அஷ்டாங்கயோகம்

அஷ்டாங்கயோகம் – பதஞ்சலி

ஸ்வாமி குருபரானந்தா விளக்கம்

பதஞ்சலி மகரிஷி மூன்று மிகப்பெரிய நூல்களை எழுதியிருக்கிறார்.  அவைகள் . யோக சூத்திரம், பாணினி சமஸ்க்ருத இலக்கண நூலுக்கு விளக்கவுரை, ஆயுர்வேத சாஸ்திரம் (இது இப்போது வழக்கத்தில் இல்லை)

நம் மனதை பிறர்தான் நன்கு அறிவார்கள்.  நாமே மனமாக இருப்பதால் அதை நம்மால் சரியாக அறிய முடியாது, அதனிடம் உள்ள நிறைகுறைகளை கண்டு பிடிக்கவும் முடியாது.

இவர் எழுதிய யோக சூத்திரம் நான்கு பகுதிகளாக பிரிக்கப்பட்டிருக்கிறது.  அவையாவன என்றால்  சமாதி, சாதனம்,  விபூதி,  கைவல்யம்.  இவர் மனதை அமைதிபடுத்தும் வழியை சில சூத்திரங்களில் அழகாக விளக்கியிருக்கிறார்.

முதல் பகுதியான சமாதியில் முதல் மூன்று சூத்திரங்களும், மூன்றாவது பகுதியில் 37வது சூத்திரம்

1.      அத யோக அனுஸாஸனம்

யோகத்தைப்பற்றிய விளக்கமானது குரு சிஷ்ய பரம்பரையாக (அனுஸாஸனம்) சொல்லப்பட்டு வந்ததை இப்போது விளக்கப்போகிறேன்.

2.      யோகஹ சித்தவிருத்தி நிரோதஹ

யோகம் என்றால் மனதில் எழும் எண்ணஙளை நிரோதம் செய்தல், நெறி படுத்துதல், ஒழுங்குபடுத்துதல், அமைதிப்படுத்துதல்,  ஜீவ-ஈஸ்வர ஐக்கியத்தை விசாரம் செய்வது யோகம். இது சாதனமாகவும், சாத்தியமாகவும் இருக்கிறது.

யோகம் : கரணம் + கருவி [சாதனம்]

நிரோதஹ (சரியான பொருள்) – ஒழுங்குபடுத்துதல், முறைபடுத்துதல், செம்மைபடுத்துதல்

நிரோதஹ (தவறான் பொருள்) – மனதை நாசம் செய்தல், ஒடுக்குதல், அடக்குதல்.

சித்தவிருத்தி – மனதில் எழும் எண்ணங்கள்

இந்த லட்சியமான மனதில் எழும் எண்ணங்களை ஒழுங்குபடுத்துதல் இதில் எட்டு படிகளாக விளக்கப்பட்டிருக்கிறது.

3.      ததா த்ருஷ்டஹ ஸ்வரூப அவஸ்தானம்

இப்படி மனதில் எழும் எண்ணங்களை ஒழுங்குபடுத்துவதில் வெற்றி அடைந்தால் தனி ஸ்வரூபத்தையே அடையலாம்.

1.       மனம் நமக்கு ஒரு கரணமாக (கருவியாக) செயல்படுகிறது

a.        ஐம்புலன்களின் வழியே அடையும் அறிவுக்கு மனம் பொதுவான கரணமாக இருக்கிறது.

b.       ஒருவருடைய செயல் மூலம் அவரது உள்நோக்கம் என்ன என்று கண்டுபிடிப்பது.  மனம் இதை யுக்தி மூலமாக அறிவதற்கு விசேஷ கரணமாக செயல்படுகிறது.

c.        தியானம் செய்வதற்கு மனம் ஒரு முக்கியமான கரணமாக இருக்கிறது.

d.       ஆகவே மனம் சரியாக இல்லையென்றால் விபரீதமான அறிவைத்தான் அடைவோம், தியானமும் சரியாக செய்ய முடியாது.

2.       மனம் கர்த்தாவாகவும் செயல்படுகிறது.

a.        சுதந்திரமாக செயல்படுபவன் கர்த்தா என்று அழைக்கப்படுவான்.

b.       செயலின் தன்மை தெரிய வேண்டும், சரியான பாவனையும் இருக்க வேண்டும்.

3.       மனம் ஒரு போக்தா:

மனம் ஒரு போக்தாவாகவும், செயலின் விளைவை அனுபவிக்கும் தன்மை உடையதாகவும் இருக்கிறது.  நாம் இந்த உலகத்தை மனம் மூலமாகத்தான் பார்த்து அனுபவிக்கிறோம்.  மனம் எப்படி வெளி உலக விஷயங்களை, பொருட்களை புரிந்து கொள்கிறதோ அதன் அடிப்படையில் எழும் உணர்ச்சிகளைத்தான் நாம் அனுபவிக்கிறோம்.

(உ-ம்) ஒரு குரு எப்போதும் தன் சிஷ்யனுடன் ஒரு வீட்டிற்கு உணவருந்த செல்வார், அந்த வீட்டில் உள்ளவர்கள் சிஷ்யனுக்கு வெrrrrrrறுப்புடன் உணவு அளிப்பார்கள். இதைக்கண்டு வருத்தமடைந்த சிஷ்யன் அடுத்த தடவை செல்லும்போது அந்த வீட்டில் எனக்கு வெறுப்புடன் உணவளிக்கிறார்கள் அதனால் தான் வரவில்லை என்றுக் கூறினான்.  குரு சிஷயனிடம், “இதை நீ எப்படி எடுத்து கொள்ளவேண்டும் என்றால் அவர்கள் அறியாமையால்தான் இவ்வாறு செய்கிறார்கள், எனவே நீ அவர்களிடம் கோபம் கொள்வதை தவிர்த்து பரிதாபப்பட வேண்டும் அப்போது உனக்கு வருத்தம் உண்டாகாது மாறாக பரிதாபம்தான் ஏற்படும்” என்று அறிவுரைக்கூறி அழைத்துச் சென்றார்.  இந்த தடவை சிஷ்யனுக்கு வருத்தமேற்படவில்லை, பரிதாபத்துடன் மகிழ்ச்சித்தான் ஏற்பட்டது.  நாம் அனுபவிக்கும் இன்ப துன்பங்களுக்கு மனம்தான் காரணம், எனவே பிறரது செயல்கள் எப்படி இருந்தாலும் அது நம்மை தாக்காது இருக்க வேண்டுமானால் நம் மனதை செம்மைப்படுத்த வேண்டும்.

4.       நம் மனமானது எண்ணங்களையெல்லாம் பதிவு செய்யும் வேலையையும் செய்கிறது.  நல்லதாக இருந்தாலும், கெட்டதாக இருந்தாலும் எல்லாமே பதிவு செய்யப்படுகின்றன. இந்த எண்ணப்பதிவுகளை சம்ஸ்காரங்கள் என்று சமஸ்கிருத்த்தில் கூறப்படுகிறது. மனதில் தீய எண்ணங்கள் அதிகமாக இருந்தால் அது நமக்கு அதிக சுமையை சுமந்து கொண்டிருப்பதுப்போல் இருக்கும்.

5.       நானே மனமாக இருப்பதால், மனது சஞ்சலப்பட்டால் நான் சஞ்சலத்துடன் இருக்கிறேன், மனம் வெறுப்படைந்தால் நான் வெறுப்பாக இருக்கிறேன் என்று கூறுகிறோம்.  சாஸ்திரம், “மனமே பந்தத்திற்கும், மோட்சத்திற்கும் காரணமாக இருக்கிறது.” என்று சொல்கிறது.  எனவே மனதை நெறிப்படுத்த வேண்டியதாக இருக்கிறது.

தமோ, ராஜஸ எண்ணங்களை நீக்கி மனதில் தெய்வீகமான எண்ணங்களை வைத்திருக்க வேண்டும்.

மனதை செம்மைப்படுத்துவதற்கு எட்டு சாதனங்கள், பதஞ்சலி மகரிஷி அவருடைய யோக சூத்திரத்தில் இரண்டாவது பாதம் 29வது சூத்திரத்தில் கூறியிருக்கிறார்.

1.       யமம்             தவிர்க்க வேண்டியவைகள்

2.       நியமம்            செய்ய வேண்டியவைகள்

3.       ஆஸனம்          உடலை ஆரோக்கியமாக வைத்திருத்தல்

4.       பிராணாயாமம்     பிராணனை சமப்படுத்துதல்

5.       பிரத்யாஹாரம்     இந்திரியங்களை கட்டுபடுத்தி வைத்திருத்தல்

6.       தாரணை          விரும்பிய இடத்தில் மனதை பொருத்துதல்

7.       தியானம்          தியானம் செய்து மனதை அமைதியாக வைத்தல்

8.       சமாதி             மனதை தொடர்ந்து அமைதியாக வைத்திருத்தல்

A.    யமம்: (யோக சூத்திரம் - 2/30)

இது ஐந்து வகையாகப் பிரிக்கப்படுகிறது.

1.       அஹிம்சை       மற்றவர்களுக்கு துயரத்தைக் கொடுக்காமலிருத்தல்

2.       சத்யம்           உண்மை பேசுதல், பொய்யை தவிர்த்தல்

3.       அஸ்தேயம்      மற்றவர்கள் பொருளை எடுத்துக் கொள்ளாதிருத்தல்

4.       பிரம்மசர்யம்     ஒழுக்கமாக வாழ்தல்

5.       அபரிகிரஹம்     தேவைக்கு மேல் பொருட்களை சேர்க்காது இருத்தல்.

                    தம்மிடம் இருக்கும் பொருட்கள் அனைத்தும

                    இறைவனுடையது என்ற மனப்பான்மையோடு அனுபவித்தல்

இவை ஐந்தும் மகா விரதங்கள் என்று பதஞ்சலி மகரிஷி கூறியிருக்கிறார்.

அஹிம்சை

உடல், சொல், மனம் இவை மூன்றாலும் யாருக்கும் துன்பம் கொடுக்காமல் இருத்தல்.  மனதாலும் மற்றவர்க்கு தீங்கு வர வேண்டும் என்று எண்ணக்கூடாது.  நமக்கு துயரம் வரக்கூடாது என்று விரும்பினால், நாம் யாருக்கும் துயரத்தை இந்த மூன்று வழிகளிலும் கொடுக்ககூடாது

நாம் துயரம் அடைவதற்கான காரணஙகள் என்னவென்று பார்க்கலாம்:

1.       நம் மனதில் உள்ள வெறுப்பை அறவே நீக்க வேண்டும்.

2.       கோபம் என்னும் கொடிய குணத்தையும் நீக்க வேண்டும். இது மற்றவர்களை மட்டுமல்ல தன்னை சேர்ந்தாரையும் கொல்லும் சக்தி வாய்ந்தது.

3.       மற்றவர்களால் துன்பம் அடையும் போது, நாம் அவர்களுக்கு அன்பைக் கொடுக்க வேண்டும்.

4.       பொறுமையை வளர்த்துக் கொள்ள வேண்டும்.

5.       நாம் பேசும் போது ஒருபோதும் கவனக்குறைவாக பேசி அதனால் மற்றவர்கள் மனது துன்பம் அடைவதற்கு காரணமாக இருக்க கூடாது

6.       நமக்கு வேலை நடக்க வேண்டும் என்பதற்காக எந்த உயிரினத்தையும் ஹிம்சை செய்யக் கூடாது.

