About Vipassana Meditation

Lord Buddha learnt Samatha meditation from his teachers and was able to attain the highest mystic state of his mind.  But the mystic state experienced with Samatha meditation was short lived and impermanent.  What Lord Buddha wanted was something that would enable him to realize the ultimate truth, absolute and permanent.  

With Samatha meditation we attain a perfect balance of mind with highest level of equanimity.  But when we leave the place of meditation and get back to normal life, the ordinary mind is back again with all impurities intact.  Lord Buddha had faced the same dilemma.  This made Lord Buddha to search something of which the result is permanent.

Lord Buddha was concerned with the ultimate truth, the truth on its own, not based on concepts.  The truth based on concept is relative.  It differs from person to person based on concepts by which we interpret our experience.  But ultimate truth is the same for all in the absolute sense and it is universal. 

With his intense quest Lord Buddha discovered Vipassana Bhavana, the Vipassana meditation, also referred as Vipasjnana or Vidarsana Bhavana, the insight meditation.  It was exactly what Lord Buddha was looking for.  Actually Lord Buddha rediscovered the Vipassana Bhavana for the fact that there were many Buddhas before him and it was with them, but with time it was lost in its perfection.

The discourse on meditation ever given by Lord Buddha is in the Mahasmritipratisthana or Mahastipatthana Sutra and Satipatthana-Sutra –the Sutra on mindfulness.

Vipassana meditation enables us to destroy the impurities created by mind.  It is called insight meditation because it provides deep understanding on human suffering. 

Vipassana meditation is mindfulness meditation as it makes us attentive and conscious about what is being done.  It liberates us from the pursuit of pleasure and passion that makes us prisoners either of the past or the future. 

Being successful in life by living in our action, the action in the present moment with total destruction of Ego is the purpose of Vipassana meditation. 

Vipassana meditation is mind training for living a virtuous way of life.  It enables us to dissolve the self, the 'I' in us, completely in what is being done and just be aware and mindful of the present action.  Because the moment we think of I and generate the thought 'I am doing this', we do not live in action, but in the idea 'I am', and consequently we remain un-successful in our action. 

Vipassana meditation is a way to refine the quality of our thoughts by carefully concentrating on our way of life.  With Vipassana meditation we cultivate our mind for wholesome thoughts and ethical behaviour.  We cultivate virtues and generate commitment to live a wholesome life.  It enables us to overcome obstacles of our life. 

With Vipassana meditation we try to know the nature of our mind rather than trying to control or settle it down.  And we try to rightly understand the true nature of the object of meditation. 

Vipassana meditation is an analytical and contemplative meditation.  It enables us to be aware and mindful with our thought and action. 

With Vipassana meditation we look at our thoughts and emotions as if we are looking our face in a mirror.  The true nature of our mind, on its own, is empty and inactive but it has a potential to think, analyze, interpret, generate thoughts and frame concepts. 

Being in the clutch of Ego, our mind incessantly generates thoughts and emotions.  When our mind is free from the clutch of Ego, it is resting in its true nature, dispassionate and irresponsive to Ego.  At its true nature, our mind is responsive only to inner consciousness and generates thought and emotion when it is directed and in a way it has been directed.  It is on this truth, the Vipassana meditation is grounded.

Vipassana meditation enables us to know why there is a feeling of un-satisfactoriness, unhappiness, worry, or sorrow.  We examine them, as if we are observing them from outside, as an observer.  When we know the true nature of our being and our emotion, our mind grows dispassionate towards such feelings of un-satisfactoriness, and become detached and free from sorrows and unhappiness. 

Vipassana meditation enables us not to be unhappy about unhappy feeling and worried about worries.  It transforms the unhappy feelings and worries into positive emotion resulting in happiness. 

Vipassana meditation is the Arupa Dhyana -the meditation without form, in contrast of Samatha meditation, which is Rupa Dhyana -the meditation with form. 

With Vipassana meditation Lord Buddha progressed from fifth Dhyana through to eighth Dhyana and beyond focussing on three realities of phenomenal existence: (i) Anicca –impermanence, (ii) Anatta –not self, and (iii) Dukkha -suffering. 

Lord Buddha says; the phenomenal existence has two components: Nama and Rupa.  Nama is mind, and it has two aspects: (i) inner consciousness, and (ii) outer consciousness.  Rupa is matter or form. 

Nama and Rupa serve two functions: (i) the function of knowing, and (ii) the function of being known.

The faculty that knows is Nama, the mind.  It is the knower.  It is aware but it is impersonal.  It is Anatta –not self, not an independent self existing entity.

Rupa is an object; an entity being known.  It is not knower, and by its virtue it lacks awareness.  Nama knows but it is impersonal.  It is aware but that awareness is impersonal awareness. 

Our mind is the knower.  It is a subject knowing about an object.  Based on this truth, in doing Vipassana meditation we have to give to our mind an object to focus on.

Lord Buddha speaks of four fields for cultivating insight: (1) Kaya -body, (2) Vedana -feelings and sensations, (3) Citta -mind, and (4) Dharma -moral and intellectual subjects.  These fields are called the four foundations of mindfulness. 

Describing the four foundations of mindfulness, Lord Buddha says: “Hear O Bhikkhus! A Bhikhu abides contemplating the body as body, ardent, fully aware and mindful, having put away covetousness and grief for the world. 

He abides contemplating the feelings as feelings, ardent, fully aware and mindful, having put away covetousness and grief for the world. 

He abides contemplating mind as mind, ardent, fully aware and mindful, having put away covetousness and grief for the world. 

