EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM
तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि संप्रयात्यपुनर्नाशां शान्तिं तुर्यपदाभिधाम् ।
With the help of the interpretation of the scripture offered by Knowers; developing the conduct required for such a quest; discussing the same with learned men and the Knowers staying in their company; a wise man should develop the understanding by the gradual process of one truth after the other, till the time the restful state in one’s essence is obtained which is known by the name of Turyaa (Fourth transcendental state), which is the extreme tranquil state of Brahman and, which never gets destroyed.
(Jaagrat, Svapna and Sushupti will rise up with the destruction of each other; but Turyaa state will stay as the basic awareness of oneself, through all the three states, and will never cease to be; because it is the Supreme knowledge state called Nirvaana.)
तुर्यविश्रान्तियुक्तस्य प्रतीपस्य भवार्णवात्जीवतोऽजीवतश्चैव गृहस्थस्य तथा यतेः
न कृतेनाकृतेन्नार्थो न श्रुतिस्मृतिविभ्रमैर्निर्मन्दरमिवाम्भोधिः स तिष्टति यथास्थितम् ।
For a person who has attained the restful state of Turyaa, and who has crossed over the waters of the Bhava-Ocean, whether he is with a life (here) or not living here, or be he a householder or an ascetic, there is nothing that is achieved or not achieved by doing something or not doing something; and there is no confusion for him regarding any Smriti or Shruti which explain the Para Brahman, like the unperturbed ocean without the Mandara-churning; and he stays as he is in whatever life-style he is accustomed to.
एकांशेनोपमानानामुपमेयसधर्मता बोद्धव्यं बोध्यबोधाय न स्थेयं बोधचञ्चुना ।
For the understanding of what is to be understood, one should understand the similar-point that has to be accepted through the examples of Upmaanas in the Upameya. One should not act like a BodhaCanchu (a beak ready to peck at any knowledge).
यया कदाचिद्युक्त्या तु बोद्धव्यं बोध्यमेव ते युक्तायुक्तं न पश्यन्ति व्याकुला बोधचञ्चवः ।
Somehow through some means conducive to a student’s mind, the truth which has to be understood has to be made understood. The BodhaCanchus are always agitated wanting to find some flaw and do not bother about the purpose that is achieved through these examples.
हृदये संविदाकाशे विश्रान्तेऽनुभवात्मनि वस्तुन्यनर्थं यः प्राहुः बोधचञ्चुः स उच्यते ।
He alone is known as a BodhaCanchu who causes one to stray away from the experience of resting in the Self inside the Heart-space of awareness.
अभिमानविकल्पांशैरज्ञो ज्ञप्तिं विकल्पयेत्बोधं मलिनयत्यन्तः स्वं खमब्देवामलम् ।
Arrogant and conceited about his learning, an ignorant man will argue with fallacious logic and disrupt the understanding of the scripture. He will taint his own mind like the cloud thundering in the sky (making too much noise to impress others; but missing the knowledge that the Scripture contains).
DIRECT EXPERIENCE OF THE TRUTH
सर्वप्रमाणसत्तानां पदमब्धिरपामिव प्रमाणमेकमेवेह प्रत्यक्षं तदतः श्रुणु ।
Ocean is the source of all waters; for all the approved proofs there is only one proof that stands as the source; and that is direct experience of the truth. Listen I will explain it to you.
सर्वाक्षसारमध्यक्षं वेदनं विदुरुत्तमाः नूनं तत्प्रतिपत्सिद्धं तत्प्रत्यक्षमुदाहृतम् ।
Senses bring the knowledge of sensations; the mind collects them and we feel an understanding as a direct experience the foremost fact of any knowledge; so say the wise.
अनुभूतेर्वेदनस्य प्रतिपत्तेर्यथाभिधं प्रत्यक्षमिति नामेह कृतं जीवः स एव नः ।
Sensation; understanding and conclusion; these three steps make the direct experience (Pratyaksha). That alone is the Jeeva which is us.
(Jeeva is an understanding entity who understands something as a direct experience.)
स एव संवित्स पुमानहंताप्रत्ययात्मकः स ययोदेति संवित्त्या सा पदार्थेति स्मृता ।
This Jeeva-entity is the awareness, the one who receives knowledge of the world, with a belief in one’s existence; he by his awareness produces some knowledge through his senses; and that knowledge is known as an object with a name and form.
