Friday, 7 August 2015

(6) What is achieved by the study of this text?


Vaalmiki spoke


भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवद​पुनःस्मरणं 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 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.]


अशेषेण परित्यागो वासनानां 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.]

वासना द्विविधा प्रोक्ता शुद्धा मलिना तथा मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी अज्ञानसुघनाकारा
घनाहम्कारशालिनी पुनर्जन्मकरी प्रोक्ता मलिनावासना बुधैः । पुनर्जन्माङ्कुरं त्य​क्त्वा स्थिता संभ्रष्टबीजवत्देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते । ये शुद्धवासना भूयो 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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