The Display of Cosmic Form Chapter VIII The Display of Cosmic Form Chapter IX Instruction on the nature of the Soul Chapter X Instruction on the embodied Soul Chapter XI Instruction on the embodied Soul Chapter XII Instruction on Meditation Chapter XIII Instruction on Release Chapter XIV No title Chapter XV The Yoga of Devotion Chapter XVI Yoga of Release Appendix 21 34 57 67 81 lll 128 156 174 192 212 229 245 268FOREWORD There are several Gités in Sanskrit among which the Bhagavad-gité is the most well known. The S’iva-gité, which the Centenarian Trust is now bringing out, deserves to be studied in its own right as it is full of deep philosophical insights accompanied by a rare religious fervour. It consists of 16 Chapters and has larger number of verses than the Bhagavad- gitd. The S’iva-gité forms part of the Uttara-kinda of the Padma-puréna and is in the form of a dialogue between S’ri S'iva and S'ri Rama. Its main thrust is on the philosophy of Advaita that follows the Upanishads, the Brahma-siitra and the Bhagavad-gité as its sources of authority, which S’ri S’ankara developed into a closely knit system. In the course of my wanderings I chanced to learn about this most significant work at the sacred Gnandnanda Tapovanam, Tirukoiliir. My friend late Sri ARPN. Rajamanicka Nadar, Trustee and S’ri K.N. Subramanian, Editor, Gnanaoli were good enough to help me to acquire this Treasure. A reading of the S’iva-gité was a thrilling experience for me and I felt that this rare gem should be brought to the notice of one and all. Only an English translation with explanatory notes would bring out the depth of this Gita to the non-Sanskrit- knowing public. I could not think of any better person than Prof. PK. Sundaram, the devoted former Professor in the Department of Philosophy, at the University of Madras to take up this difficult assignment. The S’iva-gité is in the form of a dialogue between S'iva and Rama. S’iva teaches Rama highly philosophical truths and the nature of true and genuine religion along with the advice on practital strategies of war against Ravana to rescue Sita. %* DR. K. VENKATASUBRAMANIAN IS FORMER VICE-CHANCELLOR OF THE CENTRAL UNIVERSITY, PONDICHERRY, A NOTED SANKARITE SCHOLAR, HE IS CURRENTLY THE TRUSTEE & CHIEF EDITOR OF THE CENTENARIAN TRUST.The S’iva-gité to my knowledge has not been translated. into Engiish so far. The Centenarian Trust, therefore, is really proud to be a pioneer in this venture. Dr. PK. Sundaram, the noted Advaitic ‘scholar and a Co-Trustee has done an outstanding job and we are deeply indebted to him. This publication is being released by Shri. V. Jayaraman LRS., Chief Commissioner of Income Tax (well known for his association with Kanchi Mahdswami) under the erudite Presidentship of Hon’ble R. Venkataraman, Former President of India and patron of the Centenarian Trust. It is but meet and proper that this S’iva-gité is released on 20th May 1997, the auspicious 104th birthday of the Mahdswami of Kanchi Kamakoti Peetam, Jagadguru S’ankaracharya S’ri Chandras’ekharendra Saraswathi, the 68th Pontiff of that Eternal Peetha founded by Adi S’ankara himself. It is also very significant ‘that His Holiness Jagadguri Sri Paramas'‘ivendra Sarasvati, the 57th Pontiff of Kanchi Kamakoti Peetha and the preceptor of S’ri Sadas’iva Brahmendra has authored a commentary on the S’iva-gitd. The Centenarian Trust of which I have the privilege to be a Trustee and Chief Editor will be publishing similar rare and original works from time to time and this endeavour starts with the S’iva-gita. I am positive that this great Gitd will be read with interest throughout the globe. I have to place on record the scholarly guidance given to us by our patron Hon’ble S'ri R. Venkataraman, Former President of India, at all times. Dr. K. Venkatasubramanian 1st May 1997. ‘Mira house’ No.5, Subramania Nagar Cross Street, Rangarajapuram, Kodambakkam, Chennai - 600 024. Phone : 4844744PREFACE I am beholden to Dr. K. Venkatasubramanian, Trustee and Chief Editor, Centenarian Trust for not only asking me to give an English translation of S’iva-gité but ‘supplied the text in Sanskrit with the very valuable commentary called Balénandini by Hari Pandita, son of S’ri Lakshmi Narahari. I have followed his commentary in my translation. Hari Pandita seems to be an Advaitin of great scholarship. No wonder he is free from narrow pre- judices and sectarianism. S’iva-gité itself is free from any kind of bigotry as is evident from some verses in it (see particularly XVIth Chapter, Verse 6). I wish I were able to give more elaborate notes on the S’iva-gité sections, particularly dealing with the esoteric mantras. Scholars more competent than I will be fulfilling that need in the future. I congratulate the Cee Gee Graphics for the neat print and get-up of the work. The readers, I hope, will welcome this work forgiving the shortcomings found therein. P.K. SundaramIntroduction (1) In the Journal of Oriental Research, Madras [Vol. XII] Dr. V. Raghavan has listed under the caption Greater Gité several Gités of which S’iva-gité is one. Dr. Raghavan mentions four editions of the work: G) One in grantha character with a translation in Sanskrit of the verses in Tamil by Sri M. Muthukumara- swamy Gurukkal from Jaffna. (ii) One with the gloss with the title S’iva-gita- tétparya-prakésiké by His Holiness Jagadguru Paramas’ivendra Sarasvati, printed in 1906 by The Vani Vilas Press, Srirangam. The author was the 57th pontiff of the Kamakoti Peetham. First three chapters of his commentary are available in print with the Government Oriental Manuscripts Library, Madras. Giii) One published by the Nirnaya Sagar Press, Bombay in 1909 and (iv) one included in the Gitd- sangraha. In the Government Oriental Manuscripts Library there is available one unpublished text of S’iva-gité with a complete commentary by Brahmananda Sarasvati, disciple of Sadas’iva-tirtha, said to be the disciple’s disciple (pras‘ishya) of the great Sankaracarya. The text of S’iva-gitd translated now in English and published by the Centenarian Trust has a commentary called Béld-nandini by Hari Pandita, son of Lakshmi Narahari. I have followed this commentary in my translation and notes. ivBesides, it is learnt that there is a translation of S‘iva-gitd into Italian language by Mario Vallauri (1942). () S’iva-gité is a part of S’ri Padma-purdna according to the colophon of the chapters of that work. But it is not, as Dr.V. Raghavan in his article in JORM has pointed out, found in the Anandas’rama edition of the Padma-puréna. Jt is ascribed to Matsya-purdéna by some. Some others speak of a S’iva-gitd as belonging to the Skanda-puriina Paramas’ivendra Sarasvati says in his commentary on the S’iva-gité [I-36] that it belongs to the Padma- purana.: “asminneva padma-purdne veda-séraikhyam iti néma-vis'ishtam s’iva-néma-sahasrakam ‘namah pardya’ ityddikam.” (m1) The importance of the -S’iva-gité can be guessed by the fact that Paramas’ivendra Sarasvati has commented on it and that S’ripati Pandita the commentator on the Brahma-siitras and a Vira S’aiva scholar has adopted S’iva-gité as an important authority for his philosophy of Vira-Saivism. But Sviva-gité has such categorical statements in it of Advaita metaphysics of S’ankara that S'ripati’s denial, for instance, of the illusoriness of the world and attributeless (nirguna) Brahman in S’afikara’s sense of the term does not quite fit in with S%iva-gité tenor of thought. (Iv) SYiva-gitdé has sixteen chapters with a total number of 768 verses. The work is the narration by the Siita as passed on to him by Vyisa who in his turn got it from vSanatkumara who was taught by Skanda. Sage Agastya initially teaches Rama who is in the throes of sorrow and dejection on the loss of Sita abducted by Ravana. Agastya asks Rama pining away in sorrow in Dandaka forest to propitiate Siva for grace with which alone he could possibly think of defeating Ravana. Rama accordingly prays to S'iva who instructs him elaborately on the nature of the body, the vital airs, mind and intellect, the soul, the Witness-Self, the world, selfless devotion to and meditation on S’iva and the knowledge of one’s identity with S’iva as means to release. Ww) Analysis of Contents of S’iva-gita (GOD) God (S’%iva) is the creator, protector and destroyer of the world (V-36); He is the only one, the death even of death; who remains when everything else has come to an end (37); He is supersensible; is the only knower - intelligence (X-7); is the same as Brahman of the Upanishads ; beyond all modifications (13), is of the nature of bliss (8,9). He is not reached by speech and- thought (9); is the seat of fearlessness; one who sees Siva as his own Self and his Self in all, does not grieve and is a Jivan-mukta (XIII-24); is descernible to the keen intellect which enquires (12); He works out the creation with his power of méyé or avidyd. S’iva or ‘the Self or Brahman is in the heart-lotus of beings (X, 25); Self is the Witness of all events in all the three states of experience like waking, dream and sleep (43): Nothing exists apart from S’iva or Brahman (XII-4); God appears to devotees in the form most liked by them (KX-5);No fixed rules of worship (XII-7). Even the most wicked is deemed to be good if he turns to God (7). Thinking of God as one’s own Self renders sins ineffectual and infructuous (8); God is not attained by learning or intellectual astuteness but only by voluntary devotion; If one chose God, God chooses him in return (31). God is attributeless and secondless (36). He assumes many forms just as fire assumes the form of objects it burns (38); Brahman is sat-cit-énanda (XIII-9); ‘Advaita’ means sajatiya-vijétiya-svagata-bheda (10). Only those who surrender to S’iva transcend maya (936), Devotion to Siva is generated only in millions of births (40); Surrender unto S’iva abandoning every other obligation (43); Whatever one does, one should do that as an offering unto S’iva (44). Unitive knowledge of Siva (XVI-13); it liberates (15); One who sees God everywhere as his own Self is beyond all rules and convention (19). The entire history from the day of creation to the day of reckoning is already determined by His fore- knowledge. S’iva asks Rama, as Krishna did Arjuna in the Bhagavad-gité, to be merely a pretext and an occasion [nimitta-métra] for His will to be worked out. There is no second to Him (VI 52); He is turiya (VI- 88). All glorious things are His aspects (VI Chapter). For ail the ills of the world and one’s life in it God is the only physician to provide remedy and redemption (VIII-70). God is the locus of méyd [IX-6]. His mayd is inscrutable (I-26). God is immutable (kiitastha) [X-13]. He deludes the creatures residing in their hearts (I-27). God [Brahman] is neither man nor woman nor neuter. He is formless