Research Paper
submitted by Swami Sadasiva Giri on the occasion of a Vedanta Seminar,
conducted by Sri Vishnu Mohan Foundation on the
14th and 15th of
September 2019, at Sri Gnana Adwaita Peetham,
New Giri Road, T
Nagar, Chennai-600017.
Part Two : THEORY
& PRACTICE
THEORY
AND PRACTICE IN
INDIAN
PHILOSOPHY
|| कृष्णं वन्दे जगद्-गुरुम् ||
OBEISANCE TO KRISHNA, THE UNIVERSAL GURU.
Now we can take up the study of theory and
practice in Indian philosophy. The
theory portion of Indian philosophy is available in the Upanishadic part
of the eternal Vedas. The essence
of this wisdom is presented as Smriti, in the form of Bhagavad-Geeta,
the crest jewel of Mahabharata. Bhagavad-Geeta
is not the only Smriti literature available. As it has come directly from the
God-incarnate, Krishna, it became more popular than all other Smriti
literature, to be hailed as the Universal Guide for the entire humanity for all
occasions. When we invoke the Devataas
at the start of reading Bhagavad-Geeta, we come across this verse
--
सर्वोपनिषदो गावो दोग्धा गोपालनन्दनः |
पार्थो वत्सः सुधीर्भोक्ता दुग्धं गीतामृतं महत् ||
In this stanza, all the various Upanishats
are equated to the cows, Krishna to a milkman, Arjuna to a calf, the
beneficiaries to the blessed followers of Sanatana Dharma and finally,
the milk is likened to the immortal and invaluable elixir i.e. Bhagavad-Geeta. Again, this wisdom is presented as a rare collection
of aphorisms, in the form of Brahma-Sutras, likened to a symbolic rosary
of invaluable gems collected from various portions of Shruti, by Sage Veda-Vyaasa,
the author of Mahabharata, the common Guru for all the followers
of Sanatana Dharma. This entire three
tier literature consisting of Shruti, Smruti and Logic is called
the Prasthaana Traya, the grand Trinity of Systems in Theology,
belonging to Sanatana Dharma. The
entire Prasthaana Traya is commentated by Shankara (पूर्व-पक्षः प्रथमतः) in a lively style
of anticipating and raising all possible objections to the view of Vedanta
Darshana from all quarters first, and (सिद्धान्तपक्षो द्वितीयतः) refuting logically all those objections one
by one, through his most illustrious commentaries. These commentaries ever remain
as a challenging touch stone, for the intellectuals of all generations to prove
their real mettle and worth in the reasoning art of logic.
Today the Upanishats
have become almost innumerable through the interpolation carried out by many
vested interests. The knowledge portion,
in other words, the ज्ञानकाण्डं, of many Upanishats, is presented in
the final part of the Upanishats, after initially presenting the उपासना-काण्डं i.e. the portion dealing with Upaasana i.e.
worship, culminating in the practice of Purascharana, the total
dedication during the last stage of Upaasana before becoming able to
intuit a particular deity, possessing a name and form in the astral realm. This is the usual method of holding on to a
name and form perceptible to the intellect, in the beginning and transcending
the same name and form in the final stage of Upaasana. This is the easier method to attain spiritual
perfection. It would be extremely difficult
for the average spiritual aspirants, not having the intense Vairaagya, required
to pursue the Nirguna Path, which is the path mentioned in Bhagavad-Geeta
as the path of Avyakta, the path leading to the intangible, the transcendental
Truth. (12th chapter, verse 5)
क्लेशोऽधिकतरस्तेषा - मव्यक्तासक्तचेतसाम् |
अव्यक्ता हि गतिर्दुःखं देहवद्भि-रवाप्यते ||
"O Arjuna, this path of Avyakta,
in other words, the Intangible path, is extremely difficult and also
heart-breaking for the very vast majority of spiritual aspirants who are
extremely body-conscious as well."
Intuitive
knowledge of the Self, as pure light consciousness, dawns at the culmination of
Upaasana. This would be the
direct experience of Saguna-Brahman. This is Shuddha-Satva, the all-pervading
splendour, coupled with unbounded bliss, which is axiomatic as well i.e.
springing from within. The hangover of
any Upaasana will provide a name and form to this effulgence in
accordance with their Upaasana-Murtis (forms). This is not the experience stated in Maandookyopanishat
as Shaantam, Shivam and Adwaitam. This lofty state is unambiguously mentioned
in Lalita-Sahasra-Naama-Stotra as well, as (चितिः, तत्पद-लक्ष्यार्था) one who is pure awareness, the intended and implied meaning and essence of
the Sarva-Naama (the pronominal word) of “TAT”, that can be only
intuited and never objectified as anything separate from oneself, i.e. the
Subject. If it could be objectified it
would have been stated as तत्पद-वाच्यार्था, that could be denoted as an object. One has to surely transcend the experience of Saguna-Brahman, the
light consciousness as well, to intuit the experience stated in Maandookyopanishat
and Lalita Sahasra-Naama-Stotra.
