Jnana Vahini
Original in Telugu
You can see without eyes; hear without ears; speak without the mouth; smell without the nose; touch without the body; walk without legs; perceive without the mind. For, you are the error-free and pure Antahkarana (Mind) Itself; you are the Paramatma (Supreme Self).
You have no understanding of this Nijam (truth); so, you are drowned in Ajnana (ignorance). You feel you are the Karmendriyas (organs of physical action) only and therefore, you experience misery. The Panchendriyas (five senses) are all bound up with the mind. The mind can perform all the things that can be done by Jnanendriyas (organs of sensation) independently (without the help of respective organs of sensation). When a blind man reads a book, it is through his mind’s eye. But, the Jnaani hears and sees through his Divyachakshu (Divine eye), that is to say, Jnaanadrishti (eye of wisdom).
As said in the Geeta, the Lord’s feet are everywhere, the Lord’s hands are everywhere, His eyes, His ears, His mouth are everywhere. So, He sees all, He hears all, He does all. He is devoid of senses, yet He performs the functions of all the senses. To grasp this mystery, the Path of Jnaana has to be trodden; that Path is very helpful. When a person becomes an experiential Jnaani, he becomes himself It and It is merged in him, and both become indistinguishable. Then he realises that he is the Agatha (Inscrutable), the Aprameya (Unobjectifiable, Unfathomable) and the Aparichchhinna (Limitless) Brahman (Absolute, Godhead).
When fire burns, its light can be discerned from a distance; but, those who are far cannot hope to feel its warmth. So too, it is easy to read and write about the splendour of Jnaana as such and such. Only those who have actually felt and immersed in Brahman can experience the Jnaanandam (Bliss of Jnaana).
For this, continuous Tapas, continuous meditation on God, these are needed. The Pure Antahkarana (Mind) can be known by the Sadhana of Bhakti. The goal of Bhakti is indeed Jnaana. When an author writes a play, the entire play will already be in his mind, before he sets pen on paper, act after act, scene after scene. If he has no picture of the entire drama in his mind, he will never entertain the idea of writing it at all, is it not? But, take the case of the audience. They grasp the story only after the drama is fully over. It unfolds itself scene by scene. Once they have understood the theme, they too can confidently describe to others the purport of the play. Similarly for the Lord, this Drama of Time – with its three Acts, the Past, the Present and the Future, is clear as crystal. In the twinkle of an eye, He grasps all the three. For, He is Omniscient; it is His already conceived Plan that is being worked out, His well-scripted Drama that is being enacted on the stage of Creation. Both the actors and the spectators are lost in confusion, unable to surmise its meaning and its development. The entire play has to be gone through for them to understand the essence of play. So, the essence of Jnaana cannot be known readily. Only after experiencing it fully can one know about it in its entirety and can describe it to others clearly. So, the spectators who are watching the play of Jnaana, the understanding of it occurs gradually step by step. One Scene or one Act cannot reveal its meaning.
Without a clear understanding of the play, people mistake that they are Jeevis or Sadhakas because of falling under the influence of the traits of Manas (mind) and Buddhi (intellect). As a result, they are constantly beaten by the waves of joy and sorrow.
When the mystery is cleared, and the play is understood properly, the conviction dawns that ‘He is Me’ and ‘I am Him’. Therefore, put the efforts to complete the Sadhana (spiritual practice). Do not try to know the fundamental Truth behind Life, searching somewhere outside. Seekers of Jnaana must always be conscious of this.
The Lord is in every heart as Jnaanaswaroopam (True form of Jnaana), in the subtle as well as the gross forms. So, the Jnaani, who has had a vision of the Atma presiding over the Inner Stage will never be affected by sorrow. It can never hold sway over him. The Atma is in the ant and elephant, in the atom as well as the Brahman (Absolute, Godhead that is bigger than the biggest or vaster than the vastest). Entire Universe is saturated with the subtlest Atma. The Sadhaka must divert his attention inwards from the exterior world and focus on the Atma. He must find out the origins of the Vrittis (agitations, tendencies, modifications or dispositions) of the mind. This process will diminish and destroy all the Sankalpas (wishes and persuasions) of the mind. From that stage onwards, one will be able to absorb in Brahmaakaaravritti (mental modification where the mind perceives the Universe in the form of Brahman, Satchitaananda, i.e., the Absolute Truth) without any interruptions. This will help the Sadhaka to remain steady in the true state of Satchitaananda.
