Meditation and Yoga

Yog by Poojya Swami Mukandanada

Sent by Ram Pai

There are two type bodily afflictions: Shoka, Dukha or both. Shoka mostly is related to afflictions of the mind. Dukha is mostly afflictions of the body. Afflictions of the mind will lead to afflictions of the body, dukkha. Getting rid of bodily afflictions can be done by seeking help of physicians and also by practicing some of Pathanjali yoga. Gita is all about getting rid of or managing Shoka (manasik roga or shoka nivarana).

Yog: The word Yog has been used in the Gita in almost one hundred fifty places, for multiple purposes. It is formed from the root yuj, which means “to unite.” From the spiritual perspective, the union of the individual soul with the God is called Yog (e.g. verse 5.21). However, the science of accomplishing that union is also called Yog (e.g. verse 4.1). Again, the state of perfection achieved through the process is also referred to as Yog (e.g. 6.18). Union with God naturally disentangles one from misery born of contact with material nature. Hence, the state of freedom from suffering is referred to as Yog as well (verse 6.23). Since perfection is accompanied by evenness of mind, such equanimity has also been called Yog (verse 2.48). One who is in the state of Yog performs all activities perfectly, in a spirit of devotion to God, and hence dexterity at work is also referred to as Yog (verse 2.50). One may ask why Yog is necessary. The answer is that searching for happiness in the material world is like chasing a mirage in the desert. The nature of material desires is such that fulfilling them is like quenching a fire by pouring oil on it. For a moment the fire is subdued, but then it flares up with an even greater intensity. Similarly, fulfilling the desires of the mind and senses leads to greed. But obstructing them is also detrimental because it leads to anger. We must thus understand the root cause of why desires arise and then seek to address that. It all begins when we contemplate that there is happiness in some person or object. Repeated contemplation results in attachment of the mind, and attachment gives rise to desire. So if we can firmly decide that the divine bliss the soul is seeking is not in material objects, these desires will stop arising. However, the desire for happiness is intrinsic to the nature of the soul because it is a tiny part of the infinite ocean of divine bliss. This nature can only be satisfied when the soul attains the infinite bliss of God. Hence, knowingly or unknowingly, every soul is struggling to reach that state of divine consciousness, or Yog.

The various paths of achieving union with God are referred to as different systems of Yog, such as karm yog, jñāna yog, aṣhṭāṅg yog, and bhakti yog. Thus spiritual practitioners are in general called yogis (e.g. verse 4.25), or sādhaks. Occasionally, the word Yog refers specifically to the process of aṣhṭāṅg yog (e.g. verse 4.28). In such instances, yogi denotes specifically the practitioner of aṣhṭāṅg yog.

Jñāna Yog (Path of Knowledge): In this system of Yog, the emphasis is on self-knowledge. The Gita occasionally mentions it as sānkhya yog as well. Through the practice of intellectual discrimination, the jñānī focusses on realizing to him and uniting the individual will with the divine will, the devotee attracts the grace of God and achieves the goal of spiritual perfection more easily than by the other paths. Although the Bhagavad Gita embraces all the systems of Yog, it consistently emphasizes the path of bhakti as the superior system of Yog. This repeated pronouncement by Shree Krishna that he can only be known through bhakti is highlighted in the commentary to dispel the misconception amongst some about bhakti being an inferior system of Yog. Please understand Jñāna Yog also has component of Karm Yog, but Jñāna is predominant.

Aṣhṭāṅg Yog (The eight-fold path): It involves a gradual process of purification beginning with mechanical practices and progressing to the control of the mind. In it, the life force is raised through the sushumṇā channel in the spinal column. It is brought between the eyebrows, which is the region of the third eye (the inner eye). It is then made to focus on the Supreme Lord with great devotion. This process was presented in a structured system of practice containing eight stages by Maharshi Patanjali in the famous text written by him, called Yog Sutras. Thereby, it came to be known as aṣhṭāṅg yog or the eight-fold system of Yog. A variation of this is haṭha yog, in which the emphasis is on austerities. The haṭha yogi strives to gain mastery over the mind and senses by exercising the force of will power. In many places, the Vedic literature also states that there are only three paths to God-realization—karm yog, jñāna yog, and bhakti yog. In such a classification, aṣhṭāṅg yog is included in jñāna yog.

Bhakti Yog (Path of Devotion): This path involves attaching the mind to the names, forms, virtues, pastimes, etc. of God through selfless and exclusive love. One develops a loving relationship with God by seeing him as the eternal father, mother, friend, master, and soul-beloved. By surrendering to him and uniting the individual will with the divine will, the devotee attracts the grace of God and achieves the goal of spiritual perfection more easily than by the other paths. Although the Bhagavad Gita embraces all the systems of Yog, it consistently emphasizes the path of bhakti as the superior system of Yog. This repeated pronouncement by Shree Krishna that he can only be known through bhakti is highlighted in the commentary to dispel the misconception amongst some about bhakti being an inferior system of Yog. Bhakti Yog has components of both Jñāna yog and Karma Yog, but Bhakti or devotion is predominant.

