Jnana Vahini
Original in Telugu
There are four types of Jnanis (genuine aspirants of enlightenment): Brahmavit, Brahmavid-varah, Brahmavid-vareeyan, Brahmavid-varishtah. They are classified according to the development of the Saatvika (pure) quality in the Jnani. The first type of Jnani, the Brahmavit (the knower of the Supreme Self) has reached the fourth stage (note: there are seven stages of spiritual progress, called Sapta-jnana-bhoomikas. And, the ones who reached the fourth stage and above are Jnanis) called Sattvapatti (one who develops equal vision towards everything, having indifference or lack of interest towards worldly objects and affairs). The second type of Jnani, the Brahmavid-varah (good among the knowers of Brahman) has attained the fifth stage called Asamsakti (perfect non-attachment to worldly objects). The third type of Jnani, Brahmavid-vareeyan (better among the knowers of Brahman) has gained the sixth stage called Padartha-bhavana (non-perception of worldly objects). The fourth type of Jnani, the Brahmavid-varishtah (the best or highest ranked Brahmavit) is at the seventh stage, the state of Turiya (ultimate state of consciousness or super-consciousness); he is always in the state of Samadhi (complete absorption in Brahman).
The Brahmavid-varishtah is a Videha-mukta (for whom the world appears as formless Brahman irrespective of its name, form, and attributes). He has to be forcibly persuaded to partake of food and drink. He will not engage himself in any work relating to the world. He will be unconscious of the body and its demands. But, Brahmavit and Brahmavid-varah will have some degree of awareness of the body; they will engage themselves in worldly work, to the extent appropriate to their spiritual status. For them, Mano-nashanam is of utmost importance. Mano-nashanam means to put an end to the mind. This itself is of two grades: (1) Svarupa-nasham, meaning, the destruction of the Chitta (mind) and even its Rupa (signs or traces). (2) Arupa-nasham, meaning, the destruction of the Chitta alone.
Readers might be troubled by a doubt while on this point. They might ask, who are those who have conquered and wiped out the Manas (mind)? Those who have neither attachment nor hatred, pride nor jealousy nor greed; those who have no inclination or interest towards pleasures of the senses; those really are the ones who are said to have conquered and wiped out the mind. Such a heroic person’s mind will be free from all modifications of the mind.
The Jivan-mukta (liberated one while living), who has achieved Svarupa-nasham of the mind, would have eliminated the two Gunas, Tamas (quality of dullness and ignorance) and Rajas (quality of passion and restlessness), and he will shine with the splendor of pure Sattva (quality of purity and goodness). Through the influence of that pure Sattva-guna, he will radiate Maitri (benevolence) and Karuna (compassion and mercy), wherever he moves. Whereas in the case of a Videha-mukta, even this Sattva-guna will not exist. The Sattva-guna will have as its unmistakable concomitants, Prakasha (splendor), Jnana (wisdom), Ananda (bliss), Shanti (peace), Samatva (equality), Atma-vishwasam (confidence in the existence of Self), Pavitrata (holiness), Shuddha-bhavam (purity) and similar qualities. He who is saturated in pure Sattva-guna can witness the image of the Atman within. When Tamas and Rajas mix with pure Sattva, the latter becomes impure Sattva, which in turn causes Avidya (illusion) and Ajñana (ignorance). This is the reason for the bondage of man. The Rajasika quality has Vikshepa-shakti (projecting power or extroversion)! It broadens and deepens the contact of the senses with the external world. It creates Anuragam (affection and attachment) and thereby plunges man deeper and deeper into activity, and causes happiness and sorrow. The Rajasika quality binds man and strengthens evil qualities such as Krodha (anger), Durasha (greed), Garvam (arrogance), Asuya (envy), Dambha (pomposity), Kapata (deceit), etc. And, the Tamasika quality? Well, it blinds the vision and causes ignorance, stupidity, carelessness, drowsiness, lethargy, downturn, etc., leading man along the wrong path, away from the goal. It envelops the intellect and wisdom, and will make even the seen, the “unseen”! Even great Pandits (scholars) cannot overcome its Vikshepa-shakti (projecting power or extroversion or delusion of ignorance) and cannot arrive at correct conclusions.
