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Salutation to that supreme, from which this entire world comes forth, is perceived, which sustains this entire world and that into which everything gets merged. That absolute is “I” and this existence is my true nature. We know that space is all pervading but this space is not aware of its pervasiveness. It is “Jada” (inert). That which knows that “space pervades all” that is consciousness, that is awareness, which means awareness pervades space. Pervasiveness means, “How subtle it is”. “Which knows what” that defines what is pervasive! It is when there is awareness the existence of space is known. “That awareness I am!” this is how we have to think! One standpoint of
theory of creation is that it happens by “transformation of that
absolute”. This standpoint is like milk turning into yoghurt. This
standpoint is not valid. Logic (Yukti): Let’s see why this standpoint is not valid by using logic. Our understanding of Truth or Reality is that “it is absolute”. Can absolute change? If it does then that would mean “changeless has changed”. That means there is something wrong in our thinking. Absolute cannot undergo any change. If it undergoes one change then that means it can undergo many changes and it can even perish. Then we wouldn’t want that God which can undergo changes and its existence might disappear. Another argument is we know all these changes. In our worldly life we know that for changes to take place some changeless has to exist all the time e.g. if the chair starts moving and if the earth is steady then we will know that movement. If everything is moving at the same speed then we will not know what is changing. Just like the entire earth keeps moving but we think every thing is steady. Changeless substratum is needed to perceive any change. If I have seen changes in my body from when I was infant to child to youth etc. then that means some changeless has witnessed these changes. That also proves that changeless is existing. If we say that all these changing things alone is reality then what is liberation? What is mokhsa? Our understanding of Moksha is “gaining knowledge of that which is not changing”. Otherwise this body which is going through changes itself is liberation. We are not bound at all. If we think that absolute has changed to become this world then there is no need of any scriptural studies because we are free according to that. This is what Charwak’s (the materialistic school of philosophy) think. They think we are free already. There is no bondage. That will be dealt in second verse itself. This is how we can refute this theory by using logic. This is called Yukti in our language. Yukti means logic. We have used some arguments to verify that absolute has not transformed into this perceived world. Experience (Anubhuti): Now let’s try to refute using our own experience. If absolute has transformed into this then this would be absolute. This perceived world would remain absolute. What is absolute? That which cannot be negated in any state of time, space or object. However our experience is that this waking world gets negated in dream. This world is not available for our transactions in dream and deep sleep, which means if this was absolute this should never go from our perception but it does. That means our own experience says that it is not absolute. This is called Anubhuti, "my own experience is witness of this." Scripture (Shruti): Now let’s see experience of masters, which is called Shruti. The actual way of reflection is first shruti (scriptures), then Yukti (logic) and then anubhuti (experience). However because we are relying more on our logic, then our experience and then scripture we looked at it in that order. But in authentic scripture "shurti" means whatever shruti says is the final verdict. There is no need of arguing because they have already tried out all these things. What shruti says is that absolute is Nityam, Vibhum, Sarvagatam, Sushukshman. These are all Upanishadic statements. Nityam means eternal, all the time. It is Pervasive. It is Vibhu, knower of all. It is Aksharam immutable, cannot transform. It is imperishable, can’t perish. It is chaturtham that means it is not waking, dream or deep sleep. That means “all this” is gone. “This” is not absolute. This is enough to prove that this world is not absolute reality or absolute reality has not transformed into what we perceive. So parinamvad theory of transformation has been falsified. Second
Verse: Aham baddho vimuktah
syam Iti yasyasti
nischayah Natyantam-ajno no
tajjnah Sosmin shastre
dhikaravan Saha hi asmin shastre, in this scripture adhikarwan he is a qualified student of this scripture. Who? The one who says I am bound, Aham baddha, vimuktasyam. I shall be free from this. This is his firm determination, which means his firm determination is that I will be free. Not that his firm determination is I am bound but also that I want to be free. Na atyantam ajnaha and not the knower of reality. Three Stages of Spiritual Evolution: Human being in his path of spiritual evolution goes through three different stages. If we think this in our life this is also true. We don’t have to think scripture is saying this. This is our own experience. When we are growing up our first understanding is “I am this body”. Slowly when we develop, our idea gets transformed into “I am in this body”. That is why every religion at certain level teaches that you will go to heaven or hell. What does that mean? We all know that body will die here so something else other than body will go to heaven or hell. So we have come to that understanding at second