Prasanthi Vahini
Original in Telugu
Pranayama:
Pranayama is defined as the distinction or separation between the movement of exhalation and inhalation. In the Yoga Shastras, this separation between the movement of exhalation and inhalation is explained as Rechaka (exhalation of breath), Puraka (inhalation of breath), Kumbhaka (retention of breath), etc., comprising the various types or forms of Pranayama (breath control). But I don’t think that way. I explain it this way: the attitude or feeling that this whole Universe is Mithya (that which has its basis in something else; which is neither real nor unreal) is what is Prana-samyama (control of the Prana or life force). We are seeing golden ornaments of various types and styles, all made of the same metal, gold; but still, the mind does not have an equal feeling towards all the gold ornaments. We generate a meaningless fascination and passion for these articles to which we have ourselves given various names and forms according to the needs and conveniences. When these ornaments were thought of, when they were being manufactured, when they are in use, and when they are finally melted into a lump devoid of various names and forms, ‘gold’ remained as changeless. Is it not?
Likewise, in this world, we see that many names and forms take birth, grow and perish, but that which is the Basic Substratum, the Eternal and Formless, persists in and through all this change and remains eternal. Just as the multiple forms and names of the ornaments appear different from basic changeless ‘gold’ and make us fall into illusion, so too these multitude forms and names, though created from the Basic Substratum and appear different to each other for the sake of convenience, they delude us and make us believe that they are themselves eternal and the source of all joy. But don’t you know that the Shrutis say, the Universe is nothing but Brahman who is Ananta (Infinite), Akashanka (Unblemished), and Anadya (Eternal or Beginningless)? They declare that the ornaments are passing phases, that Gold alone is eternal, real, and true. Therefore, instead of allowing your mind to entangle into this multitude of names and forms, you must understand that everything is Brahman and Brahman alone. However attractive it may be, convince yourselves that all appearances are nothing but the product of Maya (Illusion) and by exercising the real power of discrimination and reasoning, evince great interest in truly knowing the Divinity, and be ever alert to recognize all that you see as Brahman.
In Bhranti-dasha (the State of Delusion), all that is seen in this Jagat appears as real and Brahman as Mithya (unreal). In Viveka-dasha (the State of True Wisdom), the Jagat is grasped in its true sense as Mithya (unreal). Moha devata (the Fairy of Delusion) overpowers you by her charms and by her arrows of delusion, which have names and forms as the basis of her weaponry. It is only a Viveki (wise person) with Jnana-drishti (perspective of wisdom or experiential knowledge) that can escape from the clutches of her arrows. These names and forms seem as if they appeared a little while ago and disappear a little while later. They have no beginning and end. It is not that they just manifested in the middle. By no means, they are eternal in nature. If you carefully think and reason out with Viveka (discrimination), whatever name and form that you come across in this world, never existed in the past and will never exist in the future as well. Jagat is of the nature of ever-changing. In the Gita too, it is said, “Vyakta Madhyani Bharata”: “O Arjuna, scion of Bharata, all these manifest in the middle only.”
One more thing is to be noted. This entire world, which is a projection of Maya (Illusion), does not need to disappear. It is enough if one’s vision or perspective is corrected, and the entire world is viewed with the Satyatva-drishti (sight of Truth). That is enough to succeed. That is what is said to be Prana-samyama, which is beyond the appearance of this illusionary world.
The genuine master of Pranayama will picture the world like letters written in pencil many years ago, indistinct, hazy, misty; like trying to recollect what all things one had seen in the dream. He is a Viveki (wise person), who feels that this whole Universe is Mithya (unreal) and that all this is Brahman alone; he will never be drawn towards his environment, however fascinating it may be. He will feel this birth, death, all types of wealth and all the worlds as valueless. This conviction is the best sign of achieving Pranayama.
Pratyahara:
The tongue tastes, the eye sees, the ear hears, the skin feels and the nose smells. In this way, all Indriyas (senses) always keep performing their respective functions. Is it not? The senses have to be turned from their respective functions and made to follow the changeless or inherent form of the mind, i.e., pure consciousness. This is the definition of Pratyahara, according to Patanjali. However, I shall define it in another manner also.
