Aparokshanubhuthi – 9

Nitidyasanam - 1 

Verse 100

Tripanchanganyato vaksye purvoktasya hi labdhaye I

Taischa sarvaih sada karyam nididhyasanameva tu II

Now for the attainment of the aforesaid (knowledge) I shall expound the fifteen steps by the help of which one should practice Nitidyasanam (Vedantic meditation) at all times.

Verse 101

Nityabhyasadrte praptirna bhavetsacchidatmanah I

Tasmadbrahma nididhyasejjijnasuh sreyase chiram II

The Athma that is absolute Existence and Knowledge cannot be realized without constant practice. So one seeking Self-knowledge should practice Nitidyasanam on Brahman for long (to attain the desired goal).

The nature of Self-knowledge that a seeker must have as goal of life has been outlined earlier in verses 24 to 28.  Now in the ensuing verses the means of its attainment is to be discussed. In the ensuing verses fifteen steps will be given with the help of which one should practice the Vedantic meditation, Nitidyasanam, for the total absorption and internalisation of what has been learnt from the guru, through Sravanam and consolidated and made doubt-free through Mananam.  Nitidyasanam should be practiced constantly for a long time without being discouraged by initial setbcks.

Verse 102

Yamo hi niyamastyago maunaṃ desascha kalatha I

Asanam mulabandhascha dehasamyam cha drksthitih II

Verse 103

Pranasamyamanam chaiva pratyaharascha dharana I

Athmadhyanam samadhischa proktanyangani vai kramat II

In these two verses Sri Sankara enumerates the 15 steps in order as described below: -

1)  Yama, the control of the senses.

2. Niyama, the control of the mind.

3. Tyaga, renunciation.

4. Maunam, silence.

5. Desa, space i.e. place.

6. Kalatha, meaning time.

7. Asanam, posture.

8. Mulabandha, meaning locking the root

9. Deha-samyam, holding steady the body.

10.Dṛk-sthiti, steadiness of the gaze or vision.

11.Prana-samyamanam, i.e. pranayama.

12.Pratyahara, withdrawal of the mind.

13.Dharana, focusing the mind, concentration.

14.Athma Dhyanam, contemplation on the Self (involves effort).

15.Samadhi, total absorption without effort.

These fifteen steps include the eight steps of Ashtanga Yoga of Patanjali with a reorientation of their meaning as can be seen from the explanation given in the ensuing verses. Sri Sankara’s definitions are for the advanced student of Vedanta for whom Nitidyasanam involves constantly remembering Brahman all the time either consciously or in the sub-conscious mind.

Verse 104

Sarvam brahmeti vijnanadindriyagramasamyamah I

Yamo'yamiti samprokto'bhyasaniyo muhurmuhuh II

The restraint of all senses by means of such knowledge as “All this is Brahman” is rightly called as Yama, which should be practiced again and again.

Yama of Yoga sastra contains five things.  They are Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha, i.e. non-violence, truthfulness, non-stealing, celibacy and absence of greed or hoarding.  Here Sri Sankara defines Yama as the withdrawal of sense organs from sense-objects with the knowledge that everything is Brahman i.e. falsification of sense objects with the knowledge that they are mithya and restraining sense-organs with this knowledge.

Verse 105

Sajatiyapravahascha vijatiyatiraskrtih I

Niyamo hi paranando niyamatkriyate budhaih II

The continuous flow of only one kind of thought, to the exclusion of all other thoughts is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.

Niyama of Yoga sastra contains five things i.e. Saucha, Santushtah, Tapas, Swadhyaya and Ishwara-Pranidhana, i.e. cleanliness, contentment, austerity, regular scriptural study, and surrender to the Lord.  Here Sri Sankara defines Niyama as the continuous thinking of only the Jiva-Brahma-Ikyam with thoughts such as “This Athma is Brahman” and “I am Brahman” to the exclusion of all other thoughts. 

Verse 106

Tyagah prapancharupasya chidatmatvavalokanat I

Tyago hi mahatam pujyah sadyo mokshamayo yatah II

The abandonment of the illusory universe by realizing it as the all-conscious Athma is the real renunciation honoured by the great, since it is of nature of immediate liberation.

Sri Sankara explains renunciation as internal renunciation through wisdom i.e. through the knowledge of Athma which results in the renunciation of anathma. It is when one realizes Athma everywhere and thus covets nothing, that one is said to have true renunciation.  This internal renunciation is compulsory for Liberation while external renunciation is an optional means. 

Verse 107

Yasmadvacho nivartante aprapya manasa saha I

Yanmaunam yogibhirgamyam tadbhavetsarvada budhah II

The wise should always be one with the silence wherefrom words together with the mind turn back without reaching it, but which is attainable by Yogis.

Verse 108

Vacho yasmannivartante tadvaktum kena sakyate I

Prapancho yadi vaktavyah so'pi sabdavivarjitah II

Verse 109

Iti va tadbhavenmaunam satham sahajasamjnitam I

Gira maunam tu balanam prayuktam brahmavadibhih II

Who can describe That (i.e. Brahman) whence words turn away? (So silence is inevitable while describing Brahman).  Or if the world is to be described, even that is beyond words.  This, to give an alternate definition, may also be termed as silence known among the sages as congenital.  The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant. 

Sri Sankara gives three meanings for Mounam, the Silence.

i) Brahman: Verse 107 begins with the highest experience of Silence that is equal to Brahman. The Jnani in oneness with Brahman or the Self, finds no words to describe his experience of Non-duality. His words, as it were, “turn away” from such an experience. He is anchored in total silence even in the midst of great activity. This ‘Silence’ of Brahman is achieved by Jnanis only. 

ii) Wisdom: The description of the world is found to be beyond words as it cannot be called Sat, since it disappears in sleep and it cannot be also called Asat since it is very much there in waking state and so it is anirvachaniya, inexpressible and beyond words.  This limitation of words is called ‘Silence’ and this ‘Silence’ is understood by Jnanis only.  This is stated in verse 108.

iii) Verbal: In verse 109, as a means to attain the Jnani’s silence, actual physical restraint of the tongue is to be practiced by ajjnani sadhakas, who are called “children” in this verse. Restraint of tongue means not to speak, and observe silence.  This, as a practice, draws one gradually towards the Self. This verbal silence is called Maunam. 

Verse 110

Aadavante cha madhye cha jano yasminna vidyate I

Yenedam satatam vyaptam sa deso vijanah smrtah II

That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times. 

Here Brahman alone is indicated as “Desa” i.e. space for Brahman alone is solitary as It admits of no second one at any time.   Sri Sankara prescribes learning to see space as a simile for the solitude of Brahman as one of the steps in personalising the Self-knowledge through Nitidyasanam. Further a Jnani does not go after solitude and silence. Wherever he is he enjoys both in that place unlike the ajjnani sadhaka who runs from place to place seeking both or either.

Verse 111

Kalanat sarvabhutanaṃ brahmadinam nimeshatah I

Kalasabdena nirdishto hyakhandanandako'dvayaḥ II

The non-dual (Brahman) that is bliss indivisible is denoted by the word “Time” since it brings into existence, in the twinkling of an eye, all beings from Brahma onwards. 

Brahman being srishti-sthithi-laya karanam is itself called here “Kala” i.e. time. Time exists because of Brahman as there is no ‘Time’ without Consciousness.  Brahman is ever anywhere as ‘Time’ and so all times are appropriate and auspicious for Nitidyasanam.  ‘Akhanda’ negates internal division and ‘Advaya’ external division. So Brahman is there ever, as Time, free from inter and intra, division.

(The discussion on Nitidyasanam will continue in the next blog.)

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