யாம் பெற்ற இன்பம் பெறுக இவ்வையகம்.
LET ME SHARE
THE BLISS I ATTAINED, WITH THE WHOLE WORLD.
EASWARAPRASAADAAT EVA
PUMSAAM ADWAITA-VAASANAA
ईश्वर-प्रसादादेव पुंसां
अद्वैत-वासना
An interesting topic with
regard to a practical aspect of intuiting or realising one's own Self is taken
up for thread-bare analysis on this occasion by me. The topic is ईश्वर-प्रसादात् एव पुंसां
अद्वैत-वासना which means that by Easwara's or God's Grace alone, anyone is
drawn to the Adwaitic realisation.
In the matter of attaining
Moksha, the final beatitude, different schools of thought have different
stands. For the followers of Purva-Meemaamsa
School (पूर्व-मीमांसा-दर्शनम्), attaining heaven, after the fall of
this physical body, through the means of performing Vedic Rituals is the
highest goal. For the followers of Saankhya
School (साङ्ख्य-दर्शनम्), realising the individual self as separate from
PRAKRUTI or matter, is the
ultimate attainment. Likewise, each
school has its own conclusion and conviction of the ultimate state, which is
called liberation from all bondages (मोक्ष-प्राप्तिः),
which
is supposed to remain steadfast in all conditions and at all times. In this context Vedanta Darshana
proclaims that the Individual Self is inseparably one with Brahman (जीवो ब्रह्मैव नापरः).
As such, becoming inseparably one with BRAHMAN,
steadfast, is the final beatitude, accepted by Vedanta Darshana. Shaiva-Siddhanta's conclusion is also
not very much in variance from this statement with regard to the final
beatitude. But the means to attain this
state varies with regard to Vedanta Darshana and Shaiva-Siddhanta. In the matter of liberation (कैवल्य-प्राप्तिः), Vedanta Darshana
states that the individual's effort is the supreme cause. On the other hand, Saiva-Siddhanta
states that Easwara's Grace is the all-important cause. A little
explanation is required in this regard, to enlighten the average
reader, in the basics of Vedanta Darshana and Shaiva Siddhanta.
Shaiva-Siddhanta is of the view that Easwara creates this
objective world and the Jeevas in it, with the help of Pradhaana, (प्रधानम्) in other words Trigunaatmikaa-Maaya (त्रिगुणात्मिका-माया) consisting Satva, Rajas and Tamas,
the primordial Gunas. As such, Easwara
is called (मायी) Maayee i.e. the possessor or in other words the Lord of Maaya.
As per Shaiva-Siddhanta, the Trigunaatmikaa-Maaya and the Jeevas
are different from Easwara. As a
mere sport (as having nothing to gain from this sport other than bliss) Easwara
creates, evolves, edifies and elevates the Jeevas from the elementary
level to the totally perfect state, out of inherent compassion and in the
process Easwara grants them the final liberation also. In the devotional
work of Tiruvachakam (திருவாசகம்), belonging to Shaiva-Siddhanta,
in chapter No.7
of Tiruvembavai
(திருவெம்பாவை), in verse No.12 (செய்யுள் 12) this statement is confirmed; "ஆர்தத
பிறவித்துயர் கெட நாமார்த்தாடும் தீர்த்தன் நற்றில்லை சிற்றம்பலத்தே தீயாடும், கூத்தனிவ்வானும் குவலயமும் எல்லோமும் காத்தும்
படைத்தும் கரந்தும் விளையாடி ---)". The gist of this verse is that the Lord of the cosmic dance in
Chidambaram, in other words, NATARAJA (the chief of the dancing community the
world over), as a pleasant pastime, creates, sustains and destroys this objective world for the sake of
mere sport and in the process the ceaselessly Dancing Lord liberates the
Jeevas from the bondage of transmigration
which is liberation from taking new births in the future.
