Nidhidhyasanam and Moksha

Jnana Yoga is defined as acquiring Self-knowledge through the analytical study of Scriptures, consisting of Sravanam, Mananam and Nidhidyasanam.  This can also be stated as enquiry into the real nature of one’s Self i.e. as enquiry into “Who am I’, a favourite phraseology with Sri Ramana Maharishi.  Maharishi has said “ The enquiry "Who am I?" is the Sravana. The ascertainment of the true import of `I' is the Manana. The practical application on each occasion is Nididhyasana. Being as `I' is samadhi.”  When we see it in the light of teaching of Advaita Vedanta “ Jeevo Brahmaiva na parah”; knowing one’s Brahamatvam is Sravanam, consolidating this knowledge is Mananam and constantly dwelling in this knowledge not allowing thoughts to stray into Jeevatvam is Nidhidhyasanam, which can be called as Brahmabhyasam as well.

If one had come to Jnana Yoga after preparing oneself through  Sadhana Chathushtayam  i.e. with discrimination, detatchment,  desire for Moksha and discipline of mind through six virtues, then one can dwell on the teaching informally to get established in one’s Brahmatvam.  Dwelling on the teaching informally is in the form of repeated listening, writing notes, going through the notes and writing articles on the teaching, regular Satsangh  and discussion with like-minded people,  avoiding irrelevant talks and discussions. If one has come to Jnana Yoga straight without preparing and conditioning the mind through other disciplines like Karma Yoga, Upasana Yoga or Sadhana Chathushtayam, one need to dwell on the teaching  formally in the form of Vedantic meditation as discussed by Sri Krishna in the chapter 6 of Gita. The meditation must be on the teaching in full as “Jeevo Brahmaiva na para” is only part teaching. 

The full teaching is “Brahma Satyam, Jagat Mithya, Jeevo Brahmaiva na Parah”.  The meditation has to cover the Mithyatvam of the world as well as Brahmatvam of Jeeva for whenever one sits for meditation thoughts of world and body will come to distract the attention. One has to deliberately reject these thoughts seeing the anityatvam of the world as well as of the body and fix attention on Chaitanyam, the Pure Consciousness.  The Upanishads are telling one that really speaking, one ’s Self is Brahman only (Tat Tvam Asi).  So taking oneself as Jeeva is a false notion born out of one’s ignorance – ignorance of the fact that one’s Self is Brahman only. Therefore in Nidhidhyasanam, one has to practice three exercises:

1)    claiming Brahmatvam  (Pure Consciousness) as one’s real nature

2)    negating one’s Jīvatvam (body-mind-intellect complex) as a misconception and as not one’s real nature

3)    rejecting the world with all its objects and relations involved as Mithya.

When this Jnanam is internalised one’s thoughts and views undergo a drastic change, everything else remaining the same. One realises Chaitanyam as One’s Real “I” i.e. higher “I” and ego ‘ I’, one had been employing all along, as the lower ‘I’.  The ego ‘I’ is only a combination of mind and Chidabhasa, reflected Chaitanyam. 

This owning up of Chaitanyam as higher ‘I’ gives one a new orientation giving rise  to the following five capsules of thought regarding oneself , an amended version of the five capsules regarding Pure Consciousness stated by Swami Paramarthananda, quoted in the blog on Jnana Yoga: 

1)    I am of the nature of eternal and all pervading consciousness

2)    I am the only source of permanent peace security and happiness for myself

3)    By my mere presence, I give life to this material body and experience this material universe

4)    I am never affected by any event that happens in the material world or the material body

5)    By forgetting my real nature, I find life a struggle or burden. By remembering my nature, I view the life as drama and myself as a mere spectator only.

Let us now see this new thought pattern’s influence on the concept of Moksha.  The conventional and popular notion of Moksha is liberation from the cycle of birth and death and so is referred to by the term Liberation itself.  Liberation occurs when all the karmas; Sanchita, Agami and Prarabdha, get liquidated at the death of a Jnani and it is called Videhamukthi.  In Advaita Vedanta, Liberation stands for freedom from Samsara as well which occurs in successful Jnana Yoga and this is called Jeevan Mukthi.  Both Videha Mukthi and Jivan Mukthi lose their relevance when one discovers one’s Athma-swarupam.  One then understands that as Athma, one is all the time free whether one acknowledges it or not and that “I am bound” is a misconception. Therefore the question of Liberation does not arise at all. When the idea of bondage goes away then the need for Liberation also goes away. So no bondage, no Liberation as declared in Nirvana Shatkam (ver.6) is a special feature of Nidhidhyasanam.