an the pure consciousness (II-14). viiWorld World is the working out of mdyé (X-13); is comparable to dream; its reality lasts only so long as it is perceived [X-14] (XI-27). The world is a false presentation like a cloud city. The world-cause is nescience. It is beginningless but has an end; perishes by knowledge. Destruction of nescience is the same as Brahman (XI-13). Transitoriness is the basis for our indifference towards it and development of dispassion (XI-18). Just as from an invisible nucleus of a banyan seed, the mighty banyan tree grows, even so from the invisible Brahman the vast universes appear (VII-5). Just as salt dissolves in water but surfaces again when it is boiled, even so the worlds disappear into and reappear from Brahman (VII-6); just as light emanates from the sun, so also the worlds emanate from Brahman(VII-7). The world is seen due to méyé as the illusory silver is preceived in the shell (VII-25); the illusory snake seen in the rope does not exist, nor is non-existent, is neither born nor vanishes; so also the world in Brahman (VII-26); it is all like a dream (35), (IX-2), (IX-1). God creates the world through méyd (IX-3) which is indeterminable as real or unreal or both or neither (IX-4) and consists of three qualities of sattva, rajas and tamas (IX-4); mdyé is grounded in Brahman (IX-7). The world is evolved from invisible Brahman through médyé just as the big bunyan tree evolves from the imperceptible energy in the seed (VII-5). The world is projected like the events in a dream (X-14).Maya Maya is indeterminable as either real or unreal. It has three constituents of sattva, rajas and tamas. It evolves into the world. Hence it is the transforming (parinémi) material cause (upddéna-kérana) (IX-4). It has its locus in Brahman (S’iva). (IX-6). This méya is hard to conquer (II-26) except by true knowledge of one’s identity with Brahman or S’iva. (I-1, I- 19, II-20, II-22, XVI-15). It is also true that total surrender to S’iva enables one to transcend méyd (VIII- 36). Maya is identified with nescience (avidyd) in S’iva- gitdé. There is no hard and fast line of distinction drawn between the two. Mayda is, however, the cosmic power of God while avidyd is separate in each person and deludes that person. Agastya bids Rama to surrender and pray to S’iva (III-15). It is in this chapter Agastya describes the Viraja- dikshd (21 to 38).: Rama’s observance of this Viraja-diksha is given here (IV-1-10). Ch IV and Ch. V portray the great theophany of S’iva. Even the very learned in the Vedas and the holy lore slip from righteous path if their fall is due. Siva is time of time (V-37), Rama is a mere occasion for this battle. (nimitta-métram. Ch VI). There is nothing different from S’iva. He is the be - all and end - all of the creation. (VI-11). S'iva narrates His glory (vibhiiti) (9 onwards). There is no second to Him (38) He is Turiya (38). He is secondless Brahman (52). The seed brings about the prodigous tree. Likewise the world appears from invisible Brahman (VIII-5). The constituents of the body, its birth and growth are described in VIII Chapter. One’s life is like a tree ixwherein all the birds gather on dusk and fly away on the dawn. One’s kith and kin are like these birds (68). Birth ensures death, death means rebirth. People go round and round as on a wheel (69). For all these ills of life there is no physician except Siva (70). Mayé is indeterminable (anirvacaniyd), has three qualities of satva, rajas and tamas, it is the parindmy - upédana of the world (IX.4). S'iva is immutable, kiitastha (X-18). The world is projected like the events in a dream (14). Nescience is separate in each individual (15). The soul resides in sleep in the daharékds’a in the heart-lotus (25). Theory of Reflection (17) (19). The true Self (II-4). Agastya came to Rama to enlighten him on this. Is the body of Sité which is inert his beloved? Is he not pure bliss, consciousness, complete being with no limiting adjuncts, neither is born nor dies? Just as the sun, the basis of sight, is not affected by the defects of the eye. (II-5,7). The real is neither man or woman, nor neuter. The seer - consciousness. (14) On the contrary the woman for whom Rama wails is corporeal and unconscious lump of flesh and blood (15). In fact all are one Self and as such all are brothers and sisters (sarva eva sahodarih II. 18). The ether contained in the line of houses is not affected when the houses are consumed by fire. So also the Self in the body (II-19). One who thinks that oneself is killed when the body is killed or oneself kills other selves suffers from ignorance. “Rama! Knowing your Self be relieved from this sorrow of yours” (II-20-22). S’iva’s may is very hard to grasp (26). He is in the hearts of creatures and deludes them (26,27). God is the inner knower (kshetrajfia) in everyone. xThe souls are labouring under this méyé and its instruments of knowing and action. Identifying themselves with them, they pass through experiences of pain and pleasure. They take rebirth in hodies in proportion to their acts and understanding (33-35). - Such a world of souls and things appears in S’iva like the silver in shell (38). To get over this vast illusion, one should develop discernment and discrimination. (39). Means to release True unitive knowledge alone liberates (I-1, I-19, XVI-15). It is superior to everything else. Only those who surrender themselves unto Siva can transcend méydé (VIII-36). Devotion to S’iva is secured only in millions of births (VIII-40). Those who surrender unto Him have no need for other obligations. (VIII-43). All that one does must be offered as service to God (VIII - 44). The order of the evolution resulting in true knowledge is given as : (i) performance of Vedic sacrifices and social services (ishté and piirta) produces a firm devotion to S’iva. (ii) Hindrances melt away. (iii) Desire to listen to S’iva’s glory is generated. (iv) Dispassion follows. (v) Eventually true knowledge of one’s identity with S’iva (Brahman) dawns. (vi) Release results. Devotion to S'iva Devotion to S’iva is born only in millions of births (I-16). One who is devoted to S’iva even if it be through hate, S’iva blesses him (I-22). Even offering of little water satisfies S’iva (I-13). One who goes after other lesser gods for paltry benefits are like the nincompoops who chase the mirage for water not knowing that the mighty Ganges is flowing nearby (I-28). One who contemplates on S’iva attains oneness with _S’iva. (30).Sakshin (Witness - Consciousness) In and through the three states of waking, dream and sleep, a permanent awareness bears witness to them as a passive spectator, manifesting both the functions and objects of mind and their absence as in sleep. Dream events, the pleasure-pain conditions of the mind, mental knowledge and ignorance, the illusory objects for which there are no sense-contact are all manifested by the Sakshin (Witness-Consciousness). S’iva-gité speaks about this Witness - consciousness in XIV-22. Meditation on OM S’iva-gité also expounds at some length the sound- symbol Om as consisting of three métrés (measures) like a, u and m standing for the three states of experience and three manifestations of Brahman as Virat, Hiranya- garbha and {s’vara, Brahman is the fourth (turiya) and is the ardha-mdtra or the bindu, the still point of silence. S’iva-gité enjoins meditation on Om. Soul According to S’iva-gité, the souls are reflections or images (prati-bimba) of Brahman or limitations (avaccheda) of Brahman. The plurality of empirical souls is in this way admitted. Each soul is a product of its own nescience (avidyd). That souls differ from one another is, however, an illusion like the mirage in the desert (Ch X- 20). The true nature of the soul is Existence, Consciousness and Bliss but due to the false identification (adhydsa) of itself with the mind - body complex which are the products of nescience (avidyé), the soul is deluded into thinking that it is subject to birth and death, rebirth and reincarnation, pleasure and pain. (XIV-22, 24). xiiThe soulhood is the sum of the three bodies viz the gross, the subtle and the causal which are enlarged into the five sheaths of (i) food (ii) vital airs (iii) mind (iv) intellect and (v) blissful causal condition of mere nescience. The S‘iva-gité may appear to be sectarian. But the commentator warns us against sectarianism. He insists that one who thinks S'iva and Vishnu are different is mistaken. Even Brahma or Hiranyagarbha is not different from S’iva and Vishnu. Writing on the Chapter XVI-6 of the Svivd-gité the commentator quotes the Brhan- néradiya-purdéna to say that only the ignoramus introduces difference between S’iva and Vishnu. anédi-nidhane deve hari - s‘ankara - samjfiite | ajfitina - ségare magna bhedam kurvanti papinah \\ He also quotes Harivams’a where S'iva says: aham tvam sarvago devah tvam eva aham jandrdana | avayor antaram nésti s’abdair arthair jagatpate iH] Earlier, commenting on the 38th verse of the XIIIth chapter the commentator says : S‘iva teaches the truth, not to Rama alone individually but to all the people of the world through Rama. rémam nimittikrtya lokénugrahartham ayam gitopades’ah, na tu rémam prati. The S’iva-gité has not given the titles to all the chapters. And it has given the same titles to more than one chapter. (See the content for titles).A General Introduction to Advaita S‘iva-gité has great many Advaita doctrines in it and commentators have noticed this while it is not denied that there are large elements of devotion also in it. In this Introduction, a brief sketch of the general doctrines of Advaita is given so that reference to Advaita in Siva-gitd may be the better imderstood by the students of Advaita. Doctrine of Reality (Brahman) Brahman is the name of the supremely real. The determinant characteristic of reality is unvarying, uncontradicted and uniform existence. Judged by this standard, there can be only one reality. Brahman is, and should therefore be, devoid of any difference either internal or external, whatsoever. It is the only member of its class there being nothing like it or unlike it anywhere; not does it admit of any internal structural variations. S’ankara normally will urge that there could be no demonstrative proof for the existence of Brahman. All arguments based on reason have only plausibilities and never possess the experiential certainty. Brahman is not one among the objective entities external to the proving mind. It is the basis of both the subject and the object. It is not any one of these two set against one another in contrast. Brahman announces itself as one’s own self in any of the individual functions. Hence it is described as self-luminous (sva-prakés‘a). The scripture is the sole authority for the information on reality. Proofs