Satsanga
Papavaha and Kalyanavaha: The Two Opposing Paths
[From Sivam - Samadhipada 12 (Vol. 1) - A commentary on samkhya and yoga by Dr. V. Nagaraj]
There are two rivers, or paths, flowing in opposite directions—Papavaha and Kalyanavaha.
Papavaha binds one to the endless cycle of birth and death, while Kalyanavaha leads to liberation, a state of not return.
One directs the mind outward, indulging in worldly pleasures; the other turns it inward, guiding towards profound spiritual experiences.
One traps beings in a realm of pleasure, pain, or a mixture of both, while the other leads to the satvik pleasures.
One is tied to the physical body, composed of the five elements, whereas the other seeks to realize the cause of this body and the entire material existence.
One deepens attachment to even the smallest of things, while the other cultivates detachment, even from the most supreme spiritual experiences.
One arises naturally in most of us, while the other is the natural path of yogis.
The Chandogya Upanishad (8.3.2) states that every being enters Brahmaloka at one time or another during sleep, unawares. Even Samkhya Darsana (5.116) confirms that during deep sleep, one reaches a state similar to asamprajnata samadhi - the deepest spiritual experience right before liberation. These experiences may not have a significant impact on us, but at least we are not strangers to such transcendental states. The only challenge is that we do not know how to attain them again.
Intelligence vs. Conscience
Our conscience guides us toward the right path, while our intelligence, shaped by our surroundings and beliefs, often persuades us to act in ways that may not be in our best interest. It is easy to dismiss our conscience as misguided and blindly follow those around us. This becomes a problem only when we suffer - yet, if everyone else is in the same state, it gives us a strange sense of comfort, knowing we are not alone.
Following one’s conscience requires courage. As stated in the Bhagavad Gita (7.3), it is rare to find a yogi - one who is truly committed to spiritual practice. He may not have fully mastered his mind, but unlike most, he is not entirely controlled by it. He recognizes what is truly beneficial for him and dedicates his efforts in that direction.
Even the Hatha Yoga Pradipika (1.16) emphasizes dhairya (courage) as an essential quality of a yogi. A coward may navigate the world successfully, but he cannot be a yogi. When surrounded by those who constantly feed mental afflictions, it takes immense strength and determination to follow one’s conscience and do what is truly right.
Scriptures: Guides, Not Just Religious Texts
Our scriptures are more than just religious texts—they serve as invaluable guides for life, offering role models who exemplify righteousness, perseverance, and wisdom.
For instance, Rama (from the Ramayana) demonstrates how an ideal person should live. He upheld dharma (righteousness) above all else, enjoying life’s pleasures as a king while also enduring inevitable suffering - such as his separation from Sita - without ever straying from his path.
His wife, Sita, was no ordinary woman. She willingly chose to accompany Rama into the forest rather than live in luxury without him. When Ravana abducted her and lured her with material riches, she remained unwavering in her devotion, choosing suffering over compromise.
Similarly, Arjuna (from the Mahabharata) displayed remarkable dedication. One night, upon realizing that he could eat in the dark without effort, he questioned why he could not also practice (archery) in the dark. His guru, Dronacharya, may have imparted knowledge equally to all students, but it was Arjuna’s dedication that made him exceptional.
There is no teacher comparable to Krishna. On the battlefield, just before war ensued, he lifted Arjuna from despair by imparting the wisdom of the Bhagavad Gita. His teachings are not limited to Arjuna alone - they apply to all of us as we navigate our own daily struggles and inner conflicts.
These are just a few examples. Our scriptures are filled with extraordinary individuals who lived exemplary lives, offering us timeless inspiration. To dismiss these texts as mere religious myths is unwise. Since common people may find it difficult to grasp the intricacies of Upanishads and Darsanas (the authoritative scriptures on liberation), texts like the Ramayana and Mahabharata present the same spiritual truths in a form that is accessible to everyone.
They teach us how to face life’s highs and lows while remaining steadfast in dharma. Unless one cultivates good thoughts and good actions, even contemplating the ultimate goal of human birth - moksha (liberation) - remains out of reach, let alone practicing it.
Satsanga: The Company of the Wise
We are creatures of imitation. From infancy, we learn to walk, talk, and eat by observing our parents. As we grow, our teachers, family, and friends shape our personality, character, and beliefs. While we may like to think of ourselves as independent, a moment of introspection reveals that we have been conditioned by our surroundings long before we even became aware of it. In our early years, we had no choice in this conditioning - we simply became who we are, whether we like it or not. But now, we do have a choice: to surround ourselves with the right people, acquire the right knowledge, and cultivate an environment conducive to spiritual growth.
There is no shortcut to study and practice, but guidance is invaluable, especially from those who have dedicated themselves to study and practice. Seek out individuals who have actively worked on their mental afflictions. They need not be scholars well versed in scriptures, but can be ordinary people around you who practice virtuous principles such as non-violence, truthfulness, contentment, and non-stealing. A simple way to recognize such individuals is by observing their mental afflictions - kama (strong desires), krodha (anger), lobha (greed), moha (delusion), madha (pride), and matsarya (jealousy). Those sincerely committed to spiritual practices naturally weaken the grip of these afflictions. They are source of inspiration - if they can follow this path, why can’t we?
However, one must be cautious in this search. According to Sankhya Darsana (1.59, 3.81), theoretical knowledge without practice is like losing one’s sense of direction. Such individuals create blind traditions, misleading students instead of guiding them. Many such traditions begin and end with asanas, disregarding the true purpose of yoga as outlined in authoritative texts. Others may enchant you with flowery words yet show no signs of genuine detachment. Beware of such blind traditions - they exploit the vulnerability of sincere students.
It is crucial to remember: yoga is not about relaxation, healing, health, or even God. It is a profound doctrine that systematically cultivates detachment, ultimately leading to moksha (liberation). Any teacher, school, or tradition that claims otherwise should be disregarded.
satsangatve nissangatvam nissangatve nirmohatvam
nirmohatve niscalatattvam niscalatattve jivanmuktih - Bhaja Govindam 9
In Bhaja Govindam, Sankaracarya emphasizes the vital role of good company in the spiritual journey. The right company fosters a healthy mind, which naturally detaches from distractions that disturb the mental peace. Only a clear and discerning mind can understand the true nature of this existence, prioritizing dharma (righteousness) and moksha (liberation) over kama (desires) and artha (material success). Such a refined intellect is the foundation for spiritual practice and the path to liberation.