What Is Jnana?
Tattva-jnana is the release from
the trammels of one's own mind. Such a release alone leads to the attainment of
Moksha. The mind becomes of the nature of Jnana by dint of the efforts towards
spiritual direction; but becomes of the nature of the universe through Ajnana.
If the mind is bathed in the water of Jnana and cleansed of all its impurities,
then the shining Moksha will disclose itself in its native effulgence to those
who strive after it. The real bliss is that which arises when the mind,
divested of all desires through the eternal Jnana, destroys its subtle form.
The Glory Of Jnana Yoga
A Hatha Yogi starts his
Sadhana with the body and Prana. A Raja Yogi starts his spiritual practice with
the mind. A Jnana Yogi starts his spiritual Sadhana with the Buddhi and Will.
To be more accurate a Jnana Yogi starts directly with Brahman. He repeats
constantly: "Aham Brahmasmi." He who is attempting to fix the mind on
Brahman is really doing the highest Karma Yoga, highest Yajna, highest duty and
highest charity. He need not visit Tirthas. He need not distribute charity.
Qualifications For The Student Of Jnana Yoga
A complete detachment from the
outward things, the manifold objects of sense, together with a capacity for
metaphysical abstraction and concentration on inward things are demanded from a
spiritual aspirant or an earnest seeker after Truth. The voice of the pure
spirit cannot be heard till all superficial organs cease to exist.
For the aspirant in the
Jnana-Yogic path, you have the Four Means of Salvation, Sadhana-Chatushtaya, in
Vedantic preliminary practice. One of the four means is Shatsampat (six-fold
virtues). Of these six virtues, Sama, Dama and Samadhana are really Yogic
practices to control the mind. Sama represents the Chitta-Vritti-Nirodha of
Raja Yogis by Vasana-Tyaga, Dama corresponds to Pratyahara. Samadhana is
Ekagrata of Yogis. Yoga and Jnana are the two wings of the Hamsa bird (Moksha).
Sama (calmness of mind through
Vasana-Tyaga) and Dama (restraint of the Indriyas) are two important items of
Shatsampat. Sama and Dama are really Yogic Kriyas. When this Sadhana is over,
you will have to take recourse to Sravana and Manana. When you take to deep
Nididhyasana, seclusion is necessary for three years.
The purification of the mind
will not, by itself, bring about Brahma-Jnana. The purified mind is rendered
fit to receive the transcendental light and Ananda. You will have to take
refuge in Sravana, Manana and Nididhyasana after purifying the mind.
Sravana, Manana and
Nididhyasana (hearing of Srutis, reflection and then meditation on Brahman) are
the three Vedantic processes for the attainment of Jnana (Jnanadvaita-Nishtha).
This is the ladder with three rungs through which the Vedanti ascends to
Brahman. If you do Sravana or hearing of the Srutis once, you must do Manana
ten times (reflection of what you have heard) and a hundred times or a thousand
times Nididhyasana (profound and constant meditation). Then only real fruit is
attained.
A man with Antarmukha Vritti,
changed angle of vision, Vairagya and Mumukshutva is alone fit for the study of
Vedanta and the practice of OM and Jnana Yogic contemplation. Such a man only
will be really benefited. When a man gets a firm conviction that names and
forms are unreal and the Adhishthana at their back is real, then it is said that
his angle of vision is changed.
It is only through your
dauntless energy and own indefatigable efforts that you can get Brahma-Jnana.
Guru and Sastras can show you the path and remove your doubts. Anubhava of
Aparoksha kind (direct, intuitive knowledge) is left for your own experience. A
hungry man will have to eat for himself. He who has a severe itching will have
to scratch for himself.
Mind and Brahman
The capacity of the mind to
think exists, because it is enlightened by the Brahman or Atman shining within
and it is by that the mind is capable of activity. Those who have realised the
Self say that the mind is pervaded by Brahman. "He who dwells in the mind,
is within the mind, whom the mind does not know, whose body is the mind, who
from within rules the mind is thy Self, the Inner Ruler, immortal."
