Jivanmuktiviveka
of
A
summary
Chapter
2
On
the obliteration of latent impressions (Vaasanaas)
The means to Jivanmukti are knowledge of the Reality, the dissolution of
the mind and the obliteration of latent impressions. All these three have to be
practised simultaneously to get the result. It is only by prolonged practice of
these three that the knot of the heart can be cut. The world appears to us to be
real because of having been experienced in innumerable past births. Only the
prolonged practice of yoga can remove the wrong notions cultivated over numerous
lives. The knowledge of the Reality, the dissolution of the mind and the
elimination of vaasanaas are related mutually as cause and effect. Until the
mind is dissolved, elimination of vaasanaas is not possible and until the
vaasanaas are eliminated, dissolution of the mind cannot take place. The
mind undergoes modifications in consonance with the objects experienced by it
through the sense organs. The 'dissolution of the mind' means the mind becoming
free from such modifications and remaining controlled. vaasanaa is the cause of
mental modifications, such as anger, rising up all of a sudden and without any
thought of past happenings or future consequences. The effacement of vaasanaas
means the elimination of the scope for the rise of anger and the like, even when
causes for such anger and the like exist. This is achieved by discrimination
which brings about pure vaasanas such as control of the senses and the mind. If
the mind is not dissolved, it will continue to react to external stimuli and
emotions such as anger will arise and then there can be no effacement of
vaasanaas. So also, as long as vaasanaas exist, transformation of the mind in
the form of anger, etc, continues and there can be no dissolution of the mind.
The two are thus related mutually as cause and effect.
The knowledge of the Reality and the dissolution of the mind are also
mutually related as cause and effect. 'Knowledge of the Reality' means the
conviction to the effect, "All this is verily the Atman. The phenomenal
world of forms, tastes and the like is illusory, it has no real existence".
As long as such a conviction has not been attained, forms, tastes and the like
will continue to be looked upon as real and the mind will continue to undergo
corresponding modifications. And as long as such mental modifications continue,
the conviction that Brahman alone is real will not take root.
The reciprocal causal relationship between the obliteration of latent
desires (vaasanaa-kshaya) and knowledge of the Reality can also be established.
Knowledge of the Reality will not arise until the mind becomes free from anger
and the like, which are caused by the vaasanaas. Conversely, the elimination of
vaasanaas is not possible as long as false knowledge, which invests the causes
of anger and other emotions with a semblance of reality, is not removed.
When one sees everything as Brahman there can be no reason for anger,
fear and other such emotions. Virtues such as self-control are strengthened by
the knowledge of the Reality and the knowledge of the Reality is strengthened by
such virtues. Thus all the three, knowledge of the Reality, obliteration of
latent impressions and the dissolution of the mind help one another to progress
further. The means of accomplishing these three are personal effort accompanied
by discrimination, and giving up all desire for enjoyment. Personal effort
involves the determination to succeed in the effort. Discrimination means the
conviction that sravana, manana and nididhyaasana are the means to the
attainment of knowledge, that yoga is the means to the dissolution of the mind
and that the setting up of an opposite current of vaasanaas is the means to the
obliteration of impure vaasanaas. The desire for enjoyment has to be totally
eliminated because once the smallest desire arises, it will grow and become
stronger and stronger if left unchecked.
It has been shown before that knowledge of the Reality (Brahman) is the
result of vividishaa sannyaasaa and Jivanmukti that of vidvat sannyaasaa. That
means that, after having first acquired knowledge of the Reality, one should
become a vidvat sannyaasi and strive for obliteration of vaasanaas and
dissolution of the mind. Since he has already acquired knowledge, a doubt may
arise as to why it is said that even at this stage such a person should continue
to strive for all the three, namely, attainment of knowledge, obliteration of
vaasanaas and dissolution of the mind. The answer is that while, for the
vividisha sannyaasi, knowledge is the principal aim and the other two are
subordinate thereto, for the vidvat sannyaasi the reverse is true.
