The Greatest Element
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Dasbodh
Chapter: 16 Sub–Chapter: 7
The Greatest Element
ShriRam
1. The origin of Earth is Water, and the origin of Water is Fire (Light). The root of Fire is Wind. This has been explained previously.
2. Now, listen to the explanation of the origin of Wind which is the Inner-Self. that is extremely restless and present in all things.
3. The Inner-Self comes and goes but cannot be seen. It does not become steady in one place, and the grandeur of its form cannot be surmised by merely reading the Vedas and Upanishads.
4. The original inspiration arising in Brahman is itself the Inner-Self. Afterwards, the three attributes (The Three Gunas; Rajas, Sattva, and Tamas; also known as Creation, Preservation, and Destruction) are formed from this great "Lord of the Universe."
5. From the intermingling of the three gunas, the five elements were formed and came into a recognizable state. The true nature of the five elements can be recognized with power of discrimination.
6. Among them, the principle element is Space (Sky) which is particularly special. Everything is seen because of its illuminative light.
7. It is said that the greatest element is indicated as being God, Lord Vishnu, which is one's own Self. This must be seen with actual experience.
8. Previously, the five elements have been described in detail. Among those elements, the one which the others arise out of, pervades everywhere. It can be seen and experienced through subtle analysis.
9. The speed of the Wind cannot be compared to the speed of the Self. The speed of the Self must be experienced directly in order to be understood.
10. No action can take place without the Self. The Self cannot be seen nor found objectively. It is the hidden seer of many thoughts that come and go.
11. It occupies and supports the body as well as the universe. It plays in the form of many bodies. It is seen in the world to those who utilize the power of discrimination.
12. It is not possible or imaginable that bodies can function without the Self. It is because of the Self alone that the eight-fold manifestation has taken form.
13. From beginning to end, it is the Self alone that does everything. Beyond the Self is Parabrahman, the Absolute Reality, that is without any modification.
14. The Self resides in the body and stimulates the activity of the sense organs. Because of the union of the Self with the body, it experiences both pleasure and pain.
15. The universe has seven layers, and in it is the body, which also has seven layers. Of those layers, the most subtle is the Self. It is recognized through discrimination.
16. It is the Self alone that listens to words, and after understanding them makes a reply. It is the Self that knows the sensations of soft and hard, and cold and hot through the skin.
17. It is the Self that sees many objects through the eyes, and through observation and analysis of them knows in the mind what is higher and lower.
18. It is the Self alone that understands the significance of different looks such as harsh looks, sober looks, crafty looks, benevolent looks, etc.
19. It is the Self that selects, and knows the many different tastes experienced through the tongue. Whatever is known and described is spoken of only by the Self.
20. It is the Self that knows the flavors of the best food, and recognizes through the nose the fragrances of many fruits.
21. It speaks and tastes with the tongue, it gives and takes with the hands, and comes and goes with the legs.
22. It enjoys the sexual pleasure with the penis, throws out waste matter with the anus, and conceives, imagines, and sees all with the mind.
23. It is the Self alone that is the doer of all activities in the three worlds, at all times. There is nothing else that can compare to its greatness.
24. There nothing other than the Self. Who can describe the greatness of the expanse and functioning of the Self, either in the past or future?
25. How could it be possible to have understanding of the Vedas (books of Knowledge), Shastras (books of spiritual science), and Puranas (mythological books) without the Self?
26. It is the Self that recognizes proper conduct in this world, uses discrimination to recognize what is beyond this world, and makes determinations about about both.
27. Many opinions, many differences, many discussions, arguments, many resolutions, differences and similarities, all its done by the self-alone.
28. The basic principle that is the Self, alone has spread out everywhere and has manifest itself as many forms. The recognition of this is the fulfillment of life.
29. Writing, reading, learning things by heart, asking, telling the meanings and explanations, singing, the playing of musical instruments, and dancing are performed only by the Self.
30. It is the Self alone that feels happy when experiencing many pleasures, and suffers pain and sorrow. It is the Self that occupies many bodies and leaves them in various ways.