Karm Yog (Path of Action): Karm refers to performing one’s worldly obligations and responsibilities, while Yog refers to union with God. So the practice of uniting the mind with God even while doing one’s obligatory duties in the world is karm yog. This requires detaching the mind from the fruits of actions, by developing a resolute decision of the intellect that all work is meant solely for the pleasure of God. Thus, the Gita occasionally refers to it as buddhi yog, or the Yog of the intellect. Since most people practice spirituality while living in household life and discharging their worldly duties, karm yog becomes necessary for them alongside with any other system of Yog they may pursue. detaching the mind from the fruits of actions, by developing a resolute decision of the intellect that all work is meant solely for the pleasure of God. Thus, the Gita occasionally refers to it as buddhi yog, or the Yog of the intellect. Karma Yog has component of Jñāna Yog, but Karma without desire for karma phala is predominant.

Since most people practice spirituality while living in household life and discharging their worldly duties, karm yog becomes necessary for them alongside with any other system of Yog they may pursue

yoginām api sarveṣhāṁ

mad-gatenāntar-ātmanā

śhraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ yoginām         Gita 6/47

 Of all yogis, those whose minds are always absorbed in me, and who engage in devotion to me with great faith, them I consider to be the highest of all. Even amongst yogis, there are karm yogis, bhakti yogis, jñāna yogis, aṣhṭāṅg yogis, etc. This verse puts to rest the debate about which form of Yog is the highest. Shree Krishna declares the bhakti yogi to be the highest, superior to even the best aṣhṭāṅg yogi and haṭha yogi. That is because bhakti, or devotion, is the highest power of God. It is such a power that binds God and makes him a slave of his devotee.

Meditation by Ram Pai

Meditation, as we see it in our daily life

                                                                        Ram Pai, Tampa

When the word meditation is mentioned: First thing everyone thinks about is manasa meditation, related to the mind. Only talk about doing meditation. Doing meditation has “i” the ego. Better term is BEING in meditation.  In all Sadhanas the goal is LIBERATION. Even though there are many physical and mental benefits have been claimed, we as spiritual seekers should do all yoga, upayoga, meditations for the love of GOD, without expecting any benefits.

What is the purpose of the meditation?

Healthy heart/Body, has to have healthy mind. You cannot have depressed, anxious and frustrated mind and have healthy heart. Best way to have healthy mind is to do meditation. If you are living in an apartment and have a small balcony, you would like to fill that with flowering plants. Similarly you do not want to fill your mind,  the most important real estate in your body with  harmful thoughts and end up having anxiety, frustration and depression.

How long you are going to live is based on your life style. Your life style should have a regular schedule with proper diet. Longevity should be combined with quality of life that is what everybody wants. Death is certain, every one of us want to live as long as possible with quality of life. Biggest fear in life is death. Biggest surprise in life is when you see a dead body passing by, thinking that it will not happen to me. Your regular schedule should include about 30 to 45 minutes of regular exercise and yoga, with 30 minutes of meditation at least five out of seven days. With this type schedule, it is automatic you will have healthy heart and also as side benefit rest of all your body organs function healthy also. You will have a longer life and that too without any disease, possibly.

I have to give credit to my wife Rajashree for convincing me to join her in this journey. Our day starts early, after shower (invoking all rivers as we take shower including Hillsborough river of Tampa), followed by Pooja and Gayaytri Japam facing the Sun with Argyam. Since then we have been practicing Shambhavi Kriya of Isha along with Sakti chalana kriya and shoonya regularly in the morning daily along with preparatory yoga.  At the end of this we practice “SAGUNA BRAHMA VISHAYAH MANASA VYAPARA” as described by Swami Dayananda Saraswati. More than anything else you feel happy and good about this. It takes about two hours of our morning time in this Sadhana.

Pathanjali yoga sastra predates Buddhism, may be more than 3000 years ago. The Yoga Sutras of Pathanjali precisely outlines the art and science of traditional Yoga meditation.

 First sutra mostly deals with Hatha Yoga.

Second sutra deals and defines meditation: “Yoga citta vriti nirodah”, essence of meditation is cessation of movement of the mind, as related to thoughts, memory, denial, emotions, pleasure and pain.

Third sutra says “Thada Drastu swaroopa avasthanam” which means “the witness within remains in it’s true nature when the mind is quiet”. Witness  is you yourself as True self.  In normal life witness and mind have become one. In meditation you are trying to separate the witness, your true nature, from the mind by calming it.

