Author Topic: 2nd Part - Nan Yar? Translated Into English By Micheal James  (Read 1614 times)


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Just like pranayama, murti-dhyana [meditation upon a form of God], mantra-japa [repetition of sacred words such as a name of God] and ahara-niyama [restriction of diet, particularly the restriction of consuming only vegetarian food] are [just] aids that restrain the mind [but will not bring about its annihilation]. By both murti-dhyana and mantra-japa the mind gains onepointedness [or concentration]. Just as, if [someone] gives a chain in the trunk of an elephant, which is always moving [swinging about trying to catch hold of something or other], that elephant will proceed holding it fast without [grabbing and] holding fast anything else, so indeed the mind, which is always moving [wandering about thinking of something or other], will, if trained in [the practice of thinking of] any one [particular] name or form [of God], remain holding it fast [without thinking unnecessary thoughts about anything else]. Because the mind spreads out [scattering its energy] as innumerable thoughts, each thought becomes extremely weak. For the mind which has gained onepointedness when thoughts shrink and shrink [that is, which has gained one-pointedness due to the progressive reduction of its thoughts] and which has thereby gained strength, atma-vichara [selfinvestigation,which is the art of self-attentive being] will be easily accomplished. By mita sattvika ahara-niyama [the restraint of consuming only a moderate quantity of pure or sattvika food], which is the best among all restrictions, the sattva-guna [the quality of calmness, clarity or 'being-ness'] of the mind will increase and [thereby] help will arise for self-investigation.


Even though vishaya-vasanas [our latent impulsions or desires to attend to things other than ourself], which come from time immemorial, rise [as thoughts] in countless numbers like oceanwaves,they will all be destroyed when svarupa-dhyana [self-attentiveness] increases and increases.Without giving room to the doubting thought, 'Is it possible to dissolve so many vasanas and be [or remain] only as self?', [we] should cling tenaciously to self-attentiveness. However great a sinner a person may be, if instead of lamenting and weeping, 'I am a sinner! How am I going to be saved?',[he] completely rejects the thought that he is a sinner and is zealous [or steadfast] in selfattentiveness,he will certainly be reformed [or transformed into the true 'form' of thought-free selfconscious being].


As long as vishaya-vasanas [latent impulsions or desires to attend to anything other than ourself] exist in [our] mind, so long the investigation 'who am I?' is necessary. As and when thoughts arise,then and there it is necessary [for us] to annihilate them all by investigation [keen and vigilant selfattentiveness] in the very place from which they arise. Being [abiding or remaining] without attending to [anything] other [than ourself] is vairagya [dispassion] or nirasa [desirelessness]; being [abiding or remaining] without leaving [separating from or letting go of our real] self is jñana [knowledge]. In truth [these] two [desirelessness and true knowledge] are only one. Just as a pearldiver,tying a stone to his waist and submerging, picks up a pearl which lies in the ocean, so each person, submerging [beneath the surface activity of their mind] and sinking [deep] within themself with vairagya [freedom from desire or passion for anything other than being], can attain the pearl of self.If one clings fast to uninterrupted svarupa-smarana [self-remembrance] until one attains svarupa [one's own essential self], that alone [will be] sufficient. So long as enemies are within the fort, they will continue coming out from it. If [we] continue destroying [or cutting down] all of them as and when they come, the fort will [eventually] come into [our] possession.


God and guru are in truth not different. Just as that [prey] which has been caught in the jaws of a tiger will not return, so those who have been caught in the glance of guru's grace will surely be saved by him and will never instead be forsaken; nevertheless, it is necessary [for them] to proceed [behave or act] unfailingly according to the path that guru has shown.


