Essence of vedanta-Post 40

Dear All,

As indicated in the previous post, the stages in spiritual evolution, experienced by the author, shall be given through the three stages- Shrvanam , mananam and nidhidhyasanam or in other expression- in Gross, subtler and subtlest states of experience.

(By now, looking at the number of page views and the absolute lack of any response from any reader, the author is almost convinced that in this recent times, no one is taking these posts seriously and making an attempt to fathom through the subtlest subject -vedantha, shared through various theme posts in the blog. Having taken up this deep subject theme- Essence of vedantha, he is some how completing the theme. He is at loss as to what to give next!!. Will readers of any other country respond to his call???)

IST STAGE IN SPIRITUAL EVOLUTION THROUGH THE PATH OF SELF ENQUIRY/ WISDOM/ JNANA

Bullet points from what we learnt on sravanam yesterday

• Sravanam is the discovery of the whole vision of Vedanta, by listening to the teacher who unfolds the texts of Upanishads. 

• If we say that Vedanta is a means of knowledge, it means that sravanam becomes the main discipline for a seeker. 

• Most important point in Sravanam is to have absolute faith in the teacher, the Guru's teachings wherein the faith is developed as a result of one's own prarabdha to evolve spiritually and also one's observing the Guru's state day by day and developing such an unshakable faith in one's preceptor that one listens (Sravanam) to the Guru's instructions/ teachings exactly with the bhava as if one is listening to God's teachings. 

NOW FOR THE AUTHOR'S JOURNEY IN THE SRAVANAM STAGE (Author to be referred as sadhaka  hereafter in the posts related to his evolution/ experience)

• On the  one hand,  the sadhaka had 30+ years of background as a Sai devotee and as a classic case study of going through the stages of Karma, Upasana and Jnana, he had gone through the initial 10 years of his association in Sai organization as a core sevadal volunteer and office bearer, taking up intensive seva work in slums in Delhi, in various seva activities of the organization as regional sevadal co ordinator for a region in New Delhi.  He would visit slum week after week, undertake brushing of those slum angel children's teeth, combing their hair, playing with them, teaching them moral values, helping them in their studies etc. 
• Thus, the involvement in Service did reduce his ego to an extent but the reduction of ego was too less to be even mentioned !!
• Then, from Karma to Upasana, he started singing in samithi, in zone and then in central bhajans in New Delhi. The journey for the next 10 years in Delhi was the journey of upasana. 
• The upasana journey continued after he re located to Muscat, Oman. In the very next year of his re locating to Muscat, he was given the responsibility of Bhajan Co ordinator of a centre in Sadan which he carried on for another 10 years. So, 30 years of his journey in the spiritual path was confined to Karma and then Upasana. Nothing in Jnana so far.

Continued........

Love

Essence of vedanta-Post 39

Dear readers,

In the penultimate post in this theme, we shall look into the 3 stages prescribed for a sincere spiritual seeker in the path of jnana/ vedanta and try and align the progress of the seeker step by step in this three stages.

The step by step progress shall be dealt in tomorrow's post and shall be more a real experience which the author gained and evolved and not the theoretical steps prescribed in books on Jnana yoga.

From the standpoint of the student, the process of knowing is described to be three fold: listening to the texts of Vedanta (sravanam), reflecting to clear ones doubts (mananam) and contemplating on the knowledge (nididhyasanam) . 

Listening to the words of the Upanishads (Sravanam)

Sravanam is the discovery of the whole vision of Vedanta, by listening to the teacher who unfolds the texts of Upanishads. The inquiry into the meaning of the texts is conducted by the teacher with the use of different methods of teaching.

It is important to note that the role of sravanam is essential and primary in acquiring this knowledge. If we say that Vedanta is a means of knowledge, it means that sravanam becomes the main discipline for a seeker. 

This exposition to the teaching itself can give rise to knowledge that is liberating . There is nothing else to be done after knowledge  It is not an intellectual knowledge meant to be put in practice by meditation.

Most important point in Sravanam is to have absolute faith in the teacher, the Guru's teachings wherein the faith is developed as a result of one's own prarabdha to evolve spiritually and also one's observing the Guru's state day by day and developing such an unshakable faith in one's preceptor that one listens (Sravanam) to the Guru's instructions/ teachings exactly with the bhava as if one is listening to God's teachings. 