Those, whose mind is filled with Tamas, will be affected by many doubts and misgivings, and be drawn towards meaningless sensory pleasures, to the detriment of the Jnana (wisdom) they have gained. They will begin to identify themselves with their property, their wives, and children, and such other worldly temporals. They will even confuse untruth with truth and truth with untruth! Note, how great a trickster this Tamas is!
It is because of the Avarana-shakti (power of inertia of Maya) that Maya (illusion personified) has, Jivi (or the Individual) is not able to realize Sat-Chit-Ananda (Being-Awareness-Bliss), which is his true nature. This Avarana-shakti is affected by Tamas. All this Jagat (world or cosmos), with its manifoldness, is born out of Vikshepa-shakti; even for its expansion, Vikshepa-shakti is the basis. When all this evolution is subsumed by the process of dissolution, i.e., Pralaya, the three Gunas are in perfect equilibrium or balance. This is the state called Guna-samyavastha (state of equilibrium of three Gunas). Then, through the Will of the Super-Will or Ishvara, the balance of the three Gunas is disturbed, and they engage in administering the consequences according to the Karmas (actions) carried out by the Jivi. As the balance of three Gunas disturbs and they start to expand in varied ways, the Jagat (World) originates and develops and unfolds. This is the stage called Vaisamyavastha (state of unevenness or disproportion). Thus, from the Antahkaranas [inner instruments or the collective name for the Manas (mind), Buddhi (intellect), Chitta (collection of notions, tendencies, ideas and memories) and Ahamkara (sense of ego)] to the Shariram (gross outer physical body), everything is due to Maya. That is the reason why these are referred to as unreal and Anatma (non-self or nonessential). They are nothing other than Bhrama (imaginary or fallacy). They are like the mirage, which superimposes water over desert sand. Maya can be destroyed only by the vision of Brahman (Absolute, Godhead) or Atma.
The Karana-shariram (causal body) manifests in three forms (Upadhis - manifesting mediums): (1) Happiness that emanates when one happens to meet one’s relations or friends is Priyam; (2) The pleasure or delight one gets when one secures the things craved for is Modam; and (3) The rejoicing or the ecstasy one gets when one enjoys or experiences the things thus secured (as in the previous point) is Pramodam. Even sleep and dream are Vrittis (modifications). In deep sleep also, Ajñanavritti (sense of ignorance) exists. All Vrittis (modifications) have to be overcome. Only then, Atma-jnanam (knowledge of the Self) can emanate. The feelings of “I”, “Mine”, anger, etc. are caused by the modifications of the mind. Like swarms of flies coming together, endless series of Sankalpas (wishes, persuasions, intentions, or ideas) and Vrittis (agitations, modifications, or dispositions) emanate from the Antahkaranas. Just, as a single soldier successfully destroys hundreds of enemy personnel one by one, similarly one has to put an end to each Vritti as and when it emerges from the mind. This Sankalpa sprouts out from the seed called Samskara (impression on the mind, tendency).
All Vrittis will cease if one inquires, “Who am I?” No matter how many Vrittis come forth, when you question yourself “Who am I?”, all of them will die down just as the bubbles burst. This was the Sadhana (spiritual practice) that Ramana Maharshi achieved and taught to his disciples. That is also the easiest of all the disciplines. What this means is, all that exists is only Brahman and nothing else. Even through the Japa (constant repetition) of the Mahavakya (great aphorism) - “Aham Brahmasmi” (I am Brahman), Ajñana (ignorance) can be destroyed. Firstly, the foundation stage (the first of the seven stages of spiritual progress) for Jivi is Shubhechchha (interest or desire for Truth). Characteristics of the one with Shubhechchha are: inclination towards the company of Brahma-tattvavettas (the exponents of Brahman) and interest to learn from them; desire for Moksha (liberation); study of spiritual texts; dislike or aversion towards pleasures of the senses; etc. The Sadhaka (spiritual aspirant) with the above fourfold interests listens to the spiritual advice of Shrutis (sacred knowledge orally transmitted from generation to generation) and imbibe the significance of the Mahavakyas such as “Tat Tvam Asi” (That Thou Art) from the preceptor and contemplates on them deeply with Ekaagrata (one-pointed attention). This is the Vicharana stage (second of the seven stages of spiritual progress). By means of these above-mentioned two stages of spiritual progress, the mind can be fixed very soon on the contemplation of Brahman. By using these two kinds of Sadhanas as a climbing rope, the mind tries to progress to the next stage. This gives rise to Brahmakara-vritti (mind assuming the form of Brahman, i.e., the absolute Truth). And, this is the third stage called Tanumanasi (the state of pure, attenuated mind).
