Moksha Gita by Swami Sivananda
Fear not, my child. In reality there is no death for thee. There is a
means for crossing this ocean of relative existence and attaining
immortality or the supreme bliss. I shall teach thee now Brahma-vidya
(knowledge of the absolute).
Salutation to Satchidananda Para (Supreme)
Brahman, that glorious first preceptor, who is self-luminous, eternal,
indivisible, pure, spotless, desire less, attribute less, timeless, space less, changeless, beginningless and endless.
That ultimate
reality which is the support for this world, body, prana (life), mind
and senses, which is the womb for the vedas, which is all-pervading and
all-permeating, which is colorless, odorless, tasteless, nameless and
formless-that something shines eternally.
Some indescribable
supreme principle which is imperishable, unborn, undecaying, fearless,
motionless, one without a second, ancient and infinite - that alone
exists.
What is neither short nor long, neither that much nor
this much, neither black nor white, neither stout nor thin, neither good
nor bad-that should be understood as Brahman.
That which is
neither subtle nor dense, which has neither caste nor name, which is
immutable, immortal and bodiless, which is beyond the reach of mind and
speech-that should be understood as Brahman.
Brahman is
distinct from the gross, subtle and causal bodies. He is the soul of
all. He is the inner ruler of all. He is eternally free. He is without
action, and without motion.
Brahman cannot be defined. To
define Brahman is to deny Brahman. The only adequate description of
Brahman is a series of negatives. That is the reason why the Upanishads
declare, "Neti-neti", "not this, not this".
Maya (illusion) is
the upadhi (limiting adjunct) of Isvara (God). She is the illusory power
of Brahman. She keeps the lila (creative play) of Isvara (God), through
her three gunas (qualities), viz., satva (purity), rajas (passion) and
tamas (darkness).
Maya is not non-existent because it appears,
neither is it existent because it is destroyed by the dawn of knowledge.
Maya-is 'not That'. It is an indescribable appearance.
Maya is
neither sat (real) nor asat (unreal). Maya is anadi santam
(beginningless) but has an end only for the sage who has realised the
self). Maya-is suddha satva or pure satva.
He who gets
knowledge of the self having overcome maya or the illusory power, will
alone know what maya is, how it arises and is destroyed.
The
five elements, the five tanmatras (subtle or root elements), and the
various objects of the world are all products or modifications of maya.
Just as you can infer the existence of fire through smoke, so also you
can infer the existence of maya through its various manifestations.
Maya is of the nature of mind. Maya generates different degrees of
illusion. Maya pervades everywhere. If your mind is destroyed by
discrimination and vicara (enquirer into the self), then maya will not
afflict you.
This mind which ever hankers after sensual objects
is the seed of maya. If the mind is annihilated maya will vanish. You
will attain the state of quiescence. Brahma jnana (knowledge of the
absolute) will dawn in you.
Avidya (ignorance) is malina satva
(weakened purity). It is the upadhi (limiting adjunct) of jiva
(individual soul). It is the karana sarira (causal body) of the
individual soul. Avidya is anandamaya kosa. Avidya is a false perception
by which the ignorant jiva takes the body and intellect as pure,
permanent and a source of pleasure.
Just as a king acts the
part of a beggar, out of his own free will on the stage in a drama, so
also the Satchidananda Brahman acts the part of a jiva in the drama of
the world out of his own free will for sport.
Just as men with a
defective vision behold a white thing as yellow, so does one perceive
the self as the body on account of avidya or ignorance.
When one gets knowledge of the self, this avidya vanishes. It is the destruction of avidya that is the Brahmic seat.
Just as the mirror is dimmed by dirt, so Brahman is veiled by avidya.
Therefore human beings are deluded by this avidya. Mind, senses, egoism,
intellect and body are the efforts of avidya. If the cause is
destroyed, the effects are destroyed by themselves.
This
universe of names and forms has its origin in ignorance. It is dissolved
by knowledge of the self. The universe, being other than the self, is
unreal and like a dream. It is like a mirage.
Just as a snake
is superimposed on the rope, silver on the mother-of-pearl, a thief in
the post, city in the clouds, mirage in the desert, blueness in the sky,
so also this world is superimposed on Brahman.
Just as it is
water alone that appears as waves, ripples, etc., gold alone as ear
rings, bangles, etc., clay alone as pots, jars, etc., threads alone as
cloth, towel, etc., so also does Brahman alone appear as many universes.