He abides contemplating mind-objects as mind-objects, ardent, fully aware and mindful, having put away covetousness and grief for the world.”

Whichever is the field of Vipassana meditation, the ultimate objective is to develop awareness, being aware of both outer and inner world.  And within that expanse of awareness, we should remain mindful of our action and not let our thought and action get polluted.

Body as an object of Vipassana meditation refers to Rupa -form including five Skandhas, the five great elements, and also rhythms of breathing and heart beat, comprehension of daily activities, and so on but related physical and physiological aspects of the body. 

Feeling as an object of Vipassana meditation refers to Vedana -the sensations of pain and pleasures, or neutrality. 

Mind as an object of Vipassana meditation refers to Sanjna -the ideas and perception, and Sankhara -the mental formation or volition, the thoughts and the metal factors both negative such as greed, anger, hatred, attachment, delusions, and ignorance, and positive such as feeling of prosperity, harmony and happiness, loving kindness and compassion.

Mind objects refers to Dharma objects such as Four Noble Truths, Noble Eightfold Path, Paramitas, Panca Sila –the five precepts, Three Universal Truths, Sunyata, and other positive inspiring Dharma objects. 

The distinctive nature of Vipassana meditation is that it can be practiced any moment and form, and exert on positive attitude and behaviour. 

The beginners should go through step-by-step process but the ones who have gained experience may practice spontaneously. 

Vipassana meditation has three stages: (1) readiness, (2) actual practice and (3) closing. 

The readiness stage begins with practicing Samatha meditation which delivers mental readiness to switch on to Vipassana meditation. 

Calming the mind and reaching a mental state of equanimity with Samatha meditation is the first step for practicing Vipassana meditation.

For calming the mind, Sila Vissudhi -purification of moral conduct in thought and action, is pre-requisite.  Unless Sila is purified, the mind cannot become wholesome and steady, which is inevitable for Vipassana meditation. 

With Vipassana meditation we go into the contents of the object of meditation and purify all defilement and ignorance at the deepest level of outer and inner consciousness, and ensure the purification is irreversible. 

We should begin Vipassana meditation with contemplation that we are in-charge of our thought and action.  It is our thought and action from moment to moment determine our state of being, either happiness or suffering.  We are responsible for our both happiness and suffering. 

Toward becoming a Bodhisattva, Vasubandhu (380 to 460 AD) elaborated four broad fields of contemplation:

1...Five contemplations on all Buddhas

2...Five contemplations on all Tathagatas

3...Five contemplations on body as suffering

4...Five contemplations on compassion for all sentient beings

Five contemplations on all Buddhas:

     1...Contemplate all Buddhas in all ten directions.  Realize that initially their minds were defiled just as ours.

     2...Contemplate all Buddhas and commit to generate an intrepid mind like theirs.

     3...Contemplate all Buddhas with boundless luminous wisdom and purifying action.  Through their own effort they purified all defilements and transcended the three realms: (i) Kama Dhatu -the world of desires, (ii) Rupa Dhatu -the world of materials, and (iii) Arupa Dhatu -the immaterial formless world.  Commit yourself to follow their examples.

    4...Contemplate all Buddhas who crossed the ocean of suffering.  Consider yourself a human being just like them, and capable of following their examples.

    5...Contemplate all Buddhas who abandoned mundane concerns and attained un-fathomable wisdom.  Determine yourself to follow their examples.

Five Contemplations on Tathagatas:

     1...Contemplate all Tathagatas having impeccable morality and control over illusive thoughts, and boundless wisdom.  Commit that you want to learn and practice.

     2...Contemplate on all Tathagatas having boundless compassion.  Commit that you want to learn and practice.

     3...Contemplate on all Tathagatas; who forgive, commiserate and protect all sentient beings, and correct their delusion with their wisdom.  Commit that you want to learn and practice.

     4...Contemplate on all Tathagatas having distinctive virtues.  Commit that you want to learn and practice.

     5...Contemplate on all Tathagatas, on their Dharmakaya, forever perfect, stainless and free from defilements.  Commit that you want to learn and practice.

Five contemplations on Body as suffering:

     1...Contemplate that your body is made up of five Skandhas.: (i). Rupa -form, (ii). Vedana -feeling and sensation, (iii). Sanjna -idea and perception, (iv). Sankhara -mental formation or volition and (v). Vijnana -Consciousness.  

     2...Contemplate that your body is as a bubble, as froth, of birth and death. 

     3...Contemplate that your body contains impurities and cause outflow of the same.  Commit yourself to cultivate revulsion.   

     4...Contemplate that your body contains greed, angers, hatred, ignorance and attachment, and countless defilements.  Commit yourself to abandon them all.

     5...Contemplate that your body, being imbued with ignorance, generating immeasurable evil Karmas and turning on the wheel of life with no benefits whatsoever.  Commit yourself to abandon all defilements and dedicate for the welfare of all sentient beings.

Five Contemplations on Compassion for Sentient Being:

     1...Contemplate that all sentient beings are in illusion due to ignorance and attachment, and endure great suffering.  Ignoring the true Dharma, they stray in heterodox path and drown in the sea of defilement.

     2...Contemplate that all sentient beings are hamstringed by suffering, the dread of birth, disease, old age and death.  Oblivious of path of liberation, they perpetuate evil Karma, bringing about more evil to them and to this world.

     3...Contemplate that all sentient being are committing evil Karma due their countless desires.  Although they may have reached an understanding that desires are the cause of sufferings, they cannot relinquish the desires. 

     4...Contemplate that all sentient beings generate egoistic views and their actions are self-serving and their actions are laden with evils.

