Kaivalya Navaneeta
The Cream of Emancipation
An Ancient Tamil Classic
By Tandavaraya Swami
Translated into English by Swami Ramanananda Saraswathi
Compiler of 'Talks with Sri Ramana Maharshi'
1993 Edition
The Cream of Emancipation
An Ancient Tamil Classic
By Tandavaraya Swami
Translated into English by Swami Ramanananda Saraswathi
Compiler of 'Talks with Sri Ramana Maharshi'
1993 Edition
Publisher's Note
We have great pleasure in offering to the devotees of Sri Bhagavan and the student of Vedanta in general, a valuable little classic. This was one of the works very frequently referred to by the Maharshi.
In the absence of any mention in earlier literature on Vedanta in Tamil we can assume that 'Kaivalya Navaneeta' was probably written at least five hundred years ago. It was translated into German and English by Dr. Charles Graul, DD of the Leipzig Lutheran Mission and we have in the Ramanasramam Library a book containing these German and English translations and published in 1855, both in Leipzig and London.
We have not come across any other English translation so far.
We are confident that this great little book will prove to be of immense help to all sadhaks.
The Publisher
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Introduction
The Kaivalya Navaneeta is a widely known Advaita classic in Tamil. Navaneeta means butter. Kaivalya or Revala is the state in which the soul exists, isolated from all connection with the body etc. From the vast ocean of milk (the Upanishads etc.) the great teachers have drawn the milk of wisdom and filled it in pots (ancient texts). Tandavaraya Swami, the author of Kaivalya Navaneeta says that he has extracted the butter from the milk. Those who have obtained this (being fed on the butter of divine wisdom - Brahma Jnana - and being eternally satisfied) will not roam about feeding on dust (non-real objects of sense).
The two sections of this work are called 'The exposition of the Truth' (Tattva Vilakkappadalam) and 'Doubts cleared Away'(Sandeham telitarppadalam). They explain the basic philosophical principles and clear doubts which are likely to arise in understanding these principles.
V. A. Devasenapathi
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Kaivalya Navaneeta
1. Prostrations to the Holy Feet of the Unique Lord who like ether remains as sole witness in the hearts of all beings, whether they are swayed by desire for wealth, lands, and women, or are free from such desire, and who shines as the towering peak over the seven successive spiritual heights, which are in themselves exalted over all other planes (of mind), or in Nannilam, the holiest of the seven holy places!
5. I adore the feet of the Holy Master who shines forth forever as the wide Expanse which has no beginning or end or interval, and I proceed to tell you the true nature of the Absolute Being, to explain bondage and liberation so that even those who are too dull to learn the scriptures, may understand.
7. After adoring my Master, Venkatesa Mukunda, who is himself ever-free, and who made me his own, I write this Kaivalya Navaneeta divided into two parts, the first of which contains a clear exposition of the Truth, and the second clears away all doubts arising from the former.
The First Section
The Exposition Of The Truth
8. The Sages say that there are four prerequisites for realisation of the Truth:
1. Viveka: discrimination between the temporary (therefore unreal phenomena) and the permanent (therefore the Reality, i.e., the noumenal);
2. indifference to the enjoyment of pleasures here or hereafter;
3. the group of six qualities and
4. the longing for Liberation.
9 and 10. The six qualities are sama, dama, uparati, titiksha, samadhana and sraddha. Of these, sama is control of mind; dama is control of the senses; uparati is cessation of activities (relating to caste, creed, family etc.); titiksha is control of passions, and includes endurance; samadhana is, according to the sages, the settling down of the mind to reflect the Truth, as revealed (by the scriptures and the sages); sraddha denotes faith in the master and the scriptures; such are the meanings of the six terms of this category.
14. After eagerly saluting his Master, he stood up and sobbed out his heart, saying "O Lord! I have suffered long the torture or worldly life, which is after all so false! Gracious Master, save me by tearing off the cords which bind me to the five sheaths, so that my heart may be at peace!''
