YT - JDW - Niravana Shatakam - Part 5

 Sairam All,

Today's pour is an extension of previous pour where "Na Me Mrtyu Shanka" was elaborately dealt with. Like how the Mother is not contended enough to believe that Her child is well fed, She goes a bit further to ensure that the feed is enough to take care if at all there is any potential hunger left in the child.

Previous pour was indeed a difficult one to absorb which the Author felt as He could enter into each one of you to understand the amount of hunger which has been satisfied. He was able to come up with this chart which would make it easier for you all to grasp the essence in a much better way.

Now with this chart if you go through the below pour, you will be able to connect the earlier pours with this pour and as a result would be able to evolve into this phenomenon... Many questions that may or would arise have been adequately addressed in the below pour.

https://youtu.be/aPCQmFyhGUI

Take this as the preparation for the last verse which is the ultimate revelation / merger as the Pure Consciousness.

Love.

   

Live Session Tomorrow on Nirvana Shatakam - Part 5

 Live Session Tomorrow on Nirvana Shatakam - Part 5 

https://youtu.be/rEoe80RUvJQ

Sadhana Panchakam - Post 28

SANNYASA ASHRAMA

After having completed Brahmacharya, Grihastha and Vanaprastha Ashramas, we come to Sannyasa Ashrama. 

Even while we start with this ashrama in Sadhana Panchakam, it is appropriate to refresh our thoughts on what Swami said on Liberation, which we went through while understanding the (Only) Purushartha involved in Sanyasa Ashrama, in Karma session.

In one of the discourses on Ugadi day, Swami said,

"People aspire for liberation (Mukti). They have no idea what constitutes liberation. Man seeks liberation from the ills of the body, the senses, the mind, the intellect and the Anthakarana (internal motivator). All these are no doubt necessary. But liberation in the ultimate sense consists in liberation from the cycle of birth and death.

This means that one should redeem one's present life so that one is free from rebirth. Men should pray to God for freedom from rebirth so that they will not have bodies which are bound to be afflicted with diseases. People have no clear idea of what Dharma, Artha, Kama and Moksha (the four goals) mean.

They think that Moksha (liberation) is something, which you attain after death. But, in fact, liberation can be attained here and now. 

Moksha means "Moha-Kshayam" the elimination of "Moha" (or attachment). People are not ready to give up attachment to wife, children, property etc., you have a duty to protect your family. 

But you must not be immersed in concerns about them. Realize that love is the most important quality in human life. It is not love for kith and kin that is precious. It is love for God that is more valuable".

The knowledge we shall discuss here onwards is valuable for all seekers, even to those who are not yet ready for the actual Sadhana. 

 i) If we know what lies ahead of us on this most challenging of ventures, it will inspire us to press on with more determination.

ii) We will know what is within our capacity and what is beyond it. We will not foolishly try to do Sadhanas for which we are not ready, and become needlessly dejected.

iii) We will develop patience to become strong in our present stage of Sadhana.

iv)  We will develop a self-evaluation skill. We will not fool ourselves, nor be fooled by others regarding the milestones of genuine spiritual progress.

The Essential Qualification for Sannyasa Sadhana

Firstly, let us see who the person we are talking of is. What has he done to qualify or arrive at this stage?

i) Taking purely the stages of life into account, we can say that what he has done is he has arrived at the right age for it, over 70. His main qualification is his age. It is not a cheap entry point. Satisfactory experience of the three previous stages entitles him to this phase of Sadhana.

ii) Exception is in case of few rare souls who is/are born with very good spiritual Samskaras. These surface at an early age. 

Due to a natural Sattvic temperament, he leads a good, clean, disciplined life, and decides to bypass Grihastha Ashrama. Chitta Shuddhi and Chitta Ekagrata are already there. 

iii) Or, more commonly, whatever his early life was like, due to favorable upbringing, an interest comes early for spiritual matters. 

Taking the formal route, he joins an Ashram where he spends at least 12 years or so as a Brahmachari (in yellow or white cloth), and seriously practices the first 12 Steps of Sadhana Panchakam under guidance.

iv) Or, in addition to the above route he decides, in consultation with his Guru, to take the formal Sannyasa vows (the ochre cloth) and becomes a full-time Karma Sannyasi.

