bhakti - part 1
Definition: Dr. Shyam Subramanian
Bhakti is simply devotion, and love for Ishwara. This love can be
sakaama or devotion in order to obtain things for yourself and nishkaama which
is devotion to the Lord for the sake of devotion alone.
The bhakti that is talked about in a vedantic context is
parabhakti - devotion for the sake of devotion, a severe longing of seeking
oneness with Ishwara - not the bhakti which asks Ishwara to bless me with a
better job, etc.
Just like you cannot find love, love finds you - similarly you
cannot find bhakti or love for the Lord - bhakti finds you.
There is a beautiful verse in the Narada Bhakti Sutra:
mukhyatas tu mahat-kròpayaiva bhagavat-kròpa-lesat vA - Primarily,
however, one develops bhakti by the mercy of great souls, or by a small ounce
of the Lord's mercy.
And it goes on to say that even the association of great souls is
through the Lords mercy alone.
What will make me the recipient of the Lords mercy or Grace? My
own prior actions and deeds both in this janma [life] as well as in prior.
What kind of deeds will help this happen? Basic common sense
ethical conduct. For the record the following are listed:
- Abhyasa or practice of continuous thinking of God;
- Viveka or discrimination;
- Vimoka or freedom from everything else and longing for God;
- Satyam or truthfulness;
- Arjavam or straightforwardness;
- Kriya or doing good to others;
- Kalyana or wishing well-being to all;
- Daya or compassion;
- Ahimsa or non-injury;
- Dana or charity; and
- Anavasada or cheerfulness and optimism.
Now, with what thought process can I solidify my faith...
When you cognize the world what you see around you is pure
intelligence. In and through everything, there is perfection. There is a
perfect order to everything in this universe. This is what makes it possible
for mathematicians and physicists and other scientists to function because
nothing is by chance. Every phenomenon is reproducibly precise and can be made
use of to make things like rockets which fly us to the moon, electron
microscopes and even atom bombs.
When everything you see is in order, you recognize that there has
to be an authorship to this order. There has to be a super-intelligence, which
is able to create this whole show - of galaxies, planets, and on earth all the
interdependent flora and fauna, animals, fishes etc. No bonds between inert
elements like hydrogen and nitrogen could have written up a genetic code that
is faithfully reproduced for billions of years. Your own human body manifests
infinite examples of sheer intelligence. Once you recognize that this order has
to have a creator, that recognition is faith.
Recognizing the infallibility of the order, how it never goes
wrong, how everything is right where it should be, how our eyes are so
beautifully constructed right in the mothers womb to see things, our ears to
hear, etc. then leads to a recognition of our own selves as an intrinsic part
of that order. And that recognition leads to an attitude of surrender -
anything and everything that happens to me now, in the past or future is always
going to be in strict accordance with that order.
This is what builds faith. This is what builds surrender. From
faith, surrender; from surrender, love; from love, a longing for oneness; and
thence Oneness alone, Oneness alone.
There are different attitudes you can use to relate to the Lord
depending on your temperament. These attitudes are of:
- Shanti - the lord as an abode of peace,
- Dasya - an attitude of servitude,
- Sakhya - Lord is my friend, and finally
- Madhurya - Lord as a lover - in the sense of wanting to belong to him, wanting to be one with him - this form of bhakti is heralded as of the highest form where the only longing one has in life is to be one with the Lord.
As Gibran puts it beautifully:
For love is sufficient unto love.
When you love you should not say, "God is in my heart,"
but rather, "I am in the heart of God."
And think not you can direct the course of love,
for love, if it finds you worthy, directs your course.
Love has no other desire but to fulfill itself.
For love is sufficient unto love.
When you love you should not say, "God is in my heart,"
but rather, "I am in the heart of God."
And think not you can direct the course of love,
for love, if it finds you worthy, directs your course.
Love has no other desire but to fulfill itself.
The same idea is again expressed in the Narada Bhakti sutra:
SA na kAmayamAnA nirodharUpatvAt - Because it is of the nature of
renunciation there is no element of desire in that Bhakti
Tasmin ananyatA tadvirodhishUdAsenatA cha - In the Lord, whole
hearted single minded devotion and in all else that are contrary to it,
complete indifference, this is the nature of renunciation
This form of bhakti is not an option. Why? Any option is
volitional, an exercise of my
free will. Bhakti is not volitional. I cannot get up one fine day and say "You know I am not happy with how my sAdhana is progressing, let me buy some camphor and incense sticks and start practicing bhakti today" It does not work that way. You cannot write an instruction manual of "How to practice bhakti" or "How to develop bhakti." You don’t find bhakti - if you are lucky and God's and Guru's grace is smiling on you, bhakti finds you.
free will. Bhakti is not volitional. I cannot get up one fine day and say "You know I am not happy with how my sAdhana is progressing, let me buy some camphor and incense sticks and start practicing bhakti today" It does not work that way. You cannot write an instruction manual of "How to practice bhakti" or "How to develop bhakti." You don’t find bhakti - if you are lucky and God's and Guru's grace is smiling on you, bhakti finds you.
The Ganges as it runs along at some point may get an idea that all
this running it is doing is perhaps ultimately going to lead it somewhere - the
closer it gets to its destination it may get a small glimpse of the ocean and
in that glimpse develops a reverential attitude - to what? - to the very source
it is going to lose its identity in! This reverential attitude that
spontaneously develops in the heart of a seeker as he gets closer to the goal
is what is parabhakti. You cannot cultivate it; you cannot will it; it is not a
matter of choice!
The clouds on a really cloudy day mask the sun completely, but as
they start to clear even a little bit, you have an unmistakable glimpse of the
sun. Similar is it in AtmavichAra. What blinds us from Ishwara, our own self,
is our own thick cloud of avidyA in the form of this five hundred pound
Egosense. Once this egosense starts to be cut at by means of shastra shravaNa
and manana, automatically, a faint glimpse of the destination takes effect in
your antaHkaraNa, and this is the initial sprouting of parabhakti. You cannot
will it to happen. If it has not happened, there is one and only one reason -
the ego cloud cover is still very dense, the destination is still likely very
far away.
Bhagwan Adi Shankara also describes this beautifully in the
Sivananda lahiri:
Ankolam nija bija santhathi rayaskkantho sUchika,
Sadhvi naija vibhum latha kshithiruham sindhussaridvallabham,
Prapnothiha yadha thadha pasupathe padara sindhu dwaiyam,
Chetho vruthi roopethya thishtathi sada sA bhakthirithyuchyathe
Sadhvi naija vibhum latha kshithiruham sindhussaridvallabham,
Prapnothiha yadha thadha pasupathe padara sindhu dwaiyam,
Chetho vruthi roopethya thishtathi sada sA bhakthirithyuchyathe
Like the seed reaches for the mother ankola tree, [This tree has
the characteristic that when its seeds fall from the tree on the ground and
mature, they travel to the base of the tree and join the roots by their own
nature.]
Like the iron needle reaches for the load stone.
Like the chaste woman reaches for her lord,
Like the tender creeper reaches for near by trees,
Like the river reaches for the sea,
If the spirit of the mind,
Reaches for the lotus feet of Pasupathi,
And stays there always,
Then that state is called devotion.
Like the iron needle reaches for the load stone.
Like the chaste woman reaches for her lord,
Like the tender creeper reaches for near by trees,
Like the river reaches for the sea,
If the spirit of the mind,
Reaches for the lotus feet of Pasupathi,
And stays there always,
Then that state is called devotion.
[this explanation posted some time ago by Shri Sunder Rajan-ji as
an excerpt from His Holiness Sri Abhinava VidyaTheertha Mahaswamigal, left a
indelible impression on me in terms of it being as beautiful as it is profound
– (my apologies to Shri Sunder-ji for reproducing without permission)]
In Sivananda Lahiri (Sloka #61 meaning of the sloka is given
above), Sri Shankara has described the stages of devotion and illustrated them
using beautiful similes. Initially the devotee forcibly turns his mind towards
God and holds on to His feet. The seed of an Ankola tree sticking to its parent
tree serves as an example. When the devotee has turned his mind towards the
Lord, the latter becomes intensely favorable towards the devotee and graces
him. It is as if Ishwara is pulling the devotee towards Him and preventing any
departure from Him. An illustration for this is a needle being drawn towards a
magnet. This marks the second stage.
The third stage accrues when the devotee's heart is completely concentrated on god and the Lord, in turn, is extremely affectionate towards the devotee. The situation is comparable to that of a chaste wife showering her husband with love and the husband reciprocating her feelings of affection.
The devotee gradually becomes an ornament of the Lord. In fact, but for Prahlada, the Lord might not have manifested as Narasimha and graced the world. So in a way, the devotee adds to the glory of the Lord. An analogy is a creeper entwining a tree and beautifying it. On transcending this fourth stage, the devotee attains total union with the Lord. An example of this is the merger of a river with an ocean. Once the river has joined the ocean, it cannot be distinguished from the ocean. The devotee too becomes inseparable from the Lord.