5...Contemplate that all sentient beings, due to their evil Karma in past life, are unable to revere Buddha, hear Dharma and walk on the path of Dharma.  They overlooked the right path then and they overlook now. 

Finally, culminate the Vipassana meditation session with commitment to share the merit with all sentient beings with an expression: “I share the benefits of my Vipassana meditation.  May all beings in Samsara be free from physical and mental suffering.”  And close the session again with an inspirational prayer. 

Most practitioners are entangles in making commitments and inspirational prayers only, and not on actual practice, which must be avoided. 

The continuum of Samatha and Vipassana meditation teaches us to be in the present moment and be aware of being in present moment and be mindful of every moment passing by. 

Happiness is in being in present moment, aware and mindful. 

Lord Buddha says:

“If you wish to have happiness in both this and future life, exert yourself in virtuous actions.

If you wish to engage your mind in Dharma, persevere in your practice in hardship and misery.

If you wish to act in harmony with everyone, do not falter in your efforts to benefit others.

If you wish to cross over Samsara, search for unexcelled enlightenment within your own mind.”

When one attains the highest level of meditation one also attains the psychic power as a by-product. 

Once a layman approached Lord Buddha and said; “Lord! You should campaign for your teaching by displaying psychic power demonstrating miracles to the peoples.”  Lord Buddha refused to the layman’s idea of getting more followers.  Three times the layman repeated his request and three times Lord Buddha refused. 

Finally Lord Buddha said, “Listen; there are three types of psychic powers.  One is the power to fly in the air and dive into the earth, and similar other superhuman feats.  The second is the power to read other people’s mind with which people can be very impressed with you.  But there is the third psychic power, the power of instruction, whereby one can tell others on Four Noble Truths and Noble Eightfold Path.  This psychic power when used to guide others on the right path is Dharma and the rest are delusion, which stops you from being enlightened and attaining Nirvana.”  

About Samatha Meditation

A pure state mind at which there is neither perception nor non-perception is the goal of Samatha meditation

With Samatha meditation we attain a balance of mind and have Citta Ekagrata –the one-pointedness of mind and this is its purpose.

Samatha literarily means quiescence, a serene attention state of mind at which the excitement and laxity have been thoroughly calmed. 

Samatha meditation is mind training to attain highest state of attention, stability and vividness. 

With Samatha meditation, equanimity in thoughts and continuum of positive perception without a gap are established. 

Equanimity means a feeling of being in accord with all sentient beings and surrounding environment.  It is with the feeling of equanimity there comes the respect to all beings and the urge for developing and practicing right attitude towards others. 

Samatha meditation is a calm abiding meditation.  It enables us to make our mind steady and unperturbed.  Referring to Samatha meditation, Acharya Kotali writes; “Bliss is perpetual in all our consciousnesses at the innate state our mind.”

Letting the mind settle down to its natural state is called Samatha, at which peace and bliss are experienced. 

At the culminating stage of Samatha meditation our mind is effortlessly one-pointed, and suffused with physical and mental pliancy that is blissfully conducive to deep integration into ultimate reality.

With Samatha meditation we get rid of five negative forces: (i) greed, (ii) anger (iii) hatred, (iv) delusion, and (v) ignorance.  When we get rid of these five negative forces we are left with positive attitudes only.  We already have as much generosity, loving kindness, compassion and wisdom as we would ever need.  We only have to realise them.

Cleansing five negative mental state of our mind called Panch Klesha or five obstacles is prerequisite for making progress with Samatha meditation.  And to be free from Panch Klesha is called Panca-Nivarana.  The Panch Klesha are:

1...Sensual desire –craving for pleasure to senses

Sensual desire, the lust and greed, either to possess the sense object or experience it, is the first thing that binds us to Samsara –repeated wondering, and closes all the doors to spiritual progress. 

Satipatthana Sutta, the foundation of mindfulness, says; “Where there is delightful and pleasurable, there this craving arises and takes roots.  Form sound, smell, taste, bodily contact, and idea are delightful and pleasurable; there this craving arises and take root.  Craving when obstructed is transformed into frustration and wrath.”

Dhammapada (216) says:

“Tanhaya jayati Soko – tanhaya jayati Bhayam

Tanhaya vippmuttassa – natthi soko kuto bhayam.

From craving arises grief, from craving arises fear;

Neither grief nor fear is there to one who is free from craving.”

2...Anger and ill-will directed towards others

We react against what is unpleasant and disagreeable.  Even the trifles cause dissatisfaction and indignation. 

Wrong understanding and perception brings about anger, hatred, and ill-will that cloud our mind.  They distort the entire mind and its properties and hinders awakening of truth, and blocks the way for righteousness and harmony. 

Anger and ill-will are the crowning corruptions in the state of our mind and they are the root causes of every strife and dissension. 

3...Lassitude of mind and mental factors, and sloth and torpor of body

Lassitude or obduracy of mind and mental factor, and sloth and torpor, the bodily fatigue or sluggishness of body, are the pair of evils that poses a fatal block to prosperity and happiness. 

The lassitude or morbid state of mind cause bodily fatigue and sluggishness resulting in half-hearted action with little or no concentration.  Indeed lassitude of mind, and sloth and torpor of body are the abode of suffering. 

Lassitude or laxity is a dangerous enemy of mental development.  Laxity once gets into our mind it breeds greater laxity until finally there is a state of callous indifference. 

4...Restlessness and worry.

Restlessness and worry is also a pair of evils that incapacitate us to calm our mind. 

We commit evils when we are mentally excited, restless and impatient.  Mental agitation impedes the balanced state of mind.  Equally baneful is mental worry. 

