Invite Vijñāna with Bhakti.
In the previous blogpost we saw how our actions(karma) result in formation of saṁskāras and vāsanas (habits and tendencies), which take the Citta (mind-intellect-ego) astray into vṛttis(modified states of mind-intellect-ego). Under the influence of vṛttis there is no real awareness of true Self.
Which makes one wonder are we just a class of species in creation who are capable of only cognition, drawing inference, imagination, maintaining memories and sleep? Who were we when we weren’t capable of such complex functions and who will we become when we lose them? Where does the construct of “Self” dissolve when we are in the state of sleep?
Well most of these functions/abilities are developed over a period of time from childhood and decline as we grow older. Clearly the “Self” perceived is different at different points in time. The concept of an ever-changing “Self” stirs up cognitive dissonance in us, hence we crave for permanence and security in life. While the causal agents behind adhidaivika(fate) and adhibhuatika(others living entities) suffering are beyond one’s boundary of control. Adhyātamika duḥkham(by self) is inevitably experienced because of our own karma and therefore there’s room for improvement and growth.
But why does it feel so arduous to form new or break old habits, which in turn result in re-enforcement of saṁskāras and vāsanas in us. The “concept of inertia” can be very handy to understand this human conundrum. It’s our attitude of indifference (inertia of rest, tamas) to break off or being fervently engaged in (inertia of motion, rajas) seemingly incorrigible habits. And one continues to be in the state of inertia(rest/motion) until some force changes it’s course.
Vṛttis are either painful in experience when coloured with kleśas or non-painful (or neutral) when uncoloured. But what is a kleśa? A kleśa is something which corrupts the mind-intellect-ego functions and brings forth unhealthy actions (in the form of anxiety, fear, anger, jealousy, greed, depression etc) resulting in adhyātamika suffering. Sage Patañjali enumerates kleśas in Sādhāna Pādā of Yogasūtras as following:
- ignorance, avidyā,
- ego/I-am-ness, asmitā,
- attachment to pleasure, rāga,
- aversion to pain, dveṣa,
- fear of death/ desire of continuity, abhiniveśa.
It is our very desire of continuity or permanence that one continues to engage in karma(actions) and form habits via rāga (likes) and dveṣa (dislikes). Through habits we maintain a storehouse of memories and nostalgia, which serve as a link from past to present and provide a sense of continuity. We derive asmitā (an identity) from this habitual existence (more precisely with Citta-vṛttis and gunas) on account of our avidyā (ignorance) of the true Self. Does this mean we need to forsake actions to remove the kleśas and discover our true Self? No, certainly not. Action is the very basis of creation.
Sage Patanjali suggest the path of Kriya Yog, the practice of tapas (austerity), svādhyāya (self-observation/self -study) and īśvara praṇidhāna (surrender to higher intelligence/God )to remove kleśas. The triad of Kriya Yog, helps the aspirant grow the right will(tapas), intellect(svādhyāya), and emotions(īśvara praṇidhāna) required for spiritual path. As the kleśas weakens/attenuate with practice of Kriya Yog or just īśvara praṇidhāna (as indicated in sutra 1.23 of Samādhi pāda), one gradually develops the capacity to observe Samādhi. Sage Patanjali narrates the sublime states of various Samādhis in first chapter of Yogasūtras(1.40–1.51).
Fortunately India witnessed the birth of Sri T. Krishnamacharya in 1888, a devout yogi and Samkhya scholar, who wrote several commentaries on Yoga philosophy. His commentaries are an excellent source of inspiration and guidance to anyone who wishes to delve into the tenets of yogic philosophy in modern times. A verse from Yoga Rahasya (revealed to Sri T krishnamacharya in his meditation) offers a lucid path to decouple oneself from vṛttis coloured with kleśas.
