You are on page 1of 7

Sree GaNeSaaya Namaha

BRAHMAANUBHOOTHI Chapter I Independent and Unique Nature of Science of Spiritual Seeking in India
(1)
The word Knowledge is in vogue and usage everywhere in secular as well as Vedic literature. Beginning from skill in sculpture to the ultimate Brahman, which is without a second this word knowledge is used with wide connotations. Knowledge is Brahman; Knowledge is Mind, the inner organ; Wisdom means knowledge in the form of experience; such usages we come across in the original texts. In modern times in the popular literature this word knowledge is used to convey the meaning of the changes that occur in the elements or the physical substances in the natural order or in a manner contrary to nature, and the methods and results thereof. If the science of spiritual seeking is taken to mean only the significance of these practices in their physical aspect or the observation of the results of such practices, there is a greater and definite scope of downfall for mankind in the path of spiritual practice. This is so because , a person even though of an extra ordinary intellect in physical sciences, is neither seen to have a steadfastness in spiritual practice nor seen to be anywhere near lifes supreme goal i.e. self realization. The reason being, the modern scientists hypothesize origin, sustenance, and dissolution for this world of name and forms from the inert matter and are engrossed in the investigation of the nature of inert matter. Nevertheless, there is no doubt that these investigations into inert matter also demand concentration, isolation, absorption, and tenacity and singleness of purpose in pursuit. The denial of worldly comforts and distancing from worldly affairs becomes a must for the researchers of this physical science as well. But in contrast, the endeavour of spiritual practice is based upon science of Consciousness. Science of inert matter, in entire opposition to the former, is externally oriented. Hence there is a necessity at the outset itself, to be learn about the nature of the Truth, for achievement of which we have taken up the spiritual practice, is it conscious? Or inert? There is nothing one can gain from a practice bereft of such goal and direction.

(2) In the event of accepting the line of thought that life originates in inert matter and ultimately resolves itself into inertness , the benefit of spiritual practise at its highest is a mere increased longevity, increased activity, enjoying of luxuries, and nurturing of ego. What was there before the birth? what happens after death? What is there in the intervening period between these two, what is the nature of our inner self which is of the form of knowledge.....there will be no necessity to investigate for finding out answers to such questions. In such a case we lead a life that is divorced and deceived from the Truth of its greatest secrets. Denial of this truth which is beyond the realm of senses and the tendency to turn away from that truth signifies a gross outlook of mans intellect. Such grossness in the intellect will make one, not know ones own self, and push a person into darkness of ignorance. Hence an intelligent /wise man should not be complacently entrenched in an outlook and resolution that the physical and material knowledge or science alone is true and everything. Man should and must endeavour for self knowledge and it is his essential duty. Na chEdi haavEdeen mahatee vinashTihi (Kena Upanishad 2:5)

