In this post we are looking at what devi has said On Knowledge and Final Emancipation. She has clearly defined what is knowledge and what is expected from the world.
She says "Now hear the real instructions. The Great Self is the only Supreme Thing in this world of Maya (Illusions). He it is that under the various Upadhis of an actor and enjoyer performs various functions leading to theDharma (righteousness) and the Adharma (unrighteouss). Then he goes into various wombs and enjoys pleasure or pain according to his Karma. Then again owing to the tendencies pertaining to these births he becomes engaged in various functions and gets again various bodies and enjoys varieties of pleasures and pains."
It is in her own words she spells out clearly what brings life and how it enters a chain of cycles.As we are all aware we are the tools for the life cycle.There is no cessation of these births and deaths; it in like a regular clockwork machine; it has no beginning and it goes on working to an endless period. Ignorance or Avidya is the Cause of this Samsara. Desire comes out of this and action flows thence. So men ought to try their best to get rid of this Ignorance.What more to say than this that the Goal of life is attained when this Ignorance is destroyed. The highest goal is attained by a Jiva, when he becomes liberated, while living . And Vidya is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidya can be destroyed by doing works. The works are entirely futile. The Jivas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults or discrepancies are committed.Darkness and light cannot be brought together, so Jnanam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas'uddhi (the purification of one's heart and mind). Karmas are to be done until S'ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksa (the power to endure heat and cold and other dualities), Vairagyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own heart) take place. After those, the Karmas cease for that man. Then one ought to take Sannyasa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S'rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S'ravanam, Mananam, and Nididhyasanam (hearing, thinking and deeply realising) the Vedanta sayings. He should constantly ponder over the meanings of the Mahavakyam "Tat Tyam asi." "Tat Tyam Asi" means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jîvâtmâ). When this identity is realised, fearlessness comes and he then gets My nature. First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word "Tat" is meant Myself, of the nature "of Brahman"; and by the word "Tvam" is meant is "Jiva" embodied self and the word "Asi" indicates, no doubt, the identity of these two. So every sane man ought to make his best effort to get this Jnannam (knowledge). And as it is also enjoined in the S'rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also.Final liberation comes from knowledge. In devi's own words:
She says "Now hear the real instructions. The Great Self is the only Supreme Thing in this world of Maya (Illusions). He it is that under the various Upadhis of an actor and enjoyer performs various functions leading to theDharma (righteousness) and the Adharma (unrighteouss). Then he goes into various wombs and enjoys pleasure or pain according to his Karma. Then again owing to the tendencies pertaining to these births he becomes engaged in various functions and gets again various bodies and enjoys varieties of pleasures and pains."
It is in her own words she spells out clearly what brings life and how it enters a chain of cycles.As we are all aware we are the tools for the life cycle.There is no cessation of these births and deaths; it in like a regular clockwork machine; it has no beginning and it goes on working to an endless period. Ignorance or Avidya is the Cause of this Samsara. Desire comes out of this and action flows thence. So men ought to try their best to get rid of this Ignorance.What more to say than this that the Goal of life is attained when this Ignorance is destroyed. The highest goal is attained by a Jiva, when he becomes liberated, while living . And Vidya is the only thing that is able and skilful in destroying this Ignorance. (As darkness cannot dispel darkness so) the Karma done out of Ignorance is Ignorance itself; and such a work cannot destroy Ignorance. So it is not proper to expect that this Avidya can be destroyed by doing works. The works are entirely futile. The Jivas want again and again the sensual enjoyments out of this Karma. Attachment arises out of this desire; discrepancies creep in and out of this ignorant attachment great calamities befall when such faults or discrepancies are committed.Darkness and light cannot be brought together, so Jnanam and Karma cannot be