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51-52. "You are fortunate, Bhargava, in having transcended that distracted state. Investigation is the root-cause of all, and it is the first step to the supreme reward of indescribable bliss. How can any one gain security without proper investigation?
53. "Want of judgment is certain death, yet many are in its clutches. Success attends proper deliberation till eventually the end is without doubt accomplished.
54. "Indeliberation is the ever-present weakness of the Daityas and Yatudhanas (Asuras and Rakshasas); deliberation is the characteristic of the Devas (Gods), and therefore they are always happy.
55. "Owing to their discrimination they depend on Vishnu and inevitably conquer their enemies. Investigation is the seed capable of sprouting and nourishing into the gigantic tree of happiness.
54. "Indeliberation is the ever-present weakness of the Daityas and Yatudhanas (Asuras and Rakshasas); deliberation is the characteristic of the Devas (Gods), and therefore they are always happy.
55. "Owing to their discrimination they depend on Vishnu and inevitably conquer their enemies. Investigation is the seed capable of sprouting and nourishing into the gigantic tree of happiness.
Similarly, can the refreshing touch of discernment be sought in the red-hot flue over the furnace of long burning ignorance? Discernment is, however, gained by proper methods, the most effective of which is also the best of all, and that is the supreme grace of the Goddess who inheres as the Heart Lotus in every one. Who has ever accomplished any good purpose, without that Grace?
69. "Investigation is the Sun for chasing away the dense darkness of indolence. It is generated by the worship of God with devotion.
70. "When the Supreme Devi is well pleased with the worship of the devotee, She turns into vichara in him and shines as the blazing Sun in the expanse of his Heart.
Note: - Devi: Goddess.
Vichara: Discrimination, investigation, deliberation, judgment.
Devi is there in ignorance, in worship, in vichara and later, like fat in the milk, the curds and the churned butter successively.
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71-72. "Therefore that Tripura, the Supreme Force, the Being of all beings, the blessed, the highest, the one consciousness of Siva, who abides as the Self of self, should be worshipped sincerely, exactly as taught by the Guru. The fore-runner of such worship is devotion and praiseworthy earnestness.
73-76. "The antecedent cause of these is again said to be the learning of the mahatmya (Gospel). Therefore, O Rama, the mahatmaya was first revealed to you; having heard it, you have now progressed well. Vichara is the only way to attain the highest Good. I was indeed anxious about you; and there is very good reason for such anxiety until the mind turns towards vichara from the overpowering disease of ignorance, just as one is anxious for a patient who is delirious, until one sees that the system shows signs of a favourable turn.
73-76. "The antecedent cause of these is again said to be the learning of the mahatmya (Gospel). Therefore, O Rama, the mahatmaya was first revealed to you; having heard it, you have now progressed well. Vichara is the only way to attain the highest Good. I was indeed anxious about you; and there is very good reason for such anxiety until the mind turns towards vichara from the overpowering disease of ignorance, just as one is anxious for a patient who is delirious, until one sees that the system shows signs of a favourable turn.
77. "If once vichara takes root, the highest good has for all practical purposes, been reached in this life. As long as vichara is absent from a human being, the most desirable form of birth, so long is the tree of life barren and therefore useless. The only useful fruit of life is vichara.
79-81. "The man without discrimination is like a frog in the well; just as the frog in the well does not know anything either of good or of bad and so dies in his ignorance in the well-itself, in the same way men, vainly born in Brahmanda, (Egg of Brahma (i.e., the Universe)) do not know either good or bad regarding themselves and are born only to die in ignorance.
82. "Confounding dispassion (vairagya) with misery, and pleasures of the world with happiness (sukha), a man suffers in the cycle of births and deaths, powerful ignorance prevailing.
83-84. "Even though afflicted by misery, he does not cease further indulgence in those causes antecedent to it (namely, wealth, etc.); just as a jack-ass pursues a she-ass even if kicked a hundred times by her, so also is it with the man and the world. But you, O Rama, becoming discriminating have transcended misery."
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3. "His salvation lies in investigation (vichara) alone
7. "Listen, Rama! I shall now tell you the fundamental cause of salvation. Association with the wise is the root cause for obliterating all misery
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7. "Listen, Rama! I shall now tell you the fundamental cause of salvation. Association with the wise is the root cause for obliterating all misery
23. "Respite gained by the fulfilment of one desire before another takes its place, is not happiness because the seeds of pain are still latent. Such respite is enjoyed by the insects also (which certainly do not typify perfect happiness).
67. "The fair woman that appears as the object is only the reflection of the subtle concept already in the subjective mind.
68-69. "The mind draws an image of her beauty in conformity with its own repeated conceptions. The repeatedly drawn image becomes clearer and clearer until it appears solidly as the object. An attraction springs up (and enslaves the mind) by constant mental associations.
70. "The mind, becoming restless, stirs up the senses and seeks the fulfilment of its desires in the object; a composed mind is not excited even at the sight of the fairest.
71. "The reason for the infatuation is the oft repeated mental picture. Neither children nor self-controlled yogis are excited in the same way (because their minds do not dwell on such things).
72. "So whoever finds pleasure in anything, the beauty therein is only mental imagery.
73. "Ugly and loathsome women too are looked upon as delightful angels by their husbands.
74. "If the mind conceives anything as loathsome and not delightful, there will be no pleasure in such.
75. "Fie on human beings who appraise the foulest part of the body as the most delightful.
77. "Listen Prince! the idea of beauty lies in one's own desire innate in the mind.
85-86. "Shaped of fat and flesh, filled with blood, topped by the head, covered by skin, ribbed by bones, covered with hair, containing bile and phlegm, a pitcher of faeces and urine, generated from semen and ova, and born from the womb, such is the body. Just think of it!
87. "Finding delight in such a thing, how are men any better than worms growing in offal?
87. "Finding delight in such a thing, how are men any better than worms growing in offal?
94. "Then realising the pure consciousness inhering as the Self to be that self-same Tripura, he became aware of the One Self holding all, and was liberated.
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'Meditate, O Man, on the Self, the Absolute Consciousness devoid of objects! There is naught else to know besides pure consciousness; it is like a self-luminous mirror reflecting objects within.
100. "'That same consciousness is also the objects, that is the subject, and that is all - the mobile and the immobile; all else shine in its reflected light; it shines of itself.
101. "'Therefore, O Man, throw off delusion! Think of that consciousness which is alone, illuminating all and pervading all. Be of clear vision.
101. "'Therefore, O Man, throw off delusion! Think of that consciousness which is alone, illuminating all and pervading all. Be of clear vision.
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6. "Having heard what she had to say, the enjoyments ceased to interest him, he developed a disgust for them, and became pensive.
7. "But the force of habit still remained with him. He was therefore unable either to enjoy himself or to desist all of a sudden.
'This dispassion is certainly due to my words.
27. "'There is the seed of the highest good in that field where such symptoms appear. Had my well-calculated words not produced even the slightest turn in this direction, there would be no hope of emancipating him. This state of dispassion only arises in one with whose continued devotion Tripura inherent in the Heart as the Self, is well pleased."
140. "Then accompanied by me, she quickly gained my mother's presence, and being pure, she often embraced my mother.
141. "She at once dived in the sea of Bliss and became Bliss itself. In the same manner, you too can conquer your wrong ways which are only accretions.
142. "Then, my Lord, attain the mother and gain eternal happiness. I have now related to you, my Lord, my own experience the pedestal of Bliss'."
49. "What shall I say of the prowess of undiscriminating men? They propose to reach happiness after crossing interminable hurdles of efforts!"
50. "A beggar in the street labours as much for happiness as a mighty emperor."
51-52. "Each of them having gained his end feels happy and considers himself blessed as if he had reached the goal of life. I too have been unwittingly imitating them like a blind man following the blind. Enough of this folly! I will at once return to that ocean of mercy - my Master."
53. "Learning from him what is to be known, I will cross the ocean of doubts after boarding the boat of his teachings."
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. A purblind man cannot have his eye-sight restored by merely hearing the prescription read.
17. "He is a fool who misjudges good precepts for falsehood. Do you think, my dear, that I, your wife, would deceive you with a myth when you are so much in earnest?
21. "My words brought about dispassion; they are similarly bound to do so even more in future. How else can it be? Judge your own statements from these facts.
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2-5. "Dearest, listen to me attentively. What is known as the mind is, after all, always like a restless monkey. So the ordinary man is always afflicted with troubles. Everybody knows that a restless mind is the channel of endless troubles; whereas one is happy in sleep in the absence of such restlessness. Therefore keep your mind steady when you listen to what I say. Hearing with a distracted mind is as good as not hearing, for the words serve no useful purpose, resembling the fruit-laden tree seen in a painting.
6. "Man is quickly benefited if he turns away from dry, ruinous logic and engages in purposeful discussion.
7. "Appropriate effort must follow right discussion; for a man profits according to the zeal accompanying his efforts.
8. "You find, my dear, that aimless discussions are fruitless and that earnest efforts are fruitful in the world.
9. "Discriminating zeal is what enables the husband-man to plough the field in season and the assayer to assay the worth of gold, silver, precious stones, medicinal herbs and the rest. No practical work will be done if people spend all their lives in vain discussions alone. Therefore, one should discard aimless talk and begin immediately to accomplish the highest aim of life as ascertained by appropriate sincere discussion. Nor should one refrain from individual effort, as is the wont of the followers of Soonga.
"Just as there are a few who know how to see through the illusory tricks of the juggler and are not mystified by them, so also men can learn to overcome the universal Maya (illusion) if only the Lord is gracious to them. They can never escape from Maya, without His grace.
"Therefore he should be worshipped by those who are anxious to cross the Ocean of Maya.
31. "He with whom God is graciously pleased is endowed with Mahavidya, the supreme knowledge by means of which his crossing of the Ocean of Maya is certain.
32. "Other methods are also put forward as serving this supreme end, but they are bound to fail in their purpose if the Lord's grace be not forthcoming.
33. "Therefore worship the Primal Cause of the universe as the starting point; be devoted to Him; He will soon enable you to succeed in your attempts to destroy the illusion.
"Surrender yourself directly and unhesitatingly to him. He will ordain the best for you and you need not ask for it.
62. "The current notion that one cannot escape one's destiny is applicable only to weak-minded and senseless wastrels.
63. "Yogis who practise control of breath conquer fate. Even fate cannot impose its fruits on yogis.
64-66. "Destiny seizes and holds only senseless people.
Conforming to and following nature, destiny forms part of nature.
Nature again is only the contrivance for enforcing God's will.
His purpose is always sure and cannot be prevented.
Its edge can, however, be blunted by devotion to Him and if it is not so blunted, the predisposing cause must therefore be considered a most powerful factor in a man's life.
67. "Therefore, eschew high vanity and take refuge in Him. He will spontaneously take you to the Highest State.
68. "This is the first rung in the ladder to the pedestal of Bliss. Nothing else is worth while.
"Nevertheless, the conclusion must be reached that He is pure intelligence and His consciousness is absolute and transcendental. Such is the consciousness-intelligence in purity, Absolute Being, the One Queen, Parameswari (Transcendental Goddess) overwhelming the three states and hence called Tripura. Though She is undivided whole the universe manifests in all its variety in Her, being reflected as it were, in a self-luminous mirror. The reflection cannot be apart from the mirror and is therefore one with it. Such being the case, there cannot be difference in degrees (e.g., Siva, or Vishnu being superior to each other). Bodies are mere conceptions in the lower order of beings and they are not to the point in the case of God. Therefore, be wise, and worship the one pure, unblemished Transcendence.
94. "If unable to comprehend this pure state, one should worship God in the concrete form which is most agreeable to him; in this way, too, one is sure to reach the goal, though gradually.
95. "Though one attempted it in millions of births, one would not advance except in one of these two ways."
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1-3. Having learnt from the mouth of his wise wife, the true significance of Tripura, who is Pure Intelligence and God in Truth, and also the technique of Tripura's worship from competent teachers as prompted by divine grace, Hemachuda gained peace of mind and took to the worship with intense devotion.
A few months passed in this manner.
Note: - God's grace is the sine qua non of any kind of knowledge of God.
4. "The Supreme Mother's grace descended on him, and he became totally indifferent to pleasure because his mind was entirely absorbed in the practical investigation of the Truth.
5. "Such a state is impossible for any one without the Grace of God, because the mind engaged in practical search for truth is the surest means of emancipation.
6. "Parasurama! Countless aids will not give emancipation if an earnest search for truth is not made.
21-23. Hemalekha with a smiling and delighted face heard her husband and thought within herself: 'He is now pure in mind and blessed of God. He is evidently indifferent to the pleasures of life and is also strong in mind. This must be due to God's Grace alone and his former virtues are now bearing fruit. The time is now ripe for him to be enlightened, so I will enlighten him.' She said, "Lord, God's Grace is upon you, and you are blessed!
24-25. "Dispassion cannot arise otherwise.
It is the criterion of God's Grace that the mind should be rapt in the quest for truth, after becoming detached from sensual pleasures.
I shall now solve the puzzle of my life-story.
26. "My mother is Transcendence - pure Consciousness; my friend is intellect (discerning faculty); ignorance is Madam Dark, the undesirable friend of intellect.
27. "The caprices of ignorance are too well known to need elucidation, she can delude any one, making a rope seem to be a serpent and striking terror in the looker-on.
28-33. "Her son is the greatest of illusions - the mind; his wife is thought or conception or imagination; her sons are five in number, namely, audition, taste, sight, touch and smell, whose mansions are the respective senses. What the mind was said to steal from them is enjoyment of sensual objects which leaves an impress on the mind to develop later into the proclivities of the mind. Sharing stolen objects with his wife is manifestation of proclivities in dreams. Dream is the daughter-in-law of Delusion (i.e., ignorance). Madam Vorax is desire; her sons are anger and greed; their city is the body. What was said to be my most potent talisman is Realisation of the Self. Mind's friend guarding the city is the vital principle which keeps moving as the life-breath. The different cities peopled by them are hells passed in the eternal passage of the soul. The consummation of the discerning faculty is Samadhi. My admission into my mother's chamber is final emancipation."
34. "Such is in brief the tale of my life. Yours is likewise. Think well and be absolved."
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7. "It is not an object to be perceived, nor described; how shall I then tell you of it? You know the mother only if you know the Self.
8. "The Self does not admit of specification, and therefore no teacher can teach it. However, realise the Self within you, for it abides in unblemished intellect.
9. "It pervades all, beginning from the personal God to the amoeba; but it is not cognisable by the mind or senses; being itself unillumined by external agencies, it illumines all, everywhere and always. It surpasses demonstration or discussion.
10. "How, where, when, or by whom has it been specifically described even incompletely? What you ask me, dear, amounts to asking me to show your eyes to you.
11-12. "Even the best teachers cannot bring your eyes to your sight. Just as a teacher is of no use in this instance, so in the other. He can at best guide you towards it and nothing more. I shall also explain to you the means to realisation. Listen attentively.
13. "As long as you contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as 'my Self'.
14. "Retire into solitude, analyse and see what those things are which are cognised as mine; discard them all and transcending them, look for the Real Self.
15. "For instance, you know me as your wife and not as your self. I am only related to you and not part of you much less your very being.
16. "Analyse everything in this way and discard it. What remains over, transcending at all, beyond conception, appropriation, or relinquishment - know That to be the Self. That knowledge is final emancipation."
23-30. "Truly all these people are deluded! No one of them knows even the fringe of the Self! But all are active for the sake of their own selves. Some of them recite the scriptures, a few study them and their commentaries; some are busy accumulating wealth; others are ruling the land; some are fighting the enemy; others are seeking the luxuries of life. When engaged in all this selfish activity they never question what exactly the Self may be; now why is there all this confusion? Oh! When the Self is not known, all is in vain and as if done in a dream. So I will now investigate the matter.
"My home, wealth, kingdom, treasure, women, cattle - none of these is me, and they are only mine. I certainly take the body for the Self but it is simply a tool of mine. I am indeed the king's son, with goodly limbs and a fair complexion. These people, too, are taken up by this same notion that their bodies are their egos."
31-36. Reflecting thus, he considered the body. He could not identify the body as the Self, and so began to transcend it. This body is mine, not me. It is built up of blood and bones, and is changing each moment. How can this be the changeless, continuous me. It looks like a chattel; it is apart from me as is a waking body from the dream, etc. 'I' cannot be the body nor can the vital force be the Self; mind and intellect are clearly my tools so they cannot be 'I'. 'I' am surely something apart from all these, beginning from the body and ending with the intellect. [Note. - The intermediates are (1) the senses, (2) the mind including the thinking, reasoning and coordinating faculties, (3) vital force.] I am always aware, but do not realise that pure state of awareness. The reason of this inability is not clear to me.
37-38. Objects are cognised through the senses, not otherwise; life is recognised by touch, and mind by intellect. By whom is the intellect made evident? I do not know.... I now see I am always aware -
realisation of that pure awareness is obstructed by other factors (pertaining to the non-self)
butting in
- Now I shall not imagine them - They cannot appear without my mental imagery of them and they cannot obstruct the glory of the Self, without appearing.
39. Thinking thus, he forcibly arrested his thoughts.
40-41. Instantaneously blank superseded. He, at the same time, decided that it was the Self, so became very happy and once again he began to meditate. "I will do it again," he said and plunged within.
42. The restlessness of the mind being thus resolutely checked, he saw in an instant a blazing light with no circumference.
43-45. Regaining human consciousness, he began to wonder how this could happen. 'There is no constancy in the experience. The Self cannot be more than one. I will repeat and see,' he said and dived again. This time he fell into a long sleep and dreamt wonderful dreams. On waking up, he fell furiously to think:
46-48. "How is it that I was overpowered by sleep and started to dream? The darkness and light which I saw before must also be in the nature of dreams. Dreams are mental imagery, and how shall I overcome them? "I shall again repress my thoughts and see," he said, and plunged within.
His mind was placid for a time. He thought himself sunk in bliss.
49-54. Shortly after, he regained his original state, owing to the mind again beginning to function. He reflected: "What is all this? Is it a dream or a hallucination of the mind? My experience is a fact but it surpasses my imagination.
"Why is that bliss quite unique and unlike any that I have experienced before? The highest of my known experiences cannot compare with even an infinitesimal part of the state of bliss I was in just now. It was like sleep in so far as I was not externally aware. But there was a peculiar bliss at the same time. The reason is not clear to me because there was nothing to impart pleasure to me. Although I attempted to realise the Self, I do not do so. I probably realise the Self and also see others like darkness, light, dreams or pleasure, etc. Or is it possible that these are the stages of development for the realisation of the Self? I do not understand it. Let me ask my recondite wife."
'Listen to me, my dear, closely. What you have now done to repress thoughts with the mind turned inward is good beginning and praised by the worthy as the best way. Without it, no one has ever been successful anywhere. However, it does not produce Self-realisation for the Self remains realised at all times.
75. "So also the control of your mind is not the cause of your Self-realisation; though the Self is always there, it is not recognised by you even with a controlled mind
because you are not conversant with it.
76. "Just as a yokel unacquainted with the system cannot understand the dazzling lights of the royal audience-chamber at night and so ignores its magnificence at first sight, so it is that you miss the Self.
77. "Attend dear! Blank darkness was visible after you controlled your thoughts. In the short interval before its appearance and after the control of mind there remains a state free from the effort to control and the perception of darkness.
78. "Always remember that state as the one of perfect and transcendental happiness. All are deceived in that state because their minds are accustomed to be turned outward.
79. "Though people may be learned, skilful and keen, still they search and search, only to be thwarted and they do not abide in that holy state.
80. "They grieve day and night, without knowing this state. Mere theoretical knowledge of sculpture can never make a man a sculptor.
81. "Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised.
Realisation is not attained by going far, but only by staying still not by thought (intellection) but by cessation of thought.
83-85. "Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
"My Lord, consider well. The world consists of knowledge and the objects known. Of these the objects are non-self and perceived by senses; knowledge is self-evident; there is no world in the absence of knowledge. Knowledge is the direct proof of the existence of objects which are therefore dependent on knowledge. Knowledge is dependent on the knower for its existence. The knower does not require any tests for knowing his own existence. The knower therefore is the only reality behind knowledge and objects. That which is self-evident without the necessity to be proved, is alone real; not so other things.
89-91. "He who denies knowledge has no ground to stand on and so no discussion is possible.
"The subject of knowledge settled, the question arises regarding the existence of objects in the absence of their knowledge. Objects and their knowledge are only reflections in the eternal, self-luminous, supreme Consciousness which is the same as the knower and which alone is real. The doubt that the reflection should be of all objects simultaneously without reference to time and place (contrary to our experience), need not arise because time and space are themselves knowable concepts and are equally reflections. The specific nature of the reflections is the obverse of the objects found in space.
92. "Therefore, Prince, realise with a still mind your own true nature which is the one pure, undivided Consciousness underlying the restless mind which is composed of the whole universe in all its diversity.
93. "If one is fixed in that fundamental basis of the universe (ie., the Self), one becomes the All-doer. I shall tell you how to inhere thus. I assure you - you will be That.
94. "Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions.
83-85. "Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
"My Lord, consider well. The world consists of knowledge and the objects known. Of these the objects are non-self and perceived by senses; knowledge is self-evident; there is no world in the absence of knowledge. Knowledge is the direct proof of the existence of objects which are therefore dependent on knowledge. Knowledge is dependent on the knower for its existence. The knower does not require any tests for knowing his own existence. The knower therefore is the only reality behind knowledge and objects. That which is self-evident without the necessity to be proved, is alone real; not so other things.
89-91. "He who denies knowledge has no ground to stand on and so no discussion is possible.
"The subject of knowledge settled, the question arises regarding the existence of objects in the absence of their knowledge. Objects and their knowledge are only reflections in the eternal, self-luminous, supreme Consciousness which is the same as the knower and which alone is real. The doubt that the reflection should be of all objects simultaneously without reference to time and place (contrary to our experience), need not arise because time and space are themselves knowable concepts and are equally reflections. The specific nature of the reflections is the obverse of the objects found in space.
92. "Therefore, Prince, realise with a still mind your own true nature which is the one pure, undivided Consciousness underlying the restless mind which is composed of the whole universe in all its diversity.
93. "If one is fixed in that fundamental basis of the universe (ie., the Self), one becomes the All-doer. I shall tell you how to inhere thus. I assure you - you will be That.
94. "Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions.
Note. - The commentator compares the rays of light proceeding from the Sun before they impinge on materials. They are themselves invisible, but capable of illumining objects. This explains the third statement above. He also says that consciousness is like water flowing through a channel and later assuming the shape of the beds watered.
95. "This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
Note. - The commentator adds that a sage realising the world as the reflection of the mind treats it as such and is thus free from misery.
96-97. "Shape, taste, smell, touch, sound, sorrow, pleasure, the act of gaining, or the object gained - none of these finds place in that Transcendence which is the support of all there is, and which is the being in all but not exclusively so. That is the Supreme Lord, the Creator, the Supporter and the Destroyer of the universe and the Eternal Being
98. "Now let not your mind be outgoing; turn it inward; control it just a little and watch for the Self, always remembering that the investigator is himself the essence of being and the Self of Self.
Note. - The commentary on this sloka says: This sloka contains what is not to be done (namely, the mind should not be permitted to be outgoing), what is to be done (the mind is to be turned inwards) and what is to be engaged in (watchfulness). Just a short control is enough; no long control is necessary for the purpose.
95. "This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
Note. - The commentator adds that a sage realising the world as the reflection of the mind treats it as such and is thus free from misery.
96-97. "Shape, taste, smell, touch, sound, sorrow, pleasure, the act of gaining, or the object gained - none of these finds place in that Transcendence which is the support of all there is, and which is the being in all but not exclusively so. That is the Supreme Lord, the Creator, the Supporter and the Destroyer of the universe and the Eternal Being
98. "Now let not your mind be outgoing; turn it inward; control it just a little and watch for the Self, always remembering that the investigator is himself the essence of being and the Self of Self.
Note. - The commentary on this sloka says: This sloka contains what is not to be done (namely, the mind should not be permitted to be outgoing), what is to be done (the mind is to be turned inwards) and what is to be engaged in (watchfulness). Just a short control is enough; no long control is necessary for the purpose.
The question arises: how to look?
The investigator, investigation and the object investigated are all one.
The mind should be brought to the condition of a new-born baby.
Then he feels as if he were separate from all gross materials and only the feeling 'I am' persists.
When the mind is controlled a little,
When the mind is controlled a little,
a state will be evident at the end of the effort in which the Self can be realised as pure being,
underlying all phenomena but undivided by them, similar to the baby sense.
99. "Be also free from the thought 'I see'; remain still like a blind man seeing. What transcends sight and no sight that you are. Be quick."
Note. - Here the commentary says: The Self transcends also the feeling 'I see'. Adherence to that sensation divorces one from the Self. Therefore, let that feeling also vanish, for that state is absolutely unstained by will, sensation or thought. Otherwise, there will be no perfection in spite of innumerable efforts.
Again the word 'sight' includes the awake and dream states and 'no sight' signifies deep sleep. That which is threading through these three states and even surpasses the sense 'I am' is what you are. This is the fourth state Turiya (which is the string on which all the diverse objects of the universe are strung and the whole is a garland to Sri Ramana! Tr.)
100. Hemachuda did accordingly, and having gained that state referred to by his wife, he remained peaceful a long time, unaware of anything beside the Self.
Note. - The commentator says that he was in Nirvikalpa Samadhi.
10/..