(3) We can divide into three kinds the instances where men in their life transgress the limits and behave unrestrainedly and irresponsibly. They are transgression of limits with respect to the body, the speech and the mind. A person who cannot bring these three under control will be immersed in worldliness. If one goes beyond limits with respect to luxury and involvement in work that is also very much a part of transgressing the limits of bodily kind. Misappropriating others property without their consent, inflicting a harm that is not ordained by necessity or duty, promiscuous tendencies, such are the kind of evils perpetrated by the body. Harsh language, lying, tendency to induce enmity between people, irrelevant and out of context talk are the evils pertaining to the speech. Planning to steal others money, inflicting injury to others, miserliness in money related matters are the evils of mental realm. If one doesnt bring under restraint these kinds of activities, lust, anger and a constant hankering after something or other, will be very active in ones life. For such a licentious life without control, what else can be the result? Other than inertness! Hence the caution that one must curb evil tendencies in ones life is very much sensible. The fact that I am the dictator and this body is an instrument controlled by me becomes evident for a seeker in a short span of time. I am unique jiva, quite different from inert body. . I am of the form of Jiva who is the doer, the enjoyer, the speaker, the thinker. I am not the body. ...The purport of all this is that the practice of righteous path of religion to obtain the knowledge of self, which is distinct to body, is a scientific plan and strategy. By this plan, we obtain the heights of maturity by which we realise the existence, greatness and the nature of Conscious Being. This is one and the only plan that rescues mankind from the being possessed by inertness. The other world, rebirth, sacrifice, sacrificial fire etc taught by the scriptures are rational and beneficial aspects of this plan. (4) Self study, silence, restraint in speech, and steadfastness to truth.... by these means one experiences the fact that speech is under my control and I am not under the control of speech . By relinquishing prohibited activities, luxuries, and accumulation of wealth ,it becomes clear to one , of the fact that body is mine and I dont belong to body The practices such as Yogic postures, breath control, penance, charity, sacrifice, repetition of name etc, are meant for keeping the speech and mind under discipline. In mathematics, if you do a sum in a right manner, the result will be seen immediately, i.e. the answer is available for us to see before our eyes. In the same way, the results of these practices will be available for experience sooner than later. The sacrifices conducted by persons differing in eligibilities, worshipping different deities, with different kinds of senses and with different kinds of equipment and materials will lead to diverse results. Senses are many. Materials are many and deities are many. Hence the luxuries like fragrances of sandals and perfumes and damsels in the heaven or utopian world, derived from good deeds are also multiple and different. The performance of sacrificial rites is belonging to this segment of realm of differentiation, hence the differentiation in the results obtained thereof. In view of this differentiation in results, these should not be considered as important. In matters of sacrificial rites, there exists importance to the particularities of place, time, matter, deity, equipment, mantra and eligibilities. Hence that is a world of multiplicity of particularities. That is the reason why as a means, it is lesser in stature and status, to both the absorption in worship of the One Iswara and the steadfastness in Self Knowledge. (5) There is scientific phenomenon behind the spiritual practices done with the help of the mind (the inner organ) too. In the parlance of Vedantic texts whatever is mentioned as subtle matter is termed as Tanmatras by Samkhyas and the same is mentioned as atoms by the Logicians. In the theory of Vedantists even the Akasa is endowed with the limbs. According to the science of grammar there are atoms in sounds also. In such a context, that spiritual practice becomes necessitated, which is appropriate to the type of tendencies acquired by the inner organ, the mind, which is nothing but a construct of subtle aspects of five elements. In the mind there arises grief due to akasa tanmatra,

desire by air tanmatra, anger by tejas (fire) tanmatra, delusion by water tanmatra and fear from the earth tanmatra. In one kind of mental tendency one subtle element plays a key role, in another a different subtle element plays that key role. But none of these is Atma. Atma is not touched by these. The classification of mental tendencies or tendencies of inner organ according to tanmatras is an integral part of scientific plan and strategy. It is beyond doubt that it is not a science of mechanical world. This is nothing but spiritual science. One can find this science in vedantic texts.

(6) The system of Bhakti, methods and practices done in accordance with the path of Bhakti are also fully scientific. Through worship the mind steps forward in the direction of thinking of God , forgetting the external world. Though, the icon, the means for worship is gross the mind is not gross but subtle. The idea of Iswara does its working in a subtle way. The origin of thought is in the mind only. For God is this water, for God is this ablution ... in all these services rendered, the centre is God. The body, mind and speech all these three are activated for the sake of God in the worship. The actions in worship, the recitation of mantras, and the imagination in the mind , all these three , at all times continuously keep at bay the thoughts of the world and sustain the thought of God. The utterance of name also is not only a physical act but by enlightening the meaning it causes emotion. That is why the practices of repetition of name, repetition of mantra, are also scientific. By recitation of certain mantras the bodily heat increases. The blood flow increases. We recite the mantra continuously in the same pace. By that the energy of Prana becomes stable and concentrates the mind. By recitation of certain mantras different kinds of effulgence become manifest on the face and also cause changes in the bodily form. A beauty in complexion, symmetry in the voice, and minimization of bodily excretions, good health, lightness, etc, qualities such as these are also caused by Japa. Through Japa there awakens a discrimination in ones life with respect to its ultimate goal, and Samadhi establishes by way of removal of the coverings of ignorance. By seeing the face of one observing japa one can guess the mantra one is repeating. The actual fact is the nervous system in the body, the blood circulation system, and energy from prana all these cannot be improved by the physical instruments such as hammer and chisel etc. But it is quite possible to bring changes in them by generating subtle waves through sound in the body. To generate different forms one should resort to different sorts of sounds. The range of sounds such as Om, Rama, Soham, Krishna, hreem, kleem etc bring about a variety of inner changes. That one can bring about changes in the nature of things constituted by vibrations of sound by means of vibrations of sound is a fact in agreement with the scientific knowledge. In the creation there is no matter which is not associated with sound and its vibrations. That is why mantra japa is a scientific practice. By controlling the dynamics of Prana, Japa makes it easy the attainment of Samadhi or calming of the mind, without ones conscious involvement in the process. (7)

