A Study of Upanishads:
KATHOPANISHAD (Continued)
The Practice of Yoga:
This Atman is not seen through the eyes, nor is it perceived through any of the other senses, as it never becomes an object of itself. It is known only when the centre of personality is dissolved through the absorption of the factors causing individuality, viz., the mind and the intellect, into the Atman. Equanimity of inner vision is the same as spiritual knowledge, and it cannot be had as long as the mind and the intellect function in their own fashion. The Atman cannot be sought for in external conditions, but it can be known and realised only through reverting from externals to the internal being. It is this introversion that enables one to enter into the very substance of being. This state of spiritual equilibrium is attained when the five senses of knowledge rest together with the mind, and when the intellect does not perform its functions of objective knowledge. Yoga consists in the withholding of all individual functions, beginning from the physical body and ending in the intellect, and the directing of the whole energy to the apperception of consciousness and making it rest in itself, in the state of perfection and motionlessness. Yoga and jnana differ from one another in the sense that the former is the negative process of the annihilation of personal consciousness, whereas the latter is the positive realisation and experience of infinite consciousness. In a general sense, yoga may include jnana also, if yoga is taken to mean the method of the attainment of the Supreme. In the practice of yoga one should become very vigilant, and should not become proud or heedless. Yoga comes and goes. It does not rest for long, unless great care is taken in the maintenance of that consciousness of Oneness. Yoga is the separation from contact with pain. In this state, the powers working through the external senses and the internal senses are made to go back to their source, viz., the power of Self-consciousness, where they rest in perfect peace. The noise of the senses ceases, and as a consequence of this, pain and sorrow also are negated.
Brahman should be conceived of as existence, between the two logical conceptions of existence and non-existence. Existence is the correlative of non-existence, and, hence, even non-existence may appear to have as much validity as existence. But the conception of non-existence, though logically deducible, is practically impossible, as the conception of Brahman as non-existence involves the negation of the consciousness of one’s own existence also. Therefore, Brahman should be known as existence, though, from the highest standpoint, it too, is a limited conception. As for as the human being is concerned, the conception of existence is not limited in the ordinary way, because, it is not possible to set boundaries to existence. The idea of existence leads to the realisation of the transcendental Truth that includes and goes beyond the ideas of existence and non-existence.
When all the desires that are lodged in the heart are cast off, the mortal experiences the Immortal, and it becomes Brahman, here itself. Moksha is the realisation of that which exists always and everywhere. Therefore, it can be realised at any place, provided the obstructions to this realisation are removed. These obstructions are called desires for objective experience. Removal of desires means the same as the destruction of the mind. The realisation of the Self does not involve a movement towards any external condition, but it is the extinction and transcendence of personality in the Absolute. It is like a drop dissolving in the ocean, or rather the ocean itself becoming aware that it is ocean.
The Yoga Vasishtha makes reference to two methods of overcoming and transcending the mind, which is the stuff of individuality; - yoga and jnana. Vasishtha defines yoga as vrittinirodha and jnana as samyagavekshana. Generally, yoga is to be understood in the sense of that Integral Method whereby the individual is attuned to the Supreme Being. It is neither a creed nor a tradition, but the law governing the entire universe, and made manifest in the conscious activity of the individual. Yoga is really the process of the evolution of the finite to the Infinite, consciously and deliberately systematised, and thus accelerated. In yoga, the experiences of several future possible lives are compressed into those of one life or the least possible number of lives. Yoga is, therefore, nothing out-of-the-way or unconnected with the normal life of man. Truly, it is the only normal life, and a life bereft of the consciousness of yoga, in some degree at least, may be said to be below the normal. To be forced to be something and to act in certain ways, instinctively, without the conscious and volitional activity of oneself, is not the glory of man. Yoga is to know the real relation which man bears to the universe as a whole, and to the Divine Being which is his Higher Self. Not to know this relation is to grope blindly in darkness and to be merely confined to the animal consciousness of sub-human beings. Yoga is not cutting oneself away from the reality of life in the world, but it is the understanding and realisation of the real meaning of existence in order to live a life of the essential freedom and bliss of one’s deepest consciousness. In other words, it is to be a friend and citizen of the whole universe, to feel oneself in all beings, to absorb into oneself the whole constitution of the universe, to be the Soul of the universe. This is the meaning of yoga, understood in its general sense.