7-14. "'My dear, I have found pure untainted happiness. I cannot find the least satisfaction in the activities of the world as sorrow increases when they finish. Enough of them! They are tasteless to me like a sucked orange, only indulged in by wasters, or like cattle incessantly chewing the cud.
What a pity that such people should be to this day unaware of the bliss of their own Self! Just as a man goes a-begging in ignorance of the treasure hidden under his floor, so did I run after sensual pleasures unaware of the boundless ocean of bliss within me. Worldly pursuits are laden with misery and pleasures are transient. Still I was so infatuated that I mistook them for enduring pleasures, was often grief-stricken, yet did not cease to pursue them over and over again. The pity of it: Men are fools, unable to discriminate pleasure from pain. They seek pleasures but gain sorrow. Enough of these activities which increase the relish for such pleasure.
"My dear, I beg you with hands clasped. Let me fall again into the peace of my blissful self. I pity you that though knowing this state, you are not in it but are ever engaged in vain."
15-27. "The wise girl gently smiled at all this, and said to him: 'My lord, you do not yet know the highest state of sanctity (which is not besmirched by duality), reaching which the wise transcend duality and are never perplexed.
That state is as far from you as the sky is from the earth.
Your small measure of wisdom is as good as no wisdom,
because it is not unconditional, but remains conditioned by closing or opening your eyes. Perfection cannot depend on activity or the reverse, on effort or no effort. How can that state be a perfect one if mental or physical activity can influence it or if the displacement of the eyelid by the width of a barley grain makes all the difference to it? Again, how can it be perfect if located only in the interior? What shall I say of your muddled wisdom! How ridiculous to think that your eyelid one inch long, can shut up the expanse in which millions of worlds revolve in one corner alone!'
"Listen Prince! I will tell you further. As long as these knots are not cut asunder so long will bliss not be found (The knowledge acquired is thus not effective). These knots are millions in number and are created by the bond of delusion which is no other than ignorance of Self. These knots give rise to mistaken ideas, the chief of which is the
identification of the body with the Self, (1st knot)
which in its turn gives rise to the perennial stream of happiness and misery in the shape of the cycle of births and deaths.
The second knot is the differentiation of the world from the Self
whose being consciousness is the mirror on which the phenomena are simply reflected. Similarly with the other knots including the differentiation of beings among themselves and from the universal Self.
They have originated from time immemorial and recur with unbroken ignorance.
The man is not finally redeemed until he has extricated himself from these numberless knots of ignorance.
28-38. "The state which is the result of your closing the eyes, cannot be enough, for it is pure intelligence and eternal truth transcending anything else yet serving as the magnificent mirror to reflect the phenomena arising in itself.
Prove, if you can, that everything is not contained in it. Whatever you admit as known to you, is in the knowledge conveyed by that consciousness. Even what may be surmised to be in another place and at a different time, is also within your consciousness.
Moreover, what is not apparent and unknown to that intelligence is a figment of imagination like the son of a barren woman. There cannot be anything that is not held by consciousness, just as there cannot be reflection without a reflecting surface.
"Therefore I tell you that your conviction: 'I shall lose it by opening my eyes' or 'I know it,' is the knot awaiting to be cut, and there will be no attainment though, remember, it cannot be the perfect state if it can be attained.
What you consider the happy state as accomplished by the movements of your eyelids, cannot indeed be perfect because it is certainly intermittent and not unconditional.
Is any place found where the effulgence is not, my lord, of the fire blazing at the dissolution of the universe? All will resolve into that fire and no residue will be left.
Similarly also the fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.
Be strong, root out your thoughts and cut off the deep-rooted knots from your heart, namely, 'I will see', 'I am not this', 'This is non-Self', and such like.
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self.
See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same.
Inhere in the peace of your true internal Self, devoid of all phenomena."
63-68. "Even parrots and cockatoos in their cages spoke word of wisdom, e.g., 'Consider the Self as pure intelligence bereft of objective knowledge.'
"What is known is not different from that intelligence, it is like a series of images reflected in a mirror. Absolute consciousness is the universe; it is 'I', it is all, sentient and insentient, mobile and immobile. Everything else is illuminated by it whereas it is alone and Self-luminous.
"My dear, I beg you with hands clasped. Let me fall again into the peace of my blissful self. I pity you that though knowing this state, you are not in it but are ever engaged in vain."
15-27. "The wise girl gently smiled at all this, and said to him: 'My lord, you do not yet know the highest state of sanctity (which is not besmirched by duality), reaching which the wise transcend duality and are never perplexed.
That state is as far from you as the sky is from the earth.
Your small measure of wisdom is as good as no wisdom,
because it is not unconditional, but remains conditioned by closing or opening your eyes. Perfection cannot depend on activity or the reverse, on effort or no effort. How can that state be a perfect one if mental or physical activity can influence it or if the displacement of the eyelid by the width of a barley grain makes all the difference to it? Again, how can it be perfect if located only in the interior? What shall I say of your muddled wisdom! How ridiculous to think that your eyelid one inch long, can shut up the expanse in which millions of worlds revolve in one corner alone!'
"Listen Prince! I will tell you further. As long as these knots are not cut asunder so long will bliss not be found (The knowledge acquired is thus not effective). These knots are millions in number and are created by the bond of delusion which is no other than ignorance of Self. These knots give rise to mistaken ideas, the chief of which is the
identification of the body with the Self, (1st knot)
which in its turn gives rise to the perennial stream of happiness and misery in the shape of the cycle of births and deaths.
The second knot is the differentiation of the world from the Self
whose being consciousness is the mirror on which the phenomena are simply reflected. Similarly with the other knots including the differentiation of beings among themselves and from the universal Self.
They have originated from time immemorial and recur with unbroken ignorance.
The man is not finally redeemed until he has extricated himself from these numberless knots of ignorance.
28-38. "The state which is the result of your closing the eyes, cannot be enough, for it is pure intelligence and eternal truth transcending anything else yet serving as the magnificent mirror to reflect the phenomena arising in itself.
Prove, if you can, that everything is not contained in it. Whatever you admit as known to you, is in the knowledge conveyed by that consciousness. Even what may be surmised to be in another place and at a different time, is also within your consciousness.
Moreover, what is not apparent and unknown to that intelligence is a figment of imagination like the son of a barren woman. There cannot be anything that is not held by consciousness, just as there cannot be reflection without a reflecting surface.
"Therefore I tell you that your conviction: 'I shall lose it by opening my eyes' or 'I know it,' is the knot awaiting to be cut, and there will be no attainment though, remember, it cannot be the perfect state if it can be attained.
What you consider the happy state as accomplished by the movements of your eyelids, cannot indeed be perfect because it is certainly intermittent and not unconditional.
Is any place found where the effulgence is not, my lord, of the fire blazing at the dissolution of the universe? All will resolve into that fire and no residue will be left.
Similarly also the fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.
Be strong, root out your thoughts and cut off the deep-rooted knots from your heart, namely, 'I will see', 'I am not this', 'This is non-Self', and such like.
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self.
See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same.
Inhere in the peace of your true internal Self, devoid of all phenomena."
63-68. "Even parrots and cockatoos in their cages spoke word of wisdom, e.g., 'Consider the Self as pure intelligence bereft of objective knowledge.'
"What is known is not different from that intelligence, it is like a series of images reflected in a mirror. Absolute consciousness is the universe; it is 'I', it is all, sentient and insentient, mobile and immobile. Everything else is illuminated by it whereas it is alone and Self-luminous.
Therefore let those sensible people who are desirous of chit (pure intelligence) turn away from illusory knowledge and contemplate their own Self - the absolute consciousness - which illumines all the rest, and which is their being too. The town where even the lower animals convey such supreme wisdom is famous to this day as the City of Wisdom on Earth, which reputation it owes to that one wise princess Hemalekha by whose advice Hemachuda became a Jivanmukta, all the rest following in his wake."
69. Dattatreya continued: "Thus, you see, Parasurama, the primary cause of emancipation is association with the wise. Therefore, follow that advice first and foremost."
12/..
35. "Miraculous powers possessed by gems and incantations cannot be denied, nor can they be fathomed by a man of limited knowledge.
74. "Because the Lord of consciousness is infinite, the creation can remain only within Him and the contrary is pure fancy.
75. "Since the Universe is only a projection from and in the mirror of consciousness, its unreal nature can become clear only on investigation, and not otherwise.
76. "Truth can never change its nature, whereas untruth is always changing. See how changeful the nature of the world is!
77-78. "Distinguish between the changeless truth and the changeful untruth and scrutinise the world comprised of these two factors, changeful phenomena and changeless subjective consciousness, like the unchanging light of the mirror and the changing images in it.
79. "The world cannot stand investigation because of its changing unreal nature. Just as the owl is dazzled and blinded by bright sunlight, so the world parades in glory before ignorance and disappears before right analysis.
Note. - The man sees by sunlight and is helpless in its absence. The owl sees in darkness and is blinded in sunlight. Whose sight is the better of the two? This cannot be determined satisfactorily so that investigation becomes lame.
80-84. "What is food for one, is poison for another (e.s., decomposed food for worms and men). What is one thing to yogis and celestials, is another to others. A long distance by one vehicle is short by another.
"Long intervals of space reflected in the mirror are themselves in it and yet unreal.
"In this way, investigation becomes indeterminate by itself. Investigation and the object investigated are both indeterminate, and the only constant factor underlying both is consciousness. Nothing else can stand beside it.
85. "That which shines as 'Is' is Her Majesty the Absolute Consciousness.
"Thus the universe is only the Self - the One and one only."
13/....
People are deluded by the illusion cast by Her Divine Majesty. They partake of misery that is due to the ignorance of their selves. Their misery is meaningless.
50. "As long as the ignorance of the self lasts, so long will there be misery.
51-52. "Just as a dreamer is foolishly alarmed at his own dreams or as a fool is deluded by the serpents created in a magic performance, so also the man ignorant of the Self is terrified.
53-55. "Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief.
Therefore, O valiant hero, batter down this impregnable fortress of illusion and conquer your misery by realisation of the Self. In the meantime be discriminating and not so foolish."
59. "Listen to what I say. Your opinion that the illustration is not to the point is a double delusion like a dream in a dream.
Note. - The commentary says that the first delusion is the idea of separateness of the universe from oneself and that the second is the idea that dream objects are an illusion in contradistinction to those seen while awake. This is compared to the illusion that a dreamer mistakes the dream-rope for a dream-serpent. (The dream is itself an illusion and the mistake is an illusion in the illusion).
72-74. "O King, this hill cannot be penetrated with the slender yogic powers that you possess. You will find it too dense
77-79. "Therefore, take my word for it, the present world is only similar to the dream world. Long periods pass in dreams also. Therefore, purposefulness and enduring nature are in every way similar to both states. Just as you are obviously aware in your waking state, so also you are in your dream state.
80. "These two states being so similar, why do you not mourn the loss of your dream relations?
90. "Just as the dream creations are pictures moving on the mind screens, so also this world including yourself is the obverse of the picture depicted by pure intelligence and it is nothing more than an image in a mirror. See how you will feel after this conviction. Will you be elated by the accession of a dominion or depressed by the death of a relative in your dream?
91. "Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!"
14/...
41. "He extends as time and space; they are infinite and perfect, being involved as the illuminant, illumination and the illumined.
42. "As regards within or without, everything is included in illumination. How can then anything be 'outer' unless it is like a peak on a mountain?
43. "The whole universe is thus in the illumination which shines self-sufficient, by itself, everywhere, and at all times.
44-45. "Such illumination is Her Transcendental Majesty Tripura, the Supreme. She is called Brahma in the Vedas, Vishnu by the Vaishnavites, Siva by the Saivites, and Sakti by the Saktas. There is indeed nothing but She.
46. "She holds everything by Her prowess as a mirror does its images. She is the illuminant in relation to the illumined.
47-49. "The object is sunk in illumination like the image of a city in a mirror. Just as the city is not apart from the mirror, so also the universe is not apart from consciousness. Just as the image is part and parcel of the clear, smooth, compact and one mirror, so also the universe as part and parcel of the perfect, solid and unitary consciousness, namely the Self.
50. "The world cannot be demonstrably ascertained. Space is simply void serving for the location of materials.
51. "The universe is, always and all-through, a phenomenon in the Self. The question then arises how consciousness, being void, is dense at the same time.
52. "Just as a mirror, though, dense and impenetrable, contains the image, so also pure consciousness is dense and impenetrable and yet displays the universe by virtue of its self-sufficiency.
53. "Though consciousness is all-pervading, dense and single, it still holds the mobile and immobile creation within it, wonderful in its variety, with no immediate or ultimate cause for it.
54-55. "Just as the mirror remains unaffected by the passage of different images and yet continues to reflect as clearly as before, so also the one consciousness illumines the waking and dream states which can be verified by proper meditation
56. "O King! Examine again your day-dreams and mental imagery. Though they are perfect in detail, yet they are no less mental.
57. "Consciousness permeating them obviously remains unblemished before creation or after dissolution of the world; even during the existence of the world, it remains unaffected as the mirror by the images.
58. "Though unperturbed, unblemished, thick, dense and single the absolute consciousness being self-sufficient manifests within itself what looks 'exterior', just like a mirror reflecting space as external to itself.
59-60. "This is the first step in creation; it is called ignorance or darkness; starting as an infinitesimal fraction of the whole, it manifests as though external to its origin, and is a property of the ego-sense. The alienation is on account of the latent tendencies to be manifested later. Because of its non-identity with the original consciousness, it is now simple, insentient energy."
Note. - The commentary has it: What is absolute consciousness goes under the name of Maya just before creation, and is later called Avidya (or ignorance) with the manifestation of the ego. The agitation in the quietness is due to subtle time fructifying the latent tendencies of the ego which had not merged in the primordial state at the time of the dissolution of the Universe.
61. "That consciousness which illumines the 'exterior' is called Sivatattva, whereas the individual feeling as 'I' is Saktitattva.
Note. - Siva is awareness of the 'exterior'; Sakti is the dynamic force operating the potential tendencies in the individual self.
Sada-shiva tattwa
62. "When the awareness of the 'exterior', combined with the 'I', encompasses the entire imagined space as 'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the Self and the exterior, clear identification with the insentient space takes place, it is called Isvara-tattva. The investigation of the last two steps is pure vidya (knowledge).
64. "All these five tattvas are pure because they relate to an as-yet-undifferentiated condition like potentialities in a seed.
65. "After the differentiation is made manifest by will-force the insentient part predominates over the other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti after differentiation is clearly established, like the sprout from a seed.
78. "The supreme intelligence coquets with the universe in this manner, remaining all the time unaffected, a witness of its own creation.
81. "The diversities in creation are solely due to qualifications limiting the consciousness; these qualifications (i.e., body, limiting of age) are the mental imagery of the creator (consistent with the individual's past merits); when the creative will-force wears away there is dissolution and complete undifferentiation results.
89. "O King! it shines in the manifest conscious Self within. Therefore what looks like the external world is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image, and so yogis are enabled to see long distances of space and realise long intervals of time.
92. "Therefore recognise the fact that the world is simply an image on the mirror of consciousness and cultivate the contemplation of 'I am', abide as pure being and thus give up this delusion of the reality of the world.
93-97. "Then you will become like myself one in being self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king overcame his delusion; his intellect became purified and he understood the ultimate goal. Then he practised samadhi, and became self-contained, without depending on any external agency, and led a long and happy life.
69. Dattatreya continued: "Thus, you see, Parasurama, the primary cause of emancipation is association with the wise. Therefore, follow that advice first and foremost."
12/..
35. "Miraculous powers possessed by gems and incantations cannot be denied, nor can they be fathomed by a man of limited knowledge.
74. "Because the Lord of consciousness is infinite, the creation can remain only within Him and the contrary is pure fancy.
75. "Since the Universe is only a projection from and in the mirror of consciousness, its unreal nature can become clear only on investigation, and not otherwise.
76. "Truth can never change its nature, whereas untruth is always changing. See how changeful the nature of the world is!
77-78. "Distinguish between the changeless truth and the changeful untruth and scrutinise the world comprised of these two factors, changeful phenomena and changeless subjective consciousness, like the unchanging light of the mirror and the changing images in it.
79. "The world cannot stand investigation because of its changing unreal nature. Just as the owl is dazzled and blinded by bright sunlight, so the world parades in glory before ignorance and disappears before right analysis.
Note. - The man sees by sunlight and is helpless in its absence. The owl sees in darkness and is blinded in sunlight. Whose sight is the better of the two? This cannot be determined satisfactorily so that investigation becomes lame.
80-84. "What is food for one, is poison for another (e.s., decomposed food for worms and men). What is one thing to yogis and celestials, is another to others. A long distance by one vehicle is short by another.
"Long intervals of space reflected in the mirror are themselves in it and yet unreal.
"In this way, investigation becomes indeterminate by itself. Investigation and the object investigated are both indeterminate, and the only constant factor underlying both is consciousness. Nothing else can stand beside it.
85. "That which shines as 'Is' is Her Majesty the Absolute Consciousness.
"Thus the universe is only the Self - the One and one only."
13/....
People are deluded by the illusion cast by Her Divine Majesty. They partake of misery that is due to the ignorance of their selves. Their misery is meaningless.
50. "As long as the ignorance of the self lasts, so long will there be misery.
51-52. "Just as a dreamer is foolishly alarmed at his own dreams or as a fool is deluded by the serpents created in a magic performance, so also the man ignorant of the Self is terrified.
53-55. "Just as the dreamer awakened from his fearful dream or the man attending the magic performance informed of the unreal nature of the magic creations, no longer fears them but ridicules another who does, so also one aware of the Self not only does not grieve but also laughs at another's grief.
Therefore, O valiant hero, batter down this impregnable fortress of illusion and conquer your misery by realisation of the Self. In the meantime be discriminating and not so foolish."
59. "Listen to what I say. Your opinion that the illustration is not to the point is a double delusion like a dream in a dream.
Note. - The commentary says that the first delusion is the idea of separateness of the universe from oneself and that the second is the idea that dream objects are an illusion in contradistinction to those seen while awake. This is compared to the illusion that a dreamer mistakes the dream-rope for a dream-serpent. (The dream is itself an illusion and the mistake is an illusion in the illusion).
72-74. "O King, this hill cannot be penetrated with the slender yogic powers that you possess. You will find it too dense
77-79. "Therefore, take my word for it, the present world is only similar to the dream world. Long periods pass in dreams also. Therefore, purposefulness and enduring nature are in every way similar to both states. Just as you are obviously aware in your waking state, so also you are in your dream state.
80. "These two states being so similar, why do you not mourn the loss of your dream relations?
90. "Just as the dream creations are pictures moving on the mind screens, so also this world including yourself is the obverse of the picture depicted by pure intelligence and it is nothing more than an image in a mirror. See how you will feel after this conviction. Will you be elated by the accession of a dominion or depressed by the death of a relative in your dream?
91. "Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!"
14/...
41. "He extends as time and space; they are infinite and perfect, being involved as the illuminant, illumination and the illumined.
42. "As regards within or without, everything is included in illumination. How can then anything be 'outer' unless it is like a peak on a mountain?
43. "The whole universe is thus in the illumination which shines self-sufficient, by itself, everywhere, and at all times.
44-45. "Such illumination is Her Transcendental Majesty Tripura, the Supreme. She is called Brahma in the Vedas, Vishnu by the Vaishnavites, Siva by the Saivites, and Sakti by the Saktas. There is indeed nothing but She.
46. "She holds everything by Her prowess as a mirror does its images. She is the illuminant in relation to the illumined.
47-49. "The object is sunk in illumination like the image of a city in a mirror. Just as the city is not apart from the mirror, so also the universe is not apart from consciousness. Just as the image is part and parcel of the clear, smooth, compact and one mirror, so also the universe as part and parcel of the perfect, solid and unitary consciousness, namely the Self.
50. "The world cannot be demonstrably ascertained. Space is simply void serving for the location of materials.
51. "The universe is, always and all-through, a phenomenon in the Self. The question then arises how consciousness, being void, is dense at the same time.
52. "Just as a mirror, though, dense and impenetrable, contains the image, so also pure consciousness is dense and impenetrable and yet displays the universe by virtue of its self-sufficiency.
53. "Though consciousness is all-pervading, dense and single, it still holds the mobile and immobile creation within it, wonderful in its variety, with no immediate or ultimate cause for it.
54-55. "Just as the mirror remains unaffected by the passage of different images and yet continues to reflect as clearly as before, so also the one consciousness illumines the waking and dream states which can be verified by proper meditation
56. "O King! Examine again your day-dreams and mental imagery. Though they are perfect in detail, yet they are no less mental.
57. "Consciousness permeating them obviously remains unblemished before creation or after dissolution of the world; even during the existence of the world, it remains unaffected as the mirror by the images.
58. "Though unperturbed, unblemished, thick, dense and single the absolute consciousness being self-sufficient manifests within itself what looks 'exterior', just like a mirror reflecting space as external to itself.
59-60. "This is the first step in creation; it is called ignorance or darkness; starting as an infinitesimal fraction of the whole, it manifests as though external to its origin, and is a property of the ego-sense. The alienation is on account of the latent tendencies to be manifested later. Because of its non-identity with the original consciousness, it is now simple, insentient energy."
Note. - The commentary has it: What is absolute consciousness goes under the name of Maya just before creation, and is later called Avidya (or ignorance) with the manifestation of the ego. The agitation in the quietness is due to subtle time fructifying the latent tendencies of the ego which had not merged in the primordial state at the time of the dissolution of the Universe.
61. "That consciousness which illumines the 'exterior' is called Sivatattva, whereas the individual feeling as 'I' is Saktitattva.
Note. - Siva is awareness of the 'exterior'; Sakti is the dynamic force operating the potential tendencies in the individual self.
Sada-shiva tattwa
62. "When the awareness of the 'exterior', combined with the 'I', encompasses the entire imagined space as 'I' it is called Sada-Siva-tattva.
63. "When, later, discarding the abstraction of the Self and the exterior, clear identification with the insentient space takes place, it is called Isvara-tattva. The investigation of the last two steps is pure vidya (knowledge).
64. "All these five tattvas are pure because they relate to an as-yet-undifferentiated condition like potentialities in a seed.
65. "After the differentiation is made manifest by will-force the insentient part predominates over the other, as opposed to the contrary condition before.
66. "That insentient predominance is called Maya Sakti after differentiation is clearly established, like the sprout from a seed.
78. "The supreme intelligence coquets with the universe in this manner, remaining all the time unaffected, a witness of its own creation.
81. "The diversities in creation are solely due to qualifications limiting the consciousness; these qualifications (i.e., body, limiting of age) are the mental imagery of the creator (consistent with the individual's past merits); when the creative will-force wears away there is dissolution and complete undifferentiation results.
89. "O King! it shines in the manifest conscious Self within. Therefore what looks like the external world is really an image on the screen of the mind.
90. "Consciousness is thus the screen and the image, and so yogis are enabled to see long distances of space and realise long intervals of time.
92. "Therefore recognise the fact that the world is simply an image on the mirror of consciousness and cultivate the contemplation of 'I am', abide as pure being and thus give up this delusion of the reality of the world.
93-97. "Then you will become like myself one in being self-sufficient."
Dattatreya continued:
"On hearing this discourse of the sage's son, the king overcame his delusion; his intellect became purified and he understood the ultimate goal. Then he practised samadhi, and became self-contained, without depending on any external agency, and led a long and happy life.
He ceased to identify himself with the body, and became absolute as transcendental space until he was finally liberated. So you see, Bhargava, that the universe is only mental image, just as firm as one's will-power, and no more. It is not independent of the Self. Investigate the matter yourself, and your delusion will gradually lose hold of you and pass off."
15/...
23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day
24-25. "What you have said so far is quite true; you have rightly understood the nature of consciousness but have not realised it. A knowledge of the property of a thing without actual experience of the thing itself is as useless as no knowledge.
26. "True experience of the Self is the unawareness of even 'I am'. Can the world persist after such unawareness? Second-hand knowledge is no better than the recollection of a dream.
27. "Just as the accession of treasure in a dream is useless, so also is secondhand knowledge
54-56. "'I want to ask of you a short question, to which please give a straight answer, explicit and unreserved. What is that condition reaching which there will be all-round immortality: knowing which all doubts and uncertainties will disappear; and established in which all desires will vanish? If you have realised that unbounded state, please tell me directly.'
59-63. "What you ask is the primal and efficient cause of the universe, being itself without beginning, middle or end, and unaffected by time and space. It is pure, unbroken, single Consciousness. The whole world is manifested in it like a city in a mirror. Such is that transcendental state. On realising it, one becomes immortal; there is no place for doubts and uncertainties, as there is no more reason for ignorance as at the sight of innumerable reflected images; and there will be no more room for desire, because transcendence is then experienced.
"It is also unknowable because there is no one to know it, besides itself........(wrong answer by ashtavakra)
'Young sage! What you say, is rightly said and accepted by all. But I draw your attention to that part of your answer where you admitted its unknowability for want of a knower outside of consciousness; and also that its knowledge confers immortality and perfection. How are these two statements to be reconciled? Either admit that consciousness is unknowable, is not known to you, and thus conclude its non-existence; or say that it is, and that you know it - and therefore it is not unknowable
"You evidently speak from second hand knowledge, gathered from the scriptures. Clearly, you have not realised it and so your knowledge is not personal.
"Think now - your words amount to this - you have a personal knowledge of the images but not of the mirror. How can that be?