One should not be under misconception that acharyas who are proponents of bhakti path,either do not know this or have not proved this in their works. In a text called Bhakti Rasayana, in the third wave of its dakshina vibhaga, sattvik emotions have been demonstrated. One should read this worth reading portion. Sri Roopa Goswami Maharaj elaborated thus: When the mind is filled with the thoughts in direct relation to Sri Krishna or with the thoughts in close proximity to emotions related to Sri Krishna, such mind is termed as being in sattva. The emotions that rise in such a mind are sattvic emotions. They are of three kinds such as Snigdha, digdha, rooksha. When Sattva in the mind is in great intensity the mind dissolves and merges all by itself without any aids into Prana. That kind of prana, in accordance of the order of modifications that occur in five pranas, causes vibrations in the body. Due to this in a flurry of emotion of bhakti a bhakta experiences stillness in body etc. When the prana merges in

element of earth, Bhakta stands still wherever he is like a pillar. When the prana merges in the element water, bhakta sheds tears continuously through the eyes. When it merges with the element of fire, bhaktas face sweats and turns pale. When it merges with element akasa, bhakta like one lost outer consciousness will be without any activity of senses. When prana stands alone without merging in any of these elements, there appear in it three paces, which are, mild, medium, and intense. Horipilation, shiver, and slur in speech are caused by these paces. These paces shake the bhaktas body internally and externally and manifest in it the various states of sattvic emotions. The fact that Ancients who studied Aesthetics analysed the emotional patterns of the mind keeping in view their scientific nature becomes evident from their works. The scientific proof of emotional patterns of mind can be seen in Hemachandra Suris work called KavyaanuSaaSanam this book is mentioned here only to serve as an example. Such descriptions are available in plenty in ancient texts . (8) In the Yoga darsana many useful means and techniques are described to keep the body in stability and to concentrate he mind. When you observe them in a scientific perspective it becomes evident they are also true in their entirety. It becomes evident that from the stand point of our own experience also they are true. In this context one question may arise. How far the modern science that brings about changes in inert matter and senses in a mechanical sense can help in finding out the truth which is beyond the senses. Leave alone question as to what is the truth behind the five elements, what is the truth behind intelligence, what is beyond sleep? The matter related to such questions is clearly out of the purview of the physical science. Ignorance covers the truth, affects its full reflection and creates an illusion as if that truth is nonexistent. The practices mentioned in scriptures purify the mind, the inner organ, drive away the ignorance. The tact behind this is a unique method of education. The ancient rishis and sages considered this question with attentive mind. In the commentary written by Vyasa on Yoga darsanam it is mentioned thus: What has been established in scripture and taught by the Acharya is Truth and Truth alone, but at least a part of it, if it is not perceived by inner organ the mind or by senses, if all that remains as if indirect. In such an instance the intellect will not have strong turn towards and conviction about subtle matters like Liberation etc. Hence to support some of the truths taught by the scripture, at least some of them should become directly revealed. Even if a small portion is revealed, the sradhdha becomes strong on all subtle matters including up to Liberation. With this fact in view Chitta parikarma is prescribed and taught. Due to that chitta parikarma sradhdha ,fearlessness, courage, memory, concentration gets established in the mind without any obstacles. What is this chitta parikarma ? If you concentrate on the tip of the nose , you get the sense of scent, concentration on the tip of tongue brings about rasa, the taste, concentration in the throat brings into focus the form, concentration in the middle of tongue brings the sense of touch, concentration in the small tongue the sense of sound ---- all these tanmatras reveal themselves directly. To get this result a little practice is enough. Due to this , doubts are cleared from the mind, stability of the mind is established and there arises consciousness of Samadhi i.e. the capacity to realise the truth. These results are obtained by making sun and moon as objects of concentration. Within few days of practice, unique visions appear and a unique taste is experienced , strength in aspirants mind gets established all by itself. Keep the mind stable on the lotus of heart by preventing its running away through the senses into externalities. It is in this heart , the sattvic nature of the intellect is experienced. The sattva that shines in its fullness in the intellect , enjoys a greatness equivalent to the Akasa. When the mind gets established in that sattva , mental modifications in the form of sun, moon, planets and precious stones appear in it. In that state chitta remains in a mere but the purest sense of I ness , peaceful, infinite as a great ocean without waves . The sorrow of the world cannot touch Me ......such a thing clearly comes into experience in this state. Enthused by this experience which is a direct result of practice of yoga , the aspirant goes forward to achieve the rest of the things to be experienced.

