Written Messages

Church “Saint Atanasee”, Perustitsa, Bulgaria

Date : 18.06.2003

KAIVALYA PADA

Aloneness is the fourth and the final step

 

1.Janmau-‘sadhi-mantra-tapah-samadhi-jah siddayah

Perfection and excellence (Siddhayah) are the outcome of birth, herbs, sacred sounds, burning mental conditioning and finally equanimity (samadhi).

 

2.Jati-antara-parinamah prakritya-apurat

It is the overflowing grace of nature (Prakriti-apurat) that results in the transformation of one trait (guna) to the other (jati-antara).

 

3.Nimittam aprayojakam prakritinam varana-bhedas tu tatah ksetrikavat

Like a farmer (Ksetrikavat) who merely removes obstacles (varana-bheda) to natural growth; although one’s activities may seem important (nimittam), they are not really necessary (aprayojakam) for the traits (gunas) or nature (prakriti) to perform eventually.

 

4.Nirmana-chittani asmita-matrat

All the concoctions of the mind are just aspects of ego (asmita-matra).

 

5.Pravritti-bhede prayojakam chittam ekam anekesam

It is different conditioned responses (pravritti-bhede) that produce the various fragmentations of the mind (chittam-ekam-anekesam).

 

6.Tatra dhyana-jam anashaya

Freedom from accumulation (anashayam) is the beginning of meditation (dhyanajam).

 

7.Karma-ashukla-akrisnam yoginas trividham itaresam

The actions of yogis are neither good nor bad because they are free from opposites [as a result of direct perception], whereas the activities of others are of three kinds - good, bad and mixed [as a result of concepts and conditioning].

 

8.Tatas tad-vipaka-anugunanam eva vasananam

Cravings and desires requiring fulfillment manifest themselves in accordance with the turbulence of one’s traits and tendencies (gunas). [This turbulence or immense intensification is the I-ness].

 

9.Jati-desha-kala-vyavahitanam apy anantaryam smrti-samskararayor eka rupatvat

The structure of experience and conditioning is similar in all humanity despite differences of birth, place and time. The existential eternity is outside this structure

 

10.Tasam anaditvam cha ashiso nityatvat

Existential eternity is beginninglessness (anaditwam), benediction (ashisah) and endlessness (nityatvat).

 

11.Hetu-phala-ashraya-alambanaih samgrihitatvad esam abhave tad abhavah

The absence of accumulated habitual reactions (hetu-phala) in which a cause always leads to a particular effect (ashraya-alambanaih), results in freedom from the structure of experience and conditioning (tat-abhavah).

 

12.Atita-anagatam svarupato asty adhva-bhedad dharmanam

In the natural state, beyond past and future [the domains of the mind], one is available to a penetrating insight into that which holds life (adhwabhedad dharmanam).

 

13.Te vyakta-sukshmah gunaatmana

And thus the subtle aspects of the mind’s conditioning are revealed.

 

14.Parinamai-ekatvad vastu-tattvam

The consequence (parinam) of these revelations is non-duality and that is the existential reality (vastutatvam).

 

15.Vastu-samye chitta-bhedat tayor vibhaktah panthah

Harmony with existential reality then manifests (panthah) by transcending all the differences, dualities and divisions of the separative consciousness (chittabhedat-tayor vibhaktah).

 

16.Na cha eka-chitta-tantram vastu tad-apramanakam tada kim syat

Existential reality is not concerned with the matters of the separative consciousness (na cha eka chitta tantram vastu). What would happen if (tada kim syat) cognition by the separative consciousness (chitta) did not take place (tat-apramanakam)?

 

17.Tad-uparaga-apeksitvat chittasya vastu jnata-ajnatam

Existential reality remains known and unknown (vastu jnata-ajnatam) depending on one’s degree of involvement in the mind’s mechanisms (tat-uparaga-apeksitvat chittasya).

 

18.Sada jnanatah chitta-vrittayas tat-prabhoh purusasya aparinamitvat

Cosmic intelligence is consequence-less, change-less, choice-less and eternal (purusasya aparinamitvat). Only it can always see (sada jnatah) the protective mechanisms of the mind and ego (chitta-vrittayah) and can supercede them (tat-prabhoh). [That is, can set us free from mind-ego in spite of it remaining available for practical functioning].

