Dasoham - Sivoham

                                      Dasoham - Sivoham

     " Asankalpa Jayeth Kamam Krodham Kaman Vivarjanam"

     Only a man who is devoid of Sankalpa (thoughts) can conquer kama (desires) and krodha (anger) - this is the meaning of this sloka.

Sankalpa is like a sharpedged sword. It tries to destroy the bad qualities and bad thoughts and bad feelings when noticed. 

    On the negative side because of the influence of sankalpas, Kama and krodha will develop in a person. Then he will lose appetite on account of vaatha (wind), pitha (bile secretion) and sleshma (phlegm).

    The mind is a bundle of sankalpas. Such a mind constantly pervades the Bhoothakasa, the objective world. The objective world is sustained by money, property and wealth.

    Gita considers Charactor as the only property: good conduct as money and atma jnana as the true wealth. Man's fame comes only by character. Hence Gita exhorted us to begin our quest for atma jnana with the help of good character and good conduct. 

First and foremost, one who is desirous of attaining Divinity, must control his desires and anger.

    When Duryodhana and Arjuna went to seek the help of Krishna, Duryodhana sought his physical power like the army and weapons.

Arjuna however, fell at the feet of Krishna and requested in all humility, for Lord Krishna Himself. Then lifting Arjuna and patting him on his back Krishna said:

Get up, Oh Dhanunjaya! Destiny is invinsible,

Truth will triumph. Justice will succeed: 

Selfishness will perish. This is Yugadharma.

Look! The father of a hundred children

will not be left with even one child

To perform his last rites, when destiny is otherwise.

     Lord Krishna explained thus to Arjuna, even at that time. The essence of this teaching is, one who relies upon his physical strength and power will not be able to Divine blessings, Divine Grace and Divine Knowledge. That is why, sadhaka who aspires for God's Grace must, at the outset, try to control worldly and sensual desires.

   However, the sadhaka who wishes to attain an Atmic state (Brahaman stage) has to start his spiritual journey with a feeling of "Dasoham" Dwaitha stage ( I am the servant (devotee) of God) ( he is different from God). Then he must rise to soham stage which is Visishtadwitha,  Here he comes face to face with God and prays "Oh God,I am your devotee' .When the sadhaka does sadhana in this "soham" state with total and unflinching devotion, he reaches Adwaita State. ( I am Brahman verily).

     Adwaitha is embedded in Visishtadwita. When you say 'I am Brahman', there are two entities I and Brahman.

     When you say 'I am your Dasa' , The Lord and Dasa are different. 

 

     When you say "I am Brahman" it becomes reflection of the inner being. When the individual is one, eventhough the object and image are different there is a coordination or link between the two. This is Visishtadwaitha.

    When the object itself is omnipresent, there is no place for image or reflection. when Divinity is pervading the whole Universe, where is the place for a reflection. 

     That is why, the omnipresent Divinity is called

 " Poorna Adwaitha" ( Total non-dualism).   

     First and foremost, one who is desirous of attaining Divinity,  must control his desires and anger.

Anger And The Method To Control It.

     As soon as a person gets a sankalpa (thought of desire), he must analyse whether it is good or bad sankalpa. If it is a bad one the sadhaka must nip it in the bud-stage itself. Whatever karma he performs, can be transformed into service to God. Then there is scope for developing sacred desires. It will help to control anger.

    How to control anger?

     Analyse the reason for your anger. You question yourself whether your anger is justified or not. If it is not justified, think the great pain you have caused to another by your anger. When you  thus make an analysis about your anger and its consequences, you will be able to control your anger to some extent. But, such a detailed analysis may not be possible for an ordinary man. 

     Therefore, immediately after you get angry don't put your tongue into action.

      When you control your anger by conscious effort, your body will get strength. Along with the body, the mind will also pickup strength.

      The Kathopanishad declared, "Naayamathma Balaheenena Labhyah" ( a weak person will not be able to attain atmic state).

      To achieve the atmic state, one has to control raaga (attachment) and dwesha (hatred) in the first instance. This is most essential not only for a sadhaka, but for every person.These two are responsible for all the agitations, chaos, evils, revolutions and lack of peace in 

the world today.

     Astika, Nastika And Yastika

     In God's view there is nothing like an astika (theist or one who believes in the existence of God).

 

or Nastika ( atheist) . 

You may entertain such a distinction, but God does not. Even Gitacharya declares that whoever has controlled his raaga (attachment) and dwesha (hatred) is most dear to Him. The secret

underlying the three concepts " astika"  "Nastika"and

 "Astika-Nastika " is the nature of their qualities only. Beyond these three, there is another type of person, namely, "Yastika".