Such a Jnaani can never be affected by joy or sorrow, however big they may be; he will be immersed in the ocean of Atmaanandam, blissfully unaware of the world around him, far above and beyond its coils.
The discipline called Brahmaabhyaasam means, to constantly contemplate on Brahman, praying to Brahman, conversing on Brahman, and to become One with Brahman. The same is mentioned in the Panchadashi too as, “Tat chintanam, tat kathanam, anyonyam tat prabodhanam! Etat ekaparatvamcha jnaanaabhyaasam vidurbudhah.” Meaning – “Thoughts dedicated to Brahman alone, speech devoted to Him alone, conversation centred on Him alone, all such practices are referred to by the wise as the Discipline of Brahmaabhyaasam.” This is the lesson taught in the Geeta as well, by Lord Krishna: “Machchhittaa madgatapraanaa bodhayantah parasparam; kathayantashcha maam nityam tushyanti cha ramanti cha.” Meaning – “They who fix the mind on Me, they who dedicate their lives to Me, they who always talk only of Me and thereby realise Me, will always be content and happy.” Therefore, the term ‘Brahmachintana’ itself is also referred to as Jnaanaabhyaasam or Atmaabhyaasam.
The mind pursues exterior objects only, either because of Vishayaasakti (the attraction or attachment to sense objects) or because of Vikshepa shakti (the delusion caused by superimposing on the external world the characteristics of permanence, etc). So, it has to be again and again brought back to focus on the correct goal.
At first, the job is hard. Still, by proper training the mind can be controlled, and it can thus be made to concentrate on the Japam of 'OM'. The training to control the mind consists of Shama (control of the internal, i.e., mind), Dama (keeping the external senses under control), Uparati (no likes and dislikes), Titiksha (staying neutral in dualities), Shraddha (unwavering faith) and Samaadhaana (single pointed concentration). First the mind has to be saturated with practices, such as Bhajans (collective or group devotional singing), Prarthanas (prayers), Satva-gunas (pure qualities), Sat pravartana (good behaviour); and then slowly turn it towards Brahmaabhyaasam. Through Brahmaabhyaasam, when you proceed further and further in the contemplation and meditation on Atma, it gives rise to pristine thoughts. Through this training, the mind can be caged in the cave of the heart so that it cannot wander about any other things. The result of this Sadhana is Nirvikalpa Samaadhi (a state of complete absorption in which there is absence of distinction between the knower, knowledge and the known) and the fruit of this Samaadhi is Brahmajnaanam which grants Moksha or Mukti (Liberation) from birth and death.
So, the Sadhana consists of three exercises which should be practised all together: the giving up of desires or cravings, the calming or annihilation of mind and Tattva-jnaanam (the understanding of the Reality). Only then the Atma-jnaanam (Knowledge of the Self) can be attained. All these three have to be cultivated parallelly and with equal ardour. Otherwise, the Atma-jnaanam cannot be ensured. No one of them is good enough, even if practised for a very long period and mastery gained over it. Without the help of the other two, it is not possible to overcome Vasanaas (tendencies) which is essential in annihilating the mind. It is because of Vasanaas one gets interested in sensual pleasures and bondages. So, giving up or destroying Vasanaas is possible only by means of Viveka (discrimination), Atmachintana (meditation on the Atma), Vicharana (inquiry), Shama (control of the internal instrument, i.e., mind), Dama (keeping the external senses under control), Vairaagya (detachment or renunciation), Tyaaga (unconditional sacrifice) and such disciplines. When the Vasanaas of the mind are destroyed, the dawn of Jnaana is heralded.
The Sadhaka has to be ever-vigilant. For, the senses might recoil any moment. If it is a Yogi or a Tyaagi, such temptations come and also go away promptly. But, it can turn out to be a big blunder to associate with those who are fully immersed in the world. Always be immersed in Tattva-jnaanaabhyaasam (constantly contemplate on the Reality of the Atma). Wants should not be multiplied. Time should not be frittered away, no, not even a minute. The craving for one pleasant thing will give rise to another, for a still more pleasant thing. Cut the desire at the very root itself. Otherwise, one desire breeds more desires. The Tyaaga (renouncing) of desire is the highest of all kinds of Tyaagas (renunciations). That highest Tyaaga will take you fast to the pinnacle of Jnaana.