"'Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality for it is well guarded on all sides
Of all the people now assembled here, no one has experienced Reality, except the king and myself. It is not a subject for discussion. The most brilliant logic can only approach it but never attain it. Although unaffected by logic coupled with a keen intellect, it can however be realised by service to one's Guru and the grace of God.
Hearing it a thousand times over will be useless unless one verifies the teachings by means of investigation into the Self with a concentrated mind.
Just as a prince labours under a misapprehension that the string of pearls still clinging to his neck has been stolen away by another and is not persuaded to the contrary by mere words but only believes when he finds it around his neck by his own effort so also, O youth, however clever a man may be, he will never know his own self by the mere teaching of others unless he realises it for himself. Otherwise he can never realise the Self if his mind is turned outward.
85. "A lamp illumines all around but does not illumine itself or another light. It shines of itself without other sources of light. Things shine in sunlight without the necessity for any other kind of illumination. Because lights do not require to be illumined, do we say that they are not known or that they do not exist?
"Therefore, as it is thus with lights and things made aware by the conscious self, what doubt can you have regarding abstract consciousness, namely the Self?
"Lights and things being insentient, cannot be self-aware. Still, their existence or manifestation is under no doubt. That means they are self-luminous. Can you not similarly investigate with an inward mind in order to find out if the all-comprehending Self is conscious or not conscious?
"That Consciousness is absolute and transcends the three states (wakefulness, dream and slumber) and comprises all the universe making it manifest. Nothing can be apprehended without its light.
"Will anything be apparent to you, if there be no consciousness? Even to say that nothing is apparent to you (as in sleep) requires the light of consciousness. Is not your awareness of your unawareness (in sleep) due to consciousness?
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
15/...
23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day
24-25. "What you have said so far is quite true; you have rightly understood the nature of consciousness but have not realised it. A knowledge of the property of a thing without actual experience of the thing itself is as useless as no knowledge.
26. "True experience of the Self is the unawareness of even 'I am'. Can the world persist after such unawareness? Second-hand knowledge is no better than the recollection of a dream.
27. "Just as the accession of treasure in a dream is useless, so also is secondhand knowledge
54-56. "'I want to ask of you a short question, to which please give a straight answer, explicit and unreserved. What is that condition reaching which there will be all-round immortality: knowing which all doubts and uncertainties will disappear; and established in which all desires will vanish? If you have realised that unbounded state, please tell me directly.'
59-63. "What you ask is the primal and efficient cause of the universe, being itself without beginning, middle or end, and unaffected by time and space. It is pure, unbroken, single Consciousness. The whole world is manifested in it like a city in a mirror. Such is that transcendental state. On realising it, one becomes immortal; there is no place for doubts and uncertainties, as there is no more reason for ignorance as at the sight of innumerable reflected images; and there will be no more room for desire, because transcendence is then experienced.
"It is also unknowable because there is no one to know it, besides itself........(wrong answer by ashtavakra)
'Young sage! What you say, is rightly said and accepted by all. But I draw your attention to that part of your answer where you admitted its unknowability for want of a knower outside of consciousness; and also that its knowledge confers immortality and perfection. How are these two statements to be reconciled? Either admit that consciousness is unknowable, is not known to you, and thus conclude its non-existence; or say that it is, and that you know it - and therefore it is not unknowable
"You evidently speak from second hand knowledge, gathered from the scriptures. Clearly, you have not realised it and so your knowledge is not personal.
"Think now - your words amount to this - you have a personal knowledge of the images but not of the mirror. How can that be?
"'Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality for it is well guarded on all sides
Of all the people now assembled here, no one has experienced Reality, except the king and myself. It is not a subject for discussion. The most brilliant logic can only approach it but never attain it. Although unaffected by logic coupled with a keen intellect, it can however be realised by service to one's Guru and the grace of God.
Hearing it a thousand times over will be useless unless one verifies the teachings by means of investigation into the Self with a concentrated mind.
Just as a prince labours under a misapprehension that the string of pearls still clinging to his neck has been stolen away by another and is not persuaded to the contrary by mere words but only believes when he finds it around his neck by his own effort so also, O youth, however clever a man may be, he will never know his own self by the mere teaching of others unless he realises it for himself. Otherwise he can never realise the Self if his mind is turned outward.
85. "A lamp illumines all around but does not illumine itself or another light. It shines of itself without other sources of light. Things shine in sunlight without the necessity for any other kind of illumination. Because lights do not require to be illumined, do we say that they are not known or that they do not exist?
"Therefore, as it is thus with lights and things made aware by the conscious self, what doubt can you have regarding abstract consciousness, namely the Self?
"Lights and things being insentient, cannot be self-aware. Still, their existence or manifestation is under no doubt. That means they are self-luminous. Can you not similarly investigate with an inward mind in order to find out if the all-comprehending Self is conscious or not conscious?
"That Consciousness is absolute and transcends the three states (wakefulness, dream and slumber) and comprises all the universe making it manifest. Nothing can be apprehended without its light.
"Will anything be apparent to you, if there be no consciousness? Even to say that nothing is apparent to you (as in sleep) requires the light of consciousness. Is not your awareness of your unawareness (in sleep) due to consciousness?
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
As long as thoughts crop up, so long the turning inward of the mind has not been accomplished.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire.
How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self.
"Therefore become dispassionate and inhere as the Self.
Such inherence is spontaneous.
No effort is needed to inhere as the Self.
It is realised after thoughts are eliminated and investigation ceases.
Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time.
Thus realising the unknowable, one abides in immortality for ever and ever.
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
As long as thoughts crop up, so long has the turning inward of the mind not been accomplished.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire.
How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self.
Such inherence is spontaneous (no effort is needed to inhere as the Self).
It is realised after thoughts are eliminated and investigation ceases.
Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"I have now finished. Salutations to you! Farewell!
"But you have not yet understood my words because this is the first time you hear the truth.
This king, the wisest among men, can make you understand. So ask him again and he will clear your doubts."
"When she had finished, she was honoured by the king and the whole assembly, and then she instantly dissolved in air and disappeared from human sight.
"I have now related to you, O Rama, the method of Self-Realisation."
Thus ends the Chapter XV on Ashtavakra Section in Tripura Rahasya.
16/...
15-19.
What is not self-luminous can only fall within the orbit of intelligence and cannot be Intelligence itself.
26. "Realise it yourself by turning your sight inward.
"If you infer its eternal light, then closely investigate whether the light is of itself or not.
Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward.
As long as thoughts crop up, so long has the turning inward of the mind not been accomplished.
As long as the mind is not inward, so long the Self cannot be realised.
Turning inward means absence of desire.
How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self.
Such inherence is spontaneous (no effort is needed to inhere as the Self).
It is realised after thoughts are eliminated and investigation ceases.
Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
"I have now finished. Salutations to you! Farewell!
"But you have not yet understood my words because this is the first time you hear the truth.
This king, the wisest among men, can make you understand. So ask him again and he will clear your doubts."
"When she had finished, she was honoured by the king and the whole assembly, and then she instantly dissolved in air and disappeared from human sight.
"I have now related to you, O Rama, the method of Self-Realisation."
16/...
15-19.
What is not self-luminous can only fall within the orbit of intelligence and cannot be Intelligence itself.
26. "Realise it yourself by turning your sight inward.
You are only pure abstract Consciousness.
Realise it this instant, for procrastination is not worthy of a good disciple.
He should realise the Self at the moment of instruction.
33. "The other perceptions require the two conditions, namely, elimination of others and concentration on the one.
33. "The other perceptions require the two conditions, namely, elimination of others and concentration on the one.
But Self-Realisation differs from them in that it requires only one condition: elimination of all perceptions.
34. "I shall tell you the reason for this. Although consciousness is unknowable, it is still realisable by pure mind.
But since consciousness is the Self and not apart from the mind, concentration on it is not necessary for its realisation.
34. "I shall tell you the reason for this. Although consciousness is unknowable, it is still realisable by pure mind.
But since consciousness is the Self and not apart from the mind, concentration on it is not necessary for its realisation.
It is enough that other perceptions (namely, thoughts) should be eliminated from the mind and then the Self will be realized.
Diversion of attention from other items is all that is necessary for Self-Realisation
46. "There can indeed be no moment or spot from which consciousness is absent.
Diversion of attention from other items is all that is necessary for Self-Realisation
46. "There can indeed be no moment or spot from which consciousness is absent.
Its absence means their absence also.
Therefore consciousness of the Self becomes manifest by mere diversion of attention from things or thoughts
47. "Realisation of Self requires absolute purity only and no concentration of mind.
47. "Realisation of Self requires absolute purity only and no concentration of mind.
For this reason, the Self is said to be unknowable,
meaning not objectively knowable.
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind.
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind.
The only impurity of the mind is thought.
To make it thought-free is to keep it pure.
49. "It must now be clear to you why purity of mind is insisted upon for Realisation of Self.
49. "It must now be clear to you why purity of mind is insisted upon for Realisation of Self.
How can the Self be realised in its absence?
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind?
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind?
All the injunctions in the scriptures are directed towards this end alone.
For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
53-54. "O King, if it is as you say that the mind made passive by elimination of thoughts is quite pure and capable of manifesting Supreme Consciousness, then sleep will do it by itself, since it satisfies your condition and there is no need for any kind of effort."
55. Thus questioned by the Brahmin youth, the King replied, "I will satisfy you on this point. Listen carefully.
56-63. "The mind is truly abstracted in sleep. But then its light is screened by darkness, so how can it manifest its true nature? A mirror covered with tar does not reflect images but can it reflect space either? Is it enough, in that case, that images are eliminated in order to reveal the space reflected in the mirror? In the same manner, the mind is veiled by the darkness of sleep and rendered unfit for illumining thoughts. Would such eclipse of the mind reveal the glimmer of consciousness?
Reflection can only be on a reflecting surface and not on all surfaces. Similarly also, realisation of the Self can only be with an alert mind and not with a stupefied one. New-born babes have no realisation of the Self for want of alertness.
"Moreover pursue the analogy of a tarred mirror. The tar may prevent the images from being seen, but the quality of the mirror is not affected, for the outer coating of tar must be reflected in the interior of the mirror. So also the mind, though diverted from dreams and wakefulness, is still in the grip of dark sleep and not free from qualities. This is evident by the recollection of the dark ignorance of sleep when one wakes.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
53-54. "O King, if it is as you say that the mind made passive by elimination of thoughts is quite pure and capable of manifesting Supreme Consciousness, then sleep will do it by itself, since it satisfies your condition and there is no need for any kind of effort."
55. Thus questioned by the Brahmin youth, the King replied, "I will satisfy you on this point. Listen carefully.
56-63. "The mind is truly abstracted in sleep. But then its light is screened by darkness, so how can it manifest its true nature? A mirror covered with tar does not reflect images but can it reflect space either? Is it enough, in that case, that images are eliminated in order to reveal the space reflected in the mirror? In the same manner, the mind is veiled by the darkness of sleep and rendered unfit for illumining thoughts. Would such eclipse of the mind reveal the glimmer of consciousness?
Reflection can only be on a reflecting surface and not on all surfaces. Similarly also, realisation of the Self can only be with an alert mind and not with a stupefied one. New-born babes have no realisation of the Self for want of alertness.
"Moreover pursue the analogy of a tarred mirror. The tar may prevent the images from being seen, but the quality of the mirror is not affected, for the outer coating of tar must be reflected in the interior of the mirror. So also the mind, though diverted from dreams and wakefulness, is still in the grip of dark sleep and not free from qualities. This is evident by the recollection of the dark ignorance of sleep when one wakes.
Commentary. - Pure intelligence is made up of luminosity, but is not insentient like a flame. It is gleaming with consciousness, thus differing from the flame. For intellect is evidence as thinking principle. Therefore it is called Absolute Consciousness, active principle, vibratory movement, all-embracing Self, or God. Because of these potentialities it creates the universe.
"Sri Sankara has said in Soundarya Lahari 'Siva owes his prowess to Sakti; He cannot even stir in Her absence.' Siva should not therefore be considered to be mere inexpressible entity depending for His movements upon Maya (like a man on his car). Sri Sankara continues, 'Siva is yoked by Thee, Oh Sakti, to His true being.
Therefore a blessed few worship Thee as the endless series of waves of bliss, as the underlying basis of all that is, as the Supreme Force, maintaining the Universe, and as the Consort of Transcendence.'
Thus the identity of Siva and Sakti with each other or with Transcendence is evident.
Their true significance lies in the fact that the universe exists, but not separately from the primal Reality - God.
Wisdom lies in realising everything as Siva and not in treating it as void.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy.
Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
80. "Absolute Reality is manifest in Samadhi; a void or unmanifest condition distinguishes sleep and diversity is the characteristic of cognition in wakefulness.
82. "Samadhi and sleep are obvious because their experience remains unbroken for some appreciable period and can be recapitulated after waking up.
83. "That of cognition remains unrecognised because of its fleeting nature. But samadhi and sleep cannot be recognised when they are only fleeting.
84. "The wakeful state is iridescent with fleeting Samadhi and sleep. Men when they are awake can detect fleeting sleep because they are already conversant with its nature.
85-86. "But fleeting Samadhi goes undetected
because people are not so conversant with it.
O Brahmin! fleeting Samadhi is indeed being experienced by all, even in their busy moments; but it passes unnoticed by them, for want of acquaintance with it. Every instant free from thoughts and musings in the wakeful state is the condition of Samadhi.
87. "Samadhi is simply absence of thoughts. Such a state prevails in sleep and at odd moments of wakefulness.
88. "Yet, it is not called Samadhi proper, because all the proclivities of the mind are still there latent, ready to manifest the next instant.
89. "The infinitesimal moment of seeing an object is not tainted by deliberation on its qualities and is exactly like Samadhi. I will tell you further, listen!
90-93. "The unmanifest state, the first-born of abstract Intelligence revealing 'There is not anything' - is the state of abstraction full of light; it is, however, called sleep because it is the insentient phase of consciousness. Nothing is revealed because there is nothing to be revealed. Sleep is therefore the manifestation of the insentient state.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy.
Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
80. "Absolute Reality is manifest in Samadhi; a void or unmanifest condition distinguishes sleep and diversity is the characteristic of cognition in wakefulness.
82. "Samadhi and sleep are obvious because their experience remains unbroken for some appreciable period and can be recapitulated after waking up.
83. "That of cognition remains unrecognised because of its fleeting nature. But samadhi and sleep cannot be recognised when they are only fleeting.
84. "The wakeful state is iridescent with fleeting Samadhi and sleep. Men when they are awake can detect fleeting sleep because they are already conversant with its nature.
85-86. "But fleeting Samadhi goes undetected
because people are not so conversant with it.
O Brahmin! fleeting Samadhi is indeed being experienced by all, even in their busy moments; but it passes unnoticed by them, for want of acquaintance with it. Every instant free from thoughts and musings in the wakeful state is the condition of Samadhi.
87. "Samadhi is simply absence of thoughts. Such a state prevails in sleep and at odd moments of wakefulness.
88. "Yet, it is not called Samadhi proper, because all the proclivities of the mind are still there latent, ready to manifest the next instant.
89. "The infinitesimal moment of seeing an object is not tainted by deliberation on its qualities and is exactly like Samadhi. I will tell you further, listen!
90-93. "The unmanifest state, the first-born of abstract Intelligence revealing 'There is not anything' - is the state of abstraction full of light; it is, however, called sleep because it is the insentient phase of consciousness. Nothing is revealed because there is nothing to be revealed. Sleep is therefore the manifestation of the insentient state.
"But in Samadhi, Brahman, the Supreme Consciousness, is continuously glowing. She is the engulfer of time and space, the destroyer of void, and the pure being - (Jehovah - I AM).
How can She be the ignorance of sleep?
94. "Therefore sleep is not the end-all and the be-all."
17/....
"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
Liberation is the direct result of unqualified Samadhi.
The Self being pure intelligence, why does it not recognise itself and remain always liberated?
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
24-26. "I will tell you the secret. The cycle of births and deaths is from time immemorial caused by ignorance which displays itself as pleasure and pain and yet is only a dream and unreal. Being so, the wise say that it can be ended by knowledge.
By what kind of knowledge?
Wisdom born of realisation: viz., "I am That".
Commentary. -
An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
27-29. "Ignorance cannot be expelled by the mere experience of an unqualified expanse of intelligence as in Nirvikalpa Samadhi. For such expanse is in harmony with everything (including ignorance). It is like the canvas used in painting; the canvas remains the same whatever picture may be painted on it. Unqualified knowledge is simple light; the objects are manifest by and in it.
Commentary. - The mirror is clear and uniform when there are no objects to reflect; the same appears variegated by images reflected in it. So also the Self is pure intelligence and clear when not contaminated by thoughts; this state is called nirvikalpa. When soiled by thoughts, it is savikalpa.
30. "But ignorance or delusion should not be confounded with the savikalpa state - for ignorance is only the original contamination (i.e., cause) continuing as effect.
Commentary. - Pure intelligence (God) in His insentient aspect functions as Maya or the self-contained entity projecting ignorance as creation.
31-34. "The original cause lies in the knowledge of perfection in the Self.
Note. - One expects the contrary. The apparent contradiction is explained further on.
"The idea of perfection is due to absence of parts. Parts can appear only with time, space and form. However, the sense of completeness appears without these agencies, implying a yearning for them - thus giving rise to the sense of want. Then and there limitations come into being, and the fundamental cause of ignorance manifests as 'I am'. That is the embryonic seed from which shoots forth the sprout of the body as the individualised self (growing up to the gigantic tree of the cycle of births and deaths).
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
35-38. "Such wisdom as can destroy ignorance is clearly of two sorts: indirect and direct.
Knowledge is first acquired from a Master and through him from the scriptures.
Such indirect knowledge cannot fulfil the object in view.
Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone.
Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
39-47. "Similarly, experience of casual Samadhi in the absence of theoretical knowledge does not serve the purpose either.
An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master.
This is hearsay knowledge.
In order to experience it, he ponders over it and clears his doubts.
Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within.
Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self.
This is in short the course of wisdom and liberation.
27-29. "Ignorance cannot be expelled by the mere experience of an unqualified expanse of intelligence as in Nirvikalpa Samadhi. For such expanse is in harmony with everything (including ignorance). It is like the canvas used in painting; the canvas remains the same whatever picture may be painted on it. Unqualified knowledge is simple light; the objects are manifest by and in it.
Commentary. - The mirror is clear and uniform when there are no objects to reflect; the same appears variegated by images reflected in it. So also the Self is pure intelligence and clear when not contaminated by thoughts; this state is called nirvikalpa. When soiled by thoughts, it is savikalpa.
30. "But ignorance or delusion should not be confounded with the savikalpa state - for ignorance is only the original contamination (i.e., cause) continuing as effect.
Commentary. - Pure intelligence (God) in His insentient aspect functions as Maya or the self-contained entity projecting ignorance as creation.
31-34. "The original cause lies in the knowledge of perfection in the Self.
Note. - One expects the contrary. The apparent contradiction is explained further on.
"The idea of perfection is due to absence of parts. Parts can appear only with time, space and form. However, the sense of completeness appears without these agencies, implying a yearning for them - thus giving rise to the sense of want. Then and there limitations come into being, and the fundamental cause of ignorance manifests as 'I am'. That is the embryonic seed from which shoots forth the sprout of the body as the individualised self (growing up to the gigantic tree of the cycle of births and deaths).
The cycle of births and deaths does not end unless ignorance is put an end to.
This can happen only with a perfect knowledge of the self, not otherwise.
35-38. "Such wisdom as can destroy ignorance is clearly of two sorts: indirect and direct.
Knowledge is first acquired from a Master and through him from the scriptures.
Such indirect knowledge cannot fulfil the object in view.
Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone.
Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
39-47. "Similarly, experience of casual Samadhi in the absence of theoretical knowledge does not serve the purpose either.
Just as a man, ignorant of the qualities of an emerald, cannot recognise it by the mere sight of it in the treasury, nor can another recognise it if he has not seen it before, although he is full of theoretical knowledge on the subject, in the same way must theory be supplemented with practice in order that a man might become an expert. Ignorance cannot be eradicated by mere theory or by the casual Samadhi of an ignorant man.
"Again want of attention is a serious obstacle; for a man looking up to the sky cannot identify the individual constellations.
Even a learned scholar is no better than a fool, if he does not pay attention when a thing is explained to him.
On the other hand, a man though not a scholar but yet attentive having heard all about the planet Venus, goes out in confidence to look for it, knowing how to identify it, and finally discovers it, and so is able to recognise the same whenever he sees it again.
Inattentive people are simply fools who cannot understand the ever-recurring Samadhis in their lives.
They are like a man ignorant of the treasure under the floor of his house who begs for his daily food
48. "So you see that Samadhi is useless to such people. The intellect of babes is always unmodified and yet they do not realise the self.
49. "Nirvikalpa Samadhi clearly will never eradicate ignorance. Therefore in order to destroy it Savikalpa Samadhi must be sought.
50-52. "This alone can do it. God inherent as the self is pleased by meritorious actions which are continued through several births after which the desire for liberation dawns and not otherwise, even though millions of births may be experienced. Of all things in creation, to be born a sentient being requires good luck; even so to acquire a human body requires considerable merit; while it is out of the ordinary for human beings to be endowed with both virtuous tendencies and sharp intellect.
53-60. "Observe, O Brahmin, that the mobile creation is a very small fraction of the immobile and that human beings form but a small fraction of the mobile, while most human beings are little more than animals, being ignorant of good and bad, and of right and wrong. Of sensible people, the best part runs after the pleasures of life seeking to fulfil their desire.
A few learned people are stained with the longing for heaven after death. Of the remaining few, most of them have their intellects bedimmed by Maya and cannot comprehend the oneness of all (the Creator and creation).
How can these poor folk, held in the grip of Maya, extend their weak sight to the sublime Truth of Oneness?
People blinded by Maya cannot see this truth.
Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.)
They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
"I shall now tell you the scheme of liberation. :
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemplation and that state of realisation is called Nirvikalpa Samadhi.
"Again want of attention is a serious obstacle; for a man looking up to the sky cannot identify the individual constellations.
Even a learned scholar is no better than a fool, if he does not pay attention when a thing is explained to him.
On the other hand, a man though not a scholar but yet attentive having heard all about the planet Venus, goes out in confidence to look for it, knowing how to identify it, and finally discovers it, and so is able to recognise the same whenever he sees it again.
Inattentive people are simply fools who cannot understand the ever-recurring Samadhis in their lives.
They are like a man ignorant of the treasure under the floor of his house who begs for his daily food
48. "So you see that Samadhi is useless to such people. The intellect of babes is always unmodified and yet they do not realise the self.
49. "Nirvikalpa Samadhi clearly will never eradicate ignorance. Therefore in order to destroy it Savikalpa Samadhi must be sought.
50-52. "This alone can do it. God inherent as the self is pleased by meritorious actions which are continued through several births after which the desire for liberation dawns and not otherwise, even though millions of births may be experienced. Of all things in creation, to be born a sentient being requires good luck; even so to acquire a human body requires considerable merit; while it is out of the ordinary for human beings to be endowed with both virtuous tendencies and sharp intellect.
53-60. "Observe, O Brahmin, that the mobile creation is a very small fraction of the immobile and that human beings form but a small fraction of the mobile, while most human beings are little more than animals, being ignorant of good and bad, and of right and wrong. Of sensible people, the best part runs after the pleasures of life seeking to fulfil their desire.
A few learned people are stained with the longing for heaven after death. Of the remaining few, most of them have their intellects bedimmed by Maya and cannot comprehend the oneness of all (the Creator and creation).
How can these poor folk, held in the grip of Maya, extend their weak sight to the sublime Truth of Oneness?
People blinded by Maya cannot see this truth.
Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.)
They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
"I shall now tell you the scheme of liberation. :
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemplation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
Commentary. - Contemplation is designated in its progressive stages, as Savikalpa Samadhi (qualified Samadhi) and Nirvikalpa Samadhi (unqualified Samadhi). Dhyana (contemplation) leads to the repose consequent on the resolve that the mind in its absolute purity is only the Self. There are interruptions by thought obtruding in the earlier stages. Then the practice goes by the name of Dhyana. When the repose remains smooth and uninterrupted for some appreciable time, it is called Savikalpa Samadhi. If by its constant practice, the repose ensues without any previous resolve (i.e., effortlessly) and continues uninterrupted for some time, it is called Nirvikalpa Samadhi.
The Inner Self glows in all its purity, in the last stage.
After rising from it, the memory of the uncommon experience of the Self remains; it enables him to identify the transcendence of the one with that same One which is in all.
(This is the Sahaja State, as is often said by Sri Ramana. Tr.)
70. "That is the Oneness of the Self, the same as the identification of the transcendence of the one with that same one in all the diversities of the world apparent to each individual.
This destroys the root of ignorance, instantly and completely.
71. "Dhyana has been said to develop into Nirvikalpa Samadhi. Whereas modifications signify the manysidedness of consciousness, Nirvikalpa signifies its unitary nature.
72. "When the mind does not create pictures due to thoughts it is the unmodified state which is its primal and pure condition.
73. "When the pictures on a wall are erased, the original wall remains. No other work is necessary to restore its original condition.
74. "Similarly, the mind remains pure when thoughts are eliminated. Therefore the unqualified state is restored if the present disturbance is ended.
75. "There is indeed nothing more to be done for the most holy condition to be maintained. Nevertheless, even pandits are deluded in this matter, owing to the bane of Maya.
76. "The acutely intelligent can accomplish the purpose in a trice. Aspirants may be divided into three groups: (1) the best, (2) the middle class, and (3) the lowest.