7.       வரப்போகும் பெரிய துன்பத்தை தடுப்பதற்கு, சிறிய துன்பத்தை பிறருக்கு கொடுக்கலாம்.

சத்யம்

·         நிகழ்ந்ததை கூறுதல் -  எதைப் பார்த்தோமோ, கேட்டோமோ அதை அப்படியே உரைத்தல்

·         நிகழ்ந்ததை கூறாதிருத்தல் - உண்மையை எற்றுக் கொள்ளும் தகுதி இல்லாதவரிடத்தில் உண்மையை மறைத்து விடுதல்

·         பொய் கூறுதல் - உண்மை உரைத்தால் தீங்கு ஏற்படும் என்ற இடத்தில் பொய் சொல்வதில் தவறில்லை.

                

அஸ்தேயம் (திருடாமை)

மற்றவருடைய பொருட்களையோ, உழைப்பையோ, அறிவையோ திருடக்கூடாது.  எந்த பொருளையும் உழைப்பின்றி பெறக்கூடாது.  இது தமோ குணத்தின் விளைவு.  எவ்வித்திலும் பிறருடைய உரிமைகளையோ, உடைமைகளையோ திருடாமல் இருப்பது, பிறருடைய சொத்தை அபகரிக்காமல் இருப்பது.

பிரம்மச்சர்யம்( மாணவப் பருவம்)

பிரம்ம + சர்யம் à வேதத்தை படிக்க எடுத்துக்கொள்ள வேண்டிய சாதனை.  குருவுக்கு சேவை செய்து அறிவை அடைதல். அறிவை அடைய வேண்டுமென்றால் சுகத்தை விட்டு விடவேண்டும். பணிவை வளர்த்துக் கொள்ள வேண்டும். மனம், வாக்கு, உடலினால் எந்த நிலையிலும் எவ்விதமான சிற்றின்பங்களையும் நுகராமல் இருப்பது.

மாணவர்கள் கடைபிடிக்க வேண்டிய பழக்க வழக்கங்கள்:

·         காக்கையை போன்று குளித்திட வேண்டும்.

·         கொக்குப் போன்று மனதை ஒருமுகப்படுத்தி இருக்க வேண்டும்.

·         நாயைப் போன்று தூங்கிட வேண்டும்.

·         குரு உபதேசித்த சாஸ்திர நூல்களை ப்டித்துக் கொண்டிருக்க வேண்டும்.

·         மனதை கட்டுப்பாட்டுடன் வைத்து இருக்க வேண்டும். 

·         பணத்தை சம்பாதிக்க கூடாது.  அதிகம் பணமும் வைத்திருக்க கூடாது.

அபரிகிரஹம்

·         தேவைக்கு மேல் பொருள் வைத்துக் கொள்ளாதிருத்தல். 

·         இல்லறத்தில் இருப்பவர்கள் தாம் அனுபவிக்கும் பொருட்களில் என்னுடையது என்ற பற்றை நீக்கி இருக்க வேண்டும். 

·         அனைத்தும் இறைவனுடயது என்ற மனப்பான்மையோடு இருத்தல்

·         சந்நியாசத்தில் இருப்பவர்கள் தம் பெயரில் எதுவும் வைத்திருக்க் கூடாது.

.

B.    நியமம்: (யோக சூத்திரம் - 2/32)

இதுவும் ஐந்து வகையாகப் பிரிக்கப்படுகிறது.

1.       தூய்மை                 அகத்தூய்மை, புறத்தூய்மை

2.       சந்தோஷம்              கிடைத்ததில் திருப்தி அடைதல்

3.       தவம்                   மன ஒருமுகத்துடன் செயல் செய்தல்

4.       ஸ்வாத்யாயம்           சாஸ்திரம் படித்தல்

5.        ஈஸ்வர ப்ரணிதானம்     இறை வழிபாடு.

தூய்மை

இது அகத்தூய்மையும், புறத்தூய்மையும் சேர்த்து கருதப்படுகிறது.

1.       உள்ளத்தை தூய்மையாக வைத்திருக்க வேண்டும்

2.       உடலைத்தூய்மையாக வைத்திருத்தல்

3.       உடைகளைத் தூய்மையாக வைத்திருத்தல்,

4.       நாம் வசிக்கும் வீடு, சுற்றுப்புறத்தையும் தூய்மையாக வைத்திருத்தல்

5.       நாம் உபயோகிக்கும் எல்லா பொருட்களையும் தூய்மையாக வைத்திருத்தல்

6.       தூய்மையான உணவையே உட்கொள்ள வேண்டும். மாமிசம் அசுத்தமான் உணவு என்று சாஸ்திரம் கூறுகிறது.

7.       மனதில் நல்ல எண்ணங்களையே வைத்திருத்தல்

8.       தீய எண்ணங்கள் சேராமல் பார்த்துக் கொள்ளுதல்.  இதற்கு பிரதிபக்ஷ பாவனா என்ற உபாயத்தை பயன்படுத்தி நம் மனத்திலுள்ள தீய குணங்களை விரட்ட அதற்கெதிரான நல்ல குணங்களை வளர்த்துக் கொள்ளுதல்

   (௨.ம்) விருப்பு, வெறுப்பு - வைராக்யத்தின் மூலம் விலக்குதல்

      கோபம், பொறாமை - அன்பு, கருணை இவைகளை கொண்டு

                           நீக்குதல்

      

சந்தோஷம்

·         சுகம்-துக்கம், பிடித்த்து-பிடிக்காத்து முதலியவற்றை மல்ர்ந்த முகத்துடன் ஏற்றுக் கொள்வது

·         கிடைத்ததில் திருப்தி அடைதல்

·         நம்மிடத்தில் இருக்கும் பொருட்கள், வசதி வாய்ப்புக்கள் அனைத்தும் போதும் என்ற மனப்பக்குவம் இருக்க வேண்டும்.

·         யாரிடத்திலும் எதற்காகவும் பொறாமைப் படக்கூடாது, பொறாமை நீங்க வேண்டுமென்றால், எதிலும் திருப்தியை வளர்த்துக் கொள்ள வேண்டும்.

·         எனக்கு கிடைத்ததெல்லாம் இறைவனால் கொடுக்கப்பட்டது என்று நினைக்கும் மனதை வளர்த்துக் கொள்ள வேண்டும்.

தவம்

·         தீய குணங்களை நீக்குவதற்கும், இனி சேராதிருக்கவும், நல்ல குணங்களை வளர்த்துக் கொள்ளவும் செய்யும் முயற்சியே தவம் என்று கூறப்படுகிறது.

·         நம்மை வந்து சேரும் துயரத்தை சகித்துக் கொள்ளுதல்,

·         ஏகாதசி போன்ற விரதங்களை, உபவாஸங்கள் மேற்கொள்ளுதல், மௌனவிரதம் இருத்தல் போன்றவை அனைத்தும் தவத்தின் லக்ஷணங்கள்

·         தவம் செய்வதின் பலனாக நம் சக்தி பெருகிட வேண்டுமே தவிர, பலவீனம் அடையக் கூடாது.

·         மூன்று விதமான் தவங்கள் சொல்லப்படுகிறது. உடலளவில் செய்வது, மனதளவில் செய்வது, சொல்லளவில் செய்வது

·         உடலளவில் செய்வது - தூய்மையாக இருத்தல், சொன்னதை செய்தல், பாதயாத்திரை போவது, பூஜை செய்வது, எளிமையாக இருத்தல்

·         சொல்லளவில் செய்வது - உண்மை பேசுதல், சொல்லால் யாரையும் துன்புறுத்தாமல் இருத்தல், நல்லதையே பேசுதல், இதமாக பேசுதல், அன்பாகவும், அளவாகவும் பேசுதல்.

·         மனதளவில் செய்வது - தியானம் செய்தல், மனதை தூய்மையாக வைத்து இருத்தல், மௌனமாக இருத்தல்.

·         சாத்வீக தவம் ; மனத்தூய்மைக்காக செய்வது

·         ராஜஸ தவம் : பிறர் பாரட்டைப் பெற செய்யும் தவம்,

·         தாமஸ தவம் : பிறரை அழிப்பதற்கு, தன்னை வருத்திக்கொண்டு செய்வது

·         சுகம் அடைவதற்கு செய்யும் தவங்களாக, கடின உழைப்பையும், சில விஷயங்களை தியாகம் செய்வது போன்றவற்றைக் கூறலாம்.

ஸ்வாத்யாயம்

·         சாஸ்திரம் படித்தல், நல்ல நூல்களைப் படித்தல்,

·         பகவத் நாமங்களை சொல்லிக்கொண்டிருத்தல், பகவத் குணங்களைப் பாடிக் கொண்டிருத்தல்

·         சப்தகிரகணம் : புத்தகத்தை படித்தல்.

·         அர்த்தகிரகணம் : அர்த்தத்தை புரிந்து கொள்ளுதல்

·         நம்மிடத்தே உள்ள தீய குணங்களை நீக்கி கொள்ளவும், நல்ல எண்ணங்களை வளர்த்துக் கொள்ளவும், மேற்கொள்ள வேண்டிய ஆன்மீக சாதனைகளை அறிந்து கொள்ள சாஸ்திரங்களை படித்தல்,

·         பெரிய மகான்களின் நூல்களை படிப்பது, அவர்களுடன் சத்சங்கம் வைத்துக் கொள்வதற்கு சம்மாகும்

·         வயதான காலத்தில் நாம் நம்மில் இருக்க இந்த சாதனை உதவும்.

ஈஸ்வர பிரணிதானம்

·         இறைவனை வழிபடுதல்

·         தினந்தோறும் காலையின் இரண்டு அல்லது ஐந்து நிமிடங்கள் முதலில் இறைவனிடம் பிரார்த்தனை செய்து விட்டுத்தான் மற்ற வேலைகளை தொடங்க வேண்டும்.

·         இறைவனிடம் நமக்கு என்னென்ன வேண்டும் என்பதை தெரிவிக்க வேண்டும். இப்படி செய்வது நாம் அடைய வேண்டிய லட்சியங்களை நமக்கே நினைவூட்டிக் கொள்வது போலவும் இருக்கும், இறைவனின் உதவியை நாடியது போலவும் இருக்கும்.

·         பிரார்த்தனையில் நம்முடைய அகங்காரம் இறைவனிடம் சரணடைகிறது.  அப்ப்டி சரணடையும் போது இறைவனின் சக்தி நமக்கு கிடைக்கிறது.

·         அனைத்தையும் இறைவனுக்கு அர்ப்பணம் செய்து, அவர் ஆணையை நிறைவேற்றுவது

C.     ஆஸனம்: (யோக சூத்திரம் - 2/46)

·         நாம் ஆஸனம் செய்வதற்கு அமர்கின்ற விதம் உடலுக்கு சுகமாகவும், அமர்வதற்கு உறுதியாகவும் இருக்க வேண்டும்.  இந்த நிலையில் இருந்து தியானம் செய்ய வேண்டும்.

·         அமரும் இடம் சற்று உயர்ந்த்தாகவும் இருக்க வேண்டும்.

·         கடினமாகவோ, மிருதுவாகவோ, மேடு பள்ளமாகவோ இருக்க கூடாது.

·         உடற்பயிற்சிகளை செய்து உடலை ஆரோக்கியமாக வைத்துக் கொள்ள வேண்டும்.

