A Perspective -5

[Guest guest]

Jnaana yoga and Self-realization-III

 

We discussed how or when to proceed from karma yoga to jnaana yoga. It is

important to realize there are tripuTi-s involved in both karma and jnaana in

terms of their origin or utpatti. Karma involves actor, acting and object of

action – when we say Rama killed RavaNa, we have the subject Rama who is the

actor and object of action is Ravana, it was his karma to get killed by Rama,

and the action of killing. Rama is not Ravana, and Rama and RavaNa are not the

action of killing. By mutual exclusion each limits the other and each is

separate from the other. Thus dvaita (or plurality) form the basis for karma.

In the jnaana utpatti also we have tripuTi or three factors – knower, known

and knowing. The jnaana prakriya, in terms of praamaata (knower), prameya

(known) and pramaaNa (means of knowing), is extensively discussed in the Vedanta

paribhASha or in the knowledge series. All are in the realm of dvaita, since by

mutual exclusion as knower is

different from known and the knowing. There is of course fundamental difference

between karma and jnaana as elucidated by Sureswara in his Naiskarma Siddhi.

Karma is not only originated in dvaita but it subsists IN dvaita or BY dvaita,

since any result of karma, which need not be immediate, depends on dvaita only.

For example, a ritual performed to go to heaven, will materialize only after one

departs from this loka. For some punya and papa, or merits and demerits to

fructify, it may take different lokas or many lives. In contrast, jnaana is like

a light. As soon as it arises or as it is arising it removes the ignorance, just

as the when the light is lighted even though the lighting involves process or

tripuTi’s and the auxiliary karanaas (as in lighting the candle with a match

stick, etc), the result is immediate – the result being the removal of

darkness. Karma is purusha tantra, that is, it depends on the performer while

jnaana is vastu tantra,

it depends on the object. When I hear a lecture, what I listen and understand

does not depend on me but on the speaker, but when I decide to take notes, the

extent of notes I take depends on me, the kartaa.

 

The example of lighting of a candle illustrates some important aspects of

jnaana. Once I understand by shravanam the nature of the reality that I am sat

chit ananda, the ignorance that I am jiiva with identification with body mind

and intellect goes instantaneously.

To illustrate this point, an example of 10th man story is given. When the

teacher points out that you are the missing the tenth man that you are searching

for all along, the knowledge is not paroksha or indirect but aparoksha or

immediate and direct, since you are that, and not you are going to become that,

after some time or after you have taken sanyaasa or after you have become

parivraajaka, etc. The leader who was searching for the 10th man is jiivan

muktaH, immediately. Ignorance and knowledge cannot co-exist.

 

Once knowledge takes place by shravana, statements that one has to fulfill other

requirements for knowledge are against the very nature of jnaana itself. It is

like saying I have lighted the candle but since darkness has been there for ages

it will take some time for the light to remove the darkness.

 

What is needed for the jnaana prakriya to take place is that the mind has to be

prepared. The reason is obvious – you are all the time that, even if you do

not know. When you do not know you are that, even though you are that, the very

teaching that points to the fact should immediately reveal the true identity one

self – unless I have doubts about the teaching itself or due to firmly rooted

preconceived notions that I cannot accept the teaching even when Vedanta teaches

you are that. It is like a prince, who was abducted when he was a child and

grew-up like a beggar on the street, does not easily believe that he is the

missing prince. One can become a king but not a prince. For one to be a prince,

one has to be born to a king. Scripture addresses us – not as other religions

do - you sinners - but as - Ye the sons of Immortality! – ShRinvantu vesve

amRitasya putraaH! ; In spite of that we pray – mRityormaa amRitam gamaya –

please led us

from mortality to immortality, while the scripture is screaming that we are the

very sons of immortality.

 

Although this example of missing 10th story is quite well known, the operation

of the tat tvam asi as mahaavaakya has to be clearly understood. This is the

teaching of the scriptures via the teacher to the seeker. For the communication

to be successful certain qualifications are necessary. If I enter a Physics

class and the teacher is teaching E = mc2, even though I know what are E, m and

c letters, I would not understand the significance of that teaching. Hence, we

have gradations in the metal maturity of the students – broadly as uttama

(the highest), madhyama (middle) and adhama (the lowest) adhikaaries or

qualified students. Since the teaching is by communication, let us look at a

simple statement by a teacher, ‘maanasa sarovar is ten miles long’. This is

a statement that involves subject, maanasa sarovar and predicate that describes

the qualification of the subject. Of the two, subject and predicate, the

sentence makes sense to me only if

I know the subject, and does not know the predicate. The sentence will provide

me a new knowledge about the subject that I know. If I do not know what maanasa

sarovar is, the information provided makes no sense to me; it would be as good

as knowing that some gaagaabuubu is ten miles long. Thus if I do not know both

the subject and the predicate, the teaching is useless. If I already know both

the subject and the predicate, the teaching is redundant. The teaching is most

effective only if I know the subject of the statement, maanasa sarovar and do

not know the predicate pertaining to it.

