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Self Realisation - Swami Atmanand

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					                                               Self Realisation

        Man desires for happiness. This desire of man for happiness is innate. None has taught him to
desire it. It is known to him before the desire arose in him, even before he had any other idea of externals
or internals. All beings spring up from the same substratum of bliss, existence, consciousness individable.
So also in the case with man with the understanding and impression of bliss. This is the case only from
the worldly point of view, for there is no rising or falling in reality. He has forgotten his true nature, but
not lost. He can recollect his true nature from his first intuition.

        Man is aware of bliss. So awareness is innate in man. Existence, bliss and awareness are one and
the same and are inherent in man. They are not received by man from any other external agency. Man has
however, forgotten this. This forgetfulness is not in his real nature of reality or existence. The state of first
intuition of man clearly shows that, there was no forgetfulness or nescience. He knows that state by
intuition. He does not merely remember it by learning or hearing from any body else. Remembrance is
derived from intuition. Here remembrance is not of the fact learnt or heard from others but of one’s own
intuition. When man comes to mundane matters after deep sleep, he expresses his remembrance of
experience, that he was happy and that he knew nothing in that state i.e. deep sleep. Man has intuition of
bliss, existence and awareness knowingly or consciously. He expresses his knowledge of happiness with
pure awareness of it in the waking state. That is why he wants to be knowingly happy and not
unknowingly happy as in deep sleep or as in the states caused by sleep producing intoxicants such as
marijuana, L. S. D., etc.

        Man forgetting his real nature of reality, tries to be happy in hundred and one ways through
senses and sense objects and through intoxicants. But he on the contrary becomes more and more
miserable. Moreover, very scarcely he realises that he is much more miserable instead of attaining perfect
peace. He forgets the state of bliss, his own intuition, that peace is independent of external conditions i.e.
the Universe or the world or worldly.

        Man in general, feels that he becomes happy through external Universe. Again he himself admits
and avers that Universe is a creation and not self-existent. Consciousness cannot create consciousness
itself. It may create any other thing other than consciousness. He says that Lord creates the Universe. So
the seer must exist before the creation of the Universe by the Lord and the Lord Himself. For example,
the potter had existence before the production of the pot he produced. A created thing is perishable,
insentient and of the nature of misery.

        The Universe might have been created by somebody. Whoever the creating agency be, the
witnessing consciousness must preexist to witness the creator, the creation and the means out of which or
from which the creation was created. Granting the so called creation, he must be knower and self-existing.
He cannot create his own self. If at all he has created anything, he must have created other things which
are not of his own nature i.e. of the nature of bliss, consciousness, existence. For example, the potter is a
conscious being. He creates insentient pot. The insentient cannot create sentient. The potter cannot create
the potter himself. Consciousness cannot place consciousness in front of itself, analyse, observe and find
out the constituents of consciousness and reconstitute them into consciousness mixing them in their
proper proportions, as one does the insentient objects. Consciousness cannot be known by consciousness.
There can be no consciousness other than it to know it. So the self cannot be the object of the self. Self is
not the object of sense,. None has created existence, consciousness, bliss.          Universe is insentient.
Insentient cannot give happiness. The insentient cannot create happiness as the products of a factory. The
consciousness cannot be digested, destroyed or deformed. No scripture of any sort exist in first intuition.
Man is seeking happiness on the basis of his own first intuition, but not on the basis of external or internal
agency. So one should not depend upon anything for happiness other than one’s first intuition. Do not
take that as evidence or help or guide which is not existing in first intuition. There was no word or sound
or anything but silence in first intuition. That which did not exist in first intuition has nothing to do with
intuition. There is no other evidence in first intuition. So his desire for happiness through created
Universe is a gross mistake.

