Prasanthi Vahini

Bodham (Knowledge) is of two kinds: Paroksha Bodham (indirect knowledge) and Aparoksha Bodham (knowledge of the immediate Self). The knowledge or understanding with conviction gained through the Vedas and the Vedangas (limbs of the Vedas), Yukti and Prayukti (logic and application) and Uha (reasoning) is Paroksha Bodham. When this understanding is experienced and realised, it is called Aparoksha Bodham. The Parabrahma (The Universal Absolute) which is Satyam (Existence), Jnanam (Consciousness) and Anandam (Bliss) is Svatahsiddha (self-evident) and so, its understanding is verily Paroksha-jnanam (indirect knowledge). Looked at from one point of view, the holy Brahman has no Paroksha and Aparoksha. It is Unique Wealth which is beyond these two. To obtain this Brahma-vidya (Knowledge of the Absolute), this Aparoksha-jnanam (direct experiential knowledge), the first Sadhana (spiritual practice) is Sadguru Sushrushna (serving the preceptor who realised the Reality), that is, to take refuge in Sadguru and to serve him incessantly with complete faith in him. The Sadguru too should be instructing the disciple always and in simple pleasing ways, of the nature of Brahman. When the disciple listens and pays attention to such teachings, it is termed as Paroksha-jnanam. This Paroksha-jnanam itself, which was attained by listening, can be transformed into Aparoksha-jnanam by constant Manana (recapitulation, turning over in the Manas or mind). The Paroksha-jnanam is as fleeting as letters drawn on water, while the Aparoksha-jnanam is as indelible as letters carved on rock. In this way, if one has complete faith in Sadguru, always listens to Brahma-jnanam and contemplates upon it deeply and constantly, it transforms into a repository of Aparoksha-jnanam.

When the word ‘horse’ is heard, the form of the ‘horse’ presents itself before the mind; so too, at the word, “Brahman,” the nature of Brahman will come into the consciousness. This is what is called Dhyasa (right cognition or right conception), by those versed in the Sadhana Catustaya (the Fourfold Principles of Sadhana). To attain such Dhyasa, the Mumuksha (one who aspires for liberation) should be endowed with virtues such as Shanti (peace), Shama (mind control), Dama (keeping the senses under control) and also, the attitude of acting always without any desire for the fruits of action, that is, Nishkama-buddhi. Whoever possesses the Shad sampatti (six virtues) of Shama, Dama, Uparati, Titiksha, Shraddha and Samadhana, can easily see before his mind’s eye the Svarupa of Brahman as soon as he hears even once, the exposition of the nature of Brahman and can merge in that consciousness. Whoever possesses these Shad sampatti of Shama, Dama, etc., can become a Phala-bhoga Viragi (one who renounces the desire to enjoy the fruits of his actions) in this world. When this Vairagya (renunciation) is rooted deep, the Chitta (mind) becomes fearless. Only then the state of Uparati (withdrawal of the senses from the objective world) can be attained.

Yoga is of two kinds: One is Raja Yoga and the other is Jnana Yoga. In Raja Yoga, Ananga-yoga (eightfold disciplines) is practised. This is the noblest path. In this Ananga-yoga, there are again two types of components, external and internal. In the Jnana Yoga, there is no ‘external’ at all. Both these Yogas have as their goal, Vritti-vilaya (the merging of the modifications of the mind into the Consciousness). For those who have calmed all the Chitta-vrittis (modifications of the mind), everything is Brahman. As per the opinion of Brahmavids (the enlightened ones), of these two kinds, Jnana Yoga, more than Raja Yoga, is the one that is to be known and attained. But, according to the Wisdom of the Upanishats, the Aparoksha-jnanam (direct experiential knowledge) of the Brahman is said to have been embedded in the practice of Ananga-yoga of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi, which is as per Raja Yoga.