level. That is where we get involved into good karmas, good actions, and meritorious deeds. That is right way of living. So our first understanding is “I am this body”, second understanding is “I am in this body”. Then slowly when we do more thinking then we realise that not only am I in this body but I am also outside this body! Not only outside, “I am inside, as well as outside” that is the knowledge or conviction of men of realisation. Total Delusion: First understanding is that “I am this body”, the person who has it is called “Atyantam Ajnaha”. Totally deluded. Aham Dehah. I am this body. He is “jada” total ignorant person. What is the understanding of such an individual who thinks that this body is real? He thinks “everything is real” so whatever he sees to that perception he gives total reality, which means to him “what is perceived is real”. Man of Wisdom: I am within and without he is man of wisdom. He doesn’t have anything to do with body as boundary. If I am within and without which means I am everywhere. Whether body exists or not I continue to exist. So he has identified himself with existence. Man of knowledge says “what I perceive is unreal”. He says - I perceive this watch, this paper weight, this book. What is happening? Objects are changing. What is remaining the same? I. What is real then? That which does not change. So “what I perceive” is not real, “the perceiver in its absolute nature” is real.” Similar thing can be said about space or object or time. We saw examples of “various objects” and “I” remaining the same. If I see time then it has changed. I was young, and then I was adult, and now I am at this age so time has changed. What has remained the same? I. Balyadishu di jagrudadishu tatha. Sarwaswawastha wapi. Balyadishu - childhood, young age, old age in all these ages what has remained the same? I. Or jagradadishu, waking, dream, deep sleep, in one day also if I see my experiences, I remains the same, I as a waker, I as a dreamer, I as a deep sleeper. So what does not change that is absolute. One who knows that is the knower of Reality. He does not have to study this book. Does not have to however he can if he wants. “In Between”: The one who is “in between”, who thinks that – “I know for sure I am not this body” but “I still don’t know if I am outside this body,” for him the scripture is meant. Complete ignorant individual says what I perceive is real. Man of enlightenment says what I perceive is unreal. But, the one who is in between, for him, this is the appropriate scripture. Qualified Student: What is the meaning of “qualified student”? Qualified student means the one who will benefit the most. Everyone will benefit, but, the one who is at this stage, who thinks that “I am bound and I need to be free”, he will derive maximum benefit out of this. Somebody who is not healthy knows he is not healthy and goes to a doctor. He can get cured. One who is healthy, he can go to doctor; doctor will say you are fine, you can go. So, he has not gained much. He already had his health. The one who is not healthy and does not want to go to a doctor, how can he derive any benefit from doctor? To the extent we are prepared for scriptures to that extent we will derive benefit. There is a story in bible where Lord Jesus gives this example, this teaching to a fisherman. He says - if I have some seeds and I throw in different parts of land, depending on how fertile the land is, these trees will grow. These plants will grow. If I throw these seeds on rock will they grow? They will never be able to catch roots. If I throw these seeds in land which is not properly cultivated or not taken care of, they will grow a little and they will die. But, if they are put in a land which is properly cultivated, nourished, watered, taken care of, then they will grow. So knowledge also requires that fertile land. Soil has to be prepared and constantly nurtured. So, that nurturing is our Sadhana. If we allow weeds to grow they will grow very quickly. We have to keep removing them. For weeds we don’t have to put forth any effort. Same way negative thoughts can come very easily. Our effort is all this trimming and removing wrong things. Then this will grow. And then this plant will be so powerful, it will become huge tree and it can support others also. First we have to stand on our own feet. That is our immediate goal. So this is the qualification in brief of a student. Third Verse: Bharadwajaha Swagurum
Valmikim Prati Uvach Bharadwaj Muni, is asking a question to his guru, Swaguru, his own teacher Valmiki Rishi - Bhagawan
Jnatum-icchami Katham samsar-sankate
Ramo vyavahrto
hy-asmin Karunyat bruhi me
guro O, Bhagwan, O teacher , O noble one, Aham jantuicchami I desire to know. What is that I want to know? Katham, How Lord Rama, Asmin in this world, Samsar Sankate this world which is full of trouble afflictions samsara which is sankat, means it’s a problem, difficult situation. In this samsara sankate katham vyavrahtah, how did he transact? How did he live in this world? This world which is full of miseries, sorrows, how did Lord Rama transact his day to day life? How did he deal with situation? We also always want to know what Bharadwaj Rishi is asking here. He further says O guro Karunyat mein bruhi, out of compassion you teach me or tell me. Why do we want to know how somebody else lived life in a particular way? We also may have this question. That means number one, the way we have been living we find that there is something wrong. Only then we want to know about how somebody else is living, somebody else who is a noble person. People are interested in life of movie stars and sports stars for gossiping. That is not what Rishi is asking here. “How did Lord Rama conduct His day to day life?”, which means I have heard so much about Lord Rama that He was great and it is very well known that he was perfect in his balance of mind. Lord Rama was told that tomorrow you will be King of this Ayodhya, He had a smile on His face and the next day instead of giving kingdom He was told that you get kingdom of forest for 14 years, exile, and still same smile. People may think what is this? That is His balance of mind. No change. How does Lord Rama able to live this way? This is the question of Bharadwaj muni. Samsara Sankate that means Bharadwaj muni had also realised that this world is not something very pleasant experience. There are more ups and downs in this world. Approaching
