SAB Satsangh

noreply@blogger.com (Shree) — Wed, 21 Oct 2009 08:30:00 -0700

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YAKSHA PRASHNAM - SUMMARY

noreply@blogger.com (Shree) — Wed, 29 Apr 2009 22:00:00 -0700

YAKSHA PRASHNAM SUMMARY

1. If one can perform duties in a selfless way in the given Varna and the Ashrama, he becomes pious.

2. The study of Srutis is very important as one comes to know about the dharma and the purpose of human life only through that.

3. Yudishtira answers 'steady intelligence is the helpful companion always' – steady is the important word here. Steady intelligence means the single pointed buddhi; the buddhi with the right discrimination and judgment. This intelligence can be acquired by serving the Guru (A man of wisdom). Gita says 'pariprashnena sevena' – by asking questions in line with the scriptures and by obeying the Guru the intelligence becomes steady.

4. AUSTERITIES help man to achieve the great.

· Renounce Pride

· Renounce Desire

· Renounce Wrath

· Renounce Avarice and

· Controlled mind

· Withdrawing from all unworthy acts

· Enduring enmity - We lead the life of no regrets.

5. NATURE OF MIND

· Fleeter than wind

· The thoughts that arise in the mind are innumerable than grass

6. Way to happiness:

· Contentment

· Good behavior

· Tranquility

· Simplicity

· Mercy

· Controlling the senses – which are inputs to the mind

7. Clean the mind from all impurities – true bath

8. Restraint of the mind – true restraint

9. Covetousness is the incurable disease; contentment is the only remedy.

10. CHARITY: One who does not share or offer anything to creatures around is considered to be dead.

11. The most valuable of all possessions is knowledge. To whom agreeable and disagreeable, weal and woe, past and future are the same is considered to be wealthy. He alone is knowledgeable

12. IGNORANCE:

· Not knowing one's duties

· Grief

· Believing themselves to be permanent, immortal

· Not valuing time, not using the time to attain the ultimate goal

Yudishtira touches the most valuable thought 'TIME'. This is the highlight of Yaksha Prashnam. People are dying everyday but we feel that death is not for us.

We have all desires except the Lord. Gondavalekar in his discourse says that we add only a pinch of salt to the roti flour for taste. If we add to the heap of salt little flour what will happen? The pinch of salt is nothing but the world. Our life is full of world of desires.

Time never waits for anyone. Parikshit was given 7 days to prepare himself for death. We don't know where we stand in the queue; when our life is going to be snatched away by the Kaala. Have we realized that? If we have realized how do we spend our time?

Watching IPL matches? 24/7 election news?

We are growing ignorance every moment attaching ourselves to innumerable things (my husband, my child, my house, my property, etc.)

The ultimate of attending satsangh, reading scriptures should lead us to a question "WHO AM I?" Where am I going in my life?

The question makes us see life differently. The question makes us live a life of a human.

If it has not led to that question like taking coffee or tea, the spirituality is also an addiction only.

If we understand the uncertainty of life and we have very little time to do our prime duty of human birth (to go back to the source), the practice follows here and now.

If we meditate on Yudishtira's answers, we understand that he has underlined knowledge as the ultimate end and all the austerities are the means to that end. Without practicing these austerities knowledge cannot dawn. In fact, means itself is the end.

Yoga Vasishta says beautifully that the hallmark of a liberated person is that he internally renounces everything thoroughly and externally accepts everything that comes in the natural way.

HARI OM!

PART 21 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 8 Apr 2009 18:51:00 -0700

PART 21 – YAKSHA PRASHNAM SATSANGH

Namaskar Mahatmas!

This week we are in the concluding part of Yaksha Prashnam. The humbleness of Yudishtira is very well shown in this part.

After listening to all the answers of Yudishtira, the Yaksha said: "I am immensely pleased with your answers. You are the wisest and the most righteous person in this world. I now grant you a boon. I will grant the life of one of your brothers. You are at liberty to choose".

Yudishtira said: "Please Lord, let this dark, young, handsome brother of mine, Nakula, come back to life".

The Yaksha was amazed at Yudishtira's choice. "I am surprised at you. I know both Bheema and Arjuna are dear to you. Why did you not choose either Bheema or Arjuna? Bheema would have killed all the sons of Dhrithrashtra. Arjuna is one person on whom you are depending for your victory. Why did your choice fall on Nakula?"

Yudishtira replied: "My father had two wives, Kuntidevi and Maadridevi. I want both their children to live. I am the son of Kunti and Nakula is the son of Maadri. I love both my mothers equally. I cannot gladden the heart of one and hurt the other. So, I choose Nakula, if one of my brothers is to live. I would rather give up my life than give up Dharma. I want the world to know that I will never abandon Dharma".

The Yaksha was very much pleased with the nobility of Yudishtira. He said: "You are great. I am not going to see anybody like you at any time. I am very happy to grant you the lives of ALL YOUR BROTHERS".

The moment he said that, all brothers rose up as though from a deep sleep. They found that all their thirst, hunger and fatigue had all vanished. Yudishtira hugged all of them again and again. He fell at the feet of Yaksha and said: "My Lord! I want to know who you are. You are not a yaksha. No Yaksha knows all the nuances of dharma as you do. You must be a god from above. You are someone very dear to us. Whoever you may be, you must reveal yourself to me. I am eager to know who you are".

The Yaksha now stood in his natural form. He smiled at Yudishtira and said: "I am Dharma, your father. I wanted to see you and talk to you. I am very pleased with you. You will conquer the world with these brothers of yours. But what is pleasing to me is the fact that you have already conquered my kingdom; the kingdom of RIGHTEOUSNESS. Earthly victories are but pale and insignificant beside your conquest.

In Kali Yuga, the fourth quarter of Time, if people just pronounce your name they will become dear to me. Four names will have this greatness: the name of the king Nala of Nishadha, your name, the name of Sita, the wife of Shree Rama. The fourth is the name of one who is very dear to all of you, Krishna.

As for the Arani sticks stolen from the Brahmin, they were stolen by me. I wanted to get you to this lake. Now you can take them back to him. I will grant you another boon. Your exile of twelve years is over. The last and most difficult year is imminent. I assure you, because of my grace, no one will be able to recognize you at any time. You can disguise yourselves and go anywhere you choose. No one will be able to find your real identities".

Yudishtira's joy went to great heights. He placed his head on the two feet of his father and wept unrestrainedly. He spoke to his father: "I do not want anything else in life. I have seen your blessed form. I will receive with gratitude the boons you blessed on me. But, my Lord! I want just one more boon".

Dharma Raja looked at him to continue. He promised that he will grant whatever he wants.

Yudishtira said: "My Lord! Please grant me victory in my fight over the six of my deadly enemies: lust, anger, avarice, possessiveness, arrogance and envy. Please grant that my mind be always led towards truth. I want nothing else in this world".

Dharma smiled at him and said: "My child! There is no need to grant you something you already have. You have conquered these enemies long ago! Go, my children, and be happy. I am on your side. Where I am, there will be Victory. Where Krishna is there will I always be. Your sufferings will soon be over. Nothing can hurt you, as long as you think of me. I wish you well".

HERE ENDS THE YAKSHA PRASHNAM.

The boon that Yudishtira asks from Dharma Raja shows that the world, the kingdom, the riches, the victory etc never had any impact on him. The last answer where he said "The man to whom the agreeable and the disagreeable, weal and woe, the past and the future are the same is considered to possess every kind of wealth" – Yudishtira himself is the essence of this answer.

All sadhanas we undertake is to win the six enemies. Prahlada asked his father Hiranyakashipu 'what is the use of being proud that you are the Lord of the world when you have not won the six enemies inside you'. The one who conquers the kaama, krodha, lobha, madaa, moha and maatsarya is the real conqueror and a wealthy man. In him alone the Lord resides.

We will do a summary of all the questions and answers in the next week.

HARI OM!

PART 20 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 1 Apr 2009 22:15:00 -0700

PART – 20 YAKSHA PRASHNAM SATSANGH

This week let us meditate on the following questions of Yaksha and the answers of Yudishtira.

What is the path? – That alone is THE PATH along which the Great have trod.

What is the news? – Time is the cook that is cooking all creatures of the world full of ignorance. That is THE NEWS.

Who is truly a man? – The report of ones good actions reach heaven and it is spread over the earth. As long as that report lasts, so long is that person called a MAN.

Which is the man who is considered to possess every kind of wealth? – The man to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is considered to possess every kind of wealth.

WHAT IS THE PATH?

THE TRUTH ABOUT RELIGION AND DUTY IS HIDDEN IN THE CAVES. THEREFORE, THAT ALONE IS THE PATH ALONG WHICH THE GREAT HAVE TROD.

(Lord Krishna says in Bhagavad Gita in the fourth chapter that this knowledge (the knowledge of supreme self) is passed from Vaivasvan to Ikshvaku indicating the flow of knowledge through the guru parampara. The great saints have meditated on the ways and means of attaining the supreme truth by the grace of the Lord and of their great tapas and have written scriptures which help ignorant people to easily walk their way to success. Without Guru there is no liberation as He alone can guide us.

Our scriptures always point that one should surrender their ego to realize the Self. Finding our own ways and our own interpretations on the scriptures only swells our ego and it is a clear indication that we don't want to walk the path treaded by our saints. Moreover, we are only wasting time by finding new ways without understanding that our intellect is limited. The Guru alone can measure our growth. Sai satcharitram says that if we take a guide with us to cross the dense forest, the guide will take us safely in a short while as he knows by his self experience - the places of danger. If we want to find our own way we may get lost and we lose the valuable human birth.

Yudishtira says here that the path is not simple which we can understand easily. Ramana Maharishi says that this path is like walking on the razor's edge. The best way to realize the truth is to just surrender our ego and do whatever our Guru says.)

WHAT IS THE NEWS?

THE WORLD FULL OF IGNORANCE IS LIKE A PAN. THE SUN IS FIRE. THE DAYS AND NIGHTS ARE THE FUEL. THE MONTHS AND THE SEASONS CONSTITUTE THE WOODEN HANDLE. TIME IS THE COOK THAT IS COOKING ALL CREATURES IN THAT PAN. THAT IS THE NEWS.

(We generally don't miss to hear to news every day. Not once a day but 'on the hour every hour' we are updated on what is going on around the world at our drawing room. But hear to this news which Yudishtira is saying here!

All of us are handled by time every moment in our life. Time doesn't wait for anyone. All experiences toss us up and down in the cooking pan of world. The desires and anxieties make us run like mad because of our ignorance. We have no time to look into ourselves – what are we doing? What is right? Am I in the right path?

We want to know about everything in the world other than what is the real stuff inside us. We don't want to know what is to be achieved with this human birth. Even if we know, we don't want to take it up 'now'. Isn't it the news?

We too know the truth and see this everyday helplessly. But we tend to ignore since it is the automatic benevolence of the Lord. We see people who were there yesterday are not with us today. When we look into our past, it clearly reveals that things have continuously changed and are changing – time cooking all the creatures in the pan of world of ignorance.

Lord says in Gita as well as in Bhagavatham that a devotee who has surrendered his ego, goes beyond the time and the space. The experiences of day and night; the change of seasons; do not affect a person who becomes a witness to this unfailing nature. He lives happily and dies happily firmly established in the inner self).

WHO IS TRULY A MAN?

The report of ones good actions reach heaven and it is spread over the earth. As long as that report lasts, so long is that person called a MAN.

(Man does not mean one's physical form. The inner purity is what really matters. When one performs actions which are selfless (as the nature does), that attitude grants him the heaven, the happy place. The goodness spreads in no time in this world as said in Gita, 'whatever great people do, the other people follow'. As long as this body is used to spread the divinity, the body gets the name MAN. Otherwise it is all animal life of sensual proceedings).

WHICH IS THE MAN WHO IS CONSIDERED TO POSSESS EVERY KIND OF WEALTH?

THE MAN TO WHOM THE AGREEABLE AND THE DISAGREEABLE, WEAL AND WOE, THE PAST AND THE FUTURE ARE THE SAME, IS CONSIDERED TO POSSESS EVERY KIND OF WEALTH.

(Equanimity is by far the best wealth one can possess. Without this pristine quality any amount of wealth ceases to be a permanent source of pleasure. As said by Yudishtira earlier, contentment is the best of the wealth. The qualities listed here by Yudistira remind us about the Stithaprajna of the second chapter of Gita. Agreeable and disagreeable are for a person who has desires. When these look the same, it is understood that the person has no desires. The past and future are for a person who has worries and anxieties which are the products of the mind. Happiness and difficulties are also the products of desires. When these do not create any disturbance in a person, it means that person has controlled his mind and the senses. It shows his complete surrender to the Lord. It is understood that the person has become witness to his life. A person who is with the self is ever happy and he alone possesses the wealth of every kind. This wealth of the knowledge of self is great because it is not taken away by time. It cannot be cut; burnt; wet; nothing touches this truth whereas every other wealth is bound by time and meets its end).

SUMMARY:

Let us not reinvent the wheel. By just following the words of the Guru without any doubts, questions and with complete faith and surrender is the way to success.

Keeping the NEWS in our mind all the time, let us see and act everyday with an attitude of selflessness. Let us use this limited time effectively to live in knowledge. As long as we live in desires, we live in ignorance.

Fulfilling the desires is not the way to happiness; contentment is the only way to happiness.

All experiences are only to the body. It comes and it goes. It is the nature of the world. Understanding that we are the SELF, untouched by anything, we become wealthy here and now.

HARI OM!

PART 19 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 25 Mar 2009 21:12:00 -0700

PART 19 – YAKSHA PRASHNAM SATSANGH

My humble pranams to all the Mahatmas!

This week we are dealing with these questions of Yaksha.

1) What is the reward for one who is devoted to virtue? – He obtains a happy state in the next world.

2) What is the most wonderful thing in this world? – Day after day there enter into the temple of death, innumerable lives. Still we think we are permanent. That is the wonder of the wonders in this world.

-----------------------------------------------------------------------------------------YAKSHA: WHAT IS THE REWARD FOR ONE WHO IS DEVOTED TO VIRTUE?

YUDISHTIRA: HE OBTAINS A HAPPY STATE IN THE NEXT WORLD.

(For one who is devoted to virtue obtains happy state in the next world. In the next world means, he attains to happy state after the death. Study of the various scriptures, asceticism, gifts, faith, performance of sacrifices, forgiveness, sincerity of disposition, compassion, truth, self-restraint, these constitute possessions of virtue. If one practices these virtues in life or anyone of these in his life as tapas, that person is sure to attain the state of happiness.

The four purushaarthaas are Dharma (virtue), Artha (wealth), Kama (pleasure) and Moksha (liberation). Yudishtira's conversation with Bhishma pitamaha throw more light on how to carry ourselves in our day to day life.

Yudishtira puts a question to Bhishma : "I want to know about Dharma, Artha and Kama. Which of these three helps to steady the course of life in the right direction?"

Bhishma replies to Yudishtira:

"The 3 exist together, side by side, when a man amasses wealth always taking care to walk in the path of dharma. Wealth has its root in virtue, and pleasure is said to be the fruit of wealth. Virtue is desirable for the protection of the body, and wealth for acquiring virtue. Pleasure is after all, only for gratifying the senses. All 3, however have one quality in common: passion.

The pursuit of these three for the sake of themselves, with the desire to enjoy their fruits, makes the rewards remote.

However, if the pursuit is spurred by a desire for knowledge, the knowledge of the self, when they become the means for the end which is noble, the realization of the self, then the reward is immense. VIRTUE IS TO BE ACQUIRED FOR THE PURIFICATION OF THE SOUL. WEALTH SHOULD BE ACQUIRED SO THAT IT MAY BE SPENT WITHOUT ANY DESIRE FOR FRUITS. PLEASURE IS TO BE PURSUED JUST FOR SUPPORTING THE BODY AND NOT FOR GRATIFYING IT. Hence it is said all the three of them have their roots in Will. Dharma, Artha and Kama are not ends in themselves, but are just means to an end, and the end is Moksha. These three should be abandoned when one has freed oneself by ascetic penance. Liberation is the only goal of man."

Gita tells us that any kind of austerity we practice should culminate in knowledge. If it is performed for a desire for this world or the next world, it loses its value.

Dharma protects our soul. For this reason, one should live with restrained soul, giving his attention to Virtue most. One should also behave towards all creatures as he should towards himself, as it is the greatest of the Dharmas.

YAKSHA: WHAT IS THE MOST WODERFUL THING IN THIS WORLD?

YUDISHTIRA: DAY AFTER DAY THERE ENTERS INTO THE TEMPLE OF DEATH, COUNTLESS LIVES. LOOKING ON THIS SPECTACLE, THE REST OF THEM, THOSE WHO REMAIN, BELIEVE THEMSELVES TO BE PERMANENT, IMMORTAL. CAN ANYTHING BE WONDERFUL THAN THIS?

(This question and answer is often quoted by people. If we ponder upon it we know, what Yudishtira says is the greatest truth.

If we look back into our lives, till now how many people have left us? Around us how many people are dying in accidents, natural calamities, diseases? We feel sorry for them and for their families.

Have we any day thought that our life will also end some day? If we have thought, how far have we acted upon it? In what way are we going to live this life which is limited? How best we can use this valuable human birth?

Two kinds of vairagya are always talked in our scriptures. 1) Mashaana Vairagya 2) Prasuti Vairagya. Mashaana Vairagya is the determination which comes into us when we go to graveyard. We think there 'tomorrow I will also be burnt like this. What is so great about this life!' As soon as we come out of that place, we forget about the death, and we move along the direction of our desires. Prasuti Vairgya is the vairagya of a lady at the time of delivery thinking "this is my last child. No more in my life". The very next year she will be in the same hospital for her delivery.

In this world nobody wants to die, even at the age of 90. They spend lakhs and crores of money to save themselves from the hands of death. At the age of 90 also, there is no contentment in life and desire never leaves. Bhaja Govindam says "Day and night, dawn and dusk, winter and spring, again and again come and depart. Time sports and life ebbs away. And yet, one leaves not the gusts of desires. (Dinayaaminyau saayam praatah; sisiravasantau punaraayaatah; kalah kriidati gacchtyaayuh; tadapi Na Muncatyaashaavaayuh)

When Nachiketas was ready to go to the abode of Yama, the father was grief stricken. The young child consoled his old father Vaajasravas by reminding him that "Things born must die and perish away only to be born again – nothing is permanent". The same boy when Lord Yama offered him gifts, refused to take and said: "Even the longest life that you can give is but a trifle; may you keep to yourself the dance and the music; and give me the thing which is not taken away by time"

Life is at time's mercy. Every moment the Lord of Death is coming closer to us. Death is Dharma by itself and it never waits or gives a chance to beings. When we are busy fulfilling our desires, death snatches us away in no time.

People generally feel that spiritual path is a retirement job they can take up after 60s. They are sure that they will live till their 60s. This is the wonder Yudishtira is talking about.

One beggar came to Yudishtira's court, when Yudishtira was in a serious discussion with the ministers. So he told the beggar 'come tomorrow'. Immediately the sage in the court announced "Here is a person who has won death! Here is a person who is sure of tomorrow!"

HAVING KNOWN THE TRUTH THAT DEATH IS FOR SURE, WHAT WE SHOULD DO NOW?

We postpone our works for tomorrow; after one hour; after some time thinking that our life is for sure. Our life is like the drop of water on the lotus leaf. It is unstable. It will fall at any point of time. We don't know where we stand in the queue of death.

8^th chapter of Gita tells us that one who thinks about the Lord at the last moment only reaches Him. But if we don't practice it every day, how will we remember the Lord? How do we know that 'this is my last moment'?

What we have planned to do tomorrow must be done today. What we have planned for the afternoon must be done in the forenoon. Death is ruthless and it will never wait and see if all our acts have been carried out. We should hurry and practice virtue in the prime time of life. Bheeshma says "Life is uncertain but death is certain"

We know but we forget because of our driving desires; because we think 'I am permanent'.

HOW ONE CAN FACE DEATH? BHEESHMAJI SAYS THAT 'READINESS IS IMPORTANT'

In Bhagavatham, Lord says that "My devotees go beyond time and space". The complete surrender to the Lord alone makes one prepare to face death. A person who understands that he is the Atman; the consciousness – for him death is only to the body. He goes beyond death.

Lord says in Bhagavad Gita 'offer your mind and intellect to Me' and 'you will reach Me'.Mind causes the bondage (sorrows) and if the mind is offered to the Lord, it gives us liberation.

By giving that, one gives up desires, attachment and ego.

Lord says in the 2^nd chapter of Gita – 'For the man who has given up all the desires, I and mine, who identifies himself with the self of all, that Stithaprajna (ever merged in the self) is never deluded'.

Having known that the deity (self) inside the temple (body) has no death, the devotee faces death to the body with his mind merged in the thought of the self which is indestructible.

SUMMARY

We should be in the path of Dharma. Situations test us in various ways in our life. But one should never move away from Dharma.

Let us not postpone expressing our love to people for tomorrow.

Let us do all good actions today as we are not assured of next moment.

We spend all our time in seeking worldly knowledge, money, strength, status, beauty, etc which are impermanent. And all these are attached to this body which is also impermanent.

Knowledge of the self is the greatest of all knowledge. For Dhruva, the greatest bhaktha of Narayana, who offered his mind to the Lord, Death became the step to get into the Vimana to go to Vaikunta.

A person with knowledge lives without fear. A person with desires lives and dies every moment with fear.

HARI OM!

PART 18 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Tue, 17 Mar 2009 19:27:00 -0700

PART 18 – YAKSHA PRASHNAM SATSANGH

This week we are covering the following questions of yaksha.

1. What is the reward for one when he acts with judgement? – He gets whatever he seeks.

2. What is the reward for one who has many friends? – He lives happily.

WHAT IS THE REWARD FOR ONE WHEN HE ACTS WITH JUDGEMENT?

HE GETS WHATEVER HE SEEKS.

(What do we seek in life? We all seek peace of mind. We think having riches and money will give peace of mind and we have found many times that it is not the truth. We think name and fame will give us peace but the anxiety not to lose it, takes away our peace in life. Like this in many ways we try to win peace by wrong ways.

The real peace lies within us. If we dont let everything in life to affect us, we will find peace in life. If we have the judgement or discrimination, we will get what we seek.

We have seen how many people fight with the conductor of the bus and they are dropped half the way without reaching their destination. Similarly we keep on fighting with the people, situations all the time without understanding that it is taking us away from the Lord, who is our ultimate goal of life.

Acting with judgment is a must in every moment of our life. If we act without thinking, we don't get what we seek. Searching and seeking are different. Searching is looking out for a thing without knowing where it is. Seeking is the process of finding out a thing knowing where it is and with proper guidance.

Judgment gives the clarity in which direction one need to proceed and also knows about the wrong directions which will not get us the result. A person who seeks Lord knows very well that he can't keep the world. In any action, he will ask himself whether it takes me towards Lord or away from Lord and with the right discrimination, he reaches the goal. The reward of judgment is he gets what he wants.

Life is filled with opportunities to choose between making big deal out of something or simply letting it go, realizing it doesn't really matter. If we act with judgment we will be winning those that are truly important.

Yudishtira talked about 'talking agreeable words' in the last answer. This answer continues the topic. A person can speak agreeable words if he has the right judgment. There are certain times in our lives when we want or need to argue, confront or even fight for something we believe in. Many people, however argue, confront, and fight over practically anything, turning their lives into a series of battles over relatively small things. There is so much of frustration in living this type of life that we lose track of what is truly relevant.

Richard Carlston writes in his book 'Don't sweat the small stuff and it's all small stuff':

"The truth is, life rarely is exactly the way we want it to be, and other people often don't act as we would like them to. Moment to moment, there are aspects of life that we like and others that we don't. There are always going to be people who disagree with us, people who do things differently, and things that don't work out. If we fight against this principle of life, we'll spend most of our life fighting battles.

A more peaceful way to live is to decide consciously which battles are worth fighting and which are better left alone. If our primary goal isn't to have everything work out perfectly but instead to live a stress-free life, we will find that most battles pull us away from our most tranquil feelings"

Having right judgment in life will keep us happy.

If somebody's life is in danger and we ask them, "What do you think of politics? What do you think about Sri Lankan cricketers attacked at Pakistan?" He would say, "I don't care! Rescue me!" Our mind will go according to our discrimination.

Agreeable words make us agreeable to all. It creates a loving atmosphere. This atmosphere is the result of right judgment of what to carry with us and what to leave. Judgement is the tool which decides the direction of our life/actions towards our goal. A student who has kept the goal to join medical college, with his judgement, plans his studies, hours of studies, gets guidance from proper teacher and reaches the goal. He knows clearly that he should not argue with the teacher, waste his time in enjoyments and not to misplace his books.

Judgement (BUDDHI YOGA) is taking what is important to reach the goal and leaving what is against the goal. Lord says in Gita that a distracted mind can never achieve anything in life. Judgement is the action of a focused mind, the mind merged with the intellect.

WHAT IS THE REWARD FOR ONE WHEN HE HAS MANY FRIENDS?

HE LIVES HAPPILY.

(When one speaks agreeable words with the right judgement, he wins many friends in life. Because there are no enemies, the person lives happily in his life.

Lord says in Bhagavad Gita at the end of the fifth chapter that 'He is the friend of all beings'. He once again says in the ninth chapter that He is the 'suhrt' (the friend of all).

Yudishtira's answer conveys the message that 'friends' are not the number of people around us as friends but our attitude towards everyone around us. When we have enmity, we cannot live happily. Dhrithrashtra, Ravana, Hiranyakashipu, Kamsa could never sleep in their lives peacefully because of their enmity towards the Lord. People lose their sleep when they have jealousy, enmity, hatred towards others.

