Self-knowledge and Guru Upadesa

(Based on Swami Paramarthananda’s talk)

Vedas have got two parts; Veda Purva and Veda Anta, the former part and the last part.  By following the life style given in the Veda Purva, a person will develop an interest in Self Knowledge.  It will convert a lay person into a spiritual seeker.  For such a seeker Self Knowledge is primarily dealt with in the Veda Anta or Vedanta, the end portion of Veda.  This Self Knowledge is called Upanishad.  The word ‘Upanishad’ consists of three portions - Upa, Ni and Sath.  Upa means that which is closest to you i.e. the Self or Athma.  The expression Ni means Nischaya Jnanam or clear knowledge. Sath means the destroyer.  As knowledge is always the destroyer of ignorance, Upanishad means Self Knowledge, the destroyer of Self Ignorance.

In the 7th chapter of Chandogya Upanishad, there is a story concerning Narada and Sanath Kumara.  In that story, Narada goes to Sanath Kumara and asks for knowledge. Then, Sanath Kumara asks, how can I teach you if I don’t know your level of knowledge and asks for what Narada already knows.  Then, Narada gives a big list of Knowledge or sciences that he already knows as “Rik Veda, Yajur Veda, Sama Veda, Atharvana Veda, Iitihasas, Puranas, Bhuta vidya, Nakshatra vidya, Sarpa Devajana vidya etc. Thus he gives a very big list and at the end he says – “I am miserable in-spite of all these learnings. Previously, I was a miserable illiterate person and now I am a miserable literate person.  Therefore, you should help me to get out of this misery.  I have heard somewhere that only a person of Self Knowledge can cross over all mental miseries or afflictions”.  Through this, Upanishad indirectly indicates that other than Self Knowledge, there is no other solution for human mental problems like worry, anxiety, fear, insecurity, depression, jealousy etc.

Let us explore a little bit into knowledge in general and then Self Knowledge in particular. The branch of philosophy which deals with the nature of knowledge is called Epistemology. It deals with the nature of knowledge, the source of knowledge, what is right knowledge, what is erroneous knowledge, why error takes place etc.  In our tradition, it is called Pramana Sastra.  To understand about knowledge in general, one should know the four factors connected with knowledge. The first factor is the ‘Locus of Knowledge’. One should have a clear idea about where the knowledge takes place. One should know what the Nature of knowledge is. In Sanskrit, Locus is called Ashraya and Nature is called Swarupam. Then, the third factor is the Object of knowledge. One cannot generally say knowledge. One should say knowledge of what. Finally, and most importantly, the instrument or means by which one generates knowledge. Locus, Nature, Object, and Instrument – are the four factors one should be clear about.

Any knowledge has to take place in the intellect and it has to be in the form of a thought alone. Object of knowledge is anything about which one wants to know and that is called Vishaya.  Fourth and most important factor is the instrument or means by which one gathers knowledge called Pramanam.  We have got several instruments as every sense organ is a Pramanam.  Of these four factors, the first two is same for any knowledge, including Self Knowledge i.e. Locus is intellect and Nature is of thought form.  The uniqueness of Self Knowledge lies in the fact that it is the only knowledge where the Object of knowledge happens to be the Subject itself.  That handicaps the Instruments as they are turned outside and can reveal only the external world of objects and not the subject Self as Kathopanishad (2-1-1) says “paranchikani vyatrunat swayambhuhu tasmat paran pasyati nantaratman (The self-existent Supreme Lord destroyed (harmed) the sense-organs by making them extrovert. Therefore, one sees the external things only and not the inner Self).  All sciences also cannot help because they are all based on extrovert sense organs and therefore they cannot give Self Knowledge. The scriptures point out that we need an external aid in case of Self Knowledge, as we need a mirror to see our very eyes that are used to see others.  Sastras or the scriptures are the mirror which will show one’s own nature to oneself.  Scriptural enquiry is synonymous with Self enquiry because scriptures are verbal mirrors called Sabdha Pramanam.