Good deeds omitted and duties left undone too are evils committed and worrying over does not serve any purpose. 

Repenting on the evils we may have committed must yield in having unwavering commitment and endeavour for not to repeat such unwholesome action. 

5...Doubt –lack of conviction or trust

Doubt causes the disease of mental itch and perplexity. 

Mental itching cause perplexity and create cynical view which are detrimental to our mental development, and we fail to decide anything definite. 

Doubt causes lack of conviction and trust, and the inability of attaining concentrative thought and spiritual wisdom. 

Doubt has positive and negative aspect.  To force oneself to believe and to accept a thing without understanding is neither spiritual nor intellectual.  As one does not understand or have clear insight, doubting yield positive results with higher level of understanding and insight.  While doubting on one's own confidence and integrity or of others' derails well being of everybody.

One understands things clearly only when all doubts are cleared.  Lord Buddha was always eager to dispel doubt of his disciples.  Even at the last moment of his Maha Pari Nirvana, Lord Buddha repeatedly asked his disciples to ask him if they had any doubts about his teaching, and not to feel sorry later that they could not clear their doubts.

Samatha is the principal meditation taught in the Theravada tradition, the basic vehicle.  In Mahayana tradition, the Bodhisattvas practiced Samatha meditation for cultivating Bodhi Citta to generate Karuna –loving kindness and compassion, and Prajna –the wisdom. 

The Bodhisattvas perfected in Karuna and Prajna, took Para Nidhana vow, the vow to benefit all sentient beings, to the extent of transferring one’s own karmic merit to others and take upon himself the suffering of all others. 

True happiness comes from within and it comes when we understand others and extend platonic love. 

The platonic love energises us with abundant positivity -the Bodhi Citta.  That abundant positivity is possible with methodical and regular practice of Samatha meditation thinking noble for others wellbeing. 

Thinking good of others enables us to understand others better.  Only when we understand others, there arises Bodhi Citta, the platonic love that transcends our mind to embrace spiritual ideals. 

Samatha meditation requires physical and mental readiness.  Physically we should be at ease, normally seated in prescribed posture in silence, conducive for concentration. 

For mental readiness the process begins with offering inspirational prayer and normally recitation of Pancha-Sila, the five precepts.

Besides many variants, the three things necessarily advocated for practicing Samatha meditation are:

1...Body posture

Sit in cross legs position called Padma Asana, which is however not compulsory.  Back should be straight but not stiff.  Mouth and eyes slightly open, and hands placed comfortably resting on knees, and mind and body alert.  One may close the eyes, or gaze at the tip of nose, as it may be convenient.

2...Attention of the mind

Bring the attention of the mind to the tip of the nose and hold it there pursuing applied and sustained thoughts.  Having applied the attention and holding it at the tip of nose, just feel the breadth going in and coming out, called Anapanasati. 

3...Concentration

Concentrate on Anapanasati.  Let the mind observe Anapanasati as it happens.  Just be in the present state of mind being aware and mindful of Anapanasati.

When mind is fully concentrated on Anapanasati, the world of existence vanishes.  It may happen for a split of a second in the beginning and the challenge is to expand that moment.

As one loses completely in awareness and mindfulness on Anapanasati, the highest level of concentration is attained.  At that state of mind, the sorrows, unhappiness and un-satisfactoriness dissolves and the bliss of being oneness with the object of concentration is experienced.

Keeping our mind in present moment is not easy.  Perversely, the mind always wanders away, but we should bring it back persistently and let our mind naturally settle down on the object of concentration. 

The persistence is the key to Samatha meditation. 

In doing Anapanasati, our mind must stay in present moment.  It means when we are exhaling, the previous inhaling is only a memory, and no longer real.  The only present inhalation is real, which is the object of present moment. 

Focus only on the present moment inhalation and exhalation, and the gap between the two. 

As the concentration deepens, there arises bliss in the body and happiness in mind.  It happens sequentially in five steps of: (i) Applied thought, (ii) sustained thought, (iii) bliss in body, (iv) happiness in mind, and (v) equanimity. 

Firstly, with applied and sustained thought the traces of bliss in body and happiness in mind are sensed.  This happens with concentrated state of mind at any instance. 

With greater effort, we go to second stage by leaving the applied and sustained thought behind at which mind is simply resting on the subject of concentration.  There comes a greater sense of bliss in body, happiness in mind and equanimity.  But still the bliss and happiness gets easily distorted. 

With even greater effort, we slip into third stage at which there is even greater sense of happiness in mind and equanimity at heart.  There is no longer bliss in the body.  We simply reflect on happiness leading to subtle happiness of mind. 

As we reflect on subtle happiness, we come to know that the happiness of our mind has dependent origination and it distorts when our perception changes. 

If that is the case, we should then think; “If I could get rid of happiness, I could see the world exactly the way it is, not through the sense of judgement and preferences, attachment and repulsion.” 

With greater understanding and a renewed effort, we go into the fourth stage at which the only characteristic left is equanimity at the deeper level of our consciousness.  There is no joy, no sorrow, no bliss or rapture, and no pain.  At this stage we are simply centred, focussed, and clear. 

We will not feel un-satisfactoriness, good or bad, as long as we are in fourth stage, as we have reached a profound level of acceptance with the way things are.  It is the highest mystic state of mind.

In essence, Samatha meditation enables us to settle down our mind in its true nature in an un-distracted state at which there is perfect balance between mind and heart, the our conscious and cognitive mind and emotional feeling, creating an environment for Vipassna meditation.  

Knowing about Yoga

“Living souls are the prisoners

of the joys and woes of existence.

