Jnana Vahini
Original in Telugu
Surayarashmibhih tuhinapatala mivajnanabhubhi ajnanam nashyati, it is said. Meaning, as fog melts away by the rays of the Sun, Ajnana (ignorance) melts away by the rays of Jnana (Experiential knowledge, knowledge of the Atman). Jnanodayam (Realisation of the Self) is acquired by uninterrupted or consistent self-inquiry. One should constantly be engaged in the inquiry of the nature of Brahman (Absolute, Godhead), the reality of the I, the truth behind the birth and the death, and such matters. As we pound the food grains and separate the husk that covers up the rice, so too the ignorance that adheres to the mind has to be cleansed by the frequent application of the abrasive called “Atma-vicharana” (Self-Inquiry). It is only when Jnanodayam is acquired fully that one can get liberated, or, in other words, attain Moksha (Liberation). After the attainment of the above said Atma-jnanam (Experiential knowledge of the Self), one has to reach the state of Brahmanishtha (absorbed in the contemplation of the Absolute Consciousness, God).
All doubts that afflict the mind have to be solved by consulting the noble sages who know, or the Sadgurus (Philosophers and Guides) whom one has the opportunity to meet. Until one gets firmly fixed or established in the spiritual path that Guru (Spiritual preceptor) or Shastras (Scriptures) has shown, one has to keep practising steadfastly and be in their company; for, one can progress very fast if one keeps close to the wise person who has realised the Truth. One must, with Svachchhanda vairagya (Unrestricted detachment) and Nija asakti (Sincere earnestness), wholeheartedly follow the instructions of the Guru and of the Shastras with full faith. This is the real Tapas (Asceticism). Such Tapas leads on, to the highest stage within a short period of time.
When one is freed from Ajnana (ignorance), the Atma (Soul, inner motive force) in everyone shines in Its own splendour. All that we see is as a mirage, the superimposition of something over the Real and the mistaking of That for this. Vastu (things or objects) have a beginning and they end. When Vishva-pralayam (Complete dissolution of the Universe) occurs, only Mula-prakriti or the Causal Substance endures. Only the Unmanifested Cause survives the Vishva-pralayam.
When gold is melted in the crucible, it shines with a strange yellow shine. Where did that shine emanate from? From the gold or from the fire? What happened was only the removal of the dross by the fire; the effulgence belonged to the gold itself; it is its very nature. The fire is only an instrument for the removal of the dross. Nothing has been added to the gold, by the fire in the crucible! If fire can give the splendour, then, why does not a stone or a pebble placed in the fire become as shining as gold? So, one has to conclude that the splendour came, not through fire, but out of the own inner nature of the gold. The Pratyagatma, or the Inner presiding Atma, is separate from the Five vestures of the Individual, the Pancha-koshas; it is Self-illuminating; it is the Witness-consciousness of the three Gunas (qualities); it is Unwavering; it is Holy and Pure; it is Eternal; it is Indivisible; it is Self-manifested; it is Shanti (Peace) in nature; it has no end; it is Wisdom itself; such an Atma has got to be cognised as Oneself.
To realise this Supreme Atman, this Jnana-swarupam (Embodiment of wisdom), there are four obstacles to be overcome: Laya (mental state of sleep, lethargy or torpidity), Vikshepa (extroversion of the mind), Kshaya (state of mind with unresolved emotional problems of attachment and hatred surfacing in it and hindering its attention), and Rasaswadanam (mental state of ‘attachment’ to stillness and beauty while one enjoys the calmness and beauty of meditation). They are entirely the mental predicaments or hindrances.