Though the vidvat sannyaasi no more needs sravana, etc, having already
acquired knowledge, he should constantly remember the sublime truth. This is
done by always thinking about the Reality, talking about it to others and
meditating on it. In the episode of Lila in Laghu yogavaasishtha it has been
said, “Reflecting on ‘That’, speaking about ‘That’, instructing one
another about ‘That’, this is considered by the wise to be single-minded
dedication and the practice of the knowledge.
When attachment and aversion are reduced to the minimum as a result of
the realization of the unreality of the objective world there arises a new sense
of happiness. This is called 'Brahma-abhyaasa' or the practice of Brahman. This
is the means of effacing the latent impressions.
To one seeking liberation, the aims are Jivanmukti and Videhamukti. Katha
Up. 2.2.1 says-" Having been liberated from ignorance while still alive, he
is altogether liberated on the fall of the body". One who has divine
qualities attains liberation, while one with demoniac qualities remains in
bondage, as said in Gita, Ch.16. These qualities are described in the same
chapter. When the evil vaasanaas inherent in a person from birth are eliminated
by the cultivation of good vaasanaas through personal effort, there results
Jivanmukti.
The dissolution of the mind is also mentioned in the sruti as the cause
of Jivanmukti, along with the obliteration of latent impressions. Amritabindu
Up. says that the mind alone is the cause of bondage as well as of liberation. A
mind attached to objects of sense causes bondage and when free from attachment
the very same mind is the cause of liberation. The seeker after liberation
should therefore keep his mind free from attachment. The mind, devoid of
attachment to sense objects, becomes free from all modifications and comes to
rest in the heart. The mind should be prevented from attaining modifications
(caused by desires, likes, dislikes, anger, and the like) till its dissolution
in the heart. This is knowledge and also liberation.
Bondage is of two kinds: strong and moderate. Demoniac qualities, being
the direct cause of misery, make up the strong kind. The mere perception of
duality, not being by itself the cause of misery, is the bondage of the moderate
kind. By the obliteration of latent impressions the bondage of the strong kind
alone is removed, while both kinds are removed by the dissolution of the mind.
It should however not be thought that the dissolution of the mind alone is
sufficient since it removes both kinds of bondage. When the powerful praarabdha
karma, which is the cause of happiness and misery, brings the mind into action,
then the effacement of the latent impressions is necessary to remove the first
kind of bondage. All the mental transformations caused by tamoguna are to be
considered as strong bondage. Transformations caused by sattva and rajoguna
constitute moderate bondage.
It should not be thought that, since the moderate kind of bondage (which
is the mere perception of duality) is inevitable, and the strong kind can be
removed by the obliteration of latent impressions, the dissolution of the mind
serves no purpose. The inevitable experience of happiness and misery, caused by
a weak praarabdha, can be counteracted only by the dissolution of the mind and
so this is also necessary. It has been said (Panchadasi, 7.156), " If it
were at all possible to prevent the experience of happiness and misery, then,
Nala, Rama and Yudhishthira would never have been stricken with misery".
Thus the obliteration of latent impressions and the dissolution of the mind are
the direct means to Jivanmukti, and knowledge of the Reality is subordinate,
being only a mediate cause, as producing the other two.
To sum up, obliteration of latent impressions and dissolution of the mind
are the principal causes of Jivanmukti, while knowledge is the principal cause
of Videhamukti.
A person who, without making efforts to attain knowledge of Nirguna
Brahman (by sravana, etc), practises, to the extent possible, the effacement of
latent impressions and dissolution of the mind and devotes himself only to
Brahman with attributes (saguna), cannot attain Kaivalya, because his subtle
body is not destroyed. By Kaivalya, brought about by knowledge (of Nirguna
Brahman), the person is freed from bondage.
Bondage is of various kinds, signified by the expressions-- knot of
ignorance, the conviction of being not Brahman, the knot of the heart, doubt,
karma, hankering after objects of sense, death, rebirth and the like. All these
are removed by knowledge. See Mundaka up. 2.1.10, 3.2.9, 2.2.8, Taitt.up. 2.1,
Sveta.up. 3.8, Katha up. 1.3.8, Br.up. 1.4.10, Br. Su.1.1.4 & 4.1.13.