Even after intuiting this pure awareness, Brahman, as Shaantam,
Shivam, Adwaitam stated in Maandookyopanishat, a few traces of
the long chain of hangovers may be visible in many Upaasakas. As such, there is a slight flaw or
inconsistency in this method.
In general
reckoning, the Upaasakas are not in the habit of detaching themselves
completely from their objects of Upaasana. As the bliss of Saguna-Brahman
is so much bewitching and binding, who would like to detach oneself completely
from it, which even Shri Shuka, the greatest among Adwaitins could not
do? Remaining as the greatest exponent
of Bhaagavata, Shri Shuka got immersed in Krishna-Consciousness
fully after getting formal initiation into Bhaagavata from his father
and Guru, Veda-Vyaasa.
As such, this type of aspirants would be inclined to retain the
relationship with that particular name and form, holding on to which they
provisionally transcended all the realms. Ramakrishna Paramahamsa held
on to his devotional attitude towards Mother, Kali, even after intuiting
Nirguna-Brahman, the intangible Truth.
He has confessed once, that he would take one more birth in future and
that would be in the southern or more precisely, south-western part of
India. As such, we have to assume, that,
in their cases, this transcendence and the intuition of the intangible Truth has
to be understood as provisional, in a sense.
To study and
grasp this issue more clearly, let us consider Ganapati-Atharvaseershopanishat. This Upanishat belonging to the branch
of Atharva Veda, describes Lord Ganapati as the transcendental intangible
Truth, i.e. as one without a second, which reality is generally attributed to
the nameless and formless Paramatman only, which is stated as Brahman,
in the neuter gender. The class of
theologians who remain exclusive votaries of Shuddha-Brahman and
Shuddha-Adwaita definitely will not accept this, as the ultimate experience
of Adwaita, the perfected state of spiritual evolution. They would be pointing out an inconsistency
here, stating, that in this case there is still a link with a name and
form. As such, it cannot be accepted as
the final perfected state, where there should be only one, without a second and
that ONE should be devoid of a name and form, which can only be referred to, in
neuter gender by using Sarva Naama, a class of pronominal words, such as
Tat, Adah, Idam,
etc. used in “Tatvamasi”, “Poornamadah Poornamidam” and
the likes.
In this context, Soota-Samhita,
a portion of Skaanda Puraana and some Upanishats in that line,
having a leaning towards the name and form of Shiva, such as Shvetaashvataropanishat,
propagate Siva-Adwaitam. Shakti
Upaasakas who adore and consider Shakti above all other forms,
holding on to Brahmaanda Puraana, propagate Shakti-Adwaitam. In the same manner, Maha-Narayanopanishat
and the likes, describe Lord Vishnu or Narayana, as the ultimate
Truth and the staunch votaries of these Upanishats propagate Narayana-Adwaitam. Similarly, there are other forms of Adwaitam
as well. In these circumstances, a sort
of one-upmanship or vying for superiority over other Upaasakas arises
among the pursuers of different aspects of the same Paramaatman.
Converting this
muddled situation to their best advantage, the Christians have thrown their
hats into the ring by introducing a Jesus Upanishat to promote their
conversion activities in great measure, by creating more confusion among the
Hindu community. Some call it ईशोपनिषत् as Jesus is mentioned as Isa or Iso in ancient Hebrew
references. In South India it becomes Yesu. They have done this interpolation newly, into
the vast collection of Upanishats, already existing in Indian
tradition. They claim total validity to
their Upanishat, without the backing of any authority from India's vast
spiritual collections, claiming at the same time that all that exist in Sanatana
Dharma, exist in Christianity, even from much earlier times.
Foreseeing the
present situation of inconsistencies, and that too very much in advance,
Shankara accepted only ten Upanishats which do not have any leaning
towards any particular name and form, to establish his philosophy. They are Easa (ईश) Kena (केन) Katha (कठ) Prashna
(प्रश्न) Munda (मुण्ड) Maandookya
(माण्डूक्य) Taittireeya (तैत्तिरीय) Aitareya
(ऐतरेय) Chhaandogya (छान्दोग्य) and Brihadaaranyaka (बृहदारण्यक) Upanishats. Even
in many of these ten Upanishats, for example, Chhaandogya and Brihadaaranyaka Upanishats, the voluminous ones, a significantly major portion is devoted to the
exclusive practice of Upaasana only.
But these Upaasanas are altogether different from the ones
related to names and forms, mentioned in most of the other Upanishats.
