Spiritual growth – the secret (verses 339-348) :-
Spiritual growth – the secret (verses 339-348) :-
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339. That person alone is liberated, who, knowing the Self as Knowledge only, as the substratum of all that is moving and unmoving—both external and internal—renounces all superimpositions and remains as the Absolute and the Infinite Self.
340. To recognise the entire universe to be the Self is the means to complete liberation from bondage. There is nothing higher than realizing that one is the Self of all. One realizes this state by negating the perceptible world through being continuously established in the eternal Self.
341. How is the non-apprehension of the perceptible world possible for one who remains identified with the physical body, whose mind is attached to the enjoyment of external-objects and who performs various acts for that end? This should be carefully practised by the seers of truth, desiours of eternal bliss, who have renounced all kinds of duties, actions, and sense objects, and who are ever established in the eternal Self.
342. For the renunciant who has listened to the discourses upon the scriptures and who has cultivated ‗calmness, self-control‘ etc., the Sruti prescribes samadhi for realizing that all is the Self. (sarvaatmasiddhaye)
343. Even the wise find it impossible to suddenly destroy the ego, once it has become strong, except by those who have become perfectly calm through non-dual absorption (nirvikalpa samadhi). Indeed desires* are the effects of innumerable births.
*Desires (vasanas) here specifically refer to the residual, subtle impressions that are the effects of countless previous lives.
344. The projecting power, through the aid of the veiling power confuses a person with storms of egoistic ideas and distracts him through the attributes of that agitation.
345. It is extremely difficult to conquer the ‗projecting-power‘ unless the ‗veiling power‘ is perfectly rooted out. And that covering over the Self naturally vanishes when the seer and the seen are distinguished clearly like milk and water. But the victory is undoubtedly complete, and it becomes free from all obstacles, when there is no resting of the mind in the false sense-objects
346. Perfect discrimination arising from direct realization distinguishes the true nature of the seer from the seen and snaps the bonds of delusion caused by maya*. There is no more transmigration for one who is liberated from this.
*Maya is the device by which Advaita explains how One Reality appears as many. In simple words, maya means illusion. It is considered as beginngless (anadi) and acts through two powers—veiling power (avarana shakti) and projecting power (vikshepa shakti). Sankara did not diffentiate between maya and avidya (nescience or ignorance) since both, in effect, tantamount to mistaking one thing for another. In his Brahmasutra Bhasya, he regards the mutual superimposition (adhyasa) of subject and object, the seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical error, we perceive the One (Self-Brahman) as the maniforld world. Even though maya/avidya is ultimately unreal (mithya), its still plays an important role in explaining the familiar world of variety.
347. The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of ignorance. For one who has realised the state of non-duality, is there 'seed‘ left for future transmigration?
348. The veil that hides Truth gets lifted, indeed, when Reality is fully experienced. Soon follows the destruction of illusory knowledge and the cessation of misery brought about by false projection.
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339. That person alone is liberated, who, knowing the Self as Knowledge only, as the substratum of all that is moving and unmoving—both external and internal—renounces all superimpositions and remains as the Absolute and the Infinite Self.
340. To recognise the entire universe to be the Self is the means to complete liberation from bondage. There is nothing higher than realizing that one is the Self of all. One realizes this state by negating the perceptible world through being continuously established in the eternal Self.
341. How is the non-apprehension of the perceptible world possible for one who remains identified with the physical body, whose mind is attached to the enjoyment of external-objects and who performs various acts for that end? This should be carefully practised by the seers of truth, desiours of eternal bliss, who have renounced all kinds of duties, actions, and sense objects, and who are ever established in the eternal Self.
342. For the renunciant who has listened to the discourses upon the scriptures and who has cultivated ‗calmness, self-control‘ etc., the Sruti prescribes samadhi for realizing that all is the Self. (sarvaatmasiddhaye)
343. Even the wise find it impossible to suddenly destroy the ego, once it has become strong, except by those who have become perfectly calm through non-dual absorption (nirvikalpa samadhi). Indeed desires* are the effects of innumerable births.
*Desires (vasanas) here specifically refer to the residual, subtle impressions that are the effects of countless previous lives.
344. The projecting power, through the aid of the veiling power confuses a person with storms of egoistic ideas and distracts him through the attributes of that agitation.
345. It is extremely difficult to conquer the ‗projecting-power‘ unless the ‗veiling power‘ is perfectly rooted out. And that covering over the Self naturally vanishes when the seer and the seen are distinguished clearly like milk and water. But the victory is undoubtedly complete, and it becomes free from all obstacles, when there is no resting of the mind in the false sense-objects
346. Perfect discrimination arising from direct realization distinguishes the true nature of the seer from the seen and snaps the bonds of delusion caused by maya*. There is no more transmigration for one who is liberated from this.
*Maya is the device by which Advaita explains how One Reality appears as many. In simple words, maya means illusion. It is considered as beginngless (anadi) and acts through two powers—veiling power (avarana shakti) and projecting power (vikshepa shakti). Sankara did not diffentiate between maya and avidya (nescience or ignorance) since both, in effect, tantamount to mistaking one thing for another. In his Brahmasutra Bhasya, he regards the mutual superimposition (adhyasa) of subject and object, the seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical error, we perceive the One (Self-Brahman) as the maniforld world. Even though maya/avidya is ultimately unreal (mithya), its still plays an important role in explaining the familiar world of variety.
347. The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of ignorance. For one who has realised the state of non-duality, is there 'seed‘ left for future transmigration?
348. The veil that hides Truth gets lifted, indeed, when Reality is fully experienced. Soon follows the destruction of illusory knowledge and the cessation of misery brought about by false projection.
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