Laya: Laya means the state of sleep, lethargy or torpidity (of mind). When the mind withdraws from the external world and turns inward, it enters into sleepiness (Laya), as an effect of its deep involvement or immersion into the Samsara (objective world). The Sadhaka (aspirant for spiritual progress) should arrest this tendency of mind to enter into sleep and attempt to fix the mind on to Atma-vichara, or the inquiry into the nature of the Atman. He must be ever vigilant over the mind, so that he may keep it (mind) awake. If the drowsiness (of mind) still persists, he must discover the root cause of the drowsiness and remove that obstacle. He must start the process of Dhyana (Meditation) again and again. The usual producers of drowsiness and sleep during Dhyana are indigestion, overfeeding, exhaustion through too much walking, exhaustion through physical strain, want of sufficient sleep at night, etc. It is advisable to sleep a little during noon, after a sleepless night, though generally all those who engage in Dhyanam should avoid sleep during daytime. Do not eat, until you feel proper hunger. This helps in getting rid of indigestion. Do not eat in excess. Practise the art of moderate eating. When you feel three-fourths full, desist from further eating; that is to say, you will have to stop eating even when you feel you can take a little more. The stomach too should be trained in this way. Even excessive walking is not good. You can walk until you conquer drowsiness. Remember, the mind cannot plunge into Dhyanam, immediately after it has warded off sleep.
Vikshepa: After warding off sleep, the mind immediately seeks to run after the external sensory objects and tries hard to experience them due to the tendency of the wakeful state and also due to the influence of the worldly attractions in the wakeful state. This is called Vikshepa (extroversion of the mind) and it is also known as Manah-chanchalam (waywardness of mind). Constant effort is needed to turn the mind inwards, away from the attractions of external sensory objects through the rigorous exercise of vicharana-shakti (Power of Inquiry). The mental perspective that this world is evanescent and untrue is Mithya-drushti and there is another best perspective, Bada-drushti (the mental perspective that this world never exists). The mental perspective that the external sensory organs are responsible for all the pains and pleasures of man is Dosha-drushti. By constant practice of these insightful principles, one must overcome Vikshepa and plunge into Dhyana (meditation) again.
A bird pursued by a hawk flies in despair for shelter into a house; but, it rushes again into the outer world. So also, not being able to remain in the subtlest Atma, the mind too hurries to wander again into the outer world (i.e., away from one’s shelter, Atma). Vikshepa is this mental attitude that occurs to wander in the outside world. Merely by diverting the mind from Laya and Vikshepa, it still cannot concentrate in Dhyana.
Kshaya: The mind is drawn with immense force by all the inner tendencies of likes and dislikes towards the external world and its multitudinous attractions, and might even get lost in the depths of the external world. It therefore experiences untold misery. Though the mind is said to have a one-pointed vision (but that of the external world), this stage cannot be imaged as Samadhi. This is called Kshaya. This is called Manorajyam (mind’s own territory), where the mind builds castles in air.
Mind always seeks worldly desires. This is Bahyanuragam (affection or attachment towards the external). Concerned about the past condition of the self and planning various schemes to attain higher states in the future …… this is Antarangaanuragam (affection or attachment towards the internal). This is also called Kanksha (desire). Vikshepa is Bahyaakarshana shakti (the power of attraction of the external). That which arises from within by the transformation or refinement of Anuragam (affection or attachment) is Kanksha. This Kanksha is the strength for attaining Samadhi (Complete absorption in Brahman).
Rasaswadanam: When Vikshepa is overcome, one attains the Savikalpanandam (a state wherein remains a distinction between meditator and meditated, name and form, knower and known; a temporary state of joy). This is what is called Rasaswadanam (mental state of ‘attachment’ to stillness and beauty while one enjoys the calmness and beauty of meditation). Satisfaction with this joy can act as a hindrance in attaining Nirvikalpa Samadhi (Complete absorption in the Unruffled Consciousness) or Brahmaanandam (Absolute Bliss). The joy derived from Rasaswadanam is as great as that of a person who has just deposited a huge load he has been long carrying, or as that of a person who has just killed a serpent guarding a vast treasure he wanted to grab. But does merely killing the serpent satisfy the mind fully? No. Only after being able to acquire the treasure does the mind experience true happiness. Similarly, only after tasting the experience of Nirvikalpa Samadhi can man be considered to have attained the highest state. Killing the serpent can be equated to overcoming Vikshepa.
