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Friday, May 21, 2010

Shiva Gita Ch 10: Jeeva Swaroopa Niroopanam

श्रीराम उवाच ..
भगवन्नत्र जीवोऽसौ जन्तोर्देहेऽवतिष्ठते .

जायते वा कुतो जीवः स्वरूपं चास्य किं वद [1]

देहान्ते कुत्र वा याति गत्वा वा कुत्र तिष्ठति .

कथमायाति वा देहं पुनर्नायाति वा वद [2]

श्रीभगवानुवाच ..

साधु पृष्टं महाभाग गुह्याद्गुह्यतरं हि यत .

देवैरपि सुदुरज्ञएयमिन्द्राद्यैर्वा महर्षिभिः [3]

अन्यस्मै नैव वक्तव्यं मयापि रघुनन्दन .

त्वद्भक्त्याहं परं प्रीतो वक्ष्याम्यवहितः श्रुणु [4]

सत्यज्ञआनात्मकोऽनन्तः परमानन्दविग्रहः .

परमात्मा परंज्योतिरव्यक्तो व्यक्तकारणम [5]

After knowing in minute details about the gross material body, Rama enquired about the Jiva.
Rama said: O Bhagawan! In this versatile gross body, does the Jiva dwell inside in minute form? Does he take birth inside? How did he receive a name called 'Jiva'? Is the Jivatwam natural or is it bound by ignorance? How does teh Jiva look like? Please explain me all about Jiva in detail. Sri Bhagawan said: This concept is not even known to Indra et al gods. Pleased with your devotion I am explaining you these secrets. Listen carefully. These secrets shouldn't be disclosed to undeserving ones. before knowing the form of the Jiva one has to know the form of the Parameshwara who is Bimbarupa.

नित्यो विशुद्धः सर्वात्मा निर्लेपोऽहं निरञ्जनः .

सर्वधर्मविहीनश्च ग्राह्यो मनसापि [6]

नाहं सर्वेन्द्रियग्राह्यः सर्वेषां ग्राहको ह्यहम .

ज्ञआताहं सर्वलोकस्य मम ज्ञआता विद्यते [7]

दूरः सर्वविकाराणां परिणामादिकस्य [8]

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह .

आनन्दं ब्रह्म मां ज्ञआत्वा बिभेति कुतश्चन [9]

यस्तु सर्वाणि भूतानि मय्येवेति प्रपश्यति .

मां सर्वेषु भूतेषु ततो विजुगुप्सते [10]

यस्य सर्वाणि भूतानि ह्यात्मैवाभूद्विजानतः .

को मोहस्तत्र कः शोक एकत्वमनुपश्यतः [11]

I'm eternal, pure, am the indweller of all, all forms are my forms, I grow, I do not do any work, I am above all religions, I'm beyond the comprehension of mind, I'm beyond all senses, I comprehend everything, I know all the universes but no one knows me, I'm devoid of any results. Incapable of describing me completely, the vedas themselves become silent; such a Parabrahman i am and the one who knows me in this way, he wouldn't fear of anything. All creatures reside in me, hence a wise man who sees me in all creatures, such a one wouldn't fear of any creature. One who understands the fact that all creatures are not different from me, how can such a wise one ever get immersed in attachment or sorrow?

एष सर्वेषु भूतेषु गूढात्मा प्रकाशते .

दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः [12]

अनाद्यविद्यया युक्तस्तथाप्येकोऽहमव्ययः .

अव्याकृतब्रह्मरूपो जगत्कर्ताहमीश्वरः [13]

ज्ञआनमात्रे यथा दृश्यमिदं स्वप्ने जगत्त्रयम .

तद्वन्मयि जगत्सर्वं दृश्यतेऽस्ति विलीयते [14]

नानाविद्यासमायुक्तो जीवत्वेन वसाम्यहम .

पञ्च कर्मेन्द्रियाण्येव पञ्च ज्ञआनेन्द्रियाणि [15]

मनो बुद्धिरहंकारश्चित्तं चेति चतुष्टयम .