Vedanta Darshana is of the view that Brahman
projects this objective world from the dormant unmanifested state to the
vibrant manifested state. Here no
creation is involved, actually. It is
only a projection. As such, Brahman
can be the material cause and the instrumental cause of this universe, exactly
like a spider. (A spider creates a web from its own body, spreads it and
remains in it for a period of time and finally withdraws the web into
itself.) This is the VIVARTA-VAADA
(विवर्त-वादः) of Vedanta Darshana which
means that this objective world is the VIVARTA, in other words a projected
illusory form of Brahman (which is the absolute changeless Truth), like
the snake appearing in a piece of rope in dim light or due to any defect in
one's eye sight. The snake disappears at
the very moment, when the perception of the perceiver becomes flawless. Another example is given now. Before a film show starts in a theatre, a
white screen alone is perceptible in front. When the show commences a shadowy
form of the objective world gets projected on the white screen. When the film show
is over the white screen alone is left in the end as the remainder. Similarly, this objective world is projected
on Brahman or Self till the dissolution takes place at the individual
level and/or at the cosmic level.
When Tirodhaana-Shuddhi
(तिरोधानशुद्धिः) or removal of ignorance at the causal level is
attained by an individual, in the level of microcosm, the objective world
disappears for that particular individual.
When it takes place at the cosmic level it will be a state of (महाप्रलय) i.e.
dissolution or disappearance of the objective world at the level of macrocosm. The projecting power is called Maayaa. In one of the minor works of
Maayaa-Panchakam (मयापञ्चकम्), the greatest exponent of Advaita Vedanta, Shankara,
defines Maayaa as Aghatitha-Ghatanaa-Pateeyasee
(अघटितघटनापटीयसी). This means that Maayaa is the deluding
power of Brahman which defies the logic of anyone's intellect. This deluding power of Maayaa makes
the Jeevas grasp anything and everything, and make a final
conclusion thereupon, in 180 degrees out of phase, of what is the actual fact. When AVIDYA or
ignorance of the Self is removed from the intellect, there would be no
objective world as it appeared earlier. In its place, the ultimate substratum
i.e. the Self or Aatman will be perceived or intuited. This is explained as DRUSHTA-NASHTA-SWABHAVAH
(दृष्टनष्ट-स्वभावः) i.e. the objective world
disappearing into its cause, when investigated thoroughly and properly. This would occur at the dawn of the spiritual
knowledge.
It is somewhat like
viewing our globe, Earth, from the terrestrial surface and viewing it from the Moon. From the Moon, Earth would look like a
whirling colossal
sapphire stone studded with gold in many places. The ocean portion will appear as a colossal
sapphire stone and the land-part of the Earth will appear as studded gold,
unlike we perceive the Moon as a motionless golden football from the
terrestrial surface with the marking of a rabbit or deer on its surface. Perceiving the Earth from its surface is
somewhat similar to the narrow subjective view of the ignorant masses and the
same from the Moon is some-what similar to the enlightened person's broad
objective view. Similarly, when Avidya
or ignorance is removed from the intellect, only the Adhishtaanam or
the ultimate substratum will be perceived as one's True Self, as one without a
second. The dictum "Sarvam
Khalvidam Brahma (सर्वं खल्विदं ब्रह्म)"
confirms this statement. As such, Moksha of
a Jeeva is not subject to Utpatti, i.e. origin at any particular
time, as per Vedanta Darshana.
As such, it remains eternal. It
is like recollecting or refreshing the temporarily lost memory of wearing a
golden chain around the neck after undergoing some seemingly anxious moments of
despair, dejection and disappointment, over its imaginary loss.
If we look at the
statements closely, with regard to Easwara’s Grace as the basic cause of
liberation, that is claimed by Shaiva-Siddhanta and the individual's
effort being the cause of liberation as claimed by Vedanta Darshana, we can see
some glaring inconsistencies in both these statements. We have to come to a proper conclusion after
studying these statements analytically, with the help of sound and irrefutable
logic.
