elmec elmec at GIASBG01.VSNL.NET.IN
Sat Feb 19 01:43:26 CST 2000

The story of Jadabharatha posted by Sri Shankara Jayanarayana was very
interesting and the tattwa which Jadabharatha teaches the king in very
simple words, I thought, would be very appealing to one and all and
hence I thought of highlighting those sentences here. Since the story
was very long, many may have skipped reading the very essence of the
tattwa which were described there. And personally too I thought they
should be ruminated often ( I mean, they should be Manana-ed often ) to
understand it better. I hope Sri Shankara Jayanarayan would not take
objection to my taking liberty in sending it to the list once again.


The palankin on which thou sittest is made of  timber
derived from a tree. What then? Is it denominated either timber or tree?

People do not say that the king is perched upon a tree, nor that he is
seated upon a piece of wood, when you have mounted your palankin. The
vehicle is an assemblage of pieces of timber, artificially joined
together: judge for yourself in what the palankin differs really from
the wood. Again, contemplate the sticks of an umbrella in their separate

state. Where then is the umbrella? Apply this reasoning to a thee and


Any effect which is produced through the causality
of earth partakes itself of clay; so any act performed by perishable
agents, such as fuel, clarified butter, and the Kusa grass, must itself
transitory. The great end of life (or truth) is considered by the wise
be eternal; but it would be transitory if it were accomplished through
transitory things. ( this sentence in the story refers to the yagnas
conducted by many to achieve the goal )


Meditation on the self, again, is said to be for the sake
of supreme truth; but the object of this is to establish distinctions
(between soul and body), and the great truth of all is without
distinctions. Union of self with the supreme spirit is said to be the
great end of all, but this is false; for one substance cannot become
substantially another.


The knowledge that this spirit, which is essentially one, is in
one's own and in all other bodies, is the great end, or true wisdom, of
one who knows the unity and the true principles of things. As one
diffusive air, passing through the perforations of a flute, is
distinguished as the notes of the scale (Sharga and the rest), so the
nature of the great spirit is single, though its forms be manifold,
arising from the consequences of acts. When the difference of the
investing form as that of god or the rest, is destroyed, then there is


Thank you, Sri Jayanarayan, for the wonderful posting. I am looking
forward to its continuation.

Hari Om,
Latha Vidyaranya

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