Introspection for Self-improvement

 

            Introspection is the watching of one’s thoughts and emotions, so as to be able to understand the source of all distractions and mental turmoil.  It is the art of self-analysis where one thinks about one’s own thoughts and discriminates between good or beneficial thoughts and bad or harmful thoughts.  In case of physical ailments one visits a doctor who after conducting tests, if necessary, diagnoses the problems and prescribes cure.  But in case of mental afflictions like anger, jealousy, stress, depression, lack of concentration one can at best seek guidance from psychologist or psychiatrist but ultimately it is one’s own efforts that can cause the cure.  In this regard, introspection is the most effective tool available to one.  This, when practiced regularly also helps to ward off the mental afflictions before they happen.

            In introspection one watches the mind without any distraction or disturbance and gets to know the flow of thoughts.  The process is similar to meditation with this following difference.  While in meditation one tries to concentrate on the object of meditation taming the wandering mind, in introspection one watches the procession of thoughts in the mind without judging them or regulating them.  The following disciplines when observed lead to successful introspection:

1)    As in Meditation retire to a quiet corner wherein one can practice Self-introspection, undisturbed for ten to fifteen minutes.

2)    Sit still and relaxed all-through, watching one’s thoughts.

3)    Watch the thoughts as if one is watching the clouds in the sky or waves in the ocean from sea-shore, without reacting as reaction will lead to brooding on thoughts instead of watching.

4)    Look upon one's thoughts as separate from oneself. 

5)    Practice it sincerely and regularly at a fixed time every day in the morning and evening.

        When one knows the tendencies and inclinations of one’s mind through regular practice of Self-introspection, then one can guide it in proper channel through satsangh, prayer and chanting. Introspection also strengthens one to face life’s tragedies as challenges to be met with confidence without collapsing under its impact that may lead to depression and short-cuts like alcoholism and drug abuse to overcome them.  When one realizes that one need to shake off the sorrow and move on in life, then one is able to use the tragedy as an opportunity to strengthen oneself.   The ability to find the source of suffering and seek possible solutions comes by introspection.

        Thoughts make up the mind.  Introspection gives one the ability to determine the inner working of one’s mind.  The mind generally acts as an agent of one’s lower Self- the aspect of the personality that nurtures negative emotions.  The only way to control an undisciplined and harmful mind and make it function as an ally of higher Self that inspires one to inculcate pure emotions and good habits is through the practice of introspection regularly.   When a person is well-established in the practice of introspection, he will be able to see the type of thoughts that parade in his mind and take proper steps to cultivate and nourish a healthy mind.

                Performing an action involves a three-step process of impulse-thought-action.  The propelling forces behind the impulses are one’s desires and previous experiences. At the time the impulse arises it is in the form of bubble in the surface of mind.  At this stage it is easy to control and overpower the impulse. If it is not checked at the bubble stage, it soon turns into a wave that grips the mind and blinds the person, when it is very difficult to control. The practice of introspection helps to arrest the thought at bubble stage and prevent it from going into a wave.  Both good and bad tendencies exist in everyone and these are based on the impressions of one’s past actions and on the stimuli emanating from the environment.  One must be aware of them through the regular practice of introspection.

               When a person is well-established in the practice of Self-introspection, he can then detect the source of suffering and act ruthlessly to replace it with good thoughts and ideas. By doing so, he will grow steadily in peace and happiness. In the practice of Self-introspection and follow-up action for betterment one must keep in mind Swami Vivekananda’s advice – “Arise, awake and stop not till the goal is reached”.  Swami Amartyananda himself gives as bottom line in his article the following formula – “Introspect daily, detect diligently, negate ruthlessly, substitute wisely, grow steadily and be happy’.

