Freedom from StressFreedom from StressHAPPINESS HAPPINESS

Through Through MANAGEMENT OF SELFMANAGEMENT OF SELF

(Managing Mind and Soul)

Prof. N. M. KHANDELWAL Ph.DDirector

R. K. College of Business ManagementKasturbadham, Rajkot-360020E-mail:- drnmk65@gmail.com

1

In MemoriamOf

Poojya Shri Kalyanmalji and

Smt. Motibai Koolwal

2

Foreword

3

Preface

Everybody wants to be happy in life but very few become so. Happiness can’t be brought from outside. It is within us and we have to explore it. The present book will give you certain practical tips to do it with success.

The recent U.S. sub-prime crisis leading to global crisis, slowdown, business failtures, massive employee retrenchment have created a situation of ‘Stress and distress’. The present book is intended to offer a spiritual solution to contemporary global phenomenon of acute stress and depression. It will help managers and employees to regain peace and happiness by revisiting Ashtavakragita.

Happiness through self – management and self-realization is the main theme of a dialogue between Guru Ashthavakra muni and his regal disciple King Janak. This is called Ashthavakra Geeta which forms part of Mahabharata epic which dates back 3200 B.C. It is revealed through a dialogue between King Yudhisthira and Lomash Muni.

Ashthavakra muni had defeated a leading expert of Vedas Pandit Bandi in debate on

4

Shastras in the court of King Janak. This unique feat was attained by Ashthavakra muni nearly at the age of 12 years. King Janak accepted him as his spiritual guru due to this victory.

Son of Uddalak Muni Shwet Ketu and Ashthavakra Muni were contemporary experts of Vedas. Both were very famous experts. Shwet Ketu was maternal uncle of Ashthavakra muni. Both had gone to yajnashala and court of King Janak where Shastrartha between Pandit Bandi and Ashthavakra muni had taken place.

Parents of Ashthavakra muni were Kahod and Sujata. Kahod’s guru was Uddalak muni, father of Sujata. Ashthavakra muni and Shwetketu got spiritual knowledge hereditary. But Ashthavakra muni got knowledge of shastras in his mother’s womb from his father Kahod. While in mother’s womb, he contested his father Kahod’s knowledge. Father became angry and cursed him to be of ugly body with eight bends. That is why he got the name ‘Ashthavakra’ (eight curved or eight bended body).

5

Kahod muni got defeated in shastrartha by Pandit Bandi of Mithila in the Court of King Janak. He was compelled to be drowned in river. Ashthavakra’s childhood was spent in his maternal grand father Uddalak Muni’s care. He came to know about death of his father from his maternal uncle and then he took vow to take avenge from Pandit Bandi. He could attain this goal at the age of 12 years only.

At this unique success of Ashthavakra Muni, his dead father reappeared from river water and blessed him.

Ashthavakra Gita contains a dialogue between Guru Ashthavakra (A) and his royal disciple King Janak (B). This shows that for becoming happy, taking sanyas or going to forest is not essential. One can attain happiness even while living in household and performing administrative duties of a King or administration. One can live with all luxuries of life, yet one can attain happiness.. Detachment, ethical deeds and residing in one’s own pure self (svastha) is a matter of individual choice.

The message of Ashthavakra Gita becomes more relevant when the world is messed –

6

up in selfish material desires, greed and lust culminating into global crisis posing threqat to the very existence of capitalism in the U.S.A. and globalisation and liberalization. Greed may have temporary pleasure through material objects but happiness is eluding us. That is why special courses on ‘happiness’ and ‘self-realization’ are gaining more and more popularity at Harvard Business School and London Business School. In India also B-School curriculums have included Indian Ethos & Values for Managers. It contains Total Quality of Mind and Stress Management topics. Perhaps this commentary on Ashtha-Vakra Geeta written by a Management Guru will meet with the need of standard study material on these topics of great contemporary relevance.

Sanskrit books like ‘Ashtavakragita’ have their own specialized concepts or terminology. In order to facilitate lay readers to understand this work, Terminology has been given at the end of each chapter. Readers are advised to refer to it before they start reading a chapter.

Indulgent readers from B-Schools and practicing managers are requested to offer

7

their constructive suggestions for further improvement in this work.

Happiness will be attained not merely by study of this book but by putting suggestions of Guru and Disciple into actual practice. Partial or selective reading of this work may lead to doubts, confusions and controversies. Therefore, complete reading, contemplation and implementation are called for to attain happiness. It will require trust in feasibility of attaining goal of happiness.

Prof. N. M. Khandelwal

8

Contents

Chapter:

1. Guru’s Discourse on Self-realization

2. Thrill of Self – realized Disciple

3. Evaluation and Mentoring by Guru

through critical questions

4. Response of Disciple to Guru’s

queries.

5. Removing Ego of Self – realized

Disciple by Guru

6. Queries Raised by Disciple

7. Self- realized disciple’s world

8. Confirmation of quality of Disciple by

Guru.

9. Evenness of Mind.

9

10. Detachment (vairagya) from three

purusharthas

11. Experience sharing by Self – realized

Disciple

12. Attributes of a Happy Person - I

13. Attributes of a Happy Person - II

14. ‘Svastha’ or super peace

15. Essence of Happiness

16. Way to Self – realization

17. Qualities of Jeevanmukta

18. Summary & Conclusion By Guru

(Shanti Shatkam)

19. Summary & Conclusion By Disciple

(Resting in self or videha)

20. Summary & Conclusion By Disciple

(Jeevanmukta)

10

Appendices

1. Happiness simplified – pathways to

Happiness

2. Drills to make you happy

3. Glossary of Technical Terms –

Sanskrit to English.

4. Sutras for Happy life

11

1

Guru’s Discourse on Self – realization_________________________________________

King Janaka(J) : Katham gyanmav’pnoti?

asks

Katham : muktribhavishyati?

Vairagyam c katham : praptmedat bruhi mam prabho

(1.01)

“ O great sage Ashatavakramuni (A),Kindly answer my following questions:-

1. How is knowledge (gyanam) gained?2. How is emancipation (mukti)

attained?3. How is non – attachment (vairagyam)

attained?

A replies : muktimichhasi cetat Vishyan vishvatyajya

Ksham’rajavdyatoshsatyam

12

Peeushvabhaj (1.02)

“ O my son, if you desire emancipation, then give - up subjects of sensuary organs as if they were poison. Practice.

kshama (pardon)arjav (simplicity)daya (kindness)santosh (contentment), andsatya (truth)as if these were nectar.

These are good human values which must be practiced by a person who wants to attain emancipation or freedom from bondage of desires, greed, lust, attachment, ego, envy or jealousy and revenge. Thus, only a person of ethical conduct or a gentle person is entitled to emancipation. For this he must give up subjects of sensuary organs like view, smell, voice, taste, etc. as poison. These lead to bondage of vices.

Na prathvi na jalarmna’gnirm vagurdhyourn va bhavan

esham sakshinmatman

13

vidrupam vidvi muktaye (1.03)

“ O my son, you are not physical body made of five elements – earth, water, fire, air and sky. You are soul, a witness of all these elements (body) you are chaitanya roopa atman (soul).”

Yadi deham prathkkratya citi vishamya tishathasiAyunev sukhi shanto

bandhmuk to bhavishayasi

(1.04)

The moment you consider body as separate from chaitnya atman (soul) and become stable (in this knowledge), you will instantly become happy, peaceful and free from bondage.

Thus, mukti or freedom from bondage can be instantly attained by an individual as soon as he becomes stable in this knowledge. This proves beyond doubt that mukti is in our own hands – hasta kamalvat.

Na tvam vipradiko varno na’shrami nakshagocarah

Asangoasi nirakaro

14

vishwasakshi sukhi bhav. (1.05)

You are soul. You have no varna(Brahmin, kshatriya, vaishya, shudra)You have no ashrama (celibat, householder, forester, sanyasi or renouncer), you can’t be visible for sensuary organs.

You are unattached, formless witness of the world. Think on these lines and attain happiness.

dharma’dharmo sukham duhkhammaansaani na te vibho

na karta asi na bhokta asi mukta avasi sarvada

(1.06)

“O Janak (soul) you are omnipresent or all pervading. Dharma – adharma, pleasure – pain are attributes of mind, not of yours (soul). You soul, you are not doer, nor you are user. Soul, you are ever eternal and free from bondage.”

15

Soul is eternal and free from bondage. It has nothing to do with dharma –adharma, pleasure – pain, etc.

16

Eko drashata’si sarvasya muktaprayo’si sarvad.

aiyamev hi tai banho drshtram pashyaseetaram

(1.07)

“O soul, you are sole witness of this all illusory scene. You are always free from bondage. Really it is your bondage that you know that body (scene) is separate from you.”

Aham kartetyahman mahakrishnahidanshitah

Naham kateti vishwas’mrtacom peetva sukhi bhava.

(1.08)

“You (soul) have been bitten by cobra of ego of doer. Now you drink the nector of trust in ‘I am not a doer’ and be happy.”

eko vishuddhbodhoadhmiti niscayavahina

prajvalya gyangahanamveet shokah sukhi bhava

(1.09)

17

“You (soul), determine that you are pure knowledge. Burn thick forest of ignorance by this fire of knowledge and be free from all mourning and thus, attain happiness.”

Yatra vishwamidam bhati kalpitam rajjusarpavat

Anand parmanandah sabdohastvam sukham car

(1.10)

“In which this world appears as an illusion like considering a rope as a snake that eternal bliss like knowledge is you, self – (soul). You roam with happiness.”

Muktabhimani mukto hibaddho baddhabhi manyapi

Kim vadantih sayeham yamatih sa gatirbhavet.

(1.11)

“In fact, one who has ego of freedom from bondage is mukta (free) and one who has ego of bondage and considers self as bonded is bonded. Because in this world this idiom is quite true that ‘Jaisi mati taisi gati’

18

We can be free or bonded as per our belief or mind. To be free or mukta we must have a trust or belief in our mind that we are free from bondage (of vices).‘Mind is the cause of bondage or mukti of a man.’ This is stated in Srimadbhadvad Gita and also in Brahmabindu Upanishad.

atma sakshi vibhuh purnaeko muktscidkriyah

asango nisprah shantobhramak sansarvaniv.

(1.12)

“Soul is witness, all pervading, complete, sole, free and illumined non – acting unattached, unenvions and at peace. But it appears empirical (physical) due to illusion.”

Kootastham bodharm’ dvetmetmanam

pari bhavayaabhaso’ham bhramam muktava

bhavam bahayamayantaram

(1.13)

“Give up this illusory empirical form and leave aside internal and external thoughts

19

and be stable in thought of your advait knowledge form of soul.”

20

Dehabhiman pashen cirambaddho’si putrak.

bodho’ham gyankhadgentam nishkratya sukhi bhav

(1.14)

“O son Janak, you have been bound by body sense since long. I am knowledge form is a sword. Cut your attachment by it and be happy.”

Nihsango nishkriyo’si tvamsvaprakasho niranjanah

ayamev hi te bandhahsamadhimanutishthasi

(1.15)

“Let your bond be the practice of the thought that you (soul) is unattached, non – actor, Self – illumined and Stainless or Self – pure.”

Tvayavyaptamidam vishvamtvayi protam yatharthtah

Shuddha buddhaswaroopastvamma gamah shudracittatam

(1.16)

21

“The whole world is spread and woven in soul. Truly, soul is the pure form of knowledge. Therefore, you give up petty or base concentration (of empirical or physical body form). Don’t be bound by it.”

Examples of petty or base thoughts are “ I am so and so. Son/father/husband/wife of so and so. I have this position of authority. I belong to elite class, caste, group. I belong to that caste, community, province, religion, region, nation etc. I am a sinner or mean. I can’t attain emancipation. These are causes of conflicts and act as obstacles in the way of self – realization and attaining happiness. We must get rid of such thoughts.

Nirpeksho nirvikaronirbharah sheetalashayah

Gaadhbuddhirshubdhobhav cinmatra vassanah

(1.17)

You give – up all desires and expectations. Be free from all vices and anxieties or burdens. You be of serene disposition, deep intellect, unperturbed mind and aim at attaining chaitanya or self – realization.

22

Sakarmnrtam vidvinirakaram tu niscalam

etatvopdeshen napunrbhavsambhavam (1.18)

“You consider all physical/material forms as false. You will not be liable to rebirth if you realize self that ‘I am soul. Formless, stable, non – changing or eternal.”

Yathevadarshamadhyastheroope’mantah paritastu sah

tathaivasmin shareere’ntahparitah parmeshvarah

(1.19)

“As only mirror is spread in and out form and all sides everywhere, so God also resides in and out of this body.”

Ek sarvagatam vyombahirantaryatha ghate

nityam nirantaram brahmasarva bhoot gane tatha.

(1.20]

“As sky resides in and out of a pitcher so the God always resides in all beings and

23

everywhere without any limitation of time and space.”

Terminology

Knowledge (Gyanam) – Knowledge of God and Soul.

Emancipation (Mukti) - Freedom from six vices.

Non-attachment(Vairagya)-

Freedom from duals, non-attachment to person, places, material things, subject of sensuary organs, action or karma and its fruits.

Pardon (Kshama)- Granting pardon or excuse me who has harmed you. Freedom from

24

revenge. Simplicity (Arjav)- Absence of

cunningness, transparent, straight forwardness.

Kindness (Daya)- Concerned to help others in solving their problems. Merciful.

Contentment (Santosh)- Happy with whatever comes in normal course. No desire, greed, lust, dissatisfaction. No envy.

25

Truth (Satya) - Faithful description of what is seen.

Nectar (Amrut) - Beneficial or giver of immortality.

Human Values (Manaviya Moolyas)-

Pardon, mercy simplicity, truth, kindness, contentment, etc.

Sensuary Organs(Indriyas)- 5 Karmendriyas like hand feet, vital organs. 5 gyane- -ndriyas like eyes, ear , nose, mouth, etc.

Subjects of Sensuary Organs(Vishayas of Indriyas)-

Eyes – ViewNose - SmellEar - Voice Tounge – Taste.

Poison(Vish) – Subjects of sensuary

26

organs.(Vishayas are like vish).

Soul (Atman)- Self, part of god,eternal, immortal, constant element.

Witness (Sakshi) - Observer, neither karta nor bhokta.

27

Ethics (Neecti)- Good human values, eternal values like Truth, non-violence, kindness and donation.

Dharma – Duty, ethics, nature of elements like liquid Flows down, fire burns or gives heat.

Adharma- Violation of ethics or duty. Negative values like falsehood, cheating and fraud, violence misconduct, etc.

‘I ego’ – Appropriating 100% credit to self for success. Not giving credit to any body.

28

Major cause of conflicts in organization.

Ignorance(Agyan)- Taking right as wrong and wrong as right. Assuming world to be true and denying existence of God. Attached to physical body and denying existence of soul. Atheism and eat, drink be merry culture.

Happiness(Ananda)- Spiritual bliss as opposed to pleasure out of material objects. Realization of soul.

Illusion(Maya)- Attachment to mortal world and material objects,

29

relation, etc. What is false is taken as true.

Eternal Bliss(Shashwat Parmananda)-

Proximity of God.

Chaitanya Soul- Realized soul. Self-realized and self-controlled person.

30

2

Thrill of Self Realized Disciple_____________________________________________

King Janak (Disciple) speaks –

aho iranjanah shantobodho’hm prakrteh parah

etavantmahm kalammohonaiv vidambitah

(2.01)

“Alas! I am faultless, serene, knower and away from the nature (prakriti) consisting of three gunas (satva, raj, tamas). I have been cheated since such a long time due to attachment.”

yatha prakashyamekodeh menam tatha jagat

ato mam jagatsarvamathvanac kincan

(2.02)

“I (soul) enlighten this body as well as whole world. Therefore, the whole world is mine or nothing is mine.

31

As an empirical truth, soul and world are separate. Soul is illuminator and world is illumined. From this standpoint, the whole world belongs to soul. If soul leaves the body, the whole world also goes off. It is ‘dvaita’ view.

But the supreme or absolute reality second point soul is alone and nothing belongs to it. It is called ‘advaita’ view. Micro merges with macro. Soul is the illuminator of mind, intellect and all sensuary organs.

Sashareermaho vishwamparityajya maya

dhunaKutscitkaushaladevparnatama vilokyate

(2.03)

“What a great surprise is it that I see the God by the device of renouncing the world, including body.”

What is renounced is attachment in body and the world. Body and world are like a dream only. They are mortal where as soul is eternal and real.

32

World and body are false but not that unreal. These are experienced or felt. Therefore, one can’t desert them but only attachment to these be given – up. Only this renouncement of attachment is needed to be happy. Waking up from the sleep of attachment is the real sacrifice or renouncement.Constant awakening in self – realization is the real renouncement. To know this world as unreal and mortal is real renouncement.

I absolute knowledge differentiation is false, I am not sensuary organs, worldly pleasures are also not eternal. When we know soul or realize self the mortal world can’t exist. Happiness and bliss will be experienced constantly.

yatha na toyato mitrastrangahphen budbudah

atmano na tatha mitram vishwamatmvinigratam

(2.04)

“As waves and phen and bubbles are not different from water so world is not different (separate) from soul.

33

Tantumatro bhavedevpato yaddvicaritah

Atmatanmatramevedam tadvdvishwam vicaritam

(2.05)

“Thought will reveal that cloth is not separate from thread. In the same way world exists due to soul.”

Yavaivekshurse krlaptaten vyaptaiv sharkara

Tatha vishwam mayikrlaptam maya vyaptam nirantaram

(2.06)

“As the sugar made of sugarcane juice, the world created by soul due to self – ego is pervading in and out everywhere.”