(Brihadaranyaka Upanishad, III-vii-20) "That which one cannot think with
the mind, but that by which they (wise sages) say the mind is made to think,
know that alone to be Brahman" (Kena Upanishad, 5). Mind is a mere beggar.
It borrows its light and intelligence from the Inner Ruler, the Atman that is
self-effulgent. Just as a piece of iron moves in front of a magnet, so also,
this mind moves in front of the Inner Ruler. It plays, thinks, feels and imagines
before the Divine Presence, just as a prime minister plays and works before the
presence of the king. The mind shines in its borrowed feathers. It appears like
Chaitanya (pure consciousness). How can the mind which gropes in darkness,
which changes in every minute, which has a birth from Mahat and also death
(dissolution) in Prakriti be termed as pure consciousness?
The thoughts are various and
changing. Now good thoughts manifest. Five minutes later, vicious thoughts
appear. The mind is very fickle and changing. It cannot, therefore, be the
changeless Atman or Kutastha-Nirvikalpa (unchanging, rock-seated) Brahman.
Jada And Chaitanya
Mind, Buddhi, Indriyas and all
other things are Jada. That thing which has no knowledge of itself and of other
things also is called Jada. Brahman only is Chaitanya-Vastu. Chaitanya or Chit
or Chetana is Svayamprakasha (self-luminous) and Sarva-Prakasha (illuminating
everything). It illuminates the mind, Buddhi and all Indriyas internally; and
externally the sun, the moon, the stars, lightning, fire, etc.
Brahman Is Chaitanya (self-luminous Consciousness)
Who sees the defects in the
sun-whether it shines brightly or whether it is obscured by clouds? It is the
eye. Who sees the defects in the eye whether it is a cataract or Timira or not?
It is the Buddhi (intellect). Who sees the defects in the Buddhi-whether there
is confusion or clarity in it? Who illumines the Buddhi? It is Aham (Infinite
'I'). This Aham is the Kutastha or Atman or Brahman, illuminator of everything.
Who illuminates in dreams?
There is no other light there. The mind is not self-luminous. It is Jada. It is
Brahman who illuminates the objects in the dream.
Suppose there is a blazing
light at night. You stand at a distance. Something stands between you and the
light as an obstruction and you cannot see the light. But you can clearly see
the objects that are illuminated by the light. Though you cannot see the light
directly, you clearly conclude that there must be a big light through the
perception of the objects. So also, there must be a self-luminous illuminator
behind this Nature. That illuminator, the "Light of lights" (Jyotisham-api
tajjyotih) is the Adhishthana (support) for this illusory world.
If you sit down and realise
that you only think by virtue of the one Life and that the mind, animated by
the one Life into the act of thinking, is a part of the whole which is God,
then you will argue that your mind is out of existence as a separate entity and
the result is that mind and body physically (so to speak) disappear and the only
thing that remains is Being-Existence which is not explicable in words.
Brahman Is Sakshi (Witness)
Raga, Dvesha, pleasure and
pain, Kartritva (agency), Bhoktritva are the Dharmas of the mind only. Atman is
Sakshi (witness) and Asanga (unattached). Like a crystal (Sphatika) which,
though tinged with the seven colours is yet unaffected by them, Atman too is
not affected by the actions of the mind.
The very idea of creation
suggests that there must be a creator. The very idea of matter suggests that
there must be a spirit. The very idea of changing phenomenon suggests that
there must be an unchanging noumenon. The very idea of a changing mind suggests
that there must be an unchanging Sakshi (witness) and controller (Niyamaka) for the mind.
He is Kutastha Brahman that clearly understands everything and is a Sakshi or
silent witness of the Jiva and his activities.
You are able to see the
objects only. But the Sakshi or Kutastha Brahman sees the mind, its
modifications, the Jivatman or reflected consciousness and the various objects
of the universe.
Brahman Is Akhanda (Indivisible)
Time, space and Vastu
(substance) are the three categories of the mind. Every object has three kinds
of limitations (Pariccheda). Grapes, for instance, are obtainable in a certain
season only and in certain places only. So grape has got Desa-Kala-Pariccheda
(limitation by space and time). It has got Vastu-Pariccheda also. You cannot
find grape in a mango tree. But, the existence of Brahman or Satchidananda is
free from these three kinds of Pariccheda (Trividha-Pariccheda-Rahita), because
He is eternal, infinite and the essence and Adhishthana for all substances.