19 and 20. "Look here, my son! He who has forgotten his true nature is alternately born and dies, turning round and round in the unceasing wheel of time, like a feather caught up in a whirlwind, until he realised the true nature of the Self. If he comes to see the individual self and its substratum, the Overself, then be becomes the substratum, i.e., Brahman, and escapes rebirths. Should you know yourself no harm will befall you. As you asked I have told you this.''
51. The question then arises: Whereon does the superimposition rest when the substratum is completely hidden? And how can there be any superimposition if the substratum is not hidden? "(The answer is:) The substratum is twofold, general and particular, of which the general substratum remains continuous and unbroken. Transient superimposition is particular.
52. In the world, the common substratum 'This is' can never be veiled; but only the particular identity - 'This is a rope.' Similarly with the jiva, ignorance does not veil the substratum - 'I AM'; but it veils the specific knowledge - 'I am Brahman'.''
72. By the Lord under the sacred banyan tree! I speak the truth; You are the unchanging Witness of the gross, subtle and (casual) ignorance, the waking dream and sleep states, and the passage of time - past, present and future, which endlessly rise and fall, like waves in the ocean of bliss.
80. In the example; 'This is that Devadatta,' the man who was seen in another place and on another occasion, and also known as Devadatta, is this man who is seen in this place and on this occasion. Although the time and place are different, a little consideration reveals the man to be the same.
81. Similarly, in the words 'That' and 'thou', their literal meanings excluded, the Consciousness-Principle is taken as Brahman and the Witness, whose unbroken identity is established by 'art', so that Brahman is the Self, and the Self is Brahman.
107. Just as the ether though all-pervading seems to be newly opened in a well which is newly dug, so Brahman though ever-present yet appears as if realised afresh by enquiry into the self as taught by a master or the scriptures. Therefore, O son, be at peace that we are always the same limitless Being!
108. The whole universe is as unreal as water in a mirage, silver in mother-of-pearl, the city of Gandharvas in the air, the dreamland of dream, the blue of the sky, the serpent in the rope, the off-spring of a barren woman, the horn of a hare, or the thief in the thick post. O Son! Pure Consciousness is alone real. Do not therefore forget the Self at any moment.
Section Two
Doubts Cleared Away
1. "Just as men dig a hole, gently plant a long post in it, fill in earth and ram it in, to fix it firmly so too, I take to clearing away doubts that your mind which has realised the Self as being the Supreme Consciousness may remain unshaken.''
44. Disciple: "O Siva in the form of my Master. If these powers and Deliverance are together the fruits of tapas, then all the sages should possess both, as the ancient sages did. We have known that the ancient sages had these siddhis and were also liberated at the same time. Why do not all jnanis possess such powers as well?''
45. Master: "Of the two types of tapas, namely, tapas, for the fulfillment of one's desires, and dispassionate tapas, the former bestows the powers desired, and the latter wisdom. Each can yield its allotted fruits only. That is the law. The ancient sages had evidently performed both kinds of tapas.
46. "Sinless son, Janaka, Mahabali, Bhagirata and others got deliverance only.
Did they display any siddhis? (No). Some of the sages sought siddhis only; others sought both siddhis and emancipation. These siddhis are simply for display and nothing more. They do not make for liberation.''
107. Disciple: "O Master! I do not see the propriety of the statement that all beings are permeated by the single non-dual Self which is all-embracing as Being-Consciousness-Bliss. The existence of the jivas is clear because they all say 'I'; Consciousness also is clear because of knowledge which is obvious; why does not-Bliss show forth in a similar way?''
108. Master: "Son, although there are shapes, fragrance and softness together present in the same flower, each of them is cognised by a separate sense only. Otherwise they are not perceived; such is the law of nature. Similarly though the beatific qualities, Being, Consciousness and Bliss together form the Self, yet the modes vary constantly and give rise to the difference which appear as the world.
109. My son! the three qualities - Satva, Rajas and Tamas - give rise to the three modes - repose, agitation and ignorance respectively. Being, Consciousness and Bliss which are themselves glorious, always remain a homogeneous Whole yet appear different.