The third stage accrues when the devotee's heart is completely concentrated on god and the Lord, in turn, is extremely affectionate towards the devotee. The situation is comparable to that of a chaste wife showering her husband with love and the husband reciprocating her feelings of affection.
The devotee gradually becomes an ornament of the Lord. In fact, but for Prahlada, the Lord might not have manifested as Narasimha and graced the world. So in a way, the devotee adds to the glory of the Lord. An analogy is a creeper entwining a tree and beautifying it. On transcending this fourth stage, the devotee attains total union with the Lord. An example of this is the merger of a river with an ocean. Once the river has joined the ocean, it cannot be distinguished from the ocean. The devotee too becomes inseparable from the Lord.
Hari Om
Shri Gurubhyo namah
Shri Gurubhyo namah
Addendum: Sunder Hattangadi
Pandit Satavalekar has given an interesting viewpoint in his Gita
commentary (in Marathi - Purushartha-Prabodhini-Tika):
The root verb for bhakti is 'bhaj', one of the meanings of which is 'to serve'. Thus service of the Lord ('dAsya'). Service of the Lord can be best done by following 'dharma' (and 'svadharma'), as Krishna declares in Gita 4:7-8, the Divine Itself manifests from age to age for the upholding of dharma by protecting the virtuous and eliminating the wicked.
The root verb for bhakti is 'bhaj', one of the meanings of which is 'to serve'. Thus service of the Lord ('dAsya'). Service of the Lord can be best done by following 'dharma' (and 'svadharma'), as Krishna declares in Gita 4:7-8, the Divine Itself manifests from age to age for the upholding of dharma by protecting the virtuous and eliminating the wicked.
bhakti - part 2
Definition: Dhyanasarasawati
Shyamji writes :
(The bhakti that is talked about in a vedantic context is
parabhakti - devotion for the sake of devotion, a severe longing of seeking
oneness with Ishwara - not the bhakti which asks Ishwara to bless me with a
better job, etc.)
In the initial stages of Bhakti Yoga ,a devotee chooses to worship
his Ishta devata ( chosen deity) by offering prayers to the Idol( Pratima ),
does daily Puja ( 'Pu' stands for Pushpam( flowers) and Ja stands for Japa (
chanting of God's names ).He/she offers items of Food like Fruits etc and asks
for the God's blessings ! At this stage , the devotee worships the idol with
all his heart and soul so much so that all that matters to him his God IN THAT
IMAGE! but as the bhakta progress in his bhakti , this love for God matures and
now the mature devotee is no longer obsessive only about the God in that image
.... His heart expands to such an extent that He sees God in everything he
comes in contact with - so 'Krishna' is just not in the image he worships in
his Puja room - Krishna is everywhere - in all of God's radiant Creation! He
becomes a man of expanded consciousness ! So , bhakti in the beginning stages
is 'praying and chanting and associating with other devotees.' In mature stages
, a bhakta thinks only of God and sees 'God' in everything! this is para bhakti
! This was the state of Parama bhaktas like Sri Ramakrishna Paramahamsa ,
Chaitanya Mahaprabhu etc ! THis is a state of Spiritual ecstacy! ( MAD IN THE
LOVE OF GOD)
Such a parama bhakta according to Narada Bhakti Sutra IS ONE WHO :
yal labdhva puman siddho bhavaty amrto bhavati trpto bhavati
"( sutra 4)
Upon achieving that stage of transcendental devotional service in
pure love of God, a person becomes perfect, immortal, and peaceful.
Now read Sutra 5 in the same Narada Bhakti Sutra:
yat prapya na kincid vanchati na socati na dvesti na ramate
notsahi bhavati
A person engaged in such pure devotional service neither desires
anything for sense gratification, nor laments for any loss, nor hates anything,
nor enjoys anything on his personal account, nor becomes very enthusiastic in
material activity.
Now compare the above verse to the following verse in Srimad
Bhagavad Gita , chapter 18 , verse 54:
brahma-bhutah prasannatma na socati na kanksati samah sarvesu
bhutesu mad-bhaktim labhate param
A vaishnava's ( Srila Prabhupada , Iskcon Founder Acharya)
translation of this verse:
One who is thus transcendentally situated at once realizes the
Supreme Brahman. He never laments nor desires to have anything; he is equally
disposed to every living entity. In that state he attains pure devotional
service unto Me.
Swami Chinmayananda's translation:
Becoming BRAHMAN, serene in the Self, he neither grieves nor desires;
the same to all beings, he obtains a supreme devotion towards Me.
What is this 'Devotion '( para bhakti or supreme debvotion) we are
talking about ?
As oil poured from one vessel to another falls in an unbroken
line, so, when the mind in an unbroken stream thinks of the Lord, we have what
is called Para-Bhakti or supreme love. (Devi Bhagvata)
As Kanchi Mahaswamigal says:
The major purpose of bhakti is to quell all desires and get
attracted to that Infinite source of Bliss.
Where is this infinite source of Bliss ?
Adi shankara bhagvadapada himself , a parama jnani , sings
raptuorously in verse 59 of Shivananda lahari ( the wave of bliss of lord
Shiva):
haMsaH padmavanaM samichchhati yathaa niilaambudaM chaatakaH kokaH
kokanadapriyaM pratidinaM chandraM chakorastathaa | cheto vaaJNchhati maamakaM
pashupate chinmaargamR^igyaM vibho gauriinaatha bhavatpadaabjayugalaM
kaivalyasaukhyapradam.h || 59||
Just as the Swan intensely desires the cluster of lotuses, the
Cataka bird the dark cloud, the Ruddy goose the sun, and the Greek partridge
the moon, likewise, Oh Pasupati, Oh Vibhu, Oh Gowrinatha, my mind desires your
pair of lotus feet, every day, which is sought by the *path of knowledge* and
which is the bestower of the bliss of emancipation.
in this verse , Jagadguru Adi Shankara Bhagvadapada himself is
seeking the lotus feet of Lord Shiva and says which is sought by the path of
knowledge ( jnana marga) and the lord's feet are the source of infinite bliss!
(Bhagvadapada itself means at the lotus feet of Bhagawan!)
In closing :
viveka-vij¤aana-vato mah'aatmano brahm'aaham ity eva matiH
sad'aatmani .. 160 ( viveka chudamani)
I am the body is the opinion of the fool. I am body and soul is
the view of the scholar, while for the greatsouled, discriminating man, his
inner knowledge is I am God.
A parama bhakta is also a parama jnani and vice versa!
Aum Shri Gurubyo namaha !
Aum Namo Narayana!
ps: i dedicate this post to all the prema bhaktas of LORD KRISHNA!
bhakti - part 3
Definition: Cdr.B. Vaidyanthan
Pranams.
Rare indeed is the human birth. Having attained it, one should
know its goal and reach it. Our ancient seers and sages have shown us the path.
They have revealed to us that realisation of the Supreme One; the Father of the
universe is the Purushartha or the prime aim of human life.
There are different paths for achieving it. First is Bhakti, to
stand clinging to God. Next is the path of Yoga of desireless action, which
leads to Bhakti. Third comes Gnana, culmination of the pursuit along the path
of desireless action and clinging to Him- in being one with Him in Bliss. Each
of them again follows three courses determined by three Gunas or modes of
Prakriti or Nature.
There are nine ways in which Bhakti can be cultivated. They are:
hearing the glories of God (Sravana); reciting His names and glories (kirtana);
constant remembrance of Lord's names, forms and glories (smarana); service to
all living beings seeing Him in all (pada sevanam); worshipping His image
(archanam); saluting His image (vandanam); devotion to His servant (dasyam);
love as a friend (sakhyam); and surrender to Him of one's all from the body to
the soul (Atma nirvedanam). These nine are the means and hence called
"sadhana Bhakti". They lead to nine `Bhakti rasas'. By performance of
`sadhana Bhakti as above, the mind assumes the form of God.
In bhakti, Para Bhakti or higher Bhakti is considered the noblest;
in yoga, Para Yoga or higher Yoga is the best; untrammeled Bliss in the self is
the great height of Gnana or Knowledge.
By Bhakti is meant the clinging to the supreme one, giving up all
attachments to the body, life and worldly objects. Shining as the inner light
of conciousness in all beings and illuminating the entire phenomenal universe,
the Supreme Lord is its One Support and Power behind it. To stand clinging to
Him, knowing Him and seeing Him as immanent in and fully pervading all beings,
like ghee in milk, fire and heat in wood, oil in sesame is called Para bhakti
or higher Bhakti. Outer and external bhakti or devotion is evidenced in nine
well- known forms such as hearing, singing, and constant remembrance of Lord's
names, forms and glories, service to all living beings seeing Him in all, image
worship, prostration, devotion as a servant, love as a friend and surrender to
Him of one's all from his body to the soul.
To those who have climbed to the height of Para Bhakti, the
Supreme reveals itself by itself and this phase is known as Para Yoga or higher
Yoga.