·          

D.    பிராணாயாமம்: (யோக சூத்திரம் - 2/49)

·         மூச்சுக்காற்றை ஒழுங்குபடுத்துதல்.

·         மூச்சுக்காற்றை ஒரே சீராக உள்ளே இழுத்தல், பிறகு ஒரே சீராக வெளியே விட வேண்டும்.

·         தூக்கத்தை கலைக்க வேண்டுமென்றால், இதைச் செய்தால் தூக்கம் கலைந்து விடும்.  மனதில் இருக்கும் சஞ்சலங்களும் நீங்கி விடும், பொறுமையை வளர்க்கும்.

E.     பிரத்யாஹாரம்: (யோக சூத்திரம் - 2/54)

·         இந்திரியங்களை கட்டுப்படுத்துதல், ஒழுங்குபடுத்துதல்.  இதை மூன்று இடங்களில் பயன்படுத்துகிறோம்.

·         விவகாரத்திற்காக - வேலை செய்யும்போது

·         இன்பம் அடைவதற்காக - சினிமா, தொலைக்காட்சி பார்த்தல்

·         நன்மைக்காக - சாஸ்திரம் படிப்பது, கேட்பது

இந்திரியங்கள் வழியாக உள்ளே சென்ற எண்ணங்கள் நல்லவையாக இருந்தாலும் தீயவையாக இருந்தாலும் அதை நீக்குவது மிக கடினம்.  வெளியே இருந்து இந்திரியங்கள் வழியாக உள்ளே செல்லும் வேண்டாத விஷயங்கள் துன்பத்தை தரும், கோபத்தால் மற்றவர் மனம் புண்படும்படி பேசுதல் போன்றவை நிகழும்.

முதல் ஐந்து சாதனங்கள் (யமம்,நியமம், ஆஸனம், பிராணாயாமம்,பிரதியாஹாரம்) பகிரங்க சாதனை என்றும் அடுத்த மூன்று சாதனைகள் (தாரணா, தியானம், சமாதி) அந்தரங்க சாதனையென்றும் பிரிக்கலாம்.

பகிரங்க சாதனம் à அந்தரங்க சாதனம் à சாத்தியம்

எடுத்து  கொண்ட லட்சியத்தை அடைய வேண்டுமென்றால் பகிரங்க சாதனையில் முழு வெற்றி அடைந்த பின்னர் அந்தரங்க சாதனத்தையும் பழக்கபடுத்தி கொண்டால்தான் இது சாத்தியமாகும்.

F.     தாரணா: (யோக சூத்திரம் - 3/1)

மனதை ஒரு இடத்தில் நிலை நிறுத்துதல்.  இறைவனை தியானிக்க வேண்டுமென்றால் அந்த சூட்சுமமான விஷயத்தை அடைவதற்கு ஸ்தூலமான ஒன்றை பயன்படுத்தி அதில் நம் மனதை நிலை நிறுத்தி தியானம் செய்ய வேண்டும்.  எதைத் துணைக் கொண்டு ஒரு தத்துவத்தை அறிய விரும்புகிறோமோ அதற்கு ஆலம்பனம் என்று பெயர்.  அதில் நம் மனதை நிலை நிறுத்தி தியானிக்க வேண்டும்.

G.    தியானம் (யோக சூத்திரம் - 3/2)

மனதை ஆலம்பனத்தில் தொடர்ந்து வைத்திருந்து எதை அடைய விரும்புகிறோமோ அதையையே நினைத்துக் கொண்டிருக்க வேண்டும்.  இதில் நாம் தியானிக்க நினைக்கும் விஷயத்தை தவிர மற்ற விஷயங்களும், எண்ணங்களும் மாறி மாறி வந்து அந்த விஷயத்தையே மறக்கடிக்க செய்யும்.  நாம் துவண்டு விடாமல் நம் தியான விஷயத்தை திரும்ப திரும்ப மனதில் கொண்டு வர வேண்டும்.  இந்த முயற்சிதான் தியானம் என்று பதஞ்சலி கூறுகிறார்.  காலை நேரம் தியானத்திற்கு உகந்த நேரம்.  இது நான்கு நிலைகளாக விவரிக்கப்படுகிறது.

1. மனதை அமைதிபடுத்தும் நிலை:

நம் உடலை நன்கு தளர்த்தி வைக்க வேண்டும்.  பிறகு நாம் விடும் மூச்சுக் காற்றையே கவனித்து கொண்டேயிருக்க வேண்டும். ஐம்புலன்களையும் அமைதி படுத்த வேண்டும் பிறகு மனதை அப்படியே அமைதியாக வைத்திருக்க வேண்டும்.  நாம் ஒரு நதிக்கரையில் அமர்ந்திருக்கிற மாதிரி கற்பனைச் செய்து கொண்டு, நதி நீரில் மிதந்து செல்லும் விதவிதமான பொருட்களை கவனிக்க வேண்டும்.  அதே மாதிரி நம் மனதில் மாறி மாறி வரும் எண்ணங்களை ஒரு சாட்சிப் போல் பார்த்துக் கொண்டிருக்க வேண்டும்.  இந்த முயற்சி நம்மைப் பற்றி நாமே நன்கறிய உதவிச் செய்யும்.  அதே சமயம் அந்த எண்ணங்களுடன் போராடாமல் அதை கவனித்துக் கொண்டிருப்பதால் மனம் அமைதியடையும்.  இதனால் மனப்போராட்டத்திலிருந்து, சஞ்சலமான நிலையிலிருந்து விடுபட்டு அமைதியாக இருக்கலாம்.

புத்தியை அமைதிப் படுத்துதல்:

மேற் சொன்ன நிலையை அடைந்ததும் பின்பு புத்தியை அமைதிபடுத்த வேண்டும், எதையும் சிந்திக்காது இருத்தல், எந்த விஷயத்திலும் முடிவெடுக்கும் திட்டத்தில் புத்தியை உபயோகிக்காமல் நிறுத்தி வைத்திருத்தல்.

2.      ஜபம்

இறைவனுடைய  நாமத்தையோ, பிரார்த்தனை ஸ்லோகத்தையோ எடுத்துக் கொண்டு அதை இடைவிடாமல் உச்சரித்து கொண்டேயிருக்க வேண்டும்.  இதனால் நம் மனதானது ஒருமுகப்படும்.

3.      நற்பண்புகளை தியானித்தல்

என்னென்ன நற்பண்புகள் சாஸ்திரத்தில் சொல்லபட்டு இருக்கிறதோ அதை அடைய வேண்டும் என்று இறைவனை வழிபட வேண்டும்.

4.       அத்வைத ஞானத்தை தியானித்தல்

இதையே நிதித்யாஸனம் என்றும் கூறுவர்.  இங்கு பிரம்ம ஞானமே தியானத்திற்கு பொருளாக இருக்கிறது.

H.    சமாதி (யோக சூத்திரம் - 3/3)

தியானத்தின் முதிர்ச்சி அடைந்த நிலை இது.  இதில் மனதை அமைதியாக தொடர்ந்து வைத்திருத்தல் இதிலும் இரண்டு நிலைகள் சொல்லபடுகிறது.  அவை சவிகல்ப சமாதி, நிர்விகல்ப சமாதி.

சவிகல்ப சமாதி: நான் தியானம் செய்து கொண்டிருக்கிறேன் என்ற நினைப்போடு தியானித்துக் கொண்டிருத்தல்.

நிர்விகல்ப சமாதி: நான் தியானம் செய்து கொண்டிருக்கிறேன் என்ற உணர்வேயில்லாமல் ஆழ்ந்து போய் விடுதல்.

எதையாவது அடைந்தால் இது லாபம், அல்லது நஷ்டம் என்று நினைப்பது போல் மனதை அடைவது லாபம் மற்றதெல்லாம் நஷ்டம்.

நம் மனதை அடைவதுதான் நம் லட்சியம், அதுவே நம்மில் இருத்தலுக்கு சம்மாகும்.

Vallalar Story

Vallalar Story

When he or she is born, God intended only two identifications; man and woman but he or she first gets the religious identification and then many such stamps of identity, bringing an unintended difference and division in mankind. Instead of uniting mankind, religion has only brought divisions and differences. Religions are just different versions of the same God. Despite its inherent sanctity and being an effective vehicle of life, religion only limits people to a particular faith or belief. That is why, Hinduism is regarded as a way of life and not necessarily a religion. There are different religions and even differences within religion. Perhaps, given an option in the initial stage, one would have opted to be a universal man. Adi Sankara craved pardon of the God for three mistakes made by man. One; man has given form to God who has no form. Second; he tried to define God who is indescribable and indefinable. Third; he tried to confine the Omnipresent and all-pervading God within the four walls of a temple.

A saint of universal vision, Ramalinga Adigalar sought to remove such differences and viewed God as a single, supreme and universal power. Enlightened by the universal doctrine of Shiva Sidhanta, He perceived God as all-pervading divine power. He declared that God is above all religions, beyond all regional or linguistic barriers and called for a universal approach and uniform way of worship. He conjured up a vision where everyone lived in peace and harmony, based on virtues like compassion and love. He called it ‘the divine union of all souls’ (Athma Neya Orumaippadu). It is a tall order but one could always make an attempt and one could always make a beginning.

Ramayya Pillai and Sinnammai belonged to an average family in Marudhur, near Chidambaram in South Arcot District. Pillai was a teacher in a local school and an ardent devotee of Lord Shiva. They were blessed with two sons, Sabapathi, Parasuraman and two daughters, Sundarammal and Unnamali. A sage visited their house a fine morning and conveyed the message that a child of extra ordinary brilliance would be born to them. Days turned into months and on 5th October 1823 a baby boy was born to the delight of the couple. They named him Ramalingam. Ramalingam turned out to be a child prodigy and just as the saint predicted, showed signs of high wisdom. But Ramayya Pillai could not live to see the blooming of his son into a divine personality. Soon, the responsibility of the family fell on the shoulder of Sabapathi, the elder son of the family. The family then moved over to Madras. Being a teacher himself, Sabapathi, wanted to give the best education to Ramalingam but Ramalingam showed no inclination for studies. He preferred to spend his time in the precincts of Kanda Swamy temple, composing songs and worshipping Muruga. Sabapathi then sent him to a learned Pundit, Sabapathi Mudaliar of Kancheepuram. He thought that Ramalingam would be receptive to an erudite scholar like Sabapathi Mudaliar. Having come to know the brilliant qualities of the child, Sabapathi Mudaliar said that there was nothing that he could teach a person like Ramalingar who was capable of teaching the whole world. Wishing him well, Mudaliar sent him back.

Sabapathi did not like the way Ramalingar was moving about, discarding studies and spending time in temple precincts. Pappathi, Sabapathi’s wife, also advised Ramalingar to follow a disciplined life. Sensing the mental worries that he was causing to the members of his family, Ramalingar remained confined within the house, with his meditation tools, a lamp and a mirror.

Soon, Sabapathi too realized the greatness of Ramalingar. Sabapathi was scheduled to perform a religious discourse at Madras but for some reasons he was unable to do so. He deputed Ramalingar to convey the message of his inability to perform. As the authorities could not make alternative arrangements, they insisted Ramalingar himself to perform the role of his brother. A reluctant Ramalingar took the stage. Then his brilliance came to the light and his exposition of Shaiva Sidhanta kept the audience spell bound. ‘No ordinary person can perform a divine discourse as effortlessly and magnificently as Ramalingar’, one of the audience remarked. Sabapathi felt ashamed that he could not see the greatness of his own brother, residing under the same roof.

