Jnana Vahini
Original in Telugu
Aparoksha Brahma-jnanam [Direct or unmediated (not dependent on intermediary senses) knowledge of the immanent Self] is the name given to the stage in which the aspirant is free from all obstacles or impediments like Asambhavana (improbability or impossibility attitude) and Viparitabhavana (habit-driven self-misconception), and is certain that Jiva (Individualised Atma) and Brahman (Absolute, Godhead) are One. When this Divine Realisation is attained, the aspirant will be free from Abhasa avarna (the false appearance of a ‘covering’). That is to say, hereafter he will be free from the misconception that ‘the effulgence of Brahman is not in me’. This misconception is termed as ‘Abhasa avarna’. In the core, i.e., the heart, of every Jivi (Individualised Atma), Paraatma (Godhead, the supreme Self) exists subtler than the subtlest, greater than the greatest. Therefore, the Jnani (the enlightened being) who has had a vision of the Atma in him will never suffer sorrow. The Atma is everywhere, in all living things, in the ant as well as the elephant. The whole world is all-pervaded by this subtle Atma. The Sadhaka (spiritual aspirant) has to direct his attention away from the external world and become in-sighted; he has to turn his vision towards the Atma. He will then be able to watch the modifications of his mind and discover for himself where from all these originate. If that is grasped, all Sankalpas (volitions) will disappear. Afterwards, the only thought that will get fixed in the mind will be the thought of Brahman. Thereby, the Sadhaka will be established in the state of Satchidananda (Sat-Chit-Ananda, Being-Awareness-Bliss). Such a Jnani will be unaffected by joy or grief; for, he will be fully immersed in the ocean of Atmanandam (the source of the bliss is the Self itself) and transcend the world.
Atma-chintana (the constant contemplation of the Atma and its glory) is what is connoted by the terms, Brahmabhyasam (repeatedly recognising a fact, ‘Brahman’, and so continually avoiding or refraining from error) and Jnanaabhyasam (repeatedly recognising a fact, ‘Knowledge of the Self’, and so continually avoiding or refraining from error). The mind is so influenced by Vishayasakti (the passion or attachment for sensual or objective pleasure) and Viksepa-shakti (power of extroversion of the mind or projecting power) that it pursues with amazing quickness the fleeting objects of the external world; so, it has to be again and again led on towards higher ideals. Of course, this is difficult at first; but, with persistent training, the mind can be tamed. Then, it will get fixed in the perpetual enjoyment of the Pranavam, OM. The mind can be trained by following the methods of Shama (control of the internal instruments, i.e., mind), Dama (control of the external senses), Uparati (desisting from sensual enjoyment), Titiksha (cheerful forbearance, endurance), Shraddha (unwavering faith on preceptor and source of knowledge) and Samadhana (single pointed concentration).
By saturating the mind with the study of the Upanishats, Prarthanas (regular prayers), Bhajans (collective devotional singing), Sattva-gunas (virtues or qualities of purity) and such things, it should be gradually turned towards Brahma-dhyanam (constant contemplation and meditation on the Absolute, Godhead). With the progress of Dhyana, pristine resolves arise in the mind. By such persistent training, the mind can be firmly bonded to the cave of your heart without wandering towards any other thoughts or worries. The final result of this training is Nirvikalpa Samadhi (state of complete absorption in which there is absence of distinction between the knower, knowledge and the known). The fruit of Nirvikalpa Samadhi is Brahma-jnanam (the knowledge of the Absolute, Godhead); and, that, in turn, results in what is called as Moksha or Liberation from the cycle of birth and death.