for Brahman’s existence: Yet if proofs are required, S’ankara does not grudge them. For instance, Brahman as the pure being can be shown to exist by compelling logical necessities: i) Relativities of the world of space, time and causality do xiventail the absolute without which they will lose their identity and interconnectedness. ii) This absolute cannot be non-being because from non-being nothing will appear. Non-being is not even thinkable as a category. Only a positive being can account for any class or kind even of relative beings. Nature of Brahman: Nature of Reality (Brahman) in Advaita is defined as existence, consciousness and bliss (sat, cit and Gnanda). This is the essential definition of Brahman (svariipa-lakshana). But as leoked at from the empirical point of view and tracing by the categories of the thought the presented world to its origin by some cause, Brahman is recognised as that cause. This is its definition per accident (tatastha-lakshana). In the latter case, Brahman as God (is’vara) produces the world out of his own power of mdyd. As creator, Brahman (God) is both the material and efficient cause of the world. This definition as we noticed is accidental to Brahman as per se it is free of all differences. Yet the definition per accidens does help in excluding any possible cause for the world other than Brahman (kdddcitkatve-sati-yyévartakam-tatastha-laksha- nam), thus showing that the definition is concessional and tentative leading to the final truth of non-duality and no- creation. Yet if one prefers to talk of Brahman, per se, not in the character of God, and yet as admitting a world- projection, Advaita makes Brahman in that context a vivarta-upddéna or the substrate of world-illusion. Brahman as Existence: Brahman as existence, pure and ‘simple, is seen xVpervasively in the objective world as well as in the subjective experiences of the individuals. Things and the individual experiences in the waking, dream and sleep are in continual flux. But however shifting and unstable these are, they exhibit throughout an abiding being in them without which they cannot even appear in experience. This basic being is Brahman. The rule of real existence is “whatever remains the same is real (yan na uyabhicarati tat satyam).” Brahman as Consciousness: Brahman is pure consciousness. When the objects enter into it and qualify it, then one speaks of consciousness-of this object or that. Thus the objectivity is accidental to it. Objective contents vary while consciousness is constant in and through them. The so- called empirical consciousness is only pure consciousness, mediated through the cognitive mechanism. And consciousness is autonomous, self-evidencing, self- luminous and immediate as otherwise there will be endless regress. Consciousness, again, is existence because the denial or doubt regarding it will, if anything, prove its existence. Otherwise the exercise will be self-contradictory in that the denial and doubt presuppose what they seek to deny or doubt. Brahman as Biiss: Brahman is of the nature of bliss (Brhadéranyaka- upanishad, I-ix, 28). In the Chandogya-upanisad (VII, xxiii, 1) it is declared that which is infinite (bhiimda) or non-dual must, and could alone be, bliss. Anything finite by its very finitude will involve such instability and alienation that are the very reason for pain. Advaitins urge that the absence of duality is itself an occasion for manifestation of bliss, as in the case of deep slumber xviwhere the pleasure does not arise from the external objects. The objects too are only occasions for the manifestation of happiness. It is not as if the happiness originates from the objects: Bliss anywhere is the manifestation of Brahman (Panca-das’i, XI, 85-88). From the foregoing account, it is easy to see why the Upanishads define Brahman as Existence, Consciousness and Bliss (sat, cit and dnanda). What is of importance to note is that the fivefold world (prapafica) (i) is based on Existence (ii) Consciousness (iii) Bliss in and through (iv) the forms and (v) names (ndma-riipa) of objects. The latter two are alone the handiwork of méyaé and thus illusory. Hence Brahman-reality is and has to be intuited in the very world which is its appearance just as the real rope must have to be known in the very appearance of the snake. God as the cause of the World:- Advaita holds as was stated above that God is both the material and the efficient cause of the world (abhinna- nimitta-updédéna-karana). God creates the world out of his own being. The act of creation is likened to the web woven by the spider with the material which its own body produces. is so independent and autononous that he does not require any material or instruments for creation. A material cause (upddéna-kdérana) is that from which anything is brought out, where such a product stays and into which it is absorbed at the end. God is exactly such a material cause. There are scriptural declarations like ‘I will become the many’, ‘The Lord provided all this through His magical powers’ etc. Yet there is difference of opinion among Advaita writers as to what exactly it is that consitutes the material cause of the world. For instance, Sarvajnatman in his Samkshepa-s‘ériraka says that weBrahman per se is the material cause of the world through the instrumental power of mayé which is not a substance but a functional force. Vacaspati in his Bhémati writes that Brahman is the cause of the world while méyd is the auxiliary. To be more explicit, Vacaspati says that world is created out of the ignorance of the soul. Dharmaraja holds in his Vedinta-paribhéshé that méyé is the transformed cause of the world (parinémy-upddéna). Vidyaranya thinks that while Brahman as limited by méydé (méyd-upahita- caitanya) is the substrate (vivarta-upddéna) with reference to which the world is rather an appearance than an evolved product. Yet another view is that God is the cause of the extended world of space and time, his méydé being the material cause. The subjective world of thoughts and actions, on the other hand, are the work of the individual soul and its nescience (avidyd) itself, with mayé as contributory. aid. Some others will attribute causality for the entire subjective world of the soul, only to its own nescience without the complement of méyd. One extreme theory is that the entire scheme of creation, including God, is just the subjective creation of the individual as in the case of the happenings in a dream. In all these views it can be noticed that either the basic nescience (avidyé) or cosmic creative energy (mdyé) is in one way or the other plays its role, for the simple reason that there could not be a world-presentation at all in the pure reality of Brahman. Degrees of Reality: The fact of illusions is undeniably given in ordinary experience. This should have to be accounted for, as otherwise, the explanation of the world will not be complete: One is forced to grant some degree of reality tothe illusory objects and experiences which enables them to atleast appear or happen. This is the lowest order of reality called the pratibhdsika (the merely apparent). The entire world of méyé is indeterminable either or real or unreal, and is liable to be cancelled or contradicted by right‘knowledge of the truth of Brahman being all. But given this apparent presentation of the world, it is possible to distinguish in it relative realities and unrealities and illusions. The more énduring of them and sublated with less frequency are taken as more real than the fleeting falsities on the one hand and the logical impossibilities, on the other. The cognising minds are all equally subject to the tricks of mdyd though the individual minds are working each in its own way. Thus the world of méyd is the same for all. This general world has got its own structure and laws and has an objectivity common to all the individual minds. Hence this public world is seen, to possess a reality higher than the purely individual illusions and has very remote susceptibility to sublation. In other words, the world has an empirical reality (vydvahérika satya). This is the reality studied by science. But even this empirical order of reality is sublatable by the knowledge of the supreme truth (pdéramdthika satya) of the non-dual Brahman as much as the empirical knowledge sublates the individual errors and illusions within its scheme. This theory of threefold order of reality is called satté-trai-vidhya. Vidyaranya has said: To the unthinking lot, the world is real; to the reflecting mind, it is neither real nor unreal; to the realised seer it is totally unreal. xixThe World of Nature: The world is the evolution of méyd or the Prakrti. The S’vetiésvatara-upanishad says that mdyé is Prakrti or the primordial material stuff of the world. According to S’ankara, the world has, for all its illusory character, a system and a structure that is so subtle that even the best of intellects fail to understand it. It is of acintya-racand- riipa, unthinkably subtle in its constitution. No mental power less than that of an omniscient God could have conceived it. The order and law that the world of nature exhibits presupposes a design and an architect. Fundamental constituents of the world, the five elements of ether, air, fire, water and earth, originate from mdyd and, by combining in due proportions, produce the world. This specific combination is called Pancikarana or quintuplication. This process takes place according to the following formula: Each of the five elements is first split into two halves and the first half of each element is distributed equally among the rest of the four, so much so that each element has one half of its own substance and 1/,th of the other elements incorporated into it. The progressive order of evolution is: i) dkds’a (ether) ii) vdyu (air) iii) agni (fire) iv) ap (water) and v) prthivi (earth). Though creation is itself an illusion and a superimposition on Brahman-Reality, this account is given only to be denied later. Creation is called adhyiropa (superimposition) and its sublation by true knowledge is called apavdda. The sum and substance of Advaita is stated to be the initial superimposition of the world on Brahman and subsequent sublation, thereby showing the non-duality as the truth, (adhydropa-apavadibhyim nishprapancam-prapancyate). xxIn the spiritual contemplation, the elements are regressively absorbed back into their antecedent cause. Thus, earth is absorbed into water, water into fire, fire into air, air into ether, ether into maydé and mdyd into Brahman. Sakshin or Witness-consciousness: Atman or the Self is the same as Brahman. Advaita examines several states of subjective experience like waking, dream and sleep, in order to discover this inner Self. Waking, dream and sleep vary from one