Ramalingar spent most of his time in his room. Sitting before a mirror, he used to mediate and compose poems. As he meditated, his individual self had disappeared and the Lord he had realized within had revealed himself in the reflection on the mirror. He sought to see the reflection of the Lord within his heart into the mirror in front. Generally devotees sought God outside, in the idol of a temple or a symbolic picture and then realize His presence within. Here, in sharp contrast, Vallalar was seeking the outside reflection of the God who was already being experienced within. Enlightened within, he composed songs invoking the Grace of Muruga, like Kandar Sarana Pathu, Shanmugar Kalaipattu and Deiva Mani Malai etc.

Visiting the Kanda Kottam Muruga temple became the daily routine of Ramalingar. Looking at the shrine of Muruga at Kanda Kottam, Ramalingar felt intensely emotional and poured out his devotion in the form of ‘Deiva Mani Malai’. “You are the embodiment of love, who has no equal, who is enlightened, who gives happiness to all. When would the rose petals of your Lotus Feet extend their gentle grace to my heart? When would you come, mounted on your beautiful transport of peacock to give me the treasure of your grace?” So went the lines of Deiva Mani Malai which he composed at the age of nine.

Vallalar gave beautiful expression of his devotion through songs. He composed many verses of poems and the foremost among them was ‘Thiruvarutpa’. A collection of 5818 poems and divided into 6 volumes, Thiruvarutpa is considered as an outstanding work of literature and devotion. In line with the concept of six broad divisions of prayer, the collection of songs composed by the disciples of Shiva are known as “Panniru Thirumurai” (Twelve Thirumurai) and the ‘Thiruvarutpa’ songs rendered by Adigalar have come to be known as “Aru Thirumurai” (Six Thirumurai). This sacred collection of songs portrays the eternal concept of truth, the general aspects of life and his own divine experience. Thiruvarutpa continues its appeal as the finest expression of prayer. Disciplines thronged to hear him and drew immense inspiration from him. He has now come to be known as Arul Prakasa Vallalar.

His Philosophy - Vallalar gradually started realizing God as the supreme power manifesting throughout the universe. Vallalar was immensely moved by the divine power of the Lord of Chidambaram. Here, Lord Shiva appeared both in form and without form. One can experience that which has a form by seeing it and feeling it. One can visualise that which has no form by imagining it or contemplating it. Vallalar experienced both the characteristics of form and formlessness in Jyothi, the divine light. It has a form because one can experience it and see it. It is also without form because one cannot feel it and it is likely to be extinguished.

Vallalar believed that the Eternal Truth remains unrevealed and it is the Jyothi, the Vast Grace of Light, that causes the revelation of truth. A subject is able to perceive an object only when the reflection of the light falls on the object. If a precious stone meant for public display is kept in a dark corner it never gets noticed. It needs the focus of a light to bring out its full value in sparkling brilliance.

The power of Jyothi is highlighted in all religions. It forms the foundation of all thoughts, all activities and systems. Jyothi is the eternal divine power that first originated in the universe. The cause of all actions, whether physical or chemical, is energy or heat. The source and origin of energy or heat is Jyothi. The Jyothi is invisible and merges with the energy. It is present everywhere; in sun, moon, light and fire. The universe operates on its own inherent energy. There is self-sustaining energy in every atom or human cell. It is this energy that causes all movements and all activities. Jyothi gives the sustaining-power to a life. Jyothi gives life to all and there is Jyothi in every soul (Athma Jyothi). Rig Veda says the significance of Jyothi is beyond human comprehension. Brihadaranyaka Upanishad says:

Oh Lord, lead me from unreal to the real,
from darkness to the light of Jyothi
from death to immortality
May there be peace, peace and perfect peace.
( Asatho Ma Sath Gamaya……………)

As Jyothi is manifested in different forms throughout universe and as divine power within every human soul, Vallalar advocated the Jyothi form of worship. He said that the Supreme Lord had revealed to him the powerful Mantra of Divine Light. “Arut Perum Jyothi Thani Perum Karunai, Arut Perum Jyothi (Vast Grace of Light, the Vast Grace of Light – Supreme compassion, Vast grace of light).

Jeeva Karunya Ozhukkam - Another important aspect of Vallalar’s philosophy is Jeeva Karunya Ozhukkam, which means having a compassionate outlook towards all lives. It refers to one’s attitude towards fellow beings on the one hand and towards all other creatures like animals, birds etc. Vallalar could not bear to see the agony of people suffering from hunger. He stressed the quality of compassion for all. The privileged ones should help the less privileged and service to humanity is equal to service to God.

God created, apart from humans, other species also like animals, birds etc. as part of the nature. Man, endowed with intelligence, was supposed to preserve the nature and protect these poor creatures. Unfortunately, he turned out to be the biggest threat for their survival. Man has silenced the feeble voice of conscience that came from his heart, surrendered to the dictates of his mind and fulfilled the nefarious demands of his body. According to Vallalar, he or she only is entitled to receive God’s grace who lives in harmony with nature and shows compassion towards God’s creations. He who takes non vegetarian food forfeits his privilege to seek entry into the temple of God.

Vallalar wanted the whole humanity to integrate into one single objective, the divine unity of souls, based on ‘Jeeva Karunya Ozhukkam’ or compassion. The path of Sanmarga symbolizes truth, love and discipline which leads to the highest stage of divinity (Iswara Sakshathkaram) and immortality. Vallalar underlined certain principles which formed the foundation of Samarasa Sudha Sanmargam. These are:-

1. God is one. He is Arul Perum Jyothi, the Vast Grace of Light.
2. All are children of one God and there is no caste, religious or regional differences.
3. One should recognize the divinity in every soul, respect it and live in peace and prosperity, in a spirit of love and unity.
4. Compassion towards all fellow beings and compassion towards all lives such as animals, birds etc. should form the basis of all actions.
5. To reach God, tread the path of simplicity and humility and not through rituals or extravagant way of worship.

Vallalar established Samarasa Sudha Sanmarga Sabhai as the medium to translate his ideals into practice. The term Samarasa means equanimity, the concept that encompasses all religious thoughts and respects all faiths and religions. The term ‘Sudham’ implies purity and sublimity. Sanmargam means the right and truthful way. In short, it is a philosophy that transcends all existing spiritual thoughts and shows the perfect way of truth. It emphasizes the importance of discipline which Vallalar classified as discipline of senses (Indriya Ozhukkam), Karana Ozhukkam, Jeeva Ozhukkam, and Athma Ozhukkam. Vallalar also stressed the importance of charity. He considered food offering (Annadhana) as the most sacred duty of all. Vallalar dreamt of the day when hunger and poverty would completely be eliminated. He established Dharma Salai as a humble effort towards this direction. The Salai continues to render its inestimable service to the society even now.

The philosophy of Sudha Sanmarga (Pure Gathering), built on the concept of love and compassion, aims at purifying the body, enlivening the mind, enriching the intellect and enlightening the soul, the different steps that lead to immortality. It follows the path of simplicity and discipline; the path of Sanmarga where there is no human distinctions.

Normally, a seeker, bound by various attachments in the world, finds many obstacles in his spiritual journey. The family ties, the properties, passions, prejudices, attachments and affiliations all bind him, incapacitating him or her for any meaningful action. The 52 iron links that symbolically form a chain and surround the Gjnana Sabhai signal the message that one who is determined and dedicated can remove these chains one by one, liberate himself and realize the Vast Grace of Light.

Vallalar as a Reformer Vallalar saw many ills plaguing the society. Steeped in ignorance, people were following certain outmoded customs, dogmas, beliefs and practices. There were differences within Hindu religion. The need of the hour was transformation in socio-religious practices, change in concepts or mis-concepts and change in way of life. Vallalar felt this need. He wished everyone living in the spirit of universal brother-hood, showing compassion towards all lives.

Vallalar perceived God not as an identifiable image, not necessarily in the form of an idol and not restricted to a class or region. He perceived God as all-pervading divine power. He pointed out the lacuna in the prevailing practices and sought to dispel many ill-conceived notions. He sought to dispense with various practices like rituals. He sought to remove the artificial barriers and unite all aspirants under one common platform. He then took the role of a reformer, introduced the universal and uniform concept of Jyothi worship and Sudha Sanmarga.

Some expressed doubt whether these concepts tantamount to deviation from our established practices. Vallalar only wanted to rid the society of certain aberrations while retaining the basic values. He wanted Sanathana Dharma to flourish, took the role of a gentle reformer and brought about a renaissance. God himself manifested as Adi Sankara and Ramanuja to give the direction and guidance to humanity. Great many saints and reformers appeared in this land from time to time like Sri Raja Ram Mohan Roy, Swami Dayananda Saraswathhi, Sri Ramakrishna Paramahamsa and Sri Vivekananda to give the correction as the changing conditions demanded. Vallalar has rightly come in that lineage.

Hinduism is never a set of codes or dogmas. It is a way of life, ever vibrant, ever seeking the truth. It is all-tolerant, all-comprehensive, all-absorbing and always reforming itself in the process. The strength of Hinduism lies in its infinite capacity to adapt. “Let noble thoughts come to us from all sides” said Swami Vivekananda. In a changing world, every order has to change in accordance with the necessities of time. Hinduism has come a long way from how it was practiced some 500 years before. It has evolved, over a period of time, correcting itself and reforming itself according to the demands of the time.

His Profile: Vallalar believed in the dignity of man and emphasized that religions should respect this dignity. He was the embodiment of compassion. When he saw people suffering for want of food, it reminded him of falling young plants drying up for want of nourishment. He expressed this feeling in one of his songs thus: “I felt sad seeing the falling ear of tender plants, withering for want of nourishment. I felt sad seeing frail people crestfallen for want of food.” (“Vaadiya Payirinai Kanda Pothellam Vaadinen”). He led a life of virtue, abstinence and discipline, though he prayed for all people, accepting their vices as his own. He always wore spotless clean white cloth around his body that symbolized gentleness and peace. He looked serene and majestic, his sparkling eyes conveying the message of love. He spoke in a low gentle tone. Even while singing, he maintained a low pitch. Perhaps, one could hear his voice raised while speaking for vegetarianism. He performed many acts of miracles but never agreed that he consciously exercised such powers or even possessed them. He not only fulfilled the aspiration of the soul but also healed the body. He was a good physician who prescribed clean diet habits, exercise, Pranayamam and Yoga for good health.

Dematerialization: Vallalar believed that just as the soul, body also undergoes a spiritual transformation by the grace of Jyothi. When the body functions independently of sense organs, it becomes pure. When the soul within is sublime and sacred, it implies that the body in which the soul lives is also pure. Just as the contents are pure, the container also gets purity and sanctity. As a result of spiritual transformation, the body assumes a stage of divine Golden Deathless Body. It continues to remain in this divine stage deriving its own inherent energy and then attains immortality. In line with his belief, Vallalar is believed to have attained immortality. On 30th January 1874, Vallalar drew some of his close disciples near and said: “I wish to confine myself in the room here. Do not search for me and if you do, you would not find. I believe, God has willed it that way and I hope it would happen that way”. He then walked away, entered into a room and closed the door. It is believed that he sacrificed his deathless body and dematerialized so that he could continue his divine presence among his disciples, grace them and guide them.

That marked the end of a great sage or the beginning of a new age. That marked the end of a glorious chapter of Vallalar that opened up a new chapter for man’s eternal quest to know the truth. That marked the end of a period of darkness that heralded the advent of a new era of awakening, the era of light and Jyothi.