------------------------------------

Jnana Yoga

Jnana yoga can be defined as the set of disciplines that help us to acquire Self-knowledge. Self-knowledge is the knowledge of our Real Self, the sentient force behind our body-mind complex, that is called Athma. So Jnanam in Jnana Yoga stands for Athma Jnanam.  As Yoga stands for Sadhanam, means, Jnana Yoga represents a course of disciplines to acquire Athma-Jnanam.  Means of knowledge is called Pramana and in the earlier blog on “The Six Pramanas” we have seen that we employ consciously or unconsciously six pramanas to gain knowledge of various objects we come across. They are Pratyaksha, Anumana, Upamana, Arthapathi, Anupalabdhi, and Sabda.  Of these the first five pramanas can help one to gain knowledge of external objects only as these only are subject to perception by one’s five Jnanendriyas; eyes, ears, nose, tongue and skin.  So one cannot employ any of these five pramanas singly or severally to gain knowledge of one’s inner Self, Athma, as Athma being the subject is not subject to objectification.  So one employs the sixth pramana, Sabda pramana in the case of Self-knowledge. 

Sabda Pramana is the verbal testimony from an authentic source, free from defects. Sastras only are such an authentic source for Athma Jnanam.  So study of Sastras becomes the process for Jnana Yoga.  Brihadharanyaka Upanishad gives the prescription for Athma Jnanam in the words of Sage Yajnavalkya to his wfe, Maitreyi (2-4-5) “Atma va are drstavyah srotavyo mantavyo nidhidhyasitavyo Maitreyi”  O! Maitreyi, Athma is to be discovered through Sravanam, Mananam, Nidhidhyasanam”.  Discovery of Athma itself constitutes Athma Jnanam as we are already experiencing Athma, without knowing its Real nature.  So when ignorance of Athma, Athma Ajjnanam, is dispelled through Sravanam, Mananam and Nidhidhyasanam, Athma Jnanam is acquired.  So these three stages in the discovery of Athma are the three stages in the study of Sastras, which constitutes the path of Jnana Yoga. So we can redefine Jnana Yoga as acquiring Self-knowledge through the analytical study of Sastras, consisting of Sravanam, Mananam and Nidhidhyasanam. 

Sravanam is consistent, systematic study of Sastras under a competent Guru.  The scriptural teaching by a competent Guru helps as a verbal mirror to discover one’s true Self removing Self-ignorance.  This is the first stage of Jnana Yoga.  This stage helps removal of ajnanam and acquisition of self-knowledge. Then comes the second stage of Jnana Yoga.  As even one is receiving the teaching, several doubts come in one’s mind and the teacher does not want the student to blindly believe what he says as this is a matter of understanding correctly using one’s intellect and not a matter of believing with one’s heart. Therefore the Guru allows the student to think rationally and until the student is intellectually convinced, the Guru is ready for any amount of discussion. This interaction and clarification of all doubts, rendering the acquired knowledge doubt-free is called Mananam. This is the second important part of Jnana Yoga.  So through Mananam all the intellectual obstacles are removed and the knowledge is converted into conviction.

Nidhidhyasanam helps internalisation or assimilation of the doubt-free knowledge, deconditioning all the negative emotions developed in the dark room of ignorant mind. This is done by constantly meditating on the teaching which is free from all doubts.  While Mananam is for removal of intellectual obstacles, Nidhidhyasanam is for removal of mental and emotional obstacles like worry, guilt, anger, fear, hurt etc.  This is called Vedantic meditation as it involves meditating upon the teachings including Mahavakhyas.  While Sravaṇam and Mananam makes one Prajna, Nidhidhyasanam converts him to Sthithaprajna,the Jeevanmuktha.

The above analysis is from the angle of Advaita Vedanta that gives primary importance to Jnana Yoga for as per Advaita Vedanta one’s Real Self is no different from Brahman, the Absolute and one gains the realization of Jeeva-Brahma Ikyam through Jnana Yoga which takes one to Jeevan Mukthi.  In Dvaita and Visishtadvaita primary importance is given to Bhakthi Yoga and Jnanam is only treated as accessory to Bhakthi and they do not subscribe to the principles of Jeevan Mukthi and Jeeva-Brahma Ikyam. Let us continue to explore Jnana Yoga from the angle of Advaita Vedanta only, a little more. 

In Gita, Lord Krishna states that Athma Jnanam, (which He calls Jnanam), is the proper understanding of anathma (called Kshetra) and of Athma (called Kshetrajna) 

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम।।13.3।। 

Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.

The knowledge of Kshetra and Kshetrajna is considered by Me as true Knowledge.

