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Basic Spiritual Primer 6 (Way to Liberation)

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A wonderful advice for Emancipation as a dialogue between Lord Rama and Hanumana from the Muktika-Upanishad.

A wonderful advice for Emancipation as a dialogue between Lord Rama and Hanumana from the Muktika-Upanishad.

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  • 1. Basic Spiritual Primer 6 (Advice for Emancipation from Muktika-Upanishad of Sukla – Yajurveda)[This Upanishad from Sukla – Yajurveda is a dialogue between Lord Rama andHanumana. Lord Rama advised Hanumana that there are Four Vedas with a total of1180 branches. In each branch there is one Upanishad. Lord Rama advised study of108 Upanishads if one longs for Vi ehamukṭi (or disembodied salvation).]These 108 Upanishads are able to do away with the three Bhāvanās [ofdoubt, vain thought, and false thought], conferring Jñāna and Vairāgya,and destroying the three Vāsanās [of book-lore, world and body. • [Bhāvanā: (n. fem.) wish, fancy, desire, sentiment, reflection, imagination, concern, consideration] • [Jñāna: (n. mas.) knowledge, perception, understanding, comprehension, intellection, erudition, intelligence] • [Vairāgya: (n. mas.) freedom from worldly desires, asceticism, apathy, quietism, renunciation]The twice-born—after learning the 108 Upanishads, together with the Śānṭias prescribed both before and after from the mouth of a Guru well versedin the observances of Vedic knowledge and study—become Jīvanmukṭas tillthe destruction of their Prārab ha; in course of time as Prārab ha isdestroyed, they attain My disembodied salvation. There is no doubt of it. • [Twice-born is one who has received initiation from a realized teacher] • [Śānṭi: (n. fem.) quintessence, quietitude, tranquility, peace, silence, harmony] • [Jīvanmukṭa: (adj.) freed from bondage of worldly life] • [Prārab ha: (n. mas.) fate, destiny, fortune, lot]The efforts of man are stated to be of two kinds, those that transcendscriptures and those that are according to scriptures.Those that transcend scriptures tend to harm while those that areaccording to scriptures tend to Reality.To men, true Jñāna does not arise through the Vāsanās of the world,scripture and body. • [Vāsanā: (n. fem.) imagination, fancy, knowledge, longing, impression, desire, wish, propensity, trust]
  • 2. Vāsanā is divided into two, the pure and the impure.If thou art led by the pure Vāsanās, thou shalt thereby soon reach bydegrees My Seat.But should the old impure Vāsanās land thee in danger, they should beovercome through efforts.The illusory Samsāric Vāsanā that has arisen through the practice of(many) hundreds of lives never perishes except through the practice ofYoga for a long time. • [Samsāric: (adj.) worldly, physical, temporal, carnal, terrestrial]The wise know that a mind associated with Vāsanā tends to bondage,while a mind well freed from Vāsanā is said to be an emancipated one.O Mahā-kapi (great Monkey) practice the state of a mind devoid of Vāsanā.Vāsanā perishes through well-conducted deliberation and truth.He whose mind is freed from Vāsanās is not subject to the fruits arisingfrom the performance or non-performance of actions, or Samā hi or Jñāna. • [Samā hi: (n. fem.) contemplation, devotion, trance, meditation]Except through the entire giving up of Vāsanās and through Mouna (theobservance of silence towards objects), the Supreme Seat is not attained.Though devoid of Vāsanās, the eye and other organs are involuntarilyprompted to their (respective) external objects through habit.Just as the eye without any desire sees without any effort the objects thatfall on it, so also the undaunted man of intelligence enters into the affairs(of the world) without any desire. Explanation of VāsanāMāruṭi, the Munis know that as Vāsanā which is manifested through theconsciousness of objects, which is of the nature of the object itself, andwhich is the cause of the origination and absorption of Chiṭṭa.
