Notes on Sānkhya Kārikā based on Various commentaries | Happy Diwali 2024

Notes of Sānkhya Kārikā

Based on Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī

With inputs from Māṭhara Vṛtti, Jayamangalā (Ādi Śankara) and Yukti Dipikā

 

Date: 26-Oct-2024

Wishing You Happy Deepavali and

Peaceful & Prosperous New Year 2081

Namaste,

On occasion of the coming Dīpāvalī (Deepavali, Diwali) on 31-Oct-2024 and Gujarati New Year 2081 (02-Nov-2024), Notes of Sānkhya Kārikā is released. Please find the download link -

Download Link to Notes on Sānkhya Kārikā folder on Google Drive (Click Here).

Sānkhya Darśana is one of the six principle philosophies (Darśana-s) of Hindu Dharma / Sanātana Dharma. Sānkhya is also considered very ancient with references found in the Veda-s.

The concepts of Sānkhya are so important that one will not be able to understand Upaniṣad-s, Gītā and even Purāṇa-s without prior knowledge of Sānkhya. Yoga Sūtra-s of Patanjali are based on Sānkhya. Sānkhya is the ideological basis of Yoga Sūtra-s and Yoga Sūtra-s are Sānkhya’s meditative application. Without proper knowledge of Sānkhya it is impossible to understand Yoga Sutra-s of Patanjali.

Basic concepts like three guṇa-s of Māyā – Sattva, Rajasa and Tamasa are explained in the detail in Sānkhya. The importance of Pramāṇa-s is given in Sānkhya. The word Puruṣa and Prakriti belong to Sānkhya. The theory of Sat-Kārya Vāda is expounded in Sānkhya. Sat-Kārya Vāda in brief is – Cause must have potency or capacity or quality to transform into a particular effect. For example, curd can be obtained from milk and not oil. Those interested in Advaita will find Sānkhya very useful. Vaiṣṇava-s too can greatly benefit from Sānkhya as it helps detach one from body-mind-ego complex. Important concepts that help one understand Mind, Intellect, etc are defined and discussed in detail in Sānkhya. Sānkhya describes basic characteristics and functions of tattva-s like Mind and Intellect. The quality or characteristic (guṇa) of Mind is ‘to think’ and that of Buddhi (Intellect) is ‘decision making’. The quality of Ahaṃkāra (Ego) is abhimāna i.e. egoism or pride. It is also the 'I' awareness i.e. awareness of individual identity. Another important concept of Sānkhya is - the qualities or characteristics of tattva are not different form their function. So Intellect whose quality is decision-making cannot 'think' and mind whose quality is 'to think' cannot perform the function of 'decision making'.

Sānkhya find its place in Yoga, Vedānta, Gītā and in Purāṇa-s.

The original Sānkhya Sūtra-s were expounded by Bhagavāna Kapila Muni. Kapila, who was born with full knowledge of the Supreme Self saw that the world was in darkness and that someone was needed to show light to the world by giving the right path to Self Realisation and Mukti (Liberation). He saw another Brahmāṇa named Āsuri who was diligently performing Vaidika Yajña-s (Vedic Rituals) but was still not liberated. Bhagavāna realised that even if one practices Vaidika Yajña-s for a thousand years, one will not get liberated. Out of compassion, seeing him worthy to receive this sacred knowledge of Liberation, Bhagavāna expounded the teachings of Sānkhya to Āsuri, who in turn taught to Panchaśikha, Panchaśikha spread the teachings far and wide. It was handed down to Āchārya Shrī Īśvara Kṛṣṇa through the Guru-Śiṣya-Paramparā (Guru-Disciple Tradition). Āchārya Īśvara Kṛṣṇa compiled Sānkhya Kārikā in brief in 72 Kārikā-s from a larger text Ṣaṣṭi Tantra which covered sixty topics. He retained the essence of teachings but without the examples or stories, objections and refutations of other philosophies. This small compilation of Sānkhya Kārikā is like any other śāstra, complete in itself and not inferior by any means.    

Bhagavāna Kṛṣṇa in Bhagavad Gītā BG 10.26 says, ‘सिद्धानां कपिलो मुनिः’ (siddhaṇāṃ kapilo muniḥ) meaning, ‘Amongst Siddha-s, I am Kapila Muni’ implying the importance of Sānkhya. Siddha is translated as ‘perfected one’ – the one who abides in his own Self i.e. is a Jñānī, a Self-realized Yogī. Bhagavāna Kṛṣṇa too values the contribution of one of his Avatāra-s Bhagavāna Kapila Muni who was born with full knowledge of the Self i.e. Puruṣa.

Sānkhya Kārikā is the oldest and the most authoritative exposition that is extant today. There are several commentaries available. Out of these, Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī are very popular.

The word Sānkhya is said to be derived from the word सङ्ख्या / संख्या Sankhyā which has two meanings – Counting and Thinking.

Counting: Since Sānkhya elaborates on twenty-five tattva-s or collection of 25 principles, entities, and elements, scholars are of the opinion that the title of the work by Shrī Īśvara Kṛṣṇa is Sānkhya.

Thinking: Another meaning of the word Sānkhya is ‘knowledge of Self through right discrimination’. It is known as Viveka Khyāti or Viveka Jñāna which means discriminative knowledge.

The word Kārikā is a type of writing style in Sanskrit similar to śloka which is to write in brief or compact style. There are other writing styles more compact like Sūtra as in Yoga Sūtra-s of Maharṣi Patanjali.

Thus, Sānkhya means –

1. Study of twenty-five tattva-s [for moksha]

2. Knowledge of Self through [right] Discrimination i.e. vivekakhyāti or vivekajñāna [to attain moksha].

Sānkhya teaches that there are 25 tattva-s including Puruṣa as the 25^th tattva. Prakriti is the main tattva from which other tattva-s evolve and create the worlds and our bodies - both gross and subtle. Both Puruṣa and Prakriti are nitya (eternal). Puruṣa is the only tattva that is sentient i.e. Self-conscious or Self-Aware. Prakriti and her 23 manifest tattva-s are, by nature non-sentient. Prakriti by being in proximity with Puruṣa acquires the consciousness and begins creation. Mind and Intellect which are among 23 manifest tattva-s also acquire consciousness by being in proximity with Puruṣa.

In Bhagavad Gītā, chapter two is titled Sānkhya Yoga. It takes second meaning of Sānkhya which is ‘knowledge of Self through right discrimination’. It does not explain 25 tattva-s but the ultimate state of Sthitaprajña – the one who is steadfast in knowledge of Self or the one who abides in the state of Self-realisation.

Bhagavad Gīta 13.6 remarks 25 tattva-s of Sānkhya. Thus it is assumed that the student of Gītā knows fundamentals of Sānkhya.

Even though this śāstra is very important, it is often neglected by many. Some Āchārya-s (Swamis) while giving discourses on Gītā and Upaniṣad-s cover the concepts like Māyā and her three guṇa-s, qualities of Buddhi, Ego and Mind, etc without mentioning the original reference i.e. Sānkhya Kārikā by Īśvara Kṛṣṇa. This is done to avoid complications and they teach only that which is necessary.

Sānkhya / Sāṃkhya being a separate śāstra will have differences with Vedānta. Ultimately everything Sānkhya, Yoga, Pūrva Mimāmsā, Nyāya and Vaiśeṣika all merge in Advaita Vedānta which gives Ultimate Liberation and one enters into Nirvikalpa Samādhi. Thus Vedānta is the supreme of all knowledge.

Sānkhya is dualistic in nature. Both Puruṣa and Prakriti are Nitya (Eternal) and so Prakriti cannot be negated. In this sense, it is only Advaita which through Nirvikalpa Samādhi says that existence of Māyā (Prakriti) is also negated. Thus, only Advaita (Non-duality) is the ultimate philosophy.

So, while fundamental concepts are Sānkhya are accepted and valued by Vedānta, its final conclusion is not. It helps in study of Vedānta. Same is the case with Yoga. Yoga being dependent upon Sānkhya also does not, atleast in theory, makes one experience the true non-dual state of Nirvikalpa Samādhi. The final push is given by Advaita. This makes Vedānta the topmost philosophical treatise.

Since, I believe in Advaita philosophy, one may see the reflection while connecting Sānkhya and Vedānta. I respect other philosophies too and revere their Āchārya-s as the Sanātana Dharma is the whole corpus of philosophies.

