Courtesy: sri.Bryan Hill
The antaryAmin is the paramAtma - rUpa situated in our hearts. He is pUrNa, perfect in all respects:
अथ हैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम त पतञ्चलस्य काप्यस्य गरहेषु यज्ञमधीयानाः तस्यासीद् भार्या गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत् कबन्ध आथर्वण इति सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं येनायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्तीति सोऽब्रवीत् पतञ्चलः काप्यो नाहं तद् भगवन् वेदेति । सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतानि योऽन्तरो यमयतीति सोऽब्रवीत् पतञ्चलः काप्यो नाहं तं भगवन् वेदेति । सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकांश्च यो वै तत् काप्य सूत्रं विद्यात् तं चान्तर्यामिणं विद्यात् स ब्रह्मवित् स लोकवित् स देववित् स भूतवित् स आत्मवित् स सर्वविदिति तेभ्योऽब्रवीत् तदहं वेद तं चेत् त्वं याज्ञवल्क्य सूत्रमविद्वान् तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति । वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति यो वा इदं कश्चिद्ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति ॥४.७.१॥
" Then, uddAlaka, the son of aruNa asked: O yAjJNavalkya! We were in madra country at the residence of pataJNchala of kapi - gotra to study the sacrificial lore. His wife was possessed by a gandharva. We asked him as to who he was? He said I am kabandha, the son of atharvan. He asked pataJNchala kApya and us who were there to study the sacrificial lore. ' O kApya do you know that sUtra by whom this world, the other world, and all other beings are supported. pataJNchala replied: ' Revered Sir, I do not know '. He said to pataJNchala kApya and to us who were there to study the sacrificial lore ' O kApya! do you know the antaryAmin designated as ya** (on account of His being pUrNa) who being within this world, within the other world, within all beings and regulates all. pataJNchala kApya replied: Revered Sir, I do not know him. He said to pataJNchala kApya and us who were there to study the sacrificial lore ' O kApya! one who knows that sUtra, that antaryAmin, he knows brahman who is pUrNa, the lokas, devas, vedas, bhUtas, the Atman, the All - pervasive and sarva. Thus he told them. I know that, in case O yAjJNavalkya! you do not know the sUtra and that antaryAmin, but still take away these cows that are offered to test the knowledge of brahman, then your head will fall off. yAjJNavalkya replied: O gautama! I know that sUtra, that antaryAmin. uddAlaka said: Anybody may say I know, I know, tell me as you know."
स होवाच वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्ति तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्यङ्गाणीति वायुना हि गौतम सूत्रेण सन्दृब्धानि भवन्तीत्येवमेवैतद्याज्ञवल्क्यान्तर्यामिणं ब्रूहीति ॥५.७.२॥
" yAjJNavalkya said: O gautama! vAyu i.e. mukhyaprANa is that sUtra*. This world, the other world, and all beings are supported by vAyu. That is why when vAyu withdraws, a person is said to be dead. His limbs collapse. O gautama! all beings are supported by vAyu. gautama agreed saying, this is so and asked, now tell me about antaryAmin. "
यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.३॥
योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.४॥
योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्यग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.५॥
" One who is present in pR^ithivi i.e., garuDa, who is distinct from pR^ithivi, i.e.. garuDa, whom pR^ithivi, i.e., garuDa does not know, whose sharIra is pR^ithivi, i.e., garuDa, who is the Innermost object of affection of pR^ithivi, i.e., garuDa, He is your Lord, eternal and antaryAmin i.e. the Regulator in all respects***.
One who is present in Ap, i.e., varuNa, who is distinct from Ap, i.e., varuNa, whom Ap, i.e., varuNa does not know, whose sharIra is Ap, i.e., varuNa, who is the Innermost object of affection of Ap, i.e., varuNa, He is your Lord, eternal and antaryAmin i.e., the Regulator in all respects.
