INSTRUCTION Upadesa
1. What are the marks of a real teacher (Sadguru)?
Steady abidance in the Self, looking at all with an equal
eye, unshakeable courage at all times, in all places and
circumstances, etc.
2. What are the marks of an earnest disciple (sadsishya)?
An intense longing for the removal of sorrow and attainment
of joy and an intense aversion for all kinds of mundane pleasure.
3. What are the characteristics of instruction (upadesa)?
The word `upadesa ' means, `near the place or seat' (upa -
near, desa - place or seat). The Guru who is the embodiment
of that which is indicated by the terms sat, chit, and ananda
(existence, consciousness and bliss), prevents the disciple who,
on account of his acceptance of the forms of the objects of
the senses, has swerved from his true state and is consequently
distressed and buffeted by joys and sorrows, from continuing
so and establishes him in his own real nature without
differentiation.
Upadesa also means showing a distant object quite near. It
is brought home to the disciple that Brahman which he believes
to be distant and different from himself is near and not different
from himself.
4. If it be true that the Guru is one's own Self (Atman),
what is the principle underlying the doctrine which says
that, however learned a disciple may be or whatever occultPage 50
powers he may possess, he cannot attain Self-realization(atmasiddhi)
without the grace of the Guru?
Although in absolute truth the state of the Guru is that of
oneself it is very hard for the Self which has become the
individual soul (jiva ) through ignorance to realize its true state
or nature without the grace of the Guru.
All mental concepts are controlled by the mere presence
of the real Guru. If he were to say to one who arrogantly
claims that he has seen the farther shore of the ocean of
learning or one who claims arrogantly that he can perform
deeds which are well-nigh impossible, "Yes, you learnt all
that is to be learnt, but have you learnt (to know) yourself?
And you who are capable of performing deeds which are
almost impossible, have you seen yourself?" Questioned thus,
they will bow their heads (in shame) and remain silent. Thus
it is evident that only by the grace of the Guru and by no other
accomplishment is it possible to know oneself.
5. What are the marks of the Guru's grace?
It is beyond words or thoughts.
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)Page 51
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.
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 ofSiddhanta (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.
Note: So long as the `I' exists it is necessary to accept the
Lord also. If any one wishes to regain easily the supreme state
of identity (sayujya) now lost to him, it is only proper that he
should accept this conclusion.
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 ).
Chapter II
PRACTICE 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.
3. What are the other methods?
They are (1) stuti, (2) japa, (3) dhyana , (4) yoga,
(5) jnana , etc.
(1) Stuti is singing the praises of the Lord with a great
feeling of devotion.
(2) Japa is uttering the names of the gods or sacred
mantras like Om either mentally or verbally. (While following
the methods of stuti and japa the mind will sometimes be
concentrated (lit., closed) and sometimes diffused (lit. open).
The vagaries of the mind will not be evident to those who
follow these methods).
(3)
Dhyana denotes the repetition of the names, etc.,
mentally (japa) with feelings of devotion. In this method the
state of the mind will be understood easily. For the mind does
not become concentrated and diffused simultaneously. When
one is in dhyana it does not contact the objects of the senses,
and when it is in contact with the objects it is not in dhyana .
Therefore those who are in this state can observe the vagaries
of the mind then and there and by stopping the mind from
thinking other thoughts, fix it in dhyana . Perfection in dhyana
is the state of abiding in the Self (lit., abiding in the form of
`That' -- tadakaranilai) .
As meditation functions in an exceedingly subtle manner
at the source of the mind it is not difficult to perceive its rise
and subsidence.
(4)
Yoga: The source of the breath is the same as that of
the mind; therefore the subsidence of either leads effortlessly
to that of the other. The practice of stilling the mind through
breath control (pranayama ) is called yoga.
Fixing their minds on psychic centres such as the sahasrara
(lit., the thousand-petalled lotus) yogis remain for any length
of time without awareness of their bodies. As long as this
state continues they appear to be immersed in some kind of
joy. But when the mind which has become tranquil emerges
(becomes active again) it resumes its worldly thoughts. It is
therefore necessary to train it with the help of practices like
dhyana , whenever it becomes externalised. It will then attain
a state in which there is neither subsidence nor emergence.