In the course of refuting all other
philosophical conclusions other than that of Vedanta Darshana, one
after another, the composer of Vedanta Sutras viz. Brahma-Sutras,
after refuting the Jaina School of theology, takes up the case of Maaheswara
or Paashupata School, which is another name for Shaiva-Siddhaanta
(Brahma Sutras 2nd Ch., 2nd quarter, 37th aphorism) for refutation. As the conclusion of Vedanta Darshana
and Shaiva Siddhanta, with regard to a Jeeva's ultimate
liberation, is not much in variance from one another, the refutation exercise
of Shaiva Siddhanta is confined to this aphorism alone. The point discussed here is that, if Easwara
is considered as only the instrumental cause and not as the material cause of
the universe as claimed by the followers of Shaiva-Siddhanta and the PRADHAANA
and Jeevas are separate from Him, there arises the inconsistency of
the Lord's favouritism and partiality to a section of Jeevas dear to Him
and His prejudice and hostile discrimination to the other section which is
disliked by Him. As per this logic, He
edifies, elevates and grants Moksha to one section of Jeevas only
and the other section is ruthlessly forsaken by Him as we make out in this
world; some are found to be prosperous, happy and optimistic whereas the others
are found to be poor, miserable and pessimistic for seemingly no fault of
theirs.
In the 16th chapter of
Bhagavad-Gita, in the 19th verse, in a different context, we read (तानहं
द्विषतः क्रूरान् संसारेषु
नराधमान् | क्षिपाम्यजस्रमशुभान् आसुरीष्वेव योनिषु ||) "I push the selfish stone-hearted Jeevas
having no fellow feeling, who are the scum of this society, into the wombs of
cruel and lowly evolved beings (so that they should undergo indescribable
sufferings birth after birth, till they repent and transform themselves in a
protracted period of time.”) If these
statements are not understood in the proper perspective it would seem to the
ill-informed intellectuals and also to the laymen that God remains totally
unjust, highly prejudiced and inimical to a section of people whom He dislikes
for seemingly no fault of theirs.
To solve this problem of
seeming partiality and prejudice shown by the Lord to two different sections of
Jeevas, the Bhaashya-Kara i.e. commentator explains the aphorism,
पत्युः; असामञ्जस्यात्), stating that the Lord
remains neutral to all Jeevas, showing no partiality or hostile
discrimination. The Lord only dispenses
the fruits of the past accumulated Karma of the Jeevas according
to their merits without showing any partiality or prejudice. It is the cumulative effect of the Jeevas'
past Karma that they experience in the current life time, thereby
exonerating Easwara in the matter of dispensation of reward of past Karma,
favourably and/or prejudicially.
By putting it this way,
the allegation of partiality and prejudice shown by the Lord towards two
different sections of Jeevas may get refuted. At the same time, it opens a new spectrum of
inconsistencies for the Vedantins. They are (a) As Easwara can
dispense the results of past Karma, strictly as per Jeevas' past
actions, Jeeva becomes independent (स्वतन्त्र)
in the
matter of doing anything and Easwara becomes subservient (परतन्त्र)
having
no freedom of His own in choosing His actions, in the matter of rewarding the Jeevas
with their Karma. (b) This, in the process, leads to another
anomaly. That is, in this contention,
the state of Moksha or liberation would become unthinkable for almost
every Jeeva in two ways. Jeevas'
basic tendency is to indulge in pleasures without any checks and balances, transgressing all
codes of right conduct, thereby acquiring demerits more
and more in the process. Demerits bring in
miseries, and miseries prompt Jeevas to indulge in more sinful acts, thereby,
impounding the Jeevas in a vicious circle, like in a whirlpool, without any
progress with regard to their spiritual evolution. For example, if one is asked why he or she is
engaging himself or herself in sinful acts, the natural reply would be that
"I am compelled or hard-pressed by the circumstances to engage myself in
sinful acts. Poverty and other miseries
are driving me irresistibly towards sinful occupation. In a similar situation anyone else would have
acted in the same manner only, as I have acted" thereby, exonerating
oneself and justifying the wrong doing.