वायवः पञ्चमिलिता यान्ति लिङ्गशरीरताम [16]

Such a Paramatma (I) resides in all creatures in secrecy and stays invisible. A yogi who sees with a micro vision of yoga to such a brahmagyani only this paramatma would be visible. Devoid of caste and creeds, devoid of mine & yours feelings, I am the ancient one but covering myself through ignorance in the form of Brahma I am becoming the creator. In the dream the three worlds due to ajnana (ignorance) appears as being created in reality, all these worlds appear inside me, stay in me and vanish in me. All this creation is just my projection. Under the blanket of ignorance (Ajnanam) I only remain as Jiva. The Jiva is unborn. True liberation is nothing but destruction of ignorance (Ajnanam). [There is no liberation in literal sense as such. Atma is ever liberated, only Jiva has to realize that, and this is possible only after the destruction of Ajnanam (ignorance)]. There exists a subtle body called as Sookshma Shareeram or Linga Deham inside the Sthoola (gross) body. In order to enjoy the fruits of virtues and vices, this linga deham remains in the gross body in a very minute form. This linga deham is composed of five motor organs, five sense organs, mind, intellect, ego, chittam, and five major winds. In this way with these nineteen elements put together, form the linga deham.

तत्राविद्यासमायुक्तं चैतन्यं प्रतिबिम्बितम .

व्यावहारिकजीवस्तु क्षेत्रज्ञअः पुरुषोऽपि [17]

एव जगतां भोक्तानाद्ययोः पुण्यपापयोः .

इहामुत्र गती तस्य जाग्रत्स्वप्नादिभोक्तृता [18]

यथा दर्पणकालिम्ना मलिनं दृश्यते मुखम .

तद्वदन्तःकरणगैर्दोषैरात्मापि दृश्यते [19]

परस्पराध्यासवशात्स्यादन्तःकरणात्मनोः

एकीभावाभिमानेन परात्मा दुःखभागिव [20]

मरुभूमौ जलत्वेन मध्याह्नार्कमरीचिकाः .

दृश्यन्ते मूढचित्तस्य ह्यार्द्रास्तापकारकाः [21]

In that Linga deham (subtle body), under the blanket of ignorance (karana deham), the supreme Purusha (Shiva) himself resides and is called as Kshetrajna, Purusha. He is the one who enjoys the fruits of good and bad deeds eternally as Jiva. He only plays in the Jagrut, Swapna etc states of consciousness as well and enjoys the corresponding acts and results also. If there is a sin in antahkaranam the Atma appears to be the sinner (but not in reality) as like as if the mirror is dirty, the face of the person looks dirty when seen in that mirror. Hence residing under the ignorance, as Jiva the Paramatman also appears as enjoying the fruits of good and bad deeds. But Atma is untouched in reality. That's like a mirage in the desert.

तद्वदात्मापि निर्लेपो दृश्यते मूढचेतसाम .

स्वाविद्यात्मात्मदोषेण कर्तृत्वाधिकधर्मवान [22]

तत्र चान्नमये पिण्डे हृदि जीवोऽवतिष्ठते .

आनखाग्रं व्याप्य देहं तद्ब्रुवेऽवहितः श्रुणु .

सोऽयं तदभिधानेन मांसपिण्डो विराजते [23]

नाभेरूर्ध्वमधः कण्ठाद्व्याप्य तिष्ठति यः सदा .

तस्य मध्येऽस्ति हृदयं सनालं पद्मकोशवत [24]

अधोमुखं तत्रास्ति सूक्ष्मं सुषिरमुत्तमम .