(5)
Jnana is the annihilation of the mind in which it is
made to assume the form of the Self through the constant
practice of dhyana or enquiry (vichara ). The extinction of
the mind is the state in which there is a cessation of all efforts.
Those who are established in this state never swerve from
Page 55
their true state. The terms `silence' (mauna) and inaction refer
to this state alone.
Note: All practices are followed only with the object of
concentrating the mind. As all the mental activities like
remembering, forgetting, desiring, hating, attracting,
discarding, etc., are modifications of the mind, they cannot
be one's true state. Simple, changeless being is one's true
nature. Therefore to know the truth of one's being and to be
it, is known as release from bondage and the destruction of
the knot (granthi nasam). Until this state of tranquillity of
mind is firmly attained, the practice of unswerving abidance
in the Self and keeping the mind unsoiled by various thoughts
is essential for an aspirant.
Although the practices for achieving strength of mind are
numerous, all of them achieve the same end. For it can be
seen that whoever concentrates his mind on any object, will,
on the cessation of all mental concepts, ultimately remain
merely as that object. This is called successful meditation(dhyana siddhi). Those who follow the path of enquiry realize
that the mind which remains at the end of the enquiry isBrahman. Those who practise meditation realize that the mind
which remains at the end of the meditation is the object of
their meditation. As the result is the same in either case it is
the duty of aspirants to practise continuously either of these
methods till the goal is reached.
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) orPage 56
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 is completely destroyed by this intense activity
which is called `silence' (mauna).
5. What is the nature of maya?
Maya is that which makes us regard as nonexistent the Self,
the Reality, which is always and everywhere present, all-
pervasive and Self-luminous, and as existent the individual soul
(jiva ), the world (jagat), and God (para) which have been
conclusively proved to be nonexistent at all times and places.
6. As the Self shines fully of its own accord why is it not
generally recognised like the other objects of the world
by all persons?
Wherever particular objects are known it is the Self which
has known itself in the form of those objects. For what is
known as knowledge or awareness is only the potency of the
Self (atma shakti). The Self is the only sentient object. There
is nothing apart from the Self. If there are such objects they
are all insentient and therefore cannot either know themselves
or mutually know one another. It is because the Self does not
know its true nature in this manner that it seems to be immersed
and struggling in the ocean of birth (and death) in the form of
the individual soul.
7. Although the Lord is all-pervasive it appears, from
passages like `adoring him through His grace', that He
can be known only through His grace. How then can the
individual soul by its own efforts attain Self-realization
in the absence of the Lord's grace?
As the Lord denotes the Self and as grace means the Lord's
presence or revelation, there is no time when the Lord remainsPage 57
unknown. If the light of the sun is invisible to the owl it is
only the fault of that bird and not of the sun. Similarly, can
the unawareness of the Self -- which is always of the nature
of awareness -- by the ignorant, be other than their own fault?
How can it be the fault of the Self? It is because grace is of
the very nature of the Lord that He is well known as `the
blessed grace'. Therefore the Lord, whose nature itself is grace,
does not have to bestow His grace. Nor is there any particular
time for bestowing His grace.
8. What part of the body is the abode of the Self?
The Heart on the right side of the chest is generally
indicated. This is because we usually point to the right side of
the chest when we refer to ourselves. Some say that the
sahasrara (the thousand-petalled lotus) is the abode of the
Self. But if that were true the head should not fall forward
when we go to sleep or faint.
9. What is the nature of the Heart?
The sacred texts describing it say:
Between the two breasts, below the chest and above the
abdomen, there are six organs of different colours1. One of
them resembling the bud of a water lily and situated two digits
to the right is the Heart. It is inverted and within it is a tiny
orifice which is the seat of dense darkness (ignorance) full of
desires. All the psychic nerves (nadis) depend upon it. It is
the abode of the vital forces, the mind and the light (of
consciousness).2
But, although it is described thus, the meaning of the word
Heart (hridayam ) is the Self (Atman). As it is denoted by the
1These are not the same as the chakras.
2 See Reality in Forty Verses: Supplement, 18-19.
Page 58
terms existence, consciousness, bliss, eternal and plenum (sat,
chit, anandam, nityam, purnam) it has no differences such as
exterior and interior or up and down. That tranquil state in
which all thoughts come to an end is called the state of the
Self. When it is realized as it is, there is no scope for
discussions about its location inside the body or outside.