The three above-mentioned stages and the disciplines they involve will gradually destroy all desires and cravings and illumine Tattva-jnanam (knowledge of the Reality). The mind is rendered fully holy and saturated with Truth. Therefore, slowly it can absorb in Brahmakara-vritti. When the Sadhaka reaches the stage of Asamsakti (non-attachment), he will be completely free from all bondages with the objects of the exterior world and its impressions. Then, no attention is paid to the internal and the external objects, and it is called Abhava-pratiti. Even if he (Jnani) has to pay attention to anything, it is because of instigation from others. This is called Padartha-bhavana (non-perception of objects). He will be ever immersed in the Bliss of the Atma. He has no awareness of the seer, the seen, and the sight––the triple thread, and completely focuses only on Self. This is the state of Turiya.
Some are Wakeful-dreamy, or Jagrata-svapna. They build castles in the air, planning with the known and the unknown, the seen and the unseen. Some are Extra-wakeful, Maha-jagrata. Their feelings of “I” and “mine” have become too deep-rooted, through many births. These are all but Vrittis (modifications of the mind). Wisdom can dawn only when these are destroyed. Only then can he become an Atma-jnani. Until then, however much one may know of names, one cannot become a true Jnani. To become a true Jnani, one has to primarily aim to destroy all Vrittis.
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 Types of Jnanis
Original in Telugu
There are four types of Jnanis (genuine aspirants of enlightenment): Brahmavit, Brahmavid-varah, Brahmavid-vareeyan, Brahmavid-varishtah. They are classified according to the development of the Saatvika (pure) quality in the Jnani. The first type of Jnani, the Brahmavit (the knower of the Supreme Self) has reached the fourth stage (note: there are seven stages of spiritual progress, called Sapta-jnana-bhoomikas. And, the ones who reached the fourth stage and above are Jnanis) called Sattvapatti (one who develops equal vision towards everything, having indifference or lack of interest towards worldly objects and affairs). The second type of Jnani, the Brahmavid-varah (good among the knowers of Brahman) has attained the fifth stage called Asamsakti (perfect non-attachment to worldly objects). The third type of Jnani, Brahmavid-vareeyan (better among the knowers of Brahman) has gained the sixth stage called Padartha-bhavana (non-perception of worldly objects). The fourth type of Jnani, the Brahmavid-varishtah (the best or highest ranked Brahmavit) is at the seventh stage, the state of Turiya (ultimate state of consciousness or super-consciousness); he is always in the state of Samadhi (complete absorption in Brahman).
The Brahmavid-varishtah is a Videha-mukta (for whom the world appears as formless Brahman irrespective of its name, form, and attributes). He has to be forcibly persuaded to partake of food and drink. He will not engage himself in any work relating to the world. He will be unconscious of the body and its demands. But, Brahmavit and Brahmavid-varah will have some degree of awareness of the body; they will engage themselves in worldly work, to the extent appropriate to their spiritual status. For them, Mano-nashanam is of utmost importance. Mano-nashanam means to put an end to the mind. This itself is of two grades: (1) Svarupa-nasham, meaning, the destruction of the Chitta (mind) and even its Rupa (signs or traces). (2) Arupa-nasham, meaning, the destruction of the Chitta alone.
