Purification of the Soul

     The very term 'Purification of the Soul' is contradictory since the 'Soul' (Atman) is already pure and there is no need for its purification! However, this term has come into usage in spiritual practice as result of the understanding that the soul has acquired blemishes since it took the form of a body and form. The Soul being a spiritual entity, known for its pristine purity like a crystal it is believed to be reflecting or refracting whatever color that comes in contact with it! It is for this reason, the saying 'purification of the soul' came into usage. It only means removing what all has given it a name and form ar attribute it with certain powers and functions. The Soul, or Atman is by virtue of its manifestation as brahmn is eternal and unblemished. It has no quality, shape or function. It is the pure consciousness by itself and it is totally bereft of any attributes. Since the Atman or the soul is the basis of all that exists there exists no base for it! It is upadhi rahita. 

   Now, the question of cleansing the soul means removing what all covers or shades that cover the light, reducing its brightness. What all that covers the soul as a living being is the gross body of flesh and bones and blood. The five enveloped of the Atman are the annam or food, prana or the life-force, manas (Mind), jnyan (material knowledge), and the anand or joy and happiness that are often followed by misery and unhappiness. Hence these five envelopes should be removed! And, the the three qualities of sattva, rajas, and tamas are creating a mess in the life of the jiva and once these are removed, there appears the glow of dvine light, the jiva jyoti, a light that needs no wick, oil or can!         The jiva is entangled in its self-created web in such a way, like a silkworm weaving its cocoon, it seems extremely difficult, if not impossible, to come out of it. The jiva has spread its wings of desire so deep and wide that it cannot withdraw! The eyes ears, tongue and all that have developed hundreds of out-going instincts in search of recreation, entertainment and refreshments that the desire and wants never end! Now, a magical event, a turning point, a mysterious power only should bring them (these senses) back. The Guru is the answer.
    Thus, the return journey of the jiva is one of discarding what all it has acquired to equip itself to play a drama in life, like an actor dressing up for a show. Once the drama is over, the jiva leaves the stage discarding what all it covered itself. In fact, all jivas put on a mask and play different roles in the drama of life, and lo, many forget their true nature and get lost in wilderness.
   We have to remember that there is a script writer, a director and a producer behind all these shows! He is none else than Bhagavan Shree Krishna, as He Himself proclaims in the Gita. Here He advises Arjuna and through him to all of us how to get out of this magical Urdhvamula Ashvatha Tree where all jivas including their Creator, Protector and the Destroyer live !   

'Cleanse' or Purify?

    These words- 'cleanse' or purify are the words of advice given by the knowledgeable, learned, people about mukti, moksha, emancipation, or liberation. The Patanjali ashtanga yoga sutras stress the importance of yama and niyama in which 'shoucha', cleansing is given a very important preliminary requisite. 'Shoucha' is cleansing and it is of  two types- inner and outer. Outer body cleansing is done by bathing in rivers. The process of inner cleansing is very intricate and extremely slow difficult process. Many a times, the spiritual seekers fail to pass this test! Inner cleansing is stated as - purification of thoughts, ideas, and images that occur in mind (manah shuddhi). Purifification of mind is cleansing the mind of all desires, aspirations, memories, and stilling the mind by manonasha, laya yoga. Inner cleansing by sadachara, correct thinking and practice, performance of pure deeds are all included here. Purification of soul, Atma parishuddhata, is something that can never be understood by us, ordinary people! There is no clarity regarding the nature of the jiva and the need for cleansing it in order to get emancipation, liberation, mukti, or moksha. 

    Ordinarily, the jiva is a form of a living being, and here it is a human, and it is understood as such. But, the term jiva includes all sorts of living beings that are found on this planet earth, not necessarily, the humans! Thus, this cleansing, purification, is addressed to all living beings and particularly so, the humans. Every jiva, living being, whether plants, birds, animals or men need cleansing in order to be liberated. Many cleansed beings are there amidst us and the examples of plants and animals are many and include all those which we worship during different festivals.

