ATMA BODHAM “KNOWLEDGE of the SELF” : Mantram 50. - Swami Sri Adi Sankaracharya.
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Tuesday, 20 Jun, 2023. 05:30.
(68 Mantras in 9 Chapters)
C. THE UNIVERSAL ATTITUDE: (47-50)
Mantram - 50 -As “Atma Rama” – the Inner Saga of Rama :
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Mantram - 50 -As “Atma Rama” – the Inner Saga of Rama :
1
Teertvaa moha-arnavam hatvaa = After crossing the ocean of delusion, killing
2
raga-dvesh-aadi raakshasaan; = the monsters of likes, dislikes, etc,
3
yogee shanti-samaa-yuktah = the Yogi who is united firmly with Peace
4
aatma raamah viraajite. = becomes “Atma Rama”, one who revels in Self.
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this verse, as with great enthusiasm he prepared himself to regale us with another one of
those exquisite similes, this time from India’s greatest epic, the Ramayana. By just a
reference, Sri Shankaracharyaji pays the highest tribute to India’s precious spiritual heritage
in the form of the Ramayana. And here is how he does it…
“Atmarama”: The Ramayana Story Simile :
The entire Ramayana itself is the simile in this verse. And every bit of the beauty of
this simile was brought out by Acharyaji, revealing to us his own great love for this scriptural
epic. Here is how he delivered it to us: (English translations of the Samskrit are in italics.)
1.
Sitan Veshi Ramah: “Rama goes in search of Sita”, who has been kidnapped.
This compares with the spiritual seeker or the Yogi who is lost in worldliness, but is
desperately trying to find his way out of it.
2.
Sugrivadi Krita Prayatna Samuttpannena Setuna: What did Rama do? “He
obtained the help of Sugriva and others to build the Setu bridge” to Lanka to rescue Sita.
Sugriva and others represent the Sadhana of Sravana, Manana and Nididhyasana.
Prayatna is all the effort and concentration put into that Sadhana.
The bridge itself is Jnana or knowledge of the Self, which directs us and takes us over
to the destination.
3.
Samudra: “The ocean”, over which the bridge was built, i.e. the Gulf of Mannar
between Sri Lanka and India.
This is the ocean of Samsara or delusion, spoken of in this verse. This is vast indeed.
The whole of the microcosm in all its detail, as well as the vast macrocosm of the fourteen
worlds, is included in the word. The waters of the ocean represents both the waves of ups
and downs we experience in this world, as well as the unfathomable depths of ignorance
and delusion we struggle against. In this ocean are the “monsters” of likes and dislikes which
give rise to a few pleasurable experiences but a majority of painful ones. These are killed by
the Yogi in the course of his treacherous journey to the Self.
4.
Atithikshana Bana: “The very sharp and deadly arrows” used to attack the hoards
of the demon-king who had kidnapped Sita.
These arrows represent the sharp intellect of the Yogi which possesses Viveka, and
the strong Vairagya or dispassion that enables him to remain unattached to the world of
temptations.
5.
Ravana Harana: Rama “vanquishes Ravana” and all his hordes of demoniacal
soldiers.
This killing stands for the killing of the Yogi’s Vasanas and desires; his Raga and
Dwesha; and all the subtle tendencies that induce him to tread the fruitless path of sensual
indulgence.
6.
“The Discovery of Sita”: This stands for the discovery of Shanti or peace within
one’s being. It is a supreme peace that is independent of all external conditions. The very
word ‘Seeta’ means calmness and peace. It is the state associated with great joy and bliss of
the Self.
7.
“The Return to Ayodhya”: Ayodhya is Rama’s own country, where He was born
and grew up. Similarly, where is our source or origin, our true home? The Yogi also goes
back to his true home, his own Self.
The word Ayodhya literally means “that state which is free from war and strife.” How
apt is it! The rule of Lord Rama (Rama-Rajya) in Ayodhya was a state where all lived in inner
peace and contentment, free from the stress and struggle associated with any other outer
pursuit. The return to Ayodhya is a return to our own haven within where belong lasting
peace and love. The effortless abidance in this inner realm where wars, discontent,
revolutions, and so on have no place, is called Rama-Rajya.
Thus we see a complete parallel between the story of the Ramayana and the march
of the soul onwards towards the discovery of its true nature. The spiritual journey is what
epics like the Ramayana symbolize, and such epics have soaked deep into the fabric of
Indian culture.
Could there be a more fitting tribute to Indian culture than this glorious reference to
the Ramayana!
SUMMARY: On “Sarvatma Bhava” :
The Bhava described in the last 4 slogas (47-50) is that of “Sarvatma Bhava”. The
oneness that the sage feels with everything around him is hard for the ordinary person to
grasp. How do we understand this view of the world? - only through certain instances in life
which resemble it.
The example given in class was that of a mother for her child. The mother certainly
feels what may only be described as oneness with the child. Whatever she may be doing,
her thoughts are always on her infant. And the child, too, has the thought of the mother
uppermost all the time.
Acharyaji was reminded of this anecdote which illustrates the absence of oneness.
Two men were watching a live musical drama performance. After a lady had just completed
her performance, one of the men said, “What an atrocious performance!” The other man
said, “That lady is my wife!”
The first man, feeling embarrassed, quickly offered a pretended apology, “O, I don’t
mean her singing, but the lyrics – they were awful.” Whereupon the second man promptly
rejoined, “I composed them!”
Such is the dialogue among those who have no inkling of what oneness is.
*****
Next
D. FREEDOM FROM LIMITATIONS: (51-53)
Mantram - 51 - As a Lamp Placed Within a Jar :
To be continued
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