I hope this attempt of mine is helpful in understanding Sānkhya. The main references are the commentaries of Gauḍapāda and Vāchaspati Miśra (Tattva Kaumidī). While at times I have referred to Māṭhara Bhāṣya, Jayamangalā attributed to Ādi Śankara and Yukti Dipikā, a scholarly commentary by an unknown Āchārya.

These explanatory notes are not to be considered as authentic, they are my own understanding that developed during self-study of Sānkhya Kārikā with various commentaries both in Hindi and English.

Though the notes are in English, it is always advisable to read and learn commentaries and śāstra-s in general in native language or in Indian Language like Hindi. English, at times, does not retain the original essence of the Sanskrit word. For some words like Brahman, Prakriti, Sattva, Rajasa and Tamasa, there is no English alternatives. All this is mentioned in the Introduction.

Book also contains Resources and Credits.

Along with other translators, I must thank few translators and commentators

Credits

Of course, Guru and Īśvara are the very basis of the life and understanding of a sādhaka (student, seeker of truth). Without their grace nothing is possible.

Apart from ‘Sources and References’ and apart from all mentioned in ‘Dedicated To’ section in the book, following are the ones from whom I have benefited and deserve special mention. I am thankful to –

Shri Dr. Rakesh Shastri ji for providing Sanskrit-Hindi word-by-word translation (padaccheda), Anvaya, Hindi translation and commentary on Sānkhya Kārikā. Commentary is written in simple Hindi, after studying many commentaries unlike direct translation of Sanskrit commentaries. Also studied Sānkhya Sūtra with Vijñānabhikshu’s commentary, Yoga Sūtra-s of Patanjali and of course Gītā and Vedānta which reflects in his writing. Another section titled ‘Viśeṣa’ (special notes) after commentary provides further inputs and gives opinion of Āchārya-s wherever there are differences. Much helpful. Gratitude to him. His Hindi commentary is enough to understand Sānkhya.

Shri Sudhanshu Sarangi ji for providing Anvaya (Hindi translation of Gauḍapāda Bhāṣya). Very helpful.

Shri Subhash Mittal ji who created Yoga Sutra Study Blog, the only blog I found on net which has Sanskrit-English word-by-word meaning. I have taken his ready padaccheda (word-by-word) meaning in my Explanatory Notes. I have changed / added meanings of some words and changed few original sanskrit words due to different rendition. I appreciate his efforts and am grateful to him.

Swami Virupakshananda ji for providing Sanskrit-English that helped me create mine. Thanks to Mainkar ji (Gauḍapāda Bhāṣya – English), Shri Sri Ram Shankar Tripathi ji (Tattva Kaumudi – Hindi) and Shri Prof. Dayanand Bhargav ji (Yukti Dipikā – English) and providing it freely on net.

Those who cannot go through the whole text, can simply read the 18-20 pages of Sānkhya in Brief. I have tried my best to cover important concepts in simple way.   

All errors are definitely mine and all good things are my guru’s grace.

The detailed explanation is compiled in such a way that it will help a sincere seeker to gain clarity of traditional commentaries. I have tried to add opinion of many Āchārya-s in simple way. However, this approach at times may make thing complicated but also helps clear the commentary.

Please find link to Google Drive folder which has MS Word file, PDF (with bookmarks of Headings and clickable TOC – Table of Contents), a Libre Draw File (.odg) which contains the Infographics and a separate folder containing Infographics photos in JPG format. They are exported from LibreDraw in 300dpi.

Download Link to Notes on Sānkhya Kārikā folder on Google Drive.

I wish everyone Śubha Dīpāvalī and Nutana Varṣābhinandana.

Wishing you a Happy Diwali and Happy New Year _/\_

Hari OM

Indiaspirituality Blog

 

Pran Prathistha, Rama and Adhyatma Ramayana –

What Birth of Rama Means

 

Article Published Date: 21-Jan-2024

Pran Prathistha Date: 22-Jan-2024

Source

Jai Śrī Rāma,

My Humble Praṇām-s to all Dhārmika-s whose heart and mind are filled with joy on the holy occasion of the Pran Pratitha (Prāṇa Pratiṣṭhā) of Bhagavāna Rāma as Rāma Lālā, the infant form of formless Rāma, the substratum of entire universe. Pran Pratistha will happen on 22-Jan-2024 in the auspicious Ābhijita Muhūrta.

This occasion is a special occasion in two senses. First, it represents the 500 year long struggle which recalls the sacrifices (Pāṇāhuti) of Kings, and common men from all varṇa-s and Jātī-s.

It also denotes the sacrifice of all irrespective of Varṇa and Jātī post-independence. The agitation includes saints, Kar Sevaks, organisation like VHP, Political parties like BJP, lawyers and ordinary men not affiliated to any organisation or ideology.

Many have given the life sacrifices, many have taken vows. Suryavanshi Kshatriyas from 105 Villages around Ayodhya who since 500 years have taken a vow to not wear their turbans, which symbolises their pride, not to wear chappals and never use an umbrella will wear them from 22 Jan 2024 onwards. Heart of each and everyone of the Hindu wished for Śrī Rāma Lālā / Lalā mandir in Ayodhya.

This is and has always been a people’s movement. We have resisted conversion since last 1000 years. Until the Sun, Moon and Stars exists, so will Sanātana Dharma exist.

Second, this is the only place in the world where an exclusive mandir of Śrī Rāma Lallā could be established, whereas we generally find the entire Rāma-Parivāra (Ram Darbar). A temple dedicated to Bāla Rāma (Rāma Lallā as an infant) is rarely found. Ayodhya Rāmajanmabhūmī is the only place, the birth place of our beloved Bhagavāna Rāma, that makes this mandir unique.

Thus, this mandir, Rāma Janmabhūmi Mandir, is unique in its own way. Of course re-establishment Kāśī Viśvanāthā Mahādeva Mandir and Mathurā’s Kṛṣṇa Janmabhūmī Mandir is still unfinished but is an ongoing very patient struggle.

Rāma Janmabhūmi Mandir belongs to all. It symbolizes the end of struggle of all Hindus collectively since last 500 years. The sacrifices, the vows will all be fulfilled with the completion Prāṇa Pratiṣṭhā. After the Mandir is complete with Kalaśa Stapanā, it will resonate and mark a new beginning in full glory. The energies will begin to work from tomorrow generating a new wave of consciousness amongst Hindus and all Dhārmika Traditions. This Prāṇa Pratiṣṭhā will also restore the Hindu Pride.

This Mandir is not built by the order of any King or Queen or by the donation of a few rich people, it is people’s Mandir and so it holds a special place in our heart.

Keeping aside the difference, I pray from the bottom of my heart that the people and saints from all Sampradāya-s not only from Bhārata but all over the world join in this celebration which symbolizes inner joy and inner awakening. The Prāṇa Pratiṣṭhā represents the manifestation of energy of Rāma who is unborn reality.

On this occasion, let us study the first stuti in Ādhyatma Rāmāyaṇa after the birth of Śrī Rāma.

Vālmiki Rāmyāṇa narrates life of Rāma as a poetry, as a history and takes Rāma as a human being who often requires guidance of Ṛṣi-s (Rishi-s), but when needed he asserts his true status that he is Īśvara.

Ādhyātma Rāmāyaṇa adopts spiritual view. It never compromises the divinity of Rāmā at any point and everything happens under the direction of his will, never ever loses his divine status under any circumstances even though he is surrounded by and is inside Māyā and working through a physical body which has its own limitations. It gives the essence of Vālmiki Rāmāyaṇa from spiritual point and focus on Śrī Rāma’s stuthi-s and his updeśa-s (spiritual instructions). These spiritual instructions are very helpful in all cultivating devotion in him and in getting a clear direction for our spiritual progress.

Śrī Hari, by the repeated request of deva-s incarnated to earth through Kausalyā’s womb, thus making her first person to receive his divine grace. He also fulfilled the wish of both Daśaratha and Kausalyā who did intense penance to have Śrī Hari as their son. Śrī Hari manifested in physical body through Kausalyā as Śrī Hari and not Rāma, the person. He had four hands each holding their respective objects like Mace, Sudarśana chakra, etc. He was wearing a pitāmbara too. But after the prayers of Devī Kausalyā he transformed into Rāma the normal human being.

