This is a shloka from nArAyaNIyaM :
91 - 3
bhItir-nAma dvitIyAd-bhavati
nanu manH kalpitaM ca dvitIyaM
tenaikyA-bhyAsa-shIlo
hR^idayam-iha yathAshakti buddhyA nirundhyAM /
mAyAviddhe tu tasmin punarapi
na tathA bhAti mAyAdhi-nAthaM
tat-tvAM bhaktyA mahatyA
satatam-anubhajan-nIsha bhItiM vijahyAM //
Tr. Fear arises from the
consciousness of a second (thing) different from oneself. This consciousness of
(such) a second is indeed an imaginary super-imposition of the mind. Therefore
I am trying my best through discrimination to discipline the mind in the
consciousness of oneness. But when this power of discrimination is overpowered
by Thy mAyA, no amount of effort is
of any avail in getting established in Unitary Consciousness. Therefore Oh
Lord, I am trying to overcome the fear of samsAra by constant and devoted
worship of Thee, the Master of mAyA.
Comment. This is one of the key
slokas that trumpet the highest advaita concept, The sentence ‘manaH-kalpitam
dvitIyaM’ (The consciousness of a second object is an imaginary
superimposition of the mind) constitutes
the ‘brahma-sUtra’ of advaita.
Bhattatiri, the author of Narayaneeyam, clearly makes the point that the unity of the jIva with the supreme
Spirit is the ultimate goal. But he hastens to add that the same is not
reachable by any one directly but only through the love and service of Him and
His Grace. It is only by God’s Grace
that non-dual consciousness is obtained. The devotee merges in His Being by His
grace, The ‘I’ disappears in Him and ‘He’ is left. The becoming merges in the
Being. It is not vice versa. This is what one might call Realistic advaita, to
be subtly contrasted with ‘kevala-advaita’.
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