Children regard a wooden elephant as an elephant, but the grown-up
persons treat it as wood. Even so the wise behold only Brahman
everywhere but the ignorant perceive the non-self only. The whole
universe is within Brahman. It appears as external to you, just as your
body appears external to you in the mirror on account of maya
(illusion).
Just as a man does not behold the object which he
has seen in his dream when awake, so also the jivanmukta (liberated
sage) does not perceive the universe after he attains knowledge of
Brahman.
The mind has the power of creating or undoing the
whole universe in the twinkling of an eye. Slay this mind through vicara
(enquiry), destruction of vasanas (psychological impressions or
conditioning) and control of its fluctuation.
Mind is a bundle
of vasanas (subtle desires). Through vasanas bondage is caused.
Destruction of vasanas will bring freedom. The mind will attain
quiescence like a gheeless lamp if the vasanas are destroyed.
Just as a silk-worm is caught in its own cocoon, so also man is caught
in this vast net of samsara (worldly life) by his own sankalpas
(thoughts and notions) and vasanas.
The enemy of the atman
(self) is the fluctuating mind only. The mind through its power of
fluctuation generates countless vasanas and sankalpas. Destroy this
fluctuating power of the mind through constant Brahma-vicara.
Brahman will not shine when the dualities of the mind are not destroyed.
Destroy the dualities. Brahman will shine in its pristine glory.
Ahamkara (egoism) which is the source of all troubles has its seat in
the mind. Annihilation of egoism will bring about destruction of the
mind and annihilation of the mind will cause destruction of egoism.
The ideas of 'mine' and 'thine' are only the creation of the mind. If
the mind is destroyed through vicara, these ideas will vanish.
Destruction of the mind alone is moksa (liberation).
Destruction of sankalpas is really destruction of the mind. It is only
sankalpas destroyed beyond resurrection that constitute the ineffable,
imperishable, and effulgent Brahmic seat.
Just as gold is purified by heating it on the fire, so also mind is purified by the fire of meditation.
As fire is concealed by ashes, sword by the scabbard, sun by the
clouds, fetus by the amnion, rubies by the earth, mattress by the bed sheet, so also Brahman is concealed by flesh and bones. If you remove
the ash you can perceive the fire; if the clouds are dispersed you can
cognise the sun; if you remove the scabbard you can behold the sword; if
you remove the bed sheet you can see the mattress. Even so, if the veil
of ignorance which conceals the Brahman is removed by knowledge of
Brahman you can directly cognise the self-luminous Brahman.
You
cannot see the all-pervading butter in the milk, but if you churn it
you can get the butter. Even so you cannot see Brahman by these physical
eyes, but you can behold the all-pervading Brahman by the churning of
meditation.
Purge your mind of all impurities. Sever mentally
all your connection with visible objects. Destroy the weeds of desires.
Abandon all sankalpas (thoughts). Eradicate the longings. Meditate on
Brahman. You will attain soon the nondual Brahmic seat of ineffable splendor.
Understand the right significance of the 'Tat Tvam
Asi' Mahavakyas (the great declaration, 'That Thou Art'). The knowledge
relating to the identity of the individual soul and the supreme soul
that arises from Mahavakyas like 'Tat Tvam Asi' (Thou art That) is the
means to emancipation.
The immaculate and supreme seat can be
attained very easily if you possess equal vision, balanced mind and
discrimination, if you associate with the wise persons and if you
practise vicara or inquiry constantly.
One soon becomes that on
which he constantly meditates with great intensity in accordance with
the illustration of the wasp and the worm.
Negate the five
sheaths. Control the senses. Sit quietly. Meditate always, "I am
Satchidananda Svayamprakasa Brahman" (Brahman which is
existence-consciousness-bliss and which is self-luminous), which is the
substratum for these five sheaths and the whole world. Keep up the
Brahma-bhavana (contemplation of Brahman) while walking, eating and
bathing.
You should ever be engaged in enquiry of Brahman, till
you get Brahma-jnana (knowledge of the absolute). You should practise
right conduct also. You should have association with the sages.
Brahma-bhavana, the end of all vedas, will dawn of itself in you, if you
generate the Brahmakara-vrtti (the concept that Brahman alone is real)
constantly from your satvic antahkarana (pure mind and heart) by
meditating on the right significance of the Mahavakyas, 'Aham Brahma
Asmi' (I am Brahman).
