The Crest-Jewel of Wisdom Read online

  The Crest-Jewel Of Wisdom

  by

  Charles Johnston

  The Crest-Jewel of Wisdom

  by Charles Johnston

  With other writings of Sankaracharya including: heritage of the Brahmans; awakening to the self; awakening to reality; essence of teaching; teachings of Sankara; song of the self; and an appendix of a symposium on the life of Sankaracharya. The Crest Jewel of Wisdom is a practical and inspiring guide to life with its foundation stones of truth.

  Table of Contents

  Preface

  Introductory

  01. The Crest-Jewel Of Wisdom

  02. Other Writings

  Preface

  THIS little volume with its foundation-stones of Truth is an effort to further the second object of the Theosophical Society as it was originally expressed by H. P. Blavatsky in The Key to Theosophy:

  To promote the study of Aryan and other Scriptures, of the World's religion and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies.

  The translations herein are reprints from the Oriental Department Papers published by William Quan Judge in 1894, 1895, and 1896, as well as from Judge's Magazine, The Path. In introducing Charles Johnston, then a member of the Theosophical Society, as the translator of the Sanskrit works to be produced in his Oriental Papers, judge writes:

  Of his qualifications there is no doubt, as he has had experience in this field, has also for some time been teaching Sanskrit, and brings to the work a sincere sympathy with Indian thought as well as devotion to the Society which will without question make the matter furnished of value as well as of interest.

  In Śankarâchârya (the blessed teacher) we have an example of the statement that "Masters are living facts." Mankind needs such assurance these days, and needs not only the inspiration of the story of a man who has lived divinely, but also his kindly and strengthening words of wisdom. What greater gift could the Hindu sage have left us than that of a collection of soul-stirring thoughts?

  For those who, with hearts fervent with compassion, seek the holy path that brings to birth a 'sage of boundless vision,' Śankarâchârya's Crest-Jewel of Wisdom will be a practical and inspiring guide to life. Its teachings, the shared realizations of an enlightened god-man, tell us the laws by which we may 'untie the bonds of unwisdom,' and thus, evermore free, with minds calm and pellucid and hearts purified of reward-desiring actions, come to know and partake of the majestic power, light, and universal kinship of the Divine within us, our birthright as humans, and our passport to grander attainments in vaster spheres of consciousness.

  Just as the sun with its splendor and its glories greets us every morning when we awake and silently through the day nourishes us in all parts of our being, and later as it sets at night, leaves a glow of rich color suggesting a spiritual mystery to be grasped somewhere, somehow--maybe in the morn's returning light--so the challenging message of Śankarâchârya's jewel-thoughts braces the spirits of world-weary ones as they turn to its radiant wisdom. They become illumined by the divine fire permeating its words, and as they turn from the study of its verses enriched for another of life's experiences, the glow of the gleaned awakenings will become a haunting memory leading them back to its precepts for another sunrise and sunset of the spirit.

  JUDITH TYBERG

  Theosophical University

  March, 1946

  Introductory

  THE Upanishads, Buddha, and Śankara: these are the three great lights of Indian wisdom. The Upanishads far away in the golden age; in the bright dawn that has faded so many ages ago. Buddha, the Awakened One, who, catching in his clear spirit the glow of that early dawn, sought to reflect it in the hearts of all men, of whatever race, of whatever nation; sought to break down the barriers of caste and priestly privilege; to leave each man alone with the Universe, with no mediator between. But scattering abroad the rays of wisdom, Buddha found that the genius of each man, of each race, could only reflect one little beam; and that in thus making the light the property of all men, the purity and completeness of the light might be impaired.

  Then followed Śankaracharya--Śankara the Teacher--who set himself to the preservation of the light; to burnishing the casket that held the lamp of wisdom. Busying himself chiefly with India, he saw that the light must be preserved, as far as its completeness and perfection were concerned, within the Brahman order, where the advantages of heredity, of ages of high ideals and rigid discipline could best secure the purity of the light; could best supply a body of men, fitted by character and training to master the high knowledge, to sustain the moral effort that made the glory of India's Golden Age.

  This task of fitting the Brahman order to carry the torch of wisdom was undertaken by Śankara the Teacher in three ways. First, by commenting on the Great Upanishads and the Bhagavad Gîtâ, he rendered the knowledge of the Golden Age into the thought and language of the Brahmans of his day. Second, by writing a series of preparatory works, of catechisms and manuals, he made smooth the path of those who would take the first steps on the path of wisdom. Thirdly, by a system of reform and discipline within the Brahman order, he did all that sound practice could do to second clear precept.

