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VEDANTA BALA BODHE

THE SELF ALONE SHOULD BE WORSHIPPED

(PRAATAR-BHAJAAMI)

33.Q: If this opinion should settle in the mind, what should be done by an aspirant?

A: As explained in the previous verse, getting up at dawn, we should bring the Principle of the Self, in the mind. Even if we remember this Principle of the Self, due to previous strong desires of the non-self-objects, we may start thinking about those objects . But we should not give any opportunity to think so; we should worship the Principle of the Self by remembering It. Worshipping means to serve with devotion. In the world, if we remember any object of an urgent need, we curiously try to have it and we think deeply till it is obtained . During that period we don’t need other objects except that one. When we obtain that desired object we develop greater love towards it; isn’t it? Similarly, when we remember the Principle of the Self, we should develop curiosity to have it; and we should obtain It and start loving It alone. In this opinion alone, we should remember the Self with full of effort, in the morning. Then, without having attachment towards worldly objects, we should worship that Principle respectfully. Thus advise the wise.

REALLY EVERYTHING IS THE SELF ALONE

Praatar-namaami Tamasah Param-arka-varnam
Poornam Sanaatana-padam Purushottama-aakhyam I
Yasmin-idam Jagad-ashesham-ashesha-moortau
Rajjvaam Bhujangama Iva Prati-bhaati Tam Vai II

Meaning: Yasmin- in whom, ashesha-moortau- in Him who is in all forms, idam- this, ashesham- all, jagat- the world, rajjvaam- in a rope, bhujangama-iva- like a serpent, prati-bhaati- is seen, tam-vai- that famous, tamasah- to the darkness, param- beyond, arka-varnam- Him who has the colour of the Sun, poornam- He who is Full, sanaatana-padam- the eternal post, purushottama-aakhyam- He who is called as the Supreme Purusha, praataha- in the morning, namaami- ( I ) salute

3. This whole universe appears in Him who is in all forms as an imagined serpent appears ( for the ignorant ) on a piece of rope. He is away from the darkness of ignorance, for, He is the Sun of Knowledge; and He is famous as the Eternal-Post ( for the seekers ) ; and His name is the Supreme Purusha. In the morning, I salute Him, the Self…

THE NON-SELF IS ALSO THE SELF

(ASHESHA-MOORTAU)

35.Q: Sir, you have told that except the Principle of the Self , rest is the non-self; and it is not related to the Self. Then, whom does this non-self belong?
A: This also belongs to the Self. This is because; nothing appears apart from the Self.

Q: How does non-self belong and not belong to the Self?
A: We have already told that the non-self doesn’t belong to the Self. But, for the non-deliberating ignorant the whole universe appears only to belong to the Self.

Q: Why does it appear like that?
A: If the Form of the Self is not determined after deliberation, then invariably the world appears.

Q: Why should non-existing non-self should appear for the non-deliberator?
A: It is not that non-existing object appears. For the non-deliberators existing Principle of the Self alone appears as the non-self to the mind. Really, this seen and heard worldly forms belong to the Self alone. Know this.


AN ILLUSTRATION OF SERPENT AND ROPE

(YASMIN-IDAM JAGAT RAJJVAAM BHUJANGAMA IVA PRATIBHAATI)

Q: I haven’t understood clearly what you have told. You have told that the Self doesn’t have any special form. Now, you tell that all forms belong to the Self, itself. Are not these statements contrary?
A: No. It is because referring to the knower’s of the Self, the Self doesn’t have any speciality. Now, we are telling with reference to the ignorant that all forms are seen in the Self. The speciality that seen in the Self should be understood according to the illustration of serpent and rope.

Q: How is that illustration applied here?
A: This is explained thus: A serpent appeared on the rope doesn’t exist anywhere. Still, those who look at the rope in the semi-darkness; it may seem like a serpent, isn’t it? The imagined serpent apart from the rope doesn’t exist elsewhere; therefore, the imaginers consider the rope as the snake, isn’t it? Similarly, it should be understood that the non-self appears in the Self. Really speaking, the non-self doesn’t exist always; and there is no possibility of its existence also. This can be decided by the deliberation of the three states as narrated earlier. Still, those who don’t decide the True Form of the Self, for them, the Self, himself, appears as the non-self. Therefore, the non-self that appears is really the Self; and the non-self-form is the act of ignorance.

 

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