Yama:

It is said, “Ahimsa satyasteya brahmacharya parigraha yamah.” Yama consists of five components namely, Ahimsa (non-violence), Satya (truth), Astheya (to refrain from stealing), to adopt and adhere to Brahmacharya (celibacy), and not to accept any Danam (charity). But, I would say instead, that Yama means to develop Virakti (detachment or lack of affection) towards the body and the senses. The effulgent Brahman (the Absolute or Supreme Spirit) is present in each substance devoid of Nama and Rupa (Name and Form), as Nirguna (One devoid of all attributes), Ananta (One without end), Santapa duhkha shunya (One without joy or sorrow), Bhava-varjita (One devoid of any modifications), Shashvata (Eternal) and of the nature, of Sat-Chit-Ananda (Being-Awareness-Bliss). The same Brahman appears, when you are in the state of Bhranti (delusion), as all this Vishvam (Creation), as this Samsara (ever-changing world) endowed with all opposite qualities, that is to say, with Name and Form, joys and sorrows, variety of qualities and modifications, perishable, has various limitations, and devoid of wisdom. Thus, this Supreme Brahman appears in the form of Vyasti (Microscopic Being) and in the form of Samishti (Macroscopic Being), that, even great scholars and pandits are deluded.

It is the same Chaitanyam (Consciousness) that manifests in different ways and appears as Vyasti (individual) and as Samishti, a collection of individuals. Within the Chaitanyam of Brahman, Vyasti (individual) appears falsely as Deha-traya (gross, subtle and causal bodies), just like a rope falsely appearing as a snake and like a mirage falsely appearing as a water body. But for a Brahmavid, this state of Deha-traya is nothing but Mithya (one which is neither absolutely real nor unreal). The ignorant man caught in the meshes of this delusion believes that Samsara (objective world) is everlasting and a source of happiness, and gets attracted to it; he considers Brahman, which is the basis of everything, as Mithya (one which has its basis in something else).

Caught up in the Deha-Bhranti (false identification of oneself with the body), men suffer in the coils of attachment towards their mother, father, wife, children, relatives, friends, etc. To firmly realise through the constant contemplation of the Brahman who is of the nature of Sat-Chit-Ananda (Being-Awareness-Bliss), through the exercise of Viveka (discrimination) between the Changeless and the changing, through Satsangam (association with the good), through the service of the wise, and through the acquisition of purity of Buddhi (intelligence) that “I am not the body; I am not the senses; I am that Brahman who is the basis for the entire Deha-traya of Vyasti (individual) and Samishti (collection of individuals).” The establishment of one’s intellect in this consciousness is the real renunciation or verily Vairagya towards the body and the senses. This is what is called as Yama, in the Jnana Yoga.

To be joyful in times of good fortune and sorrowful in times of bad, mistaking the pain of the body and the senses as one’s own, such dual attitude and feeling must be overcome. The state beyond the attitude of duality has to be gained. Then, gradually, one must become unthoughtful of the body and the senses. These are the signs of the one who has mastered the Yama component. Yama means having the above characteristics and disciplines. This Yama component is the very foundation for the idea of Jnana Yoga. Continuing Sadhana without mastering Yama will lead to many erroneous things; so, Sadhakas must take great care in this regard.

Niyama:

Niyama means to be pure, to be always full of joy, to engage in Tapas (penance) or Japam (repeated utterance of a _Mantrah or name of the chosen deity). That is what is mentioned in Raja Yoga as “Shaucha Santocha tapah svadhyayeshvara pranidhanani niyamah”, meaning - Shaucha (purity within and without), Santosha (unconditional joy), Tapas (asceticism), Svadhyaya (systematic study under the able guidance of a preceptor), Ishvara pranidhana (committed devotion towards the Lord or complete surrender to the Lord), these are the Niyamas (rules or observances).

But, I would explain it in the following manner: Niyama is to have deep Prema (Love) for the Highest Truth, that is, Paramatma or Godhead, at all times and under all conditions. As said in the Narada Bhakti Sutra, “Sa Parama premarupa (Bhakti is the highest form of Prema),” Bhakti means to have great Anuraga (affection or attachment) towards Paramatma. As soon as you have this affection towards Paramatma, all those Shaucha, Santosha, Tapas, Svadhyaya, Ishvara pranidhana mentioned in the Raja Yoga, will be attained by themselves by default. When Yama component is won, it will be realised that whatever little Ananda (pleasures or enjoyments), Shanti (peace) and Sukha (comforts and conveniences)––that men obtain from this world according to their deservedness, are truly from the Para-brahman who is Sat-Chit-Ananda (Being-Awareness-Bliss); but, they are not derived from the false barren worldly materialistic objects as thought by the Sadhakas.

