Salvation,Self Realization is made possible by disciplining the Mind.
Unlike western philosophy, Indian philosophy considers Mind as an organ like Eyes,Ears,Nose,Mouth and Body( Panchendriyas,the Five Organs).
The difference between Mind and other organs is that Mind is Subtler and more powerful than the other organs.
It controls other organs.
To realize Self or Reality,Mind has to be stilled,by a process of regulation.
What we perceive initially,when we come into contact with objects, is a jumble of various inputs conveyed to us by various organs like Eyes,Ears…
This reaches the Mind as unconnected stimulii
At this level,Mind just collects information , without collating them,categorising them.
The next level of Mind,Buddhi collates the information,categorises them,tags them as correct or incorrect from a factual point of view and also passed value judgements like Good or Bad.
Why a particular event is designated as Good or Bad,or why amidst multitudes of stimulii being present around us and are being received by Mind as raw information,only a specific event or fact is taken cognisance of,forms a different and exhaustive study.
To put it simply,Buddhi selects event/s at any given point of time,as directed by Chitta,the higher plane,which exists,to understand the concept,one may say,than the Mind.
Consciousness ,one of the Attributes of the Soul is Realized by stilling the projections made by the Chitta when it comes into contact with objects of senses.
One of the methods to regulate the Mind is Mantra.
‘
मननात् त्रायते इति मंत्र: ।’ manan means bringing only one thought to one’s mind repeatedly and trayate means to protect. In other words mantra refers to that which when thought of repeatedly protects oneself and also that which protects one from the mind or that which helps to bring about the dissolution of the mind. At a further stage Mantrayoga also means that state in which contemplation (manan) stops during chanting, there is dissolution of the mind, cessation of the mantra, dissolution of the triad (triputi) that is, of the mantra, the one chanting the mantra and the act of chanting and the seeker attains the state of dissolution (layavastha).
B. ‘Mantra refers to the collection of letters which assists in acquisition of the favourable and the vanquishing of obstacles. The word mantra is derived from mantri, a Sanskrut word which means secret speeches (guhyabhashane). It has various meanings like acquisition of secret objectives, acquisition of secret meanings, invoking a deity for a specific cause, etc. Philosophically it means that by contemplation (manan) of which, knowledge about the oneness of the entire world, that is the embodied soul (jiva), Brahman and the universe is bestowed upon oneself and that by which the embodied soul acquires Liberation (Mukti) from worldly bondages and <span class=”glossary” title=”Practicing Dharma i.e. Dharmacharan”>Righteousness (Dharma), wealth (artha) and desire (kama) are achieved in this world.
C. “मंत्रा: मननात् ।” means a mantra is that on which one contemplates (manan) and from which one acquires the knowledge about sacrificial fires (yadnya), God and the soul (Nirukta 7.12).
D. मकारो मननं प्राह त्रकारस्त्राणमुच्यते ।
मननत्राणसंयुक्तो मंत्र इत्यभिधीयते ।।
The meaning: In the word mantra ‘ma’ (म) refers to contemplation (manan) and ‘tra’ (त्र) to protection (tran). Thus that which consists of contemplation (manan) and protection is called a mantra.’ (1)
E. The word mantra is derived from ‘man’ (मन्) and ‘tra’ (त्र). ‘Man’ refers to the mind and ‘tra’ to vital energy (pran). That which is done with the fusion of the mind and vital energy is called a mantra.
F. According to the science of Tantra: ‘According to the sorcerers (tantriks) sound (nad or dhvani) being the fundamental frequency of creation appears foremost in the origin of the universe. Sound is a subtle part of the divine energy (chit shakti) of the embodied soul (jiva). Just as sound waves are produced in the atmosphere due to air currents, so also in the body of the embodied soul sound waves are generated due to flow of a type of vital energy (pranvayu). A word is generated from this sound. Later, a mantra originates from it. The energy contained in a mantra is beyond one’s imagination.'(Source. https://www.hindujagruti.org/hinduism/knowledge/article/what-is-a-bijamantra.html#1https://www.hindujagruti.org/hinduism/knowledge/article/what-is-a-bijamantra.html#1)
Reality is One,but it appears to be many.(Advaita)
The world of Name and Form has only relative existence.