The inward activity of the Chitta (mind), that is to say, to turn and keep the mind focused from outward to inward without being deluded by various names and forms of the objects of this unreal and ever-changing world at all times and in all circumstances, is called Pratyahara. It is only when the mind realizes that all this is Maya-born and Maya-maintained, that it will change its ways. It (the mind) realizes without an iota of doubt that all the pride of this world is fake. The general nature of the mind is to constantly waver from one object to another, in its search for happiness and peace. When it knows that the things it ran after is Maya-like (illusory) in nature just like the objects seen in a dream, it feels shocked, terrible, and ashamed to have all this while foolishly and unnecessarily wasted time in developing extreme attachment towards impermanent things. Then, it begins to turn inward and let go of all the things it sees outside. Moreover, it will feel scared to go back to its old ways. Realizing that all external objects are delusional, the mind will free itself from the delusion of those objects and turn inwards. It will stop wandering in the outside world.
The then Sadhaka, i.e., before he turned his mind inwards, was diverted from his true path, influenced by the amusements of mere appearances. But soon after turning his mind inwards, he will be longing for the Shanti (peace), Saukhya (welfare) and Jnana (higher knowledge or wisdom) that it would give him, and he will repent for all the time and all the strenuous efforts put into the wasteful pursuit of false external objects. He will be absorbed in pondering and repenting, “By running helter-skelter in the mad pursuit of procuring external objects that are unreal, I only got into endless troubles always. I was seeking Shanti in wasteful efforts.” The one who has attained the stage of Pratyahara will repent so. He will never try to reach out to external objects and will only rely on the Viveka (discrimination) that has apparently dawned on him. Unmindful of zillion things that he is bound to encounter, his mind will always be focused single-pointedly inward. These are the signs of attaining Pratyahara.
Dharana:
Patanjali has explained that when the Chitta (mind) is fixed in one place, it is named Dharana. In my opinion, Dharana means, the spirit of Nischalatvam (quietude, stillness) of the Chitta. When the Chitta gives up the affection towards all the external objects and turns inward encouraged by the virtues of Pashchattapam (remorse), Vairagya (renunciation) and the desire for Vijnana (higher wisdom), only then will it be associated with its object, Dhyana (meditation), which is its own self, i.e., Dhyeya swarupam, and feels very elated. Such steadiness of Chitta is what I call as Dharana.
So, to whichever place the Chitta may wander, instruct it to see everything as Brahman in all those places. Whatever ideas and pictures it may form, instruct it that all those are only Brahman.
Treat your Chitta as a child. Bring up that child, training it to become wiser and wiser, and caressing it in good ways, make this child aware that all objects that are ‘seen’ are truly the products of illusion within Brahman. Thereby, turn him into fully content and fearless. Eventually, with persistence, make him attain Nischalatvam (quietude, stillness). Never deal forcibly with the Chitta. Correct its Chanchalyam (waywardness) by means of the attitude of Virakti (detachment or lack of affection). Destroy its Ajnana (ignorance) by means of Atma bodha (the instruction in the knowledge of the Atma). Establish the mind in Dharana Yoga, through these three things: (1) By strengthening its affection towards Brahman; (2) By putting an end to inner liking or urges towards Kalpanas (suppositions or assumptions); and (3) By freeing it from the external wanderings.
During both the waking and the dream stages, Chitta (mind) projects innumerable ideas. The sign of attaining Dharana stage is: Quitting all the wanderings of the worldly things and firmly fixing the Chitta (mind) on Brahman, like a continuous flow of water from a sluice. Like a seed-sized Bindi (red dot made of vermilion) fixed between the eyebrows, Chitta (mind) in association with Prana (vital life force) will be fixed on Brahman. So, the significance of Dharana lies in fixing the mind along with Prana, between the two eyebrows, on the two-petalled Lotus Chakra (Ajna Chakra) and contemplating on Brahman alone without giving even a little scope for any other thoughts, just like a spinning top rotates on a fixed point.
