New translation of Guru Vachaka Kovai (GVK)

GVK is a poetical rendering by Muruganar of the teachings he heard from Ramana Maharshi. It has been translated by David Godman et al, and by Sadhu Om and Michael James.

Sadhu Om was another disciple of Ramana Maharshi and close associate of Muruganar.

I was not aware that Sadhu Om had written a Tamil prose rendition of GVK, arguably making it easier to follow than the original. I stumbled across Robert Butler’s translation of this work, published in 2023. It reads very well, and at a few points, he has included Sadhu Om’s commentary and that of Muruganar – when they are needed to clarify the intent.

https://www.lulu.com/shop/robert-butler/guru-vachaka-kovai/paperback/product-wmdpzv.html?page=1&pageSize=4

Bhagavad Gita (Topic-wise) Pt 25

Part 24

6 Moksha
6-1 Preparation
6-2 Jnana, Jnani, and Jnana-Phala
6-2-18 Glory of knowledge 3(43), 4 (1 to 3), 7(1 to 3), 9(1,2), 14(1,2
) 3(42) describes Self as the most subtle and beyond intellect. 3(43) says that armed with the knowledge of Self and by controlling the mind with reason, enemy-like desire can be killed which is otherwise very difficult to overcome. In 4(1 to 3), Sri Krishna says that He gave this knowledge to Sun and then it passed on to Manu to Iksvaku and other royal sages, Unfortunately, with the lapse of time, it was lost and through Arjuna He is reviving it. He glorifies this knowledge. It is ultimate and supreme. On gaining this knowledge, there is nothing left to be known because by this knowledge, a person is fully satisfied, is complete, and transcends the worldly life of pairs of opposites and duality. He is free from the cycle of birth and death. It is a secret knowledge. One among thousands strives to gain it, and only a handful of seekers are successful in getting and assimilating it.

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What is a jivanmukta’s experience? (Part 3)

In BGB 18.48, Sankara concludes that in jivanmukti, when avidya is no more, logically there can be no action.

“The One Existence, the sole Reality, is by avidya, imagined variously, as so many things undergoing production, destruction and the like changes, like an actor on the stage . . . [Action] is ascribed to the Self through avidya, and it has therefore been said that no ignorant man (avidvan) can renounce action entirely even for a moment (iii. 5). On the other hand, he who knows the Self is able to renounce action entirely, inasmuch as avidya has been expelled by vidya or wisdom ; for, there can be no residue left of what is ascribed by avidya. Indeed, no residue is left of the second moon created by the false vision of the timira-affected eye, even after the removal of timira” – A.M.Sastry

“it is only the one entity called Existence that is imagined variously through ignorance to be possessed of the states of origination, destruction, etc. like an actor (on a stage) . . . An unenlightened person is incapable of totally renouncing actions even for a moment (cf. 3.5). The enlightened person, on the other hand, can indeed totally renounce actions when ignorance has been dispelled through Illumination; for it is illogical that there can (then) remain any trace of what has been superimposed through ignorance. Indeed, no trace remains of the two moons, etc. superimposed by the vision affected by (the disease called) timira when the disease is cured” – Gambhirananda

“Reality is one only, which like an actor, plays numberless roles, assuming attributes like appearance and disappearance due to nescience . . . Through nescience it [action] is superimposed on the Self. The ignorant man cannot wholly give it up. But the wise man, once nescience is dispelled through knowledge can indeed do so; for there is no residue for an ignorantly precipitated superimposition. The double moon, seen with the diseased eye, is not seen once the disease is cured” – A.G.Krishna Warrier

What is a jivanmukta’s experience? (Part 2)

BGB 13.2 provides more detail to BGB 2.69 – in which Sankara establishes that all objects of perception (ie world – body – mind) perceived by the organs of perception, are products of avidya and do not belong to the cogniser. He therefore logically concludes what this means for jivamukti (there can be no jivanmukta per se), where avidya / ignorance has been removed.