May the light of love, the light of grace he kindled radiate its brilliance all over. May the beacon light he lit brighten up the world. May the flame of grace he brought bring a sense of unity and peace all over the earth

Faith in God Conversation

An atheist professor of philosophy speaks to his class on the problem science has with God, The Almighty.

He asks one of his new students to stand and.....

Prof: So you believe in God?
Student: Absolutely, sir.
Prof: Is God good?
Student: Sure.

Prof: Is God all-powerful?
Student: Yes.

Prof: My brother died of cancer even though he prayed to God to heal him. Most of us would attempt to help others who are ill. But God didn't. How is this God good then?

Hmm? (Student is silent.)

Prof: You can't answer, can you? Let's start again, young fella. Is God good?
Student: Yes.

Prof: Is Satan good?
Student: No.

Prof: Where does Satan come from?
Student: From...God.....

Prof: That's right. Tell me son, is there evil in this world?
Student: Yes.

Prof: Evil is everywhere, isn't it? And God did make everything. Correct?
Student: Yes.

Prof: So who created evil?
(Student does not answer.)

Prof: Is there sickness? Immorality? Hatred? Ugliness? All these terrible things exist in the world, don't they?
Student: Yes, sir.

Prof: So, who created them?
(Student has no answer.)

Prof: Science says you have 5 senses you use to identify and observe the world around you.
Tell me, son...Have you ever seen God?
Student: No, sir.

Prof: Tell us if you have ever heard your God?
Student: No, sir.

Prof: Have you ever felt your God, tasted your God, smelt your God? Have you ever had any sensory perception of God for that matter?
Student: No, sir. I'm afraid I haven't.

Prof: Yet you still believe in Him?
Student: Yes.

Prof: According to empirical, testable, demonstrable protocol, science says your GOD doesn't exist. What do you say to that, son?
Student: Nothing. I only have my faith.

Prof: Yes. Faith. And that is the problem science has.
Student: Professor, is there such a thing as heat?

Prof: Yes.
Student: And is there such a thing as cold?

Prof: Yes.
Student: No sir. There isn't.
(The lecture theatre becomes very quiet with this turn of events.)

Student: Sir, you can have lots of heat, even more heat, superheat, mega heat, white heat, a little heat or no heat. But we don't have anything called cold. We can hit 458 degrees below zero which is no heat, but we can't go any further after that. There is no such thing as cold. Cold is only a word we use to describe the absence of heat. We cannot measure cold. Heat is energy. Cold is not the opposite of heat, sir, just the absence of it. (There is pin-drop silence in the lecture theatre.)

Student: What about darkness, Professor? Is there such a thing as darkness?
Prof: Yes. What is night if there isn't darkness?

Student: You're wrong again, sir. Darkness is the absence of something. You can have low light, normal light, bright light, flashing light....But if you have no light constantly, you have nothing and its called darkness, isn't it? In reality, darkness isn't. If it were you would be able to make darkness darker, wouldn't you?
Prof: So what is the point you are making, young man?

Student: Sir, my point is your philosophical premise is flawed.
Prof: Flawed? Can you explain how?

Student: Sir, you are working on the premise of duality. You argue there is life and then there is death, a good God and a bad God. You are viewing the concept of God as something finite, something we can measure. Sir, science can't even explain a thought. It uses electricity and magnetism, but has never seen, much less fully understood either one. To view death as the opposite of life is to be ignorant of the fact that death cannot exist as a substantive thing. Death is not the opposite of life: just the absence of it.
Now tell me, Professor. Do you teach your students that they evolved from a monkey?
Prof: If you are referring to the natural evolutionary process, yes, of course, I do.

Student: Have you ever observed evolution with your own eyes, sir?
(The Professor shakes his head with a smile, beginning to realize where the argument is going.)

Student: Since no one has ever observed the process of evolution at work and cannot even prove that this process is an on-going endeavor, are you not teaching your opinion, sir? Are you not a scientist but a preacher? (The class is in uproar.)
Student: Is there anyone in the class who has ever seen the Professor's brain?
(The class breaks out into laughter.)

Student: Is there anyone here who has ever heard the Professor's brain, felt it, touched or smelt it? No one appears to have done so. So, according to the established rules of empirical, stable, demonstrable protocol, science says that you have no brain, sir.
With all due respect, sir, how do we then trust your lectures, sir?
(The room is silent. The professor stares at the student, his face unfathomable. )

Prof: I guess you'll have to take them on faith, son.
Student: That is it sir.... The link between man & god is FAITH. That is all that keeps things moving & alive.

Jivanmukti is Jnana plus Sannyasa

Jivanmukti is Jnana plus Sannyasa

Author - Mr.Shyam

Extracted from www.Advaita-Vedanta.org

What is Jivanmukti? It is verily the pinnacle of human perfection, where a human attains to the status of the Supreme by a complete annihilation of his ignorance of his intrinsic non-individuality. It represents a release from the the pairs of opposites of sorrow and joy and represents an abidance in that Bliss that is one’s very intrinsic nature- the swarupananda.

Yah vai bhuma tat sukham – that which indeed is the iInfinite Incalculable Unexcelled Innumerable – these are its synonyms; that is sukham, Bliss. On a particle, a minute fraction, of that Bliss alone does every creature live – Br Up 4.3.32

It is the attainment of the fullness of one’s own Self – so’snute sarvan kaaman saha (– Taittr Up 2.1.1) all his desires are fulfilled and he attains to a state of complete desirelessness -ihaiva sarve praviliyanti kaamah – (Mundaka 3.2.1)

It is the State of Absolute Peace (paramam shantim – BG 18.62) that is unconditioned and intrinsic, of one’s very nature (Taittr Up 1.6.2).

Such a person has transcended the clutches of Time and mortality and revels in His intrinsic Eternity. The highest joys in the Universe are akin to droplet of water in the Ocean of Bliss that is a jivanmuktas intrinsic nature says Shankara in the Br.Up. In recent times we can look to the Shankaracharyas of Sringeri (His Holiness Bharata Tirtha) or Kanchi (His Holiness Chandrasekhara Mahaswami) or Bhagwan Ramana, among many others, as examples of such Oceans of Supreme Peace (only to help us gain a frame of reference of what or who is a jivamukta). In the words of Madhusudana Saraswati - among thousands of people, a seeker who sincerely adopts the janana marga is extremely rare; even among such men it is very rare to find one who has reaped the fruit of his jnananishta.

Now can there be gradations in such mukti? The answer according to Shankara as contained in the BSB is a emphatic “no.” And the reason he offers is that Brahman being homogeneous, mukti which is the very nature of Brahman, also has to be ekarasah homogenous as well…

“Because the Upanishads have definitely ascertained that state to be the same. For in all Upanishads, the state of liberation is determined to be uniform in nature, the state of liberation being nothing but Brahman itself. Brahman cannot be ofmany sorts, since Its characteristic indication is declared to be uniform by such texts….”
On the other hand ….“knowledge (of Unity) can take place over a short time or can take longer…”

One thus understands this mukti or the status of a jivanmukta to be without any differentiations or gradations of any sort – “it” – in and of itself, representing the Absolute.So one can understand the status of a jivanmukta as being uniform with no kind of gradations of any sort possible.

Jnana – or the liberating knowledge is the proximate cause of Moksha. Being a praptasya prapti – the gain of the already gained – it represents a removal of ignorance or aviyda – so that I realize that my intrinsic nature is of Purnatvam – in other words - I am Brahman – aham brahmasmi.

Now this knowledge is obtained by a repeated process of shravanam, mananam and nidhidhyasanam. A person who thus has a doubt-free knowledge of Truth can be said to be a knower.

In the Brhad Up we have such a knower as one of the principal teachers in the form of Yajnavalkya. It is important to note that Yajnavalkya was not a jivanmukta. He was knowledgable about tat tvam asi but was not yet established in Brahman. To gain knowledge OR ATMAJNANA he did not need to renounce anything – he could remain ensconced in his householder status – have not one but two wives – debate and score points over his opponents and actually teach people about Brahmavidya.

But when it came to attaining jivanmukti - Yajnavalkya had to renounce – tyage na eka amrtatvam – and leave his family and renounce his possessions and retire to the forest to live the life of a mendicant so that he may obtain nishta in the knowledge. In his Br Up vartika Sureshwaracharya comments thus: ..Yajnavalkya a householder who possessed knowledge of that wich surpassed all excellence (i.e. atmajnana) obtained the highest place of Vishnu after attaining the state of renunciation…Indeed renunciation (tyaga eva hi) is for all the best means to liberation (mokshasahdana) for it is ONLY by ONE WHO HAS RENOUNCED that the highest state (paramam padam) of the individual consciousness can be attained.

So the question remains as to whether after the dawn of doubtless knowledge, is there anything more that needs to be done? The answer is no.

There is nothing that needs to be DONE once knowledge has been gained, but there may be something that needs to be UNDONE

– particularly in the case of the unprepared mind or a unprepared student. Interestingly centuries ago, Swami Vidyaranya talks of “modern” (!) students being unprepared and hence needing sadhana after the acquisition of knowledge has been seen to be relevant at least for the past few centuries!

What about Shankara? Does he deal with his scenario of the non-synchronicity of jnana and moksha? First of all it is important to remember that in Shankara’s schema, Vedanta shravana has to begin with sannyasa. In his Upadesha Sahasri he explicitly mentions that the teaching should be given ONLY to a total renunciate.

In more recent times both the Sage of Kanchi as well as His Holiness the Shankaracharya of Sringeri among others have also talked about it being “ideal” for a student to be a renunciate prior to exposition to Vedanta shravana. In his commentary on the Vivekachudamani His Holiness Chandrasekhara Bharati comments.“ sannyasya shravanam kuryat one should hear ONLY after ordination as a sannyasin”.

So in the multitude of places where Shankara emphatically states in his bhashyas that as soon as one gains the understanding of tat tvam asi in that very instant one is liberated, we should also remember that he has already made clear who this tat tvam asi upadesha should be given to and what kind of a adhikari he has in mind. It is like a Professor of surgery saying that if you spend 2 weeks in practice with him he expects you to be competent in performing an appendix removal – it goes without saying that what this Professor has in mind is someone who is already a medical student and has completed the requisite study of anatomy, and pathology, etc – you cannot now hold him responsible if an unprepared sixth grader, spends two weeks in training with him, and is unsure of how to even hold a scalpel in his hand.

So when one wants to read what Shankara’s views are on jnana and mukti one cannot ignore the entire context in which his teachings are based and the very critical assumptions he is making about the student. After all in his age and time, this upadesha was a Royal Secret, and could only be transmitted by one Guru to his direct shishyas after of course ascertaining their mental competency for the same.

There can be no denying that this would be a ideal situation – perhaps too ideal to be practical in today’s age of freedom, of "google-able" information and its widespread dissemniation. So it is safe to assume that, with rare exceptions, all Vedanta students today are not ideally prepared as they devote themselves to Vedanta vichara and as a consequence, in these students, knowledge may be seen to arise with no concomitant fruit –i.e. jivanmukti.

Having said that, there are instances even in Shankara’s bhashyas where he clearly differentiates jnana and mukti, and of the consummation of the former leading into the latter.

