ONE ATTAINS VIGOR THROUGH THE SELF—“Aatmanaa vindate Veeryam”

ONE ATTAINS VIGOR THROUGH THE SELF—“Aatmanaa vindate Veeryam”

(Compilation for a discourse by N .R. Srinivasan, Nashville, TN, USA, August 2018)

“Do not underestimate your potential great abilities—in both material and spiritual fields.  They Reside within you; tap them! We get strength from the Self within” says Swami Chidananda of FOWAI Forum drawing our attention to the Upanishadic statement: “Aatmanaa vindate veeryam—Through the Self one obtains the real strength. This statement is from Kenopanishad mantra 2-4 that reads as follows:

Pratibhoditam matam amritatvam hi vindate | aatmanaa vindate veeryam vidyayaa vindate amritam || 2-4 ||

He who realizes the existence of Brahman   behind every activity of his being—whether sensing, perceiving, or thinking—he alone gains immortality. Through knowledge of Brahman (Vidya or Spiritual knowledge) comes the power. Through knowledge of Brahman comes victory over death.

[Pratibhoditam—when it is intuited in and through every modification of the mind-thought, speech and action.  Brahman which is amritam is characterized by its own unique qualities like Sathyam, Jnaanam, Amalam Anantam, Aanandam and others that I had explained in Bhumavidya, Knowledge of Brahman.  Viditam—when Brahman is meditated upon as having these unique characteristics it will also make the meditator attain these characteristics which is merging with Brahman. Veeryam—strength that is required for the fulfilments of meditation. In Vedanta Vidya is spiritual knowledge. It is also referred  as Apara Vidya while secular knowledge Para vidya]

Vedas say people worship Aditya as Brahman (Aadityam archayati.-MNU). Those rays by which Aditya gives heat, by those same rays the Parjanya rains, by Parjanya herbs and trees grow, from herbs  and trees food is produced, by the food Praana is nourished, by Praana bodily strength or Bala or Veerya is obtained. It is therefore obvious it is Brahman or the Self that builds strength   in us though his creative power;

“Yaabhiraadityastapati rasmibhistaabhih parjanyo varshati parjanyen-aushadhi vanaspatayah prajaayanta oshadhi-vanaspatibhir-annam  bhavatyannena praanah praanair balam…….”

The Absolute Truth presides in us as the Aatman or Self. This can be well understood when we realize the Self is the witness of three states of our Consciousness.  A   witness is one who is standing apart from the incident and who witnesses and views the incident   without taking part in it in any sense.  The experiences gained in the waking-state are contradicted in our experiences of the dream-state and both these (real and unreal) are negated in our deep-sleep state.

Yet it is strange the same individual can remember his experiences in his waking state as well as in the dream-state and also can realize that he knows nothing during the condition of deep-sleep and   says that he slept like a log of wood. From this it is clear that there is an unchanged entity in us that experiences all our waking-life, dream world and deep-sleep bliss. The waking-state Ego, Mr. So-and-so entity is not there in the dream-world. But on waking up from the dream, he remembers that he had dreamt.   That factor in us in consultation with which we have this continuity of awareness and personality, through the different fields of consciousness, is the All-witnessing Aatman or Self.

Thought is a disturbance in the mental faculty, a ripple in the mental pool. As the thoughts rise, dance and die down, it is Consciousness that illumines the birth, existence, activities and the final end of all thoughts. Thus at Each thought-disturbance there must be a flicker of Consciousness and this Consciousness is intuitively realized as separate from the thoughts that it illumines. One who realizes this becomes Immortal—changeless. The change is in the thought-flow: the illumining Light of Consciousness as Witness merely looks on the changing thought process.

To identify with the witness is to end the thralldom of the Ego. Death and limitation, sorrow and despair, success and failure,  pleasure and pain, love and hate and several other poisonous weeds of life that embitter life, all belong to the Ego. To the All-witnessing Truth, Samsara is foreign. To it Light, Power, Wisdom is the Bliss-content of the Samsara. In this identification with the Self lies the secret of knowing the Aatman as beyond the “Known” and the “Unknown”.