Fourth sutra says “in normal life the witness gets identified with contents of the mind”      

Sri Ramakrishna Paramahansa said: Mind is like a cloth and it takes the color it is dipped in. It acquires that color based on how clean the cloth is. As per him meditation is “Dipping the mind in the thought of God”. That is spirituality.

Poojya Swami Ashokanandaji of Ramakrishna mission wrote an article called “Before you start meditation”. Ekantha, sukha asana neither too high nor too low, comfortable and  as per Swamiji one can lean against, can also be in a chair with legs stretched. The trunk and neck have to be in line  and look straight. Eyes closed or partially closed, eyelids barely touching each other. Hands can be in the middle, fingers crossed or uncrossed. Hands can be on the thigh with Jnana mudra. (We do use during our meditation what is called urdah siddahasana) Posture can be any variety and one you should be able to sit comfortably for a muhurtham, which is 48 minutes. If you can sit in this posture comfortably without changing position for 48 minutes by practice, then you would have achieved asana siddhi.

1.     Regularity. Never fall prey to the mood, this is a common complaint, that I am not in a mood.

2.     Time is important. Good to have fixed time. Certain times of day are suitable. Brahma Muhurtham around 4.00 AM, Noon, conjunctions of day and night are suitable, and midnight. Over the years mind becomes habituated and trained.

3.     Place is important. In your home have a place for meditation. Meditation mat, which only you use, and when you sit on it body and mind automatically gets into meditation.

4.     Big problem in meditation is thoughts. We say we have many negative or bad thoughts. Do not try to struggle or be anxious about them, then you will spend more energy on them. Do not feed energy into these negative thoughts. When thought comes, engage yourself with a positive thought, either chanting Lord’s name or mantra. Many people give up meditation because of bad thoughts are coming.

5.     Bad company. Person, place, internet, television, bad books etc…. Others telling bad or good about you, you wanting to know. Do not listen to praise or criticism, because you know your worth.

When somebody says what they are saying about you: Best say it is all true, because it should not matter to you.

6.     Practice of serenity is necessary. Simplify your life. Less you possess better it is. Minute you say “It is mine” bit of mind is taken away. Switch off mobile phone while meditating. Practice of asceticism.

7.     Attitude

Complete detachment from the world, none of the things exist. Only you and object of your meditation. Be in the feeling of eternity.

8.     Yearning for God, Moksha and Nirvana. Your heart must cry for God. Nowadays meditation has been used for many things: like stress management, anxiety, concentration etc..

9.     Offer everything to God. “I am doing this for the sake of God and mentally offer to God”. Ritualism is important. Do this throughout the day, morning till evening.

10.  Try to meet people who are spiritually advanced (meet enlightened soul at least once in your life) when one comes to your town and tells you God exist, then something awakens. God can be seen or experienced through meditation. Bhavana of holy company, will have good effect on your mind.

Normal sequence of meditation in the day are:

Pooja (Kayeeka meditation)—this gives both drasta as well as adrasta phalam

Parayana (Vachika meditation) ---gives drasta phalam, laya

(few words about Laya: Laya is the lapse of the mind into sleep without resting on the absolute. It is one of the four obstacles to Samadhi. Three others being: Viksepa(distraction), Kasaya(Torpidity), Rasasvada(enjoying the Savikalpa Samadhi),

Then Manasa meditation. ----gives drasta phalam. You need that immediate result besides seeing yourself as an objective person.

Ram and Rajashree Pai, Tampa

E mail: ramnathkpai@gmail.com

This article is based on our experience at Isha, USA as well as based on talks by Poojya Dayananda Saraswati on meditation. Others who have contributed are: Swami Sarvapriyananda, Swami Ashokananda of Ramakrishna mission, Inspiration from Swami Chidananda, Swami Mukundananda, Sadhguru of Isha USA, Swami Anubhavananda.

We took four day intense course of yoga and meditation at Isha.  Initial course is called Inner Engineering.

http://isha.sadhguru.org/us-en/isha-usa/

              SELF-REALISATION.(GOD_REALISATION).    Part 6.

 “TRUTH”  is another name for “GOD”.  We need to have a burning desire to  realize  the “TRUTH”.  It is important to understand  that  “GOD  or  TRUTH” is already in us. We are not   trying to  gain  “GOD-HOOD” or  “SELF-HOOD”.  We are only trying to realize that which we already are. “GOD” cannot be  gained.  If  “GOD” can be gained today, we will lose him tomorrow.   “GOD” is not an   object  to gain or lose. “GOD” is a subject. We need to realize that which we already are. We are only re-discovering what we already are.

