Sadhana Panchakam - Post 34

 

The “Head” of the Vedas: 

The word Shirah means “head”. Shrutih Shirah means “the Head of the Vedas”. 

If spiritual life, being the highest pursuit in life, requires the highest effort, then Mananam is that part of spiritual life that requires the highest intellectual effort. 

After listening to the Upanishads, I may understand very clearly what Vedanta says. However, the understanding is not complete until what Vedanta reveals becomes my own vision. 

The following examples enumerate that on one hand, I may be clear about the position of Vedanta, but on the other hand, what it says is not totally understood and assimilated by me: 

·       I don’t have any doubt that Vedanta says I am limitless. But, I still question how isit possible that I am limitless? 

·       I understand, that Vedanta talks about equation between I and Isvara, the cause of the universe. But, how can I be the cause of the universe? 

·     I know that Vedanta reveals that freedom (mokhsa) is gained only through knowledge, but I consider some statement of a saint who says that liberation is attained through devotion to Isvara to be equally true. 

·       I recognize that Vedanta talks about the self to be limitless, but I am unable to refute the contention of some philosopher, who claims that the reality is nothing but emptiness or a void. 

If I cannot refute different contentions or reconcile different positions, then my knowledge is still shaky and vague. 

Therefore reasoning to remove all these different kinds of doubts is employed by the teacher extensively. 

During the teaching, many doubts discussed by the teacher are raised either by the Upanishad or the commentator of the Upanishad.  

New doubts belonging to a contemporary thinking of scientists, philosophers which did not exist in past are brought by the teacher and answered. 

Only when all doubts are discussed and resolved by the above methods, the knowledge becomes clear and free from any vagueness. 

Regarding this effort (mananam - reflecting upon what has been heard from preceptor/read from Upanishads), the following points help us to see what it entails. 

1. Focus of Thoughts: A magnifying glass brings to a focal point the sunrays falling on it, so that the rays can actually set a piece of paper alight. Our mind and intellect must also be so focused that the thought rays get intensified to achieve greater results. 

2. Deep Enquiry: Our enquiry should always penetrate from the outermost level to the innermost level. It is at the inner core that we start seeing the identity. On the surface level there are many differences. 

3. Correct Means: The correct means of knowledge must be used to obtain knowledge. This is covered in Sravanam, but has to be kept in mind in Mananam to get more clarity.  

4. Unattended Doubts: An unattended doubt is like having a toothache - it will go on haunting us. We cannot afford to be casual in this matter, but need to attend to every doubt in a meticulous and thorough manner. 

5. Perfect Preparation: Wisdom may come in a flash, in an inspired moment, but the preparation for it takes time. Preparation means doing all the Sadhana correctly, in the right sequence and to the point of perfection. 

6. Merciless Manana: The Manana has to be “merciless”, like hunting down terrorists. To allow a single terrorist to slip through our fingers is too many.  

The enquiry must be so merciless, that we must be prepared to have our most comforting ideas shattered to pieces. We need an intellect that is fearless and sharp – a scorching searchlight!

7. Piercing Honesty: Piercing honesty is required on this path of enquiry. At the end of enquiry, we must be logically convinced of the Truth. If I am not the body, then logically I cannot die. Can I feel this?

If I am limitless, can I be indifferent to being called either “an ignorant fool” or “a man of vast knowledge”? Both these belong to a limited state.

Brihadaranyaaka Upanishad submits that of the three instruments, Mind was the principal one, Vak and Praana following thereafter which Brahman provided for himself for his effulgence, the same are also intended for human beings on their Path to Perfection. 

It is the Mind that hears, desires, discriminates, doubts, becomes receptive and non-receptive, resolute and irresolute, defiled, intangible, feared – all these are but the Mind.  

Therefore, even when one touches the back, the Mind knows it.  

Vak is nothing but the vehicle through which one communicates what one has desired. Prana is the energy which gives effect to what the Mind had desired and what the Vak had communicated.   

Therefore it is said that one be receptive, reflective and meditative in mind before one expresses what one has been receptive, reflective and meditative, so that finally it may be put in action, through the power of the Prana. 

One must first be receptive of knowledge of the Self from a qualified preceptor and from scriptures, then the knowledge should be reflected through reasoning and diligently mediated upon.  

Only when these three are enjoined only then would the Self truly realized and the unity with Brahman will be established, not by merely hearing about the Self. 

