Kaivalya Navneetam

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Brahmasri Thandavamurthy Swami

'Kaivalya Navaneetham' is a 16th century Tamil advaitha classic attributed to Brahmasri Thandavamurthy Swami. The title can be roughly translated as 'Butter of Emancipation' and symbolizes the very fact that the author has extracted the butter of wisdom from various pots of milk (treatises on Gnana).

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46. Just as one examines and finds out that this is not a snake but a rope, and this is not a thief but a thick post, so also one makes out beyond doubt, by the word of the Master and the light of the scriptures, that the body, the world and the elements are only Brahman, i.e., unchanging Consciousness. Know this to be the effacement of superimposition

47. Cause and effect are the same, like cloth and yarn, ornaments and gold, utensils and clay. To resolve the body into its antecedent cause, until avidya (ignorance) is traced as the root-cause of all, is the method of effacing superimposition. 

67. The way to get rid of the trappings (of the jiva) is to kill the present idea that “I am the body,” which is only a corpse after all, for it is a mere assemblage of the five elements

74. To argue that another knowledge is necessary to make knowledge known, is foolish, and leads to interminable controversy. 

You are neither known nor unknown. 

Realize yourself as self-shining Knowledge. 

92. Hearing the Truth is to revert the mind repeatedly to the teaching: ‘That thou art’. Reasoning is rational investigation of the meaning of the text, as already heard. Meditation is one-pointedness of mind. If every day you do these, you will surely gain Liberation. 

93. The practice must be kept up so long as the sense of knower and knowledge persists. No effort is necessary thereafter. 

Remaining as pure, eternal Consciousness, untainted like the ether and thus liberated while alive, one will live forever as ‘That’, after being disembodied also.   

99. Among the other three classes, the vara and the varya remain settled in samadhi. 

The vara feels concern for the maintenance of the body; the varya is reminded of it by others;

 the varishta never becomes aware of the body, either by himself or through others.

108. The whole universe is as unreal as water in a mirage, silver in mother-of-pearl, the city of Gandharvas in the air, the dreamland of dream, the blue of the sky, the serpent in a rope, the off-spring of a barren woman, the horn of a hare, or the thief in a thick post. O Son! 

Pure Consciousness is alone real. Do not therefore forget the Self at any moment. 

Thus ends the First Section of Kaivalya Navaneeta. 

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17. Sattva is the very nature of the mind, whereas the other two qualities are more adjuncts and can therefore be banished from it. If one holds steadily to one’s divineness. rajas and tamas will get strangled, so that the internal stresses and the external manifold disappear. When this happens, your mind shines forth untainted and becomes motionless and subtle like the ether. And then it naturally becomes one with Brahman, which is already so, and remains in undifferentiated Peace (Nirvikalpa Samadhi).

18. When one stainless mirror is placed in front of another similar one, the reflecting surfaces will be one undistinguishable whole. Similarly, when the mind which is clear has become one with the infinite Sat-Chit-Ananda Brahman, and remains untainted, how can there be the manifold or movements in the mind? Tell me. 

33. Master: Activities end when prarabdha ends. Is not practice of samadhi or worldly work an activity of the mind? Being one with the transcendent Self, can he do anything different from It? 

Should he be practicing samadhi, he cannot be said to be established in the Self.   

gv

34. Disciple: How is it then that some of those who are established in the Self, and have nothing more to do, practice mind-restraining meditations?

 Master: I have already told you that the Sages, liberated while alive, appear to he active in many ways according to their prarabdha. 

38 & 39. Master: The Self, which shines forth as “I-I” in all, is perfect and impartite. But jivas are as diverse as the limitations formed by the ego. Look how the moon, who delights the world, is only one, whereas her reflected images are as many as there are ponds, pools, tanks, streams, cisterns and pitchers of water. 

When one of them is destroyed, the image is no longer reflected, but is reabsorbed in its source, namely the moon. It cannot be so with the other reflected images. 

In the same manner, the jiva whose limitations are destroyed is withdrawn into its source, the Self, but the other jivas are not.

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53. Master: My son, those of in-turned mind will realize the everlasting “That”. 

Like absent-minded walkers falling into a ditch even with their eyes open, those of outgoing mind look for the fulfillment of their desires, fall into the contemptible sea of never-ending rebirths and cannot gain Liberation.  

