Janma_Aushadhi_Mantra_Tapah_Samãdhijã Siddhayah

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Absorption state, attains one, by birth or incantation Or practices ascetic or concentration

Janma: birth Aushadhi: medicine Mantra: incantationTapah: observances Samãdhijã: arising out of tranceSiddhayah: attainments

4.01 Q How is perfection and illumination attained?

A: Perfection and illumination is attained by: 1) By birth 2) By use of special medicines as prescribed in the texts / Vedas 3) By constant repetition of mantras 4) By following rigid ascetic practices and austerities 5) By concentration.

Patanjali is not dogmatic. He agrees that there are several other methods of realization.
The Bhagavat Gita broadly categorises four different paths to realization: 1. Bhakthi Yoga, Devotional 2. Karma Yoga, Service without expectation 3. Gyana Yoga, enquiry orientation 4. Raja Yoga, the systematic royal path of Patanjali.

Strive to enter in at the straight gate, for narrower is the gate and straight is the way that leads to life, and few be they who find it. Jesus Christ

All paths lead to divinity. All religions are equally true. All saints and scriptures say the same thing. But all men are not the same. They have different modes of thinking. Some are rational, some emotional, some logical and some are intellectual. One’s way of approach naturally does not impress the other. Each can therefore choose his path. En route of course, all will realize that their final destination is the same and that there is only difference in the method of approach, but not in the destination.

1. By birth:

Personalities like Buddha and Jesus belong to this category. They were born with Yogic stature. They were born divine. They had extraordinary aura and illumination about and around them. Buddha is supposed to have knowledge about 500 of his previous births. Krishna’s exhibition of powers as a child Krishna is household tale in India. Yoga is Krishna’s gift to humanity. The resurrection of Jesus moved millions and has impact amongst his millions of followers till this day.

By virtue of the practice of spiritual enquiry in a previous birth, Saint Vamadeva had realization even while in his mothers’ womb. While yet in the womb, Vamadeva declared thus ( Rig Veda IV 27.1 ) “ Ah! Dwelling inside the womb I understood all the births of all the Gods. A hundred bodies as strong as steel restrained me, but like a hawk I broke them by force and came out swiftly”

The Buddha said that neither the repetition of scriptures, nor self-torture, nor sleeping on the ground, nor the repetition of prayers, penances, hymns, charms, mantras, incantations and invocations can bring the real happiness of Nirvana. Instead the Buddha emphasized the importance of making individual effort in order to achieve spiritual goals Gowtham Buddha

2. By Drugs

Patanjali says that through the use of certain herbs it is possible for a partial awakening to be brought about. Through drugs either the awakening of Ida or Pingala, or the awakening of Sushumna takes place. The method of Awakening through herbs is called Aushadhi and an Awakening thus achieved, can, under the right circumstances and conditions, albeit short term, replicate at least partially the level of consciousness.

Use of psychedelic drugs is widespread over the centuries. Patanjali acknowledges over two millenniums back that extraordinary psychic powers can be obtained by use of special drugs made of herbs as prescribed in the Vedas.
“The overall results of testing with psychic drugs are inconclusive, but some striking experiences have been reported recently after the subject took LSD, mescaline or PSILOCYCIN” reports Herbert S Greenhouse in his wonderful “Book of psychic knowledge”. His other observations-

When South American Indians drink Yage , they go into a deep trance and become both telepathic and clairvoyant. During this period they know what is going on hundreds of kilometers away”

Dr. Margaret Paul was a psychiatrist who experimented with the ANANITHA PNTHAINA mushroom , which has a psychedelic effect. While she was enjoying a three hour fantasy , one of her patients went into an irrational state while another lost three hours during which he could not think straight and had the impulse to eat mushrooms for the first time in his life. Neither patient was aware of what was happening to DR. Paul.

“Many tribes have seen drugs to stimulate psychic powers. Natives in Latin America tool OLOLINQUI, a morning glory seed, before the arrival of Spanish missionaries, These missionaries have told of American Indians who used PEYCITE so that they could predict when enemies would attack or to find hiding places of stolen goods.

The danger with the drugs are they can deceive and push a seeker into a make believe world . Getting out of the drug habit can be extremely painful and destabilizing. Realisation is attained not by drugging but by meditating. Short cuts can be a short way to a steep fall. Every higher experience through drug is bound to be followed by deep depression and dejection.

