Upadesam

1 Maha Ganadhipatiyai Namaha Sri Saraswarthiyai Namaha

UPADĒSAM The Bandha and Mōkshā (entanglement and salvation) are caused by the two ideas (i) MINE and (ii) NOT MINE. AHAM BRAHMĒTI NIYATAM MŌKSHA HĒTUR MAHATMANĀM DWĒ PADĒ BANDHA MŌKSHAYŌ – NAMAMĒTI, MAMĒTICHA. MAMĒTI BADHYATĒ JANTUR NAMAMĒTI VIMUCHYATĒ.

(Paingalopa Nishad (4-5)

MINE implies belongings.

The belonging idea arises from selfishness

which is the Ahankāra which is present in all living beings. This is the root and whole cause of Bandhā which fetters the Jeevās or living beings.

The root cause of Ahankāra is Agnāna which is gross ignorance which camouflages the real self and establishes the material body as the self. Those living beings who by virtue of previous Karmā are destined to take birth, amass unawares the Rāga, Dwēsha or the impassioned likes and dislikes.

This

malicious Ahankāra is responsible for inciting of all desires, diseases, morose thoughts and all sufferings are derived from Ahankāra only. This Ahankāra destroys, Sama and Dama the restraint of mental and sensual passions. The Ahankāra creates authorship of one’s self to whatever that befalls him as such all sufferings belong to him. This is the direct consequence of MAMĒTI (Mine) Bhāva. If this is eschewed, NAMAMĒTI results. Thus MAMĒTI begets BANDHĀ or entanglement in SAMSĀRA and NAMAMĒTI vouchsafes MŌKSHA or Salvation.

But then, how to imbibe the feeling of NAMAMĒTI. The clue for such a state is indicated in the above Upanishad Mantra only, saying, AHAM BRAHMETI NIYATAM MŌKSHA HĒTUR MAHATMA NĀM. Which

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means that the MANTRA AHAM BRAHMĒTI is intended to vouchsafe MŌKSHA to the great souls.

One should realise that he is the BRAHMAM. For such an accomplishment, one should know what is BRAHMAM, and how his personal ĀTMĀ (Pratyagātma) is Brahman only.

The KĒNOPANISHAD teaches thus, about BRAHMAM and the means to attain BRAHMAM.

1) NA TATRA CHACHUR GACHATI NA VĀG GACHATI, NO MANAHA, NA VIDMŌ NAVIJĀNEEMŌ YADAITAT ANU SISHYĀD ANYĀ DĒVA TAD VIDITĀD ADHŌ AVIDITĀD ADHI ITI SUSRUMA POORVĒSHAM ĒNASTAD VYACHA CHAKSHIRĒ.

This means, BRAHMAM cannot be seen by Eyes, neither speech nor the mind reaches it. We don’t know how it can be taught to disciples. It is neither in the realm of known things nor in the unknown things.

2) YAD VĀCHĀ ANABHYUDITAM, YĒNA VĀG ABHYUDYATĒ, TADĒVA BRAHMA TWAM VIDDHI, NĒDAM YADIDAM UPASYATĒ.

This means that which cannot be expressed by speech, but which excites the speech itself is Brahman and not the one that is got by devotional cult.

Similarly the KĒNOPA NISHAD in slokas 5,6,7&8 Categorizes the media of other sensory organs, the mind, the eyes, the ears, the life which can not mediate Brahman by their competency, but by themselves are excited by Brahman. Such alone is the Brahma, but not the one that is got by devotional cult.

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So it becomes clear that the knowledge of the Brahman is transcendental to sensory knowledge.

As such it is not attainable even by Bhakti, the

devotional cult.

GNĀDEVA VIMUCHYATĒ (Yoga Thathovpanishad-16)

This means, that Mōksha is attainable only (finally) through Gnana only.

But in the same Upanishad, it is stated: YOGA HEENAM KADHAM GNANAM MOKSHADAM BHAVATI DHRUVAM, YŌGŌ API GNĀNA HEENASTU NA MOKSHO, MŌKSHA KARMANI TASMĀD GNANAM CHA YŌGAM CHA MUMUKSHUR DHRUDA MABHYA SĒT. This means how can Gnāna obtain Moksha without Yōga, Yōga also can’t give Mōksha without Gnana.

Therefore aspirants of Moksha should

diligently practice both Gnana and Yoga. Thus Yoga also is indicated for the Mōksha. Mainly there are three Yōgas, LAYA YŌGA, HATHA YŌGA and RAJAYŌGA as stated in the same Yōgathathovpanishad-(19).

But in RUDRA HRUDAYAM Upanishad (35) it is stated: GNĀDĒVA HI SAMSARA VINĀSO NAIVA KARMANĀ.

This means only by GNANĀ the SAMSARA is destroyed and not by KARMĀ.