Upon having the first vision of Śrī Hari, Devī  Kausalyā sung a praise (a stuti). This is the first stuti of Ādhyātmā Rāmāyaṇa. Of course as a prelude (Pūrvabhumikā), earlier Śrī Śiva described the true nature and glory of Śrī Rāma to Mā Pārvatī. The story goes on that after being anointed on the throne of Ayodhyā, upon the instruction Śrī Rāma, Mā Sītā reveals the real nature of Śrī Rāma to Śrī Hanumāna.  

The stuti by Devī Kausalyā is the first after the birth of Rāma. Since this mandir is of Rāma Lallā, lets worship Rāma with the stuti of Devī Kausalyā immediately after birth of Rāma.

Ādhyātmā Rāmāyaṇa is full of such stuti-s and updeṣa-s (spiritual instructions). Though it is of advaitic nature, it describes karma, bhakti and Jñāna.

The translation is not poetic or even rhythmic, but it helps understand the meaning of the words. One can pick up Gita Press Hindi Translation available for free reading and download as an ebook on their website. Sanskrit words are retained where necessary and if no proper justifiable English word is available to me.

 

Ādhyātmā Rāmāyaṇa, Sarga 3, Śloka-s 20-33 (AR3.19-29).

 

दृष्ट्वा तं परमात्मानं कौसल्या विस्मयाकुला । हर्षाश्रुपूर्णनयना नत्वा प्राञ्जलिरब्रवीत् ॥ १९॥

 

AR 3.19 – Wonderstruck by seeing the divine form of Paramātmā [Śrī Hari], Devī Kausalyā was dumbfounded, with tears [of joy] flowing through her eyes, with folded hands, she offered her Namaste (salutations) and [and in prayerful submission] said –

 

कौसल्योवाच

देवदेव नमस्तेऽस्तु शङ्खचक्रगदाधर । परमात्माच्युतोऽनन्तः पूर्णस्त्वं पुरुषोत्तमः ॥ २०॥

वदन्त्यगोचरं वाचां बुद्ध्यादीनामतीन्द्रियम् । त्वां वेदवादिनः सत्तामात्रं ज्ञानैकविग्रहम् ॥ २१॥

त्वमेव मायया विश्वं सृजस्यवसि हन्सि च । सत्त्वादिगुणसंयुक्तस्तुर्य एवामलः सदा ॥ २२॥

करोषीव न कर्ता त्वं गच्छसीव न गच्छसि । श‍ृणोषि न श‍ृणोषीव पश्यसीव न पश्यसि ॥ २३॥

अप्राणो ह्यमनाः शुद्ध इत्यादि श्रुतिरब्रवीत् । समः सर्वेषु भूतेषु तिष्ठन्नपि न लक्ष्यसे ॥ २४॥

अज्ञानध्वान्तचित्तानां व्यक्त एव सुमेधसाम् । जठरे तव दृश्यन्ते ब्रह्माण्डाः परमाणवः ॥ २५॥

त्वं ममोदरसम्भूत इति लोकान् विडम्बसे । भक्तेषु पारवश्यं ते दृष्टं मेऽद्य रघूत्तम ॥ २६॥

संसारसागरे मग्ना पतिपुत्रधनादिषु । भ्रमामि मायया तेऽद्य पादमूलमुपागता ॥ २७॥

देव त्वद्रूपमेतन्मे सदा तिष्ठतु मानसे । आवृणोतु न मां माया तव विश्वविमोहिनी ॥ २८॥

उपसंहर विश्वात्मन्नदो रूपमलौकिकम् । दर्शयस्व महानन्दबालभावं सुकोमलम् । ललितालिङ्गनालापैस्तरिष्याम्युत्कटं तमः ॥ २९॥

 

AR 3.20 – Kausalyā said – Oh Deva of the Deva-s (i.e. the one worshipped even by the deva-s, the supreme consciousness, Brahman), by humble namaste to you! Oh the holder of divine counch, [sudarśana] chakra and mace! you are Ananta, Achyuta Paramātmā (infinite, eternal Paramātmā), you are completeness, you are Puruṣottama (20).

 

AR 3.21 – The wise knower of [essence of] veda-s (i.e. truth) know you as the one who cannot be grasped by mind and speech, and is beyond indriya-s (five senses – eyes, ears etc), is just the existence (sattāmātra) and the only one who is of the nature of Jñāna (विग्रहम् vigraham means form, here it means ‘of the nature’) (21).  

 

AR 3.22 – It is only you, who by his own Māyā consisting of the three guṇa-s – sattva, rajasa and tamasa create, preserve and destroy the world and you yourself always remain established in [your natural] state of Turiya [which is the state beyond the three guṇa-s and so beyond Māyā and so beyond creation] (22).

 

AR 3.23 – You are not the doer (kartā) yet appear to be a doer (kartā), do not walk, yet appear to be [doing an act of] walking, do not listen yet appear to be [doing an act of] listening and do not see but appear to be [doing an act of] seeing (23).

 

AR 3.24 – Shruti (śāstra-s) proclaim that ‘you are beyond Prāṇa and mind and are pure’. You reside in all living beings equally but are yet not comprehendible i.e. your presence goes unnoticed [by the ignorant people] (24).

 

AR 3.25 – Though you reside equally in the hearts of all living beings, those who have not purified their mind and intellect cannot know your presence in them, but those who have purified their mind and intellect can clearly know your presence in their heart without doubt. [Oh Bhagavāna!], many universes lying inside your stomach (abdomen) appear to be of the size of aṇu (atom) (25).

 

AR 3.26 – Yet you are born from my womb and manifested in this world as my son. [Such an astonishment! Is this not a miracle! the infinite born through the womb of a human being!]. This is nothing but your grace towards your devotees (26).

 

AR 3.27 – [O Bhagavāna!] Deluded under the influence of your Māyā is was engrossed in the world of saṃsāra (material world) and was infatuated in [mundane things like] my husband, son, and money, but [by your grace], now I am at  your [lotus] feet (27).

 

AR 3.28 – O Bhagavāna! Let your [beautiful divine] form always reside in my heart [so strongly] so that I may never ever be influenced by your Māyā which mesmerises the whole world [and keeps us ignorant humans under delusion] (28).

 

AR 3.29 – O Viśvātmān! (the Ātmā of the entire universe), please give an end to this divine form of yours and [kindly] assume the pleasant, joy-giving form of a baby by whose happy and cheerful embrace and childish talks, I shall cross the dense (terrible) forest of darkness induced by ignorance' (29).

 

श्रीभगवानुवाच

यद्यदिष्टं तवास्त्यम्ब तत्तद्भवतु नान्यथा ॥ ३०॥

अहं तु ब्रह्मणा पूर्वं भूमेर्भारापनुत्तये । प्रार्थितो रावणं हन्तुं मानुषत्वमुपागतः ॥ ३१॥

त्वया दशरथेनाहं तपसाराधितः पुरा । मत्पुत्रत्वाभिकाङ्क्षिण्या तथा कृतमनिन्दिते ॥ ३२॥

रूपमेतत्त्वया दृष्टं प्राक्तनं तपसः फलम् । मद्दर्शनं विमोक्षाय कल्पते ह्यन्यदुर्लभम् ॥ ३३॥

संवादमावयोर्यस्तु पठेद्वा श‍ृणुयादपि । स याति मम सारूप्यं मरणे मत्स्मृतिं लभेत् ॥ ३४॥

 

AR 3.30 – Śrī Bhagavāna [Harī / Viṣṇu] said –

'Oh mother! Let everything take happen as you wish. Nothing happens against your wish. (30).

 

AR 3.31 – Earlier, Brahmā jī had prayed to me to remove the burden of this earth. Hence, I have taken a human form to slay the demon Ravaṇa and others of his ilk (31).

 

AR 3.32 – You, along with Daśaratha have worshipped me by doing intense penance with the intention of having me as your son. Now, I have fulfilled your wish by being born as your son (32).

 

AR 3.33 – As a result of fruits of your worshipping me by doing intense penance, you have seen my divine form. It is extremely difficult to see my divine form. My Darśana (seeing my divine form and knowing my true nature) is of the nature of giving moksha (liberation) (33).