Readers might be troubled by a doubt while on this point. They might ask, who are those who have conquered and wiped out the Manas (mind)? Those who have neither attachment nor hatred, pride nor jealousy nor greed; those who have no inclination or interest towards pleasures of the senses; those really are the ones who are said to have conquered and wiped out the mind. Such a heroic person’s mind will be free from all modifications of the mind.
The Jivan-mukta (liberated one while living), who has achieved Svarupa-nasham of the mind, would have eliminated the two Gunas, Tamas (quality of dullness and ignorance) and Rajas (quality of passion and restlessness), and he will shine with the splendor of pure Sattva (quality of purity and goodness). Through the influence of that pure Sattva-guna, he will radiate Maitri (benevolence) and Karuna (compassion and mercy), wherever he moves. Whereas in the case of a Videha-mukta, even this Sattva-guna will not exist. The Sattva-guna will have as its unmistakable concomitants, Prakasha (splendor), Jnana (wisdom), Ananda (bliss), Shanti (peace), Samatva (equality), Atma-vishwasam (confidence in the existence of Self), Pavitrata (holiness), Shuddha-bhavam (purity) and similar qualities. He who is saturated in pure Sattva-guna can witness the image of the Atman within. When Tamas and Rajas mix with pure Sattva, the latter becomes impure Sattva, which in turn causes Avidya (illusion) and Ajñana (ignorance). This is the reason for the bondage of man. The Rajasika quality has Vikshepa-shakti (projecting power or extroversion)! It broadens and deepens the contact of the senses with the external world. It creates Anuragam (affection and attachment) and thereby plunges man deeper and deeper into activity, and causes happiness and sorrow. The Rajasika quality binds man and strengthens evil qualities such as Krodha (anger), Durasha (greed), Garvam (arrogance), Asuya (envy), Dambha (pomposity), Kapata (deceit), etc. And, the Tamasika quality? Well, it blinds the vision and causes ignorance, stupidity, carelessness, drowsiness, lethargy, downturn, etc., leading man along the wrong path, away from the goal. It envelops the intellect and wisdom, and will make even the seen, the “unseen”! Even great Pandits (scholars) cannot overcome its Vikshepa-shakti (projecting power or extroversion or delusion of ignorance) and cannot arrive at correct conclusions.
Those, whose mind is filled with Tamas, will be affected by many doubts and misgivings, and be drawn towards meaningless sensory pleasures, to the detriment of the Jnana (wisdom) they have gained. They will begin to identify themselves with their property, their wives, and children, and such other worldly temporals. They will even confuse untruth with truth and truth with untruth! Note, how great a trickster this Tamas is!
It is because of the Avarana-shakti (power of inertia of Maya) that Maya (illusion personified) has, Jivi (or the Individual) is not able to realize Sat-Chit-Ananda (Being-Awareness-Bliss), which is his true nature. This Avarana-shakti is affected by Tamas. All this Jagat (world or cosmos), with its manifoldness, is born out of Vikshepa-shakti; even for its expansion, Vikshepa-shakti is the basis. When all this evolution is subsumed by the process of dissolution, i.e., Pralaya, the three Gunas are in perfect equilibrium or balance. This is the state called Guna-samyavastha (state of equilibrium of three Gunas). Then, through the Will of the Super-Will or Ishvara, the balance of the three Gunas is disturbed, and they engage in administering the consequences according to the Karmas (actions) carried out by the Jivi. As the balance of three Gunas disturbs and they start to expand in varied ways, the Jagat (World) originates and develops and unfolds. This is the stage called Vaisamyavastha (state of unevenness or disproportion). Thus, from the Antahkaranas [inner instruments or the collective name for the Manas (mind), Buddhi (intellect), Chitta (collection of notions, tendencies, ideas and memories) and Ahamkara (sense of ego)] to the Shariram (gross outer physical body), everything is due to Maya. That is the reason why these are referred to as unreal and Anatma (non-self or nonessential). They are nothing other than Bhrama (imaginary or fallacy). They are like the mirage, which superimposes water over desert sand. Maya can be destroyed only by the vision of Brahman (Absolute, Godhead) or Atma.