another but in and through them, the Self which is consciousness is the witness unto them all with an unvarying continuity of its own. It perceives, remembers the events that happen in waking and dream. In sleep, however, there are no objects whatever and hence no mental activity. But even here one remembers on waking that one had a sound and blissful sleep knowing nothing. This shows that there is the witnessing consciousness to experience even the absence of all objective experience and the consequent bliss. The ever present witness is compared to the light in the theatre which shows the ongoing play and the spectators and it is same light that shows the stage and the auditorium as empty when the play is over. This happiness born of the absence of plurality is itself a proof of an experience which is non-mental. Hence it follows that there is an intelligence far above the mind continuing all the time and manifesting the presence or absence of all experiences. This is the Witness-Self (sékshin) which is not however an active knower but a passive and neutral manifestor. Knowledge and ignorance, pleasure and pain, presence and absence of the objects are said to be manifested by the Witness-Self. While the individual souls xxiare many, the Witness-Self is one only. The Mundaka- upanishad (III-1.1) speaks of the soul as a bird tasting the fruits of its acts and the Sakshi being a spectator thereof, Technically the individual soul is defined as the Self’ (Atman) actually qualified by the mind (antahkarana- vis'iishtah pramétd). It is called the witness when it is merely conditioned by the mind (antahkarana- upadhénena jivah sdkshi). When even this penultimate condition of a witness is transcended, (as it should be because witnessing too involves an object) the Self alone remains. The Means to Release: Knowledge alone is the true means to release because only knowledge can dispel ignorance which is the cause of bondage. Knowledge is the result of inquiry which consists in studying the scripture with the help of the preceptor, particularly the texts of identity (mahdvikya) like tat-avam-asi (that-thou-art). The inner essence of ‘that’? and ‘thou’ is the same Brahman. The essential identity is arrived at by abandoning the conflicting connotations of ‘that’ and ‘thou’. In the expression ‘that’ there is an indirect reference to the reality as though it is outside the ‘thou’, and in ‘thou’ a suggestion of limitedness in knowledge and ability. In both, these and a host of other differences must have to be abandoned and only the essential identity is to be grasped. In an ordinary statement like ‘This is that Devadatta’, Devadatta is recognised here and identified as the same person seen elsewhere and remembered, abandoning the contrarieties like the past and the present times, the different places where he was and is now seen. Similarly, in the text ‘that thou art’ also, Brahman, indirectly referred to, is the same as the ‘thou’, that is, the individual who is limited and directly referred to here and Pnnow. This inquiry is known as tat-tvam-paddrtha-s’odhana or the inquiry into the meaning of the term ’that’ and of the term ’thou’ in the text ‘that thou art’. Devotion and service sublimated as_ spiritual disciplines become Bhakti-yoga (Way of Devotion) and Karma-yoga (Way of Action) respectively and are auxiliaries and helpful in bringing about the necessary frame of mind like purity for getting started in the Vedanta inquiry. The individual soul (Jiva): There are three main theories in Advaita regarding the soul and its nature. 1) The Pratibimba-vada advocated by Prakds’atman and supported by thinkers like Vidyaéranya. According to this view, the soul is but a reflection of Brahman- intelligence in the egoity. Since the original and the reflected image are identical except for the presence of the reflecting medium causing the image as in a mirror, the soul and Brahman are one and the same. That the reflection is nothing apart from the original is obvious on the following considerations: i) The reflection is not an imprint or a seal on the mirror. Otherwise it will be there even after the original has shifted its place. ii) Nor is it a change brought about in the mirror which is the same whether there is a reflection in it or no. Indeed, what brings about the illusory notion that reflection is. independently real is the presence of reflecting medium and other incidental situations. The reflection itself is real. Similar is the position regarding the soul. Though it is a reflection, it is one with the original and hence is real. What is illusory in the situation is the reflecting medium of the mind-stuff and other physiological factors which make the reflection possible. The Upanishads like the Brhaddranyaka and theKatha declare that Brahman-intelligence as various forms. 2) The Avacchede-véda maintained by Vacaspati Mis’ra holds that Brahman-intelligence limited or conditioned (not reflected) by the intellect is the soul. The simile of the all-pervasive ether conditioned and limited by a pot is pressed by these avaccheda-védins. Just as when a pot is broken the ether limited by it so far is at once the same as the cosmic ether, the soulhood which is a limitation brought about by the adjunct; of the intellect is lost and the so-called soul becomes, as it were, one with the universal Brahman-Reality. In fact, however, it has always been the same as that reality. 3) Abhdsa-vada is the third theory held by thinkers like Vidydéranya (who also subscribes to the reflection theory). This view maintains, as against the reflection theory, that the reflection is wholly illusory and not real. Only through the sublation of this illusion through right knowledge, unity is gained. The constituents of the soul: The soul is enveloped in five sheaths (kosa’s): i) the physical (anna) ii) the vital-airs (préna) iii) the mental (manas) iv) the intellectual (vijndna) and v) the blissful (Gnanda). These five are classified into three bodies: i) gross (sthiila) ii) subtle (siikshma) and iii) causal (kérana). Of these the last two alone constitute the the capsules for the transmigrating soul. The gross body is seen to perish on death. The subtle body consists of the elements which travel with the soul to the future body. The causal body is the basic ignorance that constricts the Self into the limited transmigrating soul and its bondage. Advaita lays down the logical inquiry into the fivefold sheaths and the threefold bodies along with the study of Vedanta texts from a preceptor as the method to xxivrealise the true Self as different from all these apparent and limiting factors. Soul as the locus of nescience: As to where nescience (avidyd) is located, difference of opinion exists. Some say that the individual soul is the locus, because it is that which suffers its machinations. The opposite view holds that it is the substrate- intelligence or Brahman which is the locus of nescience. After all, it is because of ignorance that even the individual soul with its adjunct of the internal organ results. A result cannot be the locus of its own cause which is but an antecedent condition. In sleep, the mind and the intellect are defunct and yet the ignorance is manifested by the Witness-consciousness. (sékshin). This proves that ignorance abides in the Self that is Brahman, not in the individualised soul. Even when one is awake and says I am ignorant’, this ignorance as located only in the Brahman-intelligence is manifested by the Witness- consciousness. Again some Advaitins like Prakdsitman and Sarvajnatman believe that the Brahman-intelligence is not only the locus but also the content of nescience since it obscures the Brahman-Reality from being known as the same as the soul. Vacaspati Mis’ra, on the contrary, holds that while the individual soul is alone the locus of nescience, Brahman-Reality is its content or object. Since, however, the soul is in its essence Brahman only, the nescience can be traced to Brahman with no logical diffculty. Superimposition (Adhyasa): Superimposition (adhydsa) is defined by S’ankara as illusory identification wherein one object is mistaken for another which alone is real. For example, when the rope is mistaken for snake, the rope alone is real while the snake xXXVis a superimposition and hence illusory, which means that it is presented where it does not belong (atasmims-tad- buddhih). The snake in the example is just a memory but appears in the rope with all the certitude of a veridical perception. Hence the snake is not just a memory It isa presented datum. When one learns that the datum is not a snake but only a rope, the snake is sublated into nothing. But in so far as there has been a positive appearance of a snake compelling one’s belief and assent, it cannot be dismissed as a mere nothing. Since, however, it is sublated by the right knowledge of the real rope, it cannot be as real as the rope. It falls somewhere between the two categories. It is thus neither real nor unreal and is hence indeterminable (anirvacaniya). Similar is the mistaken identification of the illusory body, mind etc., with the Self our real being. Superimposition may be mutual. For instance, a man mistakes himself to be the body etc., and thinks he is mortal, subject to pain and pleasure and so on. Conversely, he mistakes the body to be immortal and real. When one identifies himself with the body, he says I am the body’. When he feels that he is the qualities of any other object, he says ‘It is mine" as in "This house is mine’. Thus, complete identification takes place with either the objects or their attributes. The entire fabric of the world and our life in it is the result of superimposition which in its turn is a result of ignorance (avidyd). All our knowing and doing are vitiated a priori by this initial adhydsc. As between the superimposed and the substrate on which anything is superimposed, the former is unreal since it alone is removed on the realization of the truth. The world is superimposed on Brahman, is sublated. by true knowledge and hence illusory. All illusions according xxvito the Advaitins are cases of such superimposition, wherein the substrate of superimposition remains after the sublation of illusion. Hence, the substrate-reality is the limit of sublation. Secondly, no superimposition can take place without -some substrate reality. Limitless sublation and substrateless illusion are impossible. When the superimposed world of mayé is subiated, the limit to this sublation is Brahman. Secondly, there can never be a world of méyé without a basis in Brahman. Though superimposition has no identifiable beginning, it has an end as it can be destroyed by right knowledge. MAYA Méyé is the name for that which cannot be determined either as real or as unreal. Maya is not real like Brahman because it is subject to mutation, contradiction and constant flux. But on this account one cannot go to the other extreme and conclude that mayd is unreal because mere unreality amounts to total non-being which can never appear even in an illusion. A barren woman’s child, fer example, is a total non-being and hence a logical impossibility. It can never even be conceived, much less experienced as a fact. Nor can one say that mdyé is a blend of the real and the unreal as that will flatly contradict the basic logic of the excluded middle. One cannot both be and yet not be. So Advaita places méydé, which transforms itself into the world, as just an indeterminable illusion. Only illusory objects, while given in experience, yet are adjudged unreal because they are contradicted or sublated subsequently by true knowledge. In the illusion of the rope being mistaken for a snake, for instance, the snake is an apparent presentation which is cancelled by the true knowledge of the rope. Similar is the case with the world of maya. The following facts emerge out of the above: consideration: aa1. It is to be noticed here that an illusion continues to present itself till the true knowledge arises. Similarly the world presentation or mdydé will continue to press itself on us till the true knowledge of Brahman dawns to supplant it. Hence all our worldly activities are carried on till true knowledge arises. 