As attaining चित्त-शुद्धि i.e. purity of the psyche, is of paramount importance for
intuiting one's own Self, no Upanishat can neglect this Upaasana-Kaandam which is the most important portion in the matter of purifying the
intellect. For example, this is very
much asserted in Taittireeyopanishat, Bhrigu-Valli (भृगुवल्ली) where Bhrigu is
repeatedly commanded to engage himself in austerities and mortification of the
senses along with the mind, by his father, Varuna, who happened to be his Gyaana
Guru as well. In this context,
Varuna advises Bhrigu to engage himself in Tapas. “तपसा ब्रह्म विजिज्ञासस्व | तपो ब्रह्मेति” | "Through the means of Tapas you intuit Brahman
as Tapas is verily Brahman". This is exactly the same when Krishna tells Arjuna "एतत् ज्ञानमिति प्रोक्तं" in the 13th chapter of Bhagavad-Geeta (13/12). Here, the twenty virtues (starting with अमानित्वं, humility) which are only the means for attaining Gyaana, the end, are stated
as the end itself.
The ten Upanishats chosen by Shankara contain many
Mahaa-Vaakyas in them. These Mahaa-Vaakyas
are in the form of Sutras i.e. abbreviated phrases.
They are highly condensed, no doubt; but they are exceptionally potent,
capable of opening the flood gates of Agyaana i.e. ignorance of the
Self, instantly. As per conventional
practices the Mahaa-Vaakya namely, Tatvamasi is articulated by the Guru in the disciple's ear,
at the time of initiation, to arouse the fire of knowledge in the
disciple. If the disciple happens to be उत्तम-अधिकारी i.e. a deserving aspirant of the highest order, possessing camphor like quality
to get enlightened, he would be able to intuit the Truth instantly like Saint
Ramakrishna. Otherwise the result of
initiation, which is the intuitive experience of the disciple, will occur in a
delayed time frame; nevertheless, initiation is absolutely necessary and it
will become fruitful at the appropriate time.
It is like lighting a wick readied in all respects to catch the
flame. If there is wetness in the wick,
it should get dried up fully, before it gets properly lighted. Kathopanishat is quoted for confirmation
in this regard. In Kathopanishat the god of death, Yama, explains this
topic to Nachiketas in Mantras 8 and 9, in Canto II, Part I.
न नरेणावरेण प्रोक्त एष सुविज्ञेयो बहुधा चिन्त्यमानः ।
अनन्यप्रोक्ते गतिरत्र नास्ति अणीयान् ह्यतर्क्यमणुप्रमाणात् ॥
"If the Guru initiating the disciple is not an
enlightened person, the disciple receiving the initiation won't be able to
intuit the Self in spite of his very best efforts. There is no scope for any other choice in
this matter, as the principle of Aatman is so subtle, which remains beyond the
reach of anyone's intellect." Here
we have to assume through valid inference, that the Guru transfers a
rare power to the disciple at the time of initiation, with the help of which
the disciple becomes capable of intuiting the transcendental Truth.
नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
यां त्वमापः सत्यधृतिर्बतासि त्वादृङ्नो भूयान्नचिकेतः प्रष्टा ॥
"O my sweet little child, Nachiketa, as this
wisdom is beyond the logic of the intellect, it has to be intuited through the
initiation of a realised Guru alone.
As you are endowed with a pure intellect without any sort of hypocrisy,
you happen to be the proper अधिकारी i.e. the qualified aspirant to receive the initiation and to intuit the Self. O Nachiketa, let me be blessed with more and
more disciples of your calibre and sublime virtues."
Now we come to the last part of this paper which is the most important one
as well. The most important issue here
is becoming eligible for Vedanta Saadhana. To attain this eligibility, the Karma
of the aspirant should get exhausted to a great extent in the natural sequence
of unfolding of Karma. That is
why the Shaastra says “सन्यस्य श्रवणं कुर्यात्” which means that
one should commence this Vedanta-Saadhana in right earnest, after taking
formal initiation into the order of Sanyaasa. The aspirant
should not have any worldly duties or compelling responsibilities, at the time
of entering this school of Vedanta.
To support this statement, I take the immortal Vivekachudamani.
There, at the commencement of the work, the Guru infuses optimism into
the disciple by saying, "धन्योऽसि कृतकृत्योऽसि" "you are the highly
blessed one who have finished your Karma by exhausting all your duties
in the natural course of unfolding of Karma."
Without acquiring this eligibility, we come across with many people engaged
in this pre-eminently highest Shaastra of Vedanta, today. That helps them in earning a livelihood only,
like any other calling. By
intellectually grasping this subject, without getting engaged in proper Saadhana,
one gains nothing worthwhile except adoration of the world, status in society
and financial gains. In Viveka-Choodaamani Shankara explains this
matter. Vide Shloka 58.