  • 3. • [Muni: (n. mas.) a pious and religious person, an ascetic, a holy man, a saint, a hermit, a recluse] • [Chitta: (n. mas.) the faculty of reasoning, mind, intellect, thought, understanding, heat, attention; conscious faculty of mind]This excessively fluctuating Chiṭṭa is the cause of birth, dotage and death,due to the identification of itself with objects practiced firmly (for a longtime).Like the analogy of the seed and the tree, the vibration of Prāṇa arisesthrough Vāsanā and (vice versa) the Vāsanā through the former—theseforming the seed of Chiṭṭa.To the tree of Chiṭṭa, there are two seeds: the vibration of Prāṇa andVāsanā. Should either of them perish, both perish soon. • [Prāṇa: (n. mas.) one of the five vital airs, breath, air, life, wind, strength, valour, courage, energy, the supreme soul, fire]Through the actions of the world being done without attachment, throughthe abandoning of the (thought of the) reality of the universe and theconviction of the destructibility of the body, Vāsanā does not arise.Through the complete giving up of Vāsanā, Chiṭṭa becomes not-Chiṭṭa.When the mind does not think at all, being completely devoid of Vāsanā,then dawns the state of mindlessness which confers the great peace.So long as you are without a mind of (true) discrimination and are not aknower of the Supreme Seat, so long should you follow whatever has beendecided by the teacher and the authorities of the sacred books.When your sins are burnt up and you are a knower of the Reality withoutany anxiety, then all the good Vāsanās even should be given up.It is not possible on the part of the one-thoughted to control the mind bysitting up again and again except through the approved means.As a vicious rutting elephant is not subject to control except through thegoad, so in the matter of the control of the mind, the effective means arethe attainment of spiritual knowledge, association with the wise, the entireabdication of all Vāsanās and the control of prāṇas.
  • 4. While such are the (prescribed) means, should persons try to control themind through violence, they are like those that search in darkness, havingthrown aside the light (in their hands). Those who endeavour to controlthe mind through force are but trying to bind a mad elephant with thefilaments of a lotus-stalk.To the tree of the mind having the ever-growing branches of modifications,there are two seeds.One is the fluctuation of Prāṇa, and the other is the firmness of Vāsanā.The (One) All-pervading Consciousness is agitated by the fluctuation ofPrāṇa.The means of hyāna by which (the one) Jñāna is attained through theone-pointedness of the mind is now imparted to you. • [ hyāna: (n. mas.) consideration, meditation, contemplation, reflection, thought, self-communication, heed, attention, musing, reverie, study]After duly resolving back the things originated (in the universe) with alltheir changes, meditate upon that which remains—(viz.), Chinmāṭra (theconsciousness alone), which is also Chi ānan a (conscious-bliss). • [Chinmāy: (adj.) spiritual, all intelligence; (n. mas.) the Almighty] Further Explanation of VāsanāThe clinging to objects without previous or subsequent deliberationthrough intense thought (or longing) is stated to be Vāsanā.O chief of Monkeys, whatever is meditated upon by a person with ardentimpetuosity without any other Vāsanā —that he soon becomes.A person that is entirely subject to Vāsanā becomes of the nature of that.When he regards this (universe) as Saṭ (the Reality), then he is subject todelusion.Because of the many strong Vāsanās, he does not abandon the nature ofthe universe.This person of wrong vision sees everything under infatuation like onedeluded.
  • 5. This body is very impure while the one (Āṭmā) that dwells in it is verypure. • [Āṭmā: (n. fem.) the soul, self]When the differences between the two are (thus) known, what then maybe ordained as the purification?The bondage of Vāsanā is the (real) bondage, while the destruction ofVāsanā is salvation.After wholly abandoning the Vāsanās, give up even the desire forsalvation.Give up mental impressions of objects and cultivate pure impressions likefriendship; then, discarding even these while acting according to them,putting down all desires, have only the impression of consciousness. Giveup these too along with mind and intellect; concentrate only on me.Contemplate me as devoid of sound, touch, form, taste and smell, eternal,indestructible, without name and family, destroying all suffering, thenature of vision like the sky, the one syllable Om, un-smearing thoughomnipresent, unique, without bondage, forward, across, above, below, I fillevery place.Unborn, ageless, shining by myself, neither the cause nor effect, evercontented when the body dies away, giving up the state of Jivanmukta,one enters the Videhamukti stage. ************

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