We need to have a burning desire,   intense yearning  to realize  “SELF-HOOD”.  This is called in Sanskrit  ‘Mumukshatwa’.  That is,   we need to be free from all predispositions , tendencies and temptations  and vasanas  to realise  “GOD-HOOD”.   That is, we need to have a pure and serene mind. Otherwise, unconditional worship   and  meditation is not possible. Lord Krishna calls it “ANANYA YOGA”.  That is, we  need  to worship with yoga of ‘non-otherness’.   Because, you are  worshipping  to realize that you are none other than  “BRAHMAN”.  Non-dual  worship  with fearlessness is important .  Because,  Fear leads to “DUALITY”.  Why are you afraid of yourselves?  You are only trying to realize what you already are. That is, in true worship, you have to lose  yourselves  in  “GOD” , your true nature. 

We ned to constantly reflect on the fact that we  are not  this body ,but, this is our body. We have an obligation to take care of this body, Just as we take care of our shirt. But, always, constantly remembering   the finite nature of this  body  and infinite nature of our being,   till we realize our true nature. That is, we need to be liberated from the bondage of  Ajnana,  Avidya  and ignorance. 

Besides unconditional worship,  SELF-ENQUIRY  (vicara)  ,plays a major role in  “SELF-REALISATION” ,  Says  Sankaracharya and Ramaa Maharshi.   It is ignorance that is withholding  “our true nature”.  Through constant enquiry  (vicara ) of the nature of  ‘ignorance’,  the ignorance disappears  and  “SELF” will shine through in all its  ‘GLORY’. 

the law of the nature is: that when you look at anything as  separate from you, you cannot love it, because you’re afraid of it. If you look at ‘GOD’ as separate from you, you can’t love God unconditionally, because you are afraid of  ‘GOD’. If ‘GOD’  is other than you, you cannot love  ‘GOD’ like you do your self. You may love ‘GOD’ conditionally, because you’re afraid that he will punish you. Alienation causes fear.’GOD’ is separate from you, causes fear.  Duality increases the fear,  and fear of  ‘GOD’ , deepens our alienation. 

It is the fear of ‘GOD’ that makes us do all sorts of rituals to satisfy  ‘GOD’  .  Can  ‘GOD’  be satisfied? Can  ‘GOD’  be pleased? If God can be pleased, he is someone other than you.  Hence,  doing  ‘rituals’ without proper knowledge, leads to further alienation from ‘GOD” , and fear of ‘GOD’ increases .  this This  requires proper knowledge of the self.  With the  proper knowledge of the self, rituals will become a means to an end.  ‘end’ being  ‘self-realization’.  Hence, ‘Jnana or knowledge of  ‘Aham Brahmasmi’  or  Tatwam Asi’ is very essential .  The vicious circle of  ‘Duality’  and the fear of  ‘GOD’ has to be broken.  Only belief in Mohavakyas  of vedas can  break this vicious circle and make the way for proper rituals and worship.

Unconditional  worship , unswerving  devotion, ritualism with proper knowledge, developing oneness  and no otherness is very important in realizing our true nature, “the SELF.” When you know beyond any doubt, that the same self is there in all and you are that ‘SELF’ , your love of all  is natural.   God’s  love  towards all is the same. Shloka 29, chapter 9 in Geeta  says: ‘the same am I to all beings, to me there is none hateful nor dear .  But if you  worship me unconditionally,in due course, you will realize that you are none other than me.because, I  the ‘SELF’ am there in all.  Every one of us, in our true nature,  are none other than  ‘GOD’. 

So, if we seek  ‘GOD’ unconditionally, we become the  ‘SOUGHT.’ If we love ‘GOD’ unconditionally, we become one with him.  “True love is to identify with  the beloved”. 

So, all our worships,all our devotions and  all our rituals are,  not to gain  something from  ‘GOD’,  but  to realize him as our true nature. If we are always remain absorbed in union  with ‘BRAHMAN’  at all times, in all places and under all conditions,   in all our endeavors ,  in due course, we realize that we are not this  ‘mortal garb , but, we are that immutable,  omniscient , all-pervading,  self-luminous,  imperishable and  eternal  ‘BRAHMAN’, our true nature.

So, let us arise, awake and make an effort to become aware of our true nature: ‘GOD-HOOD,  SELF-HOOD,  BRAHMIC- STATE.’ 

                                                                   Dr.  K.  Eswara Dutt.

Different schools of thought in Hindu religion by Ram Pai

GITA SITE BLOG: August 15^th, 2018                               Ram Pai

Have happy India Independence Day 

“Excerpted from Bhagvad Gita by Swami Mukandananda, courtesy JKYog, USA, and Bhagvad Gita by Swami Chidbhavananda.