        Man is suffering from heavy and deep misery simply because of the fact he has committed a
heinous crime by seeking happiness in and through the world. Man must give up his attachment to the
sense Universe external and internal, so that he attains real happiness in his own self-existing reality. He
has to retrace his steps back to his origin knowingly, (if he wants to be happy) from whence he came,
realizing for certain, once for all that Universe is bereft of happiness, that is only chaff, if at all it is
anything. The Universe is non-existing. One has to know one’s self i.e. one has to be one’s self for
knowing is being one self and not being any other thing external or internal. One is absolutely sure of the
fact that one experiences happiness in one’s motionless state of mind i.e. when one is quite aware and in
the state of silence by intuition. Silence is the state to be attained, sine qua non by one if one wants to be
happy. One has to remove everything that seems to have stuck to one due to nescience. Nescience and its
various effects seem to affect one when one is in the state of mundane wakefulness. In reality it is not so.
To see the sky one need not ascend to a mountain top. One can see it at any place with motionless mind
and the eyeballs without vacillating. Similarly one can enjoy peace with motionless mind. What one has
to do to be silent? One has to remove the impressions regarding sensual pleasures which stimulate one to
run after sensory objects. Silence is the key note. The mind has got to be motionless to enjoy peace. For
example, to see the sky only the eye-balls have got to be motionless, if not other objects are perceived or
come to sight.
         Every one knows silence. None is required to deliver learned orations on silence to teach it. By
intuition one knows silence. Silence or bliss in between two thought waves is known to all. Silence is
neither learning nor forgetting anything. To be silent, one is not required to learn anything anew as one
learns thousand and one things to become happy in the waking state, nor anything has to be forgotten as it
is done in deep sleep to be happy. To be silent is to be as one is and not to become anything else. Silence
is bliss. One has to practice unlearning the learnt knowingly, but not merging the learnt as in deep sleep
unknowingly. To be silent due to tiresomeness or weariness is one thing and to be silent purposefully and
knowingly, unlearning the learnt is another thing. One is always one only. One has to remove the false
understanding by dispelling nescience which seems to cover one’s existence or one’s reality. Due to
nescience one seems to be affected by various effects of nescience, which appears to be on account of not
understanding one’s own reality.

        To be really happy man has to be dead sure of his absolute reality. He has to make an effort to
know his reality. Man has to be, in the first place absolutely sure of his being miserable in his mundane
endless efforts of making himself happy through objects and conditions worldly or other-worldly. The
discriminative power in man must be aroused as to what is absolutely beneficial and what is not so to
him. i.e. what is beneficial to him invariably, categorically and concomitantly. Thereby dispassion in man
towards wordly or other-worldly objects or states or conditions is effected. Man is not attracted any more
by any of these as they become devoid of flavour or insipid to him.

        In asceticism or monasticism dispassion arises in his heart. An ascetic is one who retires or
returns back from the world and the worldly to his heart, finding no happiness in them. Heart of retired
soul is monastery, not merely a building or cottage erected in wilderness. Wherever or however the body
be, it is dispassion that goes to make asceticism. Asceticism does not depend upon any external insignia,
neither dress, nor colr, nor the dwelling place of the body etc. but asceticism depends essentially on
absolute desirelessness for external and internal objects. So an ascetic is one who has maintained
dispassion unswervingly in one’s own heart irrespective of caste, creed or colr. One may be with wife,
children etc. i. e. family or without it. That is a different matter altogether.

        Similar is the case with matha. Matha does not mean a building away from the haunts of people
in general, but it is a dwelling place of one who is established in eternal bliss, for matha means eternal
bliss. It may be taken as an example of transferred epithet from a man in eternal bliss to the building
where such a man dwells. No external symbols or insignia can indicate that such and such a person is in
eternal bliss or has attained eternal bliss. One may dwell in a palatial building or in a cottage as one’s
pecuniary matters allow one to do so. It has been already expressed that bliss or peace is independent of
external conditions. Bliss is not a compound, a mixture, nor a chemical effect, nor a particular state. It is
an entity itself. So it cannot be displayed by anything external which is mere show of illusion. The self-
existent can never be represented by a created thing i.e. the Universe. None can create or produce it by
any means whatsoever, in any laboratory.

        Experiments to attain eternal bliss can be performed only in one’s own dispassionate heart. It is
the only laboratory, where one can find proper instruments with which one can perform experiments to
one’s benefit and satisfaction. To name the instrument here it is internal sense i. e. the mind well purified,
purified of its gross dross in the form of carnal desire inter alia through discrimination, dispassion and
constant practice. Consciousness, bliss, existence is not a production in any way of the four forms of
production.