But in employing this Sabdha Pramanam one faces some fundamental problem.  Because it is a unique subject matter, scriptures use special methods to communicate.  Therefore, if one tries to study the scriptures by oneself, one will not be able to extract the teaching.  For instance, Isavasya Upanishad (mantra 11) says – “vidyan cha avidyan cha yastad veda ubhayagm saha (He who knows both vidya (knowledge) and avidya (ignorance) together)”, and the combination of vidya and avidya is very difficult to understand by oneself.  It also says in the same Mantra – “avidyaya mrutyum tirtva (through ignorance, crossing over mortality)” which means that one can get immortality through ignorance which is baffling on the face of it.  There is a difference between non-scriptural words and scriptural words which are given the title Aloukika Sabdha.  The scriptural words have to be understood in such a way that it gives one a unique knowledge and so it needs a key to extract this special knowledge.  This key is only with the Jnanis and they will be able to show the scriptural words as a mirror in front of one to reveal oneself.  Thus these words coming from the mouth of a Jnani Guru serves as a subtle mirror which will help one discover this knowledge.

With Guru Sastra Upadesa, the scriptures serve as a mirror and give this knowledge to the sishya. Therefore, all the Upanishads emphasize the role of a Guru.  Mundaka Upanishad in Mantra (1-2-12) says:

tad vignyanartham sa gurumeva abhigacchet

samitpanihi shrotriyam brahma nishtham II

For knowing that (Brahman that is the Self), let him, fuel in hand, approach a Guru who is well versed in the Vedas and is always absorbed in Brahman.

Lord Krishna also in Bhagavad Gita (4-34) tells Arjuna clearly to go to a Guru and learn.

tadviddhi pranipatena pariprashnena sevaya I

upadekshyantite jnanam jnanina tatvadarsinaha II

With reverential salutations do you approach them - the wise men who have known the Truth.  Serve them, and question them repeatedly (with due respect, until your doubts are clarified). These wise men will impart the knowledge of this divine Truth to you.

All the Upanishads uniformly say that the Guru will systematically expose the teaching in the form of a dialogue.  Sage Yajnavalkya tells his wife in Brihadaranya Upanishad (4-5-6): “atmava are drashtavyaha shrotavyaha mantavyaha nidhidhyasitavyaha (The Self should be realised, should be heard of, reflected on and meditated upon)”. So the first step in acquiring the Self Knowledge is the systematic hearing of Guru Upadesa for a length of time with Sraddah and devotion, which is called Sravanam.   If such a Sravanam takes place, one will be able to gather this knowledge about oneself and that knowledge is Jiva-Brahma-Ikyam.  For the Guru Upadesa to work as a mirror to reveal oneself, one should have a prepared mind to receive the subtle teaching, as one must have a clear pair of eyes to see the reflection properly in the mirror that is available in the front.  Similarly, along with Guru Sastra Upadesa, one should also have a prepared mind to receive the knowledge. Therefore, preparations are also equally important. So, if Guru, Sastra, and a prepared intellect are there, then the knowledge will take place effectively and destroy the ignorance and ignorance borne problems like samsara also.

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What gives happiness?

(Based on Swami Paramarthananda’s talk)

The primary goal of all human beings is happiness, which is called variably as Sukha or Aanandha.  But they are not clear on what gives them happiness.  Most of them think that money and possessions will give them happiness.  But it is a misconception arising out of confusing comfort with happiness. For, no doubt, money and possessions can give comfort which is a physical condition but cannot be said to ensure invariably happiness which is a mental condition.   We find many people with money and possessions who are not happy.  At the best we can say they are comfortably unhappy while at the same time we also find a few people with little money and few possessions but are happy and cheerful.  So it is clear that there is no cause and effect relationship between money (and possessions) and happiness.  As with our limited intellect we cannot find a definite answer to the question as to what gives happiness in life, we turn to scriptures seeking the prescription for happiness. 

