Author Topic: Part 1 - Devikalottara Translated by T. K. Jayaraman  (Read 2542 times)

ramana_maharshi

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Part 1 - Devikalottara Translated by T. K. Jayaraman
« on: April 30, 2010, 01:44:38 PM »
Devi :

1. O Lord of all celestial beings! I yearn to know that path of supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your grace.

Ishwara :

2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which
discerning seekers will attain liberation, which is free from any blemish and is difficult to describe.

3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as Kala Jnana, can
never attain it even by studying countless crores of sastras (scriptures) spread out like the sky.

4. Therefore cast aside all fears (on following this path) and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind (without any trace of confusion).

5. Claiming nothing as ‘mine’, filled with compassion,giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga (union of jiva and Para, fusion of individual self with the universal Self),study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein.

6-7. If one is to describe the person who can bring under control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma (the God that does the creation), Siva (the saviour who shows the path to salvation) and Vishnu (the sustainer of the world); he is Indra, King of the devas, and Lord Subrahmanya (chief commander of all the celestial forces);he is Brihaspati, the guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar (who has mastered all the
Vedas and sastras), and an outstanding man; he is one who has achieved the true spiritual goal.

8-9. The means by which this mind, which is restless and moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the permanent Reality; it itself is Pure Consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters;
it alone is charity; it alone is austerities. Know that there is no doubt about this.

10. When the mind moves even a little, that is samsara (worldly bondage); when the mind abides firmly and motionlessly (in the state of Self), that is mukti (liberation). This is certain. Therefore know that the wise man must hold his mind firm by supreme Self-awareness.

11. The happiness attained in this aloneness is the highest,boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me.

12. Being rid of the worldly knowledge, the great hero who has acquired pure wisdom, in which there are no sense objects, and which is all pervading and without any form,will attain immutable moksha without fail, even though he may have no desire to attain liberation.

13. The consciousness (chaitanya) associated with the aspect ‘am’ is called Sakti. The universe shines by its light.The entire creation is Sakti’s sankalpa (thought). The state (of mind) which is completely devoid of all attachment is the pure (wisdom) to be attained.

14. The void which is the infinite and all-encompassing one whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect ‘I’ is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.

15. Instead of following this direct path, do not ever contemplate even in the least upon chakras (located in six adharas, centres in the body), nadis (subtle nerves that produce the ten divine sounds such as Pranava), the deities associated with the lotus seats (in the adhara chakras, beginning with Vinayaka), the mantraksharas (potent sound syllables for the worship of these deities) and the diverse mandala murtis (the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni mandala).

16. Those who seek everlasting liberation need not endeavour to practise repetition and countless verse mantras (repeating potent scriptural words or texts to gain various ends), and methods of yoga such as breath-control (pranayama), breath retention (kumbhaka) and concentration.

17. There is no room for performing puja (worship of deities), namaskaram (paying homage like prostration), japa (incantation), dhyana (contemplation) and so on. Hear from me that the highest truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.

18. For those whose minds are constantly expanding, clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world.

19. Unite with that one totality, which is all-pervasive,which has no inside or outside, which is bereft of all (concept of) directions such as above, below and in between, which assumes all the forms in creation and yet is itself formless,which can be known only by itself, and which is self-luminous.

20. People perform their actions having their own aims in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws (leading to bondage). Turn the attention completely away from external objects and concentrate only upon that (the Self) which cannot be seen.

21. In our natural state, actions, cause and result of such actions, and all the various other theories propounded (in the scriptures) do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to (the various attractions of) the world is also nonexistent.

22. This entire universe is nothing but the niralamba (the reality which exists without any support). Further, it shines being illumined by the niralamba. The yogi (with his mind turned inward) merges with this whole one by making every object in this world one with it. Know this.

23. If any person does not meditate on this great allpervading void, which is the space of consciousness (chidakasa), he will be a samsari (a worldly individual) forever in bondage to worldly attachments, like the silkworm in its self made cocoon. Understand this.

24. All living beings, of whatever genus, undergo great misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great void constantly without any break.

25. Good actions and good conduct have been prescribed only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even salamba yoga in which an object (such as a mantra or a form of God) is meditated upon in the mind, stay steadfast in your real state (sahaja swarupa), where the outside world is not perceived.

Note: Actions prescribed include worship of Siva in one’s mind as well as outside. The various ceremonies prescribed in Agama Sastras for worshipping Siva in saguna form in a temple are covered in good conduct.

26. One who can destroy all the tattvas (principles) from patalaloka (the nethermost world) to Sakti (one of the highest tattvas), which are all interdependent, by the arrow of sunyabhava is a man of great valour. He has attained supreme wisdom which is beyond matter.

Note: ln sunyabhava the individual is only aware of his conscious being while everything else is like a void (sunya) — without existence.

27. The mind, hankering after things of the world, is more restless than a monkey. If one controls it from wandering after external things and holds it in the void of non-matter one will attain liberation directly.

28. The full Consciousness (purna chit) which is not other than the true import of the word ‘I’, being non-different in all the principles (tattvas) and being other than the sense ‘I am the body’, is the all-pervading Reality.

29. This complete wholeness pervades inside and outside all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this supreme bliss become that supreme bliss themselves. See, how wonderful!

30. The expanding mind will attain peace, becoming still of its own accord, if it is deprived of something to hold on,just as fire gets extinguished gradually if not fed with fuel.

31. You must realise that the four states of infatuation,delusion, swoon (due to shock) and dreaming, as also sleeping and waking, are all to be dispelled.

32. If one meditates that the one Consciousness (chit) is different from the prana (life-force), which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that Consciousness.

33. Due to sleep and due to thoughts the mind always loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.

34. When once the mind becomes steady, it should not be disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state (of Self-awareness), keep it still.

35. Make the mind, which always clings to some support (attaching itself to sense-objects), devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little.


36. Meditate on the peerless Self which pervades all the various forms, yet remains without any blemish (being unaffected by them), just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution.

37. When one adopts the practice (sadhana) by means of which one’s mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.

38. Do not practise meditation by fixing the mind on the six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support (either inside or outside).

39. If the mind falls asleep, awaken it. Then if it starts wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state.

40. The state in which the mind is bereft of any support to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.

.. To Be Continued
« Last Edit: April 30, 2010, 05:30:21 PM by prasanth_ramana_maharshi »