Only human ?

[yajvan]

hariḥ oṁ
~~~~~~

Namasté

I have found it curious when I hear people say ' I am only human' or ' nobody's perfect'. For me this idiom just does not ring true (for me) if one is a student and practitioner of sanātana dharma. How so? The śāstra-s clearly indicate we are not the body i.e. the home of imperfection.

Example:
The isāvāsya upaniṣad helps us with this;

oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamīvāvashiṣyate ||

This says we are whole, full in our selves just as That is Full ( pūrṇa ).

But one can say ' that only occurs when you are a realized soul'. Perhaps, yet the wise tell us this - this fullness is satatoditam. Svāmī lakṣman-jū discusses this word from the tantrāloka. He says, It is that which has no pause, no break.
This for me really captures the essence of this totality, the fullness. Svāmi-ji says ' It is break-less and unitary. In samādhi it is there and when samādhi is absent it is there. And in sleep it is there; in each and every state of the subjective body it is there.

If I look at this word I see it as sat + a+ tu + dita. Which says to me, that which real is (sat) + not (a) + to have authority (tu) + bound or divided (dita) . Or that Reality that cannot be bound or divided .
This informs us there is no place it is not - even at every point of the human experience.

This quality of brahman is fullness or bhūman ( so say the upaniṣad-s). Even Nārada-ji asks where this fullness can be found (chāndogya upaniṣad chapter 7) . He is informed by sanatkumāra (the ṛṣi of the vidyā) of the following:

"O my dear Nārada, your question itself is unfounded and unwarranted. Why do you ask where It is, as if It is in space? But if you want me to tell you where It is, I say It is in space, It is in every nook and corner, in every pinpoint of space. There is no space where It is not; there is no space which It does not occupy."

Hence this even negates the position the the body is a home of imperfection - as brahman is there too. Hence my point. For us to suggest only being human as if it were a defect is unwarranted. To continue to think in this manner helps the illusion continue ( IMHO).

So, why do we feel less perfect ? What is that cloud that surrounds us that keeps us from this greatness of who we really are?

And the more important question ( out side the academics of it all) is what can you do about it?

praṇām

[Ekanta]

How about this:

Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace!
1) All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.
2) If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.

a: Cloud is lust.
b: Teaches jnana path (Complete vairagya is only possible if you really know)
c: Teaches karma path.

[yajvan]

hariḥ oṁ
~~~~~~

Namaste Ekanta,


How about this:

Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace!
1) All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.
2) If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.

a: Cloud is lust.
b: Teaches jnana path (Complete vairagya is only possible if you really know)
c: Teaches karma path.

Thank you for the post... What you offer is a wealth of knowlege, yet I am sure I am missing something. Can you help me connect your offer with the notion of 'human as a defect' and/or how I may apply these quotes that suggest the human condition is without defect? I see you point to 'lust' as the cloud, yes this is no doubt one idea.


praṇām

[yajvan]