To one who is steeped in Bhakti, the world and its teeming life
appear as God Himself in His Infinite forms. To him all happenings in the world
appear as the sport of the Lord. Worshipping the Lord in His manifested form
within one's heart will efface all thoughts welling up in one's mind. You
should first integrate your mind, word and thought, make it one- pointed and
visualize your Istadevata as standing before you. Having done this, you should
perform japa by repeating the mantra, which signifies the particular Devata. It
is advisable to do this in solitude in a room. To attain divine grace,
meditation is more important than prodigious learning. Yearning is more
important than skill in discussion; tears flowing from eyes are more important
than verses recited by the tongue and worship is more beneficial than research
into books
bhakti - part 4
Definition: Dr. K. Sadanada
True bhakti can only be an advaita bhakti - Bhakti involves love,
and love demands unity as its ultimate goal. The lover and the loved have to
merge into one if the love is to be fulfilled. If I say I love my wife, I and
she are one in soul. I love her, but - if that but arises, the love is not pure
enough for one's complete surrenderance.
Hence Love demands complete surrenderance. Swami Chinmayandaji
says - 'one can give without love but one cannot love without giving'. The
ultimate giving is giving all wrong notions about oneself - that includes the
sense of separateness of the lover from the loved. While Bhakti means
sharanNaagati for VishiShTAdvaitin, it means the complete surrenderance of ones
ego - the surrenderance of false and identifying with the truth as the ultimate
goal of bhakti - that is true advaita Bhakti. Bhagavaan Ramana from
upadesasaara says:
upadesasaara says:
bheda bhaavanaa so ha mityasou|
bhaavanaabhidaa paavanii mataa|
bhaavanaabhidaa paavanii mataa|
Bhakti with the notion that bhakta is separate from the Lord - in
comparison to that - the clear understanding that 'saH aham iti' I and He are
one and the same or complete unification with the Lord as one is the supreme
bhakti.
Hence Shankara says in VivekachUDAmani:
moxa saadhana saamaagryaam bhaktireva gariiyasi| swa swarrupaanasandhaanam bhaktiH ityabhidhiiyate||
swaatmaanubhava sandhaanam bhaktirityapare jaguH||
moxa saadhana saamaagryaam bhaktireva gariiyasi| swa swarrupaanasandhaanam bhaktiH ityabhidhiiyate||
swaatmaanubhava sandhaanam bhaktirityapare jaguH||
Of all the paths for liberation, bhakti is the supreme. And that
bhakti he defines as one's own contemplation on one's own nature - that sat
chit ananda swaruupam of one self. The experience of one's own self is bhakti.
Hence experience and knowledge of ones experience are both identical. This is
where loved and the lover have become one. Hence Yajnavalkya says to his wife -
My dear, no body loves anybody other than oneself. 'And any body loves anything
that love is only a manifestation of love for his own self'. 'aatmanastu
kaamaaya sarvam priyam bhavati'.
Sometime around 1998 there was one person who said that he was
very intellectual or rational and was unable to cultivate the bhakti since he
read that bhakti is important for self realization. I am copying here my
response to him since I could not find the ready reference to this post from
archives. I cannot improvise the discussion and hence posting again so that I
can read again!
Question: I've met the following problem and I hope that whoever is a
sincere God-seeker. (Of course all of you !!) can help me. I am naturally an
intellectual type and also a meditator. Recently I was told that I should
develop more devotion towards the Divine in order to come closer to God. Always
have devotion to the Divine. Oke. But now you see the problem: I naturally
begin to think of this how to solve it, how to become more devoted towards the
Divine. But this is a contradiction. Bhakti is a tendency of the heart to have
feelings of devotion towards the Divine. It's not an intellectual affair which
can be solved by the intellect. It's the well-known heart vs head "problem".
As you all know Shankara was also a great mystic and poet and thus had also
complete "heart-realization". Now so: How can I develop more
devotion?? The saying of it and thinking is not the same as actually being
devoted. So: Who can shed some light on this problem, I will be happy to hear
from you!!
Response: You may be surprised - true devotion is not emotional - it is
actually intellectual. Since you say you are intellectual you are already a
devotee. What does intellectual means? Intellect is one, which questions for
rational explanation. When the intellect cannot come up with a rational
explanation that is where true wonder starts. True devotion starts.
Look at the cosmos. Look at the order in the cosmos - from
planetary motion to galaxies and supergalaxies and the intellect cannot
comprehend any more the magnitude of the universe neither the universal laws
and the operation of these to minutest details - the very questioning intellect
goes blank in trying to comprehend that which is beyond the 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 can not be done by just random process
since the laws governing the cosmic system are universal. You can but admire
that power which is source for such incredible order in the unlimited ever
expanding limitless universe and your intellect cannot but bow down to that
superior intelligence - and that is true devotion.
Look at your own body - millions of cells - all precisely located,
every limb and every organ function in its own sphere and yet all perfectly
synchronized to a perfect order. We just dump something into our stomach. But
what happens to the food as it goes into the stomach - the gastric juices, the
enzymes of the right type and right order have to act for the digestion to
continue. The digestive system, the circulatory system, the distribution system
- the excretory system everything functions so beautiful without our input.
What an incredible machine the body is. We cannot make an outside mechanical
pump function without a problem for more than two years - as one experiences
with their cars etc. But look at the marvelous pump made of mussels and tissues
pumping day in and day out whether we are awake or asleep. The process is
beyond intellectual comprehension. We donot know what life is - yet its
manifestation makes just organic 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 single cell or even a DNA who
incredible information about the whole human being is stored in an embryo and
how it can multiply itself to produce such a complex systems. My intellect goes
blank - that is the devotion.
You see devotion is not emotional display of feelings but natural
emotional expressions that arise as a result 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 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 a child, growth of
baby to adult - life is incredible - Watching the life itself is a greatest
entertainment one can have if one is sensitive. Everyone is selfishly looking
after oneself - a local disturbances 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 watching people, particularly
sitting in the airports and 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 one thinks he deserves - conflicting each other and
complaining about others. Everyone feels their 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
their problems are the most severe - Some crying for departed souls - some
celebrating for the arrival of new ones - some enjoying 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 tamaashha or entertainment - you cannot but marvel at
His incredible play - just stand apart and enjoy - that is devotion.
You see devotion is not sitting and praying some imaginary forms
or concepts - but admire 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 - you just stand apart and
see the incredible play going on - that is devotion. For this, one needs
incredible intellectual observation - not a sharp intellect that divides but
subtle intellect that integrates - in sanskrit it is suukshma (subtle) budhhi
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 intellect
inquiry goes stand still at the altar of the Almighty - And that is true
surrenderance and true devotion.
Hence you have the right equipment to develop devotion. In fact
you are more blessed provide 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 Brahmasuutra bhaashhya.
Seeking of God is understanding of God - One understands when one
realizes that there is not more to understand and there is no more to seek and
that is true devotion and true surrenderance - where one is no more there to
understand or to seek - he has surrendered to HIM
brahman
Definition - Professor V. Krishnamurthy
(The word 'brahman' is a noun in Sanskrit, in the neuter gender,
not to be confused with the masculine noun 'brahmA' which is the name of the
first of the triad of personal Gods: brahmA, viShNu and shiva. Nor to be
confused with bhrama, meaning complexity, error or mistake. 'brahman'
originates from the root verb 'bRRih' to grow or enlarge.) Nothing that exists is without a name and a form. But all that exists has a common factor that subsists as a substratum in all. Just as all gold ornaments have gold as their commonality of content, just as all clay toys, though distinguishable by their name and form, are not distinguishable as clay, just as the movie screen is the base for all the drama that is superimposed on it while the screen itself is unsullied by any of the turmoil that 'takes place' 'on' it - so also a substratum, subtler than space, permeates everything in the universe and everything 'takes place' 'in' it, without itself being affected. That, being the common content of all that have name and form, has no name or form for itself. The Vedas speak of it as 'That' or also as 'brahman'. This is the supreme ultimate Reality, the reality that never changes. (To emphasize the supremeness, it is also called 'para-brahman', 'para' meaning 'supreme').