When the sun rises, darkness as well as the troubles arising from the darkness disappear. Similarly, for those who are able to realise the Atman, there is no more any bondage, nor the sorrow arising from the bondage. Bhrama or Maya (delusion) comes only to those who forget their true nature. It is this delusion that causes Ahamkaram (Egoism). Just like the ball, which merely rolls down the staircase, does not stop midway but goes all the way down, if the mind slips even a bit from the goal, it too descends to the very bottom. Aviveka (lack of discrimination) breeds Vyatyasa (schisms), Ahamkaram (egoism) and Abhimanam (attachment, body-consciousness). Ahamkaram causes Prema (fondness or affection) and Asahyam (dislike or ill feelings). Through Anuragam (affection or attachment) and Dvesha (dislike or hatred), one plunges into Karmas (action, activities) and Vyavaharas (dealings or events). The fruits of the Karma leads to embodiment in the physical frame (i.e., gross form or body) and Abhimanam (attachment, body-consciousness) towards it. Physical form or body causes pleasures and pains. In order to become free from the twin pulls of pleasures and pains, one must rid oneself of the body-consciousness. To get rid of the body-consciousness, one must avoid indulging in self-centred or selfish actions. To eschew selfishness, one has to let go of Raga (affection or attachment) and Dvesha (dislike or hatred). And, desire is the number one enemy of Liberation, or Moksha. Desire binds one to the cycle of birth and death. It is the main cause for all the trials and tribulations of man. Through enquiry along these lines, knowledge is rendered clearer and brighter; and, liberation is achieved. Moksha is nothing but Svatantra (being independent or free). To be free from all trials and tribulations and to experience uninterrupted Ananda (Divine Bliss) independent of pleasures or pains is what is called as Moksha (Liberation).
Only a well-controlled and trained mind can lead one on to Moksha. The mind must be made to saturate in the thoughts of God; that will help in fostering Tattva-vicharana (inquiry into the nature of Reality). The “I” consciousness, i.e., the Ego, will fade away, when the mind is free from pulls and when it is rendered pure. To be free from all egoistic feelings and free from all types of worldly pulls or attractions - that is the path to Moksha (Liberation). Moksha is not an exclusive destination located in Svarga (heaven) or in Mount Kailasa (The abode of Lord Shiva) or in some other faraway place. When Raga (affection or attachment), Dvesha (dislike or hatred), and the desires that promote such qualities are annihilated, the mind stops misbehaving, and that itself creates Moksha.
Atma-jnanam (Constant Integrated Awareness of the Atma) is attained after annihilating all desires. The flames of desires cannot be put out without the conquest of the mind. The mind cannot be overcome, without the scotching of the flames of desires. The relation between the mind and the desire is similar to the relation between the seed and the tree. Atma-jnanam (Constant Integrated Awareness of the Atma) alone can annihilate the mind and its waywardness. So, these three are interdependent: mind, desire, and Atma-jnanam.
The Jeevan-mukta (Liberated even when alive) is established firmly in the Paramatma-jnanam. By realising the divine glory of the Paramatma-jnanam (Constant Integrated Awareness of the Supreme Atma), he dwells on the insightful principles of Mithya-drushti (mental perspective that this world is evanescent and untrue) and Dosha-drushti (mental perspective that the external sensory organs are responsible for all the pains and pleasures of man), and thereby he develops the attitude of being unaffected by the worldly pleasures and pains. He infers that the worldly wealth, comforts, joys, pleasures and such other things are worthless, trash and even poisonous; he does not show any regards towards them. He takes honour and dishonour, praise and blame, and even blows with equanimity and remains calm; he neither shows joy nor sorrow. Of course, the Jeevan-mukta (Liberated even when alive) reached that highest stage gradually, only after failing repeatedly in training the mind but continuing to practise with firm resolve by always keeping his eyes on the goal. So, when you fail in your attempts, you must not budge but learn to train more rigorously in following the prescribed discipline or path. The Jeevan-mukta or Jnani has no trace of the ‘will to live’. He is ever ready to cast away his physical body.
