Some time ago, a Brahmin used to be minister of a King. Since both of them did their studies together, they used to be very close with each other. One day, after the day’s work, the King went to the minister’s house. When the King reached there, he saw that the minister was doing his Sandhyaavandanam. After that the minister started to do some mantra-anushthaanam. The King felt very happy and after the minister came out, asked him “O friend what Mantra-japam were you doing? Please do upadesham of it to me too. I will also do anushthaanam of it with great care”.
Mantri replied “O King I didnt yet get siddhi of this Mantram. I too am in a early stage. Hence I dont have Upadesha-arhata.”. Then the King replied “Dont you like telling the Mantram to me or what? Why are you lying? I see that you know the Mantram that is enough. Tell me the same aksharas, I will repeat them in the same way as you told”.
Mantri smiled internally seeing the foolishness of the King and said “Mantram not only means the Aksharams and the corresponding Veda-svaram. It will have anganyaasa-karnyaasam. There will be a particular anushthaana-vidhi. Most importantly an uttama Guru, who already had Mantra-siddhi, must do the Upadesham. Hence there is no use of me doing Upadesham to you”. But the King Didnt leave — he kept on asking and the Mantri gave the same answer. Finally King got angry and said “come to the court. I will show you then”.
As usual the next day Mantri, after his nitya-anushthaanam, reached the court. The Mantri shouted, pointing at the King, “arrest this person”. None of the soldiers moved. Seeing this, the King said “arrest this person”. Immediately all soldiers attacked and tried to arrest the Mantri. Mantri then stopped the soldiers and said to the King
“Now did you see this Raaja It is the same words that we both said. Also we both said it in the same mood, volume. However only your command was followed, not mine. This was because you have the adhikaaram and not me. Similarly one must do Guruseva and learn any Vidya, with all its Niyamam and vidhi, from a Guru who already has Vidyaa-siddhi and Upadesha-arhata” (The King realized his mistake and did praja-paalanam well from then onwards
Showing posts with label ARTICLES BY SHRIDHAR BHATT. Show all posts
Showing posts with label ARTICLES BY SHRIDHAR BHATT. Show all posts
Friday, July 15, 2011
Upadesha Arhata
Why Do we find fault with others? – A Hindrance to Spiritual Growth. .
It is said that when you point a finger at others three fingers point back at you and one to God. Why do we do this? Because criticisms are always centered around ourselves.
A story in the Mahabharata illustrates the difference in mentality between a pure soul and a person hostile to God and thereby covered by the mode of darkness. Krishna, the Supreme Lord, met with both Maharaja Yudhishthira, a pure devotee of the Lord, and Duryodhana, an extremely envious king who had acquired his position through cheating and deceit. Krishna asked Maharaja Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. And He asked Duryodhana to search the kingdom for someone better than himself.
When wicked Duryodhana returned, he told Lord Krishna that he couldn’t find anyone better than himself. Whereas the saintly Yudhishthira, also returned unable to find anyone inferior to himself.
Moral Lord Krishna is teaching us something about human psychology. The closer one comes to his original pure identity, the more he shows humility and freedom from seeing the faults in others. And the further one falls from his pure identity, the more he feels superior to others, seeing faults in them and not in himself.
While fault finding may be an outcome of several mental states, it is often the mind’s attempt to gain a superior position over others. Duryodhana was expert at finding faults in others regardless of their purity, and he had a knack for disregarding his own shortcomings. Lacking empathy for the suffering of others, he would use any means to achieve his goals. This is a common personality profile of Rakshasa and Tamasic natured persons. And the root of their problem is their lack of proclivity for developing their relationship with the Supreme Lord
Most of us traversing the spiritual path fall somewhere between the pure soul (Yudhishthira) and the envious demon (Duryodhana), How can I stop finding fault with others?” But as with any unwanted behavior or habit, it is important to understand what we get out of doing it i.e., the payoff. If we fail to address this step, our mind will undoubtedly sabotage out efforts to give up criticism. Often the secondary gain will be easy to see.
Some common motivations for finding fault with others are
(1) Gaining a sense of superiority,
(2) Getting back at someone who has hurt us,
(3) Asserting our position or belief as the best or only way, and
(4) Avoiding scrutiny of our own shortcomings.
(5) People like to rationalize or justify things sometimes these same people feel inferior to the ones that they are judging.
Identifying our motives takes honesty and courage. We need to have a strong desire to change. But sometimes, despite our good intentions, the reason we do something may not be so evident.
Some Learned Remarks on Fault Finders
If you wish to mention the faults of your friend, mention your own faults first.""Do not judge—or you too will be judged
Most people fail to criticize properly by trying to put others' spirit down but while doing that they only let their own frustration out.
Never employ yourself to discover the faults of others—look to your own. You had better find out one of your own faults than ten of your neighbor's
That which we call sin in others is experiment in us.
If you judge people, you have no time to love them.
Speak not against anyone whose burden you have not weighed yourself.
How much easier it is to be critical than to be correct
Other people’s faults are like bees – if we don’t see them, they don’t harm us.
It is said that when you point a finger at others three fingers point back at you and one to God. Why do we do this? Because criticisms are always centered around ourselves.
A story in the Mahabharata illustrates the difference in mentality between a pure soul and a person hostile to God and thereby covered by the mode of darkness. Krishna, the Supreme Lord, met with both Maharaja Yudhishthira, a pure devotee of the Lord, and Duryodhana, an extremely envious king who had acquired his position through cheating and deceit. Krishna asked Maharaja Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. And He asked Duryodhana to search the kingdom for someone better than himself.
When wicked Duryodhana returned, he told Lord Krishna that he couldn’t find anyone better than himself. Whereas the saintly Yudhishthira, also returned unable to find anyone inferior to himself.
Moral Lord Krishna is teaching us something about human psychology. The closer one comes to his original pure identity, the more he shows humility and freedom from seeing the faults in others. And the further one falls from his pure identity, the more he feels superior to others, seeing faults in them and not in himself.
While fault finding may be an outcome of several mental states, it is often the mind’s attempt to gain a superior position over others. Duryodhana was expert at finding faults in others regardless of their purity, and he had a knack for disregarding his own shortcomings. Lacking empathy for the suffering of others, he would use any means to achieve his goals. This is a common personality profile of Rakshasa and Tamasic natured persons. And the root of their problem is their lack of proclivity for developing their relationship with the Supreme Lord
Most of us traversing the spiritual path fall somewhere between the pure soul (Yudhishthira) and the envious demon (Duryodhana), How can I stop finding fault with others?” But as with any unwanted behavior or habit, it is important to understand what we get out of doing it i.e., the payoff. If we fail to address this step, our mind will undoubtedly sabotage out efforts to give up criticism. Often the secondary gain will be easy to see.
Some common motivations for finding fault with others are
(1) Gaining a sense of superiority,
(2) Getting back at someone who has hurt us,
(3) Asserting our position or belief as the best or only way, and
(4) Avoiding scrutiny of our own shortcomings.
(5) People like to rationalize or justify things sometimes these same people feel inferior to the ones that they are judging.
Identifying our motives takes honesty and courage. We need to have a strong desire to change. But sometimes, despite our good intentions, the reason we do something may not be so evident.
Some Learned Remarks on Fault Finders
If you wish to mention the faults of your friend, mention your own faults first.""Do not judge—or you too will be judged
Most people fail to criticize properly by trying to put others' spirit down but while doing that they only let their own frustration out.
Never employ yourself to discover the faults of others—look to your own. You had better find out one of your own faults than ten of your neighbor's
That which we call sin in others is experiment in us.
If you judge people, you have no time to love them.
Speak not against anyone whose burden you have not weighed yourself.
How much easier it is to be critical than to be correct
Other people’s faults are like bees – if we don’t see them, they don’t harm us.
Monday, June 13, 2011
How much Time we should devote ourselves for Sprititual Development?
Arjuna happened to be great devotee of Lord Shiva. He used to collect hundreds of various types flower and do the sahasranamachrana to devotedly every day. Bhima, was the in strongest in the family. Bhima never, never spent any time on worship. He used to eat and fight. He was a voracious eater and at the same times a great fighter Slowly Arjuna got pride that he was a great Devotee than this Big brother.
Sri Krishna realizing this said one day to Arjuna, “Come, let us go for a walk.” As they were walking, they saw a many carts were carrying the Nirmalyam (the flowers which was removed from the God after puja). The carts were loaded with all kind of flowers. The carts were returning back to carry nirmalyam. Arjuna wanted to know who was offering so much of flower to Lord. The cart man had no time to respond to Arjuna and never replied and there was busy in their work.
Sri Krishna suggested to follow him’ and find out. When he reached the site, he saw Lord Shiva was in midst of hundreds of cart of different kind fresh flowers which was offered to him. Arjuna went and enquired Lord, who is offering so much fresh different kind of flowers. Lord just said He is the greatest spiritual seeker. He just meditates for a second or two by the power concentration of his Meditation and dedication so much of flowers comes and falls on me. Where as you just throw few flowers. He is none other than Bheema who only meditates for few seconds before meals.
Poor Arjuna went back to Lord Krishna and was extremely angry with him for subjecting him to this humiliation. Lord Krishna said to Arjuna, “I wanted to teach you that it is not the number of hours, it is not the number of flowers, but it is the power of concentration, it is the power of dedication that counts
There are devotees who want to show off. For hours they meditate, for hours they chant, for hours they repeat the name of Lord. They look down upon others who do not spend so much time meditating and chanting without concentration and devotion.
QUALITY MATTERS NOT THE QUANTITY.
Why People Become Religious Only When They Grow Old?
It is well known fact that as the people grow, they become more spiritual This is also proven by scientific studies. A study conducted by the Gallup Organization, on behalf of The Baylor Institute for Studies of Religion and the Baylor University Department of Sociology revealed that people between the ages of 18 and 30 are "three times" more likely to have no religious affiliation than those aged 65 and older.
It is well known fact that as the people grow, they become more spiritual This is also proven by scientific studies. A study conducted by the Gallup Organization, on behalf of The Baylor Institute for Studies of Religion and the Baylor University Department of Sociology revealed that people between the ages of 18 and 30 are "three times" more likely to have no religious affiliation than those aged 65 and older.
The younger generation finds it extremely difficult to believe on something that they can’t see and logically understand. It is no wonder then the older people often find it difficult to relate to the younger generations as their thoughts are quite different than those of the younger generation. Often they use their authority to force the younger generation to follow the "right path". However such attempts are not successful in the modern time. So often the parents instead of understanding the reasons call the younger generation material, corrupt, sensual, and disobedient. The younger generation calls it "generation gap".
It is, therefore, necessary to understand the root cause of the faith that becomes so important in the later part of human life. If only younger generation can understand the "reasons" for spirituality, they can perhaps have no problem in leading a more happy and healthy life.
The Evolution of Human Beings
In order to understand this mystery of faith and spirituality, let us first understand the relationship between the body, senses, mind, soul and Spirit or God. Gita (III 42-43) explains the relationship in the following words.
The senses are superior to the body. Above the senses is the mind, above the mind is the Intelligence and above the Intelligence is God. Thus realizing God to be superior to intelligence, control the body by the soul and destroy lust, the eternal enemy of man.
Thus every human being evolves from the stage of body to senses to mind to soul and finally to the stage of the spirit. This evolution can be slow or fast, yet happens in the life of every person in the same order. In Indian philosophy, the salvation of man is nothing but the realization of the state of God or Spirit. Once a person attains this stage, he become free from the cycle of birth and death and never take birth again in this world. We shall try to understand the evolution of the spirituality in human being from this basic principle.
