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Sri Ramana Maharshi
Welcome
I propose to use this blog primarily to air my occasional musings on any matters relating to the life and teachings of Ramana Maharshi. There will also be occasional contributions about Arunachala, the sacred mountain where Sri Ramana spent all of his adult life.
Articles and interviews on these topics can also be found on my site: www.davidgodman.org.
Articles and interviews on these topics can also be found on my site: www.davidgodman.org.
2,142 comments:
«Oldest ‹Older 1601 – 1800 of 2142 Newer› Newest»Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
9. As they are susceptible of appearance and disappearance, the intellect etc., are not the Self. The Self is the cause of their appearance and disappearance and cannot be made to appear or disappear.
10. How can an interior, an exterior or any other thing be attributed to the Self which comprises the interior and exterior, is pure and of the nature of homogeneous Consciousness?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II -Metrical - Chapter XIV:
11. Why should a knower of Brahman
make anymore effort if the Self which is left over by negating the
non Self according to the Sruti,
'Not this, not this' is considered
to be his Self?
12.One should rightly think thus:
I am all pervading Brahman, beyond hunger etc., how can I have actions?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
13. A knower of the Self will wish to perform actions if one who has reached the other bank of the river wish to reach that bank while there.
14. A so called, knower of the Self the ideas of acceptance and rejection should be regarded as not fit for liberation, but must be considered to be certainly rejected by Brahman.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
15. Even for a knower of prana the world with the sun is Prana, and, therefore, there is no day or night for him. How can they be for a knower of Brahman in which there is no duality.
16. The Self whose Consciousness never ceases to exist neither remembers nor forgets Itself. That the mind remembers the Self is also a knowledge caused by Ignorance.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
17. If the supreme Self be an object of the knowledge of the knower, it must be a superimposition due to Ignorance. It is only the Self without a second when that superimposition is negated by right knowledge, like a snake in a rope.
18. Who (and what for reason) will attribute the ideas of 'me' and 'mine' to the Self as It is unborn and comprises the interior and exterior on account of the fact that the agent, actions and their results do not exist?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
19. For the ideas 'me' and 'mine' are superimposed on the Self due to Ignorance. They do not exist when
the Self is known to be only. How can there be an effect without a cause?
20. It is the individual Self known to be the seer, the hearer, the thinker and the knower is Brahman, the imperishable One. As the individual Self is not different from It, I, the seer, am the imperishable Principle.
contd.,
**
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
21. As all beings, moving and non moving, are endowed with actions such as, seeing etc., they are Brahman, the Imperishable One. Therefore, I am the Self of all, the Indestructible One.
22. He has the truest knowledge who looks upon the Self as a non agent, having no connection with actions and their results and free from the ideas of 'me' and 'mine'.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
23. Be in Peace. What is the use of efforts if the Self has been known to be naturally free from the ideas, 'me' and 'mine' and from efforts and desires?
24. One looks upon the Self as an agent of actions and a knower of objects is not a knower of the Self. One who knows otherwise, is a real knower of It.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
25 Just as the Self is identified with the body etc., though different from them, so, It is looked upon as the agent of actions, and the experiencer of their results owing to the fact that It is not known to be a non-agent.
26. Seeing, hearing, thinking and knowing are always Known by people in dream. Moreover, as they are essentially the Self It is directly Known.
(The meaning is this: The mind merges in the Self as Primeval Ignorance during deep sleep, but the Self then, as always, exists in its nature of Pure Consciousness. Therefore it is clear that the Self is different from mind and exists as the witness of this phenomenon; that is what is meant by saying in the verse that the Self is directly known.)
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
27. Even powerful beings including Brahma, and Indra, are objects of pity
to that knower of the Self who has no fear about the next world nor is afraid of death.
28. What is the use of his becoming a powerful one or becoming Brahma or Indra if all inauspicious desires, the cause of misery are entirely uprooted?
contd.,
***
Updesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
29. He is a Knower of the Self to whom the ideas of 'me' and 'mine' have become quite meaningless.
30. How can there be any action in one who finds no difference in the Self both when the intellect etc., Its adjuncts, exist when they do not, (ie. unreal)?
31. Say what action might be desired to be done by one who has know himself to be without a second, who is of the nature of homogeneous consciousness and who is devoid of impurities, both natural and adventitious like the ether?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
32. He who sees the Self in all beings and at the same time feels that he has got enemies desires surely to make fire cold.
33. The Self which has for Its adjuncts the intellect, and the vital force is reflected in the modifications of the intellect and in the senses, like the sun reflected in water (for example). The Self is free and pure by nature even in that condition, as it is said in the Sruti. (Br. Up. 4.3.7.) - "It is at rest as it were."
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
34. How can I have actions who am Pure
Consciousness devoid of the vital force and the mind, unattached, and all pervading like the ether?
35,36: As I am Brahman, always changeless and pure, I never see the absence of concentration in Me; and free from sin and virtue. I find nothing in Me to be purified. As I am without parts, without qualities, without motion and all pervading, I do not find, on my part, the action of going or a place to go. Nor do I find an upward, a downward, or an oblique direction.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIVA:
37. How can any action be left for Me who am ever free; for the Self is always of the nature of the Light of Pure Consciousness and hence devoid of Ignorance.
38. How can there be any thought in one who has no mind, and actions in one who has no senses? The Sruti (Mu. Up. 2.1.2.) truly says, 'the Self is pure, devoid of the vital force and the mind.'
contd.,
***
Upadesa SAhasri: Sri Sankara:
Part II - Metrical - Chapter XIV:
39. Always meditating on the Self, one has nothing to do with time etc., as the Self is in no way connected with time, space, directions, and causation. (Br.Sutra. 4.1.11.).
40. The mind is the place of pilgrimage where the devas, the Vedas, and all other purifying agencies become one. A bath in that place of pilgrimage makes one immortal.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
41. (Non conscious objects of Knowledge like) sound etc., cannot illuminate themselves nor one another. Therefore, taste etc., are illumined by one other than themselves. So are taste etc., pertaining to the body as they are also objects of knowledge.
42. The objects of knowledge, the ego and other changes described as 'mine', such as, desires, efforts, pleasure etc., cannot similarly illumine themselves. They cannot illumine one another for the same reason. You, the Self, are, therefore, different from them.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
43. All the changes such as, egoism, etc., have an agent and are connected with the results of actions. They are illumined completely by Pure Consciousness, like the Sun. The Self, therefore, is free from bondage.
44. As the minds of all embodied beings are pervaded by the Self, as Consciousness which is Its nature like the ether, there is neither a lower nor a higher knower than Itself. So, there is one non dual universal Self only.
contd.,
***
Namaskaram everyone.
We are a small dedicated group of Bhagwan's devotees here in Toronto, Ontario, Canada and we meet regularly. And We invite
all who are interested in satsang, please join us if you are living in or visiting Toronto area.
Please feel free to contact by sending an email to us at torontoramanasatsang@gmail.com
In Bhagawan,
Thiru
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
45. The doctrine that there is no Self has been well refuted by me, as the gross and subtle bodies are illumined by one different from them. It must be unalloyed with actions that cause impurity and beyond them. It is very pure, all pervading, free from bondage and without a second.
46. If, according to you, the mind which assumes various forms like those of jars, and other things through its modifications but not illumined by the Self, the defects in It, in the forms of impurity, non consciousness and change cannot be prevented like those in the mind.
If one does not accept that the Self is the witness of the mind and therefore, unattached to to it, it is inevitable that the defects of the mind will tarnish the Self. Liberation becomes impossible in that case.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
47. Just as the pure and limitless ether does not get attached nor tainted, so, the Self is always the same in all beings, and free from old age, death and fear.
48. The elements with and without forms and the seat of desires, superimposed through delusion by ignorant people on the Self are thrown out of It which is consists of Consciousness only, on the authority of the Vedic evidence, 'Not this, not this'. The Self alone is then left over.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XIV:
49. The impressions of the objects known in the waking state, owing to the contact of the mind with them, are perceived like real objects in memory and dream. So the body, the mind and their impressions are different from the Self as they are objects of perception.
50. Just as impurities like clouds etc., do not produce any alteration in the naturally pure ether, by their appearance or disappearance; so there is never any alteration in the ether like Consciousness free from duality negated by the Sruti.