Atmagyananjayadbhati

Atmgyanmatrabhaste Rajvgyanad ahirbhati tajgyanadbhasate na hi

(2.07)

34

“The world appears due to ignorance about soul and disappears due to knowledge of soul. It is just like a rope appears to be a snake due to ignorance but snake vanishes as soon as knowledge of rope is gained.”

Prakasho me nijam rupain natirikto’smyaham tatah

yada prakashate vishuwam tadaham bhasev hi

(2.08)

“Illumination is my (soul’s) form I am not separate from it. When world appears, it is I because world is my illumination.”

Aho vikalpitam Vishwamgyanatmayi bhasate.

Rupyam shuktam phani rajjo vari suryakare yatha.

(2.09)

“It is a great surprise that this world assumed due to ignorance or illusion appears in me (soul) like illusion makes silver appear in conch, snake in rope and water in sunrays.”

Matto viniragatam vishwammayaiv laya meshyati.

Mrdi kumbhojale veechin

35

kanake katakam yatha.(2.10)

“As pitcher merges in sand, wave merges in water and golden bangle merges in gold so this world arose out of soul merges in sol.”

Effect merges in its cause.

aho ahain namo mahyam Inasho yasya na’sti me

brahmadistambparyantam jagnnas he’pi tishtahtah.

(2.11)

“Wondrous, I (soul) remain even after dissolution or destruction of this universe. I am imperishable. My salutations to me (soul).”

Time, place, creation (birth) and dissolution (death) are concepts of mind. Soul is beyond these concepts. Soul is birth, growth, decay and death free. It is eternal.

aho aham namo mahayamekoaham dehavan’pi

kvacinna ganta naganta vyapya vishwamavasthitah

(2.12)

36

“Although I (soul) bear physical body, yet I am separate from it. Neither I come nor I go anywhere but I am all pervading in this world. My salutations to me (soul).”

Aho aham namo mahyam daksho nastih matsamah Asamsprashya shareeren yen

vishwam ciram dhratam(2.13)

“ I have held this since long world without touching the body. My salutations to me (soul) – chaitanya witness. None else in this world is clever than me (soul).

aho aham namo mahyam yasya me nasti kincan

athwa yasya me sarva yadvamnangsagocaram

(2.14)

“My salutations to me (ego or I sense) who is nothing in me ore who is known in me by speech and mind as everything.”

Ego or I sense is nothing but everything when it becomes subject of speech and mind – I am so and so, I am big, I am great, I

37

am high, I am boss, I am wise, I belong to such and such caste, religion, province etc.

gyanam geyam tatha gyata tritayam na’sti vastavam

agyanadbhati yatredam soahambasmi niranjanah

(2.15)

“The three factors knowledge, knowledgeable and knower are not real. This trinity-appears in which due to ignorance that Brahman am I (soul) who is pure being free from dirt of illusion or maya.”

dvaitmoo! Maho dukham. nanyatasyasti bheshajam drashyametan – mrasha sarvameko’ham

cidraso’malah (2.16)

“Great surprise that the roof cause of all pains lies in dual (dvaita). Its remedy lies in knowledge only. All worldly or material views are nothing but illusion or false. I (soul) is the only unparallel, chaitanya rasa and pure, free from all impurities.”

38

Bodhmatro’hamgyanadupadih kalpito mayaEvam vimrshato nityam

nirvikalpe stithirmam.

(2.17)

“I am pure knowledge. Only ignorance of self has led to all trouble of illusion. Daily practice of this thought has lead me to my absolute pure state.”

True knowledge of self is Brahman. It can be attained through daily thought of link between ignorance and maya.

na me bandho’sti moksho vabhrantih shanta nirashraya.

aho mayi stitham vishwamvastuto mayi stithim

(2.18)“I (soul) have neither bondage nor freedom. Illusion of my birth was baseless. It is now overcome. What a great surprise that the world which appeared in me was really not real.

Sashareermidam vishwain na kincaditi niscitamshuddhacinmatra atma c

39

tatkasmin kalpana’dhuna(2.19)

“Know for certain that this world and body are nothing. Only soul is pure chaitanya. In which I should presume this world?

World and body both are mortal and false. Only soul is real, pure and immortal.

Shareeramsvarganar’kou bandhan

mokshou bhayam tathaKalpanamatra mevaitat kim

mey karya cidatmanah(2.20)

“Body, heaven, hell, bondage, freedom from bondage (moksha) and fear are all more imaginations. Thus, there remains nothing to be done by chaitanya atman or illumined soul or realized self.”

“Body, heaven, hell, bondage, freedom, from bondage (moksha) and fear are all more imaginations. Thus, there remains nothing to be done by chaitanya atman or illumined soul or realized self.”

40

When we realize self we instantly attain happiness and bliss. All imaginary things will blow away and self is required to do nothing more. It will be fearless- no fear of death, birth, growth, decline, sickness, hell or heaven, moksha etc. will survive.

aho jansamuhe’pi na dvaitam pashyato mam.

Aranyamiv samarttam kva ratim karvandyaham

(2.21)

“Great surprise, after self-realization I (soul) is seen in and out everywhere. No difference lies in micro and macro. Everything appears to be like a thick forest. Now with whom I should have attachment when I see everywhere myself (soul)?”

nahm deho na me deho jcevo nahamaham hi citta

ayamev hi me bandh asidhya jeevite spraha

(2.22)“Neither I am body nor body is mine. I am not jeeva . Really I am chaitanya atman. Desire to live was really a bondage for me.”

41

When soul is immortal, desire to live in material world with material /mortal means is really bondage. aho bhuvamkallolair

vicitraidrark samutathim

mayyanantamahambhodhau citvate samudhyate

(2.23)

“I am infinite sea and wind of citta blows in me. Suddenly several world – like waves arise from me.

mayyanantmahambhodhou cittavate prashamyati

a bhagyanjeevvanijo jagatpoto vinashvarah

(2.24)

“These waves will disappear as soon as the wind of citta comes to rest. The world (boat) of jeeva (unfortunate businessman) is wrecked and drowned in sear (soul).”

42

Mayyanantamahambhodavashcarya

vichayah uddhyanti grhnanti khelanti

pravishyanti swabhavatah (2.25)

“What a great surprise that in infinite sea soul several of my soul waves (jeeva) spontaneously arise, conflict, play and merge.”

ne citta, no thought or cintanno ego, no doer no suffererno doer, no paap – punya or heaven – hell

Only pure, illumined, immortal soul pure happiness, pure blissI enjoy fearlessly for ever.

43

Terminology

Nature(Prakrati) - It consists of three gunas or attributes and their various combinations.

Trinity of attributes(Triguans)-

Satvagun-(White or pure or knowledge) gives peace sometimes ego. Rajogun-(Yellow action) Stress conflict dissatisfaction growth/decline, gain/loss, always ego. Tamongun-(Black darkness or ignorance, idleness) idleness procrastination violence arrogance.

Dvaita - God,soul,man,world are separateentities.(Madhvacharya’s Philosophy)

Advaita - God, soul and world are one entity.

44

World is mere illusion (Shankaracharya philosophy)

Renouncement (Tyaga) -

Giving up attachment to world and material things.

Brahman- True Knowledge of soul.To know that ignorance and illusion are interlinked.World is false and soul is true Brahman.

45

3

Evaluation and Mentoring by Guru through critical questions.

_____________________________________________

A (Guru) says to J (Disciple) –

avinashinatmannekam vigyay tatvatah

tvatmagyasya dheerasya kathm’rtharjne ratih

(3.01)

“When you have realized self. Then you know soul is imperishable and unparalled and you are patient then why you should like or you are attached to earning wealth?”

Atmagyanadaho preetivishayabhramgocarshuktergyanto lobho

yatha rajatvibhrame. (3.02)

“Great surprise that as ignorance about conch shell leads to. greed in illusion of silver so ignorance about soul leads to attachment in illusory material things.

46

vishavam sfrati yatredam taranya ev sagare

so’hamsmiti vigyaya kim doen ev dhavasi

(3.03)

“As waves arise in sea, the whole world arises (sprouts) in me (soul). Knowing this, why do you run here and there like a sinful person?

shrutva’pi shuddhachaitanya’tmanamati sundaram

Upastheatyantasamsaktomalinyamadhigachhati

“One who is attached to sexual organs even after knowing soul as pure chaitanya and very beautiful, he attains to malignancy.”

sarvabhuteshu catmanam saurvabhutani catman

munerjanat ascarya mamatvamanuvartate

(3.04)

“It is a great surprise that a knower of soul as inside as well as everywhere, a muni, continues I sense.”

47

asthitah parmadvitam moksharthe’pi vyavasthitah ashcarya kamvashago

vikalah kelishikshaya (3.06)

“It is a surprise that resting in param advaita and making systematic efforts for freedom from bondage, you become restless for sex due to sexual practice of previous births.”

udbhutam gyandurmitramavad haryati durbalah

ashcarya kamkamakshet kalamanantmanushritah

(3.07)

“Desire of sexual pleasure leads to emergence of enemy of knowledge. It is very weak and mortal in the end. Knowing all this, still you desire sexual pleasure. It is a great surprise.”

ehamutra viraktasya nitya’mityavivekinah

ascarya mokshakamasya

48

mokshadev bibhishika (3.08)

“It is a great surprise that one who is not attached to this world or other world and who knows difference between mortal and immortal and who desires moksha is fearful of moksha and afraid of loss of sensuary subjects.”

dhirastu bhoj mano’pi peedayamano’pi sarvada

atmanam kevalam pashyan na tusyati na kupyati

(3.09)

“You self – realized person when enjoying material consumption (pleasure) or when suffering pain do not become either happy or angry because you always see soul only.”

ceshtamanam shareeram swam pashyatyanyashareer vat

sanstave capi nindayam katham kshubheynm mahashayah

(3.10)

“Great man, self – realized, knows own body as separate from soul and acting separately.

49

How will he be upset by criticism or appreciation?”

50

Mayamitramidam vishwam pashyan vigatkautakahapi sannihite mrtyou

katham trasyati dheerdhih

(3.11)

“One who knows this world as maya (illusion) or as a dream or creation of maya is free from exclamation and is of peaceful intellect. How will he be harassed when death approaches?”

nihspraham manasam yasya nairashe’pi mahatmanah

tasyatmgyantrptasya tulna ken jayate

(3.12)

“A mahatma (great soul), self – realized one, whose mind is detached and free from expectation, such a self – fulfilled person can be compared with whom?

swabhavadev janati drashyamettan kincanidam grahyamidam tyajyam

sa kim pashayati (3.13)

51

“A self – realized person who knows this mortal world as nothing and is of peaceful intellect shall for what know that this should be taken or this should be renounced?”

Antastyaktakashayasya

nirdvandasya nirashishah yadrcchya’gato bhogo

na dukhay na tushtaye (3.14)

“One who has given – up soil of desires and lust, who is free form duals (like pleasure – pain, gain – loss, etc.) he will neither be happy nor unhappy on getting any sensory pleasures due to destiny or chance.”

A self – realized person leads life as a witness only.

52

Terminology

Muni- One who knows that soul is within me and also everyone

Mahatma- Great soul,self-realised personwith detached mind without any expectation. Leads life as witness only.

53

4

Response of Disciple to Guru’s Queries

___________________________________________

‘J’ (Disciple) replies to ‘A’ (Guru):

hantatmgysya dheerasya khelto bhogleelya

na hi sanisarvahikairmudheh sah samanta

(4.01)

“O hanta (O destroyer of my ego/ignorance) Guru, there is no comparison between a self –realized patient player of material consumption with a foolish puller of the burden of the world.”

yatpadam prepsavo deenah shakradhyah sarvdevta

ahotatra stitho yogi na harshmupagachati

(4.02)

“It is a wonder that Indra and all divines desire that status and become pained for not getting it, a yogi (self – realized person)

54

does not rejoice on attaining that supreme status.

tajagysya pundya papabhyam sparsho hygntanam jayate

na hyakashasya dhumen drashyaman’pi sangatih

(4.03)

“Knower of Brahman or supreme status or a self – realized person does not get a touch of punya or paap in his inner – self sky.

May appear to be in the company of fog but it is not so infact.”

atmaivedam jagat sarvam gyatam yen mahatmana

yadrachya vartmanam tam nishedvum kshamet kah

(4.04)

“That great soul who has known soul as the whole world can’t be stopped by anyone in acting as per own natural desire.”

Do’s and Do’nts are not applicable to self – realized persons.

55

Sbrahmastambparyanate bhootgrame chaturvidhe

vigyasaiyev hi samrthyamiccha nigacchavisarjane

(4.05)

“In this whole universe consisting of four types of beings (andaj, swedaj, jarayuj, udbhijja or dev, asur, pashupakshi, manusya) only self – realized person is capable of removing desire and non – desire.”

atmanmadvyam kashcijanati jagdeeshwaram

yadveti tatsa kurute na bhayam tasya kutracit

(4.06)

“A self – realized person who knows God and Soul as inseparable and puts it in his conduct he will not get fear form anywhere.”

56

Terminology

Guru- Destroyer of Ignorance. Yogi- Self-realised person

united with God. Four Types of

Beings-1.) Andaj ( born from egg ) –e.g., birds2.) Swedaj ( born from perspiration ) - e.g., bugs, mosquitos, flies.3.) Jarayuj( born from sex ) - e.g., humans.4.) Udbhijja ( born from seed ) - e.g., plants. Alternative Meaning

1.) Dev – divine persons.

2.) Asur – demoniac persons.

3.) Pashu pakshi –

57

animals and birds. 4.) Manusya – human beings.

5

Removing Ego of Self – Realized Disciple by Guru.

___________________________________________

A (Guru) speaks to ‘J’ (Disciple)

na te sango’sti ken’pi kim shuddhastya a ktumichasi

sanghatvilayam kurvannevmev layam vrj

(5.01)

“You have no attachment. You are pure. Why do you have desire to renounce? Your body is made of five major elements – earth, air, water, fire and sky. It will dissolve and merge in those very elements. Therefore, you be stable in your pure self.”

Ego of ‘I’ or self – sense may be dissolved through merger of physical body into micro or psycho - body. Your four – fold, merger is

58

involved in this process of “Ego or I dissolution:-

59

1. Merger of physical body into micro or psycho – body.

2. Merger of universe into its base soul.3. Merger of view, vision and viewer.4. Merger of chitta into chaitanya soul.

Renouncement of material things without giving up attachment to them is meaningless. Even a sanyasi may develop attachment in ashram, math, disciples etc. unless our chitta merges into chaitanya soul, renouncement leads us nowhere. Renouncement for name, fame, publicity nourishes our ego. One who renounces accepts that he is bound by something. If he is bound then he is ignorant. One who is gyani is not bound. Ignorant can’t renounce and gyani need no renouncement. Nothing can touch a self – realized person. Therefore, such a person has nothing to renounce. Renouncement occurs in natural way with self – realization. No extra action to renounce is called for. You rest in your pure self (‘svastha’) renouncement will automatically occur. Real renouncement is giving up of ego or I sense in physical body.

If there is viewer world is there.If there is worldly person then world is there.

60

If there is consumer, objects of consumption are there.

If viewer, worldly person and consumer are not there, then world and material objects will automatically disappear.

udeti bhavto vishwam varidheriv budbhudah

iti gyatvaikmatmanmevemev layam vrj.

(5.02)

“As waves and snow bubbles arise from sea so arises world from you (soul). You know the soul and rest in your self then world will also merge in your self (soul).”

There is no destination except ‘soul’.

pratakshyam’pyavastutwadvishwam

natyamle twayi rajjusarpev vyaktmevmev

layam vrj

(5.03)

61

“As snake appears in rope due to ignorance the world appears in soul. It is visible yet unreal. World is not in your real or pure self. Therefore, you rest in your pure self ‘soul’

All worldly view is due to mind, not soul. Merge mind in soul, world will disappear and you will enjoy happiness and eternal bliss.

samdukhahsukhah poorna ashanairashyayouh

samahsamajeevitmrtuh sannevmev layam vrj

(5.04)

“You (soul) are complete. You are even in pleasure and pain, hope and despair, life and death. This evenness of mind will lead you to merger. You be stable in your pure self.”

62

Terminology

Five elements- Earth, sky, air, water and fire.

Four-fold merger- 1.) Physical body into psycho Body.2.) Universe into soul.3.) View into vision and viewer.4.) Chitta into chaitanya soul.

Svastha- Resting in pure self (chaitanya soul)

Evenness of mind-

Free from duals like gain-loss, pain-pleasure, I-you, life-death, success-failure.

63

6

Queries Raised By Disciple___________________________________________

‘J’ (Discile) asks to ‘A’ (Guru)

akashvadanto’hm ghatvatprakratam jagat

iti gyanam tathaitasya na tyago na graho laugh

(6.01)

“I (soul) is infinite like sky. No limitation of time, space and thing applies to it. World has origin and end like a pitcher. This is real knowledge. Therefore, taking, renouncing and merger of this world are not feasible.”

mahodadhirivaham sa prapancs vicisanni bhah

iti gyanam tathetasya na tyago na graho layah

(6.02)

“I (soul) am like a sea. This visible world is like waves. This is knowledge. Therefore, taking, renouncing and merger of this world is not feasible.”

