Jiva Yatra 1

The Goal

(Swami Jnananda Bharathi)

Jiva Yatra is a prakarana Grantha of 9 verses written by Swami Jnananda Bharathi, who was closely associated with Sringeri Mutt.  Like Sadhana Panchakam in this work also the sadhanas are given in a serial order.  But they are not given as mere instructions but as part of a narrative.  This work describes the life of a Jiva as a journey where Jiva the traveller does not have a clear idea of the goal (destination) or has a mistaken idea of the goal.  It starts with defining the goal and then goes on to outline the path, giving the sadhanas.  With this brief introduction we will enter into the text.

Verse 1

Nityaananda sukham padam suvimalam praaptum sameehaayuthaah
Sarve janmabhrutah sadaa vyasaninas tat sthaana sammaargane |
Evam satyapi saadhya saadhanayugam samyangh na jaananti te
Na praaptaa adhunaapi soukhya padaveem swaabheeshtta roopaam yatah || 1 II
Every being born in this world is very eager to attain the state of eternal happiness (Nithyananda sukham). They strive hard in the good path for reaching this state all the time. Even if this is so, as they do not have a clear idea of both the goal and the sadhana, they have not yet reached that state of permanent happiness which is really desired by them.

Even though the goals people pursue seemingly vary, they all converge in one ultimately, namely eternal happiness untainted by even the shadow of sorrow.  This happiness can come only from the Knowledge of their own Self as Ananda Swarupa.  They are the happiness they seek as the ultimate goal and attaining the Athma jnanam that reveals this truth is called Moksha. But the jivas mistaking the goal as wealth, position, fame, position and relations are disappointed as the happiness these bring is temporary and not unmixed with pain.  As the goal and the path, sadhyam and sadhana, are not clear to them, this state of permanent happiness eludes them in spite of their best efforts, however good they may be.

Verse 2 & 3

Tat praaptyai prabhu sammitaapi krupayaa trayyanta saaraanvitaa
Valli kaattaka madhyagaa kavisamam protsaahayantee naraan |
Evam saadhana kalpanaam rachayate san maarga gaanaam sataam
Tad Vishnoh paramam padam cha sahasaa kantum maneeshaavataam || 2 II
The message given in the central part of the Katha Upanishad, at the end of Vedas (Krishna Yajur Veda), guides mankind to attain that state of happiness in a friendly way graciously. It shows for mankind who are eager, the noble path to practice for attaining that ultimate feet of Vishnu.
Aatmaanam rathinam braveeti nigamoo buddhim cha tat saarathim
Deham syandanam indriyaanni thuragaan sabdaadi tad gocharam |
Chetah pragraham aadarenna ya imaan vasyaams tanotya atmavaan
Tasyaiv aapyam idam padam sukhaghanam paaram param hyadhvanah || 3 II
Vedas describe Jivatma [individual soul] as the one who is sitting in the chariot, intelligence as the charioteer, body as chariot, sense organs as the horses, sense objects as the path and mind as the rein. Only for that seeker who with care and diligence controls all these with effort, the ultimate end of the path, this state [Brahman] of eternal happiness, is reachable.

 Upanishads that come in the end portion of the Vedas give the sadhana and sadhyam for the person seeking peace and happiness from worldly objects.  The author quotes here the example of chariot imagery that occurs in Kathopanishad to illustrate his point.  This comes as teaching of Yama to Nachiketas.  Earlier Nachiketas has chosen the Sreyo marga leading to nithya ananda rejecting Preyo marga leading to anithya ananda.  In the body-mind complex Consciousness is available as manifest Chaithanyam, Chidabhasa and this is called Jivathma.  In the chariot imagery, Jivathma is the traveller; body the chariot; intellect the driver; mind the reins; sense organs the horses; and the sense objects is the road. To reach the destination the chariot must be in good condition, the driver must know the destination, the way to destination and have control of the reins and through that of the horses so that they do not run amuck. Translated to the journey of life this reads as follows, the body must be fit physically, mentally and intellectually and one must have control of the mind and sense organs (sama and dama) and knowledge of the destination (Moksha) and of the correct path (Athma Jnanam) and the power of discrimination to choose the right path rejecting the wrong path (viveka) and the determination to stay in the right path keeping away from the tempting diversions (vairagyam).

Verse 4

Praapyam tat paramam sukham hi munayo moksham samaachakshate
Jeev esaana jagad visesha rahitam gnaanaika saadhyam dhruvam |
Yena atmany atirohitah svamahima ananda atmako bhaasate
Mithya adhyaasamatis cha yena galati gnaanam tad eva amalam || 4 II
Sages describe Moksha [liberation] appropriately as Eternal Happiness which can be attained only through Jnanam of  the oneness of Jiva, Iswara and Jagat. That pure Jnanam removes one's false illusory understanding and makes one realize one’s true nature as bliss (eternal and pain-free).

The fourth purushartha, Moksham, is the pain-free eternal happiness that one unknowingly seeks through one's various efforts. This nithyananda sukham that one mistakenly seeks from external sources is not external to one.  It is one's own Real Self as revealed to one through Athma Jnanam that removes one’s ignorance regarding the identity of one’s Self. Through this jnanam one acquires the advaitic jnanam that Jiva, Jagat and Iswara are not three separate independent entities but are essentially Brahman only with mithya upadhis.  So through Athma Jnanam only one attains anartha nivritti and Ananda prapthi.

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