10. Why do thoughts of many objects arise in the mind even
when there is no contact with external objects?
All such thoughts are due to latent tendencies (purva
samskaras). They appear only to the individual consciousness
(jiva ) which has forgotten its real nature and become
externalised. Whenever particular things are perceived, the
enquiry `Who is it that sees them?' should be made; they will
then disappear at once.
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
Page 59
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.
13. How can there be a connection between the Self which
is pure knowledge and the triple factors which are
relative knowledge?
This is, in a way, like the working of a cinema (see next page).
Just as the pictures appear on the screen as long as the
film throws the shadows through the lens, so the phenomenal
world will continue to appear to the individual in the waking
and dream states as long as there are latent mental
impressions. Just as the lens magnifies the tiny specks on
the film to a huge size and as a number of pictures are shown
in a second, so the mind enlarges the sprout-like tendencies
into treelike thoughts and shows in a second innumerable
worlds. Again, just as there is only the light of the lamp
visible when there is no film, so the Self alone shines without
the triple factors when the mental concepts in the form of
tendencies are absent in the states of deep sleep, swoon and
samadhi. Just as the lamp illumines the lens, etc., while
remaining unaffected, the Self illumines the ego
(Chidabhasa), etc., while remaining unaffected.
14. What is dhyana (meditation)?
It is abiding as one's Self without swerving in any way
from one's real nature and without feeling that one is
meditating. As one is not in the least conscious of the differentPage 60
CINEMA SHOW
SELF
1) The lamp inside (the
The Self.
apparatus).
...
2) The lens in front of
The pure (sattvic) mind
the lamp.
close to the Self.
3) The film which is a
The stream of latent
long series of separate
tendencies consisting
photos.
of subtle thoughts.
4) The lens, the light
The mind, the illumina-
passing through it and
-tion of it and the Self,
the lamp, which together
which together form the
form the focused light.
seer or the jiva .
5) The light passing through
The light of the Self
the lens and falling on
emerging from the mind
the screen.
through the senses, and
falling on the world.
6) The various kinds of
The various forms and
pictures appearing in the
names appearing as the
light of the screen.
objects perceived in the
light of the world.
7) The mechanism which
The divine law mani-
sets the film in motion.
festing the latent
tendencies of the mind.
Page 61
states (waking, dreaming, etc.) in this condition, the sleep
(noticeable) here is also regarded as dhyana .
15. What is the difference between dhyana and samadhi?
Dhyana is achieved through deliberate mental effort; in
samadhi there is no such effort.
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 asnirgunopasana (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).
17. What are the rules of conduct which an aspirant (sadhaka)
should follow?
Moderation in food, moderation in sleep and moderation
in speech.
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.
19. What is the meaning of dwelling in solitude (ekantavasa)?
As the Self is all-pervasive it has no particular place for
solitude. The state of being free from mental concepts is called
`dwelling in solitude'.
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.
21. If everything happens according to karma (prarabdha,
the result of one's acts in the past) how is one to overcome
the obstacles to meditation (dhyana)?
Prarabdha concerns only the out-turned, not the in-turned
mind. One who seeks his real Self will not be afraid of
any obstacle.
22. Is asceticism (sannyasa) one of the essential requisites for
a person to become established in the Self (atmanishta)?
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. But, as the discipline of asceticism
(sannyasashrama) is the means for attaining dispassion
(vairagya ), and as dispassion is the means for enquiry, joining
an order of ascetics may be regarded, in a way, as a means of
enquiry through dispassion. Instead of wasting one's life
by entering the order of ascetics before one is fit for it, it is
better to live the householder's life. In order to fix the mind in
the Self which is its true nature it is necessary to separate it
from the family of fancies (sankalpas) and doubts (vikalpas),
that is to renounce the family (samsara) in the mind. This is
real asceticism.
23. It is an established rule that so long as there is the least
idea of `I-am-the-doer,' Self-knowledge cannot be attained,
but is it possible for an aspirant who is a householder to
discharge his duties properly without this sense?