One who is present in agni, i.e., the abhimAni deity of agni, who is distinct from agni, i.e., the abhimAnidevatA of agni, whom agni i.e., the abhimAni devatA of agni does not know, whose sharIra is agni, i.e., the abhimAnidevatA of agni, who is the Innermost object of affection of agni, i.e., the abhimAnidevatA of agni, He is your Lord, eternal and antaryAmin i.e., the Regulator in all respects. "
योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.६॥
यो वायौ तिष्ठन् वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.७॥
यो दिवि तिष्ठन् दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.८॥
य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.९॥
यो दिक्षु तिष्ठन् दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१०॥
" One who is present in antarixa, i.e., hara, who is distinct from antarixa, i.e., hara, whom antarixa, i.e., hara does not know, whose sharIra is antarixa, i.e., hara, who is the Innermost object of affection of antarixa, hara, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in vAyu, i.e., mukhyaprANa, who is distinct from vAyu, whom vAyu does not know, whose sharIra is vAyu, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in dyu, i.e., sarasvatI and umA, who is distinct from dyu, i.e., sarasvatI and umA, whom dyu, i.e., sarasvatI and umA do not know, whose sharIra is dyu, i.e., sarasvatI and umA, who is the Innermost object of affection of dyu, i.e., sarasvatI and umA, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in Aditya, i.e., sUrya, who is distinct from Aditya, whom Aditya does not know, whose sharIra is Aditya, who is the Innermost object of affection of Aditya, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in dik, i.e., the abhimAnidevatA of dik(the directions), who is distinct from dik, whom dik, i.e., the abhimAnidevatA of dik does not know, whose sharIra is dik, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects. "
यश्चन्द्रतारके तिष्ठंश्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.११॥
य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशे न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१२॥
यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१३॥
यस्तेजसि तिष्ठंस्तेजसोन्तरो यं तेजो न वेद यस्य तेजः शरीरंयस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१४॥
यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः इत्यधिभूतमथाध्यात्मम् ॥५.७.१५॥
" One who is present in chandratAraka, i.e., kAma and indra, the abhimAni deities of chandratAraka, who is distinct from chandratAraka, whom chandratAraka does not know, whose sharIra is chandratAraka, who is the Innermost object of affection of chandratAraka, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in AkAsha, i.e., vighnesha, the abhimAni devatA of AkAsha(elemental ether), who is distinct from AkAsha, whom AkAsha does not know, whose sharIra is AkAsha, who is the Innermost object of affection of AkAsha, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in tamas, i.e., durgA, who is distinct from tamas, whom tamas does not know, whose sharIra is tamas, who is the Innermost object of affection of tamas, i.e., He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in tejas, i.e., chit - prakR^iti(a laxmI - rUpa), who is distinct from tejas, whom tejas does not know, whose sharIra is tejas, who is the Innermost object of affection of tejas, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects. This is pertaining to the deities(adhidaiva topic). Now, pertaining to the living beings (adhibhUta topic).
One who is present in all beings, who is distinct from all beings, whom all beings do not know, whose sharIra are all beings, who is the Innermost object of the affection of all beings, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects. Now with respect to the body(adhyAtma topic) "
यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१६॥
यो वाचि तिष्ठन् वाचोऽन्तरो यं वाङ् न वेद यस्य वाक् शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१७॥
यश्चक्षुषि तिष्ठंश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१८॥
यः श्रोत्रे तिष्ठन् श्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.१९॥
यो मनसि तिष्ठन् मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.२०॥
यस्त्वचि तिष्ठन् त्वचोऽन्तरो यं त्वङ् न वेद यस्य त्वक् शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.२१॥
" One who is present in prANa, i.e., the abhimAni deity of prANa, who is distinct from prANa, whom prAna does not know, whose shrIra is prANa, who is the Innermost object of affection of prANa, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in vAk, i.e., the abhimAni deity of vAk, who is distinct from vAk, whom vAk does not know, whose sharIra is vAk, who is the Innermost object of affection of vAk, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in chaxus, i.e., the abhimAni deity of chaxus, who is distinct from chaxus, whom chaxus does not know, whose sharIra is chaxus, who is the Innermost object of affection of chaxus, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in shrotra, i.e., the abhimAni deity of shrotra, who is distinct from shrotra, whom shrotra does not know, whose sharIra is shrotra, who is the Innermost object of affection of shrotra, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in manas, i.e., the abhimAni deity of manas, who is distinct from manas, whom manas does not know, whose sharIra is manas, who is the Innermost object of affection of manas, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in tvak, i.e., the abhimAni deity of tvak, who is distinct from tvak, whom tvak does not know, whose sharIra is tvak, who is the Innermost object of affection of tvak, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects. "
यो विज्ञाने तिष्ठन् विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥५.७.२२॥
यो रेतसि तिष्ठन् रेतसोऽन्तरो यं रेतो न वेद यस्य रेतःशरीरं यो रेतोन्तरो यमयत्येष त आत्मान्तर्याम्यमृतोऽदृष्टो द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञातो विज्ञाता नान्योतोऽस्ति द्रष्टा नान्योतोऽस्ति श्रोता नान्योतोऽसित विज्ञातैष त आत्मान्तर्याम्यमृतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम ॥५.७.२३॥
" One who is present in vijJNAna, i.e., chaturmukha - brahmA, who is distinct from vijJNAna, whom vijJNAna does not know, whose sharIra is vijJNAna, who is the Innermost object of affection of vijJNAna, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
One who is present in retas, i.e., the abhimAni deity of retas, who is distinct from retas, whom retas does not know, whose sharIra is retas, who is the Innermost object of affection of retas, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects.
