Nirvana

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Supreme bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is transcended through one-pointed enquiry.

Supreme bliss is a state in which one realizes the objects of the senses as ‘not-self' and thus enjoys calmness and tranquility within, all the time. Whether one is engaged in activity or lives in isolation, in enlightenment there is no distinction. When the mind is unconditioned, whatever action one does is non-action. The non-action of the mind is known as quiescence (samadhana). It is total freedom - blessedness.

The bliss arising from the contact of the senses with their objects is inferior. Contact with the sense objects is bondage; freedom from it is liberation.

When objectivity arises in one's consciousness, one becomes conditioned and limited. That is bondage. Bondage lasts as long as one invests the perceived object with reality. When objectivity is abandoned, one becomes mindless. Once the notion of objective reality ceases, does bondage cease. That is liberation. When one thinks ‘I am the Jiva', etc the mind arises and with it the bondage. It is not obliterated by merely and orally denying such a notion of existence. On the other hand, such denial itself becomes a further distraction. When one contemplates with conviction that ‘I am the Self; the Jiva and such other things do not exist', the mind ceases and with it arises liberation.
Attain the pure state between existence and non-existence and hold on to it; do not accept or reject the inner or the outer world.

The wise declare that the pure mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither is in motion nor static, neither real nor unreal, but between these pairs of opposites. His unconditioned consciousness blissfully plays its role in this world-appearance as if in a play. He does not even entertain the notion of liberation, or that of bondage. He sees the Self alone.
Depend always on that true reality between the sentient and the inert which is the infinite space-like heart.

The ‘Heart' that is spoken of in ‘Spirituality' is of the nature of pure consciousness. It is both inside and outside the body, and it is neither inside nor outside. In it is reflected everything which is in the universe. Consciousness alone is the heart of all beings, not the piece of flesh which people call the heart.

When delusion is gone and the Truth is realized by means of enquiry into the nature of the Self, when the mind is at peace and the soul leaps to the supreme Truth, and when the disturbing thought-waves in the mind-stuff subside, then there is peace and bliss in the heart. When this is realized in the heart, the very world becomes an abode of bliss.

The belief in a knower and the known is called bondage. The knower is bound by the known; he is liberated when there is nothing to know.

When, in the Infinite Consciousness, consciousness becomes aware of itself as its own object, there is the seed of ideation. This is very subtle. Soon it becomes gross and fills the whole space, as it were. When consciousness is engrossed in this ideation, it considers the object as distinct from the subject. The concepts of knower and known arise. Then the ideation begins to germinate and to grow, multiplying by itself. This leads to sorrow. There is no cause for sorrow in this world other than this ideation.
To avoid sorrow, one is not to entertain ideas. One shall not hold on to the notion of one's existence. For, it is only by these ideas and notions that the future comes into being. When there is no thought, ideation ceases. Transcendence of thought leads to happiness and avoidance of sorrow. That is liberation.

Abandoning the ideas of seer, seen and sight along with latent desires (vasanas) of the past, we meditate on that Self which is primal light that is the basis of sight.
Liberation is attained when one arrives at the state of supreme peace after intelligent enquiry into the nature of the Self, and, after this, has brought about an inner awakening. This becomes possible only when the ideas of seer, seen and sight are totally transcended. Kaivalya or total freedom is the attainment of ‘pure being' after all mental conditioning is transcended consciously, after thorough investigation, in the company and with the help of enlightened sages.

We meditate on the eternal Self, the light of lights, which lies between the two ideas of existence and non-existence.
The Supreme Self is what in one appears to be the experience of bliss, and is, therefore, realized in oneself. IT cannot be realized by means other than wisdom resulting from meditation. The company of holy men and the study of scriptures, and not the observance of religious rites, are helpful for realization of the Self. Where there is cessation of the knowable and the flow of attention is toward that which is not knowable (pure intelligence) is the Self realized.

We meditate on that Self or Consciousness, the bestower of the fruits of all our thoughts, the illuminator of all radiant objects and the farthest limit of all accepted objects.

The Self is the Pure Intelligence dwelling in the universe. IT is the universe, though the universe is not IT. The Cosmic Intelligence in which the universe, as it were, ceases to be, is the Self. In IT, the subject-object relationship seems to have ceased as such. IT is the void in which the universe appears to exist as celestial bodies exist in space. IT illumines all objects as IT is self-luminous. As IT is all-pervasive and omnipresent, IT exists in all physical and non-physical entities of existence.