64

aham sa shuktisankasho rupyavadvishwa kalpana

iti gyanam tathaiv tasya na tyago na graho layah

(6.03)

“I (soul) am like a conch shell and assumption of world is like illusory silver. This knowledge. Therefore, taking, renouncing and merger of world is not feasible.”

aham va sarvabhuteshu sarvabhootanyatho mayi

iti gyanam tathai tasya na tyago na graho layah

(6.04)

“I (soul) am all pervading in all creations and all creations are in me. This is real knowledge. Therefore, taking renouncing and merger of world is not feasible.”

According to disciple king Janaka disappearance of world is instant occurrence of self – realization. No extra effort to renouncement and merger of world will be required. Happiness instantly experienced when one becomes stable in pure self (soul). ‘swastha’

65

Terminology

Taking of word- To become attached to world and mortal things and beings.

Renouncing the world-

To be detached from the world and mortal things and beings. To take sanyas.

Merger of world- Merger of world into soul.

Real knowledge- Soul is pervading inside and everywhere.

Disappearance of world-

Merger of world into soul. It is instant outcome of self-realisation.

66

7

Self – realized Disciple’s World _____________________________________

King Janak says to ‘A’ (Guru)

mayyanantmahambhodhouvishwapot itastatah

bhramati swantvaten na mamastya sahishnuta

(7.01)

“I (soul) am like an infinite ocean and world is like a ship and my mind is like wind. The ship (world) moves here and there by wind (mind). I (soul) am not irritated by it.”

mayyanantmahambhodhou jagadvidhih svabhavtah

udetu va’stmayatu na me vrdhirn c kshatih

(7.02)

“I (soul) am like Infinite Ocean. World is like waves in it. These arise and vanish spontaneously. Neither am I (soul) increase or decrease with it. I (soul) remain unaffected by waves of world.”

67

Mayyanantmahambhodhou vishvam nam vikalpana

ati shanto nirakar etdevhmastithah

(7.03)

“I (soul) am like an infinite ocean. The world is a mere assumption in me. I am very serene and formless. I am firm in this knowledge or I am self – realized due to this knowledge that the world is imaginary or fiction and soul is real.”

jagan mithya brahm satyam’na’tma bhaveshu no

bhavastatra’nante niranjanah tyasakto’sprah shant

etdevahmastithah (7.04)

“I am soul. I am not in physical body and similarly physical body is not in me (soul). Therefore, I am free form attachment and envy. I am peaceful. I am firm in this knowledge that I am not physical body. I am separate from it.”

aho anmatramevahmindrajalpam jagatato mam katham kutra heyopadeyakalpana

(7.05)

68

“What a surprise that I (soul) am more chaitanya and world is like magic. How can there be any imagination of taking or renouncement by me (soul)?”

“aham brahmoasmi” I am brahma. One who remembers this has no mind. His mind merges into soul which is pure and self – illumined.”

Terminology

Aham brahmoasmi-

I am God. A person whose mind merges into soul attains the status of brahm or God.

69

8

Confirmation of Quality of Disciple by Guru

_____________________________________

tada bandho yada cittam kincidvanchati shocati

kincinmunvicati grahyati kincidrhy aharsha yati kupyati

(8.01)

“Bondage arises when chitta (mind) desires anything, or it mourns, or renounces or takes something or feels pleasure or becomes angry.”

tada muktiryada cittam na vanchati na shocati

na muncati na grahyati na hrshyati na kupyati

(8.02)

“Freedom from bondage arises as soon as chitta (mind) gives up all desires, mourning, renouncement and taking, pleasure and anger.”

mukti (freedom from bondage)is in our hands. Mind itself is the cause of bondage

70

as well as freedom from it or mukti. One can’t get mukti by demanding or asking.

Desire for mukti itself is bondage. It comes through knowing self or self – realization. This is the highway which leads us to happiness and bliss. Mukti and bondage are within the state of mind. So happiness is also a state of mind.

tada bandho yada cittam saktam kaswapi drishtishu tada moksha yadacittamsaktam

sarva drishtishu (8.03)

“Bondage arises when citta (mind) is attached to certain subjects. Moksha or freedom from bondage is felt.

The very moment when citta is detached from subjects of all sensuary organs – seeing, listening, smelling, tasting, etc.”

yada naham tada moksha yadaham bandhanam

tada matveti helaya kincinma

grahan vimucca ma (8.04)

71

“When ego (I sense) is absent, moksha is present and vice – versa.

After contemplation neither you accept nor you renounce anything in normal way.

Give up doer (karta) sense to be free from I (ego sense) and enjoy happiness and bliss.

72

Terminology

Bondage- Desire of anything, mourning, renouncing taking something, feeling pleasure or becoming angry.

Chitta- Focused mind or concentrationNote : Bhagwadgita differentiates between mind and chitta but ashtavakragita uses them interchangeably or as synonyms.

Mukti- Freedom from elements of bondage like desire mourning, renouncing, taking, pleasure, anger etc. Desire from even mukti is a bondage.

State of Mind- Happiness, bondage, mukti.

Moksha- When I sense ego is absent.

73

It comes when karta bhava (doer sense) is given-up.Several scriptures differentiate between mukti and moksha. Mukti can be attained while living and moksha comes when one is dead without any vasana and karma-bandhan. No rebirth will be there when moksha attained.

74

9

Evenness of Mind_______________________________________

‘A’ (Guru) says to ‘J’ (Disciple):

krtakrte c dwandvani kada shantani kasya va

evam gyatveh nirvedad bhav tyag paro’vrti

(9.01)

“Do’s and do’nts and duals (pains and pleasure, loss and gains, etc.) have subsided of whom or when? It has never happened. Knowing this, be detached in this world.

Don’t take any vow is the straight truth revealed by Guru to disciple. It is the sure way to happiness.

kasaysi tat dhanyasya lokcestavloknat

jeevitechha bubhuksha bubhut sopshamam gatah

(9.02)

75

“My dear disciple, (king Janak), fortunate is one who is detached from observing worldly efforts and whose desire to live, to consume and to know has come to rest.”

anityam sarvamevedamtaptritayadosshitam

asaram ninditam heyamiti niscitya shaymyati

(9.03)

“This whole world is mortal. It suffers from three heats – daivik dehik and bhoutik tapas. It is baseless or without substance. It is condemnable and worth renouncing. Be peaceful with this thought.”

Only brahma (soul) is immortal.

Ko’sou kalo vayah kim ya

Yatra dvandvani no nrnam Tanupekshaya yatha praotvartu Suddhi mavapnuyat

(9.04)

“When no duals are there, no time or death will be there. No age will be there. One who ignores duals, good or bad time, life and death and has evenness of mind in

76

whatever comes his way in normal course has attained all siddhi (success).”

Contentment in life and freedom from duals and envy will lead to happiness.

nana matam maharushinam sadhunam yoginam tatha

drshtva nerved mappanah ko na shamyati manvah

(9.05)

“Maharshis and sages have given variety of views. Be detached and indifferent to all controversies who will not become peaceful by this approach?”

Detachment to variety of views of Maharishis and sages on how to be happy is sure way to happiness.

Major controversial views of sages are advaita, dvaita, shuddh dvaita, vishuddha dvaita, carvak darshan, sankya darshan, vatsayan’s kama (sex) darshan, saguna – nirguna, vedavad, etc.”

77

krtva murtiparigyan caitanyasya na kim

guruhnirvedsamtayuktaya

yastaryati samsrteh

(9.06)“One who attains self – realization through detachment, evenness of mind, device and knows chaitanya atman (soul) and attains self emancipation or freedom from bondage becomes ‘Guru’ of self. Such a person need no other guru.”

pashya bhootvikaramstvam bhoot matran yatharthatah

tatakshanatbandh nirmuktah svaroopstho bhavishyasi

(9.07)“You will attain freedom from bondage and be stable in your true self (atman) the moment you see physical body made of five major elements and sensory organs and their subjects as mortal and separate from you (soul).”

vasana ev samsar iti sarva vimucca tah

tattyago vasnatyagat

78

stithirdhya yatha ta tha (9.08)

“Give – up all desires thinking that desires are world. Renouncement of desires itself is renouncing the world. You give – up desires and attain the supreme status (mukti) instantly.”

Increase your desires expand your world. Be more unhappy. Give – up desires and attain instant happiness.

79

Terminology

Vow- Shapath. Avoid taking vow and be happy.

Three Heats- Daivik – Displeasure of divines/gods. Dehik – Physical body sickness.Bhoutik – Mental sickness.

Siddhi- Freedom from duals, non-attachment to good or bad time, life-death, evenness of mind. Contentment in life and freedom from duals and attachment given happiness. It is siddhi of human life. Be indifferent or detached to various philosophical approaches or schools of thought

80

(dvait-advait, shuddha dvait etc.)

Guru of self- One who attained self-realisation through detachment, evenness of mind and knows atma as chaitanya and has attained mukti from bondage. Knows soul separate from physical body.

81

10

Detachment from Three Purusharthas

_____________________________________

Guru (A) says to Disciple (J)

vihay vairinam karm’rth c’nrthsankulam

dharmmapyetyorhetum sarvakadarm kuru

(10.1)

“Give – up your enemy desires and harmful wealth and cause of both ‘dharma’” Give up kama, artha and dharma and disrespect all the three.”

Thus, guru directs disciple to follow ‘vairagya’ or detachment from even three purusharthas of human life. This advice is meant for self - realized persons only.

swapnendrajaalvat pashyadinani trini panchva

mita kshetradhanagardar dayadisampadah

(10.2)

82

“Friends, land, wealth, house, wife relatives, etc. all are for a few days only. This is all like a dream or magic. You see all material wealth like a dream or magic only. Don’t get attached to them.

yatra yatra bhavttrashna samsar viddhi tatra vai

prodhvairagyamashritya veettrshnah sukhi bhav

(10.3)

“World is where trshna or lust is there. Be happy by adopting vairagya and giving up lust.”

Delusion and attachment can’t touch a vairagi person.

Key to happiness is given by Guru to king Janak ‘veettrshna sukhi bhav’ Give – up lust and be happy.

trshna matratmakobandhastannasho moksha ucayate

bhavasansaktimatrenpraptitushtirmujhumuhuh

(10.4)

83

“Lust itself is a form of bondage. Freedom from bondage or moksha is simply destruction of desires and lust. You will enjoy eternal bliss by detachment to world, i.e. destruction of desires and lust.”

Lust leads to discontentment in life and makes you poor. Its absence leads to contentment in life and makes you rich or happy.

tvmekscetanah shuddho jadam vishvamsattatha

avidhyapi na kincitsa ka bubhutsa tathapi te

(10.5)

“You are only one pure chaitanya (soul). The world is inert and untrue. What is called ignorance (avidhya) is nothing. Then what do you want to know?”

When a self – realized person like king Janaka has no ignorance, he should not have any desire to know. For such persons learning through shastras or (scriptures) Vedas and Vedantas is not required.

84

rajyam sutah kalatram shareerani sukhani c

sansaktsyapi nashtanitav janmani janmani

(10.6)

“Your kingdom, sons, wives, bodies, pleasures of several births have vanished inspite of your attachment to them”.

When your body is not yours what else can be yours? Give – up attachment to them and be happy.

almarthen kamen sukrten’pi karmana

ebhyah smasarkantare na

vishrantmbhaanmaanh (10.7)

“Mind could not attain peace in this forest of world by wealth, desires, pundya. Now all these things have reached limits.”

krtam na kati janmani kayen mansa gira

dukhmayasadam karma

85

taddhypuparmyatam

(10.8)

“You don’t know for how many births you have done painful and stressful actions by mind, body and speech (to attain dharma, artha and kama). Now you stop it and be detached.”

None could be happy in this world by wealth, family and other material objects. Those who don’t have, they suffer pain of absence. Those who have, they suffer pain of having more and worry or anxiety of protection and those who suffer loss of what they have become intensely painful.”

Therefore, all are unhappy. Only those who are ‘detached to material objects and rest in ‘self’ (soul) are happy.

86

Terminology

Three purusharthas-

Kama (desire), artha (wealth), dharma (duty/ethics). To be happy detach from three purusharthas.

Trishna- Excess greed or lust. To be happy, given-up lust.

Shastras- Scriptures – Vedas (4), vedanga (8), upanishadas (108), purans (18). Epics – Ramayana and Mahabharata.

Vedas- 4 Vedas – Rig veda, yujurveda, atharva veda, samveda.

Vedanta- Essence of Vedas – upanishadas, shrimadbhagvadgita.

Unhappy- Attached to world and mortal things. Desire to have, desire to protect, pained due to loss of what

87

was possessed. (Detach from world and material objects if you want to be happy).

11

Knowledge which leads to Happiness

___________________________________________

Guru (A) says to Disciple (J) –

bhav’bhav vikarasca svabhavaditi nishcai

nirvikaro gatkleshah sukhenaivops hamyati

(11.1)

“Emergence and disappearance of universe, rise and downfall, birth, decay, death and rebirth of body all happen in natural way. One who knows this for certain will become free from pleasure and pain and will attain instant peace.”

ishvarah sarvanirmata nehanya iti nishcai

antargalit sarvashah

88

shantah kvapi na sanjate

(11.2)

“That God is the creator of all, one who knows for certain, his all expectations will dissolve and he will attain instant peace. He will not be attached to anything.”

Knowing that God is Karta, Harta and Samharta of all, you be detached and attain instant peace.

apadah sampadah kale daivadeveti nishcai

trptah svastheridriyo nityam na vanchati na shocati

(11.3)

“The time good and bad things happen in life as per destiny (prarabdha of past births karmaphala). Those who know this for certain will always be happy and peaceful. He has no desire, no regrets.”

sukhdukheh janmamrtyu daivadeveti nishcai

sadhyadarshi niraysah kurvnn’pi na lipyate

(11.4)

89

“One who sees destiny (prarabdha) in pleasure and pain, birth and death, will do his duty (action) without attachment to it. He will be free from efforts, labour or stress.”

90

cintaya jayate dukham nanyatheheti nishcai

taya heenah sukhi shantah galitsprah

(11.5)

“In this world pain arises from worry only. One who knows this for certain will become free from worry and attain happiness and peace and be free from all heat of mind or stress.”

Cah gayi cinta miti manua be parvah

jis ko kutch nahin cahiye vo shahon ka shah

(Saint Kabir)

“One who is free from desires and anxiety, whose mind is care free, who has no expectations is really a king of kings.” (Saint Kabir)

naham deho na me deho bodho’hmiti nishcai

kaivalyamiv samprap to na simrtkrtam krtam

(11.6)

91

“I am not body. This body does not belong to me. I am true knowledge. One who knows this for certain, he has attained moksha. He does not keep record of what he has done or what he has not done.”

abrahamstambparyantmahmeveti nishcainirvikalpah shucih shantah prapta’prapta nivrattah (11.7)

“One who knows for certain that I (soul) has remained in all universe from Brahma to straw, he will become free from all resolves and options. He will be pure and peaceful, He will be unconcerned with what is attained or not attained.”

nanaasjaruamidam vishvam na kishcditi nishcai

nirvasanah sfurtir matro na kishcidiv shamyati

(11.8)

“This wonderful world is nothing. One who knows this for certain will become free from desires. He will be soul (chaitanya) and not body. He will, thus attain peace.”

92

Thus, Guru directs a self – realized disciple to know for certain that rise and fall, emergence and disappearance, birth – death and re – birth happen in this world in natural way. God is the creator of the whole universe. Destiny made of our past prarabdha karma is supreme and the it is the exclusive cause of all duals like pleasure – pain, gain – loss, success – failure, etc. Worry or anxiety is the main source of pain. It is rooted in desires and lust. Therefore, be free from desires, lust, expectations, attachments. Do your duty in a detached way (nishkam karmayoga of Gita). Be free from resolves and options. Decide and concentrate on its execution. This knowledge will make you happy, resting in pure self or chaitanya atman.

93

Terminology

Destiny - Luck, prarabdha, fate, karma phal of past deeds.‘ Man is bound by past karma-based destiny but he is maker of future destiny through doing good karma.’

Stress- Heat of mind. (Be free from attachment, worries and anxieties, no stress will arise. Give-up expectations and be happy.)

94

12

Experience sharing by self – realized Disciple

_____________________________________

Disciple (J) says to Guru (A):

kaykrityasah poorva tato vagvistrasahatha cintasahastsmadevmevahmasthitah

(12.1)

“First I was disgusted by actions of physical body, then I was frustrated by speech expansions. Lastly I was disgusted by worries. Now I rest in my true self (soul).”

Preetyabhaven shabdaderdrashyatvenc’tmana

h vikshepaikagra brdaya

evmeva’hmasthitah (12.2)

“Now my mind is free from all distractions of attachments to voice and other subjects of sensuary organs. Soul is invisible. Now I firmly rest in it.”

95

Samadhyasnadivikshiptauvyavharh samadhaye

evam vilokya niyamevmevahmasthitah

(12.3)

“Samadhi asana etc. are needed by a person whose mind is distracted and transactions are required for a person in samadhi. Seeing this rule now I rest in my true self.” I have reached a stage of auto – samadhi or sahaj samadhi for which no efforts are to be made for going into samadhi or leaving it.

Heyopadeyavirhadevam harshavishadyoh

abhavadadhya hebrahnnevmevahmasthitah

(12.4)

“O brahma swarupa Gurudev, I truly rest in my pure self (soul) today after being free from what is to be taken and what is to be renounced. Joy and dejection have disappeared for me.”

ashramanashramam dhyanam cittaswikrtvarjanam

vikalpam mam

96

vikshyaitairevmevahmasthitah

(12.5)

“I rest in true self now having learnt that whether to live in asharm or not, to mediate or not, to accept or not to accept my mind all are options to be decided by me,”

As a self – realized person, disciple king Janak asserts that he has mastered his mind or he has established control over self.