Vedas say “OM antascharati bhooteshu” and “OM tad Brahma” –Om moves within the cave of the heart of all living beings and that Om is Brahman. The Mantra in Kena Upanishad says “Aatmana vindate veeryam”-Through this Self or Brahaman one Obtains the Real Strength. Great strength comes when you are in Brahmacharya.  When Brahmacharya is established in you, you see that you are more than the body. You see yourself as the consciousness.    Brahman means infinity if you analyze the meaning of the word in Sanskrit. Charya means moving in infinity. That is turning inwards. This is what the above mantra points out which is brought to our   specific attention by Swami Chidananda.

The Indian concept Brahmacharya and Western concept Celibacy are not exactly same. Celibacy means a state of being unmarried and sexually abstinent. But Brahmacharya is stricter, it not only includes one's physical activities, but also his/her thoughts and words.  According to Swami Vivekananda's description: "Chastity in thought, word, and deed, always, and in all conditions, is what is called Brahmacharya."  Brahmacharya gives energy and gigantic will-power. Without chastity there can be no spiritual strength. Continence gives wonderful control over mankind. The spiritual leaders of men have been very continent, and this is what gave them power. Therefore the Yogi must be continent. Complete continence gives great intellectual and spiritual power. The Brahmachârin must be sexually pure in thought, word, and deed. 

Patanjali stresses continence of the body, speech and mind (Om ityaatmaanam unjeeta). Yoga is not meant only for celibates. One has to practice high principles of Brahmacharya in one’s daily living whether one is bachelor, married and living the life of a householder if he practices Yoga.

When one practices principles of Brahmacharya, he develops a fund of vital energy, a steadfast mind and a powerful intellect. We must use our physical strength for doing the work of the Lord (Isvara) which is the service to society called Seva, and mental strength for the spread of culture and the intellectual strength for the growth of spiritual life.  Swami Chidananda says tap this energy. 

Patanjali’s yogasastra explains Yaama as follows: Yama are moral commandments. They are universal in nature for all times to come and are beyond religion, creed, country, age and time. They are universal ethical disciplines.  Patanjali mentions five universal disciplines: Ahimsa (Non-violence); Satya (Truth); Aasteya (Non-stealing); Brahmacharya (Celibacy or Continence) and Aparigraha (Non-coveting). I draw your particular attention to Brahmacharya here that I had explained elaborately in my discourse “Ashtanga yoga of Pataanjali” 

Brahmacharya in Sanskrit language means the life of celibacy, study of scriptures and self-restraint. It is abstention from passions and lust. It implies restraining one’s senses from sense pursuits or indulgence in sexual pleasures. It applies equally to married as well as unmarried or single parent male or female. Patanjali stresses continence of the body, speech and mind. Yoga is not meant only for celibates. One has to practice high principles of Brahmacharya in one’s daily living whether one is bachelor, married and living the life of a householder if he practices Yoga.  When one practices principles of Brahmacharya, he develops a fund of vital energy, a steadfast mind and a powerful intellect. We must use our physical strength for doing the work of the Lord (Isvara) which is the service to society called Seva, and mental strength for the spread of culture and the intellectual strength for the growth of spiritual life. Please refer to the sutra in Patanjali’s yoga sastra: “Brahmacharya pratishthaayaam veeryalabhaha'' (II Sutra 38).--On being established in celibacy vigor is gained."

It is this vigor (veerya that Kenopanishad brings to our focus. Thus Sawmiji has presented to us  the teachings of Upanishads, Benefits of Yoga Sastra and Wisdom  of Vedas in capsule form the mantra “aatmanaa vindate Veeryam”   from Kenopanishad. The Srutis declare: “Naayam Atma balaheenena labhyah—This Atman is not attainable by a weak man.”   “Jahi satrum mahabaho kaamarupam duraasadam—Kill this powerful enemy, passion, by the observance of Brahmacharya” (Chap. III-43).

