On the ultimate authority( for Knowledge)
Sri Vasista
In a similie, the distinctive comparable aspects be- tween two objects alone are taken. If there is a total resemblance, then what is the need or use for a similie?
By proper application of (the tool of) simile (s), the meaning of the scriptures and thereby a perfect understanding of the great pronounce- ments (maha vakyas) can be gained. Such perfect understanding leads to knowledge of Self. The divine peace that occurs as a conse- quence is called Nirvana.
And so, whatever variety of enlightening understand- ings arise from this contrivance of similie, everything must be directed and oriented towards the (perfect) understanding of the `Maha vakyas'.
Know that divine peace is the highest good. Prepare yourself to acquire that. Cooked food is to be eaten. Why worry about how it is prepared and such useless things?
For the purposes of enlightenment, the causeless and the ones with a cause are compared due to resem- blance to some aspects between them.
It is not proper to live like a blind frog in a stone, unintelligently surrounded by worldly pleasures.
The Supreme State is to be won through skillful effort of deep inquiry into the peace-creating scriptures with the help and support of examples and illustrations.
Learning of scriptures, sweet temper, meeting and as- sociating with wise and truth-knowing people, -are some of the ways of accomplishing the `dharmas'.
To the extent these wise and intelligent people engage themselves in such activities of inquiry, to such on ex- tent they will achieve self repose for themselves and thereby attain imperishable divine peace called the `Turya' state.
One who is enjoying this `Turya' state running against the ocean flow of the world, is a saint though remaining as a householder.
Though active (in the world) , it is as if he is inactive. He is not subject to the needs of listening and meditating (on the scriptures). He lives like a quiet ocean without the Mandara mountain.
That which is to be taught should be explained with the help of similies based upon single -aspect resem- blances. The teaching should never be from the tip of the tongue (alone).
Whatever method is used, that which is taught should be clear. Those who are deluded and bewildered do not appreciate the propriety of the methods (used) since they are not serious about teaching. Their teaching comes from the tip of their tongues.
If one calls that Self- which resides in the conscious- ness ether of heart in great repose and that which is to be experienced, as an useless, purposeless object, such a person is called `teacher, teaching from the tip of the tongue (bordha chanchu).
Such an ignorant person corrupts the knowledge with his arrogance and self conceit and pollutes his teach- ing like a cloud which stains the sky.
Like water which proves the existence of ocean, direct knowledge alone is the proof for everything. Hear about this.
Wise men know that the essence of all sacred lore, the guiding principle of it is knowledge, the all-wise Intelligence.Verily the achieving of the substantiation of that (knowledge) is called direct knowledge (Pratyaksam).
The experience of knowledge is called substantiation. That which makes it (the knowledge substantiation) di- rect (before our eyes ) in the world is calld `Jiva'. We are that (Jiva).
That alone is (samvit) the relative, sentient conscious- ness. That is the human being; the `I' experience. This is also what is called material object which is caused by relative consciousness.
This `samvit' creates and causes all kinds of illusions - like fancies, will - determinations, and change cycles and distortions- to flash in this world like waves and ripples in water.
Though not a cause (for the world) in the beginning, it (this samvit, the pratyaksam) flashes sprightly as the cause for the play of the creations.
Even though the cause of the Jiva (born out of a thought in the mind) is the non existence (nothingness), the Jiva abides as if pure existence (sat) is its cause. Nature emerges as the world form of the non existence (asat).
(However) this Absolute Supreme reveals itself by self reflection and destroying the self caused own body.
When the man of reflection and inquiry goes beyond reflection and attains the Self, what is left is that inde- scribable Absolute.
When mind is killed, one's intelligence, senses and their actions will become quiet and peaceful. Then there is nothing gained or lost whether works are done or not.
When mind is killed, it is as if the peace quietened senses are as if inactive like an unstarted engine.
Wise people know that Consciousness (relative knowledge)is behind the mental activity. It is like a pup- pet being moved by a string.
This world is convulsed by form, sight, mental activity and objects (pehnomena). With relative consciousness behind, it is like the waves inside air.
The individual Self is born in the Pure Intelligence and radiantly manifests, stretching and diffusing as body, space, time, outside, inside forms etc.,
The Divine sight reveals itself as phenomenality and abides as form. Then the Absolute abides as that (form) at the place whatever form it assumes.
That All -Self abides in the form and in a place the way it delights itself.
Because of the nature and character of being All-Self, the divine sight turns into phenomenality. Even so that phenomenality is not real.
The Brahman abides here in this world due to no cause. However, His Lordship over the entire structure (world) is very clear, real and direct.
There is nothing like destiny or providential. One has to strive himself like a warrior to attain the Supreme. Only then the Supreme can be gained.
O Rama, so long as the pure, the Infinite and the Abso- lute is not gained by you yourself, you follow the great teachers and inquire into the Truth.