Scriptures say that there is only one that is the cause of happiness and that is Punyam.  Between Punyam and happiness alone there is a cause and effect relationship both at the empirical (vyavaharika) and the absolute (paramarthika) level.  Punyam can make one’s life happy irrespective of whether one has money and possessions or not.  Punyam also leads one to Athma Jnanam or Self-knowledge and thereby to Liberation (Moksha).  Scriptures also tell us that one can gain Punyam only by leading a dharmic way of life.  “What is dharmic way of life?” is expounded by scriptures and the Vedas also discuss them elaborately. The essence of dharmic way of life can be classified into noble actions (sat karmas) and noble values (sat gunas).

The scriptures discuss elaborately the various duties to be performed by individuals that come under noble actions and which are conveniently grouped as Pancha Maha Yajnas.  They are; Deva Yajna, Pitru Yajna, Manushya Yajna, Bhutha Yajna and Rishi Yajna.  These are respectively; worship of - God, one’s parents and forefathers, society, animals and plants and the Rishis who have preserved and passed on the scriptural teachings to the present generation.  Sage Vyasa has also defined the noble actions as the ones which benefit others and ignoble actions as those which harm others.  One should therefore perform actions which benefit others and Pancha Maha Yajnas and avoid actions that harm others.

Noble values have been elaborated by Lord Krishna, in Chapter 16 of Bhagavad Gita (verses 1 to 3).  These need to be practiced conscientiously with dedication. Lord Krishna also says later in this chapter and elsewhere (5-23) that if one wants to avoid suffering and enjoy happiness, one must take care of the three instinctive or natural weaknesses. These are not acquired but are universal, for every human being is afflicted by it. If one learns to manage these three, then one will live a life of values. These three weaknesses are Kama, Krodha, and Lobha (desire, anger, and greed).

Kama management is taking care of three conditions with regard to all our desires. The three conditions are: First, all our desires must be legitimate and conform to dharma.  Secondly, our desires must be moderate. If we have an inordinate number of desires, we will have to spend the entire life time in the fulfilment of these desires. There will very little time for religion or scriptural study and practically no time for spiritual development.  Thirdly, all our desires must be converted to nonbinding desires. This means converting needs to preferences. A need means without its fulfilment, we will be miserable. A preference means we accept both; its fulfilment or non-fulfilment. This is detoxification of Kama, taking the toxin or poison out of Kama. Thus our desires must be legitimate, moderate and non-binding.  Also one must develop the value of santhosha (contentment) to contain and manage Kama effectively.

Anger creates problem in two ways. First, it comes out as a violent expression that is harmful to others. It will lead to himsa or violence. According to scriptures, himsa is mahapapa (great sin). Secondly, if one swallows the anger to avoid violent action, it is equally dangerous because it gets suppressed. Suppressed anger will create problems to oneself including physical problems like psychosomatic disorders. If anger is expressed, it is harmful; and if it is suppressed it is equally harmful. So to avoid this dilemma, one needs to train oneself in non-violent expression of anger.  One must train to express strong anger without hurting others by adopting alternate methods to vent one’s strong anger.  One can write a letter expressing the violent feelings and then destroy it or one can retire to a secluded place like park, beach etc., and give vent to one’s feeling freely, shouting in solitude or indulge in some similar exercise to cool off and avoid violent actions and expressions in anger.  These are all non-violent expressions of anger and they work effectively.  One need to develop the value of Kshama (tolerance) as well for effective Krodha management.

Lobha is the notion of ownership and is associated with miserliness, stinginess, petty mindedness etc.  Lobha management is learning to share whatever one has – be it time, knowledge, or money – with somebody who is in distress. One does not own anything one thinks one owns. This includes one's own body.  Everything is a temporary gift given by the Lord for one's use for some time. The Lord can take back anything He has given at any time. One is only a trustee of what one thinks one owns.  One must cultivate the idea of trusteeship with regard to one's wealth and possessions and not have the idea of ownership.  Lobha management is effectively achieved by practicing the value of dhana (charity).

