Friday, July 29, 2011

VACHANA 50: Olage Nodidare - Completeness



ಒಳಗೆ ನೋಡಿದರೆ ಒಳಗೆ ಬಯಲು,
ಹೊರಗೆ ನೋಡಿದರೆ ಹೊರಗೆ ಬಯಲು,
ನೆನೆದಿಹೆನೆಂದರೆ ಮನ ಬಯಲು
ನಾನೂ ಬಯಲು ನೀನೂ ಬಯಲು ನೋಡಾ.
ಅರುಹು ಶೂನ್ಯವಾದುದೇ ಅಖಂಡ ನಿರಾಳ ನೋಡಾ ಮಹಾಲಿಂಗ ಗುರು ಶಿವ ಸಿದ್ಧೇಶ್ವರ ಪ್ರಭುವೆ. (ತೋಂಟದ ಸಿದ್ಧಲಿಂಗ ಯತಿಗಳು)

TRANSLITERATION

oLage nODidare oLage bayalu,
horage nODidare horage bayalu,
nenediheneMdare mana bayalu
nAnU bayalu nInU bayalu nODA.
aruhu SUnyavAdudE aKaMDa nirALa nODA mahAliMga guru Siva siddhESvara praBuve. (tOMTada siddhaliMga yatigaLu)

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TRANSLATION

oLage(inside) nODidare(if looked) oLage(inside is) bayalu(whole, plenary),
horage(outside) nODidare(if looked) horage(outside is) bayalu(whole, plenary),
nenediheneMdare(if I want to remember) mana(mind is) bayalu (whole, plenary)
nAnU(I too am) bayalu(whole, plenary) nInU(you too are) bayalu(whole, plenary) nODA(you see).
Aruhu(knowledge) SUnyavu(whole)AdudE(becoming itself) aKaMDa(complete, unbroken) nirALa(calm) nODA(you see) mahAliMga guru Siva siddhESvara praBuve(Lord mahAliMga guru Siva siddhESvara).
- By tOMTada siddhaliMga yatigaLu


Looking inside, the inside is whole,
Looking outside, the outside is whole,
If I want to remember, my mind is whole,
I too am whole and you too are whole, you see!
With the knowledge complete, I am at complete calmness, Oh Lord! mahAliMga guru Siva siddhESvara praBu!


COMMENTARY

In the previous posting, we used the words ‘Shoonya’ and ‘Bayalu’ to represent the ultimate state one should strive to achieve. This is the state of ‘Shoonya Sampaadane’ or ‘Linga anga saamarasya – merging of God and Man’ or ‘filling the trench of you and I’ or complete bliss of being one with God. In this vachana, Sharana Tontada Siddalingeswara describe the state of bliss further. He says, it is the state in which both the inside and outside have achieved the completeness; the mind does not strive to recall old memories or create new ones; one does not see the duality of I and you, and there is a complete, unbounded calmness within.

Being a part of this mundane world, what do we see when we examine ourselves inside? We see the various pressures we are subjected to, the pain created by those pressures, unsatisfactory work habits to escape from these pressures, yet expectation of great results, guilt of nonperformance, various desires, happiness and sadness, so on and so forth. The outside scene is not much different from the one inside – violence, pain, dissatisfaction, anger, jealousy, etc. Although none of these are permanent, they never let us be at complete peace. We are so immersed in all these, that we do not even think about getting out of them. We get involved more and more and begin to think that that state of mind is the norm and we do not have to do anything different.
Sharanas probe into the fundamental cause for the agitation of mind, gain the knowledge needed to combat the cause, and develop the inner strength to achieve the complete peace.
The key for us then, is to question the basic causes of the disturbance of our mind and eliminate those to achieve the complete peace. Successful journey through the spiritual path and acquisition of complete knowledge of within and without, erases the dualities of life and provides the basis for ‘bayalu’ or ‘shoonya’ state.

Let us eliminate duality and achieve the ultimate peace.