Here Swami Vidyaranya says that Videhamukti is attained at the very
moment in which knowledge arises, because when all bonds, which are all due to
ignorance, are destroyed by knowledge, they can never come into being again. He
supports this view with the statement in Sri Sankara's Bhashya on Brahma sutra,
4.1.13- "On its attainment, future and past sins are destroyed". This
view is at variance with the generally accepted definition of Videhamukti which
is that when the body of a Jivanmukta falls, he becomes a Videhamukta. Ch.up,
6.14.2 says "He remains here only as long as he is not released (from the
body). The moment he is released, he becomes one with the All". In
Vakyavritti, 52-53 it is said, "Through the effect of praarabdha karma he
becomes a Jivanmukta. Then, on the exhaustion of that karma he attains the
supreme state of bliss, called Kaivalya, from which there is no return". In
Brahma sutra, 4.1.19, it is said, "After exhausting the other two (the good
and bad effects of Prarabdha karma), he attains it (Brahman)". Laghu
Yogavaasishtha, 5.98 says that when the body falls, the Jivanmukta gives up that
state and becomes a Videhamukta.
Vidyaranya says that these two positions are not contradictory because
they are based on different points of view. The views quoted above take the word
'deha' in Videhamukti to mean the existing and all future bodies collectively.
Therefore, according to them Videhamukti can take place only when the present
body has ceased to exist and no future body is possible. But Vidyaranya uses
this word in the sense of 'future body' only. Thus, as soon as it becomes clear
that there can be no future embodiment for the person, he becomes a Videhamukta.
Therefore, Videhamukti, in the sense of preclusion of future embodiment, is
simultaneous with the rise of Self-knowledge.
Thus it is established that knowledge is the direct means of attaining
Videhamukti, while the obliteration of latent impressions and the dissolution of
the mind are subordinate, being only the means of attaining knowledge. For
Jivanmukti the obliteration of latent impressions (vaasanaa-kshaya) and
dissolution of the mind (manonaasa) are the principal means.
Now a doubt arises. When a Vividisha Sannyasi
has accomplished these three means and thereby reached the stage of
Vidvat Sannyasa, has he still to endeavour afresh for acquiring these? The
answer is that knowledge will continue to exist, but the other two have to be
striven for afresh. The student fit for the acquisition of knowledge is of two
kinds: he who has practised meditation and he who has not yet done so. To the
student who has practised meditation to the extent of actually realizing the
object of meditation, Vidvat Sannyasa and Jivanmukti will follow of their own
accord because of his firm hold over the obliteration of vaasanaas and the
dissolution of the mind. Nowadays men rush in quest of Self-knowledge, out of
sheer curiosity, without going through the preliminary stage of upaasanaa. They
accomplish obliteration of vaasanaas and dissolution of the mind temporarily. By
study, reflection and meditation on the Vedantic texts ignorance, doubt and
false perception are removed and knowledge is attained. In the absence of a more
powerful means which could resuscitate the ignorance, the knowledge remains
steady. But the obliteration of vaasanaas and dissolution of the mind can be
easily extinguished, like a lamp exposed to the breeze, for want of steady
application and because of being influenced by praarabdha karma. This means that
for such Vidvat sannyaasis only the knowledge continues, but the other two are
to be accomplished by effort.
Vaasanaa or latent impression has been described by Vasishtha as intense
hankering after things to such an extent that the mind becomes totally obsessed
by it. This results in the real nature of things and their past or future
effects being completely lost sight of. The person then identifies himself with
the thing he hankers after and his vision becomes clouded. The blind attachment
that people have towards their traditional customs and manners, their countries
and their communities is cited as an example. Keeping in view the vaasanaa of
this kind, it is said in Br. up, 4.5.4:-- 'He shapes his ideas in accordance
with his desires, he does such acts as fulfil his ideas, he becomes that which
he does'.