Being completely absorbed in atma-nishtha [self-abidance, the state of just being as we really are],giving not even the slightest room to the rising of any thought other than atma-chintana selfcontemplation,the 'thought' of our own real self], is giving ourself to God. Even though we place whatever amount of burden upon God, that entire amount he will bear. Since one paramesvara sakti [supreme power of God] is driving all activities [that is, since it is causing and controlling everything that happens in this world], why should we always think, 'it is necessary [for me] to act in this way; it is necessary [for me] to act in that way', instead of being [calm, peaceful and happy] having yielded [ourself together with our entire burden] to that [supreme controlling power]? Though we know that the train is carrying all the burdens, why should we who travel in it suffer by carrying our small luggage on our head instead of leaving it placed on that [train]?


What is called happiness is only svarupa [the 'own form' or essential nature] of atma [self];happiness and atma-svarupa [our own essential self] are not different. Atma-sukha [the happiness of self] alone exists; that alone is real. Happiness is not obtained from any of the objects of the world.We think that happiness is obtained from them because of our lack of discrimination. When [our] mind comes out, it experiences unhappiness. In truth, whenever our thoughts [or wishes] are fulfilled, it [our mind] turns back to its proper place [the core of our being, our real self, which is the source from which it arose] and experiences only the happiness of [our real] self. In the same way, at times of sleep, samadhi [a state of intense contemplation or absorption of mind] and fainting, and when a desired thing is obtained, and when termination occurs to a disliked thing [that is, when our mind avoids or is relieved from some experience that it dislikes], [our] mind becomes introverted and experiences only the happiness of self. In this way [our] mind wavers about without rest, going outwards leaving [our essential] self, and [then] turning [back] inwards. At the foot of a tree the shade is delightful. Outside the heat of the sun is severe. A person who is wandering outside is cooled by going into the shade. Emerging outside after a short while, he is unable to bear the heat,so he again comes to the foot of the tree. In this way he continues, going from the shade into the sunshine, and going [back] from the sunshine into the shade. A person who acts in this manner is someone lacking in discrimination. But a person of discrimination will not leave the shade.Similarly, the mind of a jñani [a person of true self-knowledge] does not leave brahman [the fundamental and absolute reality, which is our own essential being or self]. But the mind of an ajñani [a person lacking true self-knowledge] continues to undergo misery by roaming about in the world, and to obtain happiness by returning to brahman for a short while. What is called the world is only thought [because all that we know as the world is nothing but a series of mental images or thoughts that we have formed in our mind by our power of imagination]. When the world disappears, that is, when thought ceases, [our] mind experiences happiness; when the world appears, it experiences unhappiness.


Just as in the mere presence of the sun, which rose without iccha [wish, desire or liking], samkalpa [volition or intention], [or] yatna [effort or exertion], a crystal stone [or magnifying lens] will emit fire, a lotus will blossom, water will evaporate, and people of the world will engage in [or begin] their respective activities, do [those activities] and subside [or cease being active], and [just as] in front of a magnet a needle will move, [so] jivas [living beings], who are caught in [the finite state governed by] muttozhil [the threefold function of God, namely the creation, sustenance and dissolution of the world] or panchakrityas [the five functions of God, namely creation, sustenance,dissolution, concealment and grace], which happen due to nothing but the special nature of the presence of God, move [busy themselves, perform activities, make effort or strive] and subside [cease being active, become still or sleep] in accordance with their respective karmas [that is, in accordance not only with their prarabdha karma or destiny, which impels them to do whatever actions are necessary in order for them to experience all the pleasant and unpleasant things that they are destined to experience, but also with their karma vasanas, their inclinations or impulsions to desire, think and act in particular ways, which impel them to make effort to experience certain pleasant things that they are not destined to experience, and to avoid certain unpleasant things that they are destined to experience]. Nevertheless, he [God] is not samkalpa sahitar [a person connected with or possessing volition or intention]. Even one karma does not adhere to him [that is,he is not bound or affected by any karma or action whatsoever]. That is like world-actions [the actions happening here on earth] not adhering to [or affecting] the sun, and [like] the qualities and defects of the other four elements [earth, water, air and fire] not adhering to the all-pervading space.