In Br.Up 1.4.10 "Morover false notions do not arise in a Realized Man........however sometimes memories due to the impressions of false notions antecendent to the dawning of knowledge, simulating those notions, suddenly appear and throw him into the error of regarding them as actual false notions…" showing that there may be lack of constancy in the conviction of Oneness at least in some Realized men – i.e. Knowers.

Certainly this cannot be seen to be applicable to jivanmuktas as that Status, of Vishnor paramam padam, by accounts of both Shruti and Smrti has been shown to be clearly an Absolute, a point of no-return.

Furthermore in the same Upanishad Shankara also says even after the rise of right knowledge (samyag-jnAna), due to the strong effect of prior karma, whose momentum is like that of a released arrow, and the relatively weakness of the newly acquired tendency towards jnana, it is necessary to maintain a steady recollection of Self-knowledge(Atma-vijnAna-smRti-saMtati), accompanied by renunciation (tyAga).

In the Mandukya Karika as well we have a very similar description of a steady recollection (– see the identical use of the term smrtim) of self-knowledge
Mandukya 2.36 Vidityva enam HAVING KNOWN it evam thus YOJAYET SMRTIM one should fix one's memory ADVAITE on non-duality. And Shankara clarifies here – one should practice recollection for the realization of nonduality. And having comprehended that nonduality, having realized directly and immediately that Self, AND after attaining the consciousness I am the Supreme Brahman lokam acharet jadavat one should behave in the world like a dull-witted... Here we find a very clear cut distinction between knowledge and the direct realization thereof. The “having known” here refers to aparoksha jnana – in other words aham brahmasmi - alone – but this knowledge now needs to be constantly and incessantly contemplated upon by directing one’s thoughts exclusively towards it.

Furthermore, Shankara says in his Up Sah that The Knower who has renounced everything unreal does not get bound again, AND further, when the desires of a man of self-knowledge vanish he becomes immortal. Were the knower to automatically mean a muktA – these type of assertions would be rendered totally meaningless – if a person is a Knower, a Brahmavit, and he is already a jivanmuktA – then why qualify such a knower by saying “The Knower WHO HAS RENOUNCED EVERYTHING” – why not simply say the Knower does not get bound again….and similarly so for “when the desires of a man of self-knowledge….”

Elsewhere too, in the words of the Vivekachudamani - Pramado brahmanishtayam na kartavyah kadachana - In respect of brahmanishta one should not be guilty of negligence and Atah pramadanna parosti mrtyuh vivekino brahmavidah samaadhau For the man of discrimination who IS A Brahmavit is in deep concentration there is no other death than inadvertence
Now if aparoksha jnana of Brahman as “aham brahmasmi” that was fully mature after shravana and manana had already resulted in jivanMukti, then is it not extremely incongruous to talk of pramada or lassitude for that same “individual”? Here is an individual who has achieved the Supreme State of Peace and Immortality, from which there is no return and here is advice to him – be careful of unmindfulness??
Clearly there is a distinction made between one who is a Knower of Brahman – Brahmavit - and yet lacking in consummation of that Knowledge or jnananishta.

It is important here to note that the content or construct of the knowledge itself does not change. It is not as if the knowledge of aham brahmasmi is in anyway going to get transformed – in other words aham brahmasmi in the case of a “knower”, a Brahmavit, is in every sense of the term samyag jnana or aparoksha jnana. There are some who contend that this type of “non-liberating” knowledge is only paroksha jnana (in the case of a non-mukta knower) and that by deep and constant meditation it has to be converted into a different kind of special knowledge - a suprasensory knowledge or special experience in order to convert it into “aparoksha” jnana and thence only does he obtain mukti – this viewpoint has been firmly negated by Shankara in the Br Up 1.4.7 (“Others say that meditation generates a new, special kind of consciousness concerning the Self, through which the latter is known and which alone removes ignorance….this view is wrong.”.)

So if the knowledge itself is not going to change, and any further action is not possible for a knower, as he knows himself to be a akarta on account of his right knowledge, then what further remains to be done or can be done for Mukti?The answer is provided by both Shruti and Shankara – the Mundaka Up says - Those to whom the entity presented by the vedantic knowledge has been fully ascertained AND who ENDAVOR assiduously with the help of the Yoga of Monasticism (become free) – and Shankarra comments here that Monasticism is meant as a subsidiary of the knowledge of Brahman FOR ITS FULL MATURITY.
A similar line of reasoning is used in the Brahmasutra bhashyas as well (BSB 3.4.20)… ...an injunction about steadfastness in Brahman HAS to be admitted..meaning that there is such a thing as steadfastness or abidance or nishta in the knowledge of aham brahmasmi. To be more clear, when we talk of ordinary knowledge – such as knowledge of an apple, we do not talk of this knowledge and then abidance in this knowledger as two separate things. But when in repeated instances, both the Shruti as well as Shankara talk about such a thing as jnana nishta – one has to understand that this is something that is being differentiated from jnana – i.e. it is something more than jnana itself.

In the 18th chapter of the Bhagawad Gita, Shankara bhashya talks about this in very clear terms… “…..Even after removing the defects in the organs and the mind, there arises the possibility of acceptance of gifts either for the maintenance of the body or for righteous duties; discarding them as well, i.e. becoming a mendicant of the param-hamsa class; nirmamah, free from the idea of possession, becoming devoid of the idea of 'me' and 'mine' even with regard to so much as one's body and life; and for the very same reason, santah, serene, withdrawn; the monk who is effortless and steadfast in Knowledge, kalpate, becomes fit; brahma-bhuyaya, for becoming Brahman… he, the one who is of this kind and steadfast in Knowledge, labhate, attains; param, supreme; madbhaktim, devotion to Me, to the supreme Lord
Opponent: Has it not been contradictory to say, he knows Me through that which is the supreme steadliness (nistha) in Knowledge?

{Here the opponent asks about this thing called steadfastness - nishta? What is it? Is it not a contradiction in terms to talk of knowledge and then talk of steadfastness in knowledge? Is not knowledge so defined only when it is steadfast?}

Vedantin: If it be asked, How it is contradictory? Opponent: The answer is: Whenever any Knowledge of something arises in a knower, at that very moment the knower knows that object. Hence, he does not depend on steadfastness in Knowledge which consists in the repetition of the act of knowing. And therefore, it is contradictory to say one knows not through knowledge, but through steadfastness in knowledge which is a repetition of the act of knowing.
Vedantin: There is no such fault, since the culmination of Knowledge-which (Knowledge) is associated with the causes of its unfoldment and maturity, and which has nothing to contradict it- in the conviction that one's own Self has been realized is what is referred to by the word nistha (consummation): When knowledge-which concerns the identity of the 'Knower of the field' and the supreme Self, AND WHICH REMAINS ASSOCIATED WITH THE RENUNCIATION OF ALL ACTIONS that arise from the perception of the distinction among their accessories such as agent etc., and which unfolds from the instruction of the scriptures and teachers, depending on PURITY OF THE INTELLECT etc. and humility etc. which are the AUXILLARY CAUSES of the origin and maturity of Knowledge-continues in the form of the conviction that one's own Self has been realized, then THAT CONTINUANCE is called the Supreme steadfastness (nistha) in Knowledge.

What does jnana nishta entail? Jnana nishta entails a continuous stream of thoughts directed at self-awareness. Just as a flickerless flame, the mind constantly and steadily resolves all thoughts of the non-self in the self in a absorptive Self-contemplation. In Shankara’s own words – “Yatha, as; a dipah, lamp; nivata-sthah, kept in a windless place; na ingate, does not flicker; sa upama, such is the simile; yoginah, for the yogi; yata-citasya, whose mind is under control; and yunjatah, who is engaged in; yogam, concentration; atmanah, on the Self, i.e. who is practising Self-absorption.By dint of practising Yoga thus, when the mind, comparable to a lamp in a windless place, becomes concentrated.” and elsewhere - “steadfastness in Knowledge consists in being TOTALLY ABSORBED in MAINTAINING A CURRENT OF THOUGHT with regard to the indwelling SELF.”
This is of course a continuation of the process of nidhidhyasana. Shankara defines nidhidhyasana as nischayena dhyatavyah – meditation with intensity/determination. Sureshwara considers it a culmination of the process of shravana and manana – a process where in the perfunctory modes of thought that are opposed to Brahman are negated. Bh Ramana synthesizes the two beautifully when he says that when focuses one’s train of thoughts exclusively towards the Self the non-self automatically falls away. In the context of an unprepared mind that has acquired the knowledge of tat tvam asi (perhaps the vast majority) for this to be a uninterrupted activity every living moment of the day, becomes not just difficult but literally an impossibility, because of the sheer force of raga-dveshas which have not (yet) been appropriately sublimated prior to the onset of Vedanta vichara.
Here alone, nididhyasana assumes two roles – vasana kshaya and manonasha. Muktim prahih tadiha munayah vasanatanavam yat: The munis say what is called mukti is the attenuation of vasana. Vasanakshaya or durvAsanAkShaya is the eradication of our Ego – in particular its negative tendencies. These tendencies serve to hijack our thoughts and distract us from being focused towards the Atman. Once these vasanas are adequately purged, the mind is rendered incapable of again relapsing into the old mode of behaviour – thus rendering the mind infertile to sprout new weeds of vasanas is what is referred to as manonAshah. Even in the Brahmasutras we find that jivanmukti is said to be possible here itself ONLY IF there is absence of any obstruction - apratusta pratibandhe.
His Holiness Chandrasekhara Bharati while commenting on the Vivekachudamani puts it thus : ata eva svanubhavah ityuktam, viparIta-bhAvanA-nivartaka-nidhidhyAsana-abhAve SravaNamananAbhyAm jAyamAna-anubhavah saushThvam nASnuta iti - Therefore is said svanubhava - as in the absence of the nidhidhyAsana which prevents thoughts opposed [to Brahman], the experience borne out of SravaNa and manana does not attain completeness / excellence.
By vasanakshaya and manonasha alone is there a gradual removal of these obstacles.

While the term manonasha is frequently thought to be post-Shankaran – we find reference to this in the Mandukya karikas

- idam dvaitam manodrshyam - this duality is seen by the mind - when the mind ceases to be the mind manasa amanibhave dvaitam na upalabhyate duality ceases (Mandukya 3.31)
Similarly
atmasatyanubodhena na sankalpayate yada...when by the realization of the Self the mind ceases to imagine....and is endowed with discrimination.. (Mandukya 3.32-33)

Shankara also talks about this in relation to sattvika buddhi in the BG 18th chapter - Yat, that joy which is; iva, like; visam, poison, a source of pain; agre, in the beginning-when it first comes in the EARLY STAGES OF KNOWLEDGE - detachment, meditation and absorption - since they involve great struggle; but amrtopamam, comparable to nectar; pariname, IN THE END, when it arises from the MATURITY OF knowledge, detachment, etc.; and which atma-buddhi-prasadajam, arises from the purity (prasada), trasparence like water, of one's intellect (atma-buddhi); - 'arising from the high degree of clearness of that atma-buddhi (knowledge of or connected with the Self)'; In his treatise Aparoksha anubhuti Shankara asserts thus: Blessed dhanyaah indeed are those who at first know(vijaananti) the (self as) Brahman (i.e. are Knowers) AND having known (jnatva), develop it more and more (vardhayanti). The usage of the term vijanati clearly indicates a Self-knower – someone who has clearly discerned the Self from the non-Self.