Indian philosophy has historically comprised of twelve schools of thought. Six of these accept the authority of the Vedas, and hence they are called Āstik Darśhans. These are Mīmānsā, Vedānt, Nyāya, Vaiśheṣhik, Sānkhya, and Yog. Within each of these are more branches—for example, the Vedānt school of thought is further divided into six schools—Adavita vāda, Dvaita vāda, Viśhiṣhṭādvaita vāda, Viśhuddhadvaita vāda, Dwaitādvaita vāda, and Achintya-bhedābheda vāda. Each of these has further branches, for example, Advaita vāda is subdivided into Dṛiṣhṭi-sṛiṣhṭi vāda, Avachchheda vāda, Bimba-pratibimba vāda, Vivarta vāda, Ajāta vāda, etc. We will not go into the details of these schools here. Let it suffice for now to know that all these schools of thought accept the vedas as the authority of reference. Accordingly, they all accept the eternal, unchangeable soul as the self. The remaining six schools of Indian philosophy do not accept the authority of the vedas. These are Chārvāk vāda, the four Buddhist schools (Yogāchār vāda, Mādhyamik vāda, Vaibhāśhik vāda, and Sautāntrik vāda), and Jainism. Each of these has its own explanation for the nature of the self. Chārvāka vāda states that the body itself comprises the self (soul), and consciousness is merely a product of the conglomeration of its constituents. Jainism states that the soul is the same size as the body, and hence, it is subject to change from birth to birth. The Buddhist schools of thought do not accept the existence of a permanent soul, and instead maintain that there is a stream of renewed animation from lifetime to lifetime, which ensures continuity of the individual.

Bhagavad Gita is directly from the mouth of Lord. The Mahabharat is divided into eighteen sections. The Bhagavad Gita is set in the sixth section, which is called the Bheeshma Parva. It comprises eighteen chapters of the section, beginning from chapter twenty-five, and continuing until the chapter forty-two of Bheeshma Parva. Since the Bhagavad Gita encapsulates most of the important aspects of the knowledge of the Vedas, it is also called Gitopanishad, or the Gitā Upaniṣhad. The Bhagavad Gita was originally compiled by Ved Vyas as a separate text. Later, when he wrote the Mahabharat, he embedded the Bhagavad Gita in it.

The Vedic scriptures are vast, but three of them have traditionally been called the Prasthān Trayī (three points of commencement for understanding Vedic thought). These are the Upaniṣhads, the Brahma Sūtras (Vedānt Darśhan) and the Bhagavad Gita. You cannot ignore or discard apara vidya or Karm-kāṇḍ of the vedas, this gives you jeevana hethu and takes you closer to para vidya. This, Karm-kāṇḍ, also talks about papa, punya, svarga, naraka. Also deals with purushartha: dharma, artha, kama and Jñāna-kāṇḍ (Vedānta) deals with dharma and moksha only.

Jagadguru Shankaracharya’s commentary on the Vedānt Darśhan (Brahma Sutra) is called Śhārīrak Bhāṣhya, which lays the foundation for the advait-vād tradition of philosophy. Many of his followers, such as Vachaspati and Padmapada have elaborated upon his commentary. Jagadguru Nimbarkarcharya wrote the Vedānt Pārijāta Saurabh, which explains the dwait-advait-vād school of thought. Jagadguru Ramanujacharya’s commentary is called Śhrī Bhāṣhya, which lays the basis for the viśhiṣhṭ-advait-vād system of philosophy. Jagadguru Madhvacharya’s commentary is called Brahma Sūtra Bhāṣhyam, which is the foundation for the dwait-vād school of thought. Mahaprabhu Vallabhacharya wrote Aṇu Bhāṣhya, in which he established the śhuddhadvait-vād system of philosophy.

Here briefly I am going to discuss Dvaita, Viśhiṣhṭādvaita and Advaita put forward by three Acharyas, Madhva, Ramanuja and Shankara.  In these three Vedānt schools of thought, put forward by three acharyas, three categories of Reality are presented to us by them. Jagat or the universe we live in is one category. Jivās or individual souls that live in the universe form the second category. The substratum behind the universe and the innumerable souls is the third category. The third one is repository of all knowledge and power. Not only does IT sustain, but also govern and control the destiny of the jagat and Jivās. Mukti is the goal of all Jivās. This fundamental position is common to all three systems of philosophy. (Paramarthika level). Now let us see the differences at Vyavaharika level.

According to Dvaita, the universe, the individual Jivās and God are three separate and everlasting entities. God rules over the universe and the souls. The souls in their ignorance are entangled in the universe. Through devotion to God and through HIS mercy obtained thereby, the souls are to free themselves from the bondage of the world and attain the realm of God. This state of living with God in Heaven is termed Mukti. There the Jivās are eternally in the presence of their Lord. Their individuality is not lost because of Mukti.

Viśhiṣhṭādvaita literally means ‘qualified non-dualism’. God alone exists, according to it. The cosmos is His body. The Jivās exist as innumerable life-cells in that cosmic body. As the rays of the sun are inseparable from it, the individual souls cannot be separated from God. With the dawn of the intuitive knowledge, Jivās realize that Paramatman (God) is the whole and he an infinitesimal part of it. The attainment of this knowledge leads to emancipation. Complete self-surrender is the means to attainment of this goal. In the state of Mukti the Jivā is ever aware that it is a limb of the Lord.