As there is no rule that action should depend upon a sense
of being the doer it is unnecessary to doubt whether any action
will take place without a doer or an act of doing. Although
the officer of a government treasury may appear, in the eyes
of others, to be doing his duty attentively and responsibly all
day long, he will be discharging his duties without attachment,
thinking `I have no real connection with all this money' and
without a sense of involvement in his mind. In the same manner
a wise householder may also discharge without attachment the
various household duties which fall to his lot according to his
past karma , like a tool in the hands of another. Action and
knowledge are not obstacles to each other.
24. Of what use to his family is a wise householder who is
unmindful of his bodily comforts and of what use is his
family to him?
Although he is entirely unmindful of his bodily comforts,
if, owing to his past karma , his family has to subsist by his
efforts, he may be regarded as doing service to others. If it
is asked whether the wise man derives any benefit from the
discharge of domestic duties, it may be answered that, as he
has already attained the state of complete satisfaction which
is the sum total of all benefits and the highest good of all, he
does not stand to gain anything more by discharging family
duties.
25. How can cessation of activity (nivritti) and peace of mind
be attained in the midst of household duties which are of
the nature of constant activity?
As the activities of the wise man exist only in the eyes
of others and not in his own, although he may be
accomplishing immense tasks, he really does nothing.
Therefore his activities do not stand in the way of inaction
and peace of mind. For he knows the truth that all activities
take place in his mere presence and that he does nothing.
Hence he will remain as the silent witness of all the
activities taking place.
26. Just as the sage's past karma is the cause of his present
activities will not the impressions (vasanas) caused by
his present activities adhere to him in future?
Only one who is free from all the latent tendencies
(vasanas ) is a sage. That being so how can the tendencies of
karma affect him who is entirely unattached to activity?
27. What is the meaning of brahmacharya?
Only enquiry into Brahman should be called
brahmacharya.
28. Will the practice of brahmacharya which is followed in
conformity with the (four) orders of life (ashramas) be a
means of knowledge?
As the various means of knowledge, such as control of
senses, etc., are included in brahmacharya, the virtuous
practices duly followed by those who belong to the order of
students (brahmacharins) are very helpful for their
improvement.
29. Can one enter the order of ascetics (sannyasa) directly
from the order of students (brahmacharya)?
Those who are competent need not formally enter the orders
of brahmacharya, etc., in the order laid down. One who has
realized his Self does not distinguish between the various
orders of life. Therefore no order of life either helps or hinders
him.
30. Does an aspirant (sadhaka) lose anything by not observing
the rules of caste and orders of life?
As the attainment (anusthana, lit., practice) of knowledge
is the supreme end of all other practices, there is no rule that
one who remains in any one order of life and constantly
acquires knowledge is bound to follow the rules laid down
for that order of life. If he follows the rules of caste and orders
of life he does so for the good of the world. He does not
derive any benefit by observing the rules. Nor does he lose
anything by not observing them.
Chapter III
EXPERIENCE Anubhava
1. What is the light of consciousness?
It is the Self-luminous existence-consciousness which
reveals to the seer the world of names and forms both inside
and outside. The existence of this existence-consciousness can
be inferred by the objects illuminated by it. It does not become
the object of consciousness.
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.
3. What is bliss?
It is the experience of joy (or peace) in the state of
vijnana, free of all activities and similar to deep sleep. This
is also called the state of kevala nirvikalpa (remaining
without concepts).
4. What is the state beyond bliss?
It is the state of unceasing peace of mind which is found in
the state of absolute quiescence, jagrat-sushupti (lit., sleep
with awareness) which resembles inactive deep sleep. In this
state, in spite of the activity of the body and the senses, there
is no external awareness, like a child immersed in sleep1 (who
1The acts of sleeping children like eating and drinking are acts only in the eyes
of others and not in their own. They do not therefore really do those acts in
spite of their appearing to do them.
is not conscious of the food given to him by his mother). A
yogi who is in this state is inactive even while engaged in
activity. This is also called sahaja nirvikalpa samadhi (natural
state of absorption in oneself without concepts).
5. What is the authority for saying that the entire moving
and unmoving worlds depend upon oneself?
The Self means the embodied being. It is only after the
energy, which was latent in the state of deep sleep, emerges
with the idea of `I' that all objects are experienced. The Self
is present in all perceptions as the perceiver. There are no
objects to be seen when the `I' is absent. For all these reasons
it may undoubtedly be said that everything comes out of the
Self and goes back to the Self.