All our knowledge of brahman comes from the scriptures and so is indirect (Sanskrit: 'parokSha'). It is however known, as direct (Sanskrit: 'aparokSha') knowledge by realisation and insight, once everything that is transient is transcended. It is not known otherwise; it is that which makes known what is known. By itself it is not an object of knowledge to be known. It is the very Consciousness (Sanskrit: 'cit', also 'caitanyaM') that cognises knowledge. There is no higher Reality outside that. Knowledge of absence of Consciousness implies the existence of Consciousness. While everything is presented to Consciousness, the nature of Consciousness is to be its own light. A lighted lamp needs no other light to illumine it.
brahman is only one of its kind. Also, It is 'one only' and so is bereft of parts. There is 'no second' to brahman; it is non-dual. Any presence or awareness of duality makes the awareness finite. It does not possess any quality. For, to differentiate between brahman as a bearer of a quality and the quality which is attributed to it, is to introduce a difference in the absoluteness of non-duality. Hence it is impersonal (Sanskrit: nirguNa). It cannot be classified by category or species, action or function, quality or relation. It cannot be indicated as this or that. When the epithets 'Supreme Person' (Sanskrit: puruShottama) or 'Supreme Self' (Sanskrit: paramAtmA) are used for brahman, the supremeness only indicates that everything is transcended, like time, space, causation and personification. It cannot be conceived of even by the intellect which functions only in the duality of subject and object and so it cannot be described as either. If human intellect has however to contend with one such, it can only do so with what then should be renamed, 'brahman with attributes' (Sanskrit: saguNa brahman). One then descends from Absolute Consciousness to consciousness of the Absolute. For meditation, the silence that follows the three syllables in the pronunciation of the word 'aum' ( OM) has been uniquely recommended as representing brahman with or without attributes.
The only thing that can be predicated about brahman is that It exists. The Vedas choose only to declare this existence and call it, Existing Entity
(Sanskrit: 'sat'). It is therefore the being of every being. The conclusion of advaita is that the universe of plurality is not a manifestation of brahman, but only its appearance. Plurality is a matter of words only; it has no existence independent of brahman. If plurality were absolutely real, then the enlightened, whose experience of unity is deliverance from the 'cycle of births and deaths' (Sanskrit: saMsAra), would have had a beginning of that deliverance which then must inevitably have also an end!
Nothing that the human mind can think of can be affirmed of brahman. It transcends all that can be described in finite terms and words. Its essential incomprehensibility forces us to either use all superlatives as in 'Most revered Light of lights'; 'Truth of truths'; 'It is smaller than the smallest, bigger than the biggest'; 'It is that which is supreme, than which there is nothing higher, nothing more minute, nothing more comprehensive'; or to use all negations, like 'Neither gross, nor minute, neither short, nor long, in short, neither this, nor that'. All such statements of brahman have to be combined and still the description would not be complete.
The statement that brahman rises above thought and word does not mean that it is empty and/or non-existent. The negation of predicates affects only the 'whatness' of the judgement and leaves the 'thatness' untouched. It only means that finite expressions can do no justice to the infinite that is brahman. And since it is infinite, it is Bliss (Sanskrit: 'Ananda') itself; because absence of bliss would imply imperfection and incompleteness. It is actionless, because action is intended to fulfil a desire; but brahman is a homogeneous whole and so has no deficiency.
And, the most important fact, according to advaita, is that this transcendental reality, brahman, and the reality immanent as the innermost core of all the living, the Atman, are both the same! In other words, Atman is the Self as the immanent principle and brahman is the same Self as the transcendent. That is why the existence of brahman the Self, from which everything emanates, can never be questioned, though that of a super-Designer can be. The Consciousness 'I am' cannot be denied. This essential identity is the apex message of advaita.
[Abstract of Definition: . Immanence . Consciousness . Impersonal Absolute . Existence . Transcendence . Bliss . Apex message ]
Sources of some scriptural statements imbedded in
the definition 'Brahman' (Post #34699)
PARAGRAPH 1:
By knowing a lump of gold all the things made of gold become known.
*ekena loha-maNinA sarvaM lohamayaM vijnAtaM syAt* Ch.U. VI-1-5
By knowing a lump of earth, all things made of earth become known.
*ekena mRtpiNDena sarvaM mRNmayaM vijnAtaM syAt* Ch.U. VI - 1 - 4
Attachmentless, it does not stick to anything.
*asango na hi sajyate* Br.U. 3-9-26
It is not tainted by the sorrows of the world, it being transcendental.
*na lipyate loka-dukhena bAhyaH* Katha U. 5-11
This is spoken of as the changeless:
*avikAryo'yam ucyate* B.G. II -25
PARAGRAPH 2:
Know brahman by askesis ('tapas').
*tapasA brahma vijijnAsasva* Tait.U. 3-2.
By its luminiscence, all this is illumined.
*tasya bhAsA sarvam-idaM vibhAti* Katha U. 5-15; Svet. U. 6-14
Mun.U.2-2-10 Ch. U.VI-2-1
To present the Self as one would a jar, etc. is impossible. Owing to the
very nature of the thing, namely it being the witness of vision, etc.
*yat uktaM taM AtmAnaM ghaTAdivat viShayI-kuru iti, tadashakyatvAt na
kriyate / vastu-svAbhAvyAt / dRShTyAdi draShTRtvaM* Br. U. Shankara Bhashya
3-4-2
Through what should one know That owing to which all this is known.
*yenedaM sarvaM vijAnAti taM kena vijAnIyAt* Br. U. 2-4-14
We can never imagine the absence of consciousness.
*na hi vijnAtuH vijnAteH viparilopo vidyate. Br.U. 4 -3-30.
Consciousness is Brahman.
*prajnAnaM brahma* Ai. U. 5-3
This one is unchangingly permanent in an absolute sense, all-pervasive like
space, devoid of all modifications,ever content, partless and self-effulgent
by nature. *idaM tu pAramArthikaM, kUTastha-nityaM, vyomavat sarvavyApi,
sarva-vikriyArahitaM, nitya-tRptaM, niravayavaM,svayamjyotis-svabhAvaM* Br.
S. Shankara Bhashya I - 1 - 4.
PARAGRAPH 3:
One, one only, without a second
*ekam eva advitIyaM * Ch. U. VI-2-2
Where one sees something else, hears something else and understands
something else, that is finite.
*yatra anyat pashyati, anyat shRNoti, anyad-vijAnAti, tad-alpaM* Ch. U. VII
- 24 - 1.
Time, Space and Causation are presented to our imagination by mAyA.
*mAyA-kalpita-desha-kAla-kalanA vaichitrya-chitrI-kRtaM* Shankara's
Dakshinamurti ashtakam. Verse no.2
You cannot know that which is the knower of knowledge.
*na vijnAter vijnAtAraM vijAnIyAH* Br. U. 3-4-2
PARAGRAPH 4:
All transformation has speech as its basis and it is name only.
*vAcArambhaNaM vikAro nAmadheyaM* Ch.U. VI-1-4.
There is no separateness or diversity in It.
*neha nAnAsti kimcana* Br. U.4-4-19
PARAGRAPH 5:
Most revered Light
*vareNyaM bhargaH* from the Gayatri mantra.
Light of Lights
*jyotiShAm api tajjyotiH* B.G. XIII - 15
Truth of Truths.
*satyasya satyaM* Br.U. II-1-20
Smaller than the smallest, bigger than the biggest.
*aNoraNIyAn mahato mahIyAn* Mahanarayanopanishad. Sec.12
That which is supreme, than which there is nothing higher, nothing more
minute, nothing more comprehensive
*yasmAt paraM nAparamasti kimcit yasmAn-nANIyo na jyAyo'sti kimcit *
Mahanarayanopanishad. Sec.12
neither gross, nor minute, neither short, nor long:
*asthUlam anaNu ahrasvaM adIrghaM * Br. U. 3-8-8
not thus, not thus.
*neti neti* Br.U 2-3-6
All such statements have to be combined: Bliss and other characteristics
of Brahman are to be combined.
*AnandAdayaH pradhAnasya* Br. Su. III-3-11.
PARAGRAPH 6:
And That is beyond the intellect.
*yo buddheH paratastu saH* B.G. III-43
That which indeed is the Infinite, that is joy.
*yo vai bhUmA tat sukhaM* Ch.U.VII-23-1
PARAGRAPH 7
From Which everything emanates.
*yato vA imAni bhUtAni jAyante* Tait. U. 3-1
I am Brahman
*ahaM brahma asmi* Br.U. 1-4-10 .
*******************
Here are a few words which involve 'Atman' and/or 'Brahman'.
'Atman', the Self, is the generic stem word.
'AtmA' is the nominative singular.
In compound words where another word follows it within the compound, it
generally appears as 'Atma'-.
Examples:
'Atma-jnAnaM' : Knowledge of the Self
'Atma-sAkShAtkAraM' : Realisation of the Self.
'Atma-vicAraM' : Enquiry about the Self
'Atma-vidyA': Education towards knowledge of the Atman
'Sarv-Atma-bhAvanA' : 'All-Self-attitude', that is, the attitude of
considering everything as the Self.
'Atma-anAtma-vivekaH': Discrimination between Self and non-Self.
----------------------------------------------------------
'Brahman', the Supreme Reality, is the generic stem word.
'Brahma' is the nominative singular. (Important note: It is not 'BrahmA')
In compound words where it is followed by another word within the compound,
it generally appears as 'Brahma'-.
Examples:
'Brahma-jnAnaM' : Knowledge of the Supreme Reality.