Lord Krishna says in Gita "To the unmeditative there is no peace, and how can one without peace have happiness?" If happiness is the objective, one has to handle the mind; to handle the mind, one have to handle the senses; then all the friendliness sets in a person. When inner purity is attained through discrimination, the person is not afraid of any creature nor is creatures afraid of that person. That person has the whole world as his friend.

Bheeshma says in his advice to Yudishtira: "A man considers another to be his friend so long as he is assured that his interests are safe: so long as he is sure that it is profitable for him to do so. If he is sure that this state of things will continue as long as the other man is alive, he allows the friendship to continue for life. The entire world is pivoted round one factor, 'self-interest' and it ever revolves around it. No one is dear to another unless there is some gain involved. The friendship dies as soon as the reason for the friendship dies."

A true friendship is without any motive. As long as there is selfishness, one cannot have many friends. As long as there are desires, nobody can bring happiness in a person's life.

We should always remember Sri Krishna who lived with a smiling face throughout His life. He was a friend to everyone around Him. He is a friend to all of us. We can think of Him at any time, talk to Him, and cry to Him. He gives all that we need without even asking for it.

Ugrasena asks Krishna the secret of how he is able to move with everyone in such a way that everyone loves him and respects him. Krishna tells him that it is possible because he is always thinking of / worshipping a Mahan. And that Mahan is Narada. Further he points out that if one is thinking of Mahans all the time one becomes like them. Imagine the humility of Lord of the Universe if He says this. And when Ugrasena confronts Narada with the same question Narada tells him it is made possible due to his forever being in worship of Krishna!

One who respects everyone will be loved, respected and honored by everyone.

The admirable characteristic of Lord Krishna is of not accepting kingdoms that come his way. He killed Kamsa but installed Kamsa's father as the King. After Jarasandha vadham, He installed Jarasandha's son as the king. He does this again and again and never accepts coronation for Himself. He stays throughout Mahabharatham as a king without crown. But He receives love, respect and honour from everyone.

Leaving desires, one gains many friends and that person lives happily.

SUMMARY:

To have many friends is possible only if one serves with unconditional love and identifies himself in everyone around him. Desires are obstacles for love.

I recall Bharthiyar's verses on 'Krishna! My friend'

"azhaikum pozhudinil poakku sollaamal arai nodikkuL varuvaan

(When we call Him He arrives there in no time)

Kaetta pozhudil poruL kodupaan – sollum kaeli poruthiduvaan

(He grants desires immediately. Whoever insults Him, He bears it with patience)

Ennai aatangaL kaatium paatukkal paadium aarudal seididuvaan

(He entertains us with all best things)

ULLathile karuvam konda poadinil oangi adithiduvaan

(When the pride comes in, He beats us in the heart)

Nenjil kaLLathai kondoru vaarthai sonnaal – angu

Kaari umizhndiduvaan

(If we utter anything in hypocrisy, He looks upon that person as low)– siru pallathile nedu naal azhugum ketta

Paasiyai yetri vidum – perum veLLathai poal aruL vaarthaigaL solli

Melivu thavirthiduvaan"

(The dirt which is accumulated for many days is taken away by the flood of His graceful words)

Whenever we have problems in life, we go to the Lord with complete faith that He will take care of us irrespective of our mistakes. Let us love like Him.

Once the goal of life is fixed, one needs to act with judgement to achieve it.

The goal of human birth is to get out of the cycles of birth and death. That is possible if we act with discrimination (real and unreal) and if we are friendly towards all beings/creatures around us.

HARI OM!

PART 17 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 11 Mar 2009 18:34:00 -0700

PART 17 – YAKSHA PRASHNAM SATSANGH

Namaskar Mahatmas!

We shall cover these questions of Yaksha this week.

1. What does one become Brahmin? Is it behavior? Or birth? Or study? Or learning? – It is behavior that makes a Brahmin.

2. What is the reward for the one who always speaks agreeable words? – He becomes agreeable to all.

BY WHAT DOES ONE BECOME BRAHMIN? IS IT BEHAVIOUR? OR BIRTH? OR STUDY? OR LEARNING?

IT IS BEHAVIOUR THAT MAKES A BRAHMIN. IF HIS BEHAVIOUR IS FAULTLESS, THE MAN IS FAULTLESS TOO.

(As explained in Bhagavad Gita, the four varnas (Brahmana, Kshatriya, Vaishya and Shudhra) are based on guna and karma and not by birth. One receives the caste through the fruit of his actions.

THE IDEAL QUALITIES OF A BRAHMIN:

A Brahmin's preponderating quality is Sattva. Those within whom this quality predominates, proceed towards knowledge and enlightenment. A Brahmin is one who is absolutely moral, self-restrained, and full of compassion, selfless, who feels oneness with all. He is full of devotion towards the Supreme Lord.

BEHAVIOUR:

The proof of one's greatness lies in the performance of great deeds, not in being born as the son of an illustrious father.

Whatever we are internally and the manner in which we conduct our life, dictates our caste.

If the behavior of a man reflects on the qualities of Sattva, he becomes a Brahmin.

NEITHER BY BIRTH NOR BY STUDY NOR EVEN LEARNING MAKES A MAN BRAHMIN:

A person may be born in a family of Brahmin. But if he doesn't carry with him internally the purity or the quality of Sattva, the birth has no value. Just by wearing uniform and sitting in the class, one cannot become a student. He needs to fulfill the purpose of his external signs to the internal attitude. Just by the external signs of 'janivaaram or yajnopaveetham/insignia on the forehead', one does not qualify to be a Brahmin.

A person would have studied scriptures; can chant Vedas faultlessly; Knows Bhagavad Gita and Upanishads by heart. But if he doesn't put into practice what he has learnt and studied in his life, it is of no use. It only becomes a pride that 'I know to chant'. They may be the best of the 'pravaachakas' but inclination on the name and fame and eyes on the money people give as dakshina. The quality of Rajas dominates such persons (Full of activity and in all activity an underlined 'I'). Naradaji calls such persons as 'Donkeys loaded with books'. So just by studying and learning Vedas or scriptures one cannot be a Brahmin.

We have seen back in India (south), the Panditjis come with their mobile phones and in between the puja, attend the phone calls. If it is cricket season, they demand the host to switch on the TV and keep it in mute. The lips chant the mantra, but the eyes and mind are on the score. Whenever they find free time we can see them play gambling.

The message of divinity needs to spread through the Brahmins. If they fail the very purpose of it, their external costumes are only for show.

A person may be in satsangh for more number of years listening to the stories of the Lord. But if there is no change in their attitude towards life, if they cannot give up their ego, if they cannot part with their money or things, their sadhana of attending satsangh becomes only a ritual.

We have seen personally how Brahmins (identifying with their birth) look at others as low (saying 'madi madi'). They do elaborate pujas and act exactly opposite to the meaning of the mantras they have chanted. Where there is arrogance, where there is pride, the Lord cannot be there.

BEHAVIOR ALONE DECIDES WHETHER ONE IS A BRAHMIN OR NOT:

Yudishtira says here that one should be a 'Brahmin' in behavior. Bharathiar, a tamil poet was sent out of the villagers (Brahmins by birth) just because he was Brahmin in his attitude and behavior. People who are in so called orthodoxy and rituals cannot understand what real knowledge is.

The qualities of Brahmin should be reflected in the actions. Being in satsangh for so many years should be reflected in our way of life and in our love to people around us and the best is to show love to people who have hatred towards us/who have insulted us. The Brahmana's action should be devoid of ego. He alone is a Brahmin who is qualified to have knowledge of Brahman.

WHAT IS THE REWARD FOR ONE WHO ALWAYS SPEAKS AGREEABLE WORDS?

HE BECOMES AGREEABLE TO ALL.

(Vidura Neethi says "Untying all the knots of the heat by the aid of tranquility, mastering all the passions, observing true religion, one should learn to regard both agreeable and the disagreeable like his own self. A wise and virtuous man avoids harsh and angry words and he always speaks truth which is agreeable".

One who is devoid of ego alone can always speak agreeable words (in line with the morality). When he speaks words that are so delightful to others, they love him and they agree to whatever he says. The compassion in the heart makes the wise man speak the agreeable words to others.

Guruji in his Personality Development Workshop has told with conviction to say 'YES' not only verbally but with the head in the movement of agreement. By saying 'yes', we win people's love. We argue many times with our spouse, with the co-workers and at many places because of our failure to put down the thought 'I am always right'.

In the book 'How to win friends and influence people' – by Dale Carnegie, the author suggests that

1. We should begin our conversation in a friendly way.

2. Get the other person saying "yes, yes" immediately.

3. Let the other person feel the idea is his or hers.

4. Try honestly to see things from the other person's point of view.

If we see ourselves in the other person, then we will be always speaking agreeable words of love. The result is we will be winning the love of all people around us. By arguing we are losing the love but by agreeing (in line with the morality) we win people around us.

Let us change our intention to find the grain of truth in others positions. When we practice this, we will begin to understand those we interact with, others will be drawn to our accepting and loving energy, our learning curve will be enhanced.

In the last week Yudishtira answered to Yaksha's question that 'Wickedness is talking ill of others'. A person who is not wicked can speak agreeable words. Yudishtira puts the advise of Bheeshma here as the answer - "Even if you want to speak the truth, speak that truth which is agreeable to all". A Brahmin is agreeable to all because of his mental purity and divinity (love and compassion personified).

SUMMARY:

Bharathiyar, the Tamil Poet writes in his poetry:

"Even if man doesn't plough, doesn't sow seed, doesn't build a kerb and doesn't pour water, the clouds will shower its rain on the soil, trees, grains and grass. I don't fear for anything. You need not struggle. Hold on to my religion. Don't strain your body – food will be provided by the nature. The only duty for us here is to give love (Oonudalai varuthaadeer uNaviyarkai kodukkum. Ungalukku thozhilinge anbu seidal kandeer!!!)"

Let us practice non-harming, not harming one self and others by thought, word or deed, even in our dreams.

Let us live a kindly life, revering all beings as expressions of the One Divine energy.

Let us let go of fear and insecurity, the sources of abuse.

Knowing that harm caused to others unfailingly returns to oneself, let us live peacefully with God's creation.

Let us never be a source of dread, pain or injury. Not harming the environment. Not speaking that which, even though truthful, would injure others.

Let us live with the qualities of the Brahmana (Sattva), which will take us near to the Lord.

HARI OM!

PART 16 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 4 Mar 2009 18:14:00 -0800

PART 16 –YAKSHA PRASHNAM SATSANGH

WHAT IS CHARITY?

CHARITY CONSISTS IN PROTECTING ALL CREATURES.

(Swami Chinmayananda says that 'Charity is sharing intelligently what we have with others around us who are in need of'. Any action is pure if the attitude or intention behind the act is pure and selfless.

Guruji's message on a Guru Purnima Day was that 'PURITY IN THOUGHT IS VITAL FOR THAT IS SPEECH; THAT IS ACTION. WITNESS EVERY THOUGHT AND CHECK MOTIVE. CHECKING MOTIVE IS UNDRESSING THE MIND, FILLS YOU WITH SHAME. FINALLY PURE MOTIVE ALONE CAN REALLY HELP YOU, WHEN YOU HELP OTHERS'.

When the name and the fame become the motive of our action, even good action like charity loses its very purpose and purity. The purpose is to purify the mind. Purifying the mind is getting out of 'I' and 'mine'.

Lord says in third chapter of Gita – "Those who cook food only for the self alone, without sharing it with others, such degraded men eat sin" and "Mutually cherishing, you shall attain the highest good".

By giving alone man grows. Ramana Maharishi did not give knowledge alone. He was very compassionate to all creatures. We can protect the creatures around us not only by giving food, shelter but the most valuable thing 'LOVE'.

In Patanjali Yoga Sutras, it is mentioned that 'when a man has truly and entirely renounced violence in his own thoughts and in his dealings with others, he begins to create an atmosphere around himself within which violence and enmity must cease to exist because they find no reciprocation. Animals, too, are sensitive to such an atmosphere. "The test of Ahimsa is absence of jealousy and in that heart alone the love sprouts; in that heart alone the real charity begins".

Generally people give when they feel like giving but not when then there is need. To protect other creatures is the great selfless thought and it comes to us when we are ready to give up our comforts. Cooking prasadam for 20 people becomes difficult but cooking for 50 people for a party becomes easy. All are mind's play in our life. Whatever we eat today, enjoy in our life today is the effort of so many people unknown to us. Oxygen we breathe is the gift of the Lord which protects our valuable life. Rain showered by nature is the source of water which we depend on the most. Our actions should be like this – without expecting anything, for the good of all, without harming any and actions should be done on time (today).

WHAT IS WICKEDNESS?

WICKEDNESS IS SPEAKING ILL OF OTHERS.

(Talking is how we spread our thoughts, ideas, and experiences to people around us. People find immense pleasure in talking about others that too in their absence. If we stop speaking about others, then there is very little we can share with people. We have so many faults within ourselves and we need the whole life to correct it. But it is in complete ignorance we feel we have all rights to find faults with others.

Speaking ill of others and listening to such speeches both make our mind impure. Lord takes avatar to destroy the wicked and to protect the good. The Lord needs to be invoked by us to destroy such habits. The Lord can be invoked when we choose to live with devotees.

HONEST AND WICKED:

These are the words spoken by Shakuntala to Dushmanta when she talked about the Dharma of a person: "An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler.

And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese (Hamsa bird) that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them".

BHAGAVATHAM:

When Daksha Prajapathi out of pride insulted Lord Shiva in the yajnam, Sati (Daakshaayani) spoke to the father that 'the persons with pride see only the evil in the noble characteristics of another and speak ill of them. But the sign of the great man, a sadhu is that he sees only the good side not the bad traits in another'. The pride and arrogance of Daksha got destroyed by the Lord Shiva.

Speaking ill of others (Gossiping) is an act of Adharma. All dirtiness inside is expressed in outside action and speech. Vidura Neethi says 'that word arrows once pierced can never be taken back. It not only hurts others, it hurts the Lord inside the person and the same Lord is in everybody's heart'.

In the 9^th chapter of Gita, Lord says to Arjuna, 'Arjuna! You are 'anasuyave' – you have the quality of not finding faults with others and who find good even in the wicked people. So you are qualified to know the Raja Vidhya and Raja Guhya (secret)'.

The divinity can manifest itself in the heart of a person which is pure. All our organs of actions and knowledge should be focused on the Lord alone so that other than the goodness we don't see anything in this world.

When Yudishtira and Duryodhana both went around the world, they came with different perception about the world. Yudishtira said 'the world is full of good people'. Duryodhana said 'the world is full of faults and badness'. Our talk represents our mind. Impure mind sees only impurities and the pure mind sees only the purity/the Lord.

Bhishma Pitamaha said to Yudishtira that 'A man who is ever engaged in speaking ill of others should be avoided like a furious wolf or an infuriated elephant roaring in madness or a fierce dog'.

SUMMARY:

If our attitudes are pure (not selfish), all our actions will protect everyone around us. Charity begins at home. If we can perform actions keeping others good in view, that is charity. There is no special time for charity. Every moment is an opportunity to be selfless.

Is there anything in much learning if it does not make a man feel the pain of others as keenly as the pain in his own body and avoid causing it?

When a man has experienced pain and knows what it is, how can he bring himself wantonly to cause pain to others?

The pain that a man causes to another in the forenoon returns to him that very afternoon.

- THIRUVALLUVAR

Let our speech be auspicious; thought be auspicious. Let us never speak ill of others and not listen to someone who speak ill of others. If we gossip, then we are not following Ahimsa, the foremost quality of a Bhaktha.

HARI OM!

PART 15 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 25 Feb 2009 19:07:00 -0800

PART 15 – YAKSHA PRASHNAM S ATSANGH

WHAT IS PATIENCE?

PATIENCE IS SUBJUGATING THE SENSES.

(The Lord says in the tenth chapter of Gita, 'the Vibhuti Yoga' that the virtue patience is His Vibhuti. If we have patience, we are happy in life. Patience (Titiksha) is the foremost quality of a Sadhaka. Lord tells to Arjuna in the 2^nd chapter of Gita: "Contact of the senses with their objects generates heat and cold; pleasure and pain. They come and go, being impermanent. Bear with them patiently".

To have patience, one needs to understand the nature of things/people/world. By this understanding, one realises the need to control the sense and the mind. When the senses are not under control, there is always agitation, anxiety, depression and all sorts of emotions which are harmful to our body and mind. In all our scriptures it is clearly said that one who is unperturbed in all the pairs of opposites is indeed worthy of immortality. This unperturbed state is attained only by mastering our senses.

Generally speaking, we say we have patience with people. We don't mind getting scolded by our children and are ready to bear anything for our family. But if somebody else scolds us, we instantly react with anger, with harsh words. Here we find that what we think as patience is but an extension of our attachment. Wherever there is attachment, desire, there cannot be patience. When we are attached to the result of the action, there is no patience.

Patience is "not reacting to situations of life". Titiksha is the result of our detachment. Patience is the understanding that 'I cannot change any situation in life'. As long as we swim along the stream there is smoothness in life. If we start swimming against the stream, life becomes very difficult. If we don't have patience, we take all efforts to change people or situation in life. It becomes a painful process.

A wise person is one who has full control over his senses and mind. With the intellect as the stick, he keeps them in their places. All happenings in life, all the people around us, all that is happening to the body are like waves. They have their own beginning and end. The waves are always present in some form or the other. This is a choiceless truth. Patience is the state where these waves do not create any disturbance in a person and he becomes a witness to the situation. Kunti ma had patience all through her difficulties with complete faith and surrender to Krishna. When we understand that there is the Higher power all the time guiding us and protecting us, we will never be impatient in life. It is lack of faith in the Lord which makes us lack patience in life.

The Tamil poet Bharathiyar writes wonderfully:

"poruthaar andro bhoomi aalvaar?

Yaavum neeyaayin anaithaiyum poruthal

sevviya neri. Adil shiva neri peralaam"

He says "One who has patience only can rule over the earth/life. When the Lord is everything, the dharma is to have patience in all circumstances. That is the way to realization (the state of Shivathvam)"

WHAT IS REAL ABLUTION?

A TRUE BATH CONSISTS IN WASHING THE MIND CLEAN OF ALL IMPURITIES.

( In Bhaja Govindam, Shankaracharya says "One may, in pilgrimage, go where the Ganges meets the ocean, called the Gangasaagara or observe vows, or distribute gifts in charity. If he is devoid of knowledge, he gains no release, even in a hundred lives".

The elephant takes bath in the river and again pours mud all over its body. Similarly we go for pilgrimages, perform Pujas and Yajnams but again get into the world of senses. Yudishtira says clearly here that the 'Gangasnaanam' is of no use if we don't cleanse our inner instruments.

What are the impurities of the mind? The expressions of ego, lust, anger, pride, greed, jealousy all are the impurities of the mind. External impurities can be washed by taking bath. Every day we clean the body with the best of soaps. Any day have we thought about how to wash our minds of all its impurities? Why we need to get rid of these impurities? Like the body, the mind is not gross. It is subtle. Hence the real pilgrimage is inward within oneself. The impurities of the mind are

· obstacles to knowledge

· obstacles to our happiness (everlasting)

· Source of sorrow.

Gita stresses in many chapters that 'Purity of mind is attained only through detached work'. A true Karma Yogi only can become a Jnani. A Karma yogi performs actions as dedication to the Lord. The actions are not motivated by desires and he performs actions as Duty. He feels always that he is an instrument in the Lord's hand. So he neither takes the 'doership' nor the 'enjoyership' of actions. The fruit (result) of action is offered at the feet of the Lord/He accepts as the 'Prasadam' of the Lord. He has no complaints about life.

The mind which is devoid of desires is pure.

Ramakrishna says 'Making the heart and the lips the same' reflects the purity of mind. If a man thinks of himself as being the dwelling place of the Lord, he will naturally feel that his body and mind have to be kept clean.

Physical organs are strengthened by proper diet. Similarly in order to strengthen and cleanse the mind there should be proper 'mental diet'. Regular reading of scriptures, life history of saints and sages, being in satsangh (Group of people who are in the path of truth) are surely pure bath which will keep our mind clean.

Where we are and what we are doing should be watched with a keen eye of knowledge. 'CONSTANT ALERTNESS' is the only way to maintain the cleanliness of mind.

SUMMARY:

"What cannot be cured must be endured"- is a statement in English. Ruling the senses with proper understanding is Patience. Patience develops strength to the mind.

If our body is weak, any number of germs can enter and create trouble. If our body is strong, no disease germs can enter into it and multiply there. Similarly, the mind need to be strong (by controlling the senses) to bear with the experiences of life. If the strength is there, one can say "I shall withstand it, I shall overcome it". The patience develops tremendous faith in oneself, 'atma shraddha'.

Internal purity is the most important. Ramana Maharishi has written 'chitha sodakam, mukthi saadhakam' – the clean mind is the tool for realization. Actions do not bind us if we do with the inner purity (without likes and dislikes), which is an expression of the inner divinity. Bathe in the teachings of wise, bathe in the scriptures, bathe in love, bathe in all divine qualities, bathe in detachment and bathe in the faith of the Lord. We will shine in life.

HARI OM!