77. "Of these, the best class realise at the very moment of hearing the truth. Their ascertainment of truth and contemplation thereon are simultaneous with their learning.
"I regained consciousness and began to muse over my experience 'Oh wonderful! How full of bliss I was!' It was extraordinary. Let me return to it. The happiness of the king of the Gods cannot equal even to a fraction of my bliss.
"Not even the Creator, Brahma, could have that bliss; my life had been wasted in other pursuits. Just as a man ignores the fact that he holds Chintamani (the celestial gem capable of fulfilling one's desires) in his hands, and goes begging food, so also people ignorant of the fount of bliss within themselves, waste their lives seeking external pleasures! For me such hankerings are done with! Let me always abide in the eternal, infinite source of bliss within me! Enough of such foolish activities! They are shades of darkness and vain repetitions of useless labour. Be they delicious dishes, perfumed garlands, downy beds, rich ornaments or vivacious damsels - they are mere repetitions, with no novelty or originality in them. Disgust for them had no arisen in me before because I had been foolishly treading the way of the world.
104-105. "Let the body do what it likes. Thinking thus I always abide in my own Self as the Perfect fountain-head of Bliss and pure uninterrupted consciousness. I am therefore in the state of perfection and remain unblemished.
106-107. "Wisdom is achieved in the course of many births by the lowest aspirants. As for the middle class, wisdom is gained in the same birth - but slowly and gradually according to the aforesaid scheme of (1) learning the truth, (2) conviction of the same, (3) meditation - qualified Samadhi and unqualified Samadhi, and (4) finally Sahaja Samadhi (to be unattached even while engaged in the activities of the world). This last state is very rarely found
108. "Why fall into Nirvikalpa Samadhi, without gaining the fruit of its wisdom! Even if he should experience it a hundred times it will not liberate the individual. Therefore I tell you that momentary Samadhis in the waking state are fruitless.
109. "Unless a man live the ordinary life and check every incident as the projection of the Self, not swerving from the Self in any circumstances, he cannot be said to be free from the handicap of ignorance.
110. "Nirvikalpa Samadhi is characterised by the experience of the true Self alone, namely, Pure Intelligence. Though eternal and resplendent even ordinarily, this Abstract Intelligence is as if it did not exist.
111-112. "Abstract Intelligence is the background on which the phenomena are displayed,
and it must certainly manifest itself in all its purity,
in their absence, although its appearance may look new at first.
It remains unrecognised because it is not distinguished from the phenomena displayed by it.
On their being eliminated it becomes apparent.
"This in short is the method of Self-Realisation.
113. "O Brahmin! Think over what you have now learnt, and you will realise. With the wisdom born of your realisation, you will inhere as the Self and be eternally free."
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17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
46. "Janaka has said: 'Mind divested of thoughts becomes pure and is identical with the Self and further, that alone destroys ignorance.'
52. "Still again, unreal images cannot serve any useful purpose, whereas the universe is enduring and full of purpose.
"Consciousness is one and non-dual, but shines as if diversified like the clean surface of a mirror reflecting variegated colours.
"Note how the mind unmodified in sleep, remaining single and blank, is later modified by dream and manifests as the dream world. Similarly, the One Consciousness - Sri Tripura - flashes forth as the various phenomena of the universe.
62. "The cogniser and the cognised objects are seen in dream also. Even a blind man, without sight, perceives objects.
63. "How does he do so unless by mental perception? Can anything be known at any time or place in the absence of the light of the mind?
64. "There can be no images in the absence of a mirror, for the images are not apart from the mirror.
65. "Similarly, nothing is cognisable if it lies beyond the pale of the cognising principle. For the same reason I say that the mind cannot lie apart from intelligence in the abstract.
66. "Just as the cogniser, cognition and the cognised are identified with the mind in dream, so also the seer, the sight and the phenomena are identical with the mind in the wakeful state.
67-71. "Just as an axe was created in the dream for felling a tree, which is the thing for which it was designed, so is the mind said to be the faculty for giving perception.
"But, Rama, the faculty can be only of the same degree of reality as the action itself. For was anyone injured at any time by a human horn?
The action and the instrument must clearly be of the same degree of truth. Since the action itself is unreal, can the mind, the faculty, be real?
So, Rama, there is no faculty known as the mind.
Mind is only surmised for the location of the dream subject, dream vision and dream objects. Its reality is of the same order as that of a dream.
"Pure intelligence is quite unblemished; mind and other faculties are mere fabrications for enabling transactions to continue, which, however go on because the Absolute is self-sufficient and manifests as subject and objects.
The same is often pure and unqualified, as in the aforesaid momentary Samadhi.
I shall explain to you further:
72-79. "Absolute Consciousness and space resemble each other in being perfect, infinite, subtle, pure, unbounded, formless, immanent in all, yet undefiled within and without but space differs from the other, in being insentient.
"In fact, the conscious Self is space.
This being so, they are not different from one other.
Space is Self; and Self is space.
It is the ignorant who see the Self as space alone owing to their delusion, just as the owls find darkness in dazzling sunlight.
The wise however find in space the Self, the Abstract Intelligence.
"Her Transcendental Majesty, stainless and self-contained, irradiates diversity in Her Self like an individual in the state of dream. This diversity in the shape of men, animals and other phenomena, does not delude the Self in its purity, but does delude aberrations of the Self, namely, the individual egos.
80-81. "Her Majesty, the Absolute, remains always aware of Her Perfection and Oneness. Though Herself immutable, She appears mutable to Her own creatures just as a magician beguiles the audience with his tricks but remains himself undeceived.
82. "She is light - One without a second; and yet She appears divided to Her Own creatures, because of the veil of illusion.
83. "Just as the magician's tricks delude the audience alone and not himself, so also the veiling of Maya affects the creatures and not the creator; when the individuals held in the meshes of Maya, see diversity and also discuss Maya.
84-85. "This Maya is the dynamic aspect of the latent self-sufficiency of the Supreme and is unfailing. See how yogis, charmers and magicians remain confident and sure, without revealing themselves, and yet play upon the imagination of others seeking to achieve the impossible.
86. "Division in the Absolute amounts to contraction within particular limits under the guise of the ego which is usually termed imperfection, or ignorance.
88. "Hence the identity of space with the Self is not apparent to the learned, because they are incapable of investigating the Self with a steady mind, for that is diverted by its inherent disposition to go outward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself;
direct Realisation alone will do that.
Therefore, follow my advice and realise yourself, turning the mind inward.
91. "She who is the Transcendental Consciousness, creating all and comprising their essence, is Pure Radiance and therefore devoid of anything insentient.
92. "She reposes in Her own Self undefiled by the ego. The insentient cannot exist of themselves but depend on Intelligence for their recognition and definition.
93-94. "They cannot shine by their own merit and reveal their own existence. Their imbecility and their dependence on consciousness betrays their imperfection.
"But pure Intelligence is absolute, shines by itself and feels its own existence, without any extraneous aids. Since it is self-radiant, it is self-contained. Such is the Perfect 'I' - the transcendental 'I' - totally absent from and unassociated with insentient creation.
95. "Because the aggregate of all phenomena is of Pure Intelligence - the Supreme - and there is nothing beyond Her orbit, there cannot possibly be anything to divide Her into sectors and so She is unbroken and continuous like mirror reflecting images.
96-97. "How are divisor and division possible for the Absolute. Such freedom from disintegration is Perfection; and the Self-radiance of such Perfectness is the unbroken 'I-I' consciousness - known as Self-repose; the eternal, immanent, unique and homogeneous essence.
98-99. "Though descriptions of and statements about the Supreme differ according to the aspects emphasised, yet She is simply self-sufficiency, energy, and abstract, unbroken, single essential Being - all unified into One, just as light and heat go to make fire, yet the three factors are discussed and described separately in practical life.
100-101. "Such is the Power called Maya, capable of accomplishing the impossible, and remaining undefiled, notwithstanding Her manifested diversity as phenomena resembling a mirror and its images. She is the eternal, single, unbroken 'I'-ness running through all manifestations.
102.-103. "These seeming breaks in the continuum are said to be non-self - the same as ignorance, insentience, void, Nature, non-existence of things, space, darkness, or the first step in creation, all of which represent nothing but the first scission in pure intelligence.
104. The passage from the infinite absolute to a limited nature is influenced by Maya and the transition is called space.
105. "But this is as yet undistinguishable from the Self owing to the non-development or absence of the ego, which is the seed of the cycles of births and deaths.
106-113. "Diversity is visible only in space, and this space is in the Self, which in turn projects it at the moment when differentiation starts although it is not then clear. Rama! Look within. What you perceive as space within is the expanse wherein all creatures exist, and it forms their Self or consciousness. What they look upon as space is your Self. Thus, the Self in one is space in another, and vice versa. The same thing cannot differ in its nature. Therefore there is no difference between space and Self - which is full and perfect Bliss-Consciousness.
"However space implies sections. Each section of intelligence is called mind.
Can it be different from the Self?
Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual,
whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
"Thus in the transition from the Absolute to the individual, space is the first veil cast off.
The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived.
They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus the Absolute shines as awareness in the body (namely, 'I am the body') - just as a candle lights the covering globe.
The individual consciousness is thus found to be only the radiance of the Self reflected in the body, which it illumines like an enclosed lamp illumining the interior of its cover.
114. "Just as the light of the lamp spreads out through holes made in the cover, so also the light of Intelligence extends from within through the senses to the external world.
115-116. "Consciousness, being absolute and all-pervading like space, cannot go out through the senses; but still its light extending as space presents certain phenomena; and this cognition amounts to lifting the veil of darkness to that extent. This is said to be the function of mind.
Note. - The rays of light are imperceptible in ether but when they impinge on matter the objects become visible by the reflection of the light rays on their surface. Similarly, consciousness appears to disclose the presence of objects in space by unveiling them from the ignorance surrounding them.
117. "Therefore, I tell you that mind is no other than consciousness. The difference lies in the fact that the mind is restless and the Self is always peaceful.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness.
On this being subdued, there gleams out the peace-filled, perfect, intelligent bliss which is synonymous with emancipation.
Be assured of this. Do not think that an interlude of blank or veil of nescience will supervene after the cessation of thoughts. For, there is no such factor as a blank or veil of nescience. It is simply a figment of the imagination.
121-22. "If in a day-dream a man imagines himself taken, harassed and beaten by an enemy he will suffer from the effects until and unless he dismisses the day-dream. Will he continue to be bound by the enemy after the dream is dismissed with the enemy and his body? So it is with the veil of nescience.
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9. "Because it is already there and needs no accomplishment, jnana is pure intelligence, the same as consciousness which is ever self-radiant.
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
"Association with the wise and the study of holy books cannot remove this misunderstanding.
"A person affected by one or more of the above said three dispositions cannot get at the truth although it is self-evident.
"The first of them (i.e., fault) comes to an end on respectfully placing one's faith in holy books and the master.
The second (i.e., action) may be ended only by divine grace, which may descend on the person in this birth or in any later incarnation. There is no other hope for it.
The third must be gradually dealt with by dispassion, discrimination, worship of God, study of holy scriptures, learning from the wise, investigation into the Self and so on.
35-37. "The most important of the qualifications is the desire for emancipation.
Nothing can be achieved without it.
Study of philosophy and discussion on the subject with others are thoroughly useless, being no better than the study of arts.
For the matter of that, one might as well hope for salvation by a study of sculpture and the practice of that art.
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state.
It is common to all but never brings about any abiding results.
Therefore a passing desire is worthless.
"The desire must be strong and abiding, in order that it may bear fruit. The effects are in proportion to the intensity and duration of the desire
41-43. "The desire must be accompanied by efforts for the accomplishment of the purpose.
Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
44-46. "Starting by discarding pleasures as being impediments to progress he develops dispassion and then the desire for emancipation, which grows in strength.
This makes a man engage in the right efforts in which he becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
"Thus there are seen to be different classes of sages.
79. "Of the three typical vasanas mentioned that one of action is the most potent and is said to be ignorance.
80-83. "Those are the best who are free from all of the vasanas, and particularly from the least trace of that of action. If free from the fault of mistrust of the teachings of the master, the vasana due to desire, which is not a very serious obstruction to realisation, is destroyed by the practice of contemplation. Dispassion need not be very marked in this case. Such people need not repeatedly engage in the study of Scriptures or the receiving of instructions from the Master, but straightaway pass into meditation and fall into samadhi, the consummation of the highest good. They live evermore as Jivanmuktas (emancipated even while alive).
84-86. "Sages with subtle and clear intellect have not considered it worth while to eradicate their desire etc., by forcing other thoughts to take their place because desires do not obstruct realisation. Therefore their desires continue to manifest even after realisation as before it. Neither are they tainted by such vasanas. They are said to be emancipated and diverse-minded. They are also reputed to be the best class of jnanis
87-90. "Rama, he whose mind clings to the ignorance of the necessity of work cannot hope for realisation even if Siva offers to instruct him. Similarly also the person who has the fault of marked indifference to or misunderstanding of the teachings cannot attain. On the other hand, a man only slightly affected by these two vasanas, and much more so by desires or ambitions, will by repeated hearing of the holy truth, discussion of the same, and contemplation on it, surely reach the goal though only with considerable difficulty and after a long lapse of time. Such a sage's activities will be small because he is entirely engrossed in his efforts for realisation.
Note. - His activities will be confined to the indispensable necessities of life.
91. "A sage of this class has by his long practice and rigorous discipline controlled his mind so well that predispositions are totally eradicated and the mind is as if dead. He belongs to the middle class in the scheme of classification of sages and is said to be a sage without mind.
92-94. "The last class and the least among the sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the sages are said to be associated with their minds. They are barely jnanis and not jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.
95-96. "Prarabdha (past karma) is totally powerless with the middle class, who have destroyed their minds by continued practice.
"The mind is the soil in which the seed namely prarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless.
114. "Just as the light of the lamp spreads out through holes made in the cover, so also the light of Intelligence extends from within through the senses to the external world.
115-116. "Consciousness, being absolute and all-pervading like space, cannot go out through the senses; but still its light extending as space presents certain phenomena; and this cognition amounts to lifting the veil of darkness to that extent. This is said to be the function of mind.
Note. - The rays of light are imperceptible in ether but when they impinge on matter the objects become visible by the reflection of the light rays on their surface. Similarly, consciousness appears to disclose the presence of objects in space by unveiling them from the ignorance surrounding them.
117. "Therefore, I tell you that mind is no other than consciousness. The difference lies in the fact that the mind is restless and the Self is always peaceful.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness.
On this being subdued, there gleams out the peace-filled, perfect, intelligent bliss which is synonymous with emancipation.
Be assured of this. Do not think that an interlude of blank or veil of nescience will supervene after the cessation of thoughts. For, there is no such factor as a blank or veil of nescience. It is simply a figment of the imagination.
121-22. "If in a day-dream a man imagines himself taken, harassed and beaten by an enemy he will suffer from the effects until and unless he dismisses the day-dream. Will he continue to be bound by the enemy after the dream is dismissed with the enemy and his body? So it is with the veil of nescience.
123. "O Rama! Even from the very beginning there has really been no bondage or tie to the cycle of births and deaths. Only do not be deluded by identifying yourself with insentient matter but enquire: What is this bondage?
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
126. "What is this bondage? How can the pure uncontaminated Absolute Self be shackled by what look like images in the mirror of the Self?
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9. "Because it is already there and needs no accomplishment, jnana is pure intelligence, the same as consciousness which is ever self-radiant.
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
14-15. "Intellects are the cumulative effects of the predispositions acquired by karma.
Effort is necessary so long as the predispositions continue to sway the intellect.
"The dispositions are countless but I shall enumerate a few of the most important.
16. "They are roughly classified into three groups, namely,
(1) Aparaadha (fault),
(2) Karma (action) and
(3) Kaama (desire).
Effort is necessary so long as the predispositions continue to sway the intellect.
"The dispositions are countless but I shall enumerate a few of the most important.
16. "They are roughly classified into three groups, namely,
(1) Aparaadha (fault),
(2) Karma (action) and
(3) Kaama (desire).
17-29. "The disposition typical of the first group is diffidence in the teachings of the Guru and the holy books which is the surest way to degeneration.
Misunderstanding of the teachings, due to assertiveness or pride is a phase of diffidence and stands in the way of realization for learned pandits and others.
"Association with the wise and the study of holy books cannot remove this misunderstanding.
They maintain that there is no reality transcending the world; even if there were, it cannot be known; if one claims to know it, it is an illusion of the mind; for how can knowledge make a person free from misery or help his emancipation?
They have many more doubts and wrong notions. So much about the first group.
"There are many more persons who cannot, however well-taught, grasp the teachings; their minds are too much cramped with predispositions to be susceptible to subtle truths.
They form the second group - the victims of past actions, unable to enter the stage of contemplation necessary for annihilating the vasanas.
The third group is the most common, consisting of the victims of desire who are always obsessed with the sense of duty (i.e., the desire to work for some ends).
Desires are too numerous to count, since they rise up endlessly like waves in the ocean.
Even if the stars are numbered, desires are not. The desires of even a single individual are countless - and what about the totally of them? Each desire is too vast to be satisfied, because it is insatiable; too strong to be resisted; and too subtle to be eluded.
So the world, being in the grip of this demon, behaves madly and groans with pain and misery, consequent on its own misdeeds.
That person who is shielded by desirelessness (dispassion) and safe from the wiles of the monster of desire, can alone rise to happiness.
30-33. "Therefore I tell you that all efforts are directed towards the eradication of these innate tendencies.
"The first of them (i.e., fault) comes to an end on respectfully placing one's faith in holy books and the master.
The second (i.e., action) may be ended only by divine grace, which may descend on the person in this birth or in any later incarnation. There is no other hope for it.
The third must be gradually dealt with by dispassion, discrimination, worship of God, study of holy scriptures, learning from the wise, investigation into the Self and so on.
35-37. "The most important of the qualifications is the desire for emancipation.
Nothing can be achieved without it.
Study of philosophy and discussion on the subject with others are thoroughly useless, being no better than the study of arts.
For the matter of that, one might as well hope for salvation by a study of sculpture and the practice of that art.
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state.
It is common to all but never brings about any abiding results.
Therefore a passing desire is worthless.
"The desire must be strong and abiding, in order that it may bear fruit. The effects are in proportion to the intensity and duration of the desire
41-43. "The desire must be accompanied by efforts for the accomplishment of the purpose.
Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
44-46. "Starting by discarding pleasures as being impediments to progress he develops dispassion and then the desire for emancipation, which grows in strength.
This makes a man engage in the right efforts in which he becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
62-64. "Now you see how association with the wise is said to be the root-cause of all that is good. This happens partly through the accumulated merits of the person and partly through his unselfish devotion to God, but always as if by accident like a fruit which has suddenly fallen from the void. Therefore the goal of life being dependent on so many causes, there is variety in its attainment, either according to the intellect or the predispositions of the person. The state of the jnani also differs, according as his efforts have been great or less.
65-66. "Proportionately slight effort is enough for erasing slight vasanas. He whose mind has been made pure by good deeds in successive past incarnations, gains supreme results quite out of proportion to the little effort he may make (as with Janaka).
67-68. "The glimpse of jnana (realisation) gained by one whose mind is crowded with dense vasanas accumulated in past incarnations, does not suffice to over-ride one's deep-rooted ignorance. Such a one is obliged to practise samadhi (nidhidhyasana or control of mind and contemplation) in successive births for effective and final realisation.
"Thus there are seen to be different classes of sages.
79. "Of the three typical vasanas mentioned that one of action is the most potent and is said to be ignorance.
80-83. "Those are the best who are free from all of the vasanas, and particularly from the least trace of that of action. If free from the fault of mistrust of the teachings of the master, the vasana due to desire, which is not a very serious obstruction to realisation, is destroyed by the practice of contemplation. Dispassion need not be very marked in this case. Such people need not repeatedly engage in the study of Scriptures or the receiving of instructions from the Master, but straightaway pass into meditation and fall into samadhi, the consummation of the highest good. They live evermore as Jivanmuktas (emancipated even while alive).
84-86. "Sages with subtle and clear intellect have not considered it worth while to eradicate their desire etc., by forcing other thoughts to take their place because desires do not obstruct realisation. Therefore their desires continue to manifest even after realisation as before it. Neither are they tainted by such vasanas. They are said to be emancipated and diverse-minded. They are also reputed to be the best class of jnanis
87-90. "Rama, he whose mind clings to the ignorance of the necessity of work cannot hope for realisation even if Siva offers to instruct him. Similarly also the person who has the fault of marked indifference to or misunderstanding of the teachings cannot attain. On the other hand, a man only slightly affected by these two vasanas, and much more so by desires or ambitions, will by repeated hearing of the holy truth, discussion of the same, and contemplation on it, surely reach the goal though only with considerable difficulty and after a long lapse of time. Such a sage's activities will be small because he is entirely engrossed in his efforts for realisation.
Note. - His activities will be confined to the indispensable necessities of life.
91. "A sage of this class has by his long practice and rigorous discipline controlled his mind so well that predispositions are totally eradicated and the mind is as if dead. He belongs to the middle class in the scheme of classification of sages and is said to be a sage without mind.
92-94. "The last class and the least among the sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the sages are said to be associated with their minds. They are barely jnanis and not jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.
95-96. "Prarabdha (past karma) is totally powerless with the middle class, who have destroyed their minds by continued practice.
"The mind is the soil in which the seed namely prarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless.
104-105. "The prarabdha of jnanis is still active and sprouts in the mind but only to be burnt up by the steady flame of jnana. Pleasure or pain is due to the dwelling of the mind on occurrences. But if these are scorched at their source, how can there be pain or pleasure?
106-108. "Jnanis of the highest order, however, are seen to be active because they voluntarily bring out the vasanas from the depth of the mind and allow them to run out. Their action is similar to that of a father sporting with his child, moving its dolls, laughing at the imagined success of one doll over another, and appearing to grieve over the injury to another, and so on; or like a man showing sympathy for his neighbour on the occasion of a gain or loss.
109-112. "The vasanas not inimical to realisation are not weeded out by the best class of jnanis because they cannot seek new ones to crowd the old out. Therefore the old ones continue until they are exhausted and thus you find among them some highly irritable, some lustful and others pious and dutiful, and so on.
"Now the lowest order of jnanis still under the influence of their minds know that there is no truth in the objective universe. Their samadhi is not different from that of the rest.
113. "What is samadhi? Samadhi is being aware of the Self, and nothing else - that is to say - it should not be confounded with the Nirvikalpa (undifferentiated) state, for this state is very common and frequent as has been pointed out in the case of momentary samadhis.
114-115. "Every one is experiencing the Nirvikalpa state, though unknowingly. But what is the use of such unrecognised samadhis? A similar state becomes possible to the hatha yogis also. This experience alone does not confer any lasting benefit. But one may apply the experience to the practical affairs of life. Samadhi can only be such and such alone. (Sahaja samadhi is meant here.)
[Commentary. - Samadhi: Aspirants may be jnana yogis or hatha yogis. The former learn the truth from the scriptures and a Guru: cogitate and understand it clearly. Later they contemplate the truth and gain samadhi.
The wise say that samadhi is the control resulting from the application of the experienced truth (i.e., the awareness of the Self) to the practical affairs of life. This samadhi is possible only for jnana yogis.
The hatha yogis are of two kinds: the one intent on eliminating all perturbations of the mind, starts with the elimination of the non-self and gradually of all mental vacillations.
This requires very long and determined practice which becomes his second nature and the yogi remains perfectly unagitated.
The other practises the six preliminary exercises and then controls the breath (Pranayama) until he can make the air enter the Sushumna nadi.
Since the earlier effort is considerable owing to control of breath, there is a heavy strain which is suddenly relieved by the entry of air in Sushumna. The resulting happiness is comparable to that of a man suddenly relieved of a pressing load on his back. His mind is similar to that of man in a swoon or a state of intoxication. Both classes of hatha yogis experience a happiness similar to that of deep slumber.
A jnana yogi, on the other hand, has theoretical knowledge of the Self, for he has heard it from the Guru and learnt it from the Sastras, and has further cogitated upon the teachings. Therefore, the veil of ignorance is drawn off from him even before the consummation of samadhi.
The substratum of consciousness free from thoughts of external phenomena is distinguished by him like a mirror reflecting images.
Furthermore in the earlier stage of samadhi, he is capable of remaining aware as absolute consciousness quite free from all blemishes of thought.]
"Whereas a hatha yogi cannot remain in such a state. In the jnani's samadhi, both the veil of ignorance and perturbation of thoughts are removed. In the hatha yogi's samadhi, though the Self is naturally free from the two obstacles, yet it remains hidden by the veil of ignorance. The same is torn off by the jnani in the process of his contemplation.
"If asked what difference there is between the samadhi of a hatha yogi and sleep, it must be said that the mind overpowered by deep ignorance is covered by dense darkness in sleep whereas the mind being associated with satva (quality of brightness) acts in samadhi as a thin veil for the self-effulgent principle. The Self may be compared to the Sun obstructed by dark and dense clouds in sleep, and by light mist in samadhi. For a jnani, the Self shines in its full effulgence like the Sun unobstructed in the heavens.
"This is how the sages describe samadhi."
116-117. (Having spoken of the jnani's samadhi as approved by the sages, Dattatreya proceeds to prove its unbroken nature). What is samadhi? Samadhi is absolute knowledge uncontaminated by objects. Such is the state of the best jnanis even when they take part in the affairs of the world.
