[Advaita-l] Re: source of mAyA?
Viswanathan N
vishy1962 at yahoo.com
Sat Apr 1 05:33:26 CST 2006
Manish & Adithyaji
Pranams
Marvelous those lines in Hindhi and such a lively translation.
Too poetic both of you have been...
True, that is the real spirit....Thanks a lot
Just for your reference and reconfirmation providing below the first 20 verses of Ashtavakra geetha... Pl go thru
Pranams
Viswanath
Ahtavakra geetha
1. Janaka said: How is knowledge to be acquired? How is liberation to be attained? And how is dispassion to be reached? Tell me this, sir. 2. Ashtavakra said: If you are seeking liberation, my dearest one, shun the objects of the senses like poison. Draught the nectar of tolerance, sincerity, compassion, contentment and truthfulness.
3. You are neither earth, water, fire, air or even ether. For liberation know yourself as consisting of consciousness, the witness of these five.
4. If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds.
5. You do not belong to the brahmin or warrior or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - now be happy.
6. Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences; you are always free.
7. You are the one witness of everything, and are always totally free. The cause of bondage is that one sees the witness as something other than this.
8. Since you have been bitten by that black snake of self-opinion - thinking foolishly that I am the doer, now drink the nectar in the fact that I am not the doer, and now be happy.
9. Burn down the forest of ignorance with the fire of understanding. Know I am the one pure awareness. With such ashes now be happy, free from distress.
10. That in which all this appears is but imagined like the snake in a rope; that joy, supreme knowledge and awareness is what you are; now be happy.
11. If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying Thinking makes it so is true.
12. Your real nature is one perfect, free, and actionless consciousness, the all-pervading witness - unattached to anything, desireless, at peace. It is illusion that you seem to be involved in any other matter.
13. Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness; anything external or internal is false.
14. You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that I am awareness, and be happy, my dearest.
15. You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind.
16. All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so dont be small-minded.
17. You are unconditioned and changeless, formless and immovable, unfathomable awareness, imperturbable- such consciousness is unclinging.
18. Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again.
19. Just as a mirror exists as part and apart from its reflected images, so the Supreme Lord exists as part and apart from this body.
20. Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting Being exists in the totality of things.
mwadhwa at uwm.edu wrote:
Thanks a lot Adityaji,
Well if I would have done the translation I wouldn't have been able to do
so beautifully. I will see if there is any place where something else is needed
to add or has a little different meaning, but I think you did it perfectly
fine. Regarding the poetry rhyme etc. then it was a free verse in hindi even.
I am sorry to write that in Hindi, but hindi and in fact sanskrit have
their own beauty, well it can be said of all languages, and I know it is there
in all languages, but Hindi appeals to me a lot for the power of expression it
has......so if next time i write in hindi..i will translate it....
Well Adityaji, you have really done a great job. I am translating just the
last part and would try to make it poetic as much as I can, for in english free
verse needs sometimes old english to create that expression. Any case
adityaji's translation is perfectly fine. I was just trying my hand at
tranlation........
> bass chalna hi raha...to woh chalte rehna hai hi...
> na yoga raha...na bhoga raha...bandhan tootne par kise todna hai ab..kaun
> se bandhan hain ab jo tootne hain...jo hai woh to antar main hai hi..use
> kis mandir main ja kar dhoondhna hai..dhoondhna to samApt ho gaya.antar
> main jo mandir hai wahaan jab baith gaye hamesha ke liye to kaun sa mandir,
> kaun sa haridwaar raha baahar...jab hari ka dwaar bhi andar hi dhoondh
> liya..to aur kya
> bass aur kya....
Only the walking remains, then that shouldst continue
neither yoga left, nor bhoga,
what else shouldst thou sever after severing thy bondages
whatever IS, is inside thy innermost being
In which temple wouldst thou seek IT (HIM/HER)
Seeking and searching is over
The temple thou hast inside,
If thou hast taken thy place there forever
then which temple thou dost seek for
which haridwar is left outside,
when thou hast sought Hari's Dwaar (door) inside only
then what else, what else (left) then.....
Well Vishwanathanji, your single What more! has made me write all this...