Sree Rāma Chandra, as per Shokas, 13,14,15&16 of Sarga 5 of Uttara Kānda of ADHYĀTMA RĀMAYANA, says:

Some argumentative people plead that Veda also inducts sacred Karmas such as Yagnās and Yāgas and non-performance of such Karmas begets sin as such performance of Karma is necessary for Mōksha just as Gnāna. But Rāma says that there is a directly perceptible self contradiction in such a view as

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Kārma is performed with body consciousness, where as Gnāna is obtained only after the Ahankāra or the Ego is annihilated. But Gnāna is defined as pristine pure feature of wisdom of the conscience which dawns on the mind as an end product of deep lucubration on the Vēdāntic Philosophy.

Kārma involves

various ancillary means for its functioning. Therefore, after retreating from all sensual attractions one should ever dedicate himself to self inquiry and giveup Kārma totally. But he should perform ordained Karmas as long he is body conscious under the sway of Maya the conjurer.

So long as the body

consciousness prevails one should engage himself in the performance of ordained Karma.

By pondering over the Mantra NĒTI, NĒTI (Not this, Not

this) and eliminating everything and after knowing the Para Atma one should give up performance of Karmas. Thus performance of Karmas is a necessary aid for the uninformed till they are ripe for self lucubration (Ātmanu Chintanam)

Sri Krishna in the Bhagawad Geeta in the Viswa Roopa Sandarsana Yōga in Slōka 55 says.

MAT KARMA KRUN MAT PARAMŌ MAD BHAKTŌ SANGA VARGITAHA NIR VAIRA SARVA BHOOTESHU YASSA MĀMETI PĀNDAVA. This means perform my KARMA with great dedication to me (Krishna) and with non attachment to worldly matters with no animosity to all beings and such one attains me.

Thus Counselling Arjuna to clear up his doubts regarding the preferential cults of Gnāna or Bhakti to attain HIM (Brahman) Krishna answers that the recourse to the path of AVYAKTĀ (by Brahma Gnāna) is onerous and Strewn with distress and anguish for the mortals.

As such Krishna advises Arjuna thus: MAI AVĒSHYA MANŌ YE MĀM NITYA UKTĀ UPĀSATE SRADHAYĀ PARAYŌ PĒTHA TĒNA MĒ UKTĀTAMŌ MATĀH (Slōka 2 of chapter 12).

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YĒ TWAKSHARA MANIRDESYAM AVYAKTAM PARYUPĀSETĒ SARVATRA GAM ACHINTYAM CHA KOOTASTHA MACHALAM DHRUVAM (Slōka 3 of Chapter 12) SANNIYAMYA INDRIYA GRĀMAM SARVATRA SAMA BUDDHAYAHA TĒ PRĀPNUVANTI MĀMĒVA SARVA BHOOTA HITERATAH. Thus Krishna says as per the above slōkas that those who keep their minds fixed on Him and ever absorbed in His devotional cult with great enthusiasm are to be preferred. But those who resort to the cult of Avyaktā (the unmanifest) Anirdesya (undefined), Aksharam (imperishable) and the Kootastha (indwelling) Achala (immovable) DHRUVA (undubious) Brahmam also attain Me by those who have full restraint over their in INDRIYAS and having egalitarian outlook.

Here an unchaste and pessimistic doubt may arise as to

whether ATTAINING ME (attaining Krishna) and attaining BRAHMAN are one and the same. Such an identity by self asserting accostation runs all along the Bhagavad Geeta in His teachings by Krishna to Arjuna. The slōkas 13,15 & 16of Chapter 8, the Akshara Parabrahma Yoga of Bhagavad Geeta more than confirm the view that Krishna is identical with Brahman.

OM-ITHYĒKAKSHARAM BRAHMA VYAHARAN MAMA ANUSMARAN YAH PRAYATHI TYAJAN DĒHAM SA YĀTI PARAMĀM GATIM (Slōka-13) MĀM UPETYA PUNARJANMA DHUKHĀLAYAM ASĀSWATAM NĀPNUVANTI MAHĀTMANAH, SAMSIDDHIM PARMĀM GATAH (Slōka-15) ĀBRAHMA BHUVANĀ ARUJUNA, MĀM UPĒTYATU, NAVIDYATĒ

LLŌKAH PUNARĀVARTINO KOUNTĒYA PUNAR JANMA (Slōka-16)

This means that even from Brahmaloka, they get back but those who get me do not get rebirth.

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Such an identity of Rama, Krishna Avatārās (incarnations) with PARA BRAHMA

is

indicated

in

(2-4)

of

TRIPAD

VIBHOOTI

MAHĀ

NARAYANŌPANISHAD as follows: ADHACHA RĀMA KRUSHNA DYAVĀTĀRĒSHU ADVAITA PARAMĀNANDA LAKSHANA PARA BRAHMANAH PARAMA TATWA PARAMA VIBHAVĀNU SĀNDHĀNAM SWEEYATNENA SROOYATĒ SARVATRA. This means Advaita Parabrahman is associated with Rāma Krishna Avatārās which is being heard all over.

