Swayam Vara Pathvathi Mantra
For getting married
ॐ हरीम योगिनी योगिनी योगेश्वरी योगेश्वरी योग भयंकरी सकला स्थावरा जन्गामस्य मुखाहृधायम ममावशं आकर्शाया आकर्शाया स्वः
Om Hreem Yogini Yogini yogeshwari yogeshwari yoga bhayankari sakala sthavara gamgamasya mukha hridhayam ma ma vasham aakarshaya aakarshaya swaha
First attempt:
108 times daily for 21 days
2nd Attempt:
336 times daily for 90 days
two times Devi temple visits
Start the prayer on full moon day
Thursday, March 4, 2010
Friday, September 25, 2009
Monday, September 21, 2009
Sthula – sarira and Jagrad avastha
Sthula
STHULA SARIRA: Annamayakosha (Gross Body) for the Dense Physical Plane. The terms ‘sthula – sarira’ means ‘gross body’. ‘Sthula’ meaning ‘gross’ is that which is perceivable by the senses. This gross body is perceived by our senses as well as by that of others, and hence is called sthula.
Sarira
Sarira is that which disintegrates. At the time of death, the body disintegrates into five elements - space, air, water and earth – from which it has created. Since this gross body can be perceived by the senses [sthula] and because it finally disintegrates [sarira], it is called ‘sthula – sarira’.
Vishva. Totality, whole creation; also a name of the individual soul in the waking state.
Nava – dvara – pura
The account of the City of Nine Gates is specifically identified as allegorical in BHAGAVATA PURANA itself. It was spoken by the sage Narada Muni, who was questioned by King Prachinabarhishat about the nature of the self, and Narada Muni himself explains all the elements of the allegory in the original text.
The City of Nine Gates represents the male human body, with its nine openings? two eyes, two nostrils, two ears, the mouth, the anus, and the genital opening. The individual jiva resides herein and enjoys or suffers the experiences gained through the nine gates. It is through these that each one of us experiences joys and sorrows and transacts with the world outside.
According to the philosophy of the Bhagavata Purana, intelligence is a subtle material energy with discriminatory capabilities like those manifested by artificial intelligence machines. The five knowledge-acquiring senses are the senses of sight, smell, taste, hearing, and touch. The five working senses are those of walking, grasping, speaking, reproduction, and evacuation. All ten senses are grouped around the mind and are considered servants of the mind. Each of these servants has hundreds of wives. The wives represent desires for material experience, and the senses act under their pressure.
Jagrad – avastha
Jagrad-avastha - the waking stateSvapna-avastha - the dreaming stateSushupthi avastha - the sleeping stateJagrad-avastha:This is the state in which we function through the physical body and the sense organs and contact the external world. In this state, we experience the external world. This is Anubhava. While contacting the external world, the mind records and stores all the experiences in the form of impressions called Vasanas. (We will learn more about it in a separate post) Our mind retains them also. So in the jagrad avastha, Anubhavas are recorded and stored as Vasanas. In Sastra , Jagrad avastha is described as “ indriya janya jnana avastha. The state of experience where the knowledge taking place is born of sense organs. When the experience is of the external world through the sense organs then that state of experience is called jagrat avastha. The Jagat avastha got 3 factors, pramata, pramana and prameya
I] Pramata – I, the knower
Ii] Pramanam – The means of knowledge like sense organs, etc and
Iii] Prameya – The objects of the external world
Annamaya – kosa
Anna means food. All of the physical aspects of life come and go, and are consumed by another aspect of external reality. Thus, the outermost of the koshas is called the sheath of food, or Annamaya kosha.
In Vedanta practice, we train this aspect of ourselves, take care of it, nurture it, so that we can both enjoy our external lives and go inward without it being an obstacle during meditation time. In meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.
Anandamaya kosha is the most interior of the koshas, the first of the koshas surrounding the Atman, the eternal center of consciousness. Ananda means bliss. However, it is not bliss as a mere emotion experienced at the level of the sheath of mind. Ananda is a whole different order of reality from that of the mind. It is peace, joy, and love that is underneath, beyond the mind, independent of any reason or stimulus to cause a happy mental reaction. It is simply being, resting in bliss called ananda.
Yet, even this bliss, however wonderful it is, is still a covering, a sheath, a lampshade covering the pure light of consciousness. It is the subtle most of the five koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.
Process of pancikarana
'Panchikaranam' in Sanskrit means the process of Compounding or Grossification.Sthula Sarira (Gross Body)That which is made up of the 5 great elements that have undergone the process of "Panchikaranam"; born as a result of the good actions of the past; the counter of experiences like joy, sorrow etc.; and subject to the 6 modifications- namely, to potentially exist, to be born, to grow, to mature, to decay and to die- is the Gross Body. The body can be perceived by the 5 senses, by one's own self and by others, both inside and outside and is therefore called 'Gross'.The 5 Great Elements are- Space, Air, Fire, Water and Earth. When they undergo the process of Panchikarana, they form the 5 Gross Elements. A permutation and combination of these gross elements constitute the entire Gross World that we perceive. Our body too is part of this world and hence made up of the 5 gross elements. At death, the body disintegrates back to the 5 elements from which it is formed. Actually, the body, being part of the 5 elements, is never separate from them.Satkarmajanyam (Born of the result of good actions of the past)The human birth is the result of the good actions of the past. With the prominence of merits, we gain a heavenly body; with demerits. an animal's or even lower body; and with the balance of both, we gain a human body. In both the higher and the lower bodies, our merits or demerits are exhausted with no new ones being formed. The human birth is the finest in the creation. In this birth, we have the choice to evolve or devolve. We are endowed with a subtle intellect that can discriminate between right and wrong, real and unreal, good and bad etc. and attain the supreme Truth. The Evolution of the Tamasic Aspect.From the 'Tamas' aspect of the 5 great elements, the grossified 5 elements are born. This process of Panchikarana is as follows:1. The tamas aspect of each of the 5 elements divides into two equal parts.2. One half of each remains intact.3. The other half of each gets divided into 4 equal parts.4. Then to the intact half of one element, 1/8th portion from each of the other 4 elements gets joined.5. Then Panchikarana is complete.6. From these 5 grossified elements, the gross body is formed.
What are the sis modifications of the Sthula – sarira?