ससंकल्पविकल्पाद्यैर्कृतनानाक्रमभ्रमैर्जगत्तया स्फुरत्यम्बु तरङ्गादितया
यथा प्रागकारणमेवाशु सर्गादौ सर्गलीलया स्फुरित्वा कारणं भूतं प्रत्यक्षं स्वयमात्मनि ।
Like the water rising as waves, with varied conceptions and misconceptions which result in various types of delusions shining as the perceived phenomenon of Jagat, the Supreme state of awareness itself without any cause swells up as the playful appearance of the world, and itself becomes the direct cause of it all.
कारणं त्वविचारोत्थजीवस्यासदपि स्थितं सदिवास्यां जगद्रूपं प्रकृतौ व्यक्तिमागतम् ।
Cause is actually the absence of Vichaara which makes the unreal stay as the real for the Jeeva; and therefore this form of the world has come into existence.
स्वयमेव विचारस्तु स्वतोत्थं स्वकं वपुर्नाशयित्वा करोत्याशु प्रत्यक्षं परमं महत् ।
By oneself, the Vichaara rises; destroys one’s false existence and directly makes one experience the Supreme state.
विचारवान्विचारोऽप्यात्मानमवगच्छति यदा तदा निरुल्लेखं परमेवावशिष्यते ।
मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिभिर्न हि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ।
मनस्यनीहिते शान्ते न प्रवर्तन्तैव ते कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ।
When the man of Vichaara practices Vichaara and understands one’s true essence, then there remains only the Supreme state beyond description.
When there are no desires in the mind and it is quiet; and since there is no reality seen as the world, a man has no loss or gain achieved by doing or not doing actions with his intellect and senses.
When there are no desires in the mind and it is quiet; the organs of actions do not engage in actions at all, like a machine which is not made to move.
मनोयन्त्रस्य चलने कारणं वेदनं विदुर्प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ।
The mind-machine moves because of the collective knowledge brought by the senses, like when the two wooden dolls of goats move inside the water channel, and the rope gets pulled.
रूपालोकमनस्कारपदार्थव्याकुलं जगत्विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ।
The objects are seen with forms by the mind through the senses; and that disturbance will be there as before as the world, yet not affecting in any way, like the movement concealed within the wind.
सर्वात्मवेदनं शुद्दं यथोदेति तदात्मकं भाति प्रसृतदिक्कालबाह्यान्तादेहरूपकम् ।
In whatever way the understanding of the entire world rises in its pure form, the world shines in that manner alone, with the direction and time spread out inside and outside as its body (without divisions).
दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः स्वं यथा यद्रूपं प्रतिभाति तथैव तत् ।
Seeing the appearance of perception he stays as his own form of perceived world.
In whatever way it shines forth (as the truth), the world appears like that only.
स सर्वात्मा यथा तत्र समुल्लासमुपागतः तिष्टत्याशु तथा तत्र तद्रूपेव राजते ।
He as the essence of all, wherever in whichever way he likes, he remains as that only in that form of the world (as a dream-character for others to see.)
सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते दृश्यत्वं द्रष्टृसद्भावे दृश्यतामपि न वास्तवी ।
When one exists as the essence of all, the seer is himself the seen.
When the seer is absent as different from the seen, then the seen is not real at all.
अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितं प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ।
Therefore, this world stays as Brahman only as the direct experience without any cause; the rest of the proofs like Anumaana (inference) etc are part of Pratyaksha alone.
स्वयत्नमात्रे यदुपासको यस्तद्दैवशब्दमपास्य दूरे
शूरेण साधो पदमुत्तमं तत्स्वपौरुषेणैव हि लभ्यतेऽन्तः ।
Through one’s own effort, devoted to that alone as Daivam, and casting afar the thing which is denoted as the meaning for Daivam, the courageous student will get that excellent state by his own Paurusha, hey Rama.
विचारयाचार्यपरम्पराणां मतेन सत्त्वेन सितेन तावत्यावद्विशुद्धं स्वयमेव बुद्ध्या ह्यनन्तरूपं परमभ्युपैषि ॥
You must engage in Vichaara with your intellect, by understanding the explanations of all the Gurus from ancient times, with the purified conduct, till you attain the endless state of the Supreme where all the divisions are erased off in the realization experience.
आर्यसङ्गमयुक्त्यादौ प्रज्ञां वृद्धिं नयेद्बलात्ततो महापुरुषतां महापुरुषलक्षणैः ।
At the beginning, one should forcefully increase one’s thinking capacity through the company of the noble; then develop the qualities of the great men by cultivating the qualities of the great men.