Chapter XIV - concluded.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
1. As one cannot become another one should not consider Brahman to be different from oneself. For if one becomes another one is sure to be destroyed. (The individual Self, if considered to be really different from Brahman, cannot become Brahman as long as it exists. And if it is destroyed who would then become Brahman? Therefore, one should know that one is not different from It and It is not different from one.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
2. The things seen in the waking state are seen like a picture on a canvas when one remembers them. Those by and in which they are so seen are respectively known to be individual Self and the intellect.
3. What is perceived to be connected with kaarakaas (in grammar, the
relation between a noun and a verb) and entailing results is found to be in the category of objects when it is remembered. The seat, therefore, in which it was perceived before was an object of Consciousness.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
4. The seen (re.g. intellect) is always
different from the seer as it is am
object of knowledge like a jar. The seer is of a nature different from that of the seen,. Otherwise, the seer would be devoid of the nature of being the witness like the intellect.
5. When they are considered to be one's own caste caste etc. become the cause of injections like a dead body. They
do not therefore, belong to the Self.
The Self would otherwise become the non self.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
6. As it is said in the Sruti (Ch.Up. 8.12.1.), pleasures and pain do not touch one who is bodiless. Bodilessness is not the result of actions. The cause of our connection with a body is action. Therefore, an aspirant after knowledge should renounce actions.
7. If the Self is considered to be independent with regard to the performance of action, It must be so with regard to their renunciation also. Why should therefore, one perform actions, when the result is known to be bodilesssness which cannot be produced by actions?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
8. After giving up caste etc. which are the causes of duties, a wise man should constantly remember, from scriptures, his own real nature, which is incompatible with causes of duties.
9. The one and the same Self is in all beings, and they are in It just as all beings are in ether. As by the ether, everything is pervaded by the Self which is considered to be pure and consisting of the Light of Pure Consciousness.
contd.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
10. By negating wounds and sinews the Sruti negates the gross body (from the Self). Being pure and free from sin and virtue, the Self is free from all the impressions of pain and pleasure. The Sruti again discards the subtle body by calling the Self as bodiless.
11. He who knows the Self to be the same everywhere like Vasudeva, who speaks of the same Self residing in a pipal tree and in his own body is the best knowers of Brahman. (B.G. 10.26.)
Arunachala Siva.
Just as the ideas of 'me' and 'mine'
are not thought of to exist in other bodies, so also they do not exist in one's own. For the Self is the common
Witness of all intellects.
13. Desire, aversion, and fear have a seat common with of the impressions of colors. As they have for their seat the
intellect, the knower, the Self, is also pure, and devoid of fear.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
14. The meditator assumes the form of the object meditated upon; for the latter is different from the former; there can be no such actions in the Self in order that It may be established in Itself, as It is independent of actions owing to the fact that It is the Self. For it would not be the Self if It depended on actions.
15. Pure Consciousness is of one homogeneous nature like the ether, undivided, without old age and impurity. It is conceived to be of a contrary nature on account of adjuncts such as, the eye etc.,
contd.,
***
Upadesa SAhsari - Sri Sankara:
Part II - Metrical - Chapter XV:
16. What is called the ego is not the property of the Self, as it is an object of perception like jars and other things. So are to be known the other functions and impurities of the mind. The Self, therefore, is without impurity.
17. The Self is changeless and all
pervading on account of Its being the witness of all the functions of the mind. It would be of limited knowledge like the intellect etc., if It were subject to change.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
Unlike the knowledge gained through the eye, etc., the knowledge of the Knower does not cease to exist. It is said in the Sruti (Br. Up. 4.3.23) knowledge of the Knower does not go out of existence. The Knower therefore , is always of the homogeneous nature of knowledge.
19. One should discriminate thus: Who am I? Am I a combination of the elements or the senses or am I any of them separately?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
20. I am not any one of the elements separately nor their aggregate. Similarly I am not any of the senses nor their aggregate; for they are objects like jars etc., and instruments like axes etc., of knowledge respectively. The Knower is different from all these.
21. Placed like fuel in the fire of the Self, burning brightly by Ignorance, desire and action, the intellect always shines forth through the door like apertures called ears etc.,
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
22. The fire of the Self is the experiencer of gross objects in the
waking state when the intellect , ignited by the objects which are in the place of oblations, functions among the senses of which the right eye is the chief.
23. What is called the ego is not the property of the Self as it is an object of perception like jars and other things. So are to be known the other functions and the impurities of the mind. The Self, therefore, is without any impurity.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
24. Manifested in the abode of the modifications of the mind in dream, and witnessing the impressions produced by actions, due to Ignorance, the Self is called Taijasa. It is then the self effulgent Witness.
25. In deep sleep, when neither objects nor their impressions are produced in the intellect, by actions, the Self, cognizant neither of objects nor of their impressions, is known as Prajna.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
26. The conditions of the mind, the intellect, and the senses, produced by actions are illumined by Pure Consciousness, like jars and other things by the Sun.
27. As it is so, illumining by Its Light the functions of the mind which exist for It, i.e. Pure Consciousness, the Self is regarded by the Ignorant only as an agent of those functions.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
28. Therefore, also, illumining everything by Its own Light, the Self is considered to be all knowing. Similarly,
It is regarded as the Accomplisher of everything as It is the cause of all actions.
29,20: The Self with adjuncts is thus described, but It is without adjuncts,
indescribable, without parts, without qualities and pure, which the mind and speech do not reach. For philosophers differ in their conception about the Self. Different conceptions are the Self is conscious, non conscious, an agent, a non agent, all pervading, not
all pervading, bound, free, one, many, pure, not pure, and so on.
contd,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
31. Words with the mind turn back without reaching It as It is without qualities, without actions and without attributes.
32. One should know the Self, comparable to ether, which is all pervading and free from all objects having forms, to be the pure Supreme Goal in the Vedantas.
contd.,
***
Upadesa SAhjasri - Sri Sankara:
Part II - Metrical - Chapter XV:
33. One should give up the waking state, its impressions i.e, dream and deep sleep which causes everything to merge in itself. The Self, the witness of them all, is then in the nature of Pure Consciousness, like the Sun which has dispelled the darkness of the night.
34. Illumining the modifications which have for their objects, waking, dream and deep sleep, the all pervading Self is the same in all beings, and the witness of them all.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
35. Caused by Ignorance, the diverse functions of the intellect called knowledge come to exist when the body,
the intellect, the mind, the eye, objects, and light happen to co exist.
36, 37: One should discriminate from these the Self which is the witness, free from all fear, from all adjuncts.
free from impurity, firm like ether, without parts and without actions, and know It to be the pure, Supreme Brahman, the same in all beings, the all pervading Whole, the all comprehensive Principle which is eternally from from all duality.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
38. One should ascertain whether Pure
Consciousness which is the witness of all the mental modifications is knowable or not, and if knowable, whether It is an object of knowledge or not.
39. The Supreme Brahman is never capable of being known by me or others. according to the teachings of the Srutis, 'unseen seer', known knower' and finite if thought to be known and so on. (Br. Up. 3.7.23 & Ka. Up. 2.1.)
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
40. Independent of every other knowledge, of the nature of the light of Pure Consciousness and not distanced by anything, Brahman, my own nature, is always known by me.
41. The sun does not require any other light in order to illumine itself; so Knowledge does not require any other knowledge except that which is its own nature in order to be known.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
42. Just as one light does not depend on another, in order to be revealed, so, what is one's own nature, does not depend on anything else i.e., being of the nature of Knowledge, the Self does not require another knowledge in order to be known.
43. A thing naturally lacking luminosity gets revealed i.e., has only
its surrounding darkness removed, when in contact with something which by nature is luminous. The saying, therefore, luminosity is an effect produced on other things by the sun is false.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
Something non existent, coming into existence, from something, else is called its effect. But light which is the Sun's own nature does not come into existence from previous non existence.
46. Just as when jars and other things get revealed by the sun and other luminous bodies, they are called the agents of revealing those things on account of their proximate existence only, but not really the agents. So the Self on account of Its existence proximate to things known, but is not really an agent.
contd.,
***
Wish all of you the blog members
a Happy Diwali.
***
Upadesa SAhasri - Sri Sankara:
Part II Metrical - Chapter XV;
46. Just as the Sun, though devoid of effort on its part, is called the revealer of a snake coming out of its hole, so, the Self, though of the nature of Pure Consciousness only is called a knower (without agency on Its part.
47. Just as fire which is naturally is called a burner on account of Its
existence proximate to things burnt
so is the Self a knower on account of Its existence proximate to objecdts of knowledge. For the Self is called a Knower when adjuncts are known like the
Sun which is called a revealer when the
snake is seen coming out of its hole.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
48. Just as the Self, though devoid of effort, is called a Knower, so, It is called an agent (though devoid of effort) like the loadstone. In Its own nature, therefore, It is neither capable of being known or unknown.