As such, no one can claim that he or she is perfectly righteous
especially during the present times, in this dark age of Kali Yuga.
This is the state of
affairs now in Kali Yuga where Tamo Guna (cause of ignorance of
one's own Self) is ruling supreme, deluding the intellect of the Jeevas
completely. The ideals stated in the Shastras
viz. codes of right conduct, seem to remain impractical and imaginary and that
too in unattainable distance now.
Practical life in general, remains quite contrary to what is stated in Shastras
as ideal life. Even the Jeevas
are unaware of what is merit and what is demerit; what is worth doing and what
is not worth doing.
Bhagavad-Gita (ch.18/verse.32) says अधर्मं धर्ममिति या मन्यते तमसावृता | सर्वार्थान् विपरीतांश्च बुध्धिस्सा
पार्थ तामसी || Taking Adharma viz. acts
forbidden by Shastras as the ideal conducts, due to the overwhelming
influence of Tamo-Guna, and viewing everything in 180 degrees out
of phase of what is proper and just, is the Taamasee-Buddhi. The Taamasic
(ignorant) intellect compulsorily takes for granted that it is always
upright and righteous and those taking the opposite view point, are always at
fault and unrighteous.
In this state of affairs
almost everyone's account will be in overdraft only. (Each individual would be maintaining an
account in his or her name in Easwara's bank compulsorily, till the
individuality gets destroyed at the time of attainment of Aatma-Gyaana
i.e. realisation of one's True Self, when a Jeeva's
account would get closed finally.
Merits, such as observance of penance, disciplining the sensory organs
and mind, fasting on special days such as Ekadashi, gifts of cash and
kind to the deserving and needy are like deposits and they would swell the
credit balance. Demerits of acting
selfishly, hurting others' legitimate interests and indulgence in pleasures
without checks and balances are like withdrawals. When demerits outweigh merits, the account
gets into overdraft just like in empirical banking system.) Unless Easwara writes off the debts
graciously, no Jeeva's account will return to the side of credit balance
in this dark age of KALI-YUGA, from over-draft. If we assume that Easwara is all
powerful and as such, totally independent to act as He likes, then only, He
would be able to write off the over-drafts and bring the Jeevas' accounts
back to the side of credit balance, out of His inherent compassion. Now, to elucidate this topic further and to
enlighten the readers in the logic applicable here, I am leaving the main track
temporarily and am getting into a side track.
The Hindu-Mythological
(Puraana) Story of Lord Murugan or Subrahmanya
incarcerating Creator Brahma is to be reflected in this context. Murugan (meaning beauty-personified)
is the Tamil version of Lord Subrahmanya who is claimed and hailed by
Tamil-speaking people the world over as exclusively belonging to Tamil Nadu and
its people and as such, is addressed as Tamil-God, even though He is known as Kartik
(shorter form of Kartikeya in North India and in other parts). Lord Murugan vanquishes the demon Shooran
or Shura-Padman. Lord Murugan
represents the Spiritual Power and Shooran represents the Material
Power. The Shura-Samhaara-Tatvam
(the
gist of Lord Murugan vanquishing Shuran) is that, the Material
Power should never overpower or dominate the Spiritual Power. Material Power should always remain
subservient to Spiritual Power as an unequal ally, like in the case of Shuran
remaining an obedient bearer of Lord Murugan in the form of a peacock.
[Before vanquishing Shuran
Lord Murugan's riding car was a goat, as it is stated in mythology, that
He was born out of fire (अग्निभूः). Here the word 'born' is used in the sense of
manifestation from the imperceptible dormant state to the perceptible vibrant
state. This fire is not the material
fire perceptible to the senses. It is the
Fire of Knowledge; in other words, it could be stated as Chidagni or Gyaanaagni.
