VII
VIDYAA GITA
BRAHMA LOKA
Once at the abode of Lord
Brahma there was a very distinguished gathering of great Sages. Among those present
were Sanaka, Sanandana, Sanatkumara and Sanatsujata, Vasishta, Pulastya,
Pulaha, Kratu, Bhrigu, Atri, Angiras, Pracheta, Naarada, Chyavana, Vamadeva,
Vishvaamitra, Gautama, Shuka, Paraashara, Vyaasa, Kanva, Kashyapa, Daksha,
Sumanta, Sanka, Likhita, Devala and other celestial and royal Sages. As they
were casually conversing among each other, a subtle and sublime discussion made
its way. The question that troubled them all was to find out who was the best
among all Sages.
Each one of them spoke of his
philosophical view point with courage and conviction and maintained that it was
better than all the rest.
But they could reach no
conclusion and so they questioned Lord Brahma:
“Lord! We are Sages who know
all about the world and beyond.
But each one’s way of life
differs from that of the others because the dispositions of our minds differ.
Some of us are always in
Nirvikalpa Samaadhi; some are engaged in philosophical discussions; some melt in
devotion; some have taken to the performance of action; and others appear exactly
like the ignorant men of the world.
Who is the best among us?
Please tell us.
We cannot decide ourselves
because each one thinks that his way is the best of all.”
Lord Brahma pondered for a
while and confessed his ignorance about the matter.
He spoke to the perplexed
Sages:
“O Great Sages! This is really a perplexing
question. I also do not know the answer.
But I feel curious too. Let
us approach Lord Shiva.
He is an All-Knower. He will
surely know the answer.”
They went to Vaikunta and
reported the problem to Lord Vishnu. He took them all to Shiva Loka. Shiva
heard their request patiently.
He understood that the Sages
lacked confidence and will not heed to his words whatever
he said.
Shiva addressed Brahma:
“O Creator!
I am not in a position to
answer this question. Let us pray to the Great Goddess Tripuraa Devi. The
Supreme Queen possesses unconditioned Knowledge.
SHE will make us understand
even the sublets of Truths by Her Grace.”
As per Shiva’s advice
everyone including the Trinities contemplated on the Supreme form of Tripuraa, on
Her Divine Majesty, the Transcendental Consciousness pervading the three states
of life (waking, dream and sleep).
Thus invoked, SHE manifested
in Her glory as the Transcendental Voice in the expanse of Pure Consciousness.
They all heard the Voice
speak like thunder from the skies:
“Speak out your minds, O Rishis! Be quick, the desires of my devotees will always be fulfilled immediately.”
“Speak out your minds, O Rishis! Be quick, the desires of my devotees will always be fulfilled immediately.”
Hearing the majestic voice of
the Queen, the exalted Rishis prostrated and Brahma and the others praised the
Goddess – the Absolute Consciousness pervading the three states of life.
“Salutations to Thee! The
Greatest! The Best! The Most Auspicious!
The Absolute Knowledge! The
Consciousness of the three states! The Creatrix!
The Protectress! The
Dissolver in the Self! The Supreme One transcending all! Salutations again!
There was no time when Thou
wert not, because Thou art unborn!
Thou art ever fresh and hence
Thou never growest old.
Thou art all; the essence of
all, the knower of all, the delighter of all.
Thou art not all.
Thou art nowhere, with no
core in Thee, unaware of anything, and delighting no one.
O Supreme Being!
Salutations to Thee; over and
over again; before and behind; above and below; on all sides and everywhere.
Kindly tell us of Thy
relative form and Thy transcendental state, Thy prowess, and Thy identity with Knowledge.
What is the proper and
perfect means for attaining Thee, the nature and the result of such attainment?
What is the utmost finality
of accomplishment, beyond which there remains nothing to be accomplished?
Who is the best among the
accomplished Sages?
Salutations again to Thee!”
Thus propitiated the Goddess
of Supreme Knowledge compassionately answered the Sages:
“Listen, Sages! I shall methodically
explain to you all that you want to know.
I will offer you the nectar extracted
as the essence of all sacred Scriptures.
I am the Supreme principle of
Knowledge from which the world originates, by which it flourishes, and into
which it dissolves like the images reflected in a mirror.
The ignorant see me only as
the perceived phenomenon of the world; whereas the Knowers know me as their own
true nature eternally shining forth as the ‘I’ within.
This realization is possible
only in the deep silence of thought-free consciousness similar to that of the
deep sea bereft of waves.
The other classes of the
Knowers, who have realized my non-dual nature, love me as the Supreme Goddess.