वाग्वैखरी शब्दझरी शास्त्र-व्याख्यान-कौशलम्
|
वैदुष्यं विदुषां तद्वद् - भुक्तये न तु मुक्तये ||
"Loud speech, consisting of a shower of words, the rare skill in
expounding scriptures and likewise stunning erudition; these gifts bring with
them, elation to the scholar, no doubt, but are no good for attaining the
peerless state of Mukti i.e. liberation from transmigration."
No one should take this statement of mine as a personal reference directed
against anybody. I have only stated the
fact and no one can refute this statement of mine also. Again, Shankara stresses this point in his Adhyaasa
Bhaashya for Brahma Sutras, by saying "पश्वादिभिश्च अविशेषात्" which means that
such professionals are in no way better than the beings endowed with a
horizontal vertebra, who neither possess the required Viveka nor Vairaagya
to intuit the Self. Here, one should
clearly understand that, this is stated from the absolute point of view and not
from the empirical point of view.
Without detaching oneself fully from the binding responsibilities of the
world, an aspirant will not be able to detach himself from the deep-rooted
personality acquired, carried forward and brought forward through innumer-able
births. In this context the Sanyaasa Deeksha is like a transit camp to
annihilate the already existing personality.
After acquiring the benefit of Sanyasa-Deeksha in full measure,
this temporarily acquired personality of the Sanyasin also should be
discarded, as Aatman, the pure Self is neither a Brahmachaary, nor a householder,
nor a Sanyasin.
In Kali Yuga it is almost impossible to do Vedanta Saadhana
without taking formal initiation into Sanyaasa-Deeksha as Tamo
Guna and the resultant body-consciousness is unimaginably high. For this purpose, Shankara instituted the
order of Sanyasa for Kali-Yuga-people. During the earlier Yugas, by remaining
in the house itself, it was possible to do Vedanta Saadhana as Satva
Guna was comparatively much higher during those times. See the confirmation. In the traditional Shankaracharya-Ashtottara-Shata-Naamaavali we come across with this
particular Naama i.e. "सन्यासाश्रम-उद्धर्त्रे नमः" (the one who has rekindled or re-established the institution of Sanyasa). Taking initiation into the order of Sanyasa
is exactly like immersing the dirty clothes in a solution made out of detergent
powder and water for some time. When the
dirt would have got dissolved in the detergent solution, the solution also
should be rejected finally.
As far as practice of Indian philosophy is concerned, there are three steps
or stages of Saadhana and they are mentioned in the relative order
now. They are mentioned as Shravana,
Manana and Nididhyasana.
If we take Shravana into consideration with a western mindset, the
word-meaning of Shravana would only convey the idea of a mental exercise
of listening attentively in a study class conducted by one's Guru. But immensely more beneficial gain is
involved in the word, Shravana. This benefit will accrue if the disciple
stays with the Guru, serving him in person, in the Guru's day to
day life. This is the age old and most
ideal Guru Kula System of imparting and acquiring knowledge and
wisdom. In this system of imparting and
acquiring knowledge and wisdom, a special chemistry is involved in the
relationship between the Guru and the disciple which we cannot find in a
study class, in the college atmosphere.
The nature of this chemistry can neither be explained in words easily by
anyone, nor can be grasped through any other means also. In the matter of annihilating the deeply
entrenched personality of the disciple this chemistry plays the most
significant role. How it works and when
it works, is a matter of conjecture and total surprise for anyone. Now let us see the confirmation in
Bhagavad-Gita. BG/IV/34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः ||
"Seek that knowledge from the enlightened preceptors by falling at
their feet without any reservation, by making ardent inquiries about this
knowledge without any hypocrisy and finally pleasing them through your
dedicated service in their day to day life, with one pointed attention and
sacrifice. They, reciprocally, in a mood
of extreme love and compassion, will impart this knowledge to you which will
culminate in the intuition of Aatman." Serving the Guru is most
important. This devotional attitude on
the part of the disciple and the reciprocally compassionate attitude on the
part of the Guru result in the annihilation of the personality i.e.
I-ness of the disciple. The Maharashtra-Saint
Eknath is one of the most shining examples in the matter of Guru-Seva i.e.
serving the Guru with one-pointed attention. Again Saint Kalyanji of Maharashtra, a
disciple of the great Samartha Ramadas is another distinguished example.
Manana is the act of getting
reconciled with what has been grasped through Shravana. The spirit of Mahaa-Vaakyas like Tatvamasi
should be constantly ruminated upon.