The proposition which vedanta considers as foundation are not to be only remembered, recollected and repeated mechanically but on them one should be receptive, reflective and meditative, since they represent what the seers had ‘seen’ ‘heard’ in their enlightened awareness, without any human effort. They are self–evident self-established and self-proved revelation of the Divine Intent without human ingenuity.  

Sankara explains that the Universal Self and the Individual Self are essentially same, the appearance as distinct existence as two, being the result of ignorance in Mind. He cautions one not to be tranquilized by the rhythmic sound of the mantras, but reflect on them after understanding the meaning. Not recitation but disciplined awareness is what is needed to lead the Sadhaka to one to experience the resplendent Lord. 

As the author has repeatedly pointed out in various talks / posts, once a spiritual aspirant is thoroughly convinced, beyond any doubt, beyond any wavering thoughts about the goal and the process for attaining the goal as taught by his Guru / by scripture, the battle is half won at that juncture itself.  

More often, this “reflecting upon what has been taught” is missing in spiritual sadhana, getting 100% convinced about the goal is missing in spiritual sadhana and with the result, Mumukshatva is not lit up to the fullest extent. 

With the result, the next process, Nidhidhyasana, meditating and contemplating on the single Upanishad revelation (SELF), lacks intensity, the required inner experience is not attained and sadhana does not bear the desired fruit. 

In fact the root cause for the problem is that a spiritual aspirant, giving importance to spiritual sessions, gives equal importance to worldly pursuits and objective pleasure and with the result, "he is not able to convince himself about the conviction required on believing, confirming and then getting convinced about contemplating on that about which he is convinced". 

So, most often, Sadhana starts and stops with Sravanam. 

 

Love.

 

Sadhana Panchakam - Post 33

 
The Guru’s higher teaching is contained in the “Upanishadic declarations”. The highest spiritual knowledge is imparted. Listening to it is given a special term – Sravanam. 

We shall now focus just on this most important step in which knowledge is conveyed by the Guru. The above practice of going within oneself through the chanting of AUM is needed to prepare the student for the theoretical knowledge of the nature of that which is deepest within each one of us – the innermost Self. Explanations of the Self can only be meaningful to us when our minds have turned within. That is why we said practice, in this case, comes before theory.  

Vaakyam: These are the Upanishadic declarations, also called Mahavakyas. They are highly revered as the Truth itself. Every Upanishad has a Mahavakya around which the teaching is based. The Mahavakya will always be that which pinpoints the Goal of Vedantic Sadhana, namely Jiva Brahma Aikya. 

For compactness, one Mahavakya is selected from each of the four Vedas. Thus from several hundred Mahavakyas, four main ones are selected. The Four Mahavakyas are considered as the quintessence of Vedanta. 

For the student, “Tat Twam Asi” is the foremost of the Mahavakyas. The disciple is instructed to discover his identity with the Supreme Universal Consciousness. Detailed analyses have been written on the three words that compose it. The Guru takes the disciple through an intricate logical analysis of the statement “Tat Twam Asi”.  

The following reference texts especially deal with the Mahavakyas: 

1. Vedanta Sara – by Sadananda Yogindra details the analysis of “Tat Twam Asi”; 

2. Vakya Vritti – by Sri Adi Shankaracharya also details “Tat Twam Asi”; 

3. Advaita Makaranda – by Sri Lakshmidhara Kavi. This is an elaborate Samskrit commentary called which logically explains all the finer principles of Vedanta. 

4. Panchadasi – by Sri Swami Vidyaranya, deals with all 4 Mahavakyas. 

5. Maneesha Panchakam – by Sri Adi Shankaracharya also deals with all 4 Mahavakyas. 

What is Sravanam? 

The first thing to understand about Sravanam is that it is a very specific knowledge. 

Sravanam is receiving the Guru’s precious teaching as one body of knowledge, presented systematically as a complete topic, to be thoroughly grasped with full attention.   

That is why, in many sessions/satsangh, author requests the audience to listen with razor sharp intellect and with undivided attention. The intake of the disciple when he listens to his Acharya’s talk at the first instance stays with him forever.  

The disciple is given the full picture of what is involved in the spiritual quest which he is about to embark upon. He is given the necessary theoretical understanding, so that he can then follow it up with further practice of meditation.  

In Sravanam, he gets to know exactly what is required of him in his inner Sadhana. 

Jiva Brahma Aikya – “The Individual is Identical to Brahman.” 

This is the ultimate understanding that the student is expected to arrive at. This understanding can only arise in one who is qualified for Sravanam as described above. 