62. Now here is the vital point: Rebirths will be at an end for him who adopts with perseverance the way to Deliverance shown by God in the scriptures, 

follows the Sages, 

gives up his evil propensities, 

discriminates the Real from the unreal, 

rejects the illusion 

born of ignorance and gains Wisdom (by realizing the Self). 

Then and then only, will rebirths be at an end for him. This is the Truth. 

63. This Wisdom can be gained by a long course of practice of unceasing enquiry into the Self.

Disciple: What is this enquiry? 

Master: Enquiry consists in pondering over the questions, 

'Who is this I in the body, including mind, senses, etc.? 

What is sentience? 

What is insentience? 

What is their combination called bondage?

 What is Release?'

 64. Disciple: The cumulative effect of all the meritorious actions of past births would confer jnana on us. What is the need for an enquiry into the Self? 

Master: Listen carefully! The unselfish actions which were rendered unto God help to keep off impurities and make the mind pure. The mind which has thus been purified then begins to enquire into the Self, and gains Knowledge.  

65. Disciple: Master, is it not possible for rituals and other powerful actions — which confer devotion, dispassion, happiness in the other world, supernatural powers, steadfastness in austerities, success in yoga, meditation and divine form — to give right knowledge which removes illusion? What need is there for enquiry also?

 66. Master: Hear me. If you want to identify the persons in a masquerade, you set about to discover their nature, habits and traits which are now hidden. If on the other hand, you run about, jump, turn somersaults, climb posts, dance and fuss about, that will not help you to recognize them. 

67. Likewise, enquiry alone can lead to the knowledge revealed in the Vedas, which only point to Brahman indirectly. 

Knowledge of the Self cannot be gained by a study of the Vedas, feeding the hungry, performing austerities, repeating mantras, righteous conduct, sacrifices and what not.

68. Disciple: Master, the stain on a shining mirror can be removed only by rubbing it. Or has anyone made it stainless by Knowledge only? Similarly the dirt of ignorance should be removed by karma. How can it be done away with by knowledge which is only mental? 

69. Master: Son, the stain on a (metallic) mirror is material and also natural to it. But the black is not natural to the crystal (quartz), it is only superimposed on it. Appropriate work is doubtless necessary to remove the stain on the mirror. But to know that the black is a superimposition on the crystal, the mind alone will succeed.

70. Here also, non-being (blank, void), insentience and misery are all superimposed on Being-Consciousness-Bliss by the play of Maya. They are neither natural nor real. The series of karma does not conflict with avidya (ignorance) though it is perishable; on the contrary, it nourishes it. Jnana (Realization) is the fire which burns away karma and ignorance. 

71. A man who has forgotten where he left his things in the house cannot recover them by weeping even for a hundred years. But he will get them only if he thinks the matter over and finds out. The Self is realized directly by Knowledge which destroys forgetfulness (ignorance), the root-cause of all misery, but it cannot be realized by any amount of hard work, though extended over several aeons (Yugas).

82...Meditation such as “I am Brahman” is certainly different from Knowledge obtained by enquiry. To formulate one thing as another is forced yoga. Direct Knowledge (gained by experience)86 can alone be true. Do not be deceived by fanciful ideas.

83. Knowledge is the result of direct experience, whereas meditation is mere mental imagery of something heard. 

That which is heard from others will be wiped off the memory, but not that which is experienced. Therefore that which is experienced is alone real, but not those things that are meditated upon. Know that knowledge, but not karma, is the destroyer of ignorance at sight. 

84. Do not doubt that unreal meditation can grant real final Deliverance. Hear me! During meditation the image meditated upon by hearsay is not real, but when it materializes and is seen face to face, it becomes real.

85. If you ask how unreal meditation leads to real and everlasting Deliverance: Each one is reborn in accordance with the last thought of his previous life.

88 Persons are reborn in the forms they meditated upon. But should one meditate upon the Self in order to do away with any kind of rebirth, then one becomes the Self. This is sure and certain.  

86. Disciple: If those who meditate on attributeless (i.e. transcendental) Brahman, become That, where is the need for enquiry or for knowledge?

 Master: Meditation upon Brahman is based on hearsay; however, it becomes a fact of experience in due course. This experience is called the everlasting enquiry, Knowledge or jnana (which destroys ignorance), or Deliverance. This is the final conclusion.

87. Disciple: If Modal Consciousness (after destroying ignorance) is left over in the all-perfect Self, how can there be the experience of undivided being?