49. As it is taught in the Sruti (Ke. Up. 1.4.), that the Self is different from both the known and the unknown.. The ideas such as, bondage, liberation etc., are likewise superimposed on the Self.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
50. Just as there is no day or night in the Sun, as it is the nature of light only so there is no knowledge or ignorance in the Self which is of the nature of Pure Consciousness only,
51. Knowing Brahman described as having no connection with acceptance or rejection, according to the method delineated one is certainly never born again.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XV:
52. One who has fallen into the stream
of births and deaths cannot save oneself
by anything else except Knowledge.
53. The Sruti says that the knots of the heart are torn asunder, all doubts disappear and one's actions come to an end when the Self is experienced.
(Mu. Up. 2.2.8).
54. A man gets liberated if he discards the ideas of 'me' and 'mine' in all respects and gets the perfect conviction in the ether like goal devoid of the gross and the subtle bodies, described here according to the right inference and the scriptures well studied.
Chapter XV concluded.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
1. The hard material in the body is known to be a transformation of earth; the liquid part consists of water; and heat, vibration and apertures in the body is due to fire; air and ether respectively.
2. Smell etc., i.e the senses and their objects are produced from earth etc., respectively as the senses have for their objects things of their own kind e.g. color and light, the latter being of the same nature as the former, its
object.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
3. These are called the organs of knowledge; the larynx and the hand etc., are called the organs of action; and the mind, the eleventh, which is within the body, is for the purpose of knowing different objects one after another as they tend to present themselves at the same time.
4. The intellect is for determining objects. Always illumining the all pervasive intellect by Its light, which is Its own nature, the Self is called the Knoweer. Thus the Self is different from the body, the senses, the mind and the intellect.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
5. Just as light assumes the forms of objects revealed by it, but is really different from, though apparently mixed up with them, so the Self is different from the mental modifications whose forms It assumes while revealing them.
6. The Self illumines, without effort, the intellect in the forms of sound etc., present before It. Like a stationary lamp devoid of any effort which illumines everything within its reach.
contd.,
***
enlightenment -- the great and final disappointment
audio link
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
7. Pleasure etc., qualify the intellect identifying itself with the combination of the body and senses and illumined by the eternal Light of the Self.
8. For one considers oneself to be distressed by pain in the head etc., The Seer is different from the seen i.e., that which feels pain. The Self is free from pain as It is the Seer of the pain.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
9. One becomes unhappy when one identifies oneself with the intellect
which has assumed the form of unhappiness but not merely seeing it. The Witness of the pain in the body, which is a combination of the limbs, and the senses does not feel pain.
10. May it not be that the Self is both object and subject like the eye? No. The eye consists of several parts and is a combination. But the Self does not become an object as It is the Seer.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
11. One may argue that the Self has also many qualities such as Knowledge, Effort and so on and therefore, like the eye, It may be both subject and object. No. It is not so. It can never be an object, because like light It has only one quality, Knowledge.
12. Just as light though an illuminator
does not illumine itself, so, even assuming that there is a dividing line dividing It into two categories, viz., subject and object in the Self. It cannot illumine Itself. For it is of a homogeneous conscious nature.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
13. Nothing can be an object of its own quality, for fire does not burn or illumine itself.
14, The doctrine of the Buddhists that the intellect is perceived by itself is refuted by this. Similarly the assumption of parts of the in the Self is also unreasonable. For It is of a homogeneous nature without having a dividing line in It.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
15. The doctrine of the void (Nihilism)
is also not reasonable as it much be accepted that the intellect is witnessed like a jar by another jar i.e. the Self. For the Self exists even before the intellect comes into existence.
16. Whatever is pervaded by anything, is an effect of that thing. The cause has an existence invariably anterior to that of effect. Itself uncaused the cause producing effects such as the intellect etc., must, therefore exist before them.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
17. Discarding ignorance, -- the root of all superimposition and the controller of transmigratory existence -- one should know the Self to be the Supreme Brahman which is always free and devoid of fear.
18. Transmigratory existence consists of waking and dream. Their root is deep sleep consisting of Ignorance. No one of these three states has a real existence because each goes out of existence when another remains in it. One should, therefore, give up all these three states.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
19,20: Just as the closing and opening of the eyelids, connected with vital force, are mistaken for the properties of the eye, which is of the nature of light, and just as motion is wrongly attributed to the mind and the in intellect, which are also of the same nature; so the Self, though really not an agent, is mistaken for one because actions arise when the body, the intellect, the mind, the eye, light, objects etc., co exist with It.
21. The peculiar characteristic of the mind is reflection and that of the intellect is determination, and not vice versa. Everything, is, therefore, superimposed on the Self.
contd..,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
22. Organs are thought to be not all pervading but limited by their particular appendages which are in the body. The intellect gets identified with the organs and hence with the body. Illumining the intellect, therefore, Self appears to be of the same size as the body.
23 (objection): Both knowledge and its objects are extremely momentary i.e. perishable by nature every moment. They are appearances only without any reality whatever and are continually being produced. Just as a lamp of the preceding moment appears to be the same in the succeeding moment, on account of similarity, so, both the objects and subjects of the preceding and the succeeding moments are wrongly appear to be identical on account of similarity. The goal of human life is the removal of this idea of the continuity in knowledge and its objects and the removal of the indiscrimination to which it is due.. (Jainas and Buddhists hold this view)
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
24. (Reply) According to one school of these philosophers external things are objects of knowledge. According to another school (Idealists) external objects other than knowledge do not exist. The unreasonableness of the former school is now going to be described.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
25,26: (Reply) According to this school
knowledge has to be admitted to be identical with external things. And everything being momentary and the intellect, the receptacle, in which the impressions of memory are to be retained, being non existent, (at the time of receiving the impressions), there will always be the absence of memory. Being momentary, according to them, the intellect never retains the impressions of memory. Again recognition is said to be due to a misconception of similarity but there is no cause of similarity between the preceding and the succeeding moments. If on the other hand, a witness perceiving both the moments to be admitted, the doctrine of momentariness is abandoned. But that is not desirable.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
27. The teaching of a means to the attainment of the end viz., the bringing to an end of the idea of continuity in knowledge and its objects, becomes useless. For it requires, no effort to be accomplished as all phenomena exist only for a moment. The coming to an end of the said continuity does not, therefore depend on anything else.
contd.,
***
Today I took the life of a fly. It is the only creature that I intentionally set out to bring an end to, and only when they enter my kitchen. Flies have the life of walking upon all manner of very unhealthy matter. Then they enter the kitchen and walk all over food, plates, benches, spoons etc.
Today I was standing at the sink and a fly landed right in front of me. Quickly I apologised to the fly, and with a flick of the towel in my hand the little fellow was gone.
It then occurred to me that I should google what Ramana had to say about my behaviour, and found that he approved of the lives of insects interfering with the lives of people to be ended.
Of course the other way to look at things is to find out in classic Ramana style, “who is the one who took the life of the fly?”
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
29. The particular one of two things
existing at the same time, and connected
with each other is fit to depend on the other owing to whose connection it is benefited.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
30. Our doctrine is that there is false superimposition on the Self and its negation in the same Self. Please tell me who will attain liberation, the result of Knowledge, according to you who hold that all i.e. both superimposed and the substratum are annihilated.
31. That oneself exists is undoubted. You may call it Knowledge, Self or whatever you like. But Its non existence cannot be admitted as It is the Witness of all things existing and non existing.
contd.,
***
Ramana Maharshi’s true self-inquiry is for killing the ego.
I cannot see that being very popular.
The ego typically usurps self-inquiry and uses it to become someone, or something. Which is not killing the ego, it is inflating it.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
32. That by which the non existence of things is witnessed must be real. All would be ignorant of the existence and non existence of things if that were not the case. Therefore, yours is a position which cannot be accepted.
33. That which must be admitted to exists before the deliberation about existence, non existence or both is One without a second as there cannot be a cause of diversity before there is any superimposition on It. It must be eternal and different from what is superimposed.
34. Accept duality as unreal. For it comes to exist by way of superimposition like dream objects and does not exist before the deliberation about its existence, non existence, etc.,
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
35. All modifications of the Primeval Cause are known to be unreal according to the scriptures which say that ehy have words only for their support and that 'he dies again and again' and so on. The Smriti also says, "My Maya is difficult to get rid of.'