        After all, it is the mind that wants to be happy and not the soul or the self which is ever bliss
perfect itself. The mind has to direct itself towards ever existing bliss. When the mind gets purified by
discrimination, it becomes equipped with dispassion and burning desire for bliss. The mind is misguided
by delusion. Peace is within one’s own heart and not without. Mind runs after sensory objects for bliss.
Mind has enjoyed peace when it was quiet and motionless. Bliss is as it is, ever constant, eternal entity,
never changing, never decreasing, nor increasing, however a great number of beings, men, birds, beasts
may enjoy it continuously. One enjoys bliss as it is. One does not enjoy it after preparing it oneself or
after getting it prepared by anybody else, just like sweetmeats or edible or drinkable things. So the
summum bonum of man’s life is to attain eternal bliss. It is only the mind that has strayed away and is
suffering. Holy books or scriptures of whatever clime, country or language which are intended to guide
man to eternal bliss, are productions of pure mind, which enjoys or knows by intuition. Intuition is prior
to expression and it is internal experiment. It is immediate knowledge, not mediate. There is no medium
at the time of intuition or intuition has no medium in any form, in the form of individual person, thing,
reasoning, language, words, or world perception, God or any agency, no sense of time, space or causality,
but intuition independent of anything else. So, one has to resort to or to take shelter in intuition alone. It is
sine qua non for eternal bliss. It is man alone who can and who has to make experiments for himself. Ipso
facto he himself has to calm his passionate mind with the help of his own discrimination and dispassion.

        Knowledge of Universe is no knowledge, for it does not dispell nescience which seems to
envelop one’s self and makes one unable to realise one’s self. The knowledge of one’s self leading to
liberation is true knowledge. Self is self. Bliss is bliss. It is even and not uneven. “ I am I”. The
complement is “I” nothing else can be complement here. Knowledge of mundane matters, however
extensive or intensive cannot dispell nescience which is the root cause of misery. One in many thousands
realises that nescience is the root cause of all misery. Again it is very rare to find a man putting forth
sincere and earnest efforts to realise his own self, for he is so strongly enamoured of the beauty of
external things that he can scarcely dream of the self.

        One has no name, form and action. All these are creations of nescience, which is a mere
appearance on the substratum, the self. For this realisation one has to resort to intuition and ruminate over
it deeply with due deference and attention.

        One desirous of pure eternal bliss has to think of nothing else, but one’s own intuition. Did
anybody teach you to desire for happiness? No. One desires for happiness depending on the evidence on
the evidence of one’s own intuition, but not on others instruction or preaching. One is one’s own
preceptor. No other preceptor or world preceptor exists in one’s own intuition of bliss. Intuition is quite
different from deep sleep. The two are poles apart from one another. Intuitionalism would be the most
appropriate catch-hold method for realizing Truth or eternal bliss. Deep sleep is the state of nescience and
is attained through soothing sensation, the thread of deep sleep, gradual forgetfulness ending in deep
forgetfulness.

        Study of deep sleep reveals that one is existence, consciousness, bliss. One is complete in oneself,
not requiring any other thing external of the Universe, to make one complete. Undoubtedly, indubitably
and incontrovertibly one is existence, consciousness, bliss in deep sleep though appearing enveloped by
nescience which is an appearance on the substratum. From remembrance it is crystal clear that one is
completely happy having no reference to or connection or relation whatsoever with waking or dream
states. No proof is required to show that one is so in deep sleep. Same is the ccase with one’s existence,
consciousness, in deep sleep. None is wanted to tell one that one is existing and one has consciousness in
deep sleep. One is dead sure of this fact. If on the other hand, anybody avers that there was somebody to
make one aware of one’s enjoyment of bliss, existence and consciousness in deep sleep, then it would
never be sleep at all. Even in the waking state none is required to tell one that one enjoys complete bliss
in sleep, one is aware of one’s existence in sleep and one has knowledge of deep sleep. In deep sleep no
phenomena can remain manifested.