The mind must be attuned to the contemplation of Brahman, and thereby one must strive to reach the abode of Brahman. Atma-jnanam (the knowledge of the Self) can be won only by the triple path of Sadhana – “giving up Vasanas (instincts and impulses),” “uprooting the Manas (mind)” and “Tattva-jnanam (the study of Self-knowledge).” Without these three, the Jnana of the Atma will not dawn. “Giving up Vasanas” means destroying all desires. “Uprooting the mind” means mastery over the Mind. “Tattva-jnanam” means Satyanveshana (quest for the Truth). Without putting into practice all these three parallelly, Atma-jnanam cannot be attained. Even if any one of these is practised for a long period of time, without the other two, you will not be able to develop the pristine tendencies (pure Vasanas) needed to uproot the mind. It is because of Vasanas one gets interested in sensual pleasures and bondages. So, “giving up Vasanas”, i.e., destroying all desires, is possible only by means of Viveka (discrimination), Atma-chintana (meditation on the Atma), Vicharana (inquiry), Shama (control of the internal, i.e., mind), Dama (control of the body and the external senses), Vairagya (detachment or renunciation), Tyaga (sacrifice) and such disciplines.
The mind is a bundle of Vasanas. Verily, the mind is the Jagat (Universe - which becomes manifest and unmanifest cyclically) itself. While in deep sleep, the mind does not function and so, the Jagat is practically non-existent for the individual. The Jagat is manifested and unmanifested according to the creation and dissolution of Sankalpas of the mind. When therefore, the Sankalpas are destroyed, Moksha (Liberation) is attained.
Whoever succeeds in fully controlling the strong influence of the Chitta (mind) can have a vision of the Atman. Sankalpas arise in the Chitta from the seed of the feelings of “I”, i.e., ego. So, when the seed “I” is cast aside, all the desires present in the Chitta will vanish by themselves.
The Sadhaka has to be ever vigilant; for, the Indriyas (senses) might, any moment, try to regain their lost mastery, and enslave the individual. And, he might lose much of the Mumukshutvam (desire for liberation) or Yoga that has been acquired. That is the reason why Sadhakas are warned to avoid association with the people who are more attached with the world and also with the worldly things.
Be ever and always immersed in Satyanveshana (quest for the Truth). Do not waste time in the multiplication and satisfaction of wants and desires. One source of pleasure craves as a corollary to another source; thus, the mind seeks again and again to fulfil the desires it has given up and it waits for the right moment. So, the Sadhaka should be persistent in controlling the mind. Mind must be firmly turned away from sensory pleasures. Why, even prayers should not be done, while moving around. One has to sit steadily in one place and do prayers! The Atma itself will sustain such Sadhakas and give them strength and resources.
The state of such a Jnani (the enlightened being) is as follows. Grief and joy are but the very nature and ways of the mind. They are the modifications of the mind. So, when the mind is annihilated, how can the grief and joy, which are nothing but the features of the mind, affect a Jnani? Jnani can experience grief only when his mind is associated with the body. When one takes in an anesthetic drug, one is not aware of pain, is it not? How does this happen? The mind is then detached from the body, and so, it is not bothered by physical pain or discomfort. Similarly, the Jnani too has merged his mind in the Atma; in such a state, he can establish mental peace and quiet, by disciplining the mind. So, the Jnani gets full Bliss from his own Atma; he does not seek it anywhere outside himself. In fact, he will have no desire or plan to find joy in anything external; for, he experiences all the desires he needs to experience in his own Atma itself. Therefore, the greatness of a Jnani is beyond description, even beyond imagination! The Shrutis proclaim, “Brahmavit Brahmaiva bhavati, Brahmavit apnoti Param,” that is to say, “He who has known Brahman becomes Brahman Itself, He who has attained the Brahman Principle becomes the Highest.”