"The blue colour of the sky is known to be an unreal phenomenon and yet it appears the same to both the knowing and the unknowing, but with this difference that the one is misled by the appearance and the other is not.
118. "Just as the false perception does not mislead the man who knows, so also all that is perceived which is known to the wise to be false will never mislead them.
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The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within
This realisation is possible only in the deep stillness of thought-free consciousness similar to that of the deep sea free from waves
The most earnest of devotees worship me spontaneously and with the greatest sincerity which is due to their love of me. Although they know that I am their own non-dual Self, yet the habit of loving devotion which is deep-rooted in them makes them conceive their own Self as ME and worship ME as the life-current pervading their bodies, senses and mind without which nothing could exist and which forms the sole purport of the holy scriptures. Such is my Transcendental State.
However, people do not know ME because their intellect is shrouded in ignorance.
43. "Being non-dual and abstract intelligence I spontaneously manifest even as the smallest detail in the universe and as the universe.
55. "Non-dual realisation is the same as pure Intelligence absolutely void of objective knowledge. Such realisation nullifies all objective knowledge revealing it in all its nakedness to be as harmless as a picture of a pouncing tiger or of an enraged serpent
56. "When the mind has completely resolved into the Self, that state is called Nirvikalpa Samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows 'I am That' as opposed to the puerile I-thought of the ignorant. That is Supreme Knowledge (Vijnana or Pratyabhijna jnana).
Note. - The advanced state of meditation is Savikalpa Samadhi, where the person is aware that he has turned away from objectivity towards subjectivity and feels his proximity to the state of Self-Realisation. When he actually sinks within the Self, there is no knowledge apart from the simple awareness of blissful existence. This is Nirvikalpa Samadhi. Waking up, he sees the world just as any other man does but his outlook has become different. He is now able to know his pure Self and no longer confounds himself with the ego. That is the acme of Realisation.
57. "Theoretical knowledge consists in differentiating between the Self and the non-Self through a study of the Scriptures, or the teachings of a Master, or by one's own deliberation.
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all. Non-dual realisation admits nothing unknown or unknowable and pervades everything in entirety so that it cannot in any way be transcended, (e.g., a mirror and the images). When that is accomplished, the intellect becomes quite clear because all doubts have been destroyed; (doubts are usually with regard to creation, the identity of the Self and their mutual relationship) and then the predispositions of the mind (e.g., lust, greed, anger, etc.) are destroyed though any remnants of these that may remain are as harmless as a fangless viper.
63. "The fruit of Self-realisation is the end of all misery here and hereafter and absolute fearlessness. That is called Emancipation.
64-65. "Fear implies the existence of something apart from oneself. Can the sense of duality persist after non-dual Realisation, or can there be darkness after sun-rise?
"O Rishis! There will be no fear in the absence of duality. On the other hand, fear will not cease so long as there is the sense of duality.
66. "What is perceived in the world as being apart from the Self is also clearly seen to be perishable. What is perishable must certainly involve fear of loss.
67. "Union implies separation; so also acquisition implies loss.
"When the knower, knowledge and the known merge into unity that state is totally free from fear and hence moksha results.
"Jnaana (Supreme Wisdom) is the state devoid of thoughts, will and desire, and is unimpeded by ignorance.
71. "It is certainly the primal state of the knower, but remains unrecognised for want of acquaintance with it. The Guru and sastras alone can make the individual acquainted with the Self.
72-77. "The Self is abstract intelligence free from thought. The knower, knowledge and the known are not real as different entities. When differentiation among them is destroyed, their true nature is evident in the resulting non-dual consciousness, which is also the state of emancipation.
The Self manifests as the knower, knowledge and the known; the cycle of births and deaths endures with all the apparent reality of a mountain so long as this manifestation lasts. As soon as the manifestation is realised to consist of the Self alone without any admixture of non-self, the cycle of births and deaths comes to a standstill, and is broken down to fragments like clouds dispersed by strong winds.
78. "Thus you find that earnestness is the only requisite for emancipation. No other requisite is needed if the longing for emancipation is intense and unwavering.
79. "What is the use of hundreds of efforts in the absence of a real and unswerving desire for emancipation? That is the sole requisite and nothing else.
80-81. "Intense devotion signifies mental abstraction as the devotee loses himself in the desired object. In this particular instance, it will mean emancipation itself. For such unwavering devotion must certainly succeed and success is only a question of time -
which may be days, months, years, or even the next birth, according as the predispositions are light or dense.
82-83. "The intellect is ordinarily befouled by evil propensities and so nothing good flourishes there.
Consequently, the people are boiled in the seething cauldron of births and deaths.
Of these evil propensities,
the first is :
want of faith in the revelations made by the Guru and in the sastras;
the second is :
addiction to desires;
and the third is :
dullness (i.e., inability to understand the revealed truth). This is a brief statement of them.
84-85. "Of these, want of faith is betrayed by one's doubts regarding the truth of the statements and by failure to understand them. The doubt arises whether there is moksha; and later misunderstanding leads to its denial. These two are sure obstacles to any sincere efforts being made for realization.
86. "All obstacles are set at nought by a determined belief in the contrary; that is to say - determined belief regarding the existence of moksha will destroy both uncertainty and misunderstanding.
"But the question arises how this determined belief will be possible when faith is wanting. Therefore cut at its root. What is its root?
87-88. "Want of faith has its root in unfavourable logic. Give it up and take to approved logic as found in holy books and expounded by a Guru. Then enlightenment becomes possible and faith results. Thus ends the first evil propensity.
89-95. "The second propensity, namely desire, prevents the intellect from following the right pursuit. For, the mind engrossed in desire, cannot engage in a spiritual pursuit. The abstraction of a lover is well known to all; he can hear or see nothing in front of him. Anything said in his hearing is as good as not said. Desire must therefore be first overcome before aspiring for spiritual attainment. That can be done only by dispassion. The propensity is manifold, being the forms of love, anger, greed, pride, jealousy, etc. The worst of them is pursuit of pleasure which, if destroyed destroys all else. Pleasure may be subtle or gross. Neither of these must be indulged in, even in thought. As soon as the thought of pleasure arises, it must be dismissed by the will-power developed by dispassion.
96-99. "In this way, the second evil propensity is overcome.
The third, known as dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one's own efforts.
Concentration of mind and understanding of truth are not possible when dullness prevails.
"There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee's dullness according to his worship, quickly, or gradually, or in the succeeding birth.
100-102. "He who unreservedly surrenders himself to Me with devotion, is endowed with all the requisites necessary for Self-Realisation.
He who worships Me, easily overcomes all obstacles to Self-Realisation. On the other hand, he, who being stuck up, does not take refuge in Me - the pure intelligence manipulating the person - is repeatedly upset by difficulties so that his success is very doubtful.
103-104. "Therefore, O Rishis! the chief requisite is one-pointed devotion to God.
The devotee is the best of aspirants.
The one devoted to abstract consciousness excels every other seeker.
Consummation lies in the discernment of the Self as distinguished from the non-Self.
105-112. "The Self is at present confounded with the body, etc., such confusion must cease and awareness of the Self must result as opposed to nescience in sleep.
"The Self is experienced even now; but it is not discerned rightly, for it is identified with the body, etc., there is therefore endless suffering.
The Self is not hidden indeed; it is always gleaming out as 'I', but this 'I', is mistaken for the body, owing to ignorance.
On this ignorance ceasing, the 'I' is ascertained to be the true consciousness alone; and that sets all doubts at rest.
This and nothing else has been ascertained by the sages to be finality.
Thaumaturgic powers such as flying in space, etc., are all fragmentary and not worth a particle of Self-Realisation. For this is the unbroken and immortal bliss of the Self in which all else is included
113. "There is no accomplishment equal to Self-Realisation which is alone capable of ending all misery because it is the state of eternal Bliss.
114. "Self-Realisation differs from all accomplishments in that the fear of death is destroyed once for all.
115. Realisation differs according to the antecedent practice and, commensurate with the degree of purity of mind, may be perfect, middling or dull.
Note. - Realisation of the Self and eternal inherence as unbroken 'I-I' in all surroundings are the practices and the fruit.
122. "Unbroken supreme awareness even in dream is the mark of the highest order.
123. "The Person who is not involuntarily made the tool of his mental predispositions but who invokes them at his will, is of the highest order.
124. "He who abides in the Self as 'I, I,' as spontaneously and continuously as the ignorant man does in the body, is again of the highest order.
125. "He who, though engaged in work, does not look upon anything as non-self, is a perfect sage.
126. "He who even while doing his work remains as in a sleep is a perfect sage.
127. "Thus the best among the sages are never out of samadhi, be they working or idle.
128-133. "He who is from his own experience capable of appreciating the states of other jnanis including the best among them, is certainly a perfect sage. He who is not influenced by happiness or misery, by pleasure or pain, by desires, doubts or fear, is a perfect sage. He who realises pleasure, pain and every other phenomenon to be in and of the Self, is a perfect sage. He who feels himself pervading all - be they ignorant or emancipated - is a perfect sage. He who knowing the trammels of bondage, does not seek release from them and remains in peace, is a perfect sage.
"The perfect among the sages is identical with Me. There is absolutely no difference between us.
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Of all the requisites for wisdom, Divine Grace is the most important. He who has entirely surrendered himself to the Goddess is sure to gain wisdom readily. Rama! this is the best of all the methods
9-17. "This method does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all.
Her true nature is evident only after removing this veil by discrimination.
This is hard for those whose minds are directed outward; and it is easy, sure and quick for devotees engrossed in the Goddess of the Self to the exclusion of all else.
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now).
Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
The Jnanis of the lowest order behave like ignorant men in their care for their bodies.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
"The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of 'I' with the body; this never arises with the more advanced jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities.
55-56. "Of the two higher orders of jnanis, the one remains steadfast through his sustained practice and control of mind, whereas the other is so on account of the force of his discrimination and investigation. The difference lies in the merits of their intellect
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84. Spirit: "Where and how is Chit (Abstract Intelligence) to be realised and what is the effect?"
85. Prince: "The intellectual sheath must be probed for its realisation. One-pointed search for it reveals its existence. Rebirth is overcome by such realisation."
86. Spirit: "What is that sheath and what is concentration of mind? Again what is birth?"
87. Prince: "The intellectual sheath is the veil drawn over Pure Intelligence; it is inert by itself. One-pointedness is abiding as the Self. Birth is the false identification of the Self with the body."
88. Spirit: "Why is that Abstract Intelligence which is ever shining not realised? What is the means by which it can be realised? Why did birth take place at all?"
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now).
Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
The Jnanis of the lowest order behave like ignorant men in their care for their bodies.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
"The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of 'I' with the body; this never arises with the more advanced jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities.
55-56. "Of the two higher orders of jnanis, the one remains steadfast through his sustained practice and control of mind, whereas the other is so on account of the force of his discrimination and investigation. The difference lies in the merits of their intellect
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84. Spirit: "Where and how is Chit (Abstract Intelligence) to be realised and what is the effect?"
85. Prince: "The intellectual sheath must be probed for its realisation. One-pointed search for it reveals its existence. Rebirth is overcome by such realisation."
86. Spirit: "What is that sheath and what is concentration of mind? Again what is birth?"
87. Prince: "The intellectual sheath is the veil drawn over Pure Intelligence; it is inert by itself. One-pointedness is abiding as the Self. Birth is the false identification of the Self with the body."
88. Spirit: "Why is that Abstract Intelligence which is ever shining not realised? What is the means by which it can be realised? Why did birth take place at all?"
89. Prince: "Ignorance is the cause of non-realisation. Self realises the Self; there is no external aid possible. Birth originated through the sense of doership."
90. Spirit: "What is that ignorance of which you speak? What is again the Self? Whose is the sense of doership?"
91. Prince: "Ignorance is the sense of separateness from consciousness and false identification with the non Self. As for the Self, the question must be referred to the Self in you. The ego or the 'I-thought' is the root of action.
92. Spirit: "By what means is ignorance to be destroyed? How is the means acquired? What leads to such means?"
93. Prince: "Investigation cuts at the root of ignorance. Dispassion develops investigation. Disgust of the pleasures of life generates dispassion towards them."
94. Spirit: "What is investigation, dispassion or disgust in pleasures?"
95. Prince: "Investigation is analysis conducted within oneself, discriminating the non-self from the Self, stimulated by a stern, strong and sincere desire to realise the Self. Dispassion is non-attachment to surroundings. This results if the misery consequent on attachment is kept in mind."
96. Spirit: "What is the root cause of the whole series of these requirements?"
97. Prince: "Divine Grace is the root cause of all that is good. Devotion to God alone can bring down His Grace. This devotion is produced and developed by association with the wise. That is the prime cause of all."
98. Spirit: "Who is that God? What is devotion to Him? Who are the wise?"
99. Prince: "God is the master of the Cosmos. Devotion is unwavering love for Him. The wise are those who abide in Supreme Peace and melt with love for all."
102. Spirit: "Who is fearless? Who is free from misery? Who is never needy?"
103. Prince: "The man with no attachments is free from fear; the one with controlled mind is free from misery; the Self-realised man is never needy."
106. Spirit: "What is real? What is unreal? What is inappropriate? Answer these questions and redeem your brother."
107. Prince: "The subject (i.e., the Self) is real; the object (i.e., the non-self) is unreal; worldly transactions are inappropriate.
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"There is no doubt that a man realises the Self only after purging himself of all thoughts, and that he is then released from bondage, once for all. Your question has thus no basis and cannot be expected of the wise."
There lies the difference between a sage and an ignorant man. The former has accurate knowledge and unerring judgment, whereas the latter has a blurred conception and his judgment is warped. Knowledge of Truth never forsakes a sage although he is immersed in work. All his activities are like reflections in a mirror for, being Self-realised, ignorance can no longer touch him.
27. "O Prince! How can there be any residue of past karma in a Jnani? Does not Jnana burn away all karma as fire does a heap of camphor?"
28-29. Then Hemangada replied: "Listen Brahmin! The three kinds of karma (1) mature (prarabdha), (2) pending (agami) and (3) in store (sancita) are common to all - not excluding the Jnani. The first of these alone remains for the Jnani and the other two are burnt away.
30. "Karma matures by the agency of time; such is divine law. When mature, it is bound to yield its fruits.
31. "The karma of the one who is active after Self-realisation, is rendered ineffective by his wisdom.
32. "Karma already mature and now yielding results is called prarabdha: it is like an arrow already shot from a bow which must run its course until its momentum is lost."
Note. - Prarabdha must bear fruits and cannot be checked by realisation of the Self. But there is no enjoyment of its fruits by the realised sage.
39-41. "Jnanis of the highest order are left untouched for they always remain as the burnt skeleton of a cloth (retaining its old shape but useless) after their realisation. Just as an actor is not really affected by the passions which he displays on the stage, so also this Jnani, always aware of his perfection, is not affected by the seeming pleasures and pains which he regards as a mere illusion like the horns of a hare.
42. "The ignorant are not aware of the pure Self; they see it always blemished and hence they believe in the reality of objective knowledge and are therefore affected by the pleasures and pains of life.
43-49. "As for the lowest order of Jnanis, these realise the Self off and on, and spells of ignorance overtake them whenever overcome by their predispositions, they look upon the body as the SELF and the world as real. They are often able to over-ride the old tendencies, and thus there is a struggle between wisdom and ignorance - each of them prevailing alternatively. The Jnani ranges himself on the side of wisdom and fights against ignorance until falsity is thoroughly blown out, and truth prevails. Therefore Jnana is indivisible.
50-57. "Forgetfulness of the Self never overtakes a middle class Jnani and wrong knowledge never possesses him. However he of his own accord brings out some predispositions from his own depths in order to maintain his body according to prarabdha. This is the conduct of an accomplished Jnani.
1. Jnani has the root of misery cut off at the instant of realising the Self. It is immaterial for him if he dies in a holy spot, or in foul surroundings, remaining aware, or overtaken by coma, just before death. He is emancipated all the same.
"Just as the shining mirror is clear when images no longer appear in it, and the same mirror remains untainted even when the images are reflected in it, so also Pure Intelligence subsists pure and untainted whether the world is seen or not.
91-92. "This untainted Supreme Intelligence is one without a second and filled with Bliss, because totally free from the least trace of unhappiness. The sum-total of all happiness of all the living beings has taken shape as the Supreme One because She is obviously desired by all; and she is no other than the Self, which consists of pure Bliss, because the Self is the most beloved of every being.
93. "For the sake of the Self people discipline their bodies and subdue their desires; all sensual pleasures are mere sparks of Bliss inherent in the Self.
. - Bliss is Self. Objects are thoughts taking concrete forms; thoughts arise from the thinker; the thinker connotes intelligence. If the thinker be purged of even the least trace of thought, individuality is lost and abstract intelligence alone is left. Nothing else is admissible in the circumstances.
The question arises! If bliss be of the Self, why is it not always felt? The answer is that the inherent bliss is obstructed by desire, obligations and predispositions of the mind, just as the perennial sound arising from within is not heard owing to the interference of external sounds but is perceived when the ears are plugged. The pain of the load predominates for the time-being over the other natural painful dispositions of the mind and disappears at the instant of unburdening. During the interval before the other dispositions laying latent rise up to the surface, there is peace for an infinitesimal moment and that is the true Self coincide with pleasure
Other sensual pleasures are also to be explained in the same way.
There is an infinite variety of predispositions laying dormant in the heart, ready to spring up at the right moment.
They are always like thorns in the pillow.
When one of them sticks out, it predominates over the others and grips the mind.
Its manifestation takes the shape of an intense desire.
Its prevalence is painful in proportion to its intensity.
When that subsides on fulfilment, the pain disappears, and calm prevails for an infinitesimal period, until the next predisposition appears.
This interval represents the pleasure associated with the fulfilment of desire. Thus every one's rush for enjoyment betrays the search for Self - of course, unawares and confused. If asked why no one seems to know the real genesis of bliss, the answer is overwhelming ignorance born of associating the pleasure with such incidents. The opinion prevails that pleasure is caused by such and such, and is destroyed on their disappearance. The fact is that pleasure is simply the Self, and eternal.
95. "People do not recognise the Bliss inhering as their Self, because of their ignorance. They always associate pleasure with incidents.
96-98. "Furthermore, just as images in a mirror are associated with objects, ignoring the presence of the reflecting surface,
but after consideration are found to be dependent on the mirror and not apart from it,
and the mirror is found to be untainted by the reflected images,
so also the sages know the Self alone to be unique, real and untainted by its own projections, namely, the world, etc.
102. "Just as the images appear in a mirror and partake of its nature, so also the Cosmos is of and in the Self, and real inasmuch as it is the Self."
Note. - The world is not real as an object and apart from the Self
103-105. "This wisdom in perfection is the realisation of all as the Self. Intelligence appears as objects by its own virtue, as a mirror appears as the images on it. This is the whole essence of the sastras. There is no bondage, no liberation, no aspirant, no process of attainment. The transcendental Conscious Principle alone subsists in the three states of being. She remains as the one uniform, absolute being. She is ignorance; She is wisdom; She is bondage; She is liberation and She is the process therefor.
106. "This is all that need be known, understood and realised. There is nothing more. I have told you all in order."
The Sage Harithayana concluded:
107-111. "The man who knows it rightly will never be overtaken by misery. O Narada! Such is the section on Wisdom, recondite with reason, subtlety, and experience. Should any one not gain wisdom after hearing or reading it but continue to wallow in ignorance, he should be put down as nothing more than a stock or a stone. What hope is there for him?
"Hearing it even once must make a man truly wise; he is sure to become wise.
Sin or obstruction to wisdom is destroyed by reading it; wisdom dawns on hearing it.
Writing, appreciating and discussing its contents respectively destroys the sense of duality, purifies the mind and reveals the abiding Truth.
112. "She goes by the name of Emancipation when clearly and directly realised by investigation as the one undivided Self of all;
otherwise,
She goes by the name of Bondage.
She is the one Consciousness threading the three states of being, but untainted and unbroken by them. She is the sound, word and the significance of Him."
...... .......................... ...................................................
24. "How can transient mental concepts of devotion produce intransient results of high Truth?
obkigation;
34. "As long as a man is afraid of the nightmare, obligation, so long must he placate it, or else he will not find peace.
35. "How can a man stung by that Viper, obligation, ever be happy? Some men have gone mad as if some poison had already entered their blood and were torturing their whole being.
36. "While others are stupefied by the poison of obligation and unable to discriminate good from bad.
37. "Wrongly do they ever engage in work, being deluded; such is the plight of humanity stupefied by the poison of the sense of obligation.
vindya story..thorn apples..insanity...
50. "Similar is the fate of the people who, deluded with the quest of happiness, have fallen into the snares of the task-master of action. They are bewildered in their frenzy and destruction awaits them.
53. "Want of judgment is certain death, yet many are in its clutches. Success attends proper deliberation till eventually the end is without doubt accomplished.
69. "Investigation is the Sun for chasing away the dense darkness of indolence. It is generated by the worship of God with devotion.
70. "When the Supreme Devi is well pleased with the worship of the devotee, She turns into vichara in him and shines as the blazing Sun in the expanse of his Heart.
Vichara is the only way to attain the highest Good. I was indeed anxious about you; and there is very good reason for such anxiety until the mind turns towards vichara from the overpowering disease of ignorance, just as one is anxious for a patient who is delirious, until one sees that the system shows signs of a favourable turn.
77. "If once vichara takes root, the highest good has for all practical purposes, been reached in this life. As long as vichara is absent from a human being, the most desirable form of birth, so long is the tree of life barren and therefore useless. The only useful fruit of life is vichara.
79-81. "The man without discrimination is like a frog in the well; just as the frog in the well does not know anything either of good or of bad and so dies in his ignorance in the well-itself, in the same way men, vainly born in Brahmanda, (Egg of Brahma (i.e., the Universe)) do not know either good or bad regarding themselves and are born only to die in ignorance.
chp 3
CHAPTER III
THE ANTECEDENT CAUSE FOR LEARNING THE GOSPEL.
ASSOCIATION WITH THE WISE MUST PRECEDE "VICHARA"
7. "Listen, Rama! I shall now tell you the fundamental cause of salvation. Association with the wise is the root cause for obliterating all misery.
8-9. "Association with the sages is alone said to lead to the highest good. Your contact with Samvarta has led you to this stage of enlightenment, which is the fore-runner of emancipation. On being approached, the sages teach the greatest good.
This state of dispassion only arises in one with whose continued devotion Tripura inherent in the Heart as the Self, is well pleased."
chp 6
64. "Each one stamps his own views with the seal of authority and condemns the rest, not only as worthless but also as harmful, my dear!
chp 7
62. "The current notion that one cannot escape one's destiny is applicable only to weak-minded and senseless wastrels.
63. "Yogis who practise control of breath conquer fate. Even fate cannot impose its fruits on yogis.
64-66. "Destiny seizes and holds only senseless people. Conforming to and following nature, destiny forms part of nature. Nature again is only the contrivance for enforcing God's will. His purpose is always sure and cannot be prevented. Its edge can, however, be blunted by devotion to Him and if it is not so blunted, the predisposing cause must therefore be considered a most powerful factor in a man's life.
67. "Therefore, eschew high vanity and take refuge in Him. He will spontaneously take you to the Highest State.
68. "This is the first rung in the ladder to the pedestal of Bliss. Nothing else is worth while.
chp 8
24-25. "Dispassion cannot arise otherwise. It is the criterion of God's Grace that the mind should be rapt in the quest for truth, after becoming detached from sensual pleasures
The consummation of the discerning faculty is Samadhi. My admission into my mother's chamber is final emancipation."
chp 9
13. "As long as you contaminated with notions of me or mine (e.g., my home, my body, my mind, my intellect), the Self will not be found, for it lies beyond cognition and cannot be realised as 'my Self'.
14. "Retire into solitude, analyse and see what those things are which are cognised as mine; discard them all and transcending them, look for the Real Self.
16. "Analyse everything in this way and discard it. What remains over, transcending at all, beyond conception, appropriation, or relinquishment - know That to be the Self. That knowledge is final emancipation."
23-30. "Truly all these people are deluded! Not one of them knows even the fringe of the Self! But all are active for the sake of their own selves. Some of them recite the scriptures, a few study them and their commentaries; some are busy accumulating wealth; others are ruling the land; some are fighting the enemy; others are seeking the luxuries of life. When engaged in all this selfish activity they never question what exactly the Self may be; now why is there all this confusion? Oh! When the Self is not known, all is in vain and as if done in a dream.
"My home, wealth, kingdom, treasure, women, cattle - none of these is me, and they are only mine. I certainly take the body for the Self but it is simply a tool of mine. I am indeed the king's son, with goodly limbs and a fair complexion. These people, too, are taken up by this same notion that their bodies are their egos."
31-36. Reflecting thus, he considered the body. He could not identify the body as the Self, and so began to transcend it. This body is mine, not me. It is built up of blood and bones, and is changing each moment. How can this be the changeless, continuous me. It looks like a chattel; it is apart from me as is a waking body from the dream, etc. 'I' cannot be the body nor can the vital force be the Self; mind and intellect are clearly my tools so they cannot be 'I'. 'I' am surely something apart from all these, beginning from the body and ending with the intellect. [Note. - The intermediates are (1) the senses, (2) the mind including the thinking, reasoning and coordinating faculties, (3) vital force.] I am always aware, but do not realise that pure state of awareness. The reason of this inability is not clear to me.
chp 9
'Listen to me, my dear, closely. What you have now done to repress thoughts with the mind turned inward is good beginning and praised by the worthy as the best way. Without it, no one has ever been successful anywhere. However, it does not produce Self-realisation for the Self remains realised at all times.
