Two types of
Teachings
SWAMI ADVAYANANDA
(FORMERLY BR. SAMAHITA CHAITANYA)
Introduction
In the earlier essay we had
seen in detail the four kinds
of adhikarins (qualified aspir-
ants) –
1. Manda (the lower)
2. Madhyama (the middling)
3. Uttama (the superior) and
4. Uttamottama (the best
among the superior)*.
These classifications have
been made keeping in mind
The Teaching: Vicara
and Yoga
VedÊnta is of the nature of
vicÊra or discrimination be-
tween Êtma and anÊtma. When
the Guru gives this vicÊra
upadeâa (teaching), the uttama
and the uttamottama attain im-
* For elaboration on these four types of
adhikarins, refer to the March 2003 issue of
Tapovan Prasad.
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the degree of their accom-
plishment in the sÊdhana-
catuêÌaya.
In this essay we shall see
in brief the nature of instruc-
tion that is imparted to
them. To the uttama and the
uttamottama the teaching is
of the nature of vicÊra while
for the manda and madhyama
the teaching of vicÊra is
coupled with yoga.
mediately the direct experience
of the Self. This direct experi-
ence of the Self is termed as
aparokêa-jæÊna or aparokêÊnu-
bhäti.
This is because their minds
are free of mala and vikêepa
doêas# and they are endowed
fully with the sÊdhana-catuêÌaya
as we have explained before.
# For further explanation of avarana, mala and
viksepa doêas refer to the August 2002 issue of
Tapovan Prasad.
April 2003
The knowledge of the Self re-
moves the Êvaraàa doêa and
they become at once liberated.
It is for them it is declared –
‘âravaàamÊtreàa jæanaø bhavati
– knowledge is attained by mere
listening.
On listening to the pauranic
description of Lord ãiva or Viêàu
one gets only a parokêa-jæana
i.e. indirect knowledge of them.
In the same way the manda and
madhyama attain only parokêa-
jæana of the Self. From parokêa
they have to make their jour-
ney to aparokêÊnubhäti or
aparokêajæana . The traces of
mala and vikêepa doêas, which
are seen as the waverings of the
mind, have to cease. For this to
happen, the Guru gives them
the yoga upadeêa also with the
vicÊra upadeêa, whereas for the
uttama and uttamottama adhi-
kÊrins, vicÊra upadeêa alone is
sufficient. The word ‘yoga’ is not
to be construed here as the vari-
ous physical postures recom-
mended by the great Sage
Pataæjali in the asana aspect of
AêÌÊÜga yoga. ‘Yoga’ here means
‘contemplation’. The manda and
madhyama adhikÊrins use this
contemplation, keeping in mind
the vedantic understanding and
conquer the wavering nature of
the mind and attain aparokêÊ-
Tapovan Prasad
nubhäti. It is to be noted that
though these contemplations
cannot directly give aparokêÊ-
nubhäti, they help directly to
steady the mind, thus helping
indirectly in the direct experi-
ence of the Self. The help ren-
dered by yoga can be compared
to that of a ladder. Some well-
trained high jumpers can jump
to the terrace of a building with-
out any help – for they are
trained to jump, but the major-
ity need a ladder.
It is to be noted that uttama
and uttamottama types are very
very very (repetition of ‘very’,
three times intended) scarce –
some upaniêad students like
Naciketas (student in KaÌhopa-
niêad) and ãvetaketu (the student
in ChÊndogya Upaniêad) can be
cited as examples. For almost
all, these techniques of contem-
plations are absolutely impor-
tant.
Yoga Upadesa
The word yoga is derived
from the Sanskrit verbal root
‘yuj’ (grammatically 7th conju-
gation, ubhayapadØ ), which
means ‘to unite’. In the yoga
upadeâa, the Guru gives tech-
niques called yoga by which the
adhikarin ‘unites or merges’ his
mind with Brahman. Depending
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upon the type of contemplation
used, the yoga is classified into
five types:
1. Mantra yoga: ‘Mantra’ is a
scriptural sound formula that is
more often than not, a name of
the Lord. Using a mantra one
can establish the mind in Brah-
man. This is called Mantra yoga.
