Suddha Dharma Mandalam
IN PROFOUND REVERENCE TO THE GREAT HIERARCHY OF THE SUDDHA DHARMA MANDALAM
SUBHAMASTU SARVA YAGATAM
Sanatana Dharma Sootras
BHAGAVAN SRI NARAYANA.
10. Brhamanaha Panchada hi Vibhaktam Swavishayaka gnanam Parakaranar chantaryamyahamiti Swaroopam bahavati.
10. The division of Brahm as five-fold vis. Para-Transcendence, Karana – cause, Avatara – incarnation, Archa – Worshipful, and Antaryami – Imanence, constitues the knowledge of its (Brahmic) own state as Aham or ‘I’ in terms of (the aforsaid) formful features.
To that oft-mooted question as to what Brahma-gnana is, this sootra is a direct answer. Herein, the gracious Lord teaches as to what constitutes gnana or knowledge mentioned in the previous sootra, as forming one of the four main features of Brahm-Dharma; the other three being iccha or desire, kriya or actioning, and the samahara or synthesis, which emanate due to the eternal Yogic state in which Atma and Prkriti abide, when once they assume the formful state. And formful states of Brahm, as was already explained, as Atma and Prakriti, are for the purpose of samsaric world-projection.
Says the Brahadaranyaka Upanishad, that the musterious Brahm made the famous Sankhalpa or ideation for such world-projection. And this ideation as we learn it already, was ‘Ekoham, bahwsyam prajayaeti’ I am one, let me become many beings. From this it should be also clear to us as amass of Brahm that it is our own sankhalpa that is the cause of the multiplicities in which we get ourselves entangled.
Now, in this sankhalpa of brahm, there are two parts as it should be evident. One is ‘Ekoham’ I am one, and the other is ‘bahusyam etc’ let me become many. These two ideations respectively represent the act of individualization as One and that of expansion as Many. Individualisation is the ‘Aham’ or I-ness, which may be termed as a self-awarness of a constant and eternal unitary state as ‘Ekatwa’, which Brahm primafacie in its embodiment as Atma.. ‘Bahusyam etc’ is an expansion of the unitary consciousness, made with a view to getting itself multiplied into Many, for which, the matter – aspect of Brahm as Prakriti furnished the necessary aid – the two forming the integral constituents of the world-processes that spring into being as a result of the said ideation. Consequently, One-ness and Many-ness being the characteristics of Brahm transformed as Jagat. It is implemented by the Lord in the Gita thus – ekatwena, pritaktwena bahuda viswato mukham – the face of cosmos as many is one and infinite.
Whereas ‘Aham’ or I-ness is the one, undivided, unitary state, the division of this ‘I’ into many is primarily five-fold – the five Brahmic forms given out in this sootra as Para, Karana, Avatara, Archa and Antraryami. Thus we get at the famous ‘Pancha Brahma Swaroopas’ are known by the names of Purusha, Paramatma, Atma, Jivatma and Aksharatma, about which we shall have occasion to refer latter on. Thus, from this sootra we learn that it is Brahm itself in its individualized state as ‘I’ has assumed the five froms fold. Accordingly, knowledge of Brahm is nothing more then of knowing the unitary ‘I-ness’ which is self knowledge, in terms of the aforesaid five-fold swaroopas and such knowledge also goes by the name of Brahm-gnana. As such it should beborne in mind that in the scheme of Brahm-gana, there is not only the need to know the five-fold divisions of Brahm as Para, etc, but that such five-fold division is nothing else than the unitary state of I-consciousness just expanded for the purpose of world-processes with their different kinds of consciousness. Anything short or this cannot be obviously Brahmagnana is what we learn from this sootra.
Of all knowledge, that Brahma-gana is that highest has been declared in no uncertain terms by the wise. This has been stressed because it is this knowledge alone that could help man to find out exact and precise understanding of himself which no other knowledge can. What the Delphic oracle is known to have said ‘Know thyself is a call to Brhama-gnana – a term not being known in those days just ’Know thyself’ was stressed. For in an attempt to know oneself which is Brahm in its individualized state as Atman, one is able to know the many aspects of Brahm. So Brahm-gnana should not be deemed as an abstraction, since it is the highest concrete reality.