Teacher: This shows what kind of question
student should ask his teacher. There are great things to learn from every
verse. As a student we have to learn. As a teacher they will do what they
have to do. Teaching will start but as a student in our life we have to do
some introspection, that whatever lifestyle I have been living, is it
appropriate, is it perfect? Do I need to make any changes? When I think I
will realise that I have no clear idea where my life is going. But the
moment we realise that there is problem we have already attained half
solution. That is the beauty of this “Vichar Marg”. When we acknowledge
that there is a problem and approach the right teacher who can give
solution, our worries are over. In fact teacher will say you are already
free now. In Vivekachudamani the moment disciple approaches the teacher,
teacher says you are free, don’t worry now. We have to have that
determination that “I want to be free”. That in itself is the biggest
victory over our mind. After that all we have to do is stay focused. Not
go here and there. That’s all. So, here student approaches the teacher,
asks right questions knowing that there have been some shortfalls in his
understanding, in his way of life and also acknowledges that other masters
and great people have been living life of values of clear understanding
and then he asks that “this is what O
teacher I want to know. Tell me that knowledge that I can use in my daily
life.” You see, student says - I don’t want that knowledge by which you
tell me that go and sit in Compassion of Teacher: In this one word “Karunyat” there is so much meaning. First of all you have to accept me with my short falls. In Shastras (scriptures) qualifications of student are described as “Sadhanchatushtaya sampanna adhikari”. Where is Viveka? Where is Vairagya? If I had all those qualifications O teacher where is the question of problem? I would be free. Actually for those students, who have Viveka, Vairagya, Shamadi shat sampatti and mumukshutvam and they are arthi samarthi vidwan uhapoha vichakshana, all these qualities that are enumerated, if they have all these things then first verse is enough for them. Shravan matrena Jnanam bhavati. Those who have all these qualifications in full measure by listening alone they will realise. So O Teacher when I come to you, I may not qualify for any of them. But still I have come to you and out of compassion you teach me. One
Mahatma he is doing a prayer to god and says, “O God please give me
devotion and love for you.” Lord says, “OK I will give, all you do is
purify your mind.” This Mahatma says, “If I could purify my mind then why
would I come to you? I don’t know how to do that also. That’s why I have
come to you. You do that purification also and then you give me devotion
and love, both together.” In the same way here disciple says, “I have come
to you O teacher, if I am not qualified, you give me qualifications first
and then you teach me also, Do both! When I am with you, I may do some
wrong things, out of my own ignorance, childish behaviour, still accept
that. O Teacher, have compassion, karuna for me”. So student requests the
Teacher that, “Keeping all my shortfalls in mind, you still accept
Responsibilities of a Student: Now student still has responsibilities. It is said Tadviddhi pranipatena pariprashnena sevaya updekshanti te Jnanam Jnaninam Tattvadarshina. You surrender completely to your teacher. Pranipatena and pariprashnena sevaya serve your teacher and then ask appropriate questions. Then these men of knowledge will teach you, updeskhanti Jnanam. So in due course of time, they will uplift us from where we are. “Updeskhanti te Jnanam”: “updeskhanti te Jnanam”, this is also very beautiful thing. Here disciple wants to know how I can be free from Samsara. Bhagwan Shankaracharya in Bhajagovindam explains this - Vayasigate kaha kama
vikarah, shushke nire kaha
kasaraha kshine vitte kaha
parivaraha Jnante Tatwe kaha
samsaraha. Just as when my young age disappears, then I don’t have desire for sense pleasures anymore because I don’t have that strength to pursue sense objects running around. When I am in my forties and fifties, I cannot stay up late like teenagers and when there is no water in lake, where is the lake? It’s only land. In the same way, “Jnate Tattwe kaha samsaraha”, once this absolute is known this Samsara will not remain. So the solution of living in this world is not to make adjustments with every situation. “knowing that there is no real world here” is the solution. “Jnate Tatwe kaha samsaraha” means the teaching will now be about that Supreme, Absolute Reality. Teacher will not say, you get up at this time, then you do this, then you do that. Teacher will say “You” as “I absolute” is Real and the perceived world is unreal. Then “Samsara Sankate” will disappear. So knowledge is emphasised. Having understood that this is what the Teacher is going to teach now Valmikiji is starting His teaching from fourth verse. Fourth