So one should cultivate noble values by effectively managing Kama, Krodha, and Lobha and keeping one’s actions noble.  This dharmic life will produce punyam and in turn produce sukham or happiness irrespective of one’s wealth and possessions.

(Adapted from Sri R.B. Athreya’s article on Swamiji’s talk)

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Vedas & Choiceless situations

 

(Based on Swami Paramarthananda’s talk)

The Vedas are regarded as anadi with their origin unknown, and handed from generation to generation.  As their author is unknown, Vedas are called apaurusheyam, and knowledge conveyed by them is universal and does not belong to a particular person.  They are called Sruthi, meaning that which is heard as it is learnt by listening to the teacher.  The Sruthi can be broadly classified into two parts, Karma kanda and Jnana kanda.  Karma kanda deals with the common problems faced in the human life.  Human beings face several emotional problems, causing tension and stress, that are unique to human beings only. These problems can be reduced to one basic issue; one’s inability to accept the situations that cause the stress.

Anger in a given situation arises when one person cannot handle what he considers as unacceptable situation. Jealousy towards other person arises when a person is reluctant to accept the other person’s accomplishments or glory. Hatred of a person arises in mind because of the concerned individual’s inability to accept the perceived behavior of the other person. Fear arises because of one’s perceived inability to handle a possible future event.  While the Karma kanda suggests several remedial measures in the form of pujas, prayers and rituals to get over difficult life situations, it also makes it clear that there can be situations for which remedies may not be just available. Such situations are called ‘Prarabdha’.

Prarabdha is of two kinds; durbala (remediable) and prabala (beyond remedy).  While intellect can reason that what cannot be remedied has to be endured, the mind may lack the strength to accept such choiceless situations.  The scriptures advise that one cultivates such acceptance by falling back on faith in Lord through Saranagathi to Lord.  Lord Krishna advises philosophical acceptance as well as surrender in choiceless situations.  He advises Arjuna acceptance born out of wisdom in Gita (2- 47): “karmanye vadhi karaste ma phaleshu kadachana (Your right is to work only; but not to the fruits thereof) and surrender in Gita (3-30): “mayi sarvani karmani sansayadhyatma chetasa (surrendering all actions to Me, with the mind centred on Me, the Self of all”).   So only remedy in the case of choiceless situation is surrender to the Lord with the prayer “O! Lord give me the strength to accept and face what cannot be changed”. 

While this may take care of emotional issues, one is still left with the intellectual question that troubles even a sincere devotee.  It is “why me” when in the grip of unfavourable life situations. Answers given like past karma, prarabdha and other such intangibles may lead to further intellectual issues concerning past birth, rebirth etc.  Jnana kanda, the second part of Vedas, helps to provide answers to such intellectual doubts which fall in the domain of philosophy.  It is important to understand that while the Vedas contain this wonderful treasure to understand life’s problems, the Vedic teaching is not imparted directly. It is as if one needs a key to unlock this teaching treasure.  Purvamimamsa is the key to the first portion of the Vedas. The Uttara Mimamsa is the key to the final portion of the Vedas.  Mimamsa (Sampradaya) is the method of bringing out the teaching.  And this key has been maintained in the form of Guru-Sishya Parampara.

While Bhagawan is the author of Vedas with its Karma kanda and Jnana kanda segments that respectively refer to the emotional and intellectual issues described above, it is Vyasacharya who gets the glory of being a pioneer and honoured as Mukhya Guru.  Besides classifying Vedas, he has unfolded the Purva Mimamsa portion in the form of Dharma Shastra which is there in all the Puranas and also in his Vyasa Smriti etc.  He has equally contributed to the second part of Vedas in the form of his Brahma Sutras which is called Uttara Mimamsa Sutrani or Vyasa Sutrani, or Badarayana Sutrani.  They deal with the deeper philosophical, intellectual problems.  Thus Vyasa has contributed to the solution of emotional problems, to the solution of philosophical, intellectual problems.  Therefore, when the Sanyasis start their Charturmasya Vratam, a Vratam which Sanyasis generally follow for four months when they are supposed to stay in one place, do Swadhyaya, do Pravachana and propagate this teaching, they start with Vyasa Puja.