        One, on waking, says that one did not know anything in deep sleep. Ipsissima Verba show that
one has consciousness of knowing nescience. Nescience though envelops consciousness is known in the
form that one did not know anything in deep sleep. Envelopment of nescience is there in deep sleep, no
body can deny it. One should remember the fact that one enters into deep sleep due to grip or hold of
soothing sensation of forgetfulness, or oblivion, the child or the progeny of nescience. One falls a prey to
deep sleep being caught by the snares of oblivion. One is allured by temptation of deep sleep.
(Temptation is an offspring of nescience). This allure is known to one going to sleep, who expresses the
feeling of oblivion or obliviscence, in the form of soothing sensation. When the feeling is very thin, one
asks others if any be nearby to keep silent or not to disturb one’s sleepy mood or sleep. This fact is also
crystal clear. No external evidence or proof is required. The experience of bliss goes on in deep sleep but
is not known to one that one is enjoying bliss, with a peculiar modified state of mind of waking state, the
adjunct of individual soul. Similarly nescience is known to one in sleep, but one does not know that one is
knowing nescience in the particular modified adjunct or mind of waking state Individual merges as it
were, in its own cause nescience in deep sleep, retaining its capacity of experience. The individual soul or
consciousness merges as it were in the universal soul during deep sleep. All the living beings have the
same adjunct in deep sleep. Men, birds and beasts—all enjoy bliss in deep sleep with a peculiar adjunct, a
peculiar modification of the mind or intellect which may be called as a mood of nescience. To one with
this mood of nescience, nescience becomes an object. This mood of nescience reverts back to the state of
waking mind with the impression of complete bliss and of not knowing anything in that sleep. So the state
of experience of bliss unknowingly in sleep leaves an impression on the mind. This mind regaining its
waking state recollects the bliss, it had enjoyed in the mood of modified nescience in deep sleep. The
same situation with that of recollecting nescience, one has knowledge of nescience unknowingly in deep
sleep. The knowledge talked of in waking state about deep sleep depends on remembrance and
recollection of deep sleep. The individual soul or consciousness merges as it were in the universal soul
during deep sleep. While in the state of self realisation, the individual realises that it is the witness of all
the three states of nescience, i.e. waking, dream and deep sleep, transcending them all. The individual
soul merges in universal soul in self-realisation. This witness-consciousness-state also vanishes and only
reality remains. The witness state is the state of consciousness wherein one gets perfect knowledge of
one’s reality unaffected by anything as there is nothing else, - no time, space, causation, no other entity
etc.

        Nescience appears on consciousness and envelops the same consciousness. It creates distorted
visions, the dream and waking states, to be really existing and the really existing consciousness as non-
existing as it were. Consciousness is always the same, never changing in any of the states or effects of
nescience. It is only nescience that displays or exhibits diversity, endless on the eternal truth.

        Equipoise of mind is attained when one is satisfied in one’s own natural state (reality). Complete
motion-less state of mind is obtained by constant practice of discrimination and dispassion. This state of
consciousness is dead to the world and worldly, but wakeful to one’s own reality. This is immediate
wakefulness to bliss and reality, not depending at all on any reasoning or mediacy of any sort. This may
be called as intuition or super-consciousness. This consciousness is transcendental, immanent and
immune.
        In the state in which proposing and disposing tendencies of the mind are dispelled through the
practice of discrimination and dispassion, bliss is enjoyed. All the beings in all states enjoy bliss with
different adjuncts. But bliss is as it is. It is not the enjoyed, not the enjoyer, not the enjoyment. There are
no triads, but only existence, knowledge, bliss. Hence this state has to be taken as the thread of reality
which is pure, perfect bliss, consciousness and existence. Perfect intensity of this thread would be the
actual realisation of one’s own self, when there is no appearance of nescience as in deep sleep. The two
states namely deep sleep and super-consciousness state are to be distinguished or are sharply distinct from
one another. Sleep is the state of nescience while super-consciousness state is the state of consciousness.

        One may require a preceptor or may not, according to the individual’s qualification may be. It
depends upon the impressions of study of oneself in the past or present life. One may begin the study of
one’s self with immediate remembrance and recollection of impressions of past study in previous life and
proceed further and attain perfection or one may approach a worthy preceptor to have guidance on the
way of reality. No hard and fast rule can be laid down, regarding the requirement of a preceptor or non-
requirement of a preceptor.

        One may of one’s own accord become a scientist in spiritual field and make researches in it for
one’s own self. So, one may put one’s experiences to the test of intuition. One may propose some
hypothesis for one self for attaining eternal bliss and put it into crucial test of intuition and accept the
same as valid if it stands the test or one may receive the guidance of one established in one’s own real
bliss, consciousness, existence and follow it with one’s own crucial test of intuition. Any way it varies
with individual’s qualifications.