There is an implied meaning behind this Mahaa-Vaakya. The usage of Sarva Naama (a class of
pronominal words) of That and Thou is meant to convey the implied
meaning. Here परिसङ्ख्याविधि, an indirect mode of presentation is applicable, in interpreting this Mahaa-Vaakya
and bringing out the implied meaning hidden therein. When the Mahaa-Vaakya says Tatvamasi,
"That, Thou Art" the implied
meaning is verily "This, Thou art not" i.e. you are not
anything that can be objectified. In
this context the word That stands for the transcendental
Truth. All that can be objectified is
meant by the word "This". As you are verily That, which
is the substratum of the psyche consisting of मनस्, बुद्धि, चित्तम् and अहङ्कार, the highly
condensed and immensely potent phrase of "That Thou art"
points to the transcendental Truth which is beyond words and as such, the word Thou
cannot be an object of perception. It has
to be an object of intuition only. One
should dedicate oneself wholeheartedly to pursue this Saadhana without a
break and reconciliation is bound to come before long. The aspirant should learn to view this
empirical realm as an illusion i.e. 180 degrees out of phase of what is
actually perceived through the senses.
The following stanza is helpful to do this Saadhana of Manana
i.e. to ruminate upon
constantly. (BG/2/69)
या निशा सर्वभूतानां तस्यां जागर्ति संयमी |
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ||
In which realm the ordinary beings remain totally inactive, as they would
usually remain during a dark night, in that realm of Aatman, the जितेन्द्रिय, the self realised
Gyaani remains awake, fully focussed and attentive. In contrast, i.e. in 180 degrees out of
phase, in the realm in which the ordinary souls remain active and focussed, the
Gyaani remains totally inactive as if he were in a state of deep
sleep. The ordinary beings remain in विषय-निष्ठा i.e. a state in
which they are focussed towards the objective world and the Gyaani
remains in आत्मनिष्ठा i.e. focussed
towards his own Swaroopa i.e. Self.
The third step of Nididhyasana is nothing but converting the
already grasped and reconciled theory into a working principle in day to day
life. For this to happen, great Vairaagya (aversion to anything that is
not Aatman) is required.
Intuiting the Truth depends upon the intensity of Vairaagya in an
aspirant. If Vairaagya is total,
intuition of the ultimate Truth would have taken place simultaneously. At this juncture, the Grace of Paramatman will
descend on the aspirant and will make the mind irresistibly introvert. Guru's guidance and blessings, no
doubt, are most essential. The twenty
virtues mentioned in the 13th chapter of Bhagavad-Geeta, starting with Amaanitvam
viz. humility, should be developed consciously.
The three types of Tapas i.e. austerity and mortification,
mentioned in Bhagavad-Geeta, 17th chap. stanzas 14, 15 & 16
which are शारीरं तपः Tapas at physical level, वाङ्मयं तपः Tapas at verbal level and मानसं तपः Tapas at mental level, should be practised earnestly.
Finally, the intellectual exercise of merging the दृश्यं, the entire objective world including one's body and psyche, with द्रष्टा the perceiver, the
subject, should be constantly practised.
This is one of the methods.
Brihadaaranyaka-Upanishat suggests another
path, which is called the "Neti" "Neti" path
i.e. "not this," "not this" method. This is the method of rejecting all that can
be objectified one by one. Finally, the
subject, who is involved in this intellectual exercise, alone would remain as
the remainder, at the zenith of this Saadhana. At this juncture, when
all efforts (all intellectual efforts also) would have ceased, the individual
making this effort also, would have ceased to exist. If there is no effort, which is the evidence
that there is no individual also to make the effort, as one depends upon the
other for one's very existence, Self would have been intuited. Finally, the
substratum of the I-consciousness which is mentioned as Chit,
alone would remain.
This is truly what is meant by Nididhyasana proper. In the other method, to explain this theory,
a Triputi, in other words, a triangle of a sort is mentioned as a simile
in Shastras. One side of the
triangle is द्रष्टा, the perceiver. The other two sides represent दृश्यं, the objective
world and दर्शनं the act of perceiving.
The act of perceiving i.e. दर्शनं, links द्रष्टा with दृश्यं. None of these three can remain without the
other two. If one of these three is made
irrelevant, the other two are bound to become irrelevant automatically.
If दृश्यं is merged with द्रष्टा, the Triputi i.e.
triangle of द्रष्टा, दृश्यं and दर्शनं collapses then and there,
leaving alone the substratum which is दृक्. As दृश्यं i.e. the objective world,
doesn't have an independent existence devoid of the द्रष्टा, the subject, it should
be understood as an extended illusory form of द्रष्टा i.e. the Subject
himself. This happens due to the
deluding power of Avidya-Maaya.
