HOME

 WRITE TO ME NEIL'S WEBSITE AJIT'S WEB SITE
 

VALLI   V

 

CITY OF ELEVEN GATES

pu̱ram e̍kādaśa-dvāram a̱jasyā̍-vakra̱-ceta̍saḥ | 

a̱nuṣṭhā̍ya na̱ śoca̍ti vi̱mukta̍śca vi̱mucya̍te | e̱tad vai tat || 1 ||

puram  =  a city;

ekādaśa-dvāram  = having eleven  gates   

ajasya  = unborn

avakra = undistorted

cetasaḥ  = intellect or consciousness

anuṣṭhāya = one who is founded on

na  =  does  not

śocati  =  grieve

vimuktaḥ  ca  =  and  being  freed;

vimucyate = is liberated indeed

etad vai tat = this verily is that. 

 

There is a city with eleven gates where the unborn with undistorted consciousness lives. He who is founed on Him grieves no more; he is liberated from the bonds of ignorance, he becomes truly free. This, verily, is That.

It is difficult to define 11 gates from the scripture.  Guru Granth Sahib mention nine gates in this exact context.

Naou darvaaje kaaiaa kotu hai dasavai gupat rakheejai.

Bajjar kapaat n khulanee gur Shbadi khuleejai.

Anhad vaaje Dhuni vajade gur shabadi suneejai.

Tit ghat antar chaananaa kari bhagti mileejai.

Sabh mahi ek vartadaa jin aape rachan rachaaee ||15||:

 

The fortress of the body has nine gates; the tenth gate is kept hidden.

The rigid door is not open; only through the Shabad can it be opened.

The Anhad Dhuni or the unstruck sound current resounds and vibrates there.

It is heard by the Shabad.

Deep within the nucleus of the heart, the Divine Light shines forth.

Through Bhagti, one meets the Lord.

The One Lord is pervading and permeating all; he Himself created the creation ||15||

 Kaach kotam rachant toyam lepanam rakat charmanah ...:

This fragile body-fortress is made up of water, plastered with blood and wrapped in skin. It has nine gates, but  no shutters; it is supported by pillars of wind (the channels of the breath). The ignorant person does not meditate On God; because he thinks that this body is permanent (Guru Granth Sahib 1354).

Kaam krodh ar lobh moh ih indree ras laptaaye:

Man's senses are beguiled by sensual pleasures of lust, anger, greed and emotional attachment (Guru Granth Sahib 403).

Naou dar thaake dhaavat rahaaye. Dasvai nij ghar vaasaa paaye ...:

Those who close off the nine gates, and restrain the wandering mind, come to dwell in the Home of the Tenth Gate. There, the Unstruck Melody of the Shabad vibrates day and night. Through the Guru's Teachings, the Shabad is heard. ||6|| (sggs 124).

Nagaree ekai naou daravaaje dhaavat baraj rahaaee ||

Trikuti chute daswaa dar khule taa manu kheewaa bhaaee.

Abhai pada poor taap tah naase kahi kabeer beechaaree ||3||:

There are nine gates or 9 openings (these are: two eyes, two ears, two nostrils, one mouth, one genital, and one anus) to the one city of the body; restrain your mind from escaping through them. When the knot of the three qualities of Maya is untied, then the Tenth Gate opens up (God Realization), and the mind becomes intoxicated, O brother ||3|| (Guru Granth Sahib 1123).

Geeta V. 13 also speaks of Nine gates.

Bhagavat Purana also describes the City of Nine Gates into which  a King named Puranjana lives. In Sanskrit, the word puran-jana means "one who enjoys in a body." 

These are gates to the material realm.  The other two may be the gates to the spirit world.  Those who dare to enter through these two gates will be free indeed.

The 11 gates may be the eleven orifices in the bodily system: the two eyes, two nostrils, two ears, mouth, the two of evacuation, navel and the crown of the head. But these are gates of only the gross body.

