This article reveals the circumference of the great universe and its limited properties. Yajnavalkya was having super humanitarian knowledge in response to spiritual scriptures. Karmas, whatever best form, being abided in connection with scriptures, will never lead to salvation and it is very clearly indicated in this article.
The primary aim of everybody is to achieve salvation; complete salvation closes the chapter of rebirth.
In last article it has been narrated that for good karmas there is good result and for evil Karmas there is evil result. It has been indicated there that the result of karma is related to his limit of universe only. Whatever the Karma may be, the result of Karma is within certain limitation. The desireless karma, though associated with meditation, can never lead to ultimate goal. It is not the same that exists at short distance, nor even it is same as to reach the goal at short period. It is not the conversion of a matter, nor even to purity from impurity. On the other hand, to become free from attachment, it is just to do away with contradiction of self to extricate ignorance through knowledge. The supreme knowledge, on the process towards salvation and the productive elements corresponding to it, are quite independent. Salvation, its process and result, which are associated like wrap and wool to our relative existence, is far beyond to these. The perceiver, desirious for salvation, should abandon these directive works and its result thereof. Because these are the elements for rebirth. It is to be given emphasis on day-to-day regular and legitimate duty. Every day-to-day work, without having any selfishness and bondage, should be done with dedication to the heaven.
The significance of sacred works and its extensive result is described here through a nice story. It is proved in this story that the highest level of sacred work is not at all associated with salvation. The limitation of all such works is connected with the exposed universe. Ultimate salvation is non-dual thought.
After receipt of satisfactory answer, Artabhaga remained silent. Then came Bhujya, the grandson of Lahya. “Yajnavalkya”, said Bhujya, “we travelled to Madra as students, and we came to the house of Pantacala of the line of Kapi. His daughter was possessed by a Gandharva. We asked him, ‘Who are you?’ He said, ‘I am Sudharva, of the line of Angiras.’ When we asked him about the limits of the world, we said to him, ‘Where are the descendants of Parikhit?’ And I ask you, Yajnavalkya, where were the descendants of Parikhit? (Tell me) Where are the descendents of Parikhit?”
Behind the question there is different meaning. The Gandharva might have told Bhujya its answer. Bhujya might have been instructed by the celestial being. It was Bhujya’s impression that Yajnavalkya might have not been aware of the same. Bhujya thought of imposing the load of defeat on Yajnavalkya.
Yajnavalkya said, “The Gandharva evidently told you that they went where the performers of horse sacrifice go. And where do the performers of the horse sacrifice go? Thirty-two times the space covered by the sun’s chariot in a day makes this world, around the earth, covering twice the area, is the ocean. Now, as is the edge of a razor, or the wing of a fly, so is there just that much opening at the junction (of the two halves of the cosmic shell). Through that they go out. Fire in the form of falcon, delivered them to the air, in air, putting them in itself, took them, where the previous performers of the horse sacrifice were. Thus did the Gandharva praise the air. Therefore the air is the diversity of individuals, and the air is the aggregate. He who knows it as such conquers further the death.” Thereupon Bhujya kept silent.
Now let’s talk about geographical state of the universe to some extent. The preceptor, who meditates over Hiranyagarva, taking the universal character of nature into account, can perceive the secret feeling in him. Here it has been tried to expose such inner and sacred feeling in an understandable language. If one fails to elevate his conscience to higher level through continuous meditation, then the fact revealed in this article will be limited to words simply. The real essence behind it will be in darkness. This type of analysis finds place in other Upanishads and mythological scriptures. This universal life or Hiranyagarva exists not only in all creatures but also in all matters of the universe. He, who meditates on this life, never differentiates himself from this universal life. He surpasses the ensuring death. When this body dies, it assimilates with the Hiranyagarva, the universal soul.
Previous three articles have been revealed in the vision of philosophy. There, the grahas, in the form of organ and its matter have been vividly discussed basing on death. It has also been mentioned there how to escape from death. Behind all accidental incidents, there is reflection on philosophy of work. It has also enlightened as to how one can become one with the universal soul (Paramatma) meditating on him, amidst the situation. Depending upon the works done in life span, one takes birth right in the form from man to insect. It is a standing law that prevails all over.
The principal of cause and its action are inflicted on every body impartially. In previous articles, the same has been discussed. Here, in this article, there is a question as to who really takes birth. Is there my separate existence, which takes birth? If so, what is its importance? Here Usasta, the son of Cakra, with well-adorned knowledge of all possible scriptures raised questions regarding atma, and as to how it is squarely independent from all beings. This article has laid emphasis on the fact that the individual soul is atma. When the individual soul is completely devoid of the so-called demand of body, its organs, mind and breathing functionaries, then only its title, so imposed upon, evaporates. He then becomes indifferent from Paramatma.
Then Usasta asked Yajnavalkya, “Yajnavalkya, explain to me the Brahman that is immediate and direct–the self that is within all. That is yours self that is within all. Which is within all Yajnavalkya?” He, who breathes in with your breathing-in, is the self of yours which is in all things. He who breathes out with your breathing-out is the self of yours which is in all things. He, who breaths about your breathing-about, is the self of yours, which is in all things. He, who breathes up your breathing-up, is the self of yours, which is in all things. He is your self which is in all things.
There is first body, within it is the subtle body consisting of the organs, and the third is that whose existence is being doubted. Which of these do you mean as myself that is within all? Thus asked, Yajnavalkya replied, “Which breathes through (does the function of prana), the prana, which operate in the mouth and nose, in other words, which makes the prana breathe, is your self, that is the individual self of the body and organs. The rest is similar in meaning that which moves downwards through the apana, which pervades through the vyana. Unless they are operated by an intelligent principle, they cannot do any such function such as breathing, as is the case of the wooden support. Hence that principle distinct from the body and organs exists is course of all functions.
Usasta said, “You have indicated it as one may say that the cow is such and such or a horse is such and such. Explain to me the Brahman that is immediate and direct–the self that is within all, this is your self that is within all. Which is within all, Yajnavalkya”? You cannot see that which is the witness of vision, you cannot hear that which the hearer of hearing. You cannot think that which is the thinker of thought. You cannot know that which is the knower of knowledge. This is your self that is within all, everything else but this is perishable. Thereupon Usasta kept silent.
This article, the question of Usasta and its relevant answer, enlightens the way to the secret doctrine for one whose solemn desire is for supreme soul (Paramatma). A new one in the spiritual line may not digest it properly. They make an attempt to achieve the supreme soul out of ignorance, like search of matter, which remains outside. According to sage Yajnavalkya, the immortal and permanent supreme soul can be felt with direct and immediate effect. For this, organs of body, and mind are of no use. Because it is within him and he can simply feel it. Yajnavalkya advised Usasta that which, he is in quest, remains within him, the most favourite and deepest one. For such existence in him, he is able to breathe, to see, to hear, to think and to realise. Not only this process continues in his, but also the same vibrates in the entire universe. Perhaps Usasta, either fails to conceive the advice of Yajnavalkya or for acquiring more knowledge regarding the supreme soul (Paramatma) puts more questions. None ever is able to understand the power that enables one to see, to hear, to think, to feel and to acquire knowledge. The supreme soul (Paramatma) that exists in all is free from any title, like the string in the cloth, and gold in the ornaments. This non-dual truth has engriped the entire universe, right from atom to Hiranyagarga. However, for the sake of our knowledge we design this non-dual truth as atma, Brahman, God, supreme soul, etc. There is none without him. (Continued)
By Kamala Kanta Acharya