77. "Attend dear! Blank darkness was visible after you controlled your thoughts. In the short interval before its appearance and after the control of mind there remains a state free from the effort to control and the perception of darkness.
78. "Always remember that state as the one of perfect and transcendental happiness. All are deceived in that state because their minds are accustomed to be turned outward.
79. "Though people may be learned, skilful and keen, still they search and search, only to be thwarted and they do not abide in that holy state.
80. "They grieve day and night, without knowing this state. Mere theoretical knowledge of sculpture can never make a man a sculptor.
81. "Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still not by thought (intellection) but by cessation of thought.
83-85. "Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space.
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
78. "Always remember that state as the one of perfect and transcendental happiness. All are deceived in that state because their minds are accustomed to be turned outward.
79. "Though people may be learned, skilful and keen, still they search and search, only to be thwarted and they do not abide in that holy state.
80. "They grieve day and night, without knowing this state. Mere theoretical knowledge of sculpture can never make a man a sculptor.
81. "Though he be a pandit well grounded in the theory and the discussion of the philosophy of the Self, he cannot realise the Self because it is not realisable but already realised. Realisation is not attained by going far, but only by staying still not by thought (intellection) but by cessation of thought.
83-85. "Effort towards Realisation is like the attempt to stamp with one's foot on the shadow cast by one's head. Effort will always make it recede.
"Just as an infant tries to take hold of his own reflection being unaware of the mirror, so also common people are taken in by their mental reflections on the mirror of the pure, luminous Self and are not aware of the mirror, because they have no acquaintance with the Self.
"Although people understand space, they are not aware of it because they are taken up by the objects in space.
86-88. "They understand the universe in space but have no regard for space itself. Similarly, it is with them in regard to the Self.
92. "Therefore, Prince, realise with a still mind your own true nature which is the one pure, undivided Consciousness underlying the restless mind which is composed of the whole universe in all its diversity.
94. "Realise with a still mind the state between sleep and wakefulness, the interval between the recognition of one object after another or gap between two perceptions
95. "This is the real Self, inhering in which one is no longer deluded. Unaware of this Truth, people have become inheritors of sorrow.
Note. - The commentator adds that a sage realising the world as the reflection of the mind treats it as such and is thus free from misery.
Note. - The commentator adds that a sage realising the world as the reflection of the mind treats it as such and is thus free from misery.
When the mind is controlled a little, a state will be evident at the end of the effort in which the Self can be realised as pure being, underlying all phenomena but undivided by them, similar to the baby sense.
99. "Be also free from the thought 'I see'; remain still like a blind man seeing. What transcends sight and no sight that you are. Be quick."
Note. - Here the commentary says: The Self transcends also the feeling 'I see'. Adherence to that sensation divorces one from the Self. Therefore, let that feeling also vanish, for that state is absolutely unstained by will, sensation or thought. Otherwise, there will be no perfection in spite of innumerable efforts.
Note. - Here the commentary says: The Self transcends also the feeling 'I see'. Adherence to that sensation divorces one from the Self. Therefore, let that feeling also vanish, for that state is absolutely unstained by will, sensation or thought. Otherwise, there will be no perfection in spite of innumerable efforts.
Again the word 'sight' includes the awake and dream states and 'no sight' signifies deep sleep. That which is threading through these three states and even surpasses the sense 'I am' is what you are. This is the fourth state Turiya (which is the string on which all the diverse objects of the universe are strung and the whole is a garland to Sri Ramana! Tr.)
chp 10
"Listen Prince! I will tell you further. As long as these knots are not cut asunder so long will bliss not be found (The knowledge acquired is thus not effective). These knots are millions in number and are created by the bond of delusion which is no other than ignorance of Self. These knots give rise to mistaken ideas, the chief of which is the identification of the body with the Self, which in its turn gives rise to the perennial stream of happiness and misery in the shape of the cycle of births and deaths. The second knot is the differentiation of the world from the Self whose being consciousness is the mirror on which the phenomena are simply reflected. Similarly with the other knots including the differentiation of beings among themselves and from the universal Self. They have originated from time immemorial and recur with unbroken ignorance. The man is not finally redeemed until he has extricated himself from these numberless knots of ignorance.
All will resolve into that fire and no residue will be left.
Similarly also the fire of realisation will burn away all your sense of duty so that there will be nothing left for you to do.
Be strong, root out your thoughts and cut off the deep-rooted knots from your heart, namely, 'I will see', 'I am not this', 'This is non-Self', and such like.
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self. See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same. Inhere in the peace of your true internal Self, devoid of all phenomena."
"Find wherever you turn the one undivided, eternal blissful Self; also watch the whole universe reflected as it arises and subsides in the Self. See the Self both within and without you; yet do not confound the seeing Self within as the Seer of the universal Self without, for both are the same. Inhere in the peace of your true internal Self, devoid of all phenomena."
Therefore let those sensible people who are desirous of chit (pure intelligence) turn away from illusory knowledge and contemplate their own Self - the absolute consciousness - which illumines all the rest, and which is their being too.
69. Dattatreya continued: "Thus, you see, Parasurama, the primary cause of emancipation is association with the wise. Therefore, follow that advice first and foremost."
chp 13
Think, and tell me. Obviously you cannot distinguish this from a dream and cannot help concluding that the world is nothing but imagination. My world will disappear instantly if I cease contemplating it.
"Therefore convince yourself of the dream-like nature of the world and do not indulge in grief at your brother's death.
chp 13
Think, and tell me. Obviously you cannot distinguish this from a dream and cannot help concluding that the world is nothing but imagination. My world will disappear instantly if I cease contemplating it.
"Therefore convince yourself of the dream-like nature of the world and do not indulge in grief at your brother's death.
91. "Realise that the Self is the self-contained mirror projecting and manifesting this world. The Self is pure unblemished consciousness. Be quick! Realise it quickly and gain transcendental happiness!"
92. "Therefore recognise the fact that the world is simply an image on the mirror of consciousness and cultivate the contemplation of 'I am', abide as pure being and thus give up this delusion of the reality of the world.
On hearing this discourse of the sage's son, the king overcame his delusion; his intellect became purified and he understood the ultimate goal. Then he practised samadhi, and became self-contained, without depending on any external agency, and led a long and happy life. He ceased to identify himself with the body, and became absolute as transcendental space until he was finally liberated. So you see, Bhargava, that the universe is only mental image, just as firm as one's will-power, and no more. It is not independent of the Self. Investigate the matter yourself, and your delusion will gradually lose hold of you and pass off."
chp 15
4. "I understand that intelligence alone is real and single, and that objects are only unreal images like a city reflected in a mirror.
23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day.
24-25. "What you have said so far is quite true; you have rightly understood the nature of consciousness but have not realised it. A knowledge of the property of a thing without actual experience of the thing itself is as useless as no knowledge.
chp 15
4. "I understand that intelligence alone is real and single, and that objects are only unreal images like a city reflected in a mirror.
23. "The beneficent work of the self-inhering divine Grace is finished when the inward turning of one's mind increases in strength day by day.
24-25. "What you have said so far is quite true; you have rightly understood the nature of consciousness but have not realised it. A knowledge of the property of a thing without actual experience of the thing itself is as useless as no knowledge.
26. "True experience of the Self is the unawareness of even 'I am'. Can the world persist after such unawareness? Second-hand knowledge is no better than the recollection of a dream.
sadhvi to ashtavakra
54-56. "'I want to ask of you a short question, to which please give a straight answer, explicit and unreserved. What is that condition reaching which there will be all-round immortality: knowing which all doubts and uncertainties will disappear; and established in which all desires will vanish? If you have realised that unbounded state, please tell me directly.'
75-84. "'Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality for it is well guarded on all sides. Of all the people now assembled here, no one has experienced Reality, except the king and myself. It is not a subject for discussion. The most brilliant logic can only approach it but never attain it. Although unaffected by logic coupled with a keen intellect, it can however be realised by service to one's Guru and the grace of God.
Hearing it a thousand times over will be useless unless one verifies the teachings by means of investigation into the Self with a concentrated mind
O youth, however clever a man may be, he will never know his own self by the mere teaching of others unless he realises it for himself. Otherwise he can never realise the Self if his mind is turned outward.
"Lights and things being insentient, cannot be self-aware. Still, their existence or manifestation is under no doubt. That means they are self-luminous. Can you not similarly investigate with an inward mind in order to find out if the all-comprehending Self is conscious or not conscious?
"That Consciousness is absolute and transcends the three states (wakefulness, dream and slumber) and comprises all the universe making it manifest. Nothing can be apprehended without its light.
"Will anything be apparent to you, if there be no consciousness? Even to say that nothing is apparent to you (as in sleep) requires the light of consciousness. Is not your awareness of your unawareness (in sleep) due to consciousness?
"If you infer its eternal light, then closely investigate whether the light is of itself or not. Everybody falls in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward. As long as thoughts crop up, so long has the turning inward of the mind not been accomplished. As long as the mind is not inward, so long the Self cannot be realised. Turning inward means absence of desire. How can the mind be fixed within if desires are not given up?
"Therefore become dispassionate and inhere as the Self. Such inherence is spontaneous (no effort is needed to inhere as the Self). It is realised after thoughts are eliminated and investigation ceases. Recapitulate your state after you break off from it, and then will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever.
chp 16
10-13. "O thou son of a sage, listen to me! It is neither unknowable nor remains unknown at any moment. Tell me how even the ablest of Masters can guide one to something which always remains unknown. If a Guru can teach, it means that he knows what he says. This transcendental state is quite easy or may be well-nigh impossible according as one's mind is inward bent in peace or out-moving in restlessness. It cannot be taught if it always remains unknown.
14. "The fact that the Vedas point to it only indirectly as 'not this - not this' shows that the knowledge can be imparted to others.
"Whatever you see becomes known by the very abstract intelligence.
26. "Realise it yourself by turning your sight inward. You are only pure abstract Consciousness. Realise it this instant, for procrastination is not worthy of a good disciple. He should realise the Self at the moment of instruction.
27. "Your eyes are not meant by the aforesaid word sight. The mental eye is meant, for it is the eye of the eye, as is clear in dreams.
28. "To say that the sight is turned inward is appropriate because perception is possible only when the sight is turned towards the object.
29-31. "The sight must be turned away from other objects and fixed on a particular object in order to see it. Otherwise that object will not be perceived in entirety. The fact that the sight is not fixed on it is the same as not seeing it. Similarly is it with hearing, touch, etc.
33. "The other perceptions require the two conditions, namely, elimination of others and concentration on the one. But Self-Realisation differs from them in that it requires only one condition: elimination of all perceptions.
34. "I shall tell you the reason for this. Although consciousness is unknowable, it is still realisable by pure mind.
35-45. "Even the learned are perplexed on this point. External perceptions of the mind are dependent on two conditions.
"The first is elimination of other perceptions and the second is fixation on the particular item of perception.
If the mind is simply turned away from other perceptions, the mind is in an indifferent state, where there is absence of any kind of perception.
Therefore concentration on a particular item is necessary for the perception of external things.
But since consciousness is the Self and not apart from the mind, concentration on it is not necessary for its realisation.
It is enough that other perceptions (namely, thoughts) should be eliminated from the mind and then the Self will be realized.
If a man wants to pick out one particular image among a series of images passing in front of him as reflections on a mirror, he must turn his attention away from the rest of the pictures and fix it on that particular one.
"If on the other hand, he wants to see the space reflected it is enough that he turns away his attention from the pictures and the space manifests without any attention on his part, for, space is immanent everywhere and is already reflected there. However it has remained unnoticed because the interspatial images dominated the scene.
"Space being the supporter of all and immanent in all, becomes manifest if only the attention is diverted from the panorama. In the same way, consciousness is the supporter of all and is immanent in all and always remains perfect like space pervading the mind also.
Diversion of attention from other items is all that is necessary for Self-Realisation.
Or do you say that the Self-illuminant can ever be absent from any nook or corner?
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
Reflection can only be on a reflecting surface and not on all surfaces. Similarly also, realisation of the Self can only be with an alert mind and not with a stupefied one. New-born babes have no realisation of the Self for want of alertness.
"Sri Sankara has said in Soundarya Lahari 'Siva owes his prowess to Sakti; He cannot even stir in Her absence.' Siva should not therefore be considered to be mere inexpressible entity depending for His movements upon Maya (like a man on his car). Sri Sankara continues, 'Siva is yoked by Thee, Oh Sakti, to His true being. Therefore a blessed few worship Thee as the endless series of waves of bliss, as the underlying basis of all that is, as the Supreme Force, maintaining the Universe, and as the Consort of Transcendence.' Thus the identity of Siva and Sakti with each other or with Transcendence is evident.
Their true significance lies in the fact that the universe exists, but not separately from the primal Reality - God. Wisdom lies in realising everything as Siva and not in treating it as void.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy. Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
90-93. "The unmanifest state, the first-born of abstract Intelligence revealing 'There is not anything' - is the state of abstraction full of light; it is, however, called sleep because it is the insentient phase of consciousness. Nothing is revealed because there is nothing to be revealed. Sleep is therefore the manifestation of the insentient state.
"But in Samadhi, Brahman, the Supreme Consciousness, is continuously glowing. She is the engulfer of time and space, the destroyer of void, and the pure being - (Jehovah - I AM). How can She be the ignorance of sleep?
chp 17
"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
Liberation is the direct result of unqualified Samadhi. The Self being pure intelligence, why does it not recognise itself and remain always liberated?
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
24-26. "I will tell you the secret. The cycle of births and deaths is from time immemorial caused by ignorance which displays itself as pleasure and pain and yet is only a dream and unreal. Being so, the wise say that it can be ended by knowledge. By what kind of knowledge? Wisdom born of realisation: viz., "I am That".
Commentary. - An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master. This is hearsay knowledge. In order to experience it, he ponders over it and clears his doubts. Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within. Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self. This is in short the course of wisdom and liberation.
31-34. "The original cause lies in the knowledge of perfection in the Self.
Note. - One expects the contrary. The apparent contradiction is explained further on.
"The idea of perfection is due to absence of parts. Parts can appear only with time, space and form. However, the sense of completeness appears without these agencies, implying a yearning for them - thus giving rise to the sense of want. Then and there limitations come into being, and the fundamental cause of ignorance manifests as 'I am'. That is the embryonic seed from which shoots forth the sprout of the body as the individualised self (growing up to the gigantic tree of the cycle of births and deaths). The cycle of births and deaths does not end unless ignorance is put an end to. This can happen only with a perfect knowledge of the self, not otherwise.
35-38. "Such wisdom as can destroy ignorance is clearly of two sorts: indirect and direct. Knowledge is first acquired from a Master and through him from the scriptures. Such indirect knowledge cannot fulfil the object in view. Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone. Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
39-47. "Similarly, experience of casual Samadhi in the absence of theoretical knowledge does not serve the purpose either. Just as a man, ignorant of the qualities of an emerald, cannot recognise it by the mere sight of it in the treasury, nor can another recognise it if he has not seen it before, although he is full of theoretical knowledge on the subject, in the same way must theory be supplemented with practice in order that a man might become an expert. Ignorance cannot be eradicated by mere theory or by the casual Samadhi of an ignorant man.
48. "So you see that Samadhi is useless to such people. The intellect of babes is always unmodified and yet they do not realise the self.
49. "Nirvikalpa Samadhi clearly will never eradicate ignorance. Therefore in order to destroy it Savikalpa Samadhi must be sought.
50-52. "This alone can do it. God inherent as the self is pleased by meritorious actions which are continued through several births after which the desire for liberation dawns and not otherwise, even though millions of births may be experienced. Of all things in creation, to be born a sentient being requires good luck; even so to acquire a human body requires considerable merit; while it is out of the ordinary for human beings to be endowed with both virtuous tendencies and sharp intellect.
53-60. "Observe, O Brahmin, that the mobile creation is a very small fraction of the immobile and that human beings form but a small fraction of the mobile, while most human beings are little more than animals, being ignorant of good and bad, and of right and wrong. Of sensible people, the best part runs after the pleasures of life seeking to fulfil their desire. A few learned people are stained with the longing for heaven after death. Of the remaining few, most of them have their intellects bedimmed by Maya and cannot comprehend the oneness of all (the Creator and creation). How can these poor folk, held in the grip of Maya, extend their weak sight to the sublime Truth of Oneness? People blinded by Maya cannot see this truth. Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.) They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
"I shall now tell you the scheme of liberation.
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Commentary. - Contemplation is designated in its progressive stages, as Savikalpa Samadhi (qualified Samadhi) and Nirvikalpa Samadhi (unqualified Samadhi). Dhyana (contemplation) leads to the repose consequent on the resolve that the mind in its absolute purity is only the Self. There are interruptions by thought obtruding in the earlier stages. Then the practice goes by the name of Dhyana. When the repose remains smooth and uninterrupted for some appreciable time, it is called Savikalpa Samadhi. If by its constant practice, the repose ensues without any previous resolve (i.e., effortlessly) and continues uninterrupted for some time, it is called Nirvikalpa Samadhi. The Inner Self glows in all its purity, in the last stage.
After rising from it, the memory of the uncommon experience of the Self remains; it enables him to identify the transcendence of the one with that same One which is in all. (This is the Sahaja State, as is often said by Sri Ramana. Tr.)
70. "That is the Oneness of the Self, the same as the identification of the transcendence of the one with that same one in all the diversities of the world apparent to each individual. This destroys the root of ignorance, instantly and completely.
71. "Dhyana has been said to develop into Nirvikalpa Samadhi. Whereas modifications signify the many sidedness of consciousness, Nirvikalpa signifies its unitary nature.
72. "When the mind does not create pictures due to thoughts it is the unmodified state which is its primal and pure condition.
73. "When the pictures on a wall are erased, the original wall remains. No other work is necessary to restore its original condition.
74. "Similarly, the mind remains pure when thoughts are eliminated. Therefore the unqualified state is restored if the present disturbance is ended.
111-112. "Abstract Intelligence is the background on which the phenomena are displayed, and it must certainly manifest itself in all its purity, in they absence, although its appearance may look new at first. It remains unrecognised because it is not distinguished from the phenomena displayed by it. On their being eliminated it becomes apparent.
"This in short is the method of Self-Realisation.
113. "O Brahmin! Think over what you have now learnt, and you will realise. With the wisdom born of your realisation, you will inhere as the Self and be eternally free."
chp 18
3-5. "Why say so much about it? The long and short of it is this. Objective knowledge is gained by the mind; the mind cannot be objectified. Still it follows that there must be mind even in the absence of objects. Such pure mind entirely divested of all objective knowledge (or thoughts) is pure intelligence. Awareness is its nature. Therefore it is always realised, for no other knower beside itself can ever be admitted.
15. "For the Self is always self-resplendent and one without a second, and it displays diversities of phenomena as a mirror its reflections.
16. "Therefore rule out creation as a mere thought or series of thoughts and realise the non-dual, residual, pure intelligence as the Self.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
"However space implies sections. Each section of intelligence is called mind. Can it be different from the Self? Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual, whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
"Thus in the transition from the Absolute to the individual, space is the first veil cast off. The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived. They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus the Absolute shines as awareness in the body (namely, 'I am the body') - just as a candle lights the covering globe. The individual consciousness is thus found to be only the radiance of the Self reflected in the body, which it illumines like an enclosed lamp illumining the interior of its cover.
117. "Therefore, I tell you that mind is no other than consciousness. The difference lies in the fact that the mind is restless and the Self is always peaceful.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness. On this being subdued, there gleams out the peace-filled, perfect, intelligent bliss which is synonymous with emancipation. Be assured of this. Do not think that an interlude of blank or veil of nescience will supervene after the cessation of thoughts. For, there is no such factor as a blank or veil of nescience. It is simply a figment of the imagination
121-22. "If in a day-dream a man imagines himself taken, harassed and beaten by an enemy he will suffer from the effects until and unless he dismisses the day-dream. Will he continue to be bound by the enemy after the dream is dismissed with the enemy and his body? So it is with the veil of nescience.
123. "O Rama! Even from the very beginning there has really been no bondage or tie to the cycle of births and deaths. Only do not be deluded by identifying yourself with insentient matter but enquire: What is this bondage?
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
126. "What is this bondage? How can the pure uncontaminated Absolute Self be shackled by what look like images in the mirror of the Self?
127-130. "To imagine that the Self is shackled by mental projections is to imagine that the fire reflected in a mirror can burn it.
There is absolutely no bondage beyond the foolish certainty that you are bound and the difference of entity created by mind.
Until these two blemishes are washed away by the holy waters of investigation into the Self, neither I, nor Brahma the Creator, nor Vishnu, nor Siva, nor even Sri Tripura the Goddess of Wisdom, can help that person to be emancipated.
Therefore, Rama, surmount these two hurdles and remain eternally happy
131. "The mind will shine as the Self if the mind be denuded of those thoughts now crowding it, and then all sense of duality will cease to exist.
132. "Mind is nothing but sectional knowledge as his and that. Eliminate such, and then pure knowledge will alone remain. This is the Self.
136. "Then objectivity totally ceases, and pure knowledge alone remains. There is thus a complete annihilation of duality.
137. "The sense of duality persists because there is the conviction of the purposefulness of the objective world. But such purposefulness and even durability is experienced even in dreams.
"Wakeful consciousness does not intervene in dreams nor does dream-consciousness intervene in the wakeful state, while the two factors - enduring nature and purposefulness - are common to both.
"All knowledge is secondary and unreliable. There is no doubt about it.
156-159. "The greatest of all delusions is the conviction that knowledge is not a delusion.
"A hallucination holds the field in the interval antecedent to correct knowledge in the same way as it does where we mistake a shining mother-of-pearl for a piece of silver. So also the mistake of the reality of the universe persists until primary and basic Self-knowledge is realised. This false sense is universal like the blue colour of the sky and it will end simultaneously with the realisation of Pure Intelligence.
160. "I have now answered your questions. Do not waver but make up your mind at once.
161. "I shall enlighten you further on the point you raised with regard to the activities of jnanis (sages).
162-165. "Jnanis may be classified as (1) the best, (2) the middle class and (3) the lowest. Of these, the last know the Self and yet are influenced by the pleasures and pains accruing to them according to their prarabdha (past karma). Jnanis of the higher order even while reaping the fruits of their past karma are however firmer in their internal happiness like men inebriated with drink. Jnanis of the highest order are never detached from the enjoyment of their bliss even if confronted with a million times more prarabdha; they are not surprised at the most unnatural and miraculous happenings; they are not elated by the greatest pleasures, nor depressed by the worst miseries. They are always peaceful and calm within, although they appear to act like common folk.
"These differences are due to the differences in their intellects and to the degrees of development of Jnana (wisdom).
166. "Their activities depend on their predispositions as determined by their past karma. But all their actions are like those of a drunken man.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
Misunderstanding of the teachings, due to assertiveness or pride is a phase of diffidence and stands in the way of realization for learned pandits and others.
"There are many more persons who cannot, however well-taught, grasp the teachings; their minds are too much cramped with predispositions to be susceptible to subtle truths. They form the second group - the victims of past actions, unable to enter the stage of contemplation necessary for annihilating the vasanas.
"The third group is the most common, consisting of the victims of desire who are always obsessed with the sense of duty (i.e., the desire to work for some ends). Desires are too numerous to count, since they rise up endlessly like waves in the ocean. Even if the stars are numbered, desires are not.
So the world, being in the grip of this demon, behaves madly and groans with pain and misery, consequent on its own misdeeds
87-90. "Rama, he whose mind clings to the ignorance of the necessity of work cannot hope for realisation even if Siva offers to instruct him. Similarly also the person who has the fault of marked indifference to or misunderstanding of the teachings cannot attain
"The mind is the soil in which the seed namely prarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless.
Note. - The mind of the highest order of jnanis though associated with objects, knows them to be unreal and therefore is not agitated as is the case with the ignorant.
121. "Since a jnani of the highest order can engage in several actions at the same time and yet remain unaffected, he is always many-minded and yet remains in unbroken samadhi. His is absolute knowledge free from objects.
56. "When the mind has completely resolved into the Self, that state is called Nirvikalpa Samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows 'I am That' as opposed to the puerile I-thought of the ignorant. That is Supreme Knowledge (Vijnana or Pratyabhijna jnana).
Note. - The advanced state of meditation is Savikalpa Samadhi, where the person is aware that he has turned away from objectivity towards subjectivity and feels his proximity to the state of Self-Realisation. When he actually sinks within the Self, there is no knowledge apart from the simple awareness of blissful existence. This is Nirvikalpa Samadhi. Waking up, he sees the world just as any other man does but his outlook has become different. He is now able to know his pure Self and no longer confounds himself with the ego. That is the acme of Realisation.
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all. Non-dual realisation admits nothing unknown or unknowable and pervades everything in entirety so that it cannot in any way be transcended, (e.g., a mirror and the images). When that is accomplished, the intellect becomes quite clear because all doubts have been destroyed; (doubts are usually with regard to creation, the identity of the Self and their mutual relationship) and then the predispositions of the mind (e.g., lust, greed, anger, etc.) are destroyed though any remnants of these that may remain are as harmless as a fangless viper.
63. "The fruit of Self-realisation is the end of all misery here and hereafter and absolute fearlessness. That is called Emancipation.
"O Rishis! There will be no fear in the absence of duality. On the other hand, fear will not cease so long as there is the sense of duality.