(चिदग्निकुण्ड-संभूता Lalita-Sahasranama-Stotra 4th Naama, one manifested
from the fire-pit of knowledge i.e. knowledge of the Self) Fire-god's
riding car is goat which is well known and Murugan inherited it from
Fire-god temporarily when He manifested in this world.]
After accepting defeat from
Murugan, Shuran in a transformed and enlightened mental state,
begged Murugan to accept him as His riding car in the form of the
peacock and not to forsake him for his wrong doings in the past. The gist of this statement is that material power
earns importance or usefulness only through spiritual power. Without spirit, matter is inert and as such
useless. So, material power should
always be controlled, guided and utilised by spiritual power in a judicious and
wise manner. If it is not maintained in
this manner, terrible imbalance in all walks of life would arise, that we
experience today.
Presently, Material Power,
in other words, Shuran is ruling this world subduing and enslaving
Spiritual Power and in the process tilting all ethical standards
topsy-turvy. Therefore, the
manifestation of Lord Murugan is eagerly awaited now and it is going to
take place in the near future. Murugan
and Kalki are the same in principle and this is the Cosmic Ego of Paramaatman
which again is stated as Sankarshana or Lord Rudra. This is exactly the concept of Jesus
re-appearing or manifesting in this world for the final judgment in Christian
Faith. If we go by TATVA i.e. the
true import of the principles involved here, we can realise that Murugan and
Jesus are the same. Murugan is the son
of Paramaatman, the formless SIVA or SIVAM. Similarly, Jesus is the son of the
Eternal Truth which is called The Father in Christianity.
Through Shoora-Samhaaram
(nullifying Shuran) Murugan wants to bring back the balance in
this world in the form of Spiritual Power again dominating or to be more
precise, controlling the Material Power. But when He looks at the world after
vanquishing Shooran, Murugan is bewildered completely. He could perceive only suffering in the midst
of Jeevas everywhere, as suffering still persisted unabated in spite of
the completion of Shoora-Samhaaram.
Then He reflects for a while and arrives at the proper solution. The Jeevas' accounts are terribly in
overdraft as the demerits heavily outweigh the merits. The Jeevas had taken Shura's
philosophy of indulging in pleasures to their heart's content, transgressing
all injunctions of moral codes, as the guiding principle in their life. The Spirit behind the cosmic material power
viz. Shooran has only two PURUSHAARTHAS (ultimate supreme goals)
in his philosophy. They are KAAMA
(pleasures) and ARTHA (wealth). Kaama
i.e. sensual pleasures, is the supreme PURUSHAARTHA (goal) for Shooran. As KAAMA cannot be attained without ARTHA
(material wealth) he accepted ARTHA also (having no other go)
as a PURUSHAARTHA
worth pursuing. Under Shooran's reign, the Jeevas hitherto
remained as total rationalists and materialists forgetting God, His inherent
compassion and unlimited redemptive power.
That was the actual cause for all the sufferings, the Jeevas
underwent till that time.
Now, Murugan turns
His attention to the accounts of the Jeevas. They are maintained by Creator Brahma. Creator Brahma has no power to write
off the overdraft of the Jeevas, as he is not the omnipotent God. He can only maintain the status quo,
in this regard. He can dispense the Karma-Phala
i.e. rewards of actions as per the Jeevas' merits and demerits
only. As such, Murugan forcibly
snatches the account book from Creator Brahma and asks him to take rest
for some time, till the overdrafts of the Jeevas are written off by Him
completely so that a new Satya Yuga viz. a new era where Dharma,
orderliness, moral and ethical values, peace and bliss will prevail everywhere
in abundant measure.
This is the essence of the
statement mentioned in the 8th verse of "Subrahmanya-Bhujanga
Stotram" (सुब्रह्मण्यभुजङ्ग-स्तोत्रम्) composed
by
Shankara - विधौ कॢप्त-दण्डान् स्वलीला-धृताण्डान् निरस्तेभशुण्डान्
द्विषत्कालदण्डान् | हतेन्द्रारिषण्डान् जगत्त्राणशौण्डान्
सदा ते प्रचण्डान् श्रये बाहुदण्डान् || In this verse Lord Murugan's
arms are described. It is stated here
symbolically; “the valour- personified arms of Murugan incarcerated
Creator Brahma as the first act after Shoora-Samhaaram and
thereafter, took over the administration of the universe as a mere
sport." This is the import applicable
in this case, of what is mentioned in this verse. Now I am returning to the main track.
