Author Topic: Final Part - Nan Yar? Translated Into English By Micheal James  (Read 1109 times)


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Since in every [true spiritual] treatise it is said that for attaining mukti [spiritual emancipation,liberation or salvation] it is necessary [for us] to restrain [our] mind, after knowing that manonigraha [holding down, holding within,restraining, subduing, suppressing or destroying our mind] is the ultimate intention [or purpose] of [such] treatises, there is no benefit [to be gained] by studying without limit [a countless number of] treatises. For restraining [our] mind it is necessary [for us] to investigate ourself [in order to know] who [we really are], [but] instead [of doing so] how [can we know ourself by] investigating in treatises? It is necessary [for us] to know ourself only by our own eye of j├▒ana [true knowledge, that is, by our own selfward-turned consciousness]. Does [a person called] Raman need a mirror to know himself as Raman? [Our] 'self' is within the panchakosas [the 'five sheaths' with which we seem to have covered and obscured our true being, namely our physical body, our prana or life force, our mind, our intellect and the seeming darkness or ignorance of sleep], whereas treatises are outside them. Therefore investigating in treatises [hoping to be able thereby to know] ourself, whom we should investigate [with an inward-turned attention] having removed [set aside, abandoned or separated] all the pancha-kosas, is useless [or unprofitable]. Knowing our yathartha svarupa [our own real self or essential being] having investigated who is [our false individual] self, who is in bondage [being bound within the imaginary confines of our mind], is mukti [emancipation]. The name 'atma-vichara' [is truly applicable] only to [the practice of] always being [abiding or remaining] having put [placed, kept, seated, deposited,detained, fixed or established our] mind in atma [our own real self], whereas dhyana [meditation] is imagining ourself to be sat-chit-ananda brahman [the absolute reality, which is beingconsciousness-bliss]. At one time it will become necessary [for us] to forget all that [we] have learnt.


Just as no benefit [is to be gained] by a person, who should sweep up and throw away rubbish,scrutinising it, so no benefit [is to be gained] by a person, who should know [his or her real] self,calculating that the tattvas, which are concealing [our real] self, are this many, and scrutinising their qualities, instead of gathering up and rejecting all of them. It is necessary [for us] to consider the world [which is composed of these tattvas] like a dream.


Except that waking is dirgha [long lasting] and dream is kshanika [momentary or lasting for only a short while], there is no other difference [between these two imaginary states of mental activity]. To the extent to which all the vyavaharas [doings, activities, affairs or occurrences] that happen in waking appear [at this present moment] to be real, to that [same] extent even the vyavaharas that happen in dream appear at that time to be real. In dream [our] mind takes another body [to be itself].In both waking and dream thoughts and names-and-forms [the objects of the seemingly external world] occur in one time [that is, simultaneously].


There are not two [classes of] minds, namely a good [class of] mind and a bad [class of] mind. Only vasanas [impulsions or latent desires] are of two kinds, namely subha [good or agreeable] and asubha [bad or disagreeable]. When [a person's] mind is under the sway of subha-vasanas [agreeable impulsions] it is said to be a good mind, and when it is under the sway of asubhavasanas [disagreeable impulsions] a bad mind. However bad other people may appear to be,disliking them is not proper [or appropriate]. Likes and dislikes are both fit [for us] to dislike [or to renounce]. It is not proper [for us] to let [our] mind [dwell] much on worldly matters. It is not proper [for us] to enter in the affairs of other people [an idiomatic way of saying that we should mind our own business and not interfere in other people's affairs]. All that one gives to others one is giving only to oneself. If [everyone] knew this truth, who indeed would refrain from giving?


If [our individual] self rises, everything rises; if [our individual] self subsides [or ceases],everything subsides [or ceases]. To whatever extent we behave humbly, to that extent there is goodness [or virtue]. If [we] are restraining [curbing,subduing, condensing, contracting or reducing our] mind, wherever [we] may be [we] can be [or wherever we may be let us be].