110. Bare existence alone is noticed in plants, minerals and the earth which look insentient and are ignorant.
There can be no happiness in the state of disturbance caused by passions, such as lust, which act like poison. But Being and Consciousness are evident in it.
Being, Consciousness and Bliss together become manifest in the state of Peace which is characterised by a stern detachment (from externalities).
Therefore Bliss becomes clear in a peaceful mind rid of ignorance and agitation.''
168. Disciple: "How should I remain, so that I may experience what you have described as Bliss?''
Master: "If you get rid of the mode of mind which give rise to the states of waking, dream and sleep, you will remain as your true being and also experience Bliss.
169. If you ask how to control the activities of the mind, rising up from its latencies: Rule over the intellect and sense as your slaves. They will become extinct.
170. Also by gentle control of the breath which blows like bellows, the activities of the mind cease. If you are not inclined to practice this yoga, they will cease if you root out the massive ignorance of the casual body. Then too the mind stops its activities.''
171. Disciple: "By what means can I root out ignorance, the casual body?''
Master: "The srutis can never mislead one. How can there be ignorance if you firmly fix their teaching in your mind; ' I am the all-perfect being in whom the worlds appear?''
172. Disciple: "How can I remain so when I engage in worldly transactions, with wandering mind?''
Master: "There is nothing apart from Me. Whatever is seen, is of Me. I am I who is consciousness which sees all this as fictitions as my dream.
173. If you always remain aware that 'I' am perfect Consciousness, what does it matter how much you think, or what you do? All this is unreal like dream visions after waking. I am all-Bliss!''
178 and 179. Such is Vidyananda. Those who study this work with devotion will realise the high state of Repose and be liberated here and now. In order that all may understand clearly Vidyananda, the true spirit of the Holy books, in Nannilam Master Narayana appeared in my samadhi and commanded me to make this Kaivalya Navaneeta perfect in every detail, and free from defect.
184. Praise, praise to the author of my salvation! He placed on his head the Foot of Narayana, the Infinite Lord, who made him his slave, and who, by means of the process of negation had destroyed what through imposition had arisen as a mere fictitious appearance, and put me in such a condition that I, with eyes of Grace, can remain for ever the Spectator.
Advaita Bodha Deepika
On Superimposition
25. D: All the Sastras proclaim that this samsar is the handiwork of Maya but you say it is of Ignorance. How are the two statements to be reconciled?
M: This Ignorance is called by different names, such as Maya, Pradhana, Avyatka (the unmanifest), Avidya, Nature, Darkness and so on. Therefore the samsar is but the result of Ignorance.
26. D: How does this Ignorance project the samsar?
M: Ignorance has two aspects: Veiling and Projection (Avarana - Viksepa). From these arises the samsar. Veiling functions in two ways. In the one we say "It is not'' and in the other "It does not shine forth''.
27 - 28 D: Please explain this.
M: In a discourse between a master and a student, although the sage teaches that there is only the non-dual Reality the ignorant man thinks "What can be non-dual Reality? No. It cannot be''. As a result of beginningless veiling, though taught, the teaching is disregarded and the old ideas persist. Such indifference is the first aspect of veiling.
29 - 30 Next, with the help of sacred books and gracious master he unaccountably but sincerely believes in the non-dual Real, yet he cannot probe deep but remains superficial and says "The Reality does not shine forth''. Here is knowledge knowing that It does not shine forth yet the illusion of ignorance persists. This illusion that It does not shine forth, is the second aspect of veiling.
31 - 32 D: What is Projection?
M: Though he is the unchanging, formless, Supreme, Blissful, non-dual Self, the man thinks of himself as the body with hands and legs, the doer and experiencer; objectively see this man and that man, this thing and that thing, and is deluded. This delusion of perceiving the external universe on the non-dual Reality enveloped by it is Projection. This is Superimposition.
Apavada
3 - 4 To avoid confusion, everything in the world can be considered by analysing its individual characteristics under the categories; cause, nature, effect, limit and fruit. But the transcendental Reality being non-dual is beyond all these whereas all else, from Maya onwards, being wrongly seen on It, are subject to the above analysis.