2. Just as the real rope is the basis for the apparent snake, real Brahman is the basis for the apparent world. 3. The rope without changing itself appears as the snake. Such a phenomenon is known as vivarta or transfiguration. In other words, the real rope is the transfigured material cause (vivarta-upaédina) of the snake. The rope does not change into but only appears as the snake. According to Advaita, it is the ignorance of the reality of the rope that transforms itself into the illusory snake. Hence this ignorance is the transformed material cause of the snake (parinémi-updddna). Similarly Brahman is the transfigured material cause while méyé is the transformed material cause of the world. Transfiguration is appearance-otherwise while transformation is becoming-otherwise. 4. Thus the relation (if it could be called a relation at all) between Brahman and the world is not one of cause and effect but one of reality and appearance. 5. In this sense, Brahman is the substrate (adhisthéna) of méyd or the world-illusion. 6. This implies that just as, in the rope which is mistaken for a snake, there is no snake at all even when it is seen by mistake, there is similarly no world at all in Brahman even when the world is presented and experienced. 7. It is clear then that appearance in experience is no guarantee of reality. 8. Advaita argues further that the very fact of the world appearing in experience objectively is illusory because of its very objectivity. Brahman has neither objectivity nor subjectivity in it. If things appear anywhere in any of these forms, that is a clear sign of illusoriness. In other words, méyd is objectivity and hence illusory. 9. Méyé is a material principle possessing no intelligence and is limited in its scope and power. Forthese reasons of inertness and limitedness also it is illusory and is open to cancellation. Maya and its characterisation and powers: Méyé has its two-fold power which contributes to its illusory presentation as the world: 1. Concealing (Gvarana) 2. Projective (vikshepa). Maya conceals the truth and projects. untruth in its place. That is, it conceals Brahman and projects the world in its place instead. 2. Méyé thus is a positive force (bhdva-riipa). 38. It is beginningless (anddi) in the sense that even time falls within its scheme. However, it has an end (anta) because it can be destroyed by true knowledge. Maya and Avidya: Méyé and avidyé are practically synonymous because they share the same characteristics. Still a distinction is made between the two in later Advaita literature on the subject as follows: 1) Méyé is defined as the Lord’s power of creativity operated by his sheer will and is, therefore, objective, public and common to all while avidyd is described to be the defect in the individual beings obscuring their perceptions and hence, subjective, private and individual. 2) While the world of maya exists even when no one is aware of it, the subjective world of one’s own experience and .thought is a product of one’s own ignorance and imagination and is removed by one’s own true knowledge. 3) Some writers on Advaita say that while mdyd is a force in which some pure quality (sativa) is dominant, Gvidyd is full of darkness arid delusion (tamas). xxix4) Yet others hold that in méyé the projective power has the dominance while in avidya the obscuring power is in the ascendant. 5) Yet another distinction suggested is that while médyé does not delude its locus (God), avidyaé does delude its locus (the soul). 6) When Brahman-intelligence is refleced in maya which is pure, it appears as God; while its reflection in avidyd full of disturbing activity and concealing power is the soul. S’ankara, however, does not seem to make any hard and fast distinction between méyda and dvidyd. Note on Vibhiiti (Ref : XV-6) The sacred ash (vibhiiti or bhasma) is to be applied to the body by every devotee of S’iva as a matter of obligation. One should wear the sacred ash in three horizontal lines on the head, forehead, the chest, on the two shoulders, neck, stomach and on the arms. One should utter the holy chant when taking the ash on the palm, according to Atharva-siiras: agnih iti bhasma; vayuriti bhasma, jalamiti bhasma, sthalamiti bhasma, vyoma iti bhasma, sarvam ha vé bhasma" (Fire, air, water, ground, skies, everything is sacred ash) and apply the ash as powder to the various parts of the body. This is known as Pas’upata- vrata. One applies this ash mixing it with water with the holy chant : "Ménastoke tanaye mana dyushi mé no goshu mé no as’veshu ririshah | virdéin mé no rudra bhamito avatir havishmanto namasé vidhema te \| (Let not our progeny suffer. Let there be no harm done to our life-span. Let not our cows and horses be affected. Let xxxnot our servants be punished in anger. We propitiate you, O Lord Parames’vara! with worship, offering and prostrations.) The ash is worn in three horizontal lines representing the Sama, Yajus and Rg-vedas. That is why it is called as tryéyusham. Bodhayana interprets the command in the Tuittirtya- upanishad "bhiityai na pramaditavyam” as an order "Do not fail to wear the sacred ash !" One should utter the mantra: "tryambakam yajimahe sugandhim pushti-vardhanam | urvérukam iva bandhandt mrtyor mukshiya ma’mrtat || (We propitiate the three-eyed Parames’vara whose fragrance is natural to Him, Who nourishes the devotees. O Lord, Let us be released from the grip of death like the ripe cucumber fruit (from the stalk of the creeper). Let us not swerve from the path of release.) The ash from the Agni-hotra altar is very holy. It should be applied with the hymns addressed to the five forms of Parames’vara (1) Sadyojéta (2) Vémadeva (3) Aghora (4) Tatpurusha and (5) is’éna. The ash gathered from S’aiva-agni (as mentioned in the S’iva-gitd) is for the specially initiated and is fourfold : (1) kalpa (2) anu-kalpa (3) upa-kalpa and (4) akalpa. The first of these is prepared from the cowdung even as it is evacuated by the cow, mixed with bilva leaves, milk, curds, ghee, cow’s urine with the utterance of the sacred chant : "Om aghoriéya namah." The mixture rolled into balls is then baked in fire. The second also is made of the cowdung found in a dried condition in the pasture ground, beaten into fine powder, sifted through a cloth and mixed with the cow’s urine. Then it is rolled into balls with the utterance of "Om aghoréya namah" and placed in the fire with" Om xxxitat-purushéya namah" and taken out after it has been baked with “Om isdénéya namah" The third, upa-kalpa, is not prepared from cowdung but gathered from the white ash of trees burnt out in the forest-fire. This is mixed with the above five products obtained from the cow like milk, curds, ghee, urine of the cow and cowdung. The akalpa ash is obtained from places where lightning has struck or from the hilltops or from holy shrines. The sacred ash is applied to the body as (i) ash-bath (bhasma-snéna) which consists in wearing the ash after bath with the prandydma, the chants addressed to the five forms of S’iva (like Sadyo-jata) with gdyatri and repetition of na-ma-s’i-va-ya (Prostrations to S’iva). The ash also is worn without mixing with water with the relevant mantras. This is called uddhiilana. Thirdly, one wears the ash in three horizontal lines after mixing it with water. In this case it is called tripundra or trydéiyusha. One can consult the Bhasma-jébdla-upanishad with the commentary by Upanishad Brahma Yogin included in S‘aiva-upanishads [ed. by A. Mahadeva Sastri, Adyar Library, Madras, 1925]. See also S’ivércana-candriké by Appayya Dikshita; S'ivdgama-prayoga-candriké edited by Allur Viswanatha Sivaciriar). S‘ivagni is mentioned in the S’iva-gité. This fire is born of the unity (sémarasya) of Vagis’vara and Vagis’vari (S'iva-S’akti), in the sacrificial altar. The ash gathered from this is very holy. [See Yajna-tatva-prakds’iikaé by Sri Cinnaswami Sastri]. ;A note on Rudraksha (Ref : XVI-21) According to Rudriksha-jabala-upanishad Lord S’iva says "I was meditating for one thousand years. Tears dropped from my eyes and were transfigured into rudréksha nuts." divya-varsha-sahasréni cakshur-unmilitam mayé | bhiimau-akshiputibhyém tu patité jala-bindavah \i tatra as’ru-bindavo-jaté mahé-rudréksha-urkshakéh \| Chanting the holy syllables (mantras) with the rosary of rudréksha beads is considered to be supremely sacred. The rudréksha nuts are obtained naturally from certain trees. The nuts that -have a natural hole in them are of a superior class. Rudraéksha with one facet is symbolic of Brahman the reality; with two facets it represents the Ardhaniris’vara form of S’iva. With three facets it stands for the three Vedic fires (i) gérhapatya (ii) dékshindgni and (iii) Ghavaniya. In this way, arudrdksha may have upto fourteen facets. The rudrékshas may be worn round the neck, around the ears and arms and on the head. To read the Rudraksha- jabala-upanishad is equivalent to chant the Géyatri a million times.STIVA-GITA Chapter I a wa: Brava WW vara! wee: Aaa Ya-ar-Wheea! aye - eM wa-geaet FeAl Siita said Then, therefore, I will tell you clearly, by the grace of the great Lord (S’iva), that which removes the pain of. cycle of births and bestows the pure release. ade A person should acquire (a) tHe discrimination between what is of permanent value and what is merely temporary comfort, (b) a dispassion towards the delights of this world as well as heaven (c) the development of the control of the mind and of the senses, a sense of withdrawal from the charmed circle of the worldly enjoyments, an ability to bear the vicissitudes of life, faith in the truth of one’s preceptor and the scripture and a state of tranquillity and (d) a deep desire for release from the cycle of birth and death. This is the meaning of the word ‘then’ (atha) in the verse. If this primary qualification which is a sine qua non for liberating wisdom has been acquired, the instruction by the preceptor follows. The word ‘therefore’ (atah) conveys this idea. . Avadhiita-gité says that only by the grace of God, even the inclination towards, Advaita is possible (R- aguera gat xeet-arerat).a asia agua arene atl wast wae vel: fg TAA Fae RI The mortal man dees not get liberation either by the meticulous performance of religious duities, nor by gifts, nor by penance but only through right knowledge. -2- The scripture declares that neither by knowledge, nor by progeny, nor by wealth does one get immortality but only by renunciation. 