This very same Knower is now being asked to develop this knowledge by means of concentration.
Then what?
– the differentiation between this type of Knower who develops his knowledge into maturity i.e. jnananishta by a long and deliberate process of steadfast and incessant absorption in this knowledge, and the other type of Knower, who though knowing does not, because of attachment, allow this to happen is now being clearly mentioned

- They, in whom this consciousness of Self (vrttih) being ever present grows into maturity (paripakka), ONLY THEY attain to the state of Brahman (praptah sadbrahmataam); OTHERS merely deal with words!(shabdavadinah)
Such persons are only clever in discussing about Brahman (kushala Brahmavaartaayam) but have no realization (vrtti-heenah), suraaginah being attached (to the world) they too as a consequence of their ignorance are born and die again and again.

This is where renunciation assumes centerstage. As long as one is a active member of society, there are certain inescapable domains that are still operative in one’s functional status. One has duties, and responsibilities. The most basic necessities to support life – food clothing and a home - need to be taken care of. For this what is needed is wealth. If one is young this means having a occupation that generates wealth. If one is older and retired, one may not need to work but one is then concerned about making sure that the wealth already earned is maintained with interest or that one’s pensions, or 401Ks, are accruing appropriately.
In addition one has to relate to one’s relations – and fulfil various duties – spouse, child, parent, and in-law and even grand-parent,etc – every member of society will have at least one if not all of these roles that require to be played and played actively in every spirit of those roles. Trying to cultivate an aura of detachment or disinterest as even one is fully enmeshed in this societal role-playing can be disastrous and is certainly not advisable/if it were even possible, and can only lead to conflict situations. If you are an employee you cannot let atmavichara allow your productivity to be hampered nor as a spouse can you excuse yourself from the innumerable obligations that go along with that role.

At every stage of life, there are countless sources of worries and tensions – personal progress at work, illnesses in one’s immediate and even extended family, death of near and dear ones, taxes, education and marriage of one’s children – the list goes on and on. How can such a life be made compatible with the ideals of constant and unrelenting atmavichara? It is simply impossible for it to be so. Any attempt at it can only be at the cost of seriously failing in one’s roles as a active member of society and can assume significant ethical and moral repercussions and dilemmas.

So the solution according to Shankara is the ageless prescription found in the Shruti itself - etaM vai tam AtmAnaM viditvA brAhmaNAH putraishhaNAyAshcha vittaishhaNAyAshcha lokaishhaNAyAshcha vyutthAyAtha bhikshAcharyaM charantIti."Having realized this very Self, BrAhmaNas give up desires for offspring, wealth and heaven, and take to mendicancy."Here it is important to note that Brahmanas here refers to people with Self-knowledge – according to Shankara who states this in categorical terms. It is not referring to people with pandityam or Vedic scholarship, but specifically to “knowers of Self”As a matter of fact Shankara in the BUB (2.4) holds that renunciation is prescribed AS PART OF the instruction about Brahman asya brahmavidyayaa angatvene sannyaso vidhisitah.
He also is clear-cut that this renunciation which is characterized by abandonment of all actions IS SUBSIDIARY TO the knowing of Brahman - Parivrajyam sarvasadhana-sannyasa-lakshanam angatvena vidhitsyate.

In the same vein as well, in his Br Up vartika, Sureshwaracharya expresses this quite explicitly.An ascetic (yatih) who has not given up desire may not attain liberation EVEN IF HE IS A KNOWER OF BRAHMAN (brahmaveditve) Therefore the COMBINATION of knowledge of Brahman WITH RENUNCIATION (sannyasena samucchayah) is mentioned here as a means to liberation (mukti).…I do not think we can find a more clear-cut assertion than this! and further Sureshwaracharya clarifies...and uses a beautiful expression here for nidhidhyasanam..
Therefore having COMPLETELY abandoned actions which proceed only from infatuation the one of clear intellect overcomes ignorance by knowing of Oneness; he of himself meditates on his own Self as the Atman which itself is knowledge (jnanamevaatmanaatmanamupaseeno) and becomes immortal (amrto bhavet)And he quotes a Shruti here – Bhallavi Shruti – sarvah sannyasatkarmeva jnanaatkaivalyamashnute – ONLY HE who has taken to sannyasa attains liberation through knowledge.

The institution of sannyasa, as a ashrama, thus becomes both sacrosanct and indispensable for a Self-Knower. This is because one is ethically, and within the realm of dharma, dissociating oneself from society. The innumerable spheres of responsibilities and the entire gamut of societal obligations are formally and permanently severed in toto. And this is where a ritualistic or formalized procedure is generally prescribed and described to reinforce what is ultimately a inner or mental renunciation.

And it cannot be underscored enough what a blessing it is to have such a formalized process in Sanatana dharma since beginning less time. It is interesting in this context to see what Elgin Skorpen’s views are: “So from either perspective, strict Kantian or compatible life-ideals, the result is the same. What the modern candidate for religious renunciation in the West is considering is, in fact, a "teleological suspension of the ethical," and that is something that ex hypothei he will not and cannot do lightly, and he may well experience fear and trembling if he does” and contrasts it with “the Hindu thoroughly internalizes morality as a representative of a class, so that moral conflicts are resolved not by modern reason but by appeal to authority -- in this case the authority of scripture” And he draws the following conclusions -

1.Western religious renunciation cannot be justified from the moral point of view;

2.the Hindu pattern, in contrast, is acceptable from the moral point of view given the premise that renunciation is a necessary means to self-realization, and

3. though Hindu religion and anthropology are "ill-suited to Western social practice," nevertheless, the Hindu pattern of renunciation "proposes a course of human growth leading up to renunciation that might better serve the renunciate ... than does the Western pattern."

One consumes one’s body mentally to the funeral pyre, and with this comes the strong conviction that all societal ties are severed in toto with no exceptions. This alone liberates the individual to now focus all his efforts and time exclusively towards atma vichara in an all-encompassing manner. Then alone can there be a gradual dissolution of the perfunctory mental modes of indisciplinary content, and a resulting enhancement of singleminded and one-pointed devotion to the Self.

This is what Shankara means when says “For the other has not got his conviction about differences removed. ..because of his seeing hearing thinking and knowing differences he believes "I shall get this by doing this". In the case of such a man who is engaged thus there CANNOT be any establishment in Brahman for he is possessed of the ideas arising from his attachment to false transformations”

Elsewhere Shankara again says this: Indeed, it is not possible that one who wants to go to the eastern sea and the other who wants to go in the opposite direction to the western sea can have the same course! And that (jnana-nishtA) is opposed to coexistence with duties, like going to the western sea. It has been the conclusion of those versed in the valid means of knowledge that the difference between them is as wide as that between a mountain and a mustard seed! Therefore it is established that one should have recourse to steadfastness in Knowledge ONLY BY relinquishing ALL rites and duties.It is the effacement of these ideas of non-self alone that constitute vasanakshaya.

And in this sense alone is vidwat SANNYASA the PROXIMATE cause of jivanMUKTI – in the words of Swami Vidyaranya – vidvat sannyasasya jivanmukti hetutvat.Even a trace of vasanas has the effect of quickly dragging the seeker downhill – akin to a ball - prachyutakelikandukah – a sport ball that has fallen from the hand – and which very rapidly falls down the stairs, to use a poignant analogy from the VC.

The Shurti beginning with shanto dantah prescribes concentrated contemplation for the sannyasin who has performed Vedanta shravana is order to be established in the sarvatmabhava (sarvatmasiddhaye) or kaivalya. Yatih – the sannyasin – to him alone can arise the state of being established in Brahman asat anusandhim vihaya giving up thinking about asat remaining steadfast in the contemplation of aham brahmasmi brahmani nishta svanubhutya by the realization of one’s real nature as self-effulgent and everblissful.

In the same vein, Shankara makes his position clear in the BSB as well :“And then it has to be considered as to whether that steadfastness is meant for anyonebelonging to any one of the four stages of life or to the MONK ALONE?.....the conclusion will be that the MONK ALONE can be STEADFAST in BRAHMAN..

Opponent:How can the term steadfast in Brahman, used in its derivative sense, and possible application to people in ALL the stages of life be confined to the monk alone?

{Here the opponent takes the position that how can you restrict what is a generic term of being established in Brahman to one particular class of humans i.e. the renunciates – why cannot people in all walks of life, including those that are active as members of society, attain to steadfastness in Brahman?}

Vedantin's Reply : The term steadfastness in Brahman implies a conusmmation in Brahman a total absorption in Brahman which is the same as the absence of ANY OTHER PREOCCUPATION except THAT - and that is NOT POSSIBLE FOR PEOPLE IN THE OTHER THREE STAGES.”

So we see that the exclusivity of jnana-nishta for ONLY sannyasis has nothing to do with the external characteristics which are only trivial incidentalities but to the extremely crucial aspect of a consummation that requires a unwavering and absolute commitment that is simply impossible unless one has severed links with society – especially in a formal(ized) manner.

This severance – this ritualized self-immolation imagery is as profoundly stark as it is irreversible. It is not a matter to be trifled with neither dismissed as being trivial. Once a man commits to sannyasa he is as good as dead to the world. If 2 days after this his child gets diagnosed with a dangerous heart condition he cannot be at her bedside nor, if some other calamity befalls his family of birth, can he change his mind a month later. He is bereft of any possessions, completely vulnerable and exposed to the elements – be they pesty mosquitoes or more deadly snakes and scorpions, inclemental weather, bodily illness or the lack of food. In his autobiography Swami Tapovan describes many of these incidents in vivid terms – same has been written of Bhagwan Ramana as well. His only strength is that of his conviction of his Oneness with the Supreme – that conviction alone is his only strength as Shankara says in his Brh Up bhashya.

Expressed in a stark manner – sannyasa is nothing short of a ritualized suicide from the kind of lifestyle we consider “normal” – and what is so supremely ironic? The fact that this life of joys and sorrows which we all hold on to so tencaciously is what Shanara in the Up Sahasri says is atmahatya the real Suicide. Let us pause for a moment to reflect on that – this thing we call “LIFE” with all its variety, and vivacity, for which we endeavor so assiduously to cling to, with much fanfare and passion and zest – is in Shankar’s words a suicide….the suicide we know is a “suicidal dying”; the suicide that Shankara laments about is our collective “suicidal living”!

In the Mandukya 2.35 we find this very vividly presented - This Self ayam that is beyond all imagination nirvikalpah and free from upasama the diversity of this phenomenal world prapancha and nondual advayah has been seen drshtah by the contemplative people munibhih the enlightened souls versed in the Vedas vedaparagaih and unafflicted by desire fear and anger. Shankara clarifies that the idea is that the Supreme Self is realizable ONLY BY THE MEN OF RENUNCIATION who are free from blemishes, who are learned, and who are devoted to the Upanishads... and not to those whose hearts are tainted by attachment. Further in the next verse it is said that the Knower “should behave as if dull-witted” ... What does this mean – behave in the world as if dull-witted is clarified in clearcut terms next verse

Mandukya 2.37

The mendicant should have no appreciation for greetings and he should be free from rituals He should have the body and soul as his support and he should be dependent on circumstances.

