Learn to Live and Live to Learn - 1

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Sage Sanatanakumar sat at the feet of Sri Dakshinamurti and imbibed silently the solemn lesson of Self-Realization. The teacher was a youth in his teens and taught by silence. The disciples were grown-ups and their doubts and difficulties were all set to resat.

Narada was a devarishi who approached to Sanatanakumar. Sanatanakumar who was a highly qualified teacher examine the competency of Narada to receive the highest teaching and asked Narada to state what he had learnt so far.

Narada, in rep0ly, gave a long lst of sciences mastered by him, beginning with the vRig veda and ending with the science of celectials (deva-jana-vidya), including, of course, the seventeen other branches of learning in between. Vedas, Puranas, Ithihasas and the likes, were all well-mastered by Narada.

However, such a mass of learning did not bring him the Enlightenment of Self-realization. The false individual structure of the ego was not as yet exorcised but stood stiff holding high its haughty head and that in spite of scriptural learning.

Narada realized that all his weight of learning was only intellect-deep, and it failed to bring him the true joy of life and living beyond sorrow.

Under the circumstances, Narada begged Sanatanakumar to teach him the truth of the Self.

Sanatanakumar felt Narada was a disciple deserving to receive the instruction and began to characterize all that he had learnt so far as mere 'name'. The knowledge of the senses, of the mind and even of the Veda, is relative and ritualistic.

Detachment and discrimination are needed to play the game of life. They disillusion the mind, dismember the delusive layers of matter, and unmask the falsities in the game.

Sanatanakumar wanted Narada to unclean, to reject the unreal and to receive the Real. The Supreme Self, the absolute, can never become the object of knowledge. What is known is finite and relative. Thought can never go beyond the bounds of time, space and cause. Logic, metaphysics and science deal with the relative and have nothing to do with the Absolute.

The Supreme Self is the inmost and deepest Reality in all individuals. It is the only Self of all things known and unknown. It is true, the eternal and infinite. There is no knower to know except Itself. There is nought other.

Sri Sankara says: "The witness-Self illumines consciousness, but never Itself is in consciousness." The great Acharya further says, while interpreting 'VACHARAMBHANAM VIKARO NAMADHEYAM MRTTIKETY EVA SATYAM' meaning that modification (vicara) originates and exists only in speech, but in reality there is no such thing as that. It is merely a name, and therefore unreal.

The sage Yagnavalkya says: "When there is duality, as it were, then one knows something, sees something, hears something" and so forth, but, he declares, that wherein one sees nothing, hears nothing, and understands nothing---- that is Bhuman (Supreme Self). He concludes his instruction thus: "Through what should one know that, owing to which all this is known? O Maitreyi, through what should one know the knower?"

Victory to all pervading consciousness the Witness: Mother Kundalini Adi Shakti.

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