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
Four Obstacles to Realise the Atma
Original in Telugu
Surayarashmibhih tuhinapatala mivajnanabhubhi ajnanam nashyati, it is said. Meaning, as fog melts away by the rays of the Sun, Ajnana (ignorance) melts away by the rays of Jnana (Experiential knowledge, knowledge of the Atman). Jnanodayam (Realisation of the Self) is acquired by uninterrupted or consistent self-inquiry. One should constantly be engaged in the inquiry of the nature of Brahman (Absolute, Godhead), the reality of the I, the truth behind the birth and the death, and such matters. As we pound the food grains and separate the husk that covers up the rice, so too the ignorance that adheres to the mind has to be cleansed by the frequent application of the abrasive called “Atma-vicharana” (Self-Inquiry). It is only when Jnanodayam is acquired fully that one can get liberated, or, in other words, attain Moksha (Liberation). After the attainment of the above said Atma-jnanam (Experiential knowledge of the Self), one has to reach the state of Brahmanishtha (absorbed in the contemplation of the Absolute Consciousness, God).
All doubts that afflict the mind have to be solved by consulting the noble sages who know, or the Sadgurus (Philosophers and Guides) whom one has the opportunity to meet. Until one gets firmly fixed or established in the spiritual path that Guru (Spiritual preceptor) or Shastras (Scriptures) has shown, one has to keep practising steadfastly and be in their company; for, one can progress very fast if one keeps close to the wise person who has realised the Truth. One must, with Svachchhanda vairagya (Unrestricted detachment) and Nija asakti (Sincere earnestness), wholeheartedly follow the instructions of the Guru and of the Shastras with full faith. This is the real Tapas (Asceticism). Such Tapas leads on, to the highest stage within a short period of time.
When one is freed from Ajnana (ignorance), the Atma (Soul, inner motive force) in everyone shines in Its own splendour. All that we see is as a mirage, the superimposition of something over the Real and the mistaking of That for this. Vastu (things or objects) have a beginning and they end. When Vishva-pralayam (Complete dissolution of the Universe) occurs, only Mula-prakriti or the Causal Substance endures. Only the Unmanifested Cause survives the Vishva-pralayam.
When gold is melted in the crucible, it shines with a strange yellow shine. Where did that shine emanate from? From the gold or from the fire? What happened was only the removal of the dross by the fire; the effulgence belonged to the gold itself; it is its very nature. The fire is only an instrument for the removal of the dross. Nothing has been added to the gold, by the fire in the crucible! If fire can give the splendour, then, why does not a stone or a pebble placed in the fire become as shining as gold? So, one has to conclude that the splendour came, not through fire, but out of the own inner nature of the gold. The Pratyagatma, or the Inner presiding Atma, is separate from the Five vestures of the Individual, the Pancha-koshas; it is Self-illuminating; it is the Witness-consciousness of the three Gunas (qualities); it is Unwavering; it is Holy and Pure; it is Eternal; it is Indivisible; it is Self-manifested; it is Shanti (Peace) in nature; it has no end; it is Wisdom itself; such an Atma has got to be cognised as Oneself.
To realise this Supreme Atman, this Jnana-swarupam (Embodiment of wisdom), there are four obstacles to be overcome: Laya (mental state of sleep, lethargy or torpidity), Vikshepa (extroversion of the mind), Kshaya (state of mind with unresolved emotional problems of attachment and hatred surfacing in it and hindering its attention), and Rasaswadanam (mental state of ‘attachment’ to stillness and beauty while one enjoys the calmness and beauty of meditation). They are entirely the mental predicaments or hindrances.