Dhyana:
Jnana that flows in a single direction with one-pointed objective is Dhyana. I have already described its various characteristics in previous articles. Dhyana, in short, is the uninterrupted contemplation on the thought, “I am the embodiment of true Jnana and not anything else.” All this is Brahman. The ocean of Amrita (nectar) is everywhere Amrita itself. Even a single drop of it is of the nature of Amrita. Whether in the well, or in the pond, or in the lake, or in the stream, or in the canal or in the river or in the ocean, water is water. So too, when we say that everything is Brahman and Brahman is everything, all that is appearing under a multiplicity of names and forms everywhere in this world is nothing but only one same entity, Brahman. Akasha (Space) is there, inside the pot as well as outside it, and it is the same Akasha, though it appears as two, the interior Akasha and the exterior Akasha! Similarly, though this Vyavaharika (Divine Administrator), the Brahman, appears as various bodies, the effect, the uniqueness, and the purity of Jiva sampada (the true property and essence of individuals) is One and the same. That true essence, that Brahman, is only One, both inside and outside. Realizing that all-pervading Brahman through experience, conducting oneself accordingly, and avoiding all feelings of difference and distinction is the sign of a Dhyani (meditator). Dhyana (meditation) can give many kinds of experiences, depending on your Iccha-shakti (Will-power). However, Brahman is the main essence in all those experiences.
Samadhi:
When the form (self-awareness) disappears and the purpose (aim or what is desired for) alone shines forth, that is Samadhi. This is the opinion of Patanjali. I will explain it in another manner. When the person engaged in Dhyana (meditation), forgets both himself and the fact that he is engaged in Dhyana, that is Samadhi. That is to say, when he is merged in the object he meditates on, he is said to be in Samadhi. When Dhyana is accomplished and when he forgets that he is in Dhyana, it is Samadhi. Dhyana is accomplished through efforts, but Samadhi comes effortlessly. It is the highest and the last stage of the eightfold discipline, the Ashtanga.
Samadhi is the most pleasing stage where not even an iota of distinction between the Jiva and the Atma is experienced. It is the fruit of Dhyana siddhi (accomplishment of Dhyana), which is very dear to Yogis, and is Ajnana dhvansini (the destroyer of ignorance). Samadhi comes as a result of the Supreme Grace of God; it is the source of knowing Atman absolutely; it deserves to be respected and welcomed; it is the destroyer of all doubts.
Samadhi is of two types, Savikalpa and Nirvikalpa. Savikalpa Samadhi is the fully ripened stage of Dhyana. In Savikalpa Samadhi, the Triputi-bhavam (the three-fold attitude) of Jnana (Knower), Jnanam (Knowledge) and Jneya (Knowable or that is to be known) is not given up. All these three still persist and express themselves constantly. With this Triputi-bhavam, Chitta (mind) is always established in the thoughts of Brahman. This is Savikalpa Samadhi. There will be Samadharana (equal attention and appreciation) in the three-fold realization by Jnana, Jnanam and Jneya, that is, the Knower is Brahman, Knowing too is Brahman and the thing to be known is also Brahman.
Samadhi is like the ocean containing the essence of all Sadhanas (spiritual practices). The seven streams of the Ashtanga, that is, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana, all find their consummation in this ocean of Samadhi. Every trace of name and form of those seven streams of the Ashtanga disappears in that Ocean. Just as the names, forms, and tastes of all the holy rivers cannot be distinguished after they reach the sea, the forms, names, and essence of any of the streams of the Ashtanga cannot be distinguished soon after they merge in the ocean called Samadhi. Sevaka (one who serves), Seva (the act of service), Dhyana (meditation), Dhyanaparudu (one who meditates) – all such dualities cannot be known. One will not perceive one’s own self and one’s own action (Seva or Dhyana). Only Sevyudu (one who receives the service), only that feeling, and nothing else will be perceived. If any other thing is perceived, it cannot be called Samadhi; at best, it is called a dream. Samadhi can admit of nothing other than Brahman. Complete absorption in Brahman is Samadhi.
