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闯帽腻苍补 (艢补谤尘腻)

The hero has another minister 闯帽腻苍补 艢补谤尘腻 by name who always guides him in the path of Dharma. The author presents this character through the discussion of 碍腻濒补 and Karma. When the 痴颈箩帽腻苍补 (艢补谤尘腻) is away from 闯墨惫补 leaving him alone, 闯帽腻苍补 (艢补谤尘腻) visits him and advises him.

Depicted as another minister of 闯墨惫补, 闯帽腻苍补 (艢补谤尘腻) takes care of the inner yearnings of the soul. Just as 痴颈箩帽腻苍补 (艢补谤尘腻) is allied with scientific knowledge, 闯帽腻苍补 (艢补谤尘腻) is related to the knowledge of the other world. When 闯帽腻苍补 is obtained then 闯墨惫补 realises that human body is always perishable, as it is the abode of sins. It is made of flesh, bone, bone-marrow, blood, skin and hair. It is a container for stool and urine.

The wise men with an aversion, always ridicule, this body as an abode of sorrow (VI.13):

艣a艣vanna艣varameva vi艣vavidita峁� p膩paprarohasthala峁�
  medomajjavas膩sthim膩峁僺arudhiratvagromar奴pa峁� 惫补辫耻岣� |
etasminmalam奴trabh膩峁囜笉akuhare heye man墨峁Ｄ乿at膩峁�
  du岣�khe ny膩yavido vimohamiha ke tanvanti nanvantime ||

All movable and immovable living beings are fixed in that Ultimate Supreme like beautiful gems get strung in a thread. The ultimate Supreme Being is the Bliss unlimited. This Great Almighty is full of Sat, Cit and Sukha; Brahman is formless.

The 闯墨惫补 is Brahman and the Brahman is 闯墨惫补 and none other (VI.14):

箩补驳补迟辫谤辞迟补峁� yasmin vividha iva s奴tre 尘补峁噄驳补峁嘺岣�^[1]
  蝉补尘补蝉迟补峁� yad产丑腻蝉腻 tad膩pi ca vibh膩ti sphu峁璦midam |^[2]
膩kha峁囜笉膩nanda峁� yanniravadhikasaccitsukhamaya峁�
  苍颈谤腻办腻谤补峁� yattattvamasi 辫补谤补尘补峁� brahma na 辫补谤补岣� ||

The 鈥�Tattvamasi鈥� concept, which is the essence of the Advaita Ved膩nta, is well brought out by the author here.

痴颈箩帽腻苍补 (艢补谤尘补)

While 闯帽腻苍补 (艢补谤尘腻) leads the 闯墨惫补 towards 尘辞办峁�a, 痴颈箩帽腻苍补 (艢补谤尘腻) is more worried about the health of the body. When the body is under the severe attacks of various diseases, only appropriate medical actions must be taken immediately. Every moment is very important during this critical situation.

痴颈箩帽腻苍补 (艢补谤尘腻) holds the idea that when the body is strong, as the result of Yogic practice, it would further benefit 闯墨惫补 by fixing the mind strongly upon the Almighty.

The great and uninterrupted Bliss in the form of the result would then be borne out (VI.24):

purasya d膩r岣峢ye yogasya 蝉颈诲诲丑颈岣� 蝉补谤惫腻谤迟丑补蝉腻诲丑颈苍墨 |
腻办丑补峁囜笉腻苍补苍诲补蝉颈诲诲丑颈艣肠补 辫丑补濒补峁� tenaiva j膩yate ||

A doubt arises regarding why should one take so much effort when the problems of the weak body and mind get nullified on making the 艣补谤墨谤补 strong (VI.24/25):

膩ta岣� svayameva tyakte峁�vete峁�u siddhaiv膩tmano 岣峢峁涐笉hayogasiddhirakha峁囜笉膩nandat膩 ca | 办耻迟补岣� 别迟腻惫腻苍 测补迟苍补岣�? |鈥�

痴颈箩帽腻苍补 (艢补谤尘腻) provides a logical answer that it is possible only to those who are free from the ties of the karma of the earlier births.