Vaasanaas are of two kinds: pure and impure. Impure vaasanaas result in
continuation of the cycle of birth and death. The pure vaasanaa is like seeds
sown after being roasted on fire, which do not sprout. It does not cause
rebirth. The impure vaasanaa is described as of the form of very dense
ignorance. Ignorance is that which veils the distinction between the five
sheaths and the Witness Consciousness. This kind of vaasanaa is spoken of as
demoniac nature in Bh. Gita, ch.16.
The pure vaasanaa is of that kind which knows what is to be known,
namely, the Self. This is described in Gita, ch.13, verses 13 to 18. The
conditioned and unconditioned forms of Brahman are set forth in these verses to
enable the comprehension of Its tatastha-lakshana and svarupa-lakshana. The
former is a random quality applied exclusively to signify a thing, for instance,
pointing out the house of a particular person as that on which a crow is
sitting. The latter is the quality which defines a thing by its permanent
feature, as for example, 'that which is highly luminous is the moon'.
That activity of the senses which is pervaded by an undercurrent of the
perception of the Reality is called 'pure vaasanaa'. This is of use only for
maintaining life in the body. It does not produce either demoniac qualities like
hypocrisy, vanity and the like or dharma or adharma, which lead to future birth.
It is like roasted grains which do not germinate.
Impure vaasanaa is of three kinds: desire for (unblemished reputation in)
the world (loka vaasanaa), obsession with learning (saastra vaasanaa) and undue
attachment to the body (deha vaasanaa). The first one takes the form 'I want to
be always praised by everyone'. This is called impure because it is something
impossible of achievement. No one, however good, can always escape slander. Even
absolutely blemishless Sita was slandered. People speak ill of others merely
because of local peculiarities. The southern Brahmanas censure the northerners,
well-versed in the Vedas, as meat-eaters. The northern Brahmanas retaliate by
ridiculing the southern custom of marrying the daughter of a maternal uncle and
for carrying earthenware during travel. A pure man is looked upon as a devil, a
clever man as presumptuous, a man of forbearance as weak, a strong man as cruel,
an absent-minded man as a thief, and a handsome man as lewd. Thus nobody can
please everyone. So the scriptures advise us to treat censure and praise alike.
The obsession with learning (saastra vaasanaa) is of three kinds:
addiction to study, addiction to many scriptural texts and obsession with the
mechanical observance of injunctions with regard to the performance of rituals.
The first only is exemplified by sage Bharadvaja, who was not satisfied with
having devoted three successive lives to the study of the Vedas and continued
the same in his fourth life also. This is also an impure vaasanaa because it is
not possible of achievement. Indra cured him of this by explaining to him the
impossibility of his undertaking and initiated him into the knowledge of the
conditioned Brahman for the attainment of a higher end.
Addiction to many scriptural texts is also an impure vaasanaa because it
is not the highest aim. The example for this is Durvasa. Once he went with a
cart-load of scriptural works to Lord Mahadeva. Narada ridiculed him by
comparing him to a donkey carrying a huge load. Durvasa became angry and threw
away the books into the ocean. Lord Mahadeva then imparted to him the knowledge
of the Self which does not come from study alone.
Obsession with injunctions relating to the performance of rites is
exemplified by Nidagha, as described in Vishnupurana. Another example of this is
Daasura who, because of the intensity of his desire to adhere to the
injunctions, could not find any place in the whole world pure enough for the
performance of rites. This mad desire for performing karma is also an impure
vaasanaa because it results in the person continuing in the cycle of repeated
birth and death. Saastra vaasanaa is also impure for another reason, namely,
that it is the cause of vanity.
Deha vaasanaa is of three kinds-- looking upon the body as the Self,
concern about making the body attractive and desire to remove defects in the
body. The first two are clearly impure vaasanaas because they are obstacles to
spiritual progress. The third is impossible of achievement because the body is
essentially impure and so it is also an impure vaasanaa.
All these three vaasanaas should therefore be given up by discriminating
people, since they obstruct the rise of knowledge in the seekers and affect the
permanence of the knowledge acquired by the knower. The impurity of the
vaasanaas arising from a demoniac nature, which take the form of hypocrisy,
vanity and the like, is well-known and so it goes without saying that this has
to be destroyed.