The essential teaching in Sravanam is the identity of one’s Self with the universal Self. The Jiva or individual being is really nothing less than the Universal Reality called Brahman. The student thoroughly grasps this knowledge.  

He can then confidently begin serious meditational practices that will lead him to realize his divine Identity. 

When this understanding takes place, Sravanam is considered done. The student can then proceed further with his Sadhana. 

The Procedure Followed in Sravanam 

The Guru may or may not follow any formal procedure. He may convey the teaching at a series of formal lectures or he may convey it informally by any other means. He may also choose a bit of both. Why is this so? It is because the knowledge does not come from him personally, but from God Himself.  

The disciple should be attentive to the message when it comes and listen intently, for the Guru may not repeat them again. He may select a quiet, peaceful setting or he may convey it in the midst of daily duties. The disciple has to be very attentive and catch the words of the Master whenever and wherever he sees it fit to convey them. 

Importance of Full Attention 

Sravanam is such an important part of spiritual Sadhana that much preparation is needed just to attune the disciple to listen attentively to the Guru’s teaching. He has to give his whole attention.  

The Guru has to assure himself that the disciple’s mind is unwavering; that his words are taken to heart; that the seeds of knowledge are being sown on fertile soil and not on barren rock. 

One should be receptive to the supreme scriptural statements not because they have been spoken by persons whom traditionally people have accepted with awe and respect, but because they have expressed their perception arising out of their subjective experience.   

Samaakarnyataam: this is a strong verb used to indicate the intensity of “listening”. The word carries the following components in its meaning: 

i) The act of listening. This is obvious. 

ii) The attention given to it by the disciple. 

iii) The concentration of the intellect to grasp its meaning. 

iv) The intention or purpose of what is to be done by obtaining such knowledge. 

v) The faith with which the student receives the knowledge. 

(Sahana vavatu chanting with which the communication starts from Guru's side and the disciple receives, that chanting is invoking the grace of God / Supreme essence to ensure all the 5 points listed above).  

When such is the quality of the hearing, the whole being is present at the occasion. It can be likened to a hearing in a Court-of-Law. Alertness comes naturally to the student who has been well-prepared for this step. 

What one needs is to be “shraddha vaan”, totally receptive with an unconditioned Mind without being dogmatic, self-opinionated, free from the influence of the Knowledge -information, thoughts, memories, teachings, beliefs, faiths ingrained historically in one’s consciousness, making Mind restrain the modifications arising therein – “chitta vritti nirodha” (Patanjala Yoga). Because only when the five (organs of senses) together with knowledge and mind cease (their activities) and the intelligence itself does not stir, only then there is to come about Supreme goal. 

What Does Sravanam Achieve? 

In Sanskrit, there is a phrase Pramaana Gata Sandeha, which means “doubts pertaining to the means of knowledge”. When all doubts connected with the Pramana or means of knowledge are removed, Sravana’s job is said to have been done. 

The highest Pramana used for knowledge of the Self is Shabda Pramana or scriptural authority. Then comes Anumana or reasoning, and then Pratyaksha or sense perception. 

The knowledge conveyed during Sravana can be divided into 5 distinct stages. At each stage the primary Pramana will change. The stages are as follows: 

1. Upasadana – (Pratyaksha) the preparatory stage or aligning oneself to the Guru. 

2. Karana – (Anumana) learning about all the causal factors leading to the human birth; 

3. Jnana – (Anumana) knowledge of the five sheaths that make up our constitution; 

4. Vedanta Tattwa – (Shabda) knowledge of the Reality or Supreme Self; and finally 

5. Mahavakya – (Shabda) knowledge dealing with the identity of Jiva with Brahman. 

Seers, saints and seekers have been benefited by them having said that the objective perceived by them in Veda, which is variously spread out in vedic hymns are to be followed by the seekers.  

Having been enlightened and satisfied with that knowledge, the seers, free of passion and tranquil in mind have seen the omnipotent self on all sides and with concentrated mind entered in to Self.  

The seers too who have ascertained the mystery of the hymns contained in upanishads, with pure mind and renunciation, ever dwelling in and being one with Brahman would at the end of their physical life be liberated, declares Mundaka Upanishad. 

Then at that point of time, one becomes undistracted, Mind becomes one-pointed like the blade of grass.  

Love.

 

 

Live Session Tomorrow on Nirvana Shatakam - Part 6

 Live Session Tomorrow on Nirvana Shatakam - Part 6 

https://youtu.be/eLlpElblGBM