dhyAna - 1

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Sri :

Srimate Sri Lakshmi Nrusimha Para Brahmane Namaha

Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka -

Srivan Shatagopa Sri NArAyana Yateendra MahAdesikAya Namaha

 

Dear devotees,

Namo NArAyanA . pranAmams.

 

On Fri, 28 Aug 1998, Mani Varadarajan wrote:

> A correspondent wrote to me:

> This is with respect to your post on how to concentrate. As you have

> rightly pointed out, the mind just would not stay still, would it?

> I went through so many responses and was quite amazed to find

> references to:

> 1. Sri Ramakrishna

> 2. Sri Sankaracharya

> 3. Sri Ramana

> and their teachings/notes on dhyAna. Moreover the commonality among

> them is that all are advaitins propagating the ashtanga yoga process

> for self-realization. (References to pranayama techniques, etc.)

>

> Why is that Sri Vaishnavas have to refer to all these saints for

> successfully situating themselves in dhyAna? Are there no references

> in Swami Desikan's literature on this subject matter?

----------

Well Well !! A good question . Before getting into the references

to "mAyAvAdIs" by some members , lets discuss about some of

the terms that has been used in the question for which adiyen feels

that more clarification is needed .

 

" ashtAnga yogA " & "self-realization"

 

ashtAnga yogA : This is the yogic process that is used for

performing "bhakti yogA" ie. upAsanAs prescribed in upanishads.

"Bhakti yogA" is the meditation on the kalyAna gunAs ,

divyamangaLa vigrahA etc of Sriman nArAyaNA with "unsurpassed

love ". "Bhakti" referred here is the _continuous stream of

knowledge_ which is of the nature of _uninterrupted memory_

and which is unbroken like the flow of a stream of oil. This

description is not be taken lightly . The intensity of the

uninterrupted nature of contemplation on Sriman nArAyaNA is the

central focus of ashtAnga yogA.

 

The seven general pre requisites for Bhakti YogA are

1. VivekA (discrimination) : Purification of body through proper

intake of sAttvik food etc .

 

2. VimOkA (freedom) : abjuration of all desires other than to

meditate on Sriman nArAyaNA .

 

3. abhyAsA (practise) : Practise worshiping the Lord with full

enthusiasm (again & again ).This involves strict adherence to

scriptures etc .

 

4. kriyA (work) : proper adherence to the VarnAshrama dharmA

mainly dealing with the pancha mahA yaj~nAs ( this makes

only the dvijAs to be fit for starting "Bhakti yogA" ).

 

5. kalyANA (auspiciousness ) : practise of virtues like

truthfulness , integrity , compassion , benevolence,ahimsA etc.

 

6. anavasAda : being without any despair due to dissappointment ,

completely forgetting all past sorrows .

 

7. anuddharSa : absence of exaltation ie. being in a state which

is the optimal midway between excessive joy & the absence of

it.

 

The severe practise of karma & jn~Ana yogA can only bringforth

the stage for performing bhakti yogA . Jn~na yogA is the

"self-realization" ("self" stands for jIvAtmA ) , whereas "bhakti

yogA" is "God-realization" . So , "ashtAnga yogA" is performed

for God-realization ie. for obtaining moksham ,which is the

uninterrupted bhagavad anubhavam & kainkaryam at the spiritual

abode called Sri VaikuNTham .

 

Jn~Ani is a person who performs Bhakti YogA (God realization) & not

jn~Ana yogA. Kr*snA clearly explains these things in Bhagavad GItA.

The person performing Jn~Ana YogA (self-realization) is known as

kevalA . Jn~Ana YogA is the constant meditation of the self ie.

jIvAtmA . It results in Atma sAkshAtkAram ie. self-realization.

 

It is however important to note that a kevalA is fully

aware of his swaroopa of being subservient to Sriman NArAyanA . But a

kevalA is neverthless firmly attracted by the bliss derived in the

meditation of his own self (with the understanding as servant of

nArAyaNA) & is unable to come over it & proceed further to meditate on

ParamAtmA Sriman NArAyanA . A kevalA's position is very much

understandable since many a people in this world cannot overcome even

watching TV,cinemAs, sports etc which only have dry hapiness (fully

material; not spiritual ). The bliss derived from the contemplation

of the "self" (jIvAtmA) would certainly be attracting a kevalA like a

magnet. He attains "KaivalyA" wherein he attains the state in which he

simply meditates on his own self (fully self-realized state ) .From

there he can continue further to perform bhakti yogA .

