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.