There are also eleven gates in the subtle body defined by the eleven senses:

five jnanendriyas, five karmendriyas, and the mind.

Jñānendriyas are the five sense organs.

1. ghrāṇa - nose

2.rasanā - tongue

3.cakṣu - eye

4.tvak - skin

5.śrotra - ear

Karmendriyas represent the physical organs of action and the corresponding subtle organs. They are related to the active solar energy of the manas tattva

1.pāyu - the excretory organ.Is the organ of excretion. Associated with the mooladhara chakra and the earth element.

2.upastha - the sexual organs This is the generative organ.

3.pāda - the locomotion organ Legs are the locomotory organs.

4.pāni - the organ of apprehension Hands are the most complex organ of action as they can express,feel and touch.

5.vāk - the speech organ

 

 

ha̱guṁsaś śu̍ciṣad vasu̍r antari̱kṣasad hotā̍ vedi̱ṣad ati̍thir duroṇa̱sat | 

nṛ̱ṣad va̍ra̱sad ṛ̍ta̱sad vyo̍ma̱sad a̱bjā go̱jā ṛ̍ta̱jā a̍dri̱jā ṛ̱taṃ bṛ̱hat || 2 ||

haṁsaḥ = a swan, the Supreme Mover (ham = to go)

 śuci sad = a dweller in the pure place

vasuḥ  =  all  pervader

antarikṣa-sad  =  a  dweller  in  the  intermediate  region

hotā  =  the sacrificial  fire  or  the  priest

vediṣat  =  the  dweller  upon  the  sacrificial  altar

atithiḥ  =  the  guest

duroṇasat  = that is within the drona vessel

nṛṣat =a dweller among humans

varasat = a dweller among  among the gods

ṛtasat = a dweller in Truth

vyomasat = a dweller in space;

abjā  = born in the waters

gojā = born in the earth

ṛtajā = born of sacrifice

adrijā  = born in the  mountains (rivers etc)

ṛtam = immutable in nature

bṛhat  = the great.

He is the sun dwelling in the bright heavens.

He is the air in the interspace.

He is the fire dwelling on earth.

He is the guest dwelling in the house.

He dwells in men, in the gods, in truth, in the sky.

He is born in the water, on earth, in the sacrifice, on the mountains.

He is the Great.

This is a quote from the haṁsavatī mantra taken from the Aitereya Brahmana associated with the Rig Veda whose seer is Vāma-deva and is a prayer to the sun which is compared to the One who illumines  the world and dispels the darkness of ignorance.  In Rig Veda Sun is the Supreme God of gods.

This (Aditya, the sun) is “the swan sitting in light.”

He is the “ Vasu (shining being) sitting in the air.”

He is the “ Hotar sitting on the Vedi.“

He is the “guest sitting in the house.”

He is “ sitting among men.”

He “ sits in the most excellent place” (varasad),

 for that place in which sitting he bums, is the most excellent of seats.

He'is “ sitting in truth” Qritusad).

He is“ sitting in the sky ” (ryamosad),

for the sky is among the places that -one where sitting he burns.

He is " horn from the waters” (abjé),

for in the morning he comes out of the waters,

and in the evening he enters the waters.

He is “born from cows ’ (gojé).

He is “born from truth.”

He is “born from the

mountain" (he appears on a mountain, as it were,when rising).

He is “ truth” (yitam).

 

ū̱rdhva̍m prāṇa̍m unnayaty apā̱nam pratya̍g asyati | 

madhye̍ vā̱mana̍m, āsī̱na̱ṁ vi̱śve de̍vā u̱pāsate̍ || 3 ||

ūrdhvam = upward

prāṇam = breath of life

unnayati = he leads higher up

apānam = the inspiration

pratyak asyati = thrusts forward

vāmanam = the tiny one, dwarf

madhye āsīnaṁ = seated in the centre

viśve = all

devāḥ = the gods

upāsate = worship.