Karmanushthan magyanadhyathaivoparamstatha

buddhva samyagidam tattvamevmevahamasthitah

(12.6)

“It is action out of ignorance to be or to refrain from doing. Knowing this well, now I rest in my true self.”

Be akarta to be happy. Ego or I sense in doing or not doing be given up.

acintyam cintymno’picintaroopam bhajatyasau

97

tyaktva tadbhavnamtasmaddevmevahmasthitam

(12.7)

“Soul is being thoughts. One who thinks of it becomes as per thought. I have left thought of soul and now firmly rest in my true self.”

Those who think of soul they also develop worry to know it. Soul is beyond thoughts. This realization will lead you to self – realization full of happiness.

evmev krtam yen sa krtartho bhavedsau

evmev svabhavo yah sakrtartho bhavedsau (12.8)

“One who has attained this state of self – realization, happiness and bliss is commendable. One who has developed this type of nature (attitude) of nijanandswaroopa’ deserves all praise.”

98

Terminology

Samadhi- Final or ultimate stage of Patanjali’s Ashtanga Yoga.

Sahaj Samadhi- Automatic Samadhi. It is attained by lord Shiva. It happens at its own. No efforts are to be made for it.

Options- Choices. Akarta- Free from doer sense

or I ego. Detached karma yogi.

Nijanand swaroopa-

Enjoying bliss by resting in pure self.

99

13

Attributes of a Happy Person_____________________________________

Disicple (J) says to Guru (A):

akincanbhavam swasthyam kipeentve’pi durlabham

tyapadane vihayasmadahmaseyatha sukham

(13.1)

“I (physical being) don’t exist. Only soul exists. This knowledge leads to mental peace which may be difficult even by wearing kaupin i.e. becoming sanyasi. I live happily after giving up thought of taking and renouncing.”

kutrapi khedah kayasya jihav kutrapi khidyate

manah kutrapi tatyaktvapurusharthe stithah (13.2)

“In some actions body is pained, in some other actions tongue is pained and in still some other actions mind regrets. Leaving all these actions, I rest happily in my true self.”

100

kratam kimpi naiv syaditi saricintya tatvatah

yatha yatkartumayatitatkrtva’se yatha sukham

(13.3)

“Essentially no action really exists. I perform action as it comes and live happily.

“hani – labh, jeevam – maran, jas – apjas vidhi (destiny) haath” – Tulsidas ji

One will become happy and peaceful with this thought or knowledge. We should not worry about what is beyond our control. This is a golden principle of management to be happy.

karmanaish karmyrnirbandhbhava

dehasth yognahsanyogayog virhadahmase

yathasukham (13.4)

“I being free from ego of physical body, am beyond bondage of karma and nishkarma (Action – inaction). Joining and separation do

101

not apply to me. I rest in my true self (atman).”

Taking and renouncing karma lies in ignorance. Action – inaction lies in ego of physical body. Pundya – paap karma applies in karta sense.sat, raj, tam actions lie in illusion when nature is to be obeyed. When one rises above ego – sense of body and karta then joining and disjoining of action will not apply.

artha’nartho na me stithya gatya na shaynenvatishtan, gaccham svapan

stasmadahmase yatha sukham (13.5)

“Neither I have only gain nor any loss in action or inaction. I am happy in all states.

svapato nasti me hanih siddhiryatnavato neva

nashollasou vihayasmadahmaseyatha sukham

(13.6)

102

“Free from gain or loss in action, I live happily.”

Sukhadirupaniyamam bhaveshvalokya bhoorishah

shubha’shabhe vihaya’smadahamase yatha sukham

(13.7)

“In all material things I have repeatedly observed uncertainly or irregularity of pleasure and pain. This has led me to give up good and bad dichotomy and live happily.

103

Terminology

Kaupin- Sanyasi’s inner wear. It is called ‘Langoti’ also.

Sanyasi- One who has renounced world.

Nishkarma- Inactive, idleness.

104

14

“Svastha” or Super Peace_______________________________________

Discile (J) says to Guru (A)

prakrataya soonya citto yah pramadadbhavbhavnah

nidrito bodhit evksheensarisarno hi sah (14.1)

“One who is free from thought of subjects of sensory organs by nature but thinks unwisely or due to carelessness about them appears to be awake but infact he is bodily sleeping. His world has weakened.”

One who is free from desires is called shoonyocitta. He may consume what comes his way without any attachment. He is sleeping in world (appears to be negligent or pramadi but really he is awake and his

105

attachment to consumption or objects of sensory organs is weakened.

kvadhanani kva mitrani kva me vishayadasyavah

kva shastram kvac vigyanamyada me galita spraha

(14.2)

“When my desires are destroyed, then wealth and friends, objects of sensory organs, shastras (scriptures) , science are meaningless for me.”

vigayate sakshi purushe parmatrmani c

ishavarenairashye bandhmokshe c

na cinta muktye mam (14.3)

“Knowing that soul is witness and part of God, I have no desire of bondage and freedom from it. I am not worried about mukti or freedom from bondage.”

Antravikalpashoonyasya bahih svcchandcarinah

bharantasyev

106

dashastastastadrasha ev jaanate (14.4)

“Internally optionless and outwardly confused person roaming freely can describe his state himself only. None else can describe his condition.”

Such a person is called ‘paagal’ meaning thereby not idiot but who has attained happiness and bliss. He himself knows his state and he himself can describe it.

“Paagal ki gati pagal janeaur na jane koi”. ……

Meera bai

This is the state of eternal bliss or supreme peace which dicople ‘J’ has attained and describes to guru ‘A’.

107

108

Terminology

Shoonya chitta- Free from thought of subjects of sensuary organs.

Paagal- Who has attained happiness and bliss.

109

15

Essence of happiness

Guru (A) preaches to Disciple (J] essence of self – realization or happiness.

yatha thatho – pdeshen krtrarthah

sattvabuddhimaanajeevam’pi jigyasuh

parstatra vimutiyati(15.1)

“A disciple of pure intellect like you, king Janaka, will gain knowledge by even a short discourse. Others may get deluded inspite of being attending discourse for whole life with great thirst for knowledge.”

moksho vishayavairasyabandho viashayiko rasah

etavadev vigyanamyathecchasi tatha kuru

(15.2)

110

“Having no interest in objects of sensory organs (vishayas) is called moksha and reverse is called bondage. This is real science. Therefore, you do as you wish.”

Unstable or attached mind is world and stable mind is moksha or freedom from bondage.

Guru has given freedom of choice to disciple. He has not mandated any way. This is the unique feature of our culture where guru gives freedom to decide to his disciple. Competent or adhikari disciple is fit to enjoy this freedom it can’t be given to all but it is reserved for competent disciples like Arjuna and Janak.

Vagmipragyamahodhyogam janam mookjdalsam

karoti tattvabodho’yamatstyaktobubhukshubhih (15.3)

“This preaching of essence makes talkative person silent, intelligent person idiot and action – oriented person idle. Therefore, this preaching is not meant for materialistic persons.”

111

This preaching of essence is useful for self – realized disciples like king Janak only.

na tvam deho na te deho bhokta karta na va

bhavancidrupo’si sada sakshi

nirpekshah sukham cara (15.4)

“You are not body or body does not belong to you. Alternatively, you are neither doer nor user. You are always a witness, chaitanya (soul) without any expectation. Therefore, you roam happily.

ragadveshou manodharmana manaste kadacan

nirvikalpo’si bodhatmanirvikarah sukham car

(15.5)

“Attachment and envy are functions of mind. Mind is never yours. You are optionless pure soul, free from all vices. Therefore, you roam happily.”

sarvabhuteshu c’tmanam

112

sarva bhutani c’tmanivigyay nirahamkaro

nirmamastvam sukhi bhav

(15.6)

“See soul in all beings and all beings in soul, be free from ego and attachment and, thus, be happy.

vishvam sfurati yatredam taranga ev sagare

tattvamev na sandehascinmurtevijjavaro bhav

(15.7)

“Undoubtedly the world arises in you like waves in sea. O chitta swaroopa, you be free from all worry.”

shrdvasva tat shradvasvanatra moham kurushuva

bhohgyanswaroopo bhagwanatma

tvam prakrateh parah

(15.8)

113

“O dear disciple, have faith, have trust, Don’t be deluded. You are gyanswaroop atman God. You are free from dual of God and jeev.

guneh sanveshtitodehstishthatyayati yati c

atma na ganta nagantakimenmanu shocati

(15.9)

“Physical body arrives, remains and departs (sat, raj, tam). Soul neither comes nor goes. Never mourn for it.”

Physical body is made of five basic elements – earth, ether, fire, water and air and it submerges in the same elements.

‘panch bhoot may adham shareera - Tulisdas

Its birth, growth, decline (sickness) and death are inevitable.’ Soul is not subject to this cycle. Know this and be happy.

dehstishthatu kalpantamgacchtvdhaiv va punh

kva vriddhih kvac vahanistv cinmatrarupinh

(15.10)

114

“Whether this body remins till the end of this kalpa or it falls today it is immaterial. You are soul (chaitanya). Neither you grow nor you decline. It is the attribute of physical body, not of yours.”

Tvayyantmahambodhouvishvaveech svabhavtah

udetu vastmayatu na tevrddhirn va kshatih

(15.11)“Like Infinite Ocean, worldly waves arise and submerge in you. No growth or decline is caused by it in you (soul).”

tat cinmatraroopo’sina te bhinmmidam jagat

atah kasya kathamkutra heyopadeya kalpnae

(15.12)

“O dear disciple son Janak, you are cittaswaroopa. This world is not different from you. Then assumption of taking and renouncing arises why, for whom, how and where?”

eksmitravyaye shante

115

cidakashe’male tvayikuto janmkutah karma

kuto’hanakar ev c

(15.3)

“Where are birth, action and ego in you pure, peaceful, serene and eternal soul?”

yatvam pasyasi tatraikstvemevpratibhasse

kim prathak bhasateswernatkatkangadnupruam

(15.14)

“Wherever you see you (soul) appear. Jewellery made of gold can’t appear different from gold.”

ayam so’hmayam nahamvighagmiti santyaja

sarvamatmeti nishcityanihsankalpah sukhi bhav

(15.15)

“Leave aside divisions like this am I that am I not. All is soul. Determine this and be free from resolves and be happy.”

116

tavaivagyanto vishvamtvamekah parmarthatah

tvatto'nyo nasti sarisarina sansari c kashacan

(15.16)

“World appears due to your ignorance. You are alone and exclusive. Neither there is God nor jeeva separate from you.”

bhrantimatramidam vishvamna kishciditi nishcai

nirvasanah sfoortimatrona kincdiv shamyati

(15.17)

“This world is illusion and nothing else. Who knows this is free from desires and pure chaitanya (soul) and nothing else. Thus, attain peace.”

ek ev bhavambhodhavaseedasti bhavishyati

na te bandho’sti moksho vakrtkrtyah sukham car

(15.18)

117

“For this ocean of world you are alone. No bondage or mukti is there. You are self – fulfilled. Therefore, you roam happily.

maseankalpavikalpabhamcittam kshobhay cinmaya

upshmya sukham tishthaswatmanyananda vigrahe

(15.19)

“O cittaswaroopa Janak, don’t make your citta restless due to resolves and options. Be peaceful and rest in your true self ‘anandaswaroopa’ and be happy.”

tyajaiv dhyanam sarvatrama kincitvridadi dharya

atma tvam mukta evasikim vimrashya karishyasi

(15.20)

“You don’t meditate on anything. Avoid any holding in you hear. Being soul, you are really free from bondage. What you will do by thinking?

If object of meditation is not known, you can’t meditate. If it is known, then you need not meditate.

118

Again the word of caution is repeated. This essence preaching is meant for self – realized persons only.

119

Terminology

Real science- Attachment to indriya vishyas is bondage and detachment to indriya vishyas is Moksha (free from bondage).

Unstable mind- Attached to world or maya.

Stable mind- Detached from world or maya. It is free from bondage or mukta.

Gyanswaroopa- Soul/God. Jeeva and Soul/God are one and inseparable as per advait philosophy.

Chittaswaroopa- Your world appears according to your thought. World appears due to ignorance. God and jeeva are not separate from you.

Self-fulfilled- Free from bondage and mukti both.

Anandswaroopa- Staying in pure chaitanya soul full of eternal bilss.

120

16

Way to self – realization_____________________________________________

Guru (A) shows way to sadhkas to attain the goal of self – realization. This is meant for sadhakas wherever essence preaching contained in preceding chapter 15 is meant for siddhas or self – realized disciples.

accakshav shranu va tatnanashaystray anekshah

tathapi na tav svasthyamsarvavishmaranadrte

(16.1)

“Dear son, you say to listen several scriptures. But you can’t be stable in your self (svastha) without forgetting all scriptures.”

bhogam karma samadim vkuru vigya tathapite

cittam nirastasarvashamtyarthamrocyishyati

(16.2)

121

‘O wise Janak, whether consumption or samadhi whatever you do your mind will attract you to your self (soul) when it will be free from all expectations.

Self – realization can’t be thought of when mind is clouded by expectations.

ayasatsaklo duhkhinainam janati kascan

anenaivopadeshen dharyahpraprnoti nivrattim

(16.3)

“Everybody is pained by actions but does not realize this. One will attain emancipation through this discourse.”

vyapare khidhyate yastunimeshorimeshyorapi

tasyalasyadhurinasyasukham nanasya kasyacit

(16.4)

“Top leader of idlers who feels pain in blinking of eye is really happy. Others can never be happy.”

idam krtmidam neti

122

dvandairmuktam yada manahdharmarthakam moksheshu

nirpeksham tada bhavet (16.5)

“When mind becomes free from do’s and don’ts only then it becomes free. Then it will be indifferent in your purusharthas (dharma, artha, kama and moksha).

virakto vishayadveshtaragi vishayalolupah

grihamoksha vihinastu navir akto na ragvan

(16.6)

“Those who are vairagi (detached) they develop aversion to subjects of sensory organs and those who are ragis (attached) they develop attachment to subjects of sensory organs. One who does not take or renounce subjects of sensory organs is neither virakta nor attached.”

heyopadeyatamtavatsansarvitpankurah

spraha jeevati yavadvai

123

nirvicardashaspadam

(16.7)

“Stress survives till irrationality exists. Till then really tree of this world will sprout. That sprout is called taking and renouncing.”

pravrattam jayate ragonivrattou dvesh ev hi

nirdvandvo balavadhimanevmevvyavasthitah

(16.8)

“Action leads to birth of attachment and inaction leads to birth of envy. Therefore, wise person will lead life like an innocent child free from duals.

hatumichhati sansaramragi dukhjihasya

veetrago hi nirdukhastsmitrapina khidhyate

(16.9)

“Attached persons want to renounce world to get rid of pain but unattached person free

124

from pain has no regrets even when living in this world.”

yasyabhimano mokshepi dehe’pi mamata tatha

na c gyani na va yogi kevalam dukhbhagsan

(16.10)

“Those who are attached to moksha and have ego of physical body are neither gyani nor yogin. They are simply to share pain.”

None can be a yogi without giving up resolves.

haro yadhyupdeshta te harih kamaljo’pi va

tathapi na tav svasthyam sarvavismarnadrte

(16.11)

“You can’t get peace or be stable in your pure self (svastha) unless you forget every thing inspite of preachings received from Brahma, Vishnu and Shiva.

125

You have to forget world – Desires, Status, Caste, Creed, Ego of ‘I’ sense in body and action – in order to be happy.

Terminology

Sadhaka - Practitioner of detachment

Siddha- Self-realised Ragi- Attached Person Vairagi- Detached Person Yogi- A person free from

resolves Forgetting

world-Giving up desires, status, caste, creed, community, ego of I or doer state.To be happy, forget world.

126

127

17

Qualities of Jeevanmukta_____________________________________________

Guru (A) describes qualities of jeevanmukta (one who has attained freedom from bondage in life time and enjoys bliss and happiness being stable in one’s pure self or ‘svastha’)

ten gyanphalam praptamyogabhays phalam tatha

trauptah svachendriyo nityamekaki ramate tu yah

(17.1)

“Really fruits of gyana and practice of yoga are reaped by those who are self – contented, pure by sensory organs and always roam all alone.

na kadacijjagatyasminstatvagyo hanta khiddate

yadeken tenedam, poorna brahmandmandalam

(17.2)

128

“Tatvagyani (knower of essence) will never come to grief in this world because this whole universe is filled by him alone.

Jeevanmukta or tatvagyani will never be affected by any pain and will never experience any regret or pain in this world.

na jaata vishayah ke’pi svaramamharshayantyam

shallaki pallavpreetmivebham nimbpallavah

(17.3)

“No subjects of sensory organs will ever give joy to jeevanmukta like an elephant who will not enjoy eating neem leaves when it has already enjoyed taste of shallaki leaves.

yastu bhogeshu bhukteshu na bhavatyadhiva sitah

abhukteshu nirakarishi ta drsho bhavdurlabhah

(17.4)

“It is rare to find a jeevanmukta person in this world who will not develop desire for those objects which he has already

129

consumed and will also have no desire for those objects which he has not consumed.”

bubhukshurih sansare mumukshurapi drashayate

bhogmokshanira kankshi virlo hi mahashayah

(17.5)

“In this world we see persons who desire consumption or emancipation but a mahatma (great soul) who does not desire either consumption or emancipation is rarely found.”

dharmarthekammoksheshu jeevite marane tatha

kasyapudarcittasya heyopadeyata na hi

(17.6)

“Jeevanmukta is kind hearted. Really he will have neither taking nor renouncing inclination in four purusharthas (dharma, artha, kama and moksha), life and death.”

vancha na vihswavilaye na dveshstasya c stithah

130

yatha jeevikaya tasmadvnya aste yathasukham

(17.7)

“Such a person (jeevanmukta) will have no desire of dissolution of the world and no envy for its continuation. He will lead his life in whatever he gets and will live with happiness.”

krtartho’ nen gyanenetyevamgalitdhih krti

pashychharandvansprashnjighann ashnasteyatha

(17.8)

“One filled up with this knowledge (gyanam) will see his intellect merged. He will lead a happy life whether he sees, listens, touches, smells and eats.”

shoonya drishtirvrtha cestavikalandriyani c

na spraha na virktirva ksheensansarsagare

(17.9)

131

“When sea of this world is dried up, then view will become zero, action becomes useless, sensory organs become restless and attachment and detachment both will go away.”