All bubbles are but the same water; so also, all the multiplicity of name and form, all this created world, are but the same Brahman. This is the fixed conviction of the Jnani, nay, his genuine experience. As all rivers merge into the sea, so also, all the desires of the Jeevan-mukta (liberated even when alive) merge in his well-established state of Prashanti (naturally cheerful and quiet state; free from modification). That is what is termed the Atma-sakshatkaram, the clear vision of the Atma. The Atma has no death, isn’t it? It is not born and thus, how can the Atma be acclaimed to possess the Shadvikaras (sixfold modifications)? Not possible. That is why, Shrutis proclaim that Atma is Aja (birthless), Ajara (without old age), Amara (without death) and Avinashi (without decline and extinction). Therefore, Shadvikaras are for the evanescent body only and not for the Atma; they are also known as “Shadbhava vikaras.” They mean being born, existing, growing, changing, declining and lastly dying. Atma has no such modifications. It is Kutastha (changeless). It remains as Nissangi (one that is free from all associations), only witnessing all the changes caused by time and space but unaffected by those transformations, like the water drop on the lotus-leaf and like the oxygen in the air.
Liberation from the tendencies of the mind can be got by the means of Brahma-jnanam, the knowledge of the Absolute, Godhead. This type of liberation is known as the genuine Swarajya (sovereignty or Self-rule); this is the genuine Moksha (Liberation). Whoever grasps the reality in this world and perceives the world as untruth, he will be free from all Vasanas and Ajnana (ignorance) is completely dispelled.
The robber who has robbed us of the precious gem of Atma is no other than the mind; so, if that robber is caught and punished, the gem can be regained. The possessor of that gem is immediately honoured by being installed as Brahman.
The aim of the Sadhakas is to seek the personages who have attained the Atma-jnanam (the knowledge of the Self), honour them, learn from their experiences and thereby attain bliss. Indeed, such Sadhakas are truly blessed and the holiest. This is the Swarajya (sovereignty or Self-rule) that everyone should attain through the practice of Dhyana (meditation)! This is the profundity of Brahman. This is the Atma-jnanam.
Index
Preface
Four Obstacles to Realise the Atma
Control of Mind is Essential to have a Vision of the Atma
Four Types of Jnanis
Mind Alone Causes Bondage and Liberation
Knowing and Experiencing the Absolute Truth is Jnanam
Devotion to God is the First Step to Acquire Jnaana
The Triune of Bhakti, Jnana and Vairagya Leads to Liberation
The Greatness of a Jnaani
Vidya Spells the Doom of Maya
A True Jnani must Investigate into the Reality
Until the Mind is Destroyed, One Cannot Experience Reality
Four Qualifications Needed for Self-Enquiry
Control of Mind is Essential to have a Vision of the Atma
Original in Telugu
Aparoksha Brahma-jnanam [Direct or unmediated (not dependent on intermediary senses) knowledge of the immanent Self] is the name given to the stage in which the aspirant is free from all obstacles or impediments like Asambhavana (improbability or impossibility attitude) and Viparitabhavana (habit-driven self-misconception), and is certain that Jiva (Individualised Atma) and Brahman (Absolute, Godhead) are One. When this Divine Realisation is attained, the aspirant will be free from Abhasa avarna (the false appearance of a ‘covering’). That is to say, hereafter he will be free from the misconception that ‘the effulgence of Brahman is not in me’. This misconception is termed as ‘Abhasa avarna’. In the core, i.e., the heart, of every Jivi (Individualised Atma), Paraatma (Godhead, the supreme Self) exists subtler than the subtlest, greater than the greatest. Therefore, the Jnani (the enlightened being) who has had a vision of the Atma in him will never suffer sorrow. The Atma is everywhere, in all living things, in the ant as well as the elephant. The whole world is all-pervaded by this subtle Atma. The Sadhaka (spiritual aspirant) has to direct his attention away from the external world and become in-sighted; he has to turn his vision towards the Atma. He will then be able to watch the modifications of his mind and discover for himself where from all these originate. If that is grasped, all Sankalpas (volitions) will disappear. Afterwards, the only thought that will get fixed in the mind will be the thought of Brahman. Thereby, the Sadhaka will be established in the state of Satchidananda (Sat-Chit-Ananda, Being-Awareness-Bliss). Such a Jnani will be unaffected by joy or grief; for, he will be fully immersed in the ocean of Atmanandam (the source of the bliss is the Self itself) and transcend the world.