        Waveless conscious state of the mind is the thread or the means to study and attain reality for
man in his very waking state. Constant uninterrupted study of this conscious waveless state of mind leads
him to superconscious state. This is a thoughtless state which lies in between two thought waves of the
mind, between one thought wave rising, and the other subsiding. This conscious state is very very
difficult to attain, no doubt, but it has to be attained. It is a peculiar state of conscious mind wherein
nothing of the universe occupies it, or appears in it, nor nescience takes hold of the mind. Nescience
which appears on and covers the soul, is dispelled here in this state. Nescience and its effects, in the form
of three states waking, dream and deep sleep, have no place here in this state of completely purified mind.
The real self of man is crystal clear to such a superconscious mind which is bereft of its gross dross of
nescience. It is a state of being awake and thoughtless. It is a state of being silent and experiencing
happiness knowingly or consciously. When the mind is externalised it is uneven and when it is introverted
and thoughtless it is even. The “I” or individual consciousness is consciousness itself. So this “I” or
individual has to be merged in the consciousness. If “I” or the individual tries to know consciousness, the
individual has to be merged in consciousness itself. Knowing is being.

        When the equipoise of the mind is firm and motioneless, one can realise that one is witness to the
whole mirage of Universe along with body consciousness and “I” consciousness. Now one becomes dead
sure of the fact that one’s real self was not, is not and cannot be affected in any way by appearance of the
Universe on the reality, just as silver appearing on the mother of pearl, (Nacre) or mirage on sandy desert
cannot affect their respective substratum.

        This state if witness also is not reality. It only helps one to realise one’s reality and vanishes after
making one admantine in one’s consciousness, existence and bliss. When the known disappears, the
knower is also no more. It is a state of enjoying bliss knowingly or consciously and there is no soothing
sensation of nescience as in the case of deep sleep. It is like a mirror to show one, one’s reality. One may
remain in that very state of witness or in that which transcends it, i.e. in one’s own reality throughout
one’s mundane life. One remaining in one’s own reality would naturally be dead to the world having no
states of nescience i.e. waking, dream and deep sleep. One who is in the state of witness may become a
guide or torch-light to other human beings on the way to eternal bliss or may not, as the circumstances of
that particular liberated soul and the other human beings that come in contact with him, would decide the
situation. It all depends upon mutual circumstances. A liberated soul may lead a quiet life of witness
without the contact of other beings or he may come to light and be of great help to humanity.

        It is very difficult to make out who is a liberated soul. But at the same time it is very easy as well
to recognize him for the media for attaining liberation are characteristics of liberation i.e. discrimination
and dispassion etc. It is again a knotty problem to find out whether one possesses these characteristics for
these, de facto are not external symbols and cannot be detected. They pass detection. That is why you
find a great number of fake ones and become disappointed after a long time of personal contact with those
fakes and frauds. There are many who go by the name of saints, but they are destitutes, sycophants or
parasites, sometimes they gather smattering knowledge of philosophical terms and terminology,
masquarade as great saints and deftly defraud people in general. That is why it is usually said “sin is
committed under saintly brow.” Genuine saints or liberated souls are difficult to find as said above. Only
genuine liberated souls and saints can cater to the moral and spiritual needs of humanity. The fakes and
frauds being far away from the bliss of God realisation, defraud people in general, by dry discussion of
various schools of philosophy and make their living of loaferdom. People in general should be aware of
such fakes and frauds or hypocrites.

        The two main characteristics (discrimination and dispassion) of real saints are accompanied by
conviction, patience, compassion, and similar virtues. The three states waking, dream, and deep sleep are
only for the subconscious or unconscious mind. An individual soul has to revolve in three states alone,
while the fourth state i.e. the superconscious state is for that one who transcends the three ordinary states
by one’s pure modified condition of mind or intellect. This fourth state is attained by the mind when it
drops off its inert and fickle nature by discrimination and dispassion through introversion and
introspection. Mere table philosophy would not be of any use in attaining eternal bliss. This is sine qua
non for one intending to attain eternal bliss. Finding out the impurities of one’s mind by introspection one
has to drop them off. Mere intellectual analysis and dry discussion of the three common states cannot
stand one in good stead in the attainment of reality or eternal bliss. At the most they make one perfect in
the art of news report or information of reality, an expert member of information bureau regarding reality.
One would be like a ladle in the broth. Mere intellectual training or advancement is not sufficient in self
realisation. One may be or become an intellectual giant, at the same time a pigmy in matters intuitional.
One may secure highest score intellectually but at the same time only a zero morally and spiritually or
even some points below zero.