The six modifications or Shad – Bhava – Vikaras of body are : Asti [Existence] , Jayate [Birth], Vardhate [Growth], Viparinamate [Change], Apaksheeyate [Decay], Vinashyate [Death], are the six modifications or change of the body.
This comprise of potential existence, borth, growth, transformation, decay and destruction or death. Anything in the world and the world itself is subject to these transformations and therefore does not come under the category of nitya [nitiya is that which does not undergo the six fold transformations] and therefore is anitya.
Anything which has parts is subject to change, the shad vikaras ,birth and death and hence is temporary, whereas brahman is indivisible, it has no parts.Its expalined as "ekam eva adviteeyam "-- meaning it alone exists and is not divisible. Hence it stands for eternality.
9. How does Sankaracharya dissuade the seeker from a life of mindless sensory pursuit?
The first systematic exponent of the Advaita is Sankaracaraya, it was Sankara who brought forth the final beautiful form of Advaita philosophy, and gave perfection and finishing touch to it. Carefully go through Sri Sankara’s commentaries on the principal Upanishads, the Brahma Sutras and the Bhagavad-Gita. You will clearly understand his Advaita philosophy. The commentary on the Vedanta Sutras by Sankara is known as Sariraka Bhashya. The teachings of Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.” This is the quintessence of his philosophy. The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory. Brahman—The One Without A Second The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below. Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman only through Its association with Maya. Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika). The World—A Relative Reality The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal: Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due to Avidya or ignorance. Nature Of The Jiva And The Means To Moksha To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute. The Upanishads declare emphatically: “Tat Tvam Asi—That Thou Art.” Just as the bubble becomes one with the ocean when it bursts, just as the pot-ether becomes one with the universal ether when the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realises its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth. The release from Samsara means, according to Sankara, the absolute merging of the individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from Brahman. According to Sankara, Karma and Bhakti are means to Jnana which is Moksha. Vivarta Vada Or The Theory Of Superimposition To Sankara the world is only relatively real (Vyavaharika Satta). He advocated Vivarta-Vada or the theory of appearance or superimposition (Adhyasa). Just as snake is superimposed on the rope in twilight, this world and body are superimposed on Brahman or the Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will disappear. In Vivarta-Vada, the cause produces the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world. Brahman becomes the cause of the world through Maya, which is Its inscrutable mysterious power or Sakti. When you come to know that it is only a rope, your fear disappears. You do not run away from it. Even so, when you realise the eternal immutable Brahman, you are not affected by the phenomena or the names and forms of this world. When Avidya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine splendour and glory. The Advaita—A Philosophy Without A Parallel The Advaita philosophy of Sri Sankaracharya is lofty, sublime and unique. It is a system of bold philosophy and logical subtlety. It is highly interesting, inspiring and elevating. No other philosophy can stand before it in boldness, depth and subtle thinking. Sankara’s philosophy is complete and perfect. Sri Sankara was a mighty, marvellous genius. He was a master of logic. He was a profound thinker of the first rank. He was a sage of the highest realisation. He was an Avatara of Lord Siva. His philosophy has brought solace, peace and illumination to countless persons in the East and the West. The Western thinkers bow their heads at the lotus-feet of Sri Sankara. His philosophy has soothed the sorrows and afflictions of the most forlorn persons, and brought hope, joy, wisdom, perfection, freedom and calmness to many. His system of philosophy commands the admiration of the whole world.
STHULA SARIRA: Annamayakosha (Gross Body) for the Dense Physical Plane. The terms ‘sthula – sarira’ means ‘gross body’. ‘Sthula’ meaning ‘gross’ is that which is perceivable by the senses. This gross body is perceived by our senses as well as by that of others, and hence is called sthula.
Sarira
Sarira is that which disintegrates. At the time of death, the body disintegrates into five elements - space, air, water and earth – from which it has created. Since this gross body can be perceived by the senses [sthula] and because it finally disintegrates [sarira], it is called ‘sthula – sarira’.
Vishva. Totality, whole creation; also a name of the individual soul in the waking state.
Nava – dvara – pura
The account of the City of Nine Gates is specifically identified as allegorical in BHAGAVATA PURANA itself. It was spoken by the sage Narada Muni, who was questioned by King Prachinabarhishat about the nature of the self, and Narada Muni himself explains all the elements of the allegory in the original text.
The City of Nine Gates represents the male human body, with its nine openings? two eyes, two nostrils, two ears, the mouth, the anus, and the genital opening. The individual jiva resides herein and enjoys or suffers the experiences gained through the nine gates. It is through these that each one of us experiences joys and sorrows and transacts with the world outside.
According to the philosophy of the Bhagavata Purana, intelligence is a subtle material energy with discriminatory capabilities like those manifested by artificial intelligence machines. The five knowledge-acquiring senses are the senses of sight, smell, taste, hearing, and touch. The five working senses are those of walking, grasping, speaking, reproduction, and evacuation. All ten senses are grouped around the mind and are considered servants of the mind. Each of these servants has hundreds of wives. The wives represent desires for material experience, and the senses act under their pressure.
Jagrad – avastha
Jagrad-avastha - the waking stateSvapna-avastha - the dreaming stateSushupthi avastha - the sleeping stateJagrad-avastha:This is the state in which we function through the physical body and the sense organs and contact the external world. In this state, we experience the external world. This is Anubhava. While contacting the external world, the mind records and stores all the experiences in the form of impressions called Vasanas. (We will learn more about it in a separate post) Our mind retains them also. So in the jagrad avastha, Anubhavas are recorded and stored as Vasanas. In Sastra , Jagrad avastha is described as “ indriya janya jnana avastha. The state of experience where the knowledge taking place is born of sense organs. When the experience is of the external world through the sense organs then that state of experience is called jagrat avastha. The Jagat avastha got 3 factors, pramata, pramana and prameya
I] Pramata – I, the knower
Ii] Pramanam – The means of knowledge like sense organs, etc and
Iii] Prameya – The objects of the external world
Annamaya – kosa
Anna means food. All of the physical aspects of life come and go, and are consumed by another aspect of external reality. Thus, the outermost of the koshas is called the sheath of food, or Annamaya kosha.