Infant State: When Body is everything
In the lowest level of evolution, the infant consider himself to be the center of the universe as the world seems to revolve around him. His requirements are driven purely by the needs of the body. He cries when he feels hungry or wet his cloths. He has no sense of taste after many months of his birth. All its requirements are based on the signals of the body. The body is the mind of the child. He seeks comfort of the body and sleeps for most of the time as sleep is the most comfortable state of body. The infant is ignorant of the knowledge of the world and his nature seems to be the nature of darkness or ignorance.
Childhood: The Rule of Senses
As an infant grows to become a child, gradually his sense perception becomes stronger. Senses are like the eyes of the body as the sense organs are the input organs for the person. A child likes the foods and drinks that are good for the taste buds and hate the food that are not tasty. He touches the object that is pleases the skin cells i.e. soft objects. He loves bearing cloths that are bright and appeals to the eyes. A child has no time for sleep till he is completely exhausted as he gets greatest satisfaction in the engagement of the senses. The control of body becomes gradually weakens and the person care less for the body and more for the senses. A child is always active and running around. However the mind of the child is still evolving and the child is least concerned about the concepts or achievements that are unrelated to senses based on the perception of mind.
Youth: When Mind Rule Supreme
As a person advances in his childhood and enters into the stage of youth, the mind becomes stronger. Mind provides the primary understanding of the world to the person based on the knowledge acquired from books and elders. He receives such knowledge in the schools and from their parents and considered them to be truth without question. His mind is filled with this artificial model of the world and he amends himself to fit into this model of the world so as to make himself most successful or desirable by the world.
A youth can sacrifice his most desirable food if that makes him or her better looking (even if it makes him less healthy). The worldly logic and reasons fills the mind of a youth. He wants to succeed and get appreciation. He works hard to look good and achieve more and more in this world. He works hard to get higher marks in the class as he start feeling the satisfaction of mind.
Most of the actions of a young person are driven by his mind that is based on logic and reason. For him, the world is definable and understandable. He feels that he could achieve anything by personal effort and hard work. His mind is fresh and cant accept anything without logic and reason. In short, at this stage mind rules the person and spirituality seems like myth.
Adulthood: The Awakening of Soul
A person reaches to the peak and physical and mental growth by adulthood and reaches to face the world independently. When a person enters into the real world and apply the theories developed by his mind during youth, he often fails to get the results as predicted by these theories. It is in the early adulthood that a person learns that everyone does not follow the rules that are valid in theory. He thus continuously changes his perception or model of the world so as to succeed. The easiest way to learn new knowledge that is never taught in the schools and colleges is from others. He often copies the successful people to achieve success in life. Yet even those models fails as the things are continuously evolving in the world and the same person can never hope to encounter same situations and person as another person. Here starts the role of intelligence.
Intelligence can be defined in simple words as "the ability to comprehend; to understand and profit from experience". By another definition, "Intelligence refers to the various verbal and nonverbal skills and aptitudes one uses to cope with, interact with, and manipulate the outside world."
Intelligence is an inherent capability of a person to deal with this world. It is the capability that enables a person to see relationships between divergent realities and divergent incidents. Intelligence connects the individual person with the rest of the world.
The intelligence of a person helps him discover himself and through the self discover the world. Through individual intelligence a person connects to the cosmic intelligence and finds the solutions of the problems that has no precedence. This he acquires the true knowledge that comes without any external teaching. In the word of Galileo Gallilei,
"You cannot teach a person anything; you can only help him find it within himself."
The discovery of the self is the discovery of soul as the soul is the very essence of the person. At this stage a man understand that he is unique in this world and the source of his happiness lies in him and not outside. He is situated in self and enjoys the self.
The Age of Wisdom
Intelligence helps the person solving the real life problems and succeeds in life. Through the knowledge of self, a person understands the others self. Thus by understanding the mind of others, one can achieve success in the world. However, even at this stage, a person is devoid of happiness as he still live for the self and does the work for self satisfaction. He may have acquired a lot of fortune and position in the society, yet he does not have lasting happiness.
At this stage, a person realizes the interconnections of all the souls of the world which is understood in religions as God, Universal Soul (Paramatma) or Spirit. At the spiritual stage of evolution, a person sees God in everyone and everyone in God. Since God is present is him also so at the stage of spirit a man become closest to God. Thus he can see himself in everyone and everyone in him.
At the spiritual stage of evolution, the distinction of "self" and "others" disappear as everything in the world become complementary to each other rather than different from each other. The whole world seems like one organism and each individual like a cell of the body. Hence, an spiritually involved person understand that by doing good to others, one is actually doing good to self only as everything in this world is nothing but the extension of the self. This is the stage man evolves to the level of God and he can really understand God as rightly said by a Christian Heretics in Third Century, "If you dont make yourself equal to God, you cant perceive God."
............TO BE CONTINUED.......
The unique birthday gift
Sri Ramanuja Acharya was one of the greatest Vaishnava saints in the south. One year, just on the eve of SRI RAM NAVAMI, Ramanuja was highly agitated. Ram Navami being the birthday of SRI RAMA, Ramanuja desired to present some gift to SRI RAMA but it was to be such an item which Rama did not possess. He was racking his brain throughout the night and he could not think of a suitable gift.
Early in the morning when he got up there was a flash in his brain. He went to the puja room, prostrated before Lord Rama’s idol and said: ‘‘Oh Ram, please accept my loving greetings today, your birthday. I have a birthday gift to offer to you. Lord, I offer you as a gift all my ignorance (ajnana) which is a commodity you do not possess but is available with me in plenty.’’
Lord Rama was delighted with this gift.
Satyam Bruhyat Priyam Bruhyat Na Apriyam Bruhyat
A Sadhu was sitting in meditation in his hermitage situated at the junction of four roads. He happened to see a cow running away in fear by one of the forking roads. Within twenty minutes or so a butcher also came running and asked the Sadhu by which way the cow had gone away. If the Sadhu were to tell the truth the butcher was sure to catch up with the cow and kill it in due course. Nor could he lie being a Sadhu who had vowed to tell only the truth at all times. He was in a dilemma. He told the butcher “The one who saw cannot speak. The one who speaks has never seen. The one who was controlling both of them was sitting at the feet of the Lord.”
What he meant was that the eyes which saw could not speak. The tongue which spoke was not capable of seeing and so there was no authenticity in it. The person who controlled the eyes and the speech was himself meditating on Lord. The butcher was perplexed and could not understand what the Sadhu said. He thought that the Sadhu was a mad man who was babbling meaningless words. He went away. Even if one apprehends that telling the truth will harm someone, one can always find a way of escape without telling a lie.
Mental worship
There was a man named Dhanpal belonging to the business community, a contemporary of Tulsi Dasji the author of ‘Ramcharit Manas’. One day he approached Tulsi Das and asked him ‘‘I want to worship Lord Ram everyday elaborately but I cannot afford to spend even a single pie for purchase of fruits, milk, and camphor or incense sticks etc. Can you kindly instruct me on such a method of worship.’’
Tulsi Das looked at him with all compassion and said – ‘‘Yes, there is a method of mentally worshipping Bhagavan and all offerings are only through imagination. It would cost you nothing. You have to install your Ram on a golden throne and offer him plenty of different varieties of fruits and hot cow’s milk with sugar added to it. As it is all through imagination there is no need for you to be miserly. Do not forget
to add one full teaspoon of sugar to the milk offered to the Lord.’’ Tulsi Das told him the method in detail.
Dhanpal began to worship daily as directed by Tulsi Das. He was keeping a small plastic container with sugar and he never forgot to add one spoon of sugar to the milk (all in imagination). Fifteen years passed. One day as he had misplaced the spoon, he had to pour the sugar into the cup of milk directly from the container when a good amount of sugar fell into the cup (imagination). Immediately he dived his hand into the imagined cup and tried to take out the surplus sugar, though there was no cup in reality. The Lord saw that even after 15 years of continuousworship the miserliness has not left Dhanpal. Lord caught hold of his hand and told him – ‘‘Aye, there is neither real sugar nor a real cup of milk. If more sugar has fallen into it, let it remain so. It is after all imagination.’’ When once Dhanpal experienced the Divine touch of Lord’s hands he was transformed. He renounced his house and all property and went to the Himalayas to do Sadhana.
Tulsi Das looked at him with all compassion and said – ‘‘Yes, there is a method of mentally worshipping Bhagavan and all offerings are only through imagination. It would cost you nothing. You have to install your Ram on a golden throne and offer him plenty of different varieties of fruits and hot cow’s milk with sugar added to it. As it is all through imagination there is no need for you to be miserly. Do not forget
to add one full teaspoon of sugar to the milk offered to the Lord.’’ Tulsi Das told him the method in detail.
Dhanpal began to worship daily as directed by Tulsi Das. He was keeping a small plastic container with sugar and he never forgot to add one spoon of sugar to the milk (all in imagination). Fifteen years passed. One day as he had misplaced the spoon, he had to pour the sugar into the cup of milk directly from the container when a good amount of sugar fell into the cup (imagination). Immediately he dived his hand into the imagined cup and tried to take out the surplus sugar, though there was no cup in reality. The Lord saw that even after 15 years of continuousworship the miserliness has not left Dhanpal. Lord caught hold of his hand and told him – ‘‘Aye, there is neither real sugar nor a real cup of milk. If more sugar has fallen into it, let it remain so. It is after all imagination.’’ When once Dhanpal experienced the Divine touch of Lord’s hands he was transformed. He renounced his house and all property and went to the Himalayas to do Sadhana.
THREE THIEVES
A Villager wanted to meet the King. He started his journey. While crossing the forest it was dark. Three Thieves appeared before him. The first thieve wanted to kill the Villager after taking all his positions. The Second one was little kind he tied him to the tree. The third one said since they have already taken all his belongings to leave him without hurting / harming him. The Villager had lost everything and standing tied to a tree in the forest.
After some time the third thieve came back to villager untied him and took him to the main road which was leading to the King. Thieve said I can’t come further. From now you have to go on your own.
These three thieves are none other than Three Gunas of a man. The first one is Tamas who will kill you after taking all the positions. Second One Rajas who will tie you with the world. The third one is Satva who will lead you to a path.
But none of them take you to the Ultimate. Satva can only lead upto a path from where you have to continue your Journey to meet the Ultimate.
A Villager wanted to meet the King. He started his journey. While crossing the forest it was dark. Three Thieves appeared before him. The first thieve wanted to kill the Villager after taking all his positions. The Second one was little kind he tied him to the tree. The third one said since they have already taken all his belongings to leave him without hurting / harming him. The Villager had lost everything and standing tied to a tree in the forest.
After some time the third thieve came back to villager untied him and took him to the main road which was leading to the King. Thieve said I can’t come further. From now you have to go on your own.
These three thieves are none other than Three Gunas of a man. The first one is Tamas who will kill you after taking all the positions. Second One Rajas who will tie you with the world. The third one is Satva who will lead you to a path.
But none of them take you to the Ultimate. Satva can only lead upto a path from where you have to continue your Journey to meet the Ultimate.
Is god cruel when we are in difficulty?
Sri Krishna and Arjuna were guests of a widow. The widow had no children, nobody expect for a cow, which was only means of her support.How lovely to think about the way our Creator God planned everything so carefully and perfectly, everything with a plan. As His highest creation, we are fearfully and wonderfully made.'
She was a great devotee of Sri Krishna. When Sri Krishna and Arjuna went to visit her in disguise, incognito, she was so happy to see these two divine guests. She fed them with whatever she had in her house. Sri Krishna was extremely pleased with her surrendering attitude and her devotion.
