Description:
Spirituality.
By the gracious blessings of the Almighty and Swamiji we discussed the spirituality of Ashtavakra Geetha in the last issue. As it is a very great work, I wish to discuss the same in this issue also. There is no use in simply reading all these things. But we should at least try to practice a little bit of the spirituality taught by the great scholars. By practicing the spiritual life we can have a comfortable living. We can develop wonderful humanitarian relationships. Swamiji Sri.Selvam Siddhar often used to say “you will live according to your thoughts”. If our thoughts are high, we can live a higher life style.
After hearing the explanations of the great saint Ashtavakra, the great student Janaka asks a long question to the master. The question is, “It is in the infinite ocean of myself that the world bark wanders here and there, driven by its own inner wind. I am not upset by that. Let the world wave rise or vanish of its own nature in the infinite ocean of myself. There is no increase or diminution to me from it. It is in the infinite ocean of me that the imagination called the world takes place. I am supremely peaceful and formless, and as such I remain. My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desire less and at peace, and as such I remain. Truly I am but pure consciousness, and the world is like a conjuror's show, so how could I imagine there is anything there to take up or reject? For this long question the master Ashtavakra replies as follows. “Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, and is pleased about something or displeased about something. Liberation is when the mind does not long for anything, grieves about anything, rejects anything, or holds on to anything, and is not pleased about anything or displeased about anything. Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses. When there is no 'me' that is liberation, and when there is 'me' there is bondage. Considering this earnestly, do not hold on and do not reject. Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things.
The great master continues his explanation further. “Rare indeed, my son, is the lucky man whose observation of the world's behavior has led to the extinction of his thirst for living, thirst for pleasure and thirst for knowledge. All this is impermanent and spoilt by the three sorts of pain. Recognizing it to be insubstantial, contemptible and only fit for rejection, and one attains peace. When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis? Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara? If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. One's inclinations are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are. Abandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - practice indifference to everything. Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a three or five-day conjuror's show. Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy. The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. You are one, conscious and pure, while all this is just inert non-being. Ignorance itself is nothing, so what need have you of desire to understand? Kingdoms, children, wives, bodies, pleasures - these have all been lost to you life after life, attached to them though you were. Even though you have enough of wealth, sensuality and good deeds, in the forest of samsara the mind has never found satisfaction in these. How many births have you not done hard and painful labor with body, mind and speech? Now at last stop! Unmoved and undistracted, realizing that being, non-being and transformation are of the very nature of things, one easily finds peace.
At peace, having shed all desires within, and realizing that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. Realizing that misfortune and fortune come in their turn from fate, one is contented, one's senses under control, and does not like or dislike. Realizing that pleasure and pain, birth and death are from fate, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached. Realizing that suffering arises from nothing other than thinking, dropping all desires one rids oneself of it, and is happy and at peace everywhere. Realizing, 'I am not the body, nor is the body mine. I am awareness', one attains the supreme state and no longer remembers things done or undone. Realizing, 'It is just me, from Brahma down to the last clump of grass', one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not. Realizing that this entire varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. Only after learning all these things thoroughly, Swamiji Sri.Selvam Siddhar got enlightened. Not only by the learning but by the continuous practicing he has attained such a higher place in the society.
After understanding the long answer from the great master, the humblest but great student Janaka starts his talks. Devoted Guruji, First of all I was averse to physical activity, then to lengthy speech, and finally to thinking itself, which is why I am now established. In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction - which is why I am now established. Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognizing this pattern I am now established. By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, I am now established. Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects - by means of these I have seen my error, and I am now established. Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established. Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established. He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done. The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and acquisition. Sometimes one experiences distress because of one's body, sometimes because of one's tongue, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of human existence. Recognizing that in reality no action is ever committed, I live as I please, just doing what presents itself to be done. Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection. No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping. I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning loss and success. Frequently observing the drawbacks of such things as pleasant objects, I live as I please, abandon the pleasant and unpleasant. He who by nature is empty minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream. When my desire has been eliminated, I have no wealth, friends, robber senses, scriptures or knowledge? Realizing my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation. The various states of one who is empty of uncertainty within, and who outwardly wanders about as he pleases like a madman, can only be known by someone in the same condition”. While a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered. On hearing these words from the disciple the Guru starts telling his ideas on liberation and how to live happily.
Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you please. This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment. You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness the witness, in need of nothing - so live happily. Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choice less, awareness itself and unchanging - so live happily. Recognizing oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with 'me'. Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance. Have faith, my son, have faith. Don't let yourself be deluded in this. You yourself are the Lord, whose property is knowledge, and are beyond natural causation.
The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them? Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness?
Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you. My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? How can there be birth, karma or responsibility in that one unchanging, peaceful, unblemished and infinite consciousness which is you? Whatever you see, it is you alone manifest in it. How could bracelets, armlets and anklets be different from the gold? Giving up such distinctions as 'This is what I am', and 'I am not that', recognize that 'Everything is myself', and be without distinction and happy. It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. Knowing that all this is an illusion, one becomes free from desire, pure receptivity and at peace, as if nothing existed.
Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled. Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence of joy. Give up the practice of concentration completely and hold nothing in your mind. You are free in your very nature, so what will you achieve by working your brain? The Guru further continues telling his ideas on being happy and living a comfortable life.
My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything. You may, as a learned man, indulge in wealth, activity and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals. It is because of effort that everyone is in pain, but no-one realizes it. By just this simple instruction, the lucky one attains tranquility. Happiness belongs to no-one but that supremely lazy man for whom even opening and closing his eyes is a bother.
When the mind is freed from such pairs of opposites as, 'I have done this', and 'I have not done that', it becomes indifferent to merit, wealth, sensuality and liberation. One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy. So long as desire, which is the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara. Desire springs from usage, and aversion from abstention, but the wise man is free from the pairs of opposites like a child, and becomes established. The passionate man wants to be rid of samsara so as to avoid pain, but the dispassionate man is without pain and feels no distress even in it.
He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer. If even Shiva, Vishnu or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within.
He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too. The knower of truth is never distressed in this world, for the whole round world is full of him alone. None of these senses please a man who has found satisfaction within; just as Nimbi leaves do not please the elephant that has a taste for Sallaki leaves. Not attached to the things he has enjoyed, and not hankering after the things he has not enjoyed, such a man is hard to find. Those who desire pleasure and those who desire liberation are both found in samsara, but the great souled man who desires neither pleasure nor liberation is rare indeed. It is only the noble minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too. He feels no desire for the elimination of all this, nor anger at its continuing, so the lucky man lives happily with whatever means of sustenance presents itself. Thus fulfilled through this knowledge, contented and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling and tasting. In him for whom the ocean of samsara has dried up, there is neither attachment nor aversion. His gaze is vacant, his behavior purposeless, and his senses inactive.
Surely the supreme state is everywhere for the liberated mind. He is neither awake nor asleep, and neither opens or closes his eyes. The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. Seeing, hearing, feeling, smelling, tasting, speaking and walking about, the great souled man who is freed from trying to achieve or avoid anything is free indeed. The liberated man is free from desires everywhere. He does not blame, does not praise, does not rejoice, is not disappointed, and neither gives nor takes. When a great souled one is equally unperturbed in mind and self-possessed at the sight of a woman full of desire and at approaching death, he is truly liberated. There is no distinction between pleasure and pain, man and woman, success and failure for the wise man that looks on everything as equal. There is no aggression or compassion, no pride or humility, no wonder or confusion for the man whose days of running about are over. The liberated man is not averse to the senses and nor is he attached to them. He enjoys himself continually with an unattached mind in both achievement and non-achievement. One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of stillness, and of good and evil.
Free of 'me' and 'mine' and of a sense of responsibility, aware that 'Nothing exists', with all desires extinguished within, a man does not act even in acting. He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream and ignorance. Today many people are envying Swamiji Sri.Selvam Siddhar. They say that he is living in a very big mansion house, he drives expensive and luxurious cars ad so on etc. My only answer to all of them is, even though he has everything, he is not attached to anything. He is a practical example for all. Swamiji Sri.Selvam Siddhar often used to say, “I work for my great boss lord Shiva. He has given me all kinds of commodities for a happy and comfortable living. I should work hard to keep up the position given by my boss”. Everybody can become as Swamiji Sri.Selvam Siddhar. It needs faith, liberation and spiritual life. I thank Almighty and Swamiji Sri.Selvam Siddhar for giving me an opportunity to share my thoughts on Spirituality. In the next issue also we will meet with the ideas of Spirituality of different sages or rishis.
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