In Vedanta practice, we train this aspect of ourselves, take care of it, nurture it, so that we can both enjoy our external lives and go inward without it being an obstacle during meditation time. In meditation, we become aware of Annamaya kosha, explore it, and then go inward, to and through the other koshas.
Anandamaya kosha is the most interior of the koshas, the first of the koshas surrounding the Atman, the eternal center of consciousness. Ananda means bliss. However, it is not bliss as a mere emotion experienced at the level of the sheath of mind. Ananda is a whole different order of reality from that of the mind. It is peace, joy, and love that is underneath, beyond the mind, independent of any reason or stimulus to cause a happy mental reaction. It is simply being, resting in bliss called ananda.
Yet, even this bliss, however wonderful it is, is still a covering, a sheath, a lampshade covering the pure light of consciousness. It is the subtle most of the five koshas. In the silence of deep meditation, this too is let go of, so as to experience the center.
Process of pancikarana
'Panchikaranam' in Sanskrit means the process of Compounding or Grossification.Sthula Sarira (Gross Body)That which is made up of the 5 great elements that have undergone the process of "Panchikaranam"; born as a result of the good actions of the past; the counter of experiences like joy, sorrow etc.; and subject to the 6 modifications- namely, to potentially exist, to be born, to grow, to mature, to decay and to die- is the Gross Body. The body can be perceived by the 5 senses, by one's own self and by others, both inside and outside and is therefore called 'Gross'.The 5 Great Elements are- Space, Air, Fire, Water and Earth. When they undergo the process of Panchikarana, they form the 5 Gross Elements. A permutation and combination of these gross elements constitute the entire Gross World that we perceive. Our body too is part of this world and hence made up of the 5 gross elements. At death, the body disintegrates back to the 5 elements from which it is formed. Actually, the body, being part of the 5 elements, is never separate from them.Satkarmajanyam (Born of the result of good actions of the past)The human birth is the result of the good actions of the past. With the prominence of merits, we gain a heavenly body; with demerits. an animal's or even lower body; and with the balance of both, we gain a human body. In both the higher and the lower bodies, our merits or demerits are exhausted with no new ones being formed. The human birth is the finest in the creation. In this birth, we have the choice to evolve or devolve. We are endowed with a subtle intellect that can discriminate between right and wrong, real and unreal, good and bad etc. and attain the supreme Truth. The Evolution of the Tamasic Aspect.From the 'Tamas' aspect of the 5 great elements, the grossified 5 elements are born. This process of Panchikarana is as follows:1. The tamas aspect of each of the 5 elements divides into two equal parts.2. One half of each remains intact.3. The other half of each gets divided into 4 equal parts.4. Then to the intact half of one element, 1/8th portion from each of the other 4 elements gets joined.5. Then Panchikarana is complete.6. From these 5 grossified elements, the gross body is formed.
What are the sis modifications of the Sthula – sarira?
The six modifications or Shad – Bhava – Vikaras of body are : Asti [Existence] , Jayate [Birth], Vardhate [Growth], Viparinamate [Change], Apaksheeyate [Decay], Vinashyate [Death], are the six modifications or change of the body.
This comprise of potential existence, borth, growth, transformation, decay and destruction or death. Anything in the world and the world itself is subject to these transformations and therefore does not come under the category of nitya [nitiya is that which does not undergo the six fold transformations] and therefore is anitya.
Anything which has parts is subject to change, the shad vikaras ,birth and death and hence is temporary, whereas brahman is indivisible, it has no parts.Its expalined as "ekam eva adviteeyam "-- meaning it alone exists and is not divisible. Hence it stands for eternality.
9. How does Sankaracharya dissuade the seeker from a life of mindless sensory pursuit?
The first systematic exponent of the Advaita is Sankaracaraya, it was Sankara who brought forth the final beautiful form of Advaita philosophy, and gave perfection and finishing touch to it. Carefully go through Sri Sankara’s commentaries on the principal Upanishads, the Brahma Sutras and the Bhagavad-Gita. You will clearly understand his Advaita philosophy. The commentary on the Vedanta Sutras by Sankara is known as Sariraka Bhashya. The teachings of Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.” This is the quintessence of his philosophy. The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory. Brahman—The One Without A Second The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below. Brahman is not an object, as It is Adrisya, beyond the reach of the eyes. Hence the Upanishads declare: “Neti Neti—not this, not this....” This does not mean that Brahman is a negative concept, or a metaphysical abstraction, or a nonentity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes. The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman only through Its association with Maya. Saguna Brahman and Nirguna Brahman are not two different Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika). The World—A Relative Reality The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or Avidya. The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal: Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The superimposition of the world on Brahman is due to Avidya or ignorance. Nature Of The Jiva And The Means To Moksha To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality it is not different from Brahman or the Absolute. The Upanishads declare emphatically: “Tat Tvam Asi—That Thou Art.” Just as the bubble becomes one with the ocean when it bursts, just as the pot-ether becomes one with the universal ether when the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realises its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth. The release from Samsara means, according to Sankara, the absolute merging of the individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from Brahman. According to Sankara, Karma and Bhakti are means to Jnana which is Moksha. Vivarta Vada Or The Theory Of Superimposition To Sankara the world is only relatively real (Vyavaharika Satta). He advocated Vivarta-Vada or the theory of appearance or superimposition (Adhyasa). Just as snake is superimposed on the rope in twilight, this world and body are superimposed on Brahman or the Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will disappear. In Vivarta-Vada, the cause produces the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world. Brahman becomes the cause of the world through Maya, which is Its inscrutable mysterious power or Sakti. When you come to know that it is only a rope, your fear disappears. You do not run away from it. Even so, when you realise the eternal immutable Brahman, you are not affected by the phenomena or the names and forms of this world. When Avidya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine splendour and glory. The Advaita—A Philosophy Without A Parallel The Advaita philosophy of Sri Sankaracharya is lofty, sublime and unique. It is a system of bold philosophy and logical subtlety. It is highly interesting, inspiring and elevating. No other philosophy can stand before it in boldness, depth and subtle thinking. Sankara’s philosophy is complete and perfect. Sri Sankara was a mighty, marvellous genius. He was a master of logic. He was a profound thinker of the first rank. He was a sage of the highest realisation. He was an Avatara of Lord Siva. His philosophy has brought solace, peace and illumination to countless persons in the East and the West. The Western thinkers bow their heads at the lotus-feet of Sri Sankara. His philosophy has soothed the sorrows and afflictions of the most forlorn persons, and brought hope, joy, wisdom, perfection, freedom and calmness to many. His system of philosophy commands the admiration of the whole world.