Atma-chintana (the constant contemplation of the Atma and its glory) is what is connoted by the terms, Brahmabhyasam (repeatedly recognising a fact, ‘Brahman’, and so continually avoiding or refraining from error) and Jnanaabhyasam (repeatedly recognising a fact, ‘Knowledge of the Self’, and so continually avoiding or refraining from error). The mind is so influenced by Vishayasakti (the passion or attachment for sensual or objective pleasure) and Viksepa-shakti (power of extroversion of the mind or projecting power) that it pursues with amazing quickness the fleeting objects of the external world; so, it has to be again and again led on towards higher ideals. Of course, this is difficult at first; but, with persistent training, the mind can be tamed. Then, it will get fixed in the perpetual enjoyment of the Pranavam, OM. The mind can be trained by following the methods of Shama (control of the internal instruments, i.e., mind), Dama (control of the external senses), Uparati (desisting from sensual enjoyment), Titiksha (cheerful forbearance, endurance), Shraddha (unwavering faith on preceptor and source of knowledge) and Samadhana (single pointed concentration).
By saturating the mind with the study of the Upanishats, Prarthanas (regular prayers), Bhajans (collective devotional singing), Sattva-gunas (virtues or qualities of purity) and such things, it should be gradually turned towards Brahma-dhyanam (constant contemplation and meditation on the Absolute, Godhead). With the progress of Dhyana, pristine resolves arise in the mind. By such persistent training, the mind can be firmly bonded to the cave of your heart without wandering towards any other thoughts or worries. The final result of this training is Nirvikalpa Samadhi (state of complete absorption in which there is absence of distinction between the knower, knowledge and the known). The fruit of Nirvikalpa Samadhi is Brahma-jnanam (the knowledge of the Absolute, Godhead); and, that, in turn, results in what is called as Moksha or Liberation from the cycle of birth and death.
The mind must be attuned to the contemplation of Brahman, and thereby one must strive to reach the abode of Brahman. Atma-jnanam (the knowledge of the Self) can be won only by the triple path of Sadhana – “giving up Vasanas (instincts and impulses),” “uprooting the Manas (mind)” and “Tattva-jnanam (the study of Self-knowledge).” Without these three, the Jnana of the Atma will not dawn. “Giving up Vasanas” means destroying all desires. “Uprooting the mind” means mastery over the Mind. “Tattva-jnanam” means Satyanveshana (quest for the Truth). Without putting into practice all these three parallelly, Atma-jnanam cannot be attained. Even if any one of these is practised for a long period of time, without the other two, you will not be able to develop the pristine tendencies (pure Vasanas) needed to uproot the mind. It is because of Vasanas one gets interested in sensual pleasures and bondages. So, “giving up Vasanas”, i.e., destroying all desires, is possible only by means of Viveka (discrimination), Atma-chintana (meditation on the Atma), Vicharana (inquiry), Shama (control of the internal, i.e., mind), Dama (control of the body and the external senses), Vairagya (detachment or renunciation), Tyaga (sacrifice) and such disciplines.
The mind is a bundle of Vasanas. Verily, the mind is the Jagat (Universe - which becomes manifest and unmanifest cyclically) itself. While in deep sleep, the mind does not function and so, the Jagat is practically non-existent for the individual. The Jagat is manifested and unmanifested according to the creation and dissolution of Sankalpas of the mind. When therefore, the Sankalpas are destroyed, Moksha (Liberation) is attained.
Whoever succeeds in fully controlling the strong influence of the Chitta (mind) can have a vision of the Atman. Sankalpas arise in the Chitta from the seed of the feelings of “I”, i.e., ego. So, when the seed “I” is cast aside, all the desires present in the Chitta will vanish by themselves.