 

After perfecting karma & jn~Ana yogAs one will start performing

"bhakti yogA" (since karma yogA by itself is integrated with jn~Ana

yogA , bhakti yogA can be started after its perfection also ).

 

The perfection of bhakti yogA is through ashtAnga yogA which has 8

parts :

1. yama : self control & practise of virtues like ahimsA,

non-covetousness , non acceptance of gifts etc .

 

2. niyama : practise of purity in thought , word & deed.

 

3. Asana : adoption of proper posture & seat .

 

4. prAnAyAma : Control & regulation of breath alongwith the

meaning of the mantrA like ashtAksharam .

 

5. pratyahAra : Withdrawl of mind & other senses from their out going

tendencies .

 

6. dhAranA : fixing of the mind towards Sriman nArAyaNA. Depending

upon the type of upAsanA (out of 32 Brahma vidyAs prescribed in

upanishads) one chooses , the contemplation on nArAyaNA will

vary .

 

7. dhyAnA : Continuous meditation on the divya mangaLa vigrahA

,kalyAna gunAs etc of nArAyaNA to the exclusion of all other

objects . This is the stage that was explained earlier. One must

be almost sinless to attain this stage of having excessive love

towards Sriman nArAyaNA which is the driving force for dhyAnA.

 

8. samAdhi : Final stage of concentration when the yogi attains the

super-conscious state of divine life & becomes united with Sriman

nArAyaNA . There is "unity" & not "identity" . When the dhyAnA

ceases , this communion (ie. unity) with nArAyaNA also ceases. In

other words , eternal communion is not possible as long as the

jIvAtmA has connection with prakruti . The culmination of samAdhi

is the attainment of liberation (mokshA) & eternal union at Sri

VaikuNTham .

 

Obviously this process is out of question in this age . Likes of

vashistar , vyAsar , sukar , jada bharadar , Bheeshmar ,

nAthamunigaL are the capable persons for performing such

contemplation with deep & unsurpassed love towards Sriman nArAyaNA.

 

In todays scenario , Srimad RangapriyA swAmi , the AchAryA

of our dear Sri Mani alias VAchaspati , performs upAsanA

(ie. ashtAnga yogA) in the light of sAdhya bhakti & not sAdhanA

bhakti . In other words , this swAmi also is a prapannA following

the path of prapatti ( reason may be that through prapatti ,

moksham can be obtained after this life time , whereas through

ashtAnga yogA , one cannot be sure of the number of future births

that needs to be taken ).

 

Devotion in the form of nAma sankeertanam , Bhagavad ArAdhanam,

Listening to His avatAra leelAs etc aids one to have steady

rememberance of Sriman nArAyaNA . They by themselves doesn't

constitute "bhakti yogA" . Rather they are some ways of

expressing one's bhakti & develops the "love" for nArAyaNA ,

thereby aiding the process of ashtAnga yogA .

 

During bhakti yogA , the yogI will at first encounter the stage

called "Para bhakti" wherein his mind ,thought & all sense organs

are completly focussed on Sriman nArAyaNA. He does only worship of

nArAyaNA & meditation on Him & these are the only things that

sustain him. After severe practise of the ashtAnga yogic process ,

the yogi passes onto the next stage called "para jn~AnA" wherein

the thirst for the direct vision of Sriman nARAyaNA becomes highly

intense . Sriman nARAyaNA being pleased with his devotion might

give His vision for a while & suddenly disappear . This results

into much more intense love & the yogI is mad after communion with

nArAyaNA . He cannot bear the separation even for a second & is

literally pleading Sriman nArAyaNA constantly for the arrival of

the eternal union with Him. At right time , he attains the

God-realization & enjoys the divine company of nitya soorIs &

muktAs at Sri VaikuNTham in serving Sriman nARAyaNA

uninterruptedly .

 

 

So , ashtAnga yogA as such is a very sacred process & nothing to

feel bad about it . The greatest enemy for a baddha jIvAtmA is his

own material body . So , for his contemplation on nArAyaNA to be

fruitful , he needs to control his senses & body and gradually

regulate them . In this context arises the strict adherence to

Do's & Dont's prescribed by sAstrAs . PrAnAyAmam is a very vital

way of controlling the influence of prakruti on jIvAtmA. It is

infact an angA of bhakti yogA & helps in a great way to increase

one's steady nature of contemplation on nArAyaNA , by subsiding

the effects of the material body .

 

This is what ashtAnga yogA is, the fruit of which is God-realization.

 

--- to be cont --

 

Namo NArAyanA

adiyen

anantha PadmanAbha dAsan

Sarvam Sri KrishnArpanamastu