Suddha Dharma Mandalam
IN PROFOUND REVERENCE TO THE GREAT HIERARCHY OF THE SUDDHA DHARMA MANDALAM
SUBHAMASTU SARVA YAGATAM
Sanatana Dharma Sootras
BHAGAVAN SRI NARAYANA.
Part 8 (final)
31. Ata swatmantaryami brahmaswaroopamupasamano yogi brahmashaktisampannah samagrancha vyavasayam sadhuparisampaya pramam dhama vrajati paramandhama vrajati.
31. The Yogi, thus devoted to the worship of the Brahmic form ruling his own inner being and endowed with its power as a result, after completing perfectly all his functionings in the world-process, attains to the supreme state, yea attains to the supreme state.
The attainment of the supreme state – Paramam dhama, which means getting to a different level of consciousness other than the one in which human beings now generally abide, seems to be conditioned by the completion of all the functionings that falls to the lot of the would-be Yogi, within the purview of this earth-consciousness.
A pointed reference to such completion is brought out in this sootra, to suggest, as it were, that the non-completion of such functioning vetoes the attainment of ‘Para’ –* the Lord epitomizes his previous teachings by stating, herein two important factors – the worship (upsana) of the Brahmic form as ‘antaryami’ – Atman and to be endowed with Brahma-Shakti, the latter achieved as a result of the former. For it is through the aid of Brahma-Shakti that the functionings get completed, and not otherwise; and to acquire the aid of Brahma-Shakti, it is possible by the yogi only through the Upasana – worship of the Atman abiding in the lotus of the heart as the ‘Inner Ruler’ – antaryami, after its being contacted.
*(the supreme state, so with a view to help the sadhaka as to how he would be enabled to complete his functionings herein; to attain’Para’)
In the same way, this Brahma-Swaroopa – the Atman os the Inner Ruler governing the subjective states of macro and microcosm, the objective phase thereof is under the direct control of Brahma-Shakti, though both the phases are Shakti’s manifestation. Hence, the Isavasya Upanishad which teaches about the mode and manner in which the functionings are to be completed, as a result of their being transformed into ‘Saddha Karma Yoga’, through the discipline inculcated therein expounds this truth of Brahma-Shakti’s control over the objective phase in its very first mantra itself – Isavasya midam sarvam vat kincha jagatyam jagat – all the worlds and their sustaining principle (atman) are over shadowe by Brahma-Shakti. Herein the term Isa, a term of feminine gender refers, not to ‘Ishwara’ the Male but Brahma-Shakti, the Feminine aspect.
In the fourth sootra, the Lord taught that this Brahma-Shakti is the ‘abhavaroopa’ of Brahm, and known also by various other names as ‘Trigunatma-Prakriti’, ’Devi’, ‘Maya’ and ‘Nanaroopa’. As to what these various denominations indicated and the respective fields of operation of theses different named Shaktis were explained in the previous sootra. And so far as we – the samsaris are concerned, it is that denomination of Brahma-Shakti known as ‘Trigunatma-Prakriti’ that governs our objective actionings as was stated already.
Therefore, it is not as if, we are not endowed with Brahma-Shakti already. The reason, however, why we do not feel it so, is because the ‘tri-guna’ characteristic of Brahma-Shakti in association with us does not manifest its ‘Shakti-feature’, but does only its qualitative; fascinative forces, causing bondage; which is all what ‘Triguna-Prakriti’ is.
That Satwa Rajas and Tamas are the three qualities which go to characterize this ‘Triguna-Prakriti’, for the building up of human bodies is well known. All these qualities, which derive their stimulation for manifesting by the presence of Atman within, do so only separately either as Satwic or Rajasic or Tamasic. This is because these qualities cannot manifest themselves simultaneously in their very nature and any one of them in such manifestation overcomes the other two. Generally, there is a preponderance of a particular quality in a individual, which is due to the preponderance of that kind of material in the bodily constitution and correspondingly, such quality, the individuals manifest. That is how the Satwic, Rajasic and Tamasic people come to be classified. Satwic class belongs to the intellectual and cultural type, and they are given to pursuit of knowledge of the higher kind. The politicians and others of like cathegory, always engaged in turmoil and strife in this samsaric world-process, everything after personal ends may be deemed to belong to the Rajasic.