        Moral equipment along with development of sharp intellect is quite essential. It may be acquired
gradually but it is a must, otherwise the impurities of intellect cannot be shed off and so one cannot attain
superconscious state to realise one’s reality. Only a pure heart can make intuitional experiments regarding
reality. Observance of moral rules gradually takes one higher and higher in renunciation. When this
observance of moral rules is yoked to discrimination, it will lead to dispassion which again is a must for
one’s introversion. Then introspection would naturally ensue which in its turn would impel one to make
intuitional experiments. This leads to self-realisation or eternal bliss, the summum bonum of human life,
through the attainment of fourth state of superconsciousness. Observance of morality involves the
primary state of renunciation or self denial. Primary state of self denial is sine qua non for co-operation in
any and every sphere of society. Every individual in society has got to sacrifice something of individual
selfishness to run the human society smoothly. If this is not done, individual interests clash among
themselves and bitter struggle for existence would spring up. Self abnegation at least in some degree is
quite essential even for a joint family to work smoothly. It is the back-bone of the joint family system. If a
family runs on the principle of self-abnegation, it can look to the welfare of the individuals. If not, the
joint family would naturally fall a prey to disruption. Tall talks of Universe as a family are carried on in
season and out of season almost on platforms-religious, economical, social, philosophical, administrative
which not but all to nothing, but hypocrisy and self aggrandizement rule the day. It is usually said “If one
gets fresh milk everyday, why one should keep a cow?” Disruption of human society would be the result.
Needless to draw attention to pages of world history, for it is known generally in every quarter that
humanity is suffering heavily due to the lack or looseness of observance of moral rules. Renunciation
begins at home. Charity begins at home. Truth is truth or honesty is honesty, every where, at all times and
with all individuals. How it is possible for humanity to rise to spiritual heights when not ready to put into
practice or observe even Alpha and Beeta of spiritual principles i.e. the moral rules- let alone the Omega
of spirituality.

         Self abnegation then, is to be put into practice sincerely and earnestly by humanity. So this
practicable principle of self abnegation, the foundation stone of morality and happy life is to be taught
from the very childhood, to attain the birthright of humanity i.e. eternal bliss here and now. One-ness of
soul or Atman is to be brought home to individuals or individual souls. Discrimination as to what is good
and what is bad to one is the corner stone of morality. Mere external compulsion and thrusting the pills of
morality into unwanted throats would not yield desired fruits.

         One should make one self sure of the fact that greedy attachment to transitory worldly objects and
circumstances leads to unending misery. The desire to enjoy the worldly objects with intention of
becoming happy eternally is the root cause or the source of misery. If this fact takes roots in one’s heart,
one is forced to thought as to why one should yield to sensual pleasure and attach to sense objects simply
for falling a prey to misery, why one should inflict pain on others simply for facing misery or suffering
more and more, why should one incur the ill will of others and why one should not refrain from inflicting
pain on others and be at peace and do good to them.

         The higher state of renunciation is the destruction of the ego. The ego is its own enemy. It makes
itself heaven or hell. If it becomes introvert and stands still and steady, it attains its own heaven and if it
gets extrovert and becomes agitated, it is doomed to hell. To be happy one has to renounce extroversion
and distraction of the mind. So a renunciate is one who has renounced extroversion and distraction of the
mind through distruction of impressions by discrimination and dispassion and not one who merely
changes dress or colour of dress, ways of living, places of living, articles of food, keeping or increasing
all the while fashionable ways of life. One may go on changing one’s ways of life like weather cock,
suitable to the fashions of the day. But this is not renunciation. When the desire for enjoyment of worldly
and otherworldly objects ceases, then only mind becomes calm. One has to find out whether one is happy
eternally irrespective of externals. What renunciation is there if one depends upon externals for one’s
happiness? One has neither to depend upon externals, nor upon internals, neither external objects nor
internal ideas or thoughts of externals-casting off every thing that has been caught internally is the main
point here in renunciation. The sense or feeling that one has renounced every thing, is also renounced here
in renunciation. The mind has to perform austerities and to be purified of its dross to attain eternal bliss
but not the skull, knee-bones, forest or clothes. The mind has to perform austerities and to be purified of
its dross to attain eternal bliss. But the skull, knee-bones, forest and clothes have not to perform
austerities or penance to get themselves purified of their dross namely desire, anger, greed etc. to attain
eternal bliss. By observing the moral and spiritual rules, one becomes qualified to attain spiritualdom if
not one descends to loaferdom.