tag:blogger.com,1999:blog-30790329444022299002024-03-26T12:54:06.631+11:00SamPageSam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.comBlogger498125tag:blogger.com,1999:blog-3079032944402229900.post-57308888219968067432024-03-25T11:54:00.000+11:002024-03-25T11:54:20.911+11:00The Vedic Way of Life<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEi4QaO7ydNaFGRRqd0-eY0yPfQKZ-vCrz_vdKUaKOWUkrHU_koC_yUwhvwGiQ-DaeEXswnj473_oQCPjC4GT22Fich-7qO6UBoWTAa1fWtO6bsANdTnO_yDY1DSQ04mgTc0_k6q2hYrEl3CkIv5xROXs4UzXwBARF3VHVnCemuwu1SCGm3f7-4XPO7nLFo" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="283" data-original-width="222" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEi4QaO7ydNaFGRRqd0-eY0yPfQKZ-vCrz_vdKUaKOWUkrHU_koC_yUwhvwGiQ-DaeEXswnj473_oQCPjC4GT22Fich-7qO6UBoWTAa1fWtO6bsANdTnO_yDY1DSQ04mgTc0_k6q2hYrEl3CkIv5xROXs4UzXwBARF3VHVnCemuwu1SCGm3f7-4XPO7nLFo" width="188" /></a><br /></p><div style="text-align: left;"><br /></div><p></p><p class="MsoNormal" style="line-height: 150%; text-indent: 36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Hinduism is a way of life based on the
precepts of Vedas, the sacred text that was revealed to ancient Rishis by
Bhagavan. Vedas are broadly divided into two portions; Veda purva, the former
portion and Veda anta, the latter, final portion. Each one of them prescribes a
different way of life. The Veda purva
portion is called karma -kandam and Veda anta portion is called Jnana-kandam.
The way of life prescribed by the karma-kandam is karma-yoga way of life and
the way of life prescribed by Jnana-kandam is Jnana-yoga way of life. Therefore, Hinduism, which is the Vedic way
of life consists of both karma-yoga and jnana-yoga ways of life put-together.
Lord Krishna tells Arjuna in Bhagavad Gita (3-3):<o:p></o:p></span></span></p><p style="text-align: center;"></p><div>
<p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i>Loke’smin dwividhaa nishthaa puraa proktaa mayaanagha; <o:p></o:p></i></span></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i>Jnaanayogena saankhyaanaam karmayogena yoginaam.</i><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">In this world there is a twofold path, as I said before, O sinless one, the
path of knowledge of the Sankhyas and the path of action of the Yogis!</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-size: medium;"><span style="line-height: 150%;"><span style="font-family: arial;">So, there are
two different ways of life, known as karma-yoga way and jnana-yoga way and </span></span><span style="font-family: arial;">both put together is the Hindu Way of Life. In this
Hindu way of life, karma yoga way of life is the stepping stone to enter the jnana
yoga way of life and jnana yoga way of life is the path that leads to Moksha,
the final goal.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">Moksha is also called
Purnatvam, total fulfillment. This is the Vedic way of life, which is also
called Sanatana Dharma.</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-size: medium;"><span style="font-family: arial;"><span> <span> </span><span> </span></span></span></span><span style="font-family: arial; font-size: medium;">Veda has
designed these two ways of life, based on certain fundamental principles given
by the Veda itself. We shall see them now to understand the significance of
Vedic way of life. The Vedas say that all human beings in and through their
different activities are seeking three fundamental things in life. They are permanent happiness, peace, and security, which
put together is called Purnatvam or Moksha. All human beings seek and desire
Purnathvam. The insecurity of old age in which everyone faces degeneration,
disease and death adds to the feeling of apurnathvam. Veda says that the entire universe that one
knows, cannot provide this Purnathvam as it is bound by time and space. Everything in this world is subject to change
and so, nothing is permanent because of this reason. Because everything is unstable one cannot
hold on to anything permanently. As one cannot rely upon anything the feeling
of insecurity increases as family expands.
This feeling of insecurity gives rise to the feeling of concern, anxiety,
and fear in the mind and such a mind cannot have peace. And if peace and security are not in the mind,
there is no question of happiness as well. Escapist entertainments can make one happy
temporarily only, forgetting momentarily the insecurity and agitation in mind.</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial;"><span style="line-height: 150%;"><span style="font-size: large;"> </span><span style="font-size: large;"> </span><span style="font-size: medium;"> Veda says only
that which is permanent and not fleeting i.e. not bound by time and space can
alone give permanent happiness, security, and peace. That means the fleeting world cannot give one
permanent happiness, security, and peace.
Chandogya Upanishad (7-23-1) says “</span></span><span style="line-height: 150%;"><span style="font-size: medium;">Yo vai Bhuma
tat sukham, na alpe sukham asti (That which is infinite, is alone happiness.
There is no (lasting) happiness in anything finite.)”. So, the fleeting world cannot give real
happiness. Then the question arises
whether there is anything that can give one permanent happiness, security, and
peace. For, science
with all advancement, has not discovered anything </span></span></span><span style="font-size: medium;"><span style="font-family: arial;">that is
permanent. Whatever has been discovered within the micro world or the </span><span style="font-family: arial;">macro-world, be
it star, planet or galaxy or anything else i.e. everything discovered and being discovered is impermanent only. But Veda says that there is a permanent
vasthu and says Brahman or Athma is that Nithya vasthu.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">It also says It is inherent in the world,
supporting it.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">Because of the obsession
with the worldly activities, the Changeless Reality i,e, Nithya vasthu inherent in the changing
world, and therefore in all beings as well, is not noticed or realised. So,
anyone interested in attaining Purnathvam is to seek this Nithya vasthu, discover
It and abide in It. But one is missing It, just as missing the screen while
absorbed in watching the movie. So, one should pursue, discover, and abide in
the Nithya vasthu to attain fulfillment instead of pursuing temporary happiness
through worldly pleasures.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: medium;">This pursuit
is called jnana-yoga and Veda rules out the scientific method of discovering
the Reality i.e. Nithya vasthu, as science is designed to explore the changing
world of matter and energy only. In
Kathopanishad (1-2-9) Yama tells Nachiketas: “<i>Naisha tarkena mathirapaneya</i> (This
(spiritual) knowledge is not attainable by argumentation (scientific method)”.
Jnana yoga pursuit involves sravanam (receiving the knowledge from a competent
guru), mananam (reflecting over the teaching) and nididhyasanam (assimilation of
the knowledge through meditation). The way
of life pursuing the Nithya vasthu through jnana-yoga is called jnana-yoga way
of life. This is a dedicated pursuit and requires several preparatory
exercises, as Nithya vasthu has no form, like space. These preparatory
exercises put together is called karma-yoga way of life.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"><span> </span><span> </span><span> </span>In karma yoga
way of life, the scriptures incorporate several ritualistic exercises; many involving
three karanams i.e. body, speech, and mind; some involving two karanams i.e.
speech and mind; and some involving speech alone. Ritualistic exercises
involving three karanams are like Rudrabhishekam, where body is involved in
doing abhisheka, pradakshina, namaskara etc.; speech is involved in chanting
Rudram; and mind is involved in thinking of Lord Siva. In ritualistic exercises involving two
karanams only recitation of mantras with a focussed mind is done and in one
involving one karanam, everything is done mentally only. Besides ritualistic
exercises, service activities like pancha maha yajna also form part of
preparatory exercises. Pancha maha yajna
involves service to the family; service to the living environment, consisting
of animals and plants; service to the non-living environment, pancha bhuthas;
and service to the Vedic culture. Nobody needs to do all these exercises. One can have one’s own package prepared in
consultation with informed elders.</span><span style="line-height: 150%;"> </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">In fact, as
the time and society changes, the emphasis of preparatory exercises, also will
change. In Kṛita Yuga it was dhyana pradhana; in Treta Yuga it was yajna pradhana;
in Dvapara Yuga it was archana pradhana; and in Kali Yuga, it is nama sankirtana
pradhana. And all these exercises are in the form of Iswara aradhana. There is
no karma yoga without Iswara and Iswara is a personified form of Nithya vasthu;
like Siva, Vishnu, Devi etc. </span><span face="Arial, sans-serif"><o:p></o:p></span></span><span style="font-family: arial;"><span style="font-size: medium;">Further karma-yoga requires the involvement of Iswara in all of one’s daily activities by performing them with Iswararpana Buddhi and accepting the results of all actions with Iswara prasada Buddhi.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: medium;">These
preparatory exercises practiced as karma-yoga way of life and the preparation for
jnana-yoga take one to jnana-yoga way of life. The preparation for jnana-yoga consists of three things. One is the desire for jnana-yoga. Second is the opportunity for jnana-yoga with
a conducive lifestyle, </span></span><span style="font-family: arial; font-size: medium;">a conducive
infrastructure, a cooperative family; and availability of a spiritual guide. Third
is the fitness; physical, emotional, sensory, and intellectual health required for
consistently and systematically pursuing with understanding, sravaṇam, mananam,
and nididhyasanam and finally to understand the subtle definition of the Nithya
vasthu as pure Existence principle plus pure Consciousness principle. </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span> </span><span> </span><span> </span>Thus karma-yoga
way of life is a religious way of life pursued with the attitude of Iswara
aradhana and prepares one for jnana-yoga way of life and jnana-yoga way of life is a spiritual way of life that leads one to the discovery of Nithya vasthu and attain permanent happiness, security,
and peace in life. So, Vedic way of life, which is the Hindu way of life is a
combine of religious way of life and spiritual way of life, the former leading
to later.<o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="color: #595959; line-height: 150%;"><span style="font-family: arial; font-size: medium;">(adapted from the talk of Swami Paramarthananda)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;">
</p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">---------------------------</span></span><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;"> <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><br /></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-size: medium;"><span style="font-family: arial;"><span> </span><span> </span><span> </span><br /></span></span></p></div>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-65861445330127995792024-03-19T12:31:00.000+11:002024-03-19T12:31:05.955+11:00Narada Bhakthi Sutra – 11<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEgbMNIerQxpdU9CG7aQ16-bewMkMXL_igYAe6hYf4DzgWDO7chwk6dwjIq7JCcqdRMfFmXxHWv7yeEijryrTjI6Kr4GOyoF34dIZ5lqPU5bQXInA3YTGfZz1xlfr4NxyaXa1wqVPIlWXZbT8tmu0wulCj0LQkPsMCNTwrp2Pb4igHqJGEIv1oNNwyUxAs0" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgbMNIerQxpdU9CG7aQ16-bewMkMXL_igYAe6hYf4DzgWDO7chwk6dwjIq7JCcqdRMfFmXxHWv7yeEijryrTjI6Kr4GOyoF34dIZ5lqPU5bQXInA3YTGfZz1xlfr4NxyaXa1wqVPIlWXZbT8tmu0wulCj0LQkPsMCNTwrp2Pb4igHqJGEIv1oNNwyUxAs0" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 81 to 84 (the end)<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 81 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Trisatyasya
bhaktireva gareeyasee, bhaktireva gareeyasee. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Of
the three truths, <i>bhakti </i>alone is the greatest; <i>bhakti </i>alone is
the greatest. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;">
</p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The three truths can be interpreted as the
three paths of Yoga i.e. Karma, Bhakthi and Jnana yogas; or as the three
periods of time i.e. the past, present and future; or even as three states of
Consciousness i.e. waking, dream and deep sleep. In all these Bhakthi reigns
Supreme as it is greatest of all Yogas; it is the greatest in all times and it
stands as a common support of all the three states of Consciousness. Bhakthi is
the greatest because in all conditions and mental attitudes, in all situations
and environments, in all circumstances and challenges, it can be practiced by everyone
as anyone can start practicing it anytime anywhere. For extra-special emphasis
sage Narada repeats the words “Bhakthi alone is greatest”. In the next Sutra he enumerates some of the
different modes of practicing bhakthi to God.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 82 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Gunamaahaatmyaasakti-rupaasakti-pujaasakti-smaranaasakti-daasyaasakti-sakhyaasakti-vaatsalyaasakti-kaantaasakti-aatmanivedanaasakti-tanmayataasakti-paramavirahaasakti-rupa
ekadha api ekaadashadhaa bhavati</span></i><span style="line-height: 115%;">. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Bhakti or divine love,
though in itself one only is expressed in eleven different forms (as
follows): 1) Love for glorifying His
qualities; 2) Love for His divine form; 3) Love for worshipping Him; 4) Love
for remembering Him; 5) Love for doing service for Him; 6)Love for friendship
in Him; 7) Love for God as one’s child; 8) Love as that to a beloved; 9)Love
for a total self-surrender at His feet; 10) Love for Complete absorption in
Him; 11) Love expressed as the pang of separation from Him</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: arial; font-size: medium;"><i>Bhakti </i>is summarized in this Sutra as being an
eleven-fold approach, Narada choosing only the famous eleven attitudes of the
many.<i> </i> Each form of bhakthi<i> </i>is
described as an <i>aasakti </i>for each of the 11 approaches. <i>Aasakti </i>generally means attachment, but
here it is meant to convey the sense of a passionate commitment for each of the
following eleven forms of bhakthi, which are:<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">1.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Gunamaahaatmya aasakt</span></i><span style="line-height: 150%;">i: Aasakti for glorifying divine qualities of God. This <i>bhakti
</i>can be done by chanting <i>stotras</i>, telling stories from <i>puranas </i>and
others describing power and glory of God. <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">2.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Rupa-aasakti: Aasakti
</span></i><span style="line-height: 150%;">for form. This <i>bhakti </i>means passionate love for
the images and murthis<i> </i>of God.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">3.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Puja Aasakti: Aasakti
</span></i><span style="line-height: 150%;">for worship.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">4.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Smarana Aasakti:
Aasakt</span></i><span style="line-height: 150%;">i for remembering God’s name.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">5.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Daasya aasakti:
Aasakti </span></i><span style="line-height: 150%;">for attitude of a servant.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">6.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Sakhya aasakti:
Aasakti </span></i><span style="line-height: 150%;">for attitude of a friend.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">7.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Vaatsalya aasakti</span></i><span style="line-height: 150%;">: <i>Aasakti </i>for attitude of tenderness.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">8.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Kaanta aasakti</span></i><span style="line-height: 150%;">: <i>Aasakti </i>for attitude of a beloved as between
spouses.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">9.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Aatma nivedana
aasakti</span></i><span style="line-height: 150%;">: <i>Aasakti </i>for surrender. <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 25.1pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">10.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Tanmaya aasakti</span></i><span style="line-height: 150%;">: <i>Aasakti </i>for attitude of being That. This attitude is a passionate commitment for
wanting to be utterly non-separate from God. <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">11.<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span style="line-height: 150%;">Parama</span></i><span style="line-height: 150%;">-<i>viraha aasakti</i>: <i>Aasakti </i>for the pain of
longing when separated. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Examples of
each type are:<o:p></o:p></span></span></u></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">1 </span></b><span style="line-height: 150%;">Vyaasa, and Sukhdev;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">2 </span></b><span style="line-height: 150%;">Rishis of the Dandakaranya;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">3 </span></b><span style="line-height: 150%;">Bharata, brother of Rama;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">4 </span></b><span style="line-height: 150%;">Prahlada and Dhruva;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">5 </span></b><span style="line-height: 150%;">Hanuman and Vidhura;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">6 </span></b><span style="line-height: 150%;">Sudama and Kuchela;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">7 </span></b><span style="line-height: 150%;">Devaki and Yasoda.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">8 </span></b><span style="line-height: 150%;">8 queens to Sri Krishna;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">9 </span></b><span style="line-height: 150%;">Hanuman towards Sri Rama;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">10 </span></b><span style="line-height: 150%;">Yajnavalkya and Sanatkumara;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><span style="line-height: 150%;">11 </span></b><span style="line-height: 150%;">The Gopis of Brindavan towards Krishna.</span></span><span style="font-family: Arial, sans-serif; font-size: 12pt; line-height: 150%;"> <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><u><span style="line-height: 115%;">Sutra 83</span></u></b><b><i><span style="line-height: 115%;"> <o:p></o:p></span></i></b></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Ityevam vadanti
janajalpanirbhayaahaa ekamataahaa
Kumaara-Vyaasa-Shuka-Shaandilya-Garga-Vishnu-Kaundinya-Sheshoddhvaaruni-Bali-Hanumad-Vibhishanaadayo
bhaktyaachaaryaahaa. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Thus declare the
(following) teachers of <i>Bhakti </i>unanimously, without being afraid of
people’s gossip: Kumara, Vyasa, Shuka, Shaandilya, Gaarga, Vishnu, Kauninya,
Shesha, Uddhava, Aruni, Bali, Hanuman, Vibhishana and others. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sage Narada names all those from
whom he has either had <i>tutelage </i>in the science of bhakthi; or who have
been a source of <i>inspiration </i>to him in the development of bhakthi in his
own life; or those whom he knows as being exemplary in the qualities of the
perfect bhaktha. He acknowledges their contribution to these Sutras. They are:<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(1) Kumara; the Sanatkumara, Narada’s brother and Guru;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(2) Vyasa; author of Puranas;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(3) Suka; narrator of the Bhagavatam;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(4) Sandilya; author of Sandilya Bhakti Sutras;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(5) Garga; also authored a text on Bhakti;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(6) Vishnu; writer of Smritis;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(7) Kaundinya; explained absorption and meditation in Bhakti;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(8) Sesha; thousand-hooded serpent guarding Lord Vishnu;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(9) Uddhava; friend and disciple of Lord Krishna;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(10) Aruni; (or Nimbacharya) father of the idea of Radha-Krishna’s Love;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(11) Bali; attained Indra-hood through performing 100 Yagas;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(12) Hanuman; an icon of devotion and service;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">(13) Vibhishana; adherent of righteous rule, devoted to Rama.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The above list
shows that the path of bhakthi has been followed with success by a good many
devotees placed in different stations in life, and that it is worthwhile to
follow the path of bhakthi as practiced by them.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 84 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Ya idam Naradaproktam
shivaanushaasanam vishvasiti shraddhate, sa bhaktimaan bhavati, saha preshtham
labhate saha preshtham labhate iti. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">One who believes and
practices these auspicious teachings expounded by Narada, becomes endowed with <i>bhakti</i>;
he attains the highest goal; he attains the highest goal. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> This is the concluding Sutra and it
ends with a restatement of the subject matter covered. The subject matter was stated at the
beginning (upakrama) and is now repeated at the end (upasamhara) as per the
convention in scriptural text. It also fulfills another convention i.e.
Anubanda Chathushtaya, as follows:<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">i) <b><i>Adhikari</i>:</b>
“<i>the qualified student for the text</i>” – he who believes and has faith in God;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">ii) <b><i>Vishaya</i>:</b>
“<i>the subject matter of the text</i>” – Bhakthi;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">iii) <b><i>Prayojana</i></b>:
“<i>the purpose of the text</i>” – attainment of the goal of life i.e. oneness
with God;<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">iv) <b><i>Sambandha</i></b>:
“<i>the connection of Vishaaya to Prayojana</i>” – through the practice of
Bhakthi as expounded, the qualified seeker attains the goal of life.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">This Sutra can
also be called the Phala Sruti. </span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">It ends with the statement ‘</span><i><span style="line-height: 150%;">saha preshtham labhate </span></i><span style="line-height: 150%;">(he
attains His beloved)’ that is repeated again with the word ‘iti’, </span></span><span style="font-family: arial;"><span style="font-size: medium;">to mark the end of the
text.</span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: center;"><span style="font-family: arial; font-size: medium;"><u><span lang="EN-IN" style="line-height: 150%;">Acknowledgement</span></u><span lang="EN-IN" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">While concluding the series of blogs on Narada
Bhakthi Sutra, I wish to record my deep debt of gratitude to the speeches
and writings on this text, of:</span><span lang="EN-IN" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami Vidatmananda,<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami
Tejomayananda,<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami
Gurubhakthananda,<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami Sivananda &<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-IN" style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami
Chinmayananda.<o:p></o:p></span></span></p><p style="text-align: center;">
</p><p align="center" class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 94.5pt; margin-right: 0cm; margin-top: 0cm; mso-add-space: auto; text-align: center;"><span lang="EN-IN" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">------------------------------------</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com1tag:blogger.com,1999:blog-3079032944402229900.post-68403444902363432092024-03-15T15:37:00.000+11:002024-03-15T15:37:18.214+11:00Narada Bhakthi Sutra – 10<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEgGNXKnKHnljFVVjlGBWSbObeqpKB03XPOLQKUQXHaP-Nevgpw8aXbJ4LwiYxSu85rH-5ozyCWs4co3ofgzNjDPiBb6KZdEO9s6lb6O7mt9Vghn2IgdG9HvVwvAYDAFvJW-sLTMRlO-JVT3xxK5FnFK1RRpuJbEPHGdYmBvPlNG1cUkBr7NLHWPHG585Yk" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgGNXKnKHnljFVVjlGBWSbObeqpKB03XPOLQKUQXHaP-Nevgpw8aXbJ4LwiYxSu85rH-5ozyCWs4co3ofgzNjDPiBb6KZdEO9s6lb6O7mt9Vghn2IgdG9HvVwvAYDAFvJW-sLTMRlO-JVT3xxK5FnFK1RRpuJbEPHGdYmBvPlNG1cUkBr7NLHWPHG585Yk" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 74 to 80</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 74<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Vaado Naavalambyaha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Argument (controversy) should not be entered into. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 75 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Baahulyavakaashatvaad
aniyatatvaachcha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Because
of room for diversity and because no one view, based upon mere reason is
conclusive.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The duty of a bhaktha is to remember and love God every
second to achieve his goal of realising God.