‘shoonya dristhi no action.’

na jagarti na nidrati nonmeelati na meelati

aho pardasha kvapi vartate muktacetsah

(17.10)

“State of a jeevanmukta who is detached from mind can’t be described. He is neither awake, nor asleep, neither opens eyes nor closes eyes.”

sarvatra drashayate svasthah sarvatra vimalashayah

samasta vasnamukto muktah sarvatra rajate

(17.11)

132

“Jeevanmukta will appeareverywhere resting in pure self (atman). His inner self is always pure. (Inner self consists of four elements - mind, intellect, chitta and soul). In all conditions he is detached to all desires and everywhere he is glorified as happy person.”

pashyan chranvansprashinjaghannashanannangraha

nvadan vrjanihitanihitairmukto mukto mukta ev mahashaya (17.12)

“He sees, hears, touches, smells, eats, takes, talks, walks but infact, he is free from likes and dislikes, fully determined and free from all bondage.”

He sees karma in akarma and vice versa.

na nindati na c stouti na hrshyati na kupyati

na dadti na grihyati miktah sarvatra neerasah

(17.13)

“Jeevanmukta person never criticizes or appreciates, becomes joyful or angry; never

133

gives or takes donation. He always lives unattached everywhere.”

sanuragam striyam drashtva mrtum va samupasthitam

avihalmanah svashto mukta ev mahashagah

(17.14)

“Jeevanmukta will not become upset either to sea dear lady or death. His mind will always remain stable and healthy. He is really a mukta.”

sukhe dukhe nare narya sampatsu c vpatsu c

vishesho naiv dheerasya sarvatra samdarshinah

(17.15)

“He is even – minded. He is stable. He will see no difference between pain – and pleasure, male – female, good and bad condition. (He is free from duals).”

na hinsa naiv karundyam naudvatyam na c deenata

nascaryam naiv c kshobhah

134

ksheensansarne nare

(17.16)

“His worldly life has come to an end. He has no non – violence, no kindness, no arrogance no submissiveness, no surprise and no upset or doubt.”

135

na mukto vishayadvesta nava vishayalolupah

asansaktamana nityampraptapraptamupashnute

(17.17)

Jeevanmukta has no envy or no attachment in subjects of sensory organs. He consumes what he gets or does not get in a detached manner.”

samadhanasmadhanhitahit vikalpanah

shoonya citto na janati kevalyamiv sansthithah

(17.18)

“His mind is at peace because all visions are false. It is stable in pure and mukta self. He has no awareness of samadhi or disturbance. He does not know assumption of well – being or otherwise.”

nirmamo nirahankaro na kinchiditi nishcitah

antargalitsarvashah kurvannapi karoti na

(17.19)

136

“He is free from I/Me sense, ego, doer sense, ego of karma, he realizes self only and nothing else. His all expectations have internally merged. He sees akarma in karma.”

Manahprakashsammohaswapnaja dya vivarijitah

dasham kam’pi samprapto bhavedgalitmansah

(17.20)

“His mental world is non – existent. He has reached a state which can’t be described but only can be experienced.

This state of mind can’t be called light, hypnotic, dreamy or idiotic.”

Jeevanmukta is tatvagyanswaroopa.

137

Terminology

Jeevanmukta- Free from bondage during life time.

Tatvagyanswaroopa- Jeevanmukta.

138

18

SUMMARY OF CONCLUSIONS BY GURU(Shanti Shatkam)

________________________________________________________________

Guru (A) says to disciple (J):

yasya bodhodaye tavtsvapnavadbhavatibhrama

htasmai sukhaikrupaya

namah shantaya tejase

(18.1)

“ ‘Gyanam’ is light. When it arises, the illusion of the world vanishes like a dream. I bow down to the light of knowledge or gyanam.”

arjyitva' khilanarthan bhoganapnoti pushkalan

na hi sarva parityagmantaren sukhi bhavet

(18.2)

139

“We earn wealth and consume it but real happiness comes when we renounce all wealth and objects of consumption.”

Attachment to wealth and its consumption is major source of pain and pleasure, stress, envy, greed jealousy and violence. In search of wealth we lose health. In indisciplined consumption also we invite several ailments.

Kartavyadukhmartandjwaladagdhantrat manah

Kutah prasham peeyushdhara sarmrte sukham (18.3)

“Those who are burning by strong fire of do’s and do’nts they can be happy only by flow of nectar of renouncing karma (phalas).”

By implication, detached karma is recommended.

bhavoyam bhavnamatro na kincitparmarthata

nastyabhavah svabhavanam bhava’ bhavvibhavinam

(18.4)

140

“This world is really nothing except our assumption or imagination. There is no dearth of our nature of imagination of presence or absence of things.”

na duram na c sankocallabdhamevatmanah padamnirvikalpam nirayasam nirvikaram niranjanam (18.5)

“Form of soul is neither very far off nor very close. There is no option, no effort, no impurity in it. It is your self, within you.”

vyamohmatravirtou swaroopadanmatrathah

veetshoka virajante niravarandrshtayah

(18.6)

“Mere freedom from ignorance by self – realization makes a person free from pains and give glorifcation. Cover of vision disappears.

samastam kalpanamatratma muktah sanatanah

Iti vigyaya dheerothi

141

kimbhayasyati balvat

(18.7)

“The whole world is imagination and soul is free and eternal. After knowing this, no self – realized person will make child like efforts.

atma bhrameti niscitya bhava’bhavou c kalpitou

nishkamah kim brute c karti kim

(18.8)

“Soul is brahman and origin and end are imaginary. Knowing nothing more to speak know or to do.”

After self – realization only happiness and bliss are enjoyed. Nothing more to learn do or say remains.

ayam sohamayam nahmiti kshina vikalpanah

sarvamatmeti niscitya tooshani bhootasya yoginah

(18.9)

142

“All is soul. Knowing this, a yogi becomes peaceful. His imagination of I am this or I am not that weakens.”

na vikshepo na caikagram nati bodho na moodhata

na sukham na c va dukhamupshantasya yougnah

(18.10)

“Such a self - realized yogi will be free from duals of interruption – concentration - knowledge – ignorance and pleasure – pain.”

svarajye bhekshyavrtau c labha’labhe jane vane

nirvikalpasvabhavasya na vishesho’sti yoginah

(18.11)

“A yogi (self – realized person) is indifferent between his kingdom and begging, gain and loss, population and forest.

He is free from pain and pleasure of these duals. He remains calm, composed and happy in natural form.

kva dharmah kva c va kamah

143

kvac’rthah kva vivekataidam krtmidam neti

dvandvairmukatsya yoginah

(18.12)

“Such a yogi free from duals (stithpragna) has no such queries in his mind _ what is dharma? What is artha? What is kama? And what should be done and what should not be done or what is wisdom?”

It does not mean that he will not attain four purushartha’s of life. It simply means he has no attachment to these things. He is free from satisfaction of achievement and dissatisfaction of failure to achieve. He is emotionally stable.

krtya kim’pi naivasti na kapi hrdi ranjana

yatha jeevanmeveh jeevam muktasya yoginah

(18.13)

“Such a jeevanmukta yogi has no duty or action in mind and no attachment. He will lead a normal (sahj) life.”

144

kava mohah kva c va vishwam kvatvdyanam kva muktata

sarvasankalpsimayam vishrantasya mahatmanah

(18.14)

“He rests as a witness on the border of desires. For such a great self – realized soul where is attachment? Where is world? He has nothing to do with meditaion and mukti.

145

yen vishwamdiam dras amsa nastiti karotu vai

nirvasnkh kim kurutepashyannapi na pashyati

(18.15)

“Those who see this world they may say this world they may say this is and this is not. But a yogi free from desires will do what and say what? He may see but don’t see.”

There is no difference of jeevantma atma and parmatma for such yogis. They rise from nar to narayana status.

yen drashtam parmam brahm so’ham brahmeti cintayet

kim cintayati niscinto dvitiyam yo na pashyati

(18.16)

“One who sees parbrahma may think ‘ahmam brahmo’smi but who does not see any thing else (except soul) will think about what?”

Such a yogi becomes happy being free from cinta (worry) and cintan (thought) both. He

146

is free form thought of being brahman and remains in chaintanya svaroopa or pure self.

drashto yenatmvikshepo nirodham kurute trasu

udarastu na vikshipatah sadhyabhavatkaroti kim

(18.17)

“One who sees disturbance in self will need meditation and samadhi. Self – realized yogi is free from such disturbance. Therefore, he will not need to do any meditation or samadhi.”

Samadhi and Mediation will happen at their own without any effort by such yogi. It is called sahaj samadhi.“One who sees disturbance in self will need meditation and samdhi. A self – realized yogi is free from such disturbance. Therefore, he will not need to do any mediation or’ samadhi”

Samadhi and Meditation willl happen at their own without any effort by such yogi. It is called sahaj samadhi.

dhiro lokviparyasto

147

vartmano’pi lokvatna samadhim na vikshepam

na leam svasya pashyati

(18.18)

“He will behave as a worldly person but he will be just reverse from worldly persons. He will not own samadhi or disturbance or attachment.”

bhava'bgavvihino yastrapto nirvasno buddhah

naiv kincitkrutam ten lokdrashtaya vikurvata

(18.19)

“Such a yogi is free from attitude or no attitude. He is self – fulfilled and desireless. He may appear to be doing from empirical view – point but he is really doing nothing. (He is a detached karta).”

pravarattou va nivrattou va naiv dheerasya dugrahah

yada yatkartumayati tatkrutva tishtah sukham

(18.20)

148

“Such a gyani will have no adamancy in doing or not doing an act. He will perform his Sahaj Karma which normally arises to be done by him.”

nirvasnah niralamabah svachando muktbandhanah

kshiptah sansarvaten ceshtate shushkaparnavat

(18.21)

“A yogi will act as per the direction of wind of his destiny like a dry leave. He will be free from desires, independent, free from bondage.”

asansarasya tu kvapi na harsho na vishadita

sa sheetalmana nitam videh iv rajate

(18.22)

“A gyani (yogi) will be free from joy and mourning. He will always be of peaceful mind. He will be glorified like without physical body – videh.”

149

kutrapi na jihasa’sti asha va’pi na kutracit

atmaramasya dheerasya shantsvacchantratmanah

(18.23)

“A yogi will reside in pure self. He will have no body sense. His innerself will be pure and serene. Such a stable person will have no expectation of getting or renouncing anything.”

prakratya shonya cittasya kurvato’sya yadrachaya

prakratsyev dheerasya na mano navmanitya

(18.24)

“By nature chitta of a yogi will be void of all desires. Whatever (good or bad) happens to him as per destiny he will have no feeling of honour or dishonour unlike an ordinary person.”

krtam dehen karmedam na maya shuddharoopina

iti cintanurodhi yah

150

kurvann’pi karoti na

(18.25)

“A yogi always thinks that body acts but soul does not act. Therefore, he does not act inspite of doing.” He sees akarma in karma or he is a detached and pure karta/ He is free from sin and pundya.

atdvadeev kurute na bhaved’pi balishah

jeevanmuktah sukhi shreeman sansarnn’pi shobhate

(18.26)

“A jeevanmukta (yogi) is not doing anything inspite of doing. He is not a fool. Inspite of his living in this world he is glorified as happy and honoured (rich) person.”

He is above a normal person but not ‘abnormal person’

nanvicarsushranto dheero vishrantimagatah

na kalpate na janati na

151

shranoti na pashyate

(18.27)

“Tired of several thoughts, he is at peace. Such a gyani will be free from assumptions / imaginations, knowledge, hearing and seeing.”

He is away from logics, arguments and counterarguments of various philospical schools of thought. He is at peace with pure slef.

asamadher vikshepanna murmukshun cetar

nischcitaya kalpitam pashyan brahmevaste mahashayah

(18.29)

“A gyani is free from distractions caused by desires. He is not a desirous person due to absence of practice of samadhi. He sees only Brahman and becomes brahmswaroopa with the determination that the whole empirical world is an illusions.”

He need not make any effort for samadhi. It occurs at its own, i.e. sahajsamadhi.

152

yasyantah syad’hankaro na karoti karoti sah

nirahmkar dheeren na kincidkrutam krutam

(18.29)“One who has ego is a doer inspite of not doing. But there is nothing like doing or not doing for a yogi who is free from ego and is stable.”

nodvignam na c santushtamkrtspandavarijita

mnirasham gatsandeham

cittam muktasya rajate

(18.30)

“A jeevan mukta’s (yogi or gyani) citta is free from anxiety as well as satisfaction, doer sense of I, sensitivity, expectation and doubt. Such a pure citta will glorify.”

nidharyatum cestitum vapi yacittam na pravartate

nirnimittamdam kintu nidhyaryati viceste

(18.31)

153

“Such a yogi’s mind will never attempt to do meditation or any action. But it does so as it happens or occurs in natural course.”

tatvam yatharthamarkandarya mandah prapnoti moodhtam

athva yati sankocammudah ko,pi moohvat

(18.32)

“An idiot will become more idiot by listening truth. He may develop more doubts, hesitation and become introvert. Sometimes gyani also appears as an idiot.”

ekagrata nirdho va mudhcirabhyasyate bhrasham

dheerah krutyam na pashyanti suptavatsvapade stithah

(18.33)

“Only fools will make attempts or practice control of mind. Gyanis will not see any action or need because they are stable in their pure self.”

aprayatnatprayatnadva mudho na’pnoti nivrattim

tatva niscayamatren pragyo

154

bhavati nivattah

(18.34)

“A gyani will attain peace merely determining the truth of pure self. An ignorant will never attain peace by doing or abstaining from doing an act because he has ego of I or physical body.”

Shuddham buddham priyam purnamnishprapanca niramayam

atmanam tam na jananti tatrayabhyasparajanah

(18.35)

“Those who are busy in making practice they never know their self (soul) who is pure, wise, dear, complete, free from any cover, free from illness or pains.

na'pnoti karmana moksham vimoodho’bhyasroopina

dhanyovigyan matren muktastishthatyavikriyah

(18.36)

155

“Extremely idiot person will never attain moksha or mukti by practice of yoga. Again attains mukti by mere knowledge of self or self – realization even though he is not involved in any action.”

moodho na’pnoti todbrahma yato bhavitumichhati

anichanna pidhiro hi parbhramasvaroophbhak

(18.37)

“An idiot or ignorant person will attempt to be brahma but he fails where as a gyani is parbrahmaswaroopa even without a desire to be so.”

niradharagrahavyagra mudhah sansarposhakah

etsyanarthamulasya mulachedah krto budheh

(18.38)

“Baseless and adamant ignorants world. Gyani has uprooted the world as a source of problems.”

156

World is pierced by sword of gyanm or detachment or variagya.

na shantim labhate moodho yatah shamitu micchati

dheerastatvam viniscitya sarvada shantmanasah

(18.39)

“An ignorant desires peace and fails to get it. But a gyani always remains peaceful by self – realization.”

kvatmano darshanam tasya yadrashtamvalambate

dheerastu tam na pashyanti pashyantyatman mav yayam

(18.40)

“An ignorant person depends on empirical things. Therefore, he fails to have self – realization. But gyanis do not see empirical things. Therefore, they always see soul only and self – realized in natural way.”

kva nirodho vimudhasya yo nirbandham karoti vai

157

svaramasyaiv dheerasya sarvada’s avkrtrimah

(18.41)

“Those who practice to control mind adamantly, they fail miserably. Control of mind is attained by a gyani automatically who rests in pure self.”

bhavasya bhavakah kashcinna kascidbhavko’parah

ubhayabhavakah kashcidevmev nirakulah

(18.42)

“Some people believe in existence of things and others believe in non – existence of things. Both are ignorant. Gyani are those rare persons who give up thoughts of existence and non – existence both and rest care free without any conflict.”

158

shuddhamadvayamatmanam bhavyannti kubuddhayah

na tu jananti sammohadhyavanjeevam nivrattah [18.43]

“Those who meditate on pure and peerless soul but do’nt know it due to ignorance will be restless throughout life.”

If one knows soul well, no efforts are needed to be made for meditation. It will happen naturally. If one does not know soul, mere meditation will not give him peace.

Mumukshorbuddhiralambmantare nna vidhyate

niralambaiv nishkama buddhirmuktasya sarvada

(18.44)

“Desirous person’s intellect is dependent on subjects. But mukta (gyani) person’s intellect is always independent and free from desires.”

vishaydvipino veekshaya cakitah sharnarthinah

159

vishanti jhatiti krodam nirodhaikagra siddhaye

(18.45)

“Ignorant persons take refuge in chitta’s cave when they are threatened by tiger of desires.

nirvasanam harim drashtava tushnir vishaya dantinah

palayante na shaktaste sevante krt catavah

(18.46)

“A person free from desires is like a lion. Elephant like desires will vanish on seeing the lion. Ignorant persons attached to actions will serve such desireless gyani and feel helpless.”

na muktikarikam dhatte nihashanko yuktamanasah

pashanjchrnvans parshajighrnnashannaste yatha

sukham (18.47)

“Mukti is not held by a doubtless and stable mind person but he leads normal life happily

160

while seeing, listening, touching, smelling and eating.”