So both Rāma and Krishna are the incarnations of Brahman only. So their teachings are unquestionable only. While Rāma suggests that performing Karma should be given up soon as one attains Brahma Gnāna, but Krishna prescribes full dedication to Him which might involve performance of Karma to attain Brahman. Both of them Sermonize the need of Karma in the unripe stage of the SĀDHAKA. Krishna on the other hand admonishes that performance of Karma even after attaining Gnāna. This view is fully explained in slōkas 21,22, 23,24 &25 of chapter-3, Karma Yōga in Bhagvatgeeta, quoted under.

YADYAD ĀCHARATI SRĒSTA, TAT TADEVA ITARA JANAHA SA YAT PRAMĀNAM KURUTĒ LOKA STAD ANUVARTATĒ (Slōka-21)

NAMĒ PARDHASTI KARTHAVYAM TRISHU LŌKĒSHU KINCHANA NA NA VAPTAVYAM APTAVYAM VARTA ĒVA CHA KARMANI (Slōka-22)

YADI HYAHAM NAVARTĒYAM JĀTHU KARMANYA THANDRATAHA MAMA VARTMĀNU VARTANTĒ MANUSHYAH PARDHA SARVSAHA (Slōka-23) UTSĒ DEYUR IMĒ LŌKA NAKURYAM KARMA CHĒDAHAM SANKARASYA CHA KARTĀ SYAM UPA HANYA MIMAH PRAJAH (Slōka-24)

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SAKTAH KARMANYA VIDWANSO YĀDHA KURVANTI BHĀRATHA KURYAD VIDWAN STADHA SAKTĀ SCHIKEERSHUR LŌKA SANGRAHAM (Slōka-25) The meaning of these Slōkas is that, whatever is the performance of the Preeminent person and what he holds as correct apprehension, people at large follow the same. Although I (Krishna) have nothing to do ritually in the three worlds and nothing is left to be acquired, I am doing the Karmas. Because if I do not perform karmās always carefully I would be ruining and destroying the people at large.

So just as the uninformed perform Karma with desire, the learned should perform the karmās without desire and in order to offer propitiating protection to the worldly people.

Thus we see that performance of Karmā is necessary either way.

But performance of even ritual karmā even without desire may prove to be an additional obstacle disturbing to the JEEVAN MUKTĀ’S composure in the pristine tranquillity of Timeless Paradigm, called Mōksha. Perhaps, it looks as though to remove such a possible debacle, the ethereal Gnāna is defined in Bhagavadgeeta giving physical dimensions of Virtue as follows.

AMANITWAM ADAMBHITWAM, AHIMSĀ KSHANTIRĀRJAVAM ACHARYŌ PĀSANAM SOUCHAM, STHAIRYAM ĀTAMA NIGRAHAHA (Chapter-13 of Slōka-8) INDRIYARDHĒSHU VAIRAGYAM ANAHANKARA ĒVA CHA JANMA MRUTYA JARĀ VYADHI DHUKHA DOSHANU DARSANAM (Chapter-13 of Slōka-9)

ASAKTIR ANABHI SHWANGAHA PUTRADĀRĀ GRUHĀDISHU NITYAM CHA SAMA CHITATWAM ISTĀ NISHATŌPA PATHI SHU (Chapter-13 of Slōka-10)

MAI CHA NANYĀ YŌGENA BHAKTIRAVYA BHI CHARINEE VIVAKTA DĒSA SEVITWAM ARATIR JANA SAMSADI (Chapter-8 of Slōka-11)

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ADHYATMA GNĀNA NITYATWAM TATWA GNĀRDHA DARSANAM ĒTAT GNĀNAMITI PROKATAM AGNANAM YADATŌ ANYADHĀ (Chapter-13 of Slōka-12)

The meaning of the slokas purport and define GNĀNA with qualities as noted here under 1. Humbleness,

2. Non-Boasting, 3. Non-Violence,

4.

Patience, 5. Uprightness, 6. Guru Worship, 7. Purity, 8. Stadfastness, 9. Self control, 10. Asceticism towards sensual pleasers,

11. Non-egoism,

12.

Perception of distress in birth, dearth, old age and decease, 13. Disinterest in wife, children and house etc., 14. Non attachment, 15. Equanimity in likes and dislikes, 16. Single minded devotion to me (Krishna, God), 17. Solitude, 18. Phlegmatic in human company, 19. Always self indulgent in spiritual knowledge and 20. Culmination of philosophical knowledge.

These twenty qualities are named as Gnānam by Bhagavan Krishna in the Bhagavadgeeta perhaps this may be a condescension of the spiritual theoretical and abstract Gnāna for practical adaptation for the Bhaktās involved in Karma.

Thus we see an undertone in all the teachings in Bhagavatgeeta that performance of karma without desire is a necessary complement for all mortals.