Index
Preface
Prashanti is Maintaining the Constant Flow of Ananda Both in Adversity and in Prosperity
Jnanam Born of Shanti is the True Jewel of Man
All Virtues can be Attained and Substantiated only Through Shanti
Faith in the Shastras and Actual Practice Helps in Securing Shanti
The Sadhaka - Spiritual Seeker
For Atma-shanti, Loka-shanti is Also Essential
Inquire and Investigate the Real and the Unreal
Engaging in Karmas Without Expecting Any Rewards Gives Shanti and Ananda
Paramashanti is the Basis to Achieve Mahattattvam
The Essence of Bhakti as well as Jnana is Shanti, Prashanti, Prakanti, and Paramjyoti
Ananga-yoga (Eightfold Disciplines): Yama, Niyama, Asana
Ashtanga Yoga (Eightfold Disciplines): Pranayama, Pratyahara, Dharana, Dhyana, Samadhi
Ashtanga Yoga (Eightfold Disciplines): Pranayama, Pratyahara, Dharana, Dhyana, Samadhi
Original in Telugu
Pranayama:
Pranayama is defined as the distinction or separation between the movement of exhalation and inhalation. In the Yoga Shastras, this separation between the movement of exhalation and inhalation is explained as Rechaka (exhalation of breath), Puraka (inhalation of breath), Kumbhaka (retention of breath), etc., comprising the various types or forms of Pranayama (breath control). But I don’t think that way. I explain it this way: the attitude or feeling that this whole Universe is Mithya (that which has its basis in something else; which is neither real nor unreal) is what is Prana-samyama (control of the Prana or life force). We are seeing golden ornaments of various types and styles, all made of the same metal, gold; but still, the mind does not have an equal feeling towards all the gold ornaments. We generate a meaningless fascination and passion for these articles to which we have ourselves given various names and forms according to the needs and conveniences. When these ornaments were thought of, when they were being manufactured, when they are in use, and when they are finally melted into a lump devoid of various names and forms, ‘gold’ remained as changeless. Is it not?
Likewise, in this world, we see that many names and forms take birth, grow and perish, but that which is the Basic Substratum, the Eternal and Formless, persists in and through all this change and remains eternal. Just as the multiple forms and names of the ornaments appear different from basic changeless ‘gold’ and make us fall into illusion, so too these multitude forms and names, though created from the Basic Substratum and appear different to each other for the sake of convenience, they delude us and make us believe that they are themselves eternal and the source of all joy. But don’t you know that the Shrutis say, the Universe is nothing but Brahman who is Ananta (Infinite), Akashanka (Unblemished), and Anadya (Eternal or Beginningless)? They declare that the ornaments are passing phases, that Gold alone is eternal, real, and true. Therefore, instead of allowing your mind to entangle into this multitude of names and forms, you must understand that everything is Brahman and Brahman alone. However attractive it may be, convince yourselves that all appearances are nothing but the product of Maya (Illusion) and by exercising the real power of discrimination and reasoning, evince great interest in truly knowing the Divinity, and be ever alert to recognize all that you see as Brahman.
In Bhranti-dasha (the State of Delusion), all that is seen in this Jagat appears as real and Brahman as Mithya (unreal). In Viveka-dasha (the State of True Wisdom), the Jagat is grasped in its true sense as Mithya (unreal). Moha devata (the Fairy of Delusion) overpowers you by her charms and by her arrows of delusion, which have names and forms as the basis of her weaponry. It is only a Viveki (wise person) with Jnana-drishti (perspective of wisdom or experiential knowledge) that can escape from the clutches of her arrows. These names and forms seem as if they appeared a little while ago and disappear a little while later. They have no beginning and end. It is not that they just manifested in the middle. By no means, they are eternal in nature. If you carefully think and reason out with Viveka (discrimination), whatever name and form that you come across in this world, never existed in the past and will never exist in the future as well. Jagat is of the nature of ever-changing. In the Gita too, it is said, “Vyakta Madhyani Bharata”: “O Arjuna, scion of Bharata, all these manifest in the middle only.”
One more thing is to be noted. This entire world, which is a projection of Maya (Illusion), does not need to disappear. It is enough if one’s vision or perspective is corrected, and the entire world is viewed with the Satyatva-drishti (sight of Truth). That is enough to succeed. That is what is said to be Prana-samyama, which is beyond the appearance of this illusionary world.
The genuine master of Pranayama will picture the world like letters written in pencil many years ago, indistinct, hazy, misty; like trying to recollect what all things one had seen in the dream. He is a Viveki (wise person), who feels that this whole Universe is Mithya (unreal) and that all this is Brahman alone; he will never be drawn towards his environment, however fascinating it may be. He will feel this birth, death, all types of wealth and all the worlds as valueless. This conviction is the best sign of achieving Pranayama.