1. If you have not achieved the stability in posture, stop thinking of the past deeds and the deeds yet to be done in future and think constantly of the Adi Sesha who is bearing the earth on his hood . This is a very useful ploy to bring stability to posture. 2. Keep eye lids stable without applying pressure on them . See that there is no movement in them , by that mind becomes stable. 3. Keep the lips closed. Do not contact upper row of teeth with the lower row. Let not tongue touch upper or lower portion inside the mouth. Keep the tip of tongue suspended in the cavity of mouth. Then the mind becomes stable.

The purport of the above description is firstly to proceed few steps into spiritual practices. In spite of it , if everything appears to you as magic , then question as to what is all this about. In all these practices there is scientific basis. If you try to achieve this science through the means of machines it cannot bring results in ones real Life. The Duality proven wrong by means of computational mathematics of Computers cannot drive away the illusion of Duality in ones Life. . (9) To keep the mind in good humour , four kinds of practice such as friendliness, compassion, cheerfulness, and tolerance are mentioned in Yoga Dasranam . They are in entire agreement with the principles of secular, social , transactional sciences of modern society . The tri ratnas and panchaseelas of jainas and budhdhists respectively belong to the same category. The sadhana sptaka of Sri Ramanujacharya and Sadhana chathushtayam of Sri Sankaracharya are also in accordance with the objectives of their respective paths. In Gita, Upanishads and bhagavatam many qualities of bhaktas are enumerated. Not a single one among them is against the principles of social , physical and psychological sciences. Is there anyone in this world who can say that the qualities of bhakta such as non enmity towards everyone is not scientific or anyone who can say that the fourfold sadhanas of Sri Sankara are not in accordance to the the goal of self realisation. When it is being shown in a systematic way this direct correlation ,between these pairs of objective and the means, quality and goal achieved by that quality, the means of knowledge and the thing to be known , where is the scope to entertain a doubt that the spiritual path is not according to principles of science. ( 10 ) Bhagavatam describes that it is Parameswara having entered into the body , is manifesting in various forms such as speech, handiwork, walk, , excretion ( five organs of action ) sight , scent, taste, touch, hearing ( five sense organs ) wish ( mind) Knowledge ( intellect ) sense of I ness ( ego) sootraatma ( the ego of Hiranyagrabha characterized by mahattattva , which is root cause of the whole world ) etc. Different seeds falling into field germinate according to their nature. The things in this world are developing in the similar way. This world for observation is appearing in different forms. But its form is only one. Cause and effects, things to be known and means of knowing , knowledge and the things to be known are appearing as many and different . This multiplicity and difference is only relative. That amounts to saying that these apparent differences and their validity are confined to a certain perspective. The relations between them are firstly realised by us and then the differences are made known. The Upasakas tell us that the world is relative and Iswara is absolute and of independent status bereft of relations. Vedantists teach that this difference between Iswara and the world also is relative. Wherever there is an appearance of difference that difference is a superimposition. This superimposition is negated by the knowledge of substratum . The substratum indicated by the negation of difference is nothing but Pratyagatma, the inner consciousness of all. The world that is born and dies, is the one that has name and form and is being imagined on a substratum in which it never existed. The thought that the world is an illusion is also superimposed on the substratum and