66. "What is perceived in the world as being apart from the Self is also clearly seen to be perishable. What is perishable must certainly involve fear of loss.
67. "Union implies separation; so also acquisition implies loss.
68-70. "If emancipation be external to the Self, it implies fear of loss, and is therefore not worth aspiring to. On the other hand, moksha is fearlessnes and not external to the Self.
"When the knower, knowledge and the known merge into unity that state is totally free from fear and hence moksha results.
"Jnaana (Supreme Wisdom) is the state devoid of thoughts, will and desire, and is unimpeded by ignorance.
71. "It is certainly the primal state of the knower, but remains unrecognised for want of acquaintance with it. The Guru and sastras alone can make the individual acquainted with the Self.
72-77. "The Self is abstract intelligence free from thought. The knower, knowledge and the known are not real as different entities. When differentiation among them is destroyed, their true nature is evident in the resulting non-dual consciousness, which is also the state of emancipation.
"There is in fact no differentiation among the knower, etc.
The Self manifests as the knower, knowledge and the known; the cycle of births and deaths endures with all the apparent reality of a mountain so long as this manifestation lasts. As soon as the manifestation is realised to consist of the Self alone without any admixture of non-self, the cycle of births and deaths comes to a standstill, and is broken down to fragments like clouds dispersed by strong winds.
78. "Thus you find that earnestness is the only requisite for emancipation. No other requisite is needed if the longing for emancipation is intense and unwavering.
79. "What is the use of hundreds of efforts in the absence of a real and unswerving desire for emancipation? That is the sole requisite and nothing else.
89-95. "The second propensity, namely desire, prevents the intellect from following the right pursuit.
As soon as the thought of pleasure arises, it must be dismissed by the will-power developed by dispassion
The third, known as dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one's own efforts.
Concentration of mind and understanding of truth are not possible when dullness prevails.
"There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee's dullness according to his worship, quickly, or gradually, or in the succeeding birth.
100-102. "He who unreservedly surrenders himself to Me with devotion, is endowed with all the requisites necessary for Self-Realisation. He who worships Me, easily overcomes all obstacles to Self-Realisation. On the other hand, he, who being stuck up, does not take refuge in Me - the pure intelligence manipulating the person - is repeatedly upset by difficulties so that his success is very doubtful.
103-104. "Therefore, O Rishis! the chief requisite is one-pointed devotion to God.
The one devoted to abstract consciousness excels every other seeker.
Consummation lies in the discernment of the Self as distinguished from the non-Self.
105-112. "The Self is at present confounded with the body, etc., such confusion must cease and awareness of the Self must result as opposed to nescience in sleep.
113. "There is no accomplishment equal to Self-Realisation which is alone capable of ending all misery because it is the state of eternal Bliss.
114. "Self-Realisation differs from all accomplishments in that the fear of death is destroyed once for all.
115. Realisation differs according to the antecedent practice and, commensurate with the degree of purity of mind, may be perfect, middling or dull.
Note. - Realisation of the Self and eternal inherence as unbroken 'I-I' in all surroundings are the practices and the fruit.
124. "He who abides in the Self as 'I, I,' as spontaneously and continuously as the ignorant man does in the body, is again of the highest order.
125. "He who, though engaged in work, does not look upon anything as non-self, is a perfect sage.
9-17. "This method does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all.
Her true nature is evident only after removing this veil by discrimination.
This is hard for those whose minds are directed outward;
and it is easy, sure and quick for devotees engrossed in the Goddess of the Self to the exclusion of all else.
: "Listen! Rama, I am now telling you the secret of accomplishment. Of all the requisites for wisdom, Divine Grace is the most important. He who has entirely surrendered himself to the Goddess is sure to gain wisdom readily. Rama! this is the best of all the methods.
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now). Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
9-17. "This method does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all. Her true nature is evident only after removing this veil by discrimination. This is hard for those whose minds are directed outward; and it is easy, sure and quick for devotees engrossed in the Goddess of the Self to the exclusion of all else.
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now). Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
25. "What are accomplishments to others to the accompaniment of dispassion, meditation, prayer, etc. remain natural to the sage whose mind is pure and unsophisticated
The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities.
32-33. "How can the repeated testing of oneself fail to improve one? Let one not spend one's time judging others; but let one judge oneself. Thus one becomes perfect.
expert can appraise precious stones at a glance.
"The Jnanis of the lowest order behave like ignorant men in their care for their bodies.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of 'I' with the body; this never arises with the more advanced jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities. They are not engaged in work because they are entirely self-possessed. Just as a man moves or speaks in sleep without being aware of his actions, so also this class of yogi does enough work for his minimum requirements without being aware of it. Having transcended the world, he behaves like a drunken man. But he is aware of his actions. His body continues on account of his vasanas (predispositions) and destiny. Jnanis of the highest class do not identify the Self with the body but remain completely detached from their bodies. Their work is like that of a charioteer driving the chariot, who never identifies himself with the chariot. Similarly the jnani is not the body nor the actor; he is pure intelligence. Though entirely detached from action within, to the spectator he seems to be active. Her performs his part like an actor in a drama; and plays with the world as a parent does with a child.
84. Spirit: "Where and how is Chit (Abstract Intelligence) to be realised and what is the effect?"
85. Prince: "The intellectual sheath must be probed for its realisation. One-pointed search for it reveals its existence. Rebirth is overcome by such realisation."
If a man wants to pick out one particular image among a series of images passing in front of him as reflections on a mirror, he must turn his attention away from the rest of the pictures and fix it on that particular one.
"If on the other hand, he wants to see the space reflected it is enough that he turns away his attention from the pictures and the space manifests without any attention on his part, for, space is immanent everywhere and is already reflected there. However it has remained unnoticed because the interspatial images dominated the scene.
"Space being the supporter of all and immanent in all, becomes manifest if only the attention is diverted from the panorama. In the same way, consciousness is the supporter of all and is immanent in all and always remains perfect like space pervading the mind also.
Diversion of attention from other items is all that is necessary for Self-Realisation.
Or do you say that the Self-illuminant can ever be absent from any nook or corner?
46. "There can indeed be no moment or spot from which consciousness is absent. Its absence means their absence also. Therefore consciousness of the Self becomes manifest by mere diversion of attention from things or thoughts.
47. "Realisation of Self requires absolute purity only and no concentration of mind. For this reason, the Self is said to be unknowable (meaning not objectively knowable).
48. "Therefore it was also said that the sole necessity for Self-Realisation is purity of mind. The only impurity of the mind is thought. To make it thought-free is to keep it pure.
49. "It must now be clear to you why purity of mind is insisted upon for Realisation of Self. How can the Self be realised in its absence?
50-51. "Or, how is it possible for the Self not to be found gleaming in the pure mind? All the injunctions in the scriptures are directed towards this end alone. For instance, unselfish action, devotion, and dispassion have no other purpose in view.
52. "Because, transcendental consciousness, viz., the Self, is manifest only in the stain-free mind."
Reflection can only be on a reflecting surface and not on all surfaces. Similarly also, realisation of the Self can only be with an alert mind and not with a stupefied one. New-born babes have no realisation of the Self for want of alertness.
"Sri Sankara has said in Soundarya Lahari 'Siva owes his prowess to Sakti; He cannot even stir in Her absence.' Siva should not therefore be considered to be mere inexpressible entity depending for His movements upon Maya (like a man on his car). Sri Sankara continues, 'Siva is yoked by Thee, Oh Sakti, to His true being. Therefore a blessed few worship Thee as the endless series of waves of bliss, as the underlying basis of all that is, as the Supreme Force, maintaining the Universe, and as the Consort of Transcendence.' Thus the identity of Siva and Sakti with each other or with Transcendence is evident.
Their true significance lies in the fact that the universe exists, but not separately from the primal Reality - God. Wisdom lies in realising everything as Siva and not in treating it as void.
"The truth is that there is one Reality which is consciousness in the abstract and also transcendental, irradiating the whole universe in all its diversity from its own being, by virtue of its self-sufficiency, which we call Maya or Sakti or Energy. Ignorance lies in the feeling of differentiation of the creatures from the Creator. The individuals are only details in the same Reality.
90-93. "The unmanifest state, the first-born of abstract Intelligence revealing 'There is not anything' - is the state of abstraction full of light; it is, however, called sleep because it is the insentient phase of consciousness. Nothing is revealed because there is nothing to be revealed. Sleep is therefore the manifestation of the insentient state.
"But in Samadhi, Brahman, the Supreme Consciousness, is continuously glowing. She is the engulfer of time and space, the destroyer of void, and the pure being - (Jehovah - I AM). How can She be the ignorance of sleep?
chp 17
"Therefore the great founders of different systems of philosophy have said that the difference between the Self (i.e., abstract intelligence) and intellect (individualistic) lies only in their continuity.
Liberation is the direct result of unqualified Samadhi. The Self being pure intelligence, why does it not recognise itself and remain always liberated?
"Ignorance is dispelled by pure intelligence, which is Samadhi, and this is the immediate cause of salvation.
24-26. "I will tell you the secret. The cycle of births and deaths is from time immemorial caused by ignorance which displays itself as pleasure and pain and yet is only a dream and unreal. Being so, the wise say that it can be ended by knowledge. By what kind of knowledge? Wisdom born of realisation: viz., "I am That".
Commentary. - An aspirant for wisdom first turns away from the pleasures of life and absorbs himself in the search for knowledge, which he learns from a master. This is hearsay knowledge. In order to experience it, he ponders over it and clears his doubts. Then he applies the knowledge to himself and tries to feel his immortal being transcending the body, mind, etc., he succeeds in feeling his Self within. Later he remembers the Vedic teaching imparted by his Guru that the Self being unqualified, cannot be differentiated from God and experiences his unity with the Universal Self. This is in short the course of wisdom and liberation.
31-34. "The original cause lies in the knowledge of perfection in the Self.
Note. - One expects the contrary. The apparent contradiction is explained further on.
"The idea of perfection is due to absence of parts. Parts can appear only with time, space and form. However, the sense of completeness appears without these agencies, implying a yearning for them - thus giving rise to the sense of want. Then and there limitations come into being, and the fundamental cause of ignorance manifests as 'I am'. That is the embryonic seed from which shoots forth the sprout of the body as the individualised self (growing up to the gigantic tree of the cycle of births and deaths). The cycle of births and deaths does not end unless ignorance is put an end to. This can happen only with a perfect knowledge of the self, not otherwise.
35-38. "Such wisdom as can destroy ignorance is clearly of two sorts: indirect and direct. Knowledge is first acquired from a Master and through him from the scriptures. Such indirect knowledge cannot fulfil the object in view. Because theoretical knowledge alone does not bear fruit; practical knowledge is necessary which comes through Samadhi alone. Knowledge born of Nirvikalpa Samadhi generates wisdom by the eradication of ignorance and objective knowledge.
39-47. "Similarly, experience of casual Samadhi in the absence of theoretical knowledge does not serve the purpose either. Just as a man, ignorant of the qualities of an emerald, cannot recognise it by the mere sight of it in the treasury, nor can another recognise it if he has not seen it before, although he is full of theoretical knowledge on the subject, in the same way must theory be supplemented with practice in order that a man might become an expert. Ignorance cannot be eradicated by mere theory or by the casual Samadhi of an ignorant man.
48. "So you see that Samadhi is useless to such people. The intellect of babes is always unmodified and yet they do not realise the self.
49. "Nirvikalpa Samadhi clearly will never eradicate ignorance. Therefore in order to destroy it Savikalpa Samadhi must be sought.
50-52. "This alone can do it. God inherent as the self is pleased by meritorious actions which are continued through several births after which the desire for liberation dawns and not otherwise, even though millions of births may be experienced. Of all things in creation, to be born a sentient being requires good luck; even so to acquire a human body requires considerable merit; while it is out of the ordinary for human beings to be endowed with both virtuous tendencies and sharp intellect.
53-60. "Observe, O Brahmin, that the mobile creation is a very small fraction of the immobile and that human beings form but a small fraction of the mobile, while most human beings are little more than animals, being ignorant of good and bad, and of right and wrong. Of sensible people, the best part runs after the pleasures of life seeking to fulfil their desire. A few learned people are stained with the longing for heaven after death. Of the remaining few, most of them have their intellects bedimmed by Maya and cannot comprehend the oneness of all (the Creator and creation). How can these poor folk, held in the grip of Maya, extend their weak sight to the sublime Truth of Oneness? People blinded by Maya cannot see this truth. Even when some people rise so high in the scale as to understand the theory, misfortune prevents their being convinced of it (for their desires sway them to and fro with force greater than the acquired, puny, theoretical knowledge, which if strictly followed should put an end to such desires, which nourish on the denial of oneness.) They try to justify their practical actions by fallacious arguments which are simply a waste of time.
"Inscrutable are the ways of Maya which denies the highest Realisation to them, it is as if they threw away the live gem in their hands thinking it to be a mere pebble.
61. "Only those transcend Maya with whose devotion the Goddess of the Self is pleased; such can discern well and happily.
62. "Being by the grace of God endowed with proper discernment and right-earnestness, they become established in transcendental Oneness and become absorbed.
"I shall now tell you the scheme of liberation.
63. "One learns true devotion to God after a meritorious life continued in several births, and then worships Him for a long time with intense devotion.
64. "Dispassion for the pleasures of life arises in a devotee who gradually begins to long for knowledge of the truth and becomes absorbed in the search for it.
65. "He then finds his gracious Master and learns from him all about the transcendental state. He has now gained theoretical knowledge.
Note. - This is Sravana.
66. "After this he is impelled to revolve the whole matter in his mind until he is satisfied from his own practical knowledge with the harmony of the scriptural injunctions and the teachings of his Master. He is able to ascertain the highest truth with clearness and certitude.
Note. - This is Manana.
67. "The ascertained knowledge of the Oneness of the Self must afterwards be brought into practice, even forcibly, if necessary, until the experience of the truth occurs to him.
Note. - This is Nidhidhyasana.
68. "After experiencing the Inner Self, he will be able to identify the Self with the Supreme and thus destroy the root of ignorance. There is no doubt of it.
69. "The inner Self is realised in advanced contemptation and that state of realisation is called Nirvikalpa Samadhi.
"Memory of that realisation enables one to identify the Inner Self with the Universal Self (as "I am That").
Note. - This is Pratyabhina Jnana.
Commentary. - Contemplation is designated in its progressive stages, as Savikalpa Samadhi (qualified Samadhi) and Nirvikalpa Samadhi (unqualified Samadhi). Dhyana (contemplation) leads to the repose consequent on the resolve that the mind in its absolute purity is only the Self. There are interruptions by thought obtruding in the earlier stages. Then the practice goes by the name of Dhyana. When the repose remains smooth and uninterrupted for some appreciable time, it is called Savikalpa Samadhi. If by its constant practice, the repose ensues without any previous resolve (i.e., effortlessly) and continues uninterrupted for some time, it is called Nirvikalpa Samadhi. The Inner Self glows in all its purity, in the last stage.
After rising from it, the memory of the uncommon experience of the Self remains; it enables him to identify the transcendence of the one with that same One which is in all. (This is the Sahaja State, as is often said by Sri Ramana. Tr.)
70. "That is the Oneness of the Self, the same as the identification of the transcendence of the one with that same one in all the diversities of the world apparent to each individual. This destroys the root of ignorance, instantly and completely.
71. "Dhyana has been said to develop into Nirvikalpa Samadhi. Whereas modifications signify the many sidedness of consciousness, Nirvikalpa signifies its unitary nature.
72. "When the mind does not create pictures due to thoughts it is the unmodified state which is its primal and pure condition.
73. "When the pictures on a wall are erased, the original wall remains. No other work is necessary to restore its original condition.
74. "Similarly, the mind remains pure when thoughts are eliminated. Therefore the unqualified state is restored if the present disturbance is ended.
111-112. "Abstract Intelligence is the background on which the phenomena are displayed, and it must certainly manifest itself in all its purity, in they absence, although its appearance may look new at first. It remains unrecognised because it is not distinguished from the phenomena displayed by it. On their being eliminated it becomes apparent.
"This in short is the method of Self-Realisation.
113. "O Brahmin! Think over what you have now learnt, and you will realise. With the wisdom born of your realisation, you will inhere as the Self and be eternally free."
chp 18
3-5. "Why say so much about it? The long and short of it is this. Objective knowledge is gained by the mind; the mind cannot be objectified. Still it follows that there must be mind even in the absence of objects. Such pure mind entirely divested of all objective knowledge (or thoughts) is pure intelligence. Awareness is its nature. Therefore it is always realised, for no other knower beside itself can ever be admitted.
15. "For the Self is always self-resplendent and one without a second, and it displays diversities of phenomena as a mirror its reflections.
16. "Therefore rule out creation as a mere thought or series of thoughts and realise the non-dual, residual, pure intelligence as the Self.
17. "If the body and creation are transcended and the Self realised even once, there ensues that wisdom which will eradicate ignorance and override the cycle of births and deaths.
18. "Moksha (liberation) is not to be sought in heavens or on earth or in the nether regions. It is synonymous with Self-Realisation.
19. "Moksha is not anything to be got afresh for it is already there only to be realised. Such realisation arises with the elimination of ignorance. Absolutely nothing more is required to achieve the aim of life.
Note. - Sri Ramana says that Moksha is another name for 'I' or 'Self'.
46. "Janaka has said: 'Mind divested of thoughts becomes pure and is identical with the Self and further, that alone destroys ignorance.'
88. "Hence the identity of space with the Self is not apparent to the learned, because they are incapable of investigating the Self with a steady mind, for that is diverted by its inherent disposition to go outward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself; direct Realisation alone will do that. Therefore, follow my advice and realise yourself, turning the mind inward.
89-90. "Second-hand knowledge of the Self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied to himself; direct Realisation alone will do that. Therefore, follow my advice and realise yourself, turning the mind inward.
"However space implies sections. Each section of intelligence is called mind. Can it be different from the Self? Pure Intelligence contaminated with inanimate excrescences is called Jiva or the individual, whose faculty for discrimination is consistent with its self-imposed limitations and is called mind.
"Thus in the transition from the Absolute to the individual, space is the first veil cast off. The clear, concentrated Self becomes pure, tenuous, susceptible space in which hard, dense, crowded, or slender things are conceived. They manifest as the five elements of which the body is composed. The individual then encases himself in the body like a silkworm in its cocoon. Thus the Absolute shines as awareness in the body (namely, 'I am the body') - just as a candle lights the covering globe. The individual consciousness is thus found to be only the radiance of the Self reflected in the body, which it illumines like an enclosed lamp illumining the interior of its cover.
117. "Therefore, I tell you that mind is no other than consciousness. The difference lies in the fact that the mind is restless and the Self is always peaceful.
118-120. "Realisation of the Self subdues the restless mind which is the dynamic aspect of consciousness. On this being subdued, there gleams out the peace-filled, perfect, intelligent bliss which is synonymous with emancipation. Be assured of this. Do not think that an interlude of blank or veil of nescience will supervene after the cessation of thoughts. For, there is no such factor as a blank or veil of nescience. It is simply a figment of the imagination
121-22. "If in a day-dream a man imagines himself taken, harassed and beaten by an enemy he will suffer from the effects until and unless he dismisses the day-dream. Will he continue to be bound by the enemy after the dream is dismissed with the enemy and his body? So it is with the veil of nescience.
123. "O Rama! Even from the very beginning there has really been no bondage or tie to the cycle of births and deaths. Only do not be deluded by identifying yourself with insentient matter but enquire: What is this bondage?
124. "The strongest fetter is the certainty that one is bound. It is as false as the fearful hallucinations of a frightened child.
125. "Even the best of men cannot find release by any amount of efforts unless his sense of bondage is destroyed.
126. "What is this bondage? How can the pure uncontaminated Absolute Self be shackled by what look like images in the mirror of the Self?
127-130. "To imagine that the Self is shackled by mental projections is to imagine that the fire reflected in a mirror can burn it.
There is absolutely no bondage beyond the foolish certainty that you are bound and the difference of entity created by mind.
Until these two blemishes are washed away by the holy waters of investigation into the Self, neither I, nor Brahma the Creator, nor Vishnu, nor Siva, nor even Sri Tripura the Goddess of Wisdom, can help that person to be emancipated.
Therefore, Rama, surmount these two hurdles and remain eternally happy
131. "The mind will shine as the Self if the mind be denuded of those thoughts now crowding it, and then all sense of duality will cease to exist.
132. "Mind is nothing but sectional knowledge as his and that. Eliminate such, and then pure knowledge will alone remain. This is the Self.
136. "Then objectivity totally ceases, and pure knowledge alone remains. There is thus a complete annihilation of duality.
137. "The sense of duality persists because there is the conviction of the purposefulness of the objective world. But such purposefulness and even durability is experienced even in dreams.
138-144. "The difference between dreams and the wakeful state lies in the fact that in the waking state the dream is determined to be false, whereas in the dream the waking state is not so determined. Therefore the waking state is universally taken to be real. But this is wrong. For do you not experience the same extent of permanency and purposefulness in dreams as in the wakeful state?
"Wakeful consciousness does not intervene in dreams nor does dream-consciousness intervene in the wakeful state, while the two factors - enduring nature and purposefulness - are common to both.
"All knowledge is secondary and unreliable. There is no doubt about it.
156-159. "The greatest of all delusions is the conviction that knowledge is not a delusion.
"A hallucination holds the field in the interval antecedent to correct knowledge in the same way as it does where we mistake a shining mother-of-pearl for a piece of silver. So also the mistake of the reality of the universe persists until primary and basic Self-knowledge is realised. This false sense is universal like the blue colour of the sky and it will end simultaneously with the realisation of Pure Intelligence.
160. "I have now answered your questions. Do not waver but make up your mind at once.
161. "I shall enlighten you further on the point you raised with regard to the activities of jnanis (sages).
162-165. "Jnanis may be classified as (1) the best, (2) the middle class and (3) the lowest. Of these, the last know the Self and yet are influenced by the pleasures and pains accruing to them according to their prarabdha (past karma). Jnanis of the higher order even while reaping the fruits of their past karma are however firmer in their internal happiness like men inebriated with drink. Jnanis of the highest order are never detached from the enjoyment of their bliss even if confronted with a million times more prarabdha; they are not surprised at the most unnatural and miraculous happenings; they are not elated by the greatest pleasures, nor depressed by the worst miseries. They are always peaceful and calm within, although they appear to act like common folk.
"These differences are due to the differences in their intellects and to the degrees of development of Jnana (wisdom).
166. "Their activities depend on their predispositions as determined by their past karma. But all their actions are like those of a drunken man.
chp 19
10-13. "What kind of effort can avail to disclose the eternally self-resplendent consciousness?
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
Being coated with a thick crust of infinite vasanas (dispositions), it is not easily perceived.
The incrustation must first be soaked in the running steam of mind control and carefully scraped off with the sharp chisel of investigation.
Then one must turn the closed urn of crystal quartz - namely, the mind cleaned in the aforesaid manner - on the grinding wheel of alertness and finally open the lid with the lever of discrimination.
"Lo! the gem enclosed within is now reached and that is all!
"Thus you see, Rama, that all efforts are directed to cleaning up the Augean stables of predispositions.
14-15. "Intellects are the cumulative effects of the predispositions acquired by karma. Effort is necessary so long as the predispositions continue to sway the intellect.
16. "They are roughly classified into three groups, namely, (1) Aparaadha (fault), (2) Karma (action) and (3) Kaama (desire).
"There are many more persons who cannot, however well-taught, grasp the teachings; their minds are too much cramped with predispositions to be susceptible to subtle truths. They form the second group - the victims of past actions, unable to enter the stage of contemplation necessary for annihilating the vasanas.
"The third group is the most common, consisting of the victims of desire who are always obsessed with the sense of duty (i.e., the desire to work for some ends). Desires are too numerous to count, since they rise up endlessly like waves in the ocean. Even if the stars are numbered, desires are not.
So the world, being in the grip of this demon, behaves madly and groans with pain and misery, consequent on its own misdeeds
"A person affected by one or more of the above said three dispositions cannot get at the truth although it is self-evident.
30-33. "Therefore I tell you that all efforts are directed towards the eradication of these innate tendencies.
"The first of them (i.e., fault) comes to an end on respectfully placing one's faith in holy books and the master. The second (i.e., action) may be ended only by divine grace, which may descend on the person in this birth or in any later incarnation. There is no other hope for it. The third must be gradually dealt with by dispassion, discrimination, worship of God, study of holy scriptures, learning from the wise, investigation into the Self and so on.
35-37. "The most important of the qualifications is the desire for emancipation.
Nothing can be achieved without it.
Study of philosophy and discussion on the subject with others are thoroughly useless, being no better than the study of arts.
For the matter of that, one might as well hope for salvation by a study of sculpture and the practice of that art.
The study of philosophy in the absence of a longing for salvation, is like dressing up a corpse.
38-40. "Again, Rama, a casual desire for emancipation is also vain.
Such desire often manifests on learning of the magnificence of the emancipated state. It is common to all but never brings about any abiding results. Therefore a passing desire is worthless.
"The desire must be strong and abiding, in order that it may bear fruit. The effects are in proportion to the intensity and duration of the desire.
41-43. "The desire must be accompanied by efforts for the accomplishment of the purpose. Then only will there be concerted effort.
Just as a man scalded by fire runs immediately in search of soothing unguents and does not waste his time in other pursuits, so also must the aspirant run after emancipation to the exclusion of all other pursuits.
Such an effort is fruitful and is preceded by indifference to all other attainments.