Your right is to work only, but never to the fruit thereof. Be not instrumental in making your action bear fruit, nor let your attachment be to the action. Bhagavat Gita

3. By mantra

Since the mind wanders so much, the music of a mantra easily rescues the mind and brings it back to the object of one’s meditation. Both the rhythm of it and the meaning of it combine to guide the mind safely back to the point of meditation — the higher consciousness or the specific spiritual focus.

The practice of mantras are specific sound formulae, in many cases used in conjunction with rituals and geometric symbols called yantras to bring about specific results.

The practice of mantras are specific sound formulae, in many cases used in conjunction with rituals and geometric symbols called yantras to bring about specific results.

Mantra is a compound word combining man and tara, meaning deliverance of the mind. Tara is also translated to mean protection. Mantra therefore is also referred to as protection of the mind. A mantra is a pure sound vibration intended to deliver the mind from illusion and inclination towards material objects. Chanting is a process of repeating a mantra.
Mantra yoga meditation involves chanting a word or phrase until the mind and emotions are transcended and the super conscious is clearly revealed and experienced

Yantra is a visual representation of Mantra in a geometrical form. Yantra helps one in focusing the mental energy. Such focusing facilitates the communion with cosmic energy. Gazing at a Yantra intently and chanting the appropriate Mantra results in increased brain wave coherence. Yantras are steps to higher levels of consciousness.

If a person merely repeats the name of a medicine without taking it , he is not cured of his disease. So too a person cannot find realisation by reciting the scriptures Adi Sankara, Crest Jewel of Wisdom

4. By ascetic practices

An ascetic is a person who renounces material comforts and leads a life of austere self-discipline, as an act of religious devotion. He leads a life of self-discipline and self-denial, for spiritual improvement. The ascetic practices in the past sometimes turned even bizarre with ascetics indulging in self inflicted bodily torture.

Tapas is a way of asserting one’s will and break the sensual nature which craves for comfort and indulgence. Mortification means undergoing hardships and conditions which makes one realize the ultimate truth. Mortification involves reining in of senses from their external orientation. Fasting, forgoing sleep, walking on fire and lying on a bed of nails are different mortification practices indulged by different groups.
Perhaps there is no society anywhere in any part of the world where a group of people do not follow some ascetic practice or other at some point of time in their life. But these practices, sometimes called rituals are in no way meant to gain realization.

The objective of the ascetic practices according to Buddhism is to make Improper motive become Proper Intent, whereby 1. Greed becomes generosity 2. Anger becomes patience & endurance3. Stupidity becomes wisdom 4. Conceit becomes embracing of the precepts with humility5. Doubt and distraction becomes mental (meditative) concentration.

Austerity is essential, but should be within one’s ability to withstand the negation. Austerity should therefore within rational limits. One need not copy the ascetic practices of another.

Ceremonials and sacrifices lead men round and round, and not to the ultimate goal to which an understanding of the Self-alone can lead. MUNDAKOPANISHAD

The Ascetic from the Ant-hill

Valmiki was not the name that his parents chose for the poet. His real name was Ratnakara. The word 'Valmika' in Sanskrit means an ant-hill. Since he came out of an ant-hill, he got the name of Valmiki. But how strange! How did he come out of an ant-hill? Now, that is a wonderful and delightful story.

Valmiki also lived in the age of Sri Rama - called the 'Treta Yuga' (the Age of Treta). In those days, there was a thick forest all along the banks of the river Ganga. Many sages built their hermitage in that forest for their 'tapas' ; that means they meditated on God. Among them was a sage by the name of Prachetasa. He had, a son called Ratnakara. When he was s a very young boy, one day he went into the forest. While playing he lost his we and began to cry. Just then a hunter came there looking for a prey. He saw the chubby boy and fondled and pacified him. The hunter had no children. He took the boy to his hut in the midst of the jungle.

Ratnakara's father searched for his son all around the hermitage, but could not find him. Finally he and his wife thought that the boy had become the prey of some wild beast. Both wept very much.

The hunter and his wife brought up the lad with great love. Ratnakara forgot his parents. He took the hunter for his father and the hunter's wife for his mother. He was taught how to hunt by the father. Ratnakara was a clever boy and learnt it quickly. He became a hunter with a sure aim.

To the birds and beasts of the forest, he became verily Yama, the God of Death. When he came of age, his foster father searched for a bride and celebrated his marriage with a beautiful girl from a hunters family. In a few years she gave birth to some children. Thus Ratnakara's family grew in size. It became very difficult for him to provide food and clothing to his large family. So he took to robbery. He began to attack people going from one village to another, frighten them and to away all that they had. If they opposed him, he killed them.