    Thus, the central idea is one of cleansing. But cleansing of what? It is clearly stated that the jiva has acquired blemishes, impurities, due to its desires and actions and has to be cleansed in order to attain to or revert to its pure state. The pure state is one of unadulterated, pristine state. This question of accumulation or acquisition of impurities, blemishes needs to be clarified.

(to be contd.)

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'Out-Going' Nature of the Senses

   'Life' is all about the function of Mind and the Senses. In fact, the Mind is also considered as the Sixth among the Senses- five jnyanendriya, together with the five karmendriyas it is the Eleventh. Thus, the jiva functions in the outer world using the Mind and the Senses. Here the Intellect (buddhi) and the Ego (ahankar) also play their role and put the jiva in a fix, an eternal bondage. The 'Ego' is an important factor that runs the jiva's affairs by dictating 'what to do' and 'what not to do'. It is to satisfy the ego that the jiva runs on errands as dictated by the Mind and use the Senses as its instruments. By themselves, the Senses are of no use! It is the ego that sits on the throne of the Mind and runs the jiva all around serving its purpose and the Buddhi is not in a position to influence its action unless the Mind seeks its service. So, the jiva works senseless,mindlessly in the absence of buddhi; actually, buddhi (Intellect) gets its light from the prajnya (Consciousness). Prajnya gives the flashlight and the buddhi should catch it! But if the buddhi is engaged with the mindless actions of the senses, it loses its focus on the Light.  All these cumbersome affairs of the jiva are of no avail to jiva's liberation from its eternal embodiments! So, the way out of this wranglings is suggested by the Lord in the Gita (2.67). The Lord says,

                    tasmaadyasya mahaabaaho nigruhitaani sarvashah |

                    indriyaanindriyaarthebhyahstasya prajnya pratishthitaa|| 

. Meaning, "Therefore, valiant Arjunaa, mahaabaaho, his wisdom becomes established whose organs in all their varieties are withdrawn from their objects."

   The nature of the phenomenal objective world has already been discussed. The objects do attract the senses, however, the senses may not pay attention to them unless the mind tunes them to the obejects and directs them to experience and submit them to it. If the Mind is not interested in the objective world, there ends the matter! So Bhagavan Shree Krishna is advising us through Arjuna that we should still the mind and see that the senses are withdrawn so that the jiva can start the inward journey towards liberation, emancipation,mukti from repeatwed embodiments.

    Thus, it is very clear the jiva cannot go on enjoying the worldly sensuous objects as well as seek liberation at the same time. Either, it(the jiva) has to close the door for the out-going senses and with- draw them, or just forget about attaining absolute peace and enjoying a more permanent greater happiness as well as 'liberation'.

Sensation and Consciousness

   The world is phenomenal and objective, transient and, as such, subject to change from moment to moment. The objects perceived by the jiva are just the images presented to the perceiver and the perceived become one the moment the jiva becomes consciously aware of what it perceived! This oneness is the unity of the objective world and the jiva and there exists a sense of fulfillment here. However, the jiva hankers after these objects and the senses run after them directed by the fickle mind due to ignorance, avidya. It does not know what it perceived is nothing but what it desired and its ichha and sankalpa, and conscious awareness of these only brought it(the desired object) to its awareness as sensation. Thus sensation is dependent on conscious awareness!

   The objects do exert an influence due their inherent qualities and attract the jiva towards it. But, this is not in any way the real nature of either the objects or the jiva that aspires and desires for them. The real nature of the jiva is different from the real nature of the objects. While the objects are subject to change, the jiva is not so! The true nature of the jiva at its core as the Self, the Atman, is eternal, changeless, and self-satisfied and needs nothing from outside for its joy or happiness. Thus the objective world is on the one hand, is the self and on the other is not desired by the Atman! This is what every jiva has to understand in order to escape the attractions of the changing worldly objects and be happy and joyful. All yogins are thus totally, indifferent, if not averse, to worldly objects. Real happiness lies here.