The state of such a Jnaani 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 Jnaani? Jnaani can experience grief only when his mind is associated with the body. When an anaesthetic drug is taken, 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 Jnaani too has merged his mind in the Atma; in such a state, he can discipline the mind and establish mental peace and quiet. So, the Jnaani experiences full Ananda (Bliss) from his own Atma. He does not seek any kind of happiness outside of 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.
The Jnaani will acquire some Siddhis (special powers) too, through his Sat Sankalpas (beneficent resolutions) and Sat Kaamas (beneficent promptings and purposes). Through these, he can attain whatever he wishes. Therefore, the greatness of a Jnaani is beyond description, even beyond imagination. It is of the same nature as the splendour and magnificence of the Lord Himself. Why, he becomes the Brahman Itself. That is why Shruti declares, “*Brahmavid brahmaiva bhavati,_” “_Brahmavid apnoti Param,*” that is to say, “He who has known Brahman becomes Brahman Itself”, “He who has attained the Brahman Principle becomes the Highest.” Therefore, whoever grasps the reality (Brahman) behind all this passing show in this world and perceives the world as untruth, he will be free from all Vasanaas (tendencies) 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 great souls who have won this Atma-jnaanam (Knowledge of the Self) deserve worship; they are holy. Brahman is Eternal, Non-dual and Independent. Realising Brahman is the ultimate goal of everyone in this world, whoever they are, whatever they are and whichever kind of Tapas (asceticism) or Dhyaana (meditation) they follow. This is the profundity of the Brahman, the wisdom elucidated in the Vedas, Upanishats and Shastras. Knowing this knowledge is the highest result of Sadhana aspired by a Jnaani; it is the ultimate goal to reach by a Jnaani; it is Moksha (liberation); it makes life worthwhile.
Both real and unreal, or truth and untruth must be offered in sacrifice to the sharp sword of Jnaana. This renunciation itself helps to keep the world afar and brings the Abode of the Lord within reach. That Abode is Nityaanandam, Eternal Bliss; Paramaanandam, the Supreme Bliss; Brahmaanandam, the Absolute Bliss.
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
The Greatness of a Jnaani
Original in Telugu
You can see without eyes; hear without ears; speak without the mouth; smell without the nose; touch without the body; walk without legs; perceive without the mind. For, you are the error-free and pure Antahkarana (Mind) Itself; you are the Paramatma (Supreme Self).
You have no understanding of this Nijam (truth); so, you are drowned in Ajnana (ignorance). You feel you are the Karmendriyas (organs of physical action) only and therefore, you experience misery. The Panchendriyas (five senses) are all bound up with the mind. The mind can perform all the things that can be done by Jnanendriyas (organs of sensation) independently (without the help of respective organs of sensation). When a blind man reads a book, it is through his mind’s eye. But, the Jnaani hears and sees through his Divyachakshu (Divine eye), that is to say, Jnaanadrishti (eye of wisdom).
As said in the Geeta, the Lord’s feet are everywhere, the Lord’s hands are everywhere, His eyes, His ears, His mouth are everywhere. So, He sees all, He hears all, He does all. He is devoid of senses, yet He performs the functions of all the senses. To grasp this mystery, the Path of Jnaana has to be trodden; that Path is very helpful. When a person becomes an experiential Jnaani, he becomes himself It and It is merged in him, and both become indistinguishable. Then he realises that he is the Agatha (Inscrutable), the Aprameya (Unobjectifiable, Unfathomable) and the Aparichchhinna (Limitless) Brahman (Absolute, Godhead).
When fire burns, its light can be discerned from a distance; but, those who are far cannot hope to feel its warmth. So too, it is easy to read and write about the splendour of Jnaana as such and such. Only those who have actually felt and immersed in Brahman can experience the Jnaanandam (Bliss of Jnaana).