Just as the vaasanaas have to be obliterated, the mind has also to be
dissolved. The Tarkikas hold that the mind is an eternal substance of atomic
dimension. In this view the mind can never be dissolved. This view is not
accepted by Vedantins. They hold that the mind is a substance with parts, is not
eternal and is capable of transforming itself into various forms. The mind is
defined thus in the Br. up, 1.5.3--"Desire, will, doubt, belief, disbelief,
resoluteness, irresoluteness, shame, intelligence, fear, --- all these make up
the mind". These transformations are directly perceived by the Witnessing
Self. The sense organs cannot experience their objects without the co-operation
of the mind. This internal organ is called manas when it performs the function
of thinking and debating; it is called chitta when it performs an act of
perception. This chitta is of the nature of sattva, rajas and tamas. When tamas
predominates, demoniac qualities make their appearance. The predominance of
rajas gives rise to the three vaasanaas-- loka vaasanaa, saastra vaasanaa and
deha vaasanaa. When sattva gains mastery, divine qualities become established.
Sattva is the principal material cause of the mind; rajas and tamas are only
accessories. Therefore sattva is the residual native form of the mind of an
enlightened person, since he has got rid of rajas and tamas. Such a mind is
one-pointed, being free from rajas which is the cause of fickleness. It is also
very subtle, being free from tamas which is the cause of the gross forms assumed
by the not-self. Such a mind is fit to receive enlightenment.
Bondage is nothing but the bond of vaasanaas and liberation is the
obliteration of vaasanaas. One should first give up the three kinds of vaasanaas
relating to the world, learning and the body mentioned above, as well as the
desire for objects of enjoyment. Then one should set up a current of pure
vaasanaas such as friendship, compassion, contentment and indifference towards
happiness and sorrow, and other pairs of opposites. The hankering after
pleasures contaminates the mind. If a person is friendly towards those who are
happy and looks upon their happiness as his, hankering after pleasures will
vanish. Attaining mental equilibrium in this manner, one should remain attached
only to knowledge of the Reality. Ultimately even the desire for knowledge
should be given up, because it is also only something conceived by the mind and
the intellect.
The three vaasanaas described above, namely, loka vaasanaa, saastra
vaasanaa and deha vaasanaa are collectively called 'mental vaasanaa'. There is
another kind of vaasanaa known as vishaya vaasanaa which relates to objects of
enjoyment. By objects are meant sound, touch, form, taste and smell. Mental
vaasanaa is that impression which is born of the desire for these; vaasanaas
relating to objects are impressions born of actual enjoyment of desired things.
It may be asked, how is it possible to give up vaasanaas, which have no
form? Things which have form, like
dust and straw, can be swept away with a brush, but how to remove vaasanaas
which have no form? The answer is that this can be done by cultivating
friendship and similar virtues. These are described by Patanjali in his yoga
aphorisms: ‘The mind becomes serene by the practice of friendship, compassion,
joy, and indifference respectively, towards those who are happy, those who are
suffering, those who are virtuous and those who are sinful’ (Yoga sutra 1.33).
If one adopts a friendly disposition towards those who are happy, and identifies
himself with them to such an extent that he looks upon their happiness as his
own, he will not hanker after happiness and his mind will be calm and serene. If
one has compassion for every miserable being and feels that no one should
experience sorrow of any kind, then too, the mind will become serene. It has
been said, “Life is as dear to all beings as it is to oneself; the wise feel
compassion for every being, taking their own selves as the standard of
comparison”.
If one feels joy at the sight of virtuous men, one would, of one’s own
accord, perform virtuous acts. If one adopts an attitude of indifference towards
sinful men, and is not tempted to adopt their means, one can keep away from sin.
By all these means the mind can be made calm. By adopting an attitude of
friendliness towards those who are happy, one not only becomes free from
attachment, but also free from malice, jealousy, and similar defects. Malice
results in maligning the virtuous. Jealousy is the unwillingness to tolerate the
superiority or virtue of another. When, out of friendliness, one looks upon the
happiness of others as one’s own, malice and jealousy will have no place. When
one feels compassion for the miserable the vanity arising from one’s own state
of prosperity vanishes. This vanity is what has been referred to in the
Bhagavadgita thus: “I am the lord, I am the enjoyer, I am perfect, powerful,
happy; I am rich, well-born; who is there equal to me?” (16. 14-15).