यो यो येन गुणेनेह पुरुषः प्रविराजते शिष्यते तं तमेवाशु तस्माद्बुद्धिं विवर्धयेत् ।
In whatever way anyone excels in whichever quality that alone should be practiced from him; and increase the knowledge.
महापुरुषता ह्येषा शमादिगुणशालिनी सम्यग्ज्ञानं विना राम सिद्धिमेति न कांचन ।
The state of a great man endowed with the noble qualities of Shama etc, will not get attained without the correct knowledge.
ज्ञानाच्छमादयो यान्ति वृद्धिं सत्पुरुषक्रमाः श्लाघनीयाः फलेनान्तर्वृष्टेरिव नवाङ्कुराः ।
Through knowledge, the qualities of Shama etc increase. The ways of the good are to be eulogized because they end up in the fruit of Realization, like the sprouts rise up to yield fruits by the rain waters.
शमादिभ्यो गुणेभ्यश्च वर्धते ज्ञानमुत्तममन्नात्मकेभ्यो यज्ञेभ्यः शालिवृष्टिरिवोत्तमा।
By the cultivation of qualities like Shama etc, excellence in knowledge increases; like the increase of crops by rains when the sacrifices are performed with cooked rice.
गुणाः शमादयो ज्ञानाच्छमादिभ्यस्तथा ज्ञता परस्परं विवर्धन्ते ते अब्जसरसी यथा ।
Qualities like Shama etc, increase by knowledge; and by the qualities like Shama etc, knowledge increases. Both help each other to increase like the lotuses and the lake.
ज्ञानं सत्पुरुषाचाराज्ज्ञानात्सत्पुरुषक्रमः परस्परं गतौ वृद्धिं ज्ञानसत्पुरुषक्रमौ ।
Knowledge by cultivating virtues of the noble, and virtues by knowledge; both knowledge and virtues increase each other.
शमप्रज्ञादिनिपुणपुरुषार्थक्रमेण चाभ्यसेत्पुरुषो धीमाञ्ज्ञानसत्पुरुषक्रमौ ।
A wise person should practice the ways of the noble men and seek knowledge by cultivating virtues like Shama, reason and other ordained human endeavors.
न यावत्समभ्यस्तौ ज्ञानसत्पुरुषक्रमौ एकोऽपि नैतयोस्तात पुरुषस्येह सिद्ध्यति ।
As long as one does not practice well the knowledge and the virtues together, one of them alone will not fructify for him as his.
यथा कलमरक्षिण्या गीत्या वितततालया खगोत्सादेन सहितं गीतानन्दः प्रसाध्यते ।
When the fields are guarded, the women there sing aloud clapping their hands in rhythm, thus making the birds fly away and at the same time get the joy of the song also.
ज्ञानसत्पुरुषेहाभ्यामकर्ता कर्तृरूपिणा तथा पुंसा निरिच्छेन सममासाद्यते पदम् ।
A man attains the Supreme state without any desire for it also, as if he is trying for it hard, though he is not doing anything actually except the acquirement of Knowledge and virtues which become his nature as such.
सदाचारक्रमो प्रोक्तो मयैवं रघुनन्दन तथोपदिश्यते सम्यगेवं ज्ञानक्रमोsधुना ।
I have explained to you RaghuNandana, what the conduct of a student should be like; now I will explain in detail the knowledge needed.
इदं यशस्यमायुष्यं पुरुषार्थफलप्रदं तज्ज्ञादाप्ताच्च सच्छास्त्रं श्रोतव्यं किल धीमता ।
A wise man should listen to this great scripture which will give good fame, long span of life, fulfillment of the human goals, from a Knower who will explain it with affection.
श्रुत्वा त्वं बुद्धिनैर्मल्याद्बलाद्यास्यसि तत्पदं यथा कटकसंश्लेषात्प्रसादं कलुषं पयः ।
Listening to this scripture, your intellect will get purified and you will attain that state of the Supreme by force, like the water becoming purified by the contact of the Kataka nut.
विदितवेद्यमिदं हि मनो मुनेर्विवशमेव हि याति परं पदं
यदवबुद्धमखण्डितमुत्तमं तदवबोधदवशान्न जहाति हि ॥
The mind of the Muni which comprehends ‘That which is to be known’, will slide into the
without any effort. Once
‘That’ which is unbroken and unreachable (beyond space and time) is realized,
the state of realization never gets lost again because of the enlightenment. Supreme State