Because we are able to correctly assess and estimate the nature of this I concept in us except haphazardly, due to a faulty conception of it without realizing its full scope and its extent, a sense of complete separativity has become the ruling factor coming into operation in terms of conflict at every step of human relationship. Needless to say that is has resulted in untold miseries in the world quite exemplified in the present day. Through the inculcation of proper Brahm-gnana, the subtle operations of I consciousness can be correctly gauged in individuals, which would help them to get free from the growing aberrations of what is knows as ‘swartha dosha’ or ‘karpanya dosha’, which constitutes the heresy of self-centredness, creating disharmony, disunion and disquiet in human relationship. Ajurna was so overcome at the most psychological moment and the Lord counseled him in the knowledge of Brahm to get himself free from the faintness of that heresy. As such Brahma-gnana consists in knowing and correctly estimating the status of I-ness in terms of the five-fold divisions as taught by the lord in this Sootra.
Herein, ‘I’ as ‘Para’ or Transcendence refers to that highest state which transcends prakritic or matter – influence, which is seen in the lower levels – yat param prakrtae param. In this state there is a complete cessation of all kinds of activities. Such is declared to be the nature of ananda or bliss, the characteristic feature of what is called ‘Ananda-Kesha’ or the sheath of bliss, in which ‘I’ as ‘Para’ abides, free from all kinds of ideations – sarva bhava vivarjitam; also called a state of complete ‘Sama’ or equipoise. This is also known as ‘Turiyateeta’ – transcending the fourth state. Sri Hamsa Yogi says that a realization of this aspect of Brahm is possible through an utter negation of all material ideation this aspect as ‘Para’ gets itself revealed to the proximity of Brahm as it is called. What is known as the study of ‘Samashti Omkara Vidya’ is said to pertain to this.
The second one ‘I’ as Karana or cause pertains to that aspect which holds a complete sway over the entire prakritic field. This is what is known as ‘Turiya’ or the fourth state in adhyatmic literature. It is also said to be seed state, or the root state. The Overlordship of Brahm as Paramatma in regard to the entire world-processes in all their freatures is what is implemented in the term ‘Karana’ nothing happens without Brahm as paramatma the All cause.
The third ‘I’ as Avatara or incarnation is in regard to that periodical descent of Brahm into the realm of world-processess which are its creations, for the purpose of either inaugurating or setting right the natural evolutionary course of events when they are retarded or impeded by those that are called Asuras and Rakshasas. These being overcome through a preponderance of material fascination, forget their own real divine nature, thus causing the said impediment. Inaugurations of new dharmas are made so as to suit the nature of the people and the times in which they live. As it is well known now, the advent of Bagavan Sri Mitra Deva is with a view to inaugurate the Suddha Dharma in the present age. Though born in the year 1919, 26th January, as to when he would publicly make his divine appearance is an expectation of all those devoted to Suddha Dharma ideals.
The fourth ‘Areha-Murti’ or the Worshipful is a representation in figures of those that incarnate, as objects of worship The place where these figures get located become consecrated centers for congregation, prayers and worship by the devotees.
The fifth ‘I’ as Antaryami or Imminence is what is called Atman. It pervades the entirety of creation and due to the presence of which life functions. It has its seat in the heart-cave of all beings to enable the devotees to realize its true nature. Its formful features is exactly a replica of the prakritic or matter vehicle with which it is clothed.when functioning in the world-processes as separate living life. Worship of this Antaryami-Atman is deemed as the highest for a successful functioning and terminating during one’s sojourn in the world-process.
11. Its desire itself is Brahm-shakti.
That ‘Desire’ is Brahm-shakti itself is a new teaching embodied in this sootra by the Lord. That this desire is an aspect of Brahmadharma, we were already instructed. The individualization of Brahm as ‘Asham’ or ‘I’ and its five-fold division are due to the sankhalpa of Brahm., as was explained under the previous sootra. What is called ‘sankhalpa’ is the force – element in ‘Iccha’ or desire. It follows then, that Brahm-shakti as the desire force of Brahm gives the necessary impetus to Brahm to cause the projection of the worlds with their dharmas. From this it should be patient that what is egregiously taught that desire should be given up is an incorrect teaching, for, without desire or Brahm-shakti nothing is possible.
Even the very attainment of the highest goal gets to be a mere mouthing of words in the absence of desire and associated with it the necessary zeal. Brahm-shakti being the desire propeller, Brahm, in its absence can do nothing. Nor there is such a state as Brahm remaining devoid of its Shakti. And in fact there is no difference at all between Brahma and Brahama-shakti. When we refer to Brahm, we speak only in terms of Brahma-shakti. And it is well known that Shiva meaning Brahm can do nothing except with his shakti which is Brahm-shakti.