When timira is removed by the treatment of the eye, the percipient is no longer subject to such perception, which is therefore not a property of the percipient. Similarly, non-perception, false perception, and doubt, as well as their cause, properly pertain to the instrument, to one or another sense organ, but not to the Kshetrajna, the cogniser. Moreover, they are all objects of cognition and cannot therefore form the properties of the cogniser, any more than the light of a lamp. And because they are cognisable, it follows also that they can be cognised only through some organ which is distinct from the cogniser; and no philosopher admits that, in the state of liberation wherein all the sense organs are absent – there is any such evil as avidya. If they (false preceptiont etc.) were essential properties of the Self, the Kshetrajna, as the heat is an essential property of fire, there could be no getting rid of them at any time” – A.M.Sastry

Just as blindness of the eyes does not pertain to the perceiver since on being cured through treatment it is not seen in the perceiver, similarly notions like non-perception, false perception, doubt, and their causes should, in all cases, pertain to some organ; not to the perceiver, the Knower of the field. And since they are objects of perception, they are not qualities of the Knower in the same way that light is of a lamp. Just because they are objects of perception, they are cognized as different from one’s own Self. Besides, it is denied by all schools of thought that in Liberation, when all the organs depart, there is any association with such defects as ignorance etc. If they (the defects) be the qualities of the Self Itself, the Knower of the field, as heat is of fire, then there can never be a dissociation from them” – Gambhirananda

When the eye is cured by right treatment, the cogniser’s vision ceases to be defective. Similarly non-apprehension, etc are due to the defects of the instruments of perception, and not to the field-knower who perceives. Besides being objects of knowledge, these defects cannot pertain to the perceiver in the way that light pertains to the lamp. Being knowable, these defects have to be cognised by a principle other than themselves; for all disputants agree that in the state of mukti, where instruments of cognition no longer exist, the perceiver has no flaws like nescience. If any attributes pertained to the Self, who is also the field-knower, as for instance heat does to fire, it would never be free from it” – A.G.Krishna Warrier

What is a jivanmukta’s experience? (Part 1)

Dennis: “The body is inert. How can it do anything unless Consciousness is enabling it to do so?”

Rick: “Are fully realized and liberated jivanmukti conscious during deep sleep?”

BGB 2.69, which is considered to be the quintessence of the Bhagavad Gita, and arguably all of Advaita, sheds light on these questions. Three translations of Sankara:

“And all organs of knowledge (pramanas) are so called because they ultimately lead to a knowledge of the Self. When the knowledge of the true nature of the Self has been attained, neither organs of knowledge nor objects of knowledge present themselves to consciousness any longer.” – A.M Sastry

“Surely, after the realization of the true nature of the Self, there is no scope again for any means to, or end of, knowledge. The last valid means of (Self-) knowledge eradicates the possibility of the Self becoming a perceiver.” – Gambhirananda

“Once Self-realisation is won, it is no longer possible to discuss the distinctions between the means of knowledge and their objects. The last means of knowledge indeed liberates the Self from its status as a knower” – A.G.Krishna Warrier

