(Continued from page 9)

that bring the sunlight in.  In the same manner we do not realize that it is the body-mind-intellect that hides the Light of the Self within and it is the holes of the sense-organs that sneak in the bliss from that Light now and then through the various sense-experiences. And we mistake the happiness we enjoy as that which arises from the sense objects. Suppose the child  attempts to get the light that it needs from the very tent which prevents light from coming in; so also we are so childish spiritually that we expect to improve our happiness from the very sense objects and sense organs which prevent us from 'seeing' the Light of the Self which is already there in us. If we cast away the tent the whole place will be flooded with all the light from the sun; so also if we cast away the identification with the body-mind-intellect we will become the mass of Bliss that is natural to the Self.

(In the explanations above for Verse No.4, we have rather closely followed the Paramacharya  as presented in
  Ra. Ganapthy's '
deivattin kural' Vol.4, page 650 et seq.)

Verse No.5

dehaM prANamapIndriyANyapi calAm buddhiM ca SUnyaM viduH
strI-bAlAndha-jaDopamAs-tvahamiti bhrAntA bhRSaM vAdinaH /
tasmai SrI-guru-mUrtaye nama idaM SrI-dakshiNA-mUrtaye //


Those who think of the body, breath, the senses, the changing intellect, or the void as the 'I', are just like deluded  women, children, the blind and the stupid who only talk much. To Him who destroys the great delusion caused by the  expression of the power of mAyA, to Him of the form of the Guru, (who has no confusion) the blessed dakshinA-mUrti, is this prostration.

From the atheism of the cArvAkas down to the Sunya theory of Buddhism, all the opinions are delusions. These delusions will vanish once the intuitive perception of the Transcendental Absolute dawns on us. The body cannot be the Self, because it is visible, it is inert, it has colour and form, it has parts, it is made

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