Monday, August 31, 2009
Reaching the Guru
Guru describes a spiritual teacher or master. A Guru has the power and wisdom to dissolve spiritual ignorance in a disciple.
The most simple, true and popular definition of Guru is ‘one who removes ignorance’. ‘Gu’ stands for ignorance and ‘ru’ means for ‘dispeller’.
1. Gurupasadana
With Gods grace wheneven a diciple found a Guru who bestows the self – knowledge that liberates him from the cycle of birth and death. Reaching that kind of Guru is known as Gurupasadana or Gurupagamana. As per vedic texts ‘Guru’ means ‘teacher’ ‘upa’ means ‘near’ and ‘sadana ‘ / gamana’ means going. The knowledge of Vedanta is to be obtained from the Guru is not to be pursued independently.
2. Prasthana – trayi
Vedanta philosophy acknowledges the Prasthana Trayi as its three authoritative primary sources. The texts comprising the Prasthana Trayi are the Upanishads, the Bhagavadgita and the Brahma Sutra. The Upanishads are the sruti prasthana, the revealed texts (sruti - that which is heard); the Bhagavadgita is the smriti prasthana, composed by sages based on their understanding of the Vedas (smriti - that which is remembered); the Brahma Sutra is the nyaya prasthana, the logical text that sets forth the philosophy systematically (nyaya - logic/order). No study of Vedanta is considered complete without a close examination of the Prasthana Trayi.
4. The tradition of carrying ‘Samit’ to the Guru
In ancient days disciple should approach preceptor with the Samit in his hands. Samit is the symbol of self-dedication and surrender to the Lotus-Feet of Guru. “Here is the bundle of my Karmas. You burn it.” This is implied in the Sishya’s approaching the Guru with Samits in hands. The outward meaning is that Rishis used to perform Agnihotra and this symbolises service of the Guru in the form bringing fire-wood for sacrifice. Spiritual Realisation is the result of supreme devotion to Guru.
You will find in the Manu Smriti: “Let the students ever engage in the study of Vedas and during services to the preceptor with full faith and devotion. Let the student refrain from wines, meats, perfumes, scents, women, tasty dishes, and from injury to sentient creatures and lust, anger, greed, dancing, singing and playing on musical instruments, dyes, playing, gossiping, slander, too much sleeping and untruth.”
1. What are the qualificatiuons of the Guru?
The Guru should be well-versed in the scriptures, sinless, free from desires. The mind of the Guru is always fixed on Brahman. He is full of compassion. He is always intent on helping others without the expectation of anything in return. The disciple should approach the Guru with humility and pray to him to instruct him on the means to attain liberation. The Guru tells such an earnest seeker that he is in reality none other than the supreme Self and that all sufferings are due only to ignorance of his real nature. This ignorance can be removed by the knowledge that will arise by a proper enquiry into the import of the Upanishads
The sun requires no torch to make him visible. We need not light a candle in order to see him. When the sun rises, we instinctively become aware of the fact, and when a teacher of men comes to help us, the soul will instinctively know that truth has already begun to shine upon it. The conditions necessary for the taught are purity, a real thirst after knowledge, and perseverance. The second condition necessary in the teacher is – sinlessness. The third condition is in regard to the motive. The teacher must not teach with any ulterior selfish motive – for money, name or fame.
Various Vedantic texts unanimously explain the qualifications of the Guru as Two fold:
1] Srotriya
One who is well versed in Vedantic lore is a ‘srotriya’. The Guru has to be well-versed in the Upanisads, Bhagvad Gita and Brahma-sutra,texts in order to instruct the student. Without this qualifications, even a self – realized master will not have the language or the expression to convey his profound knowledge to the disciples. The scriptures are the only available perfected tools to awaken the student from the realm of illusion to the state of truth. Hence, the Guru to be well versed in Vedantic lore.
2] Brahma-nistha
One who is established in the Knowledge of Brahman. The study of Vedanta has to be culminate in the Experience of Brahman. He who has had a direct experience of the Self as being identical with Brahman and is ever established in this experience is called a ‘Brahma-nistha. The teacher’s knowledge, if it has to ring a note of conviction in the student’s heart, has to travel on the wings of the
Teacher’s personal Experience of Truth.
The Guru is the proof of knowledge as it is the Guru who creates the trust in us that the self-knowledge and its fruits of liberation are attainable goals. Only a Srotriya – Brahma – nishta Guru , who can wield the Upanisads and decipher their hidden meanings and subtle implications can give a right and coherent understanding to the student.
2. Why is the Guru indispensable in spiritual pursuit?
There are multiple school of thought that, whether we require a Guru to guide us to self – knowledge, or is it possible to gain it without any guidance? Few believes that one can learn from both; the Guru and the Sastras, but some believe since the Guru only explains the Scriptures he may be dispensed with, provided one is knowledgeable and intelligent enough to understand Vedanta independently. Both these opinions are wrong. Why?
No one stumbles upon self- knowledge by accident; the Atman, being our very self – the subject and never an object of the senses or the mind, remains to us by a competent Guru who has to come to abide in it, we would have no inkling about it whatsoever.
The Guru is the proof of knowledge – one may never come to trust the existence of this knowledge and its promised results of liberation without actually seeing someone abiding in it and showing us the possibility of our attaining it. It is the Guru who creates this trust in us; that self – knowledge and its fruits of liberation are attainable goals.
Spiritual life definitely implies turning to the one great source within, to find all the interest, delight, inspiration, creativity and fulfillment there. True devotion must have its relevance and focus in the mind and intelligence, there subtle pulsations. Everything about these comes to be observed, evaluated, improved and refined at every stage. Such inner attunement and refinement alone will mean true seeking and a clear means for spiritual attainment.
An important part of spiritual wisdom, says Krishna, is the preservation of unflinching or unanswering devotion to the Teacher. The external God could be an object of faith to begin with. But, when a devotee like Arjuna stands as a seeker, aspiring for shreyas, one like Krishna, who can take up the role of a Teacher, alone can fulfill the quest. Obviously, for such a seeker, the external God or faith does not arise at all. He is driven and empowered by his quest. He places it before the knower Teacher, with resolve and pious resignation.