 

AR 3.34 – Those who read or listen to this discourse between us, shall attain Sārupya i.e. will have a divine form [of his subtle body] similar to that of mine and such a person will remember me at the time of death [thus ensuring mukti i.e. liberation] (34).

 

इत्युक्त्वा मातरं रामो बालो भूत्वा रुरोद ह । बालत्वेऽपीन्द्रनीलाभो विशालाक्षोऽतिसुन्दरः ॥ ३५॥

 

AR 3.35 – Saying so, Bhagavāna Viṣṇu / Hari transformed into a new born baby and began to cry [like a new born baby]. Even in that baby form of human, he was very beautiful, of dark complexion like Indra nīla manī (sapphire) and having big eyes (34).

 

बालारुणप्रतीकाशो लालिताखिललोकपः । अथ राजा दशरथः श्रुत्वा पुत्रोद्भवोत्सवम् ।

आनन्दार्णवमग्नोऽसावाययौ गुरुणा सह ॥ ३६॥

 

AR 3.36 – He shone like the just-born Sun in the morning i.e. like the rising Sun. [Birth of] Bhagavāna gave resulted in the immense joy and delight to all the Lokpala-s (custodians of the world). Thereafter, when king Daśaratha heard about the ceremonial (auspicious) arrival of a son, he appeared to be drowned in an ocean of delight, happiness and exhilaration, and he went to the royal residence along with his Guru (Vashiṣṭha) (36).

 

This how the Infinite, formless, unborn, Bhagavāna beyond the grasp of mind and beyond Māyā manifested in this world to destroy the evil and re-establish dharma.

Birth of Rāma means manifestation of infinite, formless and unborn Bhagavāna beyond the grasp of mind and beyond Māyā.

Birth of Rāma means birth of knowledge of the supreme.

Birth of Rāma means birth of dharma.

Birth of Rāma means birth of moral and ethical values whichout which one cannot progress on spiritual path.

May this auspicious occasion of Prāṇa Pratiṣṭhā of Śrī Rāma Lallā also induce devotion and dharma in us. May we all be blessed by his compassionate grace.  

 

May this auspicious occasion instil and cultivate devotion, faith and surrender to the supreme Brahman, the Paramātmā, Bhagavāna Rāma who is beyond time and space.

 

Jai Śrī Rāma

Hari OM

 

UPDATE: Added some more info and corrected typos.

Namaste,

Dear Divine Ātman,

Guru Purnima / Poornima / Pūrṇimā falls on 03-Jul-2023. As a second article dedicated to Guru and Guru Paramparā, please find explanation of three types of Brahman in Sanātana Dharma.

This article contains Eight limbs of Yoga which was published yesterday.

Wishing Happy Guru Pūrṇimā to all the seekers of truth.

Three types of Brahman in our Sāśtra-s

Sanātana Dharma teaches three types of Brahman

1. Nirguṇa – Nirākāra (attributeless and formless)

2. Saguṇa – Nirākāra (with attributes but formless)

3. Saguṇa – Sākāra (with attributes and with form)

1. Nirguṇa – Nirākāra (attributeless and formless) – Brahman of the upanishad-s

Nir-guṇa means without guṇa or qualities. It is generally translated as without attributes. Nir-ākāra means without form (ākāra means form or shape). This is the Brahman of the Upaniṣad-s. This Brahman is beyond Māyā and does not take part in creation. A Jñānī abiding in this Brahman does not even experience Māyā and so does not experience the phenomenal world. It is sat-chit-ānanda (existence-consciousness-bliss). It is of non-dual nature. Everything else is temporary i.e. Mithyā. Even Māyā ends in Jñāna and so it is not real as per Gītā 2.16 which says ‘truth has no non-existence and untruth has no existence [at any point in time]’. 

Sānkhya considers Prakriti (māyā) as eternal and real. Thus Sānkhya is dualistic in nature. In advaita, Māyā is beginningless and so are jīva-s (incarnated souls), but it is said no one knows when the first creation was created nor does one know when were jīva-s created, so they are considered as unborn, but both end in the state of Jñāna and so they are technically not eternal. Māyā, the power of Īśvara is said to be beginningless and inseparable from Īśvara. She is the other side of coin, yet surprisingly she is not experienced in Nirvikalpa Samādhi and hence she is Mithyā and such behaviour cannot be explained and so māyā is called as ‘anirvachaniya’ or ‘indescribable’. 

Path of Advaita

Advaitins meditating on Nirguṇā Brahman have highly purified mind and their mind has capacity to turn introvert with little instruction and use of will. They do not have any complain about life nor do they complain or demand to Īśvara about anything, as for them the main focus is Nirguṇa Brahman which is beyond māyā where all the desires, thoughts and emotions do not exist, nor can mind go beyond mind. It is the art of dying where mind is not fed any thoughts but one stays detached from body, mind, intellect and ego. This state of detachment is hard to achieve and cannot be achieved by pure mental efforts as mind cannot detach itself from itself. Advaitins have already purified their mind, increased the sattva guṇa and made it a predominant guṇa by practicing niśkāma karma (self-less service), bhakti (devotion) to any form of Īśvara and by diligently practicing Yoga to steady the mind and discipline it. Such a purified mind is qualified for detachment and by staying detached and chanting OM or practicing Neti-Neti a seeker of truth enters into a state beyond waking, dream and deep sleep into fourth state known as Turiyā. It is by staying detached that the desires of mind are destroyed and the tendencies (vṛtti-s) i.e. thoughts and mental agitations calm down. This state cannot be achieved without the grace of Guru or Māyā or Īśvara. Except Guru, though advaitin believes in Īśvara he does not give any importance to him or any of his forms. Still he receives the grace of Māyā which inseparable from Brahman as both are two sides of same coin and with her grace finally rises above Māyā. The path is extremely difficult as with detachment, one also thinks of Realising one’s true nature which is Brahman and so both Detachment and seeking Brahman are necessary. One lives a simple and peaceful life and has little demands unlike ordinary people who are connected with saṃsāra. A Jñāni or an advanced disciple destroys the Jīva sṛṣṭi and Mānasa sṛṣṭi i.e. destroys the world created by Jīva and mental world or dream world. Jīva creates its own world by assuming doership and so gets attached with other people, builds relationships and generates desires. It is this world that is an illusion, purely set up by Jīva out of ignorance and it is this world that needs to be destroyed. Īśvara sṛṣṭi i.e. world created by Īśvara like the Sun, Moon, Stars, Rivers, Mountains, etc do not disturb in meditation and hence there is no need to think on their existence. In the state of Jñāna, saṃsāra or the phenomenal world ceases to exists or better the world is negated (bādha) not destroyed (nāśa). Prayers of an Advaitin involve in praying to Brahman or Īśvara or Māyā or Guru who represents Brahman to help progress in the process of detachment and in realizing one’s true nature. It is not expected for an Advaitin to pray to solve material issues or worldly issues.  

2. Saguṇa – Nirākāra (with attributes but formless) – Paramātmān / Īśvara of Yoga and Purāṇa

‘Sa’ means ‘with’, sa-guṇa means ‘with guṇa-s’. This Brahman is popularly known as Īśvara or Bhagavāna and takes support of Māyā and her three guṇa-s (sattva, rajasa and tamasa) to create the worlds. This is the Brahman which is the creator, preserver and destroyer of the worlds. It also has other two function of chirodhāna (control) and anugraḥ (grace). It is the Paramātmā of the Yogī-s and everything originates from this Brahman. It is this Brahman that the Yogī-s meditate upon and we can pray to. It is omnipresent, all powerful tattva. 

This Brahman is absent in the Sānkhya Darśana. 

Dualistic philosophies like Yoga, Śaiva Siddhānta, and Vaiśṇava siddhānta based on Upaniṣads understand māyā to be real and eternal and not Mithyā. This is similar to the Prakriti of Sānkhya. According to these philosophies (siddhānta-s), there is the vilāsa (spread) of māyā or expansion of māyā and not vivarta (taking back the creation within itself as creation is not real, but an illusion). Vivarta vāda is supported by Advaita and illusion is one of the definition of Mithyā along with ‘real only in empirical plane’ and is ‘vyavarārika satya’ i.e. ‘relative reality’ and not ‘pārmārthika satya’ i.e. ‘absolute reality’. 

