“DaivadeShakam” mantRam two; as I understand IT; Part Three.
The uLLam is the witness for all these experiences, substances and changes or pariNAmam (പരിണാമം). But that uLLam is also under the influence of the veil and it is not able to understand or experience the Real and the un-Real because of the veil created by mAya. This veil or avyakthatha (അവ്യക്തത) is temporary. But, at this stage we will be unable to negate and find the uLLam. It will happen when all the un-Real substance, experiences and the pariNAmam; all are removed. This will happen when the veil on the uLLam is also removed. When that is done the ShudhhabOdham (ശുദ്ധബോധം - (uLLam) will remain. This removal can only happen after understanding them to be ‘not the dRikku’. That is what Gurudevan telling us to do through these words “onnonnaayeNNiyeNNitho-tteNNum poruLoTungiyAl” (ഒന്നൊന്നായെണ്ണിയെണ്ണി ത്തൊട്ടെണ്ണും പൊരുളൊടുങ്ങിയാല്).
The conscious or uLLam does the work of negation, because only uLLam can experience and differentiate dRiShyam and dRikku. This experience of the uLLam, combined with the other experiences which can be negated is the total experience of this universe. Without this ‘experience of the uLLam’, all others becomes non-experience. (Example: A dead body does not have any feelings.) So, with the joining of these two kinds of experience only we can have the ‘real experience’. Otherwise, we are just life less jaDam, Two or more of such life less bodies, ‘cannot make’ or ‘have any’ experience., So it is clear that if we are able to discard those experiences or separate them from the uLLam, then we can realize the uLLam which will lead us to the Absolute (paramAtman or braHMan) and then to the Ultimate Bliss (moksham).
We may feel that the eyes, the skin, the tongue, the ear and nose are the ones, which experience or see the dRiShyam. And thus it is the dRikku. But in actuality the experience is not the quality of those organs or they are not the ones which see and/or experience them. It is the quality of something beyond them. When we search for that quality and find it, then we will also understand that the organs we thought were the dRikku were also only dRiShyam.
Let us consider the mind to be the dRikku. The way to achieve the knowledge of the paramAtman is to get control of the mind or get rid of the attachment or the binding of the mind to worldly things. So there is no meaning in saying that the same mind should merge with the Absolute and stay with HIM steadfastly. So it is clear that mind is not the uLLam we are looking for; but something beyond it, which makes us see and experience everything. When we go further deep, we see that the mind gets this power from the intelligence. Without intelligence, mind cannot understand and comprehend anything. Now, buddhi (ബുദ്ധി) or intelligence becomes the dRikku in place of the mind. But here again, intelligence also is working under the power it borrowed from another source. That source of power is what we experience always. It is the power always available in all three stages of our human existence; the jAagratth, swappnam and sushupthi. That power which helps the intelligence is the uLLam or dRikku Gurudevan referring to is the Athman. Now let us see how Gurudevan define Athman. In “mantRam” one of admopadeShaShathakam, HE defines Athman as “the knowledge which shines in and beyond, at once within and without the knower”. In mantRam twenty seven of admopadeShaShathakam HE defines the Athman as “sitting in the dark that which knows itself is the Self”. Also, The uLLam Gurudevan referring to, is nothing but the paramAthman, who is ajam (that which was even there before the beginning), ajanma, (which was never born) & anAdi, (Which had no beginning) but at the same time who is the Adi (beginning); maDhyam, (middle) & antham end of everything else. At the same time HE has no anthyam (end) either.
According to KaThopanishad, the Self (Athman), is “smaller than the small, greater than the great, is set in the heart of every creature. The un-striving one, who is free from desires and grief, sees the majesty of the Self through tranquility of the senses and the mind”.
“Though sitting still, the Self travels far; though lying down, the Self goes everywhere. Who, but myself, is able to know that Athman rejoices and rejoices not?”
The basic foundation of the activities is the imagination of our mind (chitthavRithi – ചിത്തവൃത്തി) of the names and its shape. The action of looking at each one of them and rejecting them as not the Athman is also called YogabhyAsam (യോഗാഭ്യാസം). With this, the imagination of the names and its shape created by our mind start to disappear. As this process goes on, slowly the Athman start appearing to us. Under this process when all are not counted out, still we may get the glimpses of the Athman. It is just like seeing tiny drops of water in the outset of spring. We may see little water now and then but there will be the cloud formation in our attention more. When we progress further we may see more and more spring water and we come to a stage where we see nothing else, but, pure water, the Ultimate Bliss. But during the process we have to negate all the nAmaroopangal (നാമരൂപങ്ങൾ); all the shapes and names. So Gurudevan is telling us to count everything out (ഒന്നൊന്നായെണ്ണിയെണ്ണി ത്തൊട്ടെണ്ണുവാൻ), until, all but the dRikku is left. When all except the dRikku is counted out (പൊരുളൊടുങ്ങിയാല്); then (നിന്നിടും ദൃക്കുപോലുള്ളം); the uLLam shining as dRikku will remain. And that uLLam (നിന്നിലസ്പന്ദമാകണം) should merge with You.
That is to say, that we must examine all these objects and after finding the true dRikku reject all others as they are not the Athman. Then at last only one thing will remain and that is what uLLam is. And that uLLam must join with You in a state of immobility.
(Shall continue in part five.)
(This translation and interpretation is only for the discussion within this group. Please do not circulate to any other group or individuals. Please do not mail to any other group. If needed for circulation, please contact the author. It is copyrighted and no one should reproduce or circulate it without author’s written consent. Anyone can print copy and distribute ‘as it is’ – that is without make any change.)