It is for the Teacher then to tell the seeker in very clear terms, what he had to do, as does Krishna to Arjuna. The seeker then has to pin his attention on whatever is heard from the teacher and imbibe it wholeheartedly. He has to make it a full, vibrant, wholesome pursuit. That determines the degree of his success. No desultoriness, distraction or distrust should intercept his commitment.
The disciple then asks the following seven questions.
1. What is bondage?
2. How did it arise?
3. How does it continue?
4. How can it be eradicated?
5. What is the not-Self?
6. Who is the Paramaatmaa?
7. How can we distinguish between the two?
The firm belief that one is the body, senses, etc., (the not-self) is bondage. It is due to nescience, i.e. ignorance of one's real nature. It is the cause of repeated births and deaths and all sorrows. Because of it a person looks upon the unreal body as real and identifies himself with it. He nourishes the body and protects it by indulging in sense pleasures
The cause of bondage is ignorance of one's real nature. This ignorance is natural to every one and is without beginning. It continues until it is destroyed by self-knowledge. It is the cause of all suffering in the form of birth, disease, old age, death, etc. This ignorance cannot be destroyed by any missiles, nor by the wind, nor by fire, nor even by the performance of innumerable rituals laid down in the scriptures. It can be destroyed only by the sharp and beautiful sword of discrimination which arises by the grace of the supreme Being.
But it should not be thought that the rituals laid down in the scriptures are futile. The performance of these rituals with full faith is essential for attaining purity of mind which is the prerequisite for the dawn of knowledge. Release from bondage can be attained only by direct realization and not by merely repeating the word ‘Brahman'. Without negating the world as unreal and without knowing the truth of one's nature, how can liberation be attained by mere repetition of words? In order to retrieve a treasure buried under the earth one must first of all know the exact location of the treasure from a knowledgeable person.
The first requisite for a spiritual aspirant is intense detachment towards all things that are impermanent, i.e. everything other than the Self. Then come control of the senses, control of the mind, etc. He should give up all actions motivated by desire for his own benefit. That means that all actions should be performed in the spirit of karmayoga. He should hear the teachings of the sruti from a teacher, reflect on the teachings to remove all doubts, and meditate on them. All these should be done continuously over a long period.
Supreme Self [Paramatma]
By realizing one's real nature as identical with the supreme Brahman one becomes free from the bond of samsara and attains liberation.
The Self has no birth or death; it does not increase or decrease or undergo any change; it is eternal. It is not destroyed even when the body is destroyed One should realize this self as identical with oneself by controlling the mind and making it pure. Thus one can cross this ocean of samsaara with its waves of birth and death.
Discriminating Self from Non-self
Theself is not clearly known because it is covered by five sheaths, whichare superimposed on it, like the water in a pond covered by a layer ofmoss. When the moss is removed, the pure water becomes clearly visibleand accessible. It can quench one's thirst and make him happy.Similarly, when the five sheaths are negated the indwelling self which is pure, eternal bliss, homogeneous, supreme, and self-effulgent shines unobstructed. Therefore one should discriminate between the self and the not-self and negate the not-self for attaining liberation from bondage. Realizing the self which is Existence-Consciousness-Bliss one becomes blissful.
The most simple, true and popular definition of Guru is ‘one who removes ignorance’. ‘Gu’ stands for ignorance and ‘ru’ means for ‘dispeller’.
1. Gurupasadana
With Gods grace wheneven a diciple found a Guru who bestows the self – knowledge that liberates him from the cycle of birth and death. Reaching that kind of Guru is known as Gurupasadana or Gurupagamana. As per vedic texts ‘Guru’ means ‘teacher’ ‘upa’ means ‘near’ and ‘sadana ‘ / gamana’ means going. The knowledge of Vedanta is to be obtained from the Guru is not to be pursued independently.
2. Prasthana – trayi
Vedanta philosophy acknowledges the Prasthana Trayi as its three authoritative primary sources. The texts comprising the Prasthana Trayi are the Upanishads, the Bhagavadgita and the Brahma Sutra. The Upanishads are the sruti prasthana, the revealed texts (sruti - that which is heard); the Bhagavadgita is the smriti prasthana, composed by sages based on their understanding of the Vedas (smriti - that which is remembered); the Brahma Sutra is the nyaya prasthana, the logical text that sets forth the philosophy systematically (nyaya - logic/order). No study of Vedanta is considered complete without a close examination of the Prasthana Trayi.
4. The tradition of carrying ‘Samit’ to the Guru
In ancient days disciple should approach preceptor with the Samit in his hands. Samit is the symbol of self-dedication and surrender to the Lotus-Feet of Guru. “Here is the bundle of my Karmas. You burn it.” This is implied in the Sishya’s approaching the Guru with Samits in hands. The outward meaning is that Rishis used to perform Agnihotra and this symbolises service of the Guru in the form bringing fire-wood for sacrifice. Spiritual Realisation is the result of supreme devotion to Guru.
You will find in the Manu Smriti: “Let the students ever engage in the study of Vedas and during services to the preceptor with full faith and devotion. Let the student refrain from wines, meats, perfumes, scents, women, tasty dishes, and from injury to sentient creatures and lust, anger, greed, dancing, singing and playing on musical instruments, dyes, playing, gossiping, slander, too much sleeping and untruth.”
1. What are the qualificatiuons of the Guru?
The Guru should be well-versed in the scriptures, sinless, free from desires. The mind of the Guru is always fixed on Brahman. He is full of compassion. He is always intent on helping others without the expectation of anything in return. The disciple should approach the Guru with humility and pray to him to instruct him on the means to attain liberation. The Guru tells such an earnest seeker that he is in reality none other than the supreme Self and that all sufferings are due only to ignorance of his real nature. This ignorance can be removed by the knowledge that will arise by a proper enquiry into the import of the Upanishads
The sun requires no torch to make him visible. We need not light a candle in order to see him. When the sun rises, we instinctively become aware of the fact, and when a teacher of men comes to help us, the soul will instinctively know that truth has already begun to shine upon it. The conditions necessary for the taught are purity, a real thirst after knowledge, and perseverance. The second condition necessary in the teacher is – sinlessness. The third condition is in regard to the motive. The teacher must not teach with any ulterior selfish motive – for money, name or fame.