Argumentation is a great hindrance in the path of love for God. In
argumentation, true spirit of enquiry is sacrificed for intellectual gymnastics
to win the argument rather than discover the truth. Argument produces unnecessary agitation in
the mind. An agitated mind is an
obstacle in the path of love for God. Kathopanishad (1-2-9) says “<i>Naisha
tarkena mathirapaneya</i> (This (spiritual) knowledge is not attainable by
argumentation”. So, sage Narada is
advising that a spiritual aspirant should not be
inclined towards <i>vaada</i>, i.e., he should not enter into debates and arguments about
philosophical ideas. He explains it further in the next Sutra.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The sincere devotee should not engage in arguments or debates, for a diversity of views can be expressed regarding every question. And Truth cannot be realised by mere logical
argument. Trying to understand<i> Brahman</i>
through logic alone is impossible. For only on transcending intellect is
<i>Brahman</i> realised as Higher state of Consciousness. Further there are some who argue for winning,
and some who argue for arguing sake, without any desire to have their doubts
cleared or seeking the Truth through fruitful exchange of ideas. Any discussion
with such persons results only in heated exchanges and hostility. So, sage
Narada warns devotees to steer clear of time- wasting debates, arguments, and intellectual
wrangling over these matters.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 76 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Bhaktisaastraani
mananeeyaani tatudbodhakakarmaani karaneeyaani. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Bhakti-scriptures (devotional
texts) should be reflected upon and their instructions on cultivating bhakthi
must be pursued diligently. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 77 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sukhadukhaichhalaabhaadityakte
kaale prateekshamaane kshanaardhamapi vyartham na neyam.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Waiting for a favourable
time when pleasure, pain, desire, gain, etc., are not troubling him, even
half-a-second should not be wasted (by the bhaktha).<b><o:p></o:p></b></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> After telling what to avoid, now sage
Narada tells what to cultivate. The bhaktha should study books which talk of
the ideals of bhakthi, the sweetness and the <i>leelas</i> of the Lord, the
stories of saints and the practices which help in cultivating bhakthi. Not only the bhaktha should study but should also
reflect on his readings and if any doubts arise, have them cleared with the
help of an acharya. He not only studies
and reflects but also must act upon the instructions and advices given therein.
This helps him to grow in the path of bhakthi and in time, reach the goal of ever-loving
oneness with God. The first part of this Sutra tells what is to be done at the
mental and intellectual level and the latter part calls for action at the physical
level. The next Sutra is an exhortation for immediate action without delaying for any reason.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
<span style="line-height: 107%;"> In the
Sutra 77 Sage Narada urges the bhaktha to start pursuing the sadhanas diligently
and determinedly without waiting for a propitious time when one will be free of
pleasure, pain, desire, gain etc. For many seekers, beginning the sadhana in earnest
is a difficult step. So, sage Narada urges that the seeker starts practicing
the sadhanas right then without waiting for an auspicious time. There is no
better time than ‘Now’ to start the journey on the path of bhakthi to attain
the goal of oneness with Him in love. Sage Naradha continues the advice by
enumerating the attitudes and values of life that will aid the growth of love
for God in the heart, in the next Sutra.</span></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra78 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Ahimsaasatyashauchadayaastikyaadi
charitrayaani paripaalaneeyaani. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Virtues like non-injury to
others, truthfulness, purity, compassion, faith in God, etc., should be consistently
cultivated and preserved. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 79 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Sarvada
sarvabhaavena nishchintaihi Bhagavaaneva bhajaneeyaha</span></i><span style="line-height: 115%;">. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">God alone is
to be worshipped (by the bhaktha) whole-heartedly, all the time, free from all
cares and anxieties. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sutra 78 expresses the next advice to
the bhaktha. As the bhaktha advances to
the goal of Para Bhakthi, he should take care to keep his footing firm on basic
ethical foundations of spiritual life. While the eyes are raised up to Brahman,
Bhaktha should not slacken the hold of feet on Dharma. So, in this Sutra he
gives a set of values like Ahimsa, Sathya, Saucha, Aasthikya etc., that
contribute to his spiritual growth, which should be cultivated and practiced without
any slackness. For at no point the sadhaka becomes exempt from basic ethical
rules. Through the word ‘<i>aadhi’</i> meaning etc., sage Narada refers to
other virtues like charity, control of senses, austerity, humility, forgiveness
etc. that the bhaktha should take care to practice along with the ones
mentioned. Pursuing these values, the
bhaktha will have freedom from conflict, peace, and happiness, that will help
him to concentrate on spiritual growth.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sutra 79 gives the fourth advice,
especially to the Mukhya bhaktha, that giving up all worldly involvements and
entertaining no worldly cares or anxieties, he should wholeheartedly surrender
himself, body, mind, intellect, and soul, to the love of God without any
reservation. Lord Krishna tells Arjuna
in Bhagavad Gita (18-62):<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tameva
sharanam gaccha sarvabhaavena bhaarata; <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tatprasaadaatparaam
shaantim sthaanam praapsyasi shaashwatam.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="color: #222222; line-height: 115%;"><span style="font-family: arial; font-size: medium;">Take
refuge in Him alone with your whole being, O scion of the Bharata dynasty.
Through His grace you will attain the supreme Peace and the eternal Abode.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
<span style="color: #222222; line-height: 107%;">This
way he can ensure that nothing obstructs his goal to attain the Supreme love of
God that is described in Sutras 2 & 3, as parama prema rupa and amritha
swarupa.</span></span><span face=""Arial",sans-serif" style="color: #222222; font-size: 12pt; line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 80 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sa
keertyamaanaha seeghramevaaavirbhavatyanubhaavayati bhaktaan. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Being thus
glorified, He reveals Himself and blesses the devotee with realisation. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: left; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> </span><span style="line-height: 150%;">Sage Narada gives the final advice, to the Mukhya bhaktha, to remain patient
continuing his constant worship with a passionate commitment till God decides
when to bestow upon him the ‘Grace of Realisation’. God-Realisation is something that bhaktha
receives as a blessing or Grace from God and not through his efforts alone. The
bhaktha should be concerned only with his love for God, which he expresses by glorifying
Him in every manner possible, at all times.
</span><span style="line-height: 150%;">God is formless. We visualize Him in many forms because
that helps us to relate to God. As <i>Athma</i>, the Self, He is ever with us
veiled by the power of Maya from our direct perceptions. He is revealed
immediately as one’s true Self, when the veil is removed which happens through
the Grace of God when Self-Realisation happens. Athma Bodha (verse 44) says:<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Atmaatu Satatam Praapto
Api Apraptavat Avidyayaa </span></i><span style="line-height: 115%;">I<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tannase Praaptavat Bhaati
Swa Kanthaabharanam Yatthaa </span></i><span style="line-height: 115%;">II<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-size: medium;"><span style="font-family: arial;"><i><span style="line-height: 115%;">Athma </span></i><span style="line-height: 115%;">is an ever-present Reality. Yet, because of ignorance it
is not realised. On the </span></span><span style="font-family: arial;">destruction of ignorance, </span><i style="font-family: arial;">Athma
</i><span style="font-family: arial;">is realised. It is like the case of ‘missing’ ornament </span><span style="font-family: arial; text-align: justify;">on
one’s neck.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="color: #222222; line-height: 107%;"><span style="font-family: arial; font-size: medium;">
</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">So, God
reveals Himself through one’s highest experience of Self-Realisation, when the
bhaktha realises all that exists is God only and God is the only Reality and his real Self, Athma, is God only.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;">------------------------------------------------ </p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-44526307070585341592024-03-09T19:58:00.000+11:002024-03-09T19:58:02.285+11:00Narada Bhakthi Sutra – 9<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEhgOeX3MQ7JAWL-iD1LrA0AgRT9C1u8e_QIRWDUU7ILV3oTzybbIj43qaxZ06bcjfZTij1X6tvdwhtx0myNxr509Tc9wUX30OhaBH2QCPOVTDZCZyFBBz4vfdLMRSPZPnVK9PbLBdJNVsZnZ0bF8phkMqdxFzggy78pNnnhy84yx9QKtiHOvsaa17ZmaLo" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhgOeX3MQ7JAWL-iD1LrA0AgRT9C1u8e_QIRWDUU7ILV3oTzybbIj43qaxZ06bcjfZTij1X6tvdwhtx0myNxr509Tc9wUX30OhaBH2QCPOVTDZCZyFBBz4vfdLMRSPZPnVK9PbLBdJNVsZnZ0bF8phkMqdxFzggy78pNnnhy84yx9QKtiHOvsaa17ZmaLo" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span face=""Arial",sans-serif" lang="EN-US" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US;">Sutras 67 to 73<o:p></o:p></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 67 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Bhakta
ekaantino mukhyaaha.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;">Those
who are singularly focused on God are primary devotees (Mukhya bhakthas).</span> </span></p><p class="MsoNormal" style="line-height: 150%;">
<span style="line-height: 107%;"><span style="font-family: arial; font-size: medium;"> Sage Narada starts describing Mukhya
bhatha from this Sutra, which is the start of Section 7. Ekantha means “having only one end”. That end
is to be ever doing service to God with love.
Such a single-minded bhaktha is Mukhya bhaktha and he has only the thought
of God and he treats his body, mind, wealth, and everything else, as the
property of God. He lives in the world, loving Him, as His instrument seeking
no rewards, not even Moksha, from Him. His eyes see everywhere God only always and
his mind is ever absorbed in God. In short, he is obsessed with God in love,
loving him for love’s sake only. The
description continues in the next sutra as well.</span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 68 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Kanthaavarodharomaanchaashrubhihi
parasparam lapamaanaahaa paavayanthi kulaani prithivim cha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Conversing with one
another with a choking voice, with hairs on the body standing on end, and with tears
flowing from their eyes, they purify their families as well as the earth. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> We have here a superb graphic
description of one who is filled to the brim with the emotion of Supreme divine
love. A comparison is drawn of a person choked with emotion. For this bhaktha
the pent-up feelings of love are so overpowering that his throat gets blocked
by the words that well up from within when trying to converse with another
Mukhya bhaktha; they cannot find a way out of the mouth! The words find a
natural outlet through the eyes in the form of tears. Some of them even find an
outlet through the hair by making them stand on end! Sage Narada tries to do his best to describe by
using the above similes how filled and fulfilled the devotee is with Supreme
divine love. We should take his words in
the spirit they are given, and not literally. Wherever they go, they radiate love and
joy, dispel fear and ignorance, and inspire and elevate the people who come to
them. This way meeting them, talking
about them and hearing about them and associating with them inspires and
purifies people and this is described as purifying their families as well as
earth. Glorification of such bhakthas continues in the next Sutra as well.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 69 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tirthikurvanti tirthaani,
sukarmikurvanti karmaani, sacchaastrikurvanti shaastraani. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">They impart sanctity to
places of pilgrimage; they render actions righteous and good; and lend
authority to scriptures. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 70 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tanmayaahaa. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">(They) are full with Him.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Their presence adds holiness to the places of pilgrimage
that they visit and their thoughts transform their environments infusing peace
and joy into them. When Gangaji came down to earth, Lord said, “All those who
take bath in you will have all their sins washed away and be purified.” Gangaji asked “If I gather all their sins,
how can I purify myself of all those sins?”
Lord replied, “Great Mahatmas who take bath in you will purify you of
all sins.” Shirdi became a holy place of
pilgrimage because Sai Baba lived there.
Generally, karma is a bondage.
These Mahatmas have shown how the karmas can be raised to purifying
status through their sadhanas. When the
karma is done for God and his worship, it becomes a sukarma that elevates one
and does not bind. So many bhaktas,
lived in their own life without changing their profession, occupation,
vocation, etc and have shown how a sukarma can be done. It is these great lives
like Sri Aadhi Sankara and Swami Vivekananda, that lend to the scriptures an extra
authority and authenticity as their lives are living examples of what the
scriptures teach and mean. Through their
lives and teachings, they inspire young people to study the sastras and
understand the great grand truth in them. If Bhagavad Gita remained only as a
small section of 700 verses in the 100,000-verse epic of Mahabharata, it would
have never gained the status as one of the most revered and recognized scriptures
throughout the world. It happened
because, great saints like Swami Chinmayananda held it up high and conveyed its
valuable teachings to the world and made it work for everyone. And finally, they also lend authority to the
scriptures themselves (because their lives are living examples of what the
scriptures teach and mean).<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
<span style="line-height: 107%;"> In the
Sutra 70, sage Narada explains why of what he said in Sutra 69. These Mahatmas
have realised the presence of God in and around them, everywhere and always. Just as the river falling into the ocean
becomes one with the ocean, even so they have offered their body, mind,
intellect, egoism, and all at the feet of God and have become one with Him in
mind.</span><span style="font-family: Arial, sans-serif; font-size: 12pt; line-height: 107%;"> </span></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 71 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Modante
pitaro, nrityanti devataahaa, sanaathaa cheyam bhurbhavati. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">The
ancestors rejoice, <i>devatas </i>dance, and this earth is blessed with a
saviour. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 68, sage Narada stated that these Mukhya bhakthas
purify their families and the earth by their presence and association. He
describes that further in this Sutra. All
the actions of such a bhaktha are conducive to the welfare of the world. He
reforms many irreligious people and guides them on the path of devotion and
Dharma. So, not only the earth feels blessed, but the devas also feel happy
with his advent. The devotion of such a
bhaktha redeems several generations going before and coming after him. So, the <i>pitrus</i>
rejoice on account of the prospect of salvation. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 72 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Naasti
teshu jaatividyaarupakuladhanakriyaadibhedaha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Among
them, there is no distinction based on caste, education, appearance, family,
wealth, profession, etc. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 73 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Yatastadiyaahaa.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Because
they are His own.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sutra
72 can be interpreted two ways. In the
first interpretation it means that these
bhaktas (<i>tanmaya</i>) can be anybody, regardless of the factors, that are
mentioned in the Sutra, i.e., their caste, education, appearance, family,
wealth, profession etc. Another interpretation
is that these bhakthas make no discrimination against any one based on such
factors as mentioned in the Sutra. Let
us look at the Sutra on the basis of both interpretations, one by one. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36.0pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The
great spiritual luminaries like Viswamitra, Vyasa, Nammalwar and Tukaram were
not Brahmins. Kabir was a weaver; Nandanar
belonged to untouchable caste; Kannappar was a hunter; Ashtavakra had eight
bends in the body; Agasthya was a dwarf; Sabari was a rustic woman; Vidura was
poor; Vibhishana was a rakshsa; gopis of Brindavan were not literate; </span><span style="font-family: arial; font-size: medium;">yet all
these attained </span></span><span style="font-size: medium;"><span style="font-family: arial;">God-realisation
on account of their bhakthi and self-surrender to God. For, such devotees are
objects of His special Love.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">He loves
them for their sincere love and devotion to Him and their pure and virtuous
life. </span><span style="font-family: arial;"> </span><span style="font-family: arial;">Wealth, beauty, culture,
education, family, caste etc., are of no value without these two
qualifications.</span></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The great bhakthas see God in all and look
upon all irrespective of their wealth or poverty; beauty or ugliness; education or ignorance; upper or lower caste; virtue or
vice; as children of God. So, they treat
everyone alike, without discriminating on the basis of various factors
mentioned in the Sutra.<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 107%;">
</span></span></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 73, sage Narada reiterates
this by saying ‘they are His own’. In
the case of first interpretation, the reason is that all devotees are equal in
the sight of God because their devotion is the same irrespective of their
apparent social and physical differences.
They all belong to the same group of Mukhya bhakthas. In the case of second interpretation, the
reason is that a Mukhya bhaktha sees all creatures in the world as children of
God or God Himself. He sees them all
with equal vision or Samadrishti. With
this Sutra, chapter 7 ends.</span><span style="font-family: Arial, sans-serif;"><o:p></o:p></span></p><p class="Default" style="line-height: 150%; text-align: center;"><span style="font-family: "Arial",sans-serif;">------------------------------------</span></p><p style="text-align: center;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-15396914594464721462024-02-29T15:30:00.000+11:002024-02-29T15:30:52.776+11:00Narada Bhakthi Sutra – 8<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEiyyknLsj969_h9K-D9NX6iL0hdiK9lmKpuPd_vUlJfYwY6wH7-j4S3P_uI2F7ku9d5FWb-jJ_zORWqqA_pWSuL9KtYTCly8JSyX7E9yFt-JLp32NSiteIpG7oLUDkN6R47Ymg7I3SiQcuh3OcKXe1KDt7PwIJ3tQjSzwRrBFzwRJpAuDOaIovhW-WEJwU" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiyyknLsj969_h9K-D9NX6iL0hdiK9lmKpuPd_vUlJfYwY6wH7-j4S3P_uI2F7ku9d5FWb-jJ_zORWqqA_pWSuL9KtYTCly8JSyX7E9yFt-JLp32NSiteIpG7oLUDkN6R47Ymg7I3SiQcuh3OcKXe1KDt7PwIJ3tQjSzwRrBFzwRJpAuDOaIovhW-WEJwU" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 58 to 66</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 58 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Anyasmaat saulabhyam
bhaktau.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">The practice of bhakthi is easier than other paths (yogas). <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;">
</p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Bhakthi is easier to practice than any
other way of approach to God. Karma, Upasana, and Jnana are the three other
paths. Karma yoga involves performance
of Vedic rites which can be performed only by qualified people specified in the
Vedas. Upasana yoga involves meditation
which requires one to have chitta suddhi and chitta ekagratha to practice
meditation in addition to retirement to a solitary place. Further Karma yoga and Upasana yoga by
themselves do not lead to the final goal of oneness with God. Only Jnana yoga, by itself, leads one to the
goal of oneness with God, but this requires sharp and subtle intellect, vast study,
and guidance of a qualified teacher for success in the path. But Bhakthi can be practised under all
conditions by all irrespective of age, caste and sex. Bhakthi involves direct
approach to God through love. As Swami
Chinmayananda said, “bhakti marga is the path of love, and love is something
every Jiva has, and the language of love is understood by everyone “. So
bhakthi is easier to practice as compared to other three paths.</span><span face="Arial, sans-serif"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 59 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Pramaanantarasyanapekshatvaat
swayam pramaanatvaat</span></i><span style="line-height: 115%;">. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Because it does not depend
on any other proof; it is self-evident. </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 60 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Shaantirupaat
paramanandarupaatcha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">(Also because, it is) of the nature
of peace and of the nature of supreme joy. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"> Love is its own proof; no other external evidence is needed
to prove it. Direct experience is the
primary and infallible means of love. Mother
loves the child. There is no need for her to give proof that she loves the
child. Withdrawing the love invested in worldly and material pursuits and
re-employing it in the infinite Grace of God is the path of bhakthi. That is why it is termed self-evident.<o:p></o:p></span></span></p><p class="Default" style="line-height: 150%;">
</p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"> Expounding
the excellence of love, sage Narada says in Sutra 60 that where love is, there
peace is; and in course of time continued peace gives great bliss i.e. Paramananda. <i>Bhakti </i>starts out in the form of <i>shanti </i>(peace)
and ultimately leads to ultimate bliss of union with God. Honey gives sweetness to anyone who tastes it.
God returns the love of any bhaktha who loves him truly with sincerity and steadfastness
and God’s love is experienced by that bhaktha as Santhi (peace) and Paramananda
(supreme bliss).</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 61 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Lokahaanau chintaa na
kaarya; niveditaathmalokavedatvaat. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">The Bhaktha should not worry about worldly
problems as he has surrendered himself and all his secular and sacred
activities (to God) <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> From
this Sutra sage Narada talks about the obstacles, the sadhana bhaktha faces in
his path to the goal of oneness with God in love and how to overcome them. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">One important problem is the worry and anxiety
over the personal problems and worldly and spiritual matters. The bhaktha
should not worry over these problems.
Worrying over problems is different from planning. As a <i>bhakta, </i>he<i> </i>has
surrendered himself as well as his material and spiritual concerns to God and surrender is developed by constantly remembering that God is
doing everything and that one is His instrument only. As an instrument he only
acts and as an instrument he has no cause for worry. If this is consciously
kept in mind, then a bhaktha can safely face all the problems that he may
encounter in the world without worry or anxiety. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 62 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Na tatsidhau
lokavyavahaaro heyaha, kintu phalatyaagaha tatsaadhanam cha karyameva. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Till such a bhakthi
(parama prema rupa) is developed, worldly activities are not to be given up,
but (only) the fruit of action; actions are indeed done as <i>sadhana </i>(practice
of <i>bhakti</i>). <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> So long as one is a <i>sadhana</i> bhaktha, he must continue the
dynamic life of activities fulfilling one’s duties and responsibilities as a
member of the family and society. The
activities must be continued renouncing the fruits and continually offering
everything to God. And he should be watchful especially for the fruit that
comes in the name of fame and name, as all good activities
attract name and fame, and that can be very <i>addictive.</i> Also, the bhaktha
must accept whatever result that comes as Iswara Prasada, without any raga or
dwesha.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 63 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Stridhananaastikavairicharitram
na shravaniyam </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Stories (or descriptions)
of women, wealth, atheists and of enemies should not be listened to. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> What is being discussed in this Sutra is that certain types
of materials that will pollute one’s mind should not be listened to by one who
wants to advance in his sadhanas to reach the goal of parama prema
bhakthi. These are described as; women,
wealth, atheists, and enemies. Though these warnings are for all bhakthas, they
are especially for the Mukhyaa Bhaktas who are
nearing the goal of their sadhana. Listening leads to thoughts on the subject and
such thoughts act as a distraction, decreasing spirituality in the devotee.