If you need to need to know more about Brahmacharya based on cripturla quotes please go through the attached article : “The  Concept   of Brahmacharya– Its True Meaning, Nature & Implication” as well as Sri Ravi Shankar’s  Reflections on Brahmacharya  promoted in Patanjali’s Yogasutra.

Chandogya Upanishad describes in Book 8-5 activities and lifestyle that is Brahmacharya:  Now   Brahmacharya, is in reality a sacrifice (yajnya) for only by means of Brahmacharya does the knower attain that world (of Brahman). And what people call Ishti (worship) is really Brahmacharya, for only worshipping by means of Brahmacharya does one attain the Atman (the liberated Self). Now, what people call the Sattrayana (sacrificial session) is really Brahmacharya, for only by means of Brahmacharya does one obtain one's salvation from Sat (Being). And what people call the Mauna (vow of silence) is really Brahmacharya for only through Brahmacharya does one understand the Atman and then meditate. Now, what people call a Anasakayana (vow of fasting) is really Brahmacharya, for this Atman never perishes which one attains by means of Brahmacharya. And what people call the Aranyayana (life of a hermit) is really Brahmacharya, for the world of  Brahman belongs to those who by means of Brahmacharya attain the seas Ara and Nya in the world of Brahman. For them there is free movement at will in all the worlds. Brhmcaharya is thus glorified as the best Sadhana to attain Brahman.

 — Chandogya Upanishad, VIII.5.1 – VIII.5.4

A hymn in another early Upanishad, the  Mundaka Upanishad   in Book 3, Chapter 1 similarly states: Satyena labhyastapasaa aatmaa samag jnaanena brahmacharyena nityam

Through continuous pursuit of Satya (truthfulness), Tapas (perseverance, austerity), Samyajñāna (correct knowledge), and Brahmacharya, one attain Aatman  (the Self, soul).

 A similar thought is reflected in the following Veda mantra from MN Upanishad:

Vedanta-vijnaana-vinischitaarthaah sanyaasa-yogaat  yatayah suddhasatvaah |

Te brahmaloke tu paraantakaale paraamritaat parimuchyanti sarve ||(also Mu.Up. 3-2-6)

The Recluses or Sanyasins who are endowed with the decisive knowledge (of taatva, hita and purushartha) that is derived from the Upanishads, whose minds are purified on account of the performance of Sanyasa Yoga ( Brahmacharya ) surrender at the feet of the Lord, become freed from all bonds, by attaining Paramaatman in the abode of Paramaatman, after the fall of their final body.

[Yoga here is taken by Saayana, the well- known commentator, in  Patanjali’s sense, and he stresses its necessity for the purity of mind which mainly  consists in turning away from objects that stimulate one’s desires.]

Please also refer to  the following sloka from  Gita:

Kaayena  manasaa buddhyaa kevalairindryairapi  |

yoginah karma kurvanti sangam tyaktva aatma suddhaye ||  (5-11)

By giving up all attachments, the karma-yogi performs actions though the medium of the body, mind, intelligence and senses simply for the purpose of self-purification. [That is Brahmacharya Even today some of the Mathadhipatis lead a family  life but mostly practice Brahmacharya as in Yatiraja Math Tradition]

According to science   every “physical” thing in this universe amounts to energy including a particle of sand. As the movement of energy creates particular patterns in its fluctuations, it will manifest as water, skin, or stone. But the bottom line is that we’re all made of vibrant, moving energies. Our sages say turn inwards to visualize Brahman by Brahmacharya.     Brahma means infinity, charya means moving in infinity.   Swami Chidananda says tap them for your benefit quoting the mantra from Kenopanishad. Tapping means use them properly that also calls for conservation avoiding waste and to direct them to right channel.