On their way back, Arjuna said to Krishna, “You were so pleased with her. Why didn’t
you grant her a boon? Sri Krishna said - “I have already granted her the boon that her cow must die tomorrow “What? Her only means of support? She has only the cow, and nothing else.
Without the cow how can she live on earth?”
Krishna answered, “You don’t understand me. She always thinks of the cow. The cow has to be fed, has to milked, has to be bathed and so forth. I want her only to think of me, and when the cow is gone, she will think of me all the time, twenty-four hours. Then soon the time will be right for me to take her away from this world, and after a few years I will give her a better and more fulfilling incarnation. When she has nobody on earth, not even the cow, she will try and spend all her time, day and night, in devoting herself to me. Otherwise, this way she will linger on earth and constantly think of the cow and not of me.” So Sri Krishna’s ways are inscrutable
Sometimes when we are in difficulties we feel God is not favouring us, but the Grace of God acts in a very peculiar way which you are unaware of.
God is always helping you but you donot how is helping you.
God's Accuracy
God’s accuracy may be observed in the hatching of eggs.
For example,
The eggs of the potato bug hatch in 7 days;
Those of the canary in 14 days;
Those of the barnyard hen in 21 days.
The eggs of ducks and geese hatch in 28 days;
Those of the mallard in 35 days.
The eggs of the parrot and the ostrich hatch in 42 days.
(Notice: they are all divisible by seven).
God's wisdom is seen in the making of an elephant. The four legs of this great beast all bend forward in the same direction. No other quadruped is so made. God planned that this animal would have a huge body, too large to live on two legs. For this reason, He gave it four fulcrums so that it can rise from the ground easily.
The horse rises from the ground on its two front legs first. A cow rises from the ground with its two hind legs first.
How wise the Lord is in all His works of creation! God's wisdom is revealed in His arrangement of sections and segments, as well as in the number of grains.
Each watermelon has an even number of stripes on the rind.
Each orange has an even number of segments.
Each ear of corn has an even number of rows.
Each stalk of wheat has an even number of grains.
Every bunch of bananas has on its lowest row an even number of bananas, and each row decreases by one, so that one row has an even number and the next row an odd number.
The waves of the sea roll in on shore twenty-six to the minute in all kinds of weather.
All grains are found in even numbers on the stalks.
The Lord specified thirty fold, sixty fold, and a hundred fold - all even numbers.
God has caused the flowers to blossom at certain specified times during the day, so that Linnaeus, the great botanist, once said that if he had a conservatory containing the right kind of soil, moisture and temperature, he could tell the time of day or night by the flowers that were open and those that were closed!
Thus the Lord in His wonderful grace can arrange the life that is entrusted to His care in such a way that it will carry out His purposes and plans, and will be fragrant with His presence. Only the God-planned life is successful. Only the life given over to the care of the Lord is safe.
*Author unknown
ALWAYS REMEMBER TO PRAY AND GIVE THANKS TO GOD, THE GIVER OF ALL GOOD THINGS..... WELL GLORY!
Obstacles to progress
Rabbia was a Sufi saint who had once been a slave. One day when she was standing near the sea, Hassan, another Sufi saint also came there. Hassan threw his prayer-mat on the ocean and sat on it. He called Rabbia “Rabbia, why don’t you also come here? This place is good for meditation.” Rabbia in turn threw her prayer-mat in the air several feet above the ground and sat on it. She then called on Hassan to come and sit there in the air. Hassan was subdued. Rabbia told him – “What you did, a fish can do. What I did a bird can do? There is no meaning in acquiring and demonstrating such mystic powers (Siddhis). These are all obstacles to our Spiritural Progress
Assesement of Spiritual Progress
Madhu Sudan Saraswati was a great Sanskrit scholar of yore well versed in the Scriptures. He had written a famous commentary on Bhagavad Gita. In his youth he was leading a life of ease and comfort. One day, a visiting monk (Sannyasi) initiated him in Krishna mantra and persuaded
Assesement of Spiritual Progress
Madhu Sudan Saraswati was a great Sanskrit scholar of yore well versed in the Scriptures. He had written a famous commentary on Bhagavad Gita. In his youth he was leading a life of ease and comfort. One day, a visiting monk (Sannyasi) initiated him in Krishna mantra and persuaded
him that if he were to do continuous chanting (Japa) of the Mantra (some sacred syllables) for 16 hours a day for three years he would have God-realisation and could see Lord Krishna face to face. Madhu Sudanji began going to a dilapidated Krishna’s temple nearby, where nobody used to come and was regularly doing his japa daily, returning home only at night. But even after four years there was no sign of any God-experience or vision of God. He got disgusted and felt that the monk had duped him. He abandoned his quest and came back home disappointed.
That day evening he went for a walk upto the bazaar (shopping area). On the way his slippers (sandals) gave way. He took them to a cobbler who was sitting nearby under a tree and asked him to mend them. The cobbler, however, was taking his own time. He took out some tobacco from a pouch, cleaned them and crushed them. Madhu Sudanji felt annoyed and rebuked him for not attending to the job entrusted to him.
The cobbler retorted – “Sir, you are always in a hurry and have no patience. That is why you fail in your attempts. See, you did Krishna japa for four years and have now abandoned it in haste.” Madhu Sudanji was astonished as he had been doing Krishna japa secretly and even his own family members never knew about it. In reply to his enquiry, the cobbler said, “Sir, I have mastered an occult mantra of a ghost (Bhoota mantra) which comes to me invisibly and tells in my ear some juicy information or other details about the personal life of the customers who come to me. This makes me popular and draws more customers to me.”
Madhu Sudanji requested the cobbler to initiate him in the Bhoota Mantra and asked him how much time it would take to get mastery (Siddhi) in it. The cobbler pleaded with him saying that having done japa of such great Mantras like Krishna’s he should not come down to practising mantras of such low beings as ghosts even though the latter would take only 5 to 6 months to master.
Madhu Sudanji being adamant got his way and started doing the japa of the Bhoota Mantra. Nine months passed and no ghost came to him. He was enraged that even a cobbler had dared to dupe him. He went to the bazaar again with a stout stick in his hands. The cobbler gauged the situation and stood up with his hands folded over his head. He said, “Sir, please beat me as much as you like but not before you hear me. In three months’ time the ghost started to come to you but it could not approach
you anywhere within a mile as it found a sky-high fence of divine flame all around you as a result of the Krishna Mantra you had chanted for four years. I am an illiterate but kindly heed my advice. If only you are to continue your Krishna Japa for some more time you are sure to realise your goal.” Accordingly, Madhu Sudanji continued his Japa for another two years or so and was rewarded with the vision of Lord Krishna.
SPIRITUAL PROGRESS WHICH IS SUBTLE CAN NEVER BE ASSESSED OR KNOWN. ONE HAS TO GO AHEAD ON THIS PATH WITH FULL FAITH THAT EVERY SECOND OF HIS SADHANA IS TAKING HIM NEARER TO THE GOAL.
Prarabdha Karma - the inevitable
This is a small story which emphasizes that the Prarabdha Karma is inevitable;
He then tells the sparrow not to worry and get back to the entrance of Vaikuntha. After sometime Yama comes out and finds the sparrow missing. Garuda who was proud of what he had done, asks Yama what he was searching for. Yama enquires about the sparrow. Garuda tells him now that the sparrow is not there he cannot take it to Yamaloka. Then Yama asks Garuda to tell where he had taken the sparrow to. Garuda tells him he has left the sparrow on the Gandhamadana Parvatha.
Listening to this Yama is amazed to the intricate design Lord Sriman Narayana has made and tells Garuda that when he came to Vaikuntha he was surprised and wondered how the small sparrow which was supposed to be killed by an eagle on Gandhamadana Parvatha at a very few minutes would reach there.
The Sparrow who saw Yama making a surprise gesture thinks that his time is up and Yama is going to take him away to Yamaloka and it starts trembling. Seeing this Garuda tells the sparrow not to worry and he would help it. Garuda who could fly at the speed of wind asks the sparrow to sit on his back and take it to far Gandhamadana Parvatha.
It so happens that Lord Yama visits Sriman Narayana in Vaikuntha. At the entrance to his right he finds Garuda the vehicle of the Lord who acknowledges him and to the left he sees a small sparrow. Looking at the sparrow Yama make a surprise gesture and walks inside
He then tells the sparrow not to worry and get back to the entrance of Vaikuntha. After sometime Yama comes out and finds the sparrow missing. Garuda who was proud of what he had done, asks Yama what he was searching for. Yama enquires about the sparrow. Garuda tells him now that the sparrow is not there he cannot take it to Yamaloka. Then Yama asks Garuda to tell where he had taken the sparrow to. Garuda tells him he has left the sparrow on the Gandhamadana Parvatha.
Listening to this Yama is amazed to the intricate design Lord Sriman Narayana has made and tells Garuda that when he came to Vaikuntha he was surprised and wondered how the small sparrow which was supposed to be killed by an eagle on Gandhamadana Parvatha at a very few minutes would reach there.
Prarabdha Karma, the advancable
Prarabdha is the karma phalas (fruits / reward) allotted at the time of birth by the Supreme Lord. Though the events are to be fullfilled within the life span of the individual it is not in sequel, that is the events have no systematic time period. Hence some say that the Prarabdha karma if it is to yield bad results it can be altered to some other time. This can be done by Siddhis and Yogis who have the capacity to for see the Karma phalas. {In this we are not in a position to control it until we have Siddhis and once we have it we are least bothered about it as we know at that time that this is to happen and has to happen.}
To give authenticity to this there is a story in Mahabharatha.
At the time of Rajasuya yajna Yudhishthira selects Duryodhana as in charge to look after the needs of the guests. Duryodhana taking the opportunity hatches the plan to empty the treasury of the Pandavas in the purpose of providing hospitality to guests. Lord Krishna knowing about the plan made by Duryodhana, would like to help Pandavas. Hence He looks into the Prarabdha Karma of Duryodhana and find that due to his past life actions Duryodhana has a period in his life span wherein whatever he spends on the guests will be doubled. Lord Krishna very tactfully see to it that the Prarabdha karma phala is used off at the time of Rajasuya Yajna. Even though Duryodhana spends away more in the name of hospitality to the guests the Pandavas treasury is doubled.
Sense of ‘I’ and ‘Mine’ –Greatest Obstacles in Path of Spiritual Growth
Sense of ‘I’ and ‘Mine’ –Greatest Obstacles in Path of Spiritual Growth.
A miserly rich old lady and was living alone. Her main desire was to go to Heaven and enjoy, after death. She would never willingly part with even a rotten apple for a beggar.
One day a hungry old monk entered her house, sat down outside her kitchen and refused to leave unless some food article was given to appease his hunger at least partly. She was helpless and finally got rid of him by donating a carrot half of which had rotted which she was planning throw out.
A few years passed and suddenly one day she saw Yama, the God of death standing before her and ready to take away her soul. Yama told her, “I have come to take you to hell as you have never done a single good deed in your life.” She remonstrated “You are wrong. I am entitled to go to heaven. Check up your ledger. Five years back, on a particular day I have done a selfless service by donating a carrot to a monk.” Yama was able to trace the entry in her ledger account. With an apology he told her: “You wait outside your house for a few minutes. In half an hour a golden carrot will descend till it is within the reach of your hands. If you catch hold of it, it will take you to the Heaven.”
