Jnana Sutram — The Thread of Knowledge
Brahman is self-luminous by its very nature, indestructible, and free from the six modifications (birth, existence, growth, transformation, decay, and death). Therefore, it can never undergo increase, decrease, or any such changes.
Therefore, Knowledge (Jnana), which is inseparable from the Supreme Brahman, can never perish or grow at any time.
If such a thing were to happen, then the sun’s own light, which is inseparable from the sun, would also have to undergo increase and decrease – but that never happens.
Just as the moon, because it has waxing and waning phases, causes its light also to appear to increase and decrease – this is a fact proven by worldly experience.
Moreover, since there are no six modifications in the world for It (Brahman), the Shruti (Vedic scripture) declares It to be eternal, permanent, ancient, and imperishable.
Therefore, its radiance, which is Knowledge (Jnana), also shines forever without any impurity.
Therefore, it is meaningless to say that when Knowledge develops, ignorance is destroyed.
However, just as the sun, though self-luminous, does not appear to shine clearly when covered by clouds – in the same way, the light of the Self, which is Knowledge, does not shine clearly because it is veiled by ignorance.
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Bhagavad Gita:
“ajnAnena AvRtaM jnAnaM tena muhyanti jantavaH”
[Knowledge is enveloped by ignorance; thereby beings are deluded.]
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Kama, Krodha, Lobha — Destroyers of the Self
(Desire, Anger, Greed — The Three Gates to Hell)
Ignorance (Ajnana) means the inability to grasp the true reality of things. This arises due to desire (Kama), anger (Krodha), and similar passions.
These desires, anger, and similar passions arise from the Rajas quality (Rajo Guna) present in the inner instrument (Antahkarana) and are enemies of liberation (Moksha).
Therefore, by destroying these enemies, the bliss of liberation (Moksha) is attained.
Even in this world, we experience that when there are no enemies, one can live fearlessly and happily – this is a well-proven experience.
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“trividhaM narakasyedaM dvAraM nAshana mAtmanaH”
kAmaH krodhaH tathA lobhaH tasmAd etat trayaM tyajet || Gita ||
[These are the three gates to hell, leading to the destruction of the Self: desire, anger, and greed. Therefore, one must abandon all three.]
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Desire, anger, and greed – these three destroy the Self. They are the causes of attaining hell; therefore, one must abandon them.
‘Naraka’ (hell) means the cycle of pleasures and pains that arise from birth and death.
Therefore, first comes desire (Kama), and from this desire arises anger (Krodha) – both originating from the quality of Rajas.
One must understand that this (desire) is insatiable, is the cause of sin, and is the enemy of liberation.
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“kAma eSha krodha eSha rajoguNa samudbhavaH |
mahAshano mahApApmA viddhyenam iha vairiNam” ||
“amRtaM jnAnam etena jnAnino nityavairiNA |
kAmarUpeNa kaunteya duShpUreNAnalena cha” ||
[Gita: This is desire, this is anger, born of Rajo Guna – the great devourer, the great sinner. Know this as the enemy. Knowledge, like nectar, is perpetually opposed by this enemy in the form of insatiable desire, O son of Kunti.]
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Therefore, this desire – which veils Knowledge, is always the enemy of the wise, which is filled yet never satisfied by sense objects like fire that never has enough fuel, which takes the form of craving – when conquered, the immortal state of liberation (Moksha) is attained.
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yasya sarve samArambhAH kAma yasya hRdi shritaH
adha martyo amRtam ashnute ||
He in whom all desires perish at the very moment of their arising – that person attains the state of immortality.
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“tRShNA evahi saMsAro tannAsho mokSha uchyate.”
Desire alone is worldly existence (Samsara); its destruction is called liberation (Moksha).
Control of Senses — The Path to Knowledge
Therefore, the senses, mind, and intellect (the inner instrument) are the causes of desire. Taking refuge in these senses and mind, desire veils Knowledge and deludes the living being.
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indriyANi mano buddhi rasyAdhiShThAna muchyate |
etair vimohayaty eSha jnAnam AvRtya dehinam || || Gita ||
[The senses, mind, and intellect are said to be its seat. Through these, it deludes the embodied self by veiling Knowledge.]
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Therefore, for Knowledge to shine brightly, one must necessarily control the senses (which are its limiting adjuncts) and the mind (which is the cause of the activities of the senses).