 

Now let us look at – you are the 10th man – story. The leader is looking for

the 10th man everywhere, and the leader also knows he himself exists and he is

not missing. However, he thinks that the 10th man is missing. He has negated

the first 9 people as neti neti, that is, he is not the 10th man, he is not the

10th man, etc., and still searching for the 10th man. When the teacher says 10th

man exists (asti) and tat tvam asi, ‘you are the 10th man’. That is, the

leader knows the tvam padaartha thoroughly when the teacher points out that

‘YOU’. Hence the subject is very much known that he exists and is not

missing. The object that one is searching is the missing 10th man. Hence the

statement by the teacher ‘ YOU, are the 10th man’ makes immediate sense to

the leader, who knows himself as existent entity and now knows that he himself

was the missing 10th man. He experiences the 10th man immediately and directly

– aparokshaanubhuuti.

Actually, it is not experience-experiencer and experience tripuTi – but clear

understanding that the object that he is looking for is the very subject

himself.

 

Let us apply now to the mahaavaakya – tat tvam asi. This teaching with the

identity relation becomes effective when two things are thoroughly known. The

first thing is ‘tvam padaartha’ and the next thing ‘tat padaartha’. In

Gita it was said that the first six chapters predominately deal with tvam

padaartha and next six chapters deal with tat padaartha and the remaining six

chapters deal with the identity relation, which requires operation of bhaaga

tyaaga lakshaNam. We normally understand as ‘you’ or tvam is different from

the tvam that is being pointed by Vedanta.

 

In principle, one can arrive at the nature of oneself – tvam padaartha either

by the study of the scriptures or even by meditation on the subject - I, the

subject, must be different from the object - this. That is, one can use anvaya

vyatireka logic or dRik-dRisya viveka or avasthaatraya ot pancakosha vilaskhaNa

analysis or all of the above, to understand that I am not this – I am pure

existence consciousness that I am. Essentially I am saakshii, the witnessing

consciousness that is different from the witnessed objects that include all the

objects in the world, including panca koshas. Clear understanding of who that I

am is, constitutes the understanding of tvam padaartham. Clear understanding

involves no more confusion of mixing the subject I with the object this, as I am

this. That is, the ahankaara gets dissolved in the understanding that I am the

witnessing consciousness. That is what is involved in the ‘who am I’

inquiry.

 

Up to this point, I can understand who am I, by the enquiry of the subject I, as

different from the object, this. To accomplish this, I can use the scriptural

teachings, or even sharp intellectual discrimination of subject from object.

