Wednesday, September 12, 2012

Instruction on Self-Realization


Janaka said:

1. 1

Just how can knowledge be attained?
And how can freedom come about?
How is dispassion to be found?
Please tell me what you can of this.

1.2

Ashtavakra said:

If you want freedom, you will have
to turn away from outward things.
See objects as objectionable
scraps of waste: produced by
partiality of outward sight
perceiving an unwholesome world.

Thus you may join back into truth:
in patience and straightforwardness,
in sympathy and quiet joy.
Such virtues are your nourishment
to seek undying life within.

1.3

You are not made of ‘earth’,
nor ‘water’, nor of ‘fire’, nor ‘air’, nor space
and time, nor anything of world.

You are the witness of all these:
the self that shines as consciousness.
Know only this, and you are free.

1.4

If separating body out,
you stand at rest in consciousness,
then here and now you come to peace
and happiness, where you are free
from all restraining ties and bonds.

1.5

You don’t belong to any class.
You’re not born high, nor lower down.
Nor have you any stage of life
that changes what you were before.

Unseen by sense, untouched by form,
remaining always unattached,
you’re just the witness of the world.

Be that ... and come to happiness.

1.6

All pain and pleasure, right and wrong,
pertain to mind. They do not in
the least pertain to you yourself:
who carry on unlimited,
continuing through everything.

You do not act or fail to act.
You don’t enjoy or suffer what
results. Thus you remain completely free,
always and everywhere.

1.7

You are the one who sees, the only
see-er: who sees everything.

At heart, you’re always free. Your
only bondage is then this: that you,
who are in truth the see-er, look
upon yourself as something else
(as just a doing instrument,
a petty doer who is seen).

1.8

When bitten by the great black snake
of ego’s self-regard, you say
that ‘I do this’ or ‘I do that.’

But only take conviction in,
that ‘I am not this acting thing’;
and come – beyond all passing on –
back home, to lasting happiness.

1.9

Convinced of truth, you realize:
‘I am the one, pure consciousness:
just one, not made of many things.’

Thus, in the fire of this conviction,
may the dense entanglement
of ignorance be burned away:

to free you from all thought of grief
and bring you back to rest content,
at peace with what you really are.

1.10

Just as a seeming snake appears
upon a rope that’s falsely seen,
so too this seeming universe –
extending through all space and time –
is just imagination, misperceived
on nothing else but consciousness
unaltered by imagining.

Just that unaltered, knowing light
is true enjoyment: always found
unlimited and ultimate,
no matter what seems to take place.
Live thus, as happiness itself.

1.11

Whoever’s free has realized
that freedom as one’s very own:
as what one always is, oneself.

Whoever’s bound remains imprisoned
in the thought that one is bound,
by things that limit what one is.

Such is the truth of what is said,
that: ‘As one thinks so one becomes.’
Of this, the changing world is made.

1.12

Self is the witness, manifested
everywhere; one simple,
perfect consciousness; completely free
and unattached, desireless,
untouched by any seeming act.

Thus unaffected and at peace,
delusion shows it as a flow
of life that passes through a world
of seeming change and passing acts.

1.13

Reflecting back into your self,
you stand above all seeming else.

Unmixed with body, sense and mind,
your individuality
is undivided consciousness,
with nothing else beside itself.

Thus, free yourself from the delusion
‘I am this apparent person
who has somehow come to be –
perceived outside or felt within.’

1.14

You’ve long been caught up in the noose
of fancying that this imagined
body is your real self.

Cut off that fancy,
with the sword of knowing: ‘I am consciousness.’
Thus come to rest in happiness,
at one with what you really are.

1.15

There, unattached and actionless,
you shine alone, by your own light,
quite unaffected by all ill.

Your only bondage is just this:
that you keep after altered states
where mind is shown absorbed in bliss.

1.16

Just you are present everywhere,
pervading through this universe
made up of your own thoughts and feelings.
Everything is made of you.

Your nature is pure consciousness.
That’s what you really are. Don’t go
from there to pettiness of mind.

1.17

Come back to that unfathomable
depth of pure intelligence
where you stay always unaffected –
cool beyond all expectation,
unencumbered, undisturbed.

Let all your tastes and inclinations
show their nature – as they are.
That is of consciousness alone.

1.18

Just realize that nothing with
some seeming form can be quite right.
That only what remains unformed,
beneath appearances, is found
unshakable and therefore real.

Where this is rightly taught and learned,
there’s nothing more to be produced.
No more becoming there occurs;
no reborn life is born again.

1.19

Just as a mirror is implied
within the image it reflects,
but also stands beyond the show;
so too the highest principle
that rules the world is found within
the body, and beyond as well.

1.20

As one pervading principle
of space extends within a pot
and goes beyond outside as well,
through everywhere and everything;

so too, one full reality
is always present everywhere,
found unconfined within all things
and in all groups and kinds of things.


Joy of Self-Realization


2.1

In truth, I am pure consciousness:
at perfect peace, quite undisturbed
by all of nature’s seeming acts.

So, all this time I’ve been deceived
by mere pretence, by just a show
that isn’t really there at all.

2.2

This body here shines by my light:
it’s shown by me alone. But then,
the same is true of everything
in the entire universe.

Thus, either everything is mine,
or otherwise, not anything.