Perhaps this may sound contradictory to what Sri Rāma thoughts in the Sri Rāma Geeta that Karma should be given up as soon as Parmātma becomes known. Sri Rama says in Rama geeta so long as one is engrossed in body consciousness as his real self impassioned by Māya (conjuration) he should perform ritual karma. But as soon as he eschews body consciousness by a process of elimination by NĒTI, NĒTI (not his, not this) Mantra of discarding what is not his Ātma or self he arrives at the realisation of Paramātma as his real self. After such a realisation, he should giveup all Karmas when the knowledge of non difference between his Ātma or soul and the Para Mātma, the universal soul, springs up in his conscience, the Maya of the Samsara gets liquidated and

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destroyed, along with its generators. When once the Maya is destroyed by the veridical standards of Vēda by the pristine pure knowledge, how can the Māya reappear and reactivate, AVIDYA or MĀYA. When once the AVIDYA is destroyed it doesn’t reappear as such, how can the idea that I am the Doer (of things) would arise in one’s mind. Therefore it is clear that independent Gnāna never needs any other means for Mōksha, but shines all by itself.

Taitreeyopanichad also says munificently that giving up of all Karmas is good (NAKARMANĀ

NAPRAJAYĀ,

DHANENA,

TYAGENAIKENA,

AMRUTATWĀ MĀ NASUHU).

This means not by Karma nor by progeny nor by wealth, but only by giving up (karma) only Mōksha is obtained. Similarly the VAJANEYA SRUTI also says, which means, for Mōksha, Gnāna alone is the means and not KARMA (ETĀVADARE KHALVAMRUTAM).

Thus it appears that GNĀNA alone is the ultimate means for Mōksha at the appropriate time and not KARMA exclusively. ĀDISANKARA (Sanckaracharya) stipulates MŌKSHA KĀRANA SAMAGRYĀM BHAKTI RĒVA GAREEYASI

(Vivēka Chūdamani 32)

BHAKTYA LABHASTWA NANYAYA

(Bhagavad Geeta 8-22)

But Sankaracharya as though to further clarify, what is Bhakti adds, SWASWAROOPĀNU SANDHĀNAM BHAKTI RITYABHIDHEEYATĒ.

This means reflection and introspection in to self is Bhakti.

By this turn in the definition of Bhakti the Ritual Bhakti which mostly involves KARMA, is transformed into the abstract Etherial BHAKTI implicating SWASWAROOPĀNU SANDHĀNAM or introspection by

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GNĀNA for self identification. Even in the Bhagavadgeeta ultimate result passes from GNĀNA only.

EVEM BAHU VIDHĀ YAGNA, VITATA BRĀHMANŌ MUKHE, KARMAJĀN VIDDHI TĀN SARVĀN, ĒVAM GNĀTWĀD VIMŌKSHASĒ (Bhagavadgeeta 4-32) This means “thus many Yōgas are indicated in Vēda for Mōksha, but as they depend only on Karma, by knowing this Mōksha accrues.

SREYĀN DRAVYAMAYĀD YAGNADH, GNĀNA YAGNĀ PARANTAPA SARVAM KARMA AKHILAM PARDHA GNĀNE PARI SAMĀPYATĒ.

All Karmas end in Gnāna only ultimately. Knowing this all this one gets Mōksha.

But Gnāna is defined in Bhagavadgeeta as contained in 20 qualities mentioned earlier, which embraces mostly Karma only.

Thus the Karma and Gnāna are complement and supplement to each other, while Karma is relegated to the status of a Means to Gnāna but not vice versa. Karma is sanctified by its performance without desire as repeatedly asserted in the Bhagavadgeeta.

So it could be prudently concluded that GNĀNA is the Main Means for MŌKSHA while desireless performance of Karma is meant for to eke out a living by the code of living ordained for the purpose.

Even the performance of desireless Karma also needs a well intended beginning. Srikrishna in the Bhagavadgeeta says: UDDARĒT ĀTMANĀ NAATMANAM AVASADA YĒT (Geeta 6-5)

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This means one should raise himself upto deliverance by himself by his own effort, but not be lost.

Even a desireless performance of Karma also has an implied motto of self advancement. So Sri Vasista advises Sri Rama in the Yoga Vasista thus in the STHTI PRAKARANA.

SARVĀTISAYA SĀPHALYĀT SARVAM SARVATRA SARVADĀ, SAMBHAVATYĒVA, TASMAT TWAM SUBHŌDYŌGAM NA SAMTYAJA. Yōga Vasista, Sthithi Prasarana Sarga-33 (Slōka-1)

This means, “you don’t giveup Auspicious Karma, as always all best results (including Mōksha) accrue from such Subhakarma.

NĀSO ASTHI ATHI ASAYO LOKE YASYASTHI SAPHALAM SPUTAM BHAVITAVYAM VICHARANTAHA SARVĀTI SAYA SĀLINĀ Slōka-9 of Sarga-33.

This means “Nothing is better in this world, than whose results are clearly evident. So the best (Mōksha) that results from complete self lucubration by Gnāna is to be attempted. ĀTMA GNĀNAM ASESHĀNĀM SUKHA DUHKHA DASĀ DRUSAM, MOOLA KASĀKARAM TASMĀT BHĀVYAM TATRA ATISĀYINĀ (Slōka-10, Sarga-33)

This means that ĀTMA GNĀNAM erases totally the sate of SUKHA AND DHUKHA from their very genesis as such ĀTMA GNĀNA is best to be preferred.