     Tht fundamental principle is that "Consciousness, when aware of the objective world creates a phenomenal objective world and, when it is conscious of itself, it is totally independent, as 'Shiva' in His totally silent meditative mode.This is the ultimate attainment of the jiva. The fundamental principle here, again, is "Shiva only becomes jiva and the jagat" So, jagat is the outward expression and Shiva is the inward expression of the jiva! Now, the jiva is interested in the jagat as long as there is desire in it to experience the sensation, the sensual aspects of the worldly objects. However, this desire is insatiable and the jiva is unaware of it due to its ignorance, avidya, nescience. The moment the jiva becomes aware of the insatiability, futility of running after worldly objects, name, fame, wealth and social status, etc it gives up its efforts and turns inward, toward Shiva.  

Why the Jiva gets into Trouble?

   The world is full of trouble and turmoils and the jiva that runs after worldly pleasures get into trouble and turmoils. Most of the time the jiva is not aware of the nature of the world as a result of which it suffers!It is also true that some jivas get into trpuble knowing full well the true nature of this transient world! This running after worldly attainments knowing fully well that they are transitory, not fulfilling and seducing to eternal bondage is attributed to avidya, knowledge covered by desire and attachment. There a number of great teachers, learned persons, Acharyas who have explained the true nature of this world.

   The world is made of components (bhuti) that are varying and subject to eternal changes as long as they exist. Air moves, fire burns, water flows and even the earth shakes, vibrates, sometimes terribly! All the objects that are found in this ever-changing world are also transient, ever-changing. Nothing is permanent here. The jiva that eagerly runs after these ever-changing objects is by itself transitory and it does not take cognizance of it and this is avidya! Sage Vashishtha taught this jnyaanayoga to Sri Ramachandra and it is surprising that Ram ran after the Golden Deer! If this is the fate of Sri Ram, what can an ordinary jiva do when avidya covers its intelligence?

   The factors that decide the path of journey of jive on this earth is already shown in the road map! The road map is Sri -Chakra. Every jiva should know this and follow the advice of his teacher who can guide him/her through life. In the absence of a good reliable teacher, the jiva goes astray. Only a tru guru can lead the jiva through the troubles and turmoils of this turbulent world. We see unrest, war-torn lands like Mosul in Iraq and the exodus of refugees! Is there any answer? Are we living in a civilized world where people are afraid of touching arms and ammunition for fear of God? Will there be ever a peaceful coexistence of people in countries of Asia and Europe?Why not?

    All the problems of the world are dur to desire and fear, desire to acquire more power and fear of losing what one has!

"SENSATION"

    The  human forms are the finest of all creation! Of all the species of life and their forms the human form is better equipped to experience the nature. There are five senses and the Mind that give an upper hand to humans over the animals, birds and plants. There is no doubt that the animals, birds and plant life-forms do experience and exhibit their intelligence. But the humans are equipped with the power of giving a verbal expression to their understandings and experience.  However, the humans are yet to develop the potential vested in them to experience the highest! 

   Sensation is an activity that depends on many factors. The basis of all experience is consciousness followed by intelligence (buddhi) and ego; ego (aham) is said to be the experiencer, the purusha who experiences. What one experiences is also something reaffirmed or retrieved from memory! Hence, aham (the I) already knows it. For those who think that they are experiencing anything for the first time, it must be said that they have forgotten their previous birth's experiences. Since the "Atma knows all" is the fundamental principle everything we experience is what we have already experienced and retrieved from memory! Moreover, who experiences what?

