PLEASE NOTE
THAT THIS POST HAS 7 SECTIONS. IF YOU ARE NOT FAMILIAR WITH KANNADA (THE
LANGUAGE IN WHICH THE VACHANA IS COMPOSED ORIGINALLY) SCROLL TO SECTIONS 5 AND
6.
1.
VACHANA IN KANNADA
ನಾನೆಂಬುದು
ಪ್ರಮಾಣ ನೀನೆಂಬುದು ಪ್ರಮಾಣ
ಸ್ವಯವೆಂಬುದು
ಪ್ರಮಾಣ ಪರವೆಂಬುದು ಪ್ರಮಾಣ
ಪ್ರಮಾಣವೆಂಬುದು
ಪ್ರಮಾಣ
ಗುಹೇಶ್ವರನೆಂಬುದು
ಅಪ್ರಮಾಣ
2.
TRANSLITERATION
naaneMbudu
pramaaNa nIneMbdu pramaaNa
svyaveMbudu
pramaaNa paraveMbudu pramaaNa
pramaaNaveMbudu
pramaaNa
guhEshvaraneMbudu
apramaaNa
3.
RECITATION
4.
TRANSLATION (WORDS)
naaneMbudu
(what we call as I) pramaaNa (is a
measure) nIneMbdu (what we call as you)
pramaaNa (is a measure)
svyaveMbudu
(what we call as the self) pramaaNa (is a measure) paraveMbudu (what we call as
“the other”) pramaaNa (is a measure)
pramaaNaveMbudu
pramaaNa (what we call as measure is a measure)
guhEshvaraneMbudu
apramaaNa (Guheshvara is immeasure)
5.
VACHANA IN ENGLISH
What we call
as I is a measure, what we call as you is a measure
What we call
as the self is a measure, what we call as “the other” is a measure
What we call
as measure is a measure
What we call
Guheshvara is immeasure!
6.
COMMENTARY
This
seemingly simple Vachana by Allama Prabhu sets us into deep thoughts. What we
call I is a measure. The moment we say ‘I’ we imply ‘I am tall’, ‘I am rich’
etc. When we say ‘you’ we imply ‘you are different’, ‘you are distant’ etc. The
I and the you become measures of who we are vs who the others are. The
comparison begins and the differences evolve. The ‘I-ness’ takes over immersing
us into the ups and downs of this world. Similarly, the self and the other are
also measures that emphasize the differences and distances between us. These
measures simply increase the barrier between the individuals. The only way to
reduce and eliminate these barriers is to realize Guhesvara, the divine. He is
the only immesure!
According to
philosopher J. Krishnamurti:
“..........We use time as measure both outwardly and inwardly. We use
time as measure as going
from here to there, that is, covering the
distance needs time, physically. And we also think or, being educated in our
culture, we think that psychologically, inwardly, inside the skin as it were,
we need time to understand, we need time to conquer, we need time to break down
our bondages, we need time to understand sorrow. So we use time as a measure both outwardly and inwardly........”
“............So to cover from a certain point to another point needs time,
which is measure. Now we apply
the same measurement inwardly. I need time to get over a habit, I need time to
stop smoking, I need time to conquer my anger, I need time in order to achieve
a certain psychological result, I need time to find enlightenment, (laughs) I
need time to get over my sorrow. So outwardly we apply the measure of time, and inwardly we do the same,
psychologically............”.
“….. An immeasurable vastness that is utterly still and silent. There
is no space, nor time to cover that space. The beginning and the ending are
here, of all things. There is really nothing that can be said about it…”.
J. Krishnamurti Seventh Public Discussion in
Saanen August 1972; Krishnamurti's
Notebook (13)
Let us get out of the bondage of measures!
Dear
Readers,
Our
goal in starting this blog was to provide a total of 52 Vachanas to cover one
year’s worth of thoughts. We got carried away by your enthusiastic support and
comments. We have translated and interpreted these Vachanas the way we
understood them. While we have learnt a lot, we feel there is much more to
learn. The more Vachanas we read the more their meanings expanded. We feel that
it is time to stop writing. You have read our writings and we appreciate all the
comments. Thanks a lot.
Sajjan
Shiva and Leela Garady.
7.