'He (Brahman) it is who sends up the breath (prana), and who throws back the breath (apana). All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.'

a̱sya vi̱sraṁsa̍-māna̱sya̱ śa̱rīra̍sthasya̱ dehi̍naḥ | 

dehā̍d vi̱mucya̍māna̱sya̱ ki̱m atra̍ pari̱śiṣya̍te | e̱tad vai tat || 4 ||

asya = this 

visraṁsa-mānasya = as it gets loosened or detached

śarīrasthasya  = rooted in the physical body

dehinaḥ= embodied 

dehā =from body

 vimucyam ānasya t = gets freed easily

kim = what

atra = there

pariśiṣyate = remains

etat vai tat = this verily is That.

When the soul, identified with the body and dwelling in it, is torn away from the body, is freed from it, what then remains? This, verily, is That

 

na̱ prāṇe̱na nā̍pāṇe̱na̱ ma̱rtyo jī̍vati̱ kaśca̍na | 

i̱tare̱ṇa tu̍ jīva̱nti̱ ya̱sminn etāv u̱pāśri̍tau || 5 ||

na prāṇena na apāṇena = neither through the function of exhaling nor inhaling

martyo=man

jīvati = live

kaḥ cana = can  any  

itareṇa = by another

tu = bu

jīvanti =  they live

yasmin = that which

etāu = these two (inspiration and expiration)

upāśritau = are dependant.

No mortal ever lives by exhaling, which goes up, nor by inhaling, which goes down. Men live by something different, on which these two depend.

PRINCIPLES OF REINCARNATION
AND

SALVATION

hanta̍ – ta i̱daṁ pra̍vakṣyā̱mi̱ gu̱hyam bra̍hma sa̱nāta̍nam | 

yathā̍ ca̱ mara̍ṇam prā̱pya̱ ā̱tmā bha̍vati̱ gauta̍ma || 6 ||

hanta = well, now again

te = to you

idaṁ = this

pravakṣyāmi = I will relate, tell

guhyam = secret, mystery

brahma sanātanam = of the eternal Brahman

yathā = how

maraṇam prāpya = after having attained death

ātmā = the Spirit

bhavati = becomes, fares.

gautama = O Gautama

 

Well then, Gautama, I shall tell you about this profound and eternal Brahman and also about what happens to the atman after meeting death.

 

yoni̍m a̱nye pra̍padya̱nte̱ śa̱rīra̍tvāya̱ dehi̍naḥ | 

sthāṇu̍m a̱nye'nu̍samya̱nti̱ ya̱thā ka̍rma ya̱thā śru̍tam || 7 ||

anye = others

yonim prapadyante = take refuge in wombs

śarīratvāya  =  in  order  to  become  embodied

anye  dehinaḥ  =  after  death

sthāṇum = the stationary things like plants etc

anusamyanti = follow, enter into

yathā karma = each in accordance with the deeds done

yathā śrutam = and in accordance with their knowledge, awareness.

Some jivas enter the womb to be embodied as moving life form and some go into non−moving life forms, according to their work and according to their knowledge.

Moving life forms  and non-moving life forms (Vegetative) are both possible according to this verse.  You can be reincarnated as a human, animal or bird and also as trees and plants.  It is decided by both the karma (work) and the njana (knowledge).  Both together determines the final product.

 

ya e̍ṣa su̱pteṣu̍ jāga̱rti̱ kā̱mam kā̍mam pu̱ruṣo̍ nirmimāṇaḥ | 

tad e̍va śu̱kraṁ tad bra̱hma tad e̍vāmṛ̱tam u̍cyate | 

tasmi̍n lo̱kāś śri̍tās sa̱rve̱ ta̱d u nā̍tyeti̱ kaśca̍na | e̱tad vai tat || 8 ||

yaḥ  eṣaḥ  =  He  who

supteṣu  = sound asleep

jāgarti  =  awake and alert

kāmam  kāmam = desire after desir

puruṣo = the Person, Being

nirmimāṇaḥ = shaping

tat eva  = that indeed is

śukraṁ = white, pure;

tat brahma = that itself is Brahman;

tat eva ucyate = that indeed is said to be

amṛtam  = immortal, indestructable;

tasmin = on it

sarve lokāh śritāh = all the worlds are fixed, have their support and existence;

na kaḥ cana = no one;

tat u atyeti = ever goes beyond That;

etat vai tat = this verily is That.

