Om sarvaya namaha, Salutations to the Sun who is all that exists, all there is, who is the signifier of that thou art, that which is in everything that exists.
sarv Hin. sarva San. adj. whole, entire; universal, total; all, every, everybody, everything, everywhere, all kinds of, in all parts.
sarv Hin. adv. extremely; most of all.
sarva San. pr. all, whole, every.
sarva San. n. everything.
sarva San. m. sing. everyone; ‘he who is the all’; ‘the origin and end of everything’ – epithet of Vishnu (V. 25), Krishna, Shiva and Shri Satya Sai.
sarva San. m. pl. all.
sarva-in all respects
sarva-of all kinds
sarva-bhutanam-of all living entities
sarva-bhuta-in all living entities
sarva-bhutesu-to all living entities
sarva-bhuta-all living entities
sarva-bhutani-all living entities
sarva-bhave-in all respects
sarva-sastre-in all revealed scriptures
What exactly is knowledge? It is the possession of that knowledge which enables you to have knowledge of all; and so enables you to dispense with the knowledge of all else.
What is the all that we should have knowledge of? The Upanishads and Puranas proclaim vasudeva sarva midam (all this is God) and easwara sarva bhutanam thwam (all this is the body of the Divine). This is the knowledge of the all that we should be seeking. The Vedas and scriptures advise us that we should be involved in self-inquiry 75% of our time. This is the reason why all great teachers exhort the seekers, “Know Thyself”, “Inquire into yourself, that alone can give you release”. The Sastras too confirm this exhortation. “Yad Vijnaanena sarvam vijnaatham bhavathi – That, which when known, everything becomes known”. The Sastras extol the importance and value of this inquiry, and make it clear that the inquiry into the Atma is essential.
Enquiry into the atma builds atma strength, atma-balan; it also strengthens the Buddhi, the intellect, which gains upto 80% of its illumination from the Atma itself. Yet, our enquiry must be deeper. We must come to know that which is the ALL.
Take the example of cloth; cloth is based on yarn, it is dependent on yarn; but yarn does not depend on cloth, it is unaffected, unattached to cloth. The pot depends on clay, but clay is independent. Again, cloth is yarn, pot is clay. Clay is Brahmam (the impersonal Absolute – a supreme, unmeasurable and transcendent essence that exists simultaneously with all of creation); the pot is Prakrithi (nature). Yarn is Brahmam, cloth is Prakrithi, (the universe of names and forms of manifold variety). Ignore the shape, the form and the name – the pot is just clay. Ignore the form of the cloth and the name; observe the basic thing that stays in and through the cloth, then you know it is but yarn. Without clay you can have no pot; without yarn, there can be no cloth. So too, without Brahmam, there can be no Nature (prakriti). It is better to say that all is Brahmam than to say, “Brahmam-is-in-everything.” It is grander to picture Brahmam as Sarva-aadhaara, the basis of all, the support for all-there-is, the foundation for all-there-is, rather than to conceive It as the inner reality of all beings. That is truth.
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