Thoughts of women arouses passion; the thoughts of wealth generates greed;
thoughts and company of an atheist sows seeds of disbelief in God in the mind;
thoughts of enemy causes anger to rise in the mind. Passion, greed, anger, and dwindling belief
in God are all obstacles in the way of reaching the goal of parama prema
bhakthi. So, a keen, sincere bhaktha
should avoid at all costs all descriptions, and discussions on women, wealth, denial
of God and hostile people, always and only participate in satsangha besides his
prayerful spiritual activities. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 64 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Abhimaana-dambha-adikam
tyaajyam </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Pride, vanity, and such
other negative urges of the mind must be given up. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
<span style="line-height: 107%;"> Sage
Narada continues with the advice on how to grow in bhakthi developing the love
for God. The negative urges that choke
one’s spiritual growth like pride and vanity should be given up. These negative
urges of mind should be given up by cultivating their opposites like humility,
modesty, and simplicity.</span><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 107%;"> </span></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 65 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tadaarpitaakhilaachaaraha
san kaamakrodhaabhimaanaadikam tasminneva karaneeyam </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;">Having dedicated all
activities to God the bhaktha should turn all his desire, anger, pride, etc.,
towards Him only.</span> </span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sage Narada advises divinisation of
all the negative emotions by the bhaktha seeking parama prema. It is mind’s nature to desire. When this
desire is for freedom from all bondages it does not bind the bhaktha. Also, the
desire for satsangha, the desire for mahapurushsraya are also non-binding
desires. So, entertaining such
non-binding desires only along with the desire for the love of God, a sadhana
bhaktha can keep his mind free from all binding desires. As for anger, instead of getting angry with
other people, the bhaktha can try to get angry with himself or God for his
inability to pursue his sadhana of loving God always. The same way the pride can be directed to God
by feeling proud to serve God with love as bhaktha. This way all negative emotions can be
transmuted and welded into bhakthi. In short, a bhaktha should sublimate every
one of his emotions and make them a sacred offering unto God. <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 66<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Trirupabhangapurvakam
nityadaasyanityakaantaabhajanaatmakam prema kaaryam premaiva kaaryam.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Love, consisting of
constant service, as in the case of a devoted servant or wife, that is free
from the three forms (given in Sutra 56) should be practiced; should alone be
practiced <i> </i><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 107%;">
</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The love
that is to be practiced is the love, as in the case of a devoted servant or
wife i.e. Daasya bhava, like that of Thiruthonda Nayanar or Kanta bhava, like
that of Andal, that transcends the <i>tamasic </i>bhakthi, <i>rajasic </i>bhakthi, and <i>saatvic
</i>bhakti<i> </i>(three forms) that was described in Sutra 56. The significance here is that the love must
be constant, <i>nitya</i>. There must be,
always, bhakthi in the heart. It is only this constant practice that can
transform a sadhana bhaktha into a sadhya bhaktha, attaining the goal of Para
Bhakthi. Sage Narada emphasises this practice of love through repetition of the
statement, “love should be practiced” with the addition of ‘alone’ at the end
of the Sutra. </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p style="text-align: center;">----------------------------------------------------</p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-2067329937544124542024-02-25T09:17:00.000+11:002024-02-25T09:17:07.114+11:00Narada Bhakthi Sutra – 7<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEjzvF9r6FaY1DlAkuHT7Cz08zxC3krHa8SNpFSeMfjx5yGUqR_M7I_G6ao8kq-vbtdycIDU0lV7vCdrzhPSJA0nav8pGTy2HguFFojRDdQfnWWPZ7OIXn48Xe-jIjRFyr-cjhGBxsHskkJ0G25kv9YeaTd-iyo_BNdLnBVWV757CB87SFtRuFfg61a1K0c" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjzvF9r6FaY1DlAkuHT7Cz08zxC3krHa8SNpFSeMfjx5yGUqR_M7I_G6ao8kq-vbtdycIDU0lV7vCdrzhPSJA0nav8pGTy2HguFFojRDdQfnWWPZ7OIXn48Xe-jIjRFyr-cjhGBxsHskkJ0G25kv9YeaTd-iyo_BNdLnBVWV757CB87SFtRuFfg61a1K0c" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><a name="_Hlk159667092"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 51 to 57</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></u></b></a></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 51<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Anirvachaneeyam
premasvarupam.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Intrinsic
nature of love is indescribable.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 52<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Mookaasvaadanavat</span></i><span style="line-height: 115%;">. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Like
the experience of taste by a dumb person.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Though we can talk about love for God at great length and
describe it in various words, yet that only describes the result of what
happens in love and how to acquire it. The true experience of what it is really
like or its true nature is beyond the capability of words and that is referred
to in the Sutra 51 as <i>anirvachaneeyam </i>or indescribable. The intrinsic
nature of parama prema bhakthi defies precise definition or description. It is an experience so profound that one
cannot describe it exactly and adequately.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><a name="_Hlk159667092"><span style="font-family: arial; font-size: medium;">
</span></a></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 52 sage Narada quotes an
example to illustrate it. A dumb person,
even though incapable of talking, can experience the joy of something nice like
a sugar candy without being able to speak about it. Similarly, the experience
of uninterrupted love of Para Bhakthi<i> </i>cannot be described by words. Only
one will know it when he has it but he will not be able to convey it to others in words.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 53<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Prakasate
kvaapi paatre</span></i><span style="line-height: 115%;">.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">(The pure
love) is found to manifest in some rare ones who are qualified recipients. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> This ‘<i>anirvachaniya</i>’ love
shines in some rare persons who are qualified by being detached from worldly
attachments and being free of <i>mamakara</i>. Lord Krishna points out the rarity of such fit
persons in Bhagavad Gita (7-19):<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><i><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Bahoonaam janmanaamante jnaanavaanmaam prapadyate; <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><i><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Vaasudevah sarvamiti sa mahaatmaa sudurlabhah.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="color: #222222; line-height: 150%;">At the end of
many births the man of knowledge (of Self) attains Me, (realizing) that
Vasudeva (God) is all. Such a great one is very rare.</span><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">And now,
sage Narada tries to describe this indescribable love, using negatives, in next Sutra.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 54<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Gunarahitam kamanaarahitam pratikshanavardhamaanam avichhinnam
sukshmataram anubhavarupam<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Free of attributes, free of selfish desire, growing each moment, unbroken,
extremely subtle, of the form of sheer experience (is this pure love).<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"> Pure love is devoid of all
attributes. Attributes reside in matter
and describe one or other aspect of relativity while the pure love for God is
beyond matter and relativity. It is free from all desires; not even the desire
for <i>Moksha</i> is there. It grows in volume and intensity every moment. It has a ceaseless flow. It is of the form of
subtler feeling. It is impossible for
the ordinary human mind to have any conception of this pure love. It is of the
nature of the devotee’s immediate experience, without the intervention of any
medium.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 55<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tat
praapya tadevaavalokayati, tadeva shrinoti, tadeva bhaashayati, tadeva
chintayati.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Having
attained that (Supreme Love), the devotee sees (feels, comprehends) that alone,
hears that alone, speaks of that alone, and thinks (contemplates upon) of that
alone.<b><u><o:p></o:p></u></b></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Attaining the state of Supreme Love, sage Narada says, the bhaktha
comes to speak of that alone; becomes so full of that, that he cannot speak of
anything else. That alone he continuously feels; the mind then cannot
comprehend anything other than that. And that bhaktha is filled with such a
deep and firm devotion that at the intellectual level he apprehends God only
within, without, and everywhere. His whole
being is simply soaked in thought of God.
There is no faculty which is left out of this experience. A similar description of the highest
spiritual experience, experience of infinte (<i>Bhuma</i>), is given in Chandogya
Upanishad (7-24-1); “<i><span style="color: #323232;">yatra nanyatpasyati, nanyacchrnoti, nanyadvijanati, sa Bhuma (Bhuma </span></i></span><span style="color: #323232;"><span style="font-family: arial; font-size: medium;">(the Infinite) is that in which one sees nothing else, hears nothing
else, and understands nothing else.)”</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="color: #323232; line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 56<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Gauni tridhaa guna-bhedaad
aarta-aadi-bhedaad vaa.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Secondary <i>bhakti </i>is
threefold, based on differences in natural tendencies (<i>gunas</i>) or
according to distinction as <i>aarta</i>, etc. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> To start with, <i>bhakti </i>was
differentiated as <i>para </i>and <i>apara bhakti</i>, which were then
identified as <i>saadhya </i>and <i>sadhana bhakti</i>. Now, under <i>sadhana
bhakti</i>, we have: <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 85.5pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 85.5pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -18pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">1) <i>Mukhya </i>or
primary <i>bhakti</i>, and <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 85.5pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 85.5pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -18pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">2) <i>Gauni </i>or
secondary <i>bhakti</i>. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">All bhakthas
start at the secondary level. </span><span style="line-height: 150%;">Secondary <i>bhakti </i>is further classified based on
the three <i>gunas</i>, namely, <i>tamas</i>, <i>rajas</i>, and <i>satva</i>.
Alternatively, secondary <i>bhakti </i>can also be classified based on the
distinction specified in the sutra as “<i>aarta</i>, etc”. This distinction
refers to four distinct categories of bhakti as narrated by Lord Krishna in
Bhagavad Gita, Chapter VII, Verse 16. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Looking at the first
classification of <i>bhakti </i>by <i>gunas</i>: <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">i) <i>Tamas </i>is
characterized by inertia, lethargy, and ignorance, <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">ii) <i>Rajas </i>is
characterized by passion, desire, energy and activity, whereas, <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">iii) Sa<i>t</i>tva is
absence of <i>tamas </i>and <i>rajas</i>. It indicates purity of mind. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">In Ramayana we have the
examples of Kumbakarna for Tamasic bhakthi, Ravana for Rajasic bhakthi and
Vibhishana for Satvic bhakthi. Though they were asuras, they were bhakthas as
well, because they did Tapas praying to God.
Kumbakarna asked for sleep, Ravana for rule over the whole world and
Vibhishana for Hari bhakthi.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The second classification
is based on kinds of prayers the seekers offer: <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">i) <i>aarta</i>, the one
who prays when in distress. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">ii) <i>arthaarthi</i>, one
who prays to God for this and that; he seeks material goal <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; margin-left: 72.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 72pt; mso-layout-grid-align: none; text-autospace: none; text-indent: -36pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">iii) <i>jijnasu</i>, the
one who seeks to know God. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The above three division is from
the Bhagavad Gita (7-16) where Lord Krishna gives a classification of His
bhakthas as:<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Chaturvidhaa bhajante maam
janaah sukritino’rjuna; <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Aarto jijnaasurartharthee
jnaanee cha bharatarshabha.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #222222; line-height: 150%;"><span style="font-family: arial; font-size: medium;">O Arjuna, lord of Bharatas, four kinds
of virtuous people worship Me: the afflicted, the seeker of Knowledge, the
seeker of wealth and the man of Knowledge, Jnani.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #222222; line-height: 150%;"><span style="font-family: arial; font-size: medium;">Of the four Jnani bhaktha is a
sadhya bhaktha and so only the other three are referred to as Gauni bhakthas.
In puranas we have the example of Draupadi for aarta bhakthi, Uddava for
jijnasu bhakthi and Dhruva for artharthi bhakthi<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="color: #222222; line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 57<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Uttarasmaaduttarasmaat
purvapurvaa shreyaaya bhavati </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Each prior one is nobler
(greater) than the successive one.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In the classification as per Gunas, Rajasic bhakthi that is
practiced to obtain power and wealth is placed higher than Tamasic bhakthi in which
divine help is sought to harm others as well.
Satvic bhakthi is still higher placed for it only seeks to know God and
prays for the happiness that prayer gives. So, the bhakthi is ranked in the
following order where one is superior to the next: Satvic bhakthi, Rajasic
bhakthi and Tamasic bhakthi. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">In the second
classification, Jijnasu bhakthi where knowledge is sought is placed higher than
artharthi bhakthi, where power and wealth are sought. Artha bhakthi, wherein a sincere, passionate
appeal is made to God, while in distress is considered higher than Jijnasu
bhakthi. So here the ranking order is:
Aarta bhakthi, Jijnasu bhakthi and Artharthi bhakthi, where one is superior to
the next. Here artha bhaktha is defined
as one who feels distressed even by the thought of separation from God.<b> </b></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;">Mukhya
Bhakthi is superior to satvic bhakthi and artha Bhakthi and Para Bhakthi is
superior to Mukhya bhakthi.</span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: center;"><span face="Arial, sans-serif" style="font-size: 12pt;">--------------------------------</span></p><p style="text-align: center;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-2554410945630819992024-02-19T10:38:00.000+11:002024-02-19T10:38:38.802+11:00Narada Bhakthi Sutra – 6<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgPJ0USiAwmBrpQYs5vnRaeXZNtAJCDNAd9TwkqzS7-5EuQzsJUu9YEPHYGJ_ALAwvBDI5VCVMXsIVYJgwbzKlV0-dsK2FV9OwCPUUEpm8kDPbJCBpFr16EH-mw6rSY2PidlKWksgb_oX_cYiHXdKIhrnK1P1BoFh0bddRjvv6h8B1nl2qOkX6HJ4vRcM4" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="204" src="https://blogger.googleusercontent.com/img/a/AVvXsEgPJ0USiAwmBrpQYs5vnRaeXZNtAJCDNAd9TwkqzS7-5EuQzsJUu9YEPHYGJ_ALAwvBDI5VCVMXsIVYJgwbzKlV0-dsK2FV9OwCPUUEpm8kDPbJCBpFr16EH-mw6rSY2PidlKWksgb_oX_cYiHXdKIhrnK1P1BoFh0bddRjvv6h8B1nl2qOkX6HJ4vRcM4=w254-h204" width="254" /></a></div><p></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 43 to 50</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 43<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Dussangaha
sarvathaiva tyaajyah </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Bad
company must be shunned by all means<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 44<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Kama
krodha moha smritibhramsa buddhinaasa sarvanaasa karanatvat.</span></i><b><i><u><span lang="EN-US" style="line-height: 115%;"><o:p></o:p></span></u></i></b></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Being the
cause of desire, anger, delusion, loss of memory, loss of intellect, and utter
ruin.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 45<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tarangaayitaa
apime sangaat samudraayanti. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">These,
although starting as small waves, (become) like an ocean because of (bad)
company.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> <i>Dussanga here </i>means association
with people pursuing only the worldly goals and having no value for spiritual
growth. Such association will drag the
spiritual seeker down, and it is to be avoided in every possible way. How it can
ruin the quest for the parama prema bhakthi of the spiritual seeker is
described in detail in the Sutra 44.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 44 sage Narada gives us
the indications of what bad company can do to a seeker, in words very
reminiscent of Lord Krishna’s advice to Arjuna in the Bhagavad Gita
(2-62&63) which is as follows:<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Dhyaayato
vishayaan pumsah sangas teshupajaayate; <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Sangaat
sanjaayate kaamah kaamaat krodho’bhijaayate</span></i><span style="line-height: 150%;">.
(2-62)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">When a man thinks of the
objects, attachment to them arises; from attachment desire is born; from desire
anger arises.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Krodhaad bhavati sammohah
sammohaat smriti vibhramah</span></i><span style="line-height: 150%;">; <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Smritibhramshaad
buddhinaasho buddhinaashaat pranashyati.</span></i><span style="line-height: 150%;"> (2-63)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">From anger comes delusion;
from delusion the loss of memory; from loss of memory the destruction of
discrimination; from the destruction of discrimination, he perishes.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">Association with persons
who have only material thoughts and material pursuits and no spiritual
interests or inclinations, brings into the mind a steady march of sensuous
thoughts which develop in time into an irresistible desire (<i>Kama</i>) for
their possession and enjoyment. When
this could not be fulfilled, anger (<i>Krodha</i>) arises on whatever stands in
the way. When anger mounts up, delusion
(<i>Moha</i>) starts. This leads gradually to loss of memories of his spiritual
quest (<i>smrithibrahmsa</i>), loss of rational discriminative intellect (<i>buddhinaasa</i>)
and finally to complete ruin of his spiritual life (<i>sarvanaasa</i>). This tragic fall in spiritual quest was the result
of the desire for material objects and sense pleasures that had been kindled
and kept alive by the bad company. So sage Narada advises that <i>dussangha</i>
is to be avoided always by all means and only <i>satsangha</i> is to be cultivated always.</span><b><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 150%;">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sage Narada also warns in Sutra 46
that the</span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> negative qualities, which start out as only small
problems, would turn into unmanageable huge problems, like small waves that
grow into oneness with the big ocean, due to the influence of bad company. Chapter 3 ends with this Sutra.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 46<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Kastarati
kastarati mayaam? Yah sangam tyajati, yo mahaanubhaavam sevate, nirmamo
bhavati. </span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">Who crosses (<i>Maya</i>),
who crosses the <i>Maya</i>? He who gives up attachment, he who serves a great
soul, (he who) becomes free from the sense of “mine-ness” (sense of possession).</span><b><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;"> Chapter 4 starts with this Sutra,
wherein sage Narada himself raises the question, how to cross the <i>Maya</i>
and starts answering it in five Sutras.
“<i>mama</i> <i>Maya</i> <i>duratyaya</i> (<i>Maya</i> of mine is difficult to
cross over.)” says Lord Krishna in Bhagavad Gita (7-14). </span><span style="line-height: 150%;">Crossing <i>Maya</i> means becoming free of
samsara, and in this Sutra and succeeding Sutras, sage Narada describes various
steps necessary to attain it. They are: <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -18pt;"></p><ul style="text-align: left;"><li><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><span style="line-height: 150%;">One needs to give up attachment for material
objects. This means giving up desires
for worldly objects which can be done only by cultivating value for spiritual
growth and attachment to God. Attachment
to spiritual growth and God helps one to give up worldly attachments. <o:p></o:p></span></span></li><li><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"><span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><span style="line-height: 150%;">One should resort to a great person, a <i>Strotriya</i>
- <i>Brahmanishta</i> teacher, seeking studentship and offering oneself in
dedicated service. Association with this great teacher in service to him and
study of scriptures purifies the mind. <o:p></o:p></span></span></li><li><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"><span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><span style="line-height: 150%;">One must free oneself of<i> </i>the feeling
of my-ness, the feeling of possession.
The possessions by themselves can be kept but the mental slavery to them
through the feeling of my-ness, that gives them power to bind one, is to be
given up. What is given up is not the
physical possessions but the mental attitude of possessiveness in respect of
them. When my-ness is gone, the worry
and anxiety, the pride and ego, associated with it is also gone, allowing one
to concentrate in one’s spiritual quest. <o:p></o:p></span></span></li></ul><!--[if !supportLists]--><p></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">More steps follow in the coming Sutras.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 47<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Yo vivikta-sthaanam
sevate, yo lokabandham unmulayati, (yo) nistraigunyo bhavati, (yo) yogakshemam
tyajati.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">(One) who
resorts to a lonely and a quiet place, (one who) roots out his bondage with the
world by roots, (one who) gains freedom from the three <i>gunas</i>, and (one
who) gives up all anxieties for acquiring and preserving.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 48<o:p></o:p></span></span></u></b></p><p class="MsoBodyText" style="line-height: 115%; text-align: justify;"><span style="font-family: arial; font-size: medium;"><i>Yah karmaphalam tyajati,
karmaani sannyasyati, tato nirdvandvo bhavati. </i><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;">One who
gives up fruits of actions, one who renounces actions and thereby becomes free
from the play of the pairs of opposites.</span><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> </span></span><span style="font-family: arial; font-size: medium;">In
the above two Sutras sage Narada continues to enumerate the prerequisites of an
aspirant for spiritual growth, who wants to cross the <i>Maya</i>. They are: -</span></p>
<p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span><!--[endif]--><span lang="EN-US">The seeker needs to retire to a quiet place and engage
in contemplation of God. </span>A quiet place does not have
to be a cave in the mountains; it can be a <i>puja </i>room at home or even a
quiet corner where one can be alone with oneself and keep the mind focussed on
God. <o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> T</span>he seeker must root out his attachment to worldly activities.
Rooting out the attachment is like pulling the weeds out by their roots to stop
them from growing back. Attachments can be similarly rooted out only by getting
rid of the root cause, the ahamkara and mamakara. <o:p></o:p></span></p>
<p class="Default" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span><!--[endif]-->The
seeker must gain freedom from the three qualities of body and mind, namely, <i>tamas</i>,
<i>rajas</i> and <i>satva.</i> This freedom comes from the understanding that
he is not the body-mind complex and his real Self is the <i>Athma<o:p></o:p></i></span></p>
<p class="Default" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span><!--[endif]-->The
seeker must give up all anxieties for acquiring (yoga) and maintaining (kshema)
worldly objects. Lord Krishna has also guaranteed
in Bhagavad Gita (9-22):<o:p></o:p></span></p>
<p class="Default" style="line-height: 150%; margin-left: 54pt;"><i><span style="font-family: arial; font-size: medium;">Ananyaashchintayanto maam ye janaah
paryupaasate; <o:p></o:p></span></i></p>
<p class="Default" style="line-height: 150%; margin-left: 54pt;"><i><span style="font-family: arial; font-size: medium;">Teshaam nityaabhiyuktaanaam yogakshemam
vahaamyaham.<o:p></o:p></span></i></p>
<p class="Default" style="line-height: 150%; margin-left: 54pt;"><span style="font-family: arial; font-size: medium;">To those men who worship me alone,
thinking of no other, of those ever united, I secure what is not already
possessed and preserve what they already possess.<o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span><!--[endif]-->The seeker must give up karma <i>phala </i>(fruits of actions) meaning
that he should not entertain any raga or dwesha for <i>karmaphalam</i> and
accept it as God’s <i>prasada.</i><o:p></o:p></span></p>
<p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: arial; font-size: medium;"><span style="text-indent: -18pt;">·<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><span style="text-indent: -18pt;">The seeker needs to give up all ego-centric actions. This and the
previous injunction free one from the play of pair of opposites like pleasure
and pain, joy and sorrow, failure or success etc. </span></span></p><p class="Default" style="line-height: 115%;"><b><u><span style="font-family: arial; font-size: medium;">Sutra
49<o:p></o:p></span></u></b></p><p class="Default" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i>Vedaanapi
sannyasyati; kevalam-avichhinna-anuraagam labhate.</i><b><u><o:p></o:p></u></b></span></p><p class="Default" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Who
gives up even the Vedas; attains the pure unbroken love.<o:p></o:p></span></p><p class="Default" style="line-height: 115%;"><b><u><span style="font-family: arial; font-size: medium;">Sutra
50<o:p></o:p></span></u></b></p><p class="Default" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i>Sa
tarati sa tarati, sa lokaanstaarayati</i>.