31. The Self alone occupies all bodies and has the relationships among them. Without the Self, there can be no actor, drama, or various artistic skills.
32. It is the Self alone that assumes the multitude of forms and does many industrious works through them. Assuming many disguises, the Self is both courageous and cowardly.
33. The Self alone permeates everything is the lone seer of all the activity of creation. What a marvel it is that the one Self has spread itself out and multiplied without the sexual intercourse of male and female.
34. In the world, females wants a male, and males want a female. Such is the liking and interest for the opposite sex which provides pleasure for each.
35. The physical gross body has its origin is in the subtle body. It is due to this connection of the subtle and gross bodies that the particular affairs of the world take place.
36. Without proper investigation, many people say that the soul of man and the soul of woman are different. However, the Self of all is only one. This subtle secret must be experientially understood.
37. The distinction appears because of the gross forms, but in subtle experience, everything is understood to be one. This definitely must be experienced to be understood.
38. It has never happened that procreation can take place from one woman enjoying sex with another woman. A woman always inwardly has attachment and longing for a man.
39. Outwardly the nature of a relationship is of a man with a woman, but the subtle relationship is only of the Self with itself.
40. The desire in a man is itself the female principle. Like this Prakriti is present in Purusha. However, it is in the female principle (Prakriti) that the male principle (Purusha) becomes manifest. Thus, it is correctly said that the male and female principles are one.
- Purusha is the unmanifest God or Spirit (Masculine), and Prakriti is the manifest God in all of Creation (Feminine).
41. By looking to the gross body as a reference, see the universe and gain an experiential understanding of the universe. If you do not understand, then gain understanding through repeated explanation and investigation.
42. The original desire for duality is the Primal Illusion itself, from which the entire world becomes manifest. Therefore, see how both the Primal Illusion and the world have appeared.
43. Here the large task of clarification has been completed. The doubts of the listeners have been removed, and the nature of the male (Purusha) and female (Prakriti) principles have been explained.
iti shreedaasabodhe gurushishya sauvaade | mahadbhootanirupana naama samaasa saptam
Thus in Shri Dasbodh, a dialogue between the Guru and disciple, Sub-Chapter 7, of Chapter 16, named "The Greatest Element" ends.
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Mahakali
Prakriti is the container of Purusha; it is the one present in
everything; it is the Wind or the Inner-Self. But is Prakriti the same
as Nothingness?
Kali
Ram
Purusha in not contained by Prakriti. Prakriti is like an adornment or
a sheath on Purusha. Really the two are not separate.
Purusha and Prakriti are united as the Inner-Self. Purusha is the
subtlest form or wind that is pure power, or attributeless Brahman,
the Life-Energy aspect of the Inner-Self. that is without manifest
attributes" other than the very subtle attributes of luminence, life,
power, awareness. It is not observable, it is pure sattva. (Shudha-
Sattva, Sada-Shiva; Nirguna Brahman; Turya; and Chaitanya are some
other names used.).
Prakriti is the wind that is still in a very subtle form, but a
slightly less subtle form in that it is the power that creates. It is
endowed with the power of manifestation from the most subtle
appearances, which are the arising of thought and speech/word, to the
gross manifest world appearance. Prakriti is "Brahman with
attributes," all of the appearances, sustainance, and disapparances
are the lila of prakriti. (Saguna Brahman). Prakriti is the active
principle of the Inner-Self, the functioning aspect of Consciousness/
Knowledge. that is the doing, the movement of the wind appearing as
the original illusion. (MoolaMaya or MoolaPrakriti). This is where the
"I" assertes itself as active movement forming Illusion rather than
the more passive subtle form of wind that is the radiance of
Existence, or "I Am," Both Purusha and Prakriti are this Existence.
One that is active with the three gunas and five elements (Prikriti)
and one that is pure sattva (Purusha).
These two together make the the one Existence or Consciousness, that
is both pure radiance, and the animating life principle. (Purusha/
Prakriti, Shiva/Shakti. Nirguna/Saguna). This is the most subtle form
of the Wind element. The nature of Wind is movement. It does not last;
it has an arising and a falling. By nature, it's movement is not
permanent. It arises from, and dissipates into the more subtle Space
element. This nature of Space is more subtle as it's nature is
stillness. while the of Purusha/Prakriti is of motion. Purusha/
Prakriti is the stirring of the motion of the Wind as Consciousness,
or the stirring of the awareness that "I Am" out of stillness This the
AUMm.
The Space element is used as a simile for the Asolute, but the element
of Space is considered in concepts to have attributes such as
vastness, limitless, empty, all-pervading, etc. If this is looked
into, it can be seen that Space has the qualities attributed to it.
The Absolute also has similar characteristics, but none of these
conceptual labels can apply to it. It's kind of like leaping out of
space, into.......
The Absolute is called Parabrahman, yet while not being separate from
Purusha/Prakriti, it is different from them as well. Through
reflection and subtle discrimination between the moving and the
unmoving, this can begin to be understood. When the reflection on this
is fully imbibed, there is undisturbed contentment.
In this passage of Dasbodh, the Inner-Self, or Purush/Prakriti is
being called the greatest element. Sometimes it is called the sixth
element. Together the five elements and the sixth element of the Self
make up all of manifest creation.
Nice to have you back Kalima.
Richard
I have read the word purusha as being what we call the soul (leading
to the spirit of man). While Para-Purusha is the Higher Spirit and is
used to refer to the ParamAtma.
Mahakali
the elements which is the most important i.e. the Inner-Self. And the
inner one goes, the more pleasure and satisfaction one finds i.e. the
Sat Chit Ananda which is Bliss that cannot be separated from Existence
(Sat) and Consciousness (Chit).
Kali
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> - Show quoted text -
MarkJ
The original inspiration arising in Brahman is itself the Inner-Self.
Ram
Self (the active principle of Life-Energy that manifests as Knowledge/
Conscousness/Beingness). The word inspiration is used as an indicator
of this spontaneous stirring of motion that is the primal Awareness.
In the Mahavakyas, it is stated that "Atman is Brahman." This
signifies that only Brahman exists, yet there is difference in their
oneness. Ultimately, there is no difference, but in the realm of Self,
or Life-Energy residing in the body, there is functioning of
Atman(Self), while Brahman cannot be attributed to having any
functioning or distinction.
Ram
principle, sometimes as man, sometimes as being. Para-Purusha is
"supreme being" or supreme existence, or could be said to be beyond
Purusha, but this tends to kindle unnecessary conceptualizations. Many
times the terms purusha and para-purusha are used interchangeably, as
are Parabrahman and Paramatman.
In sticking with the thread, the main point is to try to extract the
essence of how it is being used in the passage from Dasbodh. I have
only expressed it from my experience through the inherent limitation
of the words. The emphasis is to reflect on the meaning of what is
being said, and not get hung up on the words. This particular passage
is quite profound.
Mahakali
I couldn't resist asking how the Atman becomes/is Brahman.
Kali
Ram
perspective;
"Only Brahman Exists"
whether it has the appearance of being Atman (Self with all its
diversity), or is without any appearances.
Richard
can realize Brahman. For once Brahman is fully realized, there will be
no Jiva remaining.
The Brahman perspective: There are Jeeva, trees, etc., and it is all
ME.
In anticipation of Ram's telling me about concepts, if it is thought
that there is an individual caught up in concepts, this would not be
the Brahman perspective, not be the Absolute viewpoint.
Advaita, like any other system is comprised of words. The Absolute is
prior to/beyond all words and systems.
Ram
is only the Self that is living being "with attributes" as jiva, or
"without gunas" as Shiva. Thus the use of jivatma and shivatma. These
are simply pointers used to point to qualities of experience. Everyone
has to look for themself as to what is true. As long as the body is
drawing breath, the Self residing in the body together with the mind
or subtle body, is what is called jiva.
This is an appearance on the Self, or a facet of the Self. Part of the
Self, but not complete in its subtlety or expanse. The jiva aspect
disappears with the disappearance of the body to the degree that one
is detached from the world appearance. From the perspective of
detachment, it can be said that there no jiva, yet, the Self functions
through the senses and actions, and Life goes on...