Pratyahara:
The tongue tastes, the eye sees, the ear hears, the skin feels and the nose smells. In this way, all Indriyas (senses) always keep performing their respective functions. Is it not? The senses have to be turned from their respective functions and made to follow the changeless or inherent form of the mind, i.e., pure consciousness. This is the definition of Pratyahara, according to Patanjali. However, I shall define it in another manner also.
The inward activity of the Chitta (mind), that is to say, to turn and keep the mind focused from outward to inward without being deluded by various names and forms of the objects of this unreal and ever-changing world at all times and in all circumstances, is called Pratyahara. It is only when the mind realizes that all this is Maya-born and Maya-maintained, that it will change its ways. It (the mind) realizes without an iota of doubt that all the pride of this world is fake. The general nature of the mind is to constantly waver from one object to another, in its search for happiness and peace. When it knows that the things it ran after is Maya-like (illusory) in nature just like the objects seen in a dream, it feels shocked, terrible, and ashamed to have all this while foolishly and unnecessarily wasted time in developing extreme attachment towards impermanent things. Then, it begins to turn inward and let go of all the things it sees outside. Moreover, it will feel scared to go back to its old ways. Realizing that all external objects are delusional, the mind will free itself from the delusion of those objects and turn inwards. It will stop wandering in the outside world.
The then Sadhaka, i.e., before he turned his mind inwards, was diverted from his true path, influenced by the amusements of mere appearances. But soon after turning his mind inwards, he will be longing for the Shanti (peace), Saukhya (welfare) and Jnana (higher knowledge or wisdom) that it would give him, and he will repent for all the time and all the strenuous efforts put into the wasteful pursuit of false external objects. He will be absorbed in pondering and repenting, “By running helter-skelter in the mad pursuit of procuring external objects that are unreal, I only got into endless troubles always. I was seeking Shanti in wasteful efforts.” The one who has attained the stage of Pratyahara will repent so. He will never try to reach out to external objects and will only rely on the Viveka (discrimination) that has apparently dawned on him. Unmindful of zillion things that he is bound to encounter, his mind will always be focused single-pointedly inward. These are the signs of attaining Pratyahara.
Dharana:
Patanjali has explained that when the Chitta (mind) is fixed in one place, it is named Dharana. In my opinion, Dharana means, the spirit of Nischalatvam (quietude, stillness) of the Chitta. When the Chitta gives up the affection towards all the external objects and turns inward encouraged by the virtues of Pashchattapam (remorse), Vairagya (renunciation) and the desire for Vijnana (higher wisdom), only then will it be associated with its object, Dhyana (meditation), which is its own self, i.e., Dhyeya swarupam, and feels very elated. Such steadiness of Chitta is what I call as Dharana.
So, to whichever place the Chitta may wander, instruct it to see everything as Brahman in all those places. Whatever ideas and pictures it may form, instruct it that all those are only Brahman.
Treat your Chitta as a child. Bring up that child, training it to become wiser and wiser, and caressing it in good ways, make this child aware that all objects that are ‘seen’ are truly the products of illusion within Brahman. Thereby, turn him into fully content and fearless. Eventually, with persistence, make him attain Nischalatvam (quietude, stillness). Never deal forcibly with the Chitta. Correct its Chanchalyam (waywardness) by means of the attitude of Virakti (detachment or lack of affection). Destroy its Ajnana (ignorance) by means of Atma bodha (the instruction in the knowledge of the Atma). Establish the mind in Dharana Yoga, through these three things: (1) By strengthening its affection towards Brahman; (2) By putting an end to inner liking or urges towards Kalpanas (suppositions or assumptions); and (3) By freeing it from the external wanderings.
During both the waking and the dream stages, Chitta (mind) projects innumerable ideas. The sign of attaining Dharana stage is: Quitting all the wanderings of the worldly things and firmly fixing the Chitta (mind) on Brahman, like a continuous flow of water from a sluice. Like a seed-sized Bindi (red dot made of vermilion) fixed between the eyebrows, Chitta (mind) in association with Prana (vital life force) will be fixed on Brahman. So, the significance of Dharana lies in fixing the mind along with Prana, between the two eyebrows, on the two-petalled Lotus Chakra (Ajna Chakra) and contemplating on Brahman alone without giving even a little scope for any other thoughts, just like a spinning top rotates on a fixed point.