(Based on the article “Introspect to Improve” by Swami Amartyananda)

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Vedanta Darshan

 

            Darshan is the name given to ancient systems of Indian philosophy as they were the visions of Self acquired by Indian mystics searching within rather than outside. Vedanta Darshan is also called Uttara Mimamsa, where Mimamsa means to analyse and understand thoroughly, as this emphasises the teachings of Veda anta-bhagha, Jnana kanda. We shall refer to it hereafter as Vedanta only. Sage Veda Vyasa, provides the teaching for liberation through three basic texts known as Prasthna thriam.  They are:

1)    Upanishads, known as Sruthi prasthanam as it is part of Veda as Veda anta bhagha,

2)    Bhagavad Gita, known as Smrithi prasthanam as it is part of Mahabharatha, one of the ithihasas.

3)    Brahma Sutras known as Nyaya prasthanam, as it gives logical support to the teaching revealed by Upanishads and Bhagavad Gita.

Sage Veda Vyasa is also known as Krisna Dvaipayanah as his original name is Krishna and he was born in an island. He is also known as Badarayana as he meditated in Badrinath.  We shall refer to him as Veda Vyasa only hereafter.  Veda Vyasa provides the teaching for Liberation through Vedanta represented by Prasthana thriam.  For he organized the Vedas and presented the Vedic teaching in a comprehensive and systematic manner, arranging them in four volumes and has authored the Brahma sutras, which is also called as Badarayana sutras and the Mahabharatha, that contains the Bhagavad Gita.  Thus Veda Vyasa has contributed to the entire Prasthana thriam and he is glorified in Vishnu Sahasranam as the avatar of Lord Vishnu with these words; “Vyasaya Vishnu rupaya, Vyasa rupaya Vishnave, namo vai brahama nidaye, (Salutations to Vyasa with the form of Vishnu, Vishnu with the form of Vyasa and the treasure-house of Vedic knowledge)”.  And Veda Vyasa says that Vedanta is revealed teaching and logic is used only in consonance with revelations.  In fact, he logically establishes that logic by itself cannot help one to know the Absolute Truth or gain Liberation as logic is based on data collected by human perception and its interpretations and conclusions have in-built limitations like the human intellect.

Vedanta is the only Darshan that accepts Veda pramanam using logic, only as a support.  Veda pramanam is known as apourusheya pramanam, as it has come directly from Lord Himself. Being apourusheya it is free from the deficiencies of human intellect.  Charvaka, Jainism and the four schools of Buddhism do not accept God and the supremacy of Vedas. Though the other darshans like Nyaya and Vaisesika accept God, they are tarka pradhana, placing more reliance on logic. So Vedanta darshan as revealed through Prasthana thriam by Veda Vyasa is an efficient means for attaining Liberation and a seeker should study the Prasthana thriam under the guidance of a competent Acharya to understand the texts correctly.

As a seeker pursues the study of Prasthana thriam, he will discover the different interpretation giving rise to the three popular sub-schools of Vedanta viz. Dvaita of Sri Madvacharya, Visishtadvaita of Sri Ramanujacharya, and Advaita Vedanta of Sri Aadhi Sankara due to different interpretations. All the three schools claim Veda Vyasa and Prasthana Thriam as the source of their teaching.  The fundamental differences among these three schools arise under six major areas. They are:

1)    Nature of the individual soul, Jivasvarupa

2)    Nature of God, Iswarasvarupa

3)    Nature of Universe

4)    Nature of Bondage

5)    Nature of Liberation, Moksha

6)    Means to gain Liberation, Moksha sadhana

              As per Dvaita school, Jiva is of the nature of atom, anurupam.  Brahman, Lord Supreme, is Lord Vishnu and He is the only independent Reality.  Jivas, sentient souls, and Jada, insentient matter, and the Universe, composed of them are also Real, but their Reality is dependant Reality, dependant on Brahman.  The differences between Brahman and Jiva, jiva and jada, jada and jada, jada and Brahman, jiva and jiva, termed Panchabheda, are also an eternal fact.  Bondage is the misconception that I, the Jiva, am independent and Liberation is freedom from this misconception and recognising that Jiva is a dasa, ever serving the Supreme Lord, Lord Vishnu.