 Master: Just as cleaning-nut powder carries down the impurities in water, and settles down with them, so also Modal Consciousness destroys ignorance and perishes with it

88. Disciple: What is the nature of the wise, liberated here and now? 

Master: They are free from thoughts and therefore live happy, like an undisputed overlord of the whole world, or like a baby.

 The ideas of bondage and release vanish for them altogether, so much so that they laugh at those who speak of such things. For are they not to be laughed at who say that a mosquito took in the ether and vomited it forth?.

89. The son of a barren woman and the man seen in the post wore flowers gathered in the sky, wrangled over the price of the silver in mother-of-pearl in the city of the Gandharvas, armed themselves with the horns of hare, fought and stabbed each other, died together and turned into ghosts. No man of sense will be excited on hearing this story. 

90. Since Maya itself is unreal, all its creation must likewise he unreal. Can the progeny be of a different species than the mother’s? Therefore, do not heed heaven or hell, good or bad; but stay as the Self which is Sat-Chit-Ananda-Purna (Perfection). 

91. Disciple: Master, tell me, is it not blasphemy to deny as unreal the lotus-seated Creator and the other gods, the great men of the world, holy waters like the Ganges, the places of pilgrimage, the holy occasions, the four Vedas with their six auxiliaries, the mantras and austerities? 

92. Master: If it be sacrilege to deny dream-visions as false, it would be sacrilege too to deny the world (with its contents) which derives its existence from illusion. If on the other hand it is right to deny dream-visions, it is only right to deny the world also which is derived from illusion. 

94. Disciple: (a) Of what nature is Maya?

 (b) Who are in its grip? 

c) How did it come into being? 

(d) Why did it arise? 

(e) Duality is inevitable if Maya is separate from Brahman. 

(f) If not separate, Brahman Itself is false (like Maya).

95. Master: 

(a) Because its nature is not determinable, Maya is said to be inexpressible.

 (b) They are in its grip who think: “This is mine.” “I am the body.” “The world is real”.

 (c) No one can ascertain how this mysterious illusion came into being.

 (d) As to why it arose, it is because of the person’s want of vichara (discerning enquiry).

96. (e) and (f) A magician’s unseen powers remain unknown until hordes of illusory beings make their appearance in the show. 

Similarly, the countless powers of Brahman remain unknown, but they are inferred only after the manifestation of the elements.

97. The magician who stands on terra firma and the hordes (conjured up by him) are visible to the onlookers. But his wonderful genius for magic remains mysterious. So also the handiwork of illusion (the world) and the wielder of illusion. There are many powers distinct from almighty Brahman and the world. 

98. The power is not apart from the wielder. The wielder of magic is real, but the apparitions (of magic) are not. Wise son, you can from this illustration ascertain the true nature of the Reality which is the wielder of illusion and which at the same time remains Whole and as the Self. Thus, get clear of your doubts 

101. Disciple: Master, how can this power of Consciousness (i.e., Maya) which cannot be seen or known or expressed by anyone in words, and which forms the root-cause of diverse names and forms, be rooted out? Otherwise, how is Brahman to be meditated upon as the non-dual Reality, to gain deliverance? 

102. Master: What becomes of the well-known qualities of air, water or fire when they are checked by amulets or incantations? If you stay as Sat-Chit-Ananda, free from other thought, Maya becomes extinct. No other method can be found in the whole range of the Vedas. 

103. What remains unmanifest in clay, becomes manifest (as a pot). To discard names and forms and recognize the clay, is true knowledge. In the same manner, discard the fancied notions of plurality of beings and realize the Self as Pure Consciousness.

104. Disciple: Though false, how can the persistent appearance of non-being — insentience-misery in the fullness of Being-Consciousness-Bliss — be wiped away ?

Master: Though the reflection in a pool of water appears head downwards and tremulous, yet when the figure on the ground is considered, which remains upright and steady, that worthless image is then seen as unreal. 

105. Knowledge is the cause, and objects the effects. It is fruitless to discuss how the phantoms of names and forms came into being and how they will vanish. Not caring how this long-drawn out dream of the world came into being, or how it is withdrawn, only remain aware as the Consciousness-Self which is all-embracing 

106. To the degree that you turn away from attachments to the unreal, your inner vision of Reality develops. 

If by a steady practice of this kind the mind comes under control and becomes aware as Consciousness-Self, you can abide as the Ocean of Bliss, though living in the bitter body. 