दहराकाशमित्युक्तं तत्र जीवोऽवतिष्ठते [25]

To the ignorant it looks like the untouched, blemishless Atma also gets soiled in the karmas and fruition. In the sthoola (gross) body, from head to toe, Jiva pervades and remains seated in the heart's core. Listen carefully! Above the navel, and below the kantham (voice box), there exists a piece of flesh called by name 'Pooritam'. That always shines with splendor. At the center of that part, having face downwards, having a stem, a lotus like ornag exists which is called hrudayam (heart). Inside that heart there exists a microscopic hole (Sushumna nandi). That is the dwelling place of the Jiva (Prana). The same is called as 'Daharakasam'.

वालाग्रशतभागस्य शतधा कल्पितस्य .

भागो जीवः विज्ञएयः चानन्त्याय कल्पते [26]

कदम्बकुसुमोद्बद्धकेसरा इव सर्वतः .

प्रसृता हृदयान्नाड्यो याभिर्व्याप्तं शरीरकम [27]

हितं बलं प्रयच्छन्ति तस्मात्तेन हिताः स्मृताः .

द्वासप्ततिसहस्रैस्ताः संख्याता योगवित्तमैः [28]

हृदयात्तास्तु निष्क्रान्ता यथार्काद्रश्मयस्तथा .

एकोत्तरशतं तासु मुख्या विष्वग्विनिर्गतः [29]

प्रतीन्द्रियं दश दश निर्गता विषयोन्मुखाः .

नाड्यः शर्मादिहेतुत्वात स्वप्नादिफलभुक्तये [30]

If the diameter of the tip of a single hair is measured, and that size (diameter) is divided by 100, whatever becomes the resultant size, that is the size of the Jiva seated inside the heart. That super micro Jiva himself is the infinite Purusha. From the chest all over the body the nerves remain spread. The nerves from heart are 72,000 in number. Out of them only 101 are primary ones which spread outwards all over the body originating from the heart as like as the rays of the sun. Following the Karma, Fortune, etc., nadis which originate, they help in the enjoyment of fruits from acts in dreams etc. and hence from every Indriya (organ) they are connected in a group of ten in number and spread.


वहन्त्यम्भो यथा नद्यो नाड्यः कर्मफलं तथा .

अनन्तैकोर्ध्वगा नाडी मूर्धपर्यन्तमञ्जसा [31]

सुषुम्नेति मादिष्टा तया गच्छन्विमुच्यते .

तयोपचितचैतन्यं जीवात्मानं विदुर्बुधाः [32]

यथा राहुरदृश्योऽपि दृश्यते चन्द्रमण्डले .

तद्वत्सर्वगतोऽप्यात्मा लिङ्गदेहे हि दृश्यते [33]

दृश्यमाने यथा कुंभे घटाकाशोऽपि दृश्यते .

तद्वत्सर्वगतोऽप्यात्मा लिङ्गदेहे हि दृश्यते [34]

निश्चलः परिपूर्णोऽपि गच्छतीत्युपचर्यते .

जाग्रत्काले यथाज्ञएयमभिव्यक्तविशेषधीः [35]

व्याप्नोति निष्क्रियः सर्वान भानुर्दश दिशो यथा .

नाडीभिर्वृत्तयो यान्ति लिङ्गदेहसमुद्भवाः [36]

The way rivers remain full with water, these nerves remain full with Karma Phalam (fruits of Karmas). Among these 101 nerves one nadi spans without break till the top of the head. Through that nadi the Jiva (Prana) gets liberated at the time of death. There the permanently established consciousness itself is Jiva. The way the planet Rahu despite being invisible becomes visible as grasping the moon, on similar lines the all pervading Atma becomes visible when connected through Linga deham (Subtle body). As like as the infinite sky looks as being captured inside the pots separately, the same way the one single Atma (Paramatma) which is alone all pervading looks like separately established inside the bodies of all creatures. But In reality, the action less Jiva alone pervades entire creation.

तत्तत्कर्मानुसारेण जाग्रद्भोगोपलब्धये .
इदं लिङ्गशरीराख्यमामोक्षं विनश्यति [37]

आत्मज्ञआनेन नष्टेऽस्मिन्साविद्ये स्वशरीरके .