Advaita literally means non-dualism. What are termed jagat, Jivā and Brahman are not really separate entities. Reality is one without the second. It is Existence-Knowledge-Bliss Infinite. It has intrinsic power to manifest itself as the Jagat and Jivā. This inherent power goes by the name of Māyā. Bramhan and Māyā are inseparable. This is the implication of the word Advaita. It is because of ignorance, Jivā fancies that it is separate from the universe and the substratum behind it. With dawn of knowledge this feeling of difference vanishes. The Reality alone exists. In the kinetic state it is Saguna Brahman (conditioned reality), in the static Nirguna (absolute Reality). As the wave subsides into the ocean the individual soul dissolves into the Absolute. This is the emancipation, Jivāna mukti, according to Advaita system of philosophy.

Evidences are available in the scriptures in support of all the three systems of philosophy. Respectfully, Ram Pai 08012018.

Shraddhha(faith) by Ram Pai

On this day of upcoming GURU POORNIMA on July 26, 20128:

Śhraddhā: "Wherever our intellect is unable to comprehend, rather than finding fault with the teachings, we must submit our intellect. Shree Krishna has said it: “There must be veracity in the teachings, which I cannot understand at present. Let me accept it for now and engage in spiritual sādhanā. I will be able to comprehend it in future, when I progress in spirituality through sādhanā.” This attitude is called śhraddhā, or faith.

Jagadguru Shankaracharaya defines śhraddhā as: guru vedānta vākyeṣhu dṛiḍho viśhvāsaḥ śhraddhā [v18] “Śhraddhā is strong faith in the words of the Guru and the scriptures.”

Chaitanya Mahaprabhu explained it similarly: śhraddhā śhabde viśwāsa kahe sudṛiḍha niśhchaya (Chaitanya Charitāmṛit, Madhya Leela, 2.62) [v19] “The word Śhraddhā means strong faith in God and Guru, even though we may not comprehend their message at present.” I like this better. So, śhraddhā means earnestly digesting the comprehensible portions of the Bhagavatham or Bhagavad Gita, and also accepting the abstruse portions, with the hope that they will become comprehensible in future."

ಶ್ರದ್ಧಾವಾँಲ್ಲಭತೇ ಜ್ಞಾನಂ ತತ್ಪರಃ ಸಂಯತೇಂದ್ರಿಯಃ ।

ಜ್ಞಾನಂ ಲಬ್ಧ್ವಾಪರಾಂ ಶಾಂತಿ ಮಚಿರೇಣಾಧಿಗಚ್ಛತಿ ॥ 4-39॥

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४-३९॥

Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace."

ಮತ್ಕರ್ಮಕೃನ್ಮತ್ಪರಮೋ ಮದ್ಭಕ್ತಃ ಸಂಗವರ್ಜಿತಃ ।

ನಿರ್ವೈರಃ ಸರ್ವಭೂತೇಷು ಯಃ ಸ ಮಾಮೇತಿ ಪಾಂಡವ ॥ 11-55॥

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः ।

निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ११-५५॥

Those who perform all their duties for my sake, who depend upon me and are devoted to me, who are free from attachment, and are without malice toward all beings, such devotees certainly come to me. At the end of the ninth chapter, Shree Krishna had told Arjun to fix his mind upon him and be devoted to him.
In 11/55 Shree Krishna tells us what Bhakti or Devotion is.

Combination of Bhakti and Shraddah you can achieve HIM.

Rest of the things are ancillary.

“Even a person with vast knowledge of the scriptures should not independently pursue this highest wisdom of Brahman,” observes the great commentator Ādi Shankarāchārya, while commenting on Mundaka Upanishad. She (or he) should take the guidance of a guru. The mantra (on which he comments) Says “The seeker must approach a teacher.” Books, CDs or Internet pages are certainly no substitute for a guru. We are human beings, and someone in human form comes into our life, and kindles the spark in us. The force that the guru exerts acts in multiple ways, operating from within our heart, it pulls us inwards; and, operating in the world outside, it pushes us inwards. The Vedānta maintains that One Principle (tattva) alone expresses as God (Ishvara), Teacher (guru) and the Self (ātmā). We bow down before our spiritual teachers on this auspicious day known as Guru Poornima

I have chosen this word Śhraddhā: for my satsung devotees, friends and for me also. HARI OM.

Respectfully

Ram

self realization part 5

SELF-REALISATION.  (GOD- REALISATION.)      Part 5

In Hindu religion,  we believe that  GOD and MAN are one and the  same. A deluded  GOD  is MAN  and undeluded MAN is GOD. GOD forgetful of his own glory became a deluded man.  Man awakened to the glory of the  ‘SELF’ is  GOD.  ‘AHAM BRAHMASMI’ is the watch word. This is the great  Mahavakya of VEDAS.