18 - 20 D: What is the 'effect' of Maya?
M: It consists in presenting the illusion of the jiva, Isvara and jagat on the non-dual substratum of Brahman, by virtue of its veiling and projecting powers.
D: How?
M: As soon as the power lying dormant shows forth as mind, the latencies of the mind sprout forth and grow up like trees which together form the universe. The mind sports with its latencies; they rise up as thoughts and materialise as this universe, which is thus only a dream vision. The jivas and Isvara being its contents are as illusory as this day-dream.
D: Please explain their illusory character.
M: The world is an object and seen as the result of the sport of mind. The jivas and Isvara are contained in it. Parts can be only as real as the whole. Suppose the universe is painted in colours on a wall. The jivas and Isvara will be figures in the painting. The figures can be only as real as the painting itself.
30 - 32 D: What is the limit of Maya?
M: It is the knowledge resulting from an enquiry into the sense of the Mahavakya. Because Maya is Ignorance, and Ignorance subsists on non-enquiry. When non-enquiry gives place to enquiry, right knowledge results and puts an end to Ignorance.
39. D: What is the 'fruit' of Maya?
M: That it fruitlessly vanishes into nothing, is the fruit. A hare's horn is mere sound having no significance. So it is with Maya, mere sound without any meaning. Realised sages have found it so.
Sadhana
17. D: Now that samsar has fallen to the lot of the Self, how can it be got rid of?
M: With complete stillness of mind, samsar will disappear root and branch. Otherwise there will be no end to samsar, even in millions of aeons (Kaplakotikala).
19. D: The scriptures declare that only Knowledge can do it. How then do you say that stillness of the mind puts an end to samsar?
M: What is variously described as Knowledge, Liberation etc., in the scriptures, is but stillness of mind.
29 - 30 D: How can the mind be made still?
M: Only by Sankhya. Sankhya is the process of enquiry coupled with knowledge. The realised sages declare that the mind has its root in non-enquiry and perishes by an informed enquiry.
D: Please explain this process.
M: This consists of sravana, manana, nidhidhyasana and samadhi, i.e., hearing, reasoning, meditation and Blissful Peace, as mentioned in the scriptures. Only this can make the mind still.
131 - 133. Similarly by enquiry, the mind readily gains peace and samadhi.
D: What is this enquiry?
M: After hearing from the Guru about the nature of the Self which in the sastras is spoken of as Brahman or Being-Knowledge-Bliss, to gain a clear indirect knowledge, then according to upadesa and by intelligent reasoning to enquire and find out the Self which is Pure Knowledge, and the nonself which is then directly to experience them as different from each other, later on by meditation to extinguish all that is objective, and to absorb into the Self the residual mind left over as non-dual, ends in the direct experience of Supreme Bliss. Here it has been described in brief, but the sastras deal with it elaborately.
134. This chapter on Sadhana has dealt with these two means, Enquiry and Yoga, for making the mind still. According to his merits an intelligent seeker should practice either of them.
Sravana
8 - 10. To hear the Supreme Truth, reflect and meditate on it, and to remain in Samadhi form together the enquiry into the Self. They have for their 'cause' (Hetu) the aforesaid four sadhanas, namely, discernment, desirelessness, tranquillity, and desire to be liberated. Which of these is essential for which part of enquiry will be mentioned in its appropriate place. Here we shall deal with sravana.
68. D: What is the "effect'' of this Sravana?
M: It destroys that veiling part of ignorance which hitherto made one think "Where is this non-dual Self? Nowhere''. To destroy this ignorant conclusion of the non-existence of the non-dual Self is its "effect''.
69 - 70 D: What is the "fruit'' of sravana?
M: When once for all the non-belief in the non-duality of Being is destroyed, no sacred text or tricky argument can make the seeker deviate from his faith. All obstructions to his faith thus removed, he remains steady in his indirect knowledge of non-dual Being. This is the "fruit'' of sravana.