For this, continuous Tapas, continuous meditation on God, these are needed. The Pure Antahkarana (Mind) can be known by the Sadhana of Bhakti. The goal of Bhakti is indeed Jnaana. When an author writes a play, the entire play will already be in his mind, before he sets pen on paper, act after act, scene after scene. If he has no picture of the entire drama in his mind, he will never entertain the idea of writing it at all, is it not? But, take the case of the audience. They grasp the story only after the drama is fully over. It unfolds itself scene by scene. Once they have understood the theme, they too can confidently describe to others the purport of the play. Similarly for the Lord, this Drama of Time – with its three Acts, the Past, the Present and the Future, is clear as crystal. In the twinkle of an eye, He grasps all the three. For, He is Omniscient; it is His already conceived Plan that is being worked out, His well-scripted Drama that is being enacted on the stage of Creation. Both the actors and the spectators are lost in confusion, unable to surmise its meaning and its development. The entire play has to be gone through for them to understand the essence of play. So, the essence of Jnaana cannot be known readily. Only after experiencing it fully can one know about it in its entirety and can describe it to others clearly. So, the spectators who are watching the play of Jnaana, the understanding of it occurs gradually step by step. One Scene or one Act cannot reveal its meaning.
Without a clear understanding of the play, people mistake that they are Jeevis or Sadhakas because of falling under the influence of the traits of Manas (mind) and Buddhi (intellect). As a result, they are constantly beaten by the waves of joy and sorrow.
When the mystery is cleared, and the play is understood properly, the conviction dawns that ‘He is Me’ and ‘I am Him’. Therefore, put the efforts to complete the Sadhana (spiritual practice). Do not try to know the fundamental Truth behind Life, searching somewhere outside. Seekers of Jnaana must always be conscious of this.
The Lord is in every heart as Jnaanaswaroopam (True form of Jnaana), in the subtle as well as the gross forms. So, the Jnaani, who has had a vision of the Atma presiding over the Inner Stage will never be affected by sorrow. It can never hold sway over him. The Atma is in the ant and elephant, in the atom as well as the Brahman (Absolute, Godhead that is bigger than the biggest or vaster than the vastest). Entire Universe is saturated with the subtlest Atma. The Sadhaka must divert his attention inwards from the exterior world and focus on the Atma. He must find out the origins of the Vrittis (agitations, tendencies, modifications or dispositions) of the mind. This process will diminish and destroy all the Sankalpas (wishes and persuasions) of the mind. From that stage onwards, one will be able to absorb in Brahmaakaaravritti (mental modification where the mind perceives the Universe in the form of Brahman, Satchitaananda, i.e., the Absolute Truth) without any interruptions. This will help the Sadhaka to remain steady in the true state of Satchitaananda.
Such a Jnaani can never be affected by joy or sorrow, however big they may be; he will be immersed in the ocean of Atmaanandam, blissfully unaware of the world around him, far above and beyond its coils.
The discipline called Brahmaabhyaasam means, to constantly contemplate on Brahman, praying to Brahman, conversing on Brahman, and to become One with Brahman. The same is mentioned in the Panchadashi too as, “Tat chintanam, tat kathanam, anyonyam tat prabodhanam! Etat ekaparatvamcha jnaanaabhyaasam vidurbudhah.” Meaning – “Thoughts dedicated to Brahman alone, speech devoted to Him alone, conversation centred on Him alone, all such practices are referred to by the wise as the Discipline of Brahmaabhyaasam.” This is the lesson taught in the Geeta as well, by Lord Krishna: “Machchhittaa madgatapraanaa bodhayantah parasparam; kathayantashcha maam nityam tushyanti cha ramanti cha.” Meaning – “They who fix the mind on Me, they who dedicate their lives to Me, they who always talk only of Me and thereby realise Me, will always be content and happy.” Therefore, the term ‘Brahmachintana’ itself is also referred to as Jnaanaabhyaasam or Atmaabhyaasam.
The mind pursues exterior objects only, either because of Vishayaasakti (the attraction or attachment to sense objects) or because of Vikshepa shakti (the delusion caused by superimposing on the external world the characteristics of permanence, etc). So, it has to be again and again brought back to focus on the correct goal.
At first, the job is hard. Still, by proper training the mind can be controlled, and it can thus be made to concentrate on the Japam of 'OM'. The training to control the mind consists of Shama (control of the internal, i.e., mind), Dama (keeping the external senses under control), Uparati (no likes and dislikes), Titiksha (staying neutral in dualities), Shraddha (unwavering faith) and Samaadhaana (single pointed concentration). First the mind has to be saturated with practices, such as Bhajans (collective or group devotional singing), Prarthanas (prayers), Satva-gunas (pure qualities), Sat pravartana (good behaviour); and then slowly turn it towards Brahmaabhyaasam. Through Brahmaabhyaasam, when you proceed further and further in the contemplation and meditation on Atma, it gives rise to pristine thoughts. Through this training, the mind can be caged in the cave of the heart so that it cannot wander about any other things. The result of this Sadhana is Nirvikalpa Samaadhi (a state of complete absorption in which there is absence of distinction between the knower, knowledge and the known) and the fruit of this Samaadhi is Brahmajnaanam which grants Moksha or Mukti (Liberation) from birth and death.