'Brahma-nirvAnaM': State of absorption or extinction in Brahman
'Brahma-samsparshaM' : Bliss of contact with Brahman
'Brahma-jnAni' : One who has obtained Brahman-enlightenment
'Brahma-sUtra': The aphorism on Brahman
'Brahma-vidyA': Education that leads to enlightenment about Brahman
'Brahma-vit' One who has known Brahman
'Brahma-bhAvaM' : Attitude of oneness in Brahman
'Brahma-niShTA' : the state of absorption in Brahman
'Brahma-AnandaM', pronounced as 'BrahmAnandaM': The bliss of Brahman
'shabda-brahman' : The Vedas identified with the Supreme.
The point to note is that the other word 'BrahmA' (meaning the first God of
the divine triad, the Creator) also appears as 'Brahma'- in compound words
where it is followed by another word. Examples:
'Brahma-loka': The world of BrahmA the Creator
'Brahma-kalpa': The era (day) of BrahmA the Creator
'Brahma-sRShTi': The Creation of BrahmA the Creator
Other than these there are words which are derived from 'brahman' but now in
its other meanings :
'Brahma-yajnaM' : The ritual in propitiation of the vedas (brahman also
means Vedas)
'Brahma-cAri' : One who leads an unmarried religious student life, studying
the Vedas.
'Brahma-bandhu': A brahmin only in name.
chidAbhAsa
Kuntimaddi Sadananda
ahaMkAra is what Pranipataji defined as a notional understanding
that I am a doer. It involves 'I am' + 'idam', the Body, Mind and Intellect
(BMI). BMI is inert and 'I am' is a conscious entity. It is an unholy
combination, says Swami Chinmayanandaji.The combination is involved when a conscious entity claims that 'I am this,' as BMI, and 'I am the doer'. In the process of understanding how exactly this notion arises, one has to dissect the mechanics.
As I am the all-pervading light of Consciousness but without the object present to reflect upon, the presence of that light of Consciousness cannot be recognized. Hence BMI is required, just as I need a mirror to see my face by means of the reflection of my face. Seeing the image of my face in the mirror, I recognize my face, although my face can exist independently of the mirror and the image is not my real face. Yet I need the mirror to see myself. The reflection is called chidAbhAsa. As long as the original face is there and the mirror is there and the proximity of the two are there, the image will form. It is the same way with respect to chidAbhAsa.
This is common for both the j~nAnI and aj~nAnI. Ignorance is taking myself as the image that is the light of Consciousness that is being reflected in the BMI. This leads further to the notion that actions done by the BMI are my actions; this notion is called kartRitva bhAva and is cause for bondage.
Self realization is using the very same image and understanding that I am not the image but the original face that is reflected in the mirror of the mind. The subtlety of this is that it is the mind that has to recognize that I am not the mind or the image in the mind, while seeing the image in the mind; that makes the process a little difficult and hence chitta suddhi, etc., are all required to accomplish this. BMI will still be acting as usual, depending on the vAsanA-s.
It is not the problem with the image, but it is the lack of understanding that I am not the image, merely the original that is being reflected and forming the image. But as stated above, the original face cannot be recognized without the image, even though the image is not the original face.
The j~nAnI is one who understands, using the same image or chidAbhAsa, that I am not this chidAbhAsa but I am the original, all-pervading chit that is being reflected and forming the image. Knowledge does not destroy the image; what it destroys is the misunderstanding that I am the image. If one argues that misunderstanding is ahaMkAra, then it is OK. But if ones says the image itself is gone, then there is a problem in that understanding.
Now, the j~nAnI can use the same image for the benefit of others � BMI will still be working but the j~nAnI can say, I am not the doer in spite of all the actions done by the BMI. It's the same story for the aj~nAnI too. He is not the doer also but owing to a lack of understanding of the act that I am not the image, he thinks he is the image.
The j~nAnI does not have ahaMkAra in the same sense of an aj~nAnI but transactionally operates using the same chidAbhAsa for actions that are being done thorugh the BMI, owing to the pressure of the vAsanA-s. As Pranipataji mentioned, there is no kartRitva bhAva in internal understanding; however, if you ask a realized master, Sir are you hungry? Do you want to have lunch? etc., he does not have to use strange expressions, such as, Yes this body has not eaten or this body needs some food to survive, etc. He can speak like anybody else with regard to vyavahAra: Yes I am hungry, Yes I want to eat some lunch, Yes I want to do this or that.
Nevertheless, in his understanding, he is utilizing the image to keep the BMI going. I am a teacher and he is my student can go on without losing sight that I am the all-pervading reality. Essentially, he has a visa to have the vision of oneness at the same time as playing the drama of life, as it should be played. According to scriptures, as long as prArabdha is there, the BMI goes on, the chidAbhAsa goes on and actions goes on. The level of understanding, however, is different for a j~nAnI versus an aj~nAnI - it is only the operations that are the same.
chit
Definition - Ananda Wood
'chit' is the knowing light of consciousness, found in each
person's mind.
In everyone's experience, it is a subjective knowing that
illuminates whatever may appear or disappear. As time proceeds in any mind,
perceptions, thoughts and feelings come and go. But consciousness continues as
their knowing principle. It stays present always, illuminating all appearances
and disappearances. It is a common principle of knowing, found always present
in all states of experience, beneath their changes and their differences.
Found as a knowing principle, consciousness is called 'praj~nAna'.
It's that which is prior (pra-) to all different instances of knowledge
(j~nAna). Where different things are told apart, we speak of a discerning
knowledge called 'vij~nAna', with the prefix 'vi-' implying differentiation.
Where different things are put together, we speak of an associating knowledge
called 'saMj~nAna', with the prefix 'saM-' implying mixture or inclusion.
But consciousness itself is neither differentiating nor
associating. Its knowing is no action that tells things apart or puts them
together. Its knowing is no act that it starts doing at some point of time or
stops doing later on. Instead, its knowing is just what it is. Its very being
is to know, to shine with knowing light. That light shines by itself, by its
mere presence in all changing states that show a differentiated world.
All differences appear through changing acts of perception,
thought and feeling in our bodies and minds. It is these changing acts that
produce the different things we perceive or think or feel. And it is again
these changing acts that put things together, in our constructed pictures and
stories that describe a differentiated world. All telling things apart and
putting them together are thus personal acts, which are performed by our minds
and our bodies in the world.
How then can we come to a true knowledge of reality, which is
shown in common by our differing descriptions of it? How can we interpret our
constructed pictures and stories, so that we may know more clearly and more
truly what they show? This investigation is pursued in the j~nAna mArga or the
way of knowledge. Here, truth is approached by questioning belief. Our
descriptions are examined to uncover the assumptions that we make in them, so as
to remove confusions and mistakes of unquestioned belief.
In the tradition of Hindu texts, the j~nAna mArga first shows up
in some philosophical chants from the Vedic saMhitA-s. It is further shown in
various passages from the Upanishads, which raise basic questions about the
Vedic world view. But in the Upanishads, the questions are raised through some
rather condensed and cryptic statements, without much explanation or systematic
treatment of the questioning.
The systematic treatment is put forward in the darshana-s or
schools of philosophy, which have developed a variety of differing world views.
The differences have naturally given rise to philosophical debates, through
which the various schools have developed their theoretical systems, in relation
to each other.
However, such debates are institutional and theoretical. Debate is
what pandits or scholars do, as they construct and establish the competing
views of their various different schools. This is a theoretical activity, in
which each school sets out its own system of thought, in competition with other
schools.
This construction of world views is not the actual practice of
philosophy. It cannot be more than a theoretical preliminary, which serves to
prepare a student for reflective questioning. The actual practice of philosophy
does not begin till reason is reflected back from built-up ideas, so as to
question the very basis of assumptions upon which the ideas have been built.
So long as reason is applied to question someone else's beliefs,
then that is just a theoretical debate, which is used largely to prevent the
questioner's beliefs from being opened up to question. But when the questioning
turns round reflectively, upon one's own assumptions, then one's own
understanding is at stake. And if such a questioning is genuine, it then
amounts to an investigating experiment, in which one looks to see what clearer
understanding it may lead towards.
The results of such a questioning are then inherently practical,
for the new understanding gets inherently expressed in further feelings,
thoughts, perceptions and actions that arise from it. It's through such
questioning that we get educated, as we learn in practice from the process of
experience.
The actual practice of philosophy is just that turned back questioning.
It takes place within all schools: as each student learns received ideas and
gets to question what they mean, for herself or himself.
Debate and enquiry have thus two different functions. Debate is
used institutionally, to set out a systematic view of world that represents a
school of thought to those who see it from outside.
Enquiry serves individually, for each student of a school to learn
its ideas and to investigate their meaning from within. An inner education is
here sought through an individual questioning, under the guidance of a living
teacher. That inward and individual emphasis lies at the heart of the j~nAna
mArga.