  The system formed by Śankara within the Brahman order largely continues at the present day. The radiant points of this system are the monasteries founded by the Teacher, where a succession of teachers, each initiated by his predecessor, carry on the spiritual tradition of the great Śankara unbroken.

  Of commentaries on the Upanishads and the Bhagavad Gîtâ, many, perhaps, were written in a gradual series leading up from the simple truths to the more profound mysteries; so that, with one after another of these treatises in hand, the learner was gradually led to the heart of the mystery which lies "like a germ of generation" well concealed in these matchless theosophic documents. These commentaries were followed by others, the work of Śankara's pupils; and though these works of explanation are very numerous, all those that are published seem to belong to the earlier stages of learning, and leave the deeper passages and problems of the Upanishads still unsolved.

  But the other part of Śankara's work, the manuals and catechisms for learners, are complete and perfect. They really teach, quite plainly and lucidly, the first steps on the path of wisdom; they point out, with clear insistence, the qualities that are necessary to make these first steps fruitful; qualities without which the learner may remain, hesitating and halting, on the threshold, through lack of the force and sterling moral worth which alone make any further progress possible.

  Nor are these necessary qualities difficult to understand. They are not queer psychic powers that only flatter vanity; they are not mere intellectual tricks that leave the heart cold; they are rather the simple qualities of sterling honesty, of freedom from selfishness and sensuality--which have formed the basis of every moral code; the virtues so common and commonplace on the lips, but not quite so common in the life and character.

  These treatises of Śankara speak to the common understanding and moral sense in an unparalleled degree. They are an appeal to the reason that has hardly ever been equalled for clearness and simplicity by the sages of the earth. Their aim is Freedom (Moksha), "Freedom from the bondage of the world." This aim speaks to every one, awakens an echo in every heart, appeals to the universal hope of common humanity.

  But it is not enough for the mind to follow the lucid sentences of Śankara. "Freedom from the bondage of the world" demands something more. "Sickness is not cured by saying 'Medicine,' but by drinking it; so a man is not set free by the name of the Eternal, but by discerning the Eternal." The teaching must be woven into life and character if it is to be
ar fruit; it is not enough to contemplate the virtue of freedom from selfishness and sensuality in the abstract.

  One of these treatises, "The Crest-jewel of Wisdom," will be translated here. It will be divided according to the natural sections of the text, beginning with the first steps on the path and ending with the complete teaching of Śankara's philosophy so far as that teaching can be put into words. Hardly any notes will be necessary, as the language of the teacher is lucidity itself. Every word is defined and every definition enlarged and repeated.

  It is not, however, the object of these papers to put forward a presentation of eastern thought merely to be read and forgotten. We shall spare no pains of repetition and amplification to make the thoughts of the East quite clear. But much remains to be done by readers themselves. They must make the thoughts of Śankara and the sages their own spiritual property if they are to benefit by them, and as a preliminary for this first chapter of Śankara's teaching, the "four Perfections" should be learned by heart and taken to heart.

  01. The Crest-Jewel Of Wisdom

  01. First Steps On The Path

  PROLOGUE

  (Verses 1--15)

  I BOW before Govinda, the objectless object of final success in the highest wisdom, who is supreme bliss and the true teacher.

  For beings a human birth is hard to win, then manhood and holiness, then excellence in the path of wise law; hardest of all to win is wisdom. Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts in a hundred births. This triad that is won by the bright one's favor is hard to gain: humanity, aspiration, and rest in the great spirit. After gaining at last a human birth, hard to win, then manhood and knowledge of the teaching, if one strives not after Freedom he is a fool. He, suicidal, destroys himself by grasping after the unreal. Who is more self-deluded than he who is careless of his own welfare after gaining a hard-won human birth and manhood, too? Let them declare the laws, let them offer to the gods, let them perform all rites, let them love the gods; without knowing the oneness with the Self,' Freedom is not won even in a hundred years of the Evolver. "There is no hope of immortality through riches," says the scripture. It is clear from this that rites cannot lead to Freedom.

  Therefore let the wise one strive after Freedom, giving up all longing for sensual self-indulgence; approaching the good, great Teacher (the Higher Self), with soul intent on the object of the teaching. Let him by the Self raise the Self, sunk in the ocean of the world, following the path of union through complete recognition of oneness. Setting all rites aside, let the wise, learned ones who approach the study of the Self strive for Freedom from the bondage of the world. Rites are to purify the thoughts, but not to gain the reality. The real is gained by Wisdom, not by a myriad of rites. When one steadily examines and clearly sees a rope, the fear that it is a serpent is destroyed. Knowledge is gained by discernment, by examining, by instruction, but not by bathing, nor gifts, nor a hundred holdings of the breath. Success demands first ripeness; questions of time and place are subsidiary. Let the seeker after self-knowledge find the Teacher (the Higher Self), full of kindness and knowledge of the Eternal.