Panchadasi Talks - Day 6

noreply@blogger.com (Sowmya) — Thu, 19 Feb 2009 08:28:00 -0800

By Sowmya Ramkumar

Day 6 of the Panchadasi Talks

CHAPTER 07. THE LAMP OF PERFECT SATISFACTION

1. ‘Man realized the identity of his own Self with the Paramatman, desiring what and for whose sake should he allow himself to be afflicted ?’
2. In this chapter we exhaustively analyze the meaning of this Shruti. Thereby the perfect satisfaction of a man liberated in this life will be clearly known.
5. The substratum of illusion is Brahman, Brahman becomes associated with the intellect, an association which is phenomenal and not real, He is known as Jiva or Purusha.
6. Jiva, with Kutastha as his substratum, becomes an agent and seeks liberation or the pleasures of heaven and earth. Chidabhasa, the reflection of pure consciousness alone cannot be so, for superimposition is not possible without a substratum.
7. When Jiva, having the immutable Kutastha as his basis, wrongly identifies himself with the gross and subtle bodies, he comes to think of himself as bound by the pleasures and pains of this world.
8. When Jiva gives up his attachment to his illusory portion, the nature of the substratum becomes predominant and he realizes that he is association-less and of the nature of pure consciousness.
9. (Doubt): How can the idea of egoity arise in the detached Kutastha ? You have to attribute egoity to it. (Reply): ‘I’ is used in three senses, of which one is primary and the other two secondary.
10. Kutastha becomes identified with reflected intelligence, Chidabhasa, due to mutual superimposition. This is the primary meaning of ‘I’ in which the spiritually dull people use it.
11. ‘I’ in the two secondary senses refer to either Kutastha or Chidabhasa but one is differentiated from the other. The wise use the same word ‘I’ either in the worldly or in the philosophical sense, meaning Chidabhasa or Kutastha respectively.
12. From the conventional standpoint, the wise use the expression ‘I am going’, meaning Chidabhasa, differentiating it from Kutastha.
13. From the philosophical standpoint the wise mean by their ‘I’ the pure Kutastha. In this sense they say: ‘I am unattached. I am the Spirit Itself’.
14. (Doubt): Wise or ignorant are terms that can be applied to Chidabhasa and never to Kutastha. Then how can Chidabhasa who is different from Kutastha, say: ‘I am Brahman or Kutastha ?’
15. (Reply): There is no harm, for Chidabhasa has no real existence independent of Kutastha. An image in a mirror is not distinct from the object of which it is a reflection. When the adventitious factors are negated, only Kutastha remains.
16. (Doubt): Idea ‘I am Kutastha’ is also illusory. (Reply): Who denies it ? Any motion attributed to the snake superimposed on a rope is unreal and cannot be admitted.
17. The idea ‘I am Brahman’ leads to the cessation of pleasure and pain of the world.
18. The Shruti says that Chidabhasa, based on Kutastha and known as Purusha, should differentiate Kutastha from illusion and that he is then justified in saying ‘I am Kutastha (Brahman)’.
19. In speaking of himself the common man seems to be convinced of his identity with the body. A similar conviction about this Self as Brahman is necessary for liberation. This is the meaning of ‘this’ in ‘I am this’.
20. When a man is as firmly convinced of his identity with Brahman as an ordinary man is convinced of his identity with the body, he is liberated even if he does not wish for it.
THE 10TH MAN EXAMPLE
21. (Doubt): The term ‘this’ in ‘I am this’ refers to something knowable and that it cannot apply to Brahman, who is unknown. (Reply): All right. Brahman as the Self is self-luminous and can always be directly experienced.
22. The Self is ever cognized. We speak of Its being known directly or indirectly, being known or unknown, as in the illustration of the tenth man.
23. The tenth man counts the other nine, each of whom is visible to him, but forgets himself the tenth, though all the time seeing himself.
24. Being himself the tenth, he does not find him. ‘The tenth is not visible, he is absent’, so he says. Intelligent people say that this is due to his presence being obscured by ignorance or Maya.
25. He is grieved and cries, because he believes the tenth to have been drowned in the river. The act of weeping, a result of false superimposition, is due to illusion.
26. When told by a competent person that the tenth is not dead, he believes by indirect knowledge that he is alive, just as one believes in the existence of heaven on the authority of the Shruti.
27. When each man is told: ‘You are the tenth’ and he counts himself along with the others, he stops weeping and grieving owing to the direct knowledge of the tenth, that is, him.
THE 7 STAGES OF JIVA
28. Seven stages can be distinguished in respect of the Self: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, cessation of grief and the rise of perfect satisfaction.
29. Chidabhasa with his mind devoted to the worldly existence does not know that he is the self-evident Kutastha. (Stage -1 Ignorance)
30. ‘Kutastha is not manifest, there is no Kutastha’ are the ideas that characterize the obscuring stage( Stage -2) caused by ignorance. The Jiva further says ‘I am the doer and enjoyer’ and experiences pains and pleasures, result of superimposition.(Stage 3)
31. From the teacher he comes to know of the existence of Kutastha indirectly(stage 4). Then, by means of discrimination, he directly Stage – 5) realizes ‘I am Kutastha’.
32. Now he is free from the erroneous idea that he is a doer and an enjoyer of the fruit of his actions. With this conviction his grief (Stage 6) comes to an end. He feels that he has accomplished all that was to be accomplished and experiences perfect satisfaction.(Stage – 7)
33. These are the seven stages of Jiva: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss.
34. The reflected consciousness, Chidabhasa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.
35. Ignorance is the stage characterized by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.
36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kutastha does not exist’, ‘Kutastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.
37. The stage in which Chidabhasa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.
38. Though ignorance and the obscuring of the Self precede superimposition and Chidabhasa himself is the result of this superimposition, still the first two stages belong not to Kutastha but to Chidabhasa.
39. Before the rise of superimposition the impressions or seeds of superimposition exist. Therefore, it is not inconsistent to say that the first two stages belong to Chidabhasa alone.
40. These two stages do not exist in Brahman, although they are superimposed on Him, as Brahman is the basis on which the superimposition stands.
41. (Doubt): ‘I am worldly’, ‘I am endowed with knowledge’, ‘I am griefless’, ‘I am happy’ and so forth are expressions which refer to states of the Jiva and they have no relation to Brahman.
42. (Reply): Then the two stages prior to superimposition also should be attributed to the Jiva, for he says: ‘I do not know’, ‘I do not see Brahman’, referring to ignorance and obscuring.
43. The ancient teachers said of Brahman as the support of ignorance as a substratum, but ignorance is attributable to Jiva because he identifies himself with it and feels ‘I am ignorant’.
44. By the two kinds of knowledge ignorance is negated and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.
45. a) By indirect knowledge the misconception that Kutastha does not exist is negated. b) Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced.
46. When the obscuring principle is destroyed, both the idea of Jiva, a mere superimposition and the grief caused by the worldly idea of agent-ship are destroyed.
47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.
48. The Shruti quoted at the beginning of this chapter refers to two of the stages, direct knowledge and the destruction of the grief from which Jiva suffers.
49. The direct knowledge of the reality referred to in the Shruti as ‘this’ (in ‘This is the Self’) is of two kinds: Atman is self-luminous and the intellect perceives it as self-evident.
50. In indirect knowledge this intellect is aware of the fact that Brahman is self-evident (and the self-evidence of Brahman is not the least affected in such intellectual comprehension).
51. Indirect knowledge, which is the cognition ‘Brahman exists’ and not the cognition ‘I am Brahman’, is not erroneous; because in the state of direct knowledge this indirect knowledge is not contradicted but confirmed.
INDIRECT AND DIRECT KNOWLEDGE
52. If it could be proved that Brahman does not exist, this indirect knowledge would be subject to refutation, but it is well known that there is no valid evidence to refute the fact that Brahman exists.
53. The indirect knowledge of Brahman cannot be called false simply because it does not give a definitive idea of Brahman. On that basis the existence of heaven should also be false.
54. Indirect knowledge of Brahman, that is an object of direct knowledge, is not necessarily false. For it does not aver that Brahman is an object of indirect knowledge only. (Why do we then call it indirect knowledge ? For it does not say 'This is Brahman' which is direct knowledge).
55. The argument that indirect knowledge is false because it does not give a full knowledge of Brahman does not hold good. We may know only a part of a pot, but this partial knowledge is not false on that account. Though Brahman has no real parts, It appears to have parts due to false superimposed adjuncts, which indirect knowledge removes.
56. Indirect knowledge removes our doubt that Brahman may not exist. Direct knowledge rebuts our poser that It is not manifest or experienced.
57. The statement ‘The tenth exists, is not lost’ is indirect knowledge and it is not false. Similarly, the indirect knowledge ‘Brahman exists’ is not false. In both cases the obscuring of the truth due to ignorance is the same.
58. By a thorough analysis of ‘Self is Brahman’ the direct knowledge ‘I am Brahman’ is achieved, just as the man after having been told that he is the tenth comes to realize it through reflection.
59. If one of the ten asks who is the tenth, the answer is that it is he himself. As he counts he comes to himself and then realizes that he himself is the tenth (which is direct knowledge).
60. His knowledge that he is the tenth is never negated. Whether he comes to himself at the beginning, the middle or the end of his counting, his knowledge that he is the tenth is never in doubt.
61. The Vedic texts, such as ‘Before the creation Brahman alone existed’, give indirect knowledge of Brahman; but the text ‘That thou art’ gives direct knowledge.
62. When a man knows himself to be Brahman, his knowledge does not vary whether in the beginning, middle or end. This is direct knowledge.
SAGE BRIGU GETS DIRECT KNOWLEDGE FROM 5 SHEATHS
63. The sage Bhrigu, in ancient times, acquired indirect knowledge of Brahman by reflecting on Brahman as the cause of the origin, sustenance and dissolution of the universe. He acquired direct knowledge by differentiating the Self from the five sheaths.
64. Though Varuna, father of Bhrigu, did not teach him by means of the text ‘That thou art’, he taught him the doctrine of the five sheaths and left him to his discriminative enquiry.
65. Bhrigu considered carefully the nature of the food-sheath, the vital-sheath and so forth. He saw in the bliss-sheath the indications of Brahman and concluded: ‘I am Brahman’.
66. The Shruti first speaks of the nature of Brahman as truth, knowledge and infinity. It then describes the Self hidden in the five sheaths.
67. Indra acquired indirect knowledge of Brahman by studying Its attributes. He then went to his teacher four times with a view to gaining direct knowledge of the Self.
68. In the Aitareya Upanishad an indirect knowledge of Brahman is imparted by such texts as ‘There was only Atman before creation’. The Upanishad then describes the process of superimposition and negating it shows that consciousness is Brahman.
DIRECT KNOWLEDGE FROM SHRUTI
69. An indirect knowledge of Brahman by the intellect can be gained from other Shruti passages also; but direct knowledge is achieved by meditating on the great Sayings of the Shruti.
70. In Vakyavritti it is said that the great Sayings are intended to give direct knowledge of Brahman. There is no doubt about this fact.
71. “In ‘That thou art’ ‘thou’ denotes the consciousness which is limited or circumscribed by the adjunct the inner organ and which is the object of the idea and word ‘I’.
72. “The (absolute) consciousness conditioned by the primeval ignorance, Maya, which is the cause of the universe, is all-knowing etc., and can be known indirectly and whose nature is truth, knowledge and infinity, is indicated by the word ‘That’.”
81. Everyman’s knowledge of himself is a direct experience. It is indeed a remarkable argument to suggest that in our attempt at identification of ourselves with Brahman this direct knowledge, already present, will be destroyed !

85. The difference between Jiva and Brahman is due to the presence or absence of the conditioning medium of Antahkarana; otherwise they are identical.

91. In the perception of a jar the intellect and Chidabhasa are both concerned. There the nescience is negated by the intellect and the pot is revealed by Chidabhasa.
92. In the cognition of Brahman the modification of the intellect is necessary to remove ignorance; but, as Brahman is self-revealing the help of Chidabhasa is not needed to reveal It.
93. To perceive a pot two factors are necessary, the eye and the light of the lamp; but to perceive the light of the lamp only the eye is necessary.
94. When the intellect functions, it does so only in the presence of Chidabhasa, but in the cognition of Brahman Chidabhasa is merged in Brahman. In external perception of a pot, Chidabhasa reveals the pot by its light and yet remains distinct from it.
95. That Brahman cannot be cognized by Chidabhasa is corroborated by the Shruti: ‘Brahman is beginning less and beyond cognition’. But Its cognition by the intellects (in the sense of removing ignorance about It), is admitted by the Shruti ‘Brahman can be cognized by the intellect’.
96. In the first Shruti verse of this chapter, ‘When a man has realized the identity of his own Self with That (Paramatman)…’, it is the direct knowledge of Brahman (i.e., I am Brahman’) that is meant.
97. From the great Sayings a direct knowledge of Brahman is obtained, but it is not firmly established all at once. Therefore Sri Shankaracharya emphasizes the importance of repeated hearing, reflection and meditation.
98. “Until the right understanding of the meaning of the sentence ‘I am Brahman’ becomes quite firm, one should go on studying the Shruti and thinking deeply over its meaning as well as practicing the inner control and other virtues.”
101. ‘Hearing’ is the process by which one becomes convinced that the Vedas in their beginning, middle and end teach the identity of Jiva and Brahman and this is the gist of Vedanta.
102. This subject is well explained by Acharya Vyasa and Shankara in the Brahma Sutras in the section treating of the correct view of the Vedic texts. The second chapter of the same classic treats of ‘reflecting’ by which one is enabled to establish the doctrine of non-duality by reasoning which satisfies the intellect and refutes all possible objections.
103. The Jiva, as a result of the firm habit of many births repeatedly, moment by moment, thinks that the body is the Self and that the world is real.
104. This is called erroneous thinking. It is removed by the practice of one-pointed meditation. This concentration arises out of worship of Ishvara, even before the initiation regarding attributeless Brahman.
105. Therefore in the books of Vedanta many types of worship of Ishvara have been discussed. Those who have not done worship before the initiation into Brahman will have to acquire this power of concentration by the practice of meditation on Brahman.
106. ‘The practice of meditation on Brahman, the wise consider, means reflection on It, talking about It, mutually producing logical arguments about It – thus to be fully occupied with It alone’.
107. ‘The wise man, having known Brahman beyond doubt, ought to generate a flow of unbroken thought-current on It. He should not engage in much discussion, for that has but one effect – it tires the organ of speech’.
108. The Gita says: ‘Those who one-pointedly concentrate their mind on Me and meditate on Me as their own Self, I give what those ever-devoted ones need and protect what they have’.
109. Thus both Shruti and Smriti enjoin constant concentration of the mind on the Self to remove the erroneous conviction concerning the Self and the world.
118. The practice of thinking or talking of Brahman, etc., which helps to remove the erroneous conviction has already been described. In one-pointed devotion to the non-dual Brahman there is no fixed rule, as in meditation on a form of God.
119. Meditation means the constant thinking of the form of some deity without the intervention of any other thought.
120. In the Gita, Arjuna says: ‘O Krishna, the mind is fickle, impetuous, incurable and strongly attached. I consider it as difficult to control as the wind’.
121. In the Yoga-Vasistha it is said: ‘It is more difficult to curb the mind than to drink up the whole ocean or to dislodge Mount Meru or to eat fire’.
122. The mind cannot be chained like the body, so practice hearing about Brahman. The mind is entertained by many religious stories and other accounts, as by a dramatic performance.
123. The purpose of such account is to realize that the nature of the Self is pure consciousness and that the universe is illusory. So they are not a hindrance to the one-pointedness of meditation.
124. But when one is engaged in agriculture, commerce, service of others, study of unspiritual literature, dialectics and other branches of learning, there is no dwelling of the mind on the real entity.
125. The aspirant, engaged in keeping his mind on truth, however, is not disturbed by taking food and so forth, as there is not much disturbance in continuing the meditation. And even if forgotten for a moment the truth can be easily revived.
126. Merely momentary forgetfulness of the truth is not disastrous; but the erroneous conviction IS. As (in the former case) the recollection immediately returns, there is no time for intensification of the erroneous conviction.
127. A man who is excessively engaged in subjects other than Vedanta ceases to meditate on Brahman. Such an engagement compels him to neglect intense meditation on Brahman and a break in the practice is a great obstacle.
128. The Shruti says ‘Know that One alone and give up all vain talk’ and again ‘Arguments and talks only fatigue the faculty of speech’.
129. If you give up food, you will not live; but will you not be alive if you give up studies (other than scriptures) ? So why so much insistence on pursuing such studies ?
130. (Doubt): How then the ancient knowers like Janaka administered kingdoms ? (Reply): They were able because of their conviction about the truth. If you have that, then by all means engage yourself in logic or agriculture or do whatever you like.

FRUCTIFYING KARMA
131. Once he is convinced of the unreality of the world, a knower, with mind undisturbed, allows his fructifying Karma to wear out and engages himself in worldly affairs accordingly.
132. Do not fear irregularity when the wise engage themselves in actions according to their Karma. Even if it happens, let it be; who can prevent the Karma ?
133. In the experience of their fructifying Karma the enlightened and the unenlightened alike have no choice; but the knower is patient and undisturbed, whereas an ignorant man is impatient and suffers pain and grief.
134. Two travelers on a journey may be equally fatigued, but the one who knows that his destination is not far off goes on quicker with patience, whereas the ignorant one feels discouraged and stays on longer on the way.
136. When the conviction of the unreality of the world has been reached, there is neither desire, nor the desirer. In their absence the pain caused by unfulfilled desires ceases like the flame of a lamp without oil.
137. When the visitor knows the magician’s city of Gandharvas and its objects as unreal, he desires nothing and laughs at its deceptive nature.
42. Even a man afflicted with great hunger does not wish to eat poison, much less one who is already satisfied with sweetmeats.
145. This sorrow is not due to the afflictions of the world but a dislike for it, for the worldly afflictions are caused by erroneous conviction about its reality.
156. If it were possible to avert the consequences of fructifying Karma, Nala, Rama and Yudhisthira would not have suffered the miseries to which they were subjected.
157. Ishvara Himself ordains that the fructifying Karma should be inexorable. So the fact that He is unable to prevent such Karma from fructifying is not inconsistent with His omnipotence.
. 163. (Doubt): Does it not contradict the text at the beginning of this chapter which describes the enlightened man as desire less ? (Reply): The text does not mean that desires are absent in the enlightened man, but that desires arising in him spontaneously without his will produce no pleasure or pain in him, just as the roasted grain has no potency.
164. Roasted grain though looking the same cannot germinate; similarly the desires of the knower, well aware of the unreality of objects of desire cannot produce merit and demerit.
165. Though it does not germinate, the roasted grain can be used as food. In the same way the desires of the knower yield him only a little experience, but cannot lead to varieties of enjoyment producing sorrow or abiding habits.
166. The fructifying Karma spends its force when its effects are experienced; it is only when, through ignorance, one believes its effects to be real that they cause lasting sorrow.
167. ‘Let not my enjoyment be cut short, let it go on increasing, let not obstacles stop it, I am blessed because of it’ – such is the nature of that delusion.
168. That which is not destined to happen as a result of our past Karma will not happen; that which is to happen must happen. Such knowledge is a sure antidote to the poison of anxiety; it removes the delusion of grief.
169. Both the illumined and the deluded suffer from their fructifying Karma; the deluded are subject to misery, the wise are not. As the deluded are full of desires, of impracticable unreal things, their sorrow is great.
170. The illumined man knows that the enjoyment of desires is unreal. He therefore controls his desires and prevents impossible or new ones from arising. Why should such a man be subject to misery ?
171. The wise man is convinced that worldly desires are like dream objects or magical creations. He knows further that the nature of the world is incomprehensible and that its objects are momentary. How can he then be attached to them ?
172. One should, when awake, first picture to him vividly what he has seen in a dream and then carefully and constantly think over the conditions of dreaming and wakefulness.
173. An aspirant must observe long and find out the essential similarity of the dream and waking worlds. He should then give up the notion of the reality of worldly objects and cease to be attached to them.
174. This world of duality is like a magical creation, with its cause incomprehensible. What matters it to the wise man who does not forget this, if the past actions produce their results in him ?
175. The function of knowledge is to show the illusory nature of the world and the function of fructifying Karma is to yield pleasure and pain to the Jiva.
176. Knowledge and fructifying Karma are not opposed to one another since they refer to different objects. The sight of a magical performance gives amusement to a spectator in spite of his knowledge of its unreality.
177. The fructification of Karma would be considered to be opposed to the knowledge of truth if it gave rise to the idea of the reality of the transitory world; but the mere enjoyment does not mean that the enjoyed thing is real.
178. Through the imaginary objects seen in a dream there is experience of joy and sorrow to no small extent; therefore you can infer that through the objects of the waking state also there can be the same experience (without making them real).
179. If the knowledge of truth would obliterate the enjoyable world, then it would be a destroyer of the fructifying Karma. But it only teaches its unreality and does not cause its disappearance.
180. People know a magical show to be unreal, but this knowledge does not involve the destruction of the show. So it is possible to know the unreality of external objects without causing their disappearance or the cessation of enjoyment from them.
181. (Doubt): The Shruti passages say that he who perceives his own Self to be all, ‘what can he hear or see, or smell or speak ?’
182. Therefore knowledge arises with the destruction of duality and in no other way. This being so, how can the knower of truth enjoy the objective world ?
183. (Reply): The Shruti upon which this objection is based applies to the states of deep sleep and final liberation. This has been amply cleared in aphorism 4-4-16 in the Brahma Sutras.
184. If this is not accepted, we cannot account for Yajnavalkya’s and other sages’ efforts to teach. Without a recognition of duality they could not teach and with it their knowledge is incomplete.

244. After a man has realized the nature of the rope, the trembling caused by the erroneous idea of the snake disappears gradually only and the idea of the snake still sometimes haunts him when he sees a rope in darkness.
245. Similarly the fructifying Karma does not end abruptly but dies down slowly. In the course of the enjoyment of its fruits, the knower is occasionally visited by such thoughts as ‘I am a mortal’.
246. Lapses like this do not nullify the realization of truth. Jivanmukti (liberation in life) is not a vow, but the establishment of the soul in the knowledge of Brahman.
247. In the example already cited, the tenth man, who may have been crying and beating his head in sorrow, stops lamenting on realizing that the tenth is not dead; but the wounds caused by beating his head take a month gradually to heal.
248. On realizing that the tenth is alive, he rejoices and forgets the pain of his wounds. In the same way liberation in life makes one forget any misery resulting from the fructifying Karma.
249. As it is not a vow and a break does not matter, one should reflect on the truth again and again to remove the delusion whenever it recurs, just as a man who takes mercury to cure a certain disease eats again and again during the day to satisfy the hunger caused by the mercury.
250. As the tenth man cures his wounds by applying medicines, so the knower wears out his fructifying Karma by enjoyment and is ultimately liberated.
251. In the first verse, the expression ‘Desiring what ?’ indicates the release from suffering. This is the sixth state of Chidabhasa. The seventh state, which is now described, is the achievement of perfect satisfaction.
THE 7TH STATE: PERFECT SATISFACTION
252. The satisfaction by external objects is limited, but the satisfaction of liberation in life is unlimited. The satisfaction of direct knowledge engenders the feeling that all that was to be achieved has been achieved and all that was to be enjoyed has been enjoyed.
253. Before realization one has duties to perform to acquire worldly and celestial advantages and also as an aid to ultimate release; but with the rise of knowledge of Brahman, they are as good as already done, for nothing further remains to be done.
254. The Jivanmukta always feels supreme self-satisfaction by constantly keeping in view his former state and present state of freedom from wants and duties.
255. Let the ignorant people of the world perform worldly actions and desire to possess wives, children and wealth. I am full of supreme bliss. For what purpose should I engage myself in worldly concerns ?
256. Let those desirous of joy in heaven perform the ordained rituals. I pervade all the worlds. How and wherefore should I undertake such actions ?
257. Let those who are entitled to it, explain the scriptures or teach the Vedas. I am not so entitled because all my actions have ceased.
258. I have no desire to sleep or beg for alms, nor do I do so; nor do I perform the acts of bathing or ablution. The onlookers imagine these things in me. What have I to do with their imaginations ?
259. Seeing a bush of red gunja berries from a distance one may suppose that there is a fire, but such as imaginary fire does not affect the bush. So the worldly duties and qualities attributed to me by others do not affect me.
260. Let those ignorant of the nature of Brahman listen to the teachings of the Vedanta philosophy. I have Self-knowledge. Why again should I listen to them ? Those who are in doubt reflect on the nature of Brahman. I have no doubts, so I do not do so.
261. He who is subject to erroneous conviction may practice meditation. I do not confuse the Self for the body. So in the absence of such a delusion why should I meditate ?
262. Even without being subject to this delusion, I behave like a human being through the impressions and habits gathered over a long period.
263. All worldly dealings will end when the fructifying Karma wears out. If it does not wear out, thousands of meditational bouts will not stop the dealings.
264. To end your worldly dealings, you may practice contemplation as much as you like, but I know the worldly dealings to be perfectly harmless. Why should I then meditate ?
265. There is no distraction for me, so for me there is no need of Samadhi too. Both distraction and absorption are states of the changeable mind.
266. I am the sum of all the experiences in the universe; where is the separate experience for me ? I have obtained all that was to be obtained and have done all that was to be done. This is my unshakable conviction.
267. I am association-less, neither the doer nor the enjoyer. I am not concerned with what the past actions make me do, whether in accordance with or against the social or scriptural codes.
268. Or, there is no harm if I engage myself in doing good to the world following the scriptural injunctions even though I have obtained all that was to be obtained.
269. Let my body worship God, take bath, preserve cleanliness or beg for alms. Let my mind recite ‘Aum’ or study the Upanishads.
270. Let my intellect meditate on Vishnu or be merged in the bliss of Brahman, I am the witness of all. I do nothing nor cause anything to be done.
271. How can there be any conflict between the actor and myself ? Our functions are as apart from each other as the eastern from the western ocean ?
272. An advocate of action is mainly concerned with the body, the organs of speech, the intellect and with Karma; he is not concerned with the witness-consciousness, whereas the illumined one is concerned with the association-less witness, not with other things.
273. If the advocates of Karma and Jnana, without understanding the difference of their topics, enter into a dispute, they are like two deaf persons quarrelling ! The illumined ones only laugh at seeing them.
274. Let the knower of truth know the witness-consciousness whom the Karmi does not recognize, as Brahman. What does the Karmic lose by this ?
275. The illumined man has rejected the body, speech and mind as unreal. What does he lose if a believer in action makes use of them ?
276. (Doubt): The knower of truth has no use for getting engaged in action. (Reply): What use has actionlessness ? (Doubt): Absence of action is a help to the acquisition of knowledge. (Reply): Action too is helpful in the search after knowledge.
277. (Doubt): Once the truth is known, there is no further desire to know it (and so he has no need for action). (Reply): He has not to know again (and so he has no need for inaction).Knowledge of truth remains unobstructed &needs nothing further to revive it.
278. Nescience (Avidya), its effects (the realm of duality) cannot negate the truth. Dawn of truth has already destroyed them for ever in the case of the knower.
279. Realm of duality, destroyed by knowledge, may still be perceived by the senses, but such perception does not affect illumination. A living rat cannot kill a cat; then how can it do so when dead ?
280. When a man is so invulnerable that even the mighty weapon Pasupata cannot kill him, how can you say that he will be killed by an edgeless weapon ?
281. The knowledge of truth has fought and overcome ignorance even when it was at the height of its power being helped by a variety of wrong notions produced by it. How can that knowledge, firmer now, be obstructed ?
282. Let the corpses of ignorance and its effects, destroyed by knowledge, remain; the Emperor, the conqueror, has no fear of them; on the contrary they only proclaim his glory.
283. To one who is not separated from this all-powerful knowledge, neither engagement in action nor actionlessness does any injury. They relate only to the body.
284. He who is without knowledge of truth must always be enthusiastic about action, for it is the duty of men to make efforts for heaven or for liberation.
285. If the knower of truth is among people who are performing actions, he too performs all actions required of him with his body, mind and speech, so as to be in accord with them.
286. If on the other hand he happens to be among people who are aspirants to spiritual knowledge, he should show defects in all actions and himself give them up.
287. It is proper that the wise man when with the ignorant should act in accord with their actions, just as a loving father acts according to the wishes of his little children.
288. When his infant children show him disrespect or beat him, he neither gets angry with them nor feels sorry, but, on the contrary, fondles them with affection.
289. The enlightened man when praised or blamed by the ignorant does not praise or blame them in return. He behaves in such a way as to awaken a knowledge of the real entity in them.
290. With the ignorant a wise man should behave in such a way as will enable them to have realization. In this world he has no other duty except awakening the ignorant.
BLESSED ONE, ENLIGHTENED ONE
291. As he has achieved all that was to be achieved and nothing else remains for him to do, he feels satisfied and always things thus:
292. Blessed am I, blessed, for I have the constant vision of my Self ! Blessed am I, blessed, for the bliss of Brahman shines clearly to me !
293. Blessed am I, blessed, for I am free from the sufferings of the world. Blessed am I, blessed, for my ignorance has fled away, I know not where.
294. Blessed am I, blessed, for I have no further duty to perform. Blessed am I, blessed, for I have now achieved the highest that one can aspire to.
295. Blessed am I, blessed, for there is nothing to compare with my great bliss ! Blessed am I, blessed, blessed, blessed, again and again blessed !
296. O my merits, my merits, how enduringly they have borne fruit ! Wonderful are we, the possessors of this great merit, wonderful !
297. O how grand and true are the scriptures, the scriptures, O how grand and great is my teacher, my teacher ! O how grand is this illumination, this illumination, O how grand is this bliss, this bliss !
298. The wise who study repeatedly this chapter called the ‘Lamp of perfect Satisfaction’ will dive in the bliss of Brahman and remain in perfect bliss