Gyani leads a normal detached life happily.

vastu shravam matrenshuddhabuddhirnirakulah

naivacarmanacarmaudasyamva na pashyati

(18.48)

“A person of pure intellect will attain instant peace when he listens about soul. Thereafter he will not see good or bad conduct and indifference or akarma.”

yada yatkartumayati tada tatkurute rijuh

shubham va’pyashubham va’pi tasya cesta hi balvat

(18.49)

“He will perform good or bad action in a natural way and his behaviour will be really like a child.”

svatantryatsukhmapnoti

161

svatantryallabhate paramsvatantryannivrattim gacchet

svatantryat paramam padam (18.50)

“Freedom from desires endows a gyani with happiness, Brahman, peace and highest status (jeevanmukti).”

akratatvamabhoktratvam svatmano manyate yada

tada kshina bhavantyev samastashcittavrattayah

(18.51)

“When a person treats soul as non – doer and non – consumer then all his attitudes will be weakened.”

uccharankhala’pyakritika stithirdheerasya rajate

na tu sasprahcittasya shantirmudhasya kr trima

(18.52)

“Gyani’s spontaneous misbehaviour is also glorious but even peace or samadhi of an

162

attached mind ignorant person will not be glorified.”

vilasanti mahabhogairvishanti girigahyran

nirastkalpana dheera abaddha mukto buddhyah

(18.53)

“A gyani who has given up all imaginations and who is free from bondage and thoughts enters coves of mountains and enjoy eternal bliss. “He is unquestioned king of his kingdom of happiness.

Shrotriyamd evatam tirthmanganambhupatim

priyamdrshtava saripujya dheerasya

na ka’pi hrdi vasana

(18.54)

“He (gyani) has no desire in mind when he welcomes an expert in scriptures, divines, pilgrimage places, woman, king and beloveds.”

bhraateyaih putraih kalatraishc

163

dohitraishc’pi gotrajaihvihasya dhikkrto yogi

na yati vikratim manak

(18.55)

“A yogi will never be upset when laughed at or scolded by his servants, sons, wife, grand sons and kith and kins.”

santushto’pi na saritushtah khinno’pi na khiddhyte

tasyasharyadasham tam tam tadrasha ev janate

(18.56)

“A gyani is satisfied from worldly view – point yet is not satisfied. He may appear as angry but really not so. Gyani’s contradictory conditions can be understood by another gyani only.”

kartavyataiv snasare na tam pashyanti suryah

shoonyakara nirakara nirvikara niramayah

(18.57)

164

“Duty is world. This world is not seen by gyanis who have void mind, formless, free from pain and sufferings.”

A gyani will not examine merits or demerits of duty. He will accept svakarma as svadharma or sahaj dharma and do it in a detached manner.

akurvannpi sankshobhadvagrah sarvatra mujhdhih

kurvann’pi tu krtyani kushalo hi nirakulah

(18.58)

“An idiot (ignorant) will suffer from anxiety and hesitation even without performing duty but a gyani will perform duty without any stress.”

sukhmaste sukham shete sukhmayati yati c

sukham vakti sukham bhukte vyavahare’pi shantdhih

(18.59)

“A gyani with peaceful intellect and emotionally stable (even – mind) will sit,

165

sleep, come, go, speak and eat happily in actual life.”

svabhavadhyasya

naivartirlokvadvayavyavhariinahmahahrdivakshobhygo

gatkleshah sushobhate

(18.60)

“A gyani may be doing normal/usual dealings of the world but will not feel any pain due to his nature (of detachment). He will be glorified as a pond of water at peace.”

166

nivrattir’pi mudhasyapravrattrupjayate

pravrattir’pi dheerasya nivratti phalbhagini

(18.61)

“An idiot or ignorant’s abstaining from work becomes an attitude or action but a gyani’s action gives fruits of akrama (because his action is detached).

parigraheshu vairayanm prayo mudhasya drashyate

dehe vigalitasasya kva ragah kva viragita(18.62)

“An agyani will see renouncement repeatedly in accumulation (wealth, family etc.) but for a gyani who has no body sense attachment and detachment have no relevance.”

bhavan’ bhavna sakta drshtimudhasya sarvada

bhavya bhavanaya satu svasthas yadrshtirupinin(18.63)

167

“An agyani will always set his sight on existence and non – existence but a gyani does not see any object inspite of seeing it.”

sarvarmbheshu nishkamo yashcredvalavanmunih

na lepstasya shuddhasya kriyamane’ou karmani

(18.64)

“A gyani (muni) will behave as a child in all commencements of tasks without attachment. Such a gyani will not be involved or attached to any action done by him.”

No sin or bondage will come to a gyani due to his detached action or akarma.

sa ev dhanya atmagyahsarvabhaveshu yah samah

pashyacchrnvansprashanjgnahcnistarshamanasah (18.65)

“Such a gyani is commended whose mind is free from lust and who remains the same when seeing, listening, touching, smelling and eating.”

168

He always maintains his evenness of mind. He is not perturbed in any action or situation.

kva sansarh kv cabhasah kva sadhyam kva c sadhnam

akashasyev dheerasya nirvikalpasya sarvada

(18.66)

“Where is the world for an emotionally stable person who is always free from resolves like a sky? Really where is awareness of existence of the world? Where is the object and where is means for a gyani?

sa jaytyarthsansyasi purnasvarsvigraha

akrtrimo’navcchinne samadhiryasya vartate

(18.67)

“Victor is that sanyasi who has renounced fruits of karma or desires and is of poornaanandasvaroopa. He will have constant natural samadhi in Brahman.”

bahuna'tra kimukten

169

gyattatvo mahashayabhogmokshanirakarnkshi

sada sarvatra neeasah(18.68)

“Needless to say more. Such a mahatma who is self- realized, will have no desire for consumption or moksha and will be disinterested in everything ever.

mahadai jagaddvaitam nammatravijrambhitam

vihay shuddhabodhasya kim krtyamavshishyate

(18.69)

“By gyanam he has given up the visible world of duals born nominally from mahatatva. Having done so, no action remains to be done by him.”

bhrambhootmidam sarvakincinnstiti nischcai

alakshayasfaranah shuddhahsvabhavenaiv shamyati

(18.70)

“This world has arisen out of illusion. It is really nothing. By this determination, a pure (gyani) person will be at peace by nature.”

170

shuddhasfuranrupasya drashyabhavmpashyayatah

kva vidhih kva c vairagyam kva tyagah kva shamo’pi va

(18.71)

“One who is pure sprouted and does not see the existence of the view, what is rule what is renouncement what is detachment and what is self – control for him?”

sfurantoanantrupen prakratim c na pashyatah

kva bhadhah kva c mokshah kva harshah kva vishadita

(18.72)

“By getting infinite sprouting and not seeing nature, what is bondage and what is moksha, what is happiness and what is depression for a gyani?”

buddhiparyantsansare mayamatram vivartate

nirmamo nirahankaro nishkamah shobhate buddhah

(18.73)

171

“World remains in intellect before getting gyanam which reveals that intellect, intellectual and intelligence all are illusions. Knower of this gyanam will be adorned as free from attachment and ego of ‘I’ and ‘Mine’ and free from desires”

akshayam gatsantapmatmatmanam

pashyato munchkva vidhya kva c va vishvam

va deho’hanmetiva

(18.74)

“To a muni knower of soul as imperishable and painless what is vidhya, what is universe, what is body, what is ego in body and what is attachment in body?”

Such a muni or yogi becomes free from all these queries.

nirodhadini karmanijahati jaddhiryadi

manorathan pralam panshc kartumapnotya tatkshanat

(18.75)

172

“A person of inert intellect will give – up all actions related to self – control and invite own downfall instantly by explosion of series of desires.”His position is like a student who has taken a dropout before examination. He accepts failure even before appearing at the examination.

mandah shrutva’pi tadvastu na jahati vimudhtam

nirvikalpo bahiryatnadantrvishayalasah

(18.76)

“An ignorant fool will not give – up foolishness in spite of hearing about essence of self – realization. He may appear to be option less outwardly but he is full of desires inside.”

gyanagalitkarma yo lokdrshtya’pi karma krt

na’pnotyavasaram kartu vaktuevna kincan

(18.77)

173

“Whose karmas have melted or dissolved due to gyanam but who appears to doer of actions from worldly view – point. He gets no occasion to do or speak anything.”

kva tamah kva prakasho va hanam kva can kincan

nirvikarasya ctheerasya iniratankasya sarvada

(18.78)

“From emotionally stable person who is free from impurity and terror, what is darkness or light and what is loss? It is nothing for him.”

kva dhairya kva viekitvam kva niratankta’hi va

amirvacyasvabhavasya nihsvabhavasya yoginah

(18.79)

“A yogi whose nature is beyond description and who is free from nature (set, raj, tam). For him, what is patience and what is wisdom and what is fearlessness?

174

All these qualities come at their own in a self – realized yogi. He need not desire or make efforts to attain these qualities.

na svargo naiv jeevanmuktirn caiv hi

bahunatra kimukten yogdrashtaya na kincan

(18.80)

“For him (yogi) there is no heaven, no hell, no life and no mukti what more be said here? From yoga view – point there is nothing.”

Here yoga is not union. It is separation of body from soul. When body is not, world is not, Then all these thoughts become irrelevant for a yogi.

naiv prathyate labham nalabenanushocati

dheerasya sheetalam cittmmrenaiv pooritam

(18.81)

“A yogi’s serene citta is filled up with nectar. It will neither pray for gains nor will regret for loss of gains.

175

na shantam stouti jishkamo na dushtam’pi nindati

samdukhsukhas traptah kincitkrtyam na pashyati

(18.82)“A desireless yogi will neither praise a peaceful gyani nor criticize a fool or idiot. He remains satisfied in self and remains even in pain and pleasure. He does not see (merits or demerits of) any action.”

dhiro na dveshti sansarmatmanam na

didrakshatiharshamarshvinirmukto

na mrto na c jeevati (18.83)

“A gyani (stable person) will not envy this world. Nor the desires to see soul. Free from joy and envy, he is neither alive nor dead.”

nihsnehah putradardau nishkamo vishayeshu c

nishcintah svashartre’pi nirashah shobhate budhah

(18.84)

“A gyani will glorify who has no affection in son, wife etc. and who is desireless in

176

objects of sensory organs and who does not care for own body and who has no expectation.

tushtih sarvatra dheerasya yathapatitvartinah

svacchandam carato deshanyatrastamitshayinah

(18.85)

“A stable person (yogi) always remains contented who lives with whatever he gets, wanders freely in a country of his choice and sleeps at a place where sun sets.”

He has no preferences, likes – dislikes and expectations. He leads a natural life. Therefore, he always remains contented.

pattudetu va deho nasyacinta mahatmanah

svabhavbhumivishrantivismrta heshsansrate (18.86)

“He rests in self. All illusions are barred by gyanam. He does not care about death or birth.”

akincanah kamacaro

177

nirdvandvashchinnsanshyahasaktah sarvabhaveshu

kevalo ramate buddhah

(18.87)

“He has no accumulations. He freely roams. He is free from duals and doubts. He has no attachment in any thing. Such a gyani roams alone.”

“He has no crowd. He stands alone different from the crowd.

nirmamah shobhate dhearah samloshtashm kancanah

subhinnahrdyagranthivirnirdhoota raja stamah (18.88)

“He is detached. He treats sand stone and gold as the same. His heart is free from all ties. His rajas and tamas are washed off. (He is in pure satvagun), Such a stable (yogi) will glorify.”

sarvatranavdhanasya na kincidvasana hrdi

muktatmano vitraptasya

178

tulna ken jayate

(18.89)

“Who is unattached in all, who has no desire who is self – fulfilled and free from bondage. To whom he can be compared?” He is peerless.

janan’pi na janati pashyann’pi na pashyati

bruvann’pi na c brute ko anyo nirvasnadrte

(18.90)

“Excepting desireless person others do’nt know even when knowing, do’nt see when seeing and do’nt speak even when they speak.”

bhikshurva bhupatirva’pi yonishkamah sa shobhuate

bhaveshu galita yasya shobhana shobhana matih

(18.91)

179

“One will glorify whether he is a king or a beggar when his discriminatory intellect between good and bad is dissolved and who has no desires.”

kva svacchandhyam kva sankotcah kva va

tatvanishcayahnirvyajyajavbhutasya

caritarthasya yoginah

(18.92)

“Where are freedom, hesitation and determination of essence for a yogi who is free from deceit, simple and self fulfilled?

atmavishrantitrupten nirashen gatartina

antaryadnubhuyate tatkatham kasya kathyate

(18.93)

“That bliss cant be described which is experienced by a self – realized person who is resting in self, who has no expectations and who is free from pains.”

180

supto'pi na sushuptau c svapne’pi shayito na c

jagre’ pi na jagarti dheerastraptah pade pade

(18.94)

“A stable (yogi) is contented at every step. He is not sleeping when asleep or in a dream, he is not awake when wake – up.”

Sleep and awakening of yogi are reverse to worldly persons.

gyah sacinto’pi nishcintah sendriyo’pi nirindriyah

sabuddhir’pi nirbhuddhih saahankaro’nhankrti

(18.95)

“Even in contemplation a gyani is free from worry. He is free from object of sensory organs inspite of having these organs. He has intellect but still is without intellect and has no ego inspite of having ego.”

A yogi is not really what he appears to others. Like God and world, what is real is

181

invisible and what is visible is not real or true.

na sukhi na c va dukhi na virakto na sangvan

na mumukhurn va mukto na kincinnc kincan

(18.96)

“A yogi or gyani is neither happy nor unhappy; neither detached nor attached; neither bounded nor free form bondage. Nothing and nothing is he.”

He is stable resting in pure self.

vikshe’pi na vikshiptah samodhou na samadhiman

jadyepi na jado dhanyah panditye’pi na panditah

(18.97)

“A gyani is not so even though he appears to be disturbed or in samadhi or very intelligent or idiotic.”

182

Internally he is pure and beyond all manifested attributes.

mukto yathastithisvasthah krtkartavya nivrattah

samah sarvatra vaitranyann smrtyakrtm krtam

(18.98)

“A yogi (jeevanmukta) is peaceful in all circumstances. He is self – fulfilled. He has even – mind always everywhere. He is free from lust. He never remembers what is done and what is not done.”

na preeyate vandhyamano nindhyamano na kupyate

naivodvijati marane jeevane nabhinandati(18.99)

“Neither he is elated when praised nor he is angry on his criticism. He is not happy at longevity nor is he upset facing death.”

He is free from celebration of praise and anniversaries.

na dhavati janakirna narandyamupshantdhih

183

yatha tatha yatra tatra sam evavtishthate

(18.100)

“Neither he is running after a crowd of people nor he desires to go to forest.

He lives with equanimity where he is and in whatever situation he is.”

A yogi or self – realized person is happy in all circumstances and places. He is free from likes and dislikes. He concentrates on end (pure self) rather than means to attain it.

184

Terminology

Gyanam - Light of knowledge.Remover of darkness of ignorance.

Stithpragna - A person free from duals. Even-minded person.

Sahaj Life No desire, no expectation. Happy with what comes in normal way in life. No stress, no anxiety, no depression.

Sahaj Samadhi - No efforts are required.Samadhi happens at its own. Auto-Samadhi.

Nishkam Karma - Attachment to action and its fruits is given-up and karma is done as duty or worship. Karma cannot be renounced; only

185

attachment to action and its fruits can be renounced. Such a detached action is called ‘akarma’. No paap or punya comes to akarmi or a detached doer.

Brahmswaroopa - Self- realized person resting in pure self.

Svakarma - Normal duty. Svakarma or sahaj karam / dharma.

186

19

Summary & Conclusions By Disciple(Resting in self or videha)

_________________________________________

Disciple (J) Reports to Guru (A):

tatvavigyansandanshmaday hrdyodrat

nana vidhparamarshshalyodharah krto maya

(19.01)

“I have extracted several thornes of resolves, alternatives and controversial with the help of instrument of knowledge of essence (soul).”

kva dharmah kva c kamah kva c artha kva vivekita

kva dvaitam kva c advaitam svamahimni stithasya me

(19.02)

187

“Established in my glory of ‘self’ or ‘vidhea’ dharma, karma, artham rationality, dvait – advait are irrelevant for me.”

I am stable in pure self any enjoying eternal bliss.

kva bhootam kva bhowishyadva vartmanam’pi kva va

kva deshah kva c va nityam svmahimni stithasya me

(19.03)

“Established in glory of my pure self or videha, past, future and present, place and eternity all are irrelevant for me.”

kva catma kva c va’natma kva shubham kva ashubham trtha

kva cinta kva c vacinta svamahimni stithasya me

(19.04)

“Soul, body, good omen bad omen, anxiety and non – anxiety are all irrelevant for me glorified as videha or pure soul.”

188

kva svapnah kva sushuptirva kva c jagaranam tatha

kva turiyam bhayam va’pi svamahimni sthitasya me

(19.05)

“For me as Videha, what is dream or sleep, what is awakening and where is fear?”