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Astika  :  is one who has self-confidence.

Nastika ; is one who does not have self-confidence.

Yastika-Nastika : is one who becomes an astika in times of difficulties and remains as Nastika at other times. 

Yastika  :  is like Prahlada, who has an inborn trait of devotion to God and who leads a pure and sacred life throughout. He could have a vision of God. Because has been experiencing the indwelling Divinity at all times and in all circumstances, he could enjoy Divine Bliss. 

     Our sadhanas will bear fruit only when we control Kama and Krodha.

     

      

   

         

Devotee is dearest to God

                                                                         Devotee is  dearest to God 

             

     "Thesham Sathatha  Yukthanaam Bhajathaam

                  Preethipoorvakam

     Dadaami Buddhiyogam Tham Eva

                  Maamupayaanthi the"

" Whosoever worships Me constantly with love and affection, to such a person I will grant Buddhi Yoga" - declares the Lord. Not only this. He has also promised " I will take him unto Me". Buddhi Yoga means the discrimination between Atma and Anathma. This is possible only for the pure devotees. The Bhagavad Gita has established the fact that that the eternal Knowledge leading to Mukthi can be acquired only by means of pure and unsullied devotion. It has declared that it is only through "Dasohamthathwa"

(total surrender by becoming God's servant), one can attain" Soham

Thathwa" (' I am that' state completely identifying oneself with Divinity) . It has unequivocally stated "Bhaktimaan Mey Priyo Narah" 

(a devotee par excellence is most dear to Me).

Bhakti and Para Bhakti

Bhakti is worshipping God with the materials available in the objective world like flowers, incense sticks, camphor etc.,

     Cultivate good character, good behaviour and good qualities in the Brindavan of your heart by your conscious effort and worship God with such flowers . This process is called Parabhakti.

Bhakti (devotion) and Jnana (knowledge)

Without meditation, Knowledge is not possible. Without knowledge, meditation is not possible.

The inner meaning of Dhyanam is contemplation on Divinity.

Also contemplation on God is Bhakti (Devotion).

Bhakti is like a flower. Without going through the process of Bhakti, the fruit of Akhanda Jnana (infinite Knowledge) cannot be obtained.

Bhakti is the basis for Akhanda Jnana.

At the flower (Bhakti) stage a sadhaka must begin with a feeling of dasoham ( I am the servant, meaning servant of God).Starting from dasoham  state, he should finally reach the Brahmoham ( I am Brahman) or soham (I am that) state.

     When one starts his sadhana with a dasoham feeling, his ego will vanish. As long as there is 'Ahamkara' (ego), 'Atma jnana' (knowledge of self) is not possible. 

     Arjuna threw down his Gandiva (bow) of ego and surrendered himself before Lord Krishna saying "Karishye   vachanam Thava"

( I will act according to your dictates). Then Lord Krishna constantly provided him courage and encouragement. As long as there is ego, visualisation of the Divine form at the Atmic level is not possible.

     Dehabhranthi ( the delusion of identification with the body) must be given up. One should cultivate Ekathma Bhavana (a feeling of universal oneness with God) by constantly remaining as a Yogi.

Only such people can experience this great truth.

     Thus, a devotee shedding his ego, attains Atmic Bliss and remains in that state without interruption. For this, three paths , namely Dwaita, Visishtadwaita and Adwaita have been prescribed.

Dwaita, Visishtadwaita and Adwaita 

     Dwaita             : To think " I m a devotee of God."

     Visishitsdwaita ; To think " I am your devotee"

      Adwaita           : To think " I and You are one".

But it is only when we start in Dwaita, we can reach the Adwaita stage. wtithout sakara  and saguna (form and attributes) worship

nirakara and nirguna (formless and attributeless) is not possible. Therefore, we must begin our journey to God, as a Dasa (servant).

     It is only when you recognise the Divinity in Man and firmly

establish yourself in the belief that it is none other than God Himself, that the Jivathathatwa in you will gradually vanish. The Gita says "sreyohi Jnanam Abhyasaath." It means that you will attain Jnanam (wisdom) only by abhyasa (practice). 

    There are two kinds of knowledge.

Bhoutika Jnana (Secular Knowledge). This is knowledge.

To observe and enquire into the material objects is ordinary knowledge.

Adhyathmika Jnanam : Wisdom. To recognise and understand the basic  principle underlying the object as an indweller is spiritual knowledge.

       

    Without the background of spiritual knowledge, it is impossible to acquire secular knowledge. All good actions are performed only by means of acquiring spiritual knowledge. 

     The body is most essential for performing any righthteous and sacred deeds to help others. 