That is why it is advised that दृश्यं should be merged with द्रष्टा. The दृश्यं is the illusory
projection of द्रष्टा. When the mind goes out through any of the five outlets i.e. senses, then
only there is an existence for the objective world. In deep sleep the mind didn't go out as it
was united with Aatman. As such,
there was no objective world either, during deep sleep. Anything that doesn't have a constant
existence without a break should be an illusion only, just like a snake in a
bit of rope, in dim light or due to a defect in the eye-sight or like the dream
world and the objects perceived in that world.
Shankara compares Lord Dakshinamurti to a crafty magician when he
says मायावीव विजृम्भयति who projects and withdraws various objects by his personal will alone,
without the help of anything else (i.e. without any material or instrumental
cause). The ego of the aspirant will
receive terrific blows while being engaged in this Saadhana, as he
cannot find fault with the objective world in the least, which is actually his
own very creation or projection. If any
inconsistency is perceived in the objective world, it has to be attributed to
the perceiver alone. Only the Saatvic
intellects of the highest order would be able to grasp the logic involved here
and pursue this Saadhana in right earnest. The lesser ones, the Taamasic
intellects of various grades, will repeatedly question the validity of this
statement by raising questions "When I can clearly perceive this world as
totally different from me and that too in real terms, how can I accept it to be
my own creation or an illusion?"
Eligibility to pursue this Saadhana is of paramount
importance. That is why in Kathopanishat,
Yama, the god of death, instructs Nachiketa, that this Vedanta Saadhana
is exactly like walking on the razor's edge.
“क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति” | कठ. उप. Part 1, Canto
III, Mantra 14.
Let us change the course temporarily, for a while now. Any pain felt in the body, by anybody; is it
real or imaginary? If the pain is real,
due to any disorder, it cannot be made in-cognizable with the help of pain-killers. Anything real should remain constant also,
otherwise it is unreal, illusory, relative and also fleeting. The pain-killer is acting as a sedative, by
merely breaking the link between the mind and its corresponding
sensory organ of touch, by making that part of the body temporarily numb.
During deep sleep, all the sensory organs are rendered inactive along with the
psyche, therefore, no pain is felt. The
pain seems to be a reality only when there is a perceiver to experience
it. If the pain happens to be real, it
cannot be felt differently, during different states of wakefulness, etc., at
different times, in different stages of life, in different environments and
finally by different individuals. This
should be the proper logic to be applied in this matter. Then, Nididhyasana becomes a working
principle in day to day life without any effort, without anyone thinking about
it. In Dakshinamurti Stotra,
Shankara has clearly explained this logic in the 7th Shloka commencing
with बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपि.
Sage, Ramana Maharshi, used to withdraw his mind from his body when he was
afflicted by sarcoma, a very painful type of cancer and he used to look
absolutely peaceful and normal as if he were not at all affected by any
disease. In another case, a different
person affected by the same cancer would be writhing in pain. How the same affliction can be differently
felt by two different persons, at the same time, if it is real? As such, the real cause of pain is not the affliction
of cancer; the real cause of pain is, remaining as a witness to the pain. So, this is the proof that anything that can
be objectified is imaginary, illusory, unreal, relative, temporary and
fleeting. As such, the permanent
solution for all the problems, lies in annihilating the perceiver. By annihilating the perceiver, the individual
never ceases to exist as he is the substratum of the perceiver, the eternal Aatman. This is the unique Indian approach in solving
all problems permanently. All other
approaches will provide a temporary relief only, as in the case of a
pain-killer. Contrary to Indian
approach, the Western approach is magnifying the existing problem and in the
process creating new problems afresh, by pampering the mind and senses, drawing
others' attention and sympathy in various manners and measures and finally multiplying
the medical facilities endlessly, in the forms of establishing many newer and
newer super speciality centres with attached ICU facilities, to deal with each
and every problem individually. Only one
problem would be handled in one Centre.
This is how the therapeutic system of Allopathy develops and thrives
making the Agyaana, i.e. ignorance of Aatman more and more
deep-rooted in humanity, during modern times.
Let us view it differently now. The द्रष्टा stands for Bimba
and the दृश्यं stands for its Prati-Bimba,
like the object and its image perceived in a mirror. Without removing the flaw in the perceiver,
the flaw registered in the image, cannot be removed. By cleaning the surface of the mirror for any
duration, the flaw registered in the reflected image will not vanish. How can anyone find fault with one's own
image reflected in a mirror? If one is
engaged in this Saadhana with total dedication, the mind will become
introvert at the cessation of all intellectual efforts, on the part of the
individual making the effort, culminating in Nirvikalpa Samaadhi. The very effort, the off shoot of Rajo
Guna, which we call dynamism, is remaining as the stumbling block
between the person making the effort and his Self. Shankara, in one of his minor works, mentions
this Saadhana as maintaining a balanced state of दृक्-दृश्य-विवेकम्. In the well renowned Dakshinamurti-Stotra,
Shankara explains this logic in the briefest possible manner, which is ever inviting
voluminous commentaries from the entire scholarly community. There Shankara
says ---
विश्वं दर्पण - दृश्यमान
- नगरीतुल्यं निजान्तर्गतं,
पश्यन्नात्मनि मायया बहिरिवोद्भूतं, यथा निद्रया |
यस्साक्षात्कुरुते प्रबोध - समये स्वात्मानमेवाद्वयं
तस्मै श्रीगुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ||
"During a dream state, the perceiver, the Subject, is perceiving all
the objects within himself, the Self.
