SERMON INCULCATING THE KNOWLEDGE OF TRUTH.
Argument:—Liberation depends on self-exertion; and upon good
company, study of good books, and the habit of reasoning.
Vasishtha continued:—Soon as intellection commences to act, it is
immediately attended by egoism—the cause of the erroneous conception of
the world; and this introduces a train of unrealities, as the stirring
of air causes the blowing of winds. (It means to say that being
misguided by _avidyá_ or ignorance, we are liable to fall into all sorts
of error).
2. But when intellection is directed by _vidyá_ or reason, its fallacy
of the reality of the world, does not affect us in any manner, if we but
reflect it as a display of Brahma himself, (that he is all in all); but
we are liable to great error, by thinking the phenomenal world as
distinct from Him.
3. As the opening of the eyes receives the sight of external appearance,
the opening of intellection doth in like manner receive the erroneous
notion of the reality of the phenomenal world.
4. What appears on the outside, being quite distinct from the nature of
the inner intellect, cannot be a reality as the other; and therefore
this unreal show is no more, than the dancing of a barren woman’s boy
before one’s eyes. (Which is nothing).
5. The intellect is perceived by its conception of the notions of
things, but when we consider the fallacy of its conceptions, and its
notion of the unreal as real, it appears to us as a delusion like the
appearance of a ghost to boys.
6. Our egoism also is for our misery, from the knowledge that “I am such
a one;” but by ignoring (or the want of) this knowledge of myself, that
I am not this or that, loosens me from my bondage to it. Therefore I
say, that our bondage and liberation, are both dependant on our own
option. (But as the innate consciousness of the self or ego is
impossible to ignore, yet it is possible to every body, to ignore his
being any particular person whatsoever).
7. Therefore the meditation which is accompanied with self-extinction
and forgetfulness of one’s self, and the remaining of the moving and
quick in the manner of the quiet and dead, is the calm tranquility of
holy saints, which ever the same, unaltered and without decay.
8. Therefore, ye wise men, do not trouble yourself as the unwise with
the discrimination of unity and duality, and the propriety or
impropriety of speech, all which is wholly useless and painful
frivolity.
9. The covetous man with his thickening desires, meets with a train of
ideal troubles, gathering as thickly about him, as the thronging dreams
assailing his head at night. These proceeding from his fondness of
outward and visible objects, and from the fond desires inwardly
cherished within his heart, grow as thickly upon him as the creation of
his wild fancy.
10. But the meek man of moderate desire, remains dormant in his waking
state (as a waking sleeper); and does not feel the pain or fear the
pangs of his real evils, by being freed from his hankering after
temporary objects.
11. Hence the desire being moderated and brought under proper bounds,
bears resemblance even to our freedom from its bonds; as we get rid of
our once intense thought of something, by our neglect of it in course of
time and changing events.
12. The entire curtailment of desires, is sure to be attended with
liberation; as the total disappearance of frost and clouds from the sky,
leaves the empty vacuum to view.
13. The means of abating our desires, is the knowledge of ego as Brahma
himself (and particular person or soul); and this knowledge leads to
one’s liberation, as study of science and association with the wise,
serve to convert ignorant men to sapience and knowledge.
14. In my belief there is no other ego but the one Supreme ego, and this
belief is enough to bring men to the right understanding of themselves,
and make their living souls quite calm and tranquil, and dead to the
sense of their personality and self-existence.
15. The world appears as a duality or something distinct from the unity
of God, just as the motion of the wind seems to be something else beside
the wind itself, or the breathing as another thing than the breath; but
this fallacy of dualism will disappear upon reflection of “how I or any
thing else could be something of itself” (and unless it proceeded from
the One everlasting unity).
16. That I am nothing is what is meant by extinction, and why then
remain ignorant (of this simple truth); go, associate with the wise and
argue with them, and you will so come to learn it (_i.e._ this truth).
17. It is in the company of those who are acquainted with truth, that
you loosen the bonds of your worldly errors; just as darkness is
dispelled by light, and the night recedes from before the advancing of
the day.
18. Make it the duty of your whole life, to argue with the learned,
concerning such like topics, as “what am I,” and what are these visible
objects; what is life and what this living soul, and how and whence they
come into existence.
19. The world is seen to be full of animal life, and I find my egoism is
lost in it; the truth of all this is learnt in a moment in the society
of the learned, therefore betake thyself to the company of those
luminaries of truth.
20. Resort one by one to all those that are wiser than thee in the
knowledge of truth, and by investigation into their different doctrines,
the spectre of your controversy (_i.e._ error), will disappear for ever.
(Because the maxim says, “as many heads so many minds, and as many
mouths so many verdicts”, therefore examine them all and glean the
truth).
21. As the spectre of controversy rises before the learned, in the
manner of an apparition appearing before boys; so the error of egoism
rises before them, in their attempt to maintain their respective
arguments.
22. Let therefore the diligent inquirer after truth, attend separately
to the teaching of every professor of particular doctrines; and then
taking them together, let him consider in his own mind, the purport of
their several preachings.
23. Let him weigh well in his own mind, the meanings of their several
sayings, for the sharpening of his own reasoning, and accept the
doctrine which is free from the flights of imagination and all earthly
views.
24. Having sharpened your understanding by associating with the wise, do
you cut short the growth of the plant of your ignorance by degrees, and
by little and little (lit.—bit by bit).
25. I tell you to do so, because I know it is possible to you to do so;
we tell you boys, accordingly as we have well known anything, and never
speak what is improper or impracticable to you.
26. As the gathering or dispersion of the clouds in the sky, and the
rising and sinking of the breakers in the sea, is no gain or loss to
either, so the attainment or bereavement of any good whatever, is of no
concern to the unconcerned sage or saint.
27. All this is as false as the appearance of water in the mirage, while
our reliance in the everlasting and all pervading One, is as firm,
secure and certain (as our supportance on a solid rock). By reasoning
rightly in yourself, you will discover your egoism to be nowhere; how
and whence then do you beget this false phantom of your imagination.