To liberate them from nature’s magic,

the knowledge of Brahmn is necessary. 

It is hard to acquire this knowledge,

but it is the only boat,

to carry one over the river of Samsara.

A thousand are the paths that lead there,

yet it is one, in truth,

knowledge, the supreme refuge!”

                                                Yoga Upanishad

Yoga is the spiritual discipline, and it is an integral aspect of Hindu philosophy in which it is deeply rooted.  It is the practice aspect of Hinduism and it is as old as Hinduism itself. 

In Narada Purana, an ancient treatise, sage Narada questions Sanaka Kumara; “Which holy action enables to attain Moktsa?” 

Sanaka Kumar replies:

“Ahimsa Satyamakrodho Brahmacharya Aparigrahou,

Aneersyaa cha Daya Chaiva Yoga-yorubhayo.

Yoga with non-violence, truth, absence of hatred and anger, purity, non-acceptance or non-attachment, destruction of jealousy, compassion, love, mercifulness and benevolence; these are the features in required proportion is the way to Moktsa.” 

Moktsa means liberation, being free from all forms of desires, dissatisfactions and insecurities.  It is the ultimate goal of human pursuit. 

Moktsa implies to simultaneous experience of end of suffering and the experience of bliss, the Sat-Citta-Ananda. 

Moktsa is the experience of the eternal and unchanging truth revealing the universal limitlessness of our nature which alone is the source of infinite peace and joy.  It is characterised by a sense of fulfilment, everlasting peace, happiness and bliss. 

When one attains Moktsa, two life principles; the Atma –the individual self and Param Atma –the universal self, become one.  It means the individual consciousness, the Jiva-Atma, merges with Param Atma, the universal consciousness with inner transformation into a positive state of being.  It validates that Moktsa should be searched within, and not outside. 

Moktsa is an individual experience when one rises above one's thoughts, emotions and actions. 

To attain Moktsa one needs spiritual strength and that strength could be obtained by practicing Yoga.

The essence of Yoga is to realise the awareness one’s own innermost spirit, the Supreme Being within, and that realisation comes with unifying the Atma -the personal soul with Param Atma -the universal soul. 

With Yoga one attains Nirodha -the cessation, of Citta Vrtti –the instability of mind, and harmony between all bodily and mental functions. 

Yoga is based on two principles: the Prakriti and Purusha.  The knowing faculty in man is Citta and it comprises all that is sensible and psychic.  It undergoes modification in the process of knowing. 

Citta –the sub-conscious mind; is the product of material nature –Prakriti and it is not conscious by its nature.  Only the Atma -Purusha, the spirit or the self; is conscious.  It is pure when modification of Citta is suspended. 

The principle of Purusha and Prakriti has been animated and explained for general understanding.  Atma –the self, soul or spirit is Purusha -Pure Consciousness.  The body-mind complex is an evolved form of unconscious primordial matter known as Prakriti. 

Prakriti operates with consciousness derived from Purusha.  Purusha gets tied down or bonded by Aviveka –wrong perception and identification with Prakriti and its products. 

The wrong identification is caused by Purusha's ignorance.  While in bondage, Purusha suffers mental and physical pain because of its false identification with the body-mind complex.

In order to get rid of the wrong identification and consequent pain and suffering, Purusha will have to acquire the knowledge on pure consciousness, the awareness, known as Viveka-Jnana.  

When Purusha acquires Viveka-Jnana, it realizes that as Atma it is completely different and distinct from Prakriti and the associated body-mind system. 

The Viveka-Jnana causes Purusha's Moksha by disentangling Purusha from Prakriti.

The inner most spirit of men is the inner consciousness, the awareness, which is pure and just aware and that is the universal truth. 

To be eligible for realising that truth, one must make effort to be ready to recognise and realise it and that readiness comes when our mind is empty of all prejudices, biases, habits and pre-conditioned ideas. 

With that readiness come the eagerness to serve others and that eagerness to serve others endows us with the power and skills necessary for the required service. 

“Ignorance consists in attributing permanence,

Subjectivity, homogeneity and pleasurability to

What is impermanent, non-substantial,

non-homogeneous and painful.

                                      (Yoga Sutra 2,5)

On readiness to recognise and realise truth, Lord Buddha says; “First empty your mind, only then you can make room for wisdom to come in.  Prepare the mind to face situation in a way that enables you to harness the potential. 

Living with a mind that is egocentric or narcissist will impede progress.  A life full of Ego leaves no room for receptivity as one thinks about nothing else other than its own self.”

On the readiness to realise truths, there is story between Lord Buddha and a milkman:  An egoistic milkman, asked Lord Buddha to come to his home and share his wisdom with him.  In lieu of his wisdom, he would offer him milk.  Lord Buddha set out for milkman’s house carrying his food bowl.  Intentionally, Lord Buddha put some soils in his food bowl.  As milkman was going to offer milk, he found soil in food bowl, so he cleaned the bowl and offered milk.  As milk was offered, Lord Buddha started walking back to his place.  Surprised milkman asked that it was agreed that he be given wisdom.  Lord Buddha responded that he just had enough. 

Lord Buddha then explained that mind is similar to the container with impurities.  The thoughts that preoccupy our mind are like impurities you found in my food bowl.  To receive or attain wisdom, you must purify your mind by making it free of all impure thoughts.  Lord Buddha then asked the milkman to cleanse himself of his thoughts, only then will he be able to imbibe any further teachings. 

The science and practice of Yoga, the illuminating spiritual discipline, evolved with a long process of creative effort to explore higher dimension of existence and consciousness, the divine nature. 

