235 - Vedanta and Sankhya

Suta said: 

1-4. I shall expound the mode of knowing the Brahman in accordance with the tenths of the schools of philosophy Vedanta and Sankhya. Just as the self-same principle of Jyoti (Brilliance) appears in three different forms of Fire, Sun and Moon so also Vishnu appears as Aham (I, the individual self), Brahman (God, Ishvara) and Param Jyotih (the supreme Brilliance or soul). This must be meditated upon. The butter is actually present in the body of the cows. But it does not add to the strength of the cows. When the milk is taken out from the body and churned and the ghee is administered to the cows it gives them additional strength. So also, the all-pervading Vishnu though present in the body too does not grant any special benefit to men without being propitiated. The devotee desirous of ascending the tree of Yoga must have recourse to Karma and Jnana as the steps to achieve the goal. 

5. Those who have already climbed the tree of Yoga must also resort to Jnana and renunciation. If a person begins to experience sound, etc., he becomes affected by Raga and Dvesha (Desire and Hatred). 

6. From them spring Lobha (greed), Moha (delusion) and Krodha (anger). A man affected by all these commits sin. 

7. The hands, the generative organ, the belly and speech (are at the root of all sins). If they are brought under control a man becomes a wise brahmin. 

8. Hands can be brought under control by desisting from taking another man's wealth, refraining from injuring others and not playing at the game of dice. 

9. If a man avoids other women his genitals are brought under control. If he is neither gluttonous nor craves for delicacies, his belly is brought under control. 

10. If he speaks limited, wholesome and truthful words his speech is under control. Of what use are the austerities and sacrifices to the person who has controlled these four? 

11. Unity of intellect, mind and the organs, with seed or without seed is called meditation. 

12-13. A life in the state of Jagrat (waking) employs his intellect which is situated between the eyebrows, in the direction of objects of sense. Scholars say so. 

14-15. When the life (soul) comes to the heart and is enveloped by Tanias (darkness) he experiences neither delusion nor false perception. In fact, he does not know where he is or 'wherefrom' he has come. That state is called Suşhupti (Slumber). He is not aware of even his wife nearby. He does not perceive the objects of sense organs like a man who has controlled his senses. 

16-18. [The Turiya (fourth) state is now described). The sense organs and the mind are diverted (consciously) from the objects by means of intellect. The intellect and the ego are diverted by means of Prakruti (nature). The Prakruti is abstracted by means of Chicchakti (the psychic force). He then stations himself in the pure Self alone and sees only the soul which is consciousness pure and simple, pure and insert, all pervasive and auspicious. Now the soul is in the Turiya (fourth) state undoubtedly. 

19-20. Of the lotus called Puryaşhtaka (the heart) these are the petals [i.e., sound, touch, taste, colour, smell and the three Gunas i.e., Sattva, Rajas and Tamas). Their equilibrium is maintained by the three Gunas. Prakruti is the pericarp (Karnika) of the lotus. The Lord Chidrupa (the conscious principle) is stationed in the pericarp. If the life leaves off the Puryaşhtaka and the Prakruti consisting of the three Gunas, it is called Mukti (absolution, salvation). 

21. The six ancillary factors assisting Yogic practice are Pranayama, Japa, Pratyahara (Diversion of sense organs), Dharana (Retention), Dhyana (meditation) and Samadhi (Trance). 

22-24. A perfect control of the sense organs brings about the destruction of sins and the favour of gods. A Pranayama accompanied by Japa and Dhyana is called Sagarbha and the opposite is called Agarbha. 

The excellent Pranayama consists of thirty-six matras; the middle one of twenty-four matras; and the last one of twelve matras, Onkára is to be added to all Japas. 

25. If the Vachaka (that which signifies) Pranava is under stood the Vachya (that which is connoted) Brahman is de lighted. The six syllabled Mantra 'Om Namo Vişhnave (obeisance to Vishnu) must be constantly repeated, along with Gayatri and the twelve syllabled mantra 'Om Namo Bhagavate Vasudevăya'. 

26. The natural urge of the sense organs is towards the objects. Their diversion from them along with that of the mind is called Pratyahara. 