(Adapted from Sri R.B. Athreya’s article on Swamiji’s talk)

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Aparokshanubhuthi – 12

Conclusion 

Verse 135

Karye karanatayata karane na hi karyata I

Karanatvam tato gacchetkaryabhave vicharatah II

The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect the cause, as such, also disappears.

Verse 136

Atha suddham bhavedvastu yadvai vachamagocharam I

Drastavyam mrdghaṭenaiva drstantena punah punah II

Then that pure Reality (Brahman) which is beyond speech alone remains.  This should be understood again and again verily through the illustration of clay and pot.

Verse 137

Anenaiva prakarena vrttirbrahmatmika bhavet I

Udeti suddhachittanam vrttijnanam tatah param II

In this way alone there arises in the pure-minded a state of awareness (of Brahman) which is afterwards merged into Brahman.

Sri Sankara is presenting the essence of Vedantic meditation starting with karana-karya Vichara in these verses. First accept the karyam; introduce the karanam; negate the karyam and then negate the causal state of karanam as well.  As only karyam inheres the nature of karanam and not the karanam the nature of karyam, the effectual state also is negated. (verse 135).  The above process is illustrated by the pot-clay example.  The karanam can exist without karyam but karyam cannot exist without karanam.  It means pot cannot exist without clay but clay can exist without the pot.  Pot does not exist without clay means that the pot has borrowed existence and pot is as good as non-existent.  This is called falsification of the pot which is done on enquiry.  Once karyam, pot, is negated, karanam status of clay is negated.  One accepts the reality of the universe in the first stage; then introduces Brahman as karanam and then negates the reality of the world as nama-rupa which does not have any substantiality on its own and concludes Brahman alone exists as Real.  Brahman being the only Reality has no karana-status as well as the karya status and It does not have the Nirguna or substratum statuses and that Brahman alone is Real. (verse 136) By constant practice of contemplation and discrimination thus, there dawns in one’s mind rendered pure through the practice of the four preliminary qualifications the knowledge that Brahman alone is Real, and nothing else exists as Real and that Brahman is one’s Self only, destroying the ignorance that deluded him by projecting the world as Real.  Then one becomes not a mere knower, but Knowledge itself.  In that state, one’s vrtti will be of the nature of Brahman alone and all other thoughts will be extinguished like the fire run out of fuel.

Verse 138

Karanam vyatirekena pumanadau vilokayet I

Anvayena punastaddhi karye nityam prapasyati II

One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.

Verse 139

Karye hi karanam pasyetpascatkaryam visarjayet I

Karanathvam thatho gachchet avasishtam bhavenmunih II

One should verily see the cause in the effect, and then dismiss the effect altogether.  What then remains, the sage himself becomes. 

The cause can be inferred either from a positive or from a negative proposition. The positive proposition is: “Where there is an effect there must be a cause” and the negative one is: “Where there is no cause, there is no effect”.  From either proposition we come to the conclusion that it is Brahman which is the cause of the world.  For, there is the world (effect) and therefore there is Brahman (cause); and if there were no Brahman (cause), there would be no world (effect) at all.  (verse 138)

First keep your attention on the objective world (karyam) and then turn your attention to subjective awareness (karanam) and then negate the objective world and remain the awareness which is neither the object nor the subject.  The awareness which is neither the subject nor the object is the Chaitanya-rupa aham that is Brahman and is the one meditated upon by the meditator.  This is the Vedantic meditation to be practiced. (Verse 139)

Verse 140

Bhavitam tivravegena yadvastu nischayatmana I

Pumamstaddhi bhavecchighram jneyam bhramarakitavat II

A person who meditates upon a thing with great assiduity and firm conviction, becomes the very thing. This may be understood from the illustration of the wasp and the worm.