An Englishman is different
from an Indian. There is Svajatiya Bheda. A tree is different from a stone.
There is Vijatiya-Bheda. There is difference between a fruit, flower and leaves
in the tree. There is difference between a hand, arm, leg, foot, etc. This is
Svagata-Bheda. Brahman has not got these three kinds of Bheda. There cannot be
another Brahman, because Infinity is One. So there is no Svajatiya-Bheda in
Brahman. The world has emanated from Brahman. It is illusory. So it cannot
bring Vijatiya-Bheda for Brahman. World is Brahman Himself. Sat-Chit-Ananda are
not three entities. They are one. It is only Sabda-Bheda, like water, Pani,
Jala. Sat is Chit. Chit is Sat. Chit is Ananda. So there is no Svagata-Bheda in
Brahman. Bheda is a mental creation produced by space, colour, size, etc.
If anything is free from the
three kinds of Pariccheda (limitation) of Desa, Kala, Vastu and three kinds of
Bheda as described above, then it is termed Akhanda. You can ascribe
Akhanda-Lakshana to that substance. That Lakshana can be attributed to Brahman
only.
Enquiry Of 'who Am I?'
Moksha (release from the
Samsaric wheel of birth and death) comes through Jnana (knowledge of Atman or
God). Jnana comes through Vichara (right enquiry) of 'Who am I?' or
understanding and thinking of the right essential significance of the
Mahavakya, "Tat Tvam Asi" (Thou art That) of the Upanishads. Enquiry
of 'Who am I?' and understanding of 'Tat Tvam Asi' are one and the same.
Brahma-Jnana, which enquires
into the true nature of 'I' is the fire which destroys the mind. It is the
'Jnanagni' referred to in the Gita (IV-37): "Jnanagnih sarvakarmani
bhasmasatkurute tatha-The fire of wisdom reduces all actions (and the false
'I') to ashes."
When any thought arises in the
mind, enquire: Why has this Vritti (modification) arisen? Whom it concerns? Who
am I? All the thoughts will die eventually. All mental activities will cease.
The mind will turn inward. It will rest on Atman. This is Vedantic Sadhana. You
will have to persist constantly in the Sadhana whatever stray thoughts arise.
The one thought 'Who am I?' will destroy all other thoughts of worldly nature.
That thought will die by itself. Ego will vanish. Balance left is Kevala Asti;
Chinmatra; Kevala Suddha Chaitanya; Chidakasa-Matra which is Nama-Rupa-Rahita
(free from all names and forms), Vyavahararahita, Mala-Vasana-Rahita,
Nishkriya, Niravayava, which is Santa-Siva-Advaita of the Mandukya Upanishad.
That is Atman. That is to be known.
The Sakshi Bhava - (I am the witness)
It is the Vritti (modification
in the mind) that binds you with the object. You identify yourself with the
Vritti and, through the Vritti, with the object. That is the secret. Be a
Sakshi (silent witness to the activities of the mind) of the Vrittis of the
mind. There will be no longer bondage. Be the seer of the mind's dramatic
performances and be not involved with the mind itself.
When you see a man suffering
from appendicular colic, you do not feel yourself any pain. But when you get
the same colic, you cry out and experience intense agony. Why? Because of
egoism (Ahankara) you identify yourself with the body. If there is absence of
Ahankara, you will not feel any pain. This absence of Ahankara can come only
when you become impersonal, when you become the Sakshi, when you identify
yourself with Brahman (Absolute).
"I am neither Prana nor
the senses. I am quite distinct from these. I am Sakshi (witness) for these and
their activities. I am Sat-Chit-Ananda Svarupa." This alone is sufficient
for the Vedantic Nirguna meditation (formless meditation without any
attribute). At once you will be elevated to the highest pinnacle of glory. This
is the best formula.