They worship me with complete devotion and sincerity. They know the Self as Me,
the essence of all. I fill their bodies, senses and mind as the very essence of
existence. They know that nothing could exist without me and I alone am the truth
sought by the sacred scriptures. Such is my absolute state of Supremacy.
I manifest as the eternal
couple - the Supreme Lord Shiva and Shakti - always in undivided union.
I abide as the Eternal
Consciousness pervading the three phenomenal states of waking, dream and sleep.
I recline on the cot whose
four legs are Brahma, Vishnu, Shiva and Ishvara; whose surface is SadaaShiva; which is
contained in the mansion known as Chintaamani; enclosed by the garden of
Kadamba trees in the Mani-Dweepa situated in the expansive ocean of nectar
surrounding the world and extending even beyond.
Brahma, Vishnu, Shiva,
Ishvara, SadaaShiva, Ganesha, Skandha, the Gods of the eight quarters, all
forms of Shaktis, celestials, serpents and other superhuman beings (Yakshas)
are all manifestations of myself.
However, people do not know ME
the Supreme one, because their intellect is shrouded in ignorance.
I grant boons to those who
worship ME.
There is no one besides ME
worthy of worship or capable of fulfilling all desires.
The fruits of worship are put
forth by Me according to the mode of worship and the nature of individual
desires.
I am undivided and endless.
Being non-dual and Pure
awareness I naturally manifest even as the smallest object in the World and also
as the entire world filled with objects.
Though I manifest as multifarious
forms and exist in every thing as the essence of all, I still remain untainted
because I transcend all in my true nature.
This is My Supreme Power
beyond the comprehension of all.
Therefore, O Rishis! Understand
this truth with the sharpened intellect.
Though I am the abode of all
and pervade all, I remain always pure.
I am always free and
unattached to everything. Yet, I wield My power called Maayaa; become covered
with ignorance; appear full of desires; seek their fulfillment; grow restless;
project favorable and unfavorable environments; am born and reborn as
individuals; until growing wiser I seek a Guru; learn the truth from him; put
it in practice and finally become liberated.
I am the ignorant Jeeva; I am
the liberated knower both.
Yet I remain pure; untainted
and transcendental.
I always shine forth as the
Absolute principle of Knowledge.
This manifestation of the
ignorant and the liberated and the entire phenomenon of the world is called ‘My
creation’ which arises without any accessories.
My power is too vast to be
described. I will briefly enumerate it.
The world is only the manifestation
of unmanifest possibilities as perceptions.
Knowledge relating to me is beyond
the comprehension of the intellect.
I am of both the dual and
non-dual natures, of which the former relates to worship and the latter to
realization.
Worship my dual nature as
Tripuraa. Realize my non-dual nature as the Self.
Listen to the intricacies of
both practices.
Dvaita or ‘Belief in the God
with form’ is expressed in manifold ways because it depends on the concept of duality
and manifests as worship, prayer, incantation, meditation, etc.; all of which
are due to nothing more than mental imagery.
They are equal to the dream
images only.
The form-worship has to end in
the realization of my non-dual nature only.
Worship of the Supremacy as
with form paves a way for ‘non-dual realization’.
Only when I bestow my grace
can a devotee surely attain the Self-Knowledge!
Non-dual realization
(Self-realization) is the same as Brahman or the Supreme principle of Knowledge
bereft of perceptions.
Such realization nullifies
all perceived phenomena revealing its unreal nature like the painted picture of
a pouncing tiger or of an enraged serpent.
The state where the mind has
completely become one with the Self-state is called Nirvikalpa Samaadhi. After
waking up from it, the person is overpowered by the memory of his experience as
the one, undivided, infinite, pure Self.
He knows ‘I am That (Supreme
Self)’ as opposed to the unreal I- (limited ego) of the ignorant.
That is Supreme Knowledge
(Vijnaana or Pratyabhijna Jnaana).
Theoretical knowledge
consists in differentiating between the Self and the non-Self through the study
of the Scriptures, or listening to the instructions of a realized Guru, or by
one’s own deliberation.
Supreme Knowledge is that
which puts an end to the identity with the non-Self (limited identity of form) once
for all.
Non-dual realization leads to
the state of the Self which is the essence of all things perceived, like a
mirror pervading the reflections.
When one realizes, all doubts
vanish like autumn clouds.
Mind remains pure and free of
desires attachments etc. It becomes harmless like a fangless viper.
The fruit of Self-realization
is the end of all misery here and hereafter and absolute fearlessness.
That state alone is known by
the name of Liberation.