6. As the bodies and the selves animating them are
everywhere actually observed to be innumerable how can
it be said that the Self is only one?
If the idea `I am the body' is accepted2, the selves are
multiple. The state in which this idea vanishes is the Self,
since in that state there are no other objects. It is for this reason
that the Self is regarded as one only.
7. What is the authority for saying that Brahman can be
apprehended by the mind and at the same time that it
cannot be apprehended by the mind?
It cannot be apprehended by the impure mind but can be
apprehended by the pure mind.
8. What is pure mind and what is impure mind?
2The idea that one is one's body is what is called hrdaya-granthi (knot of the
Heart). Of the various knots, this one, which binds together what is conscious
with what is insentient, is what causes bondage.
When the indefinable power of Brahman separates itself
from Brahman and, in union with the reflection of
consciousness (Chidabhasa) assumes various forms, it is called
the impure mind. When it becomes free from the reflection
of consciousness (abhasa), through discrimination, it is called
the pure mind. Its state of union with the Brahman is its
apprehension of Brahman . The energy which is accompanied
by the reflection of consciousness is called the impure mind
and its state of separation from Brahman is its non-
apprehension of Brahman .
9. Is it possible to overcome, even while the body exists,
the karma (prarabdha) which is said to last till the end of
the body?
Yes. If the agent (doer) upon whom the karma depends,
namely the ego, which has come into existence between the
body and the Self, merges in its source and loses its form,
will the karma which depends upon it alone survive? Therefore
when there is no `I' there is no karma.
10. As the Self is existence and consciousness, what is the
reason for describing it as different from the existent and
the nonexistent, the sentient and the insentient?
Although the Self is real, as it comprises everything, it
does not give room for questions involving duality about its
reality or unreality. Therefore it is said to be different from
the real and the unreal. Similarly, even though it is
consciousness, since there is nothing for it to know or to make
itself known to, it is said to be different from the sentient and
the insentient.
Chapter IV
ATTAINMENT Arudha
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.
1The seven jnana bhoomikas are:
(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.
If that is so why have three more stages superior to it
been distinguished?
The marks of the stages four to seven are based upon the
experiences of the realized person (jivanmukta). They are not
states of knowledge and release. So far as knowledge and
release are concerned no distinction whatever is made in these
four stages.
4. As liberation is common to all, why is the varistha (lit.,
the most excellent) alone praised excessively?
So far as the varistha's common experience of bliss is
concerned, he is extolled only because of the special merit
acquired by him in his previous births, which is the cause of it.
5. As there is no one who does not desire to experience
constant bliss what is the reason why all sages (jnanis)
do not attain the state of varistha?
It is not to be attained by mere desire or effort. Karma
(prarabdha) is its cause. As the ego dies along with its cause
even in the fourth stage (bhoomika), what agent is there beyond
that stage to desire anything or to make efforts? So long as
they make efforts they will not be sages (jnanis). Do the sacred
texts (srutis) which specially mention the varistha say that
the other three are unenlightened persons?
6. As some sacred texts say that the supreme state is that in
which the sense organs and the mind are completely
destroyed, how can that state be compatible with the
experience of the body and the senses?
If that were so there would not be any difference between
that state and the state of deep sleep. Further, how can it be
said to be the natural state when it exists at one time and not
at another? This happens, as stated before, to some persons
according to their karma (prarabdha) for some time or tillPage 71
death. It cannot properly be regarded as the final state. If it
could it would mean that all great souls and the Lord, who
were the authors of the Vedantic works (jnana granthas) and
the Vedas, were unenlightened persons. If the supreme state
is that in which neither the senses nor the mind exist and not
the state in which they exist, how can it be the perfect state
(paripurnam)? As karma alone is responsible for the activity
or inactivity of the sages, great souls have declared the state
of sahaja nirvikalpa (the natural state without concepts) alone
to be the ultimate state.
7. What is the difference between ordinary sleep and waking
sleep (jagrat sushupti)?
In ordinary sleep there are not only no thoughts but also
no awareness. In waking sleep there is awareness alone. That
is why it is called awake while sleeping, that is, the sleep in
which there is awareness.
