Explanation of Essence and Non-Essence (Saraasara)

[ad...@sadguru.us]

Make the mind subtle and attentife and contemplate deeply on what Samartha Ramdas has to say:

 

_______________________________________________________

 

Explanation of Essence and Non-Essence (Saraasara)

ShriRam

1. Listen to the explanation about the investigation and deep thought as to what is Essence and what is non-essence  (Eternal and ephemerl). In this vast expanse of the structure of the universal appearance one must recognize what is Essence and what is non-essence using the power of discrimination.

2. Whatever is visible will be destroyed, and whatever comes will go. That, which truly substantial is eternally present, and That is "Essence."

3. Previously, the discrimination between the Self and non–self was explained. Upon recognizing the non–self, it must be given up. What remains is the Self form of Wind (Vaya) that is the "knower" which is the fundamental Primal Illusion (Moolamaya).

4. It is important that the listeners see properly through the investigation into Essence and non-essence that this root identity which remains is still a state (Vritti) which should disappear into "Statelessness" (Nivritti).

5. The discrimination between the permanent and impermanent has been done and the Self that is permanent has been determined. Yet, in that Statelessness there still persists a subtle notion or awareness of being formless.

6. That notion is itself a subtle movement while That which is attributeless is unmoving. Here, by investigation into Essence and non-essence it is seen that whatever is moving has a coming and a going.

7. See with certainty that whatever moves is the "moving" and That which does not move is the "unmoving." The moving appears and disappears in That which is eternally unmoving.

8. Knowledge, and the adoration or "Worship of God" are one. The people of the world are uplifted by the adoration of God.

9. See that the Self that is God is the seer, the witness, the fullness of Knowledge, the power that is the "Life-Energy." God is Knowledge itself.

10. That "Knowledge" (Jnana) is supreme "Self-Knowledge" (Vijnana) itself. If you search for them you will find many opinions. All of those opinions are of the nature of movement and are destined to disappear.

11. If one has any doubt in the mind as to whether or not the perishable is destined to be destroyed, then that person is not authoritative in Self-Knowledge.

12. If one has a firm conviction regarding the eternal and ephemeral yet still continues to harbor doubts, it is said that such a one is swept away in the great mirage of Illusion.

13. That which is eternal is indestructible and all-pervasive, spread out everywhere. It is changeless, and in it there is no place for any desire or any doubt about its Reality.

14. That dense Reality is unmoving, steady, and uninterrupted from the beginning, throughout the duration, and at the end of everything. It is eternally as it is.

15. Upon consideration it can be compared to the Sky, but it is more dense and subtle than the Sky. It is unseen and never tainted by any thing, and never in contact with the world.

16. To say that we have to see with the eyes and with the eye of Knowledge is the primary premise contained in the Vedas, however That which is without attributes is imperceptible and cannot be seen.

17. Without giving up all identification and attachment to everything, Parabrahman, the Absolute Reality cannot be realized. Only by giving up all attachment is the essence of silence seen.

18. Everything that passes away entirely passes away, and everything that is moving disappears. What remains is the unmoving Parabrahman that is the Essence.

19. The eighth body is the Primal Illusion (MoolaMaya). The sages benevolently tell us the remedy, which is to reject the eight bodies and let them pass away.

20. The meaning behind the statements "Soham" (I am He), "Hansa" (He is I), and "Tatvamasi" (You are That) is that you are Brahman. With investigation and subtle thoughtfulness one easily arrives in That stateless state.

21. In this way, by investigation into Essence and non-essence, the aspirant becomes void of all states and remains as Brahman.

22. That attributeless Supreme Brahman, Parabrahman, never gets hot or cold, bright or dark, or polluted or clear.

23. That which cannot be seen or perceived, is not born or destroyed, and does not come and go, is that Parabrahman.

24. That which never gets wet and never dries up, cannot be diminished or taken away by anyone is that Parabrahman.

25. Blessed is the sage who is established as that "formlessness" which is facing in all directions, and to where all visible appearance disappear.

26. Recognize that only the One that is stateless and beyond all concepts and imagination is the true tranquil Saint (Santa). Other than that, everything else is all tempestuous mind (Asanta) in the form of delusion.

27. Only one who has given up the false and accepted the True can be called one who has investigated thoroughly and completely. Give up non–essence (transient) and accept the Essence that is Parabrahman.

28. As one's knowing becomes more and more subtle, one’s knowledge becomes united in one’s own true state which is one with formlessness. The devotion of self–surrender is like this.

29. Devotion and Liberation must be spoken about using words, but one must arrive at the meaning of what is being indicated and become one with it by using proper analysis. With proper analysis, even the intention or desire for Liberation disappears and there is only the Oneness of the Self.