He, the Purusha, who remains awake while the sense−organs are asleep, shaping one lovely form after another, that indeed is the Pure, that is Brahman and that alone is called the Immortal. All worlds are contained in Him and none can pass beyond. This, verily, is That.

The judge is the Purusha who watches over everything.

 

a̱gnir ya̍thaiko bhu̱vana̍ṁ pravi̱ṣṭo̱ rū̱paṁ rū̍paṁ pra̱ti-rū̍po babhūva | 

eka̍s tathā sarva-bhū̱tānta̍r-ātmā rū̱paṁ rū̍paṁ pra̱ti-rū̍po bahiś ca || 9 ||

agniḥ = fire

yathā = just as

ekaḥ = is one

bhuvanam = this world

praviṣṭaḥ = having entered

rūpaṁ rūpaṁ = in conformity with each form 

prati rūpaḥ babhūva  = takes on that form

ekaḥ = though only one;

tathā = similarly;

sarva-bhūtāntar-ātmā = the Self that is in all beings;

rūpaṁ rūpaṁ = in conformity with each form [of physical body]; 

prati rūpaḥ = assumes that shape;

bahiḥ ca = and yet it is outside 

As the same  fire, after it has entered the world, becomes different according to whatever it burns, so also the same Atman, dwelling in all beings, takes on  different forms according to whatever It enters. And It exists also outside of it.

The form is not transmitted, it is only the essence of the soul that is reborn.

vā̱yur-ya̍thaiko bhu̱vana̍ṁ pravi̱ṣṭo̱ rū̱paṁ rū̍paṁ pra̱ti-rū̍po babhūva | 

eka̍s tathā sarva-bhū̱tānta̍r-ātmā rū̱paṁ rū̍paṁ pra̱ti-rū̍po bahiś ca || 10 ||

vāyuḥ = air

yathā = just as

ekaḥ = is one

bhuvanam = this world

praviṣṭaḥ = having entered

rūpaṁ rūpaṁ  =  in  conformity  with  each  form  [it  enters

prati  rūpaḥ  babhūva  =  fills  that  form

tathā  = similarly

ekaḥ = though only one

sarva-bhūtāntar-ātmā = the Self that is in all beings;

rūpaṁ rūpaṁ = in conformity with each form [of physical body]

prati rūpaḥ = assumes that shape

bahiḥ ca = and yet it is outside [like space].

As the same air, after it has entered the world, takes on the shape of whatever it enters into, so also the same Atmann , dwelling in all beings, becomes different according to whatever It enters. And It exists also outside of it.

sūryo̍ yathā sarva-lo̱kasya̍ cakṣur na̱ lipya̍te cakṣuṣair bā̱hya-do̍ṣaiḥ | 

eka̍s tathā sarva-bhū̱tāntar-ā̍tmā na̱ lipya̍te loka-du̱ḥkena̍ bāhyaḥ || 11 ||

sūryaḥ = the Sun

yathā = just as

sarva-lokasya cakṣuḥ = the eye of the entire universe

na lipyate = is not tainted or defiled

cakṣuṣaiḥ bāhya-doṣaiḥ = by the external faults seen by the eye such as physical

dirt or ritual impurity

ekaḥ = though one

tathā = similarly

sarva-bhūtāntar-ātmā  = the Self within all beings

na lipyate = is not tainted; 

loka-duḥkena = by the suffering of the world;

 bāhyaḥ  = as It (the Self) is beyond the world.

As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings (the divine spirit) , is never contaminated by the misery of the world, being outside it.

The divine spirit within every man do not undergo changes. It returns to the Omnipresent Universal Spirit.