This is why one of the five ethical principles of yoga is Brahmacharya – mastery and conservation of our energies. Translated literally as “walking the path of God” or “celibacy”, Brahmacharya was a practice that the ancient ascetic yogis took on as commitment to their spiritual path. Much like modern day monks and nuns who take their vows of chastity, the yogi was expected to devote all of his energy to seeking union through the austerities of meditation, breath-work, chanting, study, and other yogic techniques. Sexual excitation can use a lot of our vital energy and potentially deplete it if excessive or expended without integrity, so this practice was essential for one who is focused on renunciation. This may not be possible for all others living in the material world more so in USA. By moderation we can enjoy life materially that USA offers and also spiritually advance and that is what Swami Chidananda means when he says tap them properly.  He does not want you turn a sanyasi at once, but practice Brahmacharya as far as possible at least when you are focused on spiritual thinking.

The ancient yogis were to conserve and fully harness all of their vital life energy for the sole purpose of achieving oneness with the Divine. Brahmacharya did not only apply to sexual relations but to food consumed, exercise, day to day tasks, speech, and even thoughts. Not a drop of energy was to be wasted on rich dishes, ranting about a bad night’s sleep, daydreams about owning castles, or sexual fantasies. Brahmacharya is not limited to or defined by sexual activity: it is the practice of mastering and conserving our vital energy.

“Established in Brahmacharya”, Yoga Guru Iyengar asserts, “one develops a fund of vitality and energy, a courageous mind, and a powerful intellect… Brahmacharya is the battery that sparks the torch of wisdom.” We are, essentially, energy itself. An abundant resource of empowerment, strength, and penetrating insight lies within, waiting for us to master it. As we practice Brahmacharya,   that torch of wisdom continue to brighten within us!

MN Upanishad further says that the Balam we get from Brahman should be further utilized to know Him and then join Him to attain the same status with Him and enjoy perennial joy moving away from the shackles of Samsara:

“Balena Tapah tapasa Sraddhaa sraddhayaa Medhaa medhayaa Maneeshaa  maneeshayaa Chittam  chittena Smriti(ga(m) smrityaa   Smaara(ga)m smaarena Vijnyaanam vujnyanenaa Aatmanam Vedayati tasmaadannam dadanthsarvaanyetaani daatannaat praanaa bhavanti bhootaanaam praanairmano manasascha vijnyaanam vijnyaanaat aanando brahma yonih ||”

By Tapas (brahmacharya) Faith or Sraddha springs, by faith mental power of grasping, by mental power maneesha or knowledge generated from sravana and by maneesha reflection, by reflection calmness, by calmness devotion of the form of love towards the Supreme,  by love towards the Supreme god remembrance, by remembrance continuous remembrance, by continuous remembrance knowledge of the form of vivid perception, by knowledge of vivid perception one knows Brahman and thus  Brahman the blissful   cause of the universe is attained, Thus the Self gets back to its source (Salokataam aapnot; saayujamaapnoti) called Mukti.

References:

1.      Swami Chinmayananda, Kenopanishad, Central Chinmaya Mission Trust, Mumbai, India.

2.      Swami Vimalananda, Mahanarayana(MN) Upanishad, Ramakrishna Math, Chennai, India.

3.      Dr. N. S. Ananta h Rangacharya, Principal Upanishads, Bangalore, India.

4.      Swami   Chidananda, One Attains the Vigor through the Self, Facebook.

5.      The Concept of Brahmachrya, Facebook

6.      Sri Ravi Shankar, Yoga Sutra of Patanjali on Brahmachrya, Inernet.

7.      Swami Vireswarananda, Srimad Bhagavad Gita, Ramakrishna Math, Chennai, India.

APPENDIX

THE CONCEPT OF BRAHMACHARYA – ITS TRUE MEANING, NATURE & IMPLICATION

(From Facebook)