When the mind is free from thoughts/intentions (Sankalpa), the senses cannot engage in their respective objects. Since there is no sensory activity, latent impressions (Vasanas) cannot arise.
Vasanas mean ‘impressions from seeing and hearing.’ The Shruti says: The mind can recall to memory what was once seen and heard.
One never thinks about things never seen or heard. Therefore, Vasanas produce the mind, and the mind produces Vasanas – they mutually reinforce each other.
When the mind is free from intentions, Vasanas also cannot arise. Therefore, the Shruti declares that the destruction of Vasanas is itself liberation.
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“vAsanApi kShayo mokShaH sa jIvanmuktir eShiShyate” (AdhyAtmopaniShat)
[The destruction of Vasanas is Moksha; this is called Jivanmukti (liberation while living).]
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Moreover, when one restrains the senses, one can perceive the Self (Atma) within oneself.
“indriyANAM nirodena dehepashyanti mAnavA” || Uttara Gita ||
[By restraining the senses, human beings perceive (the Self) within the body.]
One who is restless in the senses is called unwise (Aviveki). That is, one who is enslaved by the senses is called an animal (Pashu).
“indriyANi pashUn hatvA AtmanaivAtu tuShyati” || Shruti ||
[Having slain the animal-like senses, one becomes satisfied in the Self alone.]
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Even One Uncontrolled Sense Destroys All Knowledge
Therefore, the meaning of the above Shruti is that by restraining the senses which produce animal-like understanding, bliss is attained.
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indriyANAM hi charatAM yan mano anuvidhIyate |
tad asya harati prajnAM vAyur nAvam ivAmbhasi ||
yatato hy api kaunteya puruShasya vipashchitaH ||
indriyANi pramAdhIni haranti prasabhaM manaH ||
nAsti buddhir ayuktasya na chAyuktasya bhAvanA ||
sa chAbhAvayataH shAnti rashAntasya kutaH sukham ||
[Gita: When the mind follows the wandering senses, it carries away one’s wisdom like wind carries a ship on water. Even for a wise person striving for it, the turbulent senses forcibly carry away the mind. For one without self-control, there is no intellect; for such a person, there is no contemplation. Without contemplation, there is no peace; without peace, how can there be happiness?]
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When the mind follows even one of the uncontrolled senses that engages in sense objects, that single sense alone destroys the mind’s discrimination – just as the wind carries away a boat on the ocean and destroys it.
Even the mind of a wise person striving for liberation is forcibly dragged by the senses into sense objects.
By saying ‘the mind of a wise person,’ it is made clear that Self-inquiry without sense control is futile.
Therefore, one who does not bring the senses under control can never attain the Knowledge of the true nature of the Self.
One who does not meditate on the Self cannot attain the cessation of mental activity (Chittoparama) in the Self.
Without the cessation of mental activity, liberation cannot be attained – this is the meaning of the above Gita verses.
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“indriyANAM tu sarveShu yuddhy ekaM kSharadriyaM
tenAsyakSharati prajnA dRte pAtrAdi shUdakam.” Manu Smriti
[Even if just one sense is left uncontrolled among all the senses, through that one, all one’s knowledge leaks away – just as water leaks from a pot with even one hole.]
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Just as water in a pot with holes – even if all holes are sealed except one – all the water leaks out through that single opening, leaving only the empty pot behind – similarly, if even one sense among all the senses is left uncontrolled, a person’s entire Knowledge is destroyed and only ignorance remains.
Therefore, Sage Vasishtha has taught that controlling the mind and senses is absolutely essential, and there is no greater Dharma (righteous duty) than this.
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manashchendriyANAM cha ekAgraM paramaM tapaH
tajjnAyasarvadharmebhyaH sadharmaH paramuchyate || Mahabharata
[One-pointed concentration of the mind and senses is the supreme austerity. Among all righteous duties, this is declared to be the highest.]
Advaita Knowledge — The Vision of Oneness
The yogi who, established in non-duality (Advaita), worships God in all beings – even though he acts in various ways, he acts only in the Divine.
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“yasmin tsarvANi bhUtAni AtmavAbhU dvidhAnataH,
tatra ko mohaH kaH shokaH ekatvam anupashyataH” || Shruti ||
[In whom all beings are seen as the Self itself – for such a one who sees oneness, what delusion or sorrow can there be?]
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For the person who has the Knowledge of oneness with Brahman, all beings from Brahma down to a blade of grass appear as illusion (Mithya), and the Self alone appears as the sole reality.