Removing doubts by the use of reasoning (Mananam)

After listening to the Upanishads, one 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  ( the student referred to as I here) may be clear about the position of Vedanta, but on the other hand, what it says is not totally understood and assimilated by me:

Ø  I don't have any doubt that Vedanta says I am limitless. But, I still question how is it possible that I am limitless?

Ø  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?

Ø  I know that Vedanta reveals that freedom (moksha) 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.

Ø  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.

Deductive reasoning can not be used to establish what Vedanta says. That means, deductive reasoning can neither contradict what Vedanta says, nor mere reasoning can be used to establish what Vedanta says. 

If deductive reasoning is sufficient to arrive at what Vedanta says, this will contradict the very starting point that the nature of oneself cannot be arrived at by usual means of knowledge i.e . perception or inference.

Finally, as noted for mananam, one can contemplate while walking in nature or sitting quietly after prayers or meditation when one's mind is tranquil. 

In fact a mind that has been exposed to the teaching of one's Guru  will naturally contemplate on the vision of Vedanta at any time of the day because understanding or seeing what is, is the primary goal of his or her life. The whole life becomes contemplative as one aims to make the vision of Vedanta as clear as the daylight.

Contemplation (nididhyasanam)

Contemplation is defined as seeing the meaning or bringing back to the mind the content of the teaching acquired during sravanam and mananam  Sentences as 'I am pure consciousness', 'everything that is here is me and I am independent of all of them', 'I am limitless existence', the equation between I and Isvara, etc. are contemplated upon by the student to see their meaning. 

One can also contemplate upon a given aspect of the teaching for example, the nature of I, the nature of the universe or the nature of Isvara.

After being exposed to the teaching for a few years, some people say that, 'I know I am limitless, but I want to 'do' nididhyasanam now, I want to contemplate to make the teaching real for me'. 

This statement implies that one has to do something after knowing. This is an erroneous notion because any action, including meditation, prayers, rituals, living an ethical life, or working on the unconscious, etc. is an action and is dependent on the person's will. 

Nidhidhyasanam is intense absorption of THAT which one has listened and about which one has convincingly known after listening.

And, if the sravanam and mananam has taken place with utmost sincerity, then nidhidhyasanam  HAS TO HAPPEN BY ITSELF, 24/7. 

Such intense absorption leads to the ultimate experience which is " ATMA SAAKSHATKARAM".

Let us glide along a spiritual seeker's evolvement, what all goes out from him, what all comes in to him, and ultimately what he experiences at the end of the journey, in the upcoming post

Hari Aum Tatsat

Swami Sivananda- Seven culture

Sadhana Tattva

( By Swami Sivananda)

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INTRODUCTION

(a) An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization. 

(b)These thirty-two instructions give the essence of the Eternal Religion (Sanatana Dharma) in its purest form. 

They are suitable for modern busy householders with fixed hours of work. Modify them to suit your convenience and increase the period gradually. 

(c) In the beginning take only a few practicable resolves which form a small but definite advance over your present habits and character. In case of ill-health, pressure of work or unavoidable engagements replace your active Sadhana (spiritual practice) by frequent remembrance of God. 

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HEALTH CULTURE

1. Eat moderately. Take light and simple food. Offer it to God before you eat. Have a balanced diet. 

2. Avoid spicy and hot foods, like chilies, garlic, onions, tamarind, etc., as far as possible. Give up tea, coffee, smoking, betels, meat and wine entirely.

3. Fast on Ekadasi days or once in a fortnight. Take milk, fruits or roots only. 

4. Practice Yoga Asana (Hatha Yoga exercises) or physical exercises for 15 to 30 minutes every day. Take a long walk or play some vigorous games daily. 

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ENERGY CULTURE

5. Observe silence (Mouna) for 2 hours daily and 4 to 8 hours on Sundays. 

6. Observe celibacy according to your age and circumstances. Restrict the indulgence to once a month. Decrease it gradually to once a year. Finally take a vow of abstinence for whole life. 