Videha or pure self is a witness of all three states – sleep, dream, and awakening. Soul is above turiya state also. It is fearless. Fearlessness is Brahman.

kva diiran kva sameepam vabahyam kvabhyantaram kva va

kva sthoolam kva c va suksham sva mahimni sthitasya me (19.06)

“Established in pure self, distance, proximity, external – internal mass and micro all are irrelevant to me, videh.”

kva mrturjeevitam va kva lokah kvasya laukikamm

kva layah kva smadhirva sva mahimamni stithasya me.

(19.07)

189

“Established in my pure self or self-realized, I have no concern for life and death, public and public behaviour, merger or samadhi.”

alam trivargakathaya yogasya kathayapyalam

alam vigyankatharya vishrantasya mamatmani

(19.08)

“No more trivarga sermons – Dharma, artha, kama – are required for me. Yoga sermons and talks of science are also not relevant for me being established in my pure self.”I am vidhea.

190

Terminology

Videha - Free from physical body sense. Established in pure self (soul).

Three States - 1. Sleep2. Dream3. Awakening

191

20

Summary & Conclusions by Disciple (jeevanmukta)

_____________________________________

Disciple (J) says to guru (A):

kva bhootani kva deho va kvendriyani kva va manah

kva shoonyam kva c nairashyam matsvaroope niranjane.

(20.01)

“Established in my true self, I am jeevanmukta. I have no sense of five bhoota or physical body, sensory organs and mind. Where is vacuum and dejection for me?”

kva shastram kvatmvigyanam kva va nirvishayam manah

kva trptih kva vitrashnatvam gatdvandasya me sada

(20.02)

“I am always free from duals. What are scriptures for me? What is knowledge of self for me? What is desireless mind for me?

192

What is fulfillment for me or what is freedom from lust for me?

A jeevanmukta already has attained the supreme status containing all these attributes. Nothing more is required to be attained.

kva vidhya kva c va’vidhya kvaham kvedam mam kva va.

kva bandhahkva c va mokshah svarupasya kva rupita

(20.03)

“For me, jeevanmukta, knowledge, ignorance, I, this, my bondage or my emancipation, form in me all are irrelevant.”

kva prarabdhani karmani jeevanmuktirpi kva va

kva tdvidehkaivalyam nirvisheshasya sarvad

(20.04)

“For me even-minded, what is prarabdha karma, where is jeevanmukti and what is videhamukti?”

193

Prarabdha karma and mukti all are burnt in the fire of gyanam or jeevanmukti.

Kva karta kva c va bhokta nishkriyam sfooranam kva va

Kva paroksham phalam va kva nihsvabhavasya me

sada. (20.05)

“Freed from nature (sat, raj, tam) or trigunateeta, for me where is karta? Where is bhokta? What is action – inaction? Where is indirect knowledge and what is obvious knowledge of fruits?”

Jeevanmukta is gunateeta, He is free from deduction and induction.

kva lokah kva mumukshurva kva yogi gyanvan kva va

kva baddh kva c va muktah svasvroopeahmdvaye

(20.06)

“Stationed in peerless self, what is lok and parlok, what is yogi and gyani, what is bound and emancipated for me?”

194

kva srishtih kva c samharah kva sadhyam kva c sadhanm

kva sadhakah kva siddhirva svasvaroope’hmdvaye

(20.07)

“Resting in my pure self, what is universe and what is its destruction? What is means and what are ends? What sadhaka and what is attainment?

kva pramata kva pramanam va kva prameyam kva c prama

kva kincitkva kincidva sarvada vimalasya me.

(20.08)

“I (soul) pure for ever is not concerned with proof, approver, proved and knowledge. What is nothing and what is for me?”

kva vikshepah kva caikagryam kva nirbodhah kva moodhata

kva harshah kva vishado va sarvad nishkriyasya me

(20.09)

195

“I am always free from action (vikarmi) or a detached actor. What is interference or distraction and what is concentration for me? What is knowledge and what is ignorance for me? What is joy and depression for me?”

Disciple confirms that being detached actor he is free from all duals.

kva caish vyavharo va kva c sa parmarthata

kva sukham kva c va dukham nirvimasharyasya me sada

(20.10)

“I being always thoughtless soul, transaction (dealing) and doing good for others, pleasure and pain have no meaning.”

kva maya kva c sansarah kva preetirviratih kva va

Kva jeevah kva c tadbrahma sarvada vimalasya me

(20.11)

196

“I am always pure and serene, Illusion, world, love envy, jeeva and brahma are irrelevant.”

A self – realized jeevanmukta already knows about all these concepts.

kva pravratirnirvrahirva kva muktih kva c bandhanam

kootasthanirvibhagasya svasthasya mam sarvada.

(20.12)

“My inner pure self is holistic. What is nature? What is renouncement? What is mukti and what is bondage for me?

A jeevanmukta is holistic in his approach. He does not recognize segments and divisions, contrasts, duals, comparisons and conflicts.

kvopdeshah kva va shastram kva shishyah kva c va guruh

kva casti purushartho va niupadheh shivasya me

(20.13)

197

“I am free from all impurities. I am shiva or well – being for. No sermons and no shastras are needed for me.

There is no guru – shishya for me. No purusharthas (like dharma, artha, kama, moksha) are relevant for me.”In advaita bhava pure self (soul) is guru as well as shishya. It has inner self illumination. No more discourses from shastras are needed for such soul.

kva casti kva c va nasti kvasti caikam kva c dvayam

bahuna’tra ki mukten kincinnotishathes mam.

(20.14)

“What more can be declared? What is, what not, what is oneness or advaita, what is dual or dvaita? None of these are in my pure self.

198

Terminology

Trigunateeta - No attachment in three gunas- sat, raj and tam. Such a person may be called ‘gunateeta’ or ‘jeevanmukta’.

Prarabdha karma -

Destiny.

Jeevanmukti - Freedom from bondage of desire, etc during life time.

Videhmukti - Giving up I ego sense or doer sense. No attachment to physical body and resting in pure soul blissfully.

Fire of gyanam - Fire of soul/God. It destroys destiny and desire of mukti both.

Karta - Doer. Bhokta - Consumer. Deduction - From general to

particular approach to research.

Induction - From particular observation to generalization.

199

1

HAPINESS SIMPLIFIEDPATH WAYS TO HAPPINESS

1. GIVE UP OBJECTS OF SENSUARY ORGANS AS POISON.

2. FOLLOW ETHICAL CONDUCT CONSISTING OF PARDON, SIMPLICITY, KINDNESS, CONTENTMENT AND TRUTH. IT IS NECTAR.

3. YOU ARE NOT FIVE ELEMENT PHYSICAL BODY. YOU ARE PURE SOUL, A WITNESS.

4. BE ‘SVASTHA’ (RESIDE IN YOUR PURE SELF. YOU WILL GET INSTANT PEACE AND FREEDOM FROM BONDAGE OF DESIRES, ETC.

5. PURE SOUL IS PART OF THE GOD. IT HAS NO VARNA, ASHRAMA, CASTE, SEX. IT IS NEITHER HIGH – LOW, GOOD – BAD. IT HAS GOT NOTHING TO DO WITH DUALS LIKE DHARMA-ADHARMA, PLEASURE AND PAIN.

200

THESE ARE ATTRIBUTES OF MIND, NOT OF SOUL.

6. GIVE UP EGO OF ‘I’ DOER.

7. AS IS YOUR MIND SO ARE YOU. ASSUME YOURSELF TO BE FREE FROM BONDAGE TO BE HAPPY.

8. SOUL HAS ALL ATTRIBUTES OF THE GOD. FREE FROM BIRTH, DEATH, AGEING, SICKNESS AND IT IS NON-DOER. IT IS PURE AND SERENE WITNESS.

9. YOU ARE SOUL, NOT BODY. DEVELOP THIS ‘ADVAITA’. YOU ARE NOT SEPARATE FROM SOUL. GIVE UP EGO AND ATTACHMENT TO PHYSICAL BODY.

10. SOUL IS SELF – ILLUMINED AND SELF – PURE OR STAINLESS. SAMADHI NEED NOT BE PRACTICED. IT MUST HAPPEN AUTOMATICALLY.

11. SOUL IS ALL PERVADING AND ETERNAL, GIVE UP PETTY MINDEDNESS.

201

12. GIVE UP DESIRES, EXPECTATIONS, ANXIETIES, BURDEN AND VICES. BE OF SERENE DISPOSITION, DEEP WISDOM AND UNPERTURBED.

13. GOD RESIDES INSIDE AS WELL AS EVERYWHERE. HAVE FIRM FAITH IN IT.

14. GIVE UP ATTACHMENT TO EMPIRICAL OBJECTS.

15. WORLD AND GOD ARE THE ONE LIKE SUGAR IN SUGARCANE.

16. OUT OF IGNORANCE AND ILLUSION WE SEE SNAKE IN A ROPE OR SILVER IN A SHELL OR WATER IN DESERT LAND DUE TO SUN RAYS. GIVE UP THIS IGNORANCE AND ILLUSION AND BE HAPPY.

17. WORLD CREATED IN YOUR MIND WILL MERGE INTO IT ULTIMATELY LIKE PITCHER MADE OF SAND WILL MERGE IN SAND OR GOLD BANGLES WILL MERGE IN GOLD.

18. FINALLY SOUL REMAINS EVEN AFTER DESTRUCTION OF THIS

202

WORLD. IT IS ETERNAL AND OMNIPRESENT AND OMNIPOTENT. IT IS IMMORTAL. IT IS YOUR TRUE SWAROOPA OR FORMLESS FORM.

19. ALL PAIN IS DUE TO DVAITA (DUALITY). ONLY KNOWLEDGE OF PURE-SELF OR SELF-REALIZATION IS THE REMEDY. IT IS KEY TO HAPPINESS.

20. WHEN FREEDOM FROM BONDAGE IS ATTAINED, MOKSHA IS AUTOMATIC. NO ASSUMPTION OF HEAVEN AND HELL, BONDAGE-MUKTI, FEAR OF DEATH WILL HOLD TRUE.

21. LEAD A DETACHED NORMAL LIFE WITH EQUANIMITY OF MIND.

22. YOU REALIZE SELF AND PUT IT INTO PRACTICE. YOU WILL HAVE FEAR FROM NOWHERE.

23. MIND IS THE SOURCE OF ALL TROUBLE, REGULATE IT. MAKE IT EVEN.

24. NO QUESTION OF TAKING OR RENOUNCING THIS WORLD REMAINS.

203

25. THIS WORLD IS MORTAL, FULL OF THREE TYPES OF PAINS, BASELSS, CONDEMNABLE AND WORTH RENOUNCING. – KNOW THIS AND BE PEACEFUL.

26. FEEL SATISFIED BY WHAT YOU GET IN NORMAL COURSE. BE FREE FROM ATTACHMENTS DUALS AND ENVY.

27. DESIRES ARE WORLD. GIVE UP THEM TO BE HAPPY.

28. GIVE UP ATTACHMENT TO FOUR PURUSHARTHAS OF LIFE AND ACCEPT WHAT COMES IN NORMAL COURSE.

29. SEE FRIENDS, LAND, WEALTH, HOME, WIFE, RELATIVES, ETC. LIKE DREAM OR MAGIC. THESE ARE MOST TEMPORARY.

30. GIVE UP TRISHNA AND BE HAPPY. DETACHMENT WILL GIVE YOU HAPPINESS.

204

31. ACCEPT DESTINY CALMLY AND ATTAIN PEACE. ANXIETY IS THE ROOT CAUSE OF PAIN. GIVE IT UP.

32. ACTIONS OF BODY, SPEECH AND WORRY MAKE YOU UNHAPPY. GET RID OF THEM.

33. THERE IS NOTHING OTHER THEN SOUL. THIS STATE OF NOTHING LESS WILL GIVE YOU PEACE WHICH MAY NOT BE GIVEN EVEN BY SANYAS. GIVE UP THOUGHT OF TAKING AND RENOUNCING BOTH.

34. CONVERT KARMA INTO AKARMA THROUGH DETACHED ACTION.

35. MATERIAL (EMPIRICAL) OBJECTS ARE ALWAYS UNCERTAIN. GIVE UP THOUGHTS OF BENEFICIAL AND OTHERWISE AND BE HAPPY.

36. BE FREE FROM RESOLVES, OPTIONS AND DESIRES AND BE HAPPY. SUCH A STATE OF MIND WILL BE BEYOND DESCRIPTION IN WORDS. IT CAN ONLY BE EXPERIENCED.

205

37. BE OF PURE OR SATTVIK INTELLECT. GIVE UP INTEREST IN OBJECTS OF SENSUARY ORGANS. IT IS FREEDOM FROM BONDAGE. ATTACHMENT TO OBJECTS OF SENSUARY ORGANS IS BONDAGE. THIS IS THE ONLY REAL SCIENCE. DO AS YOU LIKE.

38. ATTACHMENT AND DETACHMENT ARE ACTS OF MIND. MIND IS NOT YOURS (SOULS).

39. TRUST THAT YOU ARE SOUL, YOU ARE BEYOND NATURE, BEYOND BIRTH AND DEATH, GROWTH AND DECLINE AND EGO. SOUL IS EVERYWHERE. IT IS BEYOND BONDAGE AND MOKSHA.

40. FORGET ALL SCRIPTURES AND RESIDE IN SELF (SOUL) HAPPILY. BE FREE FROM THOUGHT OF GOOD AND BAD, PAAP - PUNDYA

41. ATTACHED PERSONS WANT TO GET RID OF PAIN AND RENOUNCE THIS WORLD. DETACHED PERSON IS FREE FROM PAIN EVEN WHILE LIVING IN THIS WORLD.

206

42. THOSE WHO ARE ATTACHED TO MOKSHA AND HAVE EGO OF I (BODY), THEY ARE NEITHER GYANI NOR YOGI. THEY MERELY SUFFER PAINS. NO HAPPINESS IS POSSIBLE WITHOUT FORGETTING MOKSHA AND I (BODY).

43. BE SELF – CONTENTED AND PURE BY SENSUARY ORGANS AND BE EXCLUSIVE TO ENJOY HAPPINESS.

44. DON’T DEVELOP ATTACHMENT IN WHAT YOU CONSUME AND DON’T EXPECT WHAT YOU DON’T HAVE TO CONSUME. YOU WILL BECOME GREAT SOUL (MAHATMA) BY THIS.

45. BE AWAY FROM TAKING AND RENOUNCING SPIRIT IN FOUR PURUSHARTHAS (DHARMA, ARTHA, KAMA, MOKSHA) LIFE AND DEATH, EXISTENCE OF WORLD AND ITS DISSOLUTION. LEAD A PEACEFUL LIFE BY WHATEVER YOU GET IN NORMAL COURSE.

46. BE JEEVANMUKTA AND BE GLORIFIED AS A PERSON OF PURE INNER SELF (ATMA, BUDDHI, MANA AND CHITTA).

207

47. BE AWAY FROM PRAISE – CONDEMNATION, JOY – ANGER, GIVING – TAKING DONATION. BE DETACHED EVERYWHERE.

48. BE OF STABLE MIND IN DUALS LIKE PAIN – PLEASURE, MAN-WOMEN, WEALTH-POVERTY, GAIN-LOSS, YOGA-VIYOGA. BE FREE FROM VIOLENCE – KINDNESS, EXCITEMENT – SUBMISSIVENESS, SURPRISE – REGRET. DON’T DEVELOP AVERSION AS WELL AS ATTACHMENT TO THINGS. BE A DETACHED CONSUMER OF MATERIAL OBJECTS. BE AWAY FROM SAMADHI AND DISTURBANCE.

49. BE FREE FROM MAMTA AND KARTA SENSE. INTERNALLY MERGE ALL YOUR EXPECTATIONS. THEN KARMA WILL NOT TOUCH YOU OR YOU WILL ATTAIN AKARMA STATE. IT IS BEYOND VERBAL DESCRIPTION.

50. LIGHT OF KNOWLEDGE DAWNS AND ILLUSION OF WORLD VANISHES LIKE A DREAM. SALUTE THAT LIGHT OF SELF – REALIZATION. GIVE UP DUTY-NON-DUTY AND BE HAPPY.

208

51. SOUL IS NEITHER CLOSE NOR AWAY. IT HAS NO OPTIONS, EFFORTS AND VICES OR POLLUTIONS. IT IS ALWAYS ATTAINED. IT IS YOUR SELF. BE SVASTHA TO BE HAPPY. ATMA IS PARMATMA. IT IS HAPPY BY NATURE. NO PLACE FOR I AM THIS, I AM NOT THIS, I AM NOT SOUL.

52. SELF REALIZED VIDEH AND JEEVANMUKTA IS STABLE IN KINGDOM – BEGGARY, GAIN – LOSS, PUBLIC AND FOREST, GOLD AND STONE. HE IS FREE FROM CINTA AND CINTAN BOTH. HE DOES NOT NEED GURU, MEDITATION, SHASTRA AND SAMADHI.HE TAKES LIFE IN A NORMAL DETACHED MANNER. HE IS DOING NOTHING EVEN WHILE DOING ANYTHING. EVERYTHING HAPPENS AT ITS OWN.

53. DO WHAT COMES YOUR WAY BUT DON’T GET ATTACHED TO DOING OR NOT DOING IT. LIVE LIKE A DRIED LEAVE OF A TREE. BE FREE FROM PRAISE AND CRITICISM, HONOUR – DISHONOUR TO BE HAPPY.