Verse 141

Adrsyam bhavarupancha sarvameva chidatmakam I

Savadhanataya nityam svatmanam bhavayedbudhah II

The wise should always think with great care of the invisible, the visible and everything else, as his own Self which is Consciousness itself

Verse 142

Drsyam hyadrsyatam niitva brahmakarena chintayet I

Vidvannityasukhe tistheddhiya chidrasapurnaya II

Having reduced the visible to the invisible, the wise should think of the world as one with Brahman.  Thus alone will he abide in eternal felicity with the mind full of Consciousness and Bliss.

The Nitidhyasana-phalam is given in the verse 140 quoting bhramara-kita-nyaya. Bhramara is a wasp; this bhramara takes a worm from outside and keeps it imprisoned in its mud-house and goes on stinging it regularly until one day the worm constantly thinking of the bhramara in fear, gets itself transformed into a bhramara and flies out.  So also a person when he meditates upon Brahman continuously with concentration and conviction with all his mind will become Brahman in course of time. The assimilation and internalisation of the Jnanam only is called becoming Brahman.   So Brahma-Jnanam becomes spontaneous in course of time when one meditates steady and steadfast on Brahman as one’s Self.  In verse 141 Sri Sankara says this meditation should continue for a long time with sarvathmabhava to get the samsara-personality revamped to a jnana-nishta one.  He should think with care and commitment of the universe, known and unknown, experienced and unexperienced as not different from him, the Athma that is Brahman. The same idea is retold in a different way in verse 142.  Drsyam, visible, means anathma-prapancha and adrsya, invisible, means Athma.  The Purnatva born out of this Knowledge is called Sukha and this Purnatva is not a particular temporary experience born out of a situation but it is the fulfilment born out of Knowledge.  And since the Knowledge is permanent, Brahmakara-vrtti of Sat, Chit, Anand in the mind is also permanent.

Verse 143

Ebhirangaih samayukto rajayoga udahrtah I

Kincitpakvakasayanam hathayogena samyutah II

Thus has been described Raja-Yoga consisting of these steps (mentioned above).  With this is to be combined Hatha-Yoga for those whose worldly desires are partially attenuated.

Verse 144

Paripakvam mano yesam kevalo'yaṃ cha siddhidah I

Gurudaivatabhaktanam sarvesam sulabho javat II

For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection.  Purity of mind, again is speedily accessible to those who are devoted to the Guru and God.

These two are the concluding verses.  Sri Sankara calls the fifteen steps listed earlier in verses 102 and 103 as Raja-yoga.  Raja-Yoga is purely psychological in character, and it is extremely difficult to practice for those who have not overcome the physical disabilities and not made the mind free of worldly desires.  To them Hatha-Yoga that teaches physical control and concentration as a first step is advised, so that they first gain control over their external and internal nature and thereby qualify themselves for the practice of Raja-Yoga. (verse 141) Those who have attained purity of mind alone can benefit from Raja-Yoga and attain Purnathvam.  Having implicit faith in the words of the Guru and unflinching devotion to one’s Ishta-Devatha helps one to acquire purity of mind faster. (verse 146)

Acknowledgement

While concluding the series of blogs on Aparokshanubhuthi, I wish to record my deep debt of gratitude to the speeches and writings on Aparokshanubhuthi, of:

1)   Swami Vimukthananda

2)    Swami Paramarthananda  &

3)  Swami Guruparananda 

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Aparokshanubhuthi – 11

 Nitidyasanam-3

Verse 124

Nirvikarataya vrttya brahmakarataya punah I

Vrttivismaranam samyaksamadhirjnanasamjnakah II

The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as Knowledge (Jnanam).