And adityaji, you can see the effect of mAya, that a single "What more" can
create, but if you can at the same time observe that mAya from a higher
perspective in a deep sleep alongwith full consciousness then it is Advaita and
Brahman or whatever you call it. So there is a whole lot of difference between
your analogy of Brahman and the mass energy....for mass energy is not self
conscious...and can never be...and is inert and insentient...it is like a
"Rock" and "You" at present....rock is in deep sleep but not self conscious...
you become self conscious at times...but can't maintain deep sleep...
when you can be a rock(deep sleep) and conscious at the same time...
then you will be able to understand all that IS.....
then there is action in inaction and inaction in action...and you know that it
is so, non-action...
Pranaams,
Manish
Quoting Aditya Varun Chadha :
** Greetings,
**
** Thanks Manish ji
**
** For the benefit of all those who don't understand Hindi.
** I have not been able to preserve the poetic meter and rhyme.
**
** On 3/29/06, mwadhwa at uwm.edu wrote:
** > mann ki mrigtrishNa jab samApt ho jaye to phir shanti hai aur
** Ananda...
** > phir tehraav hai...rahi ka ruk jaana...antar main tehar jaana...aur
** kya!!
** > bhAgnA samApta ho jAta hai...aur trishnAyein sab nikal jaati hain...
** > waise jaise prANa nikalte hain...phir pRaNa bhi teher jaate hain,mann
** bhi...
** > aur bandhan toot jaate hain...tab shabda bhi apna bandhan chod dete
** hain
**
** When the illusions of the mind subside, peace and bliss take over.
** Then there is steadiness. The wanderer rests, rests in his innermost
** self. What else! The running stops, and illusions are thrown out, like
** when prANa exit. Then prANa and mind both achieve a steadiness, and
** all attachments are severed. At that point, the attachment to words is
** also severed.
**
** > tab mann ki oopari satah par kuch girta hai to bilkul waise jaise
** dhalAn
** > wali chatt par varsha ki boondein..jo girti to hain par beh jAti
** > hain...teharti nahin hain..tehrengi kahaan..mann ke bandhan toot gaye
** to
** > hridaya main sthapit ho gaya...bachA kya..ek samudra si gehrayi aur ek
** > vishaalta jismain sab samA jaaye..ek shoonyata aur ek
** vishaalta...saath
** > saath..donon ek jo hain...aur kya!!!
**
** The outer surface of the mind then becomes like a slanted roof, on
** which droplets drop but slip off without affecting. How would they
** affect, the mind is now free of shackles and is affixed in the heart.
** What is left then? An ocean-like depth and a largeness in which
** everything is assimilated. A zeroness and an infinitude, together,
** because both are one, what else!!
**
** > bass chalna hi raha...to woh chalte rehna hai hi...
** > na yoga raha...na bhoga raha...bandhan tootne par kise todna hai
** ab..kaun
** > se bandhan hain ab jo tootne hain...jo hai woh to antar main hai
** hi..use
** > kis mandir main ja kar dhoondhna hai..dhoondhna to samApt ho
** gaya.antar
** > main jo mandir hai wahaan jab baith gaye hamesha ke liye to kaun sa
** mandir,
** > kaun sa haridwaar raha baahar...jab hari ka dwaar bhi andar hi dhoondh
** > liya..to aur kya
** > bass aur kya....
**
** Only the walking remains, of course that walking shall continue. <--
** [this I am not very sure of having translated accurately].
** Neither Yoga remains, nor bhoga remains. What should one break after
** breaking Attachment? What attachment is left now? Whatever is left is
** in the innermost already. In which temple shall that be searched for?
** The search itself is over now. When you are sitting eternally in the
** temple that is inside, which other temple, which Haridwar now remains
** outside? When Hari's dwaar (door) has itself been found Inside, then
** what else! Just... what else!
**
** > well said Vishwanathanji...What more?
** > Well you made me poetic again...
** > Adityaji...keep searching..when the searching will be over naturally...you
** will
** > get all the answers to the questions you are posing now....that's why
** > Vishwanathanji didn't say anything about what you were asking and so
** wouldn't I
** > say anything....I hope you can understand hindi...
** >
** > Pranaams..
** > Manish
**
** --
** Aditya Varun Chadha
** adichad AT gmail.com
** http://www.adichad.com
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