(B.G. 7.14)
36. The Self is therefore, pure and is of a nature contrary to that of what is superimposed. Hence it can neither be accepted nor rejected. It is not superimposed on anything else.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
36. Just as there is no darkness in the Sun as it is of the nature of light only, so, there is no Ignorance in the Self as It is of the nature of eternal knowledge.
38. Similarly, the Self has no change of states as It is of the nature. It would, no doubt, be destructible, if It
if It underwent any change.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
39-41: Liberation becomes artificial and therefore transitory according to the philosopher who holds that it is a change of one state into another on the part of the Self. Again, it is not reasonable that is a union with Brahman or a separation from Nature. As both union and separation are transitory Liberation cannot consist of the individual Self going into Brahman or of Brahman coming to it. But the Self, one's own real nature is never destroyed. For It is uncaused and cannot be accepted or rejected by oneself or by others while other things (i.e. states etc.,) are caused.
contd.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
42. As It is the Self of everything, not different from anything, and not an object like a thing separated from Itself. It cannot be accepted or rejected. It is therefore, eternal.
43. Everything transitory is for the experience of the Self which is eternal and free from all adjuncts. Liberation is therefore, nothing but being established in one's own Self. As it is so, one aspiring after liberation should renounce all Vedic actions with their accessories.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter SVI:
44. To know the real Self, to be one's own is the greatest attainment according to the scriptures and reasoning. To know wrongly the non Self such as the ego etc., to be the Self is no attainment at all. One, therefore, should renounce this misconception by knowing that one is Brahman.
45. The deviation of the Gunas from the states of equilibrium, which they have during the disillusion of the universe with their consequent evolution, is not reasonable. For no causes of this transformation are admitted in as much as (according to the these philosophers) Ignorance is then merged, (individual souls, Purushas as they are called, are always spectators only and Iswara is not admitted.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
46. If the Gunas be the cause of their mutual change there will always be change or none at all. If one argues that there cannot be a continuous transformation in the Gunas as creation, maintenance, and dissolution, are known to come one after another, still, there will be no regulating cause of the modifications of the Gunas acting either on the Purushas or on the Gunas. And no other categories are admitted in the Sankhya philosophy.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
47. If, as admitted, the Prakriti or Pradhana work for the bondage and liberation of the Purushas there will be no distinction between the bound and the liberated. Moreover, there is no relation between what is desired, i.e liberation and one who desires it, as the Purusha has no desire at all, neither the other, i.e. the Prakriti.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
48. As the Purusha is changeless it is not reasonable according to the Sankhya
philosophy also, that the Prakriti can work for it. Even admitting change in the Purusha, it is unreasonable that the Prakriti is of any service or disservice to it.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
49. As there can reasonably be no mutual relation between the Prakriti and the Purusha and as the Prakriti is non conscious it is unreasonable that the Prakriti can render any service to the Purusha.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
50. If any action is admitted in the Purusha, it must be perishable. If it is argued that, the action in the Purusha is of the nature of Knowledge only, we meet with the difficulty spoken if before. If uncaused action in the Prakriti be admitted, it becomes unreasonable that there can be liberation.
51. Pleasure etc., cannot be the objects of knowledge; for they are the properties of the same substance, just as heat a property of fire, cannot be revealed by light.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
52. Pleasure and knowledge cannot come together as each of them is separately
caused by the contact of the mind with the self. Therefore, pleasure cannot be
the object of knowledge.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
53. As other qualities also are different from one another (like Knowledge and pleasure) they cannot be produced at the same time. If it be contended that the knowledge of these qualities is nothing but their coming in contact with one and the same self, we say, 'No', for they are qualified by knowledge.
contd.,
***
I thought this was tastefully done
https://www.youtube.com/watch?v=P0lptX6ZC2c
.....I expected to see the caves crowded, but no!
A diseased dog was trying to enter the gates of Ramanashram daily for 3 days. Other dogs and some Ashram people kept driving it away. One night Bhagavan slowly walked out of the hall without disturbing anyone. The person attending him thought he was going to the bathroom and followed him at a distance. After a couple of minutes, when Bhagavan did not return, he went looking for him and heard Bhagavan’s voice saying, “Is it enough, Are you satisfied?”.
He found Bhagavan squatting next to the diseased dog. The dog was licking Bhagavan all over his body including his face while Bhagavan was talking to the dog with these words. After a few minutes, Bhagavan got up and slept on the cot without bothering to clean himself. Next morning, the Ashramites found the dog lying dead near the entrance. The dog was holding on to its life to have Bhagavan's Darshan.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
54. Pleasure etc., are surely subjects of knowledge because they are qualified by it and also on account of memory, 'pleasure was known by me'. Moreover , they cannot be known by being connected only with the self and not with knowledge. For the self is non conscious as it is different from knowledge according to you.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
55. Pleasure etc., cannot be the qualities of the soul as it is changeless, according to you. Moreover, why should pleasure etc, of one soul need not be there in other souls and also in the mind as difference is common?
56. If knowledge be the object of a second knowledge a regressus ad infinitum is inevitable. If, however, a simultaneous production of the two knowledges from one single contact of the mind with the self, be admitted, you must accept the simultaneous production of color, taste, smell etc., from the same contact.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XCI:
57. There is no bondage in the Self as there is no change of condition in It. There is no impurity in the Self inasmuch as It is unattached, as the Sruti says.
(Br. Up. 3.9.26)
58. The Self is eternally pure as It is beyond the mind and speech, one only and without any attributes, as the Sruti says, 'It does not get attached.'
(Kath. Up. 5.11.)
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
59. (Objection). If this be so, in the absence of bondage there cannot be any liberation and the scriptures are, therefore useless.
(Reply): No. Bondage is nothing but a delusion of the intellect; the removal of this delusion is liberation. Bondage is nothing but what has been described.
60. Illumined by the light of the Self which is Pure Consciousness, the intellect (falsely) believes that it is itself conscious and that there is no one else which is so. This is delusion. It is in the intellect.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
61. Consciousness which is of the nature of the eternal Self is superimposed on the intellect. This indiscrimination is also beginningless (like the Ignorance to which it is due). This indiscrimination, and nothing else, is what is called transmigrartory existence.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
62. One becomes free from fear when one knows that one is Brahman which is Existence, Knowledge and Infinite, beyond the five sheaths consisting of food etc., and which is described in the Sruti (Taitt.Up. 2.7)) as not perceivable and so on'.
63. That knower of the Truth of the Bliss of the Self has no cause of fear whatsoever. For afraid of him the organ of speech, the mind, fire and so on act regularly. (Taitt. Up. 2.8.1.).
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
64. Whom should the knower of the Self salute if he is established in his own Glory which is infinite, non dual, and beyond name etc.,? Actions then have no utility for him.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
65,66: The externally conscious individual which is one with the aggregate of the gross bodies and the individual which is conscious internally only and one with the aggregate of the subtle bodies are both merged in the individual experiencing deep sleep which is one with the undiffferentiated. As the three states viz., deep sleep etc. have words only for their support they are unreal. The truthful man, therefore, who knows he is Existence- Brahman, gets liberated.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVI:
67. I have no knowledge or ignorance in Me as I am of the nature of homogeneous Consciousness only. Just as there is no day or night in the sun which of the nature of light only.
68. As the truth of the scriptures may never be doubted one should always remember that one identified with Brahman has nothing to accept or reject.
69. A man is never born again who knows that he is the one only in all beings like the ether and that all beings are in him.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
70. The Self is pure and self effulgent
having by nature no interior, exterior,
middle, or anything else anywhere, according to the Sruti, devoid of the interior and exterior. (Br.Up. 2.5.9).
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
71. The Self is non dual and left over by the negation of the universe according to the Sruti. (Br. Up. 2.3.6.). 'Not this, not this.' It should be known as described in the Sruti, 'Unknown knower'
and never otherwise. (Br. Up. 3.8.11).
72. If one knows that one is the Supreme Brahman, the Self of all, one should be regarded s the Self of all beings according to the Sruti, 'their Self'. (Br, Up. 1.4.10).
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
73. An individual becomes adorable by gods and free from being under their control (unlike beasts under men), (Br.
Up. 1.4.10) if he clearly knows the Supreme Self, the shining One to be himself.
contd.,
**
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
74. The Truthful man who has renounced everything unreal does not get bound again when he knows that he is always Consciousness, the eternally existing
Self devoid of everything like ether.
(Ch. Up. 6.16. 1-3).