Earlier Sri Krishna has defined Kshetra as one’s body and later elaborates it to include in anathma,  the world plus the body plus the mind along with all their conditions.   Swami Paramatmananda sums up anathma  as ”achetana (insentient), saguna (with attributes), savikara (subject to change) tattvam”.  Sri Krishna also defines Kshetrajna as the one and same in-dweller of all the bodies, who is none other than Himself.   This is the principle of Pure Consciousness which is called Jevathma in body and Paramathma in the context of whole creation and which goes by the general name of Athma.  Swami Paramarthananda  gives the features of Athma tattvam i.e. Pure consciousness as:

1)    Consciousness is not a part, product or part of the body

2)    Consciousness is an independent entity that pervades and enlivens the body

3)    Consciousness pervades everywhere without boundary limitations

4)    Consciousness continues to survive the body, the manifesting medium

5)  The surviving Consciousness is not available for transactions due to demise of manifesting medium. 

Sri Krishna illustrates this with two examples as follows:

यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते।
सर्वत्रावस्थितो देहे तथाऽऽत्मा नोपलिप्यते।।13.33।।

Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;

Sarvatraavasthito dehe tathaatmaa nopalipyate.

 As the all-pervading space is not defiled, because of its subtlety, similarly the Self, present everywhere in the body (The singular number is used to denote a class, i.e. all bodies.) is not defiled.

यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः।
क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत।।13.34।।

Yathaa prakaashayatyekah kritsnam lokamimam ravih;

Kshetram kshetree tathaa kritsnam prakaashayati bhaarata

As the single sun illumines this whole world, similarly, O Arjuna, Kshetrajna  illumines the whole Kshetra

Realisation of this Athma as one’s Real Self is called Self-Realisation, the goal of Jnana Yoga. For knowledge of Self is acquired as Self-realisation only.  Because all other questions may be understood intellectually, but not the final question: Who or what is the Self?   The answer to Who/What is the Self? must be from the Self by It-Self and it can come through realisation only. 

Sri Krishna also affirms this later:

क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा।
भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम्।।13.35।

Kshetrakshetrajnayor evam antaram jnaanachakshushaa;

Bhootaprakritimoksham cha ye vidur yaanti te param

Those who know thus through the (discerning) eye of wisdom (opened through Jnana Yoga) the distinction between the Kshetra (anathma) and the Kshetrajna (Athma) and of the liberation from cause, of the beings and bhuthas (elements), they attain the Supreme.

For all the beings and bhuthas, cause of being is Prakrithi or Maya and liberation from cause denotes Mithyathvam.  So the above statement is to be interpreted as “Those whose discerning eye of wisdom is opened through the process of Sravanam, Mananam and Nidhidhyasanam to the true knowledge of Athma and anathma and to the Mithyatvam of Nature and Universe (anathma) attain the Supreme Bliss of Paramathma (becoming Jeevan Muktha).”

-------------------------

Upasana Yoga

The word “Upasana” literally means “staying or sitting near”.  It should be understood as staying near God, referred to as Iswara. This proximity is mental proximity, which is achieved through meditation and also through manasa puja, mental worship.  So Upasana is translated as meditation and worship, depending on the context and we shall see it in both these meanings.  The practice of Upsana is called “Upasana Yoga”.  Like Bhakthi in Bhakti Yoga, Upasana of Upasana Yoga is the path of pure, unselfish love and devotion and cosmic love is its essence.   Upasana is approaching the chosen ideal or object of worship by meditating on it, in accordance with the teachings of the sastras and guru. The fundamental aim of Upasakas as of Bhakthas is union with the Lord, whatever the name or form, for all are worshipping one higher reality, Iswara, only in various forms and names.  As Kanchi Periyaval had observed of Bhakthi, the main aim of Upasana is to quell all desires and get attracted to that Infinite source of Bliss, Iswara.

A great example for manasa Puja is Pusalar Nayanar. Pusalar was a great devotee of Lord Siva. He tried to build a temple for Lord Siva in his mind using his imagination, observing all  the rituals of temple-building, like sanctifying the ground and laying  the first stone on an auspicious day etc., mentally.  Over course of time he completed his mind-temple and selected an auspicious time for the Kumbhabhishekam ceremony.  The same time and day the Pallava king had  selected  for consecration of the temple he was building in the capital city.  Lord Siva appeared in the king's dream and instructed him to postpone the date of consecration as He would be present at that time in Thiruninravur for the consecration of His devotee Pusalar's temple.. The king postponed the date as per the divine decree and journeyed to see the temple of Pusalar, which Lord had  favoured over his own. However, on reaching Thiruninravur, the king could not find any new temple visible in the town and was perplexed. He reached Pusalar's house and informed Pusalar about his dream. The saint was overwhelmed by Lord’s words in king’s dream and told him that he had built the temple in his heart.  The king felt humble before Pusalar's devotion and bowed down to him and stayed with him as  Pusalar consecrated the temple mentally and took his blessings and left.  Pusalar continued his manasa puja in his mental temple until his death and on his death he attained liberation. 