These are the four access points for the Sadhana from Step 13 to 24. In all four cases, the Sadhaka clearly understands that true renunciation is the basic requirement and that it entails giving up of one’s Ego and one’s pleasure-serving Desire. Individuality has to make way for universality, and the intellect comes to the fore to check Desire. 

The Importance of Renunciation

Sannyasa means renunciation. When the thing we wish to tackle is difficult, we need to give up many other things in order to do that. Giving up something low for a higher goal, is the purest way of defining Renunciation. We give up everything that holds us back from moving Godward. Renunciation is proof of how intensely we really long for God.

When the seeker is ready, God takes the responsibility to see that everything is arranged for him to make the transition into Sannyasa Ashrama smooth.

Renunciation is not something that is demanded by any external agency such as social convention or custom. When the seeker is at this stage, he is impelled from within to make the needed adjustments in the outer details of life. This adjustment mainly involves renunciation.

Renunciation is the prime criterion to enter the Jnana Kanda stage of Sadhana. In the Gita, the minimum renunciation to start with is the renunciation of the fruits of one’s actions. Thereafter, the renunciation intensifies as we progress further.

Swami answers to a question on this ashrama and sets a serious, purposeful journey for us in the steps coming up on this ashrama, thus:-

What does Sanyasa mean? 

“Sanyasa is above and beyond all promptings of sensual or objective pleasure. 

The Sanyasi deals with the contemplation of the Lord as the very breath of his life, an essential necessity always and at all places for sheer existence itself; he derives joy only from this contemplation. 

He knows that wealth and kinship, affection and attachment are all momentary and liable to decline and end. 

He discards the external reminders of even caste-status and samskaras [mental impressions] like Upanayanam [sacred thread ceremony where a person is exposed to the Gayatri mantra]; he wears the ochre robe of the mendicant; he does not live in populous places; he lives on whatever little food he gets; he does not decry the place where he does not get food; he does not eat twice in the same place or sleep two days in succession in the same place; he even conquers the temptation to sleep and eat; he cares little for the rigors of the seasons; he is ever joyful and happy in the company of the Lord whom he invokes by his Dhyana [meditation].”

With this deeper understanding, we will take up STEPS related to Sanyasa Ashrama in the upcoming posts.

 

Love.

 

 

 

 

Sadhana Panchakam - Post 27

In Brahmacharya Ashrama we said, “Renounce all desires in the mind.” In the Grihastha Ashrama we said, “Escape from the prison of Home”. 

Now in Vanaprastha Ashrama we hear, “Renounce all desire-ridden actions.” We are talking of renouncing the last traces of worldly desire so that our whole mind can be offered to the Lord.

What we notice is the great emphasis on renunciation from the very early years of life. Renunciation is indeed the pillar of a righteous, God-oriented life. This is the view of religion in India. 

Brihadaranyaka Upanishad declares that the object to which mind gets attached to, towards that object the subtle self goes together with the deed. 

But the mind which does not desire or who is without desire or who is freed from desires, or whose desire is satisfied or whose desire is the self itself, such one does not suffer.  He is like the falcon who having flown around in the sky becomes weary, folds its wings and comes to his real abiding place, even so is the person who returns to his real abiding place, where he has no desires or where his desire is his self. 

Maitri Upanishad says that mind is said to be of two forms, pure and impure, impure from the influence of desires and pure renouncing the desires. By freeing Mind form the sloth and distraction and making it tranquil, one becomes delivered from the (empirical) mind.  

Bhagwad Gita suggests that when the Mind dwells on the objects of sense, attachment to them is produced; from that attachment springs desire. Therefore it should be restrained slowly even it becomes diverted. 

Uncompromising surrender of desires means performing only such actions as are in conformity with the divine Will, since desires which are not against Dharma, become the conduit for fulfillment of the Divine Will. 

When actions are disciplined (Body), Bhakti in heart, Mind is tranquil and steady (Mind) and desire for Self-knowledge (Intellect), then Karma has done its part and now the person is ready for Sanyasa or dedicated pursuit of Self-Knowledge.

When the person is ready for pursuit of Self-knowledge, even duties can be an obstacle. Duty is an obstacle for contemplating mind.

Householder plays lot of roles. These roles can be demanding. These roles are used intelligently for Self-growth. When these roles and duties have done its job, then take renunciation.  

When Nachiketas was offered 3 boons by Yamadharma Raja, Nachiketas used the first 2 boons to benefit his father and community. 