Sri Hamsa Yogi states in Sanatna Dharma Deepika that, according to Tatwadarsis or knowers of thruth, what is formed as ‘Kala’ or time is that, wherein, Brahm gets subjected to the ‘upadhi’ or influence of desire – Brahmaichcopadika kalaiti tatwaviadam madam. And Brahm as Kala declared to be the Cause of all causes – Brahma yat kala roopam sarva karanam. Fropm these teachings we get at the realization that what was mentioned as ‘Karana’ in the previous sootra, the second of the five-fold division of Brahm, attains its status as such through its active association with its own desire nature which is Brahma-Shakti, when as a result, the worlds spring into being. In the ‘Para’ state Brahma-Shakti abides latent and in the state as ‘Karana’, it becomes patent as life. Such feature of Brahma-Shakti in actual operation is its actioning or ‘Kriya’ aspect, which is explained in the next sootra.
12. Talkarmacha srishtyadikam.
12. Its actioning is creation etc.
Srishti, stiti and samhara or creation, abiding for a while and disintegration respectively are the activities that are the characteristics of the world and its contents. These constitute what is called the ‘Kriya’ aspect of Brahma-dharma. These activities are of a ceaseless nature in which Brahm is said to be ever engaged, governing them by its aspect as ‘Kala’. When in Gita, the Lord, in his Representative capacity of Brahm, spoke of his being ’Kala’ or Time destroying the worlds-kalosmi lokashaykrit, it does not mean that He is out to destroy, since creation, sbstaining for a while and then destroying it being the nature of ‘Kala’, such a meaning is implied in the reference to it. Being subject to Time and its limitations as we are, we cannot grasp as to when these activities started, nor can we envisage their extent. It is so vast, and infinite, even as the very nature of Brahm.
We are just told by the Shrutis that these activities started with the ideation of Brahm to become Many – bahusyam: and we are just to take it as that. Not there is any need for us to know this, because the absence of such a knowledge will not in any way materially affect our endeavors to know and realize ourselves. And knowing ourselves is most important, for in doing so we increase our memory capacity gradually to such an extent as to become enabled to discover, in the first instance, the number of times we had been subject to these processes of birth and death with an interim of a short span of life in between under the influence of ‘Kala’ A further search in the same direction may help us to attune ourselves with the said ‘Kala’, so much so, the secrets of our entire world-processes may get themselves revealed, in their usual course.
Transcending ‘Kala’ could be done one when one attains ‘Ishwaratwa’ or Lordliness as God. It is a long way off for us. And it is also conditioned with the dawn of Self-knowledge – Atmagnana, as a first step, which is within Time and then Brahma-gnana with a view to transcend it. When the Lord says in the Gita-bahavo gnanatapasa poota mad bhavamayataha – many purified through the austerity of knowledge have attained my state, he envisages the possibility to transcend time through the high purification engendered by the Brahma-gnana. This is with the aim consciously participating in the Brahmic activities in the way in which it is done by Brahm, which is the ‘Kriya’ aspect posited in this sootra.
The Great Ones of the Divines Hierarchy-Suddha Dharma Mandalam who have attained the status of Yogis, Rishis, Siddhas and Mahatmas are ever engaged, participating in the divined Brahmic plan in respect of creation etc. it is with a view of actively generate a desire in human beings who have attained a higher stage in their evolutionary course of life, to so participate in this divine scheme, that the existence of the Hierarchy was publicly made known and the principles and philosophy of Suddha Dharma were given out to enable man to get prepared.
13. Vina cha iritayatmakahavamskaroopam brahmanascaroopam samaharaha.
13. Brahmaswarsoopa of the form of Brahm as Samahara or Sythesis is unitary or oneness, in which the three features aspect, is not preset.
This is an important sootra, in that, the Lord teaches the significance of what is called Yogic functioning. In the ultimate Yoga, which is the attaining of the state termed ‘Para’ there is a complete cessation of all kinds of activities. It is the state of Turiyateeta or transcending the fourth, as was already stated. It is also termed as the seat of silence – Mouna. In the fourth or the Turiya state, however, the functional activities originate, which are of Yogic kind. It is this kind of Yogic activity that is termed Samahara or Synthesis, which is the anterior state of Yoga.It is as good as having achieved Yoga, but not in its ultimate. As one of the fourth features of Brahma Dharma to achieve Yoga as was stated in the 9th sootra, Samahara implies activity, and its nature is unitary, because the Brahma-swaroopa here in is oneness knows as Atman – Brahmswaroopamalmanamekam, and in this state, it is said to function. What kind of function it is, let us see.