hariḥ oṁ
~~~~~~

Namaste Ekanta

You were kind enough to offer this from the īśāvāsya upaniṣad:



2) If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man,

Let me contribute and expand it just a bit. One could say the īśāvāsya upaniṣad, of only 18 śloka-s ( + śānti pāṭha introduction) has 5 groupings .

The 1st 3 śloka-s are one group. This 1st group gives a vision of how one may wish to live to enjoy the potential of human life leading to liberation - this is all influenced by the invocation (śānti pāṭha) of pūrṇam adaḥ pūrṇam idaṃ - That is full (whole) this is full (whole). It talks of the fullness of life and the fruition of life that one can enjoy this fullness, as you have mentioned in your post.

Now this 2nd śloka is still within this 1st group of one's full potential offer. So, the ṛṣi suggests we should aspire to live 100 years. This has several implications:

good health
living with right actions
living harmoniouslyYet this 100 is key , it is the 'code word' for living in fullness, pūrṇam adaḥ pūrṇam idaṃ - if 'That' is full and 'This' is full, then you too are fullness. This is the notion of 100 , having 2 meanings...
- that of health and longevity but also
- the fullness of the relative field of life ( denoted by 1) and the Absolute field of life ( denoted by the 0 or zeros in the number 100 ).

Now it says living 100 years engaged in activities, karma. Action must still occur. Many will say right action and to this I agree. Yet with one living the fullness of '100' ~ mokṣa ~ right actions naturally occur. Why so? Because one is established in yoga and fulfills the instruction of Kṛṣṇa (Chapt 2.48) in the Bhāgavad gītā yogasthaḥ kuru karmānī- established (or steadfast) in yoga ( union) perform actions (karma).

Then actions do not bind us - they are right actions. Why so? they are performed in every case by the 3 guna-s (traiguṇya). We then are established in the SELF, untouched by actions, yet actions continue under the authorship of prakṛti¹ .
　
This is how I see it and how this '100' was explained to me by my teacher. I add to this to notion of the 'human condition' as that of really being full , yet we mis-take the rope as a snake and think life and our condition is less then pūrṇa , full.

praṇām


words

prakṛti = pra प्र - excessively , very , much + kṛti कृति doing, action

[Ekanta]

Namaste yajvan
I knew a full life was supposed to be 100 years, but thanks for elaborating that quite a bit!


This is a short summary of Sathya Sai Baba’s "Upanishad Vahini" on Isavasya Upanishad:

Out of the 18 manthras in this Upanishad only the first two deal directly with the problem of Liberation and its solution. The other sixteen elaborate this solution and serve as commentaries thereon.

The first manthra of the Isavasya, the Jnana-nishta characterised by the absence of craving of any sort is expounded. This is the primary Vedartha; Isavasya teaches the lesson of renunciation through the first manthra

but, those who have cravings will find it difficult to get stabilised in that Nishta or state of mind. For such, the second manthra prescribes a secondary means, the Karma-nishta. Isavasya teaches the lesson of 'liberating activity' in the second manthra.

The rest of the manthras elaborate and support these two nishtas - based on Jnana and Karma.

From the third to the eighth manthra, the real nature of the Atma is depicted, through the condemnation of the Avidya, which prevents the understanding of the Atma.

In the fourth and fifth manthra, it speaks of Atmathathwa and later of the fruits of the knowledge of that Atmathathwa.

In the ninth manthra, the path of progressive liberation or Karmamukthi is laid down; this is the path which co-ordinates all Karma on the principle of Upasana. Those who are engaged in acts contrary to Vidya are full of Ajnana, it says; those who confine themselves to the study and practice of divine forms are even worse, for their desire is for powers and skills. Vidya leads to Deva-loka, Karma leads to Pithr-loka, it is said. So, the Jnana that results in Atmasakshathkara or Self-realisation is something quite distinct from these, no attempt to co-ordinate the two can succeed.

Of course, one should not engage in anything opposed to the Sastras; and all actions are classed as Avidya, in the ultimate analysis. At best, Karma can help only to cleanse the mind and the Upasana of Gods can lead to single-mindedness. The Upasana has to rise to the level of the worship of the Cosmic Divinity, the Hiranyagarbha; it has to ripen and develop into Jivanmukthi, before the end of this life.

The Devatha-Jnana and the Karma-nishta have both to be complementary and co-ordinated; then, one can escape the round of birth and death and become Divine.

[Ekanta]

I found this part of Maitrayani Upanishad quite nice:


Maitrayani Upanishad, prapathaka four
It has also been said: ‘By penance is Sattva got and by Sattva is the (refined) mind; by mind is the spirit got and by the spirit attained, does (transmigration) stop.

The following verses are relevant:
