SCIENCE of LIFE

Sree Narayana Guru's

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Stanza-71.

 

savanamozhinju samatvamarnnu nilpee-                             

lavaniyil aarumanadi leelayathre

aviralamakumitakaveyarinja-

lavanatiratta sukham bhavichidunnu.

 

No one in this world remains free from action, in a state of sameness. This is an eternal play. Who knows this Omnipresent as a whole, there comes boundless happiness to him.

 

 

 

Actions (karma) exist only in the plane of names and forms. Where they don’t exist, there is no action. It is impossible to keep one’s balance in the world of names and forms (Maya). This is an eternal play of God (Maya leela, Maya vinodam)

 

 

 

The Atma is omnipresent. It exists in me, you, in the pillar and even in the rust. Therefore it is called eternal. One who knows Awareness becomes one with it. (Brahmaveda Brahmaiva Bhavati). Awareness is boundless. Therefore the Bliss of Awareness is also boundless (eternal).

 

Stanza-72.

 

kriyayorukooritavidya kevalam chi-

 nmayi marukooritu vidhya mayayale

niyatamitingane nilkkilum pirinja-

dvaya para bhavana turyamekitunnu.

 

On one side it is action, which is ignorance. The other side is pure consciousness. That is Awareness. Although these two are naturally divided so, by Maya, the noble non-dual vision brings about Turiya.

 

 

 

Vidya is associated with the Awareness and Avidya is associated with Karma (sense objects). If Vidya is the inside (internal) part, Avidya is the outside (external) one. If you ask a common man whether he wants the inside or outside, he will answer ‘I want both’. The problem here is, the common man has Avidya but no Vidya. Let us refer to what Guru has said in Isavasya Upanishad ‘Those who worship avidya (rites) enter into blinding darkness; but into greater darkness than that enter they who are engaged in vidya’(9). ‘He who knows these two, vidya and avidya, together, attains immortality through vidya, by crossing over death through avidya.’(11)

 

Vidya and Avidya are like the two sides of a coin. This is like a 100 rupee note. If it is printed only on one side it has no value. The state of man is also the same. It is not enough to have only Vidya or only Avidya. That is why it is said that a man enters darkness with both Vidya and Avidya, when he has only one of them.

 

Man needs both Vidya and Avidya. Avidya for his sustenance to meet his livelihood (food). Vidya to achieve perfectness. Without realizing this, those who go after Avidya descend to the level of demons (Asuras), who go after wealth and other objects of desire. Therefore it is said that the knowledge of (both) Advaita leads to Thuriya (Awareness).

 

Stanza-73.

 

oru porulinkal anekamundanekam

porulil orardhavumenna bhuddhiyale

arivil atangumabhedamay itella-

varumariveelati gopaneeyamakum

 

There are many in one thing. One single meaning resides in many objects. In a similar way everything includes inseparably in ONE. That is Awareness. Not all know this great secret.

 

 

 

In Awareness there are many names and forms. When one realizes that these names and forms are also contained in Awareness, they get merged into it. All are not aware of this. It is a great secret. What was said in Stanza 22 Isa up 7 ‘He who sees all beings in the Self, and the Self in all beings’ is repeated here

 

 

Stanza-74.

 

potiyoru bhoovil asankhyamappotikkul-

ppetumoru bhoovitinilla bhinnabhavam

jadamamarunnatu pole chithilum chi-

thutalilumingitinalitorkkil ekam

 

Innumerable particles are there on earth. Within the particle also there is a world. There is no difference in it. The objects merge in Awareness, and the Awareness in objects also. Therefore if contemplated, they are one.

 

 

The earth is composed of fine particles. These particles can be converted into atoms, electrons, protons or neutrons. Finally, from the state of matter we reach the state of energy. In that case there is no definite answer to the question whether the earth is matter or energy. Guru says, matter exists in energy and energy in matter. Therefore the Awareness and the body (matter) are not two. That means ‘Everything is Brahman (Sarvam khalvidam Brahma)’, ‘Everything is Satchitanandam (Sarvam hi Satchitanandam)’.

 

Stanza-75.

 

prakritijalam tanuphenam aziyatma-

vahamahamennalayunnatoormmi jalam

 akamalararnnarivokke muthu tan tan

nukaruvatamamrtayatingu nunam.

 

Nature is water, body is foam and Awareness is the ocean. The straying ‘I’ ‘I’ is the series of waves. The knowledge that is attained from within is a pearl. What one absorbs in oneself, is the nectar, indeed.

 

The Awareness is the ocean. The water in the ocean is Prakriti (Maya). The body is the foam. The ego sense represents the row of waves. Whatever comes from inside the ocean (from the bottom) are gems. The Bliss one enjoys is nectar.

 

We have heard about the mythological story that nectar was obtained by churning the (mythical) ocean of milk. When we close our senses to external stimuli and contemplate inwardly (to know the truth), it is equivalent to churning the ocean of milk. We cannot say that the ocean of Awareness contains salt water. Hence the words ‘ocean of milk’ are used. When we say Lord Narayana dwells in the ocean of milk (Ksheera-sagaram), it means he is in Satchitananda Sagaram (The ocean of Supreme Bliss)

 

 

 

The ocean of milk and Vaikunta are synonymous. Vaikunta means a place without sorrow. There is no room for sorrow in Sachitananda.