The opinion is that where there is the play of Maya (illusion) and its related ignorance, the associated pleasures and pains do not truly exist. This Advaita (non-dual) Knowledge was taught by Lord Sri Krishna to Arjuna:
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“yo yaM yogas tvayA proktaH sAmyena madhusUdana
etasya ahaM na pashyAmi chanchalattvAt sthitiM sthirAm” || Gita ||
[O Madhusudana (Krishna), the yoga of equanimity that you have taught – I do not see a steady state for it because of the restlessness of the mind.]
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“O Madhusudana, the yoga of equanimity you have taught – that is, the Knowledge of seeing Brahman everywhere – seems impossible. The mind is unsteady.”
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chanchalaM hi manaH kRShNa pramAdi balavad dRDham |
tasyAhaM nigrahaM manye vAyor iva suduShkaram || || Gita ||
[The mind is restless, O Krishna, turbulent, strong, and obstinate. Controlling it is as difficult as controlling the wind.]
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“The mind is extremely restless, creates difficulties, and is impossible to control! I consider restraining such a mind as impossible as restraining the wind,” said Arjuna.
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asaMshayaM mahAbAho mano durnigrahaM chalam
abhyAsena tu kaunteya vairAgyeNa cha gRhyate || || Gita ||
[Undoubtedly, O mighty-armed one, the mind is difficult to control and restless. But through practice (Abhyasa) and detachment (Vairagya), it can be mastered.]
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To that, Lord Sri Krishna said: Arjuna, there is no doubt that the mind is restless and difficult to control. Nevertheless, through practice (Abhyasa) and dispassion (Vairagya), the mind can be brought under control.
For one whose mind is not under control, the vision of non-difference (Abheda Darshana) described above is impossible.
Therefore, one who has a controlled mind can, through the above means and effort, become a yogi – this is My opinion (says Krishna).
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asaMyatAtmano yogo duShprApa iti me matiH
vashyAtmanA tu yatadhA shakyo vAptu mupAyataH || || Gita ||
[For one of uncontrolled self, Yoga is difficult to attain. But for the self-controlled who strives through proper means, it is possible.]
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Therefore, without mind-control, merely hearing about the oneness of Brahman cannot produce the Knowledge of Brahman – this is the considered opinion of Lord Sri Krishna.
Moreover, even though Sage Vasishtha taught Rama about Brahman in many ways, since mental peace (Chitta Vishranti) was not attained, Rama grieved when Ravana abducted his wife – this fact is found in the Adhyatma Ramayana.
Mind Control is Essential for Liberation
Abhyasa (Practice) means: “The effort made to remain steady in all states” – from Patanjali’s Yoga Sutras.
The effort made to keep the mind steady and still in all mental modifications (Vrittis) is called Abhyasa (Practice).
“Yoga is the cessation of the modifications of the mind-stuff; then the seer abides in its own nature” – The mental modifications are restrained through Yoga.
Thereafter, the individual Self (Pratyagatma), who is the seer, attains a steady state in the Supreme Self (Paramatma). This is stated in Patanjali’s Yoga Sutras.
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Pranayama — The Path of Breath Control
“yopAna prANayor aikyaM jIvAtma paramAtmanoH” | || Shruti ||
[That which unites Prana (inhalation) and Apana (exhalation) is the same as the union of the individual self and the Supreme Self.]
“prANApAna nishchayabuddhyA hRdi ruddhAch chhitvA |
sarvaM saMshayabandhaM viShayotthAn” || || Brahma Gita ||
[By uniting Prana and Apana with determined intellect, cutting through all bonds of doubt and rising above sense objects.]
Through the union of Prana and Apana, definite knowledge (Nishchaya Buddhi) arises. When this is split/disrupted, bonds of doubt and sense-attachments arise.
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prANApAnau samau kRtvA nAsAbhyantara chAriNau ||
yatendriya manobuddhir muni rmokShaparAyaNaH ||
vigatechhA bhayakrodho yassadAmukta evasaH ||
Having balanced the Prana and Apana breaths, making them flow through the nostrils, restraining the senses, intellect, and mind, abandoning desire, fear, and anger, one who is focused solely on liberation – such a contemplative sage (Muni), even while living, is indeed liberated.