The Sadhaka has to be ever vigilant; for, the Indriyas (senses) might, any moment, try to regain their lost mastery, and enslave the individual. And, he might lose much of the Mumukshutvam (desire for liberation) or Yoga that has been acquired. That is the reason why Sadhakas are warned to avoid association with the people who are more attached with the world and also with the worldly things.
Be ever and always immersed in Satyanveshana (quest for the Truth). Do not waste time in the multiplication and satisfaction of wants and desires. One source of pleasure craves as a corollary to another source; thus, the mind seeks again and again to fulfil the desires it has given up and it waits for the right moment. So, the Sadhaka should be persistent in controlling the mind. Mind must be firmly turned away from sensory pleasures. Why, even prayers should not be done, while moving around. One has to sit steadily in one place and do prayers! The Atma itself will sustain such Sadhakas and give them strength and resources.
The state of such a Jnani (the enlightened being) is as follows. Grief and joy are but the very nature and ways of the mind. They are the modifications of the mind. So, when the mind is annihilated, how can the grief and joy, which are nothing but the features of the mind, affect a Jnani? Jnani can experience grief only when his mind is associated with the body. When one takes in an anesthetic drug, one is not aware of pain, is it not? How does this happen? The mind is then detached from the body, and so, it is not bothered by physical pain or discomfort. Similarly, the Jnani too has merged his mind in the Atma; in such a state, he can establish mental peace and quiet, by disciplining the mind. So, the Jnani gets full Bliss from his own Atma; he does not seek it anywhere outside himself. In fact, he will have no desire or plan to find joy in anything external; for, he experiences all the desires he needs to experience in his own Atma itself. Therefore, the greatness of a Jnani is beyond description, even beyond imagination! The Shrutis proclaim, “Brahmavit Brahmaiva bhavati, Brahmavit apnoti Param,” that is to say, “He who has known Brahman becomes Brahman Itself, He who has attained the Brahman Principle becomes the Highest.”
All bubbles are but the same water; so also, all the multiplicity of name and form, all this created world, are but the same Brahman. This is the fixed conviction of the Jnani, nay, his genuine experience. As all rivers merge into the sea, so also, all the desires of the Jeevan-mukta (liberated even when alive) merge in his well-established state of Prashanti (naturally cheerful and quiet state; free from modification). That is what is termed the Atma-sakshatkaram, the clear vision of the Atma. The Atma has no death, isn’t it? It is not born and thus, how can the Atma be acclaimed to possess the Shadvikaras (sixfold modifications)? Not possible. That is why, Shrutis proclaim that Atma is Aja (birthless), Ajara (without old age), Amara (without death) and Avinashi (without decline and extinction). Therefore, Shadvikaras are for the evanescent body only and not for the Atma; they are also known as “Shadbhava vikaras.” They mean being born, existing, growing, changing, declining and lastly dying. Atma has no such modifications. It is Kutastha (changeless). It remains as Nissangi (one that is free from all associations), only witnessing all the changes caused by time and space but unaffected by those transformations, like the water drop on the lotus-leaf and like the oxygen in the air.
Liberation from the tendencies of the mind can be got by the means of Brahma-jnanam, the knowledge of the Absolute, Godhead. This type of liberation is known as the genuine Swarajya (sovereignty or Self-rule); this is the genuine Moksha (Liberation). Whoever grasps the reality in this world and perceives the world as untruth, he will be free from all Vasanas and Ajnana (ignorance) is completely dispelled.
The robber who has robbed us of the precious gem of Atma is no other than the mind; so, if that robber is caught and punished, the gem can be regained. The possessor of that gem is immediately honoured by being installed as Brahman.
The aim of the Sadhakas is to seek the personages who have attained the Atma-jnanam (the knowledge of the Self), honour them, learn from their experiences and thereby attain bliss. Indeed, such Sadhakas are truly blessed and the holiest. This is the Swarajya (sovereignty or Self-rule) that everyone should attain through the practice of Dhyana (meditation)! This is the profundity of Brahman. This is the Atma-jnanam.