KANNADA COMMENTARY

ಈ ವಚನದಲ್ಲಿ ತೋಂಟದ ಸಿದ್ಧಲಿಂಗೇಶ್ವರವರು “ಬಯಲು” ಸ್ಥಿತಿಯಲ್ಲಿ ಏನಾಗುತ್ತದೆ ಎಂಬುದನ್ನು ಹೇಳುತ್ತಿದ್ದಾರೆ. ಒಳಗೆ ನೋಡಿದರೆ ಒಳಗೆ ಬಯಲು, ಹೊರಗೆ ನೋಡಿದರೆ ಹೊರಗೆ ಬಯಲು. ನೆನೆಯಬೇಕೆಂದು ಕೊಂಡರೆ ಮನಸ್ಸು ಕೂಡ ಬಯಲಾಗಿದೆ. ಬುದ್ಧಿ ಶೂನ್ಯವಾಗಿ ಅಖಂಡವಾದ ಶಾಂತ ಸ್ಥಿತಿಯುಂಟಾಗಿದೆ ಎಂದು ಹೇಳುತ್ತಿದ್ದಾರೆ.


“ಒಳಗೆ ನೋಡಿದರೆ ಒಳಗೆ ಬಯಲು, ಹೊರಗೆ ನೋಡಿದರೆ ಹೊರಗೆ ಬಯಲು” ಏನು ಹೀಗೆಂದರೆ? ಮನಸ್ಸನ್ನು ಒಳಹೊಕ್ಕು ನೋಡಿಕೊಂಡರೆ ಅಥವಾ ಹೊರಗೆ ನೋಡಿದರೆ ಅಲ್ಲಿ ಎಲ್ಲಿಯೂ ಅಂತರವಿಲ್ಲದ ಪೂರ್ಣತೆ ತುಂಬಿಕೊಂಡಿದೆ ಎನ್ನುತ್ತಾರೆ ಅನುಭಾವಿಗಳು. ನಮ್ಮಂತಹ ಸಾಮಾನ್ಯರು ಒಳಗೆ ನೋಡಿಕೊಂಡಾಗ ಏನು ಕಾಣುತ್ತದೆ ನೋಡೋಣ: ನಾನಾ ರೀತಿಯ ಒತ್ತಡಗಳು, ಅವುಗಳಿಂದ ಹಿಂಸೆ, ಆ ಒತ್ತಡಗಳಿಗೆ ಒಳಗಾಗಿ ಅಸಮರ್ಪಕವಾಗಿ ನಿರ್ವಹಿಸುವ ಕೆಲಸಗಳು, ಆದರೂ ಉತ್ಕೃಷ್ಟವಾದ ಫಲದ ನಿರೀಕ್ಷೆ, ಇಲ್ಲವೆ ಅಸಮರ್ಪಕವಾದ ಕೆಲಸದಿಂದ ಅಪರಾಧಿ ಭಾವ, ನಾನಾ ಆಸೆಗಳು, ಆಸೆಗಳು ಕೈಗೂಡಿದಾಗ ಉಂಟಾಗುವ ಸಂತಸದಿಂದ ಬೀಗುವಿಕೆ, ಎಲ್ಲ ಆಸೆಗಳು ಕೈಗೂಡದ ಕಾರಣ ನಿರಾಸೆ, ಅತೃಪ್ತಿ, ಕೋಪ, ನಮಗಿಂತ ಚೆನ್ನಾಗಿ ಇರುವವರನ್ನು ಕಂಡಾಗ ಉಂಟಾಗುವ ಅಸೂಯೆ, ನಾನಾ ಸುಖಗಳಿಗೆ ಅಂಟಿಕೊಳ್ಳುವಿಕೆ, ಅವುಗಳು ದೂರವಾದಾಗ ಉಂಟಾಗುವ ಖಿನ್ನತೆ, ಹೀಗೆ ಲೆಕ್ಕವಿಲ್ಲದ ವಿಷಯಗಳು ಕಂಡು ಬರುತ್ತವೆ. ಹೊರಗೆ ಕೂಡ ಇದೇ ಸ್ಥಿತಿಯಿದೆ: ಹಿಂಸೆ, ಗೊಂದಲ, ನೋವು, ಖಿನ್ನತೆ, ಕೋಪ, ಅಹಂಕಾರ, ಈರ್ಷ್ಯೆ, ಕ್ಷಣಿಕ ಸುಖ, ಅದಕ್ಕೆ ಅಂಟಿಕೊಳ್ಳುವಿಕೆ, ಅದು ಕಳೆದು ಹೋಗುವುದೆಂಬ ಭಯ, ಒಂದಲ್ಲ ಒಂದು ರೀತಿಯ ಒತ್ತಡ, ನಿತಂತರವಾದ ಧಾವಂತ, ಉದ್ವೇಗ ಇತ್ಯಾದಿ. ಇಲ್ಲಿ ಕಂಡು ಬರುವ ಪ್ರತಿಯೊಂದೂ ಅಪೂರ್ಣವೇ. ಯಾವುದೂ ಸದಾ ಇರುವಂತಹುದಲ್ಲ. ಇದ್ಯಾವುದಕೂ ಗಟ್ಟಿಯಾದ ತಳಹದಿಯಿಲ್ಲ. ಪ್ರತಿಯೊಂದೂ ಮನಸ್ಸಿಗೆ ಕಿರಿಕಿರಿ ಉಂಟುಮಾಡುವಂತಹವೇ. ಎಲ್ಲಿಯೂ ಅಖಂಡವಾದ ಶಾಂತಿಯ ಲವಲೇಶವೂ ಇಲ್ಲ. ನಾವು ಇದರಿಂದ ಹೊರಬರುವ ಉಪಾಯವನ್ನೂ ಮಾಡುವುದಿಲ್ಲ. ಅವುಗಳಿಂದ ನಾವು ತೊಳಲಾಡುತ್ತಿದ್ದೇವೆ ಎಂದು ಕೂಡ ನಾವು ಅರಿಯುವುದಿಲ್ಲ. ಇದು ಸಾಮಾನ್ಯನ ಮನಸ್ಸಿನ ಸ್ಥಿತಿ. ಆದರೆ ಶರಣರು, ಇದನ್ನು ಗುರುತಿಸುತ್ತಾರೆ, ಇದರಿಂದ ಮುಕ್ತವಾಗುವ ಆಳವಾದ ಹಂಬಲದಿಂದ ಹೊರಬರುವ ಮಾರ್ಗವನ್ನು ಕೈಗೊಳ್ಳುತ್ತಾರೆ. ಮೊಟ್ಟಮೊದಲಿಗೆ ಈ ಎಲ್ಲವುಗಳು ಹುಟ್ಟಿಕೊಳ್ಳಲು ಕಾರಣವೇನು ಎಂಬುದನ್ನು, ಮನಸ್ಸಿನ ವ್ಯಾಪಾರವನ್ನು, ಅದು ಕೆಲಸಮಾಡುವ ಪ್ರಕ್ರಿಯೆಯನ್ನು, ಮನಸ್ಸಿನ ಈ ಎಲ್ಲ ಆಯಾಮಗಳ ಅಸ್ತಿತ್ವವೇನು, ಎಂಬುದರ ಕಡೆಗೆ ಗಮನ ಹರಿಸುತ್ತಾರೆ. ಆಂತರಿಕ ಶಿಸ್ತಿನ ಬದುಕಿನಿಂದ ಅವುಗಳ ಅಸ್ತಿತ್ವವೇ ಇಲ್ಲದಂತೆ ಮಾಡುತ್ತಾರೆ. ಅದರ ಮುಂದಿನದು ಅನುಭಾವಿಗಳಿಗೆ ಮಾತ್ರ ನಿಲುಕುವಂತಹದು. ಮನಸ್ಸಿನ ಆಯಾಮದಲ್ಲಿಯೇ ಇರುವಂತಹ ನಾವು ಅವರ ಉದ್ಗಾರಗಳಿಂದ ಆ ಬಯಲಿನ ಕಲ್ಪನೆ ಮಾತ್ರ ಮಾಡಬಹುದು. ಅಲ್ಲಿ, ಗಟ್ಟಿಯಾದ ತಳಹದಿಇಲ್ಲದುದರ ಮೇಲೆ ನಾನಾ ಸೌಧಗಳನ್ನು ನಿರ್ಮಾಣ ಮಾಡಿ ಎಲ್ಲವೂ “ನಿಜ”ವೇ ಎಂದು ಭ್ರಮೆ ಹುಟ್ಟಿಸುವಂತಹ ಬುದ್ಧಿಯು ಶೂನ್ಯವಾಗುತ್ತದೆ, ದೇವರು, ತಾನು ಎಂಬ ದ್ವೈತ ಭಾವ ಅಳಿಯುತ್ತದೆ, ಅಲ್ಲಿ ಕೇವಲ ಒಂದೇ ಇರುತ್ತದೆ, ಅದು ಇರದ ಠಾವೇ ಇರುವುದಿಲ್ಲ. ಎಲ್ಲವು ಅದರಿಂದಲೇ ತುಂಬಿರುತ್ತದೆ. ಅಲ್ಲಿ ಅಖಂಡವಾದ ಶಾಂತಿ, ಆನಂದ ಕಂಡುಬರುತ್ತದೆ ಎನ್ನುತ್ತಾರೆ ಶರಣರು.