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“chandrasUrye samaukRtvA tayodyogaH pravartate |
guNakriyamatItaM syAt granthitraya vibhedanAt ||
shivashakti samAyoge jAyate paramAsthi: ||
kShetrajnaH paramAtmAcha tayor aikyaM yadhA bhavet” || Shruti ||
[Having balanced the moon and sun (Prana and Apana), the yoga practice proceeds. Going beyond the three Gunas and the three Granthis (knots), the union of Shiva and Shakti occurs, and the individual self and Supreme Self become one.]
Food — Mind — The Three Qualities (Gunas)
For the purpose of restraining the movement of Prana (life-breath), one must practice: Pranayama as instructed by the Guru’s guidance, purity, moderate food, and proper posture (Asana).
Foods are of three types – Sattvic, Rajasic, and Tamasic. The qualities (Gunas) that correspond to each type of food arise from consuming them.
For example, certain foods bring peace and tranquility to the mind.
The food we eat transforms into three parts – the gross part becomes excrement, the middle portion becomes flesh in the body, and the subtle essence either brings peace or restlessness to the mind.
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(1) katvAmla lavaNAtyuShNa tIkNarUkSha vidAminaH |
AhArA rAjasaneShTA duHkha voka mayapradAH ||
[Foods that are bitter, sour, salty, very hot, pungent, dry, and burning – these are favored by Rajasic people and cause pain, sorrow, and disease.]
Rajasic food items include: bitter, tamarind, salt, hot substances, and spicy things – these increase the Rajasic quality.
Food that is cold and stale, impure, foul-smelling, leftover/partially eaten, and unclean – such food is related to the Tamasic quality.
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(2) garvaM krodha mahaMkAraH strIsaMgaH pralApan |
apriyaM dambhamAtsaryaM rAjasaM guNalakShaNam ||
ajnAnaM mohanidra cha chApalyaM buddhihInatA |
pApiShThaM parapIDatvaM tAmasaM guNalakShaNam ||
[(2) Pride, anger, ego, attachment, gossip, unpleasantness, hypocrisy, jealousy – Rajasic traits. Ignorance, delusion, sleep, restlessness, lack of intelligence, sinfulness, causing suffering – Tamasic traits.]
(3) satyaM jnAnaM tapomaunaM dhRtirdharmaM tIkSha cha |
utsAhaM nishchalaM dhairyaM sAtvikaM guNalakShaNam || || Gita ||
[(3) Truth, knowledge, austerity, silence, steadfastness, righteousness, discernment, enthusiasm, stability, courage – Sattvic traits.]
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From Rajasic food: pride, anger, ego, attachment to sensual pleasures, unpleasantness, hypocrisy, and jealousy arise.
From Tamasic food: ignorance, delusion, sleep, fickleness, lack of intelligence, inclination toward sinful acts, and causing suffering to others arise.
One must eat moderately. From Rajasic and Tamasic foods, Knowledge cannot arise.
One should moderately consume foods that promote truth, knowledge, austerity, silence, steadfastness, righteousness, discernment, enthusiasm, stability, and courage – namely, foods that are juicy, prepared with ghee, pleasant, and that increase longevity, strength, goodness, and health – such as wheat, cow’s milk, sugar, ghee, and certain types of fruits.
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prANAyAma dRDhAbhyAsair yuktyAcha gurudattayA |
AsanAshanayogena prANaspando nirudhyate || Vasishtha Ramayana
[Through firm practice of Pranayama, by the method given by the Guru, through proper posture and food discipline, the vibration of Prana is restrained.]
Mind — Consciousness — Intellect
By practicing as described above, one is freed from the defects caused by the senses (liberated from the veil of ignorance) and can know one’s own true nature.
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yadhA parvatadhAtUnAM dahyante dahanAnmalAH |
tadhendriyakRtA doShA dahyante prANanigrahAt ||
[Just as the impurities of mountain ores are burnt away by fire, so too are the defects caused by the senses burnt away through restraint of Prana.]
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Thus Vasishtha says: “Then the veil over the light is destroyed.” The Jiva (individual soul) is bound by the senses; the Self itself becomes bound.
Just as the essence of ores found in mountains is purified by fire, in the same way, the defects of the senses are destroyed through breath control.
Then the veil of ignorance is destroyed and Knowledge shines forth clearly.
When afflicted by the senses, one is called a Jiva (individual soul); when free from that condition, one is the Supreme Self (Paramatma).
