[Advaita-l] Hridayam

[sri parasukhananda nadha]

From :- krishnarao Lanka
Date :- 21st august 2006
Subject :- Hridayam

Priya Prof.V.K,

         I am sorry for the intervention.  This is not at all to contradict or criticize your attempts to explain the readers about the non-dualistic nature of the inner organ{s} of the human anatomical physiology.  But with all respects for your scholarly knowledge, I do admit that I am very far below the standards to talk about the advita before you.  It can not be otherwise that a small childish monkey showing its strength how high it can jump up before ‘hanumAn’. If you do not take it very serious, I like to present some of my doubts, in connection with the ideas I am having in my mind uptil now.

>>Even though the word ‘inner’ (*antaH*) is there in ‘Inner
Organ’ (*antaH-karaNaM*), in stead of looking inside it is
always turned outside. It is termed ‘inner organ’ because
it is subtle inside and not concretely visible from
outside like arms, feet, eyes, nose, etc. Its subject
matter is the dualistic world and dualistic experiences.
Generally it is so with all jIvas. It thickens by the dirt
of experience and stays like the dirty and greasy stain
attaching itself to cooking vessels. This is a matter of
the inner organ.>>.>

LKJ --     As you have denoted, all the four antahkaraNas are not different but only one single entity.  But they were differently named according to the nature of duty it under-takes.  Originally its name is “citi Sakti”.  This is the Sakti which deluded Siva himself to think that he is after all a jiiva.

In rudra yAmaLa it is said,

“yadi mAm  raxitum Sakta viShAktAngam sadAvatu
 Katham vA kanTa paricArah katham va raxasI kriyA ||

kAlakUta praBhAvENa ca atmanO vismritir gatA
tam vismritim samAkritya smriti j~nAnam vidhEhi mE |
paramAnanda nirvAha nirvana pradhamAnkuram ||”

      The Siva who has swallowed the ‘kAlakUta’ poison.  By its influence has forgotten every thing, and to regain the original memory (smriti g~nanaqm), has submitted to this cit Cakti only as his savior.  He, the one who can give all protection for whole of the universe, is now approaching this Sakti for his own protection.

In 64 tattwa philosophy, each one of all the tattwAs will be depending on its previous tattwa.  But the Siva tattwa has no preceeding tattwa to depend upon. {That is why he was called as “anASrita Siva”}.  That Siva tattwa will always depend upon this cit Cakti only.  This Sakti is both dependable and dependent also.  It is just like a double edged razor.  The very same Sakti is responsible to guide the sAdhaka to recognize Siva (Siva g`nana pradAyini), and also it throws one into the dualistic worlds and the whirlpool of birth cycles.  

“swAtmiikritE sukritE siddhimEti |  sriNyEva sitayA viSwa carShaNih ||
 pAsEna pratibadhnatyaBhiikAn iShuBhih pancaBir dhanuShaca 
viddhatyAdi Sakti raruNAca viSwa-janya ||”

       The four antahkaraNas are the only source to know about the Siva as well as the Sakti. Unless one knows about the mind, unless one knows about the intellect, unless one knows about the knowledge, unless one knows about his own self (pUrNAhanta), how can any one recognize the paramAtma?  He has to obtain the mercy of all these four inner organs only by submission.

>>The heart that I speak of, on the other hand, is again not
the physical organ on the left side of the chest of the
human body. Nor is it the anAhata-chakra, located in the
dead centre of the chest, in the suShumnA nAdi that is
within the spine. This heart is indeed the location of the
very Atman.

[Note by R. Ganapthy, the collator of these discourses:
Shri Ramana Maharishi used to say:
“The (spiritual) heart, which is the location of the Atman
is within the right chest of a jIva”]>>>

KR --   The intention of Sri Ramana Maharshi here is not the material chest.  Atma means the very sadhaka, and his right side is Siva and the left side is Sakti.  We have to understand his words that the hridayam of the sadhaka should always be on the Siva`s side, but not towards the side of prakriti (worldly affairs).

   “ShaDaddhwOllAsa samaSTi rUpasya swa Sariirasya anuprANanatayA2vatiShThamAna vikalpa avsthAyAm taduttIrNOllEKanca sat prakASa vimarSa dwitaya mElApa lakShaNam antastattwam hridaya mityucyatE ||”

  “viSwa pratiShTha BhUmitwAd ati mahat sthanam ||”  
  “Hridayam hi nAma pratiShTha sthAna mityucyate ||” 
‘
    These are a few definitions regarding the hridayam.  ( The translation as – ‘heart’ is not the correct term for hridayam. This hridaya kamalam is the cause to create the perplexity of the universe, and also this is the only source to refuge for the relief of such delusion. This is the one which is the conjunctive place for both the prakASa and vimarSa forms.  This is the one which gathers all the impressions of the universe with the help of the ten sense organs, and submit them to the Ananda rUpa paramAtma, and in return, it is the one which brings back the experience of bliss (Ananda) to the samvEdyAs and make them to dwell upon in that bliss for some time.  Performing ‘arcana’ with prakriti naivEdyAs to the paramAtma and displaying the prakriti as the consistence of paramAtma in this way, it becomes the central abode of prapannAtmaka Bhakti also.  
For the establishment of the universe, and for its dissolution also this is useful as a tool for paramAtma,
Because it is said that when the breath arises from the the heart it is called the rising of creation and when it goes back into the heart, it is considered as the dissolution of it.

        “hriiyatE viShayai riti hridayam”, ‘hrin`z haraNE’.  That which is stolen by the external objects.  Actually it has no location in the physical body at all, because it is the residence for the antahkaraNas.  Where ever the mind goes, this hridayam will always stand present there.
This is the “mala”, the so called dirty and greasy stain attachéd to the “brahma”.(kam brahma)

       In telugu (other languages also) we usually say that “you became Sivam for so many days”.
It means that he became invisible.  Siva means The invisible state of a sparkling light.  Even it is not visible at that time, we are sure that it is there, because of the past experience, we are certain that the invisible bulb is there which will glow again.  This is the state of “nAsti asti iti” (existence of non existence).  UtpaladEva described it as “su sUkShmam”.  Su means ‘brahmam’.  It is so subtle like ‘brahman’.  “anOraNIyAn”.  For such a ‘brahman’ this hridaya kamalam is indeed the very location of Atma. “daharO mUShikAyAnca swalpE BhrAtari bAlakE”  “mUyatE badhyatE iti mUShA”  It steals and binds the Atma.  It is very subtle and very small.  So it is dahram or daharam (very deep). 

         Parama Siva has drawn a border line around him and believed that it is his body and form.   
It is just like a reflexion of a mirage.  Nothing is there to be shrunken further in the manner of any  awn of any paddy grain. In such a tiny point this hridayam resides.  It means it is all pervading like the AkASa (space).  It is so big and also so small.  

    In my opinion, when jiiva himself is Siva, the question of merging with god at any time doesn’t arise at all.  Only by the ignorance, Siva is considering himself as jiiva.  Siva never became jiiva nor there was any jiiva ever existed. 

     Please excuse me if this interference makes you uncomfirtible in any way.  I hope you will take it cordially and also sportively. 

With best regards,
Krishnarao.
,




 krishnarao.lanka
(sriparasukhanandanadha)