     Our desires have to be burnt through the body and feelings. The desires have to be brought under our control gradually, step-by-step. By  controlling our senses and  desires, certain changes take place in our attitude, resulting in "Karmaphala Thyaaga" (renouncing the fruit of our actions). 

    Gita said  " Maa Phaleshu " (never aspire for the fruit). it never said "Naa Phaleshu"(no fruit). There is a fruit for every action of ours. But what is important is, never perform any Karma anticipating a fruit (result). Perform all actions as your sacred duty.

     As long as we are in the process of recognising the secret of  the result of action, performance of our duties is essential.  For karmaphala thyaga or karma itself, for developing Jnana or Dhyana-

in fact for everything Prema (love) is important.

     

     Sathya, Dharma, Santhi and Prema are indicators of good conduct and character. 

    To achieve  Sathya, Dharma and Santhi cultivation of love is very much necessary. 

      Prema, when results in action, becomes Dharma.

      Prema when associated with understanding becomes Santhi.

      Love is the birthplace for all other human values.

      Therefore, Gitacharya exhorted us to cultivate Love to reach Him.

      when you install the Lord in your heart, it is not necessary to make separate Sadhanas to renounce the fruit of your actions (Karmaphalathyaga). 

      Lord Krishna said "When you become my devotee, chant My name contemplate on Me, Meditate on Me and engage yourself in My thoughts at all times and all places, then I will take care of everything for you." For undertaking such a dedicated effort, you must have a firm resolve and unflinching and total faith.Without this, it is not possible to achieve Divine Bliss.

      Let your thoughts be pure and profound flowing from a pure heart. Go near Him with Paripoorna Prema (Full and unciditional Love). God has asserrted that He is " Bhjathaam Priyo" meaning He will be dearest one who worships and serves him. 

     All our actions and thoughts must be turned towards inward path. 

We must believe that Love is the mst important factor in Bhaktiyoga.

     You must always cultivate good and truthful thoughts. 

      Love is everything: God is Love and Love is God. Therefore.cultivate Love and expand your little self into infinity and try to merge in that Supreme Self. This is the essence of the teachings of Bhaktiyoga. 

     

     

Sense Control - Main Entrance To Yoga (2) The word and its effect

Sense Control  - Main Entrance To Yoga  (2)   The word and its effect                 

     The second  power that the tongue wields is the word that is spoken by it. 

    Even a tree felled with the edge of a sharp weapon will sprout again. But, a mind broken by harsh words can not be put together again. 

    " Even an iron bar can be welded together

by the blacksmith once, twice or thice.

     If the mind is broken  by harsh words

can anything put it together again?"

     It is the word that is responsible for breaking a heart or putting it together again. Therefore, we must ensure that the words we speak do not hurt anybody. If your leg slips, there is no harm; but if your tongue slips, it is real hell. The injury sustained on account of the slip of the leg is visible and can be cured by a Doctor. But, the injury sustained by the mind due to harsh and hurting words is not visible. No Doctor in earth can repair this injury. Therefore, we should never use words that hurt others. Sometime or the other, these harsh words rebound on us, like a Brahmaastra. Hence, always speak soft and sweet words, lovingly.

     The tongue always keeps up its honourable position. It has enormous patience. There are 32 sharp teeth around the tongue. They are capable of cutting the tongue in a fraction of a second. Inspite of its precarious position,the tongue keeps itself safe and does not involve in any danger.  That is why it teaches us, " O Son! you may be in the midst of several evil and dangerous people, but don't expose yourself to their machinations. Conduct yourself tactfully

and in a dignified manner." If we are in the midst of evil people, we also become evil-doers. We are losing our good qualities, good thoughts and good behaviour in a trice. In order to expose ourselves to such a situation, Gita taught us to control our tongue.

Too much talk is harmful to our intellect.: 

     By excessive talk our Atmic and Divine Power will be wasted. 

The memorising power will be redused. Vital energy will be wasted.

By excessive talk hunger will increase. So eats more food. The more food he takes, the more numerous thoughts he has.As a result, he will not be able to control his senses. 

    Excess intake of food - thamasic food and demonic thoughts will not promote human values.

    Hence man should develop divinity in himself by observing silence, but never waste his energy by excessive talk.

 

    Cultivate human qualities like sacrifice, morality, sincerity, mercy, compassion, love, non-violence, etc. 

    You become animalistic as you cultivate inhuman qualities like, anger, envy, jealousy, etc., Man today is afflicted with three evil qualities namely, ego, selfishness and jealousy. To keep these qualities under control, one has to control the food and speech. The main entrance to the mansion of yoga is the tongue. Therefore, the Bhakti Yoga teaches that, employing the tongue to undertake sacred activities by proper food and speech is the greatest sadhana.