Verse: Valmikir-uvach Valmikir uvach means Valimiki said. Jeevanmukti-padam
prapto Yatha Ramo
mahamanah Tatteham shrunu
vakshyami Jara-maran-shantaye Story of
Valmikiji: Valmiki that word comes from Valmik. Valmik means ant-hill. Before He became Valmiki, his name was Ratnakar. He was doing all sorts of immoral things to live his life. Ratnakar would catch anyone travelling in the forest, loot him, and threaten him. Naradji meets Ratnakar once. He tells him that by his immoral actions he was piling up sins. He says, “No, my family is also part of whatever I am doing.” Naradji says, “No, that is not true. Your problems are your problems. They are not your family’s problems. You better go and ask them whether they will partake in your sins.” He says, “Oh..that means you will run away when I go home.” Naradji says, “No. You tie me down.” So, he ties Naradji and then goes home and asks his family members. Family members say, “Your responsibility is to feed us. So you do it right way or wrong way, you are getting sins or merits, not us, we have nothing to do with it. You just bring us food.” Then he realises that he should have been living the right way. So he goes back to Naradji. Then Naradji gives him teaching with Ram Mantra. And he sits down there with determination and does not get up. Ant hill gets formed on him. Later on Naradji himself removes that anthill and brings him out. So anthill is called Valmik and the one who came out of that is called Valmiki. Then He composes Ramayana. This Valmiki Ramayana is very famous. Valmikiji’s
Teaching: To Valmikiji the true swaroop of Rama was known. He says “Jivan mukti padam praptaha yatha” Just in the way Maha-mana Rama , how this great Rama of Supreme wisdom and knowledge attained Jeevan-Mukti pada. “Jeevan Mukti’! So the topic of this text is now clear. It has to lead us to liberation while living, not liberation after we give up this body. While I am here how I can enjoy and be peaceful just as Lord Rama was. So Valmikiji says Yatha Maha Mana Ramaha Jeevan Mukti padama Praptaha Tat te Aham Vakhshayami That I shall tell you and He says Shrunu. Listen. Shrunu is imperative. That means it’s a command of teacher to disciple you listen now. These tenses and forms of Sanskrit make so much difference in what is used. Listen for what Jara Maran shantaye. For quietening, shanta means to become quiet. Listen for quietening of your old age, jara and maran. Maran means death. O Disciple Bharadwaj, just as Lord Rama of great name and fame and wisdom attained this liberation while living, may you listen to that from me for quietening of your old age and death. That means will I not have old age once I read this? And I will not have death also. That is not true. I will not have old age and death because I will know that “I am not this body.” Old age is for what? It is to “This body”. Death is also of this body. So once I have a new car and that car goes through all changes, maintenance every 3500 miles and all the other repair works after seven years, and after 20 years it goes to junk yard. I should be same if I am not attached to my car. In the same way if I am not attached to this body then I will be same. So understanding or emphasis here is on “not to identify with this body.” This body will go through all its changes because that is unavoidable but I am different from that. So jara maran shati, I will have freedom or peace of mind as far as old age and death are concerned, which means in all other Vikaras, disease or sickness I will not be worried anymore. It is easier said than done. When disease comes our identification increases so much. At that time if we sit and say I want to disassociate myself with body, it will never work. It is like when there is fire we are trying to dig wells or put sprinkler systems. Everything has to be in place and checked if it is working. Those who are in computer systems will understand this example very well. We take backup everyday. If we have not installed from our backup in our system we will have no idea what is there in that backup tape. Once we install then we know, “Oh..this file is missing, that thing is not there.”? You have to install it from backup and then find out from scratch what all is missing in that backup. In the same way in our life also when those trouble situations come at that time we should not start experiments. We should be prepared so if you are doing regular meditation and sadhana then in those testing situations we will be unperturbed because our mind has already gained proper conviction that “this is not me” and for that as we started our talk today shruti, yukti and anubhuti, these are the means to get clarity. One student in Brahmachari Course used to joke, “If shruti(scripture) is not able to convince us, if yukti(logic) also fails and anubhuti(daily experience) is also not successful in determining this, then after shruti, yukti and anubhuti we should have sushupti !” Sushupti, means deep sleep. There everything will work, because I alone am. We don’t want to try that method.*smile* Our solution should be in Jagratavastha. So shruti, Yukti, Anubhuti..stop there. No sushupti ! These are the ways in which we can train our mind. And once this proper training is given to our mind then we will be able to withstand the blows of this world, Samsara Sankata. Reflection
Exercise: Sit silently for two minutes and reflect on the idea “I as the absolute which is the knower of all the changes.”
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