<o:p></o:p></span></p><p class="Default" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">He
crosses, he crosses (and) he helps other people to cross.<b><u><o:p></o:p></u></b></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">This Sutra 49 consists of two parts. In the first part,
last of the essential requisites “to cross the Maya” is described. The second part describes what is achieved
through all these efforts. Vedas here
stands for the ritualistic portion of Vedas. In the second part it is said that
he gains <i>kevalam avichinna anuragam</i>, pure, unbroken, continuous love,
that was called earlier parama prema, amrithasvarupa. The one-ness with God in
love, makes one a Self-realized person and attaining this devotion with love, one
does not stand in need of the rituals prescribed by the Vedas. So <i>Vedaanapi sannyasyati </i>does not mean
he renounces Vedas, but only there is no more need for him as Lord Krishna says
in Bhagavad Gita (2-46)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span lang="EN-US" style="line-height: 150%;">Yaavaanartha udapaane sarvatah samplutodake</span></i><span lang="EN-US" style="line-height: 150%;">; <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span lang="EN-US" style="line-height: 150%;">Taavaan sarveshu vedeshu braahmanasya vijaanatah</span></i><span lang="EN-US" style="line-height: 150%;">.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">To
the Brahmana who has known the Self, all the Vedas are of as much use as is a
reservoir of water in a place where there is a flood.</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="text-indent: -18pt;"><span> </span><span> </span><span> </span>The one who has
gained one-ness with God in love has also freed oneself from the shackles of </span><i style="text-indent: -18pt;">samsara</i><span style="text-indent: -18pt;">
i.e. he has crossed </span><i style="text-indent: -18pt;">Maya</i><span style="text-indent: -18pt;"> successfully. This statement is repeated to add
emphasis to it. </span><span style="text-indent: -18pt;"> </span><span style="text-indent: -18pt;">Not only has he crossed </span><i style="text-indent: -18pt;">Maya</i><span style="text-indent: -18pt;">,
he also helps other seekers to cross </span><i style="text-indent: -18pt;">Maya</i><span style="text-indent: -18pt;">, says sage Narada in Sutra 50.
</span><span style="text-indent: -18pt;"> </span><span style="text-indent: -18pt;">Chapter 4 ends with this Sutra.</span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center;"><span style="font-family: arial; font-size: medium;"><span style="text-indent: -18pt;">-------------------------------------------------------</span></span></p><p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><span style="font-family: arial; font-size: medium;"><span style="text-indent: -18pt;"> </span></span><span style="font-family: arial; font-size: large; text-indent: -18pt;"> </span><!--[if !supportLists]--></p><p class="Default" style="line-height: 150%; margin-left: 54pt;"><span face="Arial, sans-serif" style="text-indent: -18pt;"><i><span> </span><br /></i></span></p><p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; text-align: left; text-indent: -18pt;">
</p><p class="MsoBodyText" style="line-height: 150%; margin-left: 72pt; mso-list: l0 level1 lfo1; text-indent: -18pt;"><br /></p><p></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-66756427265512290172024-02-13T20:00:00.000+11:002024-02-13T20:00:26.715+11:00Narada Bhakthi Sutra – 5<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEgdk6oLDlNfWGJD9Ymj0-eQmzUI9CNomYzhThF1zUF5RJPYJg7R3_bjybFFUVMg04PxdTcWmEpFweVaoHhYZkw6byd_KZhVx1zZ0NGN3RW_y5nY9OlRJrQOF3KPufciavQuUgSwg690qYrlbwieSwB8AY4JNyf6zxg_cyxEhcTSiDLPsiveVN2XUfyuelk" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgdk6oLDlNfWGJD9Ymj0-eQmzUI9CNomYzhThF1zUF5RJPYJg7R3_bjybFFUVMg04PxdTcWmEpFweVaoHhYZkw6byd_KZhVx1zZ0NGN3RW_y5nY9OlRJrQOF3KPufciavQuUgSwg690qYrlbwieSwB8AY4JNyf6zxg_cyxEhcTSiDLPsiveVN2XUfyuelk" width="299" /></a></p><div class="separator" style="clear: both; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 34 to 42</span></span></u></b></div><p></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: medium;">We had so far
seen the first two chapters covering 33 Sutras that described Para Bhakthi,
which is the goal to be reached. Now we
shall see the next chapter that describes the sadhanas that take one to the
goal of Para Bhakthi. <o:p></o:p></span></span></p><div class="separator" style="clear: both;">
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 115%;"> </span><b><u><span lang="EN-US" style="line-height: 115%;">Sutra 34</span></u></b></span></p>
<p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tasyaaha sadhanaani gayantyaachaaryaaha.<o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">For that (Para Bhakthi) teachers sing (many) practices. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 35 <o:p></o:p></span></span></u></b></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tat tu vishayatyaagaat sangatyaagaachcha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Now that (goal) by renunciation of worldly things and giving up
attachment.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;"> </span><span style="text-align: left;"> </span><span style="text-align: left;">Sutra 34 describes that the various
spiritual masters prescribe the several sadhanas through “stuthis” or songs, in
a poetic way by using the expression “Teachers sing”. </span><span style="text-align: left;"> </span><span style="text-align: left;">From the next Sutra, start the sadhanas.</span></span></p>
<p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;"> One of the <i>sadhanas </i>to
reach the goal of <i>para</i>-<i>bhakti </i>is by way of renouncing worldly
objects and giving up attachment. Kaivalya
Upanishad (Mantra 3) states: “</span><i><span style="line-height: 115%;">Na karmana na prajaya dhanena
tyagenaika amirtatvamanasuh</span></i></span><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"> (Not by work, nor by progeny, nor by
wealth, but by renunciation alone, Immortality is attained.”). Renunciation of worldly things is an attitude born of the understanding
that the worldly objects have only limited value and that they will not give one
that inner peace and contentment. One may intellectually recognize the limited
worth of the worldly objects, but may not quite accept it emotionally. One must renounce the emotional attachment to
objects and cultivate the freedom from desire for these objects. The second aspect of this <i>sadhana </i>is
giving up attachment to the beings around in one’s life and to one’s
possessions. As regards relationship to
living beings, these are not to be renounced but one’s relationship is to be chastened
by freeing oneself from emotional dependence on them.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><b><u><span style="line-height: 115%;">Sutra 36</span></u></b><b><u><span style="line-height: 115%;"> </span></u></b></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Avyaavritat bhajanaat.</span></i><b><u><span style="line-height: 115%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;">Through
uninterrupted (continuous), </span><i><span style="line-height: 115%;">loving </span></i></span><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">service<b><i> </i></b></span><i><span style="font-family: arial; font-size: medium;">of the Lord</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></i></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 37<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Loke’pi
bhagavadgunasravanakirtanaat.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">By hearing and singing the
glories of the Lord even while engaged in worldly activities.<b><u><o:p></o:p></u></b></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 35, spiritual service was of
a negative character. But in Sutra 36
spiritual service of positive character is prescribed. The worship that sage Narada is advocating in
this Sutra is continuous non-stop worship. Lord Krishna says in Bhagavad Gita
(8-14):<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Ananyachetaah
satatam yo maam smarati nityashah;<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Tasyaaham
sulabhah paartha nityayuktasya yoginah.</span></i><span style="line-height: 150%;"> <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="color: #222222; line-height: 150%;">O Arjuna, to that yogi of
constant concentration and single-minded attention, who remembers Me
uninterruptedly and for long, I am easy of attainment.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">Sage Narada
echoes this idea in this Sutra by saying “Constantly remembering the Lord throughout
one’s life is an easiest way of attaining Him.”</span> </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> </span><span style="line-height: 150%;">Sutra 36
presents another <i>sadhana</i>, <i>viz</i>., remembering God by listening to
the glories of God in stories and by singing His praises always, even while
engaging in worldly activities. Sage Narada is here apparently referring to the nine types of
bhakthi (Nava-vidha-bhakthi) stated in Srimad Bhagavadam<i>, </i>as follows:</span><span style="line-height: 150%;"> <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">“Sravanam, Kirtanam,
Vishno-smaranam, Pada-sevanam, </span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Archanam, Vandanam, Daasyam,
Sakhyam, Athma-nivedanam.” <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The nine types of bhakthi listed
in the above verse are as follows:<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Sravanam – listening to
epics and puranas. <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Kirtanam – Singing
devotional songs.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Vishno-smaranam –
Uninterrupted thinking of God as Vishnu or one’s Ishta devata.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Padasevanam – Worship of
God’s feet meaning worship of God through service to people.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Archanam – Doing puja or
any simple ritual.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">6)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Vandanam – Chanting hymns
and singing His glories.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">7)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Daasyam – Thinking and
behaving as God’s servant.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">8)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Sakhyam – Acting and
thinking with a feeling of love and close intimacy with God as in friendship.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">9)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Athma-nivedanam –
Surrender of self in intense devotion.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Adopting one or more of
these above modes one can engage in uninterrupted devotion all the time. After
stressing self-effort, Sage Narada stresses the importance of Grace of God,
Guru and Mahapurushas in the next five Sutras.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 38 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Mukhyatastu
mahatkripayaiva bhagavatkripalesaad va. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Primarily
through the compassion of great beings and a little of Divine grace. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 39<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Mahatsangastu durlabho’gamyo’moghashcha.
<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">But (to obtain) the company of some one great is extremely difficult; it
is impossible to know them fully, yet it is infallible in its effect.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 40<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Labhyate’pi tatkripayaiva. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">Nevertheless, it is attainable through God’s grace.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> One cannot reach the goal of uninterrupted bhakthi through one’s
own efforts alone; one needs help. Primarily,
what one needs is the compassion of a loving, compassionate person like a
spiritual teacher, or a saint. It is through their compassion or through a bit
of God’s<i> </i>Grace that one’s efforts will bear fruit.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 39 sage Narada warns that
finding a proper teacher is extremely difficult and even when the opportunity
arises it is not obvious; it is subtle. Sri
Sankara says in Vivekachudamani (verse 3)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> <i>Durlabham trayamevaitad devanugrahahetukam</i> I<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i>Manushyatvam
mumukshatvam mahapurushasamsrayaha</i> II<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Human birth, mumukshuthvam,
the tutelage of a mahapurusha (a great realised person) are difficult to gain
without God’s Grace. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Also, one has
to be beware of false teacher who tempts the seeker with the promise of an easy
path without much sadhanas. And, there
is also the danger of not recognizing a true<b><i> </i></b>teacher when one meets
him.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> So, sage Naradha states in Sutra 40, that
one should seek the Grace of God for getting the proper spiritual teacher. It
is by the Grace of God only that one turns a mumukshu. Again, it is only the Grace of God that will
lead him to the right Guru who will guide him in that path.</span></span><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;"> <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 41<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Tasmintatjane
bhedabhavaat. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Because
between God and His devotees there is no difference.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 115%;"> </span><span style="line-height: 115%;"> ‘Devotee’
in this context means the Para Bhakta<b> </b>and not every devotee. Lord
Krishna says in Bhagavad Gita (7-18) </span><span lang="EN-US" style="line-height: 115%;">that
He views the Jnani Bhaktha (Para Bhaktha) as His very Self.</span><span lang="EN-US" style="line-height: 115%;"> </span><span style="line-height: 115%;"> Mundaka Upanishad (3-2-9) states:
-“<i>Brahmavit Brahmaiva Bhavathi</i> (The knower of the <i>Brahman</i> becomes
<i>Brahman</i>). Para Bhaktha is one who has realized his oneness with <i>Brahman</i>
and does not stray from this knowledge in all his activities. This Sutra is also interpreted as “that the
love of God knows no distinction among His children” and so anyone seeking His
Grace sincerely, steadfastly, and with single minded devotion will get it with kindness,
irrespective of his past before coming to the path of spiritual seeking.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 42<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tadeva saadhyataam tadeva
saaadhyataam.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">That alone is to be
accomplished; that alone is to be accomplished.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The repetition in the sutra is to emphasize the point that the
sadhana as would enable one to obtain God’s Grace that would ultimately reveal God
through the teaching of a spiritual teacher is only to be practiced. Sadhana clears away all obstructions in the
way of understanding the true identity of one’s Self with <i>Brahman</i>. </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p></div><p style="text-align: center;">----------------------------</p><div class="separator" style="clear: both; text-align: center;"></div>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-10090408668311506302024-02-06T20:01:00.000+11:002024-02-06T20:01:54.676+11:00Narada Bhakthi Sutra – 4<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgPZQciOYPOa69CT87cWEHwsmjDbTRK6ZPf9gc8pLkiPk6a9icqkN7dPRcJZpYY17KymAtlTE_O2hmFg_ozayU9H64mfaYEHvQ20bYSGOLtcj3s1QM1yeMRfKCWAggOfA0a7CeGP6kkS1wHtkah0iMxfugAzMvtaL-RGs2Kuk34GzMN9dpkjZdeUw_K-0A" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEgPZQciOYPOa69CT87cWEHwsmjDbTRK6ZPf9gc8pLkiPk6a9icqkN7dPRcJZpYY17KymAtlTE_O2hmFg_ozayU9H64mfaYEHvQ20bYSGOLtcj3s1QM1yeMRfKCWAggOfA0a7CeGP6kkS1wHtkah0iMxfugAzMvtaL-RGs2Kuk34GzMN9dpkjZdeUw_K-0A" width="299" /></a></div><p align="center" class="MsoNormal" style="line-height: 150%;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 25 to 33</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; text-align: left;"><b><u><span lang="EN-US" style="line-height: 115%;"><span face="Arial, sans-serif" style="font-size: 12pt;">Sutra 25</span><o:p></o:p></span></u></b></p><p></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Saa tu karmajnanayogebhyo’pyadhikataraa.
</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">But, that (Para Bhakthi) is superior to Karma, Jnanam, and Yoga.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 26<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Phalarupatvaat. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Because it is of the nature of the fruit (of Karma, Jnanam, and Yoga)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 27<i> </i><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Ishwarasyaapyabhimaanadveshitvaat dainyapriyatvaachcha</span></i><span lang="EN-US" style="line-height: 115%;">. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">Also, because God </span><span style="line-height: 150%;">dislikes egoism and likes humility. </span><span style="line-height: 150%;"> <span lang="EN-US"><o:p></o:p></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;"> </span><span style="line-height: 150%;">Karma refers to Karma Yoga, the path of action, Jnanam<i> </i>refers to<i>
</i>Jnana Yoga, the path of knowledge, and Yoga refers to Raja Yoga, the path
of meditation. They are all important means to achieve the
goal of oneness with God. In Sutra 25 Sage Narada states that Para Bhakthi<i> </i>is
better than all these means, because Para Bhakthi itself implies that oneness
with God is achieved. Further, all paths
require one to have Bhakti to reach the Goal i.e. oneness with God; and to merge
with God, one must have complete love for God; for without that love, oneness
with God is not possible. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 26, Narada points out that
fruit of oneness with God, which is the aim in Karma Yoga, Jnana Yoga and Raja
Yoga is an accomplished fact in Para Bhakthi as Para Bhakthi itself implies oneness with God. So, that makes it
superior to the other three.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;">
</p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sutra 27 is to be read with previous
Sutra which is a justification for the claim of Para Bhakthi as superior to the
other three. There is a great danger of 'fall' to all seekers striving in the
paths of Karma Yoga, Jnana Yoga and Raja Yoga, as they involve a starting point
of achieved perfection and the inherent conscious self-effort, and in a moment
of complacency, ego may creep in their efforts to achieve the goal resulting in
pride in whatever was achieved so far. This
will lead to arrogant self-assertions and vain self-glorifications which are
barriers in attaining oneness with God. In Para Bhakthi, there is no such fear
as it involves total surrender in love, with a feeling of oneness with God, and
humility and self-effacement are the highlights of surrender.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 28<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Tasyaaha jnanameva saadhanamityeke.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">For that (goal) some Acharyas say that knowledge alone is the means.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><b><u><span style="line-height: 115%;">Sutra 29 </span></u></b><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Anyonyaashrayatvamityanye.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Others believe that (there is) mutual dependence (between knowledge and
bhakthi).<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 30 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Swayam phalarupateti Brahamakumaraha. </span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">According to Brahmakumara (Narada), it (bhakthi) is its own fruit.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Having established that Para Bhakthi
is the superior means to attain the goal of oneness with God, Sage Narada in
the above three Sutras quotes three different views on how it could be
attained. In Sutra 28, he quotes Acharyas like Sankaracharya who say that
knowledge alone is the means to reach the ultimate goal of enlightenment. In
their view, ignorance (ajjnanam) is the cause of the problem, and so jnanam
must be the only way out of it, nothing else. Sri Sankaracharya in Athma Bodha (verses 2
& 3) states - “</span><span style="font-family: arial; font-size: medium;">Just as fire is the </span></span><span style="font-family: arial; line-height: 150%;"><span style="font-size: medium;">direct cause
for cooking, knowledge is the direct means for Liberation. </span></span><span style="font-family: arial; font-size: large; line-height: 150%;">“</span><span style="font-family: arial; font-size: large;"> </span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 29, Sage Narada refers
to others who say that jnanam and bhakthi complement each other and they are
mutually dependant and together only they take one to the goal of oneness with
God. Sri Ramakrishna and Sri Sivananda are among those who advocate this
philosophy of integrated approach as bhakthi and jnanam give one and the same experience
of God; only they appear to be different due to difference in the seat of
manifestation. Bhakthi is the attitude
of heart and jnana is the attitude of intellect in a person towards God. Bhakthi’s fulfilment is in jnanam and jnanam
revels in bhakthi.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 30 Narada,
referring to himself as Brahma’s son, asserts that Para Bhakthi is the goal, and
others are only means (<i>sadhanas</i>) to reach the goal. These means are like the boat, which is simply a means to reach the opposite bank (the goal). </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 31<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Rajagrihabhojanaadishu tathaiva drishtatvaat.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Just as can be seen in the case of a palace and a meal.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 32<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Na tena
rajaparitoshaha <o:p></o:p></span></i><i><span style="line-height: 107%;">kshudhasaanthirva</span></i></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Because
of that (knowledge) neither the favour of the king nor the appeasement of
hunger (from that meal) can ever happen.<b><u><o:p></o:p></u></b></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;"> In Sutra 31, Sage </span><span style="line-height: 150%;">Narada cites two examples; one of a king (in a palace)
and another of a meal, to make his point that knowledge alone is not enough.</span><span style="line-height: 150%;"> <span lang="EN-US"> Explanation follows in the next Sutra.<o:p></o:p></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In Sutra 32, he points out that </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">mere knowledge of the king of one’s country with details
about his palace, will not help one automatically gain favours from the king; and,
the knowledge of a fine meal will not by itself give one the satisfaction of
consuming a full meal. Same way, knowledge of God alone is not enough to help
one attain the oneness with the God. </span></span></p><p class="MsoNormal" style="line-height: 150%;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 33<o:p></o:p></span></span></u></b></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Tasmaatsaiva
graahyaa mumukshubhihi.</span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Therefore,
that (Para Bhakthi) alone is to be sought after by the seekers of <i>Moksha</i>.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Sage Narada concludes by emphasizing
that Para Bhakthi<i> </i>(Supreme love for God) must be the only goal of a
spiritual seeker who is seeking <i>Moksha </i>as<i> Moksha </i>is complete
freedom from any sense of separation and gaining utter non-separation. Para
Bhakthi, is the highest realisation, where the bhaktha feels united with God in
love and has no sense of separation from God. Really, one is already non-separate and only needs
to remove that which creates the illusion of separation, and this happens when
one gains Para Bhakthi.</span><span style="font-family: arial; font-size: medium;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">----------------------------------</span></span></p><p style="text-align: center;"><br /> </p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-74580789308034086512024-01-29T16:25:00.000+11:002024-01-29T16:25:01.108+11:00Narada Bhakthi Sutra – 3<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiQVr1tzGZBcnzd9HhowheM35C6ml18hS5kkU1pHrrj1M7HaoLCLq78X5srPg5Ojs_d6Gb7wjwXMukS8QopJaawk5qPAajF3Ac4fVp410J6F90ZlMW6nE7kR-uHNpGBPWvaJ3j-A9RTqWtPWpuEgyV0I97tP41-8Jf4fXYVCG1Ln0jNaJHNxBjBBstUpSs" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="203" src="https://blogger.googleusercontent.com/img/a/AVvXsEiQVr1tzGZBcnzd9HhowheM35C6ml18hS5kkU1pHrrj1M7HaoLCLq78X5srPg5Ojs_d6Gb7wjwXMukS8QopJaawk5qPAajF3Ac4fVp410J6F90ZlMW6nE7kR-uHNpGBPWvaJ3j-A9RTqWtPWpuEgyV0I97tP41-8Jf4fXYVCG1Ln0jNaJHNxBjBBstUpSs=w253-h203" width="253" /></a></div><br /><div style="text-align: center;"><span style="font-family: arial; font-size: large;"> </span><b style="font-family: arial; font-size: large;"><u><span lang="EN-US" style="line-height: 150%;">Sutras 15 to 24</span></u></b></div><p></p><p class="MsoNormal" style="line-height: 115%;"><b><u><span lang="EN-US" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 15<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tallakshnani vachyante nana matabhedat.</span></i><span style="line-height: 115%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Characteristics of that bhakthi<i> </i>(<i>parama prema</i>) are described variously
because of different approaches.<o:p></o:p></span></span></p><p>
<span style="font-family: arial; font-size: medium;"><span style="line-height: 107%;"> We now
consider various definitions of Para Bhakthi arising from different modes of
worship i.e. </span><span style="line-height: 107%;">with
the body, words, and mind. The action done with body is <i>Puja</i>, the action done with words is chanting and singing, and action
done with the mind is meditation. Just as water coming into the
ocean can come from different approaches and still merge and become one with
the ocean, all these different approaches to bhakthi lead to the same goal of
being one with God. In the next three Sutras, definitions of Sri Veda Vyasa,
Maharishi Garg and Sage Sandilya highlighting each one of these three modes are
quoted. Sage Narada gives his own
definition and further explanation, after these quotations.</span></span><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></p><p><span style="line-height: 107%;"></span></p><p class="MsoNormal" style="line-height: normal;"><b><u><span style="color: black;"><span style="font-family: arial; font-size: medium;">Sutra
16<o:p></o:p></span></span></u></b></p>
<p class="MsoNormal" style="line-height: normal;"><i><span style="color: black;"><span style="font-family: arial; font-size: medium;">Pujaadishu
anuraga iti Paaraasaryah.<o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: normal;"><span style="color: black;"><span style="font-family: arial; font-size: medium;">In <i>puja</i>,
etc, it is the deep love, according to the son of sage Pararsara, i.e., Sri
Veda Vyasa. <o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm;"><b><u><span style="font-family: arial; font-size: medium;">Sutra 17<i><span style="color: black;"><o:p></o:p></span></i></span></u></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><i><span style="color: black;"><span style="font-family: arial; font-size: medium;">Kathaadishviti Gargah<o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><span style="font-family: arial; font-size: medium;"><i><span style="color: #002060;">“</span></i>Through
sacred stories, etc,” So declares Maharishi Garga<i><span style="color: #002060;">.<o:p></o:p></span></i></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; text-align: justify;"><b><u><span style="font-family: arial; font-size: medium;">Sutra
18<o:p></o:p></span></u></b></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm;"><span style="font-family: arial; font-size: medium;"><i>aatma rati avirodhena iti saandilyah.</i><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm;"><span style="font-family: arial; font-size: medium;">Must not be opposed to delight<b> </b>in the inner Self,
so declares Sage Sandilya</span><span style="font-family: arial; font-size: large; text-align: justify;"> </span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: arial; font-size: medium;"><span style="color: black; line-height: 150%;"><span style="mso-tab-count: 1;"> </span>According to Sri Veda Vyasa, bhakthi<i>
</i>means having a wholehearted love for God in <i>puja where puja<b> </b></i>stands
for all the ritual activities<i> </i>connected with the worship of God. This
means, total involvement without distractions and with deep love for God in all
the rituals connected with the worship like abhisheka, dressing up the idol of
God, offering flowers and naivedyam</span><span style="line-height: 150%;">,
performing arati to the Deity, chanting Mantras and stotras etc. <span style="mso-spacerun: yes;"> </span>In all these acts of worship done with intense
attachment to God and with full understanding of the significance behind the
rituals, the organs of perception and action and the mind and intellect are all
brought together at the feet of the beloved God. This is the method of bhakthi,
according to Veda Vyasa.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: arial; font-size: medium;"><span style="color: #002060; line-height: 150%;"><span style="mso-tab-count: 1;"> </span></span><span style="color: black; line-height: 150%;">Maharishi Garga states
that indulgence in talks of God’s glory and greatness, listening to the stories
and repeating them with tears of joy, singing His glories and chanting His
names with deep love etc. constitute bhakthi. </span><span style="color: black; line-height: 150%;">This viewpoint highlights the verbal aspect<b> </b>of bhakthi by placing
emphasis on <i>words </i>in the form of story-telling, devotional singing of kirtans
and bhajans, and Japa or the repetition of the God’s various names.</span><span style="color: black; line-height: 150%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: justify;"><span style="color: black; line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="mso-tab-count: 1;"> </span>Sage
Sandilya states that practice of bhakthi must be without hindrance to the
enjoyment of inner bliss of <i>Athma</i> in meditation. This viewpoint
highlights the mind angle by placing emphasis on dhyana wherein one immerses
oneself in total love for the Lord in meditation, shutting out all
distractions. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 19<o:p></o:p></span></span></u></b></p><p></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Naradastu</span></i><span style="line-height: 115%;"> <i>tadarpitaakhilaachaarata, tadvismarane paramavyaakulateti.<o:p></o:p></i></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sage Narada says; It is
that state (of self-surrender) wherein all activities<b> </b>are dedicated to
Him and in the moments of forgetting Him, experiencing great grief.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> </span><span style="line-height: 150%;">In this Sutra,</span><span style="line-height: 150%;"> </span><span style="line-height: 150%;">Sage Narada presents his view wherein all
three aspects mentioned before are combined.