So, the Sadhana consists of three exercises which should be practised all together: the giving up of desires or cravings, the calming or annihilation of mind and Tattva-jnaanam (the understanding of the Reality). Only then the Atma-jnaanam (Knowledge of the Self) can be attained. All these three have to be cultivated parallelly and with equal ardour. Otherwise, the Atma-jnaanam cannot be ensured. No one of them is good enough, even if practised for a very long period and mastery gained over it. Without the help of the other two, it is not possible to overcome Vasanaas (tendencies) which is essential in annihilating the mind. It is because of Vasanaas one gets interested in sensual pleasures and bondages. So, giving up or destroying Vasanaas is possible only by means of Viveka (discrimination), Atmachintana (meditation on the Atma), Vicharana (inquiry), Shama (control of the internal instrument, i.e., mind), Dama (keeping the external senses under control), Vairaagya (detachment or renunciation), Tyaaga (unconditional sacrifice) and such disciplines. When the Vasanaas of the mind are destroyed, the dawn of Jnaana is heralded.
The Sadhaka has to be ever-vigilant. For, the senses might recoil any moment. If it is a Yogi or a Tyaagi, such temptations come and also go away promptly. But, it can turn out to be a big blunder to associate with those who are fully immersed in the world. Always be immersed in Tattva-jnaanaabhyaasam (constantly contemplate on the Reality of the Atma). Wants should not be multiplied. Time should not be frittered away, no, not even a minute. The craving for one pleasant thing will give rise to another, for a still more pleasant thing. Cut the desire at the very root itself. Otherwise, one desire breeds more desires. The Tyaaga (renouncing) of desire is the highest of all kinds of Tyaagas (renunciations). That highest Tyaaga will take you fast to the pinnacle of Jnaana.
The state of such a Jnaani 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 Jnaani? Jnaani can experience grief only when his mind is associated with the body. When an anaesthetic drug is taken, 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 Jnaani too has merged his mind in the Atma; in such a state, he can discipline the mind and establish mental peace and quiet. So, the Jnaani experiences full Ananda (Bliss) from his own Atma. He does not seek any kind of happiness outside of 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.
The Jnaani will acquire some Siddhis (special powers) too, through his Sat Sankalpas (beneficent resolutions) and Sat Kaamas (beneficent promptings and purposes). Through these, he can attain whatever he wishes. Therefore, the greatness of a Jnaani is beyond description, even beyond imagination. It is of the same nature as the splendour and magnificence of the Lord Himself. Why, he becomes the Brahman Itself. That is why Shruti declares, “*Brahmavid brahmaiva bhavati,_” “_Brahmavid apnoti Param,*” that is to say, “He who has known Brahman becomes Brahman Itself”, “He who has attained the Brahman Principle becomes the Highest.” Therefore, whoever grasps the reality (Brahman) behind all this passing show in this world and perceives the world as untruth, he will be free from all Vasanaas (tendencies) 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 great souls who have won this Atma-jnaanam (Knowledge of the Self) deserve worship; they are holy. Brahman is Eternal, Non-dual and Independent. Realising Brahman is the ultimate goal of everyone in this world, whoever they are, whatever they are and whichever kind of Tapas (asceticism) or Dhyaana (meditation) they follow. This is the profundity of the Brahman, the wisdom elucidated in the Vedas, Upanishats and Shastras. Knowing this knowledge is the highest result of Sadhana aspired by a Jnaani; it is the ultimate goal to reach by a Jnaani; it is Moksha (liberation); it makes life worthwhile.
Both real and unreal, or truth and untruth must be offered in sacrifice to the sharp sword of Jnaana. This renunciation itself helps to keep the world afar and brings the Abode of the Lord within reach. That Abode is Nityaanandam, Eternal Bliss; Paramaanandam, the Supreme Bliss; Brahmaanandam, the Absolute Bliss.