By practicing Yoga, the great sages had been able to transform the human dimension of consciousness that keeps us bound to Samsara into spiritual dimension which is divine in nature. 

As human being, we are, consciously or unconsciously, always looking for an appropriate basis for life such as right attitude towards life with high degree of confidence and inspiration.  Towards this goal, Yoga, as spiritual discipline, has been developed.

Yoga, as it is today, is a result of the work of great Yogis through eons of human history.  The primordial principle of divinity, Siva himself, with Parvati, as his disciple, is believed to be the progenitor of Yoga.  Since then the sages, ascetics and great personalities have been practicing and experimenting on Yoga techniques of widest range.

In the process of evolution, the magical, occult and mystical elements all got intertwined with Yoga.  The Yogis who rejected magical and occult motifs in favour of transcendent goal were able attain a complete triumph over their mind.  Those great Yogis crafted elaborate but effective techniques of training mind for attaining complete union with divinity. 

Bhagvad Gita (2.48) defines Yoga as; “To concentrate the mind upon Supreme by controlling the ever-disturbing senses and to perform one’s duty equipoise in equanimity, abandoning all attachments to success or failure.  It is a way for attaining serenity of mind, skill in action and the ability to stay attuned to the glory of pure inner consciousness, the Supreme Being." 

Yoga is the practice aspect of the spirituality –the emotional energy, and practicing spirituality means practicing Yoga.  It helps us to develop emotional intelligence with higher degree of self control and the ability to motivate ourselves.  We suffer moral deficiency, if we lack self control and fail to motivate ourselves. 

Essentially Yoga guides us to a higher purpose of our life and keeps us on right path.  It helps us to be honest with ourselves and others, and demands highest degree of integrity towards universal values. 

Defining our values and honouring them is all about being spiritual and practicing Yoga.  Yoga guides us to focus on happiness producing thoughts that enables us to cultivate positive attitude. 

Yoga embolden with good moral and ethical values to subdue our Ego that disables our true nature and keeps our sensual pleasures and attachment activated. 

Yoga enables us in developing wisdom and insight on physical, emotional, ethical and moral values for the purpose of gaining positive energy for good of self and of all other beings.  Deep understanding and continuous persistent practice of Yoga for a long period of time result in physical, mental and spiritual wellbeing of the practitioners. 

Bhagvad Gita (6.20-23) says; “The highest stage of Yoga is Samadhi when mind is completely restrained.  At that state, one is able to see the Param Atma by pure mind when boundless happiness and freedom is experienced.  That state is the actual freedom from all miseries from where one will never depart.”

Four Streams of Yoga

Bhagvat Gita has profound teachings on four branches of Yoga: (i) Bhakti Yoga -the path of love and devotion, (ii) Jnana Yoga -the path of knowledge, (iii) Dhyana Yoga -the path of mind and meditation, and (iv) Karma Yoga -the path of actions.  At generic level they seem different but in practice they intertwine into each other at various levels. 

In Bhagvat Gita (4.11), Krishna says: “As one approaches me, so I receive. By whatever way one approach me; by that way do I come to him.  All paths lead to me only.”  This is a highly mystical phrase.  Here Krishna -the personification of Universal Self, says all paths of spirituality being followed ultimately ends with Universal Self.

The four Yogas are indeed the four pillars of Hinduism.  The teachings on first three Yogas were in existence but the teaching on Karma Yoga is the creation of Bhagvad Gita. 

Bhakti Yoga

Bhakti Yoga is the Yoga of love and devotion.  It precedes all other Yoga because it is the love and devotion that enables us to develop spiritual qualities.  

Bhagvad Gita (12.12) says; “If you cannot practice Bhakti Yoga, engage yourself in Jnana Yoga -cultivation of knowledge.  Better than Jnana Yoga is Dhyana Yoga -meditation, and better than Dhyana Yoga is Karma Yoga -the renunciation of fruits of action, by which one can attain peace of mind.”  It means the simplest thing is to do our duty selflessly, whatsoever that may be, without expecting any result out of it.

Bhakti Yoga is a process by which one is motivated towards purification of senses.  With Bhakti Yoga, our senses that have natural tendency to be impure, being engaged in sense gratification, become purified and in purified state they come directly in contact with divinity –the original nature of being pure, the Param-Atma.

Bhakti Yoga is the path of unshaken love and devotion, positive attitude and attention towards an object or a cause. 

Love in truest sense means sacrifice, renunciation and purity in thought and action.  Unconditional love arises from complete devotion and devotion is emboldened with (i) devotion with serenity, (ii) devotion with confidence and (iii) devotion with inspiration.  It is with deep and undivided love and devotion one can attain Moktsa –liberation, the enlightened existence. 

Devotion brings about focus, the awareness and mindfulness from our heart, our inner consciousness that regulates our mind and thought pattern.  It is the devotion that makes it possible to achieve highest level of concentration that brings about visualisation of truth, the ultimate state of realisation, which is self realisation.  And self realisation indeed means God realisation. 

Thinking without devotion creates jagged thought pattern which strains our mind, creating pressure, leading to more stress and tension.  Wherein, thinking with devotion, that is, thinking with love creates soft, soothing thought patterns which bring about calmness and serenity without pressure, stress or tension of conflicting thoughts.

Bhakti Yoga, as instrument, enables us for cultivating self awareness that brings clarity from the ocean of thoughts that cause storms and imbalances in our mind. 

In Bhagvad Katha, an epic on cultivating the Art of Dying, Radha demonstrates her unconditional love for Krishna.  Krishna’s friend Uddhav when he returns after meeting Radha and her compatriot Gopis says: “Lord, the real appearance of Love, that I saw in Vridhavan is the only Truth.” 