 

e̱ko va̍śī sarva-bhū̱tānta̍r-ātmā eka̍ṁ rūpam ba̱hudhā̍ yaḥ karoti | 

tam ā̍tmastham ye̱'nupa̍śyanti dhīrās te̱sāṁ su̱khaguṁ śāsva̍taṁ netareṣām || 12 || 

ekaḥ = the Supreme Reality is one

vaśī = the ruler or controller

sarva-bhūtāntar-ātmā = the inner Self of all beings

ekam = one

rūpam = form

bahudhā = manifold

yaḥ = he who

karoti = makes

tam ātmastham = Him residing in the individual Self

anupaśyanti = perceive, realise

ye dhīra = those wise persons who

teṣāṁ  = to them

sukhaṁ śāśvataṁ  = eternal happinss

na itareṣām = not for others  

There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him - the divine Spirit that resides within themselves− not to others.

 

ni̱tyo'ni̍tyānāṁ ce̱tana̍ś cetanānām e̱ko ba̍hūnāṁ yo vi̱dadhā̍ti kāmān | 

tam ā̍tmastham ye̱’nu̍paśyanti dhīrās te̱sāṁ śāntiś śā̱śvatī̍ netareśām || 13 ||

nityaḥ  =  the  eternal

anityānāṁ  =  amongst  the  transient;  impermanent

cetanaḥ  =  the  conscious

cetanānām = amongst the conscious

ekaḥ = the one

bahūnām =  amid  the  many;

 yaḥ  =  who

vidadhāti  =  arranges  diversely

kāmān  =  the  desires,  the  desirable things

tam ātmastham = Him residing in the individual Self

ye dhīra = those wise persons who

anupaśyanti = perceive, realise

teṣāṁ  = to them

śāntiḥ śāśvatī  = eternal peace

na itareṣām = not for others 

There is One who is the eternal Reality among transient objects, the one truly conscious Entity among conscious objects and who, though the same, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves−not to others.

The eternal Spirit gives the Soul a new container which it craves for

tad e̱tad i̍ti manyante'ni̱rdeśya̍ṁ para̱maṁ su̍kham | 

katha̍ṁ nu tad vi̱jānī̍yāṁ ki̱m u bhā̍ti vi̱bhāti̍ vā || 14 ||

tat = that

etat iti = this is that

manyante = consider

anirdeśyam = indescribable

paramaṁ sukham = of the nature of supreme bliss

kathaṁ nu = how indeed

tat = that

vijānīyām = may I know it

kim u tat bhāti = does it shine of itself

vibhāti vā  = or shine in reflection;

The sages realise that indescribable supreme bliss as "This is That." How can I realise It? Is It self−luminous? or does It shine in reflection?

na ta̍tra sū̱ryo bhā̍ti na̱ candra̍-tārakaṁ ne̱mā vidyu̍to bhānti ku̱to'ya̍m agniḥ |  

tam e̍va bhāntam a̱nubhā̍ti sarva̍ṁ ta̱sya bhā̱sā sa̱rvam ida̍ṁ vibhāti || 15 ||

na = neither

tatra = there 

sūryaḥ = the Sun

na bhāti = does not shine

candra-tārakam = the moon and stars

imāḥ vidyutaḥ = these flashes of lightnings

na bhānti = do not shine

kutaḥ ayam agniḥ = how therefore, this fire

sarvaṁ anubhāti = everything that gives light or heat

tam eva bhāntam = That indeed shines

tasya = through his

bhāsā = effulgence

sarvam idaṁ vibhāti = all this shines.

The sun does not shine, nor the moon and the stars, nor these lightnings−not to speak of this fire. He shines and everything shines through His effulgence. 

yadādityagataṁ tejo jagad bhāsayate’khilam |

yaccandramasi yaccāgnau tat tejo viddhi māmakam || 

That light that is in the sun which illumines the whole universe, and that which is in the moon and in fire, know that light  to  be  Mine. Gītā 15:12

All life comes from the Life giving Spirit each for its own purpose.