Path of Yoga

In the path of Yoga, the eight parts or limbs of Yoga are practiced. The practice of aṣṭānga Yoga i.e. Yoga with eight parts is not limited to the practisioners of Yoga , it benefits all spiritual aspirants. The eight parts are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.

1. Yama: Yama means Self control / Moral disciple / Restraint. There are five Yama-s – 

a. Ahimsā: nonviolence. To not harm others in deeds, thoughts or speech. Though initially a restraint, true non-violence comes complete detachment as detached mind is not triggered by an external stimuli. Actual non-violence is in absence of thoughts or desires. Even a single thought, no mater however noble it is, is felt as violence disturbing one’s true nature which is calmness, the ocean without waves.

b. Satya: truthfulness: On a deeper level, the only truth is Ātman or Brahman or Īśvara or Paramātmā, thus adhering to truth leads one to truth.

c. Asteya: non-stealing: Non-stealing of objects and even credits of others. Non-stealing can be termed as a non-attachment too and it is in non-attachment that there is no trigger or want to steal anything from anyone. It is also practiced by adhering to truth. Only Ātman is completely detached and does not steal from māyā what does not belongs to itself meaning Ātman doe not associate with the world created by māyā.

d. Brahmacharya: Celibacy: For householders one has to restrict sensual pleasures as much as possible, especially after having kids. Preservance of semen is of upmost importance as one has to conserve energy.  For sanyāsī-s it is absolute renunciation of sensual desires to an extend that there is not even an impulse of it on Astral or mental level. Brahmacharya leads one to detach from the most beloved wife or husband whom one is strongly attached to. It leads to spiritual progress. A perfect Brahmachārya is possible only in the state of Jñāna as until the mind exists it can slip as Self-control requires will and effort. There is a limit to an effort and so until one starts experiencing divine love or peace or bliss which is stronger and deeper then sensual love, it is difficult to say that one has complete control over sensual impulse. Ātman is a true Brahmāchārī in real sense.

e. Aparigraha: non possessiveness: One should not be over ambitious and so one has to limit the possession of objects or stop being possessive about people you love like your wife, husband or children. Basically possessiveness leads to over protectiveness and it is a negative quality. It leads one away form Īśvara and so one must not be attached to anyone. On must definitely not strongly attached to anyone or any object so that when time comes to mentally detach, it should not be an impossible task. Finally one also has to be non-possessive about one’s own body too. Ātman is the only tattva that is non-possessive in true sense.

 

2. Niyama: Niyama means rules or etiquette that needs to be followed. They are five in number –

a. Sauchaː Inner and outer cleanliness: Outer cleanliness is taking bath and keeping oneself clean. Inner purification can be done by doing panchkarma of Ayurveda and Praṇāyama. Only thing that is not tainted by mind and the three guṇa-s is Ātman. Ārman is always pure (clean).

b. Santośaː Contentment: One must not be over ambitious and must be content with what one has got if one can survive. Earning money must not be the goal of life for a spiritual person. Being Self contented means to abide in Brahman / Ātmā as Self is Ātmā.

c. Tapaḥ: Discipline and meditation: Tapaḥ is equated with melting of gold. After it becomes red hot and melts, and is in liquid form, impurities can be separated from Gold and it becomes purified. Thus meditation is tapa (burning of desires and impurities of mind). Discipline is also a kind of tapa as it requires one to be highly disciplined to sit in meditation as initially, when mind is extrovert, quality of meditation is not good and one ends up stressed after meditation. Once mind calms down and is purified by constant meditation i.e. chanting a mantra or practicing neti-neti or doing Yogic Kriyā-s, one begins enjoying meditation and comes out fresh after meditation. Just like initially while learning to swim, one gets tired after swimming session is over, but once one learns to swim, one swims to relax and comes out fresh after swimming session. By constant disciplined practice of meditation, mind is purified and once which was like drinking poison is now like drinking soma, a sweet nectar. Passing through meditation is a tapaḥ or simply sitting in meditation is tapaḥ. As per Sri Ramana Maharshi Tapaḥ means to merge the mind in the source of a mantra. Thus, tapaḥ leads to Self Realisation or Ātmajñāna. 

d. Svādhyāyaː Self Study of śāstra-s, introspection, etc: Self Study of śāstra-s, studying under the guidance of a competent guru who knows the essence of six principal darśana-s is necessary to develop correct perspective about this world and in gaining clarity and right direction. Introspection leads on to know one's weaknesses so that one can work on them, control them and rise above them. Constant study of śāstra-s help one fill the mind with words and thoughts that reduce importance of the world and give importance to Īśvara. It is a discipline it itself and must be practised to progress spiritally until attaining dhyeya siddhi meaning one knows the purport of śāstra-s and also has a glimpse of samādhi, mind can be easily turned introvert and meditation is not a stressful activity by is relatively easy.

e. Īśvara Pranidhāna:  humbly surrendering to Īśvara: Mind by nature is extrovert. With the help of viveka (discrimination) and vairagya (dispassion) and with meditation, mind is turned inwards. But, what next to do? Just keep seeing thoughts in meditation is not going to be helpful. The reason for developing viveka and vairagya is to turn mind towards its source which is Īśvara or Brahman or Paramātmā. Turning mind towards Īśvara happens when one surrenders to the supreme consciousness. It is the source of mantra and thoughts and any sensations. Thus looking towards this source of everything is an important direction of sādhanā. Finally, mind is so strongly surrendered to Īśvara that it constantly sees, feels or merges into Īśvara or cosmic consciousness. This is true for both Saguṇa and Nirguṇa Brahman. Hence, total surrender leads to destruction of mind and knowing one’s true nature or having divine vision of a form of beloved Īśvara. Eventually one loses one’s individual identity when mind gets absorbed in Īśvara. Complete surrender to Īśvara leads to Ātmajñāna (Self Realisation). Knowing Īśvara is the same as knowing Self or Ātmā. Knowledge of Ātmā or Brahman is the result of total surrender to Īśvara. Little ego left in the devotee even after knowing Īśvara is a ripe ego and it does not hurt him. Such a devotee is indeed blessed and is in total control of Īśvara who can remove this ego in a blink of an eye. In case of a Jñānī or a Siddha Yogī a pseudo ego is left which is like a burnt rope which has the shape of a rope but cannot be used for tying anything. It is not harmful at all. Some saints do keep this ego of being a devotee or ego of being a Jñānī for the sake of devotees to uplift them. 

 

3. Āsana: Āsana-s are the body postures which lead to keeping body and so the mind healthy. It also makes body strong and makes it capable to sit in meditation for long hours. It is necessary for beginners as a sick body is not suited for spiritual progress. Until one begins to lose body consciousness during meditation, practicing āsana-s is important. Just focusing on āsana-s and not doing anything else does not yield anything and the purpose of practicing āsana is defeated. Practice of both āsana and Praṇāyama must lead to samādhi says Haṭha Yoga Pradipikā. Āsana is the foundation of spiritual progress. One can sit in any āsana that one is comfortable sitting in meditation for long hours. Patanjalī Yoga Sūtra-s do not specify or recommend any particular āsana. It simply advises a Yogī to sit in any āsana in which he is comfortable for long hours. Ideally, best suited āsana is the one which leads to forgetting the body and moving beyond body consciousness. 

4. Prāṇāyama: Prāṇāyama-s are set of breathing exercises that are helpful is many ways to a Yogī or a sādhaka. It helps control mind by controlling breath. Wise Yogī-s say ‘Breath control is mind control’. Later on Yogī-s control mind directly by use of will and intellect. Though both breath and heartbeat are available until the body dies, breath is easy to feel and regulate unlike heartbeat. Later on, prāṇāyama is to breath through prāṇamaya kośa or energy body. It is the breath of energy. At first energy breathing happens frpm Īḍā and Pingalā nāḍī-s, but later on it happens through suṣumṇā nāḍī. The source of prāṇa is Brahman or Paramātmā. Thus, by moving mind through the energy breath when the breath touches kuṇḍalini śakti and rises with it upto sahasrāra chakra (crown chakra) and when it gets releases out of sahasrāra into the empty space, it experiences expansion of consciousness and at times it can give the experience of being one with cosmic consciousness by the use of ātmabala or by the grace of Paramātmā. Ātmabala is Brahmabala or strength of Brahman. Thus, Prāṇāyama too leads to samādhi. The next four parts of Yogā (Pratyāhāra, dhāraṇā, Dhyāna and Samādhi) are indeed steps leading to Samādhi. They are purely of internal nature. 