 

19.Na tat svaabhasam drishyatvat

This (chitta - separative consciousness) cannot observe itself, nor can it understand itself (svaabhasam).

 

20.Eka-samaye cho ‘bhaya-anavadharanam

Cosmic intelligence and ego-mind (ubhaya) cannot be held (anavadharanam) simultaneously (ekasamaye).

 

21.Chitta-anantaradrishye buddhi-buddher atiprasangah smrti-samskarah cha

Disorders in the field of memory and in the structure of experience (smrti-samskarah cha) occur when perception (buddhi-buddheh) is confused (atiprasangah) by mental images and investments (chittaanantaradrishye).

 

22.Chitter apratisamkramayas tad-akara-apattau svabuddhi-samvedana

When the mind ceases to contaminate perception (chitteh-aprati samkramaya), then ‘what is’ (tatakara) arises (apattau). This leads to perception (samvedanam) and insight (swa-buddhi).

 

23.Drastri-drishyya-aparaktam chittam sarva-artham

To transcend beyond (aparaktam) mind’s division between the observer and the observed (drastridrishyya) reveals the wonder of all existence (sarvartham).

 

24.Tad-asamkhyeya-vasanabhish-chitram api para-artham samhatya kariyvat

Then harmoniousness (samhatyakariyvat) with the otherness (Paratham) is possible despite (api) the continued existence of innumerable (asamkhyeya) images (chitram) produced by motives (vasanas).

 

25.Vishesa-darshina atma-bhava-bhavana-vinivrittih

When the total annihilation of the feeling of I-ness takes place (atma-bhava-bhavana-vinivrittih), an indefinable yet immanent seeing (vishesa-darshinah) is possible.

 

26.Tada hi vivekanimnam kaivalya-pragbharam chittam

Then separative consciousness (chittam) becomes inclined to a profound conscience (vivekanimnam) and is thus tilted towards aloneness (kaivalya-pragbharam).

 

27.Tad-chidresu pratyaya-antarani samskarebhyah

Holes in this conscience (tad-chidresu) may still appear because of conditioning (samskarebhyah), other feelings and emotions (pratyayantarani).

 

28.Hanam esam kleshavad ukta

Negating (hanam) such (esam) conditioning is said to (uktam) remove many kinds of suffering (kleshavad).

 

29.Prasamkhyane’pi akusidasya sarvatha viveka-khyater dharma-megha samadhih

In equanimity (samadhi) there is an increasing intensification (megha) of the natural state of being (dharma). The climax of a conscientuous consciousness (viveka-khyateh) is always (sarvatha) a state of tranquil wakefulness. And this happens when there are no aspirations whatsoever, even (api) for samkhya knowledge, that is, when one is totally disinterested (akusidasya) in all pursuits.

 

30.Tath klesha-karma-nivrittih

Thereafter arises freedom from affliction and suffering (klesha) and from the cycle of cause and effect (karma).

 

31.Tada sarva-avarana-mala-apetasya jnanasya anantyat jneyam alpam

Then by the denial (apetasya) of all veils and impurities (sarva-avarana-mala), wisdom becomes infinite (jnanasya anantyat) and hardly anything is left to be curious about (jneya).

 

32.Tatah krita-arthanam parinama-krama-samaptir gunanam

Thereafter, for the blessed ones (kritarthanam), the consequences (parinama) of the phenomenon (krama) of conditioned reflexes disappear (Samaptih). An absolute freedom indeed.

 

33. Ksana-pratiyogi parinama-aparanta-nirgrahyah kramah

The veracity of the phenomenal consequences of conditioned mind is to be perceived (nirgrahyah) from moment to moment (ksana-pratiyogi).

 

34.Purusha-artha-shunyanam gunanam pratiprasavah kaivalyam svarupa-pratistha va chiti-shakter iti

The elimination of the entity appearing as self (purusa-artha) leads to involution and the absorption (pratiprasavah) of all conditioning (gunanam). This consolidates the natural state and gives rise to total aloneness (kaivalyam svarupa-pratistha). Now one is wholly available to cosmic intelligence (chiti) and energy (shakti). Now silence (iti).

 

OM TAT SAT