AŚAMAHA PARAMAM BRAHMA ŚAMASCHA PARAMAM PADAM ĒDYAPI ĒVAM PRADHAMAM TADHA APYĒNAM PRADHAMAM VIDDHI SANKARAM (Slōka-12 of Sarga-33)

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This means ŚAMA (the restraint of mind) is PARABRAHMA, ŚAMA is the MŌKSHA. Even though both ŚAMA and PARABRAHMA are equal, the first i.e., ŚAMA is sankara (that which gives Brahmānanda) This shows how supremely important ŚAMA is in the MŌKSHA SĀDHANA. SAMA is defined as follows in Sankaracharya’s, Tatwa Bodha ŚAMA KAHA? MANŌ NIGRAHATA ŚAMAHA

i)

in Sarva Vēdanta Sangraha as ii)

ĒKA VRUTYAIVA MANASAHA SWA LAKSHĒ STHITHIHI SAMA ITYUCHYATĒ.

Thus ŚAMA is defined as (i) Restraint of the mind (ii) Keeping one point Mental concentration on the target is defined as ŚAMA. ABHIMANAM PARITYAJYA ŚAMAM ĀSRITYA ŚĀSWITAM, VICHARYA PRAGNAYĀ ĀRYATWAM KURYAT SAJJANA SĒVANAM. (Yōga Vasista, Sthithi Prakārana Sarga-33 Slōka-13)

This means; discarding Ahankara and taking permanent resort in ŚAMA and lucubrating wisely on salvation and do service to the virtuous.

Thus ŚAMA is acclaimed PARA BRAHMA PĀRAMĀTMA only as such discarding AHANKARA, it is advised, to take resort to ŚAMA permanently. For such a course of action it is rightly said that one should give up AHANKARA. At the very beginning of this Upadesa booklet it is said that MAMA and NAMAMA are the two words that indicate, MINE and NOT MINE which are responsible for BANDHA (Bondage) and Mōksha (Salvation) respectively. Here MAMETI indicates AHANKARA which is responsible to BANDHA (Bondage) and NAMAMETI stands for Not Mine which gives MŌKSHA.

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Thus giving up AHANKARA resorting to ŚAMA is the key for deliverance from SAMASARA. So in the same Yōga Vasista (in Slōka-25 of Sarga-33 in the Sthithi Prakarana) a clue is given to eschew Ahankara.

AHAMBHĀVA PARIGNĀTŌ NAHAM BHAVŌ BHVATYALAM. ĒKATA MAMBUNE VAMBU YATI CHINNA BHASĀTMAHA. This means if the meaning of AHAM i.e., I is understood (knowing one’s own self), then AHANKARA (Egoism) does not arise and such egoism merges in the CHIDĀKASA (Knowledge field), Just as water mixing with water.

In Slōka No.24 of the same chapter of Yoga Vasista, it is stated.

AHMARDHO APARIGNĀTAHA PARAMĀRDHĀMBARĒ MALAM, PARIGANTŌ AHAMARDHASTU PARAMĀTMĀMBARA BHAVĒT. This means the non-understanding of the meaning of Āham (the I) correctly results in dross or refuse (Malam). But understanding the meaning of ĀHAM results in its becoming the CHIDAKASA in the Brahman itself. Such a view is expressed in Tejobindopanishad (6-104) as given below.

AHAM BRAHMETI NISCHITYA AHAM BHAVAM PARITYAJA This means “Having determined that AHAM is verily the BRAHMAM only discard AHANKĀRA (or the I-ness)

This means that knowing that I am Brahman only, implies that I am everything for, everything is the manifesting knowledge only and knowledge is Brahman only.

As such nothing other than Brahman exists, as such

AHANKĀRA (Egoism) is a non entity if it is considered as different from Brahman as such the possessing of a non entity does not arise. So if one realises the meaning correctly of his own self, the unbidden AHANKĀRA does not enter into one’s conscious recognition. This frees him from the abhorrent Ahankāra automatically. Thus the feeling of NAMAMETI shreds down all the

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Ahankāra and reveals one’s real self the Brahman, which means AHAM BRAHMASMI Sri Vasista in Yōga Vasista, Sthithi Prakarana Sarga-33 explains to Sri Rāma in the following slōkas, the types of Ahankāra and the means to discard it.

TRIVIDHO, RAGHAVA, ASTHEEHA TVAHANKARŌ JAGAT TRAĒ, DWAYO SRĒSTANI ITARA TYĀJYA SRUNUTAM KADHAYAMI TE Slōka-49.

This means RAGHAVA, “there are three types of Ahankāras in this world of which two are pre eminent, the third is not and so to be discarded, I shall tell you about them”.

AHAM SARVAMIDAM VISWAM PARĀMĀTMA ĀHAM ACHYUTAHA, NANYADASTHEETI PARAMA VIGNĒYA SA HYAMKRUTIHI MOKSHA AEISHA NABANDHĀYĀ JEEVAN MUKTASYA VIDYATĒ Slōka-50.