Using the 3rd boon, he asked Yama to teach Self Knowledge. Even though Yama tempted Nachiketas with worldly things, Nachiketas was unwavering in seeking Self-Knowledge. Such a person is ready for renunciation.

 

Love.

 

 

 

 

 

 

 

 

 

 

 

Swami Sivananda

 

Realization cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, “I will give you Mukti (liberation) now”. Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate and realize.

 

Guru-kripa-grace of a Guru is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water pot) from a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-Realization. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

 

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching has to scratch for himself.

 

No doubt, the Guru’s blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings and then alone his blessings can do everything.

Swami Sivananda

Sadhana Panchakam - Post 26

Sadhana Chatushtaya

Shaantyaadih: This means “Shaanti, etc.” Shanti is the first of the Six-fold Virtues known in Vedanta as Shat Sampati. 

Another term for Shanti is Shama. The six virtues are:

i) Shamah: internal control – of the mind;

ii) Damah: external control – of the senses;

iii) Uparati: mastery of the mind, no longer its slaves;

iv)  Shraddhaa: faith in God; trust in someone who guides or teaches;

v) Titikshaa: the power of endurance and forbearance;

vi) Samaadhana: one-pointedness of mind, the culmination of all the virtues.

 

This entire set is the third item of Sadhana Chatushtaya, which is made up of Viveka, Vairagya, Shat Sampati and Mumukshutva. This is the prequalification for Jnana Yoga.

 

In the blog posts, if a sincere seeker searches, then he / she shall find exposition on sadhana chatushtaya in several posts, under several themes.

In Brahmacharya Ashrama we had the two spiritual steps which represented Attach and Detach. Well, here the first three virtues, Shama-Dama-Uparama, represent DETACHMENT of the mind from the world. 

The next three virtues, Titiksha-Shraddha-Samadhana, represent ATTACHMENT of the mind to the Lord. 

Together, all six virtues are pulling us away from the world and pushing us towards God!

Katha Upanishad represents body as the chariot, intellect as charioteer, Mind as the reigns, senses as horses and the objects as the Path pursued, with Self as the master of the chariot. One with no understanding, and Mind unrestrained, senses would run out of control, like unruly horses. One with understanding, restrains the Mind and senses, reaches the goal. 

Both the Proper (Shreyas) and the Pleasant (Preyas) approach him. The wise one using his sense of discrimination, chooses the Proper and not the Pleasant but a man of little wisdom, who under sensory influences, chooses the Pleasant and not the Proper, goes to destruction. 

 

Sankara calls for discrimination (Nitya Anitya vastu viveka) of the eternal Proper from the non-eternal Pleasant, suggesting that it is the ignorance of the unassailable relationship of the individual self and the universal Self that gives to samsaara. 

 

Mundaka Upanishad declares that when the one perceives with clarity of intellect and through Wisdom, the blissful and immortal one shines and then the knot of the heart is cut asunder, all his doubts are dispelled and actions are determined. 

 

In Bhakti Sutra, Narada considers having communion with That is having the form intense commitment, ‘Amrtasvarupa’ having attribute of immortality, one becoming perfect, and one becomes immortal, one becomes contented. 

 

Having such communion, he desires nothing else, thinks, hates, revels or inspired by nothing else. On the contrary having attained it one responds as if he were mad, becomes quiet and revels in his self.

 

Love.

 

 

Sri Ramana Maharshi

 

“If a man considers that he is born, he cannot avoid the fear of death. Let him find out if he has been born or if the Self has any birth. He will discover that the Self always exists, that the body that is born resolves itself into thought and that the emergence of thought is the root of all mischief. Find from where thoughts emerge. Then you will be able to abide in the ever-present inmost Self and be free from the idea of birth or the fear of death.”

Sri Ramana Maharshi

 

YT - JDW - Niravana Shatakam - Part 4

 Sairam All,

Today's pour was in continuation to the 4 verses gradually progressing towards the Ultimate Consciousness... 

Verse 5 is the penultimate verse before we get into the most profound, most intense and the most transcendental verse which needs utmost absorption. This penultimate verse along with its earlier verse lay the foundation for the sincere seeker to carry further the SELF and only the SELF to ultimately seek to transcend even that SELF.