Once Knowledge dawns, differentiation disappears.
When one perceives,three things are needed.
The Perceiver,
The Perceived and the process of
Perception.
By Mantra,one can discipline the Mind and the differentiation between the Three,The Perceiver,Perceived and the process of Perception is dissolved and one becomes a part of Reality.
As an empirical spinoff,one gets his wishes granted and obstacles removed.
Will write on the effects not Mantras,the process and composition.
Truth as perceived by Seers have been transmitted orally.
Such experience was gained by Seers by following Vedas.
Vedas are expressions of Reality.
Being Personal experiences,they can not be classified at the time of transmission.
Thousands of Seers,called Rishis,have transmitted the information.
Such experiences,as time grew became voluminous.
After a period of time these experiences have come to be classified.
One must understand that experiences are unique and can not be replicated by the others.
Yet it may serve as signpost for Seekers.
Each individual in unique.
Their dispositions vary.
Realisation is dependent on One’s nature,Swabhava.
As many number of people,as many experiences.
When they are studied four general directions may found to Realize Self, Brahman.
They are,
Gnana Yoga Path of Knowledge,
Karma Yoga Path of Action,
Raja Yoga, Path of regulation of Consciousness by Physical and mental approach and
Karma Yoga, Path of Action,by performing an Action without being clouded by its results.
These paths are found in all Hindu texts.
There is no separate text for each of these.
Even Patanjali Yoga Sutra contains details of other Path,though it concentrates on Raja Yoga.
Thus, one will find all these in Bhagavad-Gita and all Vedic texts.
It is for us to choose the Path.
To guide us dispassionately,a Guru is needed.
One would find such instances of all paths even among the specific Mantras for A Deity.
Though Vedas do not advocate personal Concept of God and insists on Reality beyond Attributes,called Nirguna Aradhana, Vedas, understanding that human mind needs an anchor to evolve Spiritually,have also provided for Saguna Aradhana,that is Realising Reality through Deities.
Many stotras are found in many Deities.
All mantras,Astototras, Sahasranamas,though addressed to Individual Deity,also contain mantras on Nirguna Brahman.
In some texts it is marked clearly
For example, Lalitha Sahasranama.
You would find Saguna Upasana and Nirguna Upasana,and the Union of SelfandBrahman,Eikyanusanthaana,marked.
If we look, all Yoga systems are also covered.
Here let me address the Karma Yoga being mentioned in Individual Sahasranama.
The control and regulations of the mind and through it, The Consciousness is the goal of Yoga.
There is another earlier system of Yoga.
This is called Vaasi Yoga where, by breath control, Consciousness is directly controlled.
This was the first system by Lord Shiva and His disciple Patanjali developed a relatively easy system Asthtanga Yoga.
Shiva was the first to practice Vaasi Yoga and He is called the Adi Yogi, the First Yogi.
If one repeats Vaasi it becomes Siva.
The system of Patanjali was practised widely.
And we have Siddhas who transcend time and apart from Shiva, the early one was Thirumoolar, a Tamil Siddha, who had written a Sastra Thirumandhiram in Tamil. Thirumoolar is dated around 3000BC.
What do the Vedas say of Yoga?
To my knowledge, there is no reference to Yoga in the Vedas, except a description of a Yogi in the Rig Veda, which is dated around 5000 years ago.
Here is the Kesin Mantra of the Rig Veda which describes a Yogi.
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HYMN CXXXVI. Kesins.
1. HE with the long loose locks supports Agni, and moisture, heaven, and earth:
He is all sky to look upon: he with long hair is called this light.
2 The Munis, girdled with the wind, wear garments soiled of yellow hue.
They, following the wind’s swift course go where the Gods have gone before.