Shankara clarifies further -

"that is to say having given up all desire for external objects and having embraced the highest kind of FORMAL RENUNCIATION, in accordance with the Vedic text "Knowing this very self the Brahmanas renounce and lead a mendicants life (Br 3.5.1)and the Smrti With their Self identified in that..Gita 5.17) – An interesting term is used here in the karika chalachalaniketa - Shankara says chala is the changing body and the achala is the unchanging Self - whenver perchance impelled by hunger, etc such a one thinks of oneself as "I" by forgetting the reality of the Self, which is one's niketa support and which is by nature unchanging like the sky then the cala the body becomes his niketa i.e. place of abode. The man of illumination who thus has the changing and the unchanging as his support but not the man who as external obkects as his support. Also yadrrchikah bhavet he should merely depend on strips of cloth coverings and food that come to him by chance for the maintenance of the body

Only then the next karika clarifies does one not only become identified tattvibhutah with the Real, and have one's delight tadaramah in the Real and such a one does not waver aprachyutah fromthe Real.

The type of austerity or tapas that a sannyasi undergoes can never be even remotely matched by a grhastha or a householder. In the Mundaka bhashya Shankara says that “the Self is known by tapas, by making the mind and senses one-pointed. it is known from the smRti-s that "the greatest tapas is making the mind and the senses one-pointed" - that form of tapas characterized by single-pointedness is alone, by its very nature, conducive to atma darshana.. in fact such tapas IS verily Brahman. It is only when knowledge is accompanied by both tyaga renunciation and tapas austerity, that it can lead to the dissolution of the mala the dirt that clouds the antahkaranam and prevents the liberating knowledge from conferring the highest fruit of jivanmukti and Supreme Peace.

“The Atman is attained through truth, austerity, correct knowledge and Brahmacharya (self-control), observed CONTINUOSLY WITHOUT A BREAK.”(Mundaka Up)

Suppose one takes the stance that jnana and karmayoga also can lead to the same? Shankara completely refutes this position. "..."Since the avidya of the SELFKNOWER has been abolished he CANNOT undertake karmayoga that is rooted in error....therefore it is rational to maintain that Karmayoga is out of question for the self-knower...the self-knower having discharged all; duties has no further purpose to fulfil..renunciation and karmayoga equally promote liberation refers to the non-self-knower....which is distinct from the TOTAL RENUNCIATION of a self-knower

“Since it is IMPOSSIBLE that renunciation of actions and Karma-yoga can be undertaken by a knower of the Self, therefore, to say that both of them lead to Liberation, and to call his Karma-yoga as superior to renunciation of action-both these positions are absurd…"

"...But in the case of the knower of the Self, since it is impossible to pursue both renunciation of actions and Karma-yoga, therefore, to say that they lead to Liberation and that Karma-yoga is superior to renunciation of actions is illogical..."

Here we can see in categorical terms Shankara dismissing the very idea of nishkamya karma or karmayoga for a Self-knower who is "akarta asanga nityamukta"

With regard to this the Opponent asks a very pertinent question : "Is it that renunciation of actions and Karma-yoga are both impossible for a knower of the Self, or that one of the two is impossible? If one of the two be impossible, then is it renunciation of actions or Karma-yoga? And the reason for this impossibility should also be stated."

Shankara summarizes all the various portions of the Gita in his answer here-As to this, the answer is: In the case of the knower of the Self, since there has occured a cessation of false knowledge, Karma-yoga, which is based on erroneous knowledge, will become impossible. What is being established in various places here in the scripture (Gita), in the various portions dealing with the ascertainment of the real nature of the Self, IS THIS:

Having stated that for the knower of the Self, who has realized as his own the Self which is actionless owing to Its being free from all such transfromations as birth etc. and from whom false ignorance has been eradicated as a result of full enlightenment, there follows renunciation of all acitons characterized by abiding in the state of identity with the actionless Self, it is then stated that because of the contradiction between correct knowledge and false ignorance, and their results, Karma-yoga-which is opposed to renunciation of actions, which has false ignorance as its basis, which is preceded by the idea of agentship, and which is preceded by the idea of agentship, and which consists in being established in the active-self-is nonexistent for him. This being so, it will be logical to say that Karma-yoga, which has erroneous knowledge for its source, is impossible for the knower of the Self who has become freed from false knowledge.”

In other words – karmayoga involves dedicating “my” actions to the Lord and also relinquishing "my" attachment to the results of “my” actions – ishwara arpana buddhi and prasada buddhi. To a knower who has the knowledge “I am forever unattached, I am akarta satchitananda svarupa Atma” karmayoga is incompatible with this thought process. How can such a self-knower do karmayoga?? The very idea is so absurd, that Shankara rightfully dismisses it in toto.

Until the dawn of self-knowledge karmayoga is an indispensible tool to attain chittashuddhi - to enable one to gain self-knowledge – but after doubtless self-knowledge has been acquired and assimilated by repeated shravanam and mananam – a thought of being a “karmayogi” betrays a lack of assimilation of knowledge, and is certainly unhelpful and actually contrary to absorption in this knowledge.

Even in the case of someone, who with exceptional discipline, restricts himself to performing ONLY nitya karmas and does not indulge in ANY kaamya karmas (a purely theoretical possibility only) – even then those karmas will beget results. And so samsara will continue – Shankara makes this very clear in the 18th chapter of the Gita

– Objection: Well, is it not that they say the daily obligatory (nitya) and the occasional (naimittika) rites and duties have no results at all?

Reply: This defect does not arise. It is the intention of the Lord that the nitya-karmas (daily obligatory duties) also have results; …it is only in the case of sannyasins (monks) alone that there is no connection with the results of actions.

Elsewhere too in the Upadesha Sahasri Shankara repeats the same idea : Up Sah Four things only are the results of actions – production, acquisition, transformation, and purification. All actions with their accessories SHOULD therefore BE GIVEN UP – and this includes ones nitya and naimittika karmas as well.

The two contradictiory ideas I am Brahman and I am an agent cannot coexist – nahi brahmasmi karteti viruddhe bhavato dhiryo.

In his short treatise the vakya vrtti as well – Shankara repeats - The renunciation of ALL actions in order to discriminate the meaning of the word thou becomes the means to Self-knowledge according to the teaching controlling the internal and external senses (Br Up 4.4.23)

This is why at numerous instances in the Gitabhashya whenever Krishna talks about a parabhakta or a jnani or a gunateeta or a sthitaprajna or a Supreme yogi, Shankara quietly but explicitly introduces the term “sannyasi” to make it clear that such a person has to be one who has renounced ALL actions – not simply a mental renunciation of the doership notion, which can never ever be absolute, but a total physical renunciation in toto.

Ch 2 …that man who has become thus, the sannyasin, the man of steady wisdom, the knower of Brahman; adhi-gacchati, attains; santim, peace, called Nirvana, i.e. he becomes one with Brahman; yah, who; vihaya, after rejecting; sarvan, all; kaman, desires, WITHOUT A TRACE, fully; carati, moves about, i.e. wanders about, making efforts only for maintaining the body; nihsprhah, free from hankering, becoming free from any longing EVEN FOR the maintenance of the body;

Ch 3Two kinds of Convictions, viz the Conviction concerning Reality, and the Conviction concerning Yoga, associated with detachment from and engagement in action (respectively), which are dealt with in this Scripure (Gita), have been indicated by the Lord. As to that, beginning with 'When one fully renounces all the desires' (2.55) and ending with the close of the Chapter, the Lord, having stated that sannyasa, monasticism, HAS TO BE resorted to by those who are devoted to the Conviction about the Reality (Sankhya-buddhi), has also added in the verse, 'this is the state of being established in Brahman' (2.72), that their fulfilment comes from devotion to that alone.…with regard to the seekers of Liberation, renunciation of ALL actions has been prescribed as an ACCESSORY of Knowledge by all the Upanisads, Itihasas, Puranas and Yoga-scripures.

3.3 O unblemished one, two kinds of steadfastness in this world were spoken of by Me in the days of yore-through the Yoga of Knowledge for the men of realization; through the Yoga of Action for the yogis.Now then, which is that steadfastness of two kinds? In answer the Lord says: The steadfastness jnanayogena, through the Yoga of Knowledge-Knowledge itself being the Yoga; had been stated sankhyanam, for the men of realization-those possessed of the Knowledge arising from the discrimination with regard to the Self and the not-Self, those who have espoused monasticism from the stage of Celibacy; itself, those to whom the entity presented by the Vedantic knowledge has become fully ascertained (see Mu. 3.2.6)-,the monks who are known as the parama-hamsas, those who are established in Brahman alone. Ch 66.10 From the uise of the qualifying words, 'in a solitary place' and 'alone', it follows that (he HAS TO undertake all these) after espousing monasticism. And even after renunciation, he should concentrate his mind by desisting from all acquisition. This is the meaning.

Ch 8

8.15 Upetya mam, as a result of reaching Me who am God-as a result of realizing My nature; mahatmanah, the exalted ones, THE MONKS; gatah, who have attained; the paramam, highest; samsiddhim, perfection, called Liberation; na, do not; apnuvanti, get; this kind of punarjanama, rebirth.

Ch 12

The group of qualities of the MONKS who meditate on the Immutable, who have renounced all desires, who are steadfast in the knowledge of the supreme Goal-which (qualities) are under discussion beginning from 'He who is not hateful towards any creature' (13)…

Ch 15

The disciplines leading to the state of transcendence of the qualities, which have been stated (in the verses) beginning from 'he who, sitting like one indifferent,' and ending with 'he is said to have gone beyond the qualities,' HAVE TO BE practised by a MONK, a seeker of Liberation, so long as they are to be achieved through effort. But when they become FIRMLY INGRAINED, they become the indications, perceivable to himself, of a monk who has transcended the qualities.

BG:Ch 18

But the enlightened ones who have realized the supreme Truth are competent only for steadfastness in Knowledge, which is characterized by renunciation of all actions

In his sadhana panchakam – a very short treatise containing the very essence of sadhana for jivanmukti, Shankara stresses initially adherence to svadharma and karmayoga (vedo nityamadeeyatam etc) for chittashuddhi and subsequently vividisha sannyasa (nijagruhathurna vinirgamyatham) in a very explicit and clearcut sequence

- Daily (pratidinam) take the medicine of food gotten as alms (bhikshaushadham bhujyataam). In solitude (ekante) live joyously (sukhamaasyataam) and quieten your mind in the Supreme Lord (paratare cheetah samadhiyatam) and only thereby brahmasmi iti vibhavyatam Be ever established in the conviction I am Brahman.

To summarize the ideal path for jnanamarga according to Shankara is

Performance of nitya karmas --> Karmayoga --> Chittashuddhi --> Strong Viveka/Vairagya/ Mumukshutvam --> Vividhisha Sannyasa --> Shravana,Manana and Nidhidhyasana (available only from a shrotriya brahmanishta and with great difficulty) --> Aparoksha JNana --> (in some cases vidwat sannyasa) --> JivanMukti

This is explicitly described as much by Sureshwaracharya

- nityanaimittika karmanushtana --> chittashuddhi --> samsara yathatmyavabodha (knowledge of true nature of samsara) --> vairagya --> mumuksha --> tad upaya paryeshana (longing for the means to the end of samsara) --> vividisha sannyasa (renunciation of all desires – putra/vitta/loka) --> shravana manana nidhidhyasana --> tat tvam asi adi vaakyartha parijnana --> avidyoccheda/brahmajnanaavagati --> Moksha

As this is clearly not the path that is followed in today’s day and age (with rare exceptions) we have a significant detour in this pathWeak or Feeble Viveka/Vairagya/ Mumukshutvam/ +/- intellectual curiosity --> Vedanta shravana,manana, nidhidhyasana (freely available) --> Aparoskha Jnana --> internal sannyasa with continued nidhidhyasana with vasanakshaya+manonasha --> continuing into vidwat sannyasa --> jivanMukti