This pour would allow you to transcend Death, Caste and more importantly the Guru-Shishya identification. The actual connotation of Death, Caste and Guru-Shishya are more than what they literally mean... please listen carefully and in utmost silence to be able to absorb what has been poured so that you are able to reach to where the pour is destined to.

  https://youtu.be/58G1AoXe5a4

The verse on Aham Nirvikalpo is very intense and would need more focus, much more than what the other earlier verses commanded... Pray for that focus and intensity to be within you to be able to absorb it...

Love.

Sadhana Panchakam - Post 25

  

Usually we “love” those who give us happiness. That is the condition attached to ordinary, conditional love. Supreme Love is that which is “unconditional”. It is love for love’s sake. Supreme Love is the nature of Bhakti.

 

A conviction that all living beings are forms of God encourages us to have unconditional love for all people as well as animals and birds. It redefines God.

 

Karma Yoga is the predecessor of Bhakti Yoga – service and devotion go hand in hand. They are like our hands and legs which have to work together. 

 

In Brahmacharya Ashrama, we learnt the art of doing Karma Yoga (Step 3) by dedicating all our actions at the altar of the Lord. Now, some 30-50 years later, we reap the fruit of Karma Yoga which is Bhakti or devotion.

 

Swami Chidananda Saraswati, ardent disciple of Swami Sivananda, who succeeded Swami Sivananda in heading the Divine Life Society, writes, 

“What are the marks of this Divine Love? How does it manifest itself in life? First when you begin to cultivate Divine Love and when you develop Divine Love, in what way does this make itself seen in the person? In this matter different schools of thought have different opinions. They say that the marks of such development in devotion are various and are explained differently according to the different systems of thought. 

 

Vyasa, a great sage, says: “Where a person is beginning to develop Divine Love such a person starts taking great delight in worshipping the Lord.” He finds peculiar joy in bowing before an altar and expressing his love in various acts of worship. He may offer some flowers, burn some incense and light a couple of candles, prostrate or stand and pray. So in various ways the inner love finds expression. 

 

Another great saint called Gargacharya said: “The mark of this inner Divine Love as it glows in the heart of a devotee expresses itself in taking great delight in the great divine activities of the Lord, in hearing, in reading about them through the various scriptures—the Bible, the Koran, the Bhagavatam etc., or talking about Him sitting with other devotees.”

When Gargacharya says that the mark of divine love is taking the form of delight in listening to the sacred stories of God, he refers to this great wealth of scriptural lore which is the wonderful spiritual heritage of the Indian people. 

 

A third sage Sandilya, says, “Delight in worship, delight in divine Lilas, they all may be marks of pure and true love. I accept them provided they do not interfere with taking delight in the inner self, rejoicing in the inner self, the spiritual essence of your being.”

 So according to Sandilya, this rejoicing in the inner self is, above all, the mark of divine love. 

Is there any contradiction in the statement of the three sages? Or can we reconcile these two statements? For, it seems that Self is a concept that is impersonal, nameless and formless, whereas Bhakti is understood to be specifically a path of relating oneself in love to a personal God, a divine personality with a name and a form. 

This is true, nevertheless there is no contradiction in it; or in the classical path of devotion, the devotee when centering his love upon a particular aspect of the divine personality, simultaneously is aware that this Divine Being whom he is worshipping is the Supreme Universal Self, not confined to this ideal form which the devotee sees before him and which he wants to worship. 

 

The Divine Being is not merely in this form, but He is also the unlimited, the eternal, universal Reality and He is immanent in this creation. 

 

He pervades everywhere, therefore, He is not confined to this form which he adores. And, what is more, this Being whom he worships in this particular form is also the indwelling Reality within his own spiritual being. He is the God within whom I adore and worship and meditate upon, and He existed when nothing was—when there was no creation, no projected creation of name and form.

 

So behind this emotional approach to God there is a basis of deep spiritual insight, of clear spiritual understanding. It is not something that is the outcome of superstition, or lack of knowledge. 

 

A true devotee knows that the specific form which he adores is not the ultimate, that there is beyond it the principle which is the Infinite, all-pervading primal Principle, universal Consciousness. And it is that universal Consciousness that has taken form in order to assist him in directing his love in focusing his attention, and that Being is also his innermost Self. 

 

When the devotee worships Lord Krishna, Lord Rama or Lord Siva, he knows that Siva, Rama or Krishna is his own inner Self. 

 

Therefore, he worships Him and adores Him in a picture or a deity installed in a temple and also meditates upon Him closing his eyes, withdrawing his mind from the external and driving deep within himself. 