We meditate on that immutable Self, our reality, the bliss of which arises in the mind on account of the close contact between the seer and the seen.
In the Self there are both Consciousness and the notion of material (inert) substantiality, the Consciousness being the reality and the notion of material substantiality an appearance. This is similar to the gold being the reality and the bracelet being the appearance in a golden bracelet. Since Consciousness is omnipresent, it is ever present in the mind in which the notion of substantiality in the nature of universe arises. The realization of the close interconnectedness between the Reality and its appearance bestows bliss on the seeker meditating on the immutable Self.

If one meditates on that state which comes at the end of the waking-state and the beginning of sleep, he will directly experience undecaying bliss.
The waking state is that state which endures. The dream state is that which is transient. During the period of the dream, it takes on the characteristic of the waking state. When the waking state is realized to be of a fleeting nature, it gets the characteristic of dream. The two are, therefore, the same. The consciousness which is awake in deep sleep and which is also the light that shines in waking and dreaming is the transcendental consciousness - the fourth (turiya) state of consciousness. The seeker meditating in that state of consciousness experiences supreme bliss.

The rock-like state in which all thoughts are transcended and which is different from the waking and the dream states is one's supreme state.
The world-appearance is the waking state of consciousness. Egotism is the dreaming state. The mind-stuff is the deep sleep state. Pure Consciousness is the fourth state. Beyond the fourth state is the absolute purity of Consciousness. Pure Consciousness is the supreme state of the seeker when his mind is stilled and transcended. The state beyond the fourth (turiyatita) is the state of Nirvana for the seeker.
Like mud in a mud-pot, the Supreme Self that is Existence, space-like Consciousness and Bliss exists everywhere, inseparable from perceived things.

Mud in a mud-pot is mud alone. Similarly, the Self is Existence, space-like Consciousness and Bliss. IT is non-different from the world-appearance though the Self and the world-appearance have a mutual causal relationship. The world-appearance arises in the Self, exists in IT and is absorbed in IT. The Self alone exists everywhere, inseparable from perceived things.

The Self shines by Itself as the one boundless ocean of Consciousness agitated by waves of thought.
Like the deep ocean, the Self is not agitated. Yet IT is agitated like waves on the surface of the ocean. The stillness in the depth and the agitation on its surface are part of the same ocean. Similarly, the Self is the same Infinite Consciousness, tranquil in Its Reality and agitated in Its appearance as the world. The Self shines by Itself as IT is self-luminous, all-pervasive and eternal.
Just as the ocean is nothing but water, the entire world of objects is nothing but Consciousness filling all the objects like the infinite space.

Infinite Consciousness is unmanifest, though omnipresent, even as space, though existing everywhere, is manifest. Just as space is unaffected by the clouds that float in it, the Infinite Consciousness is unaffected and untouched by the objective world that appears in IT. Just as light is seen through the refracting agent, the Infinite Consciousness is revealed only through the objective world. IT is essentially without name and form but Its reflections are only known through names and forms. The objective world is only the Consciousness reflecting in Consciousness shining as Consciousness and existing as Consciousness.
The Brahman and space are alike as to their invisibility, all-pervasiveness and indestructibility. But the Brahman is also Consciousness.

The Brahman - the Cosmic Being has two bodies, as it were. The superior body is Pure Consciousness and the other is the cosmos (space). All activity that takes place in the cosmos originates in the Pure Consciousness. As a result, the cosmos is seen to be real. The Cosmic Being exists in Its Pure Consciousness, as a sage exists in his atman in his meditation.

There is only the one wave-less and profound ocean of pure nectar, blissful through and through everywhere.
Just as water remains water and flows down, and as fire does not abandon its nature of rising up, Consciousness remains forever Consciousness. To the enlightened person, there is only one Infinite Consciousness. The Infinite Consciousness, without beginning and end, exists as pure experiencing Consciousness. That alone is this expanded universe which is its body, as it were. The essence of existence is pure experiencing which is, therefore, the essence of Consciousness. The Consciousness is self-evident as there is no contradiction or division in IT, and is, therefore, blissful.

All this is truly the Brahman; all this is Atman; do not divide the Brahman into ‘I am one thing' and ‘this is another'.
The Brahman is the Absolute. IT is immaterial and only spiritual-Consciousness. IT does not, therefore, admit of any division. IT is one whole, without a second. The Absolute cannot be realized or experienced by another. Only the Absolute can realize Itself.
As soon as it is realized that the Brahman is all-pervasive and indivisible, this vast samsara is found to be the Supreme Lord.

The world appearance may be said to be real so far as it is the manifestation of Consciousness and because of direct experience. It may be said that it is unreal when it is grasped by the intellect. This is similar to wind being perceived real in its motion while non-existent when there is no motion. When it is realized that the Brahman is all-pervasive and indivisible, the mirage-like appearance of the cosmos exists as not different from the Absolute Brahman.