The sages call  GOD as   ‘BRAHMAN’. BRAHMAN alone is  ‘SAT-CHIT –ANANDA’. Meaning  ‘Existence,  consciousness  and bliss.’ That is, Brahman alone is real.  Every thing  else is ‘Unreal’.  ‘SELF’ alone is real.  Everything else is unreal.  Because, ‘SELF or GOD’ was,  is  and will be.  This body that we  ‘THE SELF’ are wearing, was not there yesterday,  seemingly present today and will not be there tomorrow. Hence, this body is unreal.  Bhagavad Geeta  emphasizes that  ‘We are the SOUL with a body  and not the body with a SOUL. This  body is our mortal garb. We are wearing it temporarily . Hence, we are not this body, mind or intellect. Then,  who are we? We are that immutable, omniscient,  all-pervading, self-luminous and imperishable “BRAHMAN or GOD or SELF.”  This is the answer for perennial question ‘Who am I?’  given in Bhagavad Geeta and Upanishads.

Brahman  is Real and this Universe is Unreal  as declared by hindu scriptures.  That ‘Brahman’ is our real nature. That means,  “Jeeva Brahma ekatma purnam”. Jeevatma  (individual Soul) and Paramatma (universal Soul)  are one and the same. That is our true nature. ‘Thou art Tht’.  We ,the deluded Souls need to realize that.  The entire  Bhagavad Geeta emphasizes the concept of  “ TATVAM ASI. Thou art that.”

That which never changes and never ceases to exist is  “BRAHMAN”. Hence, BRAHMAN is  “IMMUTABLE”.   That means, this  “JEEVATMA is  IMMUTABLE”.  That is, we the  “JEEVATMAS (individual SOULS) never die.  We keep changing the bodies. Repeat birth, death and rebirth  cycles that we ,the individual Souls go through are nothing but changing  our “MORTAL GARBS”,   “BODY GOWNS”.   Hence,  We are  ‘Eternal SOULS’.   Hindu religion emphasizes  the theory of  “RE-INCARNATION”.  As long as we have   “VASANAS or  TENDENCIES and TEMPTATIONS”,  we keep changing our mortal garbs, either Plants, animals or human beings. That is birth,  death  and  rebirth cycles until we attain ‘MOKSHA or LIBERATION.’

Upanishads  emphasize that  ‘GOD’ is not an object ,but, Subject.  Objects are unreal , because, they are ever changing. The subject is changeless ,  immutable.  Even knowledge is unreal ,  as it keeps changing.  Any thing  that changes, is unreal.

For example, what we experience in dream state,  is unreal in waking state.  Similarly,   what we experience in waking state,    is unreal in “Transcendental  state,  when we experience the SELF, our true nature.”  That transcendental state is our  “true  nature—The Brahman realization.”  Hence,   “BRAHMAN alone is real, and everything  else is unreal  in spiritual parlance. This is the declaration of Upanishads and the great sages like Sankaracharya,  Ramana maharshi, swamy Chinmayananda and other SEERS.

Sankaracharya says :   that in this ever-changing world, there is one changeless being , as a ‘ witness’  of these changes.  This eternal,  ever-seeing being is  “BRAHMAN”.  That which is seen,  comprises  every thing other than  “THE SELF”,  such as the senses, objects of the senses,  the mind and intellect .  “SELF”  alone is the ultimate “SEER”.  That changeless, ever-seeing  “BRAHMAN or SELF”  is our true nature. This is The Philosophy of  “ADVAITA  or NON-DUALITY “ as enunciated in Bhagavad Geeta  and Upanishads and the famous maha vakya  “ TATVAM ASI”. 

In Shloka 20 Chapter 2  IN Bhagavadd Geeta ,   LORD Krishna says:  He  (SELF)  is never born, nor does he ever die. Unborn,  Eternal,  changeless and Ancient,  he (SELF) is not killed when the body is killed.

Change or mutability belongs to the body.  Body,  mind  and intellect are ever changing. This change is the cause of all  sufferings  and sorrows. Birth, growth,  disease  and death  belong to the ever-changing BODY.  The  ‘ATMAN or SELF’ has no mutability and hence, Lord Krishna emphatically denies these things in  “THE SELF “  our true nature.  Because,  I,  the SELF am birthless  and  deathless. I am only the illuminator of this Body.  Out of delusion, when I illumined the body,  instead of being the illuminator, I identified with the body  and became  “JEEVATMA”. That is the cause of my sufferings and sorrows. The ‘SELF’ is beyond the body and the Ego (Jeeva).  The  ‘SELF’, or  Pure consciousness is the illuminator of both of them.  The body is a mere  “Delusory super imposition “ upon the  “SELF”. 