The old lady quickly dressed herself up gorgeously (in a new saree) and was waiting in the street when a golden carrot descended towards her. She caught hold of it which began moving upwards like a balloon, while she was hanging from it. A vendor of vegetables who was standing by her side immediately caught hold of her feet and the carrot was carrying both of them. Another lady who was seeing this scene caught hold of the vendor’s feet. Thus a number of people hung on to each other’s feet one below the other and the carrot was taking them all upwards. Lady, unaware of people hanging one below the other went on enjoying the scenery.
When she was almost nearing the gates of the Heaven, she had a last look on the earth she had left behind and beheld to her horror a number of people hanging one below the other under her support. She shrieked at them – “You fellows there get down and leave my feet. This carrot is mine and I alone am entitled to go to heaven.” In order to emphasise the words “mine” with a suitable gesture, she touched her heart with both the hands. As she had unwarily left hold of the carrot, she fell down carrying all the people hanging in that line.
SENSE OF ‘I’ AND ‘MINE’ ARE THE GREATEST OBSTACLES IN PATH OF SPIRITUAL GROWTH.
A miserly rich old lady and was living alone. Her main desire was to go to Heaven and enjoy, after death. She would never willingly part with even a rotten apple for a beggar.
One day a hungry old monk entered her house, sat down outside her kitchen and refused to leave unless some food article was given to appease his hunger at least partly. She was helpless and finally got rid of him by donating a carrot half of which had rotted which she was planning throw out.
A few years passed and suddenly one day she saw Yama, the God of death standing before her and ready to take away her soul. Yama told her, “I have come to take you to hell as you have never done a single good deed in your life.” She remonstrated “You are wrong. I am entitled to go to heaven. Check up your ledger. Five years back, on a particular day I have done a selfless service by donating a carrot to a monk.” Yama was able to trace the entry in her ledger account. With an apology he told her: “You wait outside your house for a few minutes. In half an hour a golden carrot will descend till it is within the reach of your hands. If you catch hold of it, it will take you to the Heaven.”
The old lady quickly dressed herself up gorgeously (in a new saree) and was waiting in the street when a golden carrot descended towards her. She caught hold of it which began moving upwards like a balloon, while she was hanging from it. A vendor of vegetables who was standing by her side immediately caught hold of her feet and the carrot was carrying both of them. Another lady who was seeing this scene caught hold of the vendor’s feet. Thus a number of people hung on to each other’s feet one below the other and the carrot was taking them all upwards. Lady, unaware of people hanging one below the other went on enjoying the scenery.
When she was almost nearing the gates of the Heaven, she had a last look on the earth she had left behind and beheld to her horror a number of people hanging one below the other under her support. She shrieked at them – “You fellows there get down and leave my feet. This carrot is mine and I alone am entitled to go to heaven.” In order to emphasise the words “mine” with a suitable gesture, she touched her heart with both the hands. As she had unwarily left hold of the carrot, she fell down carrying all the people hanging in that line.
SENSE OF ‘I’ AND ‘MINE’ ARE THE GREATEST OBSTACLES IN PATH OF SPIRITUAL GROWTH.
Interpretation of Scriptures
Interpretation of Scriptures
Brahma created Devas (Gods), Asuras (demons) and men and sent them to inhabit the heaven, the nether regions and the earth respectively. The very next day a delegation from each of the three groups waited on the creator (Brahma) and told him, “Each one of the three groups has specific characteristic qualities thoroughly distinct and different from the other groups. Please give us one formula by adopting which we could all one day reach the ultimate bliss.” Brahma repeated three times the syllable ‘Da’. All the supplicants nodded their heads in satisfaction and thanked Brahma for his instruction.
Brahma took the Head of the Devas aside and asked him what he understood, he replied “By ‘Da’ you meant ‘Damadhwam’, i.e. we should exercise control over our senses from time to time. Otherwise as by nature we are all given to unlimited enjoyment of sensual objects like good food, excellent music, dance etc., if we continue to follow this path we will all go down in the spiritual scale and never reach the Supreme Lord. Control over our senses is essential for spiritual progress.”
When Brahma put the same question to the leader of the Asuras, the latter answered – “Sir, by ‘Da’ you obviously meant ‘Dayadhwam’ (exercise compassion). By nature, we are cruel and of sadistic temperament and if we continue in that path we shall become miserable and be consigned to the Hell ultimately. If we can show some compassion to the fellow beings, we shall be uplifted.
Lastly, in answer to a similar query, the leader of men answered Brahma – “Sir, we are by nature given to ‘parigraha’ i.e. accumulation of more and more worldly possessions. We do not feel like throwing away even the empty cans of tinned fruits or even an old broomstrick which has become thin with use. Such a vasana (conditioning) is sure to pull us down. The only way to escape is by parting with money or other possession by giving it away to the poor and deserving people. By ‘Da’ you surely meant Data *or Dana– “Give away in charity.”
Brahma told all the three groups that they were absolutely correct in their respective interpretation of his mono-syllabled instruction. Among men themselves some have Divine and Godly qualities, some have demoniacal qualities and the rest have human qualities. Each group tends to interpret the divine revelation in the scriptures in terms of their own vasanas (latent tendencies) and definitely it will be suitable for respective group in order to eliminate the vasanas predominant in that group. This is why texts like Bhagavad Gita have numerous commentaries with widely differing interpretations and each one of them is correct and appropriate for a particular type of aspirants
Shridhar Bhatt
*Data – The giver (From ‘Maitreem Bhajata’ song sung by M.S. Subbulakshmi the United Nations as composed by the Sri Kanchi Swamigal)
NOTHING IS MINE
Nothing is mine
Yagyavalkya was a great maharshi who has had God-realisation (called Jeevan muktas). He was living at the outskirts of Mithila whose king was Janaka – highly spiritually oriented ruler. Yagyavalkya was daily conducting satsang classes on Vedanta philosophy in the evening which was attended by a number of monks as also king Janaka. If Janaka were to be delayed due to urgent matters of State, the Satsang would not begin till Janaka came. Other monks used to pass derogatory remarks – ‘‘Look at Yagyavalkya the great knower of Brahman. Even he wants to please the king as he provides him with all provisions and bears all the expenditure in connection with the maintenance of the Ashram.’’
Yagyavalkya, who came to know of their sentiments wanted to prove to them as to what a high level of fitness or eligibility the king had for leading a spiritual life, which none of the monks can equal.
One day when the Satsang meeting was in progress, a villager came running and shouted to the monks that their colony was on fire. Immediately on hearing it, without even taking permission of the lecturer all the monks rushed to their colony only to find that it was a false alarm and all their possessions which mainly consisted of loin cloths and some rags were all safe.
A few days later when the Satsang was in session, some palace guards came in with a highly agitated demeanour went quietly to King Janaka without disturbing the discourse and whispered something in his ears. Janaka instructed them something crisply and they left. It took another one hour for Satsang to end.
Then Yagyavalkya casually asked Janaka as to whether anything was serious as he had found the Palace guards who came to the king in a highly disturbed state. When Janaka replied that the, guards came to inform him that there was a big conflagration of fire in the palace, which had extended to the harem (living apartments of Janaka’s wives and children, and showed no signs of abating in spite of their best efforts to extinguish it.
The Maharshi was astounded at this cool reply and exclaimed – ‘‘Janaka, how strange that you have continued to sit in the satsang for an hour knowing full well that all your kith and kin and the palace were in danger of being consumed fire ! How was it possible?’’ Janaka’s famous reply was:
‘‘I possess nothing and nothing is mine. But I may say that the INFINITE is my wealth. So even if the entire Mithila city is to be burnt to ashes nothing of mine will be destroyed.’’
Anantam Bat me Vittam Yasya Me Nasti Kinchana
Mithalayam Pradipatayam Na Ma Kinschidpranashati.
Yagyavalkya was a great maharshi who has had God-realisation (called Jeevan muktas). He was living at the outskirts of Mithila whose king was Janaka – highly spiritually oriented ruler. Yagyavalkya was daily conducting satsang classes on Vedanta philosophy in the evening which was attended by a number of monks as also king Janaka. If Janaka were to be delayed due to urgent matters of State, the Satsang would not begin till Janaka came. Other monks used to pass derogatory remarks – ‘‘Look at Yagyavalkya the great knower of Brahman. Even he wants to please the king as he provides him with all provisions and bears all the expenditure in connection with the maintenance of the Ashram.’’ Yagyavalkya, who came to know of their sentiments wanted to prove to them as to what a high level of fitness or eligibility the king had for leading a spiritual life, which none of the monks can equal.
One day when the Satsang meeting was in progress, a villager came running and shouted to the monks that their colony was on fire. Immediately on hearing it, without even taking permission of the lecturer all the monks rushed to their colony only to find that it was a false alarm and all their possessions which mainly consisted of loin cloths and some rags were all safe.
A few days later when the Satsang was in session, some palace guards came in with a highly agitated demeanour went quietly to King Janaka without disturbing the discourse and whispered something in his ears. Janaka instructed them something crisply and they left. It took another one hour for Satsang to end.
Then Yagyavalkya casually asked Janaka as to whether anything was serious as he had found the Palace guards who came to the king in a highly disturbed state. When Janaka replied that the, guards came to inform him that there was a big conflagration of fire in the palace, which had extended to the harem (living apartments of Janaka’s wives and children, and showed no signs of abating in spite of their best efforts to extinguish it.
The Maharshi was astounded at this cool reply and exclaimed – ‘‘Janaka, how strange that you have continued to sit in the satsang for an hour knowing full well that all your kith and kin and the palace were in danger of being consumed fire ! How was it possible?’’ Janaka’s famous reply was:
‘‘I possess nothing and nothing is mine. But I may say that the INFINITE is my wealth. So even if the entire Mithila city is to be burnt to ashes nothing of mine will be destroyed.’’
Anantam Bat me Vittam Yasya Me Nasti Kinchana
Mithalayam Pradipatayam Na Ma Kinschidpranashati.
Who will accompany you till End?
Who will accompany you till End?
Dhanaani Bhoomau Pashvascha Goshthe
Bharyaa Gruh Dwaare Swajan Smashaane
Dehschitaayaam Parlokmaarge
Karmaanu Go Gacchati Jeev Ek
Your wealth will remain on earth; your cattle will remain in the stables, your wife will come till the entrance door, your relatives and friends will come till the cremation ground, your body will accompany you till the funeral pyre, but on the way beyond this life only your Karmas will accompany you.
In the Divine plan, one day each union must end with separation.
In the Mahabharata, Bhishma said:
Develop this attitude based on wisdom:
I am alone. There is no one who is mine; nor do I belong to anyone. Even this body does not belong to me. These objects of the world are not mine; nor do they belong to others. Or, all things belong equally to all beings. Therefore there is no need for any mind to grieve over these.
Bhakti is Intellectual or Emotional?
Bhakti is Intellectual or Emotional?
Bhakti is Intellectual or Emotional?
Taken from the pages of the book ˜Discussions on Advaita Vedanta by Dr. K. Sadananda, under publication
Question by a seeker: Recently I was told that I should develop more devotion towards the divine in order to come closer to God. I am an intellectual type and cannot sit down and pray someone or something that I cannot perceive as God. Bhakti is a tendency of the heart to have feelings of devotion towards the Divine. It is not an intellectual affair, which can be solved by the intellect. It is the well-known heart vs. head "problem". How can I develop deep devotion towards God?
Sadananda: Sir, you may be surprised to know that true devotion is not emotional, but it is actually intellectual. Since you say you are intellectual, you already have all the ingredients to be a devotee.
