Jnana Vahini

To entitle one for the Atma-vichara (enquiry into the nature of Atman), one must be endowed with Sadhana Chatustayam (Four Qualifications needed for one's Liberation). Scholarship in all the Vedas and Shastras, engaging in Japa (constant repetition of God's name), Upasana (worship, meditating), Danam (charity), Vrata (religious vows), Teerthayatra (going on pilgrimages) – nothing will help in granting that authority. “Shanto dantoparatastitikshuḥ,” says Shruti; which means, one who practices the noble qualities like Shanti (equanimity), Danti (self-control), Uparati (withdrawal of the senses), and Titiksha (steadfastness) – these alone confer that title, “Adhikari” (Qualified Aspirant), but not based on caste, color, stage of life, or occupation. Be it an accomplished Shastrajna (one with the knowledge of all Shastras), a Vidwan or an illiterate, a child, youth, or old person, a Brahmachari (celibate), Grihastha (householder), Vanaprastha (recluse), or Sanyasi (renunciate), a Brahmana (Brahmin), Kshatriya (warrior), Vaishya (merchant or trader), or Shudra (working class), or even an outcast, or woman, the Vedas and Shastras declare “Everyone is qualified, provided one is equipped with the Sadhana Chatustayam.”

Mere reading of the Shastras does not make one an Adhikari (Qualified Aspirant). The attainment of Sadhana Chatustayam mentioned therein is essential. The doubt might then arise: how can a person who has not read the Shastras attain Sadhana Chatustayam? My answer is, how does the person who reads them, attain them? “Because he knows the Shastras, he can act in a spirit of dedication to the Lord, gets mental purification thereby, and acquires Vairagya (renunciation) and other qualifications in increasing measure. Now, how can these be cultivated by one who does not know the Shastras?” it is asked. Why can he not cultivate them? By the accumulated fruit of the educative influences, Sadhana, and good deeds in past births, it is possible to acquire Sadhana Chatustayam and get qualified for Atma-vichara (inquiry into the nature of Self) in this birth, without the systematic study of Shastras (scriptures).

Now the question might arise, how when efforts in previous births are rewarded and one is endowed as a result of these with the Sadhana Chatustayam, then why is the study of the Shastras not endowed? Some persons also are handicapped by the evil effects of past Karma and they do not get help from Shastric study; but they can still be lucky enough to be rewarded with the Four Qualifications because of being engaged in many meritorious deeds in past births. Just as no help results from Shastric study due to the evil effects of the past Karma, if the reward of the Sadhana Chatustayam is also hindered for the same reason, then, the person who studies Shastras and the one who does not study Shastras both will not become eligible for Atma-vichara.

Well! Even when one has mastered the Shastras, if one has not taken up Sadhana, he cannot get the eligibility. Then, both, the one who has mastered the Shastras and the one who has not studied Shastras, are equal. Of course, he who has understood the Shastras has greater chances of attaining fulfillment, if only he takes up Sadhana and practices it more steadfastly. A doubt may arise that how can one who has not studied Shastras, the one who is ignorant of the Shastras, and the one who has no past Karma regarding the accomplishment of one's Sadhana can tread the path of Liberation? By his keen thirst for Moksha (Liberation), he can attain fulfillment of grasping the Atman without any doubt by approaching a Guru and putting sincere efforts in understanding the Shastras and constant practice of Sadhana.

Success in carrying out Sadhana comes to those who have Shraddha (steady faith) more than anything else. Without Shraddha, the prompting to translate what has been read in the Shastras will be absent and scholarship will hang as a burden on the brain. And, there is no use of having the knowledge of Shastras for the one who does not have Shraddha. However, whether one studies Shastras or not, attainment of higher states and heavenly abodes (Sadgati) is possible by carrying out actions and religious disciplines as prescribed in scriptures. However, only those who have Shraddha are entitled to know the Vedas and behave in conformity with the Vedas. Despite the fact that both make no distinction regarding carrying out the Sadhana (Self-inquiry), one may think that for Atma-vichara (inquiry into the Atman), the one who has studied Shastras has greater advantage in carrying out the inquiry. But studying Shastras is not a prerequisite for the inquiry.