5. Pratyāhāra / Variāgya: Pratyāhāra is also know as vairāgya or dispassion in society. Generating dispassion in society reduces importance of worldly objects, people and issues in the mind. Thus, mind does not strongly hold on to them. This results into natural concentration in chanting of a mantra or practice neti-neti which in turn results in detachment. A completely detached mind is fit for meditation. Meditation becomes effortless and so a sādhaka naturally progresses spiritually. An absolute vairāgī is none but Ātmā / Ātman. It is the only tattva that is completely detached without a trace of ego. Pratyāhara is given high importance in all forms of spiritual practices be it Karma, Bhakti, Yoga or Jñāna. Pratyāhara is the strongest of all sādhana-s (tools) for spiritual progress. It results into dhāraṇa.

Though Pratyāhāra is internal, it is conditioning of mind or a state of mind. The last three Dhāraṇā, Dhyāna and Samādhi are more direct then earlier five. I have added Pratyāhāra as a part of intrinsic limb as at times when mind is disturbed in sādhanā, one has to remind oneself of what one is supposed to do right now. One may ask - Who Am I? or can this mental images or impulses give me Self Realisation? Can this mind give me what I want i.e. Self Realisation? Where is Īśvara? What is the source of mind? etc. This Self Enquiry also results into vairāgya. Infact, a highly purified mind can dive deep within through these questions.

6. Dhāraṇā: Dhāraṇā is concentration. It is retention of chanting of mantra for long period of time. Mind free of distractions, both internal and external, is considered fit to do mantra sādhanā. In case of activating Kuṇḍalini, mind is involved through the process until the Kuṇḍalini Śakti smoothly and gently touches sahasrāra chakra and moves beyond it. Later on, one has to retain the state of expanded consciousness which happens with practice. However, in case of a mantra chanting, mind calms down and has nothing to hold on to. It cannot stay without holding onto either thought or any one of the five bodies or energy. So, it tries to revolt. It is here that mind shows power and strives to creates scenes from the past or creates fantasy. This results into breaking of concentration and so the chanting of mantra is sidelined. With constant practice concentration is achieved as mind gets habituated of staying calm and moving towards its source of power which is Ātmā or Brahman or Paramātmā or Īśvara. In case of Kuṇḍalini Yoga, after certain kriya-s involving activating chakra-s cleansing nāḍī-s and activating kuṇḍalini, one is supposed to stay calm without doing anything. It is in this period that mind will try to associate itself with anything. Some Yogī-s start chanting a mantra which is generally OM and then just let go and be aware of whatever is going around. Some simply stay as a witness without reacting to anything. In either case, it is staying in silence that is important. Prolonged concentration results into Dhyāna.

7. Dhyāna: Dhyāna happens when mind gets absorbed in the mantra. There is no body consciousness and then chanting happens by itself. It is one step prior to Samādhi.

8. Samādhiː Merging in cosmic consciousness is samādhi. When mind is absorbed in mantra, nothing except mantra is heard. This results into automatic silencing of mantra and mind merges in the source of mantra which is Brahman. This is the state of Samādhi, the final and the ultimate non-dual state beyond which consciousness cannot go. Constant and repeated staying in samādhi results into permanent abiding in Self without any effort to meditate as a result of destruction of mind. It becomes the natural state. This state is known as Sahaja Samādhi or jīvana mukti and such a Yogī is known as Jīvan Mukta, a jīva free while still living in the physical body. Once the Prārabhdha is exhausted, one attains Videha mukti meaning liberation without body. Individual consciousness permanently merges into cosmic consciousness like drop merging in ocean. There is no going back from this state and there is no rebirth either. One is now cosmic consciousness. Whether one is Jñānī with body or without body the experience is the same and the state is the same. It is just that the body drops which one is not attached to. 

Source: Patanjalī Yoga Sūtra-s: P.Y.Su. 2.29 – 3.3. Interested readers can study 2.26-3.11. It describes that the last three parts or limbs are more direct then earlier five as they involve the process of meditation (Refer P.Y.Su. 3.7)..

Let us now understand third type of Brahman, the Saguṇa Sākāra Brahman.

3. Saguṇa – Sākāra (with attributes and has a form) – Bhagavāna or Īśvara with form or personality – personal God.

Saguṇa means ‘with qualities or attributes’. Ākāra means having a form. Sa-ākāra (Sākāra) means ‘with form’ or ‘one having a form’.

This is the Brahman which is worshipped by almost all of the Hindus. This Brahman too is associated with creation, preservation, destruction, control and grace. Idols of forms of God are worshipped in Temples. This Īśvara has a form and each form has a name and a distinctive personality. Rāma, Kṛṣṇa, Śiva, Durgā, Ādi Śakti, Gaṇeśa, Sūrya, Viṣṇu, Sarasvatī, etcṢince the true nature of all forms of Īśvara is formless, in order to distinguish, we can say Dhanurdhāri Rāma meaning Rāma holding a bow, Murlidhara Kṛṣṇa (Kṛṣṇa holding a flute), Chaturbhūja Viṣṇu (Viṣṇu having four arms), Jaṭādhāri Śiva (Śiva with matted locks of hair), Trīśuladhārī Śiva (Śiva holding trident), etc.

It must be noted that Idols are not Īśvara. If we think so, then humans make idols (Īśvara-s) and start worshipping them. This is absurd. No Hindu worships idol. We Hindus are not Idol worshippers. Idols are lifeless stones carved into a particular shape. It is not worthy of worship. In order to make it worthy of worship, there is a procedure known as Prāṇa Pratiṣṭhā. Prāṇa means energy or life force and Pratiṣṭhā means to establish to stablise. Prāṇa Pratiṣṭhā means a process where the energies of Īśvara is invoked by chanting of specialyy dedicated mantra-s and stabilising them in the idol making Idol filled with life and so worthy of worship. This is the process of consecration. Food offered acts as a medium to convey the emotions (feelings) and thoughts (intentions) with which the food is served. Idol's energy body serves as a bridge to absorb these feelings and thoughts and pass it on to Īśvara. Īśvara then uses idol as a medium and passes on the blessings i.e. purified spiritual energy through Idol's energy body which is then passed into the food offered thus making it as a Prasāda or blessed food. Simply put, it is the energy filed around the idol that is so strong that it purifies whatever is in its vicinity. Its boundaries are the main temple hall where the Idol is kept. Since only spiritual thoughts and emotions float in temple as no worldly discussions happen in temple hall, the vibrations are highly spiritual and so are helpful in uplifting all those present in the hall. 

Īśvara and other lesser Gods devi-devatā-s like Īndra and Shanī deva, etc do not have physical and energy body. Their lowest body is mental body, higher mental and body of bliss being the other two. However they can manifest physical bodies as per need or their wish for the sake of devotees.

Worship of Īśvara with form is the most popular and the most recommended spiritual path to attain moksha in our yuga (kaliyug). Sākāra Upāsanā as it is popularly known, is indeed a gift of our Ṛṣhi-s (Rishis) to us. Temple worship, serving beloved Īśvara with heart overflowing with devotion is the best and the most recommended way of mukti (liberation). A devotee can pray for material objects, or to get his work done or vent out the frustration, complain, get angry, or humbly surrender at the holy feet of beloved Īśṭa devatā (chosen personal form of Īśvara). This flexibility helps stabilize devotee’s mind and purifies it increasing sattva guṇa. Of course chanting of a mantra is important.

Importance of Purāṇa-s in cultivating devotion and in gaining knowledge

Bhagavāna in Gītā BG 18.66 has declared ‘sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja’ meaning ‘detach from all the dharma-s, surrender unto me’. The word ‘vraja’ means ‘to go’ but generally it is taken as ‘come [near]’ or ‘go inside [one’s heart]’ or ‘seek refuge [at his feet]'. All means the same. Bhagavāna says to renounce all that is anātmān (Non-Self) and completely surrender to him. 

How can one completely surrender to Īśvara? Bhagavāna has already informed in BG 18.62 ‘tameva śaraṇaṁ gachchha sarva-bhāvena bhārata’ meaning ‘Surrender to him whole-heartedly’. The word ‘whole-hearted’ means that one has to surrender with full faith, without any trace of doubt and without any other thought in mind and with no other intention other than pure surrender. When the intensity of surrender is very strong mind gets attracted to Īs;vara nd gets absorbed in it.