209

54. KNOW THY SOUL MEANS KNOW THYSELF. IF KNOW THYSELF (SOUL), YOU BECOME BRAHMAN, HAPPY AND ENJOY ETERNAL BLISS.

55. A HAPPY PERSON IS FREE FROM DOUBTS, FREE FROM THOUGHT OF MUKTI OR MOKSHA AND IS OF STABLE (EVEN) MIND. HE LEADS A NORMAL DETACHED LIFE PEACEFULLY AND PERFORMS HIS DESIGNATED DUTIES LIKE AN INNOCENT CHILD.

56. INDEPENDENCE OF MIND, ATTITUDE, STATUS, AND APPROACH GIVES YOU HIGHEST STATUS. SOUL IS NEITHER KARTA NOR BHOKTA.

57. GYANI’S PEACEFUL MIND IS FULL OF NECTAR. IT DOES NOT PRAY FOR GAIN NOR REGRET FOR LOSS. HE IS FREE FROM DESIRES. HE DOES NOT PRAISE GYANI OR CRITICIZE AGYANI. HE DOES NOT SEE ANY ACTION AND IS SELF – CONTENTED. HE HAS NO DESIRE TO SEE SOUL AND NO JEALOUSY OF WORLD. HE IS NEITHER DEAD NOR ALIVE.

210

58. HAPPINESS MAY BE THERE IRRESPECTIVE OF WHETHER ONE IS KING OR A BEGGAR. IT IS A STATE OF INNER – SELF. HAPPY PERSON IS ‘SVASTHA’. HE IS NEITHER PLEASED WHEN PRAISED NOR ANGRY WHEN CRITICIZED. NO JOY FOR LONG LIFE AND NO DEPRESSION FOR DEATH. HE DOES NOT RUN FOR CROWD AND DOES NOT DESIRE TO ESCAPE TO FOREST.

59. TO BE HAPPY, REMAIN AWAY FROM CONTROVERSIAL APPROACHES LIKE DVAIT-ADVAITA, SHUDDHADVAITA, SAGUN- NIRGUN. KNOW ATMARAM AND REST IN IT. LEAVE ASIDE PAST AND FUTURE, PRESENT, DESH-VIDESH, MINE-NOT MINE. BE HOLISTIC. DON’T GET ENTANGLED IN DREAM, AWAKE AND DROWSY STATES. NO FEAR, NO CLOSE, NO DISTANT, NO INTERNAL, NO EXTERNAL, NO MACRO, NO MICRO, NO LIFE, NO DEATH.

60. TRUST YOU ARE ONLY PURE SOUL. NO PLACE FOR FIVE ELEMENTS OR PHYSICAL BODY, SENSUARY ORGANS AND MIND. NO

211

SHASTRAS, NO DUTIES, NO DESIRES. NO KNOWLEDGE – IGNORANCE, NO BONDAGE – MOKSHA NO FORM, NO DESTINY, NO JEEVANMUKTI, NO VIDEHA STATE. YOU ARE ABOVE NATURE.

61. IN YOUR PURE SELF, THERE IS NO PLACE FOR WORLD AND ITS DISSOLUTION. NO END, NO MEANS, NO SADHAKA AND NO SADHANA AND NO SIDDHI. NO PLACE FOR PROOF AND PROVER. NO SHASTRAS AND NO DISCOURSE. WHAT IS CREATED BY MAN IS NOT IN SELF (SOUL).

212

DRILLS TO MAKE YOU HAPPYDRILLS TO MAKE YOU HAPPY

I

NO MIND - NO ATTACHMENTNO CHITTA - NO CHINTANNO EGO - NO SUFFERERNO SUFFERER - NO PAAP-PUNDYANO HEAVEN-HELL - NO GATINO BODY - NO BIRTH, GROWTH, DECAY, DEATH, REBIRTHNO BIRTH - NO JOYNO DEATH - NO FEAR

HAPPY, HAPPY AND ONLY HAPPY

II

YOU SEE WORLDYOU HAVE WORLD

YOU CONSUMEYOU HAVE MATERIAL THINGS

NO WORLDWORLD VANISHES

NO CONSUMERMATERIAL OBJECTS VANISH

213

NO JEEV NO JAGATNO JAGDISHVER

JEEV MERGESWITH JAGDISHVAR WHEN

JAGAT, KARTA-BHOKTA EGO VANISHES.

HAPPY, HAPPY AND HAPPY ONLY

III

NO RESPECT – NO DISRESPECTNO FRIEND – NO ENEMYNO MINE – NO OTHERS

ONLY HAPPY, HAPPY AND HAPPY

IV

ACTION EXPRESESS THOUGHT

THOUGHT EXPRESESS DESIRE

DESIRE EXPRESESS LUST

LUST DESTABILISES MIND

214

UNREGULATED MINDIS

OUR WORST ENEMY

IT IS DUE TO IGNORANCE

GIVE IT UP

CONTROL MIND THROUGHSOUL POWER &

BEHAPPY

HAPPYHAPPY

AND ONLY HAPPY

V

THINK POSITIVELY

CRITCS SAVE YOU FROM CROWD

CONTEST YOUR PRAISE

215

SAVE YOU FROM DOWNFALL

CAUSE YOU PAINADD TO YOUR PENANCE

BEHAPPY

HAPPYHAPPY

AND ONLY HAPPY

216

33

GLOSSARY OF TECHNICAL TERMSGLOSSARY OF TECHNICAL TERMS

Mukti -Freedom from vices like desire, ego, envy, attachment, etc during life time.

Moksha - Freedom from cycle of birth, growth, decay death and rebirth after death.

Vairagyam - Detachment from material world or objects of sensuary organs.

Gyanam - Knowledge of soul and God.

Vishayan - Objects of sensuary organs like view, sound, smell, taste.

Kshma - Pardon

Arjav - Simplicity

Daya - kindness/grace

Santosh - Contentment

Satya - Truth

Amrit - Nectar

217

Vish - Poison

Prithvi - sand/land

Jalam - Water

Agnih - Fire

Vayuh - Air

Dhyoh - Sky

Atman - Soul

Sakshi - Witness

Viddhi - Know

Deham - Physical body

Cit - Concentration

Manas - Mind

Budhhi - Intellect

Sukhi - Happy

Shantah - Peaceful, serene

218

Vipradikah - Four Varnas – Brahmin, Kshatriya, Vaishya & Shudras

Ashramas - Four ashramas – celibat, householder, forester, renouncer (sanyasi)

Vibho - Omnipresent, infinite

Dharma - Duty or karma

Adharma - Vikarmas or non – duty

Bandhah - Bondage of vices/rebirth

Aham - I

Karta - doer

Ahamanam - Ego

Shokah - Mourning

Ananda - Thrill/Joy

Parmananda - Bliss

Mati - Thought

219

Advait - Only soul is real God. World is illusion.

Moha - Attachment

Samadhi - Outcome of meditation

Niranjanah - Faultless

Prakriti - Sat, raj, tam (nature or attitutde)

Tarangah - Waves

Phenbudbudah – bubbles of snow

Vishwam - World

Patah - Cloth

Tantu - Thread

Ekshu - Sugarcane

Sharkara - Sugar

Maya - Illusion

Agyan - Ignorance about God, soul and world.

Rajva - Rope

220

Rupam - Form

Prakasham - Light, Illumination

Shuktou - Cell

Rupyam - Silver

Phani - Snake

Vari - Water

Bhasate - Appears

Kumbhah - Pitcher

Katkam - Bracelet

Kanake - Gold

Layam - Merges

Brahmandastambparyantam - From brahma to straw all included

Avasthatraya - Child – Adult – Old Birth - Growth – Death

Daksha - Expert

221

Dhratam - Held

Namah - Salute

Dvait - God, Soul and world are separate entities.

Bheshaj - Medicine

Mrsha - False

Cit - Chaitanya

Amal - Pure

Nityam - Daily, eternal

Nirvikalpa - Option less

Nirashraya - baseless

Aranya - forest

Rati - attachment, love

Anantmahambodhe - infinite sea/ocean

Bhuvankallole - waves of world

222

Citvate - air of concentration

Potah - ship

Dheeram - patience, emotional, stability

Artharjan - earning money

Shukte - cell

Lobhah - greed

Dhavasi - running

Ashcaryam - surprise

Kaam - sexual, consumption, desire

Pashyam - see, observe

Mahashaya - honourable gentleman

Mahatman - self – realized soul

Cestman - action – oriented person

Trasyati - pained

Nairashye - no expectation

223

Nihspraham - no hope

Prarabdhah - destiny

Shakra - Lord Indra, King of divines

Yogin - one merged with God

Tajagna - knowledgeable/ expert

Antahkaran - inner self (soul, intellect, mind and concentration)

Dhoom - smoke

Caturvidh bhootgrame - four types of public Divine, human, devils, animals/birds.

Bhaya - fear

Sanghat vilayam- Dissolution of fie, body elements in sand, air, water, fire and sky after death of humans.

Varidh - Sea

Pinda - body

Brahmanda - universe

224

Vanchati - Desire

Shocati - mourns

Muncati - renounces

Grahati - takes

Hrshyati - joys

Kupyati - angers

Saktam - attached

Anasaktam - detached

Jeevitecha - desire to live

Bubhuksha - desire to consume

Bubhutsa - desire to know

Nrnaam - man’s

Avapnuyat - gets

Shamyati - subsides

Sansrti - from world

225

Adhya - now will happen

Vairanam - enemy’s

Enarth sankulam - full of danger

Svapnendrajalvat - like a dream or magic

Kalatra - wife

Sukrata - good deeds

Kantar - forest

Kayenmasagira - body, mind & speech

Ayasadanam - very laborious

Anargalitsarvashah - All hopes dissolved

Apadah - danger

Daiva - destinyKaivalya - moksha

Shucih - pure

Nirvikalpah - free from resolves and options

Vag - voice

226

Nashollaso - gain and loss both

Bhurishah - repeatedly

Shoonyacitah - thoughtlessness

Nidritah - sleeps

Sprah - desire

Vijvarah - free from anxiety stresses

Sanvestithah - covered

Svastham - Rest in self

Shallaki - shesham (teakwood)

Nimb - neem

Viralah - rare

Vimalashayah - pure inner self

Rajate - glorify

Pashyan - seeing

Shranvan -hearing

227

Sparshan - touching

Jighran - smelling

Ashnan - eating

Grahn - taking

Vadan - speaking

Vrjan - walking

Nare narya - men, women

Upashnute - consumes

Arjan - income

Pushkalan - ample, too much

Peeyush - nectar

Balvat - child like

Vjnati - to know

Tushani - pacified

228

Dvande muktasya - free from duals like pain – pleasure, gain-loss etc.

Ranjana - attachment

Buddhah - gyani

Jihasa - to renounce

Yadrachaya - comes as per destiny

Balishah - fool

Moodh - idiot

Vimoodh - extremely idiot

Grihavyagrah - adamant

Kubuddha - of bad intellect

Cakitah - nervous

Yuktamanasa - of stable mind

Riju - simple, easy

Akratika - spontaneous

Uchrnkala - unethical, uncontrolled

229

Shrotriya - expert in Vedas

Sooraya - gyani

Arat - pained

Jaya - victory

Avashesh - residual

Akshayam - immortal

Bhoopati - king

Nirvishesh - even – minded

Vimal - pure

230

4

SUTRAS FOR HAPPY LIFE

1sansar rognashaya pathyam sadhusamagamah

- Akshar Geeta

To overcome worldly diseases (desire, etc.) best remedy is company of sages.

2asang shastren dradhen chitva

- Bhagwadgeeta

Cut down tree of the world (attachment) firmly vairagya (detachment)

3vishyan vishvat tyaj

- Ashtavakragita

4mamtven bhavejjevanirmamatven kevalah

- Yogchudamani

My & mine makes soul jeev and Not mine’ makes it God.

231

5brahmandya kul gotre c naam soundaryajatayahsarve sthoolgata heyate sthoolabhinnasya me nahi

- Atmaprabodh Upanishad

Four varanas, family, gotra, name, beauty, caste, etc. all are qualities of physical body. These are not related to soul.

6

A yogi who is free from varnashramas is called ‘Avdhoota’.A=Akshar or immortalV=varendya or fit for worshipdhu=free from illusion of wicked worldt=tatvamasi or who is brahmaswaroopa

7

karmana badhyate jeevovidhya c vimucayate

- Sanyaso Upanishad

jeev is bounded by karma (attached karma)jeev is unbounded by gyanam (of soul)

8

krti mahodadho patan karnam- Upadesh sarani

232

Sea of karma is cause of downfall.

(Attached karma leads to ego, conflicts, stress, sickness and demise. It is the cause of rebirth also).Give up I ego of doer and be a detached karta or karmyogi.

9

satyam gyanam anant brahmam.- Tetiriya Upanishad

I am soul or infinite God.

10

‘taranti shokam atmavit’

Self – realized person crosses sea of pains or samsar (world).

11

vishwam rajjusarpvat kalpitam- Ashtavakragita

This world is illusory like snake assumed (perceived) in a rope.

12

233

‘ya mati sa gati’

- Ashtavakragita‘As is your mind so is your destination’ Hell and heaven and vaikuntha are born in your mind first and then you reach there.

‘man aiv manu shyana karanam bandhmokshyoh’- Brahmbindu Upanishad and

also bhagwad gita

Mind is the cause of bondage and empancipation.

13

‘shudra-citam ma gamah’

- AshtavakragitaGive up petty mindedness.

Don’t think you are a siner, helpless, weak, backward. You are omnipresent and omni potent soul, a part of God – mame vansho jeev santanah’ or amrtasya putrah.

‘aho niranjanah shanto bodhoham prakrate parah- Ashtavakragita

234

I am pure, serene, gyani and trigunateeta soul or Brahman.

14

atmagyanat na bhasate- Ashtravakragita

A self – realized person will not see the world. He will lead a detached life as a witness only.

15

‘pragya pratishtha pragyaman brahma’- Taitereya Upanishad

‘vigyananandam brahma’- Brihdarandyak Upanishad

Intellect is the basis of all knowledge. Best knowledge is God or soul. It is scientific and full of happiness.

16‘na me bandho moksho va’

- Ashtavakragita

I (soul) have no bondage and moksha. These are attributes of physical body and caused by mind.

17

‘naham deho na me deho’

235

- Ashtavakragita

Neither I am body nor body is mine. I (soul) am only witness.

18

‘atmanam ati sundaram’- Ashtavakragita

‘Soul is very beautiful. It is pure and immortal. It is pure and immortal. It is not visible, satisfied or angry. It is only a witness. Neither karta nor bhokta.

19

bhog leelaya khelatah- Ashtavakragita

Consumption of material things is a leela for gyani or self-realized person.

20

‘atmanam ekam gyatva evam ev layam vraj’- Ashtavakragita

Know only soul and merge in it (swaroopa). Be ‘svastha’ – Rest in your pure self.

236

21

‘Mokshah syad vasanakshayah’-Muktiko Upanishad

Destruction of desires is moksha.

22‘avrati bhav’

- Ashtavakragita

Never take any vow. Be free from vows.23

‘idam sarvam anityam’ - Ashtavakragita

This whole world is mortal.

‘nityam vastu ekam brahma’- Tatrabodha

Only Brahma (God, soul) is immortal.

24

‘shabda jalam maha aradyam citto brham karanam- adi shakaracarya

Shastras are like thick forest. It is the main reason for confusion in mind. Trust God to be happy.

237

25

‘kaam, krodhstatha lobhast asma det todryam tyajet- Bhagwadgita

‘Give up three enemies – desires, anager and greed.’

26‘Prodhvairagyam ashritaya veet trashnah sukhi bhav.’

- Ashtavakragita

‘Seek protection of mature detachment, give up lust and be happy.’ Giving up trashna is itself moksha.

27

cintaya jayate dukham- Ashtavakragita

‘Worry is the mother of pain’

28akincanbhavam svasthyam?

-Ashtavakragita

‘Nothinglessness will give you peace’.

29

238

shubhshubh vihay yatha – sukham ase’-Ashtavakragita

‘Give up good or bad view and live happily. Be shoonya citta.

30

‘Citte calati sansaro nishcale moksha ucayate’- Yogshikopanishad

Unstable citta is world and stable chitta is moksha.

31

‘sankalp matra sambhavo bandhah’-Niralambopanishad

‘Mere resolve leads to bondage’

32

‘grahmokshvihinasta na virakto na ragvan’- Ashtavakragita

‘Be free from taking, renouncing, detachment and attachment’ Be shoonyacit (thoughtless) to be happy.

239

“Give-up desire of bhog and moksha both. Accept what comes in normal course.

33jeevanmuktah sansaran api sukhi sriman shohat’

- Ashtavakragita‘Jeevanmukta person leads normal life. Inspite of worldly affairs, he is happy, prosperous and glorified.’To be happy jeevanmukta it is not essential that you renounce world and go to forest.

34‘swatantryat parmam padam’

‘Top position is independence (from desires etc.) It is self – illumined. Soul merges with God (Purushottam).

35‘vinirdhootrajastamah dheerah shobhate’

- Ashtavakragita

‘One who has risen above tamas and rajas attitude and has even mind will glorify (as happy person).

36

240

‘brahmavid brahmev bhavati- Rudrahrdyopanished

One who knows brahma (soul, God) becomes Brahma (God)

Transformation from nar (man) to Narayana (God) will be completed with this knowledge of Braham.

37

‘loko brahma, guru brahma shishyo brahma sadashivah’

-Tejobindu Upanishad

‘People are brahma, guru is brahma, disciple is brahma’. Brahma (God) is inside, outside, everywhere.

38

‘Be atmiya. O Lord, make me atmiya whither anybody else becomes atmiya or not.

- H.D.H. Hariprasad swamiji

VVANDEANDE K KRISHNAMRISHNAM J JAGADGURUAGADGURU

241