KANNADA COMMENTARY
ನಾನೆಂಬುದು
ಪ್ರಮಾಣ (ನಾನು ಎಂಬುದು ಒಂದು ಅಳತೆ) ನೀನೆಂಬುದು
ಪ್ರಮಾಣ (ನೀನು ಎಂಬುದು ಒಂದು ಅಳತೆ)ಸ್ವಯವೆಂಬುದು ಪ್ರಮಾಣ (ತಾನು ಎಂಬುದು ಒಂದು ಅಳತೆ) ಪರವೆಂಬುದು ಪ್ರಮಾಣ (ಪರವೆಂಬುದು ಎಂಬುದು ಒಂದು ಅಳತೆ)
ಪ್ರಮಾಣವೆಂಬುದು
ಪ್ರಮಾಣ
ಗುಹೇಶ್ವರನೆಂಬುದು
ಅಪ್ರಮಾಣ(ಅಳತೆಯಿಲ್ಲದ್ದು, ಅಳತೆಗೆ ಸಿಕ್ಕದ್ದು)
ಇದು ಕೂಡ
ಅಲ್ಲಮಪ್ರಭುಗಳ ವಚನ. ಬಹಳ ಸರಳವೆಂದು ತೋರುವ ಈ ವಚನದ ಅರ್ಥ ಬಹಳ ಗಹನ.
ಈ
ಪ್ರಪಂಚದಲ್ಲಿರುವ ಎಲ್ಲವೂ ಅಳತೆಗೆ ಸಿಗುವಂತಹದ್ದು , ನಾನು ಎನ್ನುವುದು ಒಂದು ಅಳತೆ ಎಂದು
ಹೇಳುತ್ತಾರೆ ಅಲ್ಲಮರು. ಅದು ಹೇಗೆ ಎಂಬುದನ್ನು ನೋಡೋಣ. ನಾನು ಈಗ ಹೀಗಿದ್ದೇನೆ. ನಾಳೆ ನಾನು
ಹಾಗಾಗಬೇಕು ಎಂದುಕೊಳ್ಳುತ್ತೇನೆ. ಅಲ್ಲಿ ಇಂದಿನ ನನ್ನ ಸ್ಥಿತಿ ಮತ್ತು ನಾನು ನಾಳೆ ಸಾಧಿಸಬೇಕಾದ
ಸ್ಥಿತಿಗೂ ಅಂತರವಿದೆ. ಇದು ಪ್ರಮಾಣ, ಅಳತೆ. ನಾನು
ಎಂದಾಗ ನಾನು ನನ್ನನ್ನು ಇನ್ನಿತರರಿಂದ ಬೇರ್ಪಡಿಸುತ್ತಿದ್ದೇನೆ. ಅಂದರೆ ನನ್ನ ಮತ್ತು ಇತರರ ಮಧ್ಯ
ಎನೋ ಅಂತರವಿದೆ ಎಂದಾಯಿತು. ಈ ಅಂತರವೇ ಅಳತೆ. ನಾನು ಒಂದು ಮಿತಿ. ನೀನು ಎಂಬುದು ಇನ್ನೊಂದು
ಮಿತಿ. ಇವೆರಡರ ಮಧ್ಯ ಅಂತರ. ಈ ಅಂತರ ಒಂದು ಅಳತೆ. ನಾನು ನನ್ನ ಮಿತಿಯನ್ನು ಮೀರಲು
ಇಷ್ಟಪಡುವುದಿಲ್ಲ. ನೀನು ನಿನ್ನ ಮಿತಿಯನ್ನು
ಮೀರಲು ಇಷ್ಟಪಡುವುದಿಲ್ಲ. ಈ ಅಂತರದ ಮತ್ತು ಅಳತೆಯ ಸಂದರ್ಭಗಳು ಭಯ, ಚಿಂತೆ, ಸಂದೇಹ ಮುಂತಾದ
ಭಾವನೆಗಳಿಗೆ ಎಡೆಮಾಡಿಕೊಡುತ್ತವೆ. ಈ ಅಳತೆಯೆ ಈ
ಸಂಸಾರದ ಜಂಜಾಟಗಳಿಗೆ ಕಾರಣ.
ಇದನ್ನು ಪ್ರಸಿದ್ಧ
ದಾರ್ಶನಿಕರಾದ ಜೆ. ಕೃಷ್ಣಮೂರ್ತಿಯವರು ಬಹಳ ಸರಳವಾಗಿ ಹೀಗೆ
ಹೇಳುತ್ತಾರೆ-
“..........We use time as measure both outwardly and inwardly. We use
time as measure as going
from here to there, that is, covering the
distance needs time, physically. And we also think or, being educated in our
culture, we think that psychologically, inwardly, inside the skin as it were,
we need time to understand, we need time to conquer, we need time to break down
our bondages, we need time to understand sorrow. So we use time as a measure both outwardly and inwardly........”