But he thinks at that time, that he is perceiving them without, as
totally different from himself. This is
due to the overwhelming influence of the all-deluding Avidya-Maaya. Now, this statement should be applied to the
wakeful state as well. With the help of
this valid example, Shankara proves irrefutably, that it is possible to
perceive this objective world (which is only a projection of the perceiver) as
totally different from the perceiver in wakeful state also, which everyone is
constantly doing, without realising it, in the least. How the dream world became an illusion after
waking up from the dream, in exactly the same manner, this world perceived
during the wakeful state also will become an illusion created by the Avidya-Maaya
when one wakes up in the realm of Aatman and then and there, he
transcends the three states of wakefulness, dreaming and deep sleep. This statement
will get confirmed in the transcendental state of Tureeya, the
relatively existing fourth state."
This is the quintessence of this highly potent stanza.
Lord Dakshinamurti ever remains in the transcendental state and with the
tremendous power generated by the unshakable firmness of His Gyaana-Nishtha
which is, in other words, Aatma-Nishtha, a powerful force field is
created and ceaselessly maintained around Him; Sanaka, Sanandana, Sanatana and
Sanatkumara, getting caught and remaining overwhelmed in this force-field, are
able to intuit their true Self, without any effort on their part. In all the cases, when the effort finally
ceases after reaching its zenith, intuition of the Self becomes a
reality, simultaneously annihilating the very individual, the subject, making
the effort. This is the foremost magic-show
taking place, in the vicinity of Lord Dakshinamurti.
चित्रं वटतरोर्मूले वृद्धाश्शिष्या गुरुर्युवा |
गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्नसंशयाः ||
"Oh, what to say! I am
bewildered by this scene of total wonder.
This is the greatest wonder in this world; The Guru remains with
the vigour and vitality of youthfulness and the disciples look aged and exhausted,
in their appearance. Again, the Guru
remains in total silence showing only the sign of Chin-Mudra i.e. Gyaana-Mudra
and the disciples are rendered totally doubtless, in this context, introverted. No other means of communication is involved
here." In this sign of Chin-Mudra
the index finger represents Jeevaatman, the thumb represents Paramaatman,
the other three fingers represent the three Gunas of Prakruti,
viz. Satva, Rajas and Tamas. When the Jeevaatman becomes free from
the Gunas of Prakruti, he is united with Paramaatman. In Taantric parlance, this symbolic
sign of Chin-Mudra has the occult potency of introverting the mind.
When a news reader is engaged in reading a news bulletin, another person
nearby, would be engaged in making symbolic signs to convey the gist of the
bulletin to the dumb and deaf community, which viewers might have seen in T V
channels. The dumb and deaf, by merely being so, ever since their birth,
develop and possess a rare gift of grasping the gist of the bulletin through
symbolic signs, which others endowed with the hearing faculty would not have
developed in them.
In Shakti Upaasana, the usage of symbolic signs has its own
value. It is quite common among these Upaasakas.
These symbolic signs are charged with great power. In Kerala, poojas are performed by the Taantric
community, following the Taantric method alone, without the
articulation of any Mantra and it is found to be efficacious also.
At the culmination of this practice, the द्रष्टा and the दृश्यं will disappear finally,
leaving alone the दृक् which is one's
real Swaroopa i.e. the Self.
It looks somewhat easy when one listens to a Vedantic lecture or
when one reads the same in the form of an essay. But when anyone tries to put this Saadhana
into practice, then only one will know how heart-breaking, it is going to
be. This is not stated here to
discourage anyone from doing this Saadhana. The same topic is quoted from the ancient
treasure trove of Subhaashita now.
प्रारभ्यते न खलु विघ्न-भयेन नीचैः,
प्रारभ्य विघ्न-विहता विरमन्ति मध्याः |
विघ्नैः पुनः पुनः प्रतिहन्यमाने,
प्रारब्धमुत्तमजना न परित्यजन्ति ||
"By the very thought of this seemingly Himalayan endeavour ahead, the
pleasure-seeking ordinary class, never come forward to take up the challenge of
this Vedanta Saadhana. The next
class retire from this Saadhana, as a crest fallen lot, after facing
repeated hurdles on the path. In spite
of facing any number of hurdles ahead, the fully dedicated class of aspirants
never withdraw themselves from this Saadhana, till they reach their
desired goal."