30. Being, Pure Awareness, and Oneness are all one's own form. When all of the elements which are non-essence have been left to disappear, what remains is Essence, and there is the realization that one's own true identity is formless.

iti shree daasabodhe guru shishya sauvaade |

saaraasaaranirupana samaasa dviteeya

Thus in Shri Dasbodh, a dialogue between the Guru and disciple, SubChapter 4 of Chapter 13, named "Explanation of Essence and Non–essence" ends.

 

Jai Jai Raghuveer Samartha!

 

 

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[Richard]

Very good.

In Vedanta philosophy, only Supreme Brahman is real. Illusion appears
on It but is neither real nor unreal and is temporary as is a dream.
Discrimination between the real (permanant) and the illusory
(individual, universe, and lord) can be observed by introspection.
Knowledge via discrimination and introspection can only be done by a
pure mind (purified by yoga and good deeds).

The rub is....the discrimination can only be done by the individual
jiva, until ignorance vanishes and jiva, universe, and lord disappear
and jiva totally merges into the Supreme Brahman. After all, the
ignorance is only by the perceived jiva.

To this I add that worship, worship with love, and doing every
activity out of love for the worshipped, can be purifying if not done
for selfish reasons.

[Ram]

Purity or purification is a tricky word in that it tends to carry with
a dualistic negative connotation, mentally associated with "good" and
"bad." Then you have purity in the sense of "untainted" or not mixed
with anything "other."

"Pure" mind is a myth. The mind is only "pure Brahman" which is
untainted by anything other that is impure, such as a mind. Subtlety
of mind is required for discrimination between the changeless and the
transient to be sufficiently recognized correctly. One can do yogic
practices and good deeds for lifetimes and never lift their sights
from objectivity. These are outwardly focused activities. The saints
prescribe the "reverse path" or "turning the attention around." This
means taking one's attention off of objects and directing one's
attention to the formlessness of one's true nature until even the
attention itself is absorbed into formlessness.

It is only the Self in the form of jiva that mistakes its own identity
as being the four bodies. And it is only the Self that investigates
the whereabouts of this "I" in those four bodies in order to find out
Its true identity.

Perpetuation of the belief of pure and impure, and purifying
activities is the opposite of making the mind subtle. It is only upon
letting go of such dualistic notions that the Self makes real progress
in Self discovery.

[Richard]

Ram,

Thanks for the reply. Excellent as usual.

When you say, the Self in the form of jiva mistakes its own identity,
I know this is the Vedantic storyline and have seen it before. But now
I have the opportunity to ask someone something I've always wondered
about this statement:

How can the Self, which is perfect, make a mistake of any type?

[Ram]

Perfect is just another dualistic concept of something being in
contrast to something that is imperfect.

What is, is as it is. Leave off such concepts of perfect and
imperfect, pure and impure, and Be Still in your pristine nature
where such dualities have no meaning. The focus of attention is always
going outward, looking at objects. Turn your attention around..

The mind has the habit that it always vascillates betweens
determinations and doubts. Don't let either have the focus of your
attention, or have any place to make or leave an impression in
Consciousness and be stillness itself. Then such questions will not
arise.

The word Self is just a pointer. Sometimes it is used to point to the
active life principle that is the movement of everything in the
universe, sometimes it is used to point to the Self that is objectless
consciousness that is the life-energy and light that sees all of this
activity that is none other than it's own, and sometimes it is used to
point to the That which is eternal and remains after both the
consciousness with objects and the consciousness without objects
disappear.
.

[Mahakali]

"ad...@sadguru.us" wrote:


  5. The discrimination between the permanent and impermanent has
been done and the Self that is permanent has been determined. Yet, in
that Statelessness there still persists a subtle notion or awareness
of being formless.

>>>Can someone explain to you what the above means especially the second part from "Yet, in the Statelessness there still persists a subtle notion or awareness of being formless". What is it that is supposed to be 'formless'?

Kali

[Ram]

Good question. What is being said here can only be understood in one's
actual experience by using subtle observation.

Basically what he is saying is that in that statelessness any
assertion of "I am" or "I am this" or "I am that" no matter how
subtle, is of the nature of motion. Seeing this is quite liberating.

[Richard]

Seeing this is liberating because it is known that even in such an
exhaulted stateless state, any self identification is movement within
it and as such belongs to the impermanent realm. Do I have that right?

[Richard]

Along the lines of Kali's question and Ram's answer is another and
partial quote from Dasbodh. Don't know the chapter:

In Brahman, there is not separation.
Then, who is there to see?...
Brahman is that Eternity in which there is no illusion or maya.
The one who has experienced it
Will realize the meaning of this.
The one thing that we must do
Is to discard concepts projected by the mind, at any level,
Through Self-Realization,
And then there is the eternal paradise of Bliss.

[Ram]

Any additional words more than what has already been said are
superfluous.