“dravasya śudhyaśuddhaica dravyeṇa vacaneneca samskāreṇethākālena mahatvālpatayāthavā”
(dravasya —substance , śudhyaśuddhaica — purity or impurity, dravyeṇa — through substance, vacanene — through words, ca — and, samskareṇe — through impressions, kala — time, mahat — big, va— or, alpa — small)
Meaning the purity or impurity of objects whether small or big, happens only through objects, spoken words, time and saṁskāra. An rajasic(impure) saṁskāra can only be purified with sattvic (pure) saṁskāra. In one of the commentaries Swami Sivananda says:
“When the mind thinks of objects and dwells on them, it assumes the shape of those objects( viṣayās). It is termed as Vishayakara vritti. It is when chitta thinks of Brahman, Infinite, God and dwells upon them. Then it assumes the shape of Brahman, Infinite and God. This is Brahmakara Vritti. To remove vishayakara vṛtti we can use brahmakara vṛtti, in the former mind is sullied with rajas(impurity) while in latter sattva(purity) is infused.”
Brahman here represents the only constant and unchanging reality. Hence knowing/experiencing Brahman in existence can bring sense of security and permanence in the ever-changing, transient, material world we perceive through our senses. The construct of Brahman is stated as infinite, all-pervading, and eternal. As there can be only one infinite what we experience through our senses at all times can not be anything but Brahman. Any limitation in perceiving this infinite is on account of our own misperception. A verse from Bṛhadāraṇyaka Upaniṣad and Īśāvāsya Upaniṣad aptly explains the concept of Infinity discussed above:
oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate
oṃ śāntiḥ śāntiḥ śāntiḥ ..
(pūrṇamadaḥ — that(visible, outer world) is infinite, pūrṇamidam — this (invisible, inner world)is infinite, pūrṇāt pūrṇamudacyate — the infinite has come from infinite, pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate — taking the infinite out of infinite only infinite remains)
Bhakti is an excellent tool to practice brahmakara vṛtti, where every action is taken up or carried out from the place of unity of life/loving awareness. It is in bhakti, that we can let off of our selfish motives, prejudices, biases, judgement, i-am-ness and fully surrender to the moment, so as to witness it’s divinity/true reality. In other words, become a witness not an enjoyer or a victim. Whether you are practising yogāsanas on mat or just carrying out your day to day activities, when every action of ours is an offering to the divine within and around(animate or inanimate), we are on the path of Bhakti Yoga. In Indian culture one acknowledges and bows to this divinity within in another being and says “namaste” with humility. Bhakti acts as a magnet and re-aligns the stray energies within our distracted Citta (mind-intellect-ego) towards more noble/creative pursuits which can provide insights into the creation (Brahman) itself.
“I am doing nothing. You are doing it through me. You are the doer. You are the enjoyer. I am nothing. Thy will be done.” — Swami Sivananda.
Actions done with bhakti at heart, not only provide healthy outlet for saṁskāras and vāsanas but also bring contentment and spiritual growth. And to do so one must discover one’s calling (swadharma), based on their mental disposition(swabhāva). It is then we can discharge our duties and responsibilities with ease and authenticity against all odds. Sometimes other’s duties may seem more lucrative and desirable from distance and we even may think of framing a life like theirs, but Sri Krishna in Bhagwad Gita strongly advices against it. By stifling our innate nature and it’s calling, discontent grows within us and we are thwarted off from our spiritual path of self-realisation.
“śhreyān swa-dharmo viguṇaḥ para-dharmāt sv-anuṣhṭhitāt
swa-dharme nidhanaṁ śhreyaḥ para-dharmo bhayāvahaḥ”
(śhreyān — better, swa-dharmaḥ — personal duty, viguṇaḥ — tinged with faults, para-dharmāt — than another’s prescribed duties, su-anuṣhṭhitāt — perfectly done, swa-dharme — in one’s personal duties, nidhanam — death, śhreyaḥ — better, para-dharmaḥ — duties prescribed for others, bhaya-āvahaḥ — fraught with fear)
Meaning: It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger.
Bhakti Yog is the path of least resistance, both personally (ego) and socially too. It is the direct route to the experiential realisation of Brahman where in Vijñāna (wisdom) dawns upon us. We should not confuse Jñāna(which is theoretical knowledge of scriptures) for Vijñāna(practical knowledge). We must strive for Vijñāna through the practice of Bhakti Yog to experience the spark of divine within us, which indeed is the highest achievement of human life. “Tat tvam asi”.
The discussion here was inspired through reflection on sutra 1–16, Sādhāna Pādā of Yogasūtras.
“Sri Kṛṣṇārpanamastu”.