The term ‘Samahara’ which is synthesis implies infinity as it should be obvious. But it is a state of Oneness according to this sootra. Samahara means one and many. That is to say the many or infinite gets resolved into one and one expands as infinite. This is what is conveyed in the Swataswara Upanishad in the dictum ‘Ekam bheejam bahuda yah karoti, Tam Atma astam’ - That which transformed one seed into many, is Atman”. Samahara then is the seed state, wherein the activity of transforming one seed into many and vice-versa is eternally going on. This is the nature of the state of Tuuriya or the fourth state, which is declared to be the seat of peace-Shanti. And it is the Atma-shana or the seat of Atman,
Herein, Gnana, Iecha and Kriya – knowledge, desire and action do operate; but their operations in the seed state of Oneness, do not have the mark of separateness, as this is gnana, this is iecha and this is kriva, as they are obtained in the lower levels. And hence the sootra says – ‘viuacha tritayatyatmaka bhavam’ – devoid of the three fold features. The knowledge arises immediately then, there is the desire with actioning and ensuing result. There is an at-one-ness in this Samahara state of Turiya. Quite along with thios canal feature, Time and Space are present also in their seed state. Thus arises the infinitude of creational and other functionings.
It is the mode of functioning which is called yogic, in which the Trimoorties and the great Hierarchs are ever engaged; they having realized their own atmic nature, participate in t he creational activities of Paramatma, by which name the Atman in the Turiya state is hailed. And thus, it would be seen that Samahara is the highest form of Brahma-dharma to achieve Yoga.
14. Brahmanassareerinascha dharmaassareereshvevabhivartantae.
14. Brahmic embodiments and dharmas multiply in the embodied as such.
In this sootra, not only the functioning of Brahm but also the ‘how’ of it is given out by the Lord. In the previous thirteen sootras barring the first one, the fundamental nature of Brahm in its ‘swabhava’ and ‘swaroopa’ aspects which are absolute, the relative aspects of the swaroopa level, the cunjunctive (Yogic) nature of the various swaroopa aspects and the resting dharmas, acting both as cause and effect from the stand point of Brahm and the aspirant respectively, the intrinsic characteristics of the four Brahma-Dharmas, were postulated explanatorily, as preliminary to the teaching of the ‘how’ of the functioning of Brahm, embodied in this sootra.
That the Brahmic functioning is effected only through its emobiments is what we learn here. It is not as if Brahm remains ever without functioning at all; for Brahm as ‘Neti-Neti’ is not what any one can concern himself with, from the knowledge point of view, because of its inviolable secrecy; and Brahm as Satyam-Gnanam-Anantam is our datum-level to get at knowledge of It and its working. That Brahm is, is that it has two embodiments – Spirit and matter; its working is the creation of manyness – Anatam, through its innate Power – Shakti, reflected as such through Spirit and Matter as qualities or gunas.
Spirit and Matter – Atma and Prakriti themselves represent the highest form of intelligence – Chit and complete ignorance – Jada, respectively. For functional purposes, however, Spirit or Atma, notwithstanding its highest intelligence, is, by itself as good as Matter or Prakriti, the embodiment of ignorance. It is only through its association with Prakriti, that the intelligence, which is of the Atman, comes into relief and not otherwise and hence the important role of Prakriti. This role of Prakriti consists in its ‘Swabhava’ or natural state, not only to bring about and get reflected the intelligence of the Atman in its peak state, but also to regulate this flow of intelligence as various degrees thereof through its innate and self-create qualitative states, stages of subtility and planes of being consequent thereon, the whole panorama of various kinds of activities in their infinities that constitute the very cream of life, are launched in being. These are known as ‘Dharma’, which imply a perfect state of orderliness in this bewilding infinitude of varieties, demarcated under the main four categories of Gnana, Iecha, Kriva and Samahara and termed ‘Brahma-Dharmas’, as was mentioned by the Lord and explained in the previous sootras.
The term ‘embodied’ in this sootra is to bring out the view of the infinities of creational ramifications referred to above as the function of Prakriti, made possible through Sareera – bodies. From Amoeha to Narayana, the condition of embodiment is present for ever. Hence, ‘embodiment’ should not be taken to mean as referring to human beings alone. They include the sub-human and super-human also. And it is through these visible embodiments – mineral, plant, insect, animal, human, angelic and divine, that Brahm with its two prime embodiments as Atma and Prakriti sets afoot its creational grandeur with Dharmas in close association with them, as to present a marvel of orderliness; to learn which, an aspirant worth the name dedicates his entire life. This does not imply closeting oneself in a cave and jungle alone.
So it is the Mahavakya or the great saying of the Suddhas is Sarvam Kalvidam Brahm; Sarvam Brahma swabhavjam; Sarvamavasyakam – everything verily is Brahm; everything is of the nature of Brahm; everything is necessity.