Since Vairagya (renunciation) and such other virtues are the qualifications for realizing Atma, scholars and those who cultivated the above virtues are both equally entitled to it. Is it not through Sadhana alone that the Atma can be realized? Then, why bother with the mastery of all the Shastras? Well, to know the Self, Shastras are not indispensable; having known the Self, they are not necessary. “Ajnani (ignorant) does not know the Tattvam (the Truth or Reality) directly because of Bhranti (delusion). Then what is the way to know the nature of Atman indirectly? Shastras propound the nature of Atman. So, only through the study of Shastras, one can be able to know the Atma-tattvam” it is said. But, all that is imparted from Shastras is only Paroksha-jnanam (Indirect Knowledge – acquired through sensory perception) in the same way as they propagate the knowledge of the celestial Gods like Vishnu and celestial abodes like Heaven. Therefore, Aparoksha-jnanam (Immediate Knowledge) is impossible, by means of these Shastras. Realizing it by experience alone is called Aparoksha-jnanam (Immediate Knowledge). That is the true Jnanam.

Now, a doubt may arise, “Is it not that one would attain 'Realization of the Atma (Self) through Vichara (inquiry)' only with the help of Shastras?” It is like this: It is through the inquiry of the nature of the “I” which pervades the Pancha-koshas, with the help of concentrated Buddhi (discernment or intellect), directed inwards. This is called true Atma-vichara (Self-Inquiry). But it is not the Vichara (inquiry or searching) outside the physical body. In this context ‘searching outside the physical body’ implies, ‘inquiring’ with the help of the knowledge imparted by scriptural texts and the related academic scholarship directed towards their interpretation. No, this cannot be called Vichara. It is to realize the real nature of Atma, inferred by the keen edge of Buddhi. That realization through experience is true Jnanam.

Is it not possible to realize the Atma through proper study and understanding of the Shastras, it may be asked. The answer is, it is not possible. The Atma is of the nature of Sat-Chit-Ananda (Existence-Consciousness-Bliss). It transcends the Sthula shariram (gross physical body), Sukshma shariram (subtle body), and Karana shariram (Causal body); it is the Witness of the waking, the dreaming, and the deep sleep stages; can mastery of the meanings of these words give the direct experience of Atma? How then is it to be experienced? By inquiring into the Pancha-koshas (Five Vestures) that cover up the Atma by inquiring through the keen edge of Buddhi, by negating each of them and thoroughly experiencing, “Not this, Not this” and passing beneath and beyond to the substratum of the Atma, the Eternal Witness of the Pancha-koshas of the individual. Such realization and direct experience of the Brahman is not possible in the outer objective world.

Anything misplaced in the home must be searched for in the home itself. How can it be recovered by a search in the woods? The Brahman hidden by the Pancha-koshas (Five Vestures) must be searched for in the Five Vestured Body and must be experienced; but, it is impossible to experience by merely searching in the woods of Shastras.

Though Brahman cannot be experienced through the Shastras, they tell you of the Pancha-koshas (Five Vestures) and of their identification marks and characteristics and, so, by the exercise of the Buddhi, Shastrajna (the one acquainted with the Shastras) can inquire into the Atman and attain the Experience of the Absolute Truth. Then, how can one not versed in the Shastras and its related concepts like the characteristics of the Koshas and nature of the Self as mentioned above, master the process of this analysis and this consummation, it may be asked. He can learn it from a Guru or an experienced Sadhaka, is it not!

But, one thing has to be noted here. Even for the most profound Pandit who has learned the Shastras, it is not possible to grasp the Atma-tattvam without guidance from an Enlightened Guru. Even Narada had Sanatkumara as Guru and Janaka had Shuka, and other Saints had other Gurus. There are none who grasped the Atma-tattvam without a Guru. God Himself will come to guide and teach as a Guru or in any other form, if one is blessed enough because of the merits and Samskaras (inborn impulses) accumulated from the past births. Or when one has the Grace of the Lord, there is no need for a separate Guru as God Himself will act as your every relation including Guru, and He makes everything known. Maitreyi the consort of Yajnavalkya, the unlearned Leela and Choodala are examples to show that, without prolonged study of the Shastras, even women in the past learned the Atma-vidya from the Guru and attained success. Therefore, without any doubt, even Ashastrajna (one not acquainted with systematic study of Shastras) can become eligible for Atma-vichara. Of course, whatever else a person may not have, if he is blessed with the Grace of the Lord which is the most fundamental for everything, one can certainly realize one's Self. This is truly the Saram (essence) of Jnanam.