The Jiva (individual soul) in the form of Hamsa (the swan-self) has a mutual relationship with the Supreme Self. This relationship is like that between the sun and its rays, and between fire and its light.
Through Yoga, when the mental modifications are restrained and the veil of ignorance is removed, the Jiva in the form of Hamsa, being freed from desire, becomes Brahman.
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AtmamantRasya haMsasya paraspara samanvayAt |
yogena gatakAmAnAM bhAvanA brahmachakShate || Uttara Gita ||
[Through the mutual correlation of the Self-mantra of Hamsa, through Yoga, those who have transcended desire – their contemplation is called Brahman.]
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Mind (Manas), Consciousness (Chitta), and Intellect (Buddhi) – these are not separate from each other. Manas means thinking/reflecting. Chitta means contemplating. Buddhi means steadfastness/certainty.
Without the mind first forming an intention (Sankalpa), contemplation is not possible. Through contemplation, determination/certainty occurs.
If these three were truly separate, then all three functions would have to operate simultaneously – but that does not happen.
After the mind forms an intention about something, that very same mind then contemplates the intended subject. Thereafter, it reaches a determination.
Therefore, all these are merely different functions of the same mind – they are not separate entities.
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kAmasaMkalpo vichikitsA shraddhA ashraddhA dhRtir adhRtiH
hrIrdhIrbhi rityetatsarvaM mana eva || Shruti ||
(BRhadAraNyakopaniShat)
[Brihadaranyaka Upanishad: Desire, intention, doubt, faith, lack of faith, steadfastness, unsteadiness, modesty, intelligence, fear – all these are nothing but the Mind alone.]
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Desire, intention, deliberation, faith, lack of faith, steadfastness, unsteadiness, intelligence, fear – all of these are the Mind alone.
The state of the mind without movement/agitation is called Buddhi (Intellect/Wisdom).
Because when the mind is without movement, the light of consciousness shining outward becomes steady, and true knowledge arises.
When the light of consciousness is agitated by the Prana (vital breath), it is called Manas (mind); when it is without agitation, it is called Buddhi (intellect).
Therefore, it is stated in the Muktikopanishad that through one-pointedness of mind, Knowledge arises.
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“sAhisarvagatAsaMvit prANaspandena chAlyate, chittaikAgrastathA
jnAnaM yuktaM samupajAyate”
[That all-pervading consciousness, agitated by the vibration of Prana, when made one-pointed, Knowledge arises.]
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It is stated in the Kathopanishad that through such a one-pointed mind, Brahman can be known.
“manasai veda mAptavyam.”
[Brahman is to be attained through the mind alone.]
The bliss that exists in Brahman can be grasped by the intellect (Buddhi) alone, but it cannot be grasped by the senses.
Mind as the Cause of Creation
A mind without one-pointedness, being outward-turned, is the cause of worldly bondage (Samsara).
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“mana evahi saMsAro tannAsho mokSha uchyate”
“mana evamanuShyANAM kAraNaM bandhamokShayoH!”
“upAya eka evAsti manasanvasyanigrahe.”
[“The mind alone is Samsara; its destruction is called Moksha.” “The mind alone is the cause of bondage and liberation for human beings!” “There is only one means: the control of the mind.”]
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“sahasrAMkura shAkhAtmA phalapallava shAlinaH” |
asyasaMsAra vRkShasya manomUla midaMsthiraH” (MuktikopaniShat)
[“This tree of worldly existence, with its thousands of sprouts and branches, fruits and leaves – the Mind is its firm root.”]
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Having imagined name, form, and species through its own power, the mind, even of one who knows Brahman, can cause worldly bondage. This is Shankara’s statement.
The mind, through its own power, creates the world of names and forms, the species of animals and birds, and causes even a knower of Brahman to increase worldly bondage.
Therefore, the cause of creation and other cosmic functions is the Mind alone, not Brahma or Vishnu. The Mind itself is said to be Vishnu.
‘mano hi viShNuH’
[“The mind indeed is Vishnu.”]
From the Vishnu that is the mind, the ego-sense (Ahankara) in the form of Brahma arises and creates the world.
Moreover, the mind is the moon – and that is water. From Vishnu (mind/water), Brahma (ego) arose, and from that, the Earth was born.
This is the reason why it is said that the Earth was born from water.
Just as cream floats on top of milk, the Earth (which is the cream of water) rests on top of water.
Therefore, when the mind – which is the cause of the world – is destroyed, the world too must be destroyed.