CH 08: THE LAMP OF KUTASTHA

1. Just as a wall illumined by the rays of the sun is more illumined when the light of the sun reflected in a mirror falls on it, so the body illumined by Kutastha is more illumined by the light of Kutastha reflected in the intellect (Chidabhasa).
2. When many mirrors reflect the light of the sun on to a wall which is already illumined by the sun, spaces between the various reflections are illumined by the light of the sun alone; and even if the reflections are not there, the wall still remains illumined.
3. Similarly, both in the intervals between the modifications of the intellect (Vrittis), in which Chidabhasa is reflected and during their absence (in deep sleep) Kutastha abides self-illumined; and Kutastha is therefore to be known as different from Chidabhasa.
4. An external object, such as a pot, is cognised through the Vrittis (modifications of the intellect) assuming its form, but the knowledge 'I know the pot’ comes (directly) through pure consciousness, Brahman.
5. Before the rise of the Vritti (i.e., before the intellectual operation) my experience was ‘I do not know that there is a pot over there’; after the rise, the experience is ‘I know that there is a pot over there’. This is the difference the intellectual operation or Vritti brings about. But both the above experiences of knowledge or non-knowledge of the pot are due to Brahman.
6. Cognition or knowledge (of external thing) is the action (thereon) of the intellectual modification tipped with Chidabhasa like the steel-head of a spear. And non-cognition is the (beginningless but not endless) dullness (of an external thing) covering its revelation. Thus an external thing is spoken of in two ways, as a thing (pot) known or unknown as the intellectual modification spear-headed by Chidabhasa pierces its cover of dullness or not.
7. If the cognition of an unknown pot can be had through Brahman why not that of a known pot ? It does produce the cognition, for the Chidabhasa ceases functioning, as soon as the pot is made known.
8. If the intellect is without Chidabhasa, the cognition of an object cannot take place. For how does intellect in such a case differ from a lump of clay which is unconscious and insentient ?
9. Nowhere is a pot said to be known when it is besmeared with clay. Similarly when a pot is besmeared or covered by a Vritti only (not along with Chidabhasa) it cannot be said to be known (for both the clay and the Vritti are themselves unconscious and insentient).
10. Hence cognition (of a pot) is that reflection of consciousness (on the pot) which is produced as a result of the enveloping operation of the Vritti-cum-Chidabhasa. Brahman or pure consciousness cannot be this resultant reflection of consciousness inasmuch as it (being the eternal and immutable existence) exists prior to cognition.
11. (But will it not go against Sureshvaracharya’s opinion expressed in the following Vartika ?) ‘According to the authoritative books on Vedanta an object of cognition, in matters of external objects, is that Samvit or consciousness which is the result of the act of cognition.’
12. Here by ‘Samvit’ or consciousness what Sureshvaracharya means is the resultant reflected consciousness, for the great Sankaracharya himself (Sureshvara’s guru) in his Upadeshasahasri has made the distinction between Brahman-Chaitanya and the ‘resultant’-Chaitanya amply clear.
13. Therefore the reflection of consciousness produced on the pot is the cause of its cognition; and the knownness or knowledge of this cognition, exactly as its ignorance, is the work of the Brahman-Chaitanya.
14. The Vritti of intellect, the reflection of Chit on the pot and the (object) pot – all three are made known by Brahman-Chaitanya; whereas the (object) pot’s existence (at a particular place) is known by the reflection of Chit on the pot, inasmuch as it is the ‘resultant’ consciousness.
15. So the knowledge of a pot involves a double consciousness, viz., Brahman-consciousness and Vritti-cum-Chidabhasa-consciousness (covering the pot). Brahman-consciousness corresponds to the consciousness which accompanies what the Naiyayikas call ‘knowledge of knowledge’ (Anuvyavasaya), the knowledge which follows the cognition of objects (that I know my knowledge or existence of objects).
16. The cognition ‘This is a pot’ is due to Chidabhasa, but the knowledge ‘I know the pot’ is derived from Brahman-consciousness.
17. Just as in objects outside the body, Chidabhasa has thus been differentiated from Brahman, so within the body too Chidabhasa is to be differentiated from the immutable Kutastha.
18. As fire pervades a red-hot piece of iron, so Chidabhasa pervades I-consciousness as well as lust, anger and other emotions.
19. Even as a red-hot piece of iron manifests itself only and not other objects, similarly the modifications of the intellect (Vrittis), aided by Chidabhasa, manifest themselves only, i.e., the things which they cover and not others.
20. All modifications are produced one after another (i.e., with gaps in between); and they all become latent during deep sleep and in the states of swoon and Samadhi.
21. That consciousness which witnesses the interval between the disappearance and the rise of successive Vrittis and the period when they do not exist and which is itself unmodifiable and immutable, is called Kutastha.
22. As in the (cognition of an) external pot, there is the play of double consciousness, so also in that of all internal Vrittis. This is evident from the fact that there is more consciousness in the Vrittis than in their intervals.
23. Unlike a pot, the intellect is neither an object of cognition nor of non-cognition. For it cannot grasp itself – no object can do so – so it cannot be cognised; since, again, it removes ignorance settled on objects it cannot be said to be non-cognised (for if you know what is produced you know what produced it as well).
24. Since Chidabhasa is a double consciousness we see it manifested and unmanifested, therefore, it cannot be called immutable, Kutastha; whereas the other is Kutastha, for it undergoes no such change.
25. The earlier teachers have made it clear that Kutastha is the witness in passages like ‘(It is) the witness of the intellect (Antahkarana) and its operations (Vrittis)’.
26. They have also declared that Kutastha, Chidabhasa and the mind are related in the same way as the face, its reflection and the mirror. This relationship is proved through scriptures and reasoning. Thus Chidabhasa also has been described.
27. (Objection): Kutastha conditioned by the intellect can pass to and return from the other worlds, like the Akasa enclosed in a pot. Then what is the necessity of postulating Chidabhasa ?
28. (Reply): Being merely conditioned by an object (such as the intellect), Kutastha does not become a Jiva. Otherwise, even a wall or a pot which is also pervaded by Kutastha would become a Jiva.
29. (Objection): The intellect is different from the wall, for it is transparent. (Reply): It may be so, but why do you bother about the opaqueness or transparency of the conditioner ? (For your concern is with the condition, not with the conditioner).
30. In measuring out rice and other grains, it makes no difference to their quantity whether the measure be made of wood or metal.
31. If you say, though it makes no difference in measuring, the metallic measure does give reflection, we reply that such is the property of the inner organ (Antahkarana), in that it can reflect consciousness as Chidabhasa.
32. ‘Abhasa’ means slight or partial manifestation, ‘Pratibimba’ is also like that i.e., partial manifestation. It does not have the properties of the real entity but resembles it in having some of them.
33. As the Chidabhasa is associated and variable, it is devoid of the characteristics of Kutastha. But as it renders objects capable of being cognised, it resembles Kutastha. Such is the opinion of the wise.
34. (Objection): Chidabhasa is not different from the intellect because its existence depends on the existence of the intellect. (Reply): You say little, for the intellect itself might also be similarly regarded as not different from the body.
35. (Objection): The scriptures declare the survival of the intellect after the body falls (and therefore the intellect is the same as Chidabhasa). (Reply): According to the Shruti passages which declare the entry of the Atman or the Self into the body, Chidabhasa is distinct from the intellect.
36. (Objection): Chidabhasa and the intellect enter the body together. (Reply): This is not so, for in the Aitareya Upanishad it is said that the Self enters the body by its own will apart from the intellect.
37. The Upanishad says that the Self (Atman) thought: ‘This body with the organs cannot live without me’, and so cleaving the centre of the skull it entered into the body and started experiencing the changeable states (e.g., wakeful, dreaming etc.,).
38. (Objection): How can the associationless Kutastha be said to animate the body by entering it ? (Reply): Then how did It create the universe ? (Objection): Both the acts of creation and entering the body are caused by Maya. (Reply): Then they vanish too when Maya is destroyed.
39. The Self becomes the ego identifying itself with the body composed of the five elements and when the body perishes (once for all) the ego too perishes with it. Thus said Yajnavalkya to Maitreyi.
40. ‘This Self is not perishable’ – thus the Shruti differentiates the Kutastha from everything else. ‘The Self is associationless’ – such statements sing the ever-detached state of Kutastha.
41. The passage which says that the body only dies and not the Jiva does not mean that he is released but only that he transmigrates.
42. (Objection): How can the changeable Jiva say ‘I am Brahman’ since Brahman is immutable ? (Reply): He can, because, in spite of apparent discrepancy between Jiva and Brahman, the identity is established by giving up the false notion about the Jiva. (What appeared, under the influence of Maya, as Jiva is really none other than Brahman).
43. A man may be mistaken for the stump of a tree; but the notion of the stump is destroyed when the man is known to be a man. Similarly, when the Jiva knows ‘I am Brahman’, his notion ‘I am Buddhi (the ego-consciousness in the mind)’ is destroyed.
44. Acharya Sureshvara in his Naishkarmya Siddhi describes clearly how Jiva and Brahman are found to be identical when the false notion about the Jiva (viz., its identity with the Buddhi) is destroyed. Therefore, the text ‘I am Brahman’ is to be understood in this sense.
45. In another Shruti text: ‘Everything is Brahman’, Brahman and the universe are shown to be identical; it also is to be interpreted in the above sense, viz., what appears to be ‘all this’, i.e., the universe, is really Brahman. Similarly, in the text ‘I am Brahman’ the same identity of Jiva and Brahman is indicated.
46. It is true that the author of the Vivarana gloss has denied the Badha-Samanadhikaranya interpretation (and has accepted the Mukhya-Samanadhikaranya interpretation) of ‘I am Brahman’. It is because he has taken the ‘I’ in the sense of Kutastha-Chaitanya and not in the sense of Chidabhasa.
47. In the text ‘That thou art’ the word ‘thou’, freed from all adjuncts, is Kutastha; and in Vivarana and other (advanced) works attempts are made to establish its identity with Brahman.
48. The consciousness, the substratum on which the illusion of Chidabhasa together with the body and the sense organs is superimposed, is known as Kutastha in Vedanta.
49. The substratum, on which stands the illusion of the whole world, is described in the Vedanta by the word Brahman.
50. When the whole world of Maya is recognised as a superimposition on this one consciousness, Brahman, what to speak of Jiva who is only a part of this world.
51. The difference between the entities indicated by ‘that’ and ‘thou’ is due to that of the superposed world and Jiva, which is only a part of it; in reality they are one consciousness.
52. (That it is a genuine case of superposition is proved by the fact that) Chidabhasa, the reflected consciousness, partakes of the characteristics of both, the superposing intellect, such as agentship, enjoyership, etc., and the superposed Atman, which is consciousness. So the whole Chidabhasa is a creation of illusion.
53. ‘What is the intellect ?’ ‘What is the reflected consciousness ?’ ‘And what is the Self ?’ ‘How is the world here ?’ – Because of indecision about these questions ignorance has arisen. This illusion is also called Samsara.
54. He is the knower of truth, the liberated, who knows the true nature of the intellect, etc., mentioned above. Thus the Vedanta has decided.
55. The piece of sophistry advanced by the logicians and others, viz., ‘Whose is the bondage ?’ must be met by adopting the method of Khandana-Khanda-Khadya by Sri Harsa Mishra.
56. It is said in the Shiva Purana that pure consciousness (Kutastha) exists as a witness to (the rise and fall of) the mental modifications (Vrittis), their prior (and posterior) non-existence and the state of ignorance prior to inquiry about truth.
57-58. As the support of the unreal world, its nature is existence; as it cognises all insentient objects, its nature is consciousness; and as it is always the object of love, its nature is bliss. It is called Shiva, the infinite, being the means of revelation of all objects and being related to them as their substratum.
59. Thus in the Saiva-Puranas Kutastha has been described as having no particular characteristics of Jiva and Ishvara and as being non-dual, self-luminous and the highest good.
60. The Shruti declares that Jiva and Ishvara are both reflections of Brahman in Maya. They are, however, different from material things in that they are transparent (i.e., revealing) just as a glass jar is different from earthen ones.
61. Though both are products of food, the mind is subtler and purer than the body. Similarly, Jiva and Ishvara are more transparent than the grosser products of Maya.
62. Jiva and Ishvara, because they manifest the power of revealing, must be considered to be endowed with consciousness. For, nothing is difficult for Maya, that is endowed with the power to create all things.
63. When we sleep, our dreams create even Jiva and Ishvara. What wonder is there then that the Great Maya creates them in the waking state ?
64. The Maya creates omniscience and other qualities too in Ishvara. When it can create Ishvara, the receptacle of these qualities, is it difficult to conceive that it can also create these qualities in Him ?
65. If you raise the improper doubt about Kutastha, we say: do not imagine that Kutastha is also a creation of Maya. There is no evidence for that assumption.
66. All the classics of Vedanta proclaim the reality of Kutastha and they do not admit the existence of any entity other than It.

70. Kutastha is ever associationless, it does not change. Thus one should always meditate and reflect.
71. ‘(For Kutastha) there is no death and no birth, none in bondage and none engaged in working out release (Sadhaka), no aspirant for release (Mumukshu) and none liberated (Mukta). That is the supreme truth’.
72. The Shruti tries to indicate the reality which is beyond the body and the mind by using the conceptions of Jiva, Ishvara and Jagat.
73. Acharya Sureshvara has said that whatever method helps one to understand clearly the indwelling Atman is approved by the Vedantic classics.
74. The dull-witted, ignorant of the real meaning of the Shruti, wanders here and there, whereas the wise, understanding its purport, ever abides in the ocean of bliss.
75. Like a cloud which pours out streams of rain, Maya creates the world (Jagat). As the ether is not affected by the rain, so pure consciousness (that I am) suffers neither gain nor loss from anything in the phenomenal world. That is the conviction of the wise.
76. He who always reflects on this ‘Lamp of Kutastha’ ever abides as the self-revealing Kutastha

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PART 14 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 18 Feb 2009 20:04:00 -0800

PART 14 – YAKSHA PRASHNAM SATSANGH

WHAT IS IGNORANCE? WHAT IS IDLENESS?

TRUE IGNORANCE DOES NOT KNOW ONES DUTIES. NOT DISCHARGING ONES DUTIES IS IDLENESS.

(WHAT IS DUTY?

Duty or Swadharma is decided based on the 3 factors namely Desha (place), Kaala (time), Vastu (role). We all are placed by the Lord in different situations in life; in different varnas (based on our Gunas) and ashramas (stage of life – Brahmacharya, Grihastha, Vanaprastha and Sannyaasin). Based on this we are allotted some actions which we have to do, choicelessly as it were. Duty is always done without expecting the fruit of action. It is done with total love and as dedication to the Lord.

WHAT IS IGNORANCE OF DUTY?

When we compare our stage of life with others, we feel ours as inferior or superior. Accordingly we decide whether to continue or take somebody's action as ours. Sometimes we feel better not to work or act. Action is not only what we do physically. Breathing is an action. Thinking is an action. Lord says in Gita that no one can remain without actions; the nature will force them to act. Only by doing one's own duty one can reach the Lord. One who is ignorant of this truth, is ignorant of his Swadharma.

WHEN DO WE FAIL TO DISCHARGE OUR DUTIES?

Whenever there is attachment, there is a failure of duty. This failure is not recognized by the performer of duty. If recognized, it is brushed aside saying 'I need to do at least this much as a help to my son' – Guruji's Gita summary Chapter 1.

The person who refuses to take the burden of the family, may take up samnyaasam/wife employed, husband enjoys the fruits of her hard work/a housewife watches TV serials and orders food from hotel/children make the parents to lift their school bags/children who do not study on time/reading and engrossed in a book without being aware that the people at home are hungry/housewife not looking after the house – untidiness, unorganized home/doing household works during office hours/not declaring dutiable goods to the customs/throwing papers and other wastes out of the window/not obeying traffic rules – there are innumerable things which we fail to recognize as 'duty' and act contrary to it. Without performing the primary, important actions required at the given stage of life, if one performs other actions even it may be a puja or a social work, it is considered as idleness only (done without understanding).

Ignorance does not know who we are; where we have come from and the purpose of having this body. We think everything is our duty because of our attachment. Attachment is the thought 'me and mine'. We feel it is our duty to decide what our child has to become – an engineer/a doctor. We feel it is our duty to have two flats in Chennai, two in Bombay. We feel it is our duty to be a part of a sangam and attend all parties.

When attachment comes, there is no clarity of duty. Arjuna came with strength and determination to fight against the Kauravas. But when attachment took over him, he said he will not fight and put the bow and the arrows down. Ignorance took over him and he forgot his duty. He forgot so many people are ready to give up their life for the sake of dharma.

NOT DISCHARGING ONES DUTIES IS IDLENESS

ATTACHMENT BLINDS A MAN AND IT MAKES A MAN IDLE/ PARALYSED/ UNABLE TO HANDLE THE GIVEN SITUATION.

Yudishtira says here that a person can perform his duty, if he has knowledge. Attachment, body consciousness, confusion, depression all have their root in ignorance, 'I'. If this identity is removed in action, it becomes duty.

One cannot judge oneself rightly with a sick, grief-stricken mind. A grief stricken mind loses discrimination. It is easy to run away from this battle field of life. We can produce various arguments supporting our action. But in the eyes of the truth nothing can escape. When we say 'idleness', it means 'it does not move'. Even though we move with this body, if we don't perform our duties in life, we are considered mere stones. Stones do not think and its life begins and ends in ignorance.

WHAT IS PRIDE?

PRIDE IS A CONSCIOUSNESS OF ONE BEING HIMSELF AN ACTOR OR SUFFERER IN LIFE.

(There is only one doer in this creation and that is the Lord alone. A person who is with pride thinks that everything is happening because of him and his efforts. Pride is the expression of strong ego, the 'I' sense.

One morning, a person was looking out for a parking place in a crowded area. He had an important meeting to attend. So he prayed to God 'Lord! Please show me a parking slot. If you show me, I will come to temple every Friday'. In a few minutes he found a parking place. Immediately he closed his eyes and said 'No need Lord! I have found one'.

Where there is pride, there is no surrender. The person always looks high and misses all basic truths of life. The stories of the Asuras are the stories of pride. The pride itself destroys a man. He forgets there is the Lord who is the source of everything. He completely depends on the world and worldly things. He is tossed between the pairs of opposites and the 'I' faces the end. The Lord says in Gita 'ahamkaara vimudaatma karthavyam iti manyate' – the person with pride is a 'Mooda' who thinks 'I did it; I can do it'.

A Bhaktha/a Jnani leaves everything (mind and the intellect) at the feet of the Lord and he neither enjoys nor suffers in life.

WHAT IS GRIEF?

IGNORANCE IS GRIEF.

(Ignorant about one's own true self is the grief and it is the heaviest of all sorrows. Getting out of ignorance is the one and only medicine to all our problems in life. When we even think on worldly terms, not knowing about a place or language or people becomes a source of grief. Children who think 'I can't score marks or I am weak in Mathematics' does not know the truth that all children have the same level of harmones and cells in the brain. We all have what Einstein had. But how far we are making use of it is the question. Lord is repeatedly showing light in every chapter of Gita that He is present everywhere – in You, in Me, in all movable and immovable things. But out of crores of people one is able to realize this divinity. One is able to realize that He is the limitless soul and not this limited body.

Anything we are attached to (to our body, to the worldly things) results in grief. Lord Krishna says in the 8^th chapter of Gita that this world is a place of misery and impermanence. Depending on this world for our happiness is ignorance. The worldly pleasures have a beginning and an end. We perform all actions to satisfy this body which has come with an expiry date. Shri Jakki Vasudev has said the truth wonderfully that "We all think we have climbed up the mountain; climbed down the mountain; achieved this; won that; but this body does not know anything. It is steadily walking towards the grave".

Thinking 'I am this body' is ignorance and this thought and the action followed by it can only result in sorrowful life.

Time will take away everything mercilessly. History has proved this statement. How much ever far we swim in the pond of the world, we are still in ignorance. Our problem is not in having things/relations. But when it leaves us, we are depressed. We become mad. We lose our intelligence. Grief strikes us. One needs extra strength to get up from that state.

Swami Chinmayananda says 'Who said there is no pleasure in a cup of tea?' and he adds to it 'there is, but it is only temporary'. Understanding the nature of things (impermanent) and understanding the higher nature in us (permanent) will bring us out of grief.

SUMMARY:

All answers have one word in common – 'ignorance'. It is always compared to darkness, as it makes man unhappy, dissatisfied in life. Like a small candle light can destroy the darkness of a big room, the dawn of knowledge will destroy all our unhappiness in life.

1. One can understand 'duty', if one leaves the attachment. Attachment (to the action and the result of the action) is ignorance.

2. Pride is the expression of not understanding that we are the instruments in the Lord's hand.

3. Ignorance is thinking 'I am the body' – source of grief.

4. Knowledge is 'I am the Atman/ 'Lord is residing in me' – source of happiness.

Liberation is possible only when one practices Karmayoga. 'one' means householders, sanyasis working in society, anyone who is forced to 'act' in the world - Guruji.

HARI OM!

PART 13 - YAKSHA PRASHNAM

noreply@blogger.com (Shree) — Wed, 11 Feb 2009 20:33:00 -0800

By Chitra Devraj

CAN YOU TELL ME WHICH ENEMY IS INVINCIBLE?

ANGER IS THE ENEMY WHICH IS INVINCIBLE.

(Invincible means unconquerable. We can conquer the enemy when we know where he is and how he comes into us. We are not angry all the time. The unpleasant surroundings and unpleasant emotion inside us manifests itself as anger. Lord says in Gita (2nd chapter, sloka 63) that when our desires are obstructed, we get into anger. A country which is vigilant all the time escapes from the attack of enemies. Similarly if we are vigilant (with awareness) all the time of what comes into us and what goes out of us, we are in control of situation. Lord says in the third chapter of Gita that desire and anger are eternal enemies to man. These enemies reside in our senses, mind and intellect. It is like thieves who stay at our own home and keep stealing things. These enemies steal our peace of mind, our happiness, our intelligence and the very valuable human birth itself. One who is focused towards the inner divinity is the most powerful. This powerful weapon alone destroys these eternal and internal enemies – lust and anger.

Suppression is not an answer. The more we suppress, it bounces back to us with greater force. By controlling the sense organs by mind, mind by the buddhi (discrimination) and buddhi controlled by the knowledge, one can conquer the enemy. Lot of times we don’t even realize the anger is our enemy. We justify our actions. This is one of the reasons why this is unconquerable).

WHAT DISEASE IS INCURABLE? COVETOUSNESS IS AN INCURABLE DISEASE.

(Covetousness is an incurable disease because it is the disease of wants. ‘More and more’ is the symptom of the disease. Name or fame or riches or food or clothes or any material in the world, the person who has this disease is not satisfied. The lust and wrath are its companions which destroy the righteousness in the person’s heart. The more we try to satisfy the desire; it is like pouring ghee to the fire. It burns with more intensity.

Covetousness leads to death of a man even whilst living. The person is always in fear. Like Cancer, it spreads in no time. The one, who has surrendered to the Lord, is saved from this disease. Otherwise, swayed by pride, men walk in the path of worldly enjoyments, in unrighteous path. They are always followed by their senses. Pulled by the senses, they repeatedly fall into difficulties, pains which are nothing but hell).

WHICH MAN IS CONSIDERED HONEST? HE WHO DESIRES GOOD OF ALL CREATURES IS HONEST.WHICH MAN IS DISHONEST? ONE WHO IS NOT MERCIFUL IS DISHONEST.

(We have seen ‘what is mercy’ in the last part. Mercy is wishing happiness for all. Here Yudishtira says that the person who has mercy only can perform actions of truth. He can be honest in his work and intentions.

One who is selfish can never be honest. A selfish man always expects some benefit out of every action. If there is nothing beneficial to him, then he doesn’t take up any action even good actions. One who has no love for the fellow beings and creatures is considered as ‘not merciful’ and hence his acts are dishonest. He is biased in his attitude.

An honest man is one who has no desires for himself. An honest man is truthful to himself. We say ‘be honest in your relationships’ which means think of good of all around you. If love is the base of our actions, then one’s action becomes the action of divinity, an honest act.

In the book ‘don’t sweat the small stuff and it is all small stuff’, the author writes that we can offer a beautiful smile and a genuine hello’ to the people we meet in the lift or in the roads. We can say thank you’ to the taxi drivers, to the person who showers their love in some form or the other. Let us be the first person to give love. We can’t do great things on this earth. But we can do small things with great love. Where there is love, there is honesty.

The following are the words given to Yudishtira by Bhishma Pitamaha.

The forms that Truth assumes are impartiality, self-control, forgiveness, modesty, endurance, goodness, renunciation, contemplation, dignity, fortitude, compassion, and abstention from injury. These, O great monarch, are the thirteen forms of Truth. Truth is immutable, eternal, and unchangeable. It may be acquired through practices which do not militate against any of the other virtues. It may also be acquired through Yoga. When desire and aversion, as also lust and wrath, are destroyed, that attribute in consequence of which one is able to look upon one’s own self and one’s foe, upon one’s good and one’s evil, with an unchanging eye, is called impartiality/act of honesty.

Self control consists in never wishing for another man’s possessions, in gravity and patience and capacity to allay the fears of others in respect of one’s own self, and immunity from disease. It may be acquired through knowledge. Devotion to the practice of liberality and the observance of all duties are regarded by the wise as constituting goodwill. One comes to acquire universal goodwill by constant devotion to Truth.

That virtue in consequence of which one does good, with watchfulness and care, to all creatures is called goodness. It has no particular shape and consists in the divestment of all selfish attachments. That virtue owing to which one remains unchanged in happiness and misery is called fortitude. That wise man who desires his own good always practices this virtue. One should always practice forgiveness and devotedness to truth. That man of wisdom who succeeds in casting off joy and fear and wrath, succeeds in acquiring fortitude. Abstention from injury as regards all creatures in thought, word and deed, kindness and gift, are the eternal duties of those who are good.

I remember Bharathiar’s poetry

“pagaivanukkarulvaai nannenje pagaivanukarulvaai;

thinna varum puli thannaium anbodu sindai-l poatriduvaai

annai parasakthi avvuru vaayinal avalai kumbiduvaai!