7 @4T 7 Seat aaa BMAF aya aay: Here renunciation follows the dawn of wisdom. There is no way to liberation other than knowledge of the true nature of things. a4a@ fafeat afta wai areca flat aA! S'vetis’vatara - upanishad, VI-15 Yet, performance of one’s appointed duties, other virtues like charity and disciplines like penances certainly do have value in that they generate a purity of mind, (fra fa). The Bhagavad-gita has declared: The Yogis fulfill the obligations cast on them with fervour and sincerity and without any thought of personal benefit to themselves accruing therefrom, for the purpose of chastening the mind. (@tfia: af gdfa ay waa HeTYat) A necessary frame of mind to cultivate Vedantic wisdom with a deep disposition towards knowing the liberating truth is created by the performance of Vedic sacrifices, by gifting to the needy, by the practice of austerities like fasting and by the critical study of the Vedas with the guidance of a competent preceptor. STEM: fafa oo aagaws at TT aaa TATA Brhadéranyaka-upanishad IV-4.22. Ty Toeerey ora FAT at Stet Rreheren qenq-gereenfs at tat 2The S'iiva-gité which was declared in days of yore by the Lord of Parvati to Rama in the Dandak4ranya is the secret of all secrets. -3- The preceptor here who first declared S’iva-gitd is none other than Lord of Parvati or S'iva. The disciple who received this instruction is no less than S’ri Rama. Hence, SYiva-gité is deemed the most exalted of the Gitas. TT: ST-ATAM yt Alst-gat * at ge argrea weer athisat BR aT iy ll Verily, this (S’iva-gitaé) by mere thinking about which release is certain for human beings, was expounded (subsequently) in ancient times by Skanda (Subrahmanya) to Sanat-kumara. -4- S’iva-gita is so holy that a moment of its recollection will bestow instant release to people. The work itself shows the true nature of the self as pure consciousness, as eternally free and as entitatively one with Brahman, after removing all false notions and beliefs which take the world and our existence in it as real and eternal. AGA: Vers aE BRT: | Rat Fenfe gaat TATA O! The most holy of sages! Sanatkumara declared (this) to: Vyasa Badarayana who out of his exceeding compassion gave this S’iva-gité to me, the Siita. -5- This sacred Gité was given by teachers to their disciples in the above order. It is by sincere and steadfast devotion and service to teachers that students are given 3the holy instruction in scripture. The S’vetds’vatara- upanishad VI-23 says: “One whose devotion is as great to God as it is to his teacher, to him only the secret truths taught by them become intelligible”. (wet 24 Ta with: FAT 3 war gai aaa after: eat: sara weeta:11) The Bhagavad-gita lays it down as a rule that one who pleases his teacher by worship, inquiry and service is given the holy instruction in true wisdom by knowers of truth. (afafe sfiroda ofteetat aaa sceeafa Fo ant wie: aereftrr:) Sea Wa wae a ae es aT! aya ween tae: gear a wafer ariel It was stated by my teacher, O the son of Siita, that this (Gité) should not be given to anybody indiscriminately (who is not qualified to receive it). Otherwise the gods will be offended and will curse you. . -6- We hear of the story that knowledge (Vidya) once went to a Brahmana for protection and said to him, “Thou art my refuge; I belong to thee. Do not reveal me to one who is jealous, crooked and undisciplined. Thus only I will be effective”. (Ret @ Y wert area ae at Rafretsenfer carat aged aaa 7 aT gat aad war wrql |) Bhagavad-gité gives us the same warning: % @ AWTS AMT aR 7 AWS ast a oq A atsvrgafet || (XVIII-67). HT TRY eT AT: TATA: | -7- 4wrataat: wat: FH graft wa al Aree ararfet ar aT: aT Fea aA: 1 11 Thereupon, Bhagavén Badarfyana, the learned Braihmana, was asked by me: “O Lord! Why do all the gods get offended and curse? What harm is here in telling this Gita to all and sundry wherefore the gods get angry? -7- Bhagavan Badarayana or Vyasa is Lord Vishnu Himself. “arava freyeqa area fre”. One who knows the creation and destruction of beings, their coming and going, knowledge and ignorance, is to be called as Bhagavan. Wamaiss ai we age Fy TAAL Pentaho for: afer a gear ttt Badarayana, the son of Pards’ara, then said to me, “O dear! Listen to (the reply to) what was asked. The Braéhmanas who are householders and who perform the agnihotra daily, (contd). -8- F Ue AGA: FUN BATT: | wel tea Tht a aaRe Geto iel They (those Braéhmanas) alone are verily the Kamadhenus (divine cows) granting to all the gods all the wishes, in the shape of dainties (to be masticated), food and drinks, all that is dear to them. aatt gar efter aed aaa RAI arcefer guareat qefafand RAI Ie 01! All these are obtained in heaven (by the gods) through the oblation poured into sacrificial fire. There is -9- 5in heaven nothing else like this which is the bestower of all wants on gods. The gods depend for their pleasurable existence in heaven on the Vedic sacrifices performed here on earth by human beings. The oblations offered into the fire accompanied by Vedic chants reach the gods and satisfy them. art Ageia aren geaer TeARTy! aaa array st Barat gaat WAG gett Just as for the householders, the cow taken away from them causes sorrow, precisely similarly a Brahmana who possesses wisdom causes sorrow to the gods. alle Persons who possess true knowledge have neither the use for ritualistic sacrifices nor for heaven which is the reward thereof, with the result that the gods are denied their due and lose the wherewithal of enjoyment. Hence they become offended and are upset when true knowledge is imparted to people by anybody. Thus the gods are enemies of true knowledge and prevent it as best as they could. Ramet fafer sfrer Ret TT! aat Tae ARE: HA wens BRA Therefore, the gods obstruct (the rise of knowledge), by entering the objects of desire sought by human beings with the result that devotion to Lord S'iva does not arise in any one of the embodied souls. -12- The malicious gods deceive human beings making them rush after objects of attachment ‘like wives and 6children. Human beings aré, because of this attachment, afraid of getting liberation ldst they shotld abandon their wives and children to thei fate. This is how the gods obstruct men from following the path of knowledge. Ferg Hagat Fa sae geraftra: | are ater Srey Hey RSs TTI gt! Therefore, for ignorant people, devotion towards Silapani (S’iva) does not arise. Even if it arose by some chance, it gets destroyed in the middle. -13- ord aTsf& Raat Braet a weer gst Even if knowledge of S’iva arose by chance, the person does not believe it to be true. -14- The malevolent gods prevent the rise of true knowledge of S’iva. If it arose, they confuse the mind of the person, making him doubt the truth of that knowledge. waa Sy: aed tat a sree aga! aed aa senfer aa gfe test The sages asked: If in this manner the gods themselves create obstacles to the embodied souls, in whom is there the capacity by which liberation could be obtained at all? -15- at Gates ge aatarasfet aT A atlWe sagt aifesranita: got: Ret afte: waa gL O the son of Siita! Tell us the truth whether there is any method of (overcoming the obstacles created by the gods and getting release) or no? The Siita said: By virtue of the merits acquired in millions of births, devotion towards S’iva is born. ~16- It is by the devotion towards the Lord S’iva that the obstructive forces could be overcome and neutralised. But such a devotion is not easily achieved except through persistent and tireless efforts at ethical excellence in thought, word and deed through a long period of time extending over many births. Thus the individual must have the moral will to start the chastening exercise at some point of time, and once started on the journey, however slow and grinding the progress, there is no looking back or reversion. The Lord takes care of the rest of it. So, the initiative of the individual and Lord’s constant and matching protection are therefore together the cause for the spiritual advancement. It is not God’s grace alone, nor the individual initiative alone, that brings about the result. Rightly the sages have declared: “Both the grace of the Lord and the individual -effort are together the causes (of spiritual progress)”. Rat gerert a Ramtiseteaerag serqatty watt Aa srreretet aaa: | Rrarie-frar arary aera aaa tee tl 8Because of the above reason (of the need of the individual’s own effort and his moral freedom implied by it along with God’s grace for release), man performs the (good) deeds of isté and piirta, in an attitude of offering unto S’iva in the prescribed manner, renouncing desires. -17- The Vedic sacrifices are called ‘isté’ while the social services like digging tanks for water and rest-houses for tired pilgrims and travellers are known as ‘piirta’. The first obligation is religious and sacred and the second one is social and secular. Whether sacred or secular, any good action that increases the quantum of general welfare and decreases self-centred ambitions paves the way to ultimate freedom and felicity. Datta or gifts to the needy is a third virtue. (See Chandogya-upanishad, V-10.3). The progress from the performance of virtuous deeds to ultimate felicity is described step by step in the following way: From virtuous deeds, devotion to Lord S'iva is generated; from the performance of these works as an offering unto the Lord, and without any selfish attachment is produced purity of mind; thence, discrimination between the enduring values and the transitory pleasures; thence a dispassion towards the sensuous delights either of this world or of the paradise; thence the spiritual qualities of (a) the control of the mind, (b) of the sense organs, (c) ability to bear hardships with equanimity and composure, (d) the