Laya: Laya means the state of sleep, lethargy or torpidity (of mind). When the mind withdraws from the external world and turns inward, it enters into sleepiness (Laya), as an effect of its deep involvement or immersion into the Samsara (objective world). The Sadhaka (aspirant for spiritual progress) should arrest this tendency of mind to enter into sleep and attempt to fix the mind on to Atma-vichara, or the inquiry into the nature of the Atman. He must be ever vigilant over the mind, so that he may keep it (mind) awake. If the drowsiness (of mind) still persists, he must discover the root cause of the drowsiness and remove that obstacle. He must start the process of Dhyana (Meditation) again and again. The usual producers of drowsiness and sleep during Dhyana are indigestion, overfeeding, exhaustion through too much walking, exhaustion through physical strain, want of sufficient sleep at night, etc. It is advisable to sleep a little during noon, after a sleepless night, though generally all those who engage in Dhyanam should avoid sleep during daytime. Do not eat, until you feel proper hunger. This helps in getting rid of indigestion. Do not eat in excess. Practise the art of moderate eating. When you feel three-fourths full, desist from further eating; that is to say, you will have to stop eating even when you feel you can take a little more. The stomach too should be trained in this way. Even excessive walking is not good. You can walk until you conquer drowsiness. Remember, the mind cannot plunge into Dhyanam, immediately after it has warded off sleep.
Vikshepa: After warding off sleep, the mind immediately seeks to run after the external sensory objects and tries hard to experience them due to the tendency of the wakeful state and also due to the influence of the worldly attractions in the wakeful state. This is called Vikshepa (extroversion of the mind) and it is also known as Manah-chanchalam (waywardness of mind). Constant effort is needed to turn the mind inwards, away from the attractions of external sensory objects through the rigorous exercise of vicharana-shakti (Power of Inquiry). The mental perspective that this world is evanescent and untrue is Mithya-drushti and there is another best perspective, Bada-drushti (the mental perspective that this world never exists). The mental perspective that the external sensory organs are responsible for all the pains and pleasures of man is Dosha-drushti. By constant practice of these insightful principles, one must overcome Vikshepa and plunge into Dhyana (meditation) again.
A bird pursued by a hawk flies in despair for shelter into a house; but, it rushes again into the outer world. So also, not being able to remain in the subtlest Atma, the mind too hurries to wander again into the outer world (i.e., away from one’s shelter, Atma). Vikshepa is this mental attitude that occurs to wander in the outside world. Merely by diverting the mind from Laya and Vikshepa, it still cannot concentrate in Dhyana.
Kshaya: The mind is drawn with immense force by all the inner tendencies of likes and dislikes towards the external world and its multitudinous attractions, and might even get lost in the depths of the external world. It therefore experiences untold misery. Though the mind is said to have a one-pointed vision (but that of the external world), this stage cannot be imaged as Samadhi. This is called Kshaya. This is called Manorajyam (mind’s own territory), where the mind builds castles in air.
Mind always seeks worldly desires. This is Bahyanuragam (affection or attachment towards the external). Concerned about the past condition of the self and planning various schemes to attain higher states in the future …… this is Antarangaanuragam (affection or attachment towards the internal). This is also called Kanksha (desire). Vikshepa is Bahyaakarshana shakti (the power of attraction of the external). That which arises from within by the transformation or refinement of Anuragam (affection or attachment) is Kanksha. This Kanksha is the strength for attaining Samadhi (Complete absorption in Brahman).
Rasaswadanam: When Vikshepa is overcome, one attains the Savikalpanandam (a state wherein remains a distinction between meditator and meditated, name and form, knower and known; a temporary state of joy). This is what is called Rasaswadanam (mental state of ‘attachment’ to stillness and beauty while one enjoys the calmness and beauty of meditation). Satisfaction with this joy can act as a hindrance in attaining Nirvikalpa Samadhi (Complete absorption in the Unruffled Consciousness) or Brahmaanandam (Absolute Bliss). The joy derived from Rasaswadanam is as great as that of a person who has just deposited a huge load he has been long carrying, or as that of a person who has just killed a serpent guarding a vast treasure he wanted to grab. But does merely killing the serpent satisfy the mind fully? No. Only after being able to acquire the treasure does the mind experience true happiness. Similarly, only after tasting the experience of Nirvikalpa Samadhi can man be considered to have attained the highest state. Killing the serpent can be equated to overcoming Vikshepa.