            As per Visishtadvaita school Jiva, Jagat and Brahman are Real.   Brahman is saguna and Lord Vishnu is the Supreme Brahman.  Jagat and Jivas form part of Brahman as His body. Brahman is similar to a tree with branches, leaves and fruits. The several parts like leaves, branches etc., differ from one another while the tree itself remains as ‘one’ only. Brahman is the only one with independent Reality, while Jivas and Jagat have only dependant Reality, their Reality depending on Brahman.  The concept of Bondage and Liberation is same as in Dvaita.  Jivas retain their identity even after Moksha and live in Fellowship with Lord Vishnu, either serving Him or meditating on Him. Moksha is attained through liquidation of one’s karmas achieved through total devotion to Lord Vishnu, characterised by Saranagathi.

            The philosophy of Advaita school can be summed up in a nutshell in Sri Adhi Sankara’s words as ““Brahma satyam jagan mithya jivo brahmaiva naparah” (Brahman alone is Real; this world is not Real and the Jiva is verily Brahman only and is not different from Him.)”.  Apart from Brahman, which only is the absolutely Reality, all others are only transactional Realities i.e. Real only under certain conditions and circumstances and not at all times. In his essential nature which is Pure Consciousness, Jiva is one with Brahman which is Pure Consciousness infinite. Brahman has no limiting adjuncts and is Nirguna.  Bondage is the misconception that Jiva is limited and different from Brahman.  Moksha is the freedom from this misconception upon gaining the knowledge that the Jiva is essentially non-different from Brahman.

            Swami Vivekananda calls the three schools as three stages of the Vedanta philosophy and three stages of spiritual growth with one coming after the other, in a letter written to Alasinga Perumal.  People have different temperaments and different capacities. So, different schools of philosophy are also necessary.  The highest rung is Advaita philosophy.  Dvaita and Visishtadvaita can serve as a means to acquiring Advaita Jnana either in this birth itself or in future births.  A seeker who is a mandha adhikari can start with Dvaita, move to Visishtadvaita and then graduate to Advaita, attain the Jiva-Brahma-Ikya-Jnanam and become a Jivan Muktha.

(adapted from an article by Sri R.B.Athreya, based on the talk given by

Swami Paramarthananda)

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Jvara and Anujvara

 

            Jvara and Anujvara are two Sanskrit words used by Swami Vidyaranya in the seventh chapter of his work “Panchadasi”.  Of these two, the word ‘Jvara’ is popular in regional languages also.  This word literally means fever and by extension it means all forms of illnesses i.e. all forms of diseases that can affect a human-being. Scriptures say that human body consists of three layers called sthula sareeram, sukshma sareeram and karana sareeram i.e. physical, subtle and causal bodies. Sthula sareeram, physical body is visible to oneself as well as to others. Sukshma sareeram, subtle body, is not visible to oneself but one is conscious of it and it is known to him but it is neither visible nor known to others. Karana sarreram is not known or visible either to oneself or to others. All these three bodies are subject to Jvara, illnesses.

            In the ayurvedic system the illnesses that afflict the physical body are classified into three groups as vada, pitta and kapam with their combinations, deficiencies and increase, causing countless diseases.  They come under sthula sareera jvarah.  All the emotional problems affecting the mind come under sukshma sareera jvara.  They are kama, krodha, lobha, moha, madha, matsarya, depression, worry, fear, anxiety, restlessness etc.  Still deeper, within sukshma sareeram is karana sareeram. And karana sareeram is afflicted with the effects of Sanchita karmas which are also jvaras.   Sanchitha karmas are the accumulated punya, papa karmas of this and all the previous janmas that yield results, good and bad, in their own time and not subject to one’s control.