Everything one does in the name of bhakthi must be dedicated or consecrated<i>
</i>to God. No matter what it is,
however big or small, however elaborate, or simple, the act, word, and thought
must combine and be offered jointly at the feet of God. That becomes the complete
definition of bhakthi. </span></span><span style="font-family: arial; text-align: justify;"><span style="font-size: medium;">And Narada has built into his definition a ‘recovery
clause’ which is not there in the other three definitions i.e. just in case the
bhaktha forgets God in the midst of all the excitement of activity, he should be
deeply repentant for forgetting God and feel great grief over the lapse.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span face="Arial, sans-serif" style="font-family: arial; font-size: medium; line-height: 150%;">Sutra 20<o:p></o:p></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span face=""Arial",sans-serif" style="font-family: arial; font-size: medium; line-height: 150%; mso-font-kerning: 0pt;">Astyevamevam. <o:p></o:p></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-family: arial; font-size: medium; line-height: 150%; mso-font-kerning: 0pt;">Thus, and thus, there is.<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span face=""Arial",sans-serif" style="font-family: arial; font-size: medium; line-height: 150%; mso-font-kerning: 0pt;">Sutra 21<o:p></o:p></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span face=""Arial",sans-serif" style="font-family: arial; font-size: medium; line-height: 150%; mso-font-kerning: 0pt;">Yatha vrajagopikaanaam. <o:p></o:p></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-family: arial; font-size: medium; line-height: 150%; mso-font-kerning: 0pt;">For example, (that) of the
Gopis<i> </i>of Vraja.<o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face="Arial, sans-serif" style="font-family: arial; font-size: medium; line-height: 150%;"> Sutra 20 implies that there are many
examples of surrender and Sutra 21 gives a popular example of total
surrender. The example is that of Gopis
of Brindavan </span><span face=""Arial",sans-serif" style="line-height: 150%; mso-font-kerning: 0pt;"><span style="font-family: arial; font-size: medium;">whose love for Lord Krishna
represented total surrender; one characterized by not only the surrender of
body, mind, and the will, but also with an intensity of devotion that on any
occasion of separation from the object of love suffering extreme torment. This pure love of Gopies for Lord Krishna is narrated in
detail in Srimad Bhagavatham. The Vaishnava
saints like Jayadeva got their inspiration from the love of Gopis. Sage Narada, by taking the example of Gopis<i>
</i>is illustrating what is really a total surrender.</span><o:p style="font-size: 12pt;"></o:p></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 22<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tatrapi na
mahaatmyajnanavismrityapavaadah.</span></i><b><u><span style="line-height: 115%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Even here, the doubt
(that) the knowledge of the glory of Lord was forgotten, does not exist.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 23<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 115%;">Tadvihinam jaraanaamiva</span></i><b><u><span style="line-height: 115%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Lack
of that (knowledge) makes it like the passion of illicit lovers.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Sutra 24<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 115%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">Nastyeva
tasmin tatsukhasukhitvam. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Indeed,
in that there is no happiness in the happiness of other.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In the above three Sutras Sage Narada
tries to establish Gopis’ bhakthi is proper and genuine by establishing that
their bhakthi is viveka-janya-bhakthi i.e. based on devotion born of
discrimination and knowledge. Lord Krishna says in Bhagavad Gita (9-11):<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Avajaananti
maam moodhaah maanusheem tanumaashritam; <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Param
bhaavamajaananto mama bhootamaheshwaram.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="color: #222222; line-height: 150%;">Not
knowing My supreme nature as the Lord of all beings, deluded people disregard
Me who have taken a human body.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Narada states in Sutra 22
that Gopis do not belong to this deluded group of people and they did not
mistake Him as a mortal <i>samsari</i>.
He asserts that the <i>Gopis </i>knew that Krishna was an <i>avatara </i>and
their love was a total surrender to the Lord. At no time they forgot His real glory
as God and so their bhakthi is viveka-janya-bhakthi that is pure and beyond
reproach. In fact, the Gopis are considered by some commentators as
incarnations of great God-realised sages, who desired to feel their oneness
with the Supreme on earth while taking up a human birth. They chose their birth
very carefully as Gopis, to coincide with the Avatara of Lord Krishna. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Had Gopis not recognized the Lordship of Lord Krishna,
their love would be at the level of common love like girls passionately going
after their secret lovers which is aviveka-janya-raga only, says sage Narada in
Sutra 23. Aviveka-janya-raga is lust
only and is not love at all. It is an
animal instinct. And in lust there is a sense of separateness as the lusty considers
the beloved as entirely another and does not have the bliss of oneness. The relationship of Gopis with Lord Kṛiṣhṇa
was based on pure selfless love, with the knowledge of His divinity and a feeling of oneness, and it was not
an impure attachment. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">
<span style="line-height: 107%;"> Supporting the position that Gopis’
love was no ordinary romantic love, sage Narada says in Sutra 24 that in
ordinary love, happiness derived from the happiness of their beloved, i.e.,
happiness from pleasing another is missing. Gopis<i> </i>did not have that type
of love as many a verse in <i>Bhagavatam </i>reveal Gopis’<i> </i>dedication
and selflessness.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: center;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;"><span style="font-size: 12pt; line-height: 107%;">----------------------------------</span></span></p><p><span style="line-height: 107%;"><br /></span></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-53806235143575101172024-01-25T19:54:00.000+11:002024-01-25T19:54:35.772+11:00Narada Bhakthi Sutra – 2<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEjzWGRNWCg31AWCD5Nrye-Lghg-hTWAb71W5BnWDae3XJNwiP_rGjxdXWxtEWc9HXS0K-DVEIzCNePKku_3kLIL9ImWwcFitJyPAR77950PrHCQtSznQ1d1toGHCxDinQ1sOv_rxUb-bMJ289vyDOeJ_UDQeDdDZwgbgGp9M_NKae5nP4EsCRG7NlMwZso" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="231" data-original-width="288" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjzWGRNWCg31AWCD5Nrye-Lghg-hTWAb71W5BnWDae3XJNwiP_rGjxdXWxtEWc9HXS0K-DVEIzCNePKku_3kLIL9ImWwcFitJyPAR77950PrHCQtSznQ1d1toGHCxDinQ1sOv_rxUb-bMJ289vyDOeJ_UDQeDdDZwgbgGp9M_NKae5nP4EsCRG7NlMwZso" width="299" /></a></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutras 7 to 14<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 7<span><o:p></o:p></span></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sa na kamayamana, nirodha-rupatvaat. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">That bhakthi<i> </i>(Parama Prema) is not in the form of desire<i> </i>(<i>kama</i>);
it is in the form of renunciation (<i>nirodha</i>).<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 8<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Nirodhastu loka veda vyapara nyasaha.</span></i><u><span style="line-height: 150%;"><o:p></o:p></span></u></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Now, this renunciation is for the worldly activities and Vedic rituals. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;">
<span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;"> Parama Prema Bhakthi is marked by
supreme love that is free from all physical and emotional desires. Rather it is marked by renunciation,
renunciation of the whole ego-based personality, which is the home of all
physical and emotional desires. <i>Nirodha</i> is renouncing that which is an
obstacle to the goal. This is further
explained in next Sutra as renunciation of worldly activities, and Vedic
rituals which are done for specific purposes.
For in the Parama Prema Bhakthi, one’s mind is focused exclusively on
God and is fully immersed in the love of God.
In this total surrender to God, there is no room for any distractions
that will take the mind away from the love of God. This all-consuming love of God is exemplified
in the love of Gopies for Lord Krishna in Brindavan. The explanation is
continued in the next Sutra as well</span></span></p><p class="MsoNormal" style="line-height: 150%;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 9 <o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Tasmin ananyata tadvirodhishu udasinata cha. </span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">In this
(renunciation) there is total unification (<i>ananyata</i>) and indifference (<i>udasinata</i>)
to whatever is contrary to that.</span><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 36pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">In material desire and in apara bhakthi there is
distinctly an element of “me”. Desire
and its fulfillment are for me; even when one loves another, one is seeking an
emotional satisfaction for oneself. In Parama Prema Bhakthi, there is no element
of “me”. It is totally unconditioned
love, free of any desire for oneself. At
that point there is total attachment to God and this state of utter
non-separation from God is called unification, <i>ananyatha</i>, in this Sutra. In this state one automatically becomes indifferent
to other activities and there is total detachment from the world mentally. This state is referred to as indifference, <i>udasinata</i>,
in this Sutra. This attachment
and indifference are further explained in the next two Sutras, which we shall
see now.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 10<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Anya-ashrayanam
tyago ’nanyata.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Unification
means the renunciation of all other support.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><b><u><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 11<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Loka-vedeshu tad-anukoola-acharanam tad-virodhishu udasinata. </span></i><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">Indifference to worldly and sacred activities that are opposed to “That”
and performance of those that are conducive to “That”.</span><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> <i>Ananyatha</i> is explained further in
sutra 10, as giving up all other supports that one normally relies on i.e.
support from family, friends etc. and relying only on God as one's support. Further the Para Bhaktha sees whatever
support he receives as coming from God only.
Through this attitude he attaches himself wholly to God. This way he renounces all that can act as a
prop to his ego. This attitude strengthens his moral foundation in life. He is not tempted to compromise on the truth
at any time due to any external dependance or support.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> <i>Udasinatha</i> is further explained
as follows in Sutra 11. Activities or
outputs are inevitable in life. They maybe of two types; of secular nature or
of spiritual nature. In both case all the
outputs are dedicated to God. This means
all one’s actions are selfless actions where ego is not involved. All one’s thoughts, words and deeds are
directed to please God only and one is totally indifferent to all other
activities opposed to it.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> In short, </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">unification is achieved through the conviction that
everything one needs<i> </i>comes from God only, and not from any other source
and indifference is achieved through the conviction that everything one does<i>
</i>should be done to please God only, and not to pander to the likes and
dislikes of one’s ego.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Sutra 12<o:p></o:p></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Bhavatu nishchayadardhyad-oordhvam
sastra-rakshanam. <o:p></o:p></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">After being firmly
established, may there be protection of <i>sastras</i>.<u><o:p></o:p></u></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Sutra
13: <o:p></o:p></span></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Anyatha
paatitya-shankaya.</span></i><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Otherwise,
there is the risk of a fall. <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;"> Even after gaining Jnanam, a bhaktha should not give up the
rules of conduct laid down and the practices prescribed by the sastras. He must uphold the sastras to set a right
example for others to emulate. As an enlightened person he must serve as a role
model for other seekers by upholding the sastras and not abandoning them, even
though it is true that he does not need them for their sake. Further following
the rules prescribed by sastras saves the enlightened one from becoming a
victim of <i>Maya</i> due to complacency, when Jnanam can be overpowered by <i>ahamkara-mamakara</i>,
or by <i>deha-vasana</i> (attachment to the sense-pleasures), or by <i>loka vasanas</i>
(worldly tendencies). This state of letting the ego, attachments and vasanas
overcome the Jnanam, by neglect or overconfidence, is called ‘fall’ in Sutra 13</span><span face="Arial, sans-serif" style="font-size: 12pt;">.</span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;">In fact, the very definition of the word
‘sastram’ is: </span><i style="font-family: Arial, sans-serif; font-size: 12pt;">sasanat trayate iti</i><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><i style="font-family: Arial, sans-serif; font-size: 12pt;">sastram</i><span face="Arial, sans-serif" style="font-size: 12pt;">—that which protects by
teaching. </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;">So long as the bhaktha is body-conscious
and conscious of the outer world of objects he must not abandon the sastras,
but follow the moral codes and spiritual exercises given by the sastras.</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><b><u><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Sutra 14<o:p></o:p></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><i><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Loko’pi
tavadeva; bhojan-aadi-vyaparah tvasharira-dharanavadhi. </span></i><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%; mso-font-kerning: 0pt;">Worldly
activities also only that much (to a limited extent); activities like eating
food, to keep body fit as long as body lasts.</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;"> </span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;">In the previous Sutra it was said that
the outer world behaviour is to be guided by the rules laid down in the sastra
even for the enlightened bhaktha, so long as he has body-consciousness.</span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;"> </span><span style="font-family: arial;"><span lang="EN-US" style="line-height: 107%; text-align: left;">Here also he must </span><span style="line-height: 107%; text-align: left;">engage in worldly activities only to the extent
it is necessary</span><span style="line-height: 107%; text-align: left;">. </span><span lang="EN-US" style="line-height: 107%; text-align: left;">However, the activities
for maintenance of the body i.e.</span></span><span face="Arial, sans-serif" style="text-align: left;"> activities like eating, drinking,
sleeping will continue so long as the body exists. </span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;"> </span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;">And the body will continue until the
exhaustion of prarabdha karma for only sanchita karma and agami karma are
burnt-down when the bhaktha gets enlightened with Self-knowledge, while attaining
the Parama Prema Bhakthi.</span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;"> </span><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;">In his life of
total surrender to God, he should not neglect the minimum necessities of the
body, to keep it healthy, as a sick body is a handicap in the path of attaining
single-minded, total devotion to God. </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: center;"><span face="Arial, sans-serif" style="font-size: 12pt; text-align: left;">------------------------</span></p><p style="text-align: center;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-82864927908332651592024-01-20T20:22:00.000+11:002024-01-20T20:22:10.595+11:00Narada Bhakthi Sutra – 1<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNYiBNG6nxt1x9u14T_r3jzjEeDtoUyuMGZTiAZ8SIu5PHtUhnZhsmT8smQtDIiqf2X8ruqa0KNUrbvbJHA0FyM1bjSu89ZduajbYev0bigh5hm3TVa0CZ0dxtJfV5vM7pmTTlaXUIMn-JMOKF_XL33LHgLsgpc4S6veZ3dwlMYMDw25NEpaKOCTbnvLA/s184/Sage%20Narada.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="148" data-original-width="184" height="148" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNYiBNG6nxt1x9u14T_r3jzjEeDtoUyuMGZTiAZ8SIu5PHtUhnZhsmT8smQtDIiqf2X8ruqa0KNUrbvbJHA0FyM1bjSu89ZduajbYev0bigh5hm3TVa0CZ0dxtJfV5vM7pmTTlaXUIMn-JMOKF_XL33LHgLsgpc4S6veZ3dwlMYMDw25NEpaKOCTbnvLA/s1600/Sage%20Narada.jpg" width="184" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><p align="center" class="MsoNormal" style="text-align: center;"><b><u><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">Introduction & Sutras 1 to 6</span><span face="Arial, sans-serif" style="font-size: 14pt;"><o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: medium;">Narada Bhakthi <i>Sutra</i>
can be called an authoritative text-book on the Bhakthi Marga and it contains
eighty-four <i>Sutras</i>. </span></span><span style="font-family: arial; font-size: medium;"><i><span style="background: white; color: #202124; line-height: 150%;">Sutras</span></i><span style="background: white; color: #202124; line-height: 150%;">
are </span><span style="color: #040c28; line-height: 150%;">a distinct type of literary composition, a
compilation of short aphoristic statements.
They are terse sayings marked by brevity and clarity and all the six
schools of Indian philosophy are given out in the form of <i>Sutras</i>. We have also the Brahma Sutras expounding the
Advaita Vedanta and the Jaimini Sutras explaining the ritualistic portion of
Vedas.</span><b><u><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">Devarishi Narada is a great devotee of Lord Narayana. He is the <i>manasa putra</i> of Lord Brahma.