Pugai naduvinil thee irupadai bhoomil kandome

Pagai naduvinil anburuvaana nam paraman vaazhgindraan

Nan nenje! Pagaivanukarulvaai!”

He says: “Praise even the tiger which comes to eat you because Goddess Parasakthi is of that nature. So see her in that tiger and bow down; amidst of smoke there is fire. Similarly amidst of all enemies there is spark of Lord; let the heart melt even for an enemy”. This is honest thinking. This thought is merciful.

SUMMARY:

By saying anger as unconquerable and covetousness as incurable, Yudishtira insists that we need a powerful weapon/ medicine to overcome them. Knowledge alone can destroy anger and covetousness. Knowledge alone can bring honesty in our thought and actions.

Anger is an expression of our ego. If things are gross, it can be easily conquered. Being subtle, the knowledge is the only weapon which destroys the expressions of ego and ego itself.

The body becomes weak and incapacitated in advanced age, but the hankering for things and self-esteem continue to flourish. ‘Me and mine’ continue to dominate so long as the body lives. The complete surrender to the Lord is the only way. Implicit obedience to the Guru is the sure means to happiness.

The devotion will keep us in the path of truth and love everyone around us without any expectation. Love and humility are the natural offsprings of devotion.

HARI OM!

Panchadasi Talks - Day 5

noreply@blogger.com (Sowmya) — Mon, 9 Feb 2009 09:41:00 -0800

By Sowmya Ramkumar

Day 5 of the Panchadasi Talks

CH 05 FIXING THE MEANING OF THE GREAT SAYINGS

1. That by which a man sees, hears, smells, speaks and distinguishes sweet and bitter tastes etc, is called consciousness.(‘Prajnanam Brahma’ Aitareya Upanishad III-i-1)

2. . The one consciousness which is in Brahma, Indra and other gods, as well as in human beings, horses, cows, etc., is Brahman. So the consciousness in me also is Brahman
3. The infinite, supreme Self remains manifested in this world as the witness of the functions of the intellect in the body, fit for Self-knowledge and is designated as ‘I’.
4. By nature infinite, the supreme Self is described here by the word Brahman. The word ‘Asmi’ (am) denotes the identity of ‘Aham’ (I) and ‘Brahman’. Therefore ‘I am Brahman’ (is the meaning of the text). [‘Aham Brahmasmi’ - Brihadaranyaka Upanishad I-iv-10]
5. Before the creation there existed the Reality, one only, without a second and without name and form. That is even now (after creation) exists in a similar condition is indicated by the word ‘That’. [‘Tattvamasi’ - Chandogya Upanishad VI-viii-15]
6. The principle of consciousness which transcends the body, senses and mind of the enquirer is here denoted by the word ‘thou’. The word ‘Asi’ (art) shows their identity. That identity has to be experienced.
7. By (pronouncing) the word ‘this’ it is meant that the Atman is self-luminous and directly experienced. That is known as Pratyagatman which is the indwelling principle covering everything between egoity and the body. [‘Ayamatma Brahma’ - Madukya Upanishad 2]
8. The essence of the entire visible universe is denoted by the word Brahman. That Brahman is of the nature of the self-luminous Atman.

CH 06 THE LAMP OF THE PICTURE

PAINTING AND PURE CONSCIOUSNESS 1-9

1. four stages in the painting of a picture, 4 modification of the supreme Self.
2. clean canvas, starch, outlines, color. pure consciousness(C ), in-dwelling con, one identified w/ all subtle bodies, w/ all physical bodies.
3. canvas basis, apply starch, outlines drawn; color it, the picture is complete.

4. Brahman, pure C; w/ Maya He is in-dwelling spirit; in relation to subtle bodies, He is totality of souls, relation to gross bodies identifying w/ totality.
5. on a canvas there are superior and inferior objects, there are grades of beings from Brahma down to the animate and inanimate objects.
6. men painted wearing different clothes they appear as real as the canvas.
7. On C are superimposed forms. In each there is reflection, i.e., a special function of consciousness. They are Jivas, are subject to birth and death.
8. Ignorant people imagine that the colors real clothes, as real as the canvas on which the picture is superimposed. Ignorant imagine, transmigrations of Jivas are by supreme Spirit, the substratum, on which the Jivas are superimposed.
9. Just as the hills in picture not painted as dressed, so the inert objects like earth, are not endowed with the reflection of consciousness.
10. This confusion as real and as affecting the supreme Self is called nescience. It is removed by the knowledge of Reality.

KNOWLEDGE OF JIVA, SUPREME SELF

11. Jiva, a ‘reflection’ of Self, which is affected by pain and pleasure of Tran migratory life, but not the real Self. This understanding is called knowledge. It is achieved through discrimination.
12. Enquire into nature of world, individual Self and Supreme Self. When the ideas of Jiva and Jagat (world) are negated, the pure Atman alone remains.
13. By negation it does not mean that world and Jiva cease to be perceptible to the senses, it means the conviction of their illusory character. Otherwise people would be automatically liberated in deep sleep or in a faint.
14. ‘The supreme Self alone remains’ also means a conviction about Its reality and not non-perceiving of the world. Otherwise there would be no such thing as liberation in life.
15. The knowledge arising from discrimination is of two kinds, indirect and direct. This process of discrimination ends in the achievement of the direct knowledge.
16. Knowledge that ‘Brahman is’ is indirect, the knowledge that ‘I am Brahman’ is direct.
17. Consider Self w/ a view to having its direct experience, through which the Jiva is immediately liberated from all worldly fetters.

KUTASTHA(BRHAMAN)

18. The Self as consciousness absolute is spoken of as Kutastha, Brahman, Jiva and Ishvara, just as, for instance, Akasa (ether) is called ‘pot-Akasa’, ‘all embracing Akasa, Akasa conditioned by water’ and ‘Akasa conditioned by a cloud’.
19. The sky with clouds and stars reflected in water contained in a pot which encloses space, is known as ‘Akasa in water’.
20. The sky reflected in water particles forming a cloud suspended in space is known as ‘Akasa in a cloud’.
21. As a cloud is composed of a water in a particular state, it is therefore reasonable to assume the existence of the reflection of Akasa in a cloud.
22. The consciousness which is conditioned by the gross and subtle bodies, on which they are superimposed and which knows no change, is known as Kutastha.
23. On the Kutastha is superimposed by imagination the intellect (buddhi). The reflection of Kutastha in the intellect is animated by vitality and is called the Jiva. It is subject to transmigration.
24. As the Akasa in a pot is concealed by the Akasa reflected in the water with which the pot is filled, so Kutastha is obscured by Jiva. This principle is called mutual obscuring or superimposition.

AVARANA(POWER TO CONCEAL) & VIKSHEPA (POWER TO PROJECT)

25. Under the delusion of mutual superimposition the Jiva cannot discriminate and realize that he is not Jiva but Kutastha. This non-discrimination is beginning less and is known as the primal nescience.
26. Nescience or Avidya has two functions: Avarana or the power to conceal and Viksepa or the power to project. The power of Avarana creates such ideas as ‘Kutastha shines not nor exists’
27. If a wise man asks an ignorant man about Kutastha, he replies: ‘There is no such thing as Kutastha. It does not manifest nor exist’. Thus he feels and says..
33. On Kutastha, covered over by (the concealing power of) ignorance, are projected or superimposed the subtle and gross bodies, thus producing the Chidabhasas or Jivas. It is like the superimposition of silver on a mother of pearl. This is called projection or Viksepa.
34. In the illusion ‘This is silver’, the pearl oyster shell is the thing perceived and is real, but by an error these notions, viz., ‘this-ness’ and its ‘reality’, are transferred to the imaginary silver. In the same way the ideas of ‘Self’ and ‘existence’ which belong to Kutastha are transferred to the Jiva through the error caused by nescience.

MAYA

128. All people admit in their experience existence of Maya. From the logical point of view Maya is inexplicable. Shruti too declares it to be neither existence nor non-existence.
129. Since the effects of Maya are undeniably manifest, its existence cannot be denied. Being stultified by knowledge, it cannot really be said to exist. From the point of view of (absolute) knowledge (of the Atman) it is always inoperative and hence negligible.
130. Maya is looked upon in three ways. From the point of view of knowledge and Shruti it is negligible; for empirical reason it is indefinable and for the ordinary people it is real.
131. Maya exhibits the appearance and disappearance (in waking or sleeping state) of the world, just as by rolling and unrolling a picture on a canvas it is exhibited or withdrawn.
132. Maya is dependent, for in the absence of the cognizing faculty the effects of Maya cannot be experienced. Again in one sense it is independent too, for it can make the non-attached Atman appear to be attached.
133. Maya transforms the immutable Kutastha, the ever association-less Atman, phenomenally into the form of the universe. Casting the reflection of Atman on itself, Maya Creates Jiva and Ishvara.
134. Without in any way affecting the real nature of Atman, Maya creates the world. It makes the impossible look possible. How astonishingly powerful Maya is !
135. As fluidity is the nature of water, heat of fire and hardness of stone, so the making of the impossible possible is the nature of Maya. It is unique in this respect.
136. The magic show looks wonderful and inexplicable as long as the magician is not directly known, but when the magician is so known, the magic show is known as such and is no longer wonderful.
137. Those who believe in the reality of the world regard the effects of Maya as wonderful. But since the nature of Maya itself is astonishing, one need not wonder at its power.
138. By raising objections to the wonderfulness of Maya we do not solve the mystery. Besides, we also can raise serious counter objections. What is essential is that we should eradicate Maya by systematic enquiry. Further arguments are useless, so do not indulge in them.
139. Maya is an embodiment of marvel and doubt; the wise must carefully find out means and make effort to remove it.
146. In the end you will have to say, ‘I do not know’. Therefore the wise declare this world to be like a magic show.
150. Things that are inconceivable should not be subjected to canons of logic; and this world is one such, for the mind cannot conceive of the very mode of its creation.
152. As the tree is latent in the seed, so the waking and dreaming worlds are implicit in deep sleep. Similarly, the impressions of the entire universe are latent in Maya.
153. On the impressions of the whole world, thus latent in the intellect (during sleep) is reflected the immutable consciousness. Though it is not experienced owing to vagueness it can be inferred to exist, in the same way as the reflection of the sky is inferred to exist in the water-particles of a cloud.
154. This seed, the Maya, in association with the reflection of consciousness, which is not fully grasped, develops into the intellect; and in this intellect, the reflection of consciousness becomes plainly visible as the ego.
155. It is said by the Shruti that Jiva and Ishvara are creations of Maya, being reflections of Atman in it. Ishvara is like the reflection of the sky in the cloud; Jiva is like the reflection of the sky in water.
156. Maya is comparable to a cloud and the mental impressions in the Buddhi are like the water-particles which make up the cloud. The reflected consciousness in Maya is like the sky reflected in the water-particles of the cloud.
157. Shruti says that this (pure universal) consciousness reflected in Maya is Ishvara which controls Maya as well. The great Ishvara is the inner ruler, omniscient and cause of the universe.
158. The Shruti, in the passage beginning with ‘the consciousness in the deep sleep’ and ending in ‘He is the Lord of all’ describes this ‘sheath of bliss’ as the Ishvara. [Mandukya Upanishad: 5-6; Brihadaranyaka Upanishad: IV-iv-22]
159. The omniscience and other properties of the bliss sheath are not to be questioned, because the assertions of the Shruti are beyond dispute and because everything is possible in Maya.
160. Since nobody has the power to alter the world of waking and dream states which are projected from the bliss-sheath, it is proper to call it the Lord of all.
161. In the bliss-sheath inhere all the desires and mental impressions of all living beings. In as much as it knows them (impressions) all, it is called omniscient.
162. (Doubt): The omniscience, alleged to be the nature of the bliss-sheath, is not evident because the impressions are not known directly. (Reply): Its knowledge of the impressions (though not directly felt) is inferred from observation of its presence in all mentations.
163. Since Ishvara (the consciousness in the bliss-sheath) abides in and activates and controls all the functions of all other sheaths beginning with that of the intellect and elsewhere also in creation, it is called the inner controller.
164. The Shruti says that the Lord abides in the intellect and has the intellect as His body (instrument); but the intellect does not know Him; it is itself controlled by Him.
165. As threads pervade a piece of cloth and constitute its material cause, so the Inner Ruler, pervading the whole universe, is the material cause of the universe.
166. Just as the threads are subtler than the cloth and the fibers of the threads subtler than the threads themselves, even so, where this progress from the subtle to the subtler stops, there do we confront the Inner Ruler.
167. Being minuter than the minute of the second and third degree, the inmost Being is not subject to perception; but by reasoning and by Shruti His existence is ascertained.
168. As a piece of cloth is said to be the body of the threads which become the cloth, so when He has become the universe it is described as His body.
169. When threads are contracted or expanded, or any motion is imparted to them, the cloth similarly behaves – it has no independence at all.
170. Similarly the worldly objects assume the forms in the manner He transforms them according to their past desires and impressions. There is no doubt about it.
171. In the Gita Sri Krishna says: ‘O Arjuna, the Lord abides in the hearts of all beings and makes them revolve by His Maya as if mounted on a wheel’. [Gita: XVIII-61]
172. ‘All beings’ in the above passage means the Jivas or the sheaths of intellect which abide in the hearts of all beings. Being their material cause, the Lord appears to undergo changes with them.
173. By the word ‘wheel’ is meant the cage of the body with sheaths etc. By saying that all beings are ‘mounted on the wheel’ is meant that they have come to consider the body as the ego. By the word ‘revolve’ is meant the performance of good and bad deeds.
174. The meaning of the expression ‘The Lord makes them revolve by His Maya’, is that the Lord by his power of Maya becomes involved in the intellect-sheath and seems to change with the operations of the intellect.
175. The same meaning is expressed by the Shruti saying that the Lord is called the inner controller. By applying this reason one can come to the same conclusion with regard to the physical elements and all other objects.
176. ‘I know what is virtue, but my inclination is not mine to practice it; I know what is vice, but my desisting from it is not mine but His. I do as I am prompted by some god seated in my heart.’
177. From the above verse do not think that individual efforts are not necessary, for the Lord transforms Himself as those efforts.
178. This theory does not contradict the idea of the Lord prompting every thing, for one who has known Ishvara to be the controller of things knows his Self as non-attached.
179. Both the Shruti and the tradition declare this knowledge of the non-attachment of the Self to be the cause of release. It is also stated in Varaha-Purana that both the scriptural and the traditional truths are from the Lord.
180. The Shruti declares that in fear of Him the forces of nature operate, showing that His commandments engender fear. So His lordship over all beings is different from His inner Rulership of them.
181. One Shruti passage says that the suns and planets move at the command of the Lord. Another Shruti passage says that the Lord entering the human body controls it from within.
182. The Lord is said to be the source of the universe, for He causes the creation and dissolution of the world. By creation and dissolution are meant the manifestation and demanifestation of the world.
183. The world remains potential as impressions in the Lord and He causes its manifestation in accordance with the past deeds of beings. Creation is like the unrolling of a painted canvas.
184. If the painted canvas is rolled up, the picture is no longer visible. In the same way, when the Karma of beings is exhausted, the Lord withdraws into Himself the universe with all that it contains (i.e., all remain in a latent form).
185. The creation and destruction of the world are comparable to day and night, to the waking and sleeping states, to the opening and closing of the eyes and the activity and quiescence of the mind.
186. Ishvara is endowed with the power of Maya which is the power of manifesting and demanifesting, so the objections to the theory that creation has a beginning or that it is evolutionary or that things are naturally endowed with certain special qualities do not apply to it.
187. Ishvara through the Tamas of Maya is the cause of the inanimate objects and through the reflection of the supreme intelligence Ishvara is the cause of the Jivas.
188. It is objected that the cause of the bodies is that aspect of Paramatman in which Tamas predominates and that of the Jivas is that aspect where intelligence predominates. So Paramatman alone is their cause in accordance with their inner impressions, moral and spiritual actions.
189. Thus Sureshvaracharya, the author of Vartika, has attributed the cause of the animate and inanimate creation to Paramatman and not to Ishvara.
190. Our reply is that Acharya Sureshvara holds Brahman to be the cause of the world, but he has taken for granted the mutual superimposition of Ishvara and Brahman even as that of Jiva and Kutastha.
191. The Shruti explains clearly that from Brahman, who is truth, knowledge and infinity, arose Akasa, air, fire, water, earth, herbs, food, bodies and so forth.
192. Superficially it looks as if Brahman were the cause of the world and that Ishvara were a real entity. This cannot be explained except by the mutual superimposition of the true nature of Brahman on Ishvara and the creativity of Ishvara on Brahman.
193. In a piece of cloth stiffened with starch, the starch becomes one with the cloth; so by the process of mutual superimposition the ignorant conceive Ishvara to be one with Paramatman.
194. As the dull-witted imagine that the Akasa reflected in a cloud is the Akasa absolute, so the undiscriminating do not see the distinction between Brahman and Ishvara.
195. By deep enquiry and by the application of the rules of interpretation to the Vedic text we come to know that Brahman is association less and unconditioned by Maya, whereas Ishvara is the creator conditioned by Maya.
196. The Vedas declare Brahman to be truth, knowledge and infinity and also that speech and the other organs cannot grasp it. Thus it is determined that Brahman is association less.
197. Another Shruti says that Ishvara, the Lord of Maya, creates the universe, whereas the Jiva is controlled by Maya. So Ishvara, associated with Maya, is the creator.
198. As the deep sleep state passes into dream state, so Ishvara who is known as the sheath of bliss, transforms Himself into Hiranyagarbha, when He, the one, wills to be many.
199. There are two types of Shruti text describing the creation of the world either as a gradual evolution or as instantaneous. There is no contradiction, for the dream world sometimes arises gradually out of deep sleep, but at other times it arises instantaneously.
200. Hiranyagarbha or Sutratman, otherwise called the subtle-body, is the totality of the subtle bodies of all Jivas. He conceives Himself as the totality of all egos or ‘I’ - consciousnesses, like the threads of a piece of cloth; and He is said to be endowed with the powers of volition, conation and cognition.
201. The world in its course of evolution comes to rest in Hiranyagarbha, but at this stage it is indistinct, just as an object seen in partial darkness, at dawn or dusk.
202. As the outlines of a picture are drawn in black pencil on a stiffened piece of canvas, so also the subtle bodies indistinctly appear in Hiranyagarbha.
203. Like a tender offshoot of a germinated corn or like a tender plant sprouting, Hiranyagarbha is the tender bud of the world which is still indistinct.
204. In Virat the world appears distinct and shining, like objects in broad day-light or like the figures of a fully painted picture or the fruit of a fully matured tree. In Virat all the gross bodies are plainly seen.
205. In the Vishvarupa chapter and in the Purusha Sukta there is a description of Virat. From the creator Brahma to a blade of grass, all objects in the world form part of Virat.
206. The forms of Virat, such as Ishvara, Hiranyagarbha, Virat, Brahma, Vishnu, Shiva, Indra, Agni, Ganesha, Bhairava, Mairala, Marika, Yakshas, demons.
207. Brahmanas, Kshatriyas, Vaishyas, Sudras, cows, horses and other beasts, birds, fig, banyan and mango trees, wheat, rice and other cereals and grasses;
208. Water, stone, earth, chisels, axes and other implements are manifestations of Ishvara. Worshipped as Ishvara they grant fulfillment of desires.
209. In whatever form Ishvara is worshipped, the worshipper obtains the appropriate reward through that form. If the method of worship and the conception of the attributes of the deity worshipped are of a high order, the reward also is of a high order; but if otherwise, it is not.
210. The Liberation, however, can be obtained through the knowledge of reality and not otherwise. The dreaming does not end until the dreamer awakes.
211. In the second less principle, Brahman, the whole universe, in the form of Ishvara and Jiva and all animate and inanimate objects, appears like a dream.
212. Maya has created Ishvara and Jiva, represented by the sheath of bliss and the sheath of intellect respectively. The whole perceptible world is a creation of Ishvara and Jiva.
213. From the determination of Ishvara to create, down to His entrance into the created objects, is the creation of Ishvara. From the waking state to ultimate release, the cause of all pleasures and pains, is the creation of Jiva.
214. Those who do not know the nature of Brahman, who is second less and association less, fruitlessly quarrel over Jiva and Ishvara, which are creations of Maya. 230. Just as it is impossible to establish the eternal existence of pleasure derived from flowers and sandalwood, so it is impossible to establish the non-association of Atman as long as the world and Ishvara are believed to be realities and ever-existing.

233. (Doubt): To account for the idea of individual bondage and release, the plurality of Selves must be accepted. (Reply): This is unnecessary because Maya is responsible for bondage and release.
234. Don’t you see that Maya can make the impossible appear possible ? In fact, the Shruti can tolerate neither bondage nor release as real.
235. The Shruti declares that in fact there is no destruction and no origination; none in bondage and none engaged in practice for liberation; no aspirant for liberation and none liberated. This is the transcendental truth.
236. Maya is said to be the desire-fulfilling cow. Jiva and Ishvara are its two calves. Drink of its milk of duality as much as you like, but the truth is non-duality.
237. The difference between Kutastha and Brahman is only in name; in reality there is no difference. The Akasa in the pot and the unlimited Akasa are not distinct from one another.
238. The non-dual reality, as declared in the Shruti, existed before creation, exists now and will continue to exist in dissolution; and after liberation Maya deludes the people in vain.
246. The whole world is a product of the inscrutable Maya; be convinced of this and know that the fundamental real principle is non-duality.
247. (Doubt): If the idea that duality is real occurs again and again in daily life ? (Reply): Repeatedly practice negating this erroneous idea of duality. What is the difficulty in doing so ?
248. (Doubt): How long should one continue this practice ? (Reply): It is a trouble to continue the pursuit of unreal duality, not so is that of non-duality. For by the practice of non-duality all miseries are destroyed.
249. (Doubt): But even after realization I suffer from hunger and thirst. (Reply): Who denies it? This suffering is in your egoity (a product of duality) expressed in your use of ‘I’.
250. (Doubt): The sufferings may come to the immutable Self, because of identification with the body. (Reply): Do not subject yourself to this identification which is due to mutual superimposition, but practice discrimination for its removal.
251. (Doubt): The superimposition, which is due to the first impressions, suddenly may occur, because of the beginning less association of Jiva and Avidya. (Reply): Then begin new impressions of non-duality by means of repeated discrimination of the truth.
254. Consciousness is eternal, for its non-existence can never be experienced. But the non-existence of duality is experienced by consciousness before the duality assumes manifestation.
255. That duality of the phenomenal world is like the pot which is non-existent before it comes into being. Still, its creation is inexplicable. So it is unreal like a product of magic.
256. Now you see that both consciousness and the unreality of the world are immediately experienced, so you cannot still maintain that non-duality is not experienced.
THE THREE VIRTUES
(KNOWLEDGE OF REALITY, DETACHMENT, WITHDRAWAL)

259. The Shruti says that he who has banished from his heart all indwelling desires attains immortality. This is not merely a statement; a knower’s actual experience proves it.
260. In another passage it is stated that all the knots of the heart are loosened at the rise of true knowledge. The term ‘knots of the heart’ has been explained in the commentary to mean the desires of the heart.
265. (Doubt): But it is well known that the immutable Self is ever unaffected by desires even before illumination. (Reply): Do not forget this truth. The realization that Kutastha is ever dissociated from desires is called the ‘snapping of the knot of ignorance’. It is this knowledge which leads to the attainment of the purpose of life.
266. (Doubt): The dull-witted are ignorant of this truth. (Reply): This is what we mean by the ‘knot of ignorance’, nothing else. The difference between the ignorant and the wise, is the existence of doubt in the former group and its destruction in the latter.

272. (Doubt): Why, the Puranas speak about Jadabharata and others who were completely withdrawn and performed no action. (Reply): But have you not heard also the Vedas speaking of other knowers who ate, played and enjoyed pleasures ?

274. The man who is attached to objects is troubled by the world; happiness is enjoyed by the unattached. Therefore give up attachment if you desire to be happy.

276. Absence of desires, knowledge of reality and withdrawal from action mutually assist one another. Generally all three of them are found together, but sometimes separately too, without the third.
277. The origin, the nature and the result of these virtues differ. The real distinctions between them will be clear to a keen student of scriptures.
278. The origin of detachment is an understanding that the joys derived from objects are impermanent; its nature is a distaste for the enjoyment of those objects; and its result is the feeling of being independent of them. These three are peculiar to detachment.
279. The origin of the knowledge of reality is hearing, reflecting and meditating on the reality; its nature is discrimination between the real and the unreal; and its result is the restraint of fresh doubts from arising. These three are peculiar to knowledge.
280. The origin of withdrawal from action is the cultivation of inner and outer control and so forth; its nature is the control of the mind; and its result is the cessation of worldly activities. Thus their differences are described.
281. Of all the three virtues the most essential is the knowledge of the Reality as it is the direct cause of liberation. The other two, detachment and withdrawal, are necessary auxiliaries to knowledge.
282. The existence of the three virtues highly developed in a man is the result of vast store of merit acquired in innumerable past lives. The absence of any one of them is the result of some demerit acquired in the past.

WHAT CANNOT GIVE LIBERATION

283. Without the knowledge of Reality even perfect detachment and complete withdrawal from worldly actions cannot lead to liberation. A man endowed with detachment and withdrawal, but failing to obtain illumination, is reborn in the superior worlds because of great merit.
284. On the other hand by the by the complete knowledge of Reality a man is sure to have liberation, even though his detachment and withdrawal are wanting. But then his visible sufferings will not come to an end owing to his fructifying Karma.
285. The height of detachment is such a conviction of the futility of all desires that one considers like straw even the highest pleasures of the world of Brahma; and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.
286. The height of withdrawal from action is the complete forgetfulness of all worldly affairs in the waking state as in the state of deep sleep. There are several intermediate grades which can be known by actual observation.
287. Enlightened men may differ in their behavior because of the nature of their fructifying Karma. This should not make the learned think otherwise about the truth of knowledge resulting in liberation.
288. Let the enlightened people behave in any way according to their fructifying Karma, but their knowledge is the same and their liberation is the same.
289. On the supreme consciousness the world is drawn like a picture on canvas; thus is Maya superimposed on consciousness. When we forget the adventitious distinctions, consciousness alone remains.