Various Vedantic texts unanimously explain the qualifications of the Guru as Two fold:
1] Srotriya
One who is well versed in Vedantic lore is a ‘srotriya’. The Guru has to be well-versed in the Upanisads, Bhagvad Gita and Brahma-sutra,texts in order to instruct the student. Without this qualifications, even a self – realized master will not have the language or the expression to convey his profound knowledge to the disciples. The scriptures are the only available perfected tools to awaken the student from the realm of illusion to the state of truth. Hence, the Guru to be well versed in Vedantic lore.
2] Brahma-nistha
One who is established in the Knowledge of Brahman. The study of Vedanta has to be culminate in the Experience of Brahman. He who has had a direct experience of the Self as being identical with Brahman and is ever established in this experience is called a ‘Brahma-nistha. The teacher’s knowledge, if it has to ring a note of conviction in the student’s heart, has to travel on the wings of the
Teacher’s personal Experience of Truth.
The Guru is the proof of knowledge as it is the Guru who creates the trust in us that the self-knowledge and its fruits of liberation are attainable goals. Only a Srotriya – Brahma – nishta Guru , who can wield the Upanisads and decipher their hidden meanings and subtle implications can give a right and coherent understanding to the student.
2. Why is the Guru indispensable in spiritual pursuit?
There are multiple school of thought that, whether we require a Guru to guide us to self – knowledge, or is it possible to gain it without any guidance? Few believes that one can learn from both; the Guru and the Sastras, but some believe since the Guru only explains the Scriptures he may be dispensed with, provided one is knowledgeable and intelligent enough to understand Vedanta independently. Both these opinions are wrong. Why?
No one stumbles upon self- knowledge by accident; the Atman, being our very self – the subject and never an object of the senses or the mind, remains to us by a competent Guru who has to come to abide in it, we would have no inkling about it whatsoever.
The Guru is the proof of knowledge – one may never come to trust the existence of this knowledge and its promised results of liberation without actually seeing someone abiding in it and showing us the possibility of our attaining it. It is the Guru who creates this trust in us; that self – knowledge and its fruits of liberation are attainable goals.
Spiritual life definitely implies turning to the one great source within, to find all the interest, delight, inspiration, creativity and fulfillment there. True devotion must have its relevance and focus in the mind and intelligence, there subtle pulsations. Everything about these comes to be observed, evaluated, improved and refined at every stage. Such inner attunement and refinement alone will mean true seeking and a clear means for spiritual attainment.
An important part of spiritual wisdom, says Krishna, is the preservation of unflinching or unanswering devotion to the Teacher. The external God could be an object of faith to begin with. But, when a devotee like Arjuna stands as a seeker, aspiring for shreyas, one like Krishna, who can take up the role of a Teacher, alone can fulfill the quest. Obviously, for such a seeker, the external God or faith does not arise at all. He is driven and empowered by his quest. He places it before the knower Teacher, with resolve and pious resignation.
It is for the Teacher then to tell the seeker in very clear terms, what he had to do, as does Krishna to Arjuna. The seeker then has to pin his attention on whatever is heard from the teacher and imbibe it wholeheartedly. He has to make it a full, vibrant, wholesome pursuit. That determines the degree of his success. No desultoriness, distraction or distrust should intercept his commitment.
The disciple then asks the following seven questions.
1. What is bondage?
2. How did it arise?
3. How does it continue?
4. How can it be eradicated?
5. What is the not-Self?
6. Who is the Paramaatmaa?
7. How can we distinguish between the two?
The firm belief that one is the body, senses, etc., (the not-self) is bondage. It is due to nescience, i.e. ignorance of one's real nature. It is the cause of repeated births and deaths and all sorrows. Because of it a person looks upon the unreal body as real and identifies himself with it. He nourishes the body and protects it by indulging in sense pleasures
The cause of bondage is ignorance of one's real nature. This ignorance is natural to every one and is without beginning. It continues until it is destroyed by self-knowledge. It is the cause of all suffering in the form of birth, disease, old age, death, etc. This ignorance cannot be destroyed by any missiles, nor by the wind, nor by fire, nor even by the performance of innumerable rituals laid down in the scriptures. It can be destroyed only by the sharp and beautiful sword of discrimination which arises by the grace of the supreme Being.
But it should not be thought that the rituals laid down in the scriptures are futile. The performance of these rituals with full faith is essential for attaining purity of mind which is the prerequisite for the dawn of knowledge. Release from bondage can be attained only by direct realization and not by merely repeating the word ‘Brahman'. Without negating the world as unreal and without knowing the truth of one's nature, how can liberation be attained by mere repetition of words? In order to retrieve a treasure buried under the earth one must first of all know the exact location of the treasure from a knowledgeable person.
The first requisite for a spiritual aspirant is intense detachment towards all things that are impermanent, i.e. everything other than the Self. Then come control of the senses, control of the mind, etc. He should give up all actions motivated by desire for his own benefit. That means that all actions should be performed in the spirit of karmayoga. He should hear the teachings of the sruti from a teacher, reflect on the teachings to remove all doubts, and meditate on them. All these should be done continuously over a long period.
Supreme Self [Paramatma]
By realizing one's real nature as identical with the supreme Brahman one becomes free from the bond of samsara and attains liberation.
The Self has no birth or death; it does not increase or decrease or undergo any change; it is eternal. It is not destroyed even when the body is destroyed One should realize this self as identical with oneself by controlling the mind and making it pure. Thus one can cross this ocean of samsaara with its waves of birth and death.
Discriminating Self from Non-self
Theself is not clearly known because it is covered by five sheaths, whichare superimposed on it, like the water in a pond covered by a layer ofmoss. When the moss is removed, the pure water becomes clearly visibleand accessible. It can quench one's thirst and make him happy.Similarly, when the five sheaths are negated the indwelling self which is pure, eternal bliss, homogeneous, supreme, and self-effulgent shines unobstructed. Therefore one should discriminate between the self and the not-self and negate the not-self for attaining liberation from bondage. Realizing the self which is Existence-Consciousness-Bliss one becomes blissful.