This means, I am all this world, I am Parāmātma. There is nothing other than me- you know this is preeminent Ahankāra. Which vouchsafes Mōksha and not bondage. This is evident in Jeevan Muktas.

SARVASMĀD VYATIRIKTŌ ĀHAM VĀLAGARA ŚATA KALPITAHA ITI YA SAMVIDE SHA SOW DWITEEYAHAM KRUTIHI SUBHA, MŌKSHA EISHA NA BANDHAYĀ JEEVAN MUKTASYA VIDYATĒ, Slōka 51-52.

This means “I am different from everything and finer than the hundredth part of a hairline (which means limbless and formless). This is the second form of Ahankāra. This is auspicious and vouchsafes MŌKSHA and not Bondage.

This is evident in the Jeevan Muktas.

AHANKARĀ BHIDHA YĀSA KALPYATE NATŌ VASTAVEE, PĀNI PĀDĀDI MATRO AYAMAHAM ITYESHA NISCHA YAHA AHĀMKARA STRUTEEYO ASOW LOWKIKA STUCHĀ EVA SAHA VARJAYA ĒVA DURATMĀ ASOW SATRU REVA PARAHA SMRUTAHA Slōka 53-54.

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This means; what is called Ahankāra is only “fancied creation, but not real. This understand merely as Hands and feet (meaning the physical body only). This is the third Ahankāra, is worldly and basely to be discarded as an evil and veritable foe. This third one is the commonly understood as Ahankāra by all. The first two Ahankāras are preeminent and are in the reach of Gnānees and Jeevan Muktas.

So Vasista further clarifies how this virulent third Ahankāra can be prevented from growing. The soul or ATMA is pure knowledge or awareness or Chaitanya in which everything gets reflected is to be constantly meditated upon.

Discriminative mental analysis on the Amour and Animus (Raga, Dhesha) towards false luxuries prevents the rise of such Ahankara.

In whom personal pride or craving for luxury are absent, Ahankara does not thrive.

In whom, the differentiating outlook about his self, the seer and the world that is the seen and the act of seeing is annihilated, Ahanara does not thrive.

In Yōga Vasista, Sri Vasista had thought Sri Rama about may methods of surmounting Ahankāra by teachings on Attachments and its avoidance etc., to lead one to Mukti or salvation. It is not possible to enumerate all such teachings in a small book like this. So excerpts from those teachings, here and there are taken here to help oneself freed from Bhanda (Bondage) and attain Mōksha (salvation). The cursory gist of such teachings are mentioned here. i)

The one who has no desire for the fruits of his action, who has attained calm and unperturbed attitude, even if he is engaged in active Karma, does not get the retribution, but continues to live till his Prārabda Karama, is exhausted.

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ii)

At that time, for whom, the attachment born of Tamo Guna is eschewed, for whom the causative bonds for the rebirths are removed, such a great person gets merged in his Swaswaroopa or his own SELF like

common

salt

getting

dissolved

in

water

and

attains

PARĀMĀNANDA State, the Mōksha. iii)

On the other hand, the JEEVAS (Living beings) disenchanted by the passions that arise in their hearts have to lead a malevolent and straitened seething and broken lives ultimately to be condemned to hell.

iv)

But, in fact, the Brahman is essentially the Divine experience derived from the sentient contact of seeing and the seen as such the divine experience bestows the most rapturous self awareness (Ātmanandam) that causes Samsāra (the worldliness) to the Agnānees (uninformed) and Mōksha to the Gnānees (well informed). Such divine experience caused by the seer – seen relationship is the substance of the ĀTMA (soul). If such experience springs up only from the seen objectively it causes Bandhā or bondage to Samsāra.

Freedom from such

conception causes Mōksha. Such wholesome Divine experience caused by the Seeing and Seen relationship which knows no abatement or augmentation is called Mukti or Mōksha. The Samsāra or the worldly life is infested with all sorts of tormenting sorrows, leaving the JEEVA ever suffering and in gloom. There is no better means or expedient to destroy such worldliness other than full restraint on the mind.

For such MANŌ NIGRAHA, the mental

restraint there is no better means than Vairagya or Asceticism or complete dislike for all worldly matters. Desire for enjoyment is Bandhā or bondage. Eschewing such desire for enjoyment is Mōksha. there is no need to lucubrate on SĀSTRAS or classics; what is needed is only to give up desire for enjoyment, which begets Mōksha. All enjoyments end in dangers only. Experience shows that all things