This antaryAmin cannot be seen by the eye, but he sees all, he cannot be heard, but He hears all, He cannot be grasped fully by manas, but He grasps the manas, He cannot be fully grasped by buddhi, but He grasps buddhi, there is none else who can see independently, who can hear independently, who can think independently, He is your Lord, eternal and antaryAmin, i.e., the Regulator in all respects. All others undergo suffering.
Then uddAlaka, the son of AruNa stopped his questioning. "
इति अन्तर्यामिब्राह्मणम्
* सूत्रम् – स्यूतमस्मिन् जगदिति सूत्रनामकम्
स्यूतं जगदिदं यस्मिन् सूत्रं वायुरसौ स्मृतः । तं चापि यमयेद्यस्मादन्तर्यामी हरिः स्मृतः ॥
** yaH is the designation of the Supreme God that brings out His pUrNatva. In this passage yaH is stated a second time is such a designation.
*** The nature of antaryAmin is described here. In this description the following features need to be especially noted: (1) He who is present in pR^ithivi, etc, is distinct from pR^ithivi, etc.. (2) pR^ithivi, etc., do not know Him (they do not fully comprehend Him). (3) pR^ithivi, etc., are His body. (4) He regulates all. (5) He is the Lord.
The first question that has to be settled here is, whether pR^ithivi, etc., convey the respective jaDa objects(matter) or their abhimAni deities? This can be clearly settled in favour of the abhimAni devatAs by the second feature mentioned above viz., yaM pR^ithivI n veda whom pR^ithivi, etc., does not know. The question of knowing or not knowing arises only in the case of sentient beings. Therefore, pR^ithivi, etc., have to be taken in the sense of the abhimAnidevatAs of the respective jaDa entities. The next question is, who is antaryAmin? This also can be settled without much difficulty if it is realised that pR^ithivi, etc., refer to abhimAnidevatAs, These abhimAnidevatAs cannot be the sharIra or body of prakR^iti or jIva. In fact, the word sharIra cannot be taken in the literal sense here.
It can be taken only in the sense of that which is under the control of antaryAmi. Now, the abhimAni devatAs of pR^ithivi, etc., are not under the control of prakR^iti or jIvas. These are under the control of the Supreme God. Therefore, He is antaryAmin. The abhimAni devatAs can be stated to be His sharIra on two grounds(1) He is within them. (2) He controls them. Now, the third question is, whether any identity between the jIva and antaryAmin is stated. The very designation antaryAmin rules out such identity. One cannot be identical and also the Regulator. Further, the expression antaraH is used twice, one indicating difference and a second time indicating Inner Presence to regulate:
The word antaraH occuring in the phrase pR^ithivyA antaraH is to be taken in the sense of viviktaH = distinct, while that occuring in the phrase pR^ithivImantaraH has to be taken in the sense of antaraH = atipriyaH.
Therefore, the theme of the antaryAmi - brAhmaNa is to inform the seeker that the Supreme God regulates all beings and is present in all. To show that all are regulated adhibhUta, adhidaiva and adhyAtma entities are listed, and the presence of the Supreme God in them, and regulating them is described. However, these entities are not able to completely know Him or His glory of regulating them all.
antaryAmi present in antarixa, vAyu, dyu, Aditya and dik deities:
पृथुं नारायणं समादाय वाति गच्छतीति व्युत्पत्त्या पृथिवीशब्दः अत्र गरुडपरः तद्भार्यापरश्च पृथिव्याम् – पृथिवीमानिगरुडे ।
अप्सु – अबभिमानिनि वरुणे ।
अग्नौ – प्रसिद्धभूताग्निमानिनि ॥
अन्तरिक्षे – हरे स्वान्तर्गतं सर्वमिच्छया क्षपयेदिति व्युत्पत्त्या हरः अत्रं अन्तरिक्षनामा वायौ मुख्यप्वायौ दिवि सरस्वत्याम् उमा च ग्राह्या आदित्ये सूर्ये दिक्षु दिगभिमानिषु ।
चन्द्रतारके क्रमात् तदभिमानिकामेन्द्रयोः आकाशे विघ्नेशे तमसि दुर्गायाम् तेजसि चित्प्रकृतौ ।
विज्ञाने सर्वजीवाभिमानिनि चतुर्मुखे रेतोमानिनि अमतः
It is also stated that the antaryAmi who is described above cannot be seen, heard, or comprehended fully, as He is infinite and beyond the ordinary senses and mind. However, the antaryAmin sees everything and comprehends everything. The most important difference between antaryAmin and others is, all others are Arta, i.e., they undergo suffering. AntaryAmin has infinite bliss.
No comments:
Post a Comment