JNAANA VAASISHTAM
वाल्मीकिरुवाच
Vaalmiki spoke
[WHY SHOULD ONE STUDY THIS
SCRIPTURE?]
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवदपुनःस्मरणं साधो मन्ये विस्मरणं वरं । दृश्यस्यात्यन्ताभावबोधं विना तन्नानुभूयते कदाचित्केनचिन्नाम स्वबोधोऽन्विष्यतामतः । स चेह संभवत्येव तदर्थमिदमाततं शास्त्रमाकर्णयसि चेत्तत्वमाप्स्यसि नान्यथा ।जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवमित्यनुभूयते वर्णो व्योम्नेवाखेदाद्विचारेणामुनाऽनघ।
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनं संपन्नं चेदुत्पन्ना परा निर्वाणनिर्वृतिः
। अन्यथा शास्त्रगर्तेषु
लुण्टतां भवतामिह भवत्यकृत्रिमाज्ञानां कल्पैरपि न निर्वृतिः ॥
O Saadhu (person of excellent
virtues)! I am of the opinion that the ‘complete forgetting’ so as not to
remember it again is the best remedy for the delusion of this world which
appears like the hue of the sky.
(The blueness of the sky is not real, but a play of
sunlight and dust as in contact with the human eye. Sky is colorless actually.
However there is no getting rid of the blue color by wishing it away.
World-perception is also something akin to the blueness of the sky; you cannot
wish it away. The best way to get rid of the blue color is to not remember it at
all as something real; and thus ignore it completely as non-existent. The
perceived world also has to be realized as a non-existent phenomenon and
forgotten completely, though seen as existing.)
Unless
there is the true understanding of the absence of the perceived (Drshyam), the
truth cannot be experienced anytime in anyway; therefore seek to know one’s own
essence.
(How can this ‘Vismaranam state’ (the complete
forgetting of the perceived be made possible? Such a thing can be achieved only
through a rational analysis of the world that gets seen as a reality at all times.
Analyze and find out ‘who is the so-called seer who sees the seen’! Why at all
the ‘seen’ is there as real? Is there anything that is behind this passing
layer of patterns of sense-perceptions?)
Such
a (Vismaranam) state is indeed possible! With such a purpose in mind, if you
listen with absorption, to the exposition of this Scripture, then surely you
will attain it; and not otherwise. Hey Anagha, though this world-delusion gets
seen, it will be experienced as non-existing like the color of the sky, through
the process of reasoning that is given in this scripture. If the cleansing of
the perception occurs by the enlightenment that the ‘Seen (Drshyam) does not
exist’, then there arises the Supreme bliss of ‘Nirvaana’. Otherwise for people
like you who are ignorant of the Supreme Reality and wallow in the pits called
Scriptures, final emancipation (Nivrti) will not be possible even in many
Kalpas.
(Any scripture which explains the creation or existence
of this world is based on the belief of its existence. If you spend your entire
life-time in studying these scriptures only, and not practice the realization
of the unreal nature of the world, there is no getting rid of the perceived
world, even after thousands and thousands of Kalpas. Wallowing in the pits of
theories and arguments never leads to the Moksha state that is sought for.)
[NIRVAANA means the complete
annihilation of the perceived. It is the state where the superimpositions cease
to be, and only the state of absolute purity stays back.
KALPA is the time-span of
Brahmaa’s day where the creation stays unbroken almost equaling thousands of
Yugas.
NIVRTI is the state of
complete rest where all agitations cease to be.
ANAGHA means a person who is
extremely pure at heart with no taints of any sort.]
[WHAT IS MOKSHA, AND HOW IT
GETS ATTAINED?]
अशेषेण परित्यागो वासनानां य उत्तमः मोक्ष इत्युच्छते ब्रह्मन्स एव विमलक्रमः । क्षीणायां वासनायां तु चेतो
गलति सत्वरं क्षीणायां शीतसन्तत्यां ब्रह्मन्हिमकणो यथा । अयं वासनया देहो घ्रियते
भूतपञ्जरः तनुनान्तर्निविष्टेन
मुक्तौघस्तन्तुना यथा ॥
Hey Brahman! The Complete
Renunciation of Vaasanaas alone is the excellent state of Moksha; so it is
stated by the wise. That alone is the flawless means, Hey Brahman! If the
Vaasanaas diminish away, then the mind dissolves off soon like the snow-flake
dissolving off when the coldness of the atmosphere ceases to be. The cage of
elements namely the body is held together by the Vaasanaa like the pearls are
held together by the thread piercing through them.
[BRAHMAN is a way of
addressing anyone who is absorbed in the understanding of the Brahman-state.
VAASANAA – is something which
stays back after an experience as an impression, or want, or urge, or desire.]
[TYPES OF VAASANAAS]
वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी । अज्ञानसुघनाकारा
घनाहम्कारशालिनी पुनर्जन्मकरी प्रोक्ता मलिनावासना बुधैः । पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभ्रष्टबीजवत्देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते । ये शुद्धवासना भूयो न जन्मानर्थभाजनं ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ।
Vaasanaa is said to be of two
kinds - pure and impure. The impure Vaasanaa is the cause of the birth; the
pure Vaasanaa destroys the birth. The wise speak of the impure Vaasanaa as
endowed with a form thick-set with ignorance; possessing dense egoism and
leading to rebirth. That alone is called a Pure Vaasanaa which is the Knowledge
of ‘That which is to be known’, which is maintained only for the sake of the
body and remains like a crushed seed having lost the
sprout of rebirth. Those with pure Vaasanaas do not become the receptacle of
the calamity called birth. Those men of great intellect, the ‘Knowers of that
which is to be known,’ are spoken of as JeevanMuktas.
(The only Vaasanaa to be maintained by a
seeker after Moksha is the thirst for the knowledge of the oneness of the
Supreme Self with one’s own Self. After realizing the truth of one’s true
essence, one just waits for the body to finish off its course of existence.
This Vaasanaa with the slight shadow-like existence of the individuality is
harmless and is akin to the shape maintained by a burnt rope. The duality is
seen but not felt as real.)
[JNAATAJNEYA is a person who has understood the final
truth of it all, as his innate nature.]
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