44-46. "Starting by discarding pleasures as being impediments to progress he develops dispassion and then the desire for emancipation, which grows in strength. This makes a man engage in the right efforts in which he
becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
becomes thoroughly engrossed. After these stages are passed, the most unique consummation takes place."
65-66. "Proportionately slight effort is enough for erasing slight vasanas. He whose mind has been made pure by good deeds in successive past incarnations, gains supreme results quite out of proportion to the little effort he may make (as with Janaka).
67-68. "The glimpse of jnana (realisation) gained by one whose mind is crowded with dense vasanas accumulated in past incarnations, does not suffice to over-ride one's deep-rooted ignorance. Such a one is obliged to practise samadhi (nidhidhyasana or control of mind and contemplation) in successive births for effective and final realisation.
"Thus there are seen to be different classes of sages.
"Thus there are seen to be different classes of sages.
79. "Of the three typical vasanas mentioned that one of action is the most potent and is said to be ignorance.
80-83. "Those are the best who are free from all of the vasanas, and particularly from the least trace of that of action. If free from the fault of mistrust of the teachings of the master, the vasana due to desire, which is not a very serious obstruction to realisation, is destroyed by the practice of contemplation. Dispassion need not be very marked in this case. Such people need not repeatedly engage in the study of Scriptures or the receiving of instructions from the Master, but straightaway pass into meditation and fall into samadhi, the consummation of the highest good. They live evermore as Jivanmuktas (emancipated even while alive).
87-90. "Rama, he whose mind clings to the ignorance of the necessity of work cannot hope for realisation even if Siva offers to instruct him. Similarly also the person who has the fault of marked indifference to or misunderstanding of the teachings cannot attain
92-94. "The last class and the least among the sages are those whose practice and discipline are not perfect enough to destroy mental predispositions. Their minds are still active and the sages are said to be associated with their minds. They are barely jnanis and not jivanmuktas as are the other two classes. They appear to share the pleasures and pains of life like any other man and will continue to do so till the end of their lives. They will be emancipated after death.
95-96. "Prarabdha (past karma) is totally powerless with the middle class, who have destroyed their minds by continued practice.
"The mind is the soil in which the seed namely prarabdha sprouts (into pleasures and pains of life). If the soil is barren, the seed loses its sprouting power by long storage, and becomes useless.
104-105. "The prarabdha of jnanis is still active and sprouts in the mind but only to be burnt up by the steady flame of jnana.
Pleasure or pain is due to the dwelling of the mind on occurrences. But if these are scorched at their source, how can there be pain or pleasure?
106-108. "Jnanis of the highest order, however, are seen to be active because they voluntarily bring out the vasanas from the depth of the mind and allow them to run out.
Their action is similar to that of a father sporting with his child, moving its dolls, laughing at the imagined success of one doll over another, and appearing to grieve over the injury to another, and so on; or like a man showing sympathy for his neighbour on the occasion of a gain or loss.
113. "What is samadhi? Samadhi is being aware of the Self, and nothing else - that is to say - it should not be confounded with the Nirvikalpa (undifferentiated) state, for this state is very common and frequent as has been pointed out in the case of momentary samadhis.
114-115. "Every one is experiencing the Nirvikalpa state, though unknowingly. But what is the use of such unrecognised samadhis? A similar state becomes possible to the hatha yogis also. This experience alone does not confer any lasting benefit. But one may apply the experience to the practical affairs of life. Samadhi can only be such and such alone. (Sahaja samadhi is meant here.)
114..diff. bet. Samadhi of hatha yogi and dnyani
"The blue colour of the sky is known to be an unreal phenomenon and yet it appears the same to both the knowing and the unknowing, but with this difference that the one is misled by the appearance and the other is not.
118. "Just as the false perception does not mislead the man who knows, so also all that is perceived which is known to the wise to be false will never mislead them.
120. "The mind is agitated when it assumes the shape of those objects which it mistakes for real; and unagitated otherwise. Therefore the latter state alone is supramental.
Note. - The mind of the highest order of jnanis though associated with objects, knows them to be unreal and therefore is not agitated as is the case with the ignorant.
121. "Since a jnani of the highest order can engage in several actions at the same time and yet remain unaffected, he is always many-minded and yet remains in unbroken samadhi. His is absolute knowledge free from objects.
chp 20
The ignorant know me as the gross universe, whereas the wise feel me as their own pure being eternally glowing as 'I-I' within. This realisation is possible only in the deep stillness of thought-free consciousness similar to that of the deep sea free from waves.
However, people do not know ME because their intellect is shrouded in ignorance.
46-49. "Although I am not involved in any manner and am always free, I wield My power - called Maya; become covered with ignorance, appear full of desires, seek their fulfilment, grow restless, project favourable and unfavourable environments, am born and reborn as individuals, until growing wiser I seek a teacher and sage, learn the truth from him, put it in practice and finally become absolved. All this goes on in My pure, uncontaminated, ever free absolute intelligence. This manifestation of the ignorant and the free, and of others, is called My creation which is however, without any accessories - My power is too vast to be described. I shall tell you something of it in brief. It is that the cosmos is only the obverse of the many details in them leading up to different results.
50. "Knowledge relating to me is complex but it can be dealt with under the two categories; dual and non-dual, of which the former relates to worship and the latter to realisation. On account of their intricacies, there are many details in them leading up to different results.
54. "Worship of Abstract Intelligence in a concrete form is not only useful but essential for non-dual realisation. For how can one be made fit for it, without Her benediction.
55. "Non-dual realisation is the same as pure Intelligence absolutely void of objective knowledge. Such realisation nullifies all objective knowledge revealing it in all its nakedness to be as harmless as a picture of a pouncing tiger or of an enraged serpent
56. "When the mind has completely resolved into the Self, that state is called Nirvikalpa Samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows 'I am That' as opposed to the puerile I-thought of the ignorant. That is Supreme Knowledge (Vijnana or Pratyabhijna jnana).
Note. - The advanced state of meditation is Savikalpa Samadhi, where the person is aware that he has turned away from objectivity towards subjectivity and feels his proximity to the state of Self-Realisation. When he actually sinks within the Self, there is no knowledge apart from the simple awareness of blissful existence. This is Nirvikalpa Samadhi. Waking up, he sees the world just as any other man does but his outlook has become different. He is now able to know his pure Self and no longer confounds himself with the ego. That is the acme of Realisation.
58-62. "Supreme wisdom is that which puts an end to the sense of non-Self once for all. Non-dual realisation admits nothing unknown or unknowable and pervades everything in entirety so that it cannot in any way be transcended, (e.g., a mirror and the images). When that is accomplished, the intellect becomes quite clear because all doubts have been destroyed; (doubts are usually with regard to creation, the identity of the Self and their mutual relationship) and then the predispositions of the mind (e.g., lust, greed, anger, etc.) are destroyed though any remnants of these that may remain are as harmless as a fangless viper.
63. "The fruit of Self-realisation is the end of all misery here and hereafter and absolute fearlessness. That is called Emancipation.
64-65. "Fear implies the existence of something apart from oneself. Can the sense of duality persist after non-dual Realisation, or can there be darkness after sun-rise?
"O Rishis! There will be no fear in the absence of duality. On the other hand, fear will not cease so long as there is the sense of duality.
66. "What is perceived in the world as being apart from the Self is also clearly seen to be perishable. What is perishable must certainly involve fear of loss.
67. "Union implies separation; so also acquisition implies loss.
68-70. "If emancipation be external to the Self, it implies fear of loss, and is therefore not worth aspiring to. On the other hand, moksha is fearlessnes and not external to the Self.
"When the knower, knowledge and the known merge into unity that state is totally free from fear and hence moksha results.
"Jnaana (Supreme Wisdom) is the state devoid of thoughts, will and desire, and is unimpeded by ignorance.
71. "It is certainly the primal state of the knower, but remains unrecognised for want of acquaintance with it. The Guru and sastras alone can make the individual acquainted with the Self.
72-77. "The Self is abstract intelligence free from thought. The knower, knowledge and the known are not real as different entities. When differentiation among them is destroyed, their true nature is evident in the resulting non-dual consciousness, which is also the state of emancipation.
"There is in fact no differentiation among the knower, etc.
The Self manifests as the knower, knowledge and the known; the cycle of births and deaths endures with all the apparent reality of a mountain so long as this manifestation lasts. As soon as the manifestation is realised to consist of the Self alone without any admixture of non-self, the cycle of births and deaths comes to a standstill, and is broken down to fragments like clouds dispersed by strong winds.
78. "Thus you find that earnestness is the only requisite for emancipation. No other requisite is needed if the longing for emancipation is intense and unwavering.
79. "What is the use of hundreds of efforts in the absence of a real and unswerving desire for emancipation? That is the sole requisite and nothing else.
82-83. "The intellect is ordinarily befouled by evil propensities and so nothing good flourishes there.
Consequently, the people are boiled in the seething cauldron of births and deaths.
Of these evil propensities,
the first is want of faith in the revelations made by the Guru and in the sastras;
the second is addiction to desires;
and the third is dullness (i.e., inability to understand the revealed truth). This is a brief statement of them.
89-95. "The second propensity, namely desire, prevents the intellect from following the right pursuit.
As soon as the thought of pleasure arises, it must be dismissed by the will-power developed by dispassion
The third, known as dullness resulting from innumerable wicked actions in preceding births, is the worst of the series and hardest to overcome by one's own efforts.
Concentration of mind and understanding of truth are not possible when dullness prevails.
"There is no remedy for it other than worship of the Goddess of the Self (adoration, prayer, meditation, etc.). I remove the devotee's dullness according to his worship, quickly, or gradually, or in the succeeding birth.
100-102. "He who unreservedly surrenders himself to Me with devotion, is endowed with all the requisites necessary for Self-Realisation. He who worships Me, easily overcomes all obstacles to Self-Realisation. On the other hand, he, who being stuck up, does not take refuge in Me - the pure intelligence manipulating the person - is repeatedly upset by difficulties so that his success is very doubtful.
103-104. "Therefore, O Rishis! the chief requisite is one-pointed devotion to God.
The one devoted to abstract consciousness excels every other seeker.
Consummation lies in the discernment of the Self as distinguished from the non-Self.
105-112. "The Self is at present confounded with the body, etc., such confusion must cease and awareness of the Self must result as opposed to nescience in sleep.
113. "There is no accomplishment equal to Self-Realisation which is alone capable of ending all misery because it is the state of eternal Bliss.
114. "Self-Realisation differs from all accomplishments in that the fear of death is destroyed once for all.
115. Realisation differs according to the antecedent practice and, commensurate with the degree of purity of mind, may be perfect, middling or dull.
Note. - Realisation of the Self and eternal inherence as unbroken 'I-I' in all surroundings are the practices and the fruit.
124. "He who abides in the Self as 'I, I,' as spontaneously and continuously as the ignorant man does in the body, is again of the highest order.
125. "He who, though engaged in work, does not look upon anything as non-self, is a perfect sage.
9-17. "This method does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all.
Her true nature is evident only after removing this veil by discrimination.
This is hard for those whose minds are directed outward;
and it is easy, sure and quick for devotees engrossed in the Goddess of the Self to the exclusion of all else.
: "Listen! Rama, I am now telling you the secret of accomplishment. Of all the requisites for wisdom, Divine Grace is the most important. He who has entirely surrendered himself to the Goddess is sure to gain wisdom readily. Rama! this is the best of all the methods.
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now). Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
9-17. "This method does not require other aids to reinforce its efficiency, as other methods do for accomplishing the end. There is a reason for it. Pure Intelligence illumining all has cast a veil of ignorance of Her own over all. Her true nature is evident only after removing this veil by discrimination. This is hard for those whose minds are directed outward; and it is easy, sure and quick for devotees engrossed in the Goddess of the Self to the exclusion of all else.
"An intense devotee, though endowed with only a little discipline of other kinds (e.g., dispassion), can readily understand the truth though only theoretically, and expound it to others. Such exposition helps him to imbue those ideas and so he absorbs the truth. This ultimately leads him to identify all individuals with Siva and he is no longer affected by pleasure or pain. All-round identification with Siva makes him the best of jnanis and a jivanmukta (emancipated here and now). Therefore bhakti yoga (way of devotion) is the best of all and excels all else.
25. "What are accomplishments to others to the accompaniment of dispassion, meditation, prayer, etc. remain natural to the sage whose mind is pure and unsophisticated
The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities.
32-33. "How can the repeated testing of oneself fail to improve one? Let one not spend one's time judging others; but let one judge oneself. Thus one becomes perfect.
expert can appraise precious stones at a glance.
"The Jnanis of the lowest order behave like ignorant men in their care for their bodies.
39-54. "They have not attained Sahaja Samadhi (samadhi unbroken even while engaged in work, etc.). They are in the state of Perfection only when they are calm or composed. They have as much of the body-sense and enjoy pleasure and pain with as much zest as any animal when they are not engaged in the investigation of the Self.
The middle class of jnanis are never deluded by their bodies. Delusion is the false identification of 'I' with the body; this never arises with the more advanced jnanis, namely the middle class among them. Identification of the Self with the body is attachment to the body. The middle class of jnanis are never attached to the body. Their minds are mostly dead because of their long practice and continued austerities. They are not engaged in work because they are entirely self-possessed. Just as a man moves or speaks in sleep without being aware of his actions, so also this class of yogi does enough work for his minimum requirements without being aware of it. Having transcended the world, he behaves like a drunken man. But he is aware of his actions. His body continues on account of his vasanas (predispositions) and destiny. Jnanis of the highest class do not identify the Self with the body but remain completely detached from their bodies. Their work is like that of a charioteer driving the chariot, who never identifies himself with the chariot. Similarly the jnani is not the body nor the actor; he is pure intelligence. Though entirely detached from action within, to the spectator he seems to be active. Her performs his part like an actor in a drama; and plays with the world as a parent does with a child.
84. Spirit: "Where and how is Chit (Abstract Intelligence) to be realised and what is the effect?"
85. Prince: "The intellectual sheath must be probed for its realisation. One-pointed search for it reveals its existence. Rebirth is overcome by such realisation."
87. Prince: "The intellectual sheath is the veil drawn over Pure Intelligence; it is inert by itself. One-pointedness is abiding as the Self. Birth is the false identification of the Self with the body."
91. Prince: "Ignorance is the sense of separateness from consciousness and false identification with the nonself. As for the Self, the question must be referred to the Self in you. The ego or the 'I-thought' is the root of action.
93. Prince: "Investigation cuts at the root of ignorance. Dispassion develops investigation. Disgust of the pleasures of life generates dispassion towards them."
95. Prince: "Investigation is analysis conducted within oneself, discriminating the non-self from the Self, stimulated by a stern, strong and sincere desire to realise the Self. Dispassion is non-attachment to surroundings. This results if the misery consequent on attachment is kept in mind."
103. Prince: "The man with no attachments is free from fear; the one with controlled mind is free from misery; the Self-realised man is never needy."
chp 22
"There is no doubt that a man realises the Self only after purging himself of all thoughts, and that he is then released from bondage, once for all
31. "The karma of the one who is active after Self-realisation, is rendered ineffective by his wisdom.
39-41. "Jnanis of the highest order are left untouched for they always remain as the burnt skeleton of a cloth (retaining its old shape but useless) after their realization
42. "The ignorant are not aware of the pure Self; they see it always blemished and hence they believe in the reality of objective knowledge and are therefore affected by the pleasures and pains of life.
The lowest state of Jnana is open to the doubt whether such Jnana as is obstructed off and on, betokens emancipation. Some agree that it does not. But realisation of the Self occurs simultaneously with the raising of the veil of ignorance. This veil is destroyed whereas the outgoing tendency viksepa drags on a little longer
1. Jnani has the root of misery cut off at the instant of realising the Self. It is immaterial for him if he dies in a holy spot, or in foul surroundings, remaining aware, or overtaken by coma, just before death. He is emancipated all the same.
Therefore it must be of the nature of Self. Still, this pleasure may be said to be relief from pain and not true pleasure. If so, why does a person awakened from sleep say "I slept happily"? The person has felt happiness in sleep. There are no happenings associated with that happiness; it is pure and must be of the nature of Self. Otherwise, even the worst savage of an animalcule would not relish sleep nor indeed long for it.
The question arises! If bliss be of the Self, why is it not always felt? The answer is that the inherent bliss is obstructed by desire, obligations and predispositions of the mind, just as the perennial sound arising from within is not heard owing to the interference of external sounds but is perceived when the ears are plugged. The pain of the load predominates for the time-being over the other natural painful dispositions of the mind and disappears at the instant of unburdening. During the interval before the other dispositions laying latent rise up to the surface, there is peace for an infinitesimal moment and that is the true Self coincide with pleasure. Other sensual pleasures are also to be explained in the same way. There is an infinite variety of predispositions laying dormant in the heart, ready to spring up at the right moment. They are always like thorns in the pillow. When one of them sticks out, it predominates over the others and grips the mind. Its manifestation takes the shape of an intense desire. Its prevalence is painful in proportion to its intensity. When that subsides on fulfilment, the pain disappears, and calm prevails for an infinitesimal period, until the next predisposition appears. This interval represents the pleasure associated with the fulfilment of desire. Thus every one's rush for enjoyment betrays the search for Self - of course, unawares and confused. If asked why no one seems to know the real genesis of bliss, the answer is overwhelming ignorance born of associating the pleasure with such incidents. The opinion prevails that pleasure is caused by such and such, and is destroyed on their disappearance. The fact is that pleasure is simply the Self, and eternal.
The question arises! If bliss be of the Self, why is it not always felt? The answer is that the inherent bliss is obstructed by desire, obligations and predispositions of the mind, just as the perennial sound arising from within is not heard owing to the interference of external sounds but is perceived when the ears are plugged. The pain of the load predominates for the time-being over the other natural painful dispositions of the mind and disappears at the instant of unburdening. During the interval before the other dispositions laying latent rise up to the surface, there is peace for an infinitesimal moment and that is the true Self coincide with pleasure. Other sensual pleasures are also to be explained in the same way. There is an infinite variety of predispositions laying dormant in the heart, ready to spring up at the right moment. They are always like thorns in the pillow. When one of them sticks out, it predominates over the others and grips the mind. Its manifestation takes the shape of an intense desire. Its prevalence is painful in proportion to its intensity. When that subsides on fulfilment, the pain disappears, and calm prevails for an infinitesimal period, until the next predisposition appears. This interval represents the pleasure associated with the fulfilment of desire. Thus every one's rush for enjoyment betrays the search for Self - of course, unawares and confused. If asked why no one seems to know the real genesis of bliss, the answer is overwhelming ignorance born of associating the pleasure with such incidents. The opinion prevails that pleasure is caused by such and such, and is destroyed on their disappearance. The fact is that pleasure is simply the Self, and eternal.
"Hearing it even once must make a man truly wise; he is sure to become wise. Sin or obstruction to wisdom is destroyed by reading it; wisdom dawns on hearing it. Writing, appreciating and discussing its contents respectively destroys the sense of duality, purifies the mind and reveals the abiding Truth.
112. "She goes by the name of Emancipation when clearly and directly realised by investigation as the one undivided Self of all; otherwise, She goes by the name of Bondage. She is the one Consciousness threading the three states of being, but untainted and unbroken by them. She is the sound, word and the significance of Hrim."
appendix
THE NATURE OF VIJNAANA
The knowledge gained by hearing is only indirect. Then reasoning in conformity with the sruti texts, it must be ascertained whether indirect knowledge concerns one's own self or not. By reflection all doubts will vanish. After thus ascertaining by reflection that the Self remains non-dual, contemplate the Self, that .is to say, keep the mind one-pointedly on the Self. If the mind becomes restless, train it even forcibly. Be not effortless in this direction. Yoga Vasishta says: "Even with hands clenched and teeth ground, pressing the limbs and forcibly withdrawing the senses, the mind must first be brought under control." So the utmost effort must be made
Also the breath must forcibly be controlled, if necessary by means of praanaayaamaa (regulation of breath). One-pointedness must be gained at all costs. How long is effort necessary? Until direct experience is gained. Thus by contemplation the inmost Self is realised. Then contemplate 'I am Brahman.' This is known as Recognition of the Self as Brahman (Pratyabhijnaa Jnaana). Although this amounts to unmoded samaadhi (nirvikalpa) because it is unbroken uniform knowledge, yet owing to the difference in the methods and results, it must be recognised that these two states are distinct. Such knowledge of the non-dual Self annihilates ignorance.
The same is further explained. First ascertain the Self to be real by means of sravana and manana (hearing and reflection); then contemplate; realisation results and it is nirvikalpa samaadhi. This is the idea: Dhyaana is only one; it goes by the name of savikalpa samaadhi and of nirvikalpa samaadhi according to its stages of development. On resolving to keep the mind still for a particular duration of time and continuing on the trail of the resolve without forgetting it, the period during which the contemplated object remains uninterrupted, is said to be the duration of dhyana. If by long practice the contemplated object remains steady for the intended period it is savikalpa samadhi (moded samaadhi). If again by repeated practice of the same the mind remains in unbroken contemplation even without the initial resolve and its continued memory, it is said to be nirvikalpa or unmoded samaadhi. The following explanation is found in a book Paramaananda: "Contemplation with series of breaks is dhyana; the same without break is savikalpa samaadhi; stillness of mind without contemplation and break is nirvikalpa samadhi. Dhyana maturing and ending in nirvikalpa samadhi, the inmost Self is realised. On breaking away from it, to remember the experience of the inmost Self, to recall to mind the description of the Supreme Being in the holy texts and to identify the one with the other, forms recognition (Prathyabhijnaa Jnaana)."
After realising the Self as unmoded Consciousness in nirvikalpa samaadhi, self-realised beings keep on recollecting it deliberately; this results in withdrawal by them in perfect repose; this by the wise is said to be their samaadhi. This is the secret of vijnaana: The hatha yogis who have not realised the Self by sravana etc., fall into two groups; one of them is accomplished in the eight-fold yoga of Patanjali; the other after gradually finishing the stage of pranayama (control of breath), practises it more and more so that the kundalini is aroused to go up and open out the sushumnaa naadi. The former, before entering samadhi, resolves to avoid all thought of the non-self, succeeds gradually in avoiding extraneous thoughts, then contemplates the absence of all thoughts and then, released from contemplation as well, he is left as a residual being. The other, with great effort makes the vital air enter the sushumnaa; owing to the effort there is fatigue; however having entered the sushumnaa the fatigue vanishes; he feels refreshed like a man relieved of a heavy burden. Then his mind remains as if stupefied.
Both these classes of sadhakas experience Bliss like that of deep sleep in their own time.
As for the jnaana yogis who have realised the unmoded knowledge - Self by sravana etc., - even before attaining samaadhi the veil of ignorance is removed and unmoded Knowledge-Self is found always scintillating as the various objects like reflections in a mirror. Not only this but also before samadhi, the modes of mind vanish leaving the residual mind as the witness of the disappearance of the objects and he remains as unmoded knowledge only. The hatha yogis' experience is not this. Only to the jnaana-yogis does ajnaana (ignorance) vanish altogether in samaadhi along with its veiling and projecting or confusing powers, whereas for the hatha yogi, although the projecting power vanishes, the other power continues to veil the Self. To the jnana yogi the veiling aspect is done away with in the process of contemplation of itself, leaving nothing of it in the culminating state of samaadhi.
Q.: What is then the difference between deep sleep and samadhi of a hatha yogi? A.: In his deep sleep the Self remains hidden by the massive ignorance of darkness like the sun behind very heavy dark clouds; in the samadhi state, the Self, though revealed by the satvic mind, will not yet be dear but be like the sun behind thin white clouds.
In the case of the Jnaani, his mind becomes satvic in toto, and thus dispels the veiling of ignorance, so that the Self shines perfectly clear like the sun in a clear sky. The Self-realised know this to be the right Realisation of the Self. Jnaana Samaadhi is thus the true samadhi (it means that in spite of the satvic mind developed by the hatha yogis, their aavarana i.e., veiling remains without being dispelled).
Both these classes of sadhakas experience Bliss like that of deep sleep in their own time.
As for the jnaana yogis who have realised the unmoded knowledge - Self by sravana etc., - even before attaining samaadhi the veil of ignorance is removed and unmoded Knowledge-Self is found always scintillating as the various objects like reflections in a mirror. Not only this but also before samadhi, the modes of mind vanish leaving the residual mind as the witness of the disappearance of the objects and he remains as unmoded knowledge only. The hatha yogis' experience is not this. Only to the jnaana-yogis does ajnaana (ignorance) vanish altogether in samaadhi along with its veiling and projecting or confusing powers, whereas for the hatha yogi, although the projecting power vanishes, the other power continues to veil the Self. To the jnana yogi the veiling aspect is done away with in the process of contemplation of itself, leaving nothing of it in the culminating state of samaadhi.
Q.: What is then the difference between deep sleep and samadhi of a hatha yogi? A.: In his deep sleep the Self remains hidden by the massive ignorance of darkness like the sun behind very heavy dark clouds; in the samadhi state, the Self, though revealed by the satvic mind, will not yet be dear but be like the sun behind thin white clouds.
In the case of the Jnaani, his mind becomes satvic in toto, and thus dispels the veiling of ignorance, so that the Self shines perfectly clear like the sun in a clear sky. The Self-realised know this to be the right Realisation of the Self. Jnaana Samaadhi is thus the true samadhi (it means that in spite of the satvic mind developed by the hatha yogis, their aavarana i.e., veiling remains without being dispelled).
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