Sakthi Vikatan
17 Feb, 2015
Deer and Mirage Water
P.N. Parasuraman
Images: Natanam
It is an expanse of sand (as far as the eye can see). The thirsty deer
ran searching for water. There was an appearance of water far away; the
deer ran towards it. But there was no water there. It appeared to the
deer that water was at reach at a certain distance. The deer ran again
towards the water. But there was no water there either. That being so,
how is it that the deer saw the water?
That is not water. It is mirage water. The heat in the expanse of sand
gives the appearance of a sheet of water. Deceived by the mirage, the
deer ran and fell parched and famished.
In this mirage water story, the deer is we. Just as the deer ran to
quench its thirst, we run in multiple paths to fulfill our desires. Just
as the trusting thirsty deer was fooled by the mirage of water, we are
bewildered and disappointed
in relentless pursuit of our desires.
If we realize the meaning of life from the perspective of the self, we
come to agree with the opinion of the author of Navanītham. Whether we
become god or not, we can live the life of man (in full measure).
We run towards the razzle-dazzle (glitter) just like the deer. First,
our mind takes the leap and then our body. Though we have a million, our
Buddhi inclines to razzmatazz of other people. Our mind desires it. The
body is on tenterhooks to acquire it.
The glitter of others draws us towards them: gold, wealth, position,
home, vehicle, fame, pride… ‘If only I had it, by this time I would be
someplace else.’ That was our lamentation too. If only I had it, I would
be floating in the sea of bliss, and I would be flying in the sky (of
mirth and merriment). These would be our thoughts. If they were real,
the owners of inordinate wealth should be floating in the sea of bliss
and flying in the sky. In
real life, is it like that? Not at all.
That man of means drops all he had and runs after the glittering
mirage water.
The world over, it is the same. That is why it is called mirage water in
the beginning of Kaivalliya Navanītham.
How are we to find an escape from the agitation caused by the mirage
water?
Did we not hear the Gurunāthar teaching us lessons of self? Let us go
seek such Satguru.
We now know all that glitters are not what they are. We mistake the
illusion for the real. All these are creations of the Supreme Being.
That is in the Navanītham.
He says the Supreme Being manifests in multiple forms.
Electricity is the basis, power and the prime mover, though the
implements are multiple with multiple functions: the electric fan, the
electric oven, the electric A.C., the computer…
Gurunāthar speaks of Tattvārtham (explication of the principle) of
‘Multiplicity in Unity.’
Chapter: Explication of Tattvas. This is the first chapter. It
explicates the great Tattvas. The aim is presentation of Kaivalliya
Navanītham to the uninitiated.
Gurunāthar’s teaching of grace begins with creation.
He talks about the Tanmātras (subtle elements) meant to be experienced
by the created beings. They are
taste, light, touch, sound and smell.
From Sound evolves Ether. From Ether comes the Wind, Touch being its
intrinsic part. Sound and Ether have no form. From the Wind comes Agni
or Fire with form. From Agni with intrinsic taste evolves Water. From
the Water evolves the earth with intrinsic Smell.
Ākāśa or Ether, Wind, Agni or Fire, Water and Earth are the Five Great
Elements. They are beyond our control.
Will Continue…