3 comments:

  1. Dear Sir,
    Vachana-50 you posted and elucidated stroke the deepest chord in me. It took me many readings. Your post left the following trail of introspection, that I wanted to share.
    During my India visit last year, I took two lessons on Adi Shankara's ಭಾಷ್ಯ on Upanishad from a Sanskrit knowing friend at IISc.
    One of the most striking thing in that was how Shankara delineates the role of jnAna and karma and zeros it on pragna, Atma, Br'hma links. Br'hma as derived from Brihat, big, that is unbounded (I cite your post).
    Shankara finally epitomized his ಕೇವಲ ಅದ್ವೈತ ಸಿದ್ದಾಂತ in 4 ಮಹಾವಾಕ್ಯs .
    1. ಪ್ರಜ್ಞಾನಂ ಬ್ರಹ್ಮ .
    2. ಅಹಮತ್ಮ ಬ್ರಹ್ಮ .
    3. ಬ್ರಹ್ಮೈವ ಸತ್ಯ .
    4. ತತ್ವಮಸಿ .


    In all the above steps, he goes on to prove, how self is unbounded.


    1.Individual's perception and cognition and re-cognition of reality around so much a function of the hardware(physical body inherited genetically from the parents whose pedigree goes back to bacteria and into the the ಜಡ matter itself), while the software on this hardware( of language, culture, protocols are those inherited from the ( not interactions between distinct pieces of disconnected) reorganizations of this broken chain of matter), are unbounded ಬ್ರಹ್ಮ .


    2.He continues with the aphorisms to establish even ಆತ್ಮ is ಬ್ರಹ್ಮ and there is only one ಆತ್ಮ and the distinction (between ಆತ್ಮ and ಪರಮಾತ್ಮ and between ಆತ್ಮ and ಆತ್ಮ ) is an illusion due to ignorance (This is severely contested by both ದ್ವೈತ ಸಿದ್ದಾಂತ of ಮಧ್ವ and ವಿಶ್ಸಿತದ್ವಾತ ಸಿದ್ದಾಂತ of ರಾಮಾನುಜ ). Shankara does not believe individual souls are parts/components that make up the whole paramAtma. But he argues with an example of moon in the sky and many cups with different kind (color and viscosity) of liquids in them reflecting the same moon in them differently depending on their properties. He believe to perceive an individual soul itself is due to the illusion of mistaking that a different kind of reb/blue/green (depending on the color of the liquid in the cup) moons exist.


    3.And in the third step he goes not to establish only ಪರಮಾತ್ಮ which is the only ಆತ್ಮ is the only complete truth. Truth is technically defined and qualified in the analytical philosophical traditions (ಮಿಮಂಸ ) as true with the given conditions of time and space, true with some conditions for all times, true with conditions for all space, and true for all space and time. Shankara here is referring to the fourth kind.