It has been said above that if a person cultivates the habit of becoming
exalted when he sees a virtuous person he will become more inclined to perform
such virtuous acts himself. Now a question may arise, will not such an
inclination be inappropriate in a yogin? It has been said earlier under
‘saastra vaasanaa’ that the mad desire for performing karma is also an
impure vaasanaa because it also leads to rebirth. The answer is that what was
implied there was only acts of virtue done with a motive. The virtuous acts
referred to here are those which, being ‘neither white nor black’ do not
lead to rebirth. Patanjali’s yoga sutra 4.7 says: “Actions are neither white
nor black in the case of yogins; in the case of others they are of three
kinds”. Actions sanctioned by the scripture, when performed with desire for
the fruit are ‘white’. Actions prohibited by scripture are ‘black’.
Actions which partake of both these qualities are ‘mixed’. These three lead
to three kinds of re-embodiment as stated by Sri Sureshvaracharya in
Naishkarmyasiddhi, 1.41: “A person who, because of ignorance, considers
himself as the performer of actions, attains the status of a god by doing
desire-prompted good deeds, goes to hell by doing prohibited actions and attains
the status of a human being by doing both good and bad deeds”.
The actions performed by a yogi are described as non-white because they
are not prompted by desire.
The real yogis are only those whose minds are serene because of the
cultivation of qualities such as friendliness mentioned earlier. They naturally
perform only virtuous actions.
The qualities described in the previous chapter as the characteristics of
the Jivanmukta and Sthitaprajna, if cultivated by the spiritual aspirant, will
destroy all impure vaasanas.
One should examine one’s own mind and find out what are the impure
vaasanas there. He should cultivate such pure vaasanas as are necessary to
counteract his impure vaasanas. Just as a person who is disgusted with worldly
life takes to renunciation, a person afflicted by impure vaasanas such as
arrogance due to learning, opulence, pedigree, etc., should cultivate
discrimination to counteract them.
In Laghu Yogavaasishtha king Janaka points out the means of attaining
discrimination thus: One should ask oneself, ”How can one place faith in
greatness? Those who were considered great in the past are no more now. Where
has the fabulous wealth of emperors gone? Where are the innumerable worlds
created by Brahma? The old order of things has gone into oblivion. Millions of
Brahmas have come and gone. Myriads of heavens have vanished one after another.
The most powerful emperors of the past are now nothing more than dust. This
being so, how can the existence of persons like me be of any consequence?”
Now a question arises. The discrimination mentioned above should precede
the rise of the knowledge of the Reality because such knowledge can arise only
after discrimination between the eternal and the ephemeral has been acquired.
Here the means to Jivanmukti such as the obliteration of vaasanaas for one who
has already realized Brahman are being dealt with. Is a discussion of
discrimination not out of place here?
Svami Vidyaranya explains that normally one can realize Brahman only
after the acquisition of the four preliminary requisites, namely, discrimination
between the eternal and the ephemeral, detachment, the six qualities starting
with control of the mind, and yearning for liberation. But king Janaka is said
to have attained realization as soon as he heard the Siddhagita in
Yogavaasishtha. This happened because of the merit (punya) accumulated by him in
past births. After that he had to cultivate discrimination in order to attain
calmness of mind. So reference to discrimination at this stage is relevant in
his case.
It may be objected that since all impure vaasanaas must have disappeared
on the attainment of knowledge, effort to cultivate pure vaasanaas is not
necessary. The answer is that it is not so as a general rule. For example,
impure vaasanaas are seen to have existed even after dawn of knowledge in
Yajnavalkya, Bhagiratha and others. Yajnavalkya as well as his opponents Ushasta,
Kahola and others had vast pride of learning as is evident from the fact that
they entered into a debate with the desire for victory. It cannot be said that
they had only other knowledge and not knowledge of Brahman, because all the
questions and answers in the debate related to Brahman. Their knowledge of
Brahman cannot be said to be only mediate and not immediate, because in that
case our knowledge of Brahman arising from their statements would be also only
be mediate. Moreover, the questions put were concerned with the direct and
immediate knowledge of Brahman.