The Tamasas are those that are concerned with nothing else except satisfying their own bodily appetites and are given to pleasure and cruel pursuits. These people are said to be completely swayed by ‘Moha’ and would not listen to any one warning them away from their pursuits. There are various of degrees of manifestation of these qualitative in individual natures; and from which we get at an idea of the basis of the complex and complicated matrix of workings in the world and the pronounced ‘separativity’ that is the key-note of the world, going along with them, and called life; which is at once the wonderland and bane of human transactions.
While separative manyness is there as a necessity of divine ‘sankhalpa’ or ‘bahusym’, that feeling of ‘separativity’ between on another and which causes the untold miseries in the world is entirely due to the mischief of these three qualities; which abiding in the individual-bodies bind the consciousness of the individual to that particular body, thus creating the separative feeling. This feeling of separativity fails to accomplish the completion of functionings in this world by the individual, to raise himself up to the higher order of evolution in the direction of ‘Para’. Thus, arises man’s continuous transmigratory existence subject to the bondage of the three qualities, and incompletion of functionings in every birth that is taken.
So long these qualitative forces operate only as qualities; the prima facie Shakti element in them is not brought to the forefront, which could only bring about the completion of functioning. And Shakti will get itself manifested in one, only when the qualitative nature is transcended. And it is with this view of achieving the aid of Brahman-Shakti, that the Lord in the Gita frequently stresses the importance of transcending the three qualities – gunanatanateetyatreen, gunatteta, nistrigunyobhava and so on. This state of transcendence over these three qualities is what is termed ‘Brahma-Shakti’ – attaining which, the invocation for the aid of Brahma-Shakti becomes fruitful. And the actual process of overcoming the trigunatmic state is through an understanding os ‘Samhara’ or syntesis. The discipline of ‘Samya Yoga’ inculcated in the Gita generates this knowledge of synthesis. And Samya-Yoga is intimately associated with Atmopasana.
For, it is Atmopasana through Samya-Yoga, generating the secret of synthesis, helps to overcome the trigunic nature causing bondage, to reach the state of ‘Brahmee’ and get at the aid of Brahma-Shakti, to complete all the functionings in the world, freeing the ‘Upasaka’ from the obligation to take frequent births and repeat the fruits of this word-life caused as a result of incompletion of functioning in a given birth, and thereby retarding his forward march in the higher direction.
And when the Yogi, as a result of such Atmopasana, with the aid of Brahm-Shakti completes his functionings here dexterously, he becomes accomplished to tread the path of .Para’ and eventually to reach the supreme state – Paramam-Dharma.
32. Ata eva jagajjanmadikamapi brhma-gnanena brahma-shktya, brahma-karmana, brahma Vishnu Mheshwarebhyo hyanyepi mahatmano maharshaya siddha manushascha kurvanti.
32. Therefore, thus, the functions of creation, preservation and involution are carried on even by Brahma, Vishnu and Maheshwara, through Brahmic knowledge (Brahma-Gnana)_, Brahmic power (Brahma-Shakti) and Brahmic works (Brahma-Karma); so also yet others – Mahatmas, Rishis, Siddhas and Men, exercise (these functions similarity).
This is quit obvious. However, the epithet ‘api’ – “even” in conjunction with ‘Jagatjanamadikam’ the functions of creation etc. in the sootra deserves to be well grasped by the aspirant. It is not as if Brahma-Gnana, Brahma, Shakti and Brahma-Karma are to be resorted for the realization of Brahman or Atman only.
Even for the very creation, preservation and convergence of the worlds, Brahma-Gnana, Brahma, Shakti and Brahma-Karma are absolutely essential. For, the manifest world is Brahm exposed to ocular physical sight, as the Mhavakya – ‘Sarvam Khalvidam Brahm’, ‘Sarvam Brahma Swabhavajam’ and ‘Sarvamavasyakam’ teaches us. The Trimurties – Brahms, Vishnu and Maheshwara, who perform the functions of creation, preservation and dissolution, do so only with the aid of Brahma-Gnana, Brahma, Shakti and Brahma-Karma, because the influence of these is all-compelling and no one could be exempt from seeking their operative force.
