Prashnottara Vahini

Q. Can one realise the atma and merge, as You say, in the Pranava, with this Panchabhautika shariram (Body composed of the Five Elements)? Can the atma be isolated from the body? If yes, how is that done?

A. Sadhaka (Spiritual aspirant) can, by Dhyana (meditation) and other disciplines, by the recital of the Pranava (Primordial sound, OM) and other Mantras, isolate atma from the body. It is something like separating butter from curds, oil from sesame seeds, water from the subsoil, latent fire from wood, by the processes such as churning, crushing, boring and rubbing respectively. Without churning it is not possible to get butter from curds. Without crushing it is not possible to obtain oil from sesame seeds. Likewise, if this body composed of five elements is not subjected to sadhanas such as Dhyana and other disciplines, recital of the Pranava and other Mantras, man cannot separate atma from the body, and he will be deluded constantly with the misconception that the body is the atma (or the Self) due to Ajnana (Ignorance).

Q. Swami! Many elders and sages say that we should realise and experience the Jivatma (Individual) as Paramatma (Absolute, God); that we should cultivate that feeling, that conviction. How is that possible?

A. Why do you think it is not possible? My dear fellow, with effort is it not possible to speak truth, rather than speaking falsehood? First, recognise the atma is separate from the body; you can do this by Dhyana, etc. With effort, it is possible to separate scent from flowers, sugar from cane, gold from ore. Likewise, through Dhyana and other disciplines, realise that the atma is separate from this physical body. Then, by means of Nididhyasana (putting the teachings into practice and gaining actual experience), etc., you can realise Jivatma as one with Paramatma. This Abheda Jnanam (Indivisible Knowledge) is the Parama (Highest) Niryaana (Eternal emancipation, final beatitude) or the power of Tapas (Penance).

Q. What exactly is Tapas, Swami?

A. It means ending the Vrittis (modifications or dispositions) of all the Indriyas (Senses) and becoming Jitendriya (Master of all the senses); living only on roots and tubers, that is to say, surmounting the Jihva Chapalyam (agitation of the tongue); surmounting the Guhya Chapalyam (agitation of the genitals); and incessantly putting earnest efforts to attain Brahmaprapti (experiencing Brahman). It means Tapana (pining) to realise the Tattvam (the Highest Principle) through Vichara (constant enquiry) while observing moderate food and moderate sleep. Such Tapas is called Satvika Tapas.

Q. What then is Rajasika Tapas?

A. Those who engage in stringent bodily disciplines without curbing the senses, without studying or meditating upon the atma-tattvam, and being filled with Raga (attachment) and Dvesha (hatred), are doing only Rajasika Tapas. That means, laying emphasis on physical asceticism without controlling the Vrittis.

Q. And, what is Tamasika Tapas?

A. Engaging in Tapas to propitiate the Gods for the sake of getting Varam (boons) and then, with those boons as instruments, to desire the exploitation of the world—this is what is termed as Tamasika Tapas. Only that Tapas is proper which has as its aim the attainment of God, the realisation of Brahman, the achievement of the highest Wisdom, acquiring sense-control. That type of Tapas alone is approved by the Shastras. Know that all the rest are only Kalpana (false) Tapas which cannot lead you to Sadgati (Liberation). Only the Tapas approved by the Shastras deserves that name. The others are Tamas (darkness called ignorance), not Tapas. The true meaning of Tapas is burning out all sins and destroying all Karmas (i.e., Prarabdha, Sanchita and Agami present, past and future Karmas respectively).

Q. The Shastras say that the Rishis had in their hermitages things like Kamadhenu (mythical cow that satisfies all desires), Kalpavriksham (mythical tree that grants any boon), Chintamani (fabulous jewel that fulfills all desires of its possessor), which gave them whatever they wished for. I cannot understand why they should then do Tapas at all. Please make this clear to me.

A. Think about it well. Then, you will know that Chintamani is not a jewel, nor Kalpavriksham a tree, nor Kamadhenu a cow. They are all names for the powers of Tapas. When a Yogi attains Nirvikalpa sthiti (changeless or divisionless state), he automatically gets Siddhis (extraordinary powers) as a result of Tapas that helps him realize all that he wishes for. This kind of Siddhi is called Kalpavriksham Siddhi. When he becomes Jitakama (one who has conquered his desires), the Siddhi he gets is called Kamadhenu Siddhi. When he attains the state of Nischinta Bhava (no mental agitations or worries, thoughtlessness), he acquires Siddhi that makes him free from all kinds of grief and this is what is called Chintamani Siddhi. When Chinta (agitations or worries) ends and the supreme Ananda is won, only then one is said to have acquired Chintamani Siddhi. Chinta must have disappeared from thought, word and deed.

Q. What does Manasika Tapas (mental Tapas) mean?

A. Tendencies of Bhava-shuddhi (purity of thoughts); observing Maunam (cessation of communication through all senses and meditating only on Brahman); Saumyatvam (gentleness and pleasantness); Tattva Chinta (constant dwelling upon Absolute Reality); together constitute Manasika Tapas.