In the Katha Upanishad 5.15, the 'cit' aspect is described as that
light which does not shine from sun or moon or stars, nor indeed from any
object in the world. It shines instead subjectively, as self that knows itself
within. That shining is just what it is, with all the world found shining after
it, as its mere reflection. The passage is appended below (with a somewhat free
translation).
na tatra sUryo bhAti na chandratArakaM nemA vidyuto bhAnti kuto
'yamagniH |
[In that, the sun does not shine, nor do the moon and stars, nor
these flashes of lightning. How, then, this fire here?]
tameva bhAntamanubhAti sarvaM tasya bhAsA sarvamidaM vibhAti ||
[That shines itself. Everything shines after it. All of this world
reflects its light.]
Note from Dhyanasaraswati
The following dialogue between Janaka, emperor of Videha and Sage
Yajnavalkya is given in the Brihadaranyaka Upanishad: `Yajnavalkya, what serves as the light for a man ?' asks Emperor Janaka .
`The light of the sun, O Emperor', said Yajnavalkya; `it is through the light of the sun that he sits, goes out, works and returns'. `It is just so, Yajnavalkya'.
`When the sun has set, Yajnavalkya, what exactly serves as the light for a man ?' `The moon serves as his light. It is through the light of the moon that he sits, goes out, works and returns'. `It is just so, Yajnavalkya'.
`When the sun and the moon have set, Yajnavalkya, what exactly serves as the light for a man ?' `The fire serves as his light. It is through the fire that he sits, goes out, works and returns'. `It is just so, Yajnavalkya'.
When the sun and the moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man ?' `Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works and returns. Therefore, O Emperor, even when one's own hand is not clearly visible, if a sound is uttered, one manages to go there.'. `It is just so, Yajnavalkya'.
When the sun and the moon have both set, the fire has gone out, and speech has stopped, Yajnavalkya, what exactly serves as the light for a man ?' `The self serves as his light. It is through the light of the self that he sits, goes out, works and returns.' `It is just so, Yajnavalkya'.
Consciousness is all there is!
Prajnanam Brahma
Consciousness is Brahman
(Aitareya Upanishad 3.3, of RRig Veda)
The most illuminating light of all is 'consciousness'
Om Tat Sat !
shamAdi ShaTka sampatti
Definition - Dr. Ram Chandran
In the past week, we have started with the discussion on the four
step preparatory process known as the sAdhana chatuShTaya. To recapture our
thoughts, they are the following: 1. viveka (discrimination of Real from unreal)
2. vairAgya (detachment or dispassion from sense objects)
3. shamAdi ShaTka sampatti (a collective group of six behavior traits)
4. mumukShutva (intense desire to achieve permanent bliss)
The sAdhana chatuShTaya is described by Shankara in the vivekachUDAmaNi as follows:
Adau nityAnityavastuvivekaH parigaNyate |
ihAmutraphalabhOgavirAgasttadanantaram ||
shamAdiShaTkasampattiH mumukShutvamiti sphuTam || - Verse 19.
The first discipline is the discrimination between the Real and unreal. The next discipline is the detachment or dispassion from the enjoyments of the world here and after death (heaven). The third discipline is the practice of the six behavior traits - shama, dama, uparati, samAdhAna, shraddhA and titikShA; the fourth discipline is the intense desire for escape from this saMsAra or realization of the divinity in her or him.
In the coming months, the definition for the topics, viveka, vairAgya, and mumukShutva will be taken up. At this time, let us focus on shamAdi ShaTka sampatti which include shama, dama, uparati, samAdhAna, shraddhA and titikShA.
1.shama
shama means mind-control. This is very hard to achieve. The mind can cause bondage; it can also confer liberation. It is an amalgam of rAjasika and tAmasika modes, the passionate and dull attitudes. It can be easily polluted. Mind takes every opportunity to run helplessly behind the senses. When there is a single hole in a pot of water it becomes empty within a short time. Similarly even if a single sense is out of control, we will likely be thrown into bondage. Therefore, every sense has to be mastered. The potency and purity of the mind can be maintained by good practices like DhyAna (meditation and contemplation), japa (mental prayer), bhajana (group recitation) and pUjA (worship). With the strength and skill thus reinforced, the mind gets fine tuned. manas or mind is but a bundle of thoughts, a collection one's wants and wishes. As soon as a desire arises from the mind, the buddhi (intellect) should evaluate its value and validity - is it good or bad, will it help or hinder, where will this lead or end? If the mind does not submit to this probe, it will land itself in the path of ruin. If it does and obeys the intelligence, it can move along the right path. We have three chief instruments for uplifting ourselves - Intelligence, Mind and the Senses. When the mind gets enslaved by the senses, we get entangled and bound. The same mind, when it is regulated by the intellect, can make us aware of our true identity – the Atman. Thus, the act of ignoring the stream of thoughts which come on account of the past tendencies (vAsanA-s) and diverting our attention towards what has to be done in this life constitutes shama. Strong willed people can achieve this by mere will power. Others will have to strive for it with the help of dama.
2. dama
dama means keeping the body and the senses under control. This can be achieved only by sAdhana or spiritual exercise and not by any other means. One has to avoid spending precious time in useless pursuits. One has to be ever vigilant. One has to engage the senses of perception and of action and the body in congenial but noble tasks which would keep them busy. There should be no chance for tamas or sloth to creep in. And, every act must also promote the good of others. While confining oneself to activities which reflect one's natural duties (svadharma), it is possible to sublimate them into sAdhana for the body and the senses. dama means controlling the external indriya-s. External indriya-s are ten in number. They are: five j~nAnendriya-s (instruments of perception) and five karmendriya-s (instruments of action). When, on account of the tendencies of the past lives, desires arise in the mind, these external indriya-s will set out to fulfill them. Even though the mind encourages the person to perform a wicked act, there is a technique that can be employed to overcome the temptation. This is called dama and it comes from the wisdom got from studying the scriptures. Even here, one has to utilize the mental power to achieve the goal. It is interesting to note that the external indriya-s are easier to control than the mind. If dama is practiced properly, the will power will also increase and therefore shama can be achieved with relative ease. On the other hand, if one tries to practice it ostentatiously, it will do more harm because, the desires which are dormant in the mind will flare up and will completely spoil whatever shama one has achieved and, at the same time will destroy dama too. Therefore it is important to practice dama honestly.
3. uparati
The third qualification with which one has to be equipped is uparati. This implies a state of mind which is above and beyond all dualities such as joy and grief, liking and disliking, good and bad, praise and blame, which agitate and affect the common man. These universal experiences can be overcome or negated by means of spiritual exercises or intellectual inquiry. Man can escape from these opposites and dualities and attain balance and stability. uparati can be achieved, if one is careful, while engaged in day-to- day living, to avoid entanglement with, and bondage to, differences and distinctions. One should free oneself from identification with castes like Brahmin, kShatriya, vaishya and shUdra, or clans like gotra-s, or conditions like boyhood, youth, adult and old age, or genders like masculine and feminine. When he succeeds in discarding these and is firmly established in the Atmika Reality alone, he has really achieved uparati. uparati literally means 'to rest'. Stimuli such as form, sound, touch, smell, etc., attract the mind and cause bondage. We become attracted to an object we see because we think that there is something very special in it. When discrimination dawns on us and when we realize that they are not permanent and that indulging in such attraction will only bring misery, we will no more be attracted by them. Consequently, the sense organs will stop running after them. Such a recess of the sense organs is called uparati. Do not look at the world as the world with a worldly eye. Look upon it with the eye of Atma, as the projection of paramAtman. That can make one cross the horizon of dualities into the region of the One. The One is experienced as many, because of the forms and names man has imposed on it. That is the result of the mind playing its game.
uparati promotes inner exploration, nivRRitti, not outer enquiry and activity, pravRRitti. Along nivRRitti lies the path of j~nAna (Intellectual Inquiry); along pravRRitti lies the Path of Karma (Dedicated Activity). The sacred activities like rituals and sacrifices (karma) laid down in the Vedas cannot confer liberation from bondage to birth and death, mokSha. They help only to cleanse the Consciousness. It is said that they raise man to Heaven; but Heaven too is but a bond. It does not promise eternal freedom. The freedom which makes one aware of the Truth, of his own Truth, can be gained only through shravaNa (listening to the guru), manana (ruminating over what has been so listened to) and nididhyAsana (meditating on its validity and significance). Only those who have detached their minds from desire can benefit from the guru. Others cannot profit from the guidance. Those who expect and look forward to the fruits of their actions can engage in them until their consciousness is cleansed. After that, their actions are of no value. So, one must be ever conscious of the Atma, as pervading and penetrating everything, so that attraction and repulsion, the duality complex, cannot affect him. When dama is practiced with the help of uparati achieved by the power of discrimination, it leads us to shama. On the other hand, if dama is practiced either out of fear or for the sake of acquiring some supernatural power, it will cause more harm than good. Therefore, only when dama is practiced with the help of uparati, it will yield favorable results.
