Upadesha
6. If that is so, how is it that it is said that the disciple realizes his true state by the Guru's grace?
It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru's benevolent look of grace.
7. What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord (Sarveshwara)?
In the case of the individual soul, which desires to attain the state of true knowledge or the state of Godhood (Ishwara) and with that object always practises devotion,
the Lord who is the witness of that individual soul and identical with it, comes forth, when the individual's devotion has reached a mature stage,
in human form with the help of sat-chit-ananda.
These three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.
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8. How then did some great persons attain knowledge without a Guru?
To a few mature persons the Lord shines as the light of knowledge and imparts awareness of the truth.
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9. What is the end of devotion (bhakti) and the path of Siddhanta (i.e., Saiva Siddhanta)?
It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of `I' and `mine'.
This is also the truth of what the Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral).
.... ...................
10. What is the end of the path of knowledge (jnana) or Vedanta?
It is to know the truth that the `I' is not different from the Lord (Ishwara) and to be free from the feeling of being the doer (kartritva, ahamkara).
11. How can it be said that the end of both these paths is the same?
Whatever the means, the destruction of the sense `I' and `mine' is the goal,
and as these are interdependent, the destruction of either of them causes the destruction of the other;
therefore in order to achieve that state of silence which is beyond thought and word,
either the path of knowledge which removes the sense of `I'
or the path of devotion which removes the sense of `mine',
will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.
12. What is the mark of the ego?
The individual soul of the form of `I' is the ego.
The Self which is of the nature of intelligence (chit ) has no sense of `I'.
Nor does the insentient body possess a sense of `I'. The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, that which really exists will be seen as it is. This is called liberation (moksha ).
.... the end.............................
Abhyasa
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1. What is the method of practice?
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature,
the seeker of liberation realizes, without doubts or misconceptions, his real nature
by distinguishing the eternal from the transient, and never swerves from his natural state.
This is known as the practice of knowledge.
This is the enquiry leading to Self- realization.
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2. Can this path of enquiry be followed by all aspirants?
This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.
4. Is the state of `being still' a state involving effort or effortlessness?
It is not an effortless state of indolence.
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8. How then did some great persons attain knowledge without a Guru?
To a few mature persons the Lord shines as the light of knowledge and imparts awareness of the truth.
.........................................
9. What is the end of devotion (bhakti) and the path of Siddhanta (i.e., Saiva Siddhanta)?
It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of `I' and `mine'.
This is also the truth of what the Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral).
.... ...................
10. What is the end of the path of knowledge (jnana) or Vedanta?
It is to know the truth that the `I' is not different from the Lord (Ishwara) and to be free from the feeling of being the doer (kartritva, ahamkara).
11. How can it be said that the end of both these paths is the same?
Whatever the means, the destruction of the sense `I' and `mine' is the goal,
and as these are interdependent, the destruction of either of them causes the destruction of the other;
therefore in order to achieve that state of silence which is beyond thought and word,
either the path of knowledge which removes the sense of `I'
or the path of devotion which removes the sense of `mine',
will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.
12. What is the mark of the ego?
The individual soul of the form of `I' is the ego.
The Self which is of the nature of intelligence (chit ) has no sense of `I'.
Nor does the insentient body possess a sense of `I'. The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, that which really exists will be seen as it is. This is called liberation (moksha ).
.... the end.............................
Abhyasa
.............
1. What is the method of practice?
As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature,
the seeker of liberation realizes, without doubts or misconceptions, his real nature
by distinguishing the eternal from the transient, and never swerves from his natural state.
This is known as the practice of knowledge.
This is the enquiry leading to Self- realization.
........................
2. Can this path of enquiry be followed by all aspirants?
This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.
4. Is the state of `being still' a state involving effort or effortlessness?
It is not an effortless state of indolence.
All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks.
But the act of communion with the Self (atma vyavahara)
But the act of communion with the Self (atma vyavahara)
or remaining still inwardly
is intense activity which is performed with the entire mind and without break.
Maya (delusion or ignorance) which cannot be destroyed by any other act
Maya (delusion or ignorance) which cannot be destroyed by any other act
is completely destroyed
by this intense activity
which is called `silence' (mauna).
11. How do the triple factors (i.e., knower, known and knowledge), which are absent in deep sleep, samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)?
From the Self there arise in succession:
(i) Chidabhasa (reflected consciousness) which is a kind of luminosity.
(ii) Jiva (the individual consciousness) or the seer or the first concept.
(iii) Phenomena, that is the world.
12. Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses?
Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the Heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge,
11. How do the triple factors (i.e., knower, known and knowledge), which are absent in deep sleep, samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)?
From the Self there arise in succession:
(i) Chidabhasa (reflected consciousness) which is a kind of luminosity.
(ii) Jiva (the individual consciousness) or the seer or the first concept.
(iii) Phenomena, that is the world.
12. Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses?
Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the Heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge,
that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the force of the Self also travels through the psychic nerves and, pervading the entire body,
imparts sentience to the senses.
And that if this knot is cut, the Self will remain as it always is, without any attributes.
............. .............. 16. What are the factors to be kept in view in dhyana?
It is important for one who is established in his Self (atma nishta) to see that he does not swerve in the least from this absorption.
By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.
Note: If the moments that are wasted in thinking of the objects which are not the Self, are spent on enquiry into the Self, Self-realization will be attained in a very short time.
Until the mind becomes established in itself some kind of bhavana (contemplation of a personified god or goddess with deep emotion and religious feeling) is essential.
Otherwise the mind will be frequently assailed by wayward thoughts or sleep.
Without spending all the time in practising bhavanas like `I am Siva' or `I am Brahman', which are regarded as nirgunopasana (contemplation of the attributeless Brahman), the method of enquiry into oneself should be practised as soon as the mental strength which is the result of such upasana, (contemplation) is attained.
The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti).
,,,,,,, .................................................
18. How long should one practise?
Until the mind attains effortlessly its natural state of freedom from concepts, that is till the sense of `I' and `mine' exists no longer.
...... .......
20. What is the sign of wisdom (viveka)?
Its beauty lies in remaining free from delusion after realising the truth once. There is fear only for one who sees even a slight difference in the Supreme Brahman
So long as there is the idea that the body is the Self one cannot be a realizer of truth whoever he might be.
...
Prarabdha concerns only the out-turned, not the in-turned mind.
One who seeks his real Self will not be afraid of any obstacle.
...
The effort that is made to get rid of attachment to one's body is really towards abiding in the Self.
Maturity of thought and enquiry alone removes attachment to the body,
not the stations of life (ashramas), such as student (brahmachari), etc.
For the attachment is in the mind while the stations pertain to the body.
............. .............. 16. What are the factors to be kept in view in dhyana?
It is important for one who is established in his Self (atma nishta) to see that he does not swerve in the least from this absorption.
By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.
Note: If the moments that are wasted in thinking of the objects which are not the Self, are spent on enquiry into the Self, Self-realization will be attained in a very short time.
Until the mind becomes established in itself some kind of bhavana (contemplation of a personified god or goddess with deep emotion and religious feeling) is essential.
Otherwise the mind will be frequently assailed by wayward thoughts or sleep.
Without spending all the time in practising bhavanas like `I am Siva' or `I am Brahman', which are regarded as nirgunopasana (contemplation of the attributeless Brahman), the method of enquiry into oneself should be practised as soon as the mental strength which is the result of such upasana, (contemplation) is attained.
The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti).
,,,,,,, .................................................
18. How long should one practise?
Until the mind attains effortlessly its natural state of freedom from concepts, that is till the sense of `I' and `mine' exists no longer.
...... .......
20. What is the sign of wisdom (viveka)?
Its beauty lies in remaining free from delusion after realising the truth once. There is fear only for one who sees even a slight difference in the Supreme Brahman
So long as there is the idea that the body is the Self one cannot be a realizer of truth whoever he might be.
...
Prarabdha concerns only the out-turned, not the in-turned mind.
One who seeks his real Self will not be afraid of any obstacle.
...
The effort that is made to get rid of attachment to one's body is really towards abiding in the Self.
Maturity of thought and enquiry alone removes attachment to the body,
not the stations of life (ashramas), such as student (brahmachari), etc.
For the attachment is in the mind while the stations pertain to the body.
How can bodily stations remove the attachment in the mind?
As maturity of thought and enquiry pertain to the mind,
these alone can, by enquiry on the part of the same mind, remove the attachments which have crept into it through thoughtlessness.
...
............. the end ...........................................
anubhava
2. What is knowledge (vijnana)?
It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.
....the end................
Attainment
1. What is the state of attainment of knowledge?
It is firm and effortless abidance in the Self
in which the mind which has become one with the Self does not subsequently emerge again at any time.
That is, just as everyone usually and naturally has the idea, `I am not a goat nor a cow nor any other animal but a human', when he thinks of his body, so also when he has the idea `I am not the principles (tattwas) beginning with the body and ending with sound (nada), but the Self which is existence, consciousness and bliss, the innate self-consciousness (atma prajna)', he is said to have attained firm knowledge.
2. To which of the seven stages of knowledge (jnana bhoomikas)1 does the sage (jnani)belong?
He belongs to the fourth stage.
The seven jnana bhoomikas are:
(i). subheccha (the desire for enlightenment).
(i). subheccha (the desire for enlightenment).
(ii). vicharana (enquiry).
(iii). tanumanasa (tenuous mind).
(iv). satwapatti (self-realization).
(v). asamsakti (non-attachment).
(vi). padarthabhavana (non-perception of objects).
(vii). turyaga (transcendence).
Those who have attained the last four bhoomikas are called brahmavid, brahmavidvara, brahmavidvariya and brahmavidvaristha respectively.
.....the end...........
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