One day Ratnakara was sitting by the side of a road waiting for a victim. It happened that the great sage Narada was passing that way. Narada had his favorite musical instrument, a Veena, in his hands. As he played on the Veena, he was singing a song in praise of God. When he was thus lost in joy, suddenly Ratnakara rushed at him. He lifted the stout staff in his hands and shouted, "Look here! Hand over all you have or else I'll break your head."

But Narada was not an ordinary man. He was a divine sage, and one who wandered all over the Earth, the Heaven and the Underworld. He was not frightened by the loud shouts of Ratnakara. He smilingly, "My dear man, all that I have only this old Veena and the rags I we; If you want them, you can certainly take them. Why should you break my head for these?"

Ratnakara was astonished at these words. He looked up at Narada's face. There was neither fear nor anger; there was only peace. And how bright was that face! He was surprised to see a face tender and innocent like that of a child. He had never seen such a lovely face. As he gazed, his cruel mind melted into tenderness. Narada sat beneath a tree and as played on the Veena, sang a song in praise of God. It was

sweet like the song of cuckoo. Ratnakara was deeply moved. Noticing the change, the sage Narada paused in his song and said, "Brother, stealing is a sin. Killing animals is also sinful. Why do you do such evil?"

"Sire, what can I do Ratnakara replied, I have a large family. There are my old parents and my wife and children, They partake of my happiness and my troubles. I have to provide them with food and clothing. Hunting and stealing are all I know. What else can I do?"

The sage smiled and said, "My friend, will any member of your family partake of your sin also ? Go and ask them, and bring back their reply."

Ratnakara thought that Narada was trying a trick to make his escape. Narada understood it and again said, "Well, child, if you do not trust me, you can tie me to this tree and then go."

Ratnakara thought that was all right. He tied Narada to a tree and went home. On reaching home, he first went to his father and said, "Father, I rob people to get food and clothing for you all. It seems that is a sin. Do you not share in that sin?"

His father was angry and said, "You sinner, you should not do such bad things. Am I to share your sins? No, never. You have to suffer for what you do."

Ratnakara went to his mother and said, "Surely, mother, you will share my sin, won't you?" But she also scolded him and sent him away. He then went to his wife and said, "Do you know how I earn to provide you and your children with food and clothing? It is by robbery. But I steal for your sake. Therefore you are also partners in my sin. Isn't that so?"

The wife was displeased and said, 'What are you saying? What have we to do with your sin? You are my husband, and my children are your children. It is your duty to look after us and give us food and clothing."

Ratnakara's eyes were opened. He realized that he alone was responsible for all his sins no one else would share his sin. As soon as it was clear to him, he ran to Narada. He untied the sage and amidst weeping, narrated to him all that had happened in his home. Falling at Narada's feet he asked the sage, "Oh, sire now what of me? How can I atone for all the sins I have committed? You are my only savior."

Narada lifted him up and wiped his tears. He consoled him saying, "Do not be afraid. I shall teach you a way to wash off your sins." So he taught Ratnakara the sacred name of Rama -'Rama Nam'. He made him sit beneath a tree and asked him to go on repeating the sacred name of Rama. He said, I shall come here again, Till then you should not get up and go away." Then the sage departed.

Ratnakara continued his 'tapas’ chanting the name of Rama. His eyes were closed. His whole mind was concentrate on the chanting of the name of the Lord He forgot his existence. He had neither food nor sleep for days and days. And in this way quite a few years passed. An ant hill grew all around and above him. He could not even be seen by anybody.

At last one day the sage Narada again came that way. Of course, he knew that Ratnakara was inside the anthill. Very carefully he cleared that anthill still Ratnakara was wholly lost in his 'tapas' and did not wake up to the world around him. Narada chanted the name of Rama in his ears. Then he opened his eyes and saw the sage standing before him. He saluted him from where he was sitting. Narada helped him to get up. He also gently touched him all over. Ratnakara felt new life flowing through him.

He touched the sage's feet; Narada lifted him up and embraced him. He said to him, "Ratnakara, you are blessed. God is pleased with your 'tapas'. You are now a sage of the highest order, a Brahmarshi. As you are now reborn from a Valmika (the ant-hill), will here after be famous as Valmiki."

Tears of joy welled up in Valmiki’s eyes at these words. He prostrated before Narada again and said, "Sire, all this is your kindness. The company of good men uplifts man. I am myself a proof of this." Narada blessed him and went his way