Now an objection may be raised: Acharya Sankara says in Upadesa Sahasri,
12.13 that only a person who has given up the egoism that he is a knower of
Brahman is a real knower of the Self and not others. In Naishkarmyasiddhi, 1.75,
Sureshvaracharya says, “Identification with the body which is due to demoniac
delusion is not possible for an enlightened person. If even an enlightened
person has such delusion then Brahman-realization would be of no use”. It
follows from these that there cannot be pride of learning in an enlightened
person.
The answer to this objection is: the enlightenment referred to in these verses is that of a person who has become a Jivanmukta. It is accepted by us also that there cannot be any pride of learning in a Jivanmukta. Here we are making a distinction between a Sthitaprajna (i.e. a Jivanmukta) and a mere knower of the Self. As regards the mere knower, Sureshvaracharya says in Br. Up. Bhashyavartika, 1.4.1539 and 1.4.1746, “Let attachment and the like remain, their presence does not do any harm. What harm can avidya do when it is like a snake whose fangs have been removed? Desire, etc., arising from ignorance of the Reality are the cause of bondage, but for a knower of the Reality these do not cause bondage just as seeds which have been roasted cannot sprout even though they retain their appearance. It has been said in Varahopanishad, 3.24, 25, “Attachment, etc., are burnt out by the fire of discrimination as soon as they arise; how can they sprout?”.
Yajnavalkya, while engaged in debate with Ushasta, Kahola and others (as described in the Brihadaranyaka Upanishad) had not attained the state of Jivanmukta because he was to enter vidvat sannyasa in order to obtain peace of mind. He shows, not only the desire to win over his opponents, but also greed for gold. Later he cursed Sakalya to death. But it should not be thought that such a heinous sin as killing a Brahmana would bar him from liberation; for the Kaushitaki upanishad says, “He does not lose that state by any act whatever, whether it is matricide, patricide, theft or foeticide” (3.1).
Even reputed knowers of Brahman, like Yajnavalkya, are subject to the
influence of impure vaasanaa. Vasishtha says in Yogavaasishtha that Bhagiratha,
though a knower of the Reality, could not get peace of mind while engaged in
ruling over his kingdom because of the impact of impure vaasanaas. He therefore
renounced everything and only then attained peace. It therefore follows that we
should carefully examine our defects caused by impure vaasanaas, with the same
strictness with which we detect the defects of others, and apply the necessary
remedies. It has been said in a smriti, “If a man of the world, who is adept
at detecting the defects of others, applies his skill to detect his own faults,
he will certainly be liberated from the bonds of ignorance”.
To answer the question, “What is the remedy for the pride born of
leaning”, it has first to be decided whose pride is meant. Is it the pride of
the leaned man who seeks to show that others are inferior to him, or is it the
pride of some other person who wants to show that he is superior? In the first
case, the learned man should always keep in mind that some day it will be
crushed by some one superior. If the pride is in some other person who wants to
show that he is superior to us in knowledge, the best course will to say to
oneself, “That man is puffed up with pride; let him insult or slander me; I do
not lose anything thereby”. It has been said: “If they slander the Self in
me, they slander only themselves. If they slander my body, I should look upon
them as my friends”. In Naishkarmyasiddhi
It
has been said: “What does it matter to a person who has cast off his excreta,
if someone comments on its unclean nature? In the same manner, when a person has
dissociated himself from both the gross and subtle bodies through
discrimination, will he be affected in the least if some one speaks ill of
them?” (2.16-17).
The sruti says: “Without deviating from the path of rectitude, the
yogin should so conduct himself as to make people avoid his company in sheer
disgust” (Naradaparivrajakopanishad, 5.30).
The two varieties of pride of learning described above which were seen in
Yajnavalkya and others should be got rid of by discrimination.