    The tongue should be sanctified by Namasmarara.

     In this Kaliyuga, the purity of the tongue will be enhanced by doing Namasmarana. To sanctify the tongue, one has to continuously perform Harinama Sankeertan. ( Singing the name and glory of Hari). It is said " Harernama Harernma Harernamaiva Kevalam, Kalu Nasthyeva Nasthyeva Nastheyeva Gathi Ranyatha". It means, there is no greater path or sadhana than Namasmarana. Therefore, the Gita exhorts to sanctify your life by singing God's glory than wasting it in unnecssary and useless talk.

Sense Control - Main Entrance To Yoga

                       Sense Control  - Main Entrance To Yoga

   Control of the Tongue is the main entrance to yoga, says the Gita.

It has ruled that it is impossible to enter into Yoga and attain Divinity, without controlling one's own tongue which is a very important sense organ.

    Among the sense organs only tongue has two kinds of powers, power of speech and power of taste. That is why Gitacharya says

"Whoever keeps his tongue under control, such a sadhaka's heart will be pure, unwavering and selfless and he will surely attain Divinity."

    Excessive intake of food is very dangerous to health. You should take limited quantity of food.

     In the first instance, you must control your tongue . Then all the other senses will automatically come under control. There is nothing more valuable in this world than the word. Therefore, keeping our words and tongue under control is the most important sadhana.

    If you want to develop good qualities in you, you will have to sacrifice bad qualities. If you take food simply to satisfy your palate, you will be subjected to raga (attachment or desire), and dwesha (hatred). These disturbances and mental depressions reduce full-man into one-fourth man.He drowns himself in deep sorrow. He feels, life is not worth living.He is elated when praised and get depressed when scorned. Thus he develops inequanimity .

    You must assess whether the food you take is sathwic, rajasic or thamasic. You must also see whether it is hitha (promoting health) and mitha (limited in quantity) to you. When you thus enquire and take hitha and mitha food with full knowledge, you will not be disturbed by any external forces. 

    When you sacrifice inequality, you get equality.

    When you sacrifice bad thoughts you will get good thoughts.

    When you sacrifice bad intentions you will get good intentions.

     Keeping the tongue under control, if you make it satisfied with limited quantity of food and limited talk, you will get happiness easily. This is called "Mouna".

     The three types of purification

      We should not take any food, without subjecting it to three types of Suddhi (purification).

1. Paathra Suddhi : Proper cleaning of the vessels.

2, Padaartha Suddhi : Cleaning of the food material used.

   Enquire Whether  The food that is obtained through illegal means 

  ( ill-gotten money or by the sweat of one's brow, by stealing, by penalising others etc.,)

or through whole hearted contribution.

The food obtained by illegal means will not only cause ill-health, will also develop bad qualities.

The food obtained through whole hearted contribution will give good health and good qualities.

3. Paaka Sudhi :  Purity of the person cooking.

To ensure Paaka suddhi, it must be enquired whether the food is prepared with good intention and pure heart.

Among the above three suddhis, we can only ensure paathra suddhi.

Padaartha suddhi and paaka suddhi are not in our hands. 

That is why, before pataking of the food, it must be offered to

God with a prayer

"Brahmarpanam Brahma Havihir Brahmagnow 

Brahanahutham

Brahmaiva thena Ganthvyam Brahma Karma 

Samdhinaa"

     When we do this, all the above three suddhis will accure to the food. It is only for this purpose the Bhagavad Gita exhorted us to offer such a prayer before taking of our food. Before this prayer it is only food, but after doing this prayer it becomes Prasada (a gift from God.)

     Our prayer will remove all the three types of  impurities, namely 

Paathradosha, Padaarthadosha and paakadosha.

     It is for this reason the Gita exhorted us to take Sathwic food in limited quantity by controlling our tongue.

Three Essential Steps For The Spiritual Aspirant

                                          Three Essential Steps For The Spiritual Aspirant                     

       Bhakthya Thwananyayaa Sakyah

           Ahamevam Vidhorjuna

       Jnatum Drshtumcha Tathwena

          Praveshtum Cha Parantapa

Through single minded devotion, however, I can be seen in this form (with four arms) , nay known in essence and even entered into.

This statement beautifully portrays the spiritual aspirant, that there are three most important steps for gradual spiritual evolution.

Jantum :Signifies the firm conviction that God exists. The Sadhaka gathers knowledge about the form and attibutes of God, by study of scriptures, from the teachings of gurus and by hearing from the devotees who had divne experiences.The Sadhaka is not satisfied with this limited experience. This is "Dwaitha" Dualism.