110. Bare existence alone is noticed in plants, minerals and the earth which look insentient and are ignorant. There can be no happiness in the state of disturbance caused by passions, such as lust, which act like poison. 

But Being and Consciousness are evident in it. Being, Consciousness and Bliss together become manifest in the state of Peace which is characterized by a stern detachment from externalities. 

Therefore, Bliss becomes clear in a peaceful mind rid of ignorance and agitation.

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135. Master: Is water tripartite because of its coldness, fluidity and whiteness (i.e., transparency)? Or is fire tripartite because of its light, heat and redness? The Vedas have analyzed and dismissed the cosmos, beginning with the ether, as unsubstantial, insentient and misery-laden. In contradistinction to this, and for easy understanding, they have described Brahman as Sat-Chit-Ananda which is One only.

139. Do not say: “To describe Brahman by qualities is like speaking of a barren mother.” Can there be anyone so talented as to understand the nature of Brahman without being told? What the Vedas have revealed out of grace for gaining knowledge of Brahman and Liberation in life, are not qualities of Brahman, but Brahman Itself.

140. Disciple: Master, in accordance with the statement of the shrutis, I have now understood beyond doubt that my Self is the indivisible Reality. If you will further establish it by arguments, the Truth will be fixed in my mind like an iron spike driven into a living tree.

141. Master: Being must Itself be Consciousness. Should the Consciousness be different from Being, it must be nonexistent. 

How then can the Being be revealed? 

Again, Consciousness must Itself be Being. If different from Consciousness, it must be insentient. The insentient cannot exist by itself. 

Thus Being and Consciousness, being identical, are also Bliss. 

This is the most agreeable argument (lit.: seminal line of reasoning). 

Otherwise, Bliss would be non-existent and insentient and there could be no experience of Bliss, which is absurd. 

..

Now entering the Heart, abide as the all-perfect Self! 

..

144. In accordance with the teachings of the Master, the disciple realized that Being. Consciousness and Bliss are but the same Reality, which is homogeneous like the honey that is gathered from different sources, and was long fixed in samadhi. 

When he opened his eyes he realized himself to be the screen on which moves the kaleidoscopic picture composed of the mobile and immobile objects of the universe.

145. Disciple: Master! Is there anything more for us to do than to have this unique experience? To think and speak of it, and to remain soaked with the experience, appears to be the only duty for Sages. Be gracious and make clear to me how the previously mentioned (see v. 132) turiyatita, or seventh plane of knowledge, is the highest. 

146. Master: After analysis the elders say that there are seven states of ignorance and seven degrees of knowledge.  Of them all, first hear me describe the seven states of ignorance. The elders have named them thus: 

1. Bija-jagrat: the germinal state of waking; 

2. Jagrat: the waking state; 

3. Maha-jagrat: the waking state firmly established; 

4. Jagrat-svapna: the state of day-dreaming, castles in the air;  

5. Svapna: the dream state; 

6. Svapna-jagrat: cogitation of the dream after waking up from it; and 

7. Sushupti: dreamless sleep. 

147 & 148. To explain further: 

1. The germinal waking state is the uncompounded consciousness which rises up fresh from the unitary state of being.

 2. The waking state contains the sprout of the ego which was previously absent from the germinal state.

 3. The sprout of the “I” and “mine”, which rises up with every birth, is the firm130 waking state. 

4. The fussy ego conjuring up visions is the dreaming wakeful state. 

5. To have uncontrolled visions while sleeping after a full meal, is the state of dream. 

6. To be thinking of the dreams after waking up from them, is the waking dream. 

7. The dense darkness of ignorance is the state of deep slumber. 

These are the seven states of ignorance. I shall now tell you the seven stages of knowledge which bestow Liberation. The elders have analyzed them as: 

1. Subheccha: desire for Truth;

 2. Vicharana: investigation into the Truth; 

3. Tanumanasi: pure and attenuated mind; 

4. Sattvapatti: the Realization of the Truth; 

5. Asamshakti: a detached outlook on the universe and its contents;

 6. Padarthabhavani: untainted awareness of Self; 

7. Turiya: the highest and indescribable state. 

150 & 151. To explain further: 

1. To wean away unedifying associations and to desire knowledge of the Supreme is the first plane called Subheccha. 

2. To associate with enlightened Sages, learn from them and reflect on the Truth, is called investigation. 

3. To be free from desires by meditating on the Truth with faith, is the attenuation of the mind.  

4. The shining forth of the highest knowledge in the mind owing to the development of the foregoing conditions, is Realization.