3 Transported with our Munihood we have pressed on into the winds:
You therefore, mortal men. behold our natural bodies and no more.
4 The Muni, made associate in the holy work of every God,
Looking upon all varied forms flies through the region of the air.
5 The Steed of Vāta, Vāyu’s friend, the Muni, by the Gods impelled,
In both the oceans hath his home, in eastern and in western sea.
6 Treading the path of sylvan beasts, Gandharvas, and Apsarases,
He with long locks, who knows the wish, is a sweet most delightful friend
7 Vāyu hath churned for him: for him he poundeth things most hard to bend,
When he with long loose locks hath drunk, with Rudra, water from the cup.
Translation by Rig Veda, tr. by Ralph T.H. Griffith, [1896], at sacred-texts.com
The Keśin were long-haired ascetic wanderers with mystical powers described in the Keśin Hymn (RV 10, 136) of the Rigveda (an ancient Indian sacred collection of Vedic Sanskrithymns).The Keśin (“long-haired one”) are described as homeless, traveling with the wind, clad only in dust or yellow tatters, and being equally at home in the physical and the spiritual worlds. They are on friendly terms with the natural elements, the gods, enlightened beings, wild beasts, and all people. The Keśin Hymn also relates that the Keśin drink from the same magic cup as Rudra, which is poisonous to mortals.
The Kesin hymn of the Rigveda is the earliest evidence of yogis and their spiritual tradition, states Karel Warner. The Hindu scripture Rigveda uses words of admiration for Kesins.
Yoga Sutra of Patanjali,speaks of Eight Limbed Yoga,Ashtanga Yoga.
They are ,
Yama,
Niyama,
Asana,
Pranayama,
Dhyana,
Prtathyaahaara,
Dharana and
Samadhi.
Patanjali is not the founder of Yoga.
He codified the practices of Yoga.
Vedas speak of Yoga very subtly.
The obejective of Human Life is to realize the Self.
This is possible only when one can control and channelize the thoughts in the effort to control Chitta,which exists at a higher level than thoughts.
Patanjali describes ,in the first Sutra of his Yoga Sutra,
‘Yogaha,Chitta vruthi nirodhdha’
The cessation of the modification of Chitta is Yoga,Communion.
For more on this,please read my articles on Yoga Sutra.
By limiting the Thought waves, Consciousness is controlled through Breath Control.
Breath Control is described by Patanjali under Pranayama.
All the steps of Yoga are to be followed in the order described by Patanjali.
I have listed them in the order at the beginning of this article.
Performing Yoga in any other manner,like doing Pranayama or the so called Meditation without going through Yama ,Niyama etc. Is not Yoga.
It might appear to produce results, but would harm,in the long run,physically and spiritually.
Packaged Yoga to suit masses is injurious.
I have written that the effort in Yoga is to control Chitta through these steps of Patanjali.
The process of controlling Chitta direct through Breath control is callled Vaasi Yoga and Lord Shiva was the First to practice it.
The process of Vaasi Yoga is Shiva.
Read Vaasi backwards,it is,Shiva.
Please check my detailed article on this.
There is an Upanishad in the,Sama Veda dedicated to Yoga process.
This was taught bt Lord Dattatreya to Sage Sankrithi.
This is the Jabali Darshana Upanishad.
Jabala Darshana Upanishad, Translation by Sri.P.R.Ramchander.
Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
God Dattatreya is the reincarnation of the four armed Vishnu and he is the ruler of the world. Sankrithi is a great devotee and a sage and is an expert in yoga and also a disciple of Dattatreya. He approached his teacher (God Dattatreya) with humility and with folded hands, when his teacher was alone and requested him, “Oh God, please tell me about the science of yoga which has eight branches and five different sthanas (places) by knowing which I will attain salvation. Dattatreya told him, “Hey Sankrithi, I shall tell you about Yoga which has eight branches. The eight branches are Yama, Niyama, Aasana, Pranayama, Prathyahara, Dharana, Dhyana and Samadhi.