2.3

With world and body left behind
by me completely, here and now,
through some most inward faculty,
the self I am is seen at last –
beyond all doubt and ignorance.

2.4

Waves, foam and bubbles are not
anything but water, in themselves.

So too all things, throughout the world,
are always rising from the self.
They’re never present otherwise,
in anyone’s experience.
It is of self that each is made.
They’re nothing else but self alone.

2.5

Examined closely, cloth is found
to be just thread. So too, upon
dispassionate enquiry,
the world turns out to be just self.

2.6

As sugar crystallized from juice
becomes pervaded by its sweetness,
so do I pervade throughout
the universe produced in me.

2.7

It’s only from mistaken knowledge
of oneself that world appears.
Where self is known for what it is,
no seeming world arises there.

It’s like a rope seen as a snake.
The snake appears through wrongly
knowing what is seen. Immediately
the rope is known for what it is,
the seeming snake there disappears.

2.8

My very nature is just light.
That is what I innately am.
I never am apart from that.

Whenever anything appears,
it is just I that shine in it.
Through all appearances of world,
there’s nothing there but I that shines.

2.9

All of the universe, conceived
from ignorance, appears in me:

like silver seems to shine in shell
of pearl; or like a seeming snake
seen in a piece of rope; or like
a false mirage of water shown
by trick of light from desert sun

2.10
At every moment that I know,
the world originates from me ...

and then, immediately, returns
to end dissolved in me alone:
just like a pot returns to earth,
like waves dissolve back into water,
ornaments melt into gold.

2.11

I am just that which recognizes
what I am, found always standing
unaffected, undestroyed;
while the entire universe,
right from the all-creating Lord
to every smallest tuft of grass,
keeps vanishing without a trace.

aho(Oh!) aham(I) namo(recognition, salutation) mahyam(to me) vinaso(destruction) yasya(of whom) na(not) ’sti(there is) me(for me) . brahmadi(starting from the creator)-stamba(to a tuft of grass)-paryantam(encompassing) jagan(universe)-nase(in the destruction) ’pi(even) tisthatah(stays standing) ..

2.12

I am just that which recognizes
my own self. And even where
I seem embodied, I’m not complex.
I am just that simple one –
not going anywhere, not coming
here from anywhere – found always
present, underlying everything
throughout the universe.

2.13

I’m that alone which recognizes
what I am. Here in this world –
perceived by sense, conceived by mind –
there’s nothing with my capability.

For I support all things,
yet do not touch them bodily.

2.14

I’m that alone which finally
has independent self-respect:
approached by seeing nothing
anywhere, of any kind, as ‘mine’;

or else, by seeing everything
experienced as taking place
in me alone, throughout the range
described outside by words and acts
or thought and felt within by mind.

2.15

Someone who knows, some way of
knowing things, an object that is known …
No such division of three things –
no separated knower, knowing,
known – is ever really there,
in anyone’s experience.

These three appear misleadingly,
as a confusing show produced
by a mistaken ignorance
made up from put-together parts.

I am the stainless truth of each:
uncompromised by ignorance,
untouched by partiality.

2.16

All misery is rooted in
duality, whereby some knower
seems at odds with what is known.
For this, there is no cure, except
to realize the simple truth:

that anything somehow perceived –
as known apart from that which knows –
is nothing but an empty show,
believed through blind stupidity.

I am untainted consciousness,
the one pure savour of experience,
found at one with everything.

2.17

I am pure consciousness: expressed
in limited appearances
that make me seem what I am not.

Through wrongly knowing what I am,
these limited expressions are
conceived made up of name
and form and quality – put on by me,
to make a show of seeming world.

But where I stand, beneath the show,
appearances are not conceived.
No mind appears or disappears.

My stand is thus beneath the mind:
found always by reflecting back
from blind, unseeing disregard
to where there is no ignorance.

2.18

For me, there is no being bound
or getting freed. For all illusion
is unfounded, is at peace.

The world stands just in me. But there,
in me, there really is no world.

2.19

It’s certain that there’s no such thing
as this embodied universe.

In all experience, there is only
consciousness: just my own self.

And though this consciousness seems mixed
with objects compromising it,
in truth it’s always clean and pure:
with never any trace found here
of foreign matter that the mind
conceives to have been added in.
So how can there be any base
on which conception could now stand?

2.20

This body, hell and heaven,
bondage, liberation, fear: all these
are just conceived appearances.
What have such things to do with me,
who am just knowing, in myself?

2.21

In my own sight, there’s no duality:
not even in a multitude
of seeming ‘you’s and ‘me’s.

It is as if the world has turned
into a far-off wilderness.
What could there possibly be here
to captivate my interest?

2.22

I am no body, have no body.
I am not a made-up person,
leading a created life.
I’m nothing else but consciousness.

My bondage was an empty claim
of personal possessiveness,
desiring fancied bits of life.

2.23

I am that endless ocean where
the differentiated waves
of world are all at once produced,
blown in the wind of rising mind.

2.24

In that same ocean of myself,
the mind is stilled and comes to end.

Here, ego is a merchant trader
travelling in the ship of world,
thus liable to be destroyed
by tides of fortune turning ill.

2.25

I am the unconditioned water
in the many changing waves
of different personalities,
of different egos in the world.

They rise, clash one against another,
play a while, and are absorbed;
impelled by nature from within.