Q. Then, what is Vak Tapas (Verbal Tapas)?

A. Practices, such as Divya Mantra Japam (Repetition of the Divine Mantra), Vedanta Tattvadhyayanam (systematic study of Vedanta philosophy), and observing Priyam (Pleasantness), Satyam (Truthfulness), Hitam (Goodness), and Mitam (Moderateness) in speech, come under Vak Tapas.

Q. And, what is Kaya Tapas?

A. Revering elders, spiritual teachers, saints and sages, worshipping God, and observing physical practices such as Brahmacharya (Celibacy), Ahimsa (Non-violence), Aajuttvam (Honesty, Uprightness) is what is called Kaya Tapas (Physical Tapas). Physical Tapas leads to physical purity. Mental Tapas leads to the purity of the mind. Verbal Tapas leads to purity of speech. By these three, the precious possessions of Kamadhenu, Kalpavriksham and Chintamani are attained. They are attainments, not just cows, trees or jewels.

Q. Are there any who have attained Brahma-tattvam and Dharma-tattvam with the help of their success in Tapas? Who are they? Please tell me.

A. Sage Kapila realized Brahma-tattvam, Sage Jaimini formulated Dharma-shastram, Sage Narada became a Brahmarshi, Bhagiratha brought the Ganga down, Goutama persuaded the Godavari to flow on the Earth, Valmiki realized the power of Rama-mantram and was enabled to compose the Ramayana, Gargi was established in Brahmacharya, and Sulabha experienced Brahma-tattvam—all through Tapas alone. Why go on quoting examples one after the other? Through Tapas, even Trinity (Brahma, Vishnu and Rudra) can be transformed into infants.

Q. Swami! In order to reach this high stage, do you say that birth in a high caste is necessary? Or is Sadhana of a high order enough?

A. My dear fellow, Jati (caste) without Niti (moral principle, value-system) is meaningless; it is just an empty label. Sadhana (spiritual practices) without Gunas (Virtues, Values, Merits), is like the blind journey (without goal). So, Niti and Gunam are vital. On the basis of these, if Sadhana is done according to the scheme laid down for the path one has selected, then, there is no doubt of success. But, you must take note of a caution that is essential. You must not give place to sloth, simply because Jati is not important. Niti can also be accrued according to Jati; and, so, to foster Niti, Jati is helpful, and important. But, if through the accumulated merit of past births, one has the treasure of Niti and superior Gunas, then, one need not attach much importance to Jati. However, only those who were on the path of spiritual practice in previous births and who could not complete the process will have that type of excellence. By fostering Jati with Niti, one can attain high status in life. For some distance on the path of Sadhana, both Jati and Niti will help. The Gunas will be sublimated through these two.

Q. Therefore, there must be some who were born in low caste, but through the merit of previous lives, have attained Godhead. Give some instances, please.

A. My dear man, there is no need to seek to discover the source of a river or the ancestry of a Rishi. What is needed to know is Saram, their essential nature. Their experience is what is most valuable. Be inspired by them, be led by them to similar efforts and attain success. If you go in search of the beginnings, you will not be able to experience the vital, the essence. Still, since you raised the question, I shall tell you. Vyasa was born of the fisherman caste; Vashishta was born to Urvasi, a Veshya (Celestial courtesan); Sounaka was of the Sunaka clan; Agastya was born in a pot; Vishwamitra was a Kshatriya (warrior caste). Khagola mahamuni was a Vaishya (merchant or trader caste). Soota was born in the fourth caste (Shudra - working class). In addition, we have many examples such as Vidura, Sanjaya, Sathyakama who were born as ordinary men (i.e., unlike above-mentioned sages who had merits from their past births), followed Jati-dharma (moral standards of their Jati) and Deha-dharma (actions as per the prescribed course of conduct pertaining to the body) along with Sadgunas (good qualities, virtues) for a good length of time, understood the true goal of life and thereby renounced all and stuck to the ideal of liberating themselves and attained success in that endeavor. My dear man, only the Gunas that are attained through Purusha prayatnam (self-effort), Viveka (Discrimination), Tapas (Penance or Austerity) can take man to the highest status. Without purity of the inner instruments, no man, however high his caste, can reach the Highest. If inferior copper is added to gold, the alloy loses in value. Just as pure gold becomes an alloy through contact with copper, though man is basically the pure Viraja-rupam (Universal form), because of coming in contact with Samsara (objective world), he gets filled with Ahamkara (egoism) and becomes a Jivi. Now, what has to be done to get back the real gold Tattvam? Through Tapas and Vratam (vow), through polishing and cleansing the Buddhi, the original state, the Paramatma form, has to be regained. A mud pot, if not hardened by the heating process in the kiln, turns into mud again when it gets in contact with the water. Similarly, if the mind is not fully matured enough through the hardening process of Tapas, it enters into Vishaya (the world of sense objects) when it gets in contact with the Vishaya doshas (defects or malignancies of the Vishaya). A pot which is properly hardened in the heat of the kiln does not lose its shape even in ocean waters. Likewise, when the seeds of Karma are entirely burnt up in the intense heat of Tapas, they cannot sprout again. As a result, one can remain in the state of purity, hold the treasure of Jnana and attain Mukti (Liberation) from the cycle of birth and death.