Yama which is the first is the practice of non-violence, truth, non possession of properties of others, celibacy, mercy, honesty, patience, stability, food discipline and cleanliness. 1
Niyama is the ten aspects of penance, joy, orthodoxy, charity, worship of god, hearing of philosophy, fear for bad actions, clear intellect, chanting and austerities. 2
The nine important Asanas (sitting positions) are Swasthika (Swastika), Gomukha (cows face), Padma (lotus), Veera (valorous), Simha (lion), Badra (safe), Muktha (free), Mayura (peacock) and Sukha (pleasant). Oh sage, that position, whatever it may be but which makes you comfortable and gives you courage to undertake Yoga is called Sukhasana. People who do not have strength to take up other positions can use that. Victory in the seating position is like victory over the three worlds. Once the Asana is fixed, one should practice Pranayama. 3
Either in the top of the mountain or by the shore of the river or under a Bilwa tree in the forest, after choosing a clean place which is acceptable to the mind and after establishing a place to do tapas (Asram), sit in the Asana which is most familiar facing either east or north. Then sit with the body neck and head in a straight line, cover the face and concentrate the vision with best possible attention on the nectar flowing from the fourth state of the moon like dot at the end of the nose. Draw the air inside using the lungs, store it in the stomach, meditate on the flame of fire inside the body and then shift meditation to the root of fire with its sound and dot. Then the intelligent one will exhale and draw the Prana using Pingala (Nadi which is tawny and is on the right side of Sushumna Nadi) and meditate on the Agni Bheeja. Again he has to exhale and inhale again in the middle using the Ida (Nadi which is pleasant and is on the left side of Sushumna). One should have to live in a secret place practicing this exercise six times for 3-4 days or 3-4 weeks at dawn, noon and dusk. This would help him to clean up the Nadis. Slowly symbols will start showing up. Body will become light, the fire in the stomach will burn well and the voice would become clearer. These are the symbols of Siddhi (getting mastery). Till you see this, you have to practice. 4
Now I will tell you about Prathyahara. To use force and divert the sensory organs which normally travel according to their nature is Prathyahara. Those who know Brahma say that seeing whatever we see as the form of Brahman is Prathyahara. Prathyahara also is doing clean or unclean acts as those belonging to Brhaman. Further doing daily religious activities after dedicating them to God and similarly doing the activities which we desire is also Prathyahara. Apart from this inhaling air (oxygen) and stopping it in different places is also Prathyahara. The wise man would sit in Swasthikasana, draw his breath till it fills up from head to toe and hold it in two feet, mooladhara, stomach, middle of the heart, bottom of the neck, jaw, middle of the eyelids, forehead and at the top of the skull. Then he should leave out the belief that the body is oneself and make that thought as nirvikalpa and merge it with Paramatma. The experts in Vedanta say that this is true Prathyahara. There is nothing that cannot be attained by those who practice like this. 5
Now I will tell you about the five types of Dharana (holding steady – a stage in meditation – here we try to hold on what we are mediating upon without wavering). In the sky which is in the middle of the body, Dharana of the sky outside should be made. Similarly in the breath, Dharana of air outside should be made. In the fire in the stomach, Dharana of the fire outside should be made. In the fluid aspects of the body, Dharana of the water outside should be made. In the earthy aspects of the body, Dharana of the earth outside should be made. Sage, also it is necessary to chant the pancha bhootha mantras viz., Ham, Yam, Ram, Vam and Lam. It is said that this very great Dharana destroys all sins. In the body up to the knee is the aspect of the earth, from there till hip it is the aspect of water, up to the heart is the aspect of fire, up to middle of eyelids is the aspect of air and then up to the middle of the skull is the aspect of the sky. In the aspect of earth Brahma has to be placed, in the aspect of water Vishnu should be placed, in the aspect of fire Rudra should be placed, in the aspect of air Iswara should be placed and in the aspect of sky, the Sadashiva should be placed. Hey great sage, I will also tell you another Dharana. In the Jeevatma, that lord Shiva who rules over everything and is the personification of wisdom should be placed. To get rid of all sins, the wise man should suppress the gods like Brahma in the causative self, and place the Avyakta (that which is not clear) which is formless and which is the root cause inside the entire soul with the chanting of pranava. He should control the sensory organs by mind and should merge them with the soul. 6