Drahtum : From the above stage , by constant contemplation on the attributes of the Lord about which he heard before he will be blessed with the divine vision  Dharshan of the Lord directly. Not only that he will be able to have a dialouge (sambhashan)with the Lord. This is Visishtadwitha (qualified -nondualism) which develops the feeling that he is part of the Divine.

Darshan of the Lord is only "Drastuncha". Now it is time for

Prvestum :   Merging in Him. This is Adwaitha (non-dualism)     

                

                 If one wants to merge in Divinity, he should have only divine feelings, thoughts and actions. Every aspect of his life must become Godly. At this stage, he endeavours to cultivate Divine qualities like selflessness and broad mindedness. He struggles himself to attain oneness with God, in thought, word and deed. One day finally he succeeds in getting his desire fulfilled. This is the ultimate goal of his life.

     Hence, one should rise from Dwaitha stage (dualism) the existence of God, to

 Visishtsdwaitha stage (qualified non-dualism) converted into a vision of the Divine. finaly to

Adwaitha stage 

 

Merge with God. We must gain an experience of "I am God"

"I and God are one" only one."

    We should not have any rest or peace till we reach this supreme stage. 

 

     We are born as human beings and are living as human beings. 

We started our life's journey as Sadhkas. We joined the company of spiritual aspirants . We are listening to the stories of God. This is not enough. We must do sadhana to have the vision of the Lord.

Even this is not enough. We should not be contented with darshan, sparshan and sambhashan of the Lord. We must become one with Him. Lord Krishna taught Dhanunjaya thus.

Protect the Body

                                            Protect the Body 

     The body is a temple which houses God. This is a chriot in which God moves. God is taken in ceremonial procession installed in the chariot. Hence we should not neglect the body. Such a sacred body should be honoured by not indulging in evil deeds.

    We consider, having a sumptuous dinner with a variety of dishes as a great enjoyment. No, No. Food must be taken as a medicine for the disease of hunger. Then only our body will be healthy for doing sadhana.

 

     We must protect the body (deha) till we recognise the Indweller (Dehi). We are doing all sadhanas only through the body. We are learning all knowledge only through the body. We are recognising the uniqueness of Divinity only through the body. Therefore, we must always realise the Dehi (Divinity)  through the Deha ( body).

     

     We must recognise the truth, that God resides as the indweller. To recognise this truth,  we must turn our vision inwards.

     In what manner should be our yearning for God.

As in a herd of cows

A stranded calf "Amba, Amba, Amba" bleats

As a pining wife, for the absent spouse weeps,

With growling belly, as the starving beggar for a morsel pleads, 

so for your Lord seek.

    

    Such an intense yearning must be developed by a devotee for 

becoming one with God and merge with Him.

   When the thoughts, words take the shape of action, it becomes worship.

you must make a sincere effort to purify your thoughts. You must cultivate pure love. You must develop forbearance. There is nothing greater than forbearance  (Kshama) in this world.

kshama (forbearance) is Sathyam (Truth,) Dharma (Righteousness)

Veda, Ahimsa (Non-violence), Daya (Compassion), 

Santhosham (Happiness), Sarvasvam (everything) in this world.

Kshama means patience and forbearance by which you will be able to attain Divinity.

Anger and tension are very dangerous. This will reduce the life span of an individual.

God can be attained only through love. 

Lord Krishna repeatedly exhorted in the Bhagavad Gita to cultivate 

Prematathwa. Love knows no hatred. It does not allow scope for selfishness. Love always gives and forgives. That is why Love is Divine. In order to attain such Divinity, we must develop divine qualities in us. 

Loving God can be attained by love itself. For developing love for God    Sadhanas such as Japa,Thapa or Dhyana, Bhajana etc. are necessary. we must  recognise that these Sadhanas  will acquire

a purpose and meaning only when we put into practice their inner meaning.

If we spend at least  one hour a day in such sacred activities. our body will be sanctified. We will also accumulate some punya.

 

     

                     

Samsara Sagara ( The Ocean Of Samsara )

                         Samsara Sagara ( The Ocean Of Samsara )

The Bhava Sagara is full of difficulties. In the ocean, there will be crocodiles, whales, several other wild and ferocious creatures living. 

Similarly in the ocean of life, the crocodiles and whales of Kama (desire, lust), krodha(anger), lobha (greed), moha (delusion), madha (pride) and mastsarya (jealousy) live. These are ferocious animals. This ocean is unfathomable. This can be termed as "Pravahika Sathya" (flowing truth).