When the sun rises, darkness as well as the troubles arising from the darkness disappear. Similarly, for those who are able to realise the Atman, there is no more any bondage, nor the sorrow arising from the bondage. Bhrama or Maya (delusion) comes only to those who forget their true nature. It is this delusion that causes Ahamkaram (Egoism). Just like the ball, which merely rolls down the staircase, does not stop midway but goes all the way down, if the mind slips even a bit from the goal, it too descends to the very bottom. Aviveka (lack of discrimination) breeds Vyatyasa (schisms), Ahamkaram (egoism) and Abhimanam (attachment, body-consciousness). Ahamkaram causes Prema (fondness or affection) and Asahyam (dislike or ill feelings). Through Anuragam (affection or attachment) and Dvesha (dislike or hatred), one plunges into Karmas (action, activities) and Vyavaharas (dealings or events). The fruits of the Karma leads to embodiment in the physical frame (i.e., gross form or body) and Abhimanam (attachment, body-consciousness) towards it. Physical form or body causes pleasures and pains. In order to become free from the twin pulls of pleasures and pains, one must rid oneself of the body-consciousness. To get rid of the body-consciousness, one must avoid indulging in self-centred or selfish actions. To eschew selfishness, one has to let go of Raga (affection or attachment) and Dvesha (dislike or hatred). And, desire is the number one enemy of Liberation, or Moksha. Desire binds one to the cycle of birth and death. It is the main cause for all the trials and tribulations of man. Through enquiry along these lines, knowledge is rendered clearer and brighter; and, liberation is achieved. Moksha is nothing but Svatantra (being independent or free). To be free from all trials and tribulations and to experience uninterrupted Ananda (Divine Bliss) independent of pleasures or pains is what is called as Moksha (Liberation).
Only a well-controlled and trained mind can lead one on to Moksha. The mind must be made to saturate in the thoughts of God; that will help in fostering Tattva-vicharana (inquiry into the nature of Reality). The “I” consciousness, i.e., the Ego, will fade away, when the mind is free from pulls and when it is rendered pure. To be free from all egoistic feelings and free from all types of worldly pulls or attractions - that is the path to Moksha (Liberation). Moksha is not an exclusive destination located in Svarga (heaven) or in Mount Kailasa (The abode of Lord Shiva) or in some other faraway place. When Raga (affection or attachment), Dvesha (dislike or hatred), and the desires that promote such qualities are annihilated, the mind stops misbehaving, and that itself creates Moksha.
Atma-jnanam (Constant Integrated Awareness of the Atma) is attained after annihilating all desires. The flames of desires cannot be put out without the conquest of the mind. The mind cannot be overcome, without the scotching of the flames of desires. The relation between the mind and the desire is similar to the relation between the seed and the tree. Atma-jnanam (Constant Integrated Awareness of the Atma) alone can annihilate the mind and its waywardness. So, these three are interdependent: mind, desire, and Atma-jnanam.
The Jeevan-mukta (Liberated even when alive) is established firmly in the Paramatma-jnanam. By realising the divine glory of the Paramatma-jnanam (Constant Integrated Awareness of the Supreme Atma), he dwells on the insightful principles of Mithya-drushti (mental perspective that this world is evanescent and untrue) and Dosha-drushti (mental perspective that the external sensory organs are responsible for all the pains and pleasures of man), and thereby he develops the attitude of being unaffected by the worldly pleasures and pains. He infers that the worldly wealth, comforts, joys, pleasures and such other things are worthless, trash and even poisonous; he does not show any regards towards them. He takes honour and dishonour, praise and blame, and even blows with equanimity and remains calm; he neither shows joy nor sorrow. Of course, the Jeevan-mukta (Liberated even when alive) reached that highest stage gradually, only after failing repeatedly in training the mind but continuing to practise with firm resolve by always keeping his eyes on the goal. So, when you fail in your attempts, you must not budge but learn to train more rigorously in following the prescribed discipline or path. The Jeevan-mukta or Jnani has no trace of the ‘will to live’. He is ever ready to cast away his physical body.