What does intellectual mean? Intellect is that which seeks for a rational explanation. When the intellect cannot come up with a rational explanation that is when true wonder starts. True devotion starts.
Look at the cosmos. Look at the order in the cosmos, from planetary motion to motion of galaxies and super galaxies. The intellect cannot comprehend any more the magnitude of the universe, nor the universal laws and the operation of these to the minutest details. The very questioning intellect goes blank in trying to comprehend that which is beyond human comprehension. Any ordered system has low entropy and work has to be expended to create such an order and to keep it in that order. It cannot be done by just random process, since the laws governing the cosmic system are universal. You cannot but admire that power which is the source for such incredible order in the ever-expanding limitless universe. Your intellect cannot but bow down to that superior intelligence; and that my friend is true devotion.
Look at your own body - millions of cells - all precisely located, every limb and every organ functions in its own sphere and yet all synchronized to a perfect order. We just dump something into our stomach. However, what happens to the food as it goes into the stomach - the gastric juices, the enzymes of the right type and right order and in the right sequence have to act for the digestion to continue. The digestive system, the circulatory system, the distribution system - the excretory system, everything functions so beautifully without our input. A minutest cell remote in the body, gets its nourishment. What an incredible machine the body is; a fantastic system that even tries to repair itself. We cannot make an outside mechanical pump function for more than a couple of years without any problem, as we experience with our cars. However, look at the marvelous pump made of simple muscles and tissues, pumping day in and day out, whether we are awake or asleep.
The process is beyond any intellectual comprehension. We do not know what life is, yet its manifestation makes just organic inert matter to enliven to the degree that it is nothing short of a miracle. If there is a creator or if there is a superior intelligence in the universe, I do not need any further proof than what I see: a human being, a mosquito, a small bug, an ant or a single cell or even a DNA. What an incredible information about the whole human being and all stored in an embryo and how it can multiply itself to produce such a complex systems. Our intellect goes blank - that is devotion.
You see, devotion is not emotional display of feelings but natural emotional expressions that arise because of intellectual appreciation. Intellect cannot but appreciate the incredible order and beauty in the universal systems which religions call it as creation. One cannot but admire looking at a tree, looking at a flower, looking at a simple leaf - His signature, His glory, His presence. That is the true devotion. Recognizing His presence everywhere - from tinniest bug to gigantic beings, love of a mother to her child, growth of baby to adult - life is incredible - watching the life itself is a greatest entertainment if one is sensitive enough.
Everyone is selfishly looking after oneself - a local disturbance in the total order - yet that is the part of the beauty - everyone is selfish yet at the grandeur level that is all within the order. I get greatest entertainment just watching people, particularly sitting in the airports when I have nothing else to do. It is amazing how people run around each concerned with himself and how people try to get what they want or what they think they deserve - conflicting each other and complaining about each other. Everyone feels his or her problems are most severe - yet the whole universe moves forward - in perfect harmony. Thousands of years ago, people must have the same problems - how to raise their children, how to cope up with competition, how to make more at the expense of others.
Each one thinking that their problems are the most severe and more important than others. Some crying for departed souls, some celebrating for the new arrivals, someenjoying their good luck, while others cursing for their bad luck; yet everything is in order. Same thing thousands of years ago, same thing now and same thing will be there thousands of years from now. Everything is in order. Some complain, that is also part of the order. Some cause others to complain, that is also part of the order. Just stand back and enjoy the tamaasha or entertainment. You cannot but marvel at His incredible play, just stand apart and enjoy; that is devotion.
Devotion is not necessarily sitting and praying some imaginary forms or concepts, but also involves admiring the beauty of creation and joy of life. That is devotion and that is meditation. You do not want to change the system, you do not want things to be different from what they are, and you just stand apart and see the incredible play that is going on. That is devotion. For this, one needs incredible intellectual observation, not a sharp intellect that divides but subtle intellect that integrates, not an analytical mind that differentiates but a synthetic mind that integrates. In Sanskrit, it is called suukshma (subtle) buddhi in contrast to tiikshNa buddhi (sharp intellect).
In Kenopanishad - the true devotion is defined beautifully: I will give only the English version: "That which the mind cannot think, but because of which the mind has the capacity to think; that alone is Brahman not this that you worship", "That which the speech cannot speak, but because of which one has the capacity to speak; that alone is Brahman not this that you worship", "That which the eyes cannot see, but because of which the eyes have the capacity to see; that alone is Brahman not this that you worship", "That which the ears cannot hear but because of which the ears have the capacity to hear; that alone is Brahman not this that you worship". Devotion to that is true meditation. That is where the intellectual inquiry goes to stand still at the altar of the Almighty; and that is true surrenderance and that is true Bhakti.
Hence, sir, you have the right equipment to develop devotion. In fact, you are more blessed provided you direct your mind into right understanding of the nature of the truth - and that is what is being discussed as the inquiry of Brahman in the Brahmasuutras. Seeking God is understanding God - One understands when one realizes that there is no more to understand and there is no more to seek and that is true devotion and true surrenderance. When one is no more either to understand or to seek, he has surrendered to Him. Intellectual bhakti should give the intellectual humility and intellectual surrenderance “that is prapatti and that is sharanaagati.
In the final analysis, true bhakti should lead to true understanding and true understanding should lead to true Bhakti. Love for the Almighty converges to Love for oneself since love unites rather than divides. Love divine is pure love itself, since there is no more duality and that is the same as state of Joy. Any love culminates in identity or oneness. Everyone loves that which gives happiness and love for one’s own self is the discovery that one is the very embodiment of happiness itself and that my friend is pure devotion or pure love where the object of love and subject that is loving have united into one. That is the culmination of Bhakti and same as the culmination of jnaana.
Taken from the pages of the book ˜Discussions on Advaita Vedanta by Dr. K. Sadananda, under publication
Question by a seeker: Recently I was told that I should develop more devotion towards the divine in order to come closer to God. I am an intellectual type and cannot sit down and pray someone or something that I cannot perceive as God. Bhakti is a tendency of the heart to have feelings of devotion towards the Divine. It is not an intellectual affair, which can be solved by the intellect. It is the well-known heart vs. head "problem". How can I develop deep devotion towards God?
Sadananda: Sir, you may be surprised to know that true devotion is not emotional, but it is actually intellectual. Since you say you are intellectual, you already have all the ingredients to be a devotee.
What does intellectual mean? Intellect is that which seeks for a rational explanation. When the intellect cannot come up with a rational explanation that is when true wonder starts. True devotion starts.
Look at the cosmos. Look at the order in the cosmos, from planetary motion to motion of galaxies and super galaxies. The intellect cannot comprehend any more the magnitude of the universe, nor the universal laws and the operation of these to the minutest details. The very questioning intellect goes blank in trying to comprehend that which is beyond human comprehension. Any ordered system has low entropy and work has to be expended to create such an order and to keep it in that order. It cannot be done by just random process, since the laws governing the cosmic system are universal. You cannot but admire that power which is the source for such incredible order in the ever-expanding limitless universe. Your intellect cannot but bow down to that superior intelligence; and that my friend is true devotion.
Look at your own body - millions of cells - all precisely located, every limb and every organ functions in its own sphere and yet all synchronized to a perfect order. We just dump something into our stomach. However, what happens to the food as it goes into the stomach - the gastric juices, the enzymes of the right type and right order and in the right sequence have to act for the digestion to continue. The digestive system, the circulatory system, the distribution system - the excretory system, everything functions so beautifully without our input. A minutest cell remote in the body, gets its nourishment. What an incredible machine the body is; a fantastic system that even tries to repair itself. We cannot make an outside mechanical pump function for more than a couple of years without any problem, as we experience with our cars. However, look at the marvelous pump made of simple muscles and tissues, pumping day in and day out, whether we are awake or asleep.
The process is beyond any intellectual comprehension. We do not know what life is, yet its manifestation makes just organic inert matter to enliven to the degree that it is nothing short of a miracle. If there is a creator or if there is a superior intelligence in the universe, I do not need any further proof than what I see: a human being, a mosquito, a small bug, an ant or a single cell or even a DNA. What an incredible information about the whole human being and all stored in an embryo and how it can multiply itself to produce such a complex systems. Our intellect goes blank - that is devotion.
You see, devotion is not emotional display of feelings but natural emotional expressions that arise because of intellectual appreciation. Intellect cannot but appreciate the incredible order and beauty in the universal systems which religions call it as creation. One cannot but admire looking at a tree, looking at a flower, looking at a simple leaf - His signature, His glory, His presence. That is the true devotion. Recognizing His presence everywhere - from tinniest bug to gigantic beings, love of a mother to her child, growth of baby to adult - life is incredible - watching the life itself is a greatest entertainment if one is sensitive enough.
Everyone is selfishly looking after oneself - a local disturbance in the total order - yet that is the part of the beauty - everyone is selfish yet at the grandeur level that is all within the order. I get greatest entertainment just watching people, particularly sitting in the airports when I have nothing else to do. It is amazing how people run around each concerned with himself and how people try to get what they want or what they think they deserve - conflicting each other and complaining about each other. Everyone feels his or her problems are most severe - yet the whole universe moves forward - in perfect harmony. Thousands of years ago, people must have the same problems - how to raise their children, how to cope up with competition, how to make more at the expense of others.
Each one thinking that their problems are the most severe and more important than others. Some crying for departed souls, some celebrating for the new arrivals, someenjoying their good luck, while others cursing for their bad luck; yet everything is in order. Same thing thousands of years ago, same thing now and same thing will be there thousands of years from now. Everything is in order. Some complain, that is also part of the order. Some cause others to complain, that is also part of the order. Just stand back and enjoy the tamaasha or entertainment. You cannot but marvel at His incredible play, just stand apart and enjoy; that is devotion.
Devotion is not necessarily sitting and praying some imaginary forms or concepts, but also involves admiring the beauty of creation and joy of life. That is devotion and that is meditation. You do not want to change the system, you do not want things to be different from what they are, and you just stand apart and see the incredible play that is going on. That is devotion. For this, one needs incredible intellectual observation, not a sharp intellect that divides but subtle intellect that integrates, not an analytical mind that differentiates but a synthetic mind that integrates. In Sanskrit, it is called suukshma (subtle) buddhi in contrast to tiikshNa buddhi (sharp intellect).
In Kenopanishad - the true devotion is defined beautifully: I will give only the English version: "That which the mind cannot think, but because of which the mind has the capacity to think; that alone is Brahman not this that you worship", "That which the speech cannot speak, but because of which one has the capacity to speak; that alone is Brahman not this that you worship", "That which the eyes cannot see, but because of which the eyes have the capacity to see; that alone is Brahman not this that you worship", "That which the ears cannot hear but because of which the ears have the capacity to hear; that alone is Brahman not this that you worship". Devotion to that is true meditation. That is where the intellectual inquiry goes to stand still at the altar of the Almighty; and that is true surrenderance and that is true Bhakti.
Hence, sir, you have the right equipment to develop devotion. In fact, you are more blessed provided you direct your mind into right understanding of the nature of the truth - and that is what is being discussed as the inquiry of Brahman in the Brahmasuutras. Seeking God is understanding God - One understands when one realizes that there is no more to understand and there is no more to seek and that is true devotion and true surrenderance. When one is no more either to understand or to seek, he has surrendered to Him. Intellectual bhakti should give the intellectual humility and intellectual surrenderance “that is prapatti and that is sharanaagati.