77. Here ends the chapter on Sravana. The student who reads this carefully will gain indirect knowledge. In order to experience directly, he will seek to know the nature of manasa or reflection.
Manana
2. M: Always to direct the thought with subtle reasoning upon the non-dual Self that is now known indirectly, is called reflection.
3 -4 D: Please tell me its 'cause', 'nature', 'effect', 'limit' and 'fruit'.
M: Discernment of the real from the unreal is its 'cause'; enquiry into the Truth of the non-dual Self is its 'nature'; to tear off that veiling aspect of Ignorance which makes one say "It does not shine forth'' is its 'effect'; the non-recrudescence of this veiling is its 'limit'; and direct experience is its 'fruit'. So say the sages.
26. D: What is this direct experience?
M: Just as one can clearly distinguish the sun from the cloud hiding it, so also when one can distinguish the Self from the ego, it is direct experience. This is the "fruit'' of reflection.
55 - 56 Inasmuch as Brahman is impartite, perfect Wholeness, the witness being Brahman must also be impartite, perfect Wholeness. Therefore it is established that the Self is One unbroken Bliss.
D: What is the 'fruit' of this knowledge?
M: To reject the five sheaths and names and forms of objects as something inexpressible, only superimposed on the Reality, illusory, to practice that the substratum, i.e., Brahman of Being-Knowledge-Bliss is the Self and to realise It as 'I am Brahman' with the resulting Supreme Bliss of being the Brahman is the 'fruit' of this knowledge. Here ends the chapter on Reflection.
57. The wise student who carefully reads and practises it can realise himself as Brahman i.e., Being-Knowledge-Bliss.
Vasanaksaya
7. Wise son, now that you have known what need be known from them, you should efface the impressions left by your studies.
D: What constitutes these impressions?
M: It is the inclination of the mind always to study vedantic literature, to understand, the meanings of the texts, to commit them to memory and constantly be thinking of them. Since this inclination obstructs meditation, a wise man must overcome it with every effort. Next the latencies connected with the world (lokavasana) must be eliminated.
8. D: What are these latencies?
M: To think, this is my country, this is my family pedigree and this is the tradition. Should any one praise or censure any of these, the reactions of the mind denote the latencies connected with the world. Give them up. Later on, give up the latencies connected with the body also, (dehavasana).
9 - 13. D: How can this be overcome?
M: By looking with disgust upon all enjoyments as on vomit or excreta and developing dispassion for them, this can be overcome.
Dispassion is the only remedy for this mad craving. After this, the mind must be cleared of the six passions, namely, lust, anger, greed, delution, pride and jealousy.
D: How can this be done?
M: By (maitri, karuna, mudita and upekssha) friendship with the holy, compassion for the afflicted, rejoicing in the joy of the virtuous and being indifferent to the shortcomings of the sinful.
Next must be effected the latencies connected with the objects of the senses (vishaya vasana) such as sound etc. These latencies are the running of the senses such as hearing etc., after their objects.
23 - 25 This practice is to remain non-dual, solid Being-Knowledge-Bliss, untainted and free from thoughts of reality or unreality, ignorance or its illusory effects, and internal or external differentiation. This is accomplished by a constant practice of modeless (nirvikalpa) samadhi. Here remains the experience of Brahman only.
Saksatkara
2. D: Master, now that I have gained direct knowledge by enquiry and my task is finished why should I meditate further and to what end?
8. M: How does this affect the fact? Whether you have known it or not, the witness ever remains Brahman. Your knowledge of the fact has not made Brahman of the witness. Whether the poor beggar knew it or not, the king in the fort was the emperor. His knowledge did not make an emperor of the king in the fort. Now that you have known the witness to be Brahman, what has happened to you? Tell me. There can be no change in you.
17 - 18 M: 'I am Brahman' means that, after discarding the I - conceit, only the residual being or the pure consciousness that is left over can be Brahman - It is absurd to say that, without discarding but retaining the individuality, the jiva, on seeing Brahman but not becoming Brahman, can know himself as Brahman. A poor beggar must first cease to be beggar and obtain rule over a state in order to know himself as king.