This ocean is full of tidal waves consisting of conflicting forces of Sukha and Duhkha (pain and pleasure). It is difficult to predict when one gets pleasure or when one is subjected to sorrow. 

The difficulties can be removed only when the "Atma Swarupa" 

(the divine Atma) which sines in every body in accordance with the saying "Swa Sareere Swayam Jyothih" (resplendent, self-effulgent flame in own's body). You must have firm faith in this truth.

When you recognise this Unity in diversity (all beings are atma swrupa),

unity of divine Atma, you will never try to hate anybody.

Performing sacred karmas like worship, vratha, Bhajans and yoga, Nine forms of worship are necessary until you recognise and understand the Atma Swrupa residing in all beings. But once you have recognised the sacred essence of Gita all these methods will appear to be of no use.

The Bhakti Yoga describes the qualities of a Devotee, in ever so many ways. It exhorts us to conquer the "Arishadvarga" (the six internal enemies of man). It is easy to say this, but difficult to put into practice.If so, when will it become easy to practice also?

The answer is, Only when one recognises the fact that God resides in all five senses of the body as "Rasa Swarupa" (in the form of essence).

     You will be able to enjoy the sweetness and sanctity of good qualities like truth, love, compassion, forbearance etc., only when

you get rid of bad qualities in you like anger, hatred, jealousy, selfishness and ego.

      The sanctitiy of good qualities can be enjoyed only after bad qualities are removed.

This is possible only through Bhakti (Love for God).

Love for God is Bhakti.

     "Anurakti" (love) one has for God is Bhakti. 

The life force " Bha" existing in God (Bhagavan) when

 added the life force "kti" in Anurakti (love), it becomes Bhakti (devotion)

When you continue to foster this "Bhakti" (devotion), you will get

all other things like "Sakti" (energy), "Rakti" (Desire for God), 

"Virakti" (cessation of wordly desires), Anurakti (love for God), and "Mukti" (Liberation) .Anurakti is the life-giving force for man. 

When you cultivate Anurakti for God, you will realise the truth that whomever you love, you are loving for your own sake. This is what sage Yagnavalkya said about Bhakti.

The Self - Effulgent Flame In One's Own Body

                      The self - Effulgent Flame in One's Own Body     

                           " Nirmamo Nirahamkaarah   

                       sama Dukha Sukha Kshamee       

                       Sarvaramba Parityaagee Yo Mat

                       Bhaktah Sa Mey Priah.

                       Adweshta sarvabhoothanam

                       Maitrah Karuna Eva cha."

"One who is devoid of the feeling of "I" and "Mine" One who takes pain and pleasure in the same vein and One who has forbearance, is most dear to Me" - thus declared Gitacharya.

Unity of Divinity And Man's Divine Nature.

    To realise one's divine nature and unity of God, is beyond the reach of an ordinary Sadhaka. But once a Sadhaka is able to recognize the Unity of Divinity and also the divine nature of a human being, it is no longer difficult. In keeping with the saying

"Swa Sareeram Swayam Jyothihi, Swarupam Sarva Rakshanam."

"God is immanent as a protector of all beings as a self-effulgent. resplendent flame in the body of every being. When we realise this truth, it will be easier for us to control our ego and the feeling of 'mine' and 'thine'.

"Swa sareeram swayam jyothihi" His self effulgent flame is in our own body. "Swarupam sarva Rakshanam" This protectorof beings is residing in our own body.

     The inquiry into God's existence and the method by which we can reach Him is going on since ancient times. This was succeeded  by the intense penence of sages and seers for thousands of years.They declared "Vedaham Etham Purusham Mahaantham Aaditya Varnam Thamasah Parasthaath ". They revealed to the world that they found a resplendent, self-effulgent Mahapurusha. It is not in the outer world and by outward vision. They declared that they found Him within their own self, their own divine feelings and their own body, by an inward vision.

The Body Is  A Temple

   You must make efforts to have the vision of the

Chinmayamoorthy  (embodiment of Divine Consciousness) within the human body . The body is a temple which houses God. This is a chariot in which God moves. God is taken in a ceremonial procession installed in this chriot. Hence we should not neglect or fill it with impurities like evil deeds . This body must be engaged in sacred and selfless activities. 

     This body is like a boat that ferries you across the Bhava Sagara (the ocean of birth and death and the sorrow resulting out of it.)

This body cannot be obtained easily. This has come to you as a reward for the meritorious deeds you performed in several of your previous births.  Therefore, to engage this body in wrong ways, is to waste the great merit accumulated in several previous births. 

"Janthunam Nara Janma Durlabam" - so goes saying. It is very very difficult to get a human birth. In fact, it is our greatest fortune to have got this human life.