So how can one cultivate the bhāva (spiritual emotion / divine love) for Īśvara? One simple way is to study and keep studying the glorious divine acts of Īśvara which can be found in various Purāṇa-s. Such divine acts are known as ‘Līlā’ means they are no ordinary karma-s which in turn produce extraordinary results. They are divine in nature and normal principles of karma do not apply to them. This is confirmed by Bhagavāna in Gītā 4.9 ‘janma karma ca me divyamevaṃ’ meaning ‘My birth and my karma are divine’ implying ‘my birth is not due to karma of part lives nor are my karma in this life due to Prāarabhdha (pre-determined destiny), they are divine in nature and should not be judged by the law of karma. Hence the sole aim of them is to cultivate and increase devotion and faith in Īśvara, purify the mind, enjoy and stay engrossed in his divine deeds thus detaching from the worldly thoughts, ambitions and desires. Īśvara also establishes dharma which helps masses progress spiritually.

Śrīmad Bhāgavata Purāṇa BP 12.13.11-12 - 

BP 12.13.11: Beginning, middle and end [of this Purāṇa] is filled with stories cultivating vairāgya (dispassion) [in the hearts of devotees]. This Mahā-Purāṇa which contains the divine Līlā-s of Śrī Hari is like drinking nectar of immortality (Amrut – elixir of immortality). Listening it and contemplating on it gives delight to pious men as well as celestials (devata-s).

BP 12.13.12: You all [1] know that the essence of Upanishads is ‘Brahman and Ātman are one. It is non-dual (one without second) Truth’. This is the central or underlying message [of Śrīmad Bhāgavata Purāṇa] too. The sole purpose of composing Śrīmad Bhāgavata Purāṇa is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self Realisation).  

[1] King Parikshit, Rishi Shaunak ji and other saints listening to the discourse on Bhagavat Purana

Glorifying the Purāṇa, it states that BP 12.13.15: ‘This Śrīmad Bhāgavata Purāṇa is the essence of all Upanishads …’

Thus, the purport of Purāṇa-s is the develop (1) Vairāgya (dispassion), (2) devotion and (3) give tatva-jñāna (knowledge as given in Upanishads) in a friendly way in the form of stories. Bhagavāta Purāṇa and other purāṇa-s are filled with tatva-jñāna or Brahma-Jñāna (Knowledge of Brahman or Knowledge of Self) and it is being told to us in a very friendly way in the form of stories. It also gives moral lessons. 

There is an element of imagination and personification of some qualities as if they are living beings. The real historical figures and their lives are adopted and presented in such a way that they give us moral, ethical, yogic and spiritual understanding.  

Conclusion

In this way the devotion to Brahman with form and attributes is extremely helpful in progressing on spiritual path. No matter what the goal of life is – Self Realisation, Knowledge of Brahman as in case of Jñāna mārga, Merging of Jīva with Paramātmā as in case of Yoga or having divine vision of beloved Īśvara and constantly staying in his divine company as in case of bhakti (path of devotion), mukti i.e. freedom from the cycle of birth and death is achieved. All paths are based on vedānta and so are equally valid means of liberation. 

One path cannot suit all of mankind. We have different mental makeup and understand things differently and so śāstra-s need to give explanations in many ways.  

|| Hari OM Tat Sat ||

Ashtanga Yoga - Eight Limbs of Yoga

UPDATE: Corrected some typos, grammatical errors and added some more points in Svādhyāya

Namaste,

Dear Divine Ātman,

Guru Purnima / Poornima / Pūrṇimā is fast approaching. This year it falls on 03-Jul-2023. One this holy occasion, as a mark of gratitude to the ancient Guru paramparā, I have tried to compile my personal thoughts on the eight limbs of Yoga or eight parts of Yoga. Patanjalī Yoga is also known as Aṣṭānga Yoga meaning Yoga with eight limbs or parts. I hope this article is useful. If you find it useful, it is the grace of guru, any errors are definitely mine.

Wishing Happy Guru Pūrṇimā to all the seekers of truth. 

In the path of Yoga, the eight parts or limbs of Yoga are practiced. The practice of aṣṭānga Yoga i.e. Yoga with eight parts is not limited to the practisioners of Yoga , it benefits all spiritual aspirants. The eight parts are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.

1. Yama: Yama means Self control / Moral disciple / Restraint. There are five Yama-s – 

a. Ahimsā: nonviolence. To not harm others in deeds, thoughts or speech. Though initially a restraint, true non-violence comes complete detachment as detached mind is not triggered by an external stimuli. Actual non-violence is in absence of thoughts or desires. Even a single thought, no mater however noble it is, is felt as violence disturbing one’s true nature which is calmness, the ocean without waves.

b. Satya: truthfulness: On a deeper level, the only truth is Ātman or Brahman or Īśvara or Paramātmā, thus adhering to truth leads one to truth.

c. Asteya: non-stealing: Non-stealing of objects and even credits of others. Non-stealing can be termed as a non-attachment too and it is in non-attachment that there is no trigger or want to steal anything from anyone. It is also practiced by adhering to truth. Only Ātman is completely detached and does not steal from māyā what does not belongs to itself meaning Ātman doe not associate with the world created by māyā.

d. Brahmacharya: Celibacy: For householders one has to restrict sensual pleasures as much as possible, especially after having kids. Preservance of semen is of upmost importance as one has to conserve energy.  For sanyāsī-s it is absolute renunciation of sensual desires to an extend that there is not even an impulse of it on Astral or mental level. Brahmacharya leads one to detach from the most beloved wife or husband whom one is strongly attached to. It leads to spiritual progress. A perfect Brahmachārya is possible only in the state of Jñāna as until the mind exists it can slip as Self-control requires will and effort. There is a limit to an effort and so until one starts experiencing divine love or peace or bliss which is stronger and deeper then sensual love, it is difficult to say that one has complete control over sensual impulse. Ātman is a true Brahmāchārī in real sense.

e. Aparigraha: non possessiveness: One should not be over ambitious and so one has to limit the possession of objects or stop being possessive about people you love like your wife, husband or children. Basically possessiveness leads to over protectiveness and it is a negative quality. It leads one away form Īśvara and so one must not be attached to anyone. On must definitely not strongly attached to anyone or any object so that when time comes to mentally detach, it should not be an impossible task. Finally one also has to be non-possessive about one’s own body too. Ātman is the only tattva that is non-possessive in true sense.

 

2. Niyama: Niyama means rules or etiquette that needs to be followed. They are five in number –

a. Sauchaː Inner and outer cleanliness: Outer cleanliness is taking bath and keeping oneself clean. Inner purification can be done by doing panchkarma of Ayurveda and Praṇāyama. Only thing that is not tainted by mind and the three guṇa-s is Ātman. Ārman is always pure (clean).

b. Santośaː Contentment: One must not be over ambitious and must be content with what one has got if one can survive. Earning money must not be the goal of life for a spiritual person. Being Self contented means to abide in Brahman / Ātmā as Self is Ātmā.

c. Tapaḥ: Discipline and meditation: Tapaḥ is equated with melting of gold. After it becomes red hot and melts, and is in liquid form, impurities can be separated from Gold and it becomes purified. Thus meditation is tapa (burning of desires and impurities of mind). Discipline is also a kind of tapa as it requires one to be highly disciplined to sit in meditation as initially, when mind is extrovert, quality of meditation is not good and one ends up stressed after meditation. Once mind calms down and is purified by constant meditation i.e. chanting a mantra or practicing neti-neti or doing Yogic Kriyā-s, one begins enjoying meditation and comes out fresh after meditation. Just like initially while learning to swim, one gets tired after swimming session is over, but once one learns to swim, one swims to relax and comes out fresh after swimming session. By constant disciplined practice of meditation, mind is purified and once which was like drinking poison is now like drinking soma, a sweet nectar. Passing through meditation is a tapaḥ or simply sitting in meditation is tapaḥ. As per Sri Ramana Maharshi Tapaḥ means to merge the mind in the source of a mantra. Thus, tapaḥ leads to Self Realisation or Ātmajñāna. 