   What all one experiences is the materials of the objective world. There is nothing beyond the Mind! Everything comes within the purview of the mind and, mind is nothing but consciousness! One can experience whatever is presented to the senses and the mind by the buddhi and the prajnya. None xan experience anything whatever, even if it is physically present in front of the eye unless the mind fixes (focus) attention on it prompted or prodded by desire (iccha). Desire the prime mover. Buddhi is the agent of 'aham', the I, who wants to experience. In a way the entire life is thus, one of mere experiences that is nothing but memory, in a sense! Everything becomes a thing of the past and hence a memory since time is fleeting! There is nothing like present since it(the present, tense, is the product of a future, presented to us for a moment, and pushed out, thrust behind into a trash can of memeries. Thus we revel as if we are enjoying not knowing that it is just a momentary experience, neither true nor false!

    The five sense that help the jiva to experience its desired objects or even the unsavory ones, are controlled by a number of intricate factors. Every dense organ like the eyes, ears, nose, tongue and the skin are supported by their respective deities like the fire, air, space, water and earth! These deities are  explained diagrammatically in Sri-Chakra as the akarshini, vashini, nityas and the like. Unless there is a powerful force behind our desirre that prompts us to look for some experience, the jiva will not bother about anything! It is kaal (Time), vidhi (fate) Luck (adrushtha) ot destiny that prompts desire and the jiva runs after it (the desired object). Hence the jiva does not know initially what it wants and goes after something that the extraneous factors decide for it. The jiva is thus governed by a number of extraneous unseen and unknown factors. This is termed as fate or karma or the fruits of previous actions- prarabhdha, or sanchita karma! .    

"yuj" , meaning the union of Body, Soul and Mind.

  All the human misery are traced to one single factor- the absence of knowledge of the true nature of the Self. This is called 'avidya' meaning, knowledge covered by attachment (moha) and ego (mada) and anger (krodha). This avidya or mithya-jnyan, knowledge influenced by qualities makes this world illusory, mithya, in this sense of the word.
 Normally, one is prone to think that the humans are just a body, mind and soul. The nervous system plays a very significant role in the life of a person. The nerves and neurons serve the purposes of transport and communication. The body is maintained by the efficient working of the nervous system and the body suffers if the system fails. One central nerve, the kurma nadi, divides into hundreds and hundred of branches and together 72 000 of them serve the body. The body is paralyzed if the nervous system fails. The ancient scriptures have given instructions regarding the techniques of maintaining an efficient system by following yoga, The very term 'yoga' means a well-coordinated working system of body, mind, nervous system, and tuning it to the soul, Atman. This purpose is achieved by taking recourse to yogasana and pranayama; however, these are merely steps to the ultimate goal of attaining to the absolute state of nirvikalpa samadhi. In this state of absolute unity of the entire system of body, mind and soul and the nervous system the jiva can maintain perfect health. The purpose of good health or svasthya is to establish oneself in one's self. The self (sva) established (stha) person is a yogi. The yogi established in his Self (Atman) is consciously aware of his Self. This is also the state of 'Shiva'. 'Shiva' is consciously aware of his pure and undisturbed state! One who is consciously aware of the spontaneous nature of breathing is also said to be in a deep state of meditation!   

   The soul is the core of the substance, the body. But once it enters the material substance, body as an earthen pot, it becomes a silent witness and will not participate in the affairs of the function of the body. It is this soul power (Atma-shakti) that creates and runs the body, and, as such, it should be made to actively get associated with the body and mind through the nerves and neurons though asana and pranayama.  But, this asana and pranayama are merely tools to work out, a means and not the end or goal of yoga. the goal of yoga is not only to maintain a healthy body and a very calm and pleasant disposition of mind, but also to tune it to the Soul (Atma). This fine tuning of body, mind and soul is possible by dhyana (meditation). Most of the teachers teach only asana and pranayama as an exercise, a means to good health and will not bother about the other steps such as svadhyaya, satsang, nidhidhyasana, japa, yajnya, dana and tapa  leading to samadhi. Samadhi is of two levels- savikalpa and nirvikalpa. The ultimate purpose of human life is to get merged in absolute silence, a state of total peace, mahattanta shanta. This state is said to be the ultimate, the absolute and the highest state of 'existence', as well as, 'non-existence', a state of "is and is not", or "I am that", So'ham asmi..  .