BIDDING OF THE WISE

Salvation lies in following the path of the wise, the virtuous and the scriptures in the Upanishads, and that is a central theme in the Upanishads. The Upanishads categorically state that Moksha, or liberation, is not achieved through mere ritual or intellectual debate but by following the path of Atma-jnana, or Self-knowledge, and Sanatana Dharma, or eternal ways of virtuous living, as delineated by the sages and the scriptures. The wise are those who are Self-realised. They cultivated a virtuous life of discrimination, discipline, detachment, dispassion, devotion, and discard of sensual pleasures by seeing everyone in Atman, or Self, and Atman in everyone. They see Atman as an inseparable essence of Brahman, the Supreme Self, or the Absolute Existence. They are the people who live a life of living liberation, enduring in the world with worldly activities but remaining dispassionately detached. The idea is that by walking in the footsteps of such realised beings, one gradually purifies the mind and transcends ignorance with Self-knowledge. This path has been vindicated by Sri Rama (Yoga-Vasistha, 1.12.2) while addressing the assembly of Sages. He says, 'Oh, venerable sage! I will tell thee in truth, untutored though I am, all the particulars as asked by thee; for who would disobey the bidding of the wise?' Despite being enlightened, Sri Rama expresses his humility before the assembly of the Sages. He is clarifying that since a wise person of Sage Vasiṣṭha has asked him to speak on a topic, he will do so truthfully, acknowledging that it is his duty to follow the guidance of a Guru, or Self-realised preceptor.

1. Outline 

An untutored and untamed mind tends to move outwards with all its apparatuses and perceptions to revel in the transient phenomenal world. However, a tutored mind by a Self-realised Sage, knows how to discriminate between eternal and temporal bliss. The mind, according to Yoga-Vasistha (1.12.6), is employed in the discrimination of the nature of things which leads one gradually to discard all thoughts of sensual enjoyments. Yoga-Vasistha (1.12.7-13) speaks bluntly of the ephemerality and unreality of worldly existences. All beings are born to die, as there is no stability in the tendencies of beings, whether movable or immovable. They all tend to vice, decay and danger; and possessions are the grounds of penury. In this transient world all objects of the senses are detached from each other like iron rods or needles from one another; it is imagination alone which attaches them to the mind. It is the mind that pictures the existence of the world as a reality, but it is an unreality. It is a pity that ignorant men should be allured by it, like the deer tempted by a distant mirage as water. All beings are sold by none, and yet they remain as if enslaved to the world; and knowing this well, they are spellbound to riches. All enjoyments are in this quintessence of the world but misery; and yet everyone is foolishly caught in its thoughts, as if clogged in honey like bees. All these because of the deceptiveness of the mind that is well known to a Self-realised one. This has been vindicated by Adi Shankaracharya, who in his famous assertion proclaims:

"brahma satyam jaganmithyaa jiivo brahmaiva naaparah.

anena vedyam sacchaastramiti vedaantadindimah" (Brahma Jnanavali Mala, 20).

This one stanza encapsulates most of Advaita Vedanta by asserting that Brahman, or the Supreme Self, is the Ultimate Reality, the phenomenal world is Mithya, or illusory; and Jivatma, or the individual Self  is none other than Brahman. The world is not non-existent, but rather an empirical reality that is temporary and changing, unlike the unchanging Brahman. Recognition of this inherent oneness removes the illusion of separation based on Self-knowledge and Self-realisation. One can imbibe by following the path of wise and virtuous persons, or teachers. But when one is tutored by the mind and its controlled sense organs and perceptions, it naturally opens the gateways of Avidya, or ignorance, to cloud his thoughts, perceptions and actions. He tends to move outwards to revel from the phenomenal dimension as he perceives the body-mind complex as the beginning and end of everything. He sees everything rotate round his psycho-physical structure, unaware that the Self-luminous Atman of eternal bliss is within. That is to be experienced, felt and realised. How? When one abides by the wise, who are conscious of Self, experienced and realised Self. Such a person living in this world is liberated from all its entanglements and cobwebs.

2. Scriptures 

Scriptures abound with descriptions of sages of yore contributing as pathfinders to civilised values and ways of life for the people. Katha Upanishad (1.3.14) says, "Arise, awake; having reached the great, learn. The edge of a razor is sharp and impassable; that path, the intelligent say, is hard to go by." It is a clarion call to all living beings sleeping in beginningless ignorance to turn towards the acquisition of Atma-jnana, or Self-knowledge, and awake by putting an end to the sleep of ignorance, horrible in form and the seed of all misery. How? By approaching excellent preceptors who know that Atman, or Self, is taught by them, the innermost and all, thus 'so'ham asmi', or 'I am what that is', proclaims Isha Upanishad (verse 16). It can only be by a Self-realised teacher, who discerns that one is none other than Atman. Similarly, the Mundaka Upanishad (1.2.12) advises that a seeker of Truth should, with humility and dedication, approach a Guru, or preceptor, who is both well-versed in scriptures and established in Brahman to gain Self-knowledge. Such a teacher can guide a seeker of knowledge from Apara Vidya, mixed with rituals and worldly knowledge, to Para Vidya, or knowledge of Self, or Brahman. Chandogya Upanishad highlights virtues like truth and self-discipline as essential for realising Self.  Srimad Bhagavad Gita (4.34) advises the seeker to learn the Truth by approaching a spiritual preceptor. Enquire from him submissively and render service to him. Self-realised souls can impart knowledge to you because they have seen the truth. Bhagavad Gita advises the practitioner not to follow anything blindly; rather, it emphasises finding a Self-realised, truth-seeing guide and approaching them with humility, sincere inquiry, and service. Ultimately, the teacher points the student back to their own inner realisation, making the guru a bridge rather than a destination.

3. Remarks 

Bidding the wise means following the preceptor, a sage established in Self-knowledge. He is the symbol of everything that is manifest and unmanifest. As a friend, philosopher, and guide, his principles, teachings, ideals, and virtues are followed, revered, and cherished. In such a way he resides in the heart, bringing love, truth, and liberation; and he is the Marg darshaka, or pathfinder, the bestower of Jnana, or knowledge, and Bhakti, or devotion. emphasises the Guru as a divine guide who shows the Jnana, or Self-knowledge, marg; Bhakti marg, or selfless devotion; and Karma marg, or selfless action. A popular devotional song in praise of the Guru, or Teacher:

Guru hamare man mandir mein,

Guru hamare pyaar.

Sare vishwa ka vo hai daatha,

Narayana Bhagwan. 

Guru hamare tann mann sab hai,

Guru hamare pyaar.

Gyaan Bhakthi ka Vo hai Daatha,

Narayana Bhagawaan. 

Sri Guru Deva, Jay Guru Deva,

Om Guru Deva, Jay Guru Deva.

Jaya Guru Om Kaara,

Jaya Jaya Sadguru Om Kaara. 

 It signifies that the true Guru is not outside but dwells within the heart of the seeker. By dedicating one's body, mind, and love to the Guru, the seeker attains knowledge and liberation from worldly bondage. 

 -Asutosh Satpathy