The method of getting rid of the greed for wealth is described thus:
“There is considerable effort and trouble involved in the acquisition of
wealth, as also in its preservation; if it is spent or lost there is great
anguish. O fie upon wealth, which produces unhappiness at every step”.
Anger is also of two kinds: anger in oneself directed at others, and
anger in others directed to oneself. With regard to the first it is said:
“While you become angry with someone who has done you some harm, why do you
not feel angry with that same emotion which does even more harm by blocking your
way to the attainment of the four purusharthas and which affects even your
physical and mental well-being?”
With regard to the second kind, it has been said: “One should never
give room for the thought, ‘I have offended none. So anger towards me is not
justified’. On the other hand every one should consider as his gravest offence
the inability to free himself from bondage. He should bow to the god of anger
who burns away his own seat and bestows detachment by imparting the knowledge of
his faults”.
Attachment to wife and children should also be eradicated in the same
manner as greed and anger.
All impure vaasanaas should thus be eradicated by reminding oneself of
the evil consequences that flow from them. Sage Vasishtha says in
Yogavaasishtha: “If you put forth sufficient effort and destroy all vaasanaas,
all your ills, physical and mental, will get dissolved. Then access to the
highest state will become attainable”.
As stated by the Lord in Bhagavadgita, 2.60, 67, the turbulent senses
carry away the mind of even a wise man striving for perfection. If the mind
yields to the senses, its discrimination is carried away, just as a gale carries
away a ship”. So one should restrain all the senses and fix the mind on the
Lord as the supreme goal. The wisdom of a person who has brought his senses
under control becomes steady.
When qualities such are friendship are cultivated and become firmly
established, the impure vaasanaas will be obliterated.
The Naradaparivrajakopanishad says: “The mendicant who is tongue-less,
impotent, lame, blind, deaf, and mad certainly attains liberation. He is
tongue-less who, while eating, is not attached to the food and does not concern
himself with its pleasantness or unpleasantness; while speaking he is moderate
and always tells the truth with the intention of doing good to others. He is
impotent who remains unaffected at the sight of a young woman of sixteen, as of
a girl just born, or a woman bent double with the weight of years. He whose
movements are confined to begging alms or answering the calls of nature, and do
not by any means exceed a yojana (about five miles) is a lame man. He is blind,
the ken of whose eye, whether standing or walking, does not extend far beyond
four yoke-lengths. He who turns a deaf ear to words uttered within ear-shot,
however friendly or pleasing, is said to be deaf. The mendicant who, though
alert and with senses unimpaired, behaves as if he is asleep is said to be a mad
man. Such a person never indulges in censure or praise, nor talk too much and
treats all alike. He would never be in the company of a woman, nor recall to
mind any woman seen before (3.62-68)”.
Realizing that all the insentient objects in this universe are only
manifestations of pure consciousness (Brahman), one should fix the mind only on
pure consciousness. Just as a goldsmith, when buying an old bracelet of gold,
fixes his mind only on the weight and the colour of the gold and not on the form
of the bracelet or its beauty, the seeker should fix his mind only on pure
consciousness while seeing the various objects in the world. The effort in this
regard should be kept up until the consciousness of the phenomenal objects is
obliterated and the consciousness of Brahman becomes as natural as breathing.
He who, though awake, keeps his mind in a tranquil state and does not
react to the world around, as in sleep, is the truly liberated person. The
liberated man with a virile intellect, who has eradicated all desires from his
heart, is ever free from all agitation of the mind, and is himself the great
Isvara. Whether he is in samadhi or not, whether he performs the rituals laid
down for his order or not, he stands liberated, free from all attachment. With
his mind cleared of all vaasanaas, it makes no difference whether he performs
karma or not. He has no concern with efforts to attain samadhi or with
performing japa, etc. He may engage himself in action in the world, but he
remains untouched by them. He is not dejected by adversity. He never swerves
from the path of self-restraint.
King Janaka had attained this state. He therefore performed his duties as
the king without the least attachment to the results. He did not think of the
past or worry about the future, but lived in the present, his heart ever filled
with bliss.
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