"shUnya" in the devI kAlottara (fwd)

[Jaldhar H. Vyas]

---------- Forwarded message ----------
From: Sankaran Kartik Jayanarayanan <kartik at tick.ece.utexas.edu>

I was reading the English translation of Ramana Maharshi's Tamil
translation of the upa-Agama "devI kAlottara" (a set of instructions given
by Shiva to the devI), and there were a couple of verses that initially
struck me as odd, but on re-reading the text, became clear.

The verses are:

-------
26. One who can destroy all the tattvas (principles) from pAtAlaloka (the
nethermost world) to shakti (one of the highest tattvas), which are all
interdependent, by the arrow of shUnyabhAva is a man of great valour. He
has attained supreme wisdom which is beyond matter.

42. Know that whoever meditates on that supreme void, and becomes
established in it by virtue of constant practice, will definitely attain
the great state which is beyond birth and death.
-------

When all the verses of the text are read in the right order and context,
it becomes obvious that the word "shUnya" is not used as a negation of
objects per se, but as the negation of objects in consciousness. In the
verses prior to the abovn-quoted, the "void" is said to be the
"chidAkAsha" (space of consciousness), and comprising pure wisdom.

Here are the pertinent verses:

-------
Devi said:

1. O Lord of all celestial beings! I yearn to know that path of supreme
wisdom and the code of conduct by adopting which one can get liberation,
so that all humanity may attain salvation. I request you to enlighten me
on them, out of your grace.

Shiva said:

2. O Queen among women! So that everyone may attain knowledge, I shall
clearly explain to you today the highest knowledge and the discipline to
be followed by which discerning seekers will attain liberation, which is
free from any blemish and is difficult to describe.

13. The consciousness (chaitanya) associated with the aspect 'am' is
called shakti. The universe shines by its light. The entire creation is
shakti's sankalpa (thought). The state (of mind) which is completely
devoid of all attachment is the pure (wisdom) to be attained.

14. The void which is the infinite and all-encompassing one whole without
a second, which is just the effulgence of pure wisdom, which is completely
devoid of visible phenomena and which consists of the aspect "I" is the
seed which fructifies as liberation, bestowing salvation by enabling one
to unite with the supreme.

23. If any person does not meditate on this all-pervading void, which is
the space of consciousness (chidAkAsha), he will be a samsAri (a worldly
individual) forever in bondage to worldly attachments, like the silkworm
in its self made cocoon. Understand this.

24. All living beings, of whatever genus, undergo great misery over and
over again. Hear from me. In order to avert this suffering and sorrow,
meditate on the great void constantly without any break.

26. One who can destroy all the tattvas (principles) from pAtAlaloka (the
nethermost world) to shakti (one of the highest tattvas), which are all
interdependent, by the arrow of shUnyabhAva is a man of great valour. He
has attained supreme wisdom which is beyond matter.

28. The full consciousness (pUrNa chit) which is not other than the true
import of the word "I", being non-different in all the principles
(tattvas) and being other the sense "I am this body", is the all-pervading
Reality.

42. Know that whoever meditates on that supreme void, and becomes
established in it by virtue of constant practice, will definitely attain
the great state which is beyond birth and death.

50. Know that the person who experiences the firm conviction, "I am the
Supreme Brahman, I am the Master and Lord of the Universe!" is the real
mukta (one who has attained liberation, and that one following conflicting
paths is in bondage.
-------

An extract from the above book can be found at
http://www.ramana-maharshi.org/collwork.htm

In "Day by day with Bhagavan" by D. Mudaliar, Bhagavan says on 21-7-46:
"First the Self is seen as objects, then it is seen as the void, finally
it is seen as the Self, only in the last, there is no seeing because
seeing is being."

In the commentary on the VishNu sahasranaama that is attributed to
Shankara, the 79th shloka containing the 743rd name "shUnya" is explained
as "He who, without any attributes, appears as the void."
>From ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG Fri Nov 29 01:55:33 2002
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Date: Fri, 29 Nov 2002 01:55:33 -0500
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From: "Jaldhar H. Vyas" <jaldhar at BRAINCELLS.COM>
Subject: Re: Ekadashi
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On Thu, 28 Nov 2002, Srikrishna Ghadiyaram wrote:

> Hari Om !!
>
> The information you provided is useful. Can you address the issue of timing.
>
> For example, based on SFO timing, the Livermore temple calendar says 29 th
> Nov Dashami 14:22 and 30 th Nov Ekadasi 11:36 (I understand these are the
> Tithi ending timings)
>
> So, when does this Vrata start and when does it end ? Do we have to have
> sunrise for the Tithi duration or not ? As the Ekadasi ends by 11:36, is it
> correct to observe the Vrata for a duration stretching beyond that ? Or
> should we have to observe the Vrata for the exact Tithi timings of
> Ekadasi

My understanding is the tithi for the day is whatever tithi is in effect
at sunrise on that day.  And a day is defined as dawn to dawn.

> ? I also remember from Bhagavatam, the description of observing the
> Ekadasi Vratam covering Dwadasi.
>

As Prof. Krishnamurti wrote, it suggests the samkalpa should be on the
night of the 10th and the samapti on the morning of the 12th.  But even
the vaishnavas I know (Pushti Margis) don't do it that way but rather all
on the 11th as I described.  This is probably a matter of local custom.

> Also, I was under the impression that it is a 24 hour fast i.e from dawn to
> dawn. In the present example I would have observed fast from the morning of
> 30 th till early morning of 1 st Dec.

I usually do it the same way.  Sometimes if my wife insists, I eat once
(non-grains or faral as we call it in Gujarati) after sunset.

> I normally take water on these days.
> But, what is approved ? Is milk and fruits acceptable for the efficacy and
> prescribed observance of the vrata ?
>

I assume you mean if you fast at the highest of the three levels I described?
Liquids should be ok. Even staunch Vaishnavas I know have no compunctions
about drinking tea. Personally I would consider fruit a "meal."

Again we should bear in mind the purpose of vratas is to lessen our
attachment to the senses not to make us sick.  One needn't feel ashamed of
a lower level of observence if that is genuinely all you are capable of.

--
Jaldhar H. Vyas <jaldhar at braincells.com>
It's a girl! See the pictures - http://www.braincells.com/shailaja/