(Continued from page 11)

bhakti . It  refers to this as  total involvement and complete commitment to the Divine,  in Gita (5 - 17):

tadbuddhayas-tadAtmAnaH tannishTAs-tat-parAyaNAH /
gachanty-apunarAvRttiM jnAna-nirdhUta-kalmashAH //

Intellect absorbed in That Absolute,
their Self being That Itself, established in That Self,
with That for their supreme Goal, they go whence
there is no return, their sins dispelled by knowledge.

It would be quite appropriate here to recall the classic instance from the Ramayana where Sita, left alone as Ravana's captive in the Asoka grove, is counting days in the expectation that Her Lord would one day come and redeem her. This is how Hanuman who, having located her  from his hiding place on the trees, describes her state of spiritual yearning for the One Spiritual absolute, Rama. (Valmiki Ramayana: 5 - 16-25):

naishA paSyati rAkshasyo nemAn pushpa-phala-drumAn /
ekastha-hRdayA nUnaM rAmam-evAnupaSyati
She does not see the
nor does she see these trees laden with flowers and  fruits.
Her heart is centred on one single object (alone) 
and she is undoubtedly seeing Rama and Rama alone all the time.

Verse No.8

martyAdibhiH paricitaM sad-asad-viSeshaM /
rUpaM sthavishTaM aja te mahad-AdyanekaM
nAtaH paraM parama vedmi na yatra vAdaH //

Oh Ultimate One! The Birthless One! I know only this magnificent material form of Yours which has causes like mahat and the like, which is full of gross and subtle elements and which is constituted by the world of animals, mountains, trees, birds, reptiles, gods, demons and humans. I do not know that which transcends all words, (that which is behind all these).

Dhruva comes back to the taTastha-lakshaNa but now refers to the Transcendence aspect of the Lord. Verses 1 and 2 emphasized the Immanence aspect, verse 3 started the taTastha -lakshaNa, verses 4 to 7  were overcome with the bhakti aspect which that taTastha-lakshaNa prompted  and he now continues the taTastha-lakshaNa. And in recalling the transcendence aspect of the Lord he points to the dizzy  heights of philosophy in the same way one points to the Transcendental Absolute by the

© Copyright V. Krishnamurthy  July 15, '99                Home  Contents  NEXT