Meditation can take me up to this point and even to nirvikalpaka samaadhi, where

I am with myself without any objectification, since all objects are silenced by

sublimating them. That constitutes only the understanding that I am pure

witnessing consciousness – the subject in the identity relation. In the

maanasa sarovar example, knowing who am I, in the tat tvam asi - is like knowing

only the subject part that is being referenced in the statement ‘maanasa

sarovar is 10 miles long’. That knowledge is necessary before understanding

the predicate in the sentence ‘maanasa sarovar is 10 miles long. Now let us

look at the rest of the sentence which is predicated for the maanasa sarovar. It

says, ‘it is 10 miles

long’. The statement now concerns the maanasa sarovar that I know, and what I

do not know is that it is 10 miles long. Even though I know now what Maanasa

sarovar is, the statement still would not make any sense to me, if I do not know

the meanings of the words used - ten miles long. In relation to tat tvam asi,

essentially I should know what is tat padartha in order understand the relation

between tvam and tat. In Gita, starting from seventh chapter to all the way to

12 th chapter, the glory of Iswara is described in detail. In 7th Ch. Krishna

says - bhuumiraapo nalo vayuH .. describing that all the panca bhuutas, from

which the whole gross and subtle universe is build, is My lower nature –

beyond that and yet which supports all these is my higher prakRiti. I pervade

this entire universe in unmanifested form, all beings are in me – they arise

in me, sustained by me and go back into me; nay I am not in them in the sense

that their modifications

do not affect me – Look at my Vibhuuti or glory, Arjuna – I am the Virat

swaruupa that pervade the entire universe, and yet I am beyond the time and

space – thus the magnificent description of tat padaartham goes on. This

knowledge of tat padaartha can only be obtained via scripture and not by my

meditation of who am I. It is only in Vedanta that spells out I am not only an

intelligent cause but material and instrumental cause as well. Hence scripture

says- yatova imaaani bhuutani jaayante, yena jaatani jiivanti, yat

prayantyabhisam vishanti - from which the whole world arose, by which it is

sustained and into which it goes back – I am that gati, bhartha, prabhu and

saakshii, the goal, the protector, the Lord and witness of this phenomenal world

of plurality - the cause for projection and the cause for annihilation too,

prabhavaH palayaH sthaanam, sources for everything, biijam and but yet I am

immutable, avyayam. For a student who has clear

understanding of both tvam and tat, the mahaavaakya instruction reveals the

knowledge of the identity when he has full faith in the teachers words. The

uttam adhikarari is therefore is one who has clear understanding of both terms

tat and tvam and will be able gain the knowledge by listening to the teacher

when the teacher says – tat tvam asi. Once I know what is maanasa sarovar and

what is the meaning of the terms ten miles long, the statement that ‘maanasa

sarovar is ten miles long’ makes immediate sense. The statement ‘maanasa

sarovar is ten miles long’ is a statement of fact and is accepted as valid

knowledge. This is knowledge of revelation involving the nature of maanasa

sarovar, provided I have a faith in the source of revelation; it is not an

instruction for any action - to do, not to do, or to do something else. If that

information is helpful, then it will be – other wise it is not. In the case of

tat tvam asi, it is also

knowledge of a fact and the information is helpful as in the case of 10th man

story, since all search for what I am longing for ends with that knowledge. In

this case it is the very fulfillment of life itself.

 

If my knowledge is not clear regarding either or both, tvam and tat, then the

identity relation is not obvious for the student to accept. Since it is Vedic

statement, it is a statement of fact, the fact becomes factual only when

understood correctly what the terms and the identity relation mean. Normally,

major problem comes from not understanding the significance of the term

‘tvam’. We all know who we are since everybody talks about themselves

endlessly, if there are listeners, or at least to themselves in their minds, yet

scripture say you are not what you think you are – you are the very subject

who has the capacity to think, but not the contents of what you think. You are

the witnessing consciousness who is nether waker, nor dreamer nor sleeper, yet

in your presence, the waking, dream and deep-sleep states emerge, sustain and

dissolve. However, we operate though out our lives, we are as wakers, dreamers

and deep-sleepers – while Vedanta says,

the truth is you are neither of the three. We say we are kartaa, bhoktaa,

jnaataa, etc, doer, enjoyer, knower, etc. while Vedanta says you are saakshii

chaitanya which is akartaa, abhoktaa and ajnaata – witnessing consciousness

that is non-doer, non-enjoyer and non-knower. All transactions are done at one

level and Saakshii is the witnessing consciousness of all the transactions. This

lack of shift in understanding of the real nature of tvam forms the major hurdle

in the spiritual path – hence the emphasis by Bhagavan Ramana to inquire who

you are first before you inquire about the world and the Iswara. Then he says

later that ‘…. soham ityasou bhaavanaabhidaa paavanii mata’| saH aham iti

– I am He or He is I – that unifying or non-differential understanding of

tat and tvam is the most sacred. That saH aham iti bhaavana is the same

statement as tat tvam asi declarative statement that comes from mahaavaakya of

Vedanta – where all the

terms involved have to be clear to understand the identity relation. Isha

jiivayoH veshadhii bhidaa, satva bhaavato vastu kevalam – the Iswara He, and

jiiva, aham, the difference between the two is only in the costumes each one is

warring, but in their essence they are identical. The identity relation is the

essence of all maha vaakyaas.

 

Hence if the Vedanta has not done its job, it is not the problem of Vedanta nor

it is the problem of the teacher, but the problem lies in not clearly

understanding the terms tat and tvam and the problem in acceptance of the

identity relation between the two. There is no self-realization unless this

identity relation is understood as a fact. For that only Vedanta is pramaaNa –

hence the statement of Shankara that was quoted before – na yogena na

saankhyena karmaNaa no na vidyayaa, brahmaatmaiktva bhodena mokshaH sidhyati na

anyathaa! – only by the understanding the identity relation between self and

Brahman, one can gain the supreme – brahma vit aapnoti param – knower of

Brahman attains the supreme where knowing Brahman involves the knowledge that I

am that Brahman.

 

Hence depending on my mental preparedness or purity, the teaching can sink in

immediately after I am convinced of the validity of the knowledge. The primary

obstacle or the pratibandhaka is that the mind is not ready to see the fact as

fact. For that only shravaNa and mananam is emphasized. We will address some

more obstacles or pratibhandhakas that arise inhibiting the awakening of the

knowledge.

 

 

Hari Om!

Sadananda