If you have a strong Nischaya
(determination) only on the above formula, it is termed Paroksha Jnana
(indirect knowledge of Brahman). If you have actual Anubhava through
meditation, it is termed Aparoksha Jnana (direct intuitive knowledge of
Brahman) or Atmasakshatkara.
If you go above
body-consciousness, if you can abandon the body-idea and if the mind rests on
Atman or the Self, then, doubtless, you are Sukhi, Santa and Mukta (happy,
peaceful and free).
Mind has got a reflexive power
of looking up into its own depths. A Raja Yogi develops this power.
Introspection helps to cultivate this Yogic faculty. Enter into silence now
from today in a dark quiet room. Watch the mind carefully. Be patient. Do not
identify yourself with the mind. Be a Sakshi or a silent witness. Separate
yourself. You can directly perceive the various mental states.
Soham Dhyana
The effort to keep the mind
always concentrated on Atman or Brahman is what is called Atma-Vichara.
Till the blissful Jnana dawns
on you, you should do constant and intense Sadhana. You must not stop thinking
of Brahman (Brahma-Chintana) even for half a second, even for the time taken
for one winking. You must become Nididhyasana-Parayana (one whose sole refuge
is meditation on OM with feeling and meaning). Then only Brahma-Jnana is
possible.
You will have to destroy the
Jiva-Bhavana by entertaining the opposite 'Aham Brahmasmi' Bhavana. The
Jiva-Bhavana is created by the Vyavaharic Buddhi. You will have to destroy this
kind of Vyavaharic Buddhi by developing the Suddha Buddhi or pure reason.
Although you see your body and
the world, they really exist not. Never move a fraction of an inch from your
established position in Atman. Constantly think that you are the all-pervading
Atman (Chidakasa). Even if you are in the mouth of a machine-gun, repeat
"Soham"-"Soham"-"Aham Brahma Asmi." Roar like a
lion. Fear comes only when you identify yourself with this perishable, fleshy
body. If you identify yourself with the infinite, eternal immortal Atman, you
will become at once absolutely fearless. Fear is an imaginary modification of
the mind of an Ajnani.
Find out your centre. Rest in
your centre or equilibrium. That centre is Atman or Brahman or the One Truth
that is shining in your heart from eternity to eternity. If you can rest in
your centre, neither trouble nor tribulation, neither loss nor disappointment,
neither grief nor sorrow can affect you and throw you off the balance.
If you can keep yourself up in
tune with the Infinite, you will have a poised and balanced mind. Nothing can
hurt you. You will be always in joy, because you are identifying yourself with
Atman. You are resting on the Highest Self. Even though Mansoor and Shams
Tabriez the great Sufi Jnanis, were flayed alive, they never felt any sort of
pain. They simply uttered 'Analhaq' (I am He). Every drop of blood that fell
down also uttered 'Analhaq.' They were always in the bliss of Atman. Look at
this marvel. These are the real Jnanis. They showed their power and knowledge
of Atman.
A small fishing boat is tossed
about severely hither and thither even by ordinary waves of a river. But, a big
steamer remains unshaken even though violent waves dash against it with
tremendous impetuosity. Even so, a man of the world with a fickle mind is
tossed about hither and thither even by the small waves of Raga-Dvesha of the
mind; whereas a saint or a Jivanmukta with a balanced and serene mind remains
in the world quite steady without being in the least affected by the stormy
waves of troubles, tribulations, miseries, afflictions, etc. He is always
resting peacefully in the perpetual calm of Atman or the Absolute Self.
Whenever you are much worried,
whenever you get heavy depression, whenever you get severe attacks of pain,
think you are Atman, full of Ananda. Withdraw the mind from objects and worldly
thoughts and fix it on Atman. Enter a solitary room and assert: "I am
Anandamaya Atman. How can there be pain there? Pain belongs to the mind. It is
a mental creation. I am above mind. Atman is an ocean of Ananda. Atman is a
storehouse of Ananda, power and knowledge. I feel that I am Suddha Chaitanya,
all-pervading consciousness which is at the back of all these forms, at the
back of mind. I am Atman. I am all Ananda." You will derive immense joy,
power and exhilaration by this practice.