faith in the authority and veracity of scripture and the teacher who expounds it (e) a sense of renunciation and (f) mental tranquillity; thence an overwhelming thirst for release from the cycle of birth and death; thence renunciation of worldly ties, then approaching a preceptor; thence the listening to the exposition of the meaning and import of 9the scripture and reflecting critically on that exposition; thence a continuous contemplation of the scriptural meaning and import after being satisfied as to their veracity; thence the dawn of intuitive wisdom; thence the liberation even while one continues in the physical body till it falls on death and thence, after the fall of the body, the supreme bliss and freedom. These above are the successive stages of spiritual progress. BET Bt eiAHTAa Bw A: aat sitet: verre fae feat Gera lest By the grace of Lord S’iva a steadfastness (of mind) in the person is brought about. Consequently the gods, stopping their hindrance (to the devotees of Siva), take to flight in fright. -18- The scheming gods are frightened both by God’s intervention and the wrath of God’s devotee. sat Ft YATT aA sates: | pad wat we aTTee Real eet Because of the (absence of all obstacles now), a desire arises to hear the glories of the Lord Candramouli (S’iva who wears the crescent on his head). From hearing (the glories of the Lord) knowledge is born and by that knowledge alone, (the person) is liberated. -19- Even here several steps in the progress towards realization can be marked out. Once the obstructions by the jealous celestial powers that be are swept away, an intense yearning to learn more and more of the glories of 10Lord S’iva sprouts by listening to the greatness of the Most High; a dispassion towards the earthly vainglory develops; thence follows the snap of the false identifications with filthy pelf,-power and possessions; thence the knowledge of the unity of one’s own self with the supreme is realized; and thence liberation results. It is clearly made out that knowledge alone is, in the ultimate analysis, the sovereign road to relese. aga fegier eq afte: Ra gal werrirearary-atfemedt AREA Rot What is the use of dilating on this? One in whom devotion to Lord S'iva is steadfast, he is liberated even though he be fastened by numberless mortal and minor sins. -20- Even the confirmed criminal can still hope for redemption from his pernicious past if only he turns his mind to God even for a moment or atleast for a change. No one is so degraded as to be denied the chance of winning the grace and being saved. Even the most confirmed crook will be reckoned as good and virtuous if he mended his ways and turned his thought on God, says the Gita (IX-30): aft Faq gga: ase At AEN! Aa a ware: AIG raat Fat The doubt that could possibly be raised here is: How . can anyone with a tangled mass of black sins be inclined towards God? Would they leave room for this prospect? But this doubt is not well founded. For, any act, good or bad, is done by the willing unchoice of the person. Man is his own architect, Basically he is free but has unfortunately exercised this freedom and preferred a course and a character hardened into a predictable personality. Nevertheless, freedom is never lost but lies subdued under the heavy layers of responses of the person to situations habituated into a fixed automatism. But this freedom could at any time be recovered and turned against the earlier fixities. AATTIRTTY TET HT: BY aT Agee: Re Is there any person who is so deluded in mind, therefore, that he is incapable of being released from the bondage of transmigration (by devotion to S’iva? (No one). -21- Even the worst sinner is not exempt from the possibility of redemption through devotion to Siva. Pameng adie af a get atl Twente Aorratsat wet ges aA RRL If one is steadfast either in devotion or (even) in hatred (towards the Lord S’iva), He is pleased, (not only with the loving devotee but even towards the hateful person) and grants all the desired wishes. -22- If the Lord blesses even the person who hates Him, it is easy to see how much more would He be pleased with the true devotee. This is the intended meaning of this verse. It is not that it advocates hatred towards God so as to get His grace. But it is also learnt from our religious literature like the Bhagavata that even the most wicked have been 12blessed by the Lord. Piitana, at the behest of Kamsa, tried to kill the child Krishna by treachery. But Krishna paid her in her own coin, and under the pretext of sucking the milk sucked the very life out.of her. Yet Piitna got the best of it and merged in Him. There is a verse which says: Jer areata cera ere Rrafaatt eat act aetst aah! In fact, the Bha@gavata declares how different kinds of people attained the Lord by diverse and contrary means. The Gopis became one with the Lord by love; Kamsa by fear; and S'isu’upala by hatred. The Lord Himself has made it known that one can reach an identity with Him either by love or hate or fear or friendship. ae: weg vaeKA: Ba Fares FAT! art wet wet Ae tet areaaa al fret et Rawat afer warrat A aed FSR aT gers Teas aT! at sa Petar ae ae AAI RRL (If one is) affluent (let him offer luxurious worship); or (if he is indigent), let him take and offer a little water. To him who makes any offering (in worship to God) regularly, the Lord grants all the three worlds. -23- It makes little difference whether one’s ceremonial worship is dazzling and costly or simple and plain. God prefers the solid sincerity to vain tinsel. One remembers the Gita statement (IX.26): wa get wat ate at a ae Tose wae weaved seni creer: || 13“Whoever offers to me in great devotion, a leaf, a flower, a fruit or water, I accept it gladly since it is offered with devotion." Krishna was jubilant with Kucela’s fried and pounded rice. He preferred Vidura’s humble home to Duryodana’s royal mansion. wart sent Pear aaeert saferoryt Be BU Hamed TA Jet Tafa 1A If one is unable to do even this much regularly and if he does (instead) prostrations and circumambulations to the great Lord Siva, He gets pleased towards him. -24- seRtrorg senate a: are Prater mremrrgarerat at memes sereate UREA (The Lord) grants the wishes of one who is incapable of doing even circumambulation if he thinks in his mind of Siva while moving about or sitting (or doing anything else.) -25- There is no prescribed posture or a rigid regimen in worshipping the Lord. He is pleased if the heart is pure and sincere. One can think of Him even while one is doing the routine work in the office or at home. The Bhagavad- gita (V-10) tells us that one’s mind should be rooted in the Self (Atman) even while one is walking or sleeping, or conversing or is engaged in umpteen rovtine obligations. See S’ankara’s Soundarya-lahari (27). wet Berarse gent sarah! went agate er Heath 3 gore wer avai Peafer Garay Rg 14(Siva) being one to whom the paste of the bilva wood, even the flowers blossoming in the forest and similarly the fruits (found therein) are pleasing, what is there that is difficult to get in His service in all the three worlds? Hi -26- Lord S'’iva is proverbially easy to please (Gs’u-toshi). One little flower or one spoonful of water is enough to gladden him. The story of Kannappar is an excellent illustration of this. Tinnan was a hunter but a devotee of the Lord. In his rustic piety, he used to offer raw meat to the Lord and that, too, after tasting and testing it. He would carry water in his mouth and spit it on the holy image. That was his idea of the ceremonial bath of the Lord. The official priest could not brook this profanity. But the Lord informed him in his dream to wait and see. The next day, while the priest was watching in hiding, the hunter arrived to make his routine offerings of food and water to the Lord. But to his horror he saw that one of the eyes of the Lord was bleeding. Without giving a moment’s thought, he culled out one of his eyes with an arrow and grafted it on the bleeding eye. But no sooner the bleeding in that eye stopped than the other eye of the Lord started bleeding. Now knowing the cure, the hunter scooped out his other eye. Just to be sure of the,location of the Lord’s eye, he placed his foot with the worn-out shoes on it right in the middle of the Lord’s forehead and began to graft his eye on to the Lord’s bleeding eye. At that instant, the Lord manifested Himself and stopped the hunter and blessed him. Because the hunter 15was prepared to sacrifice both his eyes to redress Lord’s malady he was from that time called “Kannappar” (one who sacrified his eyes). He stands elevated to the rank of the 63 canonised saints in S’aivism. Sankara in his S‘ivdnanda-lahari (verse 63) exclaims how an unlettered hunter became by this sacrifice the prince among the lovers of God. See also Bhagavad-gité (IX, 26). ag ares seek cating: SAA arts TAA aaa 1st t Whatever liking is there in the Lord for things obtained in the forests is indeed not there in Him for even the best things available in the human settlements. -27- God cares more for the most natural and spontaneous piety, however crude the external offerings to Him might be, than for the artificialities of a sophisticated community of men living in places of their own making. a wat ant 2d a: Berea! aR ante aa Tree HAAR I One who ignoring such a Lord prefers te worship any other deity is indeed like a person who abandoning the holy Ganges runs after mirage. ~28- Mirage is a deceitful appearance of water in a desert. The unlucky traveller in a desert is doomed to death by pursuing the mirage to quench his thirst. Men do not distinguish between the real and the false and thus perish in running after the latter. 