This is from the angle of Upasana as Bhakthi.  We shall see briefly Upasana as meditation.  Upasana is defined as a flow of thoughts centred on Ishta Devata, standing for Iswara, undistracted by other thoughts.  Ramana Maharishi compares the flow of thoughts to the continuous flow of viscous liquid like oil or ghee from one vessel to another and to the flow of water in a perennial river where the flow is effortless and continuous. The support which helps in keeping the mind fixed on one particular thought is known as ‘Alambana’.  Alambana is a symbol to worship the invisible Devata.  Alambana is taken as the Lord Himself even though it may be a symbol or image.  The Alambana can be the image/form of Ishta Devata, when it is called Prathima Upasana,  In Prathima Upasana Alambana has clear features. Prathima Upasana is Saguna Devata Upasana.  If Alambana is a symbol without clear features like Saligramam or flame of a lamp or a lump of turmeric, on which Ishta Devata is invoked it is called Pratheeka Upasana.  Pratheeka upasana can be either Saguna Devata Upasana or Nirguna Brahma Upasana.  In the latter case the Alambana will be like the sound of Om or Prana etc.  Ahamgrahopasana is a higher form of Pratheeka Upasana in which Iswara is invoked on oneself and this is also called Abedha Upasana.  Nidhidhyasanam is a special Upasana coming under Jnana Yoga where the meditation is on a Mahavakhya that proclaims Jeeva-Brahma identity. 

Sri Krishna talks about certain disciplines one must follow for success in meditation. We shall see a few of them selectively. For the practice of meditation a distraction-free place is to be chosen and one should also ensure body-mind control at the time of meditation.  Further:

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः।
मनः संयम्य मच्चित्तो युक्त आसीत मत्परः।।6.14।।

Prashaantaatmaa vigatabheer brahmachaarivrate sthitah;

Manah samyamya macchitto yukta aaseeta matparah

He should remain seated with a serenely quiet mind, free from fear, firm in the vow of a Brahmachari, and with the mind controlled and fixed on Me (Ishta Devata), having Me as the supreme Goal.

Keeping the mind controlled and fixed on a subject, be it Prathima or Pratheeka is a difficult one.  But it can be achieved through constant practice and detachment, as success in Upasana cannot be achieved without control of mind.  So Sri.Krishna also states:

असंयतात्मना योगो दुष्प्राप इति मे मतिः।
वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः।।6.36।।

Asamyataatmanaa yogo dushpraapa iti me matih;

Vashyaatmanaa tu yatataa shakyo’vaaptumupaayatah.

My conviction is that Yoga is difficult to be attained by one of uncontrolled mind. But it is possible to be attained by one who strives and has a controlled mind.

Sri Krishna prescribes perseverance in effort as the only means of striving for control of mind. 

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्।।6.26।।

Yato yato nishcharati manashchanchalamasthiram;

Tatastato niyamyaitad aatmanyeva vasham nayet.

From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.

Sri Krishna also spells out the fruits of such meditation as liberation.

युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः।
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति।।6.15।।

Yunjannevam sadaa’tmaanam yogee niyatamaanasah;

Shaantim nirvaanaparamaam matsamsthaamadhigacchati.

Engaging the mind thus always(in meditation), the yogi of controlled mind achieves the Peace abiding in Me, which culminates in Liberation. 

--------------------

Nidhidhyasanam - Vedantic meditation

Lord Krishna starts his reply to Arjuna’s question with this sloka, in the third chapter of Gita;

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ। (Lokesmin dvividha nishta pura proktha mayanagha)
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।। (Jnanayogena sankhyanam karmayogena yoginam)

“In the world twofold path has been enunciated by me Jnana yoga for Sankhyas and Karma yoga for other yogis”

One of the reasons for the distinction made between Jnana yoga and all other yogas grouped under Karma yoga is the Jnanam that is secured through the sadhanas.  In case of Jnana yoga it is Aparoksha Jnanam (direct knowledge) and in case of others it is Paroksha Jnanam (indirect knowledge).  We shall briefly see the difference between the two. In Paroksha Jnanam there is an action involved to enjoy the benefit of Jnanam. For example one hears about rasagulla and its taste.  Unless he gets one rasagulla and tastes it, this knowledge of rasagulla is only academic knowledge or just information.  Only when he gets and tastes one. he has direct experience.  In the case of Aparoksha Jnanam which is knowledge about oneself the very act of imbibing the knowledge makes one have the experience and reap the benefit.   For instance in the case of Karna who was lamenting that he was not a kshatriya because he was Radheya, son of a charioteer, Kunti’s revelation to him that he is her first-born makes him realize he is Kaunteya, and so a kshatriya, without any other action needed from him except mere grasping of this fact. 

