<strong>UPANISHAD</strong> <strong>VAHINI</strong>97the fruits, (The Jivatma experiences the joy and grief fromthe deeds it engages itself in). The other just watches.(The Paramatma is subtler than the Subtlest and is just aWitness).How can this gross physical frame of plasma andpus be the pure, the self-luminous, the ever- witnessingAtma? This is built up by food. This is ever in a flux. Itwas not before birth nor is it after death! It is perishableany moment. It can live on without a limb or two but themoment the vital air stops its flow, it starts to decompose.So, the body should not be taken as the chief or as theBe-all and the End-all.The Yoga you should practise is: watch the agitationin the mind as a witness, free yourself from resolutionsand even decisions, for and against. Have your mind andits journeys always under control. Yoga is the parallelprogress of the Jivatma, every step in tune with theParamatma. The goal is the merger of both. Then all griefends. He who steadily takes up yoga with faith and whois prodded on by unswerving renunciation (nonattachment)can certainly win victory.Chith in Sath-Chith-Ananda means Vijnana, theSuper-knowledge that confers perfect equanimity andpurity, in fact, the Atmajnana which can be experiencedby one and all. In common parlance Vijnana is used toindicate the sciences but really it means the HigherWisdom. In that Swarupa, “Self-form”, there is no room
98 <strong>UPANISHAD</strong> <strong>VAHINI</strong>for “impressions from Karma” nor for wishes that promptKarma. Wishes vitiate the mind. Wishes lead to action,action leaves a scar, a Vasana on the Mind. Be alone withyourself, and then the mind can be negated. It is for thisreason that Yogis retire into caves.The Vasanas or impressions fall into two categories.“Subha” or beneficent and “Asubha” or maleficent.Beneficent Vasanas help liberation. Japa, Dhyana, goodworks, charity, justice, unselfish service, fortitude,compassion—these are all beneficent. The maleficenttendencies of anger, cruelty, greed, lust, egoism have tobe uprooted with the help of the beneficent. Finally, asthe thorn with which the thorn in the foot is removed, isalso thrown away, the Vasanas that were used toovercome the Vasanas that hurt are also to be discarded.The Subhavasanas are the products of attachment andproduce further attachment which may persist throughmany births. The Jivanmuktha too has to conquer theSubhavasanas. For him, they should be like a burnt ropethat cannot bind. In fact the entire group, sensual craving,desire, greed, gets burnt, the moment the Atma isvisualised. He will not be inclined towards anyone oranything; nor will he be attached. Where the sun sets,there he lays himself down for rest. He moves amongmen unknown and unrecognised, seeking no recognition,why even avoiding it.When the seer and the seen are both the same, thejoy is described as that of the fourth stage, the Thuriya
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UPANISHAD VAHINI21natural habitat
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