24. A devotee on uniting with the Lord of his devotion remains blissful, so also the jiva on emerging as Brahman wonders how all along being only Brahman he was moving about as a helpless being imagining a world, god and individuals, asks himself what became of all those fancies and how he now remaining all alone as Being-Knowledge-Bliss free from any differentiation, internal or external, certainly experiences the Supreme Bliss of Brahman. Thus realisation is possible for the jiva only on the complete destruction of the mind and not otherwise.
Manonasa
34. D: How can the mind be extinguished?
M: To forget everything is the ultimate means. But for thought, the world does not arise. Do not think and it will not arise. When nothing arises in the mind, the mind itself is lost. Therefore do not think of anything, forget all. This is the best way to kill the mind.
40. Now my wise son, follow this advice, cease thinking anything but Brahman. By this practice your mind will be extinct; you will forget all and remain as pure Brahman.
41. He who studies this chapter and follows the instructions contained therein, will soon be Brahman Itself!
25. D: All the Sastras proclaim that this samsar is the handiwork of Maya but you say it is of Ignorance. How are the two statements to be reconciled?
M: This Ignorance is called by different names, such as Maya, Pradhana, Avyatka (the unmanifest), Avidya, Nature, Darkness and so on. Therefore the samsar is but the result of Ignorance.
26. D: How does this Ignorance project the samsar?
M: Ignorance has two aspects: Veiling and Projection (Avarana - Viksepa). From these arises the samsar. Veiling functions in two ways. In the one we say "It is not'' and in the other "It does not shine forth''.
27 - 28 D: Please explain this.
M: In a discourse between a master and a student, although the sage teaches that there is only the non-dual Reality the ignorant man thinks "What can be non-dual Reality? No. It cannot be''. As a result of beginningless veiling, though taught, the teaching is disregarded and the old ideas persist. Such indifference is the first aspect of veiling.
29 - 30 Next, with the help of sacred books and gracious master he unaccountably but sincerely believes in the non-dual Real, yet he cannot probe deep but remains superficial and says "The Reality does not shine forth''. Here is knowledge knowing that It does not shine forth yet the illusion of ignorance persists. This illusion that It does not shine forth, is the second aspect of veiling.
31 - 32 D: What is Projection?
M: Though he is the unchanging, formless, Supreme, Blissful, non-dual Self, the man thinks of himself as the body with hands and legs, the doer and experiencer; objectively see this man and that man, this thing and that thing, and is deluded. This delusion of perceiving the external universe on the non-dual Reality enveloped by it is Projection. This is Superimposition.
Apavada
3 - 4 To avoid confusion, everything in the world can be considered by analysing its individual characteristics under the categories; cause, nature, effect, limit and fruit. But the transcendental Reality being non-dual is beyond all these whereas all else, from Maya onwards, being wrongly seen on It, are subject to the above analysis.
18 - 20 D: What is the 'effect' of Maya?
M: It consists in presenting the illusion of the jiva, Isvara and jagat on the non-dual substratum of Brahman, by virtue of its veiling and projecting powers.
D: How?
M: As soon as the power lying dormant shows forth as mind, the latencies of the mind sprout forth and grow up like trees which together form the universe. The mind sports with its latencies; they rise up as thoughts and materialise as this universe, which is thus only a dream vision. The jivas and Isvara being its contents are as illusory as this day-dream.
D: Please explain their illusory character.
M: The world is an object and seen as the result of the sport of mind. The jivas and Isvara are contained in it. Parts can be only as real as the whole. Suppose the universe is painted in colours on a wall. The jivas and Isvara will be figures in the painting. The figures can be only as real as the painting itself.
30 - 32 D: What is the limit of Maya?
M: It is the knowledge resulting from an enquiry into the sense of the Mahavakya. Because Maya is Ignorance, and Ignorance subsists on non-enquiry. When non-enquiry gives place to enquiry, right knowledge results and puts an end to Ignorance.