Just as fire without fuel dies in its own source, so the mind by the dying of its modes, calms down in the source. The modes of mind, withdrawn, of the lover of Truth, not deceived by sense objects, are false. They follow laws of action - migrating life is mind indeed. Take pains to purge it well. What the mind dwells on, that fills one’s life. This is the everlasting mystery. With the purged mind, fixed on the self, one fears on endless bliss. If the mind attached to sense objects is fixed upon the supreme spirit, who will not be liberated? Mind is of two kinds: the impure is filled with desires; the pure is without them. When a person makes his mind free from dissolution and restlessness, reaches the mindless state, it is the high place. The mind is to be restrained only so long as it is not dissolved in the heart. This is knowledge and release too – rest is mere details. The joy got by the mind which is purified by Samadhi and fixed upon the spirit, cannot be described by words but grasped only by the mind. Water mixed in water cannot be distinguished, so also fire in fire and sky in sky, so the mind spirit – man is freed. Mind is the only cause of bondage and liberation: attached to objects, it gives bondage – without them, liberation.

So we are the source [full] and its filled with something ("desires"). When they leave whats left is the source [full].
I find it easier to think of it like "Heart". Heart is everything, everything is contained in it, even the physical. Unpure heart is Jiva, Pure heart is Shiva. Like this I dont have to look for anything, its all in my heart and I'm the heart. The world, desires and "my Jiva" are all in the heart.

[smaranam]

Pranam

What a thread

"So we are the source [full] and its filled with something ("desires"). When they leave what's left is the source [full].
I find it easier to think of it like "Heart". Heart is everything, everything is contained in it, even the physical. Unpure heart is Jiva, Pure heart is Shiva. Like this I dont have to look for anything, its all in my heart and I'm the heart. The world, desires and "my Jiva" are all in the heart."

Very nice , Ekantaji




The first manthra of the Isavasya, the Jnana-nishta characterised by the absence of craving of any sort is expounded.



Now it says living 100 years engaged in activities, karma. Action must still occur. Many will say right action and to this I agree. Yet with one living the fullness of '100' ~ mokṣa ~ right actions naturally occur. Why so? Because one is established in yoga and fulfills the instruction of Kṛṣṇa (Chapt 2.48) in the Bhāgavad gītā yogasthaḥ kuru karmānī- established (or steadfast) in yoga ( union) perform actions (karma).

Then actions do not bind us - they are right actions. Why so? they are performed in every case by the 3 guna-s (traiguṇya). We then are established in the SELF, untouched by actions, yet actions continue under the authorship of prakṛti¹ .


So simple things -

Food cravings - what to do ? Trick the mind to convince it that every other day is an EkAdashi or GuruvAr.

Procrastination on one's duties - not a Karma Yogi , me.
Do these things for Krshna - one pointedness, otherwise, not a bhakta

What is the sign that a person is ready for Jnana Yoga ? Is interest in engulfing the Vedas, Upanishads, all shastra, and nidhidhyasana over Self and non-Self, enough if one is neglecting their duties even slightly ? This is a subjective matter, as to how satisfied I am with what I accomplish as duty. What if I don't care about a nice and pretty garden, just maintain the bare minimum ?

Let's suppose this mind gives up all 'moha' , temptation .... including moha to listen to bhajans, engage in satsang, and read shastra , (OK fine , some concession : get a nice little ipod and fill it up with aartis and bhajans) , and do everything dutifully without leaving room for slacking , procrastination. While doing so , I keep meditating on Self.

Sounds Utopian ?




Now this 2nd śloka is still within this 1st group of one's full potential offer. So, the ṛṣi suggests we should aspire to live 100 years. This has several implications:
[LIST]
good health
living with right actions
living harmoniously

good health = to not neglect it, eat right, eat less and regular exercise
right action = sva-dharma (one's prescribed duty) , simplified and well defined , then its really a-karma (inaction)
living harmoniously - with max ahimsa, and less socializing, then there is no room for conflict and disharmony. Also, if ego is out of the way, there is always harmony with fellow humans.

{Not following sva-dharma can feed back into this system as disharmony with one's own family.
Letting ego in feeds back into this system as disharmony with extended relations, society.}


Sounds Utopian ? It can, yet, as Yajvanji points out , why should this be restricted only to Utopia ?

Its the mind set that....
"I cannot do without music, laddoos , potato chips , and entertainment - be it in the disguised form of shastra, or as bhajans on ipod"
"I cannot possibly live with no TV or computer"
"Reading scriptures is my passion, now writing has also become my passion" {Passion ?? Did you hear what you just said, o mind ? Shastra is to be read with a purpose, and there is no room for likes and dislikes.}

and many such myths that keep humans bound.

Easier said that done ? There we go again....

----

[FONT="Courier New"]oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate ~
pūrṇasya pūrṇamādāya pūrṇamīvāvashiṣyate ........

[yajvan]

hariḥ oṁ
~~~~~~

