Ø Loving Advice of Guru(41-47)
- To him,who, inhis anxiety for libration, has sought protection of theTeacher,who abides by(scriptural) injuctions,who has a serene mind and who is endowed with tranquility the Master should pour out the knowledge with utmost kindness.The Wise One instils the truth in him who has approached him longing for Freedom, who is following the true path, calming the tumult of his mind and bringing Restfulness. (42)
Ø "Fear not, wise one, there is no danger for you. There is a way to cross over the ocean of the world, and by this path the sages have reached the shore. "This same path I point out to you, for it is the way to destroy the world's fear. Crossing the ocean of [14} world by this path, you shalt win the perfect joy." (43)
Ø By discerning the aim of the wisdom-teaching (Vedanta) is born that most excellent knowledge. There is a supreme means by whichyoucan put an end to thefear of relative existence; by that you will cross the seaofsansara and attain supreme Bliss.(44)
- Then comes the final ending of the world's pain. The voice of the teaching plainly declares that faith, devotion, meditation, and the search for union are the means of Freedom for him who would be free. He who is perfect in these wins Freedom (moksha) from the bodily bondage woven bu unwisdom.(46)
Ø When the Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. The fire of wisdom lit by discernment between these two—Self and not-Self—will wither up the source of unwisdom, root and all. (47)
The Question of theDisciple (48-49)
The Pupil Asks :"Hear with selfless kindness, Master. I ask this question: receiving the answer from your lips I shall gain my end.(48)
"What is, then, a bond? And how has this bond come? What cause has it? And how can one be free? "What is not-Self and what the Higher Self? And how can one discern between them?" (49 )
Intelligent Disciple - Appreciated(50)
The Master Answers:"Blessed you For you wish to attain the absolute Brahman by freeing yourself from the bondage of ignorance . Indeed you have fulfilled your life and have glorified your clan . For you seekest to become the Eternal by freeing thyself from the bond of unwisdom(50)
"Sons and kin can pay a father's debts, but none but a man's self can set him free, "If a heavy burden presses on the head others can remove it, but none but a man's self can quench his hunger and thirst. "Health is gained by the sick who follow the path of healing: health does not come through the acts of others. "The knowledge of the real by the eye of clear insight is to be gained by one's own sight and not by the teacher's. "The moon's form must be seen by one's own eyes; it can never be known through the eyes of another. " Whoelse,but oneself canhelp ridhimselfof thebondage caused bythe chains of ignorance, desire,action,etc.... evenin hundred crores of kalpas? Indeed,None but a man's self is able to untie the knots of unwisdom, desire, and former acts, even in a myriad of ages. (51-55)
Knowledge of Self Anad Its Beauty(56-61)
- Neither by Yoga nor by Sankhya, nor by ritual, nor by learning is liberation possible .Only by the realisation of one's identity with Brahman is liberation possible, not by any other means.(56)
- The beauty of the Veena and the proficiency of one playing on its chords serve but to please an audience; they donot by themselves ever prove sufficient toconfer full sovereignity.. An eloquent voice, a stream of words, skill in explaining the teaching, and the learning of the learned; these bring enjoyment but not freedom/liberation.(57-58)
Ø When the Supreme Reality is not known the study of the scriptures(sastras) is futile. Having known the Supreme Reality the study of the sastras is again fuitless. Commentaries on philosophies constitutea thick jungle in which a roaming mind may easily ge lost, in its own delusion.Ttherefore, the true seekers of Brahman should, through right efforts, come to experience the Real Naturey of the Self.(59-60).