39. D: What is the 'fruit' of Maya?
M: That it fruitlessly vanishes into nothing, is the fruit. A hare's horn is mere sound having no significance. So it is with Maya, mere sound without any meaning. Realised sages have found it so.
Sadhana
17. D: Now that samsar has fallen to the lot of the Self, how can it be got rid of?
M: With complete stillness of mind, samsar will disappear root and branch. Otherwise there will be no end to samsar, even in millions of aeons (Kaplakotikala).
19. D: The scriptures declare that only Knowledge can do it. How then do you say that stillness of the mind puts an end to samsar?
M: What is variously described as Knowledge, Liberation etc., in the scriptures, is but stillness of mind.
29 - 30 D: How can the mind be made still?
M: Only by Sankhya. Sankhya is the process of enquiry coupled with knowledge. The realised sages declare that the mind has its root in non-enquiry and perishes by an informed enquiry.
D: Please explain this process.
M: This consists of sravana, manana, nidhidhyasana and samadhi, i.e., hearing, reasoning, meditation and Blissful Peace, as mentioned in the scriptures. Only this can make the mind still.
131 - 133. Similarly by enquiry, the mind readily gains peace and samadhi.
D: What is this enquiry?
M: After hearing from the Guru about the nature of the Self which in the sastras is spoken of as Brahman or Being-Knowledge-Bliss, to gain a clear indirect knowledge, then according to upadesa and by intelligent reasoning to enquire and find out the Self which is Pure Knowledge, and the nonself which is then directly to experience them as different from each other, later on by meditation to extinguish all that is objective, and to absorb into the Self the residual mind left over as non-dual, ends in the direct experience of Supreme Bliss. Here it has been described in brief, but the sastras deal with it elaborately.
134. This chapter on Sadhana has dealt with these two means, Enquiry and Yoga, for making the mind still. According to his merits an intelligent seeker should practice either of them.
Sravana
8 - 10. To hear the Supreme Truth, reflect and meditate on it, and to remain in Samadhi form together the enquiry into the Self. They have for their 'cause' (Hetu) the aforesaid four sadhanas, namely, discernment, desirelessness, tranquillity, and desire to be liberated. Which of these is essential for which part of enquiry will be mentioned in its appropriate place. Here we shall deal with sravana.
68. D: What is the "effect'' of this Sravana?
M: It destroys that veiling part of ignorance which hitherto made one think "Where is this non-dual Self? Nowhere''. To destroy this ignorant conclusion of the non-existence of the non-dual Self is its "effect''.
69 - 70 D: What is the "fruit'' of sravana?
M: When once for all the non-belief in the non-duality of Being is destroyed, no sacred text or tricky argument can make the seeker deviate from his faith. All obstructions to his faith thus removed, he remains steady in his indirect knowledge of non-dual Being. This is the "fruit'' of sravana.
77. Here ends the chapter on Sravana. The student who reads this carefully will gain indirect knowledge. In order to experience directly, he will seek to know the nature of manasa or reflection.
Manana
2. M: Always to direct the thought with subtle reasoning upon the non-dual Self that is now known indirectly, is called reflection.
3 -4 D: Please tell me its 'cause', 'nature', 'effect', 'limit' and 'fruit'.
M: Discernment of the real from the unreal is its 'cause'; enquiry into the Truth of the non-dual Self is its 'nature'; to tear off that veiling aspect of Ignorance which makes one say "It does not shine forth'' is its 'effect'; the non-recrudescence of this veiling is its 'limit'; and direct experience is its 'fruit'. So say the sages.
26. D: What is this direct experience?
M: Just as one can clearly distinguish the sun from the cloud hiding it, so also when one can distinguish the Self from the ego, it is direct experience. This is the "fruit'' of reflection.
55 - 56 Inasmuch as Brahman is impartite, perfect Wholeness, the witness being Brahman must also be impartite, perfect Wholeness. Therefore it is established that the Self is One unbroken Bliss.
D: What is the 'fruit' of this knowledge?