But yoga has also a special and particularised meaning, as mentioned by Vasishtha. This is identical with the technical Yoga System of Patanjali. It consists in the inhibition of all the modifications of the mind-stuff, by force of will. In this system, the faculty that plays the most important part is the will, not so much the understanding or the feeling. By sheer dint of determination and decision based on faith in the holy tradition and the instructions of the teacher, one fixes one’s consciousness on the ideal of one’s attainment. All vrittis or psychoses are resolutely banished from consciousness by resort to various methods, such as thinking of the opposite of the obstructing psychosis, cultivation of virtuous qualities, practice of the abandonment of all objects and enjoyments, both seen and heard, complete restraint of the senses, fast, continence, positive love for all beings, truth speaking, non-covetousness, cleanliness of body and of internal motive, contentment with what one obtains independent of effort, austerity, study of sacred scriptures, recitation of the Name of God, prayer, self-surrender, steady posture of the body, harmonisation of the vital energy, etc. By these methods the Yogi withdraws his senses from their respective objects, and concentrates his mind on the Supreme Being. Before the attainment of actual concentration on God, one may pass through various lower stages of concentration of grosser objects that are more easily comprehended and taken as means of steadying the activities of the mind. Thus, with a negative method of abstraction of the functions of individuality, one attains That which is at the background of all individual functions.
Jnana is samyagavekshana or right vision of things. It is to behold the world as it is really, not merely as it appears to the individual functions of knowledge. It is to fix the consciousness on the Universal Substance, of which all things are made. Jnana is the knowledge that the Self is the All, and that the All is the Self. This Self is not the individual subject of knowledge, but the Self of the whole universe, the Consciousness to which the whole universe can be reduced. Jnana is to experience nothing objective, nothing external to one’s consciousness and to have the direct realisation of Eternity and Infinity. jnana is the constant awareness of the Immortal Brahman. This awareness has an empirical as well as an absolute aspect. Empirically, it is called brahmabhavana or brahmabhyasa, which consists in ceaselessly thinking of and feeling the presence of Brahman alone, speaking about Brahman alone, discoursing with one another on Brahman alone, and totally resting in the consciousness of Brahman alone, in all activities of life. In its absolute aspect, it is to be merged in Brahman, to be in the state of perpetual samadhi or kaivalya to be perfectly free from the consciousness of a second to oneself, to glory in the Absolute, and to be supremely blessed. This latter stage follows the former logically, when all the impressions of past actions are experienced and destroyed, when the body drops, and the individual enters the Absolute, as a river enters the ocean. This ‘entering the ocean’ is, of course, an analogy from the human standpoint, for, really, there was never a river, never is, and never will be. There was, is and will be only the ocean, and the ocean has to know that it is. Only the Absolute can be, and is, and Liberation is the consciousness of the Absolute. Yoga and jnana aim at this Supreme Beatitude.
The Practice of Yoga:
This Atman is not seen through the eyes, nor is it perceived through any of the other senses, as it never becomes an object of itself. It is known only when the centre of personality is dissolved through the absorption of the factors causing individuality, viz., the mind and the intellect, into the Atman. Equanimity of inner vision is the same as spiritual knowledge, and it cannot be had as long as the mind and the intellect function in their own fashion. The Atman cannot be sought for in external conditions, but it can be known and realised only through reverting from externals to the internal being. It is this introversion that enables one to enter into the very substance of being. This state of spiritual equilibrium is attained when the five senses of knowledge rest together with the mind, and when the intellect does not perform its functions of objective knowledge. Yoga consists in the withholding of all individual functions, beginning from the physical body and ending in the intellect, and the directing of the whole energy to the apperception of consciousness and making it rest in itself, in the state of perfection and motionlessness. Yoga and jnana differ from one another in the sense that the former is the negative process of the annihilation of personal consciousness, whereas the latter is the positive realisation and experience of infinite consciousness. In a general sense, yoga may include jnana also, if yoga is taken to mean the method of the attainment of the Supreme. In the practice of yoga one should become very vigilant, and should not become proud or heedless. Yoga comes and goes. It does not rest for long, unless great care is taken in the maintenance of that consciousness of Oneness. Yoga is the separation from contact with pain. In this state, the powers working through the external senses and the internal senses are made to go back to their source, viz., the power of Self-consciousness, where they rest in perfect peace. The noise of the senses ceases, and as a consequence of this, pain and sorrow also are negated.
Brahman should be conceived of as existence, between the two logical conceptions of existence and non-existence. Existence is the correlative of non-existence, and, hence, even non-existence may appear to have as much validity as existence. But the conception of non-existence, though logically deducible, is practically impossible, as the conception of Brahman as non-existence involves the negation of the consciousness of one’s own existence also. Therefore, Brahman should be known as existence, though, from the highest standpoint, it too, is a limited conception. As for as the human being is concerned, the conception of existence is not limited in the ordinary way, because, it is not possible to set boundaries to existence. The idea of existence leads to the realisation of the transcendental Truth that includes and goes beyond the ideas of existence and non-existence.