Brahmacharya as the name signifies, relates to Brahman. The word ‘Brahma’ derives its meaning from the root bRhmi “brihhmi dhAaatvarthagocharam  vastu” (बृह्मि धात्वर्थगोचरं वस्तु) . The more famous term “brihatvaat brihmanatvaaccha brahma ityuchyate budhaih” (बृहत्वात् बृह्मणत्वाच्च बृह्म इत्युच्यते बुधैः) neatly explains brahma - Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as Bahman by the wise”. The Brahman is so called because of its inherent ability to expand. This has already been explained elsewhere in this group. It will thus be known that Brahman is nothing but the form of supra-conscious shakti (parachit shakti) that is the cause of this creation. Viewed in this context, the real meaning of the word “brahmacharya” would be the religious anushthaana-s or practices related to shiva-shakti or the experience of brahman in the tureeya state or more appropriately, the anusandhaana of Shiva-shakti.

Besides the above, the Vedas are also collectively known as Brahma. This can be inferred from the words of Shiva in brihanneelatantra –

ekovedaH chaturdhaabhoot yajussaama Rigaadayah |
vedo brahmeti saakshaaddvai jaaneham naganandinee ||

It is thus very clear from the above that the vedas were one and later branched out into four as Rgveda, Yajurveda, Samaveda & Atharvanaveda later. The fact that the word brahma refers to the Vedas and vice-versa can be inferred from innumerable mantras of the Vedas

“yena devA apunata| tena divyena brahmanaa | idam brahma puneemahe|” (Y.V)
“mahimaanamagnervihitasya brahmanaa” (A.V. 18-4-8)
“gatrAaani te brahmanaa  kalpayaami” (A.V. 18-4-52)

The above verses are but a few examples which reveal that brahma is the name for Vedas. And hence, veda- adhyayana or learning of the Vedas is called “Brahmacharya”. Since control of the senses is laid down as a condition for the learning of the Vedas, what is popularly known as “CELIBACY” in English has now come to be termed as Brahmacharya and the true import of the word “Brahmacharya” and its true meaning has been completely obscured. Today people simply know Brahmacharya as abstinence or celibacy!

One should know that true Brahmacharya is actually being in marital life. In the grihasthaasrama, the couple involving in conjugal bliss after being totally devoted to each other is known as Brahmacharya.

Says Yajnavaalkya in his Smriti on the time favorable for conception:

Shosashartunishaa streenaam  tasmin yugmaasu samvishet |
brahmacaAryeva paraanyaadyaaschatasrashcha varjayet ||

“Of the first sixteen nights from the onset of periods in woman, intercourse should be had with them in the even nights avoiding parva-s (amaavaaya & other parva like Sankraanti) and the first four nights. By doing so, he will verily be a Brahmachaari”

While commenting on the above verse, vijjjnyaaneshvara observes that the fruit of Brahmacarya is attaining of Brahmaloka. Hence, the observance of Brahmacarya by couple in their marital life is not a bar for intercourse with the wife had with the purpose of obtaining progeny:-

“…….. yatra brahmacaryaM coditam tatra gacchatopi na brahmacaryaskhalanadoshah….”

It is therefore amply clear from the above that Brahmacarya has nothing to do with abstinence or celibacy and the union of the husband with his wife is indeed what is known as Brahmacharya as it is aimed at begetting progeny. It is in this context that lord Krishna though a much married man, is a nityabrahmachari and not as sought to be conveyed / confused by the sanyaasimata-s

परमादेवता पत्नी संपूज्या गृहमेधिना
सदा पत्न्याः शरीरे तु वर्तन्ते सर्वदेवताः
paramAdevatA patnI sampujyaa grihamedhinaa
sada patnyaah shareere tu vartante sarvadevataah

तथैवाग्निर्गार्हपत्यो ब्रह्मरूपं च वर्तते
तस्मात् पत्या सदा पूज्या सेति वेदेषु निश्चयः
tathaivaagniraarhapatyo brahmarupam cha vartate
tasmaat patyaa sadaa pujyaa seti vedeahu nischayah

यस्तु पत्नीं सुसंपूज्य गार्हपत्यमुपासते
सभुक्त्वा सकलान् कामान् ब्रह्मलोके महीयते
yastu patneenm susampujya gaarhapatyamupasate
sabhuktvaa sakaaan kaamaan brahmaloke maheeyate

Wife is the supreme deity required to be worshipped by the husband who is a Grihamedhin i.e. worshipper of the Gaarhapatyaagni. In the body of the wife reside all the devataas.