In the final analysis, true bhakti should lead to true understanding and true understanding should lead to true Bhakti. Love for the Almighty converges to Love for oneself since love unites rather than divides. Love divine is pure love itself, since there is no more duality and that is the same as state of Joy. Any love culminates in identity or oneness. Everyone loves that which gives happiness and love for one’s own self is the discovery that one is the very embodiment of happiness itself and that my friend is pure devotion or pure love where the object of love and subject that is loving have united into one. That is the culmination of Bhakti and same as the culmination of jnaana.
The Snake And The Rat - By Swami Sivanandaji Maharaj
The Snake And The Rat - By Swami Sivanandaji Maharaj
A venomous cobra had been caught and put in a basket. It was starving within. Intending tosubdue it thoroughly and bring it under his control, the snake-charmer had given it no food at all for several days. The snake-charmer was away. Over the basket a rat was playing. The cobra knew it was the rat. It addressed the rat thus: .O Rat Maharaja! You are so kind and generous. You are indeed the king of all animal kingdom. Kindly shower your grace upon me!. The rat listened: .Who are you, speaking from within the basket? Are you not the cobra, my greatest enemy? Why do you flatter me like that?. .I am not flattering you, the Emperor of emperors,. replied the cobra. .I hereby swear that I shall never again touch any rat in my life. Therefore, be gracious towards me..
Pleased with the humble attitude of the cobra and the words of praise that it had uttered, the rat said: .O cobra, you are true; I am the Emperor of emperors now, because I am beyond your reach. You are nicely caught in the basket. I am pleased with your words. Now tell me what shall I do for you.. The cobra replied: .May my forked tongue ever sing the glories, Maharaja! I pray that you might make a small hole on the top of the basket. This you can do in a minute; and that is all the favour I crave for.. .Pooh!. said the proud rat, .Is it for this small favour that you have been so humbly praying to me? I will do it in a second.. The rat instantly set to work. Even before the hole could be completely made, the cobra sprang out of the basket and swallowed the rat first, before escaping from the snake-charmer.s dwelling. On the way the cobra met the snake-charmer and bit him hard, so that he, too, died of the poison.
The Snake-charmer is the Sadhaka. The snake is the vicious mind.the lower impure mind full of vicious Samskaras and Vasanas. The basket is the little Tapasya and Sadhana that the Sadhaka does to keep the vicious Samskaras in check. The rat represents just a little bit of good
Samskaras formed in the mind which is yet laden with love of luxury and sense-pleasure. The rat thus plays a dual-role.
With great effort the Sadhaka atches hold of the vicious mind and puts it in the basket of Tapasya and Sadhana. The vicious Samskaras are starved out, by the Sadhaka.s refusing to give them their food in the form of Vishaya-Bhoga. The Sadhaka now feels that by this method he will soon be able to be a full master of the mind and make it do as he wills. But when he is away, i.e., when he relaxes his vigilance a little bit, an object of worldly pleasure approaches the Sadhaka. The vicious mind rejoices inwardly. It tries to make the friendship of the object. But the slightly illumined intellect says: .You wicked mind, you are my sworn enemy; how, then, do you think, I shall release you from this restrictions of self-control? Will I allow you to indulge the senses once again?. The wicked mind is cunning, too. It sings the praises of the object of enjoyment painting it in divine colours You are not a temptation to me at all! Wealth is an instrument for doing service and charity. Women are my divine mothers. Luxury is just the hire that I grant this body which is
ceaselessly working for the welfare of humanity. I have vowed never to indulge the senses.. All hypocritical words!
It vows never to sin, never to indulge the senses, though released from the restrictions of self-control. A hole is made in self-control; there is a channel for the partially controlled mind to flow out towards the sense-objects. The vicious mind first makes a good meal of the little Viveka that has dawned in the Sadhaka, before it enjoys the sense-objects. Then while escaping.and the natural vicious force of the mind is redoubled now, on account of the starvation of the senses, and the repression of the desires.the vicious mind goes headlong and kills the Sadhaka. The Sadhaka perishes because of the lack of vigilance, and because of the small hole made in his Sadhana, in his Tapasya, by the contact of the lower mind with sense-objects.
Oh Aspirant Beware. Beware. Beware. Slacken not your efforts, your Sadhana, or your Tapasya, even for a second. Stick to your resolves. March to your Goal.
A venomous cobra had been caught and put in a basket. It was starving within. Intending tosubdue it thoroughly and bring it under his control, the snake-charmer had given it no food at all for several days. The snake-charmer was away. Over the basket a rat was playing. The cobra knew it was the rat. It addressed the rat thus: .O Rat Maharaja! You are so kind and generous. You are indeed the king of all animal kingdom. Kindly shower your grace upon me!. The rat listened: .Who are you, speaking from within the basket? Are you not the cobra, my greatest enemy? Why do you flatter me like that?. .I am not flattering you, the Emperor of emperors,. replied the cobra. .I hereby swear that I shall never again touch any rat in my life. Therefore, be gracious towards me..
Pleased with the humble attitude of the cobra and the words of praise that it had uttered, the rat said: .O cobra, you are true; I am the Emperor of emperors now, because I am beyond your reach. You are nicely caught in the basket. I am pleased with your words. Now tell me what shall I do for you.. The cobra replied: .May my forked tongue ever sing the glories, Maharaja! I pray that you might make a small hole on the top of the basket. This you can do in a minute; and that is all the favour I crave for.. .Pooh!. said the proud rat, .Is it for this small favour that you have been so humbly praying to me? I will do it in a second.. The rat instantly set to work. Even before the hole could be completely made, the cobra sprang out of the basket and swallowed the rat first, before escaping from the snake-charmer.s dwelling. On the way the cobra met the snake-charmer and bit him hard, so that he, too, died of the poison.
The Snake-charmer is the Sadhaka. The snake is the vicious mind.the lower impure mind full of vicious Samskaras and Vasanas. The basket is the little Tapasya and Sadhana that the Sadhaka does to keep the vicious Samskaras in check. The rat represents just a little bit of good
Samskaras formed in the mind which is yet laden with love of luxury and sense-pleasure. The rat thus plays a dual-role.
With great effort the Sadhaka atches hold of the vicious mind and puts it in the basket of Tapasya and Sadhana. The vicious Samskaras are starved out, by the Sadhaka.s refusing to give them their food in the form of Vishaya-Bhoga. The Sadhaka now feels that by this method he will soon be able to be a full master of the mind and make it do as he wills. But when he is away, i.e., when he relaxes his vigilance a little bit, an object of worldly pleasure approaches the Sadhaka. The vicious mind rejoices inwardly. It tries to make the friendship of the object. But the slightly illumined intellect says: .You wicked mind, you are my sworn enemy; how, then, do you think, I shall release you from this restrictions of self-control? Will I allow you to indulge the senses once again?. The wicked mind is cunning, too. It sings the praises of the object of enjoyment painting it in divine colours You are not a temptation to me at all! Wealth is an instrument for doing service and charity. Women are my divine mothers. Luxury is just the hire that I grant this body which is
ceaselessly working for the welfare of humanity. I have vowed never to indulge the senses.. All hypocritical words!
It vows never to sin, never to indulge the senses, though released from the restrictions of self-control. A hole is made in self-control; there is a channel for the partially controlled mind to flow out towards the sense-objects. The vicious mind first makes a good meal of the little Viveka that has dawned in the Sadhaka, before it enjoys the sense-objects. Then while escaping.and the natural vicious force of the mind is redoubled now, on account of the starvation of the senses, and the repression of the desires.the vicious mind goes headlong and kills the Sadhaka. The Sadhaka perishes because of the lack of vigilance, and because of the small hole made in his Sadhana, in his Tapasya, by the contact of the lower mind with sense-objects.
Oh Aspirant Beware. Beware. Beware. Slacken not your efforts, your Sadhana, or your Tapasya, even for a second. Stick to your resolves. March to your Goal.
Spiritual Growth Benefits, Tips and Suggestions By Remez Sasson
Spiritual Growth Benefits, Tips and Suggestions By Remez Sasson
Spiritual growth is an important inner process, not only for people who live in far away and secluded places, and who seek spiritual awakening. Spiritual growth is of paramount importance for a better, happier and more harmonious life, free of tension and strain, fear and anxiety.
Spiritual growth is the process of getting rid of wrong concepts, thoughts and beliefs about who we are and about the world in which we live. Through this process we increase our awareness of our true inner being, the true spirit that we are. It is a process of looking inside us, shedding our illusions and uncovering our true essence, which is always present, but hidden beyond the ego-personality.
Why should we be interested in spiritual growth? What are the signs that we are growing spiritually? What are the benefits? Here are a few signs and benefits:
# We develop detachment, which leads to inner peace.
# We learn not to let outside circumstance affect our moods and states of mind.
# We become more patient and tolerant.
# We learn to rise above frustration, disappointment and negative feelings.
# Inner power and strength increase.
# This process leads to increased feeling of happiness.
# Our intuition gets sharper.
# We become better citizens of the world.
# Our understanding of our inner essence, what we are, and why we are here grows.
How can one grow spiritually? The term spiritual growth is not really correct. The spirit is perfect and does not need to grow. It is a term that describes a process of becoming more aware of what and who we are, growing to look at our life and circumstances from a different, more detached point of view, and of putting things into the proper perspective. It is a process of shedding negative and limiting habits, thoughts and beliefs, and letting the inner self within us shine out.
Imagine a radiant bulb of light, hidden beneath layers of various materials. To let the light of the bulb shine out and illuminate the surroundings, you do not have to strengthen the light or change the bulb. All you have to do is to take away the layers that are covering it. As you remove layer after layer the light shines more radiantly and strongly.
How do you remove the layers that are covering the light of your inner self? You do so through positive thinking, reading spiritual literature, reading spiritual quotes, and by practicing concentration, meditation and other inner training techniques. If you browse this website, you will find a lot of information, advice and instructions for spiritual growth.
Here are a few suggestions to start you on the road of spiritual growth:
# Acknowledge the fact that you are a spirit with a physical body, not a physical body with a spirit. If you can accept this idea, it will change your attitude toward many things in your life
# Look inside you, and try to find out what it is that makes you feel alive.
# Make an effort to think positively. If you find yourself thinking negatively, immediately direct your mind to thinking on something positive. Open the door for the positive and close it for the negative.
# Always try to look at the bright side of life. Your inner self is stronger than your circumstances. Don't let circumstances and situations dictate to you how to feel or think.
# Endeavor to focus your attention on everything you do, instead of letting your attention go wherever it desires.
# Start learning and practicing meditation.
# Do your best to be tolerant, patient, tactful and considerate.
# Thank the Universe for everything that you get.
Spiritual growth is an important inner process, not only for people who live in far away and secluded places, and who seek spiritual awakening. Spiritual growth is of paramount importance for a better, happier and more harmonious life, free of tension and strain, fear and anxiety.
Spiritual growth is the process of getting rid of wrong concepts, thoughts and beliefs about who we are and about the world in which we live. Through this process we increase our awareness of our true inner being, the true spirit that we are. It is a process of looking inside us, shedding our illusions and uncovering our true essence, which is always present, but hidden beyond the ego-personality.
Why should we be interested in spiritual growth? What are the signs that we are growing spiritually? What are the benefits? Here are a few signs and benefits:
# We develop detachment, which leads to inner peace.
# We learn not to let outside circumstance affect our moods and states of mind.
# We become more patient and tolerant.
# We learn to rise above frustration, disappointment and negative feelings.
# Inner power and strength increase.
# This process leads to increased feeling of happiness.
# Our intuition gets sharper.
# We become better citizens of the world.
# Our understanding of our inner essence, what we are, and why we are here grows.
How can one grow spiritually? The term spiritual growth is not really correct. The spirit is perfect and does not need to grow. It is a term that describes a process of becoming more aware of what and who we are, growing to look at our life and circumstances from a different, more detached point of view, and of putting things into the proper perspective. It is a process of shedding negative and limiting habits, thoughts and beliefs, and letting the inner self within us shine out.