Om is the symbol of Brahman. It is the
word of power. It is the sacred monosyllable. It is the essence of all
the vedas. It is the boat to take you to the other shore of fearlessness
and immortality. Meditate on Om with bhava (feeling) and meaning.
You should make Brahma-vicara habitual in you by constant practice.
Then only your mind will be under your perfect control. All the
impurities of the mind will be washed away by Brahma-vicara.
Inquireunceasingly : "Who am I? Whence came this universe? How did
birth and death come? What is bondage?" You will be able to attain the
imperishable abode of eternal bliss.
If you want to attain
Brahman all longings for objects should perish. The more you are removed
from objects, the more the effulgence of Brahman will radiate in you.
You will never be able to go into samadhi (superconscious state)
although you can sit in the padma or siddha asana for six hours at a
stretch, if you are not free from attraction and repulsion, anger,
egoism and pride.
Merge the speech in the mind; merge the mind
in the intellect; merge the intellect in the witness of the intellect or
Brahman and enjoy the supreme peace.
Restrain the senses.
Silence the bubbling thoughts. Drown the mind in Brahman, who is within.
Now you can realize your identity with Brahman.
Acquire the
four means. Control your speech. Annihilate all hopes. Hear the srutis
(scriptures). Reflect on what you have heard. Then meditate. You will
attain Self-Realization.
Brahman can be clearly and definitely realized only through nirvikalpa samadhi. Samadhi ensues only when the
purified mind is merged in Brahman.
When Brahman is realized by
means of nirvikalpa samadhi, then the heart's knot viz., avidya
(ignorance), kama (desire) and karma (action) is destroyed.
You
cannot have samadhi without perfect dispassion; you cannot have Self-Realization without samadhi; you cannot have perfect freedom
without self-realisation.
He who thinks, "I am the body ....
This body is mine... She is my wife .... He is my son .... I am a
brahmana .... I am fat .... I am black .... I am a pandit", is an
ignorant man. He is bound.
He who thinks, "I am not the body: I
am all-pervading, changeless, immortal, indivisible, self-contained,
self-existent, Satchidananda Brahman," is a wise sage. He is free.
He who thinks, "I did this work, so I will go to heaven; I enjoyed such and such a thing", is an ignorant man.
He who thinks, "Prakrti (nature) does everything ... I am only witness
.... I am non-doer .... I am non-enjoyer", is a wise sage.
The
annamaya sheath (food sheath) is made up of the five elements. It has a
beginning and an end. It is inert and full of parts. It is an effect of
the five elements. It is full of impurities. Therefore you are not this
physical body or the annamaya sheath. You are the witness of this body.
Understand, therefore, "I am not the body. I am Brahman."
The
pranamaya kosa (the vital sheath) is the product of rajoguna (dynamism,
passion). It also has a beginning and an end. It is inert. It is an
effect. Therefore you are not the pranamaya kosa. You are the witness of
this sheath. Understand, therefore, "I am not the pranamaya kosa. I am
Brahman."
The manomaya kosa (the mental sheath) is a product of
satva guna. It also has a beginning and an end. It is inert . It is an
effect. Therefore you are not the manomaya kosa. You are the witness of
this sheath. Understand, therefore, "I am not manomaya kosa. I am
Brahman."
The vijnanamaya kosa (the buddhi sheath) is a product
of satva guna. It has also a beginning and an end. It is inert. It is
an effect. Therefore you are not the vijnanamaya kosa. You are witness
of this sheath. Understand therefore, "I am not the vijnanamaya kosa. I
am Brahman."
The anandamaya kosa (the bliss sheath) is avidya
or ignorance, a modification of prakrti (nature). It is the effect of
past deeds. It is endowed with changing attributes. It is jada
(insentient). Therefore you are not the anandamaya kosa. You are the
witness of this sheath. Understand therefore, "I am not the anandamaya
kosa. I am Brahman."
A jivanmukta (liberated sage) who has
reached the imperishable turiya (transcendental) state can never be
affected by the pairs of opposites. He always rests in his own
Satchidananda svarupa (essential entity as Satchidananda). He roams
about happily.
A jivanmukta realises that he is beyond the
three bodies and the five kosas; he is the witness of the three states;
he is pure consciousness.