4. titikShA
The fourth qualification is titikShA. This is the attitude of forbearance, which refuses to be affected or pained when afflicted with sorrow and loss, and the ingratitude and wickedness of others. In fact, one is happy and calm, for one knows that these are the results of one's own actions now recoiling on him, and one looks upon those who caused the misery as friends and well-wishers. One does not retaliate nor does he wish ill for them. One bears all the blows patiently, and gladly. The natural reactions of a person, whoever he may be, when someone injures him is to injure in return; when someone causes harm to do harm and when someone insults him to insult back by some means or other. But, this is the characteristic of the pravRRitti path - the path of objective involvement. Those who seek the inner path of sublimation and purification, the nivRRitti path have to avoid such reaction. Returning injury for injury, harm for harm or insult for insult only adds to the karmic burden, which has to be endured and eliminated in future lives. This burden is termed AgAmin or lineal. One cannot escape the task of undergoing the consequences of one's thought, word and deed in due course. Paying evil for evil can never lighten the weight of karma; it will only become heavier. It might confer immediate relief and contentment, but it cannot but make the person suffer later. titikShA, therefore, instructs man to do good to the person who injures him. titikShA makes way for uparati.
5. shraddhA
The fifth among the virtues to be cultivated is shraddhA. shraddhA means unwavering faith in the sacred scriptures or shAstra-s and in the moral codes they contain as well as in the Atma and the guru. Faith is the sign of shraddhA. Gurus are worth worshipping. They show us the path of fulfillment, the shreyomarga. The shAstra-s are designed to ensure the peace and prosperity of the world and the spiritual perfection of mankind. They have before them this great aim. They show the way to its realization. So, one must place faith in such holy shAstra-s, gurus, and elders. The gurus, on their part, must instruct people only in the knowledge of the Atman that is immanent in all Beings, [sarva jIvAt maikya j~nAna]. He who has shraddhA will achieve this j~nAna. They must themselves have full faith in it and live according to that faith without the slightest deviation. shraddhA means conviction or faith. It is now clear that the first four aspects are achieved with the help of discrimination. Discrimination in turn, comes from the knowledge of scriptures. Those who teach us the scriptures are gurus. Only when we have unflinching faith, can we understand those aspects properly. We will be able to experience them too. Therefore, shraddhA or faith is the basis of the above four aspects.
6. samAdhAna
samAdhAna means single pointed concentration. Normally, one concentrates hard when one is subjected to fear, desire etc. For example, examination fear makes the student concentrate on his studies. This cannot be called samAdhAna. By constantly asking ourselves - 'What is our real nature or True Being?', 'What is the real nature of creation that we perceive?' etc., we will gradually lose attachments in worldly affairs. We will then naturally develop concentration on the ultimate Truth. This is called samAdhAna. samAdhAna comes from the past tendencies which have been carried by us during this birth. samAdhAna will increase the power of discrimination. Increased power of discrimination will further foster samAdhAna. shraddhA and samAdhAna will help achieve titikShA. titikShA bestows uparati and uparati in turn will cause dama, which ultimately bring about shama.
The collection of these six virtues is called shamAdi ShaTka sampatti (a treasure of six virtues). Acquiring these constitutes the third step in sAdhana.
The entire discussion of sAdhana chatuShTaya including shamAdi ShaTka sampatti is also available in the tattva bodha (Shankara’s other famous work). Detailed lessons of tattva bodha (lessons 1 to 12) by Swami Atmandaji (a former member of this list) are available
dharma
First Definition - Sunder Hattangadi
dharma - the very word itself is capable of evoking a sense of
reverence, wonder, awe, and fear in the hearts of many who have been brought up
in, or exposed to the Vedic (including shruti, smRRiti, purana, itihasa)
tradition. The word is derived from the root verb dhRRi, which means to hold, or uphold. It is used in the context of what sustains humanity and the environs. It is THE LAW, the principle, behind humanity's perception and experience of, and response to the world.
The central concern is the principles that govern human action (karma). In fact, it is the link that unites and integrates the inanimate universe, the animate world, the after-life, and the Reality underlying these; in modern jargon, we can say ecology, human psychology, and soteriology (spiritual salvation). These principles are eternal, and therefore, the Vedic tradition is called 'sanaatana' or 'shaashvata' dharma.
Many definitions have been offered, but the subtlety of the meanings is hard to capture. Kanada Rishi's Vaisheshika Darshana Sutra-s begin with:
athaato dharmaM vyaakhyaasyaamaH | yataH abhyudaya-niHshreyasa- siddhiH sa dharmaH | [ Now, therefore, explication of Dharma. Dharma is that which fulfils the prosperity and the ultimate goal (of human life), namely liberation.] [Ref.]
In fact, Adi Shankara uses this definition in the Introduction to Gita Bhashya, and in his commentary on verses 7-8 in Ch. 4. He also adds in the Introduction:
dvivido hi vedokto dharmaH pravRRitti-lakShaNo nivRRitti-lakShaNashcha jagataH sthiti-kaaraNam | praaNinaaM saakShaad abhyudaya-niHshreyasa hetuH yaH sa dharmaH.... | [Vedas state a two-fold dharma for the maintenance of the world - one characterized by Works, and the other by Renunciation. Dharma is that which directly leads to liberation and worldly prosperity..]
Jaimini Rishi's Karma-Mimamsa Sutra-s also begin with:
athaato dharma -jij~naasaa | [Now, therefore, inquiry into dharma]. [Ref. ]
Dharma has thus come to mean scripturally prescribed (shaastra- choditam) and proscribed (shaastra-pratiShiddham) actions. It is the very foundation of acquiring 'daivi sampat' (wealth of divine qualities - Gita 16:1- 3) and 'saatvika'(pure) nature, which are the sine qua non for realizing the Truth.
dharma is the 403rd name of Vishnu, in the Vishnu-sahasra-nama hymn: Adi Shankara's commentary says: sarva-bhuutaanaaM dhaaraNaad dharmaH | dharmaH aaraadhyata iti vaa dharmaH | [That which supports all creatures is dharma; or that by which the Supreme is propitiated.]
Sw. Chinmayananda comments on the same: "Dharma of a thing is that because of which the thing is, without which the thing is not." It is thus the 'Law of Being';....the essential dharma of an individual can only be the Self, because without which the individual cannot exist, and the individual's expressions - physical, mental and intellectual, are all expressions of the Self through the equipment in him. Thus Dharma means the One Self in all indivduals. This essential Dharma in anything is that which supports the things and therefore the Self which is the essence everywhere is considered as the very One which supports everything." Elsewhere he has used the metaphor of the pole-vault: 'the pole of dharma alone can help one cross the bar of (ignorance) avidya/maya, and having crossed it even the pole would lose its utility.'
Sw. Chandrashekharendra Sarasvati (1894-1994) of Kanchi said:
"Dharma denotes beneficent action, good or virtuous
deeds. The dictates of dharma help us to abandon the pursuit of sensual
enjoyments and endeavor for eternal bliss. They are also essential to create a
social order that has the same high purpose, the liberation of all. Religion,
with its goal of liberation, lays down the tenets of dharma. That is why the
great understand the word dharma itself to mean religion." .."It is
the only 'currency' negotiable after death."
Dharma is the observance of truth in the conduct of life.In fact,
Dharma is the way of life, which translates into action the truth perceived by
the man of insight as, expressed by him truly. In short, Rita is truth in
thought, Satya is truth in words and Dharma is truth in deed. Saint Tiruvalluvar in the Kural lays down Dharma thus:
Becoming free from impurity of mind is the whole Dharma; all else is outward show. (Tirukkural)
The Mahabharata, (Karna Parva 49:50) says: dhaaraNaad dharmam ity aahur dharmo dhaarayati prajaaH | yaH syaad dhaaraNa saMyuktaH sa dharma iti nishchayaH ||
(Dharma is for the stability of society, the maintenance of social order and the general well-being and progress of humankind. Whatever conduces to the fulfilment of these objects is Dharma, that is definite.)
The Mahabharata and the Tirukkural have rightly been honored with the appellation of 'the Fifth Veda', for their descriptions of virtue and right conduct.
Manu Smriti states it this way:
satyaM brUyAt priyaM brUyAt na brUyAt satyam apriyam | priyaM
ca nAnRRitaM brUyAt eSha dharmaH sanAtanaH ||
Speak truth in such a way that it should be pleasing to
others. Never speak truth, which is unpleasant to others. Never speak untruth,
which might be pleasant. This is the path of eternal morality, sanatana dharma.
dharmo rakShati rakShitaH | Virtue will protect one who
protects It.
It is the fundamental and foremost of the Purushartha-s, goals of
human life. kaarya-akaarya-vidhiH iti dharmaH | [Dharma is
what the scriptures guide as to what ought to be practised, and what ought not
to be practised.] Dharma is the touchstone by which one recognizes the
nobility, purity, sublimity and exemplariness of actions. The Bhagavad-Gita states it thus:
yaH shaastravidhimutsR^ijya vartate kaamakaarataH . na sa
siddhimavaapnoti na sukhaM na paraaM gatim.h .. 16\-23.. tasmaachchhaastraM
pramaaNaM te kaaryaakaaryavyavasthitau . GYaatvaa shaastravidhaanokta.n karma
kartumihaarhasi .. 16\-24..