आत्मस्वरूपावस्थानं मुक्तिरित्यभिधीयते [38]

उत्पादिते घटे यद्वद्घटाकाशत्वमृच्छति .

घटे नष्टे यथाकाशः स्वरूपेणावतिष्ठते [39]

Based on the Karmas in the wakeful state to enjoy the fruition of Karmas originating from the Linga deham, vriti moves through the nadis. This linga deham doesn't get destroyed till liberation. By the Tatwa-Jnanam (divine wisdom/knowledge), when this Linga Deham which is overlapped by karana Deham (causal body which is nothing but a blanket of ignorance) gets destroyed, then that state of Kaivalyam is the true liberation. As like as the pot containing the air when gets destroyed, the air inside the pot becomes one with it's actual form the air of the atmosphere, the same way when the pot of ignorance gets destroyed with knowledge, the Jiva becomes a Muktatma (liberated one) and becomes one with Brahman which is the real form of the Jiva.

जाग्रत्कर्मक्षयवशात्स्वप्नभोग उपस्थिते .

बोधावस्थां तिरोधाय देहाद्याश्रयलक्षणाम [40]

कर्मोद्भावितसंस्कारस्तत्र स्वप्नरिरंसया .

अवस्थां प्रयात्यन्यां मायावी चात्ममायया [41]

घटादिविषयान्सर्वान्बुद्ध्यादिकरणानि .

भूतानि कर्मवशतो वासनामात्रसंस्थितान [42]

एतान पश्यन स्वयंज्योतिः साक्ष्यात्मा व्यवतिष्ठते [43]

अत्रान्तःकरणादीनां वासनाद्वासनात्मता .

वासनामात्रसाक्षित्वं तेन तच्च परात्मनः [44]

वासनाभिः प्रपञ्चोऽत्र दृश्यते कर्मचोदितः .

जाग्रद्भूमौ यथा तद्वत्कर्तृकर्मक्रियात्मकः [45]

निःशेषबुद्धिसाक्ष्यात्मा स्वयमेव प्रकाशते .

वासनामात्रसाक्षित्वं साक्षिणः स्वाप उच्यते [46]

For the Jiva, in the wakeful state when the enjoyments of Karmas decline, moving away from the gross bodya nd outside indiriyas (organs), it reaches the swapnavastha (dream state) and with desire of enjoying the karmas in dreams, as like as a magician assumes various forms, this Jiva transitions from one state to another. Jiva remains entangled with Vasanas (desires), but the self-illuminating Atman always remains untouched with them. Due to the Vasanas of the Antahkarana, Jiva becomes bound. Due to the existence of Vasanas of the Antahkarana the Paramatma remains as their witnesser. Because of the existence of Vasanas, this entire universe which is supported (and originates) on the basis of Karmas gets projected. Like the wakeful state, in the dream state also this universe which is of the form of Vasanas appears as the doer-task-action. Atman remains as the witness of all the actions performed by the mind and relains as self illuminating power.

भूतजन्मनि यद्भूतं कर्म तद्वासनावशात .

नेदीयस्त्वाद्वयस्याद्ये स्वप्नं प्रायः प्रपश्यति [47]

मध्ये वयसि कार्कश्यात्करणानामिहार्जितः .

वीक्षते प्रायशः स्वप्नं वासनाकर्मणोर्वशात [48]

इयासुः परलोकं तु कर्मविद्यादिसंभृतम .

भाविनो जन्मनो रूपं स्वप्न आत्मा प्रपश्यति [49]

यद्वत्प्रपतनाच्छ्येनः श्रान्तो गगनमण्डले .
आकुञ्च्य पक्षौ यतते नीडे निलयनायनीः [50]
एवं जाग्रत्स्वप्नभूमौ श्रान्त आत्माभिसंचरन .