These Trimurties, have attained the height of perfection in these respective functions of theirs and consequently they are the Overlords of these phases of activities. Mahatmas, Siddhas, Rishis and also Men are said to exercise these functions. However, as has been stated in the 21st sootra, the efficient exercise of these functions by all, depends upon the extent of the knowledge of Sanatana Dharma, all these adhikaris possess.
There is nothing strange in the Lord’s including men in this category because, whether knowingly or otherwise, men are engaged in these acts of creation, preservation and destruction. But since these acts done by men are performed in the personal ego-sense, without full knowledge thereof there is no proper fruition and completion. And so it is with a view to realize properly the fruits of acts and also terminate them intelligently with a view to take to a higher work that men are required to resort to Brahma-Gnana, Brahma, Shakti and Brahma-Karma.
Basically the fundamental feature of the world that are projected is one of the actioning – Kriya, and we are all residents of one of the worlds of action. That is why Karma is held to be important. Prima facie, Karma whatever its nature may be, falls under the category of any one of either creation or sustenance or convergence, as has been posited in the sootra No. 12. That all actions, human beings perform, are in the nature of Brahmic-Karmic is a truth which is not at all realized by human beings because of the congenital darkness and ignorance – Tamas, with which the created human beings are enveloped in their physical birth in this world. Because of the non-realization of our acts as being Brahmic-Karma and because man suggests to himself as the actioner and the enjoyer of the fruits of his action, he is said to be tormented with helpless transmigratory existence.
It is with a view to wean the helpless individual human being, from such a kind of existence he is taught to be ‘detached’ to the fruits of action, to make an ‘offering’ of all his acts to Brahm and sop forth, so that, the ego-sense – ahankara in man, which is the causer and perpetuator of the root-ignorance may be given a gradual shake-over and eventually removed. But the complete knowledge that one’s actions are Brahmic in their very nature can go obviously, only when one has acquired Brahma-Gnana previously; and as a result of the ‘kaivalya’ the aspirant gets in virtue of such knowledge, he realizes Brahma-vibhooties, in the nature of Shakties.
With the aid of such Brahma-Gnana and Brahma-Shakti the aspirant becomes an ‘Adhikari’ of Brahma-Karma in respect of creation etc. He is then said to have transcended the helpless transmigratory existence and attained .Mukti’ and also ‘Prapti’, the fifth purushartha which gives certainty to the evolving aspirant that he had reached a state – paramam dharma from which there is no fall.
Such evolved men are the Mahatmas, Rishis and Siddhas. Men before raising themselves up to these high states, have to become Yogis first, the order being, Yogi, Rishi, Siddha and Mahatma. So it is with a view to transform Men into Yogi that the great teaching of Gita was inculcated by the All-merciful Bhagavan Narayana in his avatar as Lord Krishna, through Arjuna. And this Kali-Yuga being deemed as the Age of ‘Yoga’ a little endeavor in the proper direction leads to its fruition, the pathway becoming open to enable the aspirant to become an ‘Adhikari’ in Brahma-Karma, which is the consummation of human wish, as it is.
33. bha kasyapa bhavanatmanatmeeyamapi sarvam dharmamacharatusarvaswaroopa ramha-swaroopopasan sanjata nischaya gnanena pratyakshasidddham sannihitam brahmaswaroopawatmanam brahma shaktiyudamupastam.
33. Hence, Kasyapa, perform all actions whether pertaining to self or not-self in terms of dharma in the fulsome conviction got as a result of the meditative worship of the all-natures Brahma-Swaroopa, that is realized through direct perception, very nearest to one’s own being, the Atman, which is the Brahma-swaroopa and in association with brahma-Shakti.
The gracious Lord Bhagavan Narayana closes his teachings calling upon Kasyapa, the Ruler of Janoloka, for whose knowledge and benefit this discourse on Sanatana Dharma was originated by the Lord, to bear firmly in mind the three important features viz.
- Performance of all actions whether spiritual or material, with a full knowledge of Sanatana Dharma or Eternal Law.
- The worship of Atman, not merely as such, but as the Brahma-Swaroopa.
- And the worship of this Atman as being endowed with Brahma-Shakti as well: for world functioning.
With this Sootra the discourse on Sanatan Dharma is complete.
OM TAT SAT