When the prarabdha karmas do not get nullified, then one has to continue with Yogic practices with steadfast mind (VI.25):

pr膩rabdharahitasyaiva峁� bhavedeva na 蝉补峁兣沘测补岣� | pr膩rabdhaparatantra峁� tv膩峁� te mu峁�canti 办补迟丑补峁� puna岣� ||

闯帽腻苍补 and 痴颈箩帽腻苍补

Knowledge (诲丑颈岣�) of Liberation and Eternal Bliss is known as 闯帽腻苍补; mundane sciences like 艢颈濒辫补, are known as 痴颈箩帽腻苍补 (VI.29 ab):

mok峁�e dh墨rj峁Ｄ乶amanyatra vij峁Ｄ乶a峁� 艣ilpa艣膩strayo岣� |

There is a Vedic saying:

艣谤耻迟颈艣肠补 bhavati "d奴ramete vipar墨te 惫颈峁Ｅ玞墨 膩惫颈诲测腻 y膩 ca vidyeti vij峁Ｄ乼膩"iti |

鈥淭hese two are known as 惫颈诲测腻 and a惫颈诲测腻 which are contradictory by nature and have separate ways鈥� (VI.29/30; p.325):

It is 闯帽腻苍补 (艢补谤尘腻)'s natural attitude to teach about the reality of life (IV.29/30, p.325):

vastutattva峁� upade峁ａ弓avya峁� iti tasya 蝉惫补产丑腻惫补岣� |

The 'real Knowledge鈥� is to bring forth the doctrines of non-dualism, which should properly be understood.

闯帽腻苍补 reminds 闯墨惫补 of its real nature and leads it to spiritual development (VI.30):

j峁Ｄ乶amadvaitasanm膩tra峁� vipak峁�astatra ko vada |
svar奴pasthitiretasya sm膩rit膩 p膩ram膩rthik墨 ||

闯帽腻苍补 (艢补谤尘补) is the knowledge that destroys the misleading notion that 闯墨惫补 and 艣补谤墨谤补 are one and the same. As the maxim of 鈥�dagdha-辫补峁环补苍测腻测补鈥�, explains, when a beautiful picture is burnt, the left over ash still reflects the picture until it is disturbed. If a person still feels the picture鈥檚 presence there it is his illusion only, but not real.

So too, the notion about the 闯墨惫补 and the 艣补谤墨谤补 being the same quite, is only an illusion (VI.31):

尘奴岣峢补惫补诲诲别丑补迟腻诲腻迟尘测补峁� 谤腻箩腻 na pratipadyat膩m |
产腻诲丑颈迟补峁� taddagdhapa峁璦ny膩yen膩stviti tasya dh墨岣� ||

Further, all matters visualized by man as truth, are in reality only a mirage.

When it is a fact that a live mouse can never kill a cat, how can a dead one kill that cat (VI.32):

产腻诲丑颈迟补峁� d峁浥泍at膩mak峁�aistena b膩dho na 艣akyate |
箩墨惫补苍苍腻办丑耻谤苍补 尘腻谤箩腻谤补峁� hanti hany膩t 办补迟丑补峁� 尘峁泃补岣� ||

If a single matter is visualized as many, due to illusion, it is not the fault of non-dualism and it will not perish; the illusionary vision of seeing one as many is impossible (VI.33):

m膩yay膩 bahur奴patve sadadvaita峁� na na艣yati |
m膩yik膩n膩峁� hi r奴p膩峁嚹佱箖 dvit墨yatvamasambhavi ||

But 痴颈箩帽腻苍补 (艢补谤尘腻) has practical knowledge and involves in managing mundane day to day affairs. 闯墨惫补 at first has to follow the advice of 痴颈箩帽腻苍补, keep the 艣补谤墨谤补 fit (though it is transient) to achieve the everlasting Bliss of emancipation.

Footnotes and references:

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[1]:

Bh.骋墨迟腻, VII.7: 尘补迟迟补岣� 辫补谤补迟补谤补峁� n膩nyatki峁�cidasti dhana峁�jaya |mayi 蝉补谤惫补尘颈诲补峁� 辫谤辞迟补峁� s奴tre ma峁噄ga峁嚹� iva ||

[2]:

碍补迟丑辞辫补苍颈峁�a诲, V.15cd:
tameva bh膩ntamanubh膩ti 蝉补谤惫补峁� tasya 产丑腻蝉腻 蝉补谤惫补尘颈诲补峁� vibh膩ti |