 

The same truth is conveyed when we say Siva’s abode in Kailas. Kailas is a tall mountain. It is a place high, which is not easily accessed by the common man. Turiya is the highest place that is not easily accessed by the common man

 

 

Brahmaloka (world of Brahma) also refers to the fourth state of Turiya. Thus all spiritual concepts discussed here are the same, whether it is called Vaikunta, Kailas or Brahmaloka. (ekam sat , vipra bahuda vadanthi- Rig Veda.)

 

Guru Brahma Guru Vishnu

Guru Devo Maheswarah

 Guru sakshat Param Brahman

 Thasmai shri Gurave namah.

 

This Gurusthuti, describes Guru as Brahma, Vishnu, Mahadeva and Parabrahma. They all refer to the one and the same.

 

Stanza-76.

 

manal alavattu chorinja vapiyin me-

laniyaniyay alaveesitunnavannam

anrta parampara veesiyantharatma-

 vineyakame bahuroopamaakkitunnu.

 

As countless grains of sand ceaselessly dropped onto the water in a pond, and ripples form one after other, so, by generating endless illusions, the inner Self is transformed into various forms.

 

 

 

When lot of sand is dropped in to a pond, it makes continuous ripples. These ripples are equivalent to the manifest world. Water represents the ocean of Awareness, and the sand is symbolic of Karma. All are traits (desires) that emerge from Karma. Due to these inherent traits, man is born again and again (Ref. stanza 17.). Maya is responsible for this. The Jnani crosses the Maya (Samsara-sagara) and becomes liberated from the cycle of births and deaths.

 

The inner Self is transformed into various forms

 

The ego, intellect, mind, and the sense organs create illusions. Thus they enter the plane of names and forms (world of Maya). Man runs after these sense objects and gets entrapped in the web of Maya.

 

Stanza-77.

 

paramoru vinnu paranna sakthi katta-

marivanalan jalamaksha mindriyarttham

dharaniyitingane yanchu tatvamay ni-

nneriyumithinte rahasyamekamaakum.

 

The transcendental Awareness is the sky. The all-expansive power is the wind. Knowledge is fire, senses are water, and the object of desire the earth, these as five principles, that keeps ever luminous, has its secret in One alone

 

 

 

Guru has further elaborated the principle of the five elements involved in the creation of the world. The Supreme Reality is the sky. The all-expansive (strong) power is the wind. The knowledge is the fire. The sense organs represent water. The object of senses is the earth. The manifest world keeps burning from these five principles (elements). It is that ONE (Awareness), that becomes effulgent as names and forms. Hence the secret behind the effulgence of these five elements is that ONE, alone.

 

Stanza-78.

 

maranavumilla purappumilla vazhvum

nara suraradhiyumilla naamaroopam

 maruvil amarnna mareechineeru pol ni-

lporu porulam porulallithorthitenam.

 

There is no death, or birth, or existence. Man, devas and all such are also not there. They are only names and forms. What exists here is only like the mirage in the desert. It does not really exist. This should be remembered

 

 

 

As a matter of fact, there is no birth, death, life, man or god. These are only names and forms. They emerge like a mirage, and are false. One must remember they are not the Reality. The principle of ‘Jagan Mithya’- the world is unreal, has been mentioned here. We can see the doctrine of ‘Ajathi Vadam’ (the argument that nothing is born), described in Mandukya karika by Sree Gaudapadacharya, in the above stanza. Nothing is born of it, or from something else. Similarly nothing is born as Sat or Asat or their combination (Satasat). This means nothing is born. Nothing dies. All these are mere illusions.

 

Stanza-79.

 

janisamayam sthitiyilla janmiyanya-

 kshanamatilillitirippateprakaram ?

 hananavumingane tanneyakayale

 jananavumillitu chitprabhavamellam

 

At birth-time there is no fixed state. Who is being born is not there at next moment. How these two states exist? Death is also like this. So no birth here. Everything is the illusion appearing on pure Awareness

 

At the moment of birth, there is no fixed state, because one is only being born. Later the state of being born, is also not there. He has born. None of these have a permanent state. Death is also similar in its nature. Therefore on thinking deeply, one can see everything as the illusion created in the Awareness. They are the Mayaleela (entertainment through Mayasakti) of the Paramatma. The concept of the illusory world was referred to in stanza 55. (This (the waking state) is a long dream. Like sleep, this perishes everyday). This truth has been clarified again in Advaitadeepika stanzas 5 and 10.

 

Stanza-80.

 

sthiti gathi pole virodhiyaya srshti-

 sthiti layamengoru dhikkilothu vazhum?

gatiyiva moonninumengumillithorthal

 kshiti muthalayava geeru mathramakum.

 

Ever contrary like rest and motion, how can creation, existence and dissolution co-exist in one place? There is no validity for these anywhere. When this is considered, earth and other objects are, mere names alone.

 

 

Rest and motion are contrary to each other, and cannot co-exist. Similarly, creation, sustenance and destruction cannot co-exist in one place. On thinking deeply, we can know that these do not exist at all. Earth and other objects are just names. This is also mentioned in Jananinavamanjari 5th stanza. (Bhuvanam alapamatram akhilam)