आपीतकरणग्रामः कारणेनैति चैकताम [51]

In the infancy whatever acts happens, they happen due to the Vasanas of the previous birth's karmas. Since infancy is closely related to the past birth's actions, it remains influenced with the Vasanas of the previous birth. Sometimes these past birth's actions appear in dreams as well. As a result of devotion and spiritualism, one having desires to enjoy the bliss of upper worlds, sees his future birth form in the dreams. The way a swiftly running animal gets quickly inside her home and sleeps instantly, in the same way one who is tired from wakeful and dream states, becomes one with the Eswara by controlling the senses.

नाडीमार्गैरिन्द्रियाणामाकृष्यादाय वासनाः .

सर्वं ग्रसित्वा कार्यं विज्ञआनात्मा विलीयते [52]

ईश्वाराख्येऽव्याकृतेऽथ यथा सुखमयो भवेत .

कृत्स्नप्रपञ्चविलयस्तथा भवति चात्मनः [53]

योषितः काम्यमानायाः संभोगान्ते यथा सुखम .

आनन्दमयोऽबाह्यो नान्तरः केवलस्तथा [54]

प्राज्ञआत्मानं समासाद्य विज्ञआनात्मा तथैव सः .

विज्ञआनात्मा कारणात्मा तथा तिष्ठंस्तथापि सः [55]

अविद्यासूक्ष्मवृत्त्यानुभवत्येव सुखं यथा .

तथाहं सुखमस्वाप्सं नैव किञ्चिदवेदिषम [56]

अज्ञआनमपि साक्ष्यादि वृत्तिभिश्चानुभूयते .

इत्येवं प्रत्यभिज्ञआपि पश्चात्तस्योपजायते [57]

जाग्रत्स्वप्नसुषुप्त्याख्यमेवेहामुत्र लोकयोः .

पश्चात्कर्मवशादेव विस्फुलिङ्गा यथानलात .

जायन्ते कारणादेव मनोबुद्ध्यादिकानि तु [58]

पयःपूर्णो घटो यद्वन्निमग्नः सलिलाशये .

तैरेविद्धत आयाति विज्ञआनात्मा तथैत्यजात [59]

विज्ञआनात्मा कारणात्मा तथा तिष्ठंस्तथापि सः .

दृश्यते सत्सु तेष्वेव नष्टेष्वायात्यदृश्यताम [60]

एकाकारोऽर्यमा तत्तत्कार्येष्विव परः पुमान .

कूटस्थो दृश्यते तद्वद्गच्छत्यागच्छतीव सः [61]

मोहमात्रान्तरायत्वात्सर्वं तस्योपपद्यते .

देहाद्यतीत आत्मापि स्वयंज्योतिः स्वभावतः [62]

एवं जीवस्वरूपं ते प्रोक्तं दशरथात्मज [63]

The Jiva merges with the Avyakruta Eswara through the Nadi (sushumna), by contracting all the vasanas and actions into himself. At that moment he experiences a supreme bliss alone which remains above all these insignificant worldly possessions. the way a sexually aroused woman forgets all the owtward senses and remains in extreme bliss of orgasm during the coition activity, in the same manner the Jiva after obtaining the Prajna-tatwam remains in infinite bliss. Due to becoming one as the witnesser, devoid of outside feelings, at the culmination of the sleep he feels he slept blissfully. In the Iha-Para loka the three states of wakefulness (jagrut-swapna-sushupti) appears again and again. In that way after waking up, Mind-intellect-ego etc originate from the Karanatma (causal body), and spread all over. The way a pot when immersed in water and left, it again pops out of water, in the same way a Jiva comes back to his body from his Karanatma (eswara). The sun having one appearance appears differently in different vessels, the same way the one formless Paramatman, appears in various forms. Paramatman who is self-illuminating, appears as encompassing everything within himself. O Rama! this explains the concept of Jiva.


### Here ends the 10th chapter of Shiva Gita present in padma Purana Uttara Khanda ###



Shiva Gita Translated to English by Santosh Kumar Ayalasomayajula.
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