when it is recognised as such it turns our attention towards it. And by that is indicated , the swarupa of absolute truth which is free from the superimpositions of the properties of adjuncts. That is not truth opposed to non truth and not a consciousness opposite to inertness, not infinity opposed to finiteness , not an infinite expansion opposed to division . It is not an opposition to the difference that is a mere superimposition on it. It is not a non opposition which is opposite to opposition. It is a non opposer to that also. That is why there is no duality of truth and illusion ,or relativity ( i.e. having a form determined by a certain perspective ) in Brahman. Veda clearly declares : Yasyaa matam tasya matam, matam yasya na vedasaha AvjNaatam vijaanataam vijNaatama vijaanataam

One who knows that paramtman is not an object of intellect such one has realised the truth. Whoever thinks that he knows it ,he doesnt know. For whoever has the ego of being a brhama jnaani , Brhama is not an object in his knowledge. Whoever has realised that Brahma is not an object of intellect such a person has attained the Brahma Jnana. In reality Brahma Jnana means the negation of the difference between Jnana and Jneya, Jnaatru and Jneya. But by debating the relativity of difference and non difference i.e. debating about the dependence on a specific perspective , one cannot negate the difference. This difference is negated only by knowledge of the substratum. ( 11) In Advaita Vedanta the meaning of Maya is interpreted in two ways. Apahnava ,one that is totally not available for perception, and Anirvchaneeya one that is not there even though it appears to be there . It is with respect to these two meanings given for Maya there arose a difference of opinion with dualists. Dualists say , Either you agree that world like Brahman, is existent i.e. is something that can never be negated in past, present and future ,otherwise you agree that like flower blossoming in Akasa it is nonexistent in all three times, i.e. , past , present and future. Leaving these two where from this Anirvachaneeyata has dropped in ? This is Dualists argument. Advaita proponents do not agree with this position. They say that in addition to the two states there can be a third category. The existence that cannot be negated in all three times which is sat is Brahman. One that is not available for perception in all three times is non existence Asat like of akasa Pushpa. The asat and sat , existence and non existence are both there in the silver nacre that appears in the shell. This world is not absolutely Asat like akasa pushpa. Neither it is like Brahman an absolute existence, there is an apparent and relative existence , a vyavaharika satta for this world. If one closely enquires , in this context, there is no room for any important basis for difference of opinion between dualists and non dualists. The reason being, in the view of dualists the world is dependent on Iswara for its existence where as Iswara is independent and has an existence independent of the world. In this way it is established that that the existence of the world is lesser in status than the existence of Iswara. This is so because there is birth and death for the world. Even in dualists theory, it is necessary to admit that Iswara is first order reality and the world belongs to second order of reality. In this way, reality of the world is relegated to lower order, and this lower order of reality is not absolute truth. Anirvachaneeyata is nothing but this lower order of reality in existence. This being so, where is the scope of difference of opinion ? The essence of all this is The aspirants having viewed the goal in a particular way, from the state in which one is stationed , one should choose and decide the right practice with the aid of experience . Practice and means decided in such a way , while in all ways standing up to reasoning , turn out to be scientific. Even in ancient times also decisions relating means and goals are taken , taking into account the perspectives based on the knowledge obtained by senses, psychology , and Knowledge of Brahman and hence such decisions are in accordance to dictates of Reason.

Be it either knowledge of machines, knowledge of elements, knowledge of mind and of the things perceived by mind, .........they are not the science of spiritual practice. The science of spiritual practice in India is unique and independent. One should consider it as one among the branches of sciences. One should observe and research this science according to methods described in the Scriptures.

///////////////////////////////*********/////////////////////////////**************/////////////////**********/////////// ////