Strangle every thought of
deficiency, imperfection, weakness, inferiority. Even if you have nothing to
eat, no cloth to wear, even if you suffer from a terrible incurable disease,
cling tenaciously to the ideas, "I am God. I am perfect. I possess
everything. All health I am. All joy I am." Remember that to be your right
mental attitude. What you habitually think prepares a pattern which the
life-processes are constantly weaving, outpicturing in the life.
"I am that Atman or
Brahman which is Eka (One), Chidakasa, Akhanda (without parts, indivisible),
the Self of all beings (Sarvabhutantaratma)." Try to get established in
this Bhava with all efforts (Prayatna). Then the Chanchalata of the mind will
vanish. Then you will get eternal bliss. You will become a Jivanmukta. There is
not an atom of doubt on this point.
Imagine that you hold the
whole world in your womb, in the physical ether which is again supported in
your own Svarupa (Chinmaya) body (Chidakasa, Jnana-Vigraha). Then the ideas of
externality and separateness will vanish. There is nothing outside you. There
is nothing outside Brahman.
Apavada-Yukti Of Vedanta
The toy-elephant made of wood
has hidden the reality WOOD when you take it for an elephant. Even so, these
names and forms have concealed the Reality BRAHMAN behind these names and
forms. Get rid of the Bhranti (illusion) in the mind, that is deep-rooted from
Anadikala (beginningless time). This is wood. This is not elephant. So also
this is Brahman. This is not world. This is Atman. This is not body. This is
Apavada-Yukti in Vedanta. Take out the balance left that is true after throwing
off the false thing, viz., elephant, wood, body, etc.
Duality is the very nature of
the mind. It can never think in terms of unity. It is through Chitta-Suddhi and
Vedantic Sadhana that it should be trained to think in terms of unity.
Clay is the only reality in
all the three periods of time. Pot is an unreal thing: "Vacharambhanam
vikaro namadheyam mrittiketyeva satyam"-Clay only is the reality. The
modifications such as jar, pot, etc., are in speech only like ornaments
(Chhandogya Upanishad). Similarly, Brahman or Atman is the only real thing,
eternal Vastu which has no beginning, no end, no change. The modifications,
body, mind, Indriyas and world are all totally false. They are in name only.
See the clay in all earthenware vessels. See Atman in all objects (Atma-Drishti).
The cows are different. They
differ in colour and various other particulars. But, milk is
the same. Man minus customs, manners, mode of dress and eating, is the same
throughout the world. His passions and feelings are the same throughout the
world. The languages are different in various districts and climes, but the
idea behind all languages is the same. This is oneness behind variety, duality
and multiplicity. There is one essence or one Rasa in sleep. All feel alike.
There is no Nanabhava in sleep. Similarly, there is one homogeneous substance
behind the objects. That is Atman. That is Brahman. That is your real Self.
There is a coconut made of sugar only. It has got
marks, lines, external shell, ridges, eyes and everything. But, you have got
internal Bhava (feeling) in the mind that it is only sugar. Similarly, even
though you see the different objects of the universe, you must have a Bhava and
Nischaya (determination) of the Atman that is at the bottom of all these
objects, which is the ultimate reality and essence of everything.
Why do you look into the leaves, twigs, flowers,
fruits of the mango tree? Look into the source, the seed. The cloth is only
cotton and thread. Take the cloth as cotton only. Even so, take the world as
Atman or Brahman.
When you see any person or object, think and feel that
he or it is Atman or Narayana. By incessant practice, the Nama-Rupa, (name and
form) will vanish. Atman or Narayana will shine. The world-idea will vanish. It
takes a long time. It demands strenuous efforts. You will see and feel Atman or
Narayana everywhere. During the course of the practice, your old Samskaras will
trouble you. They are your real enemies. Fight against them boldly. This is the
practice of Samyag Jnana. You will have Samyag Darshan of Atman. You will
transmute all objects into Atman. Think and feel that all actions are
Atma-Puja. Idea of inferiority and idea of menial service will disappear as you
see Narayana or Atman everywhere.