Out of delusion, I see the Snake in a rope and that is the cause of my suffering. When delusion is gone ,   I see the rope and my suffering is gone.  Similarly, when  I,  the Paramatma,  illumined this body,I identified with the body and became  “JEEVATMA”.  This is out of delusion (Snake in a rope.) .  When my Delusion is gone  (maya is gone), I realize that I am none other than  “BRAHMAN”.   That is higher awakening,  That is “SELF-REALISATION’,  One becomes “JEEVANMUKTA”,  that is : One is liberated even when he is in the embodiment. Ramana  maharshi,  sankaracharya,  swamy Chinmayananda are but a few examples.

So,  let us arise, awake  and make an effort to become  aware of our true nature: GOD-HOOD,  BRAHMIC STATE,  SELF-HOOD.

HARI- OM.

                                                                                                            Dr. K. Eswara Dutt.

SELF-REALISATION or GOD- REALISATION. Part 4.

                                         SELF-REALISATION  or  GOD- REALISATION.  Part 4.

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                                     By,       Dr. K. ESWARA DUTT.

I,  the ‘ SELF’   am the  ‘SEER.’  Everything   else is ‘ SEEN by me.’   If  I am seeing  something ,    that is  something  ‘Other than me.’   If I am  perceiving something,   that object can never illumine me,   ‘The Subject.’  Hence,  I am the  ‘SEER’.   I am the   ‘SELF’. 

To realize ‘the SELF’,   we need to      abandon   ‘DESIRES’.  Total abandonment of desires   is called  ‘ Shama’.

Because,    Desires   hide   ‘DIVINITY’ in us. Desires  beget Desires and that leads to vicious circle.  One desire leads to another and that gets perpetuated.   Desires will   lead to   ‘VASANAS’.   Vasanas   need  to be exhausted.  For that, we need to take different   ‘BIRTHS’.   Hence,   ‘Desirelesness    alone can lead to  ‘Vasanalessness,    which alone can lead to purity of mind.’  Without purity of mind, unconditional worship   and  unflinching  devotion is not possible. Conditional worship leads to ‘GOD’ as an ‘OBJECT of WORSHIP’,   something other than me.  Hence,   the importance of ‘Purity of mind’ is emphasized in GEETA and Upanishads. Hence,   ‘SHAMA’  is very important in  ‘GOD-realisation’. 

Restraint of the external functions of the organs is called   ‘DAMA’.  Meaning,   restraining the  ‘senses’.   ‘Shama   and  Dama’   are essential for unconditional worship of the LORD  with   ‘ANANYA YOGA’,  Yoga of non otherness   (GEETA).   Because,   Worshipper’s goal is none other than   ‘the WORSHIPPED’.  We all worship  GOD’  with ‘ANYA YOGA’,   Yoga of otherness,  which can only lead to repeat  ‘Birth-death- rebirth cycles’ ,  as we worship ‘GOD’  with desires  and desires beget desires ,  which will lead to more ‘Vasanas,   tendencies, temptations’  for which ‘JEEVATMA’ has to come back to this finite world with different  ‘BODY GOWNS’  as  ‘Man,  animal  or plant,  depending upon the ‘ VASANAS’.  Hence, the importance of   ‘Shama  and DAMA’  in ‘ SPIRITUAL UPLIFTMENT’,  as emphasized in GEETA and Upanishads.

Shama   and  Dama  lead to ‘VAIRAGYA’.  “VAIRAGYA’’ does  not  mean  renunciation  out of dejection,  despair and frustration.  ‘True VAIRAGYA’ is: intelligent,   mature   and discriminative renunciation of Power, pleasure and wealth out of realized knowledge that these things are  ‘ finite,    ephemeral  and transient’.   Out of  realized   knowledge that everything is phenomenal and perishable, one   worships the LORD  with ‘ANANYA YOGA’  to realize that he is none other than the LORD in his or her true nature.  Because,   GOD alone is   ‘REAL and everything else is unreal’. 

Then, GEETA says:   ‘ KALENA’,  meaning in due course, he ,  the ‘JEEVATMA’,  realises    that he is none other than ‘ THE PARAMATMA’.  He becomes   ‘GOD-REALISED SOUL’.   That is  ‘ BRAHMIC STATE, GOD HOOD, SELF HOOD’.   That is LIBERATION, NIRVANA’.    Sankaracharya  did that.  Ramana maharshi  did that.  We  can too.  LORD Krishna   emphasizes   that   “none can be eternally condemned”.  We too,   can rise up to the   ‘higher, nobler, diviner SELF’   that we are.

So, let us  arise, awake  and become aware of our true nature, The ‘GOD-HOOD’. 

                                                                      To be continued.

                                                                    Dr. K. ESWARA DUTT.