75. Those who are to be pitied who know the supreme Brahman to be otherwise. (Ch. Up. 6.1.4). Those, on the other hand, who know It to be not different from themselves are established in the Self and are their own masters. They have all the gods under their control.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
76.77: Give up all connection with caste etc., all actions, and all talk regarding non Self. Always meditate on the pure Self, the all comprehensive Principle, as Aum. The Self which like a causeway protects everything established, such as castes, orders of life etc., and which, untouched by day and night, is in all directions, horizontal, upward and downward, and free from unhappiness, is of the nature of eternal consciousness.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
78. One should know oneself to be the Supreme Brahman free from all bondage, merit and demerit, past and future, and also from cause and effect.
79. The Self is regarded as the doer of everything though It is a non doer. It is Pure. It runs ahead of those that run, though It does not move at all. It appears to be many though unborn.
For It possesses all powers by Maya.
contd.,
***
Upadesa SAhastri: Sri Sankara:
Part II - Metrical - Chapter XVII:
80. Without action, a non agent and one without a second, I, the universal Self, make the world go round like a king who is only a witness or like the loadstone which moves iron by its proximity only.
81. One should have the conception that one is Brahman, which is without qualities, without actions. Eternal, free from duality, free from unhappiness pure, awakened and here.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
82. Having gained a perfect knowledge of bondage and liberation with their causes, viz., Ignorance and Knowledge respectively, having acquired a complete understanding of causes and effects which are objects of knowledge and are therefore to be negated and having properly known the one supreme and pure Truth, (to be the Self) which is beyond all objects of knowledge, known, in the Vedantas and taught by the Sruti and the teacher, a knower of Brahman stands freed from the fear of being born again, becomes all and all knowing, goes beyond grief and delusion and has the acme of his life fulfilled.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
83. The Self cannot be accepted or rejected by Itself or others, nor does It accept or reject anyone else. This is right Knowledge.
84. For this knowledge which is the subject of all the Vedantas, produces the conviction that the self is Brahman. One becomes perfectly free from the bondage of this transmigratory
existence when one achieves it.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
85. This Knowledge which is the supreme purifies and the greatest secret of all the Vedas and gods is revealed here.
86. This supreme and secret Knowledge
should not be imparted to one who has not controlled oneself but should be given to a disciple who is obedient and dispassionate.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
87. As there is no other equivalent which a disciple may offer to the teacher for imparting to him Self Knowledge one should always possess the qualities of a disciple, achieve Knowledge and thus get across the ocean of transmigratory existence.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVII:
88. I bow down to that All Pervading and All powerful One who is of the nature of consciousness and besides whom there is nothing else viz., a knower, knowledge or an object of knowledge.
89. I bow down to the most adorable Teacher who is all knowing and has by imparting Knowledge to me, saved me from the great ocean of births and deaths filled with Ignorance.
Chapter XVII - concluded.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
1. I bow down to that Eternal Consciousness, the Self of the modifications of the intellect, in which they merge and from which they spring.
2. I bow down to the great mendicant, the Teacher, of my Teacher* who, of great intellect routed hundreds of enemies of the Sruti by means of words comparable to swords made impenetrable through thunder like reasoning and protected the treasure of the real import of the Vedas. ( * refers to Gaudapada.)
contd.,
***
I wish all the blog readers and also to David Godman and his family a happy and prosperous New Year 2015, with more and more progress in their spiritual pursuits, in Sri Ramana Way.
R. Subramanian.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
3. If the conviction, 'I am nothing but
Existence and am ever free' were impossible to be attained, why should the Sruti teach us that so affectionately like a mother?
4. Just as the idea of a snake is negated from a rope (in a rope-snake) so, everything of the nature of the Non-Self is negated from the eternally existing Self implied by the word 'I' on the evidence of the Srutis 'Thou art That' etc., in which the implied meaning of the words have been ascertained by reasoning and the scripture.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII;
5. Brahman should be regarded as the Self on the evidence of the scriptures just as religious duties are known from the same source. Ignorance vanishes immediately on the attainment of right Knowledge like the effect of poison coming to an end when the mantras are remembered.
contd.,
***
Upadesa SAhasri - Sri Sankara:
6,7: It is reasonable that of the two
ideas, 'I am Existence Brahman', and
'I am an agent', both of which have the
Self for their witness, the one owing its origin to Ignorance should be given up. Springing from evidences which are only apparently so viz., sense perceptions etc., it gets negated like a mistaken notion of a direction by the other one which has its source in the right evidence of the Vedas.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
8. When they say, 'Do this' and 'You are experiencer' the scriptures restate popular conceptions. The Knowledge 'I am Existence' arises from the Sruti. The other (arising from injunctive scriptures) is negated by it.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
9. Objection: Absolute liberation does not arise when one is told, 'Thou art That' One should, therefore have recourse to the repetition of the idea I am Brahman' and support it with reasoning.
10. Even acquainted with the literal meaning of the sentence, one, once told
cannot know its true import but requires other things which, as we have said, are two.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
11. Just as an injunction regarding Vedic actions is necessary, so it is not incompatible in the case of one so long as one has not directly Known the Self and Its Knowledge has not been firmly grasped.
12. All one's efforts (viz., self control etc.,) become useless if one can know Brahman without being enjoined. One should therefore, go on with the repetition so long as the Self is not known.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
13. Firm impressions originating from sense perceptions do surely negate
the Knowledge. 'I am Brahman' arising from Sruti. Moreover an aspirant is attracted towards external objects through impurities such as attachment and so on.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
14. Perceptional Knowledge which has for its objects particular properties of things does surely contradict that which arises from hearsay and inference and which is related only to generic properties of things.
15,16: No one is seen freed from the distress of this transmigratory existence simply by understanding the meaning of the sentence. If, however, a rare man is seen to be freed from such distress on the mere hearing of it, he must be inferred to have practiced repetition in previous lives. Moreover our conduct will have to be regarded as non scriptural if you do not admit the existence of an injunction in this case. But that is not desirable.
contd.,
***
Dear David, Is it true that William Samuels as a young American visited Ramana Maharshi in 1944?
Is there any record that any such person ever visited the Maharshi and the ashram?
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII;
17. Just as everywhere in the Vedas the means to an end is enjoined after the stating the result to be achieved, so here the result Thou art That is stated and the means can be nothing but this repetition which only is regarded as being capable of revealing an eternally existing thing.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
18. Therefore, practicing self control etc., and renouncing everything incompatible with this end, and the means to it, one should carefully practice the said repetition in order directly to know the Self.
contd.,
***
Upadesa SAhasri - Sri Sankaara:
Part II - Metrical - Chapter XVIII:
19. (Reply): This is not so; for the
Upanishads end with 'Not this, not this'
(and deal with nothing else). Results to be achieved by means of actions are heard of in the previous part of Vedas (karma kaandam) but not liberation
which has an eternal existence and is not achievable by means of any action.)
20. Just as distress experienced by one's son is superimposed by the father
on himself who has so no distress at all, so, the ego is superimposed on the Self which is eternally free from any pain whatsoever.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
21. This superimposition (of the ego on the Self) is negated on the evidence of the Sruti, 'Not this, not this', as if it were a reality. And hence no injunctions which are all due to superimposition can by any means be reasonable (after such a negation has taken place).
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
22. Just as color is superimposed on and negated from the sky by ignorant people so, there are the superimposition of the ego on the Self and its negation from It.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
23. This negation is not one of a reality, but is of a false superimposition only like the prohibition of the placing fire on the highest region of the sky. (There is the scriptural statement hat fire should be placed neither in the middle region or the highest region of the sky. The placing of the fire in those two regions is an impossibility; still it is forbidden like the real placing of fire on the earth.) For liberation would have surely been transitory if things really existing were negated.
24. It is only to objects of knowledge and not to non objects that a word or an idea can be applied. Brahman which is the Self of them and also of the ego is not within the scope of a word or an idea.
25. Everything such as agency etc., superimposed by the ego on the Self which is Pure Consciousness is negated together with the ego on the evidence of the Sruti, 'Not this, not this.'
contd.,
***
Upadesa SAhasri: Sri Sankara:
Part II - Metrical - Chapter XVIII:
26. (The Self is known to be) Intelligence, Self Effulgent, a Seer,
the Innermost, Existence, free from actions, directly cognized, the Self of
all, the Witness, One imparting consciousness to others, Eternal, devoid of qualities, and without a second.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
27. On account of the constant proximity of the conscious Self, the ego also appears to be conscious. Hence the two things viz., oneself, and things related to oneself that are denoted by the words 'I' and 'mine' originate.