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viewed with attachment lead to sorrows only. But if one views them with dispassion and discerning knowledge, all things turn out to be Para Brahma only. As all things are only the ideas created in the mind by the sensory knowledge motivated by age old passions (Vāsanas) and beliefs. As such, the entire world is only a mental paradigm built up only by an artificial differentiation processed by the Vāsanas. In this connection I am always reminded of an allegorical parable my mind had thoughtfully built up: There was a painter who could paint beautiful pictures with ink. He had a son who had once Childishly spilt the bottle of ink on a finished picturesque painting. The father chided the son with anger. The little son innocently asked his father: Dad, why are you angry with me? You had been also spilling the ink on the paper and calling them as pictures. I had also done the spilling of ink on your pictures. In both cases the substance on the paper is ink only with no difference. Why are you angry with me? – the allegory in the parable is self evident and needs no explanation. There are no Vāsanasa in the Gnāna, they are in the mind only. If such a mind, that craves for enjoyment of the sensory attractions, is repelled and freed from such attractions, the mental paradigm turns out to be a veritable repose for Parāmānanda of the Para Brahma. The mind that breeds evil thought should be put down ruthlessly and made to lucubrate on Gnāana or the Absolute Truth that is the Brahman. Brahman itself is Gnāna only, or the knowledge rays that determine an Entity. Gnāna is the substance of the soul or Ātma or Brahman as such it is eternal and ethereally (beyond the senses) rapturous, other wise known as Mōksha. Such a Gnāna destroys, the mind and its disdainful passions prompted by Sankalpās (thoughts). So at all costs it is essential to gain Gnāana.

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Such Gnāna was taught by Sri Vāsista to Sri Rāma Chandra. Sri Rāma Chandra after his coronation at Ayodhya had taught this most exalted Gnāna to Hanumān.

This part of the conversation between Sri Rāma and Hanumān is

given in the Muktikopanishad.

Once after Sri Rāma had finished Dhyana and Samadhi, Hanumān approached

Sri Rāma: “thus he said, Rāma thou art Satchidananda Swaroopa,

the Paramātmā, Now after my repeated Namaskārams to you. I beseech you to tell me, for my salvation, what your true Nature (Tatwam) is. Please tell me how could I get rid of the bondage of Samsāra easily. Sri Rāma tells “you had asked me good question. I tell you the truth. I am consecrated in the Vēdanta, so, take recourse to Vēdanta Philosophy in the Upanishads”.

Vēda and Vēdanta are born out of the respiration of Sri Maha Vishnu.

There are four Vēdas, the Rug Vēda has 21 Sakhās or Divisions. the Yajur Vēda has 109 Divisions the Samavēda as 1000 divisions. For every Division or branch (Sakhā) there is one Upanishad. From such Upanishads, who with great devotion reads and assimilates the essence of Brahma Gnāna, attains my Sayujya Padavi (intimate union) with me which is not attainable even for Munees (Sages of yore)”.

Hanuman again asks: “ Rāma, some preeminent Munees say Mukti or Mōksha is only one type. Some say Mukti is got by continued chanting of your names with great devotion leading to Tarakōpadesa (Sri Rāma Rāma Rāma) for those die at Kāsi Kshētra. “Some others say such Mukti can be attained by Sānkhya Yōga (Gnāna Yōga) or Bhakti Yōga (Devotional way)”.

Sri Rāma replies: - The Kaivalya Mukti (Mōksha is one sublime form only.

Even a Durāchāraha (a bad or evil person) also who does my Bhajan gets Sālokya Mukti.

Mukti is of four kinds the Sālokya, Sāropya, Sāmeepya

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Sāyujya. Who dies at Kāsi by the Brahma Nālam (Vegus) gets my Tāraka Mantram and gets Sālokya Mukti. At any place in Kāsi, if one dies, Maheswara (Siva) teaches my Tāraka Mantra in the right ear of such a person, which blows off all his sins and he attains my Sāroopya Mukti. The same is called Sāloka and Sāroopya Mukti. A Dwija who is virtuous and thinks only of me without any other taughts, he gets my Sāmeepya Mukthi, which is called Sālokya, Sāroopya and Sāmeepya Mukti. The Dwija who does absolute devotion to me in the way Guru had taught him, gets my Sayujya (Unification) Mukti by Bhramara Keeta Nyāya. (Bhramara Keeta Nyāya is the way that a caterpillar after deeply stung by its mother uniquely thinks only of the sting ultimately becomes the Bee or Bhramara). By such a cult of devotion to me one gets the four types of Mukti”. Hanumān again asked: “What is the means to get Kaivalya Mukti” Sri Rāma answers: “Only the single Mandookyopanishad is enough to beget Mōksha to such aspirants. Even if this does not produce Gnāna, Read the first Ten Upanishads. Even if this fails to produce profound Gnāna read the first thirty two Upanishad”.

Even if this fails to produce

profound Gnāna practice the 108 Upanishads.

(The 108 Upanishads are named by Sri Rāma in the Muktikōpanishad). If you desire Vidēha Mukti or (Bodilessness Mukti) read 108 Upanishads.

Sri

Rāma said “The Dwijās who read these 108 Upanishad with the Shānti Mantras at the beginning and ending, under the tutorship of a Guru, qualified in the Vēda Vidya, live as Jeevan Muktas till the liquidation of their Prārabda Karma, and then attain my Vidēha Mukti.

In all the available Upanishads these 108

Upanishads are substantial and by just hearing them only results in the destruction of all sins”.

“These Upanishad are not to be taught to the Nāsthikās, the Unfaithful, the wicked, Durācharas, to those who are undevoted to me and towards Guru. It is to be given only to service minded Sisyas, good sons, to my Bhaktas, to those

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with good Character, and good pedigree and to those with good intellect after proper examen.