Saranagathi Thathwa (The spirit of Surrender)

                       Saranagathi Thathwa ( Spirit of Surrender)

     Lord Krishna in Bhagavad Gita told Arjuna " Oh Arjuna ! By maya, you are swept away by the flow of time. You are moving far away from Me. Take refuge in Me. You will be redeemed from your sorrows." 

     When you are associated with God and live in His Divine presence, maya will not trouble you in the least.

     Lord Krishna exhorted Arjuna thus " My dear! You are attached to sense objects. You are engrossed in ever so many activities in this objective world. Thereby, you are confused and unable to concentrate. Resort to Abhyaasa Yoga (the yoga of practice). Then only you will get concentration; you will take refuge in Me. Contemplate on Me with love and faith. Whatever activity you are undertaking, think of Me.

    ' I am engaged in the battle field, is it not a worldly and mundane goal?' Do not think on these lines. 

'Mamanusmara, Yudhyacha' Even while engaged in the war, think of Me. This not a battle against an external enemy. Think that you are with your own internal enemies of your bad thoughts and bad intentions. It is a fight against your own inner senses. You must conquer them."

     As long as you have the feeling of "I and Mine", surrender is not possible. This is the influence of Bhutakasa.You must conquer Bhuthakasa and get into chitthakasa and ultimately into the realm of chidakasa. Once you are in that realm, God will look after all other things.

    Conquer the senses (Bhhuthakasa) and mind (bundle of thoughts) ( chitthakasa) .  Then You will realise  chidakasa  casual form of Universe which is all pervading Nirguna Parabramham God. when mind and senses merge, Atma residing as witness  in every Jiva (Jivathma) will be recognised.  We will see the all pervading God in every being and get the knowledge that Jivathma is only the reflection of Paramathma  God  who  is omnipresent from Microcosm to Macrocosm  in chidakasa ( casual form of Universe) as paramathma will be experienced.

you will realise chidakasa all pervading Nirguna Para Bramhan.

         

    A jiva should not presume to have a choise of his own. Everything is God. To obey His command is the characteristic of a person who surrenders himself to God totally.

   ' Come and sit in my train . I will carry your luggage to your destination. Do not carry your luggage on your head, even here and suffer in the process.'Thus  Sri Krishna explained the significance of saranagathi Thathwa in the path of devotion.

     When a devotee surrenders himself completely to God, he will get the pension of God's Grace,wherever he is. 

" Whether you are in the forest or the sky; village or town; on the hillock or in mid stream - wherever you are, I am the sole refuge for you. Surrender unto Me thus", declared the Lord. 

     Therefore, it is necessary for everybody to undertake actions that will sanctify his time as well as his body and finally surrender to God completely.

Saranagathi thathwa

                                 Saranagathi Thathwa

Gita exhorted to develop  unconditional surrender. 

Sampoorna Saranagathi.

To develop this spirit of surrender, time is important. Jiva is bound by time. God is not bound by time.   God is beyond time. Man is mortal. God is Immortal. That is why, it is only when  you seek refuge in God, the time-bound life of a Jeeva becomes meaningful.

    Time is like a perennial river that flows. He who seeks refuge in God will be protected from this swift current: from these pains and sorrows. Ultimately he will be happily spending his time in His Divine presence. 

Lord's teaching  with regard to Saranagathi tathwa is as follows;

    "My son!  You are a mere jiva in this eternal flow of time. I am the shore, your only refuge. Only when you seek refuge in Me, you will be redeemed from all your pains and sorrows. Therefore, seek refuge in me."

     By following this teaching only,  the sadhaka surrenders himself to God saying " Anyatha Saranam Naasthi, Thwameva Saranam Mama" ( Other than your refuge there is none, you are my refuge)

The veil of Maya - A Big Obstacle.

     The biggest obstacle to this Saranagathi Thathwa is the veil of Maya.Because of this maya a devotee is unable to surrender himself 

totally and unconditionally to God: he gets confused. That is Maya. Due to this Maya We are unable to recognise the truth that this entire objective world is, infact, an embodiment of Brahma (absolute truth).  Hence we consider it as a changing world and exposed to pains and sorrows.

      When you look at the world with a spirit of enquiry, it will be revealed to you as a "Pravahika Sathya" (flowing truth). Constant change is pravaha (flow). This world is pravahika sathya. That means real and unreal. In vedantha, this is called "Sadasath".( A mixture of truth and untruth.)

Sadhana is the effort to separate truth from untruth .This sadhana is termed as 

" Nithya Anitya Vibhaga yoga"

 "Kshetra Kshetrajna  Vibhaga Yoga" and

 "Gunathraya Vibhaga yoga"

in the Bhagavad Gita.