The second issue is
attaining Moksha or intuiting the Self or Atman. If Easwara is bound to grant results
as per the individual's past Karma only, then He becomes subservient to Jeeva. At the same time Moksha cannot become Karma-Sesha
or a product
of Karma as per Vedantic conviction and conclusion. Through the individual's effort, only objects
can be realised but not the Subject or Self.
This is clearly explained in the 1st chapter, 1st quarter, 4th Topic of समन्वयाधिकरणम् in
Brahma Sutras where it is explained that the Self is an objective entity
[वस्तु-तन्त्रम्) i.e. not
subjected to any action as it is the Subject and not a subjective entity (पुरुष-तन्त्रम्),
which alone is subjected to an individual's agency or action. वस्तु-तन्त्रम् is always an
objective entity and as such, it is stated as वस्तु-निष्ठम् i.e.
remaining without any change and पुरुष-तन्त्रम् is always a
subjective entity guided by one's free-will i.e. व्यक्ति-निष्ठम् which
is within the individual's domain of action.
Anything, subjective alone,
will be touched by Karma or action where there is a doer and doer-ship.
Objective entity cannot be touched by Karma as there is no doer or
doer-ship there. As such, Self cannot be
realised through effort.
Further, it is the very
effort that is remaining as the obstacle for self-realisation. In (திருவாசகம்) TIRUVACHAKAM in the middle of (திருவண்டப்பகுதி)
TIRUVANDA-PAKUTI {ch.3/line.131} it is explained clearly as follows. ("இத்தந்திரத்தில்
காண்டுமென்-றிருன்தோற்கு
அத்தந்திறத்தின்(ல்) அவ்வயி-னொ(லொ)ளித்தும்". This means that the
effort is remaining as the stumbling block in the matter of intuiting the
Self. Effort is the attribute of Rajo-Guna. सत्वं सुखे सञ्जयति रजः कर्मणि भारत (Bhagavad-Gita
ch.14/verse.9) Rajo Guna binds
one to Karma. Ego is the result
of Rajo-Guna. Till there is an
effort, there is an ego also. The ego
should vanish to intuit Aatman or Self.
If effort is the obstacle in realising Self, how to realise Self without
effort? It seems baffling.
Here emerges, the
inevitability of Easwara's Grace.
Without this Grace of Easwara no Jeeva can realise the
Self with one's own effort. The
individual cannot remain even for a moment, without putting in effort, as the
individual is identifying himself or herself with the ego, a product of Rajo-Guna. On the other hand, the Gyaani cannot
make any effort as he is identifying himself with his Self, which is Akarta
viz. non-doer, always remaining just as a mere witness.
The adversary will raise
an objection here. "If Moksha can
be attained by God's Grace alone, what is the role of the individual's
effort? Without the individual's effort,
by God's Grace alone, can Moksha be attained?" Here, the solution or SAMAADHAANAM is
that the individual's effort is very much necessary for self-realisation. There is no doubt about it. The effort of the individual should reach its
saturation point finally, when all efforts would cease completely. At this
juncture a transformation takes place in the individual. This could be compared with the sound barrier
crossing stage of the Jet Liner, the speed of
the Jet Liner getting transformed from sub-sonic level to supersonic
level. At this juncture the Jet Liner
would be subjected to terrible vibrations.
That is why all sinking deafening noise is heard on the occasion of
sound-barrier crossing. Similarly, the
individual's nervous system would be subjected to some terrible shake-up at
this period. The individual would feel
desperate at this juncture as if he cannot live for one more moment in the
body. At this stage there is not even an
iota of energy left in the individual to make any further
effort, thereafter.