 5. To be free from illusion by firm realization of Truth, is the detached outlook on the universe.

 6. The bliss of the non-dual Self, devoid of triads is untainted awareness of Self. 

7. Sublime Silence of the very nature of Self, is turiya. Hear why this seventh plane (v. 149 #7) was said to be turiyatita (i.e., beyond the turiya). 

152. The first three planes are said to be jagrat (i.e., the waking state) because the world is perceived in them as ever before. 

The fourth plane corresponds to dream (because the world is recognized to be dreamlike). 

Even the dim perception of the world gradually vanishes and therefore the fifth plane is called the sleep state.

 Transcendental Bliss prevails in the sixth which is therefore called turiya (i.e., the fourth state relative to the foregoing waking, dream and sleep states). 

The plane beyond all imagination is the seventh one which the Vedas indicate as sublime Silence. (i.e., turiyatita).

153. Some Sages consider the name turiya to be in conflict with the foregoing explanation of turiyatita which, according to them, will be the glorious Liberation after disembodiment. In such a scheme, the sixth plane is the state of very deep slumber as compared with the dreamless sleep of the fifth plane. I shall further tell you the peculiarities of these glorious planes. 

154. Those who yet remain in the first three planes are practicers and not emancipated. 

Brahmavids are those who have gone into the fourth plane; they are pure and liberated. Those in the next three planes are respectively vary, varya, and varishta, i.e., the eminent, the more eminent and the most eminent among the knowers of Brahman. I shall further tell you the excellence of the planes of the enlightened.

155. Those who have remained in the first three planes and died before they reached the fourth plane, go to the happy regions; then they reincarnate and gradually gain Liberation. They surely do not go to the unedifying lower planes. 

The first plane itself is difficult to gain. This gained, Liberation is as good as gained.   

156. If they gain the first or second planes of enlightenment in this world, even mlecchas are as good as emancipated. By the holy feet of my Master, this is true! Cursed be they that deny it! Doubt not the Vedas, common to all. Strictly following the indicated way, clearly realize, “I am Brahman.”

157. Disciple: Master, you have just said that the planes of knowledge lead even contemptible mlecchas to final Liberation. But some say that Liberation cannot be gained unless the person renounces all domestic ties and retires as a sannyasin. Please clear my confusion on this point. 

158. Master: Son, your doubt is right, hear me clear it. The renunciation which snaps domestic ties is of four kinds. They are: (1) kuteechaka, (2) bahoodaka, (3) hamsa and (4) paramahamsa, all of which are a panacea to the miseries of the world. But detachment and not the habiliments (ochre robes) is the sole requisite for such renunciation. 

159. Detachment is again of three degrees according as it is dull, intense and very intense. That which is caused by a shock is impulsive and dull. Discarding home and wealth for life is the intense form. 

Disgust for Brahmaloka as being illusory is the very intense. 

160 & 161. Dull detachment does not qualify one for sanyasa. Intense detachment makes the person eligible for the first two orders of sanyasa. If strong and fit he must 

move about as a bahoodaka; otherwise he must stay (at one place) as a kuteechaka.

When detachment is very intense, he can take to the hamsa or paramahamsa order. They say that the hamsa cannot gain final Liberation unless through satyaloka whereas the paramahamsa can gain it here and now. The paramahamsa order which is so efficient, is again of two grades.

162. A paramahamsa may be one who desires to know the Truth or is a Realized Being. The former is an intelligent practicer in the first three planes. The latter is a remarkable and pure Sage who is liberated here and now. The former class of paramahamsa is of two kinds. Here me speak of them also. 

163. Of these, one will give up the ties of home (according to ritual), formally enter the order of sannyasa and gain Supreme Knowledge. 

The other kind remaining as brahmins, kshatriyas, vaishyas and shudras, gains Supreme Knowledge.  

Knowing it from the shastras, and in actual practice, why do you still get confused? You must clear yourself by the authority of the shrutis, your own reasoning and immediate experience.

164. If birth be a fact, then death is inevitable. But I am Brahman who is never born. If I be that which is born, this “I” cannot surely be Brahman. Therefore I am that “I” which is birthless and deathless Brahman. 