Imagine a radiant bulb of light, hidden beneath layers of various materials. To let the light of the bulb shine out and illuminate the surroundings, you do not have to strengthen the light or change the bulb. All you have to do is to take away the layers that are covering it. As you remove layer after layer the light shines more radiantly and strongly.
How do you remove the layers that are covering the light of your inner self? You do so through positive thinking, reading spiritual literature, reading spiritual quotes, and by practicing concentration, meditation and other inner training techniques. If you browse this website, you will find a lot of information, advice and instructions for spiritual growth.
Here are a few suggestions to start you on the road of spiritual growth:
# Acknowledge the fact that you are a spirit with a physical body, not a physical body with a spirit. If you can accept this idea, it will change your attitude toward many things in your life
# Look inside you, and try to find out what it is that makes you feel alive.
# Make an effort to think positively. If you find yourself thinking negatively, immediately direct your mind to thinking on something positive. Open the door for the positive and close it for the negative.
# Always try to look at the bright side of life. Your inner self is stronger than your circumstances. Don't let circumstances and situations dictate to you how to feel or think.
# Endeavor to focus your attention on everything you do, instead of letting your attention go wherever it desires.
# Start learning and practicing meditation.
# Do your best to be tolerant, patient, tactful and considerate.
# Thank the Universe for everything that you get.
Qualities of Guru
1. Neerogi - disease free
2. Nirahankaraha - without ego or pride
3. Vikararahitaha - unperturbed by emotions
4. Mahan - magnanimous
5. Panditaha - scholar
6. Vakpatihi - eloquent
7. Sreeman - one with aiswarya
8. Sada yajnavidhanakrit - always engaged in yajnas
9. Purascharanakrit - one who has done mantra purascharana (procedure required for mantra siddhi.
10. Sidhhaha - one who has attained mantra siddhi
11. Hitahitahivarjithaha - one who does not differntaite between good and bad
12. Sarvalakshnasamyuktaha - possessor of all noble signs
13.Mahajangannadrutaha - respected by noble people
14. Pranayamadisiddhantaha - skillfull in pranayama etc.
15.Jnanee - Enlightened
16. Mounee - moderate in speech
17. Viragavan - one who posesses vairagya
18.Tapasvee - performer of tapas
19.Satyavadee - honest
20.Sada dhyanaparayanaha - perpetually engaged in meditation
21.Agamarthavishishtajnaha - well versed in the meaning of agamas
22.Nijadhamaparyanaha - engaged in own dharma
23.Bhadradabavan - generous24.Dhritivan - stern and stable.
The disciple is told to avoid a Guru who does not posess the above qualities and also a guru who is not concerned about the welfare of others, angry and violent by nature, unstable in charecter and behaviour, unintelligent, dceitful in nature, not posseeing a peaceful nature, sinful, unhealthy, one who uses foul language, womaniser and one who is not faithful to his wife.
The disciple should also avoid a hypocrite, one who talks a lot, one who eats a lot, one who is a miser as his Guru.
The sastra clearly says that a test of the Guru on the above counts (called gurupareekshanam) should be done before accepting him as guru.
The guru also should put the disciple through intense test sometimes even lasting for years before imparting knowledge to him.
Gurus who advertise themselves through posters, banners, TV shows and all other marketing gimmicks are only selling. We have fallen to a level where disciples flock to gurus seeing their adverisements and deeksha is given against cheques and receipts. It is fun listening to the babas who were caught red handed. The jeevatma paramatma jargon suddenly disappears and the down to earth slang surfaces saying " mujhe dusre babaon ne phasaya hai -I have been trapped by the other babas". They know they are in business and it is the competition playing foul. Otherwise why such a reaction.
Coming to sanyasa, most of these babas claim to be sanyasis or sadhus who have relinquished worldly life. Let's see what scriptures have to say about sanyasa dharma.
Friday, June 3, 2011
BRAHMAN
In Hinduism, Brahman (ब्रह्मन् bráhman) is the one supreme, universal Spirit that is the origin and support of the phenomenal universe.Brahman is sometimes referred to as the Absolute or Godhead which is the Divine Ground of the primordial Being Hiranyagarbha and all subsequent Creation. Brahman is conceived as personal ("with qualities"), impersonal ("without qualities") and supreme depending on the philosophical school.
The sages of the Upanishads teach that Brahman is the ultimate essence of material phenomena (including the original identity of the human self) that cannot be seen or heard but whose nature can be known through self-knowledge (atma jnana). According to Advaita doctrine, a liberated human being (jivanmukta) has realised brahman as his or her own true self (see atman).
The Mundaka Upanishad says:
The Rig Veda says that by desire (RV 10.12.94), the initial manifestation of the material universe came into being from Hiranyagarbha (literally "golden womb"), out of which the world, organisms and divine beings (devas) arose:
The Upanisads recount the teachings of gurus to celibate pupils (Brahmacaryas) who are seeking knowledge of Brahman, the absolute, the origin of things, whose knowledge brings peace. This knowledge of brahman is not mere epistemic knowledge (knowing about something) but a direct, unambiguous knowing that is liberating in its experience. This culture of acquiring personal knowledge and its concomitant liberation is now referred to as sramanic culture and has constituted an important influence on the development of mainstream Hinduism.
In the Upanisads the sages teach that brahman is infinite Being, infinite Consciousness, and infinite Bliss (saccidananda).
It is said that Brahman cannot be known by empirical means - that is to say, as an object of our consciousness - because Brahman is our very consciousness and being. Therefore it may be said that moksha, yoga, samādhi, nirvana, etc. do not merely mean to know Brahman, but rather to realise one's "brahman-hood", to actually realise that one is and always was Brahman. Indeed, closely related to the Self concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, our atman (or soul) being readily identifiable with the greater soul (paramatma) of Brahman.
Generally, Vedanta rejects the notion of an evolving Brahman since Brahman contains within it the potentiality and archetypes behind all possible manifest phenomenal forms. The Vedas, though they are in some respects historically conditioned, are considered by Hindus to convey a knowledge eternal, timeless and always contemporaneous with Brahman. This knowledge is considered to have been handed down by realised yogins to students many generations before the Vedas were committed to writing. Written texts of the Vedas are a relatively recent phenomenon.
The term Brahmin in the Vedic period actually meant one who has realized Brahman. However, later on Brahmin came to be identified with the highest of the four castes, the Brahmins, who by virtue of their purity and priesthood were held proprietors of rituals.
Among Hindu sects, Advaita Vedanta espouses monism. The closest interpretation of the term can be found in the Taittiriya Upanishad (II.1) where Brahman is described as satyam jnanam anantam brahman ("Brahman is of the nature of truth, knowledge and infinity"). Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists, and is the only thing that exists according to Shankara. It is defined as unknowable and Satchitananda ("Truth-Consciousness-Bliss"). Since it is eternal and infinite, it comprises the only truth. The goal of Vedanta is to realize that the soul (Atman) is actually nothing but Brahman. The Hindu pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" ("Truth is one"), and all is Brahman. This explains the Hindu view that "All paths lead to the one Truth, though many sages [and religions] call upon it by different names."
As mentioned before, Brahman is proclaimed to be the reality behind everything in this universe, the cause which sustains the effect. So, from the perspective of the Body, Atma (Soul or Self) is Brahman. From the perspective of the World, Brahma (the "Creator" deity)is deemed as the Brahman. From the perspective of Brahma, Isvarah (Personal Godhead according to the Dvaitis) is the (Param) Brahman. From the perspective of Knowledge, Veda is Brahman. So, in one sense whatever we see around is all Brahman. Brahman is hence not an unidimensional aspect. It needs to be viewed and understood from varied perspectives.
One must not confuse these with:
Some Upanishadic statements identify the Atman, the inner essence of the human being, with Brahman. While Advaita philosophy considers Brahman to be without form, qualities, or attributes, Visishtadvaita and Dvaita philosophies understand Brahman as one with infinite auspicious qualities. In Advaita, the ultimate reality is expressed as Nirguna Brahman. Nirguna means formless, attributeless, mega-soul, or spirit-only. Advaita considers all personal forms of God including Vishnu and Shiva as different aspects of God in personal form, Saguna Brahman i.e. God with attributes. In Visishtadvaita and Dvaita, God is Saguna Brahman with infinite attributes and is the source of the impersonal Nirguna Brahman, and God's energy is regarded as Devi, the Divine Mother.
The phrase that is seen to be the only possible (and still thoroughly inadequate) description of Brahman that humans, with limited minds and being, can entertain is the Sanskrit word Sacchidānanda, which is combined from sat-chit-ānanda, meaning "Being - Consciousness - Bliss".
The description of Brahman from Mandukya Upanishad:
One essential thing
The sages of the Upanishads teach that Brahman is the ultimate essence of material phenomena (including the original identity of the human self) that cannot be seen or heard but whose nature can be known through self-knowledge (atma jnana). According to Advaita doctrine, a liberated human being (jivanmukta) has realised brahman as his or her own true self (see atman).
The Mundaka Upanishad says:
Auṃ- That supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceeds from infinite. If you subtract the infinite from the infinite, the infinite remains alone.In the early Vedic religion Brahman was the name given to the power that made the sacrifice effective, namely the spiritual power of the sacred utterances pronounced by the vedic priests who were by virtue of this known as brahmins. Connected with the ritual of pre-Vedantic Hinduism, Brahman signified the power to grow, the expansive and self-altering process of ritual and sacrifice, often visually realized in the sputtering of flames as they received the all important ghee (clarified butter) and rose in concert with the mantras of the Vedas.
The Rig Veda says that by desire (RV 10.12.94), the initial manifestation of the material universe came into being from Hiranyagarbha (literally "golden womb"), out of which the world, organisms and divine beings (devas) arose:
"Great indeed are the devas who have sprung out of Brahman." — Atharva VedaThe later Vedic religion produced a series of profound philosophical reflections in which Brahman is now considered to be the one Absolute Reality behind changing appearances; the universal substrate from which material things originate and to which they return after their dissolution. The sages of the Upanishads made their pronouncements on the basis of personal experience (revelation or sruti) as an essential component of their philosophical reflection. The earlier Upanisads were written during a time of intensely fertile philosophical and religious revival in which the old dogmas were being questioned and individual personal experiential knowledge was increasingly emphasised over uncritical acceptance of the old myths. The polytheism that characterises the vedic hymns gives way increasingly to a search for what is common in the diverse forms of nature. The unitive concepts that arise from this tendency are those of dharma and brahman.
The Upanisads recount the teachings of gurus to celibate pupils (Brahmacaryas) who are seeking knowledge of Brahman, the absolute, the origin of things, whose knowledge brings peace. This knowledge of brahman is not mere epistemic knowledge (knowing about something) but a direct, unambiguous knowing that is liberating in its experience. This culture of acquiring personal knowledge and its concomitant liberation is now referred to as sramanic culture and has constituted an important influence on the development of mainstream Hinduism.
In the Upanisads the sages teach that brahman is infinite Being, infinite Consciousness, and infinite Bliss (saccidananda).