REGULAR STUDY OF LAMP OF THE PICTURE

290. This chapter called the ‘Lamp of the Picture’, when regularly studied, gives an intelligent aspirant freedom from the delusion due to illusive appearances, even though he may see them as before

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PART 12 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Thu, 5 Feb 2009 04:05:00 -0800

By Chitra Devraj

PART 12 – YAKSHA PRASHNAM SATSANGH

WHAT IS TRANQUILITY?

TRUE TRANQUILITY IS THAT OF THE HEART. (Tranquility is utter calm, the absence of agitation (of the past) or anxiety (of the future). In the sixth chapter of Bhagavad Gita the Lord compares the mind of the yogi as the 'lamp at the breezeless spot'. Breeze is all our worldly things around us. When our senses come in contact with the sense objects it pulls the mind in the direction of attraction or repulsion and thus the mind gets disturbed. The Lord explains this as 'vigatajvarah' or 'feverish'. Till one attains that object or leaves the object he is like a person with fever, restless.

If we can keep the lamp at a safe place where the wind doesn't touch the flame, then the lamp burns without oscillation. Similarly our mind can remain without oscillation if it is established in equanimity or yoga. All pairs of opposites like pleasure and pain, heat and cold, maanaa and apamaanaa takes us away from our inner divinity. If the mind takes shelter in that divinity that state is called as tranquility. It is not touched by anything happening around him as the mind is now turned inward and the light (peace of mind) is protected by the inner divinity and not exposed to worldly blows.

Equanimity gets disturbed when we have opinions, when we have desires, when we have complaints or in short any expression of ego spoils our balance in life. If we understand that everything happening around us is the will of the Lord and we have got nothing to do about it other than bearing with it (Lord Krishna tells Arjuna to develop the quality of 'titiksha', the quality to bear any experience), tranquility sets in us. Surrendering our ego and understanding the nature of things around us will make us remain balanced and will make us stay in the heart.

Every expression which comes out of a tranquil person will be soaked in love, humility, devotion and selfless. Only a person who is tranquil can meditate. This is the precondition required to experience the Lord within us. Even though the ocean has rough waves and wind around it, the inner depth of ocean is always calm and quiet. The worldly experiences are always there for every one of us but it is our Sadhana not to be affected by such experiences. Lord says to Arjuna and to all of us:

'Be established in Yoga at all times'.

WHAT IS MERCY?

MERCY MEANS WISHING HAPPINESS FOR ALL. (Mercy means compassion. Compassion is an expression of love inside us. We will feel compassionate to a person whom we relate as ours. When compassion arises, we try to help that person with what is needed at that time and place.

What Yudishtira says here is a higher view of compassion. Mercy means being selfless. Mercy means identifying ourselves with everyone and every creature. You feel compassionate when they are in sorrow and you share their happiness when they are happy.

Our problem is when there was Bombay blast we identified with it being a part of our country and prayed for the victims. When it came to Palestine or any other place, we didn't pay much attention to it because we feel we are not part of them. Mercy means irrespective of place, caste, creed (all body identification) one needs to pray, work for others' happiness like he works for his own happiness. Our mother satsangh in Bahrain performs Sathya Narayana Puja on every National Day of Bahrain for the welfare of the king and the people in Bahrain. This action is wishing happiness for all, an act of mercy shown by our Guru.

As long as we have differences in our mind, the tranquility does not set in. One who does not have the equanimity of mind cannot wish for the happiness of all. The whole life is running under the mercy of the Lord who works on strict vigilance, 24 hours, and 365 days for the good of the world. Anyone who prays to Him he answers in no time. If we write a mail to our Guru, within two or three hours He replies back. Swami Chinmayananda was writing replies to the letters with his own hand late in the night. That is mercy, wishing happiness (they speak the truth which make us happy) for all.

The prayer 'LOKA SAMASTHAA SUKINO BHAVANTHU' is the expression of mercy. One who works for the 'loka samgraha' – 'for the good of the world', without any selfish motive is merciful and he brings happiness to everyone around him. A Guru is always addressed as 'Dayaasindu' – because He is merciful to pick up the ignorant worms (like all of us) from the muck of samsara and put them under a shady place of devotion (Satsangh, Scriptures, talks, Bhajans, Japa, Dhyaana, Yoga) and show them the way to knowledge.

WHAT IS SIMPLICITY?

SIMPLICITY IS EQUANIMITY OF THE HEART. (Being simple means one who has given up the ego. As long one has the ego, he can't be simple in life. When ego is there, there are expectations (of respect, to be loved more, to be special than others in some way or the other) and complaints (if expectations are unfulfilled). Whenever the mind sees differences, it is a clear sign of ego and also the loss of the equanimity of mind.

We can be simple in our attitude when we become selfless and when we give up the fruit of actions in complete surrender to the Lord. Whenever there is an argument, a simple person will bow down and can say to the other 'you are right'. When we cannot accept our mistakes or cannot bow down to others we are only complicating the things around us. Surrender is the way to simplicity.

We have seen in many stories in Puranas, the simplicity and humility of the bhaktas. The faith they have in their Lord, make them live like a grass in the river Ganges. It can bend and live happily. If the mind is given to the Lord, to the Guru, what is there to bother about? The bhaktas take everything as the Prasad of the Lord, and remain unperturbed in all situations of life. Their happiness is not disturbed by any external objects. They are happy within themselves. Their eyes always face the Lord inside. Like a marine compass which always shows the North, the devotee's mind always faces the Lord at all times wherever they are kept in life.

Arjuna got into confusion whether to fight or not, because he lost the equanimity of mind. Our Guruji summarises the first chapter of Gita like this:

A – Attachment to the

B – Body leads to

C – confusion

D – which is my Duty? This or that? fight or not to fight?

E – one loses the equanimity of mind

F – Focus of life is lost and we say we are bored of life. we don't want to live any more or we say we don't want to fight the situation.

When the equanimity of heart is lost, mind takes over the issues, senses dominate and it produces lot of arguments which shows (not in reality) things complicated in life.

Yudishtira says, simplicity is as long as one keeps up the equanimity of heart. Mahatma Gandhi lived a life of simplicity not because he lived in a hut, wearing minimum clothes but because he lived with a balanced heart. He lived a life of simple living and high thinking (high thinking was there because he was selfless, merciful, tranquil).

SUMMARY:

Every situation in a day is the opportunity to practice these values given by Yudishtira here and we can see all these qualities are inter-related. It underlines the Gita's words 'samatvam yoga uchyate' – 'equanimity of mind/heart is yoga'.

Guruji has written beautifully in his summary for the 8th chapter of Gita as 'Easy this very day; Difficult for 100 lives too'.

Tranquility will make us live in the present. Living in the present is living with simplicity. If we don't bring the past and future, everybody around us is lovable, adorable. If we are balanced, we can be compassionate to everyone around us. The presence of a Guru makes the people happy only because of the presence of all these qualities. A lotus makes the difference in the appearance of a slushy pond. We can surely be a lotus in this world of samsara by developing these qualities of tranquility of the mind, simplicity in living and mercy in action.

SURRENDERING OUR EGO IS ONE SOLUTION TO ALL OUR PROBLEMS OF LIFE.

HARI OM!!!!

Panchadasi Talks - Day 4

noreply@blogger.com (Sowmya) — Sun, 1 Feb 2009 06:38:00 -0800

By Sowmya Ramkumar

Day 4 of the Panchadasi Talks

PANCHADASI CH 4:
THE DIFFERENTIATION OF DUALITY

GOAL FOR JIVA
1. discuss duality created by Ishvara and Jiva. limit of duality causing bondage which the Jiva has to renounce will be clear.

WHAT THE UPANISHADS SAY
2. Svetasvatara Up: ‘Know Maya as Prakriti and Brahman w/ Maya as Ishvara
3. Aitareya Up: before creation, Atman only, ‘Let me create the world’,
4. Taittiriya Up: from Brahman alone Akasa, air, fire, water, earth,
5. Taittiriya Up: desiring ‘I shall be many, so I shall create’
6. Chandogya Up: Self alone existed, and that His nature was pure existence.
7. Mundaka Up as sparks, from Brahman arose animate and inanimate things.
8. Before manifestation world existed in Brahman & came into being as Virat.
9. From Virat came human beings, cattle, says the Brihadaranyaka Up.
10. Shrutis: Atman, entered in bodies. Jiva upholds vitality.
11. Pure consciousness, subtle body, reflection of pure consciousness on subtle body – these three together constitute a Jiva.
12. Maya of Ishvara its power of creation, deludes all. It deludes the Jiva.
13. Jiva, believes himself powerless, identified w/ body, subjects to grief. Thus is described in brief the duality created by Ishvara.

JIVA CREATES 7 KINDS OF FOOD
14. Saptanna Brahmana: there is duality created by the Jiva. By action and reflection the Jiva creates seven kinds of food (objects on experience).
15. One kind for men, 2 for celestials, 4th for animals, & 3 for Self.
16. Grains such as wheat (men), ingredients of sacrifices (are for the Devas), milk (lower animals); & mind, speech, vital airs (are for Self).
17. Though all are created by Ishvara, by action, reflection Jiva converted them into his objects of enjoyment, hence they are said to be his creation.
18. they are created by Ishvara and become objects of experience and enjoyment for the Jiva, so they are related to both, like a woman to parents & to her husband.
19. In the actual creation of the objects, the modifications or functions of Maya, the power of the Lord are the cause; whereas for the actual enjoyment of those objects it is the modifications or functions of the inner organs of the Jivas that are responsible.

DOWNLOAD from archive.org

http://www.archive.org/download/PanchadasiDay1/Panch4_6Jan09.mp3

JIVA CREATES THESE FEELINGS
20. Objects by Ishvara (gems) do not alter.gems affect different people differently
21. One feels happy, another feel disappointed. And a man uninterested
22. Jiva creates 3 feelings. Gem created by Ishvara remains same throughout.
23. same woman appears as a wife, daughter-in-law, a mother; but she is unchanged.

MIND’S MODIFICATION
24. (Obj): but no changes in woman’s appearance result from people’s ideas of her.
25. (Rpl): Not so. The woman has subtle body they can change her mental state.
26. (Obj): mind cannot affect objects perceived thru the senses in the waking state.
27. (Rpl): mind assumes form of object which it comes into contact
28. Melted like melted copper assumes the form of the mould.
29. Or just as sunlight assumes the forms of the objects which it illumines.
30. Mind’s modification proceeds to object of cognition it assumes the form.
31. Two kinds: ‘material’(cognized by mind being modified) ‘mental’ by the witness-consciousness

MENTAL CREATION (CONTD)
32. ‘mental’ creation which causes bondage to the Jiva, for when these ‘mental’ objects are there, pleasure and pain are also there.
33. In dream, man is bound by the intellect to pleasure and pain, In deep sleep, in a faint and in the lower Samadhi (when the mental functions are temporarily suspended), no pleasure or pain is felt in spite of the proximity of outer objects.
34. Liar told boy was dead;. he was still alive; father believed, and was aggrieved.
35. His son had really died, no news reached him, he would have felt no grief. This shows that the real cause of a man’s bondage is his own mental world.
36. Because external objects give shape to the mind (which create the mental world).
37. cognition is concerned with the existence of objects and not with their utility.
38. (Obj):Yoga needs to be practiced; what is the necessity of knowledge of Brahman

NEED TO DESTROY MENTAL CREATION
39. (Reply): final destruction of the mental creation is not possible without a direct knowledge of Brahman. This is proclaimed by the Vedanta.
40. The duality of Ishvara’s creation may continue, but the non-dualist, when convinced of its illusoriness, can nonetheless know the secondless Brahman.
41. When all duality disappears at dissolution of universe, secondless Atman still remains unknown, because then, as in deep sleep, there is no teacher and no scripture, though there may be absence of duality.
42. The world of duality created by Ishvara is rather a help than an obstacle to a direct knowledge of the non-duality. Moreover, we cannot destroy the creation, so let it be. Why are you so much opposed to it ?

JIVA’S CREATION OF DUALITY
43. The world of duality created by Jiva is of two kinds: that which conforms and that which does not conform with the scriptural injunctions. The former should be kept in mind until Brahman is realized.
44. Reflection on the nature of the Self as Brahman is the mental world that conforms with the scriptural injunctions. Even this duality in conformity with the scripture is to be renounced after Brahman is realized. This is the direction of the Shruti.

RENOUNCING SCRIPTURES
45. ‘Who studied scriptures, repeatedly practiced what they enjoin, should renounce them after knowing the supreme Brahman, [Amritanada Up]
46. after experiencing Brahman as his Self, discard husk, finding grain’.[AB Up]
47. ‘Wise having experienced Brahman as Self, should keep his higher intuitive faculty (prajna) united with Brahman. He should not oppress his mind with many words, for they are a mere waste of energy’. [Brihadaranyaka Up]
48. Shruti: ‘Know that One and give up other talks’ [Mundaka Up] and ‘A wise man should restrain his speech and keep it within the mind’. [Katha Up]

REJECT WHAT IS NOT IN CONFORMITY
49. The duality of the mental creation of man which is not in conformity with the scripture is of two kinds, violent and dull. That which gives rise to lust, anger and other passions is called violent and that which gives rise to day-dreams is called dull.
50. Before studying nature of Brahman, necessary to give up both; for, mental poise and concentration are the prerequisites for study of Brahman, says the Sruthi.
51. In order to achieve and to be established in, the state of liberation these two must be given up. One who is subject to the urges of lust and other passions is unfit for liberation in life.
52. (if the desires remain), you will have births also. So be satisfied with heaven.
53. pleasures of heaven are defective, renounce; give up source of evils, passions ?
54. If cherishing the false idea that you have attained liberation, you do not completely give up passions, you transgress laws of scriptures and are self-willed.

KNOWER OF BRAHMAN REAL AND FALSE
55. Sri Sureshvara says, who pretends to be knower of Brahman and yet lives without moral restraint is like a dog that eats unclean things. [Naiskarmyasiddhi-IV-62]
56. Before knowledge, you suffered only from pain of your own mental imperfections now, suffer censure of world as well.How glorious is effect of your knowledge ?
57. O ! Knower of Truth, do not sink to level of pigs in sty ! Freeing yourself from all the defects arising from your mind, be worshipped by the world like a god.

CONQUESTS
58. The scriptures dealing with liberation proclaim that these urges of passions can be overcome by (constantly) thinking over the fettering nature of the objects of desire. Adopt these means, conquer the passions and be happy.
59. (Obj)What is harm in letting imagination play on the objects of desire ?
(Rpl): Such mental preoccupation with objects of desire is very seed of all evils, so says Lord Sri Krishna.
60. ‘If a man dwells mentally, gets attached, longs, angry, ruination [Gita-II.62]
61. This tendency of thinking on objects may be overcome by meditation on the attributeless Brahman. This can gradually be done at ease by first meditating on Ishvara.
62. One who has understood intellectually the nature of the secondless Brahman and who is free from the defects of intellect, should live in solitude and over a long period practice Japa of Aum and thus control the vagaries of the mind.
63. When the ‘mental world’ is thus conquered, (other) modifications of the mind (gradually) cease – the mind keeps mum like a dumb person. This method was variously explained by Vasistha to Rama.
64. With the direct knowledge of the unsubstantiality of the phenomenal world arises the profound bliss of Nirvana.
65. A steady and concentrated study of the scriptures and discussion on the truth with the teacher and other learned persons lead to the conviction that the calm of deep reflection born of the disappearance of the last vestiges of desires and passions is the highest state.
66. If sometimes owing to actions performed in previous births the mind of a reflective man is distracted by desire, then it may be brought back to a peaceful state by the constant practice of spiritual meditations.

LIBERATED ONE
67. That man whose mind is not subject to distraction is not merely a knower of Brahman but Brahman Itself – so declare the sages versed in the scriptures of Vedanta.
68. One whose mind does no longer dwell on whether he knows Brahman or not but who remains identified with pure consciousness or knowledge is not merely a knower of Brahman but Brahman Itself.
69. This liberation in life is the final step attained (projected on the world of Ishvara). So in this chapter we have described how the duality created by the Jiva differs from that created by Ishvara.

Jivan Mukti Vivek

noreply@blogger.com (Shree) — Thu, 29 Jan 2009 01:21:00 -0800

By Sridhar (Singapore Satsang)

Guruji's 2007 talks on Jivan Mukti Vivek

I am posting the audio of Guruji's Jeevan Mukti Viveka talks recorded in July-August 2007 so that it is available for all satsanghis to enjoy.

Day 1 - Jivan Mukti Vivek Talks - MP3 Download

Day 2 - Jivan Mukti Vivek Talks - MP3 Download

Day 3 - Jivan Mukti Vivek Talks - MP3 Download

Day 4 - Jivan Mukti Vivek Talks - MP3 Download

Day 5 - Jivan Mukti Vivek Talks - MP3 Download

You can read a summary of Jivanmukti Viveka of Swami Vidyaranya written by Sri S N Sastri at the Vedanta Spiritual Library website.

PART 11 YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 28 Jan 2009 21:19:00 -0800

By Chitra Devraj

Namaskar Mahatmas!

With prostrations to the Guru and all friends who have given me the strength, here is the next part of Yaksha Prashnam Satsangh.

YAKSHA PRASHNAM SATSANGH – PART 11

Q: WHAT IS SHAME?

A: SHAME IS WITHDRAWING FROM ALL UNWORTHY ACTS. (Shame is the internal reaction to what is wrong within us. It is more towards inner focus. Shame is a word for the emotional experience that goes with thoughts that "I'm no good, inadequate, incompetent, not enough, stupid, unworthy, inferior, defective," etc. Not that “I did something bad”, but that "I am bad." – is an expression of shame. Another characteristic of shame is that it feels unbearable to be exposed. We want to hide and will go to great lengths to keep hidden those parts of ourselves which we reject and despise.

Any action which is not prescribed by our scriptures is an unworthy act. The action which takes us away from the Lord is an unworthy act. Lord says in Gita that we ourselves become an enemy to us when we take up such actions. When do we say a thing as unworthy? It is when the investment is big and the result is small. When Lord has blessed us with the gift of human birth, the actions which come out of this body should be able to express the divinity. Through the negative emotions one exhibits only the demoniac nature which is unworthy. Withdrawing from such actions, we become pure and have peace of mind. If we commit a mistake, even before anybody punishes, we start feeling for the act. We don’t want to share it with others. Whenever such topics are raised, we shrink within ourselves out of shame. To avoid mistakes, one needs to have sharp awareness of the place, time and role. We feel guilty for what we do and we feel ashamed of what we are.
A person who is diabetic feels like eating sweets more and when he loses control and is pointed out by someone, he feels ashamed. What Yudishtira says here: knowing the effect of a harmful action and also knowing that the action will end in guilty feeling, it is wise to withdraw from that action. Any action, be it speech, food, sleep if overdone leads one to shame. Anger uncontrolled leads to shame. A murderer or a thief even if not punished by the law will be punished by the conscience inside him. He lives in guilt and shame for the rest of the life. So it is better to withdraw from such negative actions which harm others as well as us.
Q: WHAT IS SAID TO BE KNOWLEDGE?
A: TRUE KNOWLEDGE IS THE KNOWLEDGE OF DIVINITY. (The purpose of human birth is to have the knowledge of who we are. This is an inward journey not an external search. Other knowledge is gained by attending schools, colleges, coaching centers (A great actor at the age of 80 is nothing for the world/ a great scientist in coma is of no use to research field/all external knowledge is subject to limitations of time). On the contrary, this true knowledge can be experienced only when one offers everything (body, mind and intellect) at the feet of the Lord. In Bhaja Govindam, Shankaracharya says that one may, in pilgrimage go to where the Ganges meet the ocean, called the Gangasagara, or observe vows, or distribute gifts in charity but if he has no knowledge of the divinity inside him (Jnanam), he gains no release from the sorrows.
Any other knowledge, even the knowledge of scriptures (without practicing it) is not considered as ultimate as it is only a part of one’s intellect. At best it can be termed as ‘knowledge about the knowledge’. As Shankaracharya says ‘all are taken away by the merciless time’. That which remains for ever is the knowledge that ‘I am Atman. I am a part of Lord Himself’. In Bhagavatham the Lord assures, “such a devotee who has surrendered his mind and intellect to Me, he goes beyond time and space”.
Any double Ph.Ds, Doctorates, and IIT etc – all these are nothing when one fails to develop Bhakthi towards the Lord in him.
One wants to know about his place of birth, about the grandparents, their Kula and Ghotra but fails to inquire about who is their real source of life?
The Pandavas wanted to go for a pilgrimage. They requested Krishna to accompany them. But Krishna pointed out to many elders in the family to join them. All of them had reasons not to join. The Pandavas came back to Krishna again. They again requested the Lord to come with them to the holy places. The Lord made it clear that He is not joining them but gave the Pandavas a bitter gourd to take along with them to the pilgrimage. And He asked them to dip it in all the rivers which they take bath. After the pilgrimage was over, the Pandavas gave back the bitter gourd to the Lord. The Lord asked Arjuna to bite it. As soon as Arjuna bit a small piece, his face changed due to the bitterness experienced. Lord told the Pandavas that the bitter gourd did not lose its nature after several dips in the rivers. Similarly the nature of the person does not change by taking bath in such great rivers unless and otherwise he gains the knowledge of divinity. That is the Maanasasarovar. The mind itself becomes the great river of purity and divinity.

SUMMARY:

The knowledge of the divinity will drive us away from all unworthy acts.
Life is all about focus. When we know what to focus upon, then we know where to invest our time. We cannot aspire to be a world champion in chess without investing enough time to chess. From the king to the beggar, from a person of super success to one of super failure, everybody has 24 hours in a day. All of us have the same time on hand.
The question to be asked is whether we are spending our time wisely to know what is important in this valuable human birth. The purpose is explained in great detail in the scriptures and in the talks of great Mahaatmaas. The focus will be clear if our mind is under our control. The mind under control will reveal the inner divinity, the only knowledge which is not taken away by time (Yama, the Lord of death).
HARI OM!

PART 10 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 21 Jan 2009 20:36:00 -0800

By Chitra Devraj

YAKSHA PRASHNAM – SATSANGH PART 10

Q: WHAT IS THE ESSENTIAL FEATURE OF FORGIVENESS?

A: FORGIVENESS CONSISTS IN ENDURING ENIMITY. (

Forgiveness is the greatest quality. Forgiveness is not carrying any hurt the next moment. Forgiving and forgetting is a great austerity. When Arjuna brought Aswathama (who killed the sons of Draupadi over night) to Draupadi, she said 'let our Guru Patni not suffer like me, losing the child'. Great act of forgiveness! Even in great sorrow she could think about the suffering of another and her compassion replaced the anger.

After the Kurukshetra war was over, the king Dhrithrashtra and Queen Gandhari were looked after by the Pandavas as their own father and mother. All past forgotten and that is why they could shower the love on the king and the queen. It is very difficult to love people who have enmity towards us.

By mistake my teeth has bitten my own tongue, will I punish the teeth? Both belong to me and I am convinced that it is mine. Forgiveness comes naturally to a person who sees himself in everyone.

Not forgiving people around us and not forgiving ourselves leads to many diseases like cancer, ulcer according to Reiki. Anger shown is better than the anger bubbling inside all the time. The best example for this is Duryodhana. He was never at peace because of the enmity that was bubbling in him incessantly. That enmity destroyed him completely.

Vidura told Dhrithrashtra, "People take a forgiving person to be weak. But in reality forgiveness is a great power. Forgiveness is a virtue of the weak and an ornament of the strong. Fire falling on a grassless ground is extinguished by itself. An unforgiving individual defiles himself with many enormities. Righteousness is the one highest good; forgiveness is the one supreme peace; knowledge is the supreme contentment; and benevolence, the sole happiness".

The great rishi Kashyapa spoke to Draupadi when she was angry about the Kauravas:

"One should forgive under every injury. It has been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who has conquered his wrath and shows forgiveness even when insulted, oppressed and angered by a strong person". The illustrious and forgiving Kashyapa has, in this respect, sung the following verses in honor of men who are forgiving.

"Forgiveness is virtue; forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is the Sruti. He that knows this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protects the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have performed meritorious sacrifices, or those that are well conversant with the Vedas, or those that have high ascetic merit. Those that perform Vedic sacrifices as also those that perform the meritorious rites of religion obtain other regions. Men of forgiveness, however, obtain those much adored regions that are in the world of Brahma. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quietness of mind. Can we then abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attains to Brahma. The world belongs to those that are forgiving; the other world is also theirs."

"Having listened, O Draupadi, to these verses in respect of forgiveness, content thyself! Give not way to thy wrath!. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue." Those are the verses sung by Kashyapa in respect of those that are ever forgiving.

Once there was a great king named Vishwamitra. One day he learned that there was a saint in his kingdom whom everybody adored. The name of this saint was Vashishtha, and everyone gladly touched his feet. Now, although Vishwamitra was a very great king, nobody used to come and touch his feet. People were afraid of him, and they would tremble before him. But with Vashishtha it was different. People gladly touched Vashishtha's feet with deepest appreciation and admiration. So Vishwamitra was extremely jealous of Vashishtha. Vashishtha was a very great saint. After praying to God for many, many years, Vashishtha had realised God and could speak to God face to face. Vishwamitra knew that this was the reason why everybody adored Vashishtha and not him. So he too started praying to God. He prayed to God for a couple of years very seriously, often fasting but still he did not realise God. Then he became impatient. He went to Vashishtha and said, "You have realised God, but I have not been able to. I wish you to tell the world that I have also realised God, like you."