For a liberated sage who has realized
that all beings are the self, there is neither delusion nor grief, as
there is no second for him.
The sage who has destroyed all his
desires and egoism, who is always calm and serene, equanimous, who does
not see any distinction of form and who has freed himself from delusion
or ignorance, shines brilliantly.
The jivanmukta rests with an
unshaken mind in the all-blissful Brahman. He is free from all the
modifications of the mind. His heart is pure like the Himalayan snow or
the crystal. He is free from the distinctions - I, he, thou.
The liberated sage, the prince among ascetics who has conquered the
enemy, ignorance, who has known the secret of true bliss, uses the palms
of his hands as his bowl, and sleeps blissfully under the foot of a
tree.
The sage does not care for public criticism. He keeps a
cool mind even when he is assaulted. He blesses those who persecute him.
He beholds only his own self everywhere.
He whose mind does
neither sink nor float amidst pains and pleasures is indeed a liberated
sage. He has rendered his mind completely quiescent by identifying
himself with Brahman.
The jivanmukta has a consciousness of
body in the form of a samskara (psychological impression). The
videhamukta has no consciousness of the body.
Thou art not this
perishable body. Thou art not the wavering mind. Thou art not the
indriyas (senses). Thou art not the intellect. Thou art not the causal
body. Thou art the all-pervading, immortal Brahman. Realize this and be
free.
Thou art the prajnana ghana atman (embodiment of wisdom).
Thou art Chidghana Brahman (mass of consciousness). Thou art vijnana
ghana purusa (mass of knowledge). Thou art ananda ghana soul (mass of
bliss). Realize this and be free.
74. Thou art akhandaikarasa
Brahman (one homogeneous essence). Thou art cinmatra purusa (pure
consciousness). Thou art spotless, passionless, sexless and bodiless
soul. Realize this and be free.
75. Thou art timeless,
spaceless, deathless, changeless, endless, beginningless, motionless,
desireless, faultless and action less Brahman. Realize this and be free.
76. Thou art indivisible, part less, and infinite. Thou art birth less
and deathless. Thou art immutable and self-luminous. Thou art eternal,
perpetual and self-contained. Realize this and be free.
77.
Thou art Anandamaya-Purusa (blissful soul). Thou art Cinmaya Brahman
(pure consciousness). Thou art jyotirmaya atman (radiant). Realise this
and be free.
78. Thou art distinct from the three bodies and
the five kosas. Thou art the witness of the three states. Realize this
and be free.
79. That supreme Brahman which is the immortal
self of all, which is the beginning less entity, which is immutable and
infinite, which is beyond the reach of mind and speech-that Brahman art
thou. Meditate on this. Realize this and be free.
80. My child!
Hast thy delusion been destroyed? Have you become fearless now? Have
your doubts been removed? Are you resting now in your own Satchidananda
Svaropa? I have declared to thee the profound secret of vedanta, the
essence of vedas. O preceptor! I have realised the self now. I am verily
that Brahman, which is self-effulgent, one without a second, which is
changeless, partless, formless, eternal, all-pervading, the absolute and
the homogeneous essence.
81. I am Satchidananda Brahman. I am
pure, infinite, unattached, timeless, motionless, deathless, decay less
and fearless. I have no connection with the body and the mind. I am action less, formless.
Salutations unto thee, O venerable guru!
Thou hast saved me from the wheel of birth and death. Through thy grace I
have attained immortality and eternal bliss. All my doubts, delusion
and ignorance have vanished. Millions of prostrations unto thee, O
merciful Lord.
SONG OF DIVINE LIFE
Gopala Gopala Muralilola
Yasoda Nandana Gopibala.
Serve - Love - Give - Purify, Practise Ahimsa,
Satyam, Brahmacarya 'take satvic food', study Gita,
Have satsang, control senses, do japa kirtan,
Meditate in brahmamuhurta, know thyself.
Love all, embrace all, be kind to all,
Work is worship (serve all), serve the Lord in all.
Purify, concentrate, reflect, meditate,
Know the self through enquiry, "Who am I?"
Purify, concentrate, reflect, meditate,
Serve, love, give and be dispassionate,
Know Brahman, maya, samsara and 'I',
Behold the goal of life, Hae Saumya nearby
(Gopala Gopala .....)