“Raso vai sah,” He is the essence of Ananda (happiness), “Anandovai Brahma,” Brahma is Ananda, says the Upanishat. According to these Upanishat sayings, it is through Brahman that all this Vishvam (Creation), all this Samsara (delusional worldly life) appears to be filled with Rasa (joy). Without the Brahman, who is of the Absolute Embodiment of Joy, this Samsara, the fleeting evanescent appearance of this world, cannot appear as so sweet and joy-giving to all people! It would have appeared terribly bitter. So, for this sweetness that Samsara gives, that Embodiment of Nectar, i.e., the Brahman, is the cause. Listening to the significance of the terms of Vedanta in the company of the knowers of Brahman, in a spirit of humility and earnestness, to have burning desire to acquire necessary Jnana, to realise that at Apara Vastu (Ulterior Entity), i.e., Brahman, to always have Nirhetu Prema (Unconditional Love) towards the Lord, these are the signs of being established in Niyama. The Sadhaka (spiritual aspirant), who is successful in Niyama, will not be affected by harsh words or criticism; he will be unmindful of the troubles caused by wind or sun or rain or any other great natural calamities; he will not be affected by honour or dishonour; he will be filled with love towards God and move in the world free from all attachments and with one and only aim of realising his most beloved, Brahman.

He who has attained the stage of Niyama will be ready to sacrifice everything for the acquisition of Jnana. He will run to any distance, unmindful of the toil involved, to listen to the discussion of Brahman. He will obey every instruction of the Vijnanis (wise men). They alone are his most intimate friends who teach him the Chinmaya-Tattvam (the Principle of Pure Consciousness) which he considers as Apurva (unprecedented); he will put up with any trouble in trying to fulfil their wishes. These are the signs of achieving Niyama.

Asana:

One should have a steady pose in sitting, that is to say, one should not either tremble or sway. Even if one sits like a rock, motionless and with all joints locked like a paralysed person but grieving in mind, it can never be called Asana. That is not the sign of Asana. Asana means along with the steadiness of the physical body, there should also be Sukham (convenience and comfort) that brings delight to the heart. So, whatever the pose adopted by the Sadhaka of Yoga, it must be very steady and comfortable. That is why Patanjali has said, “Sthira-sukham-asanam” (Steady comfortable posture). However, I am telling you the same thing, in another way: the best Asana is that which gives you the Udasina bhavam (attitude of unaffectedness) towards all kinds of things. Udasinata (attitude of unaffectedness) towards all kinds of things unconnected to Paramatma means, to conduct in accordance with this world and as prescribed in the Vedas. For example, if someone whose ways are not in harmony with yours comes near you, at that time, there is no need for you to find fault with him; there is no need either to make fun of him or show him your contempt. It is enough if you continue to do your work. He will leave and go about with his own business and ways. This is what is called as Udasina bhavam, the attitude of unaffectedness. After the dawn of Paranurakti (affection or love or devotion towards the Absolute), that Madhura Prema (Nectarous Love) will make the aspirant have this Udasina bhavam when encountered with all other worldly things.

To be more exact, one should constantly be turning over in the mind, the Reality of Brahma and the Unreality of the Jagat - “Brahma Satyam Jagat Mithya_”. One must avoid comradeship with the bad and too much of friendship with the good, even! Comradeship or friendship of this nature will drag the aspirant down from the centripetal path, the Nivritti Marga (Inward Path) to the Pravritti Marga (Outward Path). So, to give up this fascination or passion towards these momentary things and being detached with this vast Jagat (constantly moving world) inhabited by various Names and Forms is what is called as Udasinata, or the attitude of unaffectedness. He who has attained this Udasinata will not be worried about the good and bad of this Jagat, the physical body and the senses; he will move about in this world with Shanti (Peace), Danti (Self-control), and Nirmalam (Purity). If anyone has these signs or characteristics, he is said to have attained the component “Asana.”