It should not be given to those who are only impassioned in

the abyss of Sastrās (Classics)”.

Aspirants of Mōksha (Mumukshas) who had acquired Sādhana Chathustaya

Sampathi are only qualified for Mōksha.

The Sadhana

Sampathees are described below.

I) Nityānithya Vastu Vivēka:To recognize the entity of Nameless, Actionless, and having the qualities of Sat (existence), Chit (Knowledge), Ananda (Bliss) Akhanda (indivisible) and self effulgant Brahman only as REAL and those with Name, Form, action oriented insentient, Sorrowful, false and impure body and the body related, families, and wealth etc., as FALSE. II) Iha Amutra Phala Bhōga Viragam: This is desirelessness towards luxuries Women, Houses, and other properties etc., with desirelessness for Heaven, and Hevenly dominations and luxuries.

III)ŚAMĀDI SHATKA SAMPATHI: This entails possession of Śama, Dama Uparathi, Titheeksha, Sraddha, Samādhanam, the six qualities.

1) ŚAMA:- Means Restraint of Inner Indriyas, such as the mind Intellect (Buddhi), Chitha and Ahankara (Egoism) .

2) DAMA:- Means Restraint of external Indriyas like, ear, Skin, Eyes, Tongue, Nose, Mouth, Hands, Feet, Sex, Anus by evoking their ruling deities.

3) UPARATHI:- Keeping the mind on Brahman and eschewing all Karmas.

4) TITHEEKSHA:- Tolerance of Cold and Heat, Abuse and praise, pain and pleasure, loss and gain, winning and defeat, birth and death, Hunger and thirst, and all such dualistic morbid inclinations.

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5) SRADDHA:- (Attentive Interest) A) After discarding the following. i)

After discarding the books dealing with describing lordships, friendship and woman hoods

ii)

Story books about gambling robbery, romance, battle etc.,

iii)

Common books purposeless for one’s own self.

iv)

Self interested preceptors (teachers).

B) And placing ardent faith in the following i)

Preceptors who don’t accept renumeration.

ii)

Brahma VID and Others who approach for allaying their

hunger.

Such an attitude is called SRADDHA. 6) SAMADHĀNAM: This is a sort of concillative mentalism derived from thinking about Vēdanta Sastras.

IV)

Mokshechcha: This is an ardent and burning desire for Mōksha at all costs and a burning desire to acquire the ordained means and the type of ordained Guru for the fulfilment.

After acquiring these four Sādhana Sampathees, one should approach the Guru who is born of sat kula (high caste) and Sraddhā Vanta, devoted to Sāstras of good character, benefactor of all living beings, with extreme compassion to all, and should learn the 108 Upanishad by Sravana, Manana, Nidhi Dhyāsana till the end and live till his Prārabdha Karma is liquidated and finally get merged in to the Brahman just as the inner space bounded by a pot gets merged into outside universal space after the pot is broken.

This is Kaivalya Mukti

attainable through Gnāna Marga only and not by other Karma Mārgas at the final stage.

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ĀTAH SARVESHAM KAIVALYA MUKTIHI GNĀNA MĀRGENOKTA NA KARMA, SĀNKHYA YŌGŌPASANADI BHI (Muktikopanishad 1-16)

I would close this initiation quoting Sadguru Jaggee Vasudev of Coambattur:“THIS PHYSICAL EXPERIENCE IS NOT REAL”

The root cause of all our suffering is only because of our holding ourselves enwrapped in false hood.

That which is not real, we are believing extraordinarily.

We are

identifying ourselves with what is around us.

We are recognizing our body our mind as our real selves.

This too is

root cause of suffering.

Till now what all you had known and experienced, in all, is contained and limited in the five senses only. All that you know about the world by your self is only your recognition through the seeing, through the hearing, through tasting etc.

When these five senses are asleep you don’t know anything at all about the world or yourself. What all is experienced through them (indriyās) is only by a process of contrast of one against another only, as such the experience is not real.

This experience is not physical, it is entirely of a different angle.

Whether you call that as God or your own self is left for your own will. In the present status of your being, what all you imagine as God is limited only to your experience. Such an imagination has not come from Real Experience. What you can know through your experience is only what exists in yourself only. But you had not discerned deeply into the fact of its being in your own self.

You, by your own self only, should overcome all your limitations and make the Devine Experience you own.

If you really aspire for such an

experience, it fructifies. If not nothing can transform you. The spiritual process

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consists in separating out from our self from what we are not and reflecting on the truth. If this process is completed we arrive at an invetable and unignorable target. Such an unveiling is Devine. Now we understand that there is no cause in the world for our suffering. This is an opportunity for you by the YĹ?ga process that disciplines all your inner self and sets you free from all the external bondage and enslavement and divert yourself to the inner completeness. If, your nature is not enslaved by anything, your life also is not enslaved by anything. If this stage is reached, your life had imbibed the completeness irrespective of whether you sit closing your eyes or doing anything else. This is the true bliss.

***

C.R.M.PATNAIK