28. As the ego is possessed of species, action, etc., words are applicable to it. But no word can be used with respect to the innermost Self owing to the absence of these from It.
contd.,
***
THE ENTIRE OBJECTIVE IS TO GO WHERE THE EGO IS NOT
The entire objective is to go where the ego (me thought) is not, into Stillness, Silence.
Only this way will the ego’s power diminish and will you finally be released from the suffering ego.
Investigating the ego with the ego, ie. thought inquiring into the me thought, is the thief dressing up as a policeman to catch itself. It will not work; ego cannot kill itself. As such, the only way to be rid of the ego is to go where the ego is not…. into Stillness, Silence.
Cut off the ego and go where the ego is not by asking whenever a thought arises, “Is this thought true?”
[Of course it is not true; you made it up and it is impermanent.] The question will cut off the ego taking you to where the ego is not; spontaneously revealing what is permanent and what is true, your Silent, Still Self.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
29, 30 : Words which denote the ego and the other things which reflect the innermost Self express the latter only indirectly, and by no means describe It directly. For nothing that has no species etc., can be described by means of words.
31. Just as words denoting the action of fire are applied only indirectly to torches etc., having fire in them.) and not directly they imply a thing different from them; so words implying the Self are applied to the ego having the reflection of the Self and appearing like It.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
32,33: As it imitates the minor reflection of a face is different from the face. The face which does not depend on the mirror (for its existence) is also different from its reflection. Similarly, the reflection of the Self in the ego is also regarded as different from the pure Self, like that of the face which is different from the face. The pure Self is considered to be different from Its reflection like the face which is different from its own). In fact, however, the Self and Its reflection are free from real distinction between each other like the face and its reflection.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
34. (Objection): Some say that the reflection in the ego (as distinct from
the Self ) is individual soul. But if one asks how the reflection which is not a reality can experience anything at all, the objector answers that the reflection IS a reality as the shadows of things are known to be realities according to the Smriti. Not only so, there is another reason also why a shadow be regarded as a reality. For a man in a shadow should be regarded as a reality. For a man in a shadow feels refreshingly cool.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - - Chapter XVIII:
35. (Other objections): Some say that the individual soul is a part of Pure Consciousness. Others hold that it is a modification of the same. Still others
are of the opinion that the ego together with the reflection of Pure Consciousness in it is the individual soul. Others again think that it is the independent ego, neither a part nor a modification of this mundane existence.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
36. The Buddhists say that the individual soul is the momentary consciousness, 'I'. There is no witness (distinct from the series to see the beginning and the end of these momentary phenomena). Now examines which of these doctrines is reasonable.
37. Let us now stop discussing the different doctrines about the transmigratory soul. Let us go on with the present subject. The reflection of the face in the mirror s a property of either of the two, it would continue even if other were removed.
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
38. If it is regarded that it is a property of the face because it is called after, it cannot be so. For it imitates the mirror and is not seen even when the face is there., but the mirror is removed.
39. First Line: If you say that it is the property of both, we say, NO, because it is not seen even when both are present (but improperly placed).
Second Line: (Objection). It may be said that Rahu, a real thing, though invisible, is sometimes seen in the sun and moon. So the reflection of the face, a reality, though invisible, is sometimes seen in the mirror.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
40. (Reply): That Rahu is a real thing is known from scriptures before one sees it in the sun or the moon. But according to those who hold that it is the shadow of the earth it cannot be real thing and the unreality of the reflection has been proved by arguments before.,
contd.,
****
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
41.There is a prohibition regarding the crossing of the shadows (of one's teachers and other supervisors). But it does not prove the reality of a shadow
as a sentence expressing one meaning cannot express another at the same time.
42.That one feels cool while sitting in a shadow is not the effect of the shadow on one. It is due to one's refreshing from using warm things. Coolness is found to belong to water and not to shadow.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
43.The Self, Its reflection, and the intellect are comparable to the face, its reflection and the mirror. The unreality of the reflection is known from the scriptures and reasoning.
44. (Objection): Who is the experiencer of transmigratory existence as it cannot belong to the Self, which is changeless, neither to the reflection, which is not real nor to the ego which is not a conscious entity?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XZVIII
45.(Reply): Let the transmigratory condition then be only a delusion due
to the indiscrimination (between the Self and the non self ).It always has an apparent existence due to the real existence due to the real existence of the changeless Self,and therefore, appears to be pertaining to It.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
46. Just as a rope-snake ( a rope mistaken for a snake), though unreal, has an existence due to that of the rope before the discrimination between the rope and the snake takes place. So, the transmigratory condition, though unreal, is possessed of an existence due to that of the changeless Self.
47. Some say that the Self to which the reflection belongs, though changeful on account of the modifications of the mind pertaining to Itself such as 'I am happy','I am miserable' and though an experiencer of the transmigratory condition, is eternal.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
48. Having no knowledge of the Vedas and deluded on account of the lack of the real knowledge of the Self and Its reflection,they consider the ego to be
the Self.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II -Metrical - Chapter XVIII:
49. The transmigratory existence consisting of agency and the experiencing of pain and pleasure is,according to them a reality. They, therefore, continue to be born again and again on account of the ignorance of the nature of the Self, its reflection and the intellect between which they cannot discriminate.
contd.,
***
Upadesa SAhasri: Sri Sankara:
Part II - Metrical - Chapter XVIII:
50. That the Vedas imply the Self by means of words such as Knowledge etc.,
becomes reasonable, if it is true that the Self is of the nature of Pure Consciousness and the intellect reflects It.
contd,
***
Upadesa SAhasri - : Sri Sankara:
Part II - Metrical - Chapter XVIII:
51,52: (Objection): It is well known among the people that the meaning of the root and that of the verbal suffix, though different from each other, in each of the words such as'does', 'goes' etc., are seen to belong to the same subject.
They are not seen to belong to two different subjects either according to ordinary people or grammarians. Now, please tell me the reason why the meanings of the root and the suffix should belong to two different subjects in the case of the words such as 'knows' etc.,
contd.,
***
Sri Upadesa SAhasri - Sri Sankara:
Part II- Metrical - Chapter XVIII:
53.(Reply). The meaning of the suffix is the reflection of the Self in the intellect and the root denotes an action, i.e. a modification of the intellect. As the intellect and the reflection are not discriminated from the Self, the word 'knows' is applied falsely to It.
54. The intellect has no consciousness and the Self no action. The word 'knows' can, therefore, reasonably be applied to neither of them.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
55. The word 'knowledge', in the sense of the action of knowing, cannot similarly be applied to the Self. For the Self is not a change only which is indicated by an action as it is taught in the Srutis that It is eternal.
56. The word 'knowledge', in the sense
of the instrument of the action of knowing, is applied to the intellect and not to the Self as an instrument cannot exist without an agent. Neither is the word, in the sense of that which is the object of the same action, can be applied to the Self.
contd.,
***
Upadesa SAhasri- Sri Sankara:
Part II - Metrical - Chapter XVIII:
57. The Self is never knowable and is not directly denoted by any word to those who hold that It is eternally changeless, free from pain and one only.
58.If the ego were the Self, a word mighty be applied to it in its primary sense. But it is not the Self according to the Sruti as it is possessed by hunger etc.,
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II -Metrical - Chapter XVIII:
59-62: (Objection).Well, words that have no primary meanings can have no secondary ones also. Therefore you are to explain the application of the words 'knows' etc., The Vedas lose their authority as an evidence if words were false, 'which is not desirable.
(Reply) Should one, therefore, have to accept the application of words according to popular usage?
(Objection).If you accept the usage of ignorant people, you will have to arrive at the conclusion of the Charvakas who hold that there is no Self (other than body). But that is undesirable. If on the other hand, you accept the usage of the learned, you will arrive at the same dilemma as before. The Vedas which are an authority do not use meaningless words.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
63,64: (Reply) As the reflection appears like the face people accept its oneness with its reflection in a mirror.
All people, therefore, naturally use the verb 'knows' etc., owing to the indiscrimination between that in which there is the reflection of that which
is reflected.\
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical- Chapter XVIII:
65. The Self is said to be knowing things on account of the superimposition of the agency of the intellect on it. Similarly the intellect is called a knower owing to the superimposition of Consciousness on it.