Nine Blessings
I. What are the Nine Blessings
1. Human Birth
2. Manhood
3. Sattvic Attitude in life
4. Steadfastness on the path of righteousness, as prescribed in the vedas
5. Correct knowledge of the deep significances of the vedas
6. Diffentiation between the self and the not self
7. Direct experience
8. To be established in the awareness of the identity of Brahman and Atman
9. Liberation
2. Why is 'Human Birth' considered rare?
First of all human beings are able to imagine something, they can visualize the advantages and dis-advantages of every action or in action. Human beings are able to program their routine life [actions, words, thoughts and habitual tendencies] by continuous dedication and determination for the upliftment of their soul for attaining the ultimate salvation.
However, all other living beings in the world does not have such capability; they lead their lives as per the cosmic-law.
Above all, human soul only can pursue a spiritual life and search answers for the questions like - Jeevathma - paramathma relationships, our births and re-births and other non material / spiritual aspects of life.. etc..
3. What is the meaning of 'Pumstvam' [Manhood]? Are women debarred from Vedantic study?
Pumstvam means the satvic qualities of one head and heart only. As per Pooja Swami Chinmayananda, a woman is a symbol of softness, attachment, sentiments and anxieties; by having all these qualities essentially she is a mother. These combinations can be there in any gender.
If a human soul has all these qualities like; detachment, intellectual hardiness and steadiness of composure, courage, firmness of determination, strength to achieve the spiritual path; that is known as Pumstvam; that is indeed rare.
Since the spiritual studies are not required physical strength; women's are not debarred from Vedantic study. In this modern age also a lot of women are taken vedantic study seriously. Hindu scriptures are having references of so many women scholars and teachers of vedantic study in ancient time.
4. What is viprata? what is its role in the spiritual pursuit?
Literal meaning of Viprata is Brahminhood. As per Bhagvat-gita; those who attains bhrahmatavam by virtue of action and thought process is known as Brahmin and not a person who had merely taken birth by Brahmin parents.
In spiritual practice, these brahmanical sattvic qualities like serenity, self - restraint, austerity, purity, forgiveness, uprightness, knowledge and belief in God are essential
5. In what way is 'Vidvattvam' superior to 'vaidika-darma-marga-parata'?
Vidvattam is more superior than merely following the spiritual practices like Japa and Pooja. But, regular and dedicated practices of meditation, Japa, pooja, chanting of the vedas and performing selfless actions will lead to attaining the purity of mind [cita suddhi] and the single pointedness of the mind [citta ekagrata]. Both these stage will lead to a greater understanding of the meaning of vedic scriptures and the ability to follow the same, and such a stage of mind is known as vidvattvam.
Vaidika - darma - marga - parata is action based merely on belief; and vidvattam is action based on the belief accumulated with deep understandings.
1 What are the milestones on the 'Road to Perfection'? Briefly explain each of them.
Following are the stepping stones towards 'Road to Perfection'.
Human Birth - Manhood - noble attitude in life - steadfastness on the path of dharma as prescribed in the Vedas - knowledge of the deep significance of the vedas - differentiation between the self and the not - self - direct experience - establishment in the awareness of the identity of Brahman and Atman - Finally LIBERATION
As a results of our past actions and blessings of God; we got human birth and initiated the path of spiritual life. We have come a long way and needs to travel more.
Human Birth:
Human Birth is very rare. We get Human Birth after cores of lives lived intelligently and meritoriously. Human beings alone are endowed with the faculty of self-awareness and are able to change their thinking and program their actions, words and habitual tendencies for spiritual upliftment. Human births alone have the capability of noble and divine pursuits. Only in human birth, there is a chance to get the right mixture of joy and sorrow and there is a change to put an end to the cycle of birth and death.
Manhood
This manhood is also very very rare. It does not mean birth of soul as a male gender but the qualities. Manhood in the spiritual context essentially means courage, strength, a constancy to pursue with steadfastness and the will to achieve in the spiritual path. This is indeed rare.
Noble attitude in Life [Viprata]
Viprata literally means brahminhood. The Bhagavad-gita enumerates the brahmanical sattvic qualities as serenity, self-restraint, austerity, purity, forgiveness, uprightness, knowledge and belief in God. Having a soul with these qualities is also very very rare.
Seadfastness on the path of dharma as prescribed in the Vedas [Vaidika -dharma- marga - parata]
In order to achieve the above; we have to get sufficient purity of mind [cita-suddhi] and citta -ekagrata. Only very few, those who are endowed with sattivic qualities, such as daily study of the scriptures, eschewing prohibited and desire-prompted actions, offering one's duties as worship unto the lord, practicing japa [repetition of the Lord's name],puja [worship[ and so on. Thus, those who have moved to the next step of steadily living a life based on scriptural injections are more rare than those who are just merely good and mature humans.
Knowledge of the deep significance of the vedas [Vidvattvam]
Science of vedanta is very deep and subtle and cannot be learned by normal intellect. It requires dedication and determination to go beyond for superficial meanings and a mature intellect to understand its uncommon and deep logic. Vidvattvam refers to an understanding of the scriptural meaning in all its depth and expanse.
Differentiation between the self and the not self [atma-anatma - vivecanam]
A right kind of understanding of the vedic scriptures gives one the ability to understand the 'Self' and 'not self'. The 'Self' is the pure consciousness and the 'not self' is the inert matter vestures. Those who can intellectually differentiate between the two - the 'self' and 'not Self' - the real and unreal - have progressed to a more advanced state of spirituality.
Direct experience [Svanubhava]
By doing deep meditation regularly, one can condition the body, mind and intellect and merges with pure consciousness within. No other kind of intellectual knowledge is equivalent to this direct experience. This is also very rare and very few people can come to this srikovil of lord in one's heart.
Establishment in the awareness of the identity of Brahman and Atman [Brahmatmana Samsthiti]
Brahmatmana Samsthiti is the summum bonum of our existence in this world,the very purpose of birth. Such person are Jivan Mukta during this life itself. For achieving this one must be continuously aware of one's true nature and abide in the understanding that the self in me - the atman - is the self-the Brahman-everywhere.
Liberation [Mukti]
A person free of all desires and selfness has no rebirth. A person who has reached this ultimate destination of spiritual life is liberated and this kind of perfect liberation cannot be had without the earned merits of hundred crores of lives lived intelligently.