  THE FOUR PERFECTIONS

  (Verses 16--34)

  He is ripe to seek the Self who is full of knowledge and wisdom, reason and discernment, and who bears the well-known marks.

  He is ready to seek the Eternal who has Discernment and Dispassion; who has Restfulness and the other graces.

  Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure.

  First is counted the Discernment between things lasting and unlasting. Next Dispassion, the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom.

  A certainty like this--the Eternal is real, the fleeting world is unreal;--this is that Discernment between things lasting and unlasting.

  And this is Dispassion--a perpetual willingness to give up all sensual self-indulgence--everything lower than the Eternal, through a constant sense of their insufficiency.

  Then the Six Graces: a steady intentness of the mind on its goal;--this is Restfulness.

  And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality;--this is Self-control.

  Then the raising of the mind above external things;--this is the true Withdrawal.

  The enduring of all ills without petulance and without self-pity;--this is the right Endurance.

  An honest confidence in the teaching and the Teacher;--this is that Faith by which the treasure is gained.

  The intentness of the soul on the pure Eternal;--this is right Meditation, but not the indulgence of fancy.

  The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality;--this is the longing for Freedom.

  Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due.

  When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.

  But when these two--Dispassion and longing for Freedom--are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert.

  Chief among the, causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self.

  Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher (the Higher Self), from whom comes the loosing of bonds; who: is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self.

  THE APPEAL TO THE HIGHER SELF

  (Verses 35--40)

  "I submit myself to thee, Master, friend of the bowed-down world and river of selfless kindness.

  "Raise me by thy guiding light that pours forth the nectar of truth and mercy, for I am sunk in the ocean of the world.

  "I am burned by the hot flame of relentless life and torn by the winds of misery: save me from death, for I take refuge in thee, finding no other rest."

  The great good ones dwell in peace, bringing joy to the world like the return of spring. Having crossed the ocean of the world, they ever help others to cross over. For this is the very nature of the great-souled ones (Mahâtmas)--their swiftness to take away the weariness of others. So the soft-rayed moon of itself soothes the earth, burned by the fierce sun's heat.

  "Sprinkle me with thy nectar voice that brings the joy of eternal bliss, pure and cooling, falling on me as from a cup, like the joy of inspiration; for I am burnt by the hot, scorching flames of the world's fire.

  "Happy are they on whom thy light rests, even for a moment, and who reach harmony with thee.

  "How shall I cross the ocean of the world? Where is the path? What way must I follow? I know not, Master. Save me from the wound of the world's pain."

  THE BEGINNING OF THE TEACHING

  (Verses 41--71)

  To him, making this appeal and seeking help, scorched by the flame of the world's fire, the Great Soul beholding him with eyes most pitiful brings speedy comfort.

  The Wise One instils the truth in him who has approached him longing for Freedom, who is following the true path, calming the tumult of his mind and bringing Restfulness.

  "Fear not, wise one, there is no danger for thee. There is a way to cross over the ocean of the world, and by this path the sages have reached the shore.

  "This same path I point out to thee, for it is the way to destroy the world's fear. Crossing the ocean of the world by this path, thou shalt win the
perfect joy."

  By discerning the aim of the wisdom-teaching (Vedânta) is born that most excellent knowledge. Then comes the final ending of the world's pain. The voice of the teaching plainly declares that faith, devotion, meditation, and the search for union are the means of Freedom for him who would be free. He who is perfect in these wins Freedom from the bodily bondage woven by unwisdom.

  When the Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. The fire of wisdom lit by discernment between these two--Self and not-Self--will wither up the source of unwisdom, root and all.

  THE PUPIL ASKS

  "Hear with selfless kindness, Master. I ask this question: receiving the answer from thy lips I shall gain my end.

  "What is, then, a bond? And how has this bond come? What cause has it? And how can one be free?

  "What is not-Self and what the Higher Self? And how can one discern between them?"

  THE MASTER ANSWERS

  "Happy art thou. Thou shalt attain thy end. Thy kin is blest in thee. For thou seekest to become the Eternal by freeing thyself from the bond of unwisdom.