66. Eternal Knowledge which is the nature of the Self described by the Srutis (Mu. Up. 2.2.9 and Br.Up.) as the Light of Consciousness is never
created by the intellect, by Intellect by Itself or by anything else.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II- Metrical -Chapter XVIII:
67. Just as people regard their bodies
as themselves and say that they (bodies) know things, so they speak of the intellect having the agency in producing knowledge, and of the Self (as being its seat).
68. Deluded by the modifications of the intellect to be conscious and are created, the argumentative philosophers say that knowledge is produced.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
69. Therefore the words 'knows' etc., the corresponding modifications of the mind and their memory are possible on account of the indiscrimination regarding the Self, the intellect and the reflection of the Self in it.
70. Just as the properties of a mirror assumed by the reflection of the face in it are attributed to the face, so are the properties of the intellect assumed by the reflection of the Self are superimposed on It.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
71.Just as torches and other things appear to be possessed of the power
of burning (on account of there being fire in them) so,the modifications of intellect, illumined by the reflection of the Self, appear to be endowed with the power of perception.
72. The Buddhist philosophers forbid the existence of a Witness by saying that the modifications of the intellect are themselves perceive and are also perceived by themselves.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II- Metrical - Chapter XVIII:
73,74: Say how to refute (the Buddhists
who hold) that the modifications of the intellect are not illumined by a witness different from them. (In refuting the Buddhists it may be said that) though a persistent knower must be accepted on account of reality different from the modifications revealing their presence and absence, it is not necessary to assume a reflection of the Self.
(Reply): This persistent knower also is no better than the modifications themselves as the said knower, different from modifications, will
be equally non Conscious.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II -Metrical - Chapter XVIII:
76-78: Is the disciple, who is suffering from the misery due to transmigratory existence and seeking liberation, the Witness Itself or other than It? That the Witness is miserable and desirous of liberation, is not your view.
If on the other hand, he be an agent other can the Witness, he cannot accept the idea, 'I am Brahman,the Witness.' In that case, also the teaching of the Sruti, 'That thou art' would be false,
which is not reasonable.
But this teaching may be accepted if the Sruti teaches it without discriminating the two, the Self and the ego.
But if the Sruti discriminates the ego from the innermost Self and then says to the ego, 'Thou art That' the defects spoken of in the previous verse will creep in.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
79.If you say that the word 'thou' finally means the Witness, you must explain how there can be a relation between It and the ego so that the word
'thou' may express the Witness indirectly.
80. (Objection) Suppose the relation is one of the seer and the seen.(Reply) How can it be with regard to the Witness which is devoid activity?
81. If it be contended that there will be the identity of the ego and the Witness, though the latter is devoid of the activity.(we say it cannot be so; for) the knowledge of the said identity will not be there in the absence of the knowledge of the relation that my Self, the Witness, exists.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
82. If you think that the relation will be known from the scriptures, it cannot be so. For in that case, all the three defects spoken of before will arise. And if there be a knowledge of the relation at all,it will be one of 'mine'.but not of identity.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
83. When it is accepted that the non-
conscious intellect appears to be conscious, its modifications also appear to be so like sparks of red hot iron.
84. The knowledge on the part of the
people of the appearance and disappearance of the mental modifications is possible only on account of the Witness which is the
limit and in no other way. And if the reflection of the Self is accepted, the intellect may know itself to be Brahman.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
85.(Objection) Is it not a change on the part of the Self to pervade the intellect like fire pervading a mass of iron? (Reply) We have refuted this in the example of the face and its reflection in a mirror.(See Verses 33 & 43)
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
86. That black iron appears to be red
is only an example (to illustrate the fact that the non conscious intellect appears to be conscious). An illustration and its subject can nowhere be absolutely similar in all respects.
87.Reflecting Consciousness, therefore,
the intellect appears to be conscious like a mirror reflecting a face and appearing like it. It has already been said that the reflection is not real.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
88. It is not supported by the scriptures or reasoning that the intellect is conscious. For in that case, the body,
the eye, etc., also would be so.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
89.(objection) Let them be so.
(Reply: No. For in that case, the position of the Charvaka philosophers comes in. Moreover the knowledge 'I am Brahman' also will not be possible, if
there be no reflection of the Self in the intellect.
90. The teaching 'Thou art That' will surely be useless in the absence of the knowledge 'I am Brahman'. This teaching is of use only to those who are acquainted with the discrimination between the Self and the non Self.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
91.'Mine' and 'it' are ideas predicated
of the non Self and the idea 'I' of the ego. The ideas such as 'I am a man' are
predicated of both the Self and the non Self.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
92. They should be regarded as principal and subordinate with relation to one another and should be taken as the qualified or qualifying according to reason.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII;
93. Both the ideas of 'mine' and 'it' are
qualifications of the ego, as for example, 'a man having wealth' and 'a man having a cow'. Similarly, the gross
body is the qualification of the ego.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
94. Everything pervaded by the intellect
together with the ego, is the qualification of the Witness. Without being connected with anything and pervading everything by means of Its reflection, he Self is, therefore, always of the nature of Knowledge Itself.
95. All this non-Self exists only for those people who are undiscriminating, but it does not exist at all for men of Knowledge.
96. Agreement and contrariety with regard to words and with regard to their meanings are the only means by which the word 'I' may be ascertained.
contd.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
97. (Waking up from deep sleep) one says,
'I did not see anything at all in that state'. (From this it is clear that ) one denies the existence of the knower, knowing, and the known in deep sleep. But not that of Knowledge Itself.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
98. The scriptures themselves discriminate between Knowledge Itself on the one hand, and the knower, knowing, and the known, on the other, and prove that the former is changeless and really existing, and that the latter deviate from existence as they say, 'It is self luminous' and 'The Knowledge of the knower does not cease to exist.'
contd.,
***
Upadesa SAhasri - Sri Sanakra:
Part II - Metrical - Chapter XVIII:
99,100: Just as Brahma removed the Ignorance of Dasaratha by means of words only, but did not teach him any action to remove it, so that he might know that he was Vishnu; so the Sruti teaches one 'Thou art That' in order that one's Ignorance may be removed when one has learnt the meanings of the subordinate sentences, according to the Sruti and popular grammar.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
101. It is the indirectly expressed meaning of the word 'I' viz., the innermost and self luminous Self, which is expressed in the teaching, 'Thou art That'. And the result is liberation.
102. It would surely be necessary to admit an injunction if right knowledge were not produced immediately when one was taught that one was Brahman. The Self exists in Its own nature even before one is taught the meaning of the sentence - Thou art That.
contd.,
***
Upadesa SAhasri- Sri Sankara:
Part II - Metrical - Chapter XVIII:
103. The listening to the teaching and the production of right knowledge are simultaneous and the result is the cessation of the transmigratory existence consisting of hunger etc., There can be no doubt about the meaning of the sentences like 'Thou art That' in the past, present and future.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII.
104.The right knowledge of the Self which is of the nature of Pure Consciousness is, no doubt, produced in one at the time of listening to the teachings as all obstacles are removed, beforehand.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical -Chapter XVIII:
105, 106: Is the knowledge 'I am Brahman Itself' or' I am something other than It' is produced (when one is taught 'Thou art That'?). If the meaning implied by the word, 'I' is something which is Brahman Itself, you must accept the absolute identity of the innermost Self and Brahman. But if the word 'I' imply something other than Brahman the knowledge, 'I am Brahman' certainly becomes false. The knowledge of their absolute identity cannot, therefore, be forbidden.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
107. The intellect and its modifications having the reflection of the Self in them exist for It and are not conscious. Liberation, the result, is therefore, supposed to be in the conscious Self.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
108. As neither the intellect (with the reflection of the Self) nor its modification in the form of the ego is of the nature of the result (Liberation) or its cause, the result is capable of being attributed to the Self, though immutable like victory to a King.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II- Metrical - Chapter XVIII:
109. Just as the recollection of a face
which makes a mirror appear like it is
the face itself, so, the reflection of the Self in the mirror of the ego, making it appear like the Self (is the Self). So the meaning of the sentence 'I am Brahman', is reasonable.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical -- Chapter XVIII:
110. It is only in this way and in no other that one knows that one is Brahman (and that Brahman is oneself). Otherwise the teaching 'Thou art That' also becomes useless in the absence of a medium.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II- Metrical - Chapter XVIII:
111. Teaching becomes useful if it is
meant for a listener. Who will be the
if the Witness is not?
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII
112. If you are of the opinion that the intellect proximate to the Witness is the
listener, it cannot be regarded as deriving any benefit from the Witness as from a piece of wood.