[23. Ignoring the precept of the scriptures, one who acts
under the impulsion of passion, does not attain perfection, nor happiness, nor
the supreme Goal.
24. Therefore, the scripture is your
authority as regards the determination of what is to be done and what is not to
be done. After understanding (your) duty as presented by scriptural injunction,
you ought to perform (your duty) here.] It emphasizes further:
svalpamapyasya dharmasya traayate mahato bhayaat | (Gita
2:40) [Anything done, however little it may be, in this path of Yoga, saves one
from great fear, from the fear of samsara, of birth and death.] The special
emphasis is on performing one's own duties (sva-dharma) - the general
(saamaanya) and the special (visheSha), over those of another (para-dharma) -
[ref. Gita 3:35 & 18:47]
Chandogya upanishad, mantra 2:23:1, states dharma (virtue) as
constituted of 3 divisions: i- sacrifice, scriptural study, and charity; ii -
austerity, and iii - renunciation. katha upanishad - 1:1:21 - states its profundity thus: na hi suvij~neyam aNuH eSha dharmaH | [being subtle this substance (Self) is not easily comprehended.]
Yudhishthitra in Mahabharata (Yaksha Prashna) exclaims : dharmasya tattvaM nihitaM guhaayaam | mahaajano yena gataH sa panthaH || [The essence of Dharma is hidden as in a cave. What the great souls practise is the right path.] (ref. Gita - gahanaa karmaNo gatiH - the course of action is unfathomable).
Taittriya upan., mantra 1:11:4, gives the definition of the great souls: 'seekers of Truth, able deliberators, adept in those duties and customs, not directed by others, not cruel, and who are desirous of merit.'
Dharma is divided into 'saamaanya' (general), and 'visheSha' (specific to an individual's innate nature (svabhaava).
saamaanya are: kShamaa satyaM damaH shauchaM daanaM indriyasaMyamaH | ahiMsaa gurushushruuShaa tiirthaanusaraNaM dayaa || aatmavrataM alobhitvaM devataanaaM cha puujanam | anabhyasuuyaa cha tathaa dharmaH saamaanya uchyate ||
[forbearance, truthfulness, self-restraint, cleanliness, charity, control of senses; non-viloence, service of the elders, pilgrimages, compassion; keeping vows, freedom from avarice, worship of deities; absence of jealousy - are duties common to all.]
Vishesha dharma duties are according to the 'chaaturvarNya' (four- fold division of labor according to one's inherent nature) categories, as explained in Gita 4:13, and 18:41-44.
chaaturvarNyaM mayaa sR^iShTa.n guNakarmavibhaagashaH .
tasya kartaaramapi maa.n vid.hdhyakartaaramavyayam.h .. 4\-13..
braahmaNakShatriyavishaa.n shuudraaNaa.n cha parantapa . karmaaNi
pravibhaktaani svabhaavaprabhavairguNaiH .. 18\-41.. shamo damastapaH shauchaM
kShaantiraarjavameva cha . GYaanaM viGYaanamaastikyaM brahmakarma
svabhaavajam.h .. 18\-42.. shaurya.n tejo dhR^itirdaakShya.n yuddhe
chaapyapalaayanam.h . daanamiishvarabhaavashcha kShaatraM karma svabhaavajam.h
.. 18\-43.. kR^iShigaurakShyavaaNijya.n vaishyakarma svabhaavajam.h .
paricharyaatmakaM karma shuudrasyaapi svabhaavajam.h .. 18\-44..
[13. The fourfold-caste has been created by Me according
to the differentiation of GUNA an d KARMA; though I am the author thereof know
Me as non-doer and immutable.
41. Of scholars (BRAHMANAS) , of leaders (KSHATRIYAS) and
of traders (VAISHYAS) , as also of workers (SHUDRAS) , O Parantapa, the duties
are distributed according to the qualities born of their own nature.
42. Serenity, self-restraint, austerity, purity,
forgiveness and also uprightness, knowledge, realisation, belief-in-God --- are
the duties of the BRAHMANAS, born of (their own) nature.
43. Prowess, splendour, firmness, dexterity, and also not
fleeing from battle, generosity, lordliness --- these are the duties of the
KSHATRIYAS, born of (their own) nature.
44. Agriculture, cattle-rearing and
trade are the duties of the VAISHYAS, born of (their own) nature; and service
is the duty of the SHUDRAS, born of (their own) nature.] When the Supreme Itself incarnates to uphold dharma (Gita 4:7-8), its importance can well be imagined.
Brihadaranyaka upan., mantra 1:4:14, exalts it to the very apex - dharmaatparaM naasti |........... It identifies Dharma with Truth, and declares its supreme status:
[There is nothing higher than Dharma. Even a very weak man
hopes to prevail over a very strong man on the strength of dharma, just as (he
prevails over a wrongdoer) with the help of the King. So what is called Dharma
is really Truth. Therefore people say about a man who declares the truth that
he is declaring dharma and about one who declares dharma they say he speaks the
truth. These two (dharma and truth) are this.]
Second Definition - Dr. Shyam Subramanian
Dharma is the essential nature of anything. The Sun's dharma is to
shine. The fact that it illumines both good and evil is neither in its control
nor its concern. As part of Ishvara's order, its diktat is to shine and thereby
enable life to take place on earth and enable the infinite numbers of jIva-s to exhaust their karmas. Similarly the Earth, the rains, the rivers, the cows, - all have a given place in the Order that is Ishvara. Everything has a role, a sanctity, a purpose.
Part of this very same order is the "free will" that is accorded to a human. This gives the individual the ability to choose his action and thereby chart his course.
Where there is choice there is its mirror-image - conflict. Shall I do this? or that? What parameters should I use to decide what is right? Making the right choice, Taking the right decision - is what dharma is all about.
Any decision I make using my free will that is untainted by my binding desires and attachments is nothing other than the Divine will. And this action of mine is not mine but Thine/Ishvara's - hence - "Thy will be done"
I am running late for the most important interview of my life. And my car passes by a person lying on the road in agony. A simple right-wrong analysis will dictate that the right thing to do, the dharmic action, the Will of the Divine, would be for me as His instrument, forgo my preoccupation with my life and help out this person in distress. Unfortunately life seldom throws at us such situations involving black and white, right and wrong choices. Most of life is gray. I can choose A or B but I find my intellect has good answers for both A and B. This usually has to do with the different roles I am called to play. And both A and B are justifiable to me depending on which role is of paramount importance to me at that point in time.
Compounding the problem is the fact that our egocentric desires and attachments are so deep-rooted that it is almost impossible for us to decipher whether our actions are indeed free of our own subconscious attachments, arising from the inexhaustible vAsanA-s (impressions) from prior innumerable births.
No other epic epitomizes this more graphically than the Mahabharata. Bhishma was an embodiment of dharma. But he was fighting on the side of adharma. He was a mute spectator to Draupadi's ordeal in the court. Why? Because he was bound by his word. So, in making a choice between what was ethical for his people and what was ethical for him as a person, he had to choose. And the choices he made dictated the course of history.
When a mahApuruSha (great Sage) like Bhishma had difficulty interpreting dharma, do we mortals even stand a chance? What recourse do we have? I should make every effort to align my free-will in such a way that it has as little taint of my rAgadveSha (love/hatred, i.e. desires and attachments). And if I am still not sure, then I should resort to advice from persons who are themselves free of rAgadveSha-s - the wonderful multitude of mahApuruSha-s who grace us by their teachings and presence. If even this is not feasible or helpful then the only thing to do is pray - pray to the very Order, the very Author of Dharma, that, whatever I do, let it be what is right, what is just, what is fair, what is in keeping with His Will and His Way. "O Lord, Grant me the strength to change the things I can, and the serenity to accept the things I cannot, and the wisdom to know the difference"
In this are born the seeds of the only true solution to the issue of dharma - surrender. Hence alone does Lord Krishna exhort us weary souls: Sarva-dhaman parityajna mam ekam saranam vraja ahm tvan sarva- papebhyo moksayisyami ma suchah
While one can spend a great deal of time on the meaning of this paramount verse from the Gita, the essence in the context of dharma is this - it is impossible for a jIva, bound as he is by rAgadveSha, to be in perfect alignment with dharma by self-effort alone. This is because of avidyA or mAyA. One has to transcend avidyA, i.e. attain knowledge about one's true nature being non-different from Ishvara. Once I know I am pUrNam, I am whole, I am fulfilled. Anything more I do from that point is an expression of my fulfillment - an extension of my sense of being Whole - and hence is nothing other than Divinity expressing itself. And that and only that ultimately is what is truly "dharmic"
And how do I get there? "sharaNaM" - Surrender. Surrender my ego at the altar of wisdom. As the ego dies so do concepts of right, wrong, good and evil. Wisdom is thus the sole sanctifier
Om Tat Sat
(Continued...)
(My humble salutations to above mentioned Philosophers and Advaita org for the collection)
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