Verse1 of Drg Drsya Vivek- An analysis of

Verse 1 of Drk Drsya Vivek (DDV) is translated by Swami Nikhilananda:
“The form is perceived and the eye is its perceiver. It (eye) is perceived and the mind is its perceiver. The mind with Its modifications is perceived and the Witness (the Self) is verily the perceiver. But It (the Witness) is not perceived (by any other).”
Analysis
A seeker understands on the basis of experience that the sense organ is the perceiver of the perceived sense object. On the same basis, it is accepted that the mind is the perceiver and the sense organ is perceived. The two levels of perceiver and perceived are validated by experience. In the third level, the verse says that the Self is the perceiver of the perceived mind and there is no perceiver of the Self. Is this based on experience or reason, or a combination of both?
Pure Consciousness (PC) is the other name for Self. As PC is beyond the realm of experience, it would mean that the third level is to be understood intellectually only. However, a seeker could (rightly) say: I experience the thoughts, i.e., modifications of the mind and therefore the third level is also validated by experience. A little probing would expose the fallacy. Who is ‘I’? It is not PC, it is ego, the conscious mind, the locus of I thought. Thus, in the third level, the ego is the perceiver of perceived modifications of the mind. As the mind is inert and the ego is sentient, reason tells us that its sentiency must have its source outside the inert mind and body complex. The source is PC. And it is to be (only) intellectually understood that PC is the perceiver of the perceived ego and there is no perceiver of PC. It is the fourth level. Please note that in this, ego is perceived.
A guess: The fourth level is merged with the third level ( treating mind and ego as the same) in the verse for the sake of brevity and/or to conform to the requirement of a verse or for a commentator to do the separation.

Need and luxury


There are basic human needs for survival: food, clothing, and dwelling. A commoner would be content if these needs are reasonably fulfilled. Any other material thing is a luxury. An item is considered a luxury if a person is not emotionally affected by its absence. As time passes and technology advances resulting in the availability of more and more sensory objects, human desire increases, and the scope of needs widens. Gradually a luxury becomes a need. It is material progress and is perceived as growth and prosperity. Think about the reverse effort. Can a person who has gained more than enough material progress convert a need (other than the basic needs in a reasonable measure) into a luxury? Is it possible and can s/he be successful? The answer is yes. It would require, on his or her part, increasing control over sense organs and the mind. It is the beginning of the spiritual journey.

Two lifestyles and two sAdhanAs for moksha


There are four ashramas(stages) of human life according to Vedic tradition. They are brahmacharya (student life), grihastha(householder), vAnaprastha(gradual withdrawal from family), and sannyAsa ( renunciation). They are compatible with four purushArthas (human goals): artha(wealth), kama(desires), dharma (morality and ethics), and moksha (liberation). Moksha is the ultimate goal. It has two aspects, namely, freedom from suffering in the present life and freedom from rebirth. Two important spiritual sAdhanAs(disciplines) for moksha are karma yoga and jnAna yoga. As the name suggests, karma yoga is action-oriented and jnAna yoga is knowledge-oriented. For the purpose of simplicity, karma yoga is taken to include all action-based disciplines, e.g., rituals and upAsanA (meditation). Brahmacharya is preparatory to grihastha and vAnaprastha is preparatory to sannyAsa. Accordingly, grihastha is taken to include brahmacharya and sannyAsa includes vAnaprastha. Thus, there are broadly two lifestyles: grihastha and sannyAsa, and two sAdhanAs: karma yoga and jnAna yoga. Sri Krishna praises both karma and jnAna in Bhagavat Gita (BG)
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Spiritual practice- earlier the better

Mahabharata is a famous epic describing diverse aspects of human life, like family and its intrigues, kingship, loyalty, friendship, dharma, war, Vedantic teaching, etc. Bhagavat Gita is in the 12th Book named Bhisma Parva because Bhisma is the commander of the Kauravas army during this part. 18 chapters of BG are chapters 23 to 40 of Bhisma Parva.  BG is a moksha shastra and a student of Vedanta should have read and understood Bhagavat Gita fairly well.  Surprisingly, there are other portions of Mahabharata that too have Vedantic teaching.  Mokshadharma Parva as the title suggests has Vedantic messages. It is a conversation between Yudhishthira and Bhisma.

After the Mahabharata war is over, Bhisma is lying on the bed of arrows awaiting his death to come at a time chosen by him. Yudhishthira is the new king but is depressed due to the destruction caused by the war. At the behest of Sri Krishna, he visits Bhisma to get instructions on various topics. Bhisma, though lying on the bed of arrows, is willing to answer Yudhishthira’s questions. He does so mainly through stories. One such story in Mokshadharma parva relates to the teaching given by a son to his father. Continue reading