“............So to cover from a certain point to another point needs time,
which is measure. Now we apply
the same measurement inwardly. I need time to get over a habit, I need time to
stop smoking, I need time to conquer my anger, I need time in order to achieve
a certain psychological result, I need time to find enlightenment, (laughs) I
need time to get over my sorrow. So outwardly we apply the measure of time, and inwardly we do the same,
psychologically............”.
(J. Krishnamurti
Seventh Public
Discussion in Saanen
August 1972)
ಇದೇ ರೀತಿ
ತಾನು ಎನ್ನುವುದು ಮತ್ತು ಪರವೆನ್ನುವುದು ಕೂಡ ಅಳತೆ.
ಪರವೆಂಬುದು ತನ್ನಿಂದ ದೂರ. ಈ ದೂರವೇ, ತಾನು
ಅದನ್ನು ಪಡೆಯಬೇಕು, ಅಲ್ಲಿಗೆ ಹೋಗಬೇಕು, ಎನ್ನುವ ಭಾವ ಉಂಟು ಮಾಡುತ್ತದೆ. ಅದು ಅಳತೆಯ ಸಂಕೇತ.
ಆದ್ದರಿಂದಲೇ ಅಲ್ಲಮರು ಈ ವಚನದಲ್ಲಿ ನಾನು, ತಾನು, ನೀನು,ಪರ ಮತ್ತು ಫ್ರಮಾಣವೂ ಪ್ರಮಾಣ ಅಥವಾ
ಅಳತೆ ಎಂದು ಹೇಳುತ್ತಿದ್ದಾರೆ. ಆದರೆ ಗುಹೇಶ್ವರನೆಂಬುದು ಮಾತ್ರ ಅಪ್ರಮಾಣ, ಎಂದರೆ ಅಳತೆಯನ್ನು ಮೀರಿದ್ದು ಎನ್ನುತ್ತಾರೆ.
ಅಳತೆಗಳ ಸಂಕೋಲೆ ನಮ್ಮಿಂದ ಕಳಚಿಹೋಗಬಹುದೆ?
ಆ
ಅಪ್ರಮಾಣದ ಬಗ್ಗೆ ಜೆ. ಕೃಷ್ಣಮೂರ್ತಿಯವರು ಹೀಗೆ
ಹೇಳುತ್ತಾರೆ--
“….. An immeasurable vastness that is utterly still and silent. There
is no space, nor time to cover that space. The beginning and the ending are
here, of all things. There is really nothing that can be said about it…”.
Krishnamurti's
Notebook (13) July 1st
ಪ್ರೀತಿಯ
ಓದುಗರೆ,
ಇಲ್ಲಿಯವರೆಗೆ
ನಾವು ವಚನಗಳ ಅರ್ಥವನ್ನು ನಮಗೆ ತಿಳಿದಂತೆ
ಬರೆದಿದ್ದೇವೆ. ಈ ಬರವಣಿಗೆಯು ನಮ್ಮ ಕಲಿಕೆಗೆ ಸಾಧನವಾದದ್ದು ನಮಗೆ ಆದ ಲಾಭ. ಇಲ್ಲಿ ನಮಗೆ ತಿಳಿದದ್ದು
ಕಡಿಮೆ ಮತ್ತು ತಿಳಿಯಬೇಕಾದದ್ದು ಅಪಾರ ಎನಿಸುತ್ತಿದೆ. ಹೆಚ್ಚು ಹೆಚ್ಚು
ಓದಿದಂತೆ ಅವುಗಳ ಅರ್ಥ ವಿಸ್ತಾರವಾಗುತ್ತ ಹೋಗುವುದು ನಮ್ಮ ಗಮನಕ್ಕೆ ಬಂದಿದೆ. ಈಗ ಬರೆದದ್ದು ಸಾಕು ಎನಿಸಿ ಅದನ್ನು ನಿಲ್ಲಿಸುತ್ತಿದ್ದೇವೆ. ನೀವು ಇಲ್ಲಿಯವರೆಗೆ
ನಮ್ಮ ಬ್ಲಾಗನ್ನು ಓದುತ್ತ ಬಂದಿದ್ದೀರಿ ಮತ್ತು ಸ್ಪಂದಿಸಿದ್ದೀರಿ. ನಿಮಗೆ ಅನಂತ ಧನ್ಯವಾದಗಳು.
ಲೀಲಾ
ಗರಡಿ ಮತ್ತು ಸಜ್ಜನ್ ಶಿವ
Dear Leela and Shiva,
ReplyDeleteMy deepest gratitude to you both for your amazing dedication.