             Thus one has got jvara at all the three levels; sthula, sukṣhma, karaṇa sareeram.  Swami Vidyaranya says here (7-227) “ete jvaraḥ sarireshu trishu svabhavika mataḥ.( These afflictions are said to be natural to the three bodies)”   This means that the bodies have got the three jvaras naturally and intrinsically and  one can never totally eliminate them. In fact, he warns in the second line (7-227) “viyoge tu jvaraistani sariranyeva nasate (When the bodies become free from them, they cease to function).” He gives an example also; if one removes the thread, just as cloth will not be there, if one removes clay just as pot will not be there; similarly without these jvaras totally, body will not be there.  So jvara-nivritti is not possible.  But though jvara nivritti is not possible, jvara samanam is possible i.e. dilution, reduction, and bringing down to manageable and tolerable level, is possible. This can be achieved by leading a religious way of life as per Vedic teaching.

                Religious way of life as per Vedic teaching is leading a life following the guidelines of karma yoga, bhakthi yoga and upasana yoga, which occur in the Veda-purva-bhaga.  The religious way of life prepares one for a spiritual way of life consisting of Jnana yoga, which comes under Veda-anta-bhagha.  The religious way of life consisting of karma yoga, bhakthi yoga and upasana yoga, is designed in such a way that it prepares a person for spiritual-way of life.  And spiritual-way of life is designed in such a manner that it will give fulfilment in a person’s life. And this spiritual-life alone can give compete-fulfilment in life, which is called moksha.

            The religious way of life enables one to adopt jvara samanam through the equanimity that one develops in this way of life which gives an attitude of tolerance and endurance which Lord Krishna advises Arjuna in Bhagavad Gita (2-14)

Maatrasparshastu kaunteya sitoshnasukhaduhkhadah;

Aagamapayino’nityaas tamstitikshasva bharata. (2-14)

The contacts of the senses with the objects, O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna!

Jvara samanam can also be called the process of FIR reduction; where ‘F’ stands for frequency of emotional disturbances and health disturbances; ‘I’ stands for intensity of disturbances and ‘R’ stands for recovery-period from disturbances.  Reduction in the frequency of mental and/or physical disturbances, reduction in the intensity as well as the recovery period as and when they happen are facilitated by the disciplines of religious life and the mental attitude it fosters.

            

            All the three bodies, sthula, sukshma and karana are like the three costumes one wears for interacting with the outside world.  Singly or severally they are not one’s Real Self. One’s Real Self is Athma, which is not an object of experience and the three bodies are called anathma.  Athma is essentially the all-pervading, all-powerful Brahman which none of the jvaras that afflict the anathma can affect.  Ignorance of this fact makes one suffer samsara and imagine that he is affected by all the jvaras that affect anathma.  This Self-ignorance is rooted in karana sareeram and is called Anujvara as, like the jvaras, it also causes emotional and physical disturbances at the level of the bodies because of wrong identification of one’s Real Self with anathma. But it is an intellectual problem caused by Self-mis–perception and correct knowledge of the nature of Self can help one to get rid of it.

            

                Through the spiritual life prescribed in the Vedic teaching consisting of Jnana yoga one attains Athma Jnanam and understands one's Real nature as Athma and frees oneself of identification with the anathma sareera-triam.  This brings about a change in one’s outlook which can be summarized in the following five capsule statements:

1)    My real nature is Athma, the eternal all-pervading Consciousness

2)    Being Athma, I am the only source of permanent peace, security and happiness for myself.

3)    I experience the anatma sareera-triam as a witness by my mere presence and through the anathma sareera-triam experience the world.

4)     As Athma, I am nitya-muktha and free from all jvaras as jvaras happen only in anathma sareera-triam.

5)    By forgetting my real nature, I convert life into a burden and by remembering my real nature I convert life into a blessing.

Defining and differentiating jvara and anujvara and pointing out that jvara-nivṛtti is not possible, only jvara samanam is possible and that is achieved through efficient karma, bhakthi and upasana yogas and anujvara-nivṛtti is possible through jnana yoga, is thus an important teaching of Swami Vidyaranya in the seventh chapter of Panchadasi.

(adapted from the talk of Swami Paramarthananda)