Prashnottara Vahini

Q. Swami! We do many punyam (meritorious deeds) as well as papam (sins) with this body and this mind! Is it not! And the results of those bring about joy or grief. Now, this “I”, of which you are speaking, is not the karta (Doer) and the bhokta (Experiencer) of joy or grief?

A. Not at all. He who does kriya (doing) is said to be called karta. And kriya is associated with vikara (modification). Doing is producing a modification, is it not? So, the karta is supposed to be a vikari (mutable). But the “I” is nirvikari (Immutable). He is a kootastha (Changeless, Fixed); so, he neither depends upon nor is affected by kriya. So, He is not the doer of actions of the nature of punyam as well as papam. Kartatwam (Doership) is the quality of the antahkarana (Inner Instruments, i.e., buddhi, chitta, manas, and ahamkaara). So, the “I” only seems or appears as karta and bhokta.

Q. If so, how can we realise that “coming into this world” and “exiting from this world into another” are not my (i.e., that of the real “I”) characteristics?

A. Antahkarana (lingadeham - subtle body) is parichchhinna (limited or restricted). It is because of the prarabda-karma (accumulated results of the past actions) that lingadeham happens to move from this world to another, from one birth to another. So, it is the limited lingadeham that has the entries and exits. You (“I”), who is like the akasha (Sky), All-pervading and Unattached, have no arrival into this world or departure to another. You (“I”) are not of that nature.” This has to be properly understood.

Q. Then what is the means of gaining moksham (Liberation)?

A. Vijnana (Fully assimilated knowledge) is the means.

Q. Some great men say that Yoga is the means. Is that true?

A. That is also true. There can be two roads to a place, isn’t it? So, yoga (Discipline followed for gaining mental preparations like purity and concentration, needed for the attainment of Knowledge about the Self) and jnana (Knowledge about the Self) both lead to moksham (Self-realisation or Liberation).

Q. But, which one is better?

A. Both are good and important. Both take you to the same goal. Only, you cannot travel on both at the same time. According to their samskaras (inborn impulses), people can choose the road which suits them and do the sadhana of that path. Both release the sadhakas from the bondage of birth and death.

Q. Swami! Is jnana acquired by yoga or is yoga acquired by jnana?

A. Yoga leads to jnana. Therefore, yoga and jnana together confer moksham easily. This is the truth.

Q. What is the effect of yoga? How does it benefit?

A. Yoga is like fire; that is why the word yogagni is used. It burns all sins away; so, the antahkarana is rendered pure. When that happens, jnana reveals. The splendour of that jnana dispels the darkness of ajnana (ignorance) and that itself is moksham.

Q. Is it? Has yoga got so much potentiality?

A. Why ask, has it?” It has. However learned a person is, however great his detachment, however deep his wisdom, unless he conquers all his senses, he cannot qualify for moksham. Without yoga, all these above-mentioned people cannot rid themselves of sin. Unless they clear themselves of sin, their antahkarana does not become pure. Without a pure antahkarana, jnana cannot be revealed, and without jnana, there can be no moksham. So, yoga is the very foundation.

Q. This is rather hard to follow, Swami! Give me some illustration to make it simpler, even for the unlearned.

A. When a storm is blowing, can anyone sustain the light of a lamp without the help of a lamp-guard? So too, when the mind is unsteady as the vishayadoshas (inclination towards the subjects of sensual world resulting in sins) are blowing strong, the jnana-jyoti cannot burn. It will go out soon, even if it is lit.

Q. What is the significance of yoga in brief?

A. It destroys all vasanas (impulses and urges towards the sensual world), all vrittis (modifications of the mind), and calms the mind.