(In the 7th topic of காருண்ணியத்திரங்கல் which is in the 5th
Chapter called திருச்சதகம் in திருவாசகம், in verse Number One, Saint Manickavachagar says தரிக்கிலேன்
காயவாழ்க்கை சங்கரா போற்றி - "I cannot live in this body for one second more, O' my
God, Shankara. My quest for
communion with You has developed into such unimaginable proportions." This is the gist of the statement here, in Tiruvachakam.)
This stage of spiritual
evolution is stated as the dark night of the individual soul in its spiritual
journey, in the parlance of western philosophy.
When effort ceases completely, after reaching the saturation point,
there would be no ego left as remainder to make any further effort, and the
Self would become realised automatically without any further effort and
hindrance. The Grace of Easwara
rushes to the individual without any delay at this juncture. It is like the atmosphere rushing forcefully
into a vacuum chamber when all the obstacles are removed. As such, we have to conclude that effort can
be only an indirect means for Moksha-Praapti viz. realisation of the
Self and not a direct one. If we take it
as a direct cause, then Moksha becomes Karma-Sesha in other words
an off shoot of Karma which would be subjected to a beginning and as
such, to an inevitable end also (उत्पत्तिः तथा विनाशश्च).
Therefore, such Moksha-Praapti with a beginning will not remain
as eternal. The state of Moksha
that Vedanta Darshana proclaims is eternal, never subjected to a
beginning, (as Atman is नित्य-शुद्ध-बुद्ध-मुक्त-स्वभावः (Eternal-Pure-Ever-realised-Devoid
of entanglements whatsoever, with any object).
This is exactly like the phenomenon of प्रध्वंसाभावः (सादिः अनन्तश्च)
which is "nonexistence of an object caused by its destruction (which has a
beginning) and that state of nonexistence remaining eternal." Ignorance of the Self becomes non-existent
through God's grace and that state remains eternal. Ignorance alone can have a beginning and an
end and not the state of Moksha, like the wrong notion of the loss of an
ornament worn around the neck and the subsequent panic disappearing when pointed
out by a person of wisdom. As such, we
have to conclude that the direct means for Moksha-Praapti i.e.
attainment of liberation can be God's Grace alone and not the individual's
effort. Individual's effort will be an
indirect means for liberation, which, at the same time, should be understood as
inevitable also. Ignorance of the Self
alone has a beginning and an end.
Therefore, there is no inconsistency in saying "MOKSHA IS
ETERNAL," without a beginning and an end.
Now, let us come to the
statements of self-realised persons. No
Self-realised person has ever confessed that his or her realisation was the
result of his or her effort. Manickavachaka
Swamigal in Tiruvachakam says "நானேயோ தவம்
செய்தேன் சிவாய நம எனப்பெற்றேன்" (Ch.38 திரு ஏசறவு verse.10) which means that "The Guru-Mantra
of Panchakshara alone brought about the transformation in me. I didn't do anything, penance of any
sort." In somewhat recent past, we
had Ramana Maharshi in our midst who was an authority on ATMA-VIDYA,
duly recognised by the whole world. He
clearly confessed that by Lord Arunachala's Grace alone he intuited the
Self or Atman and not by his individual effort. Sadguru Gyanananda Saraswati, who attained Maha-Samadhi
in October, 2016, also has confessed clearly that Lord Guruvayurappan's
Grace alone was responsible for her self-realisation.
Shaiva-Siddhaanta mentions a term as SHAKTI-NIPAATAM
(शक्तिनिपातम्). This word is
synonymous with PAAPA-PUNYA-SAMATVAM (पापपुण्य-समत्वम्) and MALA-PARIPAAKAM (मलपरिपाकम्) in the parlance of Shaiva-Siddhanta. In Bhagavad-Geeta this is
stated as GYAANAGNI (ज्ञानाग्निः). "GYANAGNIH
SARVAKARMANI BHASMASAAT-KURUTE ARJUNA" (ज्ञानाग्निः सर्वकर्माणि
भस्मसात्कुरुतेऽर्जुन). (B.G.4/37) The individual's efforts are brought to a close
by Gyaanaagni or Shakti-Nipaata.