Dhyana:
Jnana that flows in a single direction with one-pointed objective is Dhyana. I have already described its various characteristics in previous articles. Dhyana, in short, is the uninterrupted contemplation on the thought, “I am the embodiment of true Jnana and not anything else.” All this is Brahman. The ocean of Amrita (nectar) is everywhere Amrita itself. Even a single drop of it is of the nature of Amrita. Whether in the well, or in the pond, or in the lake, or in the stream, or in the canal or in the river or in the ocean, water is water. So too, when we say that everything is Brahman and Brahman is everything, all that is appearing under a multiplicity of names and forms everywhere in this world is nothing but only one same entity, Brahman. Akasha (Space) is there, inside the pot as well as outside it, and it is the same Akasha, though it appears as two, the interior Akasha and the exterior Akasha! Similarly, though this Vyavaharika (Divine Administrator), the Brahman, appears as various bodies, the effect, the uniqueness, and the purity of Jiva sampada (the true property and essence of individuals) is One and the same. That true essence, that Brahman, is only One, both inside and outside. Realizing that all-pervading Brahman through experience, conducting oneself accordingly, and avoiding all feelings of difference and distinction is the sign of a Dhyani (meditator). Dhyana (meditation) can give many kinds of experiences, depending on your Iccha-shakti (Will-power). However, Brahman is the main essence in all those experiences.
Samadhi:
When the form (self-awareness) disappears and the purpose (aim or what is desired for) alone shines forth, that is Samadhi. This is the opinion of Patanjali. I will explain it in another manner. When the person engaged in Dhyana (meditation), forgets both himself and the fact that he is engaged in Dhyana, that is Samadhi. That is to say, when he is merged in the object he meditates on, he is said to be in Samadhi. When Dhyana is accomplished and when he forgets that he is in Dhyana, it is Samadhi. Dhyana is accomplished through efforts, but Samadhi comes effortlessly. It is the highest and the last stage of the eightfold discipline, the Ashtanga.
Samadhi is the most pleasing stage where not even an iota of distinction between the Jiva and the Atma is experienced. It is the fruit of Dhyana siddhi (accomplishment of Dhyana), which is very dear to Yogis, and is Ajnana dhvansini (the destroyer of ignorance). Samadhi comes as a result of the Supreme Grace of God; it is the source of knowing Atman absolutely; it deserves to be respected and welcomed; it is the destroyer of all doubts.
Samadhi is of two types, Savikalpa and Nirvikalpa. Savikalpa Samadhi is the fully ripened stage of Dhyana. In Savikalpa Samadhi, the Triputi-bhavam (the three-fold attitude) of Jnana (Knower), Jnanam (Knowledge) and Jneya (Knowable or that is to be known) is not given up. All these three still persist and express themselves constantly. With this Triputi-bhavam, Chitta (mind) is always established in the thoughts of Brahman. This is Savikalpa Samadhi. There will be Samadharana (equal attention and appreciation) in the three-fold realization by Jnana, Jnanam and Jneya, that is, the Knower is Brahman, Knowing too is Brahman and the thing to be known is also Brahman.
Samadhi is like the ocean containing the essence of all Sadhanas (spiritual practices). The seven streams of the Ashtanga, that is, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana and Dhyana, all find their consummation in this ocean of Samadhi. Every trace of name and form of those seven streams of the Ashtanga disappears in that Ocean. Just as the names, forms, and tastes of all the holy rivers cannot be distinguished after they reach the sea, the forms, names, and essence of any of the streams of the Ashtanga cannot be distinguished soon after they merge in the ocean called Samadhi. Sevaka (one who serves), Seva (the act of service), Dhyana (meditation), Dhyanaparudu (one who meditates) – all such dualities cannot be known. One will not perceive one’s own self and one’s own action (Seva or Dhyana). Only Sevyudu (one who receives the service), only that feeling, and nothing else will be perceived. If any other thing is perceived, it cannot be called Samadhi; at best, it is called a dream. Samadhi can admit of nothing other than Brahman. Complete absorption in Brahman is Samadhi.