1. Human Birth
2. Manhood
3. Sattvic Attitude in life
4. Steadfastness on the path of righteousness, as prescribed in the vedas
5. Correct knowledge of the deep significances of the vedas
6. Diffentiation between the self and the not self
7. Direct experience
8. To be established in the awareness of the identity of Brahman and Atman
9. Liberation
2. Why is 'Human Birth' considered rare?
First of all human beings are able to imagine something, they can visualize the advantages and dis-advantages of every action or in action. Human beings are able to program their routine life [actions, words, thoughts and habitual tendencies] by continuous dedication and determination for the upliftment of their soul for attaining the ultimate salvation.
However, all other living beings in the world does not have such capability; they lead their lives as per the cosmic-law.
Above all, human soul only can pursue a spiritual life and search answers for the questions like - Jeevathma - paramathma relationships, our births and re-births and other non material / spiritual aspects of life.. etc..
3. What is the meaning of 'Pumstvam' [Manhood]? Are women debarred from Vedantic study?
Pumstvam means the satvic qualities of one head and heart only. As per Pooja Swami Chinmayananda, a woman is a symbol of softness, attachment, sentiments and anxieties; by having all these qualities essentially she is a mother. These combinations can be there in any gender.
If a human soul has all these qualities like; detachment, intellectual hardiness and steadiness of composure, courage, firmness of determination, strength to achieve the spiritual path; that is known as Pumstvam; that is indeed rare.
Since the spiritual studies are not required physical strength; women's are not debarred from Vedantic study. In this modern age also a lot of women are taken vedantic study seriously. Hindu scriptures are having references of so many women scholars and teachers of vedantic study in ancient time.
4. What is viprata? what is its role in the spiritual pursuit?
Literal meaning of Viprata is Brahminhood. As per Bhagvat-gita; those who attains bhrahmatavam by virtue of action and thought process is known as Brahmin and not a person who had merely taken birth by Brahmin parents.
In spiritual practice, these brahmanical sattvic qualities like serenity, self - restraint, austerity, purity, forgiveness, uprightness, knowledge and belief in God are essential
5. In what way is 'Vidvattvam' superior to 'vaidika-darma-marga-parata'?
Vidvattam is more superior than merely following the spiritual practices like Japa and Pooja. But, regular and dedicated practices of meditation, Japa, pooja, chanting of the vedas and performing selfless actions will lead to attaining the purity of mind [cita suddhi] and the single pointedness of the mind [citta ekagrata]. Both these stage will lead to a greater understanding of the meaning of vedic scriptures and the ability to follow the same, and such a stage of mind is known as vidvattvam.
Vaidika - darma - marga - parata is action based merely on belief; and vidvattam is action based on the belief accumulated with deep understandings.
1 What are the milestones on the 'Road to Perfection'? Briefly explain each of them.
Following are the stepping stones towards 'Road to Perfection'.
Human Birth - Manhood - noble attitude in life - steadfastness on the path of dharma as prescribed in the Vedas - knowledge of the deep significance of the vedas - differentiation between the self and the not - self - direct experience - establishment in the awareness of the identity of Brahman and Atman - Finally LIBERATION
As a results of our past actions and blessings of God; we got human birth and initiated the path of spiritual life. We have come a long way and needs to travel more.
Human Birth:
Human Birth is very rare. We get Human Birth after cores of lives lived intelligently and meritoriously. Human beings alone are endowed with the faculty of self-awareness and are able to change their thinking and program their actions, words and habitual tendencies for spiritual upliftment. Human births alone have the capability of noble and divine pursuits. Only in human birth, there is a chance to get the right mixture of joy and sorrow and there is a change to put an end to the cycle of birth and death.
Manhood
This manhood is also very very rare. It does not mean birth of soul as a male gender but the qualities. Manhood in the spiritual context essentially means courage, strength, a constancy to pursue with steadfastness and the will to achieve in the spiritual path. This is indeed rare.
Noble attitude in Life [Viprata]
Viprata literally means brahminhood. The Bhagavad-gita enumerates the brahmanical sattvic qualities as serenity, self-restraint, austerity, purity, forgiveness, uprightness, knowledge and belief in God. Having a soul with these qualities is also very very rare.
Seadfastness on the path of dharma as prescribed in the Vedas [Vaidika -dharma- marga - parata]
In order to achieve the above; we have to get sufficient purity of mind [cita-suddhi] and citta -ekagrata. Only very few, those who are endowed with sattivic qualities, such as daily study of the scriptures, eschewing prohibited and desire-prompted actions, offering one's duties as worship unto the lord, practicing japa [repetition of the Lord's name],puja [worship[ and so on. Thus, those who have moved to the next step of steadily living a life based on scriptural injections are more rare than those who are just merely good and mature humans.
Knowledge of the deep significance of the vedas [Vidvattvam]
Science of vedanta is very deep and subtle and cannot be learned by normal intellect. It requires dedication and determination to go beyond for superficial meanings and a mature intellect to understand its uncommon and deep logic. Vidvattvam refers to an understanding of the scriptural meaning in all its depth and expanse.
Differentiation between the self and the not self [atma-anatma - vivecanam]
A right kind of understanding of the vedic scriptures gives one the ability to understand the 'Self' and 'not self'. The 'Self' is the pure consciousness and the 'not self' is the inert matter vestures. Those who can intellectually differentiate between the two - the 'self' and 'not Self' - the real and unreal - have progressed to a more advanced state of spirituality.
Direct experience [Svanubhava]
By doing deep meditation regularly, one can condition the body, mind and intellect and merges with pure consciousness within. No other kind of intellectual knowledge is equivalent to this direct experience. This is also very rare and very few people can come to this srikovil of lord in one's heart.
Establishment in the awareness of the identity of Brahman and Atman [Brahmatmana Samsthiti]
Brahmatmana Samsthiti is the summum bonum of our existence in this world,the very purpose of birth. Such person are Jivan Mukta during this life itself. For achieving this one must be continuously aware of one's true nature and abide in the understanding that the self in me - the atman - is the self-the Brahman-everywhere.
Liberation [Mukti]
A person free of all desires and selfness has no rebirth. A person who has reached this ultimate destination of spiritual life is liberated and this kind of perfect liberation cannot be had without the earned merits of hundred crores of lives lived intelligently.
Wednesday, August 19, 2009
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