- For whom who has been stung upon by the cobra of ignorance,the only remedy is the knowledge of Brahman. Of what use are the Vedas and the scriptures,mantras and medicines to such a victim of poisonl? (61)
- Direct Experience: Liberation(62-66)
Ø A disease is not cured by merely repeating the name o f the medicine,and without taking it (similarly);without direct realisation , by a mere utterance of the word "Brahman" , none can be liberated .(62)
Ø Without disappearance of the entire pluralistic world and without realising the RealNature of the Self, how can one achieve full lliberation by a mere repetition of the word"Brahman".Without piercing through the visible, without knowing the reality of the Self, how can men gain Freedom by mere outward words that end with utterances? (63)
Ø Can a man be king by saying, 'I am king,' without destroying his enemies, without gaining power over the whole land? (64)
- "Through information, digging, and casting aside the stones, a treasure may be found, but not by calling it to come forth. Similarly, the Pure Truth ofthe Self which lies hidden beneath our delusionanditseffectscanbeattained throughthe instructionsofone who is knower of Brahman, followed byr eflection,medittation, etc..Butnever can the Self emerge and manifest itself a sa result of repeating perverted arguments(65)
- Therefore, an intelligent seeker should,as in the case of illness, etc.strive hard by all the means at his disposal to be free from the bondage of births and deaths(66)
- Discussion on Questions Raised (69-71)
- For liberation,first comes extreme detachment from finite objects of sensual satisfaction. Then follow calmness,self-control, forbearance and complete renunciation of all selfish actions.(69)
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Ø Thereafter comes "hearing" the divine Word, then relection on what hasbeen heard,and lastly, long,constantand continuous meditation on the Truth, for the Muni. Ultimately,the learned one attains the Supreme Nirvikalpa state and realises the Bliss of Nirvana in this very life.(70) Tidding himself altogether of doubt, and reaching wisdom, even here he enjoys the bliss of Nirvana. Then the discerning between Self and not-Self that you must now awaken to, that I now declare, hearing it, lay hold on it within yourself.
Gross Body(72-75)
- Composed of the seven ingredients... marrow, bones, fat, flesh, blood, dermis and epidermis, and consisting of following parts...legs,thighschest, arms, back andthe head this body , the seat of delusion, expressingin terms of"I"and "me" is called as the gross body or physical vesture by the wise. Sky,air,fire,water and earth are the subtle or refined elements (72-73)
Ø These when mingled one with another become the physical elements, that are the causes of the physical vesture. The materials of them become the five sensuous things that are for the delight of the enjoyer—sounds and other things of sense. (74)
Ø Those thoughtless ones who are bound to thse sense objectsby the stout ropes of attachment so very difficult to cut asunder come and go,up and downn,carriedbythe compelling force of the envy of the reactionsof, their own past actions. (75)
ØSense Objects Trap:Man Bound(76-82)
Through the five sensuous things five creatures find dissolution to the five elements, each one bound by his own character: the deer, the elephant, the moth, the fish, the bee; what then of man, who is snared by all the five? Sensuous things are keener to injure than the black snake's venom; poison slays only him who eats it, but these things slay only him who beholds them with his eyes. He who is free from the great snare, so hard to be rid of, of longing after sensuous things, he indeed builds for Freedom/liberation, and not another, even though knowing the six philosophies. (76-78)
Those who, only for a little while rid of lust, long to be free, and struggle to reach the shore of the world-ocean—the toothed beast of longing lust makes them sink half way, seizing them by the throat, and swiftly carrying them away. (79)
He who has destroyed the shark called 'sense-objects' with the sword of mature dispassion crosses the ocean of sansar unobstructed.(80)
The foolishman wh treads the path of sensuous pleasures,mortality is his reward. But one who sticks to the path of divinity, according to the instructions of well-meaning and noble Gurus constantly walks the divine path helped by his own reasoning faculty , and achieves the end and and his reward is the Real. (81)
If the love of Freedom/liberation is yours, then put sensuous things far away from you, like poison; and with respectful reverence, duly cultivate the nectarian virtues- contentment,forgiveness,straightforwardness, calmnessandself-control. . (82)
Fascination of Body Criticised(83-86)
This body is essentiallyan instrument for realising the Parmatmam He, who, does not constantly use it for liberating himself fromthe bondage born of beginningless ignorance but struggles to nourish it is destroying himself. (83)
Whoever seeks to rediscover the Self, by devoting himself to the care of his body, is like one who proceeds to cross a river, holding on to a shark, which one has mistaken for a log of wood. (84)
For a student seeking liberation, infatuation with the bodt etc. is a 'tragic death'; Hw, who has totally conquered this attachment deserves the state ofliberation.(85)
Conquer this great infatuation for your body, wife,children etc. ;by conquering, these, sages reach the Supreme state of Lord Vishnu. (86)
Hence, the Self itself is perpetual bliss—not for it are happiness and unhappiness; as in dreamless life, where are no sensuous things, the Self that is bliss—is enjoyed, so in waking-life it is enjoyed through the word, through intuition, teaching and deduction.
Ved Prakash
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