27. A Yogin who thus diverts the sense organs from the objects consciously along with his intellect is said to be in Pratyahara state (state of abstraction). 

28-29. The mind must be fixed in Brahman for as much time as is necessary to perform twelve Pranayamas, each of twelve matras. If the Yogin feels sublime bliss in this state and continues in it, it is called Samadhi (Trance). 

30-31. While meditating one must not stir at all. The mind is energetically engaged in it. As long as the mind is in its grips the Dharana (retention) must be maintained. The mind is fixed in the object of Dhyana. It sees it alone, nothing else. That is called the perfect) Dhyana (meditation). 

32. When the mind is inert in its grasp of the Dhyeya (the object) it is called the perfect Dhyana by the sages who have thought over Dhyana. 

33. The Yogin identifies himself with the Dhyeya and sees it alone everywhere without any second object. This state is called Samadhi. 

34. The mind is without any special conception. The objects of the sense organs are not thought of. If it is merged thus completely in Brahman it is called being in Samadhi. 

35. If the Yogin's mind thinking of Brahman is fixed in It and identifies itself with It he is called a person in Samadhi.

36. The defects causing obstacles in the practice of Yoga are the unsteadiness of the mind of the Yogin, false notions, mental dejection and elatedness.

37. In order to steady the mind, the practiser of Yoga shall first think of grass objects. This practice coming to be concentrated on the sun (solar plexus) steadies the mind. 

38. There is nothing existing in the world except the Paramatman. It is this alone that takes all forms. A person who knows this gets release. 

39. Onkara and the Brahman (supreme) shall be meditated upon. The lord shall be meditated upon as stationed in the lotus (heart) without the distinction of Kshetra (body) and Kshetrajna (soul). The two Mantras Onkára and the six syllabled one (Supra verse 25) must be repeated. 

40-43. At the outset the practiser of Yoga must meditate upon Pradhana (Principle of nature) as stationed in the lotus. Above it are the zones of Tamas, Rajas and Sattva in order. Over that is the Purusha (appearing) black, red and white (due to the Gunas) called Jiva (the individual soul). Over that is located the mystic lotus with the eight petals of Guna, etc. Knowledge is the pericarp, the Shastraic knowledge is the filament. Allergy to worldliness is the stem; the Vaishnava cult is its bulb. The Jiva must be then meditated upon as stationed in the pericarp motionless and conjoined to Onkára in the heart. This meditation is an aid to salvation. 

44. If a Yogin dies while meditating he is sure to attain Brahman. A Yogin meditating on Hari after placing Him in the lotus of the heart attains devotion. 

45. Some Yogins see the Atman through the eye of meditation; others through Samkhya knowledge and others by means of Yoga. 

46. Knowledge clarifying the Brahman chops off the fetters of worldly existence. Yoga which is single-minded concentration in Brahman yields salvation undoubtedly. 

47. He who is satiated in knowledge and who has conquered the sense organs and the Karaņas (limbs) is said to be a liberated soul. The Paramatman is stationed there like one blind (i.e., passively). 

48. Asanas (postures), Sthanas (particular places) and Visayas (objects) cannot be called auxiliaries of Yoga. These superfluous things actually delay the successful conclusion of yogic practice. 

49. Even Shishupala attained salvation on account of constant remembrance. Those who practice Yoga see the soul through their own souls. 

50. A Yogin who is compassionate towards all living beings, who is averse to those who hinder his progress and who has subjugated the genitals and the belly becomes liberated.

51. If he does not come into contact with the objects of sense organs through them, if he has merged himself completely in Brahman and appears senseless like a log of wood he is a liberated soul. 

52. Annihilating everything-- all the castes, all women (objects of sense organs) and all sins by means of the fire of meditation the intelligent Yogins attain the highest goal. 

53. By churning, fire is manifested. Similarly, Hari manifests Himself through meditations. The highest Yoga is the identity of Brahman and Atman. 

54. There is no salvation through external forms. Through the internal Yama (restraint) etc. it can be made possible. The realization of the Atman through Sankhya, Yoga and Vedanta is called salvation. The bondage is the perception of non-soul as soul and the non-existent as existent.