Once he became infatuated with the apsara Rambha and Brahmaji </span><span style="line-height: 150%;">cursed him to take birth on earth in a low caste family. Hence, on earth he was born to Shakuntala, a servant girl in the household of
Rishi Kanva. He devotedly served the Rishis
who used to visit Rishi Kanva</span><span style="line-height: 150%;"> <span lang="EN-US">and
they blessed him. Their blessings purified him of the curse and he became free
to move about in the world singing the glory of Lord Narayana. The very name Narada stands for “one who
gives the knowledge of Supreme Brahman.” <o:p></o:p></span></span></span></p><p class="MsoNormal">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;"><span> </span><span> </span><span> </span>Bhakthi stands for
reverential love for God. The term
‘Bhakthi’ comes from the root ‘<i>Bhaj</i>’ which means to be attached to God. So, we can call Bhakthi Marga as </span><span style="line-height: 150%;">devotional path to God-realisation</span><span style="line-height: 150%;"> </span><span style="line-height: 150%;">involving deep sense of
devotion, love, and affection for the Lord.</span><span style="line-height: 150%;"> </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> </span><span lang="EN-US"><span style="font-family: arial; font-size: medium;">Bhakthi is divided into two kinds, viz., Apara Bhakthi or Gauna
Bhakthi and Para Bhakthi. Apara Bhakthi
is the lower or initial stage of love and devotion in Bhakthi Marga and is the
means to Para Bhkthi which is the highest stage of Bhakthi and the goal of
spiritual sadhanas as it is marked by God-realisation. Lord Krishna in Bhagavad Gita (7-16)
classifies Bhaktas into four groups; <i>artha, artharthi, Jijnasu</i> and <i>Jnani</i>.
Of the four, the devotion of first three comes under Apara Bhakthi and the
devotion of fourth i.e. <i>Jnani</i> is called Para Bhakthi. Lord Krishna also
describes the characteristics of a Para Bhaktha in Bhagavad Gita (12-12 to 20).
With this brief introduction let us take up the Sutras.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 1<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Athatho
Bhakthim vykyasyamaha.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;">Now, therefore, the
doctrine of Bhakthi, we shall expound.<span lang="EN-US"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The opening two words, Now and therefore, are usually
employed in the opening of a sutra text as we see in the Brahmasutra that opens
with the sutra- “<i>Athatho Brahma jijnasa</i>”. These words here indicate that the seeker has
acquired the necessary qualifications and is embarking on Bhakthi Marga. The
necessary qualifications are listed as seven by Sri Ramanujacharya and they
are:<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Viveka</span></i><span lang="EN-US" style="line-height: 150%;"> (discrimination in food)<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Vimukha</span></i><span lang="EN-US" style="line-height: 150%;"> (freedom from desire)<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Abhyas</span></i><span lang="EN-US" style="line-height: 150%;"> (Practice)<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Kriya</span></i><span lang="EN-US" style="line-height: 150%;"> (habit of doing good to others)<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Kalyan</span></i><span lang="EN-US" style="line-height: 150%;"> (purity in thought, word and deed, non-violence, charity,
and such other virtues)<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">6)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;">Anavasada
</span></i><span lang="EN-US" style="line-height: 150%;">(Cheerfulness) and<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">7)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><i><span lang="EN-US" style="line-height: 150%;"> Anuddharasa</span></i><span lang="EN-US" style="line-height: 150%;"> (absence of excessive hilariousness)<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">To such a
qualified seeker, Narada is explaining the nature of Para Bhakthi, based on his
experience, which is supported by scriptures.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> <b><u>Sutra 2<o:p></o:p></u></b></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sa
twasmin parama prema rupa.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">That (Bhakthi) is
indeed of the nature of Supreme Love of God.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span lang="EN-US"><span style="font-family: arial; font-size: medium;">
<span lang="EN-US" style="line-height: 107%;"> Narada
starts the description of Para Bhakthi as the Supreme Love of God. As supreme,
it is an unconditional and selfless state of love that is beyond all
comparisons. It is the highest form of love and Lord also reciprocates it as we
see in Bhagavad Gita (7-18) where Lord Krishna says that He views the Para Bhaktha
(Jnani Bhaktha) as His very Self. So, Para Bhakthi is sadhya bhakthi and not
sadhana bhakthi. Narada does not refer
to God by any of the usual terms, Brahman, Iswara, Siva, Vishnu etc. and refers
to God here with pronoun ‘That’ to avoid all sectarianism. ‘That’ indicates all
concepts of God, manifest and unmanifest, both with form and without form.</span></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><span style="font-family: arial; font-size: medium;"><b><u><span lang="EN-US" style="line-height: 150%;">Sutra 3</span></u></b><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;"> </span><i><span style="line-height: 150%;">Amrita swarupa cha.<o:p></o:p></span></i></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Also, of the
nature of immortality.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> Mundakopanishad (3-2-9) says “<i>sa yo
ha vai tat paramam Brahma veda brahmaiva bhavathi</i> (Whoever knows the
Supreme Brahman becomes the very Brahman)”. Brahman is of the nature of
infinite bliss, and is immortal. So, Para Bhaktha who has attained the
realisation of Brahman as his own Self, experiences this immortal nature of the
infinite happiness. The Para Bhaktha,
being a jivanmuktha attains videhamukthi and thereby immortality, at death. So,
the bhakthi that leads to immortality is defined as <i>amrita swarupa.</i><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> <b><u>Sutra 4</u></b></span><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> <i>Yal labdhva puman siddho bhavati, amrito bhavati, tripto
bhavati.</i></span><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;"> Having gained that, one realizes oneself as an accomplished
one and as immortal and contented. </span><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">The person with Parama Prema Bhakthi that is amrita
swarupa, the Para Bhaktha, is an accomplished person who feels fulfilled in
life and has no fear of death, being a jivanmuktha. Though the sutra says ‘gained’ it is really a
discovery made on the attainment of Self-knowledge which reveals the identity
of one’s Self with Brahman. The Parama Prema
Bhakta attaining an infinite satisfaction in this amrita swarupa bhakthi that
gives him total fulfillment, has no wants or desires for material pleasures or
objects. In the next two sutras sage Narada describes the outer signs and the
inner state of the Para Bhaktha who has attained this state of perfection, immortality,
and contentment.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36pt;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Sutra 5<o:p></o:p></span></span></u></b></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Yat praapya na kinchid vaanchati,
na shochati, na dveshti, na ramate, notsaahi bhavati.</span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Having obtained That, one has
no more desire for anything; one does not grieve, does not feel, does not
rejoice, and does not become excited (or thrilled).<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> This
sutra describes the outer signs as follows:<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">No desire – This is the result of
total contentment. Feeling completely
satisfied with the supreme love of God, he has no desires or wants.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">No grief – This arises from the
state of total perfection. His entire being is centred on God only with no
feeling of individuality. Only when one has the feeling of individuality, one
encounters grief.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">No hate – He feels oneness with God
and sees God in all. So, he has no hatred for anyone. <o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">No indulgence – Being established
in inner bliss, with senses well-controlled, his mind does not run after
material pleasures.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l1 level1 lfo1; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">No craving – As the mind is also
well-controlled like the senses, there is no inner craving also for
sense-pleasures.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;"> </span></i><b><u><span style="line-height: 150%;">Sutra 6<o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Yat jnyaatva
mato bhavati, stabdho bhavati, atmaaramo bhavati. <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;"> </span></i><span style="line-height: 150%;">Having known That, one becomes intoxicated, one becomes fascinated, and one revels in the bliss of the Self.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> This sutra describes how others see
the one who is immersed in the ecstasy of Parama Prema Bhakthi -<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo2; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Intoxicated – ‘intoxicated’
carries with it a meaning of madness as his behaviour does not conform to
worldly standards. Smiling and weeping in sheer joy, singing, and dancing in
ecstasy, a Para Bhaktha can be mistaken as mad or tipsy by the public.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo2; text-autospace: none; text-indent: -18pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Silent –
Having no mind for gossip and chit-chat he prefers to stay in silence rather
than engaging in ordinary idle talk.<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0cm; margin-left: 54.0pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 54pt; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo2; text-autospace: none; text-indent: -18pt;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 150%;">3) </span></span><span style="font-size: medium;"><span style="font-family: arial; text-indent: 36pt;">Revelling in Self – He is always conscious of identity
of his true Self with the Supreme God and in meditation revels in </span><i style="font-family: arial; text-indent: 36pt;">Athma</i><span style="font-family: arial; text-indent: 36pt;">,
the higher Self.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; text-align: center; text-indent: 36pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="line-height: 107%;">----------------------------------</span></span></span></p><p style="text-align: center;"><br /></p><div class="separator" style="clear: both; text-align: center;"></div>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-29802834846007724052024-01-14T18:45:00.000+11:002024-01-14T18:45:58.424+11:00Taking Decisions<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKyVGHk-ZCvois3PAHSdJOnckSmggIEoQa2SFQ3Kljw6Ou0HssuQU745oqv21iGxar8Cp18oCwPO7k4Y-cAC8M2bc-pTm6Vh7opSWWXN-Jn5N7HxuRGC_Y6q8wGMYZxDcgRX5THZkYaMC1pFe453-FoVwbQQxnDd6qbBYofKg8zg6_v60q4M9ss9Wi4Mk/s360/swami_paramarthananda.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="360" data-original-width="282" height="194" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKyVGHk-ZCvois3PAHSdJOnckSmggIEoQa2SFQ3Kljw6Ou0HssuQU745oqv21iGxar8Cp18oCwPO7k4Y-cAC8M2bc-pTm6Vh7opSWWXN-Jn5N7HxuRGC_Y6q8wGMYZxDcgRX5THZkYaMC1pFe453-FoVwbQQxnDd6qbBYofKg8zg6_v60q4M9ss9Wi4Mk/w152-h194/swami_paramarthananda.png" width="152" /></a></div><br /><p></p><p style="text-align: left;"> <span style="font-size: medium;"><span style="font-family: arial;"> </span><span style="font-family: arial;"><span lang="EN-US" style="line-height: 150%;">Activity
is the sign of life and any activity involves taking decisions. So, taking decisions is an important exercise
that a human being does all through one’s life.
Swami Dayananda says </span><span style="line-height: 150%;">“You are what your decisions are.”</span><span style="line-height: 150%;"> </span><span style="line-height: 150%;">But decision making is not easy as there are
several obstacles in the way like the wavering mind. Let us see now the three main obstacles that
stand in the way of decision-making.</span></span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="line-height: 150%;"><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: arial;"> </span></span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">First one is wavering
mind. People with wavering mind cannot take any serious decision. Even if they
take one, they cannot stick to it for long and they keep on changing from
one to another without sticking to any decision.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Lord Krishna advises Arjuna in Bhagavad Gita
(2-41) to act with single-pointed determination with these words:</span></span></p>
<p class="MsoNormal" style="line-height: 150%;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Vyavasaayaatmikaa buddhir ekeha kurunandana; <o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><i><span style="line-height: 150%;">Bahushaakhaa hyanantaashcha
buddhayo’vyavasaayinaam.</span></i><span style="line-height: 150%;"><o:p></o:p></span></span></p>
<span style="font-size: medium;"><span style="color: #222222; line-height: 107%;"><span style="font-family: arial;">O
scion of the Kuru dynasty, in this (yoga of action) there is a single, one-pointed conviction.
The thoughts of the irresolute ones have many branches indeed, and are
innumerable</span></span><span style="color: #222222; font-family: Arial, sans-serif; line-height: 107%;">.</span></span><div><span style="font-size: medium;"><span style="color: #222222; font-family: Arial, sans-serif; line-height: 107%;"><span> </span><span> </span><span> </span><br /></span></span></div><div><span style="font-size: medium;"><span style="color: #222222; line-height: 107%;"><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: Arial, sans-serif;"> </span><span style="font-family: arial;"> </span></span></span><span style="font-family: arial; font-size: medium;">Like wavering mind, doubting mind is another
problem. No doubt such a person avoids
impulsive decisions. But
indefinite-indecision is also a big problem like impulsive-decision. For one
cannot take a decisive action with doubts haunting at every step. Lord Krishna criticizes a doubting mind as
well in Bhagavad Gita (4-40) with these words:</span></div>
<p class="MsoNormal" style="line-height: 150%;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Ajnashchaashraddhadhaanashcha samshayaatmaa
vinashyati; <o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Naayam loko’sti na paro na sukham samshayaatmanah.<o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><span style="color: #222222; line-height: 150%;">One who is
ignorant and faithless, and has a doubting mind perishes. Neither this world
nor the next nor happiness exists for one who has a doubting mind.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> The
third important obstacle is fear. In this case, one fears to take any decision
as the mind keeps on seeing one risk or another in every step. But the fact of
life is that decisions are associated with one risk or another and the choice
is between wild-risk and calculated-risk where enough precautions are taken.
Added to this is also fear of other’s comments attached to the fear of failure.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"> I</span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">n Bhagavad Gita Lord Krishna gives some
important guidelines for action to Arjuna and through Arjuna, to the entire humanity as well. Those principles given in the Gita are for
the goal of <i>Moksha</i> but they are valid for whatever goal one wants to achieve in
life. They are; 1) self-confidence, 2) self-integration,
3) self-surrender and 4) self-effort. These four are important not only for
taking decisions, but also for implementing them and achieving success. We
shall see them now, one by one, starting from self-confidence.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="color: black; font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 150%; mso-font-kerning: 0pt; mso-themecolor: text1;"><span> </span><span> </span><span> </span></span><span style="font-family: arial; font-size: medium;">Lord Krishna
tells Arjuna in Bhagavad Gita (6-5) - ‘<i>naatmaanamavasaadayet </i>(Don’t look
down upon yourself)’. For a human being
is endowed with <i>Jnana Sakthi</i>, <i>Iccha Sakthi</i> and <i>Kriya Sakthi</i>.
Through <i>Jnana Sakthi,</i> one can choose the goal and also the means to
achieve it, through <i>Iccha Sakthi</i> motivate oneself to achieve it and
through <i>Kriya Sakthi</i> act to achieve it with a will. One should build up one’s confidence through
auto-suggestion that one can achieve the goal with these powers. This is also Lord Krishna’s message in the
above quoted sloka, where He also says - ‘<i>Uddharedaatmanaatmaanam</i> (One
should lift oneself by one’s own efforts)’.
While encouraging self-confidence, Lord Krisna also cautions against
self-diffidence which He points out in the same sloka – ‘<i>Atmaiva hyaatmano
bandhuraatmaiva ripuraatmanah</i> (One’s own self is one’s friend, and one’s own
self is one’s enemy (also))’. So, one
must have the confidence in oneself that “I can take decision; I can implement,
I can achieve everything including <i>Moksha</i>”. This confidence in oneself is
self-confidence.</span></p><p class="MsoNormal" style="line-height: 150%;"></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36.0pt;"><span style="color: black; line-height: 150%;"><span style="font-family: arial; font-size: medium;">Self-integration involves the coordinated functioning of the various
layers of one’s personality, like the intellectual, emotional, sensory etc. layers.
The <i>ratha-kalpana</i> in Kathopaniṣhad (1-3-3 to 1-3-9), conveys this idea
beautifully through the chariot imagery.
Here the body is compared to a chariot, sense-organs to horses, mind to
rein and intellect to the driver. So,
in the journey to one’s goal not only the driver should be focussed on the
goal, but should also handle the reins with skill. For even with a good driver
the chariot will journey properly and reach the destination successfully, only
when the reins are held with care to keep the horses under control and on the
path. Holding the reins with care means keeping the mind focussed on the path
without distractions. Lord Krishna advises Arjuna in Bhagavad Gita (2-48) as:<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="color: black; line-height: 150%;"><span style="font-family: arial; font-size: medium;">Yogasthah kuru
karmaani sangam tyaktwaa dhananjaya; <o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="color: black; line-height: 150%;"><span style="font-family: arial; font-size: medium;">Siddhyasiddhyoh
samo bhootwaa samatwam yoga uchyate.<o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="color: black; line-height: 150%;"><span style="font-family: arial; font-size: medium;">Perform action,
O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in
success and failure! Evenness of mind is called Yoga.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-size: medium;"><span style="font-family: arial;">When the goal
is decided, the means are also determined and the mind must be fixed on the
means and it must not wander consciously thinking about the goal and the result
i.e. success or failure in achieving it. All other thoughts, other than on the
means, are distractions.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">This equanimity
of mind is called Yoga by Lord Krishna and is emphasised in action.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">For, if the mind is disturbed or agitated,
one cannot learn from one’s experience and all experiences, pleasant and
unpleasant, have their own lessons to offer and learning from them refines
one’s personality and one must treat failures as a brief stopover for
continuing the journey vigorously with further more information and refinement.</span><span style="font-family: arial;"> </span><span style="font-family: arial;">One can continue the effort if there is an
integration that keeps the mind capable of learning and the journey can
continue until the goal is reached.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none; text-indent: 36.0pt;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Self-surrender i.e. surrender to God is very important whatever be the
type of goal, secular or spiritual. For through surrender to God, one
cultivates humility which acts as a guard to check self-confidence degenerating
into self-conceit or self-arrogance.
Arrogance is a serious problem and the best way of avoiding it is having
faith in God and surrendering unto Him.
Lord Krishna says in Bhagavad Gita (18-46):<o:p></o:p></span></span></p><span style="font-family: arial; font-size: medium;"></span><p></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Yatah
pravrittirbhootaanaam yena sarvamidam tatam; <o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Swakarmanaa tamabhyarchya
siddhim vindati maanavah.<o:p></o:p></span></span></i></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="color: #222222; line-height: 150%;">A human being achieves success by
adoring through his own duties Him from whom is the origin of creatures, and by
whom is all this pervaded.</span><span style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;">
</p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">By invoking
God in every effort and seeking His Grace through prayers, one can overcome all
the obstacles including fear of failure.
Even if one fails, one will have the mental strength to bear it and move
forward with more vigour if one has the attitude of surrender to God.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: medium;"><span style="color: black; line-height: 150%;"><span> </span><span> </span><span> </span>Self-effort is
the main principle and the other three i.e. self-confidence, self-integration
and self-surrender are the supporting principles that help the effort to
succeed. We have many examples in our scriptures that illustrates these
principles at work for achieving success. Let us cite just two of them. One is the <i>Bhagiratha</i> <i>prayathnam</i>;
how Bhagiratha brought Ganges from the heavens to rescue his forefathers. <i>Bhagiratha</i>
<i>prayathnam</i> is an example to show self-confidence, self-integration,
self-effort at work to achieve success.</span><span style="color: black; line-height: 150%;"> </span><i><span style="color: black; line-height: 150%;"><span style="mso-spacerun: yes;"> </span></span></i><span style="color: black; line-height: 150%;">Another is the famous story of Anjaneya crossing the ocean and overcoming
the obstacles in his search for Sita Devi, with prayers to Sri Rama every time
he faced a hurdle. These and other similar stories indicate the importance of
these four principles in achieving success in one’s actions.<o:p></o:p></span></span></p>
<p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="color: #595959; line-height: 150%;"><span style="font-family: arial; font-size: medium;">(adapted from the talk of Swami Paramarthananda)</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p>
<p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0cm; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="color: #595959; font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 150%;">------------------------<o:p></o:p></span></p><span style="font-family: arial; font-size: medium;"></span><p></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-71746429599670349532023-12-17T12:45:00.000+11:002023-12-17T12:45:52.535+11:00The Cause of inner conflicts. <blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhqAKPA5_K0-lyilsG5F6c9RwbPRoXPqpY5z3FtXWalOdRqdYZzzrxCXH_9tPor9BnvVeqUgC0Zv-YndgGvrBJ6Z7WROFzs7Nz61jZmhqnInAIlGlU79Qr-M2ufRjfl3wcS2a7ranar1aEkTocNkIB5mZ6Z2o9B5Ia3zWuwikgvbf7hGVQLLW7lJ30bN1I" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="168" data-original-width="253" height="139" src="https://blogger.googleusercontent.com/img/a/AVvXsEhqAKPA5_K0-lyilsG5F6c9RwbPRoXPqpY5z3FtXWalOdRqdYZzzrxCXH_9tPor9BnvVeqUgC0Zv-YndgGvrBJ6Z7WROFzs7Nz61jZmhqnInAIlGlU79Qr-M2ufRjfl3wcS2a7ranar1aEkTocNkIB5mZ6Z2o9B5Ia3zWuwikgvbf7hGVQLLW7lJ30bN1I=w210-h139" width="210" /></a></div><br /><p></p></blockquote><p> <span> </span><span> </span><span> </span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">We can categorize human suffering into three broad
categories, based on categories of conflicts that one encounters which results
in one’s suffering.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">They are: -</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="margin-left: 54.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Conflict with nature<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 54.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Conflict with other external beings<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="margin-left: 54.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Conflict within oneself <o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">Conflict with nature
occurs due to external factors such as earthquakes, floods, tsunami, accidents,
and the like, that are beyond one’s control and results in loss of loved ones,
loss of livelihood, physical disability etc.
Conflicts with other external beings happen due to disagreements,
disharmony and other differences amongst fellow human beings resulting in fights,
family turmoil etc. This also includes suffering caused by other creatures like
dog, snake, and the like, through their bites.