Namaste Ekanta & smaranam ,
thank for your posts... I'd like to comment a bit more on what you have offered, yet for this post , let me offer this one notion for your consideration.

Ekanda writes,

I knew a full life was supposed to be 100 years, but thanks for elaborating that quite a bit!

Yes, there is no doubt 100 is 'full life' . We get another hint from jyotiṣ ( jyotish); that of the vimśtottari daśā period offered by the ṛṣi parāśara - he is a seer we find in the ṛg ved and also considered the father of jyotish.

This daśā period = 120 years. It suggests in kali yuga¹ this is the maximum 'full life'. In other ages, multiply this 120 by 2, or 3 or 4. Four would be satya yuga ( as I am informed by various jyotiṣ ācārya).

Why is this worth mentioning? IMHO it holds the key notion that the 100 offered in the īśāvāsya upaniṣad may pose the thought of long life, yet to the wise ( my teacher) it indicates this fullness mentioned above. That is, the upaniṣad-s offer wisdom on mutiple levels. Long life, fullness, mokṣa in one word of 100.

praṇām


words
yuga - an age of the world of which there are four kṛta or satya , tretā , dvāpara and kali

[yajvan]

hariḥ oṁ
~~~~~~

Namaste Ekanta

You offered the following translation...



1) All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth.
I have a slightly different view on this matter - not different in the spirit of the hymn, but a different entry point and overall flavor of it. Let me offer it for your consideration ( to compare and contrast). This has been posted in another HDF folder, but am bring it here to keep the conversation contiguous.


The īśāvāsya upaniṣad comes from the 1st word found in this upaniṣad, īśāvāsya ( after the invocation).

That is, īśāvāsyāmidam sarvam, that this whole world is completely (sarva) covered/pervaded metered out by Him ( world here = total of all). The beauty of this statement is found in its words:

īśāvāsya ईशावास्य is ' to be clothed or pervaded by the Supreme'
āmi आमि is ā + mi . ā is a conjunctive particle ( a connection to the next word) meaning 'moreover, further' + mi is to meter out , measure (sorry to get technical there )Hence 'The Supreme pervades and furthermore meters out' . The Supreme is defined in īś ईश्- to rule, to be master of, and īśā is power, dominion. Hence, the Supreme is the ruler, master, Lord and has dominion and power over all (sarva) that is covered and metered out by īśāvara.

　
Om Isavasyamidam sarvam yatkiñca jagatyam jagat
tena tyaktena bhuñjitha ma grdhah kasyasvid dhanam


Isavasyamidam - idam sarvam, all this (this entire universe) + Isavasyam - pervaded by Isa, the Lord
yat kiñcha - also whatsoever, and whatever there may be
jagatyam -( prakrtyam or prakriti) - primordial nature
jagat- the world
tena - in that manner, on that account (by Him the Lord)
tyaktena - tyakta - abandoned ~ renunciation;( I have seen this yaktena offered as dattena vittena or wealth granted, allotted, given)
bhuñjitha ~ do experience, enjoy (bhuj the granting of enjoyment or favor)
ma grdhah - do not crave for, do not seek
kasyasvid - any one else's
dhanam -wealthIn brief ( as you can read the meaning from the sloka's translation above)
… enjoy whatever is given to you by Him, and do not seek (or covet) the wealth (dhanam) of others. It all belongs to, and pervaded by, the Lord (Isavasyam).

praṇām

words

aparigraha is to back-away from and release (from the behavior of, since it is a yama) of grasping, binding and seizing. Therefore apaigraha is a most descriptive term for the absence of hoarding.
satya सत्यis true , real , actual , genuine , sincere , honest , truthful , faithful , pure , virtuous , Reality. We know there are two levels or experiences of this. One is the spoken word, the truthful word, some call this honesty.
ahiṁsā अहिंसा we know as non-injury. Some call this non-violence.
brahmacarya ब्रह्मचर्य- the conventional view: state of an unmarried religious student; a state of continence and chastity yet we talked of its components brahma+carya; brahma as the creator, the creative impulse of all + carya is conduct. So , both put together, it is the conduct of brahma, the source, brahman. The path that leads to brahman