Chapter XXI
The inner enquiry
Sage
Vasishta explains to Rama on “creation”
From where did the
cosmos originate? How did it emerge?
The
questions “how did it emerge?” and “from where did it originate?” are exactly
on a par with the question, how did the “serpent” appear on the “rope” and
cause the “terror”?
In
other words, ignorance is the basis of the misapprehension. Brahman is the
rope; the cosmos is the serpent, superimposed on it by reason afflicted by
illusion.
We
cognize Brahman as the cosmos; we take one thing as another as long as this
affliction holds sway. Therefore, it is best to conclude that the cosmos is an
object that originated in our own intellect (buddhi) and emerged out of the
same faulty faculty.
An object born of such a
delusion and confirmed by only an infirm intellect can never be true. When the
delusion goes, when the infirmity disappears, the cosmos so caused also
disappears.
Non-dualism
dispels primal ignorance If you seek to destroy the ignorance that separates
and stultifies, this attitude must be transformed and the conviction that “I am
the embodiment of happiness, I am the one who has realized desire” has to be
cultivated..
The
reason we are unable to realize the above truth lies in the absence of four
requisites:
(1) attention to
spiritual progress,
(2) steady faith,
(3) devotion, and
(4) the grace of
God.
Even
if one of these four is absent, people cannot experience the highest bliss of
the Absolute. Our inquiry should not be directed to the obvious and the
superficial.
The
Inner Inquiry edge without personal experience is futile. Wisdom lodged within
us will be of no avail if it is static. It will only assume the form of mere
scholarship. If such learning is brought within the ambit of practice, it is
creditable. Acquiring and hoarding wealth will be of no avail if it is not
consecrated and spent for the welfare of the world.
Similarly,
mere acquisition of knowledge from books is a futile exercise. Knowledge
becomes blessed only when it is translated into actions that promote the good
of humanity. This translation of knowledge into experience is possible only
when you pass through the three stages of knowing (jnatum), visualizing
(drashtum), and entering (praveshtum).
First, you must learn
about the precious truths contained in the sacred texts from veterans in the
field. When you learn about them, you naturally take an interest in them. Then
you develop an urge to visualize those truths at any cost.
In
the second stage, you carefully peruse, examine, and collect such sacred texts
wherever they are available. You read and directly visualize them. With great
perseverance you enquire, comprehend, and enjoy them. Thus, you derive some
satisfaction that you have discerned certain profound truths.
By
entering the arena of experience, one should feel complete identification with
the ideal. What has been heard, seen, and understood should be put into
practice at least to some extent. This is the stage of entering.
Though one may gain
renown and recognition in the world, one will not experience happiness without
self-knowledge. “Knowledge of the soul”, “knowledge of God”, “spiritual
knowledge” —all these expressions connote the wisdom that promotes full
awareness of soul and God. Self-knowledge is that knowledge by which everything
else is known.
Human
effort constitutes the prime step in one’s Endeavour to attain this highest
state of Godhood. God’s grace is the second essential factor. Anyone can strive
for and attain self-knowledge.
Contd....
Love.