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ETHICAL CULTURE

7. Speak the TRUTH. Speak little. Speak kindly. Speak sweetly. 

8. Do not injure anyone in thought, word or deed. Be kind to all. 

9. Be sincere, straightforward and open-hearted in your talks and dealings. 

10. Be honest. Earn by the sweat of your brow. Do not accept any money, things or favour unless earned lawfully. Develop nobility and integrity. 

11. Control fits of anger by serenity, patience, love, mercy and tolerance. Forget and forgive. Adapt yourself to men and events. 

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WILL CULTURE

12. Live without sugar for a week or month. Give up salt on Sundays. 

13. Give up cards, novels, cinemas and clubs. Fly from evil company. Avoid discussions with materialists. Do not mix with persons who have no faith in God or who criticize your Sadhana (spiritual practices). 

14. Curtail your wants. Reduce your possessions. Have plain living and high thinking. 

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HEART CULTURE

15. Doing good to others is the highest religion. Do some selfless service for a few hours every week, without egoism or expectation of reward. Do your worldly duties in the same spirit. Work is worship. Dedicate it to God. 

16. Give 2 to 10 percent of your income in charity every month. Share what you have with others. Let the world be your family. Remove selfishness. 

17. Be humble and prostrate yourself to all beings mentally. Feel the Divine Presence everywhere. Give up vanity, pride and hypocrisy. 

18. Have unwavering faith in God, the Bhagavad-Gita and your Guru. Make a total self-surrender to God and pray: "Thy Will be done; I want nothing." Submit to the Divine Will in all events and happenings with equanimity. 

19. See God in all beings and love them as your own Self. Do not hate anyone. 

20. Remember God at all times or, at least, on rising from bed, during a pause in work and before going to bed. Keep a Mala (rosary) in your pocket. 

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PSYCHIC CULTURE

21. Study one chapter or ten to twenty-five verses of the Gita or your scriptures with meaning, daily. Learn the original language of your scripture, at least sufficient to understand it in original. 

22. Memorize important and inspiring portions of your sacred scripture according to your capacity. Memorize also any inspiring quotations from other spiritual books. Keep a pocket version your scripture with you at all times. 

23. Read the Ramayana, the Bible, the Quran, the Bhagavata, the Upanishads, the Yogavasishtha or other religious books daily without fail. Study more during holidays. 

24. Attend religious meetings and seek Satsanga (company) with saints at every opportunity. If not, create opportunities. Listen to spiritual discourses from learned and holy people. If possible, organize such functions on Sundays or holidays. 

25. Visit a temple or place of worship daily. Preferably before you leave and upon your return from work, even if only for 5 or 10 minutes. 

26. Spend holidays and leave-periods, when possible, in the company of saints or practice Sadhana at holy places in seclusion. 

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SPIRITUAL CULTURE

27. Go to bed early. Get up at four o'clock. Answer calls of nature, clean your mouth and take a bath. 

28. Recite some prayers and Kirtan Dhvanis (devotional songs). Practice Pranayama (breathing exercises), Japa (repetition of the Divine Name of God) and meditation in the early morning. Sit on Padma, Siddha, or Sukha Asana throughout, without movement, by gradual practice. While you meditate, forget the outside world totally. Gradually increase the period of meditation. 

29. Perform the daily prayers of your religion. Do not fail to fulfil your obligatory duties. 

30. Write your favourite Mantra or Name of God in a notebook for ten to thirty minutes, daily. 

31. Sing the Names of God (Kirtan) and pray for half to one hour at night with family and friends. 

32. Make annual resolves on the above lines. Regularity, tenacity and fixity are essential. Record your Sadhana in a spiritual diary daily. Review it every month and correct your failures. 

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NOTE FROM AUTHOR

Divyatman,

 Taking the 1st line of the article "An ounce of practice is better than tons of theory", Please take  1 or 2 points from each of the 7 culture and resolve to practice them for a mont continuously and ensure that they are imbibed in your life permanently in your life.

Only when the 2 points per culture are imbibed totally, take up the  1 or 2 more points from each culture.

Regarding celibacy, in case of youngsters or newly married , celibacy may be taken in larger sense. 

Celibacy in larger sense will include control of thoughts, control of anger, control of emotions, control on food and in short  control on any excessive desires at large, restraining from seeking pleasure outside one's own home etc. 

Love