Chapter I
INSTRUCTION
(Upadesa [?])
1. What are the marks of a real teacher (Sadguru)?
Steady abidance in the Self, looking at all with an equal
eye, unshakeable courage at all times, in all places and
circumstances, etc.
2. What are the marks of an earnest disciple (sadsishya)?
An intense longing for the removal of sorrow and attainment
of joy and an intense aversion for all kinds of mundane pleasure.
3. What are the characteristics of instruction (upadesa)?
The word `upadesa [?]' means, `near the place or seat' (upa -
near, desa - place or seat). The Guru who is the embodiment
of that which is indicated by the terms sat, chit, and ananda
(existence, consciousness and bliss), prevents the disciple who,
on account of his acceptance of the forms of the objects of
the senses, has swerved from his true state and is consequently
distressed and buffeted by joys and sorrows, from continuing
so and establishes him in his own real nature without
differentiation.
Upadesa [?]also means showing a distant object quite near. It
is brought home to the disciple that Brahman [?] which he believes
to be distant and different from himself is near and not different
from himself.
4. If it be true that the Guru is one's own Self (Atman),
what is the principle underlying the doctrine which says
that, however learned a disciple may be or whatever occult
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powers he may possess, he cannot attain Self-realization
(atmasiddhi) without the grace of the Guru?
Although in absolute truth the state of the Guru is that of
oneself it is very hard for the Self which has become the
individual soul (jiva [?]) through ignorance to realize its true state
or nature without the grace of the Guru.
All mental concepts are controlled by the mere presence
of the real Guru. If he were to say to one who arrogantly
claims that he has seen the farther shore of the ocean of
learning or one who claims arrogantly that he can perform
deeds which are well-nigh impossible, "Yes, you learnt all
that is to be learnt, but have you learnt (to know) yourself?
And you who are capable of performing deeds which are
almost impossible, have you seen yourself?" Questioned thus,
they will bow their heads (in shame) and remain silent. Thus
it is evident that only by the grace of the Guru and by no other
accomplishment is it possible to know oneself.
5. What are the marks of the Guru's grace?
It is beyond words or thoughts.
6. If that is so, how is it that it is said that the disciple realizes
his true state by the Guru's grace?
It is like the elephant which wakes up on seeing a lion in
its dream. Even as the elephant wakes up at the mere sight of
the lion, so too is it certain that the disciple wakes up from
the sleep of ignorance into the wakefulness of true knowledge
through the Guru's benevolent look of grace.
7. What is the significance of the saying that the nature of
the real Guru is that of the Supreme Lord (Sarveshwara)?
In the case of the individual soul, which desires to attain
the state of true knowledge or the state of Godhood (Ishwara)
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and with that object always practises devotion, the Lord who
is the witness of that individual soul and identical with it,
comes forth, when the individual's devotion has reached a
mature stage, in human form with the help of sat-chit-ananda.
These three natural features, and form and name which he
also graciously assumes, and in the guise of blessing the
disciple, absorbs him in Himself. According to this doctrine
the Guru can truly be called the Lord.
8. How then did some great persons attain knowledge
without a Guru?
To a few mature persons the Lord shines as the light of
knowledge and imparts awareness of the truth.
9. What is the end of devotion (bhakti) and the path of
Siddhanta (i.e., Saiva Siddhanta)?
It is to learn the truth that all one's actions performed with
unselfish devotion, with the aid of the three purified
instruments (body, speech and mind), in the capacity of the
servant of the Lord, become the Lord's actions, and to stand
forth free from the sense of `I' and `mine'. This is also the
truth of what the Saiva Siddhantins call parabhakti (supreme
devotion) or living in the service of God (irai-pani-nittral).
10.
Vedanta?
It is to know the truth that the `I' is not different from the
Lord (Ishwara) and to be free from the feeling of being the
doer (kartritva, ahamkara).
11.
same?
Whatever the means, the destruction of the sense `I' and
`mine' is the goal, and as these are interdependent, the
destruction of either of them causes the destruction of the
other; therefore in order to achieve that state of silence which
is beyond thought and word, either the path of knowledge
which removes the sense of `I' or the path of devotion which
removes the sense of `mine', will suffice. So there is no doubt
that the end of the paths of devotion and knowledge is one
and the same.
Note: So long as the `I' exists it is necessary to accept the
Lord also. If any one wishes to regain easily the supreme state
of identity (sayujya) now lost to him, it is only proper that he
should accept this conclusion.
12.
The individual soul of the form of `I' is the ego. The Self
which is of the nature of intelligence (chit [?]) has no sense
of `I'. Nor does the insentient body possess a sense of `I'.
The mysterious appearance of a delusive ego between
the intelligent and the insentient, being the root cause of
all these troubles, upon its destruction by whatever means,
that which really exists will be seen as it is. This is called
liberation (moksha [?]).