Likewise, the Gaarhapatyagni which is verily Brahmarupa also resides in her body. Hence, she should be worshipped always by the husband. Thus declare the Vedas.

Hence whosoever worships his wife & and Gaarhapatya, attains all one can aspire for in this world and is worshipped in Brahmaloka after his death.

YOGASUTRA OF PATANJALI ON BRAHMACHARYA

By Sri Ravi Shankar

"Brahmacharya also evokes a sense of directing our energy away from external desires ... and instead, towards finding peace and happiness within ourselves."

If we are able to direct our energy towards something positive each day – rather than directing our energy towards our often negative thoughts – we’ll not only be able to boost our immune system, but we’ll also actively be making the right use of our energy!  

Brahmacharya pratishtayam viaryalabhaha'' (II Sutra 38)

Brahmacharya = celibacy; Pratishtayam = established; Viarya = vigour; Iabhaha = gained.
"On being established in celibacy vigour is gained."

Brahmacharya is celibacy. Celibacy brings you strength, lots of strength. Brahmacharya has a higher meaning than just celibacy. Brahma means infinity, charya means moving in infinity. Knowing your vast nature. Not thinking that you are just the body, but you walk like you are a glow of light. You move in the world as though you are space. This is when celibacy naturally happens. Do you see what I am saying? When you are sitting in meditation you do not feel like you are a body, a lump of heavy weight, 80 pound, 90 pounds, 100 pounds, 60 kilos sitting there solid. You feel so light as though you are like a feather. Isn't it?

When you walk how do you feel? You do not feel the weight of the body. You are more space. The more joyful you are you do not feel the body. The more you are in infinite consciousness, the least you feel the tension or the physical weight of your person. That is brahmacharya.

Our consciousness expanded to infinity, moving in infinity, in our true nature, in that space brings you lot of vigour and valour and strength in you. A person who is small minded is always looking at "who is good looking, with whom can I have sex?" You will see that such a person's energy is low, so dull and nobody goes near that sort of a person. A person who is so obsessed with sex is so unattractive. Isn't it? They create such a thick and dull vibration around him or her. There is no strength, there is no vigour, there is no commitment. Nothing comes out of them. Have you noticed this? If you have not noticed, see in all those places where such people gather in the bars. You can find them here and there in one of the streets. Such thick, lust loaded mind. They have no strength at all. They just go anywhere, go behind anybody. They do not even see where they are going.

There is a story about Mullah Nasseruddin. Mullah Nasseruddin was watching a dance on a move screen. An actress was dancing. Mullah was watching dance, waiting and waiting. Suddenly Mullah went flat on the floor. His wife asked "What is this? What are you doing?" he said "I want to see the dance of this lady more closely. I am waiting when she will sit down". The mind goes to such a crazy state that there is not enough strength left behind. It is limited and all jealousy, anger, frustration and everything comes up when this stench of negativity comes in the mind. That is the weakest and the poorest mind. All truth about existence disappears. When your mind is obsessed with such a load of negativity, you cannot even observe the beautiful nature you are in. Isn't it?

Brahmacharya pratishtaayaam veeryalabaha. Great strength comes when you are in Brahmacharya. When brahmacharya is established in you, you see that you are more than the body. You see yourself as the consciousness, Brahaman. Not indulging in sensual pleasures like sex or taste, smell etc., gives you strength from inside. The more obsessed you are with something that indicates your weakness. When Brahmacharya is firmly established in you, you become vast and powerful. [This is part of a series of knowledge sheets based on Sri Sri Ravi Shankar's commentaries on Patanjali Yoga Sutras.]