It is said that Brahman cannot be known by empirical means - that is to say, as an object of our consciousness - because Brahman is our very consciousness and being. Therefore it may be said that moksha, yoga, samādhi, nirvana, etc. do not merely mean to know Brahman, but rather to realise one's "brahman-hood", to actually realise that one is and always was Brahman. Indeed, closely related to the Self concept of Brahman is the idea that it is synonymous with jiva-atma, or individual souls, our atman (or soul) being readily identifiable with the greater soul (paramatma) of Brahman.
Generally, Vedanta rejects the notion of an evolving Brahman since Brahman contains within it the potentiality and archetypes behind all possible manifest phenomenal forms. The Vedas, though they are in some respects historically conditioned, are considered by Hindus to convey a knowledge eternal, timeless and always contemporaneous with Brahman. This knowledge is considered to have been handed down by realised yogins to students many generations before the Vedas were committed to writing. Written texts of the Vedas are a relatively recent phenomenon.
The term Brahmin in the Vedic period actually meant one who has realized Brahman. However, later on Brahmin came to be identified with the highest of the four castes, the Brahmins, who by virtue of their purity and priesthood were held proprietors of rituals.
Among Hindu sects, Advaita Vedanta espouses monism. The closest interpretation of the term can be found in the Taittiriya Upanishad (II.1) where Brahman is described as satyam jnanam anantam brahman ("Brahman is of the nature of truth, knowledge and infinity"). Thus, Brahman is the origin and end of all things, material or otherwise. Brahman is the root source and Divine Ground of everything that exists, and is the only thing that exists according to Shankara. It is defined as unknowable and Satchitananda ("Truth-Consciousness-Bliss"). Since it is eternal and infinite, it comprises the only truth. The goal of Vedanta is to realize that the soul (Atman) is actually nothing but Brahman. The Hindu pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" ("Truth is one"), and all is Brahman. This explains the Hindu view that "All paths lead to the one Truth, though many sages [and religions] call upon it by different names."
As mentioned before, Brahman is proclaimed to be the reality behind everything in this universe, the cause which sustains the effect. So, from the perspective of the Body, Atma (Soul or Self) is Brahman. From the perspective of the World, Brahma (the "Creator" deity)is deemed as the Brahman. From the perspective of Brahma, Isvarah (Personal Godhead according to the Dvaitis) is the (Param) Brahman. From the perspective of Knowledge, Veda is Brahman. So, in one sense whatever we see around is all Brahman. Brahman is hence not an unidimensional aspect. It needs to be viewed and understood from varied perspectives.
One must not confuse these with:
- A brāhmaņa (ब्राह्मण) (masculine, pronounced [ˈbraːhməɳə]), (which literally means "pertaining to prayer") is a prose commentary on the Vedic mantras—an integral part of the Vedic literature.
- A brāhmaņa (ब्राह्मण) (masculine, same pronunciation as above), means priest; in this usage the word is usually rendered in English as "Brahmin". This usage is also found in the Atharva Veda. In neuter plural form, Brahmāņi. See Vedic priest.
- Ishvara, (lit., Supreme Lord), in Advaita, is identified as a partial worldly manifestation (with limited attributes) of the ultimate reality, the attributeless Brahman. In Visishtadvaita and Dvaita, however, Ishvara (the Supreme Controller) has infinite attributes and the source of the impersonal Brahman.
- Devas, the expansions of Brahman/God into various forms, each with a certain quality. In Vedic Hinduism, there were 33 devas, which later became exaggerated to 330 million devas. In fact, devas are themselves regarded as more mundane manifestations of the One and the Supreme Brahman (See Para Brahman). The Sanskrit word for "ten million" also means group, and 330 million devas originally meant 33 types of divine manifestations.
Some Upanishadic statements identify the Atman, the inner essence of the human being, with Brahman. While Advaita philosophy considers Brahman to be without form, qualities, or attributes, Visishtadvaita and Dvaita philosophies understand Brahman as one with infinite auspicious qualities. In Advaita, the ultimate reality is expressed as Nirguna Brahman. Nirguna means formless, attributeless, mega-soul, or spirit-only. Advaita considers all personal forms of God including Vishnu and Shiva as different aspects of God in personal form, Saguna Brahman i.e. God with attributes. In Visishtadvaita and Dvaita, God is Saguna Brahman with infinite attributes and is the source of the impersonal Nirguna Brahman, and God's energy is regarded as Devi, the Divine Mother.
The phrase that is seen to be the only possible (and still thoroughly inadequate) description of Brahman that humans, with limited minds and being, can entertain is the Sanskrit word Sacchidānanda, which is combined from sat-chit-ānanda, meaning "Being - Consciousness - Bliss".
The description of Brahman from Mandukya Upanishad:
सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोयमात्मा चतुष्पात्
sarvam hyetad brahmāyamātmā brahma soyamātmā chatushpāt - Mandukya Upanishad, verse-2
- Translation:-
sarvam (सर्वम्)- whole/all/everything; hi (हि)- really/surely/indeed; etad (एतद्)- this here/this; brahma (ब्रह्म)- Brahma/Brahman; ayam (अयम्)- this/here; ātmā(आत्मा)- atma/atman; sah(सः)- he; ayam (अयम्)- this/here; chatus(चतुस्)- four/quadruple; pāt(पात्)- step/foot/quarter
- With the sandhi expanded:-
सर्वम् हि एतद् ब्रह्म अयम् आत्मा ब्रह्म सः अयम् आत्मा चतुस पात्
sarvam hi etad brahma ayam ātmā brahm sah ayam ātmā chatus paat
- Simple meaning:-
All indeed is this Brahman; He is Atman; He has four steps/quarters.Vishnu is traditionally derived from the root "Vish" which means to enter or pervade, and He is called Vishnu because He pervades the whole universe. Brahmanda Purana (1.4.25) says that He is called as Vishnu because He has entered into everything in the universe. The most important aspect is that the whole universe is covered by only three steps of Vishnu which is referred to several times in the Vedas (Rig Veda 1.22.17, 1.154. 3, 1.155.4, Atharva Veda 7.26.5, Yajur Veda 2.25). In His three steps rests the whole universe (Rig Veda 1.154.2, Yajur Veda 23.49). All indeed is Brahman, which can thus be identified with Vishnu, based on the Vedas.
Enlightenment and Brahman
While Brahman lies behind the sum total of the objective universe, some human minds boggle at any attempt to explain it with only the tools provided by reason. Brahman is beyond the senses, beyond the mind, beyond intelligence, beyond imagination. Indeed, the highest idea is that Brahman transcends and includes time, causation and space, and thus can never be known in the same material sense as one traditionally 'understands' a given concept or object.
Yajur Veda Mundakopanishad 3.2.4 reads: This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman.
Yajur Veda Mundakopanishad 3.2.6 reads: Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, and who endeavour assiduously with the help of the Yoga of monasticism, become pure in mind. At the supreme moment of final departure all of them become identified with the supreme Immortality in the worlds that are Brahman, and they become freed from the cycle of Birth and Death.
Material concept of Brahman
There is reference in Bhagavad-Gita to material nature (mahat-tattva), comprising three gunas (sattva, rajas and tamas) as Brahman: "The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata." This should also must be properly understood that Brahman is actually "total substance of the material cause, in which there are three modes of nature", so material nature is Brahman, but whole Absolute Truth is transcendental and it includes 'material Brahman with three modes of nature' as well. Strictly speaking, Brahman is Supreme Personality of Godhead (Vishnu, Krishna, Narayana..).
Advaita VedantaOnce an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, 'Next time I shall carry home the whole hill.' That is the way shallow minds think. They don't know that Brahman is beyond one's words and thought. However great a man may be, how much can he know of Brahman? Sri Sukhadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar! – SRI RAMAKRISHNA PARAMAHANSA
The universe does not simply possess consciousness, it is consciousness, and this consciousness is Brahman. According to Adi Shankara, knowledge of brahman springs from inquiry into the words of the Upanishads, and the knowledge of brahman that shruti provides cannot be obtained in any other way.
In Advaita Vedanta, Brahman is without attributes and strictly impersonal. It can be best described as infinite Being, infinite Consciousness, and infinite Bliss. It is pure knowing itself, similar to a source of infinite radiance. Since the Advaitins regard Brahman to be the Ultimate Truth, so in comparison to Brahman, every other thing, including the material world, its distinctness, the individuality of the living creatures are all untrue. Brahman is the effulgent cause of everything that exists and can possibly exist. Since it is beyond human comprehension, it is without any attributes, for assigning attributes to it would be distorting the true nature of Brahman. Advaitins believe in the existence of both Saguna (with qualities, attributes) Brahman and Nirguna (without qualities, or attributes) Brahman, however they consider Nirguna Brahman to be the Absolute Truth.
When man tries to know the attributeless Brahman with his mind, under the influence of an illusionary power of Brahman called Maya, Brahman becomes God (Ishvara). God is the reflection of the Brahman in the environment of illusion (Maya). Just like reflection of moon, in a pool of water. The material world also appears as such due to Maya. God is Saguna Brahman, or Brahman with attributes. He is Omniscient, Omnipresent, Incorporeal, Independent, Creator of the world, its ruler and also destroyer. He is eternal and unchangeable. He is both immanent and transcedent, as well as full of love and justice. He may be even regarded to have a personality. He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with his Maya. However, while God is the Lord of Maya and she (i.e. Maya) is always under his control, living beings (jīva, in the sense of humans) are the servants of Maya (in the form of ignorance). This ignorance is the cause of all material experiences in the mortal world. While God is Infinite Bliss, humans, under the influence of Maya consider themselves limited by the body and the material, observable world. This misperception of Brahman as the observed Universe results in human emotions such as happiness, sadness, anger and fear. The ultimate reality remains Brahman and nothing else. The Advaita equation is simple. It is due to Maya that the one single Atman (the individual soul) appears to the people as many Atmans, each in a single body. Once the curtain of maya is lifted, the Atm Thus, due to true knowledge, an individual loses the sense of ego (Ahamkara) and achieves liberation, or Moksha.
Relevant verses from Bhagavad-Gita which establish the Advaita position:
The indestructible, transcendental living entity is called Brahman, and its eternal nature is called adhyatma, the self. (Bhagavad Gita 8.3)
Similar to a person who is not attached to external pleasures but enjoys happiness in the Atman (soul), the person who perceives Brahman (all-pervading consciousness) in everybody feels everlasting joy. (Bhagavad Gita 5.21)
One essential thing
God is our very own
To Maharishi Ramana there came a seeker who said, “I desire to live in solitude where I can find what I want, with ease, so that I may devote all my time to meditation. Is such a desire good or bad?”
The Maharishi answered, “What does it matter where and how you are placed? The essential point is that the mind must always remain in it’s source. There is nothing external which is not also internal. The mind is all, if the mind is active even the solitude becomes like a market place. There is no use closing your eyes. Close your mental eye and all will be right.
There is another way: earnestly praying to God. God is our very own. We should say to Him: 'O God, what is Thy nature? Reveal Thyself to me. Thou must show thyself to me; for why else hast Thou created me?'
Some Sikh devotees once said to me, 'God is full of compassion.' I said: 'But why should we call Him compassionate? He is our Creator. What is there to be wondered at if He is kind to us? Parents bring up their children. Do you call that an act of kindness? They must act that way.' Therefore we should force our demands on God. He is our Father and Mother, isn't He? It the son demands his patrimony and gives up food and drink in order to enforce his demand, then the parents hand his share over to him three years before the legal time. Or when the child demands some Sweet from his mother, and says over and over again: 'Mother, give me a at least one chocolate. I beg you on my knees!' — then the mother, seeing his earnestness, and unable to bear it any more, gives to him. ----Sri Ramakrishan Paramhamsha
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