The
Dawn of Jnana
Just as you know the flowering of mango trees that you
will get mango fruits shortly, so also you can know that you will get
Abheda-Jnana (knowledge of identity of Atman and Paramatman) when the flower of
Shanti (peace) blossoms in your mind.
Just as the six tastes-sourness, bitterness,
astringency, sweetness, saltishness and pungency-are rendered full and enjoyed
completely only when the Saktis of tastes and the mind join together, so also
the plenum (All-full Brahman) arises when all these articles of worship as
contentment, equal vision, etc., are combined with Shanti (peace of mind, quiescence of mind).
Shanti or peace of mind is of two kinds-Sadharana Shanti
(ordinary peace) and Parama Shanti (supreme peace). Ordinary Shanti comes when
the Vrittis (modifications in the mind) are controlled and the Vikshepa
(tossing of mind) is removed. Parama Shanti manifests when you get Jnana
(Knowledge of Brahman or the Absolute).
Description
Of The Jnana State
The Jnana state is a state very difficult to be
comprehended. It is a tremendously high state wherein all the Tattvas drop by
themselves and Chidakasa* only -like the vast, infinite ocean of 'Vyoma' or
'ethereal space' or 'Gagana'-shines by itself. It is the state of pure
knowledge which transcends the pleasures of natural scenery and beauties. The
beauties of pleasure-gardens, rivers, lakes, snow-clad mountains, green
forests, etc., are the creations of Maya. It veils our eyes and prevents us
from experiencing the infinite Sahaja (natural) beauty of Atman. The melodious
music of birds is also a creation of Maya. It prevents us from hearing the
natural Nada of OM-the sweetest Pranava Dhvani. That Nirvana state which
transcends all nature is Jnana state.
Chidakasa*: Brahman in Its aspect as limitless knowledge; unbounded intelligence. This is a familiar concept of the Upanishads. It is not meant that the physical ether is consciousness. The Pure Consciousness (Chit) is like the ether (Akasa), an all-pervading continuum.
Chidakasa*: Brahman in Its aspect as limitless knowledge; unbounded intelligence. This is a familiar concept of the Upanishads. It is not meant that the physical ether is consciousness. The Pure Consciousness (Chit) is like the ether (Akasa), an all-pervading continuum.
Jnana-Mouna is that state wherein the mind remains
merged in Brahman or Atman or Svarupa. In this state, there is not the
slightest trace of the notion of'I.' As there is no mental activity and as
there is no doer, all the Karmas are burnt in the Jnanagni (fire of wisdom).
The Jiva feels that he is entirely different from the five Koshas or sheaths,
as he identifies himself with the Atman.
In Jnana (Absolute), there is neither East nor West,
neither dawning nor setting, neither increase nor decrease, neither sitting nor
standing, neither life nor death, neither waking consciousness nor dream state,
neither talking nor lecturing, neither thinking nor knowing, neither light nor
darkness. The three-actor (Karta), action (Karma) and instrument (Karana)- will
shine as one in the Self of Jnanis. What an exalted state it is! It is simply
marvellous. It is wonderful. One becomes speechless. It can never be adequately
described in words.
I sat on Padmasana. I meditated on Atman. I forgot
myself and the surroundings. I saw something which I had never seen upto this
time. I heard a Nada which I had never heard upto this time. There was a
sensation and knowledge that I was absolutely free from all sorts of
attachment. I had an experience of new knowledge. The thought of Atman
continued for some time. I had a novel experience of pure bliss. It is a void
full of Light and Knowledge and Bliss free from vicissitudes of this world.
When the Self is once recognised and realised, it can
never be forgotten. The impression of the recognition of the Self, if once
made, can never be obliterated from the mind. It sticks to the mind always.
Mukti
Mukti is for the mind only. Mukti is for Prakritti. It
is not for the Jiva. Jiva is already Brahman. Jiva is ever free. He is
identical with Brahman. When the water dries up, the reflection of the sun in
water also vanishes. Even so, when the mind-lake dries up by extirpation of all
Sankalpas and Vasanas, the reflection of intelligence, Chidabhasa in the
mind-lake, also vanishes. The name Jivatman disappears. Ego goes away.