brought together. Therefore one ought to do all the Karmas as best as one can, as enjoined in the Vedas, until one gets Chittas'uddhi (the purification of one's heart and mind). Karmas are to be done until S'ama (the control of the inner organs of senses), Dama (the control of the outer organs of senses), Titiksa (the power to endure heat and cold and other dualities), Vairagyam (Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own heart) take place. After those, the Karmas cease for that man. Then one ought to take Sannyasa from a Guru (Spiritual Teacher) who has got his senses under control, who is versed in the S'rutis, attached to Brahma (practising the Yogic union with Brahma). He should approach to him with an unfeigned Bhakti. He should day and night, without any laziness, do S'ravanam, Mananam, and Nididhyasanam (hearing, thinking and deeply realising) the Vedanta sayings. He should constantly ponder over the meanings of the Mahavakyam "Tat Tyam asi." "Tat Tyam Asi" means Thou art That; it asserts the identity of the Supreme Self (Brahma) and Embodied Self (Jîvâtmâ). When this identity is realised, fearlessness comes and he then gets My nature. First of all, he should try to realise (by reasoning) the idea conveyed by that sentence. By the word "Tat" is meant Myself, of the nature "of Brahman"; and by the word "Tvam" is meant is "Jiva" embodied self and the word "Asi" indicates, no doubt, the identity of these two. So every sane man ought to make his best effort to get this Jnannam (knowledge). And as it is also enjoined in the S'rutis that one ought to do actions (and try to live one hundred years) so it is advisable to do works also.Final liberation comes from knowledge. In devi's own words:
"He who is non-discriminating, unmindful, and always impure, does not realise his Atman; rather he is bound in this world. He who is discriminating, mindful, and always pure reaches the Goal, realises the Highest Self; and he is not fallen again from That. That man becomes able to cross the Ocean of Samsâra and gets My Highest Abode, of the nature of everlasting Existence, Intelligence and Bliss, whose charioteer is Discrimination, and who keeps his senses under control by keeping tight the reins of his mind. Thus one should always meditate intensely on Me to realise the nature of Self by S'ravanam (hearing), Mananam thinking and realising one's own self by one's Self (pure heart)."
When by the constant practise, as mentioned above, one's heart is fit for Samâdhi (being absorbed in the Spirit), just before that, he should understand the meanings of the separate letters in the seed Mantra of Mahamaya. The letter "Ha" means gross body and the letter "Ra" means subtle body and the letter "I" means the causal body; the dot over the semicircle is the fourth "TurIya" state of Mine. Thus meditating on the separate dillerentiated states, the intelligent man should meditate on the aforesaid three Vijas in the Cosmic body also and he should then try to establish the identity between the two. Before entering into Samadhi, after very carefully thinking the above, one should close cne's eyes and meditate on the Supreme Diety of the Universe, the Luminous and Self-Ellulgent Brahma.You can see how clearly she spells out the way to liberation.
"O Chief of Mountains! Putting a stop to all worldly desires, free from jealousy and other evils, he should (by constant practise of Pranayama) make equal according to the rules of Pranayama, the Prâna (the inhaled breath) and Apâna (the exhaled breath) Vayus and with an unfeigned devotion get the gross body (Vais'vanara) indicated by the letter "Ha" dissolved in the subtle body Taijasa. The Taijasa body, the letter "Ra" is in a cave where there is no noise (in the Susumnâ cave). After that He should dissolve the Taijasa, "Ra" into the Causal body "I". He should then dissolve the Causal body, the Prajna "I" into the Turiya state HrIm. Then he should go into a region where there is no speech or the thing spoken, which is absolutely free from dualities, that Akhanda SachchidAnanda and meditate on that Highest Self in the midst of the Fiery Flame of Consciousness. O King of Mountains! Thus men by the meditation mentioned above, should realise the indentity between the Jiva and Brahma and see Me and get My Nature. O Lord of Mountains! Thus the firmly resolved intelligent man, by the practise of this Yoga sees and realises the nature of My Highest Self and destroys immediately the Ignorance and all the actions thereof."
So,here she is,explaining to us the real meaning of life,following which will definetly lead us to the path of salvation,so let us all follow her path and enjoy the bliss and free our selves of te worldly pleasures and walk towards liberation by using the knowledge she has provided us with.
