VEDANTASARA - V. THE STEPS TO SELF-REALIZATION:

V. THE STEPS TO SELF-REALIZATION:

181. Till such realization of the Consciousness which is one’s own Self, it is necessary to practise hearing, reflection, meditation and absorption (Samadhi). Therefore these are also being explained.

182. Hearing is the ascertainment through the six characteristic signs that the entire Vedanta philosophy establishes the one Brahman without a second.

183. the characteristic signs are: the beginning and the conclusion, repetition, originality, result, eulogy and demonstration.

184. Thus it has been said: “In ascertaining the meaning, the characteristic signs are – the beginning and the conclusion, repetition, originality, result, eulogy and demonstration.”

185. The beginning and the conclusion mean the presentation of the subject-matter of a section at its beginning and end. As, for instance, in the sixth chapter of the Chandogya Upanishad, Brahman, the One without a second, which is the subject-matter of the chapter, is introduced at the beginning in the words, “One only without a second” etc., (VI-2-1), and again at the end in the words, “In It, all that exists has its Self etc., (Vi-8-7).

186. Repetition is the frequent presentation of the subject-matter in the section. As, for instance, in the same section, Brahman, the One without a second, is repeated nine times in the sentence, “Thou art That”.

187. Originality means that the subject-matter of a section is not available through any other source of knowledge. As, for instance, in that very section, Brahman, the One without a second, is not knowable through any other means except the Srutis.

188. The result is the utility of the subject-matter of a section – e.g., Self-knowledge – or its practice as mentioned at different places. As, for instance, in the same section, the words, “The man who has got a teacher knows the Brahman. He has to wait only till he is delivered from the body; then he becomes united with Brahman” (VI-14-2). Here the utility of the knowledge of Brahman, the One without a second, is Its attainment.

189. Eulogy is the praising of the subject-matter of the section at different places. As, for instance, in the same section the words, "Have you ever asked for that instruction by which one hears what has not been heard, one thinks what has not been thought, one knows what has not been known” (Vi-1-3), have been spoken in praise of Brahman, the One without a second.

190. Demonstration is the reasoning in support of the subject-matter of a section adduced at different places. As, for instance, in the section in question, the words, “My dear, as by one lump of clay all that is made of clay is known – every modification being but an effort of speech, a name and the clay, the only reality about it” (VI-1-4), furnish the argument that modifications are merely an effort of speech, to establish Brahman, the One without a second.

191. Reflection is the constant thinking of Brahman, the One without a second, already heard about from the teacher, by arguments agreeable to the purport of the Vedanta.

192. Meditation is a stream of ideas of the same kind as those of Brahman, the One without a second, to the exclusion of such foreign ideas as those of the body etc.,

193. Absorption (Samadhi) is of two kinds, viz., that attended with self-consciousness and that without it.

194. Absorption attended with self-consciousness (Savikalpa Samadhi) is that in which the mental state taking the form of Brahman, the One without a second, rests on It, but without the merging of the distinction of knower, knowledge and the object of knowledge.

195. In that state the knowledge of the Absolute manifests itself in spite of the consciousness of the relative, as when we know a clay elephant etc., the knowledge of the clay is also present.

196. Thus it has been said: “I am that Brahman, the Intelligence absolute, formless like ether, Supreme, eternally luminous, birthless, the One without a second, immutable, unattached, all-pervading, ever-free” (Upadesha-sahasri 73-10-1).

197. Absorption without self-consciousness (Nirvikalpa Samadhi) is the total mergence in Brahman, the One without a second, of the mental state which has assumed Its form, the distinction of knower, knowledge and the object of knowledge being in this case obliterated.

198. Then just as when salt has been dissolved in water it is no longer perceived separately, and the water alone remains, similarly the mental state that has assumed the form of Brahman, the One without a second, is no longer perceived and only the Self remains.

199. Therefore there is no apprehension of its being identical with the state of deep sleep. For, though the mental state appears in neither, yet the difference between them lies in this that it exists in the Nirvikalpa Samadhi, but in deep sleep it does not.

200. The steps to the attainment of this are general discipline, particular discipline, posture, control of the vital force, self-withdrawal, concentration, meditation and absorption (with self-consciousness).

201. General discipline (Yama) consists of non-injury, truthfulness, non-stealing, continence and non-acceptance of gifts.

202. Particular discipline (Niyama) consists of cleanliness, contentment, austerity, study of the scriptures and meditation on God.

203. Posture (Asana) means the placing of the hands, feet, etc., in particular positions, such as Padmasana, Svastikasana etc.,

204. Control of the vital force (Pranayama) refers to exhalation, inhalation and retention of breath, which are means to the control of the vital force.

205. Self-withdrawal (Pratyahara) is the withdrawing of the sense-organs from their respective objects.

206. Concentration (Dharana) means the fixing of the mind on Brahman, the One without a second.

207. Meditation (Dhyana) is the intermittent resting of the mental state on Brahman, the One without a second.

208. Absorption (Samadhi) is what has already been described as attended with self-consciousness (Savikalpa).

209. The Nirvikalpa Samadhi, of which these are the steps, has four obstacles, viz., torpidity, distraction, attachment and enjoyment.

210. Torpidity (Laya) is the lapse of the mental state into sleep because of the failure to rest on the Absolute.

211. Distraction (Vikshepa) is the resting of the mental state on things other than the Absolute, because of the failure to rest on It.

212. Attachment (Kasaya) is the failure of the mental state to rest on the Absolute, owing to the numbness brought on by impressions due to attachment even when there is no torpidity or distraction.

213. Enjoyment (Rasasvada) is the tasting by the mental state of the bliss of Savikalpa Samadhi owing to the failure to rest on the Absolute. Or it may mean continuing to taste the bliss of Savikalpa Samadhi while taking up the Nirvikalpa Samadhi.

214. When the mind, free from these four obstacles, rests unmoved, like the flame of a lamp sheltered from the wind, as one with Absolute Consciousness, it is called the Nirvikalpa Samadhi.

215. Thus it has been said: “When the mind is torpid, rouse it; when it is distracted, bring it back to calmness; when it becomes attached, be aware of it; when it is established in equipoise, do not distract it any more. Do not linger on the bliss that comes from the Savikalpa Samadhi, but be unattached through discrimination” (Gaudapada-karika III, 44-45). “As a lamp sheltered from the wind does not flicker, so is a Yogi’s controlled mind (Gita VI-19).