Vashista replied, "How can I say that?" "You can say it," the king insisted. "If you tell people, everybody will believe you, because you yourself have realised God. You know who God is and you speak to God. Tell everyone that I have realised God. Otherwise I shall kill your children!" Vashishtha said, "You can kill my children, but I cannot tell a lie." Vishwamitra, being the most powerful king, had the hundred sons of Vashishtha killed. The hundred sons were very well educated, kind and spiritual. They had studied the Vedas, the Upanishads and other religious and sacred books. Nevertheless, the king killed them all. Even after doing this Vishwamitra was not satisfied because Vashishtha still refused to announce that he had realised God. After a few months he thought, "This time he has to tell the world that I have realised God, or I shall kill him as well!" With this idea in his mind he went to Vashishtha's small cottage. Before knocking at the door he stood outside quietly listening to the conversation inside.

Arundhati, one of Vashishtha's wives, was saying to her husband, "My lord, why don't you say that Vishwamitra has realised God? If you had said it I would still have all my children. They were such nice, kind, devoted children. They were all jewels. But just because you wouldn't say that he has realised God, he has killed all my children, and who knows what he will do next!" Vashishtha said, "How can you ask me to do that? I love him. He has not realised God. How can I tell people that he has realised God? I love him and that is why I cannot tell a lie." Even though Vishwamitra had killed the hundred sons of Vashishtha, the father could still say that he loved him!

When Vishwamitra heard what Vashishtha said, he came running in and touched Vashishtha's feet, crying, "Forgive me, forgive me, forgive me, my lord. I never knew that anyone on earth could love a person who had killed all his children." Vashishtha placed his hand on Vishwamitra's head and blessed him. He said, "Today you have realised God, because today you know what love is, what truth is. God is all forgiveness. I am forgiving you because the God in me is forgiving you. Today you have realised God."

We learn that the ideal of forgiveness is the supreme ideal. When we pray to God we see God's qualities: love and forgiveness. When we receive love and forgiveness from God we can behave like God towards other people. Vashishtha's hundred sons were killed, even then he loved Vishwamitra. Then, when Vishwamitra begged for forgiveness, Vashishtha gave it immediately, as well as giving him his inner Light, Joy and Power.

Like Vashishtha, we always have to forgive people when they do wrong things. In this way we give them our Light, our Truth, our Joy. From this story we also learn the importance of associating with holy men. When we are in the company of a spiritual person, even for a second, what transformation takes place in our life! Our life is changed in the twinkling of an eye.

SUMMARY:

Every one of us has a big list of complaints and stories on what happened many years before. We are still living with the dead past unable to forgive us as well as others.

The sieve keeps all unwanted things like stones, dust etc in it and drains the good; the winnowing tool drains all unwanted and retains good alone. It is our choice of life to be either a sieve or a winnowing tool.

Our action is complete when we forgive and forget.

IF WE REALLY WANT TO LOVE, WE MUST LEARN HOW TO FORGIVE.

PART 9 - YAKSHA PRASHNAM SATSANGH

noreply@blogger.com (Shree) — Wed, 14 Jan 2009 22:02:00 -0800

By Chitra Devraj

YAKSHA PRASHNAM – SATSANGH PART 9

Q: WHAT IS TRUE RESTRAINT?

A: THE RESTRAINT OF THE MIND IS TRUE RESTRAINT. (

Restraint means 'keep within sensible limits'. When the water flow crosses the two banks, there is danger of flood which will wash away everything. Similarly the unrestrained mind washes away all the good we have accumulated in no time. There are two kinds of restraint. Restraint in what goes in to the mind and restraint in what goes out of the mind.

The input of the senses is like food for the mind. Buddha says that one has to ask oneself: Are we preparing good food for the mind or junk food or poisonous food? Sometimes we think we are cooking up great meals, but they can make us sick. Cooking good food for the mind is the skill.

If the mind's only nourishment is things outside, then we are going to be in trouble. But when we can step back and say "No, I have got a source of pleasure, a source of happiness inside" – the outside can't touch us. Our ability to find nourishment inside is protection for the mind.

Lord says in Gita, the mind is powerful than the senses, the intellect is powerful than the mind and the Atman is powerful than all these. That Atman inside the form of the body is really a highest level of food for the mind, a highest level of happiness, the best place to be. We can do our duties staying here in this center. The disappointments, joys and sorrows of life never touch the one whose mind is surrendered to the Atman/Lord. Restraint becomes necessary when one understands the unhealthy conditions of unrestrained mind.

The sense organs are five in number. They are associated with five activities – sound, color, smell, taste and touch. These sense organs are controlled by the mind. From time immemorial we, living beings by getting indulged in these five-fold pleasant things, have forgotten our real nature – that we are divine. We have taken the sensuous pleasures as the real happiness. This is the reason for the cycle of birth and death. A sieve can be filled with water, but the thirst for these sense pleasures can never be quenched. When we control the mind which runs behind the senses, the happiness is retained.

A fish being overpowered by the sense of taste is caught in the hook of a fisherman's catching rod. A black bee is imprisoned amidst the lotus petals at sunset on becoming a slave to the sense of smell and loses its life. A fire-worm is drawn to the flame of a burning candle or an electric bulb being a slave to the sense of sight and meets its end. A deer becomes fully charmed by the melody of the flute or rhythm of music inspired by the sense of hearing, and is a victim to the arrow of the hunter.

Think of the man who is provided with all the five senses! All senses are pulling in all directions day and night. The pleasures created by the senses look extremely charming; but the life of the living being that is dependent on these transitory enjoyments is ultimately ruined. Guruji was mentioning in one of the talks that we are cursed by so many distractions like mobile phones, Television, computers, etc. Senses have in plenty to feed on.

Sage Vyasa seeing King Dasharatha playing with his children thought for a moment, "If my children play on me how happy I will be?" He was reborn for that thought as a father of two children. Another great rishi saw two fishes copulating while doing his morning prayer in the river and got into the desire to marry. The unrestrained mind even for a second is dangerous to the tapas.

The path of restraint doesn't provide refreshment for the mind only while we do meditation. This is the practice for 24 hours, 365 days. Restraint is what provides continuity to the practice. If we can do it skillfully, all actions like looking and listening all become part of the practice. The restraint of the mind is the true restraint because they can keep us on the path all day long.

SUMMARY

I read this beautiful prayer in amma's site:

Whenever there is attachment in my mind

And whenever there is the desire to be angry,

I should not do anything nor say anything,

But remain like a piece of wood....

Whenever I am eager for praise

Or have the desire to blame others;

Whenever I have the wish to speak harshly and cause dispute;

At such times I should remain like a piece of wood.

Whenever I desire material gain, honor or fame;

Whenever I seek attendants or a circle of friends,

And when in my mind I wish to be served;

At [all] these times I should remain like a piece of wood.

Whenever I have the wish to decrease or to stop working for others

And the desire to pursue my own welfare alone,

If [motivated by such thoughts] a wish to say something occurs,

At these times I should remain like a piece of wood.

The restrained mind alone can think about the Lord all the time because the mind is free from all kinds of disturbances. The restrained mind only can meditate. That is why Lord asks in Gita 'offer your mind and intellect to Me'. That is the way to realization of our true nature like we see the bottom of the pond clearly when there are no ripples.

HARI OM!

Panchadasi Talks - Day 3

noreply@blogger.com (Sowmya) — Mon, 12 Jan 2009 10:57:00 -0800

By Sowmya Ramkumar

Day 3 of the Panchadasi Talks

DOWNLOAD from archive.org

http://www.archive.org/download/PanchadasiDay1/Panch3_5Jan09.mp3

CHAPTER 03 - DIFFERENTIATION OF THE FIVE SHEATHS
SHLOKA

NATURE OF SHEATHS(KOSHA)

1. Possible to know Brahman differentiating from 5 Sheaths
2. Sheaths are one inside the other covering Atman

SHEATH IS NOT ATMAN

3. Food Sheath does not exist before birth and after death. So not Atman
4. Body did not exist in the previous birth, how could it produce this body
5. Vital(Prana) Sheath is devoid of Consciousness, hence not Atman
6. Mind(Manas) Sheath has desires and is moved by pleasure and pain
7. Intellect Sheath disappears in deep sleep, hence changeable. Not Atman
8. Inner Organs function as Agent, also as instrument working in and out

BLISS SHEATH NOT ATMAN
9. Intellect enjoys the fruit of actions, further catches the reflection of bliss
10. Bliss sheath is temporal and impermanent
11. OBJ: when all Sheaths negated, no other object remains to be experienced
12. RPL: who can deny that by which these are experienced?

SELF IS SUBJECT, ‘THE EXPERIENCED’
13. As Self itself is of the nature of experience, it cannot be object of experience
14. Sweet and bitter tastes impart their tastes to others, not to themselves
15. Self stands as The Experience, even when it is not experienced

NATURE OF ATMAN(SELF)
16. Before Atman alone was shining, by its shine, universe shines
17. How can that by which the universe is known, can be known by any other?
18. Self knows all that is knowable. there is none to know it. It is consciousness

DETERMINING THE NATURE OF BRAHMAN(SELF)
19. Dull is he who cannot experience consciousness in any act of knowing a thing
20. Has a tongue or not, or ‘I don’t know what consciousness is. I must know it now’
21. Dismiss objects, then pure consciousness, Brahman remains. Such an understanding is called the determination of the nature of Brahman.
22. Dismissing objective element,(5 sheaths). is the real nature of the Self
23. One’s self is surely existing; there cannot be any opposition to that.
24. Nobody, except thru delusion, can entertain the idea that he does not exist.
25. ‘He who believes Brahman to be non-existent, becomes non-existent himself’. It is true the Self can never be an object of knowledge. But you must accept the existence of the Self (identified with one’s own existence) as a fact.

NATURE OF SELF (CONTD)
26. What Self is; Indescribable. inconceivable as ‘this’or ‘that’.Your Real nature.
27. Subject cannot be object of senses. Self of everyone, is not beyond perception.
28. Though not object of knowledge, Self is felt directly. So must be self-revealing. Existence, consciousness and infinity, the indications used for Brahman, are all present here also (in the Self).
29. Existence is what cannot be negated. If the Self which is the witness of the perishable world becomes perishable, then who will be the witness to the fact of its perishability?
30. When forms are destroyed, the formless space still remains. So, when all the perishable things are destroyed, what remains is imperishable Brahman or Self).

‘THIS’(WORLD) AND ‘THAT’(BRAHMAN)
31. After everything is destroyed, ‘Nothing’ is the Self.
32. Shruti “That Atman is ‘not this, not this’” negates all objects (having names and forms), but keeps the ‘that’ (i.e. Atman) intact.
33. The entire world as ‘this’ can be negated, but ‘not this’ can never be negated and this indestructible witness is the Self.
34. Thus established eternal existence of Self which, is Brahman; of pure consciousness has already been proved by statements like ‘It is awareness itself’

BRAHMAN THRICE UNLIMITED
35. Being All-Pervasive, Brahman is not limited by Space; being eternal, It is not limited by Time; and being of the Nature of Everything, It is not limited by any Object. Thus Brahman is infinite in all three respects.
36. Space, Time and the Objects in them being illusions caused by Maya, there is no limitation of Brahman by them. Infinity of Brahman is therefore clear.
37. Brahman is existence, consciousness and infinity is Reality. Its being Ishvara (the Omniscient Lord of the world) and Jiva (the individual soul) are (mere) superimpositions by the two illusory adjuncts (Maya and Avidya, respectively).

POWER OF ISHVARA
38. Power (called Maya) of Ishvara controls everything. It informs all objects from the bliss sheath (to the physical body and the external world).
39. If the particular attributes of all objects are not determined by this power, there would be Chaos in the world, for there would be nothing to distinguish the properties of one object from those of another.
40. This power appears as ‘conscious’ because it is associated with the reflection of Brahman. And because of Its association with this power, Brahman gets Its omniscience.

BRAHMAN WITH ASSOCIATION
41. Brahman is called the individual soul (Jiva) when It is viewed in association with the five sheaths, as a man is called a father and a grandfather in relation to his son or his grandson.
42. As a man is neither a father nor a grandfather when considered apart from his son and his grandson, so Brahman is neither Ishvara nor Jiva when considered apart from Maya or the five sheaths.
43. He who knows Brahman thus becomes himself Brahman. Brahman has no birth. So he also is not born again.

Panchadasi Talks - Day 2

noreply@blogger.com (Sowmya) — Mon, 12 Jan 2009 03:47:00 -0800

By Sowmya Ramkumar

Day 2 of the Panchadasi Talks

DOWNLOAD from archive.org

http://www.archive.org/download/PanchadasiDay1/Panch2_4Jan09.mp3

Thanks to Paramji & Srini for making the audio & text available for the satsanghis.

CHAPTER 02 DIFFERENTIATION OF THE FIVE ELEMENTS
SHLOKA
1. Brahman can be known by differentiation from 5 Elements

SEPARATING ELEMENTS(FALSE) FROM BRAHMAN(ONLY REALITY)

ELEMENTS & THEIR PROPERTIES

2. sound, touch, color, taste, smell, IN akasha, air, fire, water, earth.
3. Echo in akasha(1), air(2) makes sound & moves, fire sounds
4. Fire(3) feels hot, has color, water(4) sounds, touch, color, and taste
5. earth(5) makes sound, touch, color tastes, smells

SENSES, ORGANS OF SENSES
6. earth smells; The 5 senses are hearing, touch, sight, taste, smell
7. Organs are Ears, Skin Eyes Tongue, Nose. Senses are subtle, external
8. Yet sound of breath , sound in ears, food taste can be internal
9. Closed eyes see absence of light; sense organs give internal experience too

ORGANS OF ACTION
10. 5 type Acts: speech, grasping, movement, excretion, sex intercourse
11. 5 Organs are Mouth, Hands, Feet, Anus, Genitals

MIND
12. Mind anthahkarana rules these 10 organs(of sense & action)

GUNAS OF PRAKRITI
13. Thru 3 gunas, Satva, Rajas, Tamas, mind undergoes modifications
14. Satva is asanga, kshama, generosity ; Rajas is desire, anger, avarice
15. Tamas is lethargy, confusion, drowsiness, w/satva merit; w/rajas demerit
16. w/ tamas life is wasted. Of modifications of mind, I consciousness(aham) is agent.

THIS OR ‘IDAM’
17. Even for Senses & Mind, the Subtle Elements are basis
18. ‘Idam’(this) means all that is perceived by Senses, Mind, Organs & Scripture

BEFORE ‘BEING’ ALONE EXISTED
19. Before all ‘this’ was created, ‘Being’ alone existed

3 DIFFERENCES IN ALL OBJECTS
20. 3 Differences in all objects: Swagata,(tree & parts) Swajaatiya(between 2 trees), Vijaatiya(tree & stone)

BRAHMAN DOES NOT HAVE ANY OF THESE DIFFERENCES
21. Doubt: Brahman has 3 diffrncs? Sruti: Ekam eva advitiyam. Rejection of duality
22. No parts, Name and Form not parts and before Creation they did not arise
23. Creation means appearance of names and forms; So cannot exist before creation!
24. Difference between objects of same class cannot refer to Sat for nothing else exists. Also Brahman is without name and form
25. About non existence: It is something that does not exist. So Vijatiya difference does not exist{so no pratiyogin(total characteristics lacking) can exist}

NON-EXISTENCE, ASAT, (NOTHING)
26. Asat(nothing ) existed before creation, some say
27. Fear of worshippers of ‘Brahman with attributes’, referred here
28. fear of some yogis regarding Brahman with form
29. difficult to achieve identification with un-grasped and ungraspable
30. Shankara: They are confused regarding self existent Brahman
31. Buddhists, neglecting the authority of Vedas, reached only ‘nothingness’
32. ‘nothing existed’ how can this be connected with existence(sat)?
33. sun has no attribute of darkness

MISLEADING WORDS, PHRASES
34. If nothing exists, its substratum has to be existence(Sat)
35. Illusion without substratum is not seen
36. Common to say ‘Existence was’
37. ‘speech is spoken’ common usage similarly ‘existence was’
38. ‘before creation’ words for beginners who cannot comprehend otherwise
39. objections and answers are from duality only

REALITY, BRAHMAN
40. what remains after dissolution is unnamed, ungraspable, unnamable, beyond light and darkness.
41. Objection: Akasha is eternal since it does not have molecules elements
42. Ans: So, why can’t you conceive of Sat without Akasha?
43. Akasa can only be light and darkness

BRAHMAN REVEALS
44. Brahman can be seen only when all mentations cease
45. Brahman is self revealing
46. When mind is void of all mentations we experience the Witness

POWER IS PART OF OBJECT
47. Power exists in Brahman, like Power to burn is there in fire.
48. Power is not substance itself. Maya is not Brahman
49. Maya is neither nothingness, non existence, nor Sat, existence, It is as is
50. Vedic texts corroborate this peculiar nature
51. Like nothingness, Maya also cannot be a distinct entity on its own
52. Prolongation of life is not the result of power but the effects
53. Before Creation no effects of power existed. It has no independence

BRAHMAN IS LARGER
54. Power operates only on a part of Brahman, not on all.
55. Creation is quarter of Brahman; Maya covers only part of Brahman
56. Gita 10.42.World is sustained by the part of the Lord
57. Supreme Spirit pervades the whole world, & extends 10 fingers beyond
58. Sruti speaks of partless having parts to explain non-dual nature

MAYA CREATES ELEMENTS

AKASHA A NON-ENTITY
59. With Brahman as its basis, Maya creates the Various Objects of the world
60. First modification of Maya is akasha. It derives its Existence from Brahman its substratum
61. The nature of Brahman is Existence only; Akasha has both Space, & Existence as its nature
62. Akasha has Sound which Brahman does not have. Akasha has Sound and Existence and Brahman has only Existence
63. Maya conjured up Akasa in the real entity Sat and has produced the difference
64. Sat which appears as Akasha, and ordinary people say existence is property of akasha. (those who believe,Brahman became this world, like milk becoming curd)
65. Illusion makes it appear differently
66. It will be different after a thorough discussion
67. Brahman and Akasha are different, Brahman pervades Air and other Objects
68. Sat is more pervading, Akasha is less and it is an attribute or content
69. When Existence is abstracted, Akasha becomes nothing

DISCUSSION, EXPLANATION
70. The appearance of object which is not there, is an illusion
71. Distinction between them is natural
72. understanding and not practicing is due to lack of concentration
73. Meditate, Reason, see Evidence. Then the conviction between them will be firm
74. By above three, will come to know Akasha is different from Brahman
75. To a Knower, Brahman also always shines unassociated with its properties
76. Once these impressions are deep, will be astonished at other’s ignorance

AIR, A NON-ENTITY
77. Once firmly understood, follow same principle for Air and other Elements
78. Brahman is all pervasive, Akasha is less, Air is still less
79. Existence and properties of Maya and Akasha are also found in Air
80. If Existence is removed Air will be non entity. Sound in Air is of Akasha
81. Objection on seeming contradiction
82. Ans no contradiction
83. Another Objection
84. Ans: Unreality is common to Maya and its effects. Maya is not subject to perception, but its effects are.
85. No need to consider sub-divisions in non existence
86. Brahman, Sat is real in Air. Rest is untrue. Meditate and give up false notion

WATER, A NON-ENTITY
87. Do the same reasoning for Water and Earth
88. Traditional puranic theory, Fire is 1/10th of Air
89. Heat Light Sound Touch are properties. Pseudo-Reality apart from Existence
90. Fire has in addition color. All properties except Existence are unreal
91. Easy now to understand the unreality of Water which is 1/10th of Fire
92. Its property is Taste

EARTH, A NON-ENTITY
93. Now take Earth which is 1/10th of Water
94. Earth has Existence Sound Touch Sight Taste and Smell
95. The illusory character of Earth is realized

THE COSMOS, A NON-ENTITY
96. The Cosmos has 14 Worlds up and down
97. If we abstract Existence from the Cosmos, Cosmos becomes illusory!!
98. Deep impression of understanding of Real Entity as Non-Dual will never go

PRAGMATISM IN LIVING
99. However, the pragmatic action in a world of duality will continue
100. No quarrel with schools opposing these views, since in pragmatic world we accept
101. Following Veda, Reason, Experience, and Conviction, have no regard for opposing view
102. Intellect disregards duality, gets firmly established in Non-Duality such a person is Jivanmukta
103. Gita 2-72 Being established even at last moment she attains oneness with Brahman
104. last moment is death of the age old error of Duality
105. Or, Even at death of body illusion that is gone does not return
106. To a Realized soul, manner of death matters not
107. Knowledge of Veda daily at sleep is forgotten and returns on waking up;. Similarly knowledge of Brahman is never lost
108. To counter this, there is no stronger evidence than Vedas and hence it is never lost
109. Knowledge of Non Dual reality by Vedanta is not falsified even at last moment. So discrimination of the elements from Non-Dual Reality surely ensures peace abiding or bliss ineffable. No transmigration for such a person

End of Chapter 2 of Panchandasi

shubhamastu

YAKSHA PRASHNAM - SATSANGH PART 8

noreply@blogger.com (Shree) — Sun, 11 Jan 2009 20:49:00 -0800

By Chitra Devraj

YAKSHA PRASHNAM – SATHSANG PART 8

Q: WHAT IS IT, WHEN RENOUNCED, LEADS TO NO REGRET?

A: WRATH, WHEN RENOUNCED, LEADS TO NO REGRET.

(Wrath (Krodham) is the anger in the higher degree. When anger takes full control of us, we don't know what we speak and what we do. And when we come back to our senses, we feel ashamed of ourselves and regret for what we have done. If we had controlled anger in the first place, there is no room for regret. In the third chapter of Gita Lord Answer to Arjuna's question (what prompts man to commit sin) that anger and lust born of Rajo Guna prompt man to commit sin. The anger sprouts because the 'I' is not given importance. If we increase our patience level and give a thought that 'other person is right', the wrath can be overcome. As said by Yudishtira earlier, the control of mind leads to no regret. Anger is the mind's product. Control of senses and mind is very important to lead a peaceful life and to avoid a life full of regrets.

One day Tagore had asked his driver to come early in the morning at 7AM as he had to go somewhere. Tagore waited for a long time for the driver. He got angry because the driver didn't turn till 9AM. Tagore arranged to go by some other means but his anger against the driver was imbedded in his mind. The next day the driver came in the morning. Tagore burst out and scolded him left and right. The poor driver was hesitating to open his mouth but the master didn't allow him to do so. After some time when Tagore cooled down, the driver said: "Master I lost my young child yesterday and there was no way I could communicate and today I came mainly to inform you why I didn't come yesterday." Tagore was shocked beyond belief. He felt sorry that he lost his temper and immediately hugged the driver repeatedly saying 'sorry'. From that day Tagore told to himself that he will never lose his temper in his life time. We live by our experiences and it is always good not to repeat the mistakes.

Lord says in Bhagavad Gita "krodhaad bhavati sammohah sammohaat smrti-vibhramah

Smriti–bhramsaad buddhi-nasho buddhi naashaat pranashyati"

Krodam leads to mental imbalance; mental imbalance leads to loss of memory; loss of memory leads to a permanent disability called 'MADNESS'. Prahlada told his father Hiranyakashipu that he had conquered three quarters of the world but not his six enemies (kaama, krodha, lobha, mada, maatsarya). One cannot be considered great unless he conquers these enemies.

Q: RENOUNCING WHAT DOES MAKE MAN HAPPY?

A: AVARICE, WHEN RENOUNCED, MAKES MAN HAPPY. (Avarice is the greed, the covetousness. The elephant can get into the eye of the needle but not the man's greed. The conversation between Bhishma Pitamaha and Yudishtira on the topic of 'Dharma of a king' is the source of answer given by Yudishtira here.

Covetousness was the first guest to our hearts. When it came into life, men began to want things which did not belong to them. The next passion to be born was lust. Lust can never exist alone. It has to have a companion and so wrath came into existence.

Covetousness is one root of all sin. It destroys all merit and goodness. From it precedes the river of sin. It is from this single source that many of the sins flow like loss of judgment, deception, pride, arrogance, malice, vindictiveness, and shamelessness, loss of virtue, anxiety and infamy. Life may decay, but this will never wane in its power. Even men of great learning, whose minds are the very treasury of all the scriptures, who have the intelligence to clear all the many doubts of others, are found to be incompetent to manage their own affairs. They are spineless and weak, and it is because they are slaves of this dread disease covetousness.

Ignorance has its origin in this covetousness. As covetousness grows, ignorance grows with it. The root of covetousness is but loss of clear thinking, loss of judgment, and so ignorance is an inseparable companion of covetousness.

How then to renounce this covetousness? Bhishma Pitamaha says it can be renounced through self-restraint. The knowledge that 'you and me are not different; we are the expression of the same divinity' makes us come out of greed. Greed is the feeling of wanting more and more in life. As long as this feeling remains, we can never be happy. If we can develop the attitude to enjoy other people's success as our own, the talent of other person as our own or any good, excellent things we find anywhere as our own and the thought no need to bring home to make us our own, will make us happy and this is the only way to be happy.

Q: WHAT IS 'THE WAY'? BY WHOM IS IT CONSTITUTED?

A: THOSE THAT ARE GOOD CONSTITUTE THE WAY. (Good is the path of 'Shreyas'. Human beings have the choice of following two ways in this world: the first is the path leading to the fulfillment of worldly desires (Preyas) and the other is the path to liberation (Shreyas) from worldly bondage. Those who wish to indulge in sensory cravings choose the path of Preyas and get into the cycles of birth and death by their selfish actions. The man of wisdom opts for the path of Shreyas which leads to the eternal bliss by liberating him from worldly bondage because he knows that the joys of the world are short lived.