Radha could have stopped Krishna from living her behind and going to Mathura or gone along with Krishna.  But the love and devotion she had for Krishna, she let him go and accomplish his mission. 

In Ramayana, Sita could have stopped Rama from going to forest for fourteen years or could have decided not go along with him.  Going with Rama to forest for fourteen years, Sita let Rama to accomplish his mission and let Ramayana to be the embodiment of the Art of Living. 

Similarly, in Buddha Dharma, Yashodhara could have stopped Shidhartha from becoming ascetic or gone with him.  But Yashodhara stayed back and became ascetic herself from the day Shidhartha left the palace in search of truth.  

All the years, Shidhartha was in search of truth, Yashodhara in highest austerity, with truest love and devotion, was the most ardent well wisher, free from all forms of attachment, for the success of Siddhartha’s mission. 

In each of the three cases above, Radha, Sita and Yashodhara are the embodiments of Bhakti Yoga. 

In Bhagwad Gita, the Universal Self, personified in the form of Krishna, says; “Causes of pain and pleasure are the Karmas -actions.  Practicing Bhakti Yoga one should detach from those actions that are the causes of pain and pleasure.  If one is not been able to do so, one should think that enjoying the pleasure is our misfortune. 

I enter the mind of those who are completely devoted to Me, and all their desires start diminishing.  Such persons see their own Atma in Me, and see Me only.  At that state of being, their desires that are the causes of pain and pleasures are completely destroyed. 

Whoever has pure and complete Bhakti -devotion, on Me, and their mind think about Me only, they do not even need Jnana –spiritual knowledge, as they are taken care by My Bhakti. 

My true devotees do not want anything from Me.”

Jnana Yoga

Jnana Yoga is the Yoga of transcendental knowledge.  It enables us to know the identity of Atma -the individual self, and Param Atma -the universal self.  It enables us to dissolve Atma in Param Atma resulting in attainment of Moksa. 

Jnana Yoga says, Atma is trapped by Ahangkar -Ego.  When Ahangkar is removed, Atma dissolves in Param Atma. 

For Param Atma, everything is positive and wholesome.  Param Atma does not react but absorbs and dissolves, and returns the rightful reflection or results in right balance.  In Param Atma, there is no duality; all is one, the Bhramn –the universal oneness.

In Bhagvad Gita (13.8-2 and 16.1-3), Krishna says: “Humility, pridelessness, nonviolence, tolerance, simplicity, approaching a spiritual master, cleanliness, steadiness, self control, renunciation of sense gratification, absence of false Ego,  the perception of the evil of birth, death, old age and disease, detachment, freedom from entanglement with home wife, children and the rest, even mindedness amid pleasant and unpleasant events, constant and unalloyed devotion, accepting the importance of self-realisation, and philosophical search for the absolute truth are declared to be knowledge and besides whatsoever are ignorance.

Fearlessness, purification of one’s existence, cultivation of spiritual knowledge, charity, self-control, sacrifice, knowledge of the Vedas, austerity, simplicity, nonviolence, truthfulness, freedom from anger, renunciation, tranquillity, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, steady determination, vigour, forgiveness, fortitude, cleanliness, and freedom from envy and from passion for honour are the transcendental qualities of man with divine nature.  These are Dharma which the ancient sage Manu had prescribed in his Manusmriti."

With transcendental knowledge gained through Jnana Yoga, one understands the difference between the inner consciousness and body.  The inner consciousness is the cosmic intelligence.  It is different from body and that its nature is immutable, indestructible and eternal.  Mind belongs to the body but not the cosmic intelligence. 

With Jnana Yoga, one understands that inner consciousness is spiritual element and it is eternal.  When our body dies our inner consciousness is liberated from our body.  But it remains eternally active in the spiritual kingdom till it assumes its existence in the next body.  This is the bedrock philosophy of rebirth, reincarnation, and Karma.  Gaining this spiritual knowledge is the cornerstone of the Jnana Yoga.

In Srimad Bhagwatam (17.5.19), it is said; “Dharma is the human beings’ real wealth.

 

Wishing for pleasure is Dukkha -suffering.  Ending the feelings of joy and sorrow, pleasure and pain, is Sukkha -happiness. 

When the mind is busy in Me -the universal self, it is called Sam.  Controlling the senses and sense desires is called Dama.

Experiencing the sorrow as a result of own Karma is Danda.  The secret of bondage to Samsara -phenomenal existence and of attaining Moktsa -liberation is Vhed.  One who knows this secret is Pandita.

Renouncing the desires that leads either to pain or pleasure is called Tap.  Being free from Karma causing either pain or pleasure is Saucha –purity. 

Seeing Param Atma -Universal Self, everywhere and in all beings is Satya –truth.  Controlling the anger and speech, and being patience is Dharya. 

Thinking and working for others’ welfare is Daan –loving kindness and compassion.  To deliver the spiritual knowledge for the welfare of others is Dakshinaa. 

Reflecting on one’s negative Karma and repenting on one’s Paap –negative Karma, is Lajja. 

Accumulating Sat Guna -positive Karma, is the real beauty –Shree, and it is the Swasti. 

The real knowledge is that which diminishes the difference between Atma -individual self, and Param Atma -Universal Self.”

Dhyana Yoga

Dhyana Yoga, the Yoga of meditation inclusive of concentration and contemplation.  Sage Patnajali, has elaborated Dhyana Yoga as Raj Yoga, considering it the Supreme Yoga. 