Conflicts within oneself arise due to emotional upheavals such as anger,
jealousy, guilt etc. resulting in depression and the like. Of these three, prevention
and cure for the third one is entirely in the hands of the individual, this
being an internal struggle. When this is achieved, it helps one automatically
to overcome the other two sufferings as well. In this blog, let us see some of
the causes that lead to this inner conflict, which we shall list as below:<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpFirst" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Attachment to possessions and loved ones<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Unfulfilled desires<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Comparing oneself with others<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Seeking peace outside<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Expecting the world to move as per one’s wishes<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">6)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Not viewing sufferings as blessings in disguise<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">7)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Not understanding the true meaning of success.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="margin-left: 103.5pt; mso-add-space: auto; mso-list: l1 level1 lfo2; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 107%;">8)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">The three illusions that are the source of one’s
problems<o:p></o:p></span></span></p>
<p class="MsoNormal"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">Let us see them briefly
one by one in the above order.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Material assets and close relatives
are the prime source of suffering for a majority of persons.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">One needs to learn to practice detachment
from objects and others as they bind one more and more to the world and to
one’s limited body and mind.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">It is hard
to achieve, no doubt, but when one achieves one feels free, as he is no longer
dependent on something or somebody for his peace and happiness.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Relationships or possessions cannot be
considered as absolute, as each one will have to proceed alone to the ultimate
goal.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Practicing detachment from objects
and others also helps in managing the other causes for human suffering.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Restlessness persists in life in
spite of many of one’s desires being fulfilled.</span><span style="text-indent: 36pt;">
</span><span style="text-indent: 36pt;">The peace and happiness that one feels one has attained on any
achievement wanes in course of life yielding place to new desire associated
with the fulfilled desire. Hoping to attain peace through fulfillment of desire
is like trying to put out a flame with butter.</span><span style="text-indent: 36pt;">
</span><span style="text-indent: 36pt;">The pursuit of unfulfilled desires seeking satisfaction and happiness
mostly results in frustration, stress, anger, jealousy and so on.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Instead of ridding one of suffering, it adds
to it.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">When one’s desires are
subservient to the main goal which is spiritual, pursuit of them is free from
negative emotions.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Indulging in comparison with others
who are doing better, comparing their possessions and achievement with one’s
own will only result in discontent and jealousy.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">One should learn to be focused on one’s own
achievement and possessions, with a feeling of contentment.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">One should learn to accept others’ success as
well while rejoicing in one’s own, without making any comparison.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"> </span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Everyone wants peace, struggles to
achieve it in some way or the other and manages to achieve it now and then,
from external sources.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">The peace one
gets from external sources is fragile and short-lived leaving him in misery
when it ends. He does not realize peace is his real nature as </span><i style="text-indent: 36pt;">Athma</i><span style="text-indent: 36pt;"> is his
Real Self and not </span><i style="text-indent: 36pt;">Ahamkara</i><span style="text-indent: 36pt;">. The main cause of losing peace is due to mental
disturbances that arise from </span><i style="text-indent: 36pt;">Ahamkara</i><span style="text-indent: 36pt;"> and </span><i style="text-indent: 36pt;">Mamakara. </i><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">When one loses one’s mobile phone one is
disturbed and loses mental peace. But when one gifts one’s mobile phone and it
is lost one does not feel agitated and lose his mental peace because he has no
sense of myness or </span><i style="text-indent: 36pt;">Mamakara </i><span style="text-indent: 36pt;">in respect of the phone. Bhagavad Gita
advises one to live with </span><i style="text-indent: 36pt;">nirmamatva</i><span style="text-indent: 36pt;"> i.e. freedom from the sense of
myness. This feeling of </span><i style="text-indent: 36pt;">nirmamatva</i><span style="text-indent: 36pt;"> one can achieve only if one remembers
all the time subconsciously that whatever one has is only a temporary
possession as one can carry nothing with him, not even his body, when he leaves
the world.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">This quality will help one to
live in the world with people and possessions without clinging to them.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"> </span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Expecting everybody and everything
around one to be and to behave as one wants lands one in mental suffering more
often.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Learning to accept people and
their behavior, as they are, saves one from mental agony and sorrow. It does
not mean one should accept injustice tamely or rude behaviour silently.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Only one protests or reacts in a calm and
dignified manner to point out that such behaviour is not acceptable avoiding
all unethical means.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"> </span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Swami Vivekananda says that misery
is a great teacher and one has to train in this moral gymnasium called life,
through its ups and downs.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">If one is
mature and open to reason, adversities can bring about a change for the better
in one. A pregnant woman willingly undergoes the suffering of child-bearing and
child-birth as she finds fulfillment in being a mother.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">There are also people who turn bitter and get
depressed with the question “why me?”. Adversities can bring about a change for
the better if one is mature and open to self-analysis and does not go about
seeking scape-goats to blame. Life’s pains, trials and tribulations have a
beneficial impact on the thoughts and emotions of the concerned person, if he
or she accepts them in the right spirit.</span><span style="text-indent: 36pt;">
</span><span style="text-indent: 36pt;">On the contrary reacting with cursing one’s fate, only worsens the
situation. </span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">Treated rightly suffering
becomes a great teacher imparting strength and wisdom to one.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;">Generally material success is
viewed as success. </span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">But attaining the end
with peace of mind and happiness that is born of a sense of contentment in life
is to viewed as success as it makes one strong and powerful. For true success
must bring enhancement of one’s personality, purification of mind, joy, and
happiness in life.</span><span style="text-indent: 36pt;"> </span><span style="text-indent: 36pt;">One needs to develop
material achievements with inner growth to develop a successful personality.</span></span></p><p class="MsoNormal"><span style="font-family: arial; font-size: medium;"><span style="text-indent: 36pt;"> </span></span><span style="text-indent: 36pt;"><span style="font-family: arial; font-size: medium;">The three illusions to which one’s
problems can be traced to are:</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: 90.0pt; margin-right: 0cm; margin-top: 12.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Treating the body-mind complex as one’s Real Self<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: 90.0pt; margin-right: 0cm; margin-top: 12.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Thinking that money can give total security<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 8.0pt; margin-left: 90.0pt; margin-right: 0cm; margin-top: 12.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: medium;"><span lang="EN-US" style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variant-position: normal; font-variation-settings: normal; line-height: normal;"> </span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Imagining that more sense pleasures mean more
happiness.<o:p></o:p></span></span></p>
<span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: medium;">Actually, one's Real Self is not the
physical body-mind complex but the eternal <i>Athma</i>, which will be revealed
only through Self-knowledge. One’s mind thinks, intellect reasons and body acts
because of the power of <i>Athma</i>, which is not only one’s Self but the Self
of all, being one only and all-pervasive and eternal. When this idea is
uppermost in all one’s activities it will enable one to remain strong and pure
even in the most adverse circumstance with love and acceptance for all. Money
can buy comforts and luxury, but cannot buy inner peace and happiness nor can
it remove fear. On the contrary, more
money one has, more is the fear of retaining it. The happiness one derives from
sense pleasures however great it may be, is temporary only and is not free from
the aftermath of mental pain and physical sickness.</span></span><span lang="EN-US" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-top: 12.0pt; text-indent: 36.0pt;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;"><o:p></o:p></span></span></p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><span lang="EN-US" style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">(Based on the article “The cause of Human suffering” by Swami Amartyananda)</span></blockquote><p style="text-align: center;">-------------------------------- </p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: center;"> </p></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote></blockquote><p><br /></p><p> </p><blockquote style="border: none; margin: 0 0 0 40px; padding: 0px;"><p style="text-align: center;"><span style="font-family: arial; font-size: medium;"> </span></p></blockquote>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-14154257467606717942023-08-29T00:34:00.000+10:002023-08-29T00:34:42.945+10:00Introspection for Self-improvement<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhivjCkXFRuLjepFtAbVVdT--lZD4wWOO_2hQzYflvD-0GR8W8My5Iz-BdysmQz-q51suSL0Qrb0lvj0MxfsGwj_5JPtTjdxwJlTnRyFXolQpdbaNlhDdMApcGx8Jf8qESWhI5JdoNGAtT06MvLw4l0JfQXECrI5cF8ArKD-AId7lSEvDbdHw0a87oQAMQ/s275/Swami%20Amartyananda.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="183" data-original-width="275" height="183" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhivjCkXFRuLjepFtAbVVdT--lZD4wWOO_2hQzYflvD-0GR8W8My5Iz-BdysmQz-q51suSL0Qrb0lvj0MxfsGwj_5JPtTjdxwJlTnRyFXolQpdbaNlhDdMApcGx8Jf8qESWhI5JdoNGAtT06MvLw4l0JfQXECrI5cF8ArKD-AId7lSEvDbdHw0a87oQAMQ/s1600/Swami%20Amartyananda.jpg" width="275" /></a></div><br /><p></p><p style="text-align: left;"> <span style="font-size: large;"><span style="font-family: arial;"> </span><span style="font-family: arial;">Introspection is the watching of one’s thoughts and emotions, so as to be
able to understand the source of all distractions and mental turmoil. It is the art of self-analysis where one
thinks about one’s own thoughts and discriminates between good or beneficial
thoughts and bad or harmful thoughts. In
case of physical ailments one visits a doctor who after conducting tests, if
necessary, diagnoses the problems and prescribes cure. But in case of mental afflictions like anger,
jealousy, stress, depression, lack of concentration one can at best seek
guidance from psychologist or psychiatrist but ultimately it is one’s own
efforts that can cause the cure. In this
regard, introspection is the most effective tool available to one. This, when practiced regularly also helps to
ward off the mental afflictions before they happen.</span></span></p><p style="text-align: left;"></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span><span> </span>In
introspection one watches the mind without any distraction or disturbance and
gets to know the flow of thoughts. The
process is similar to meditation with this following difference. While in meditation one tries to concentrate
on the object of meditation taming the wandering mind, in introspection one
watches the procession of thoughts in the mind without judging them or
regulating them. The following
disciplines when observed lead to successful introspection:<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"><span style="mso-list: Ignore;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">As in Meditation retire to a quiet corner wherein one
can practice Self-introspection, undisturbed for ten to fifteen minutes.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"><span style="mso-list: Ignore;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Sit still and relaxed all-through, watching one’s
thoughts.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"><span style="mso-list: Ignore;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Watch the thoughts as if one is watching the clouds
in the sky or waves in the ocean from sea-shore, without reacting as reaction
will lead to brooding on thoughts instead of watching.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"><span style="mso-list: Ignore;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 150%;">Look upon one's thoughts as separate from oneself. <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"><span style="mso-list: Ignore;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--></span><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Practice it sincerely and regularly at a fixed time every day in
the morning and evening.</span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span>When one knows the tendencies and inclinations of
one’s mind through regular practice of Self-introspection, then one can guide it in proper channel through
<i>satsangh</i>, prayer and chanting. Introspection
also strengthens one to face life’s tragedies as challenges to be met with confidence
without collapsing under its impact that may lead to depression and short-cuts
like alcoholism and drug abuse to overcome them.
When one realizes that one need to shake off the sorrow and move on in
life, then one is able to use the tragedy as an opportunity to strengthen
oneself. The ability to find the source
of suffering and seek possible solutions comes by introspection.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span lang="EN-US" style="line-height: 150%;"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span>Thoughts make up the mind. Introspection
gives one the ability to determine the inner working of one’s mind. The mind generally acts as an agent of one’s
lower Self- the aspect of the personality that nurtures negative emotions. The only way to control an undisciplined and
harmful mind and make it function as an ally of higher Self that inspires one
to inculcate pure emotions and good habits is through the practice of
introspection regularly. When a person
is well-established in the practice of introspection, he will be able to see
the type of thoughts that parade in his mind and take proper steps to cultivate
and nourish a healthy mind.</span></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-left: 0.75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -0.25in;"><span lang="EN-US" style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span><span> </span><span> </span>Performing
an action involves a three-step process of impulse-thought-action. The propelling forces behind the impulses are
one’s desires and previous experiences. At the time the impulse arises it is in
the form of bubble in the surface of mind.
At this stage it is easy to control and overpower the impulse. If it is
not checked at the bubble stage, it soon turns into a wave that grips the mind
and blinds the person, when it is very difficult to control. The practice of
introspection helps to arrest the thought at bubble stage and prevent it from
going into a wave. Both good and bad
tendencies exist in everyone and these are based on the impressions of one’s
past actions and on the stimuli emanating from the environment. One must be aware of them through the regular
practice of introspection.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span><span> </span><span> When</span> a person is well-established in the practice of Self-introspection, he can then detect the source of suffering and act ruthlessly to replace it with good
thoughts and ideas. By doing so, he will grow steadily in peace and happiness.
In the practice of Self-introspection and follow-up action for betterment one
must keep in mind Swami Vivekananda’s advice – “Arise, awake and stop not till
the goal is reached”. Swami Amartyananda himself
gives as bottom line in his article the following formula – “Introspect daily,
detect diligently, negate ruthlessly, substitute wisely, grow steadily and be
happy’.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center;"><span lang="EN-US" style="line-height: 150%;"></span></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(Based on the article “Introspect to Improve” by Swami
Amartyananda)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">-----------------------</span></span></p><span style="font-size: large;"><span style="font-family: arial;"></span></span><p></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-46621045041230545462023-08-24T15:46:00.000+10:002023-08-24T15:46:48.420+10:00Vedanta Darshan<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQD8gB4J0RkoTQXhlJVBDYMB8SpDajVa6_ad7V0hVnwjhP80uZorh5uLh8I2DBL_sYmuwVRai4S6EJcfEd7Dmgt5nW4zQUAK0m50F_h3IfB3Dy3qHAdNvGH4NokEkw0jZ9NJhQqtler1U8_UKBidxHjmWo8yvuz86Q7Dg5U9c5loE-HuMXOEerE_R7IwM/s190/swami_paramarthananda.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="190" data-original-width="133" height="190" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQD8gB4J0RkoTQXhlJVBDYMB8SpDajVa6_ad7V0hVnwjhP80uZorh5uLh8I2DBL_sYmuwVRai4S6EJcfEd7Dmgt5nW4zQUAK0m50F_h3IfB3Dy3qHAdNvGH4NokEkw0jZ9NJhQqtler1U8_UKBidxHjmWo8yvuz86Q7Dg5U9c5loE-HuMXOEerE_R7IwM/s1600/swami_paramarthananda.jpg" width="133" /></a></div><br /><p></p><p style="text-align: left;"> <span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Darshan </span></i><span style="line-height: 150%;">is the
name given to ancient systems of Indian philosophy as they were the visions of
Self acquired by Indian mystics searching within rather than outside. Vedanta <i>Darshan</i>
is also called <i>Uttara Mimamsa,</i> where <i>Mimamsa</i> means to analyse and
understand thoroughly, as this emphasises the teachings of Veda <i>anta-bhagha</i>,
<i>Jnana kanda</i>. We shall refer to it hereafter as <i>Vedanta</i> only. Sage
Veda Vyasa, provides the teaching for liberation through three basic texts
known as <i>Prasthna thriam</i>. They
are:</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Upanishads, known as <i>Sruthi prasthanam</i> as
it is part of Veda as Veda <i>anta bhagha</i>, <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Bhagavad Gita, known as <i>Smrithi prasthanam</i>
as it is part of Mahabharatha, one of the <i>ithihasas</i>. <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Brahma Sutras known as <i>Nyaya prasthanam</i>, as it
gives logical support to the teaching revealed by Upanishads and Bhagavad Gita.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Sage
Veda Vyasa is also known as Krisna Dvaipayanah as his original name is Krishna
and he was born in an island. He is also known as Badarayana as he meditated in
Badrinath. We shall refer to him as Veda
Vyasa only hereafter. Veda Vyasa provides the teaching for Liberation
through Vedanta represented by <i>Prasthana thriam</i>. For he organized the Vedas and presented the
Vedic teaching in a comprehensive and systematic manner, arranging them in four
volumes and has authored the <i>Brahma sutras</i>, which is also called as
Badarayana sutras and the Mahabharatha, that contains the Bhagavad Gita. Thus Veda Vyasa has contributed to the entire
<i>Prasthana thriam</i> and he is glorified in <i>Vishnu Sahasranam</i> as the <i>avatar</i>
of Lord Vishnu with these words; “<i>Vyasaya Vishnu rupaya, Vyasa rupaya Vishnave,
namo vai brahama nidaye, </i>(Salutations to Vyasa with the form of Vishnu,
Vishnu with the form of Vyasa and the treasure-house of Vedic knowledge)”. And Veda Vyasa says that Vedanta is revealed
teaching and logic is used only in consonance with revelations. In fact, he logically establishes that logic
by itself cannot help one to know the Absolute Truth or gain Liberation as
logic is based on data collected by human perception and its interpretations
and conclusions have in-built limitations like the human intellect.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Vedanta
is the only <i>Darshan</i> that accepts <i>Veda pramanam</i> using logic, only
as a support. <i>Veda pramanam</i> is
known as <i>apourusheya pramanam</i>, as it has come directly from Lord
Himself. Being <i>apourusheya</i> it is free from the deficiencies of human
intellect. <i>Charvaka</i>, Jainism and
the four schools of Buddhism do not accept God and the supremacy of Vedas.
Though the other <i>darshans</i> like <i>Nyaya</i> and <i>Vaisesika</i> accept
God, they are <i>tarka pradhana</i>, placing more reliance on logic. So Vedanta
<i>darshan</i> as revealed through <i>Prasthana thriam</i> by Veda Vyasa is an
efficient means for attaining Liberation and a seeker should study the <i>Prasthana
thriam</i> under the guidance of a competent Acharya to understand the texts
correctly.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">As a
seeker pursues the study of <i>Prasthana thriam</i>, he will discover the different
interpretation giving rise to the three popular sub-schools of Vedanta viz. <i>Dvaita</i>
of Sri Madvacharya, <i>Visishtadvaita</i> of Sri Ramanujacharya, and <i>Advaita</i>
Vedanta of Sri Aadhi Sankara due to different interpretations. All the three
schools claim Veda Vyasa and <i>Prasthana Thriam</i> as the source of their
teaching. The fundamental differences
among these three schools arise under six major areas. They are:<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Nature of the individual soul, <i>Jivasvarupa</i><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Nature of God, <i>Iswarasvarupa</i><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Nature of Universe<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Nature of Bondage<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Nature of Liberation, <i>Moksha</i><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">6)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span style="line-height: 150%;">Means to gain Liberation, <i>Moksha sadhana</i><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> As per <i>Dvaita</i>
school, <i>Jiva</i> is of the nature of <i>atom</i>, anurupam. <i>Brahman, </i>Lord Supreme<i>,</i> is Lord
Vishnu and He is the only independent Reality.
<i>Jivas</i>, sentient souls, and <i>Jada</i>, insentient matter, and
the Universe, composed of them are also Real, but their Reality is dependant
Reality, dependant on <i>Brahman.</i>
The differences between <i>Brahman </i>and <i>Jiva, jiva </i>and <i>jada,
jada </i>and <i>jada, jada </i>and <i>Brahman, jiva </i>and <i>jiva, </i>termed
<i>Panchabheda, </i>are also an eternal fact.
Bondage is the misconception that I, the <i>Jiva</i>,
am independent and Liberation is freedom from this misconception and
recognising that <i>Jiva</i> is a <i>dasa,</i> ever serving the Supreme Lord,
Lord Vishnu.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial;"><span style="font-size: large;"> <span style="line-height: 107%;">As per <i>Visishtadvaita</i> school <i>Jiva</i>, <i>Jagat</i>
and <i>Brahman </i>are Real. Brahman is
saguna and Lord Vishnu is the Supreme <i>Brahman</i>. </span><i><span style="line-height: 107%;">Jagat </span></i><span style="line-height: 107%;">and <i>Jivas </i>form part of <i>Brahman </i>as His
body. <i>Brahman </i>is similar to a tree with branches, leaves and fruits. The
several parts like leaves, branches etc., differ from one another while the tree
itself remains as ‘one’ only. Brahman is the only one with independent Reality,
while Jivas and Jagat have only dependant Reality, their Reality depending on Brahman. The concept of Bondage and Liberation is same
as in <i>Dvaita</i>. <i>Jivas </i>retain
their identity even after <i>Moksha </i>and live in Fellowship with <i>Lord
Vishnu</i>, either serving Him or meditating on Him. <i>Moksha </i>is attained
through liquidation of one’s karmas achieved through total devotion to Lord
Vishnu, characterised by <i>Saranagathi.</i></span></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial;"><span style="font-size: large;"><span style="line-height: 107%;"><i><span> </span><span> </span><span> </span></i></span>The philosophy of
<i>Advaita</i> school can be summed up in a nutshell in Sri Adhi Sankara’s words as ““<i>Brahma satyam jagan mithya jivo brahmaiva naparah” (Brahman
</i>alone is Real; this world is not Real and the <i>Jiva </i>is verily Brahman
only and is not different from Him.)”. Apart
from <i>Brahman</i>, which only is the absolutely Reality, all others are only transactional
Realities i.e. Real only under certain conditions and circumstances and not at
all times. In his essential nature which is Pure Consciousness, <i>Jiva </i>is
one with <i>Brahman</i> which is Pure Consciousness infinite. Brahman has no
limiting adjuncts and is <i>Nirguna</i>. Bondage
is the misconception that Jiva is limited and different from <i>Brahman</i>. <i>Moksha</i> is the freedom from this
misconception upon gaining the knowledge that the <i>Jiva</i> is essentially non-different from <i>Brahman.</i></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial;"><span style="font-size: large;"><span> </span><span> </span><span> </span>Swami Vivekananda calls the three schools as three stages of the Vedanta
philosophy and three stages of spiritual growth with one coming after the other,
in a letter written to Alasinga Perumal.