When the invaluable gain accruing from this Saadhana is grasped in
its true perspective, the bitterness arising from disciplining the senses and the psyche, will become
totally insignificant and as such, will become bearable; if not really
pleasant. Who will not endeavour for
such a gain of a Himalayan output, by merely providing a silly input of the
measure of an ant-hill? This topic makes
me recollect the great Saivaite Saint, Maanickavaachakar and the ever-shining
Christian Saint, Thomas Kempis. The former, addressing Lord Nataraja, sings
with elation in Tiruvaachakam "தந்தது உன் தன்னை கொண்டது என் தன்னை, சங்கரா, ஆர் கொலோ சதுரர்" (தி. வா. Topic 22 கோயில் திருப்பதிகம், stanza 10) "O my Lord, Shankara, Siva, in our mutual exchange deal, who has
proved oneself to be the cleverer, to become the ultimate winner as well? You or me?
I exchanged me, along with the silly tinsels I
possessed, with You, along with the entire wealth of the world, You possess." The great Indian
Monk, Swami Vivekananda used to carry with him always, a small pocket edition
of the immortal Christian literature, "THE IMITATION OF CHRIST",
during the early days of his spiritual Saadhana. In that, Thomas Kempis
says in Chapter 35 of Book III; "the sufferings of this life are not
worthy to be compared with the glory that is to come." Again in Chapter 51 of Book III he says
"And you will say: the sufferings of this time are not worthy to be
compared with the future glory." The essence of these statements is
that, the input is too silly to be mentioned when compared with the
unimaginable colossal output. This is how the brave cross the ocean of Samsaara, the dreaded
disease of transmigration, which is called Bhava-Roga. For confirmation
see Bhagavad-Geeta, stanza 37 of chapter 18.
यत्तदग्रे विषमिव परिणामेऽमृतोपमम्
|
तत्सुखं सात्विकं प्रोक्त-मात्म-बुद्धि-प्रसादजम् ||
"The experience of this spiritual discipline is compared with the
taste of poisonous bitterness in its beginning and nectarine sweetness in the
end. This is hailed as the Saatvika-Sukha,
the eternally lasting happiness that gives purity and calmness to the psych and
nervous system.” This discipline gives purity to the soul and clarity to the
intellect by which alone, intuitive experience of the Self becomes a
reality.
At this stage, the steps to be covered further would be revealed from
within as Vairaagya grows in leaps and bounds in the aspirant. I am
quoting the words of Sadguru Swami Gnanananda Giri of Thapovanam, for confirmation. "அது அதுவேயானால் அதுவே ஆகும்; அதுவே சொல்லும்." If the Saadhana is one pointed and
earnest, it will reveal the steps to be covered furthermore, from within.
This revelation will take place after the aspirant becomes
endowed with the Buddhi Yoga, mentioned in the 10th chapter of Bhagavad-Geeta
(10/10). Over and above all these, one
should intensely long for the guidance of a Sadguru and also for being
possessed by that Sadguru.
Possessed by the Sadguru means that, the Guru should
confess that "I accept you as my disciple." The disciple may claim that such and such
person is his Guru. But that is
not going to serve the purpose in this context.
It should not be a one-way traffic; it should be a two-way traffic by
all means. In this context, see what
Shankara says in Viveka Choodaamani, Shloka 3 of 269.
दुर्लभं त्रयमेवैत - द्दैवानुग्रह - हेतुकम्
|
मनुष्यत्वं मुमुक्षुत्वं महापुरुष-संश्रयः ||
"By the exceptional divine grace only, it becomes possible to obtain a
human birth. To be endowed with the intense desire to attain Moksha i.e.
liberation from transmigration, is comparatively more exceptional; and the most
exceptional is, to be possessed by a Sadguru. The final compound word of महापुरुष-संश्रयः, denotes the acceptance of the disciple by the Guru
as "You are
verily my disciple, I possess you as my own". At this stage, I conclude the presentation of
this paper, with my humble Pranaama at the holy lotus feet of all my
esteemed Gurus, including the immortal Thomas Kempis. ॐ शम्.
त्वं पिता त्वञ्च मे माता त्वं बन्धुस्त्वं च दैवतम् |
संसार-प्रीति-भङ्गाय तुभ्यं श्रीगुरवे नमः ||
न गुरोरधिकं तत्त्वं न गुरोरधिकं तपः | न गुरोरधिकं ज्ञानं तस्मै श्रीगुरवे नमः ||
ॐ
