[Advaita-l] Shata-shlokI of Shankara - 47,48 of 101
profvk at yahoo.com
Mon Aug 9 08:39:39 CDT 2004
piNDI-bhUtaM yad-antar-jalanidhi-salilaM yAti
bhUyaH prakshhiptam-asmin vilayam-upagataM nAma-rUpe jahAti
prAjnas-tadvat-parAtmany-atha bhajati layaM tasya ceto
vAg-agnau cakshhur-arke payasi punar-asRg-retasI dikshhu
yad-antar-jalanidhi-salilaM : That water which is taken
from the sea
piNDI-bhUtaM : when solidified,
tat-saindhavAkhyaM : is known by the name of salt.
bhUyaH prakshhiptaM asmiN : When it is thrown back into the
v ilayaM upagataM : and is dissolved,
jahAti : it abandons
nAma-rUpe : its name as well as form.
tadvat prAjnaH : So also the individual soul
parAtmani : (merges) into the Supreme Self.
atha : At that time,
cetaH : mind
layaM bhajati : is dissolved,
himAmshau : into the moon;
punaH : also,
vAk agnau : speech into fire,
cakshhuH arke : sight into the sun,
asRk retasI :blood and semen
payasi : into water, (and)
karNau dikshhu: hearing into the directions.
Note: Before one does a ritualistic puja, one sanctifies
oneself by uttering, among other things, a passage from
Yajur-veda beginning with agnir-me-vAci-shritaH. This
passage recalls how every subtle sense organ is to be
re-fixed back into its source so that when the puja takes
place the body and its contents are not any more physical,
but they are elevated to their divine sources. The Acharya,
in the above shloka, religiously follows the scheme
envisaged in this vedic passage. That is why he says, mind
is dissolved into the moon, speech into the fire, sight
into the sun, blood and semen into water and hearing into
Look at the following lines from the vedic passage, in
order to understand the above comment.
agnir-me-vAci shritaH : Fire is seated in my speech
vAg hRdaye : Speech, in the heart
hRdayaM mayi : heart, in Me
aham-amRte : this I in immortality
amRtaM brahmaNi: Immortality, in brahman.
vAyur-me prANe shritaH : Air is seated in my prANa
prANa in the heart, heart in Me, ..., Immortality in
sUryo me cakshhushhi shritaH : Sun is seated in my eyes
cakshur-hRdaye .... amRtaM brahmaNi.
And so on it goes for the following also:
Moon is seated in my Mind .....
The Directions are seated in my ears ....
Water is seated in my semen and blood ......
Earth is seated in my body ....
The Lords of the herbs are seated in my hairs .....
Indra is seated in my strength ....
Rain God is seated in my head ...
Lord IshAna is seated in my anger ...
Atman is seated in my Atman ...
bhUteshhu brahma tadvad-vyavahRti-viditaM
yaM labdhvA lAbham-anyaM tRNam-iva manute yatra nodeti
sAndrAnandaM yadantaH sphurati tad-amRtaM viddhy-ato
yadvat : Just as
AjyaM : (ghee) butter
kshIrantaH : (is contained ) in milk
madhurima-viditaM : as indicated by the sweetness (of the
tat pRthak bhUtaM : but it becomes separate
asmAt : therefrom (when extracted),
tadvat : so also is
brahma : brahman
bhUteshhu : in all beings,
vyvahRti-viditaM : as indicated by the activity (of the
shrAnta-vishrAnti-bIjaM : and is also the cause of rest
(vishrAnti) when one is tired --(i.e. when one is asleep).
yaM labdhvA : Attaining it,
manute : one considers
anyaM lAbhaM : any other gain
tRNam iva : as nothing but straw.
Yatra : Therein
Na udeti bhItiH : there springs up no fear.
Yat : Whatever
antaH sphurati : sparks within oneself
sAndrAnandaM : as concentrated bliss
tat amRtaM : that is immortality.
anyat : All else
ArtaM hi : is indeed transient.
viddhi ataH : Know it thus.
Note 1. Recall Gita VI 22: And having attained Which, he
does not think of any other gain as superior to That; being
established in Which he is not shaken much by misery,
however powerful that may be.
Note 2. As a direct implication of the above quote from the
Gita, which the Acharya must have had in mind when he wrote
yaM labdhvA lAbham-anyaM tRNam-iva manute , he reminds us
of the consequence namely, there springs up no fear.
Thus he has told us the connection between the above Gita
passage and the vedic quotes
na bibheti kadAcaneti (Tait. U. II-4-4) Never does he
atha sobhayaM gato bhavati (Tait.U. II-7-12) Thus he
reaches the state of fearlessness;
na bibheti kutashcaneti (Tait. U. II-9-4) He has no
fears from anywhere or anything.
Note 3. sAndrAnandaM yad-antaH sphurati tad-amRtaM. This
meaning Bliss Concentrate is used in the literature only
to denote the Absolute Bliss associated with the
Transcendental Absolute. Recall
sAndrAnand-Avabhod-Atmakam.. right in the beginning of
nArAyaNeeyaM, in the same context and with the same
PraNAms to all students of Adi Shankaracharya.
Prof. V. Krishnamurthy
My website on Science and Spirituality is http://www.geocities.com/profvk/
You can access my book on Gems from the Ocean of Hindu Thought Vision and Practice, and my father R. Visvanatha Sastri's manuscripts from the site.
Also see my webpages on Live Happily, the Gita Way at http://www.geocities.com/profvk/gohitvip/contentsbeach11.html
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