Raj Yoga is the Yoga of tranquillity and contemplative meditation, the supreme science of mind that enables us for self realization.  What one holds in one’s mind, one becomes is the cornerstone of Raj Yoga. 

Raj Yoga asserts that mind is the instrument for attaining Moksa –liberation.  Its goal is to establish unity with the ultimate absolute truth, the Brahmn which is formless and timeless. 

In Bhagvad Gita (6.6-7 and 6.18) Krishna says; “One who has conquered the mind, the mind is his best friend; but for one who has failed to do so, his mind will remain the greatest enemy. 

For one who has conquered the mind, the Param Atma is already realized and has attained tranquility.  To such a person happiness and distress, heat and cold, honor and dishonor are all alike.

When a Yogi, by practicing Yoga, disciplines his mental activities and becomes situated in transcendence, devoid of all material desires, he is said to be well established in Yoga.”

Raja Yoga begins with the cognizance that mind is the centre of thought, feeling and behaviour, and consciously and unconsciously adjusts and relates our action to its physical and psychological environment. 

Mind is subtle without a gross body.  It is invisible, intangible and immeasurable force.  The mind is the key to inner wisdom.  It activates and incites awareness on our being and relates to universal cosmic energy and enables us to be mindful of our thoughts and actions.  But the same mind, by falling prey for attachment to ephemeral worldly affairs, not only rob itself of its power of reasoning but thoroughly ruins the present and future prospects of becoming a noble being. 

Mind is the seat of perception and interpretation.  We need to provide right environment to our mind for which we need to calm down such that our mind becomes fully engaged in the present moment and enters into an elevated state of awareness and mindfulness. 

Our mind has three dimensions: (1) subconscious, (2) conscious, and (3) super conscious.  When our subconscious mind is calmed, purified and regulated, we progressively move into conscious and eventually to the super conscious state leading to freedom of bondage whatsoever and eventually to Moktsa.  Moktsa is nothing but the super conscious dimension of our state of being. 

A mind finely attuned with the melody of universal mind at super conscious state changes our course of life with positive thoughts which will not give space for impure thoughts.  A constant endeavour is however needed to consciously cultivate positive thoughts and it is a lifelong process. 

Raj Yoga is essentially the science of mind which brings about harmony and union: harmony between physical, mental and spiritual being of human life, and union between elemental lower self, the Atma bound by Ego and the higher self, the Param Atma, the Brahmn. 

It is well founded in Bhagvad Gita that the root of all suffering and discord is the agitated mind and by practicing Yoga we can still our mind.  By stilling the mind we attain a mental state of equanimity that enables us to look at the world and happenings around with positive thoughts and emotions.  As long as one’s mind remains as the unconquered enemy, one has to serve the dictation of negative emotions and the real meaning and mission of life is defeated.

Raj Yoga analyses that mind has four faculties: (i) thinking, (ii) feeling, (iii) willing and (iv) restraining.  It believes that just as thinking can be taken to a higher state, so also feeling, willing and restraining can be taken to higher levels. 

For a person perfected in Raja Yoga, mind generates thoughts only when desired, required or needed or else remain in the state of equanimity and equipoise filled with cosmic intelligence. 

In ordinary person, thinking is a continuous process.  The mind thinks involuntarily and continues to generate thoughts even if one does not want to think about an issue at all.  It is influenced by the situation and reacts to it generating both positive and negative thoughts and emotions.

Raj Yoga delves on inner consciousness, the cosmic intelligence by which complete awareness of one’s own identity is established.  It relates with the truth emanating from inner consciousness, the faculty of recognizing the distinction between right and wrong with regards to one’s own conduct. 

The process and practice of Raja Yoga restrains Citta Vritti -the involuntary modification of mind, as mind is always changing with a constant flux of thoughts. 

Raj Yoga affirms that mind is the ruler of the psycho-physical structure, and it must be tamed.  But before the mind is tamed, the body must be tamed with Yama -self discipline. 

Karma Yoga

Karma-Yoga is the Yoga of action.  The teaching on Karma Yoga was given for the first time in Bhagvad Gita by Krishna to Arjuna. 

Karma Yoga teaches that by doing one’s duty with full faith and devotion, without expecting any return from it delivers Moktsa –liberation from Samsara. 

Karma Yoga tells us to do our rightful duty without seeing ourselves as doers.  It tells us to do our duty having firmly fixed our thoughts on Param Atma –the Supreme Self, while all selfish desires and fruits of our actions are relinquished.

Bhagvad Gita (2.47) says; “Karmanye Vadikay Rastey, Ma Phalesu Kadachana -Do your rightful duty but never aspect anything in return."

Karma Yoga is the path of renunciation or non-attachment to the fruits of one’s action, which means renunciation of the cause of suffering. 

The fundamental basis of Karma Yoga is that the separation of action from its result ultimately leads to non-attachment and freedom from Karmic ties to the world. 

Karma Yoga says if one cannot pursue any other Yogas, one must do one’s rightful duty with full devotion to it with no attachment to its result. 

In Bagvad Gita (2.47-48 and 6.1), Krishna instructs Arjuna: “Perform all your actions with mind concentrated on the Divine, renouncing all forms of attachments.  Look upon successes and failures with an equal eye.  Take refuse in Supreme Consciousness, and perform all your actions with self-control.  Do not do anything for the sake of benefit it brings.

One, who is unattached to fruits of his work and works as he is obligated, is in renounced order of life, and he is a true mystic.”

In practicing Karma Yoga, we are required to renounce Ego-led motivation.  The judgement, as what we should be doing must be made with our conscience and do it selflessly.