Leela- I know the energy you put in to researching the vachana sahitya to select the vachana that was appropriate and relevant to us and now. Your passion in exploring the meaning, and writing the commentary in kannada week after week without fail even when your health was failing you.
Shiva- You had the foresight to conceive this project and took initiative to push the project forward, made it a reality in spite of your busy schedule of your work and other personal commitments. You wrote the English commentary and published it week after week without fail tirelessly.
You both have done a tremendous service to the vachanakaras and us and future readers. I think this collection should be published.
It brings tears to my eyes that this has to end. I thank you both for your hard work and sincerely hope you will start it again after a break.
My Pranama to Leela and Shiva.
Bharti
Dear Sir,
ReplyDeleteThe word "ಪ್ರಮಾಣ " in vachana-219 is usually seen in this semantic framework as "Proof", as of a co-related term "ಪ್ರಮೇಯ " which is seen as "Proposition/Theorem/Cause". What Allama is saying here is the distinction between the sensational and sublime which you had elaborately explained in the previous vachanas.
I in the mundane sense, as perceived by 5 senses plus mind interpreting it, can be described, defined and a rationale can be given for existence. Taking on this task, Rene Descartes arrived at "Cogito Ergo Sum", "I Cognize therefore I am".(There is also a banal and wrong translation of it around as "I think therefore I am". ) He was searching for a rational proof from reality. On the way he had to first prove the idea of I, Rene Descartes, before he could provide a rational argument for anything Rene Descartes can see, touch etc. Rene Descartes' argument roughly goes like this. He could doubt that sea has waves, sky is blue, it is cold in December in Europe but he could not doubt the fact that he was perceiving and cognizing sea, sky, color. Thus he concluded that , since I cognize, at least I am sure that I exist. That is, I cognize, therefore I am.
In oriental tradition, in Patanjali's Yogasuthra, he proposes a very crisp analytical framework to describe activities of mind and their features. The idea of proving , that is supplying a proof, "ಪ್ರಮಾಣ " has interested people for a long time. Here Allama says, even if you do succeed in providing a proof, an analytical(+synthesis) argument to define and explain, you can do it for the finite mundane constructs like the sensory idea of I and sensory idea of you etc as you explain here. But this approach ceases applicability while trying to prove "ಗುಹೇಶ್ವರ " his term for God. Here proving is providing an analytical argument, step by step, with in a predefined rational framework.
Whether is it philosophical under tones of Goedel's "Incompleteness theorem" or the description "ಅಪ್ರಮೇಯ ಸ್ವಪ್ರಕಾಶ ಮನೋವಾಚಾಮಗೋಚರ" in "Lalita SahasranAma" we recite regularly, God is considered not just "ಅಪ್ರಮಣ " but also "ಅಪ್ರಮೇಯ". As it is defined as "ಬ್ರಹ್ಮ " or in Allama's lexicon "ಬಯಲು ". The fact that, measuring is "counting quantitatively , may be in terms of a standard unit" , one of the five useful methodologies for cognition "ದರ್ಶನ ", as in "ಯೋಗ, ನ್ಯಾಯ, ವೈಶೇಷಿಕ , ಮೀಮಾಂಸೆ, ಸಾಂಖ್ಯ ", as per our "ದರ್ಶನ ಶಾಸ್ತ್ರ ". ಶಂಕರ vehemently denounced the overemphasis on ಸಾಂಖ್ಯ while arguing against his contemporary detractors. With your interpretation of "pramaana" as measure that would also co-relate. Sankara proclaimed "ಚಿದಾನಂದ ರೂಪಃ ಶಿವೋಹಂ ಶಿವೋಹಂ" (NIrvana ShaTka). It is the sat + chit + Anamda. And for an analytical mind (wondering good or bad) he added Shiva (= mangaLa = appropriate) to it, as the definition of Self, a precursor for Allam's GuhEshwara.
But the main proposition that stands out here is that we cannot devise a rational proof, standing aside, a non-experiential one, of God out of other mundane things with sensory basis. But then as in mathematics, "Absence of proof is not a proof of absence."
As this is the last Vachana in the series, it is a fitting grand finale.
Its emotional to think that next Saturday I start my week after oil bath, and there is no new vachana on the blog. More than a spirit of enquiry, uncannily the personal challenges I would be facing would reflect in the vachana that would appear on Saturday morning, to simultaneously soothe and stimulate. It became personal to me. I thank you very much for the journey and help.
--
Vivek Shandilya