There is no answer that someone can give to you.

What is being spoken of can only be understood in one's own actual
experience.

- As an aside, the original post is not the final edit of the text.
Please pardon the the typos. Most noticably the word for Wind is Vayu
and not Vaya.

[Ram]

I hope you don't mind me posting this Richard. I think it is pertinent
to the discussion.

Richard wrote:

I think in my post I failed to phrase my question properly. I
understood the starter post from Dasbodh and I understood your reply
to Kali. My real question was intended to ask about your last line to
her, "Seeing this is quite liberating".

I didn't quite get what you meant. Is it that seeing the movement is
liberating, or seeing with understanding that movement is impermanent
is liberating? The word 'seeing' confuses me in the context you used
it. Seeing what?

About concepts, I think that knowledge-experience is 'brought down'
into descriptive concepts so that the reader/listener can then go to a
similar knowledge-experience. You seem to be saying in your e-mail
that I should bypass focussing on the concept and go directly to the
experience it describes. Yes?

[Ram]

Hi Richard,

Yes,

Your question is clear enough. And you are asking the same thing
again. ;~)

You say that you have understood the answer, but you have not
understood. You are trying to understand intellectually. If you really
want to understand you need to abandon this futile approach you have
been using up to now. Continuing to try to understand in this way will
never lead to lasting contentment. Make the mind more subtle and you
will be able to answer for yourself. This means lift your focus from
the ideas and concepts that you are focusing on as being necessary for
understanding, and turn your attention around. Ideas and concepts are
objective or downstream from the stillness that sees. The power of
discrimination lies in being still, or maybe better said; being
stillness. In your case, the one trying to see or understand is of the
nature of movement.

Yes, forget your concepts about seeing and understanding, and any
ideas about who it is that sees. "You" trying to see is like the eye
trying to see itself. This 'you' trying to see is of the nature of
motion itself and cannot see stillness. Stillness sees the movement
and is unaffected by it. Being stillness, see that all ideas about who
you are are of the nature of movement. Then you are free from
misidentification. This is what is meant by "seeing this is quite
liberating."

Ramdas' instruction is very direct. Some effort is required to
understand properly, and this effort must be of the right type.

1.In this vast expanse of the structure of the universal appearance

one must recognize what is Essence and what is non-essence using the
power of discrimination.
2. Whatever is visible will be destroyed, and whatever comes will go.

That which truly substantial, is eternally present, and That is

"Essence."
3. Previously, the discrimination between the Self and non–self was

explained. Upon recognizing the non–self (the inert material world),
it must be given up. What remains is the Self form of Wind (Vayu;
motion Life-Energy) that is the "knower" which is the fundamental
Primal Illusion (Moolamaya; "I Am").

4. It is important that the listeners see properly through the
investigation into Essence and non-essence that this root identity
which remains is still a state (Vritti) which should disappear into
"Statelessness" (Nivritti).

5. The discrimination between the permanent and impermanent has been
done and the Self that is permanent has been determined. Yet, in that
Statelessness there still persists a subtle notion or awareness of
being formless.

6. That notion is itself a subtle movement while That which is
attributeless is unmoving. Here, by investigation into Essence and non-
essence it is seen that whatever is moving has a coming and a going.
7. See with certainty that whatever moves is the "moving" and That
which does not move is the "unmoving." The moving appears and
disappears in That which is eternally unmoving.

One of the first things that I ever said to you was to notice what
never changes in your experience. That stillness never becomes
affected by what appears and disappears. Don't give any importance or
significance to the appearances and disappearancs, simply let them
come and go and remain still.

Before, you said that you are not feeling so free to ask questions.
Dismember and discard this "You" who is not feeling free to ask
questions. You are free to ask questions. If you ask questions, please
feel free to explore the answers and try to verify what's ture for
yourself. That's the point about what is being said about nobody can
give you the answers. You have to verify for yourself. You are leaving
out half of the equation. You have to put in the effort to concentrate
upon what has been said until it is your own experience. If you have
not made it your own experience, you have not understood.

Shankara used to give two or three lines of instruction and his
handful of disciples would meditate on the instruction until the had
the experienctial understanding of what was said (sometimes for
minutes or hours, and sometimes for days or more). If questions or
doubts arose in the mind, this was a sign that they had not fully
understood. Give up the doubts and questions in the mind and stay
focused on the meaning behind what is being said. Or as you said in
your post, "bypass focussing on the concept and go directly to the
experience it describes."

Yes! But that experience is one of no experience. :~)

[Richard]

Hi Ram,

Thanks for the instructional reply.

Of course I don't mind your posting my comment to you. I almost posted
it myself but on second thought, since it involved a perceived
misconception on your part, I thought it best to send it offline.

Thanks again.

Your hard case,
Richard