M: To reject the five sheaths and names and forms of objects as something inexpressible, only superimposed on the Reality, illusory, to practice that the substratum, i.e., Brahman of Being-Knowledge-Bliss is the Self and to realise It as 'I am Brahman' with the resulting Supreme Bliss of being the Brahman is the 'fruit' of this knowledge. Here ends the chapter on Reflection.
57. The wise student who carefully reads and practises it can realise himself as Brahman i.e., Being-Knowledge-Bliss.
Vasanaksaya
7. Wise son, now that you have known what need be known from them, you should efface the impressions left by your studies.
D: What constitutes these impressions?
M: It is the inclination of the mind always to study vedantic literature, to understand, the meanings of the texts, to commit them to memory and constantly be thinking of them. Since this inclination obstructs meditation, a wise man must overcome it with every effort. Next the latencies connected with the world (lokavasana) must be eliminated.
8. D: What are these latencies?
M: To think, this is my country, this is my family pedigree and this is the tradition. Should any one praise or censure any of these, the reactions of the mind denote the latencies connected with the world. Give them up. Later on, give up the latencies connected with the body also, (dehavasana).
9 - 13. D: How can this be overcome?
M: By looking with disgust upon all enjoyments as on vomit or excreta and developing dispassion for them, this can be overcome.
Dispassion is the only remedy for this mad craving. After this, the mind must be cleared of the six passions, namely, lust, anger, greed, delution, pride and jealousy.
D: How can this be done?
M: By (maitri, karuna, mudita and upekssha) friendship with the holy, compassion for the afflicted, rejoicing in the joy of the virtuous and being indifferent to the shortcomings of the sinful.
Next must be effected the latencies connected with the objects of the senses (vishaya vasana) such as sound etc. These latencies are the running of the senses such as hearing etc., after their objects.
23 - 25 This practice is to remain non-dual, solid Being-Knowledge-Bliss, untainted and free from thoughts of reality or unreality, ignorance or its illusory effects, and internal or external differentiation. This is accomplished by a constant practice of modeless (nirvikalpa) samadhi. Here remains the experience of Brahman only.
Saksatkara
2. D: Master, now that I have gained direct knowledge by enquiry and my task is finished why should I meditate further and to what end?
8. M: How does this affect the fact? Whether you have known it or not, the witness ever remains Brahman. Your knowledge of the fact has not made Brahman of the witness. Whether the poor beggar knew it or not, the king in the fort was the emperor. His knowledge did not make an emperor of the king in the fort. Now that you have known the witness to be Brahman, what has happened to you? Tell me. There can be no change in you.
17 - 18 M: 'I am Brahman' means that, after discarding the I - conceit, only the residual being or the pure consciousness that is left over can be Brahman - It is absurd to say that, without discarding but retaining the individuality, the jiva, on seeing Brahman but not becoming Brahman, can know himself as Brahman. A poor beggar must first cease to be beggar and obtain rule over a state in order to know himself as king.
24. A devotee on uniting with the Lord of his devotion remains blissful, so also the jiva on emerging as Brahman wonders how all along being only Brahman he was moving about as a helpless being imagining a world, god and individuals, asks himself what became of all those fancies and how he now remaining all alone as Being-Knowledge-Bliss free from any differentiation, internal or external, certainly experiences the Supreme Bliss of Brahman. Thus realisation is possible for the jiva only on the complete destruction of the mind and not otherwise.
Manonasa
34. D: How can the mind be extinguished?
M: To forget everything is the ultimate means. But for thought, the world does not arise. Do not think and it will not arise. When nothing arises in the mind, the mind itself is lost. Therefore do not think of anything, forget all. This is the best way to kill the mind.
40. Now my wise son, follow this advice, cease thinking anything but Brahman. By this practice your mind will be extinct; you will forget all and remain as pure Brahman.
41. He who studies this chapter and follows the instructions contained therein, will soon be Brahman Itself!
(My humble salutations to Swamyjis , Philosophic Scholars, Knowledge seekers for the collection)
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