Q. This state of perfection is not clear to me. How can I experience it ?

 A. There is the experience of happiness in deep sleep, and it is “That”. No happiness can be experienced anywhere when a want is felt. Therefore, the Self must be this perfection. This is the source of all. 

167. The cosmos originated in the imagination of the mind. Reason shows that these worlds have their being in that Consciousness. If the enquiry is pursued into the Self as transcending all this and extending limitless, I remain as the one perfect Being

168. Disciple: How should I remain, so that I may experience what you have described as Bliss? 

Master: If you get rid of that mode of mind which gives rise to the states of waking, dream and sleep, you will remain as your True Being and also experience Bliss. 

169. If you ask how to control the activities of the mind, rising up from its latencies: rule over the intellect and senses as your slaves. They will become extinct

170. Also, by gentle control of the breath which blows like bellows, the activities of the mind cease. If you are not inclined to practice this yoga, they will cease if you root out the massive ignorance of the causal body. Then too the mind stops its activities.   

171. Disciple: By what means can I root out ignorance, the causal body? 

Master: The shrutis can never mislead one. How can there be ignorance if you firmly fix their teaching in your mind: “I am the all-perfect Being in whom the worlds appear?” 

172. Disciple: How can I remain thus when I engage in worldly transactions with wandering mind? 

Master: There is nothing apart from Me. Whatever is seen, is of Me. I am He who is Consciousness, and which sees all this as fictitious as my dream. 

173. If you always remain aware that “I” am perfect Consciousness, what does it matter how much you think, or what you do? All this is unreal like dream-visions after waking. I am all-Bliss!

 174-177. Disciple: I had in my countless past incarnations mistaken the body for the Self. High or low, seeing all as a mirage, I have by the grace of my Master realized the Self as “I” and been liberated

What meritorious work have I done? I cannot describe my good fortune. I am blessed by the Grace of my Master, Narayana of Nannilam. In my ecstasy I throw up my cloth in the air, and dance for joy. 

How noble have my parents been that they named me Tandava (dancer) as if they even then foresaw that I would be overpowered by the joy of having realized the Self and therefore dance in ecstasy! Before whom shall I pour forth this ecstatic Bliss of mine? It rises from within, surges up, fills the whole universe and floods unbounded! I bow to the lotus feet of the Almighty who was so gracious as to bring me into contact with the Master who could teach me the Truth according to the holy texts! 

178 & 179. Such is vidyananda. Those who study this work with devotion will realize the high state of repose and be liberated here and now. In order that all may understand clearly vidyananda, the true spirit of the Holy books, in

Nannilam, Master Narayana appeared in my samadhi and commanded me to make this Kaivalya Navaneeta perfect in every detail, and free from defect.

180. Through the Grace of his Lord, Tandavesa has shown how, freeing oneself from interior and exterior, one may be converted into the One; and having been convinced that the intended sense of the Vedas, which are beyond thought, is “I”, and that the body and such are but modes of sound (nada), one may become the seer of all and see everything in oneself. 

181. Those who, without wavering, recognize the one Witness of blazing lustre — turiyatita, which is perfected in the meaning of those three most excellent words: “That thou art” — will unravel the knot of differences and overcoming every obstacle, will be themselves converted into the Self. 

182. This is the “delight of knowledge” spoken of by the Vedas. Those who worship the feet of Narayana, who has described it, are without blemish; those who, through the teacher of this pupil approach the stage in which doubt is finished and steadily go forward to Perfection, will obtain spotless Emancipation. 

183. The author has, through the two parts of this work, kindled the sublime light of the Spirit, to the end that the eternal darkness of Maya may perish and, clearing all   doubts rising from mental knowledge, which is affected by difference, has subjected the disciple to himself.

184. Praise, praise to the author of my salvation! He placed on his head the foot of Narayana, the Infinite Lord, who had made him his slave, and who, by means of the process of negation had destroyed what through imposition had arisen as a mere fictitious appearance, and put me in such a condition that I, with eyes of Grace, can remain forever the spectator. 

185. Just as the refreshingly cool water from the holy feet of one’s wise Master sprinkled on one’s head confers all the merits obtained from all the holy places of pilgrimage, so also the learners of this unique work acquire the merits of all the holy books and live as Sages in the world. 

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