d. Svādhyāyaː Self Study of śāstra-s, introspection, etc: Self Study of śāstra-s, studying under the guidance of a competent guru who knows the essence of six principal darśana-s is necessary to develop correct perspective about this world and in gaining clarity and right direction. Introspection leads on to know one's weaknesses so that one can work on them, control them and rise above them. Constant study of śāstra-s help one fill the mind with words and thoughts that reduce importance of the world and give importance to Īśvara. It is a discipline it itself and must be practised to progress spiritally until attaining dhyeya siddhi meaning one knows the purport of śāstra-s and also has a glimpse of samādhi, mind can be easily turned introvert and meditation is not a stressful activity by is relatively easy.

e. Īśvara Pranidhāna:  humbly surrendering to Īśvara: Mind by nature is extrovert. With the help of viveka (discrimination) and vairagya (dispassion) and with meditation, mind is turned inwards. But, what next to do? Just keep seeing thoughts in meditation is not going to be helpful. The reason for developing viveka and vairagya is to turn mind towards its source which is Īśvara or Brahman or Paramātmā. Turning mind towards Īśvara happens when one surrenders to the supreme consciousness. It is the source of mantra and thoughts and any sensations. Thus looking towards this source of everything is an important direction of sādhanā. Finally, mind is so strongly surrendered to Īśvara that it constantly sees, feels or merges into Īśvara or cosmic consciousness. This is true for both Saguṇa and Nirguṇa Brahman. Hence, total surrender leads to destruction of mind and knowing one’s true nature or having divine vision of a form of beloved Īśvara. Eventually one loses one’s individual identity when mind gets absorbed in Īśvara. Complete surrender to Īśvara leads to Ātmajñāna (Self Realisation). Knowing Īśvara is the same as knowing Self or Ātmā. Knowledge of Ātmā or Brahman is the result of total surrender to Īśvara. Little ego left in the devotee even after knowing Īśvara is a ripe ego and it does not hurt him. Such a devotee is indeed blessed and is in total control of Īśvara who can remove this ego in a blink of an eye. In case of a Jñānī or a Siddha Yogī a pseudo ego is left which is like a burnt rope which has the shape of a rope but cannot be used for tying anything. It is not harmful at all. Some saints do keep this ego of being a devotee or ego of being a Jñānī for the sake of devotees to uplift them. 

 

3. Āsana: Āsana-s are the body postures which lead to keeping body and so the mind healthy. It also makes body strong and makes it capable to sit in meditation for long hours. It is necessary for beginners as a sick body is not suited for spiritual progress. Until one begins to lose body consciousness during meditation, practicing āsana-s is important. Just focusing on āsana-s and not doing anything else does not yield anything and the purpose of practicing āsana is defeated. Practice of both āsana and Praṇāyama must lead to samādhi says Haṭha Yoga Pradipikā. Āsana is the foundation of spiritual progress. One can sit in any āsana that one is comfortable sitting in meditation for long hours. Patanjalī Yoga Sūtra-s do not specify or recommend any particular āsana. It simply advises a Yogī to sit in any āsana in which he is comfortable for long hours. Ideally, best suited āsana is the one which leads to forgetting the body and moving beyond body consciousness. 

4. Prāṇāyama: Prāṇāyama-s are set of breathing exercises that are helpful is many ways to a Yogī or a sādhaka. It helps control mind by controlling breath. Wise Yogī-s say ‘Breath control is mind control’. Later on Yogī-s control mind directly by use of will and intellect. Though both breath and heartbeat are available until the body dies, breath is easy to feel and regulate unlike heartbeat. Later on, prāṇāyama is to breath through prāṇamaya kośa or energy body. It is the breath of energy. At first energy breathing happens frpm Īḍā and Pingalā nāḍī-s, but later on it happens through suṣumṇā nāḍī. The source of prāṇa is Brahman or Paramātmā. Thus, by moving mind through the energy breath when the breath touches kuṇḍalini śakti and rises with it upto sahasrāra chakra (crown chakra) and when it gets releases out of sahasrāra into the empty space, it experiences expansion of consciousness and at times it can give the experience of being one with cosmic consciousness by the use of ātmabala or by the grace of Paramātmā. Ātmabala is Brahmabala or strength of Brahman. Thus, Prāṇāyama too leads to samādhi. The next four parts of Yogā (Pratyāhāra, dhāraṇā, Dhyāna and Samādhi) are indeed steps leading to Samādhi. They are purely of internal nature. 

5. Pratyāhāra / Variāgya: Pratyāhāra is also know as vairāgya or dispassion in society. Generating dispassion in society reduces importance of worldly objects, people and issues in the mind. Thus, mind does not strongly hold on to them. This results into natural concentration in chanting of a mantra or practice neti-neti which in turn results in detachment. A completely detached mind is fit for meditation. Meditation becomes effortless and so a sādhaka naturally progresses spiritually. An absolute vairāgī is none but Ātmā / Ātman. It is the only tattva that is completely detached without a trace of ego. Pratyāhara is given high importance in all forms of spiritual practices be it Karma, Bhakti, Yoga or Jñāna. Pratyāhara is the strongest of all sādhana-s (tools) for spiritual progress. It results into dhāraṇa.

Though Pratyāhāra is internal, it is conditioning of mind or a state of mind. The last three Dhāraṇā, Dhyāna and Samādhi are more direct then earlier five. I have added Pratyāhāra as a part of intrinsic limb as at times when mind is disturbed in sādhanā, one has to remind oneself of what one is supposed to do right now. One may ask - Who Am I? or can this mental images or impulses give me Self Realisation? Can this mind give me what I want i.e. Self Realisation? Where is Īśvara? What is the source of mind? etc. This Self Enquiry also results into vairāgya. Infact, a highly purified mind can dive deep within through these questions.

6. Dhāraṇā: Dhāraṇā is concentration. It is retention of chanting of mantra for long period of time. Mind free of distractions, both internal and external, is considered fit to do mantra sādhanā. In case of activating Kuṇḍalini, mind is involved through the process until the Kuṇḍalini Śakti smoothly and gently touches sahasrāra chakra and moves beyond it. Later on, one has to retain the state of expanded consciousness which happens with practice. However, in case of a mantra chanting, mind calms down and has nothing to hold on to. It cannot stay without holding onto either thought or any one of the five bodies or energy. So, it tries to revolt. It is here that mind shows power and strives to creates scenes from the past or creates fantasy. This results into breaking of concentration and so the chanting of mantra is sidelined. With constant practice concentration is achieved as mind gets habituated of staying calm and moving towards its source of power which is Ātmā or Brahman or Paramātmā or Īśvara. In case of Kuṇḍalini Yoga, after certain kriya-s involving activating chakra-s cleansing nāḍī-s and activating kuṇḍalini, one is supposed to stay calm without doing anything. It is in this period that mind will try to associate itself with anything. Some Yogī-s start chanting a mantra which is generally OM and then just let go and be aware of whatever is going around. Some simply stay as a witness without reacting to anything. In either case, it is staying in silence that is important. Prolonged concentration results into Dhyāna.

7. Dhyāna: Dhyāna happens when mind gets absorbed in the mantra. There is no body consciousness and then chanting happens by itself. It is one step prior to Samādhi.

8. Samādhiː Merging in cosmic consciousness is samādhi. When mind is absorbed in mantra, nothing except mantra is heard. This results into automatic silencing of mantra and mind merges in the source of mantra which is Brahman. This is the state of Samādhi, the final and the ultimate non-dual state beyond which consciousness cannot go. Constant and repeated staying in samādhi results into permanent abiding in Self without any effort to meditate as a result of destruction of mind. It becomes the natural state. This state is known as Sahaja Samādhi or jīvana mukti and such a Yogī is known as Jīvan Mukta, a jīva free while still living in the physical body. Once the Prārabhdha is exhausted, one attains Videha mukti meaning liberation without body. Individual consciousness permanently merges into cosmic consciousness like drop merging in ocean. There is no going back from this state and there is no rebirth either. One is now cosmic consciousness. Whether one is Jñānī with body or without body the experience is the same and the state is the same. It is just that the body drops which one is not attached to. 

Source: Patanjalī Yoga Sūtra-s: P.Y.Su. 2.29 – 3.3. Interested readers can study 2.26-3.11. It describes that the last three parts or limbs are more direct then earlier five as they involve the process of meditation (Refer P.Y.Su. 3.7).