The Jnanam one gets in Jnana Yoga is of a similar nature, the knowledge about one’s Self, Athma Jnanam.  Proper understanding and abidance in this knowledge in all circumstances itself enables one to reap the benefit of this knowledge.  And so it qualifies as Aparoksha Jnanam. But there is a catch.  The knowledge of Jeeva Brahma Ikyam is of a mind-boggling nature and is in total contradiction of one’s experience through senses.  One knows one is a mortal and has number of limitations, while Brahman is immortal and free from all limitations and Athma Jnanam reveals that one is in essence none other than Brahman and only the upadhi of body-mind complex makes one look, feel and act different.  So great mental and intellectual effort is required first to absorb it, second to resolve all the doubts that may arise from this understanding and finally to make it make it one’s own but when once that is achieved this knowledge transforms one from a samsari to a Jeevanmuktha.  That is why Yajnavalkya tells his wife Maitreyi in Brihadaranyaka Upanishad (2-4-5)

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, (The Self, Maitreyi, should be realized – should be heard of, reflected on and meditated upon;). 

This process of hearing, reflecting and meditating together constitute the sadhanas of Jnana Yoga, which are technically termed as Sravanam, Mananam and Nidhidhyasanam. We shall see briefly Sravanam and Mananam before going into Nidhidhyasanam. Sravanam is committed, consistent study of scriptures under a Guru for a length of time.  This is necessary so as not to misunderstand the words of scriptural text where in many places implied contextual meaning is to be taken and not literal meaning which will be misleading.  Mananam is resolving all the doubts in respect of the teaching either by reflection or by going back to the Guru and seeking clarification or through discussion with other students or through a combination of one or more of these methods. As mere academic understanding and mental conviction alone will not confer the benefits of the Athma Jnanam unless one is able to abide in it all the time unshaken by vasanas, one needs to meditate on this knowledge and make it one’s own.  Nidhidhyasanam is that meditation on this knowledge through which one gets firmly established in Athma Jnanam unassailed by doubts and unshaken by the outburst of residual vasanas at any time and lets one enjoy undisturbed the peace and bliss of Purnatvam.

The key knowledge gained during Sravanam and consolidated during Mananam is “Brahma Satyam, Jagan Mithya, Jeevo Brahmaiva na Parah”(Brahman alone is real, the world is Mitya, the individual Real Self is Brahman).  Brahman is Real, is easy to understand, remember and practice.  But to extend it to say Brahman alone is Real from which the other two flow is a difficult proposition.  Much more difficult is extending it to one’s individual Self.  So this knowledge that has already been gained in Sravanam and consolidated in Mananam is to be internalised and assimilated. Nidhidhyasanam is the process for this. So in Nidhidhyasanam no new knowledge is gained nor any new realization is attained, but one’s entrenched habitual body-mind identification as Self is removed and the residual vasanas are liquidated to enable constant abidance in Athma Jnanam.  Sri Sankara says in Viveka chudamani (verse 365) that Mananam is hundred times superior to Sravanam and Nidhidhyasanam hundred thousand times superior to Mananam.

Nidhidhyasanam, Vedantic meditation, is like what is referred to as Dhyana in Yoga Sutras. The mind is freed of thoughts of sense-objects and their enjoyments and there is only the chosen thought of meditation. This is a two stage process.  In the first stage there is the rejection of what is false. The sadhaka rejects the false identification with the "Sareeras" with the thought “I am not any of the Sareeras, Sthula, Sukshma or Karana”.  The second stage of Nidhidhyasanam is identifying one’s True Self with Suddha, Buddha, Nithya, Muktha Brahman. By staying continuously in this thought through meditation on one of the Mahavakhyas one becomes free of his habitual notions that hold sway over one’s   subconscious and blossoms into a Jeevanmuktha and stays in Divine bliss for ever as Bhaja Govindam says “यस्य ब्रह्मणि रमते चित्तं नन्दति नन्दति नन्दत्येव ॥“(yasya Brahmani ramathe chitham, nandhati nandhati nandhatyeva) One whose mind is established in Brahman is always in bliss.

---------------------------