Written by and © Udayabhanu Panickar, If anyone needs reproduction in full or in part, please contact the writer at (udayabhanupanickar@yahoo.com)
The uLLam is the witness for all these experiences, substances and changes or pariNAmam (പരിണാമം). But that uLLam is also under the influence of the veil and it is not able to understand or experience the Real and the un-Real because of the veil created by mAya. This veil or avyakthatha (അവ്യക്തത) is temporary. But, at this stage we will be unable to negate and find the uLLam. It will happen when all the un-Real substance, experiences and the pariNAmam; all are removed. This will happen when the veil on the uLLam is also removed. When that is done the ShudhhabOdham (ശുദ്ധബോധം - (uLLam) will remain. This removal can only happen after understanding them to be ‘not the dRikku’. That is what Gurudevan telling us to do through these words “onnonnaayeNNiyeNNitho-tteNNum poruLoTungiyAl” (ഒന്നൊന്നായെണ്ണിയെണ്ണി ത്തൊട്ടെണ്ണും പൊരുളൊടുങ്ങിയാല്).
The conscious or uLLam does the work of negation, because only uLLam can experience and differentiate dRiShyam and dRikku. This experience of the uLLam, combined with the other experiences which can be negated is the total experience of this universe. Without this ‘experience of the uLLam’, all others becomes non-experience. (Example: A dead body does not have any feelings.) So, with the joining of these two kinds of experience only we can have the ‘real experience’. Otherwise, we are just life less jaDam, Two or more of such life less bodies, ‘cannot make’ or ‘have any’ experience., So it is clear that if we are able to discard those experiences or separate them from the uLLam, then we can realize the uLLam which will lead us to the Absolute (paramAtman or braHMan) and then to the Ultimate Bliss (moksham).
We may feel that the eyes, the skin, the tongue, the ear and nose are the ones, which experience or see the dRiShyam. And thus it is the dRikku. But in actuality the experience is not the quality of those organs or they are not the ones which see and/or experience them. It is the quality of something beyond them. When we search for that quality and find it, then we will also understand that the organs we thought were the dRikku were also only dRiShyam.
Let us consider the mind to be the dRikku. The way to achieve the knowledge of the paramAtman is to get control of the mind or get rid of the attachment or the binding of the mind to worldly things. So there is no meaning in saying that the same mind should merge with the Absolute and stay with HIM steadfastly. So it is clear that mind is not the uLLam we are looking for; but something beyond it, which makes us see and experience everything. When we go further deep, we see that the mind gets this power from the intelligence. Without intelligence, mind cannot understand and comprehend anything. Now, buddhi (ബുദ്ധി) or intelligence becomes the dRikku in place of the mind. But here again, intelligence also is working under the power it borrowed from another source. That source of power is what we experience always. It is the power always available in all three stages of our human existence; the jAagratth, swappnam and sushupthi. That power which helps the intelligence is the uLLam or dRikku Gurudevan referring to is the Athman. Now let us see how Gurudevan define Athman. In “mantRam” one of admopadeShaShathakam, HE defines Athman as “the knowledge which shines in and beyond, at once within and without the knower”. In mantRam twenty seven of admopadeShaShathakam HE defines the Athman as “sitting in the dark that which knows itself is the Self”. Also, The uLLam Gurudevan referring to, is nothing but the paramAthman, who is ajam (that which was even there before the beginning), ajanma, (which was never born) & anAdi, (Which had no beginning) but at the same time who is the Adi (beginning); maDhyam, (middle) & antham end of everything else. At the same time HE has no anthyam (end) either.
According to KaThopanishad, the Self (Athman), is “smaller than the small, greater than the great, is set in the heart of every creature. The un-striving one, who is free from desires and grief, sees the majesty of the Self through tranquility of the senses and the mind”.
“Though sitting still, the Self travels far; though lying down, the Self goes everywhere. Who, but myself, is able to know that Athman rejoices and rejoices not?”
The basic foundation of the activities is the imagination of our mind (chitthavRithi – ചിത്തവൃത്തി) of the names and its shape. The action of looking at each one of them and rejecting them as not the Athman is also called YogabhyAsam (യോഗാഭ്യാസം). With this, the imagination of the names and its shape created by our mind start to disappear. As this process goes on, slowly the Athman start appearing to us. Under this process when all are not counted out, still we may get the glimpses of the Athman. It is just like seeing tiny drops of water in the outset of spring. We may see little water now and then but there will be the cloud formation in our attention more. When we progress further we may see more and more spring water and we come to a stage where we see nothing else, but, pure water, the Ultimate Bliss. But during the process we have to negate all the nAmaroopangal (നാമരൂപങ്ങൾ); all the shapes and names. So Gurudevan is telling us to count everything out (ഒന്നൊന്നായെണ്ണിയെണ്ണി ത്തൊട്ടെണ്ണുവാൻ), until, all but the dRikku is left. When all except the dRikku is counted out (പൊരുളൊടുങ്ങിയാല്); then (നിന്നിടും ദൃക്കുപോലുള്ളം); the uLLam shining as dRikku will remain. And that uLLam (നിന്നിലസ്പന്ദമാകണം) should merge with You.
That is to say, that we must examine all these objects and after finding the true dRikku reject all others as they are not the Athman. Then at last only one thing will remain and that is what uLLam is. And that uLLam must join with You in a state of immobility.
(Shall continue in part five.)
(This translation and interpretation is only for the discussion within this group. Please do not circulate to any other group or individuals. Please do not mail to any other group. If needed for circulation, please contact the author. It is copyrighted and no one should reproduce or circulate it without author’s written consent. Anyone can print copy and distribute ‘as it is’ – that is without make any change.)
Written by and © Udayabhanu Panickar, If anyone needs reproduction in full or in part, please contact the writer at (udayabhanupanickar@yahoo.com)
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