The Karana-shariram (causal body) manifests in three forms (Upadhis - manifesting mediums): (1) Happiness that emanates when one happens to meet one’s relations or friends is Priyam; (2) The pleasure or delight one gets when one secures the things craved for is Modam; and (3) The rejoicing or the ecstasy one gets when one enjoys or experiences the things thus secured (as in the previous point) is Pramodam. Even sleep and dream are Vrittis (modifications). In deep sleep also, Ajñanavritti (sense of ignorance) exists. All Vrittis (modifications) have to be overcome. Only then, Atma-jnanam (knowledge of the Self) can emanate. The feelings of “I”, “Mine”, anger, etc. are caused by the modifications of the mind. Like swarms of flies coming together, endless series of Sankalpas (wishes, persuasions, intentions, or ideas) and Vrittis (agitations, modifications, or dispositions) emanate from the Antahkaranas. Just, as a single soldier successfully destroys hundreds of enemy personnel one by one, similarly one has to put an end to each Vritti as and when it emerges from the mind. This Sankalpa sprouts out from the seed called Samskara (impression on the mind, tendency).
All Vrittis will cease if one inquires, “Who am I?” No matter how many Vrittis come forth, when you question yourself “Who am I?”, all of them will die down just as the bubbles burst. This was the Sadhana (spiritual practice) that Ramana Maharshi achieved and taught to his disciples. That is also the easiest of all the disciplines. What this means is, all that exists is only Brahman and nothing else. Even through the Japa (constant repetition) of the Mahavakya (great aphorism) - “Aham Brahmasmi” (I am Brahman), Ajñana (ignorance) can be destroyed. Firstly, the foundation stage (the first of the seven stages of spiritual progress) for Jivi is Shubhechchha (interest or desire for Truth). Characteristics of the one with Shubhechchha are: inclination towards the company of Brahma-tattvavettas (the exponents of Brahman) and interest to learn from them; desire for Moksha (liberation); study of spiritual texts; dislike or aversion towards pleasures of the senses; etc. The Sadhaka (spiritual aspirant) with the above fourfold interests listens to the spiritual advice of Shrutis (sacred knowledge orally transmitted from generation to generation) and imbibe the significance of the Mahavakyas such as “Tat Tvam Asi” (That Thou Art) from the preceptor and contemplates on them deeply with Ekaagrata (one-pointed attention). This is the Vicharana stage (second of the seven stages of spiritual progress). By means of these above-mentioned two stages of spiritual progress, the mind can be fixed very soon on the contemplation of Brahman. By using these two kinds of Sadhanas as a climbing rope, the mind tries to progress to the next stage. This gives rise to Brahmakara-vritti (mind assuming the form of Brahman, i.e., the absolute Truth). And, this is the third stage called Tanumanasi (the state of pure, attenuated mind).
The three above-mentioned stages and the disciplines they involve will gradually destroy all desires and cravings and illumine Tattva-jnanam (knowledge of the Reality). The mind is rendered fully holy and saturated with Truth. Therefore, slowly it can absorb in Brahmakara-vritti. When the Sadhaka reaches the stage of Asamsakti (non-attachment), he will be completely free from all bondages with the objects of the exterior world and its impressions. Then, no attention is paid to the internal and the external objects, and it is called Abhava-pratiti. Even if he (Jnani) has to pay attention to anything, it is because of instigation from others. This is called Padartha-bhavana (non-perception of objects). He will be ever immersed in the Bliss of the Atma. He has no awareness of the seer, the seen, and the sight––the triple thread, and completely focuses only on Self. This is the state of Turiya.
Some are Wakeful-dreamy, or Jagrata-svapna. They build castles in the air, planning with the known and the unknown, the seen and the unseen. Some are Extra-wakeful, Maha-jagrata. Their feelings of “I” and “mine” have become too deep-rooted, through many births. These are all but Vrittis (modifications of the mind). Wisdom can dawn only when these are destroyed. Only then can he become an Atma-jnani. Until then, however much one may know of names, one cannot become a true Jnani. To become a true Jnani, one has to primarily aim to destroy all Vrittis.