     Maya is associated with trigunas (Sathwa, Rajas and Thamoguna)

Maya (delusion), ajnana (ignorance), prkriti (nature), 

Thamas (darkness) are synonymous. All these mean the same. 

Deluding oneself into thinking as truth and real, that which is not existing, is maya.

eg. rope  for a snake.

Saranagathi Redeems All Sorrows

                                  Saranagathi Redeems All Sorrows

Sreyohi Jnanam Abhyasaath 

Jnana dhyanam  vishisyathe

Dhyanaath karmaphala thyagath

Thyagath santhir Anantharam.

Knowledge is better than Practice

Meditation of God is superior to Knowledge and 

Renunciation of fruit of actions is even superior to meditation because

peace immediately follows from renunciation.

Renunciation of fruit of actions is  superior to all.

Abhyasa or Sadhana : the various spiritual activities undertaken by a sadhaka in his daily life to attain divinity and the training he undergoes .

Dhyana  or Meditation: contemplating on Him and developing a feeling of oneness with Him.

     Occasional contemplation is not called Dhyana. 

Contemplation on God at all times in all states and in all places is Dhyana.

Abhyasa has limitations of time, action and reason. 

Dhyana is beyond these limitations.

Dhyana is superior to Abhyasarahita.

Jnana is more superior. This is based on the power of inquiry and observation.

Jijnasa, Sadhana and Aarooda

When a person crosses these three stages and reaches a stage of total renunciation. Such a state is called peace. 

To reach such a state of Immortality one must be 

"Sarva sanga parithyagi". (a total renunciant). This is the state of peace says Bhagavad Gita.

Three steps

Jijnasa ( Spirit of enquiry)

One must set a goal before him. Man's enquiry starts in the spiritual field with Jijnasa.

Sadhaka

From Jijnasa he reaches the state of Sadhaka (Spiritual Aspirant)

Aaroodha

From the above stage he proceeds to reach his goal of Aaroodha.

We can classify this.

Jijnasa : Inquiry stage under student or vidhyarthi level.

This is primary stage where a general view of the subject is taken.

A Jijnasu : would like to inquire into and gather facts concerning Nature, secret and the potential of Divinity and try to remember them to some extent. This is to realise "Thatwamasi" (That thou are)

Thath - That He - Parabramham

 Thwam - Thou - You  - All living entities

Asi - Are  -   Non different

You are the Para Bramham - There is no  difference between

 You and Him.

The process here is to recognise the two 'thath' and 'Twam' and then realise the unity (oneness) between them Asi.

Aarooda : This is the final stage in which one realises the unity explained above. It is only in this stage one contemplates peacefully on his oneness with Divinity.

Bhagavad Gita explains these three stages.

Sakara and Nirakara worship III

                           Sakara and Nirakara worship III

In sakara  several types of worships are performed such as shodasopachara (sixteen forms of worship), archanas, light a lamp, agarbathi, burn camphor before deity.

     All these are sakara Tripti.

     When this gradually gets imprinted in the hridaya as Nirakara Thatwa (formless Divinity) and after shedding our body consciousness we worship with the Bhawa Pushpa (mental flowers)

Sakara worship

  -  Flowers offered are Jasmine, marigold, chamenthi etc.

Nirakara worship 

- Flowers to be offred : ahimsa (non-violence), 

Indriya nigraha ( sense control)

Daya         : (compassion)

Sathya      : (Truth)

Thapas     : (Penence) etc.,

     Unless we go upto a higher stage in our sadana and enter to Nivrithi Marga (inward path) we should not give up the Pravrithi Marga (external activities).

In chapter 12 of Bhagavad Gita, Gitacharya has taught that the following  qualities have to be developed by a devotee.

A devotee should always be happy, contented (samtripti) and peaceful.

He should not give scope for any pain or sorrow in his heart.

eg. Prahlada : Inspite of great physical pain and difficulties at the hands of his tormentors he never shed tears or cared for pain as he was constantly contemplating the name of the Lord. He was always happy and contented a Yogi.

A devotee should never allow bad qualities like anger,envy,jealousy,

hatred and carrying tales to enter into his mind.These are literally enemies and hinder his progress in devotional path.

He must be alike to everybody.

He should never hate anybody. (Adweshta Sarva Bhoothanam).

                   

                                        

     Just as the seeds sown in a field do not sprout without cleaning the field before hand Atmananda and God's Grace cannot be obtained without shedding the bad qualities.

    Treat others as embodiments of the Divine.

     Love and respect the Jivas (beings)

Worshipping God and tormenting jivas can never enter into the devotional path.