Samadhi, the final limb of Nitidyasanam, is also the last step of Sri Patanjali’s Ashtanga yoga. Samadhi is a possible consequence of Dhyana.  In the case of Dhyana one has to take all the efforts to concentrate the mind while in Samadhi the person effortlessly concentrates his mind despite various distractions from the outside world.  Brahmakara-vṛtti means entertainment of “ahaṃ brahma asmi” vrtti.  Forgetfulness of every other vrtti and forgetfulness of all other things including the body and mind and total absorption in Brahmakara-vrtti is Vedanta Samadhi. It is also called Jnana Samadhi, differentiating it from Yoga Samadhi.  Sri Sankara calls it as Knowledge (Jnanam) as well.

Verse 125

Imancakrtrima-anandam tavatsadhu samabhyaset I

vasyo yavatksanatpumsah prayuktah san bhavetsvayam II

The aspirant should carefully practice this that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.

Verse 126

Tatah sadhananirmuktah siddho bhavati yogirat I

Tatsvarupam na caitasya visayo manaso giram II

Then he, the best among Yogis having attained to perfection, becomes free from all practices.  The real nature of such a man never becomes an object of the mind or speech.

In Nitidhyasanam one invokes one’s purṇatva and owns up one’s Ananda. This should be done until the Nitidhyasanam becomes natural and svabhavika.  “Aham Brahma asmi” must become natural and definite. One should say and feel spontaneously that one is Brahman. This Ananda and this contentment should happen instantaneously whenever one invokes the knowledge. This is called Jnana-nishta when the knowledge becomes totally internalised and there is no going back to the state of ajjnanam. For him experience of ananda or Bliss becomes his natural state; Samadhi comes at will, with ease and he has total control over his thoughts, desires and impulses. Then such a person, the master of all Yogis, has become perfect, devoid of any further practices.  He need not practice any sadhana and he is called a Jnani.  As the various practices described here and elsewhere are merely means to achieve the realization of one’s unity with Brahman, they are no longer necessary as the realization has been accomplished with a transformation of one’s perspective of the world and oneself involving changes in response to life situation. Such a person is called “Sthithaprajna” in chapter 2 and “Gunathitha” in chapter 14 in Bhagavad Gita.  Mundaka Upanishad (3-2-9) states:” sa yo ha vai tatparam Brahma veda Brahmaiva Bhavathi (Anyone who realizes that supreme Brahman becomes verily that Brahman)”.  And his nature becomes one that of Brahman of whom Taittriya Upanishad (2-9) says:” yato vacho nivaratante aprapya manasa saha (from where the word returns without reaching along with the mind)”.

Verse 127

Samadhau kriyamane tu vighnanyayanti vai balat I

Anusandhanarahityamalasyam bhogalalasam II

Verse 128

Layastamascha vikshepo rasasvadascha sunyata I

Evam yadvighnabahulyam tyajyam brahmavida sanaih II

While practicing Samadhi there appear many obstacles unavoidably, such as lack of enquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness.  One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

In these two verses Sri Sankara lists the obstacles in the path to Samadhi and in its practice. They are: -

1)    Lack of enquiry – The mind does not enter into meditation at all.  It is the absence of dwelling upon meditation.

2)    Laziness – One always tries to postpone, feeling lazy to start meditation.

3)    Desire for sense pleasure – Seeking entertainment and shunning loneliness, one cannot remain in meditation for some time.

4)    Sleepiness – Mind mistaking sitting quiet and withdrawing the mind as sleeping time and going to sleep by habit.

5)    Dullness – Inertia and dullness due to the dominance of Tamo-Guna

6)    Vikshepa – Due to dominance of Rajo-Guna, the mind becomes extrovert and starts roaming and gets listless.

7)    Rasasvada – The mind starting to enjoy the bliss and relaxation of meditation which results in loss of enthusiasm for further spiritual practice.

8)    Sunyatha – Also called “Kashaya”, a state of mental blankness which renders one make no progress in the sadhana.  It is as if a cul-de-sac has been reached.

When faced with these obstacles, a mumukshu should not simply give up.  It should actually make one more enthusiastic when one is faced with these ‘challenges’. It should make one put forth more effort in overcoming them and persevere in the sadhanas until the goal of Self-realization is achieved.