 

And he knows “Thou art the all-pervading Reality, immanent in this creation, pervading this entire universe, present in every speck of space, in every atom of matter. How shall I describe Thy glory.” This is the true nature of devotion, or Bhakti. 

 

Therefore Sandilya is right in saying it must not interfere in the delight in the Self.”

 

Love.

 

Live Session Tomorrow on Nirvana Shatakam - Part 4

 Live Session Tomorrow on Nirvana Shatakam - Part 4 

https://youtu.be/FQePM5PcRQ8

Sadhana Panchakam - Post 24

Sankara says Companionship with the noble ones should be cultivated.

 

Katha Upanishad declares that he who has not desisted from evil ways, who is not tranquil, who has not restrained his mind, not even he who has not composed his mind can ever reach the Self. 

 

Therefore company of the noble ones is recommended. Because as Bhagavat Purana says, saints are forbearing, compassionate and composed. They are friendly to all and inimical to none. Their company is to be sought for avoiding pernicious influence of desires.

 

Saints are those who have sadbhava (sath- bhava),  which Bhagavad Gita explains as sath, the Prime Existence, leading to steadfastness, sobriety and charity in performance of actions, and everything contrary leading to unwholesome actions. 

 

Noble people perform penance so that through that energy people may be enlightened (Bhagavat Purana). In Vivekachudamani, Sankara says, noble people having crossed over the perilous ocean – samsaara, and desiring well - being of the world and helping others to cross over the same. They live like the spring season, therefore one should seek their company.

 

Scriptures lay down that sath, the Prime Existence manifests in forms with essence posited therein, establishes it’s “Will” as the Cosmic Law being the spiritual and temporal principle which keep the manifestation in balance for which are provided dharma, the Perennial Principles, the ordained injunctions for initiating, promoting and culmination of karma - the performance of the actions. 

 

The elements in manifestation are expected to be in consonance with the ordained Will of the Divine and in balance with the Cosmic Law, for fulfilling   the task assigned to fulfill the divine intent and purpose.

 

The elements in manifestation which perform their actions following the ordained injunctions assist in maintaining the spiritual and temporal balance in creation, as Sun and the Moon follow their chartered Path, seasons follow one after another, the rains fall, the rivers flow and oceans filled the cycle gives rise to vapor to turn in to clouds, clouds to pour rains and begin the cycle again. 

 

Life begins with the seed, seed having been sown, becomes plants, the tree the flowers and the fruits bring the seeds again in the fruits to begin the cycle again. 

 

Every element in creation that is manifest is assigned the role when they are born according to their attribute (guna) and inclination (svabhava). 

 

Those who follow dharma - enjoined for them are known as the luminous ones, devas while those who disregard dharma - influenced by the organs of senses are known as non-luminous or asuras. 

 

Seers are, verily the luminous beings, the devas, on earth. Therefore, they take up the task which otherwise the Gods themselves would have to undertake or the Supreme God Himself descends for setting right the wrongs. 

 

Therefore, the vedic seers ever pray for good and noble thoughts to come to him from all side, recommends that human beings should for the sake of Wisdom, approach a Teacher who is learned in scriptures and well established in Brahman, with sacrificial fuel in his hand and Bhagavad Gita endorses saying that one should approach men of wisdom, seers of That Principle, through humble reverence, inquiry and through service, so that they may instruct them of the correct dharma.

 

Swami reveals newer dimension to “satsangh” in absolute terms and says,

 

“Tell me your company I shall tell you who you are. When you associate yourself with ephemeral things, the results also are bound to be transitory. You should develop friendship with Divinity, which alone is true and eternal. 

 

If you pose the question, "Where is God?" some people will say, "He is in me", pointing to their body. Body is not permanent. Hence, this is not a proper answer. (Swami holding a rose) When I say the flower is in My hand, the flower is smaller than Me. 

 

In the same manner, when you say God is in you, you are bigger than God! In fact, the whole world is in the hands of God. Hence, it is not proper to say that God is in you. You are in God. All are in God. The world itself is a manifestation of God. This is the Transcendental Truth. This is the changeless truth. 

 

The word Sivam symbolizes Truth. Here, Truth does not correspond to your body. It corresponds to the changeless and eternal Sath. Today, people go by the physical and worldly meanings and, as a result, spoil their mind.”

  

Love.