One who realizes that everything is the Brahman truly becomes the Brahman. Who would not become immortal if he were to drink nectar?
The homogenous mass of Cosmic Consciousness does not give rise to anything other than what it is its essence. Consciousness never becomes unconsciousness. Even if there is modification, that, too, is Consciousness. Hence, whatever there may be, wherever and in whatever form - all is the Brahman. Everything exists forever in the potential state in the mass of homogenous Consciousness.
If you are wise, you become the Brahman by such conviction; if not, even if you are repeatedly told, it amounts to throwing on ashes (it will be of no avail).

The firm conviction that ‘I am not the Absolute Brahman' binds the mind. The mind is liberated by the firm conviction that ‘everything is the Absolute Brahman'. Ideas and thoughts are bondage. Their transcendence is liberation. As thought or idea sees blueness in the sky, the mind sees the world as real. The mind transcended sees the Absolute Brahman as the only Reality.
Even if you have known the real Truth, you have to practise always. Water will not become clear and pure by merely uttering the word kataka fruit.

One is to free oneself from likes and dislikes and to engage oneself in righteous self-effort to reach the supreme Truth. Self-effort is that which springs from right understanding of the scriptures and the teachings of holy persons.

One should never yield to laziness, but strive to attain liberation, realizing that life is ebbing away every moment. One should not revel in the filth known as sense-pleasure, as a worm revels in pus. One is to acquire wisdom by self-effort and then realize that the end of self-effort is the direct realization of Truth. As is the effort, so is the fruit.

If one has the firm conviction ‘I am the Supreme Self called the undecaying Vasudeva', one is liberated; otherwise, one remains bound.
The mind is liberated only if there is firm conviction that ‘I am the Supreme Self called the undecaying Vasudeva'. Unless one transcends ideas and thoughts, one is not liberated, as ideas and thoughts are in the realm of duality. The mind transcended alone sees the Absolute Brahman as the only Reality. Otherwise one remains in bondage.
After eliminating everything as ‘not this', ‘not this', the Supreme Being that cannot be eliminated remains. Think ‘I am That' and be happy.
The aspirant, sticking to the path of knowledge, always reasons about the Reality. The Brahman is neither "this" nor "that". It is neither the universe nor the living beings. Reasoning this way, the mind becomes steady. Then it disappears and the aspirant goes into Samadhi. This is the knowledge of the Brahman. It is the unwavering conviction of the aspirant that the Brahman alone is real and the world illusory, like a dream. What the Brahman is cannot be described.

Know always that the Self is the Brahman, one and whole. How can that which is indivisible be divided into ‘I am the meditator' and ‘the other is the object of meditation'?
The Self is Pure Consciousness. IT is immaterial and spiritual. IT is, therefore, one, whole and indivisible.
When one thinks ‘I am Pure Consciousness', it is called meditation. When even the idea of meditation is forgotten, it is Samadhi.

One is in Samadhi or not is indicated by whether or not there is movement of thought in one's mind. The unconditioned mind, in itself, is Samadhi, freedom and peace eternal. Samadhi is the state in which all the desires and hopes concerning the world have ceased, which is free from sorrow, fear and desire, and by which the self rests in itself. It is the state in which there is eternal satisfaction, clear perception of ‘what is', egolessness, not being subject to the pairs of opposites, freed from anxiety and the urge of acquisition or rejection. The enlightened ones are forever in Samadhi, even though they engage themselves in the affairs of the world.
The constant flow of mental concepts relating to the Brahman without the sense of ‘I' achieved through intense practice of self-enquiry is what is called Samprajnata Samadhi.

The study of scriptures, the company of holy men and the unceasing practice of Truth enable one to reach the state of Pure Consciousness. The self alone is the sole aid for realization of the Supreme Self or the Infinite Consciousness. When one is firmly established in self-knowledge that is infinite, unlimited and unconditioned, the delusion or ignorance that gives rise to world-appearance comes to an end. Where there is self-knowledge, there is neither mind nor the senses, nor tendencies and habits. There arises neither desire nor aversion towards anything, pleasant or unpleasant.
Self-knowledge arises when the ego-sense is thinned out. The ego-sense vanishes only by self-effort, by resolutely turning away from the pursuit of pleasure and by the resolute breaking down of the sense of shame and of false dignity. The attainment of the state of self-knowledge is Samprajnata Samadhi.

Let violent winds which characterize the end of aeons blow; let all the oceans unite; let the twelve suns burn simultaneously; still no harm befalls one whose mind is extinct.