Lord Krishna warns us in Gita 'do not come under their (senses) sway' because it drags us to lower levels of life. Desire, anger and greed are the causes of one's spiritual downfall as the mind is completely taken by one or the other. Keeping the consequences of succumbing to desires in mind, a seeker after liberation should remain always vigilant and stay in line to his objective.

Due to primordial ignorance (Avidya/Maya) the individual self (Jiva) is caught in the cycle of birth and death, which is known as bondage. This is akin to the concept of day and night seen in the world according to whether the sun is visible or not but in the sun there is no night or day. So in reality there is no bondage or liberation to the Self and it is because of ignorance (The thought that 'I am the body') that worldly bondage and the sorrows that come out of it. Liberation is the removal of this ignorance by self-knowledge (the experience 'I am').

The sense organs by nature are outward bound and the Self can be realized by withdrawal of the senses from the respective objects. Like Tortoise withdrawing its limbs, the wise man senses the danger in the objects of the world and he withdraws completely from it. By turning the mind inward with the aid of spiritual sadhanas (practices) the mind will attain one pointed concentration and grasp the blissful self within.

The way is the path of good (it takes us near to Lord) and not the path of pleasant (it takes us near to world and far from Lord). The path of Shreyas is constituted by all wise people, Rishis, Our Guru. This is the path prescribed by Lord through scriptures and through many devotees' experiences. Katopanishad explains in great detail about the path of good. Young Nachiketas chose to be in this path, because he wanted to have that which is not destroyed by time.

Q: WHAT IS THE SIGN OF ASCETICISM?

A: STAYING IN ONES OWN RELIGION IS ASCETICISM. (Recently I read an article in a magazine which says "Man sooner or later must realize that he is a thinking being endowed with discriminating faculties. This is the special blessing of God and Nature to man. Therefore, it behoves man to willingly, freely and lovingly practice those disciplines that would make man manifest his Real Nature which is Divine. These exercises are found in all religions.

These disciplines are practical, genuine and well-tested by the votaries of the respective religions. The only criterion is that one would take it seriously and perform those exercises with sincerity, regularity and purity of motive. Be loyal to the ideal. This in turn will yield the highest result."

It is true that every religion is complete by itself. To think one religion is better than another is the sign of ignorance. Where there is ignorance, one cannot be called as an Ascetic. Ascetic is a person who feels contented where he is put by the Lord and does not go in search of anything better in life. If one cannot remain happy in the place where he is, then he cannot be happy anywhere in the world. Muni is a man who has controlled his mind and who has renounced everything including the religion, caste, creed or any mark related to the body/birth. He is contented with the self within and sees everywhere the same self.

"My daily activities are not different

Only I am naturally in harmony with them.

Taking nothing, renouncing nothing,

In every circumstance no hindrance, no conflict…"

This is the true sign ofAscetism whichever religion one follows.

SUMMARY:

v ANGER AND GREED ARE CLEAR SIGNS OF MIND TAKING CONTROL ON THE INDIVIDUAL. WHEN THE HORSES ARE NOT IN CONTROL, AS SAID IN KATOPANISHAD, IT TAKES US IN SLUSHY ROADS OF LIFE AND WE WILL BE SWIMMING IN THE POND OF IGNORANCE ALONE. THESE TWO COMES OUT OF US WHEN LOVE FOR OTHERS IS LACKING IN US.

v THE HUMAN BIRTH IS VERY RARE TO GET. THE WISE IS ONE WHO USES THIS BLESSING TO ATTAIN KNOWLEDGE AND TO DESTROY THE IGNORANCE, WHICH IS THE CAUSE OF ALL SORROWS. THE PATH OF KNOWLEDGE EVEN THOUGH SEEMS TO BE DIFFICULT TO PRACTICE INITIALLY (Like children who are putting their full efforts to get 100 upon 100 giving up all they like – goal fixed); THE RESULT IS THE ULTIMATE HAPPINESS.

v ASCETICISM IS THE SIGN OF NO MIND. ONE CAN BE A MUNI ANYWHERE/ IN ANY RELIGION.

HARI OM!

Guruji's Visit to Bahrain - Panchadasi Talks

noreply@blogger.com (Sowmya) — Sun, 11 Jan 2009 07:36:00 -0800

By Sowmya Ramkumar

Day 1 of the Panchadasi Talks
Guruji's visit to Bahrain was filled with wonderful memories and some very interesting discourses where he summarized the concepts of Vidyaranya's Panchadasi in very simple and lucid language.

Each day of Guruji's satsangh included a meditation and visualization session that helped to clear the cluttered mind from various day to day hassles and make it receptive to the knowledge of the reality.

Guruji's lectures were full of day to day examples and his sessions had even the very young members of audience laughing with delight and captivated enough to not move an inch!

For the sake of our overseas satsanghis who have missed this memorable opportunity, Paramji has diligently converted the talks to MP3 format and made it available immediately after Guruji's visit.

Please provide your feedback and comments & I leave you to enjoy and meditate on Guruji's wonderful messages.

DOWNLOAD from archive.org

http://www.archive.org/download/PanchadasiDay1/Panch1_3rdJan09.mp3 - 33 MB

STREAM from archive.org

Stream - http://www.archive.org/download/PanchadasiDay1/PanchadasiDay1_64kb.m3u

CHAPTER 01
SHLOKA
1. salutations to Guru, who removes darkness, phenomenal world
2. easy understanding of students !

CONSCIOUSNESS, SAT AND CHIT NATURE
3. waking state objects differ, not Conscience
4. dream state same
5. deep sleep lack of memory is observed
6. C is homogeneous always existing , always aware
7. same all yrs past future

BLISS NATURE
8. C is our self, of supreme bliss. We love self more than our body
9. others are loved for self
10. highest bliss; similar to supreme
11. known, yet not having highest love

OBSTRUCTION TO KNOWLEDGE
12. son chanting veda
13. objects exist, reveal; obstruction stultifies
14. contrary experience is avidya, beginningless

MAYA, ISHWAR, JIVA, AVIDYA
15. Reflection of Brahman in prakriti
16. Pure prakriti is Maya and reflection is Ishwar; impure is avidya, and Jiva

PRAAJNA
17. Avidya causal body; Jiva is praajna

SUBTLE BODY
18. 5 subtle Elements Ether Air, Fire, Water, Earth
19. 5 subtle sensory organs Hear, Taste, See, Touch, Smell
20. from combination anathakarana = mind and buddhi
21. from Rajas portion came organs of action SHFSG
22. 5 subtle Els vital airs
23. 17 subtle form subtle body

TAIJASA, HIRANAYA GARBHA
24. Identifying Prajna became Taijasa
25. Ishwara is now Hiranyagarbha

PANCHIKARANA
26. He made all Els partake of others
27. Panchikarana ½ +1/8th with each of the other1/8th(bhel-puri)

VAISHWANARA VISVAS
28. Cosmic Egg: Vaisvanara(total bodies) Taijasas to Visvas

JIVA THE WORMS, THEIR SALVATION
29. They see externals & Enjoy performing action
30. Worms:Go from birth whirlpool to whirlpool, no peace
31. When good deeds bear fruit, lifted to shore, to shade
32. They receive initiation from knower of Brahman & in Nishta

5 SHEATHS OR KOSHAS
33. Jiva enveloped in 5 koshas, transmigrates
34. Food sheath; vital airs & 5 organs of action vital sheath
35. mind and sensory organs mind sheath, intellect and 5 organs intellect sheath
36. causal body, mental vrithis, bliss sheath

VARIABLES ALL AND INVARIABLE SELF
37. anvaya & vyatireka, variable and invariable(self)
38. in dream state physical body is not seen; variable
39. in deep sleep subtle body not seen; variable
40. mind, intellect, pranas, are all variable
41. avidya is negated in deep sleep; variable
42. Munja grass; 5 sheaths or 3 bodies

THAT THOU ART
43. that thou art – sacred texts
44. Brahman is that
45. Jiva is thou
46. Brahman, is rejection of 3 aspects of maya(satva, impure satva, tamas)
47. This is that Devadhatta, this and that refers to time and place
48. when adjuncts Maya & avidya are negated Brahman alone remains

OBJECTION & REPLY
49. Obj: Brahman w/ attributes and w/o attributes
50. Qn involves logical fallacies
51. same fallacies in all objects
52. Self is untouched by these superimposition

SHRAVANA, MANANA, NIDHIDHYASANA, SAMADHI
53. shravana thru words like Tat-twamasi, validity by logical reasoning is manana
54. unbroken meditation is nidhidhyasana
55. object subject is erased and steady like a lamp in a breezeless state Samadhi
56. no subjective cognitive- will come to know after coming out of samadhi
57. Samadhi: Effort of will, previous merits, impression created thru constant efforts
58. Gita 6 19 same idea
59. Nirvikalpa Samadhi destroys results of millions of lives’ actions. Pure dharma grows
60. ‘ A rain cloud of dharma’ pours forth countless showers of bliss of dharma
61. network of desires destroyed; merits and demerits rooted out
62. gives rise to direct realization of truth as a fruit on palm
63. indirect knowledge from guru burns all sins
64. free from repeated birth, immediately attains to supreme bliss

Thanks to Srini for the above summary from the Skype Satsangh

YAKSHA PRASHNAM – SATHSANG PART 7

noreply@blogger.com (Shree) — Thu, 1 Jan 2009 01:08:00 -0800

By Chitra Devraj

THE BEST OF ALL THINGS THAT ARE PRAISED: WHAT IS IT?

THE MOST PRAISEWORTHY THING IS SKILL. (Skill means discrimination, judgment, reason. Only human beings are blessed with the sixth sense called the intellect which makes one think and choose. Generally we take skill for talents, special activity which separates one from others. The greatest of all is the discrimination, which Yudishtra mentions here as skill. Katha Upanishad says that the 'Wise one differentiates the path of good from the path of the pleasant'. This skill takes man towards the ultimate Reality.

We all use this discrimination in our day to day life like 'this is black and this is white', 'I like tea but dislike coffee', 'this is mine and that is yours'. It is easy to separate two gross things because they have different characteristics and maintain separate identity even when mixed like rice and wheat. But when it comes to subtler aspects of life like dharma or duty we find it difficult. We are aware of options like good and bad, right and wrong but when the mixture appears as one, we are not even aware of their separate existence. To separate this we need the guidance of a Guru and the constant meditation on the teachings of the Guru/scriptures.

The play of the mind is 'Maya'. As long as we are behind the mind's prompting, we are in sorrow. The ability to discriminate or the skill mentioned here is praiseworthy because very few get it and when got, one gets out of sorrow and has never ending bliss. It needs awareness, single pointed buddhi, faith in the Lord/Guru and steadfastness in practice.

Other skills that are worldly, separates us whereas this skill unites all of us. The result of the skill is 'Love'.

WHAT IS THE HIGHEST DUTY IN THE WORLD?

TO ABSTAIN FROM INJURY IS THE HIGHEST OF ALL DUTIES. (Bheeshmaji says that 'self-restraint' is the highest duty in the world. Just as covetousness leads to all kinds of sins, self-restraint leads a man to highest glory. When we practice self-restraint lots of good qualities come into us. One of these qualities is abstaining from injuring others.

Vidura says that angry words or harshness in speech should be avoided under any circumstance. Lord says in Bhagavad Gita that the austerities through body (non-injury), speech (inoffensive, pleasant, beneficial) and mind (gentleness, moderation in speech, self-control) should be practiced with highest faith in the Lord without expecting any fruit of action.

Non-violence teaches the mastery of spiritual strength over brute strength. True Ahimsa implies gentleness, kindness, hospitality, humanity and love. Ahimsa is perfect selfless love towards everyone and everything. Mahatma Gandhiji says that non-violence is only for those who are brave and strong. It should not be used to cover up cowardice.

If we don't hurt others in any way, that is the greatest of all duties. All actions are Lord's if it is soaked in love.

WHAT IS IT, CONTROLLING WHICH WILL LEAD TO NO REGRET?

THE MIND, IF CONTROLLED, WILL NEVER LEAD TO REGRET. (Regret is the feeling which comes to us after performing a wrong action. When we use harsh words or hurt someone, after sometime we feel 'we should have avoided it'. There are so many regrets stored within us starting from childhood till this date. If we call back such incidents in our life, it clearly shows that the mind was uncontrolled at that instant. If we can control our anger or any negative emotion for a few seconds, we will never regret in our life. One moment of anger may lead one to kill another person and suffer ten years imprisonment along with life-long guilty feeling.

After the Bombay terrorism, one of the terrorists gave a statement that 'I was asked to kill as many people as I can. They said 'Just shoot!' But now I want to live. I don't want to be hanged'. Anybody who does the prohibited actions mentioned in the scriptures lead a life of regret alone as they run behind the mind with lack of discrimination.

We find that our mind does not want to undergo the discipline of discrimination, nor does it have the capacity of consistent logical thinking. It has been allowed its willful ways and indulgence in gross pleasures for many births. We should not yield to the tricks of the mind. We need to think and then act and not the other way. Then regret never comes into picture in our life.

Our Guruji often used to say that the people working in Gulf think that the day the go back to India they will be happy. They pack everything and go to India and within two three months we can see them back in gulf clearly showing their unsteady mind.

Lord tells in Bhagavad Gita that lust, greed and anger are three gates to hell. All the three are momentary expressions of the mind and if done without a thought will lead to the feeling of guilt not only in this life but for many births.

Diti was repeatedly advised by her husband Kashyapa that the evening time is holy time and sensual pleasures should be avoided at that time but she ignored the advice. She did regret but the result is she gave birth to two asuras (Hiranyakashipu and Hiranyaaksha). Our parents also teach us not to eat and sleep in the evening times (the meeting period of any two times of the day is considered as auspicious. 4.30 in the morning, 6 in the evening are important time for our prayers).

Avoiding sinful actions, one avoids regret. Control over the mind gives us peace in life. If we are controlled by mind, regret alone remains as the result of our actions.

WHAT IS THAT, WHICH, WHEN RENOUNCED, MAKES ONE AGREEABLE?

PRIDE, WHEN RENOUNCED, MAKES ONE AGREEABLE. (Pride is the feeling of self-respect and personal worth. We have pride about our birth, body, talents, education and many things in life. The person with pride thinks that he is the centre of the world and everything revolves around him. They think that everything in their life is under their control. They have a feeling that they don't need anyone's help. They are all knowing, faultless, immortal with lot of things hidden behind. They feel they have nothing to learn in their life; they have already reached their goal in life and they are ever going to remain at that level. Pride is the state of fully bloated ego.

They have no tolerance or patience for others feelings, ideas or problems. They don't want to listen to others or even to Lord's messages. The pride of the asuras led to their destruction. The pride of the Yadavas marked their end. Duryodhana's pride led to the destruction of kauravas. Ravana was killed because of his pride. Daksha Prajapathi was destroyed because he expected Lord Shiva to stand up and pay him respect. There are many examples in our scriptures and in our day to day life how the pride keeps us away from others.

Wherever there is sign of ego we stand separate. We expect a special treatment from people around us. Nobody wants to talk to that person with pride, because none feels him a part of them. We can be good listeners if we leave the feeling that 'I know'. Thiruvalluvar says that what we know is just handful. There is so much to learn in life. And this world is surviving because of mutual help. It is ignorant to think that 'I can be without anyone's help'.

If this pride is renounced, the person will be accepted by people around him. He will have more friends. The Lord says in Gita 'aham atma Gudakesha' – I am the atma of everyone in this world. Understanding the Lord is the support of everything, one needs to develop humility and modesty about their abilities, talents and strengths. The great bhaktas, the Jnanis who have achieved the ultimate of life are loved by everyone, approachable to everyone only because they have renounced their ego. They have renounced the pride and all sprouts of the 'I'.

RENOUNCING WHAT DOES ONE BECOME WEALTHY?

DESIRE, WHEN RENOUNCED, MAKES ONE WEALTHY. (Desire makes one ever begging for something or the other in life. A beggar went to a person asking for some help. The person directed him to the king who was very generous. When the beggar went to the palace, the king was doing his prayers. When he came out of his prayers, he saw the beggar going away. He asked him what was the reason he came and why is he going now. The beggar told 'I came to ask you for some help. But after coming I knew that you yourself is poor begging to the Lord. So I am leaving'.

As long as one has desires, they never feel contented. Now they have a black-berry but eyes on the next latest model. So the feeling of completeness (wealthy) is not felt. Lord says in Bhagavad Gita that fulfilling desire is like pouring ghee to the fire. By fulfilling it will glow more. The only way to put off the fire of desire is to stop pouring the oil.

All of us have the Lord inside us. The man who realizes this truth, leaves all desires and understands he is wealthy.

CONCLUSION

The 'I' is the biggest problem of life. The feeling of 'I' dominates a person who is fully convinced that he is the body. The pride, desire, jealousy, anger all are the clear signs of our attachment to the body. Guruji was mentioning in one of the talks that human beings need the recognition from other people for all their actions. It is clear sign of ego growing inside us. He also added that we surely need relationships in life. Using the discrimination choose to be in satsangh which will elevate us in life and take us towards the Self/the Lord. When Nachiketas was offered all wealth, he asked for knowledge with the conviction that it will lead him to the highest good. That knowledge alone will make us happy, healthy, wealthy and an embodiment of love.

We need balanced mind in life. When we pour tea in a cup, we stop pouring before it overflows. Similarly in our life one should have the knowledge, self-control when our actions need to be given up be it speech, food, watering the plant or a war. The self-control is very essential practice in life because this universe is working in harmony with its limits and in an order with minutest truths hidden within. Anything we do in excess affects our happiness and also others.

HARI OM!

YAKSHA PRASHNAM – SATHSANG PART 6

noreply@blogger.com (Shree) — Thu, 1 Jan 2009 00:44:00 -0800

By Chitra Devraj

Knowledge alone leads to one to the right path of happiness. It is the torch that one carries in this dark path of samsara.WHAT IS THE SOUL OF MAN?

THE SOUL OF MAN IS HIS SON. (Just as the soul keeps taking new bodies and forms an unknowable link through generations, the son perpetuates the lineage and forms a knowable link through generations. A man identifies himself in his son more than in anything else being born through him. He sees the son as his hope and everything in life and the son is his very life.)

WHO IS THE FRIEND GRANTED BY GODS TO MAN?

THE WIFE IS THE FRIEND BESTOWED ON MAN BY GODS. (The Saptapadi or walking seven steps around the Agni during the time of marriage signifies that the bride and the groom go together in all seven planes of consciousness in performing the dharma. When the bride takes the seven steps to the Northeast, the bridegroom sings the following verses: “Step one for vigour, step two for vitality, step three for prosperity, step four for happiness, step five for wealth, step six for seasons, step seven for friendship. To me be devoted.” After the seventh step he makes her remain where she is and says: “with seven steps we become friends. Let me reach your friendship. Let me not be severed from your friendship. Let your friendship not be severed from me.” A man shares everything with his wife, be it joy or sorrow. The wife walks with him in all circumstances in life with total willingness. A friend is someone who knows about you but still loves you. A wife knows everything about her husband be it a positive or negative quality but continues to love him without pre-conditions. In our puranas there are stories about women who were ready to serve their husband even after they knew that their husband had fallen in love with other women. We have seen Sita walked out to forest with Rama. We have seen Draupadi who faced all hardships in life with a smiling face. The rishi pathnis mostly were from royal palace but lived in the forest, in a hut. But they led a life of love and friendliness with their dharma as a wife.)

WHO IS THE CHIEF SUPPORT OF MAN?

THE CLOUDS ARE THE CHIEF SUPPORT OF MAN. (The clouds are a man’s chief support stressing the importance of timely rain. If there are no rains, the crops cannot grow. No water to drink. Lack of rain affects the people to great extent. Without crops our very living becomes a problem. The timely rain makes a place, kingdom prosperous. In those days, the poets know the welfare of the kingdom by asking this question to the king – ‘maadam mummaari peidadaa? Or ‘did you get rain on time? The clouds give rain without any expectation but as a duty on time. Like clouds there are great people around us who are giving without expectation and through them many people get benefitted. The best of the clouds is the Guru who showers knowledge without expecting anything in return. He is the support for the one who looks out for the rain of knowledge.)

WHAT IS THE MOST VALUABLE OF ALL POSSESSIONS?

KNOWLEDGE IS THE MOST VALUABLE OF ALL POSSESSIONS.(Two days back myself and my daughter were going in a taxi to our friend’s place in Dubai. We don’t know hindi or urdu. The taxi driver doesn’t know English. It was very difficult for us to communicate to him the way and we were not sure whether we will reach the destination or not. The knowledge of little Hindi is a great possession than my English knowledge or the big money I had in my purse. Environmental requirement was missing at that time.

Swami Rama writes in his introduction in Himalayan Masters that ‘childhood is the foundation stone upon which stands the whole life structure. The seed that is sown in childhood blossoms into the tree of life. The education which is imparted in childhood is more important than the education which is received in colleges and universities. In the process of human growth, proper guidance along with environmental learning is important’.

’Bheeshma Pitaamaha says in his advice to yudishtira that ‘the eye of the knowledge is the keenest eye’. Other possessions are temporary be it wealth, name, fame, talents, beauty etc. The knowledge alone leads to one to the right path of happiness. It is the torch that one carries in this dark path of samsara. The scholarly knowledge is of no use if we don’t put it into practice. Once a person went to Swamiji and asked ‘Swamiji, I have gone through Bhagawad Gita so many times but there is no change in my miserable life’. Swamiji replied ‘you have gone through Bhagawad Gita. But how many times did Gita flow through you?’ Knowledge is established in practice and not in reading or talking about it. Knowledge alone lasts forever. The great saints and sages were able to pass on the knowledge from generation to generation as they were convinced that this is the best of all possessions. Knowledge is an ocean. The learning continues till one dies. Knowledge is the eternal friend of one. In this world everything is got out of hard work. But knowledge needs the grace of the Guru who is none other than the Lord Himself.)

WHICH IS THE BEST OF ALL GAINS?

HEALTH IS THE BEST OF ALL GAINS. (If one is healthy then one can regain lost wealth and fame but if one is not healthy then wealth and fame are of no value. How one can enjoy the wealth and fame when one is on the sick bed? Another reason why good health is stressed here is that it is believed that the soul that resides in each of us is an aspect of divinity. Therefore our body is a temple and we are responsible for its well being. The best health is also one aspect which brings us happiness. Our Guru and Lord Krishna insists on moderate food, moderate sleep, physical exercises to keep this body fit and healthy because through this body only we are going to reach the ultimate. How we keep our vehicle in which we are going in a perfect condition till we reach the destination, similarly the body need to be maintained well for the sadhanas. The discipline of the body shows the discipline of the mind. Skipping our walking, eating too much, sleeping too much, keeping ourselves awake for a long time, fasting more than one can shows our tamasik nature. It is not for the good look in the physical sense, but as a good machine in the spiritual sense, the body needs to be maintained well.)

WHICH IS THE BEST OF ALL KINDS OF HAPPINESS?

CONTENTEMENT IS THE BEST OF ALL KINDS OF HAPPINESS. (Previously Yudishtira answered that good behavior brings one happiness. Now he shows us another face of happiness that is contentment. Lord Krishna says in Gita ‘santushtah satatam yogi’ – a yogi is one who is contented always. It is the state that one feels there is nothing more to add in his life. Contentment is the state of absence of desires. As long as one has desires, contentment cannot come.

The contentment mentioned here is not temporary contentment. For example, I see a beautiful saree in the shop and I desire to buy that. The time I buy the saree and wear it, there is a feeling of contentment. But that contentment lasts only till I see another wonderful saree or some other person wearing the same saree which I had bought. The desires are like mirage. You see something very glittering and think that will bring you happiness. But the chasing is the never ending action in life.

Any action done to fulfill our senses and mind or the body in short will never bring happiness as it is temporary. Any action done to feel the Lord who is within us, brings us everlasting happiness.

The real contentment comes when one has the complete faith in the Lord. Hanumanji being a great devotee said ‘I have got the great gem of Rama in my heart, what do I care for worldly things?’ The more we are contented the happier we are in life. Rajaji has written a beautiful song in Tamil which shows the contentment of a devotee – ‘kurai onrum illai’. He writes in the song that the Lord never says no to anything we ask and He has the mother who is the ocean of mercy – when You are there what is that I lack in my life Krishna? Contentment is the foremost quality of a seeker and that alone enables one to meditate and have the inner experience.

The virtue of contentment can be acquired through the purity of mind. It is acquired through purification by the treasure of truth speaking. This virtue is attained by subduing the evil passions and a man who is endowed with this virtue doesn’t indulge in sinful deeds. The virtue of contentment is instilled in men by the study of scriptures and it is attained by getting rid of the three thorns i.e., ambitions, deception, and wrong belief. This virtue is attained finally by maintaining purity in thoughts. It is contentment which relieves one from old age and death.

CONCLUSION:

Contentment is the cheapest, safest and surest remedy for all troubles that may possibly come upon man. In fact, all our existence and happiness in life depends on our mental attitude. Human mind is the supreme power that governs all our actions. Only a calm, contented mind will lead us to a blissful life. Healthy mind results in healthy body. The calm mind can meditate and reflect on the truth and helps in the dawn of knowledge which is the greatest of all possessions. Let us be happy with what we have understanding that Lord is the source of us and He is the best person who knows what we deserve in life. As said in Bhagavatham if an ant is provided with food and shelter, why not for us? Let us count our blessings in life rather than counting our desires in life. Let us not complain but start treating our life partners as our own friends. Like clouds which give rain on time, let us shower our love and affection to people at home and people around us today, on time. We are not assured of tomorrow.

Hari Om!