When all the desires that are lodged in the heart are cast off, the mortal experiences the Immortal, and it becomes Brahman, here itself. Moksha is the realisation of that which exists always and everywhere. Therefore, it can be realised at any place, provided the obstructions to this realisation are removed. These obstructions are called desires for objective experience. Removal of desires means the same as the destruction of the mind. The realisation of the Self does not involve a movement towards any external condition, but it is the extinction and transcendence of personality in the Absolute. It is like a drop dissolving in the ocean, or rather the ocean itself becoming aware that it is ocean.
The Yoga Vasishtha makes reference to two methods of overcoming and transcending the mind, which is the stuff of individuality; - yoga and jnana. Vasishtha defines yoga as vrittinirodha and jnana as samyagavekshana. Generally, yoga is to be understood in the sense of that Integral Method whereby the individual is attuned to the Supreme Being. It is neither a creed nor a tradition, but the law governing the entire universe, and made manifest in the conscious activity of the individual. Yoga is really the process of the evolution of the finite to the Infinite, consciously and deliberately systematised, and thus accelerated. In yoga, the experiences of several future possible lives are compressed into those of one life or the least possible number of lives. Yoga is, therefore, nothing out-of-the-way or unconnected with the normal life of man. Truly, it is the only normal life, and a life bereft of the consciousness of yoga, in some degree at least, may be said to be below the normal. To be forced to be something and to act in certain ways, instinctively, without the conscious and volitional activity of oneself, is not the glory of man. Yoga is to know the real relation which man bears to the universe as a whole, and to the Divine Being which is his Higher Self. Not to know this relation is to grope blindly in darkness and to be merely confined to the animal consciousness of sub-human beings. Yoga is not cutting oneself away from the reality of life in the world, but it is the understanding and realisation of the real meaning of existence in order to live a life of the essential freedom and bliss of one’s deepest consciousness. In other words, it is to be a friend and citizen of the whole universe, to feel oneself in all beings, to absorb into oneself the whole constitution of the universe, to be the Soul of the universe. This is the meaning of yoga, understood in its general sense.
But yoga has also a special and particularised meaning, as mentioned by Vasishtha. This is identical with the technical Yoga System of Patanjali. It consists in the inhibition of all the modifications of the mind-stuff, by force of will. In this system, the faculty that plays the most important part is the will, not so much the understanding or the feeling. By sheer dint of determination and decision based on faith in the holy tradition and the instructions of the teacher, one fixes one’s consciousness on the ideal of one’s attainment. All vrittis or psychoses are resolutely banished from consciousness by resort to various methods, such as thinking of the opposite of the obstructing psychosis, cultivation of virtuous qualities, practice of the abandonment of all objects and enjoyments, both seen and heard, complete restraint of the senses, fast, continence, positive love for all beings, truth speaking, non-covetousness, cleanliness of body and of internal motive, contentment with what one obtains independent of effort, austerity, study of sacred scriptures, recitation of the Name of God, prayer, self-surrender, steady posture of the body, harmonisation of the vital energy, etc. By these methods the Yogi withdraws his senses from their respective objects, and concentrates his mind on the Supreme Being. Before the attainment of actual concentration on God, one may pass through various lower stages of concentration of grosser objects that are more easily comprehended and taken as means of steadying the activities of the mind. Thus, with a negative method of abstraction of the functions of individuality, one attains That which is at the background of all individual functions.
Jnana is samyagavekshana or right vision of things. It is to behold the world as it is really, not merely as it appears to the individual functions of knowledge. It is to fix the consciousness on the Universal Substance, of which all things are made. Jnana is the knowledge that the Self is the All, and that the All is the Self. This Self is not the individual subject of knowledge, but the Self of the whole universe, the Consciousness to which the whole universe can be reduced. Jnana is to experience nothing objective, nothing external to one’s consciousness and to have the direct realisation of Eternity and Infinity. jnana is the constant awareness of the Immortal Brahman. This awareness has an empirical as well as an absolute aspect. Empirically, it is called brahmabhavana or brahmabhyasa, which consists in ceaselessly thinking of and feeling the presence of Brahman alone, speaking about Brahman alone, discoursing with one another on Brahman alone, and totally resting in the consciousness of Brahman alone, in all activities of life. In its absolute aspect, it is to be merged in Brahman, to be in the state of perpetual samadhi or kaivalya to be perfectly free from the consciousness of a second to oneself, to glory in the Absolute, and to be supremely blessed. This latter stage follows the former logically, when all the impressions of past actions are experienced and destroyed, when the body drops, and the individual enters the Absolute, as a river enters the ocean. This ‘entering the ocean’ is, of course, an analogy from the human standpoint, for, really, there was never a river, never is, and never will be. There was, is and will be only the ocean, and the ocean has to know that it is. Only the Absolute can be, and is, and Liberation is the consciousness of the Absolute. Yoga and jnana aim at this Supreme Beatitude.
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