One acquires victory over mind with the aid of one's own self-effort when one attains self-knowledge and abandons the craving for what the mind desires as pleasure. By intense self-effort it is possible to gain victory over the mind. Then, without the least effort, the individualized consciousness - the mind is absorbed in the Infinite Consciousness. Only by self-effort and self-knowledge, one is to make one's mind no-mind. When one makes one's mind no-mind, one has transcended worldly consciousness. What happens in the outside world, the world of duality and multiplicity is of no concern to one.

Know that Consciousness which is the witness of the rise and fall of all the beings to be the immortal state of supreme bliss.

The entire creation is like a stage on which all the potencies of Consciousness dance to the tune of time. The foremost among them is known as order-the natural order of things and sequences. It is this potency that ordains that each thing from the blade of grass to the creator Brahma should have a characteristic. This natural order is what causes the world-appearance. The Supreme Being is the Witness Consciousness of this cosmic dance-world-appearance. IT is not different from the cosmic natural order and the happenings. IT is the immortal state of supreme bliss.

Every moving or unmoving thing what so ever is only an object visualized by the mind. When the mind is annihilated, duality or multiplicity is not perceived.
The mind alone is the cause of all objects in the world. The world exists because of the mind-stuff. The mind vainly seeks to find happiness in the objects of this world. When the mind is transcended, the world vanishes, dissolves into its source.

That which is immutable, auspicious and tranquil, that in which this world exists, that which manifests itself as the mutable and immutable objects is the sole Consciousness.
The sole reality is the Infinite Consciousness, which is omnipresent, pure, tranquil and omnipotent. Its being is the Absolute Consciousness, which is not an object and, therefore, not knowable. Wherever this Consciousness manifests in whatever manner It chooses, It is ‘That‘. Because the substratum - the Infinite Consciousness is real, all that is based on IT acquires reality, though the reality is of the substratum alone. As for the objects, the reality is relative. This relative reality is like the reality of the dream objects.

Before discarding the slough, the snake regards it as itself. But when once it has discarded it in its hole, it does not look upon it as itself any longer.
He who has transcended both good and evil does not, like a child, refrain from prohibited acts from a sense of sin, nor does he do what is prescribed from a sense of merit.
If one focuses one's thought on ego-sense, it takes to flight. One is, therefore, able to transcend the phenomenal existence of the ego when one dives deep into the source from where the ‘I' thought arises. Everything rises with the rise of the ego. Everything subsides when the ego subsides. To destroy the ego through self-enquiry is renunciation.

Renunciation of everything puts an end to all sorrow. By renunciation, everything is gained. There is total renunciation when the mind - citta with the ego-sense is abandoned. Renunciation of the ego-sense leads to realization of the Absolute. When one abandons the mind, one is no more afflicted by fear of old age, death and such other events in life. Nor is one affected by the concerns of merit and demerit. That alone is supreme bliss.
Just as a statue is contained in a block of stone even if it is not actually carved out, so also the world exists in the Brahman. Therefore, the Supreme State is not a void.
Even as the uncarved image is forever present in a block, the world is inherent in the Absolute, whether we regard the world real or unreal. The Absolute is, therefore, not void.

As in the tangible ocean, tangible waves are seen, in the formless Brahman, the world also exists without form. From the Infinite, the Infinite emerges and exists in IT as the Infinite. Hence the world has never been really created - it is the same as that from which it emerges.
Just as a pillar is said to be devoid of the statue when it has not actually been carved out, so also the Brahman is said to be void when IT is devoid of the impression of the world.

Water in the mirage does not come into being and go out of existence. So this world, too, does not come out of the Absolute, nor does it go anywhere. The creation of the world has no cause and, therefore, it has had no beginning. It is only an appearance based on the reality of the Brahman. It is not independent of the Brahman. The Brahman alone exists.

Just as still water may be said to contain or not contain ripples, so also the Brahman may be said to contain or not contain the world. IT is neither void nor existence.

The universe exists in the Infinite Consciousness just as future waves exist in a calm sea, with the potentiality of an apparent difference. Infinite Consciousness is unmanifest, though omnipresent, even as space, though existing everywhere, is manifest. Just as the reflection of an object in crystal can be said to be neither real nor entirely unreal, one cannot say that the universe, which is reflected in the Infinite Consciousness, is real or unreal.

Just as space is unaffected by the clouds that float in it, the Infinite Consciousness is unaffected and untouched by the universe that appears in IT. Just as light is seen through the refracting agent, the Infinite Consciousness is revealed only through the universe. IT is essentially without name and form but Its reflections are only known through names and forms. Consciousness reflecting in Consciousness shines as Consciousness and exists as Consciousness.

 

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