Spiritual Instruction Published by Foreword to the
Original Tamil Edition The Tamil-speaking world
knows the life-history and the spiritual instructions of Bhagavan Sri Ramana
Maharshi well through the books which have already come out. He shines in the
resplendent Arunachala Hill (Tiruvannamalai) as the sun of knowledge which
destroys the sorrows of those who worship him. In this book named Upadesa
Manjari (bouquet of spiritual instructions) Sri Natanananda, a true devotee
of his, who serves and praises him by laying at his lotus feet many garlands
of songs, has brought out Bhagavan's words heard by him at different times.
They consist of questions and answers comprising four chapters entitled
upadesa (instruction), abhyasa (practice), anubhava (experience) and arudha
(attainment). I humbly request devotees to accept this small book which offers
wholesome food for the spirit. Viswanathan, Sri
Ramanasramam,
Foreword Chapter: I Instruction(Upadesa) Invocation I seek refuge at the
sacred feet of the blessed Ramana, who performs the entire work of creation,
preservation and destruction, while remaining wholly unattached, and who
makes us aware of what is real and thus protects us, that I may set down his
words fittingly. Importance of the Work Worshipping with the
instruments (of thought, word and body) the sacred lotus feet of Bhagavan Sri
Ramana Maharshi, the very embodiment of the beginningless infinite supreme
Brahman, the Satchitananda (existence, consciousness, bliss), I have gathered
this bouquet of the flowers of his instructions (upadesamanjari) for the
benefit of those who are foremost among the seekers of Liberation and who are
adored by learned persons, in order that they might adorn themselves with it
and attain salvation. This book is an epitome of
the immortal words of that great soul, Sri Ramana Maharshi, whose teachings
entirely dispelled the doubts and wrong notions of this humble person even as
the sun dispels darkness. The subject of this book
is that eternal Brahman which shines as the pinnacle and heart of all the
Vedas and Agamas. That incomparable
Self-realization (atmasiddhi) which is praised by all the Upanisads and which
is the supreme good to be sought by all noble aspirants (brahmavids) is the
theme of this work. Chapter 1 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 (sadsisya)? 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 the
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
occult powers he may possess, he cannot attain self-realization (atma-siddhi)
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 further 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?", 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 (Sarvesvara)? In the case of the
individual soul which desires to attain the state of true knowledge or the
state of Godhood (Isvara) and with that object always practises devotion,
when the individual's devotion has reached a mature stage, the Lord who is
the witness of that individual soul and identical with it, comes forth in
human form with the help of sat-chit-ananda, His 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 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 para-bhakti (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 (Isvara) and to be free from the
feeling of being the doer (kartrtva, 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).
Practice (Abhyasa)
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
the ripe souls. The rest should follow different methods according to the
state of their minds. 3. What
are the other methods? They are (i) stuti, (ii) japa, (iii) dhyana,
(iv) yoga,(v) jnana, etc. (i) stuti
is singing the praises of the Lord with a great feeling of devotion. (ii) 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). (iii) 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. (iv) 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 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. (v) 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 their true state. The terms 'silence' (mouna) and
inaction refer to this state alone. NOTE: (1) 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. (2) 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 is Brahman.
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 effortless? 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) 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 is completely destroyed
by this intense activity which is called 'silence' (mouna). 5. What
is the nature of maya? Maya is that which makes
us regard as non-existent 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 non-existent 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 patency of
the Self (atma sakti). 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 "adorning 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 he 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 remains 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 by ignorant persons of the Self which is always of the nature of
awareness 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 nipples, below the chest and above the
abdomen, there are six organs of different colours*. 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). (See Appendix to Reality in Forty Verses 18 -19). But, although it is
described thus, the meaning of the word heart (hrdayam) is the Self (atman).
As it is denoted by the 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. * These are not the same as the Chakras. 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. 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. 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 as
shown below:- |
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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 tree-like 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 different
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 nista) 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: (i) 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. (ii) 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. (iii) 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. (iv) 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 practice? 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 (ekanta vasa)? 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 at least 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 (sanyasa) one of the essential
requisites for a person to become established in the Self (atma nista)? 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 (asramas), 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 (sanyasasrama) 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 (samkalpas) and doubts
(vikalpas), that is to renounce the family (samsara) in the mind. This is the
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
have 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 (asramas) 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 (sanyasa)
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)
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 sleep* (who 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).
* The 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. 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 accepted*, 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. j* The idea that one is one's body is what is
called hrdaya-granthi (knot of the heart). Of the various knots this knot,
which binds together what is conscious with what is insentient, is what
causes bondage. 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? 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
non-existent, 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)
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 man', when he thinks of his body, so also when he has the idea
'I am not the principles (tatwas) beginning with the body and ending with
sound (nada), but the Self which is existence, consciousness and bliss', the
innate self-consciousness (atmaprajna), 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. 3. 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. The seven jnana bhoomikas are:- 1. subheccha
(the desire for enlightenment). Those who have attained the last four bhoomikas
are called brahmavit, brahmavidvara, brahmavidvariya and brahmavid
varistha respectively. 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 till 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. 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 non-existent 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.
BLESSINGS May the world be blessed
for long with the feet of Guru Ramana who abides as that silent principle
which absorbs all of us and remains by itself as the root of the three
principles (soul, world and Iswara). Spiritual Instruction. |