Fear implies the existence of
something apart from oneself.
After the non-dual
realization, when one knows the Self alone as real, what is there to fear? From
whom?
Can the sense of duality
persist after non-dual Realization, or can there be darkness after sun-rise?
O Rishis! There will be no
fear in the absence of duality.
On the other hand, fear will
not cease so long as there is the sense of duality.
What is perceived in the
world as different from the Self is perishable. What is perishable must
certainly involve fear of loss.
Differentiation presupposes misery.
Liberation cannot be different
from the Self-state.
If Liberation be external to
the Self, it implies fear of loss, and is therefore not worth aspiring to.
On the other hand, liberation
is a state of fearlessness and so is not outside the Self.
The state where the three
phases of perceiver, perceived and perceiving merge as one is a state totally
free from fear and leads to Liberation.
Jnaana (Supreme Wisdom) is
the state devoid of thoughts, will and desire.
Ignorance is absent in that
state, like darkness in the presence of sunlight.
Though Knowledge (Self) is
the very nature of the individual, it remains unknown.
Only the study of the
Scriptures or the guidance of a Guru can lead one towards the realization of
the Self.
The Self is the pure state of
consciousness free from all thoughts.
Self alone appears as the
perceiver perceiving the perceived phenomenon.
The perceiver, perceived and
perceiving are not real as different entities.
When differentiation among
them is destroyed, their true nature is revealed in the realization of the non-dual
consciousness (Self-state); which is also the state of Liberation.
Liberation is always there as
the Self in all. It is here and now as the essence of all. Liberation is not a
state to be gained newly.
Differentiations are
perceived only for the world affairs to go on smoothly.
But actually Self alone
shines as all without differentiations.
The cycle of births and
deaths is perceived real like a huge solid mountain as long as the
differentiations are perceived. As soon as the undifferentiated state of the
Self is realized and identity with the non-self is destroyed, the cycle of
births and deaths is destroyed once for all like the cloud dispersed by strong
wind.
Thus you find that sincere
effort is the only requisite for Liberation. No other requisite is needed if
the longing for Liberation is intense and unwavering.
What is the use of hundreds
of insincere efforts in the absence of a real and unswerving desire for Liberation?
That alone is the sole requisite and nothing else.
Intense devotion signifies
mental abstraction as the devotee loses himself in the desired object. He is
absorbed in the thoughts of the deity always and soon will attain a thoughtless
state. He surely is liberated.
Such unwavering devotion must
certainly succeed and success is only a question of time - which may be days,
months, years, or even the next birth, according as the predispositions are
light or dense.
The mind of the ignorant is usually
tainted by evil propensities and therefore nothing good flourishes there.
Consequently, the people get boiled in the seething cauldron of births and
deaths.
Of these evil propensities,
the first is lack of faith in the instructions of the Guru and in the
Scriptures.
The second is addiction to
desires; and the third is dullness (i.e., inability to understand the revealed
truth).
This is a brief statement of
them.
Of these, lack of faith is
betrayed by one’s doubts regarding the truth of the statements of the
Scriptures and the incapacity to understand them. The doubt arises whether
there is liberation and later misunderstandings lead to its denial. These two
are sure obstacles to any sincere efforts in the path of realization.
All obstacles are set at
naught by an ascertained belief in the contrary; that is to say - ascertained
belief regarding the existence of liberation. It will destroy both uncertainty
and misunderstanding.
How is this ascertained
belief made possible when there is lack of faith?
Cut at the root of this lack
of faith.
What is its root?
Want of faith has its root in
unfavorable logic.
Give it up and take to
approved logic as found in the sacred texts and the teachings of a realized
Guru. Then enlightenment becomes possible and faith results.
Thus ends the first evil predisposition.
The second predisposition
namely desire (Raaga), prevents the intellect from following the right course.
The mind filled with desires
cannot engage in a spiritual pursuit.
The abstraction of a person
filled with lust is well known to all; he can hear or see nothing in front of
him. Anything said in his hearing is as good as not said.
Desire must therefore be the first
impediment to be destroyed before aspiring for the Supreme state. Desire gets
destroyed by cultivating dispassion.
The evil predispositions are
manifold, expressing variously as attachment, anger, greed, pride, jealousy,
etc. The worst of them is thirst for pleasures (Trishnaa) which, if destroyed
destroys everything else.
Pleasure may be subtle or
gross. As soon as the thought of
pleasure arises, it must be dismissed by the will-power developed by
dispassion.
In this way, the second evil predisposition
gets conquered.