Basically, the tendency of
the mind is to remain extrovert due to the predominance of Rajo-Guna backed
by Tamo-Guna. [Paraanchi
Khaani Vyatrunat Swayambhoostasmaat Paraang Pasyati Naantaraatman. (पराञ्चि खानि व्यतृणत्
स्वयम्भूस्तस्मात् पराङ्पश्यति नान्तरात्मन्|)
(Kathopanishat 2nd Chapter, 1st Valli, 1st
Mantra)] "As Creator Brahma, who is said to be (रजो-मूर्तिः) an embodiment of Rajo-Guna, created the Jeevas to his
likeness, with their five sensory
organs turned extrovert along with the mind, as such, the Jeevas
are always remaining extrovert, being unable to intuit their Self." Bhagavad-Gita says "Satvam Sukhe Sanjayati Rajah
Karmani Bhaarata" (सत्वं सुखे संजयति रजः कर्मणि भारत). (BG.14/9) Rajo-Guna binds
the Jeeva with Karma. Shaktinipaata
or GNANAGNI burns the Rajo-Guna along with Tamo-Guna in the
nervous system, transforming it to Shuddha-Satva-State
(like
the dross in gold getting separated or destroyed in the smelter fire) and irresistibly pulls the mind towards the
heart-centre, thereby introverting it, and in the process infusing tremendous Vairaagya
i.e. aversion to world and worldly life.
If Vairaagya is
total, Self is intuited without doubt and that too instantly. Mind is the centre point of the nervous
system. If one remains without
undergoing Shakti-Nipaata, the mind would remain extrovert always without any
doubt. In the literary work, "TALKS
WITH RAMANA MAHARSHI", (Reprinted 2013 Edition, Page 242 Lines 18 to 28)
Bhagavaan Ramana Maharshi says that Shakti-Nipaata is an essential
prerequisite for the dawn of spiritual knowledge in an individual. Any knowledge acquired or experienced by anyone
without undergoing Shakti-Nipaata would be only an imaginary Gyaana
and not a direct and intuitive Gyaana. In other words, it will be only a
delusion.
Here, the effort put in by
the individual should be focused towards the right direction. It should not get
dissipated into all quarters so that it should remain strong, concentrated and
one-pointed, maintaining a lively forward thrust till the effort reaches its
saturation point and gets extinct finally. For this to happen, the Guru's
blessings and guidance become absolutely necessary. In the case of very highly evolved Souls
one's Guru may be within (as in the case of Ramana Maharshi) and in the
case of other lesser evolved Souls, born with a lot of Karma in the
empirical realm, it may be without. That
is the only difference. Therefore,
Guru's Grace and guidance is totally inevitable for intuiting the Self.
Now I have come to the end
of this essay. By reflecting on the
final Upadesham or teaching in Bhagavad-Geeta (ch.18/verses 61
& 62), I shall bring this essay to its formal conclusion. Here, Krishna
confirms the inevitability of Easwara-Prasaada or God's Grace to attain
eternal peace and eternal life.
ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |
भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया ||
O'
Arjuna, the Lord resides in the region of heart of all the beings, evolving
them with the help of Maya, as though they were mounted on a whirling
machine meant for children's entertainment in festivals.
तमेव शरणं
गच्छ सर्वभावेन भारत |
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि
शाश्वतम् ||
Take
refuge in Him alone whole-heartedly, O' Scion of the Bharata-dynasty. Through His grace you will attain the supreme
and eternal Peace and finally the eternal State.
யாம் பெற்ற இன்பம் பெறுக இவ்வையகம்.
LET ME SHARE THE BLISS I ATTAINED,
WITH THE WHOLE WORLD.
