Spiritual Inquiry

09/09/2011 Comments Off on Spiritual Inquiry

Spiritual:of or pertaining to the spirit or soul, as distinguished from the physical nature Inquiry: a seeking or request for truth, information, or knowledge

Hinduism Spiritual Inquiry should be undertaken by an intelligence that has been purified by a close study of the scripture, and this inquiry should be unbroken. By such inquiry the intelligence becomes keen and is able to realize the supreme; hence inquiry alone is the best remedy for the long-lasting illness known as samsara (miseries of the world). – Yoga Vashistha

The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve. That self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own. But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge. Katha Upanishad 1.2.22-24

When the mind goes beyond the organs and the Gunas and is absorbed, having no separate existence and no mental action, then (the Guru) should instruct him (as to his further course of development).

That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of Yoga and avoiding all intercourse with society.

Then he, being freed from the bonds of karma and the existence as a Jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma. Nada Bindu Upanishad 18-20

All is change in the world of the sense, But changeless is the supreme Lord of Love. Meditate on him, be absorbed in him, Wake up from this dream of separateness. Fire is not seen until one firestick rubs Against another, though fire is still there, Hidden in the firestick. So does the Lord Remain hidden in the body until He is revealed through the mystic mantram.- Shvetashvatara Upanishad

Recognising one’s true inner self, the witness of the mind and its operations, and reflecting on the truth of “I am That”, get rid of this wrong opinion about oneself. [269]

Abandoning the concerns of the world, abandoning concern about the body, and abandoning even concern about scriptures, see to the removal wrong assumptions about yourself. [270]

It is owing to people’s worldly desires, their desires for scriptures, and their desires concerning their bodies that they do not achieve realization. [271]
Those who know about these things call these three desires the iron fetter that binds the feet of those who are seeking escape from the prison-house of samsara. He who is free from them reaches liberation. [272]

The beautiful smell of aloe wood which is masked by a bad smell through contamination by water and such things becomes evident again when it is rubbed clean. [273]

Desire for one’s true self which is veiled by endless internal other desires becomes pure and evident again like the smell of sandalwood through application with wisdom. [274]

When the mass of desires for things other than oneself obscuring the contrary desire for one’s real self are eliminated by constant self-remembrance, then it discloses itself of its own accord. [275]

As the mind becomes more and more inward-turned, it becomes gradually freed from external desires, and when all such desires are fully eliminated self-realization is completely freed from obstruction. [276]
Shankaracharya’s Vivek Chudamani 269 – 276

Hinduism 1. Here the mind is the nature of individual being.2. Differentiated knowledge of pain and pleasure is bondage. 3. Ignorance of the essence of Universal action and Universal knowledge is illusion-Maya. 4. So one has to absorb the individuality of principles (Tattwas) in one’s own body successively, namely, absorb the five elements into five tanmantras, those in turn into the five organs and finally integrate them in the Supreme God Consciousness. 5. A Yogi must develop the powers of absorbing prana and apana into Sushumna-the middle path-of Lordship over five elements, of isolating one’s self from the five elements and residing in the field beyond the five elements. 6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure God Consciousness. 7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the pure and Supreme Knowledge manifests. Shiva Sutra, Third Awakening sutras 1to 7 (Translated by Laksman Joo)

Notes- About The Shiva Sutras: This spiritual treasure, gifted by God to the sage Vasagupta for the upliftment of human kind, is considered to be one of Kashmir Shaivism’s most important scriptures.  The Shiva Sutras are divided into three parts. And according to Kshemaraja, the commentator, the three parts correspond to the three means (upayas) for the attainment of liberation as revealed by Kashmir Shaivism. These upayas are the means for traveling from individual limited consciousness to universal God consciousness.

The first and highest means, for highly qualified aspirants, is called shambavopaya. The second, for aspirants of medium qualifications, is called shaktopaya. And the third, for inferior aspirants, is calledanavopaya.

Thus, the first awakening of the Shiva Sutras explains shambhavopaya;
the second awakening explains shaktopaya, and the third awakening explains anavopayaSOURCE

Hinduism An illness is not cured just by pronouncing the name of the medicine without drinking it, and you will not be liberated by just pronouncing the word God without direct experience. How can one reach liberation by just pronouncing the word God without achieving the elimination of the visible universe and realising the truth about one’s own nature? It will just be a waste of speech.  Vivek Chudamani 62-63


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