Verse 129

Bhavavrttya hi bhavatvam sunyavrttya hi sunyata I

Brahmavrttya hi purnatvam tatha purnatvamabhyaset II

While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to Purnathvam.  So one should constantly think of (Brahman to attain) Purnathvam.

Verse 130

ye hi vrttim jahatyenam brahmakhyaṃ pavanim param I

Vrthaiva te tu jivanti pasubhischa sama narah II

Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with animals.

After talking about 15 limbs of Nitidhyasanam Sri Sankara talks of the phala of Nitidhyasanam in verse 129 he presents the phala as Purnatva, the sense of completeness or fulfilment.  It is a sense of fullness or contentment which is there in and through all the experiences.  Again If one has the thought of finite personality then he will be a finite person only.  Then if aham-brahma-vṛtti is there, then he enjoys Brahmatva i.e. Purnatva.  So one should constantly practice this purnatva-vrtti otherwise called Nitidhyasanam.  In verse 130 Sri Sankara glorifies this knowledge for this alone makes a human being worth the name.  Human being’s superiority is found only when he attains Purnatva.   Food, security and reproduction are claimed both by man and animals. The difference between an animal and a human being is that animal does instinctive action while the human does intellectual action. Humans can gain knowledge and get rid of saṃsara and also of birth-death cycle. Human beings alone can go from apurnatva to Purnatva.  This happens only with this Brahman-knowledge or else he is as good as an animal.  

Verse 131

Ye hi vrttim vijananti jnatvapi vardhayanti ye I

Te vai satpurusa dhanya vandyaste bhuvanatraye II

Blessed indeed are those virtuous persons who at first have this Consciousness of Brahman and then develop it more and more. They are respected everywhere.

Verse 132

Yesam vrttih sama vṛddha paripakva cha sa punah I

Te vai sadbrahmatam prapta netare sabdavadinah II

Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.

Verse 133

Kusala brahmavartayam vrttihinah suraginah I

Te'pyajnanataya nunam punarayanti yanti cha II

Also those persons who are only clever in discussing about Brahman but have no realization and are very much attached to worldly pleasures, are born and die, again and again, as a consequence of their ignorance

Verse 134

Nimeshardham na tishtanti vrttim brahmamayim vina I

Yatha tishtanti brahmadyah sanakadyah sukadayah II

The aspirant after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.

The Consciousness of Brahman gained in Samadhi has to be nurtured by continuous efforts without falling a prey to the obstacles until one can hold on to this Brahmic Consciousness at all times and in all circumstances so that the identity with Brahman becomes his second nature as the identity with the body was before acquiring Jnanam. Then he becomes completely free from all bonds of duality and ajjnanam, attaining Jnana-nishta.  This is the consummation of the spiritual practice.  Those who have reached this goal are called Sat-Purushas, worthy of the respect and reverence of all. (verse.131).  

The people who lead a life conducive to the Brahmakara-vrtti becomes steady, undisturbed and unfluctuating in their consciousness of Brahman at all times and in all circumstances while others who stop with the study of Vedanta without trying to attain Purnatva, remain in samsara only as they don’t transform themselves to own up Brahman and are lost in the forest of words without imbibing their contents. (verse.132).  

Sri Sankara condemns those who study Vedanta and stop themselves with discussions about Brahman by variously interpreting texts bearing upon It.  They don’t seek vairagya and are very much attached to worldly pleasures.  Their mouth all the time utters Brahman and they are talkers of Brahman but they do not have brahmakara-vṛtti in their heart and they do not seek Purṇatva in their life.  Such people will be categorized in the ajnani group only even though they know everything the Sastras say. They will have punarjanma only and Jivanmukthi and videha-mukthi are not possible to them. (verse 133).   Sri Sankara concludes the discussion on Nitidyasanam quoting Brahmaji, Deavarishi Sanaka and Brahmarishi Suka as a few examples of Jnana-nishtas, ones ever immersed in the consciousness of Brahman. (verse 134).

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