    4. ತತ್ ತ್ವಂ ಅಸಿ , =>That, I am . He concludes that unbounded thing is what I am. Every other perception/definition of one's self is an illusion due to ignorance (lack of knowledge, ಬ್ರಹ್ಮ ಜ್ಞಾನ ).


    It was illuminating when ನಾನು ಬಯಲು, ನೀನು ಬಯಲು sentences were culminating this ಅದ್ವೈತ , in structural form not just as a consequential proposition. And filling the gap is only removing the ignorance to perceived ignorance of distinction and filling with True Knowledge, which you emphasize.


    As I had only studied the analysis of Allama's work by D.R.Nagaraj in his seminal work Allama Prabhu mattu shAiva pratibhe, I was not aware of the stand of other seers of the veera shaiva movement on this point. This vachana is also much in line with ಕೇವಲಾದ್ವೈತ , like the way the subliminal Allama's edifice professes.


    It was illuminating and beautiful to see how the idea from Upanishad, came down in time through Shankara to the elucidation of ವಚನಕಾರ s.


    In the last decade Amartya Sen wrote two book called "The argumentative Indian" and "Identity and Violence, the illusion of destiny", totally missing this point, and was severely chastised for it by all the serious Indian scholars. My regards and thanks for addressing very fundamental questions through your posts to clarify very pertinent issues of our life (which coincidentally would be on my mind during those exact weeks!).


    Regards and Thanks,
    Vivek

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  2. ಒಳಗೆ ನೋಡಿದರೆ ಒಳಗೆ ಬಯಲು,
    The Sadhaka's gaze is steady and fixed inward. the memories of the past have been the negotiated . The present is emanating from inside oneself. This is found to be empty initially. The emptiness ifelt because a figment of ego still remains as a 'witness'. There is an arguement in the sadhakas own mind as to .. IS this the realisation ? is this the leberation ? whenre is the truth ? where is the ananda? etc.. etc... the bayalu here is Chidakasa.
    ಹೊರಗೆ ನೋಡಿದರೆ ಹೊರಗೆ ಬಯಲು,
    At the same time the external world correspondding to the aspirant undergoes a phenomenal change. Increasingly it becomes devoid of attachments. To relationships, to money .. to the desire, to food and clothings.
    At the end of line one and two the entire world ( inner and outer world is traumatising the sadhaka)
    ನೆನೆದಿಹೆನೆಂದರೆ ಮನ ಬಯಲು
    This is the next stage ......where the ' will' dissapears .nenedihenandare.. signifies this wonder that filles the sadhaka.... that there "is actually no mind.
    ನಾನೂ ಬಯಲು ನೀನೂ ಬಯಲು ನೋಡಾ.
    The first real ' identity ' emerges here. There is me and there is you .. but both are appearing empty. the witness is still there .
    ಅರುಹು ಶೂನ್ಯವಾದುದೇ ಅಖಂಡ ನಿರಾಳ ನೋಡಾ ಮಹಾಲಿಂಗ ಗುರು ಶಿವ ಸಿದ್ಧೇಶ್ವರ ಪ್ರಭುವೆ.
    This witness dissappers too. While the ealier lines talk about the emptiness" as shoonya" this line specifies the last state of this shoonyatva...... and the 'earning of this shoonya" .. ie sampandane...as Akhanda nirala.

    Akhanda is unbroken. continious... and Nirala is absense of all worries( of the past , of the present and the future).... primarily because there this nothing to be broken .....and nothing to worry.
    The emergence of this ' peace ' this joy ... this oneness bring tears to ones eyes.... especieally if this entire process is mediated by a guru with whom the aspirant has a dialogue.
    and then he might choose to say .... O my beloved guru... You see for yourself....this is all I had ... and All I ever was .

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  3. ದೇವಜಿಯವರೆ, ವಚನದ ಆಳವನ್ನು ತೋರಿಸಿಕೊಡುವ ಈ ವ್ಯಾಖ್ಯಾನಕ್ಕೆ ಧನ್ಯವಾದಗಳು.

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