16g aenfe ght aiteng dre TT RTA AT TAT AeA: REN To the person whose intellect is deluded and in whom still exist the sins gathered in millions of lives, this message does not verily present itself. -27- aq waa a a Bet Va al Tare cae Ret aeat eae Baeryq! mre Rreaenit Rraagerngad! (301 | Where one’s mind revels (in the thought on S’iva) irrespective of restrictions of time, place or location, there he will attain by sheer contemplation union with S’iva by ‘becoming one with S’iva Himself. -30- Whether one lives in his own house or dwells in a cave or retires to the mountaintop or goes under water or envelops himself with fire, it is of no importance unless one’s heart is set firmly and constantly on the supreme Lord. (See S’‘ivénanda-lahari of S’ankara, verse 12). afterererag: ateftrerceferasht a: 1 ay Usrenaite ares afer array get Even a minor deity has power by virtue of being just an aspect of the Lord of all beings. Though enjoying very little glory and even less life-span (the. minor deity) destroys together with their kith and kin those who babble “I am the ruling sovereign”. -31- The Bhagavad-gita classifies those who are conceited and boastful as rank materialists to be warned against as 17dangerous to social ethos (Gité : XVI, 7-20). In his Bhaja- govindam, S’ankara asks us not to be proud about our wealth, supporters and youth. Time takes away all these in a trice. (Verse 11). aati adatert sete fra: Rratenatfa at 4 a Fer! HST AE ATTA FEN BMT RAI (On the contrary), Lord §’iva, though He is the creator of all the worlds and possesses infinite power, bestows greatness on the person who says “I am S’iva”, conferring identity with Him. -32- To declare in conceit that one is the lord of the universe is vastly different from saying in self-abnegation that one is identical with S’iva, Lord of the universe. The first is the haughty assertion of the ego. Hiranyakas’ipu is an illustration of this attitude. The second is, on the contrary, the assertion that God is all that there is and that the little ego stands annulled. The Upanishadic statement “I am Brahman” is expressive of this truth and hence called a Maha-vikya. God is the real T. The ego is the spurious ‘I’. One should abandon the spurious T in oneself and assert the real T. From petty egoism, one should pass into the complete selfhood of God (piirna- ahantd). In. his Tripura-sundari-veda-paida-stavam (Verse 81) S’ankara refers to this truth. eatherritennt oe areafer 2a 2 Fracterrenhy at argue | I will explain to you the observance called Pis’upata by which the sages attain the fulfillment of righteousness, 18wealth, desires and release (which are the four values of life). -33- get gy Rest feat qrerernfee: | wordt Aeareret RrrarreTRAL aE Having undertaken the blentishless vow (to propitiate Pas’upati) and silently meditating on the one thousand names of S’iva which are the quintessence of the Vedas, wearing the Rudraksha (the rosary) and sacred ash (contd.) -34- aera a acted Fat ay saree aI Ae: TAR WTA TERT | weal gerater aed a: wareaeat ay Thus setting at naught the incidence of mortality and obtaining the very form of S’iva (the observers of the vow are blessed) by the Lord S’ankara who (as the very word ‘s‘amkara’ implies) always dispenses the welfare to all. (s‘am=welfare; kara=bestows). Appearing before you so that you may see him with your physical eyes he bestows release on you. -35- Liberation is in four stages : (i) | Sariipya or similarity to S’iva’s form attained by the worship of S'iva. (ii) Sampiya or proximity to S’iva results by singing His glory. ai) Salokya or winning the S'iva-loka is the joyous fellowship with the Lord’s devotees and (iv) Sayujya or union with S’iva is secured by the contemplation on the Lord as of the form pervading 19the universe of the moving and unmoving things. This is the ultimate release. See S’ivénanda-lahari of Sankara (28) UA TSH. TST: | wend a: were qed afte ag 1 That which was taught to Rama in the Dandakaranya [forest] by sage Agastya who appeared from the pot, all that I will narrate to you. Listen with devotion. (So the Siita said). -36- Thus ends the first chapter of S’iva-gitd. 20Chapter II wa Hy: Rariarristet cere dey! wet ar Pret drat area TaN et ae: Berea: Get EGA! The sages asked: Why did Agastya come to the presence of Ramacandra? How, too, did he initiate Raghava into that blemishless Virajé vow? Kindly tell us what result did Rama obtain by that vow? et vara Tats gat Haga TATE wat Reinga Raaara Waa t 31 Siita Said When Siti, the daughter of Janaka, was abducted by Ravana, Raghava was wailing in sorrow of separation (from Sita). fattat Predera Proert Rarer Aga: WAG TAAL all Raghunandana (Rama) wanted to put an end to his life along with his brother, (pining) in sleeplessness, oblivious of his own self, taking no food, for days and nights. -3- aagaater cer drag! we & deere darerarcai APU Bh 21Coming to know this (condition of Rama), Agastya, the husband of Lopamudra, arrived at his (Rama’s) place. Then the sage taught him the emptiness of the worldly life. WR Tart & eee we arn seat Parlay! we: FH y Romenie Beatst coat etl Agastya said. O, the king of kings! What makes you grieve? Let it be enquired. Whose is this beloved? Don’t you know that this body is made of the five physical elements and hence inert? -5- Prete: ofgeiar afrerrefane: | area aT Stee Fa Brae a a geaaTEl ell The Self which is unsullied by blemish, the very embodiment of Existence, Consciousness and Bliss, and all perfection, is neither born nor dies nor partakes of sorrow. -6- Wish ater wysa safer: | wert arghareet warfare tt ott This sun (for example) is established as the basis of seeing on the part of all the worlds (beings), and yet is never touched by any of the defects of sight (in those beings.) -T- wayETATENe saga faa! 22Rash aakessaqTathta TH: Uo The Self, too, similarly, which is the inner being in all is not affected by sorrows. The body also is only a lump of impurity and abandoned by the liberated as inert. -8- were afar ard: sraefeaash atl arate Fa orem A wet aT SETI Ett The (body) is burnt (on death) by firewood lit by the fire and is eaten by the jackal etc. Even then, it does not know anything. What could be its pain by separation (from its erstwhile kith and kin)? -9- gars qatar errant awl Srilgqarnivgrgereaant | got! It may be a young girl of golden complexion or ‘dark like the blade of the sacred grass, with a slender waist bent by the large and lofty breasts. -10- getrerasern Teed! ueraagel franfatarrceesat it eet (it may be a girl) with expansive hip and bulky bottom, with red feet like a lotus with a moonlike face and with lips-of crimson like the bimba fruit. -11- teaser aealthedarn waecamirt 11 220 t (It may be a girl) with two eyes beautiful like the 23blue lotus, with a speech like the amorous cuckoo and with a gait like that of an elephant in rut. -12- weeqyeante at wageeray: | gfe ai wae qd: a a Wage: 11 23h One who thinks of a girl (of the above description) “She is favouring me with sidelong glances through the five finest shafts released from the bow of Cupid" is a dunce stricken by Cupid in all the five sense organs. -13- The bow of Cupid is made of sugarcane. His shafts are the five flowers which are red-lotus, as’oka, mango flower, jasmine and blue-lotus. wen Rae aan yoerafaat gat wa Gt A GANG a Aart aGae | aoa: Gea: Got wet aval woh ee tt I will teach you on the enquiry of discrimination regarding her (the woman). Listen with attention, O, King! He (the Self, indwelling in all) is neither a woman, nor a man, nor is He a neuter; He is formless, complete Being, seer, unattached witness and sustainer of all life. -14- See S’vetis’vatara-upanishad speaking of the Self : "Thou art the male, the female, the old carrying a staff for support" (IV.3). at aagt qgater wattosrieret TT! ar a crate afesterr spon a Brett eet She, who has delicate limbs, is soft, young (and yet) | 24a lump of impurity and is inert, does not see nor smell anything. -15- The body though beautiful is yet inert and unconscious. It is to be distinguished from the inner spirit inhabiting it, which is none of these bodily traits. aint ageen gen aera weal a srmettner a seat F eargomETa | eg Her body is merely the skin, O Raghava! See with (your) intellect. She (Sit&é) who is considered dearer than (your) life (by you), she, alas, is only the object of revulsion. a -16- sree afs yeet Bea: cesta: | mre aR ate: Tara: 11 gett If they (the bodies) made of the five elements originate only from the physical élements, not from the Self, the indweller, one in all of them, perfect and eternal (contd). -17- WT BA TAS: VT: A Ta AeA Ul ell Who is it that is the beloved wife there? Who is her husband? All are siblings. -18- fiat qemeat acafsaat TAT! aaeteat J staat a wifeeenfegeshrt get The space becoming partitioned by the houses 25constructed in a row does not suffer any damage when it (the row of houses) is consumed by fire. -19- See Bhagavad-gité (XIII-31). Janaka, the king of Mithila when informed that Mithila is burning said that he is not bothered. What he meant was that his true Self is not attached to anything. aaarentt 22g aftgel: aan: erg sea at Aa ea! Rol! Similarly, the Self residing in the bodies and in itself perfect and eternal is not at all destroyed when they are killed. -20- BM Farad TQeaaaa wy! aug & faorritat set afer aT ITN RLU If one thinks that he is the killer and if one thinks that he is the killed, both of these do not understand. This (Self) neither kills nor is killed. -21- (See the Bhagavad-gité (II-19). Cp. Emerson’s Brahma: "If the red slayer thinks he slays, or if the slain thinks he is slain, they know not well the subtle ways I keep and pass and turn again". werguiag:aa fe Seen srorq! weet Aas ged act gat FA RANI Therefore, O king! what could be the cause for such exceedingly painful depression (on your part)? Knowing 26your own true nature and giving up this sorrowing, be happy. -22- at Ua sara ar feet at ged Fa Aeroners: | aeakeing-atat weligedt well 231 S’ri Rima said O Sage! If neither the body nor the supreme Self has sorrow, how is it that the fire of the pangs of separation from Sita consumes me? -23- _ The body is inert and hence is unfeeling. The Self (Atman) is supreme reality and is beyond any sorrow. How is it that I still suffer this travail? Am I a third entity different from the body and the Self? This is the question by Rama. aargyaa asd: a arate aa | areet aa Beare: at H ght Re O Foremost of sages! It was stated by you that the objects which (as a matter of fact) are constantly being experienced do not exist. How can faith arise in me in that (statement)? 24 How can the experienced contact with the objects of the word be denied or dismissed as non-existent? Rima has grave doubt in this matter. weiter afer et sitar a org: TeTATH gee ait gaat age afrererr | 2&1 27Is there (an experiencer) other than the body and the supreme Self? If not, who is the experiencer of either pleasure or pain by which the creature is scotched? Tell me. that, O most excellent among the sages! -25- WR Tay gaan aiedt aren aan ater WT! arat g waft fie wit g AeA aeTaaayeg at AAS HTT VEU Agastya said Maya, the delusive power of S’ambhu, (S’iva), is difficult to discern. By that (médyé) the world is deluded. Know that maya to be the primordial (physical) cause (of the world) and Mahes’vara (the supreme Lord S’iva) to be the weilder of méyd. All this world is indeed pervaded by the parts of that (méya). -26- Cp. The Bhagavad-gité statement:- "My méiyé is divine and is difficult to be overcome". [mama méyé duratyayé]. (VO-14). See S’veté s’vatara-upanishad (IV-10) The Bhdgavata exclaims: “O Lord! Who can penetrate thy mystery, know the where, the when, the what and the how of thy maya ?" (kva vé katham vé kati va kada iti (ko vetti)?’ aeeTasaa Rycent AAT! wea Haas Far afta fA ott The supreme Lord is of the nature of Existence, Consciousness and Bliss-Infinitude, is all-pervasive and is 28