Neither of these two
predispositions (lack of faith and desire) must be indulged in, even in
thought.
The third, known as ‘dullness’
resulting from innumerable wicked actions of the past births, is the worst of
the series and hardest to overcome by one’s own efforts.
Contemplation and
understanding of truth are not possible when dullness prevails.
There is no remedy for it
other than worship of the Goddess of the Self (adoration, prayer, meditation,
etc.).
When worshipped with
devotion, I remove the devotee’s dullness according to his worship, quickly, or
gradually, or in the succeeding birth.
He who unreservedly
surrenders himself to Me with devotion is endowed with all the requisites
necessary for Self-Realization.
He who worships Me, easily
overcomes all obstacles to Self-Realization.
On the other hand, he, who
being arrogant does not take refuge in Me - the ‘Pure Intelligence manipulating
all that is there’- is repeatedly met with obstacles and will fail in his
effort.
Therefore, O Rishis!
The chief requisite is
one-pointed devotion to God. The devotee is the best of aspirants. The one
devoted to Pure Consciousness excels every other seeker.
Final beatitude lies in the
discernment of the Self as distinguished from the non-Self.
The Self understood as
identified with the body is the result of delusion. When the true nature of the
Self as opposed to the non-self is realized, one wakes up from the sleep of
ignorance.
The Self is experienced even at
this very moment by all; but it is not discerned rightly, for it is identified
with the body, mind etc. leading to endless suffering.
The Self is not concealed or
hidden. It is always shining forth as the ‘I’!
But this ‘I’ is mistaken for
the body, because of ignorance.
When the ignorance is rid
off, the ‘I’ is understood as the Pure Consciousness and all doubts cease to
torment any more.
This alone is commended by
all the Sages as the Supreme goal to be achieved.
Miraculous powers or Siddhis
such as flying in space, etc., are all fragmentary and not worth a particle of
Self-Realization.
Self is unbroken state of
bliss which includes all the joys of the perceived phenomenon within.
Siddhis are also hindrance to
Self-Realization. Of what use are they?
They are lowly gratifications
of desires for fame and wealth.
Even the state of Brahma is
trivial for a Self-Knower.
What use are these powers
which are absolutely worthless?
There is no accomplishment
equal to Self-Realization which is alone capable of ending all miseries because
it is the state of eternal bliss.
Self-Realization differs from
all accomplishments in that the fear of death is destroyed once for all.
State of Realization
You have seen great scholars
well versed in the Vedas and capable of chanting them quite correctly amidst
any amount of distractions. They are the best.
Those who repeat the Vedas
quite correctly when chanting them without other distractions are the middle
class who do it for worldly gains.
Whereas others are constantly
chant them trying to master them. They are of the lowest order among scholars.
Similarly there are
distinctions among the Sages also. Some Sages abide as the Self even while
engaged in performing worldly duties, such as ruling a kingdom (e.g., King
Janaka). Others can do so in intervals of work. They need contemplation hours
to think of the Self. Still others can do so by constant practice alone. They
have to continuously struggle to control their minds and understand the
abstract truths of the Scriptures.
They are respectively of the
highest, the middle and the lowest order. Of these, the highest order
represents the utmost limit of Realization.
Unbroken supreme awareness
even in dream is the mark of the highest order.
The person who is not
helplessly controlled by his mental predispositions but who invokes them at his
will is of the highest order.
He who remains in the Self
state as ‘I’ as naturally as the ignorant man remains identified with the body,
is again of the highest order.
He, who though engaged in
work looks at the world as not different from the Self is a perfect Sage.
He who even while doing his
work remains as if in a sleep is a perfect Sage.
He is unaffected by the world
as a man in deep sleep.
Thus the best among the Sages
are never out of Samaadhi, be they working or idle.
He, who is from his own
experience capable of appreciating the states of other Knowers including the
best among them, is certainly a perfect Sage.
He, who is not influenced by
happiness or misery, by pleasure or pain, by desires, doubts or fear, is a
perfect Sage.
He, who realizes pleasure, pain
and every other phenomenon to be in and of the Self, is a perfect Sage.
He who feels himself
pervading all - be they ignorant or emancipated - is a perfect Sage. He who
knowing the trammels of bondage, does not seek release from them and remains in
the quiescent state of the Self is a perfect Sage.
The perfect among the Sages
is identical with Me. There is absolutely no difference between us. I have now told you all these in answer to
your questions. You need no longer be perplexed with doubts.”
Having said so,
Transcendental Intelligence became silent.
Then all the Rishis saluted
Shiva and the other Gods and returned to their own abodes.
END
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