The most popular mantra among
sadhaks in this regard is the
Praàava mantra. One may use
other mantras also like ‘Om
Namaò ãivÊya’ etc. The restless-
ness of the mind is controlled
by continuous contemplation on
the mantra and the mind be-
comes established in Brahman.
The Upaniêads, especially the
MÊàdäkya, explain how this is
to be done.
2. Sparâa yoga: This contem-
plation is done through the
AêÌÊÜga yoga system. The mind
and the pranas are united with
the Praàava-mantra and it is
raised from the mälÊdhÊra chakra
through the suêumnÊ nÊdØ to
reach the sahasrÊra and unite
with the supreme effulgence
therein. The word ‘sparâa’ here
means ‘touching’ the supreme
effulgence in the sahasrÊra
chakra. The Yoga ãastras give
sufficient guidance in this regard
but one must be sure to practise
it only with expert guidance.
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3. BhÊva yoga: This can be
done through
a) VirÊÌ dhyÊna or
b) IêÌa devatÊ dhyÊna.
The word bhÊva here means
‘form’ and since both these
types of dhyÊna are with regard
to the form of the Lord, this type
of contemplation is called bhÊva
yoga.
a. In the VirÊÌ dhyÊna one
contemplates on the all-perva-
sive cosmic form of Iâvara. The
heaven is seen as the Lord’s
head, the directions as His ears,
the sun and the moon as His
eyes, fire as His mouth, inter-
space as His stomach, and the
earth as the very feet of VirÊt.
By VirÊt is meant the cosmic
form of the Lord.
b. In the IêÌa devatÊ dhyÊna
one meditates on the auspicious
limited form of the Lord. For ex-
ample, if one’s IêÌa devatÊ is
Lord Viêàu, then one meditates
on Him as endowed with four
hands having a conch, discus,
mace, lotus, etc. As one contem-
plates, be it on the VirÊÌ or the
IêÌa devatÊ, one slowly drops
one’s attention on the various
body parts of the Lord, one af-
ter another and shifts one’s at-
tention to the formless Con-
sciousness aspect of the VirÊÌ or
April 2003
the IêÌa devatÊ and merges one’s
mind in it.
The above two types of con-
templation are described elabo-
rately in many texts like the
ãrØmad BhÊgavata MahÊpurÊàa.
4. AbhÊva yoga: Establishing
the mind in the Supreme Brah-
man (which one has understood
in the parokêa way) which is
beyond the reach of the senses
is called AbhÊva yoga. The word
‘abhÊva’ means ‘without form’.
5. MahÊ yoga: Establishing
the mind in the Brahman, that is
the same in both creation (sìêÌi)
and destruction (pralaya) of the
world, and in knowledge and
ignorance is called MahÊ yoga
or great yoga.
General comments
on the yogas
Both AbhÊva yoga and MahÊ
yoga may seemingly look iden-
tical. The difference is in the
aspect of Brahman that one
meditates on. In AbhÊva yoga
one contemplates on Brahman as
being one without names and
forms. In MahÊ yoga, Brahman
is contemplated as the one that
remains unaffected in creation
and destruction.
These five yogas are only lad-
ders. Each sÊdhaka may choose
Tapovan Prasad
the ladder according to his in-
herent saôskÊras (tendencies).
Practising them under the guid-
ance of a competent Guru, with-
out forgetting one’s essential
nature as being one with the
supreme Brahman, the manda
and the madhyama adhikÊrins
conquer the last traces of mala
and vikêepa doêas and they also
attain the aparokêÊnubhäti.
Conclusion
l To the uttama and utta-
mottama, vicÊra alone is suffi-
cient to bestow liberation
while for the manda and
madhyama, vicÊra is given
with yoga.
l Yoga is of five types — Man-
tra yoga, Sparâa yoga, BhÊva
yoga, AbhÊva yoga and MahÊ
yoga.
l BhÊva yoga is of two types —
VirÊt dhyÊna and IêÌa devatÊ
dhyÊna.
l An adhikÊrin may choose one
of the yogas and remove his
mala and vikêepa doêas and
reach the truth through
vicÊra.
May we also become adhi-
kÊrØ-s and reach the supreme by
the Lord’s grace and ãrØ
Gurudev’s blessings.
G
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