I will now tell you about Dhyana (meditation) which destroys sorrow. Dhyana should be done of that Maheswara, who is the medicine for problems arising out of birth, who is the discipline and fundamental basis of the world who is of the form of Para Brahma, who has the masculine power upwards, who is of the form of the world, who is Virupaksha, and who is the head of all yogis as “I am He”. Then continue to do Dhyana of him who is beyond the reach of meditation, who is the personification of Sachidananda Brahman and who is soul in person as “I am He” for attaining salvation. In the mind of that great Purusha who practices like this, the science of Vedanta would automatically appear. There is no doubt about it. 7
Now I will tell you about Samadhi (deep meditative state) which destroys the ills of birth and death. Samadhi is that state in which there is knowledge that Jeevatma and Paramatma are one. Atma (soul) is filled all over for ever and does not have motion or stain. Though it is one, due to the effects of illusion, it appears as different objects. Really there is no difference between these so called objects. When one sees all objects within himself and him as a part of all objects, He attains Brahman. When one drowns himself in Samadhi and does not see different objects as different , then he attains the single aim of salvation. When he sees only the true soul and the entire world appears as an illusion to him and he is cured of all sorrow.
Thus advised by Lord Dattatreya the sage Sankrithi fully lost all his fear and attained that blissfull state, deep in himself.
Om ! Let my limbs and speech, Prana, eyes, ears, vitality
And all the senses grow in strength.
All existence is the Brahman of the Upanishads.
May I never deny Brahman, nor Brahman deny me.
Let there be no denial at all:
Let there be no denial at least from me.
May the virtues that are proclaimed in the Upanishads be in me,
Who am devoted to the Atman; may they reside in me.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !
In Yoga Sutra 1.35,Patanjali talked about shutting down mental processes to do away with confusion,indecision and worry.
In Yoga Sutras 30 to 34,Patanjali explained about the effects of a wandering Mind.
Lord Krishna speaks of this state of confusion and indecision in the Bhagavad Gita, in Chapter 2.
When the mind is confused,with constant,relentless bombarding of Stimulii,the Mind is bewildered at the mountain of information received.
Buddhi,Intellect,which is a higher Plane than Mind,when confronted with making a Value decisions like Correct or Incorrect,Right or Wrong,also dithers.
This has to be corrected as the sensations that lead to emotions distort facts and misguide the ability of the Intellect to judge and decide.
This is what Krishna says in the sloka,Chapter 2,
‘Krodhaath Bhavathi Sam mohaha
Sammohaath Smriti vipramaha,
Smriti Dhwamsaath Buddhi Naaso,
Buddhi Naasaath Pranasyathi’
Out of Attachment arises Anger,
Anger breeds and fuels Intellect dithers,
When Intellect is destroyed,incapable of making right decisions,one is destroyed.
In Yoga Sutra 1.36,Patanjali offers a way out of this.
When we perceive,we have the objects we Perceive and our Impressions of them in the Mind.
The Objects do not change from time to time.
It is our interpretation of them atca particular point of time changes.
So what needs to be changed is our perception of Objects.
This is effected by the Mind and passed on to the Buddhi,Intellect,which thereafter can make the Right Decision.
So to shut down the external Objects,Patanjali adises one to Concentrate on a source of Light.
This is first step in Concentration,called Dhyana.
Here you are aware that you are concentrating and that there is an Object being Concentrated upon.
You are aware of both.
Next step is Dharana,when you forget that there is an Object you are concentrating upon, so immersed are you in your concentration.
The next and final step is Samadhi,where you and the object mergevand there is no Duality.
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