113. But the Witness must be admitted to the subject to change if there be any benefit rendered by It to the intellect. What harm is there if the reflection of the Self is accepted as it is supported by the Srutis and Smritis.
contd.,
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
114. If you say that there will be changes in the Self in case the reflection of Consciousness in the intellect is accepted, we say 'No.'
For we have already said, that the reflection of Consciousness in the intellect is an unreality like a snake appearing to be a rope and the reflection of a face in a mirror appearing to be the face itself.
contd.,
***
Tibetan Buddhism is heavily conceptual. But here we have a nun who has been in retreat for 45 years saying (@ 3m30s) give up all elaborate practice and just remain in the Buddha’s nature (ie. the Self).
This is synonymous with Ramana Maharshi’s teaching,…your only objective is to stay with the Self.
https://www.youtube.com/watch?v=ZQ50fOmSBrU
Dear David,
I am searching for an online portal from where I may buy living by the words of Bhagavan. I see only in Amazon.com with USD prices. i live in India. Suggest a site from where I can buy online pls.
Shrini
Shrini
Try here:
Zen Publications
Maoli Media Private Limited
60 Juhu Supreme Shopping Centre,
Gulmohar Cross Road No 9,
JVPD Scheme, Juhu,
Mumbai 400049.
Tel. +91 22 32408074.
www.zenpublications.com
https://www.facebook.com/ZenPublications
Upadesa SAhasri - Sri Sankara:
Chapter XVIII- Part - II - Metrical -
115, 116: (Objection).No. There will be the fallacy of reciprocal dependence here as the
knowledge of the reflection depends on that of the Self (and the knowledge of the Self
depends on that of the reflection). But it is not the case of the face etc.,and their
reflections) as the face etc.,are always known independent of their reflections.
The reflection may be said to belong to the Self if the latter be known to have an independent
existence. Again,the Self may have an independent existence if the reflection belongs to It.
***
Upadesa SAhastri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
117.(Reply): It is not so. For the intellect and the Self are known to exist independent
of each other in dream like the face and its reflection, as the Self then illumines the
modifications of the intellect in the forms of objects such as chariots etc, though they
are not present in that state.(vide Br.Up. 4.3.9)
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
118,119: Pervaded by the Consciousness, mental modifications in the forms of objects come into
existence. External objects are what impart their forms to these modifications. The most desirable
of all things (on the part of the agent), these external objects are classified are objects of his
action. One having such a desire is enjoined to perform actions. The mental modifications in which the forms of external objects are present are called the instruments of his knowledge of
objects.
***
Upadesa SAhasri - Sri Sankara :
Part II - Metrical - Chapter XVIII:
120. The ego which is pervaded by the reflection of Consciousness is called the Knower or the agent of the action of knowing. One who knows oneself (the witness) to be distinct from all
these three (the agent, the object and the instrument) is a real Knower of the Self.
***
Upadesa SAhasri - Sri Sankara -
Part II - Metrical - Chapter XVIII:
The modifications of the intellect called 'right knowledge' 'doubtful knowledge' and 'false
knowledge' deviate from their existence. There is one and the same Consciousness in all of them,
but the differences are due to the modifications.
***
Upadesa SAhasri - Sri Sankara -
Part II - Metrical - Chapter XVIII:
122. Just as a jewel differs in color owing to the proximity of colored things, so, Consciousness differs according to different modifications of the mind superimposed on It. Impurities and
changes in the Self are all due to Its connection with these modifications.
***
If you remain still without thoughts, you will certainly attain the supreme bliss of liberation...
(verse 379 GVK)
A favourite.
Upadesa SAhasri - Sri Sankara:
Part II -Metrical - Chapter XVIII:
123. The modifications of the intellect are manifested, known and endowed with existence
by the Self which is, immediately known and different from them. It is inferred with the
help of the example of a lamp.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
124. Does one make another accept the Self by means of a positive evidence or without one
by merely negating the non Self and leaving over the Self only.
***
Upadesa SAhasri -Sri Sankara:
Part II -Metrical - Chapter XVIII:
125. The possibility of a void comes in owing to the witness being unknown if the non Self
meant to be negated by means of the evidence of words.* (* The Srutis)
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
126.(Objection): 'You are a conscious being, how can you be the body?'
(Reply): It cannot be so proved as the Self is not known from another evidence. It might be
proved by negating the non Self if Pure Consciousness were known to exist.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
127: (Objection): The Self is self existent as Pure Consciousness is immediately known.
(Reply): The knowledge of the Self according to you then becomes similar to that of Void
assumed by Nihilists.
***
Upadesa SAhasri - Sri Sankara -
Part II - Metrical - Chapter XVIII:
128.(Objection): That the agent, the object, and instrument are known to exist simultaneously
is proved by memory (e.g. when one says), 'I' know it.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
129. (Reply) Though memory is a right evidence, simultaneity is a misconception due to quick
perception. So they were perceived before one after another and afterwards remembered in the
same way.
***
Dear David
Thanks for your link, I was able to get "Living by the words of Bhagavan" from Zen Publications. I just finished reading it. I am yet to read the Dairy entries and Conversations. Few comments -
The book brings out how active life Bhagavan lead. His skills at managing the people around and get things done his way was an eye opener. It was truly Annamalai Swami's undying devotion that Bhagavan saw, that comes out while reading the book.
The title is really appropriate here. Bhagavan's "play" can be called "Thiruvilaiyadal" and shows how jnani's are free from our judgmental mind and act as per the supreme will. It reminds me of Lord Krishna's play.
The book stops when Bhagavan left his body. I was expecting the book to run up to the time when it was written (into the 1980s), as till its end it looked like an autobiography. Any particular reason it was stopped there ?
Couple of stories struck me. One was the story of Madhava Swami, whose vasanas were so strong that even in the presence of Bhagavan, it could not be fully cleansed, though his "rebirth" as the peacock can be inferred to be due to his service to Bhagavan in his previous birth. This illustrates the fact, even in Bhagavan's presence, one cannot escape one's karma. Not identifying with them is the only freedom.
Another story is that of Perumal Swami, who did so much disservice to Bhagavan, and had a very sad end to his life, alone and uncared. Again, it shows that when we give free reign to our ego, we are unable to recognize God's presence.
These two stories, when contrasted with Annamalai Swami's one, shows that total surrender to Bhagavan's will is the only way to salvation, even though some of the instructions by Bhagavan might seem unfair to follow at the time. This is where Annamalai Swami shines forth..
Again, thanks for this excellent book.
Shrini
Shrini
I attempted to quiz Annamalai Swami about what had happened after 1950, but he didn't seem at all interested in talking about that period of his life. In the end I gave up and restricted the account to the period he preferred to talk about.
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
130. Relative to, and characteristically different from, each other, the things denoted
by the words 'it' and 'myself' in the sentence 'I knew it and myself,' cannot be the
objects of simultaneous perception.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
131. Three things (viz., an agent, an instrument, and an object) are necessary in the perception
of each of the knower, knowledge and the known. And in order to avoid a regressus ad infinitum
it cannot be said that each of these three things will prove its own existence, because) the
agency of the agent, exhausted in proving its own existence will not be available to prove that
of the instrument and the object at the same time.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
131. Three things (viz., an agent, an instrument, and an object) are necessary in the perception
of each of the knower, knowledge and the known. And in order to avoid a regressus ad infinitum
it cannot be said that each of these three things will prove its own existence, because) the
agency of the agent, exhausted in proving its own existence will not be available to prove that
of the instrument and the object at the same time.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
132. What is desired to be governed by the action of an agent is an object of that action.
The object, therefore, depends on the agent and not on the Self which is other than it.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
133. It is only through evidences such as words, inference etc., and in no other way that
all things become known to those who do not know them.
134. Is the Self also substantiated by means of an evidence or not? Though the Self Itself is
independent of evidence, evidence is necessary in order to know It.
***
Upadesa SAhasri - Sri Sankara:
Part II - Metrical - Chapter XVIII:
135. If the conscious Self Itself is taken to be ignorant, an evidence is necessary in order
that It may know Itself. It is surely necessary in knowing the Self if one (that is the ego)
other than It be regarded as ignorant.
***
Upadesa SAhasri - Sri Sankara:
Part II- Metrical - Chapter XVIII:
136, 137: Does the substantiation mean being known, being endowed with existence of anything
else? You should remember the two alternatives spoken of in the previous verse if it means
being known.
As it is well known that all beings come to existence from their causes, no effort by way of
the application of an evidence, is necessary for substantiation.
***
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