8. Why is the Self described both as the fourth state (turiya)
and beyond the fourth state (turiyatita)?
Turiya means that which is the fourth. The experiencers
(jivas) of the three states of waking, dreaming and deep sleep,
known as visva, taijasa and prajna, who wander successively
in these three states, are not the Self. It is with the object of
making this clear, namely that the Self is that which is different
from them and which is the witness of these states, that it is
called the fourth (turiya). When this is known, the three
experiencers disappear and the idea that the Self is a witness,
that it is the fourth, also disappears. That is why the Self is
described as beyond the fourth (turiyatita).
9. What is the benefit derived by the sage from the sacred
books (srutis)?
The sage who is the embodiment of the truths mentioned
in the scriptures has no use for them.
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10. Is there any connection between the attainment of
supernatural powers (siddhis) and liberation (mukti)?
Enlightened enquiry alone leads to liberation. Supernatural
powers are all illusory appearances created by the power of
maya (mayashakti). Self-realization which is permanent is
the only true accomplishment (siddhi ). Accomplishments
which appear and disappear, being the effect of maya , cannot
be real. They are accomplished with the object of enjoying
fame, pleasures, etc. They come unsought to some persons
through their karma . Know that union with Brahman is the
real aim of all accomplishments. This is also the state of
liberation (aikya mukti) known as union (sayujya).
11. If this is the nature of liberation (moksha) why do some
scriptures connect it with the body and say that the
individual soul can attain liberation only when it does
not leave the body?
It is only if bondage is real that liberation and the nature
of its experiences have to be considered. So far as the Self
(Purusha ) is concerned it has really no bondage in any of
the four states. As bondage is merely a verbal assumption
according to the emphatic proclamation of the Vedanta
system, how can the question of liberation, which depends
upon the question of bondage, arise when there is no
bondage? Without knowing this truth, to enquire into the
nature of bondage and liberation, is like enquiring into the
nonexistent height, colour, etc., of a barren woman's son or
the horns of a hare.
12. If that is so, do not the descriptions of bondage and release
found in the scriptures become irrelevant and untrue?
No, they do not. On the contrary, the delusion of bondage
fabricated by ignorance from time immemorial can be
removed only by knowledge, and for this purpose the term
`liberation' (mukti ) has been usually accepted. That is all. The
fact that the characteristics of liberation are described in
different ways proves that they are imaginary.
13. If that is so, are not all efforts such as study (lit., hearing)
reflection, etc., useless?
No, they are not. The firm conviction that there is neither
bondage nor liberation is the supreme purpose of all efforts.
As this purpose of seeing boldly, through direct experience,
that bondage and liberation do not exist, cannot be achieved
except with the aid of the aforesaid practices, these efforts
are useful.
14. Is there any authority for saying that there is neither
bondage nor liberation?
This is decided on the strength of experience and not merely
on the strength of the scriptures.
15. If it is experienced how is it experienced?
`Bondage' and `liberation' are mere linguistic terms.
They have no reality of their own. Therefore they cannot
function of their own accord. It is necessary to accept the
existence of some basic thing of which they are the
modifications. If one enquires, `for whom is there bondage
and liberation?' it will be seen, `they are for me'. If one
enquires, `Who am I??', one will see that there is no such
thing as the `I'. It will then be as clear as an amalaka fruit
in one's hand that what remains is one's real being. As this
truth will be naturally and clearly experienced by those
who leave aside mere verbal discussions and enquire into
themselves inwardly, there is no doubt that all realized
persons uniformly see neither bondage nor liberation so
far as the true Self is concerned.
16. If truly there is neither bondage nor liberation what is
the reason for the actual experience of joys and sorrows?
They appear to be real only when one turns aside from
one's real nature. They do not really exist.
17. Is it possible for everyone to know directly without doubt
what exactly is one's true nature?
Undoubtedly it is possible.
18. How?
It is the experience of everyone that even in the states of
deep sleep, fainting, etc., when the entire universe, moving
and stationary, beginning with earth and ending with the
unmanifested (prakriti), disappear, he does not disappear.
Therefore the state of pure being which is common to all and
which is always experienced directly by everybody is one's
true nature. The conclusion is that all experiences in the
enlightened as well as the ignorant state, which may be
described by newer and newer words, are opposed to one's
real nature.
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