People have different temperaments and different capacities. So,
different schools of philosophy are also necessary. The highest rung is <i>Advaita</i> philosophy. <i>Dvaita</i> and <i>Visishtadvaita</i> can
serve as a means to acquiring <i>Advaita Jnana</i> either in this birth itself
or in future births. </span></span></span><span style="font-family: arial; font-size: large;">A seeker who is a <i>mandha adhikari</i> can start with <i>Dvaita</i>, move
to <i>Visishtadvaita</i> and then graduate to <i>Advaita,</i> attain the <i>Jiva-Brahma-Ikya-Jnanam</i>
and become a <i>Jivan Muktha</i>.</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%;"><o:p></o:p></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">(adapted
from an article by Sri R.B.Athreya, based on the talk given by <o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">Swami
Paramarthananda)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: medium;">-----------------------------------</span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-align: center; text-autospace: none; text-indent: -0.25in;"><span face="Arial, sans-serif" style="font-size: 12pt;">
</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%;"> <o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0in; margin-left: 1.25in; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 1.25in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><span face="Arial, sans-serif" style="font-size: 12pt;"><br /></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin: 0in 0in 0.0001pt 1.25in; text-align: left; text-indent: -0.25in;"><span face="Arial, sans-serif" style="font-size: 12pt;"><br /></span></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-60574594722080130132023-08-16T16:12:00.000+10:002023-08-16T16:12:48.417+10:00Jvara and Anujvara<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiG9y40pH99GROZu27n-6j_ywYk74f0rEjco40y2FyQ4InW8FWSfEP9CzGCxXoTEO47l2wfjjzSwcA7GLVRgONZPKTyrq-iLpvSZPqQnjFrCpqs6TMoWe41gfCk3EDrS2DNDF78sBtc9YWS0cdNzLHFqo3lkQLVUqOeJsYgH0_i7h9hOQeiN16W4cenJLI/s360/swami_paramarthananda.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="360" data-original-width="282" height="221" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiG9y40pH99GROZu27n-6j_ywYk74f0rEjco40y2FyQ4InW8FWSfEP9CzGCxXoTEO47l2wfjjzSwcA7GLVRgONZPKTyrq-iLpvSZPqQnjFrCpqs6TMoWe41gfCk3EDrS2DNDF78sBtc9YWS0cdNzLHFqo3lkQLVUqOeJsYgH0_i7h9hOQeiN16W4cenJLI/w173-h221/swami_paramarthananda.png" width="173" /></a></div><br /><p></p><p style="text-align: left;"></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><i><span lang="EN-US" style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> <span> </span><span> </span></span><span style="font-family: arial; font-size: large;">Jvara</span></span></i><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;">
and <i>Anujvara </i>are two Sanskrit words used by Swami Vidyaranya in the
seventh chapter of his work “<i>Panchadasi</i>”.<span style="mso-spacerun: yes;"> </span>Of these two, the word ‘<i>Jvara</i>’ is
popular in regional languages also. <span style="mso-spacerun: yes;"> </span>This
word literally means fever and </span><span style="color: #595959; line-height: 150%;">by extension it means all
forms of illnesses i.e. all forms of diseases that can affect a human-being. Scriptures
say that human body consists of three layers called <i>sthula sareeram</i>, <i>sukshma
sareeram</i> and <i>karana sareeram</i> i.e. physical, subtle and causal bodies.
</span><i><span style="line-height: 150%;">Sthula
sareeram, </span></i><span style="line-height: 150%;">physical<i> </i>body<i> </i>is visible to oneself as well
as to others. <i>Sukshma sareeram</i>, subtle body,<i> </i>is not visible to oneself
but one is conscious of it and </span>it is known to him but
it is neither visible nor known to others. <i>Karana sarreram </i>is not known or visible either
to oneself or to others. All these three bodies are subject to <i>Jvara</i>,
illnesses.</span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-size: large;"><span style="font-family: arial;"> </span><span style="font-family: arial;"><span lang="EN-US" style="line-height: 150%;">In
the <i>ayurvedic</i> system the illnesses that afflict the physical body are
classified into three groups as <i>vada</i>, <i>pitta</i> and <i>kapam</i> with
their combinations, deficiencies and increase, causing countless diseases. They come under <i>sthula sareera jvarah</i>. All the emotional problems affecting the mind
come under <i>sukshma sareera jvara</i>.
They are <i>kama, krodha, </i></span><i><span style="color: #595959; line-height: 150%;">lobha, moha,
madha, matsarya</span></i><span style="color: #595959; line-height: 150%;">, depression, worry, fear,
anxiety, restlessness etc. Still deeper,
within <i>sukshma sareeram</i> is <i>karana sareeram</i>. And <i>karana
sareeram</i> is afflicted with the effects of <i>Sanchita </i>karmas which are
also <i>jvaras</i>. <i>Sanchitha</i>
karmas are the accumulated <i>punya, papa</i> karmas of this and all the
previous <i>janmas</i> that yield results, good and bad, in their own time and
not subject to one’s control.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #595959; line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;"> <span style="line-height: 107%;"> Thus one has got <i>jvara</i> at all the three levels;
<i>sthula, sukṣhma, karaṇa sareeram</i>.
Swami Vidyaranya says here (7-227) “</span><i><span style="line-height: 107%;">ete jvaraḥ sarireshu trishu svabhavika mataḥ</span></i><span style="line-height: 107%;">.(</span><span style="line-height: 107%;"> These afflictions are said to be natural to the three bodies)” This means that the
bodies have got the three <i>jvaras</i> naturally and intrinsically and one can never totally eliminate them. In fact,
he warns in the second line (7-227) “</span><i><span style="line-height: 107%;">viyoge tu jvaraistani sariranyeva nasate</span></i><span style="line-height: 107%;"> (</span><span style="line-height: 107%;">When the bodies become
free from them, they cease to function).” He gives
an example also; if one removes the thread, just as cloth will not be there, if
one removes clay just as pot will not be there; similarly without these <i>jvaras
</i>totally, body will not be there. So <i>jvara-nivritti</i>
is not possible. But though <i>jvara
nivritti</i> is not possible, <i>jvara samanam</i> is possible i.e. dilution,
reduction, and bringing down to manageable and tolerable level, is possible. This
can be achieved by leading a religious way of life as per Vedic teaching.</span></span></span></p><p></p><p class="MsoNormal" style="line-height: 150%;"><span face=""Arial",sans-serif" lang="EN-US" style="font-size: 12pt; line-height: 150%; mso-ansi-language: EN-US;"><o:p></o:p></span></p><p style="text-align: left;"><span> </span><span> </span><span> <span> </span></span><span style="font-family: arial; font-size: large;"><span style="color: #595959;">Religious
way of life as per Vedic teaching is leading a life following the guidelines of
karma yoga, </span><i style="color: #595959;">bhakthi </i><span style="color: #595959;">yoga and </span><i style="color: #595959;">upasana</i><span style="color: #595959;"> yoga, which occur in the </span><i style="color: #595959;">Veda-purva-bhaga</i><span style="color: #595959;">.</span><span style="color: #595959;"> </span><span style="color: #595959;">The religious way of life prepares one for a
spiritual way of life consisting of </span><i style="color: #595959;">Jnana</i><span style="color: #595959;"> yoga, which comes under </span><i style="color: #595959;">Veda-anta-bhagha</i><span style="color: #595959;">.</span><span style="color: #595959;"> </span><span style="color: #595959;">The religious way of life consisting of </span><i style="color: #595959;">karma
yoga</i><span style="color: #595959;">, </span><i style="color: #595959;">bhakthi yoga</i><span style="color: #595959;"> and </span><i style="color: #595959;">upasana yoga</i><span style="color: #595959;">, is designed in such a
way that it prepares a person for spiritual-way of life.</span><span style="color: #595959;"> </span><span style="color: #595959;">And spiritual-way of life is designed in such
a manner that it will give fulfilment in a person’s life. And this
spiritual-life alone can give compete-fulfilment in life, which is called </span><i style="color: #595959;">moksha</i><span style="color: #595959;">.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="color: #595959; font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></p><p style="text-align: left;"><span style="font-family: arial; font-size: large;"><span style="color: #595959;"><span> </span><span> </span><span> </span>The religious way of life enables one to
adopt </span><i style="color: #595959;">jvara samanam</i><span style="color: #595959;"> through the equanimity that one develops in this way
of life which gives an attitude of tolerance and endurance which Lord Krishna
advises Arjuna in Bhagavad Gita (2-14)</span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Maatrasparshastu
kaunteya sitoshnasukhaduhkhadah; <o:p></o:p></span></span></i></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Aagamapayino’nityaas
tamstitikshasva bharata</span></i><span style="line-height: 150%;">. (2-14)<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The contacts of the
senses with the objects, O son of Kunti, which cause heat and cold and pleasure
and pain, have a beginning and an end; they are impermanent; endure them
bravely, O Arjuna!<o:p></o:p></span></span></p>
<span style="font-family: arial; font-size: large;"><i><span style="line-height: 107%;">Jvara samanam</span></i><span style="line-height: 107%;"> can also be called the
process of FIR reduction; where ‘F’ stands for frequency of emotional
disturbances and health disturbances; ‘I’ stands for intensity of disturbances
and ‘R’ stands for recovery-period from disturbances. Reduction in the frequency of mental and/or
physical disturbances, reduction in the intensity as well as the recovery
period as and when they happen are facilitated by the disciplines of religious
life and the mental attitude it fosters.</span></span><div><span style="font-family: arial; font-size: large;"><span style="line-height: 107%;"><span> </span><span> </span><span> </span></span></span></div><div><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-size: large;"><span style="font-family: arial;">All the three bodies</span><span style="font-family: arial;"><i>,
sthula</i>, s<i>ukshma</i> and k<i>arana</i> are like the three costumes one
wears for interacting with the outside world.
Singly or severally they are not one’s Real Self. One’s Real Self is <i>Athma</i>,
which is not an object of experience and the three bodies are called <i>anathma</i>.
<i>Athma</i> is essentially the
all-pervading, all-powerful <i>Brahman</i> which none of the <i>jvaras</i> that
afflict the <i>anathma</i> can affect. Ignorance of this fact makes one suffer <i>samsara</i>
and imagine that he is affected by all the <i>jvaras</i> that affect <i>anathma</i>. This Self-ignorance is rooted in <i>karana
sareeram</i> and is called <i>Anujvara</i> as, like the <i>jvaras,</i> it also
causes emotional and physical disturbances at the level of the bodies because
of wrong identification of one’s Real Self with <i>anathma</i>. But it is an
intellectual problem caused by Self-mis–perception and correct knowledge
of the nature of Self can help one to get rid of it.</span></span></div><div><span style="font-size: large;"><span style="font-family: arial;"><span> </span><span> </span><span> </span></span></span></div><div><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-family: Arial, sans-serif; font-size: 12pt;"> </span><span style="font-size: large;"><span style="font-family: arial;">Through the spiritual
life prescribed in the Vedic teaching consisting of </span><span style="font-family: arial;"><i>Jnana yoga</i> one attains
<i>Athma Jnanam</i> and understands one's Real nature as <i>Athma</i> and frees
oneself of identification with the <i>anathma sareera-triam</i>. This brings about a change in one’s outlook which
can be summarized in the following five capsule statements:</span></span></div>
<p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span style="mso-list: Ignore;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span style="color: #595959; line-height: 150%;">My real nature is <i>Athma</i>,
the eternal all-pervading Consciousness<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span style="mso-list: Ignore;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span style="color: #595959; line-height: 150%;">Being <i>Athma</i>, I am the only
source of permanent peace, security and happiness for myself. <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span style="mso-list: Ignore;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span style="color: #595959; line-height: 150%;">I experience the <i>anatma sareera-triam</i>
as a witness by my mere presence and through the <i>anathma sareera-triam</i> experience
the world.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span style="mso-list: Ignore;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--><span style="color: #595959; line-height: 150%;"><span style="mso-spacerun: yes;"> </span>As <i>Athma</i>, I am <i>nitya-muktha</i> and free
from all <i>jvaras</i> as <i>jvaras</i> happen only in <i>anathma sareera-triam</i>.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span style="mso-list: Ignore;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;">
</span></span></span><!--[endif]--></span><span style="color: #595959; line-height: 150%;"><span style="font-family: arial; font-size: large;">By forgetting my real nature, I
convert life into a burden and by remembering my real nature I convert life
into a blessing.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -.25in;"><span style="color: #595959; line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: .5in;"><span style="color: #595959; line-height: 150%;"><span style="font-family: arial; font-size: large;">Defining and differentiating <i>jvara</i> and <i>anujvara</i>
and pointing out that <i>jvara-nivṛtti</i> is not possible, only <i>jvara
samanam</i> is possible and that is achieved through efficient <i>karma,
bhakthi and upasana yogas</i> and <i>anujvara-nivṛtti</i> is possible through <i>jnana
yoga,</i> is thus an important teaching of Swami Vidyaranya in the seventh
chapter of Panchadasi.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center; text-indent: 0.5in;"><span style="color: #595959; line-height: 150%;"></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: .0001pt; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">(adapted from the talk of Swami Paramarthananda)</span></span><span style="font-family: "Arial",sans-serif; font-size: 12.0pt; line-height: 150%;"><o:p></o:p></span></p><span style="font-family: arial; font-size: large;"></span><p></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-45028463803159455062023-05-28T20:39:00.001+10:002023-05-28T21:37:27.216+10:00How to excel as Kartha <p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/a/AVvXsEjcNJVSQsz6PeOrdO8SVNRObvcg-KmsWdI76h6OG2ZG9mEngdBn0Zl1X-KQ7rh6KGuCPAywp0Ck8AdqQEPIZ-s0U8D3m0V59xHid95Tk95n6x_ziITpMoK9LHtWs3IxraofT0XER3pMmn9IYUjWS9xzIhZRXtoPXyuS3cMrbHCbvloq3rgVJJ8YIDDC" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="121" data-original-width="94" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEjcNJVSQsz6PeOrdO8SVNRObvcg-KmsWdI76h6OG2ZG9mEngdBn0Zl1X-KQ7rh6KGuCPAywp0Ck8AdqQEPIZ-s0U8D3m0V59xHid95Tk95n6x_ziITpMoK9LHtWs3IxraofT0XER3pMmn9IYUjWS9xzIhZRXtoPXyuS3cMrbHCbvloq3rgVJJ8YIDDC" width="186" /></a></p><p style="text-align: left;"><span> </span><span> </span><span> </span><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;">Taittriya Upanishad (2-5-1) states that <i>Vijnamaya
Athma</i>: “<i>yajnam tanute, karmani tanute’pi cha</i> (performs sacrifices
and performs physical actions too)” which makes out the <i>Vijnanamaya Athma</i>
as the <i>Kartha</i> human being. For ‘</span><i><span style="line-height: 150%;">yajnam</span></i><span style="line-height: 150%;">’, the sacrifices, stands for all sacred actions and ‘<i>karmani</i>’,
the physical actions stand for all secular actions; and ‘<i>yajnam</i>’ and ‘<i>karmani</i>’
together represent all of one’s actions. The Upanishad (2-4-2) earlier </span><span lang="EN-US" style="line-height: 150%;">describes <i>Vijnanamaya Athma</i> thus; “<i>tasya shraddaaiva
sirah, rtam dakshinah pakshah, sathyam uttarah pakshahh, yoga athma, mahah
puchcham prathishtha</i> (<i>Shraddha</i> is its head,<i> Rtam</i> is its right
side, <i>Sathyam</i> is the left side, <i>Yoga</i> is the trunk, <i>Mahah</i>
is the tail and the support)”. Taking these two <i>Mantras</i> together in the
order stated above, we can say that one can excel as <i>Kartha</i> if one cultivates
or takes care of the principles described as the five limbs of <i>Vijnanamaya
Athma</i>, i.e. <i>Shraddha</i>, <i>Rtam, Sathyam, Yoga</i> and <i>Mahah</i>. We shall now see them one by one, starting
from <i>Shraddha.</i></span></span></p><p style="text-align: left;"><i><span lang="EN-US" style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Shraddha, </span></span></i><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;">in this context,<i> </i>means
reverential love for the action that a <i>Kartha</i> does. Some actions one
undertakes and some one is forced to do as in nursing a sick, helpless parent.
Whatever be the type, never do any action reluctantly, half-heartedly. Any
action one does, let it be done with love. Even if there is no positive love, let
there be no dislike, no blaming, and no complaining about one’s <i>Prarabdha</i>
etc. and make an effort to learn to love the action by developing an
attitudinal change. If one learns to like
the <i>Karma</i> one does, that <i>Karma</i> itself will give <i>Ananda</i>. One need not wait for <i>Karma phalam</i> to
attain <i>Ananda</i>. The great
advantage of <i>Karma Ananda</i> is, It is instantaneous. </span><span style="line-height: 107%;">As even one does, one gets
pleasure while doing that. And this <i>Ananda </i>that one derives by loving the
action while doing it is free from all obstacles also. Even <i>Prarabdha </i>cannot
obstruct this <i>Ananda.</i> </span><span style="line-height: 107%;">So the first principle of excellence in <i>Karma</i> is;<i>
</i>Love what you do and even if you don’t love, at-least don’t dislike what you do
and what you have to do</span><span style="line-height: 107%;">.</span></span></p><p style="text-align: left;"><i><span lang="EN-US" style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Rtam</span></span></i><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;">, the second principle, in this context, means
proper knowledge regarding the actions that one has to do i.e. what to do, when
to do, how to do, how much to do, where to do and also the consequences. </span><span style="line-height: 107%;">If one is not well-informed, not only the <i>Karma</i>
will be poor in quality and as a <i>Karta</i>, one also will be diffident, with
diffidence leading to tension and worry.
For one, every role one plays in life including the role as spouse and
parent is also <i>Karma</i> only. If one does not play the role of a husband
properly, one becomes miserable, making the partner also miserable. If one does not play the parenting role
properly, one will be bringing up brats only which affects the family and
society also. Similarly, in other roles also. And proper knowledge is all the
more necessary in religious activities for the activities to bear fruit. There is no limit to one’s knowing because if one has to do
a job repeatedly, the learning process continues as one can learn from one’s
mistakes as well. When one chooses to
learn from <i>Karma</i>, and has an open learning mind, one avoids the boredom
that arises from repetition.</span><span style="line-height: 107%;"> </span><span style="line-height: 107%;">The best method to avoid boredom is to use every
performance for one’s research & development for the next. </span></span></p><p style="text-align: left;"><i><span style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Sathyam</span></span></i><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;"> is the third principle. <i>Sathyam, </i>in this context<i>,</i> is
implementation of whatever one has learnt. The knower and doer should not be
split. So <i>Sathyam</i> means that knower-doer split is not there. When there is no such split first of all, one
avoids all the negative consequences. And secondly, there is a total
satisfaction also because one has done a thing well. One derives the
satisfaction based <i>Ananda. </i></span></span></p><p style="text-align: left;"><span style="line-height: 107%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="color: black; line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Yoga is the
fourth principle. Yoga, in this context,
means converting every action into meditation i.e. being totally focussed in
the performance. If one performs an action with undivided attention that act
itself becomes meditation. By applying
oneself totally to the action on hand, one converts each one of his actions
into meditation. And also saves the time,
energy and strain involved in large measure in a mechanical action. Performing every action fully focussed as in
<i>Dhyanam</i>, will also help one later, if and when one chooses to study Vedanta.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="color: black; line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Mahah</span></span></i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> is the fifth principle. <i>Mahah</i>, in this context means <i>Hiranyagarba</i>,
the total <i>Kartha</i>. Later the Upanishad says the individual <i>Karta</i> should learn to
identify with the total <i>Karta</i> i.e. one has to learn to expand. It means that when one performs a <i>Karma</i>, one has a total vision. One does not see it
from the angle of benefit to oneself only, but wherever possible to others
involved also. Performing <i>Karma</i> with an expansive outlook and not with a
selfish outlook only is also called <i>Paropakara</i>.</span></span><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;"> <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">So the five
principles that together lead one to excel as<i> Kartha</i> are:<o:p></o:p></span></span></p><span style="font-family: arial; font-size: large;"><i></i></span><p></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left; text-indent: -0.25in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><!--[endif]--><span style="line-height: 150%;">Love for the <i>Karma</i> one does<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left; text-indent: -0.25in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;"> <span> </span> </span></span><!--[endif]--><span style="line-height: 150%;">Total knowledge of the <i>Karma</i><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left; text-indent: -0.25in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><!--[endif]--><span style="line-height: 150%;">Putting in action the knowledge<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left; text-indent: -0.25in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><!--[endif]--><span style="line-height: 150%;">Single-pointed attention to the <i>Karma</i> in hand<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left; text-indent: -0.25in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;"> <span> </span></span></span><!--[endif]--></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Having a total outlook in <i>Karma</i>, one is engaged in</span></span></p></blockquote><p style="text-align: center;"><span style="font-family: arial; font-size: large;">(adapted
from Swami Paramarthananda’s talk) </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: left;"><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;">
</span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center; text-indent: -0.25in;"><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;">--------------------------------------</span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; margin-bottom: 0in; mso-add-space: auto; mso-layout-grid-align: none; mso-list: l0 level1 lfo1; text-autospace: none; text-indent: -0.25in;"><span face="Arial, sans-serif" style="font-size: 12pt; line-height: 150%;"><br /></span></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-63043197390410460472023-05-23T14:58:00.000+10:002023-05-23T14:58:13.304+10:00Vedic approach to Happiness<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiO39u2XwTrZY7tnDfFE1b2O4jYtSMqF01YUOkAV2vhFL3SkD6ThwsAfkjX6QtOACi-CzsibMz976Veu6U6VMwFIZEiI1rAPjDxHYriHSKzrYWDwn2W9g-VHjLTXRtFb0YGGG4tUZZj4jMCTI6uwp1eNdBwPDGNz28PSs-y4TXbhNPejvX-EGXSzk27" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="117" data-original-width="92" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEiO39u2XwTrZY7tnDfFE1b2O4jYtSMqF01YUOkAV2vhFL3SkD6ThwsAfkjX6QtOACi-CzsibMz976Veu6U6VMwFIZEiI1rAPjDxHYriHSKzrYWDwn2W9g-VHjLTXRtFb0YGGG4tUZZj4jMCTI6uwp1eNdBwPDGNz28PSs-y4TXbhNPejvX-EGXSzk27" width="189" /></a></div><br /><p></p><p style="text-align: left;"></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">Vedas<b>
</b>divide happiness into three categories, based on the means by which the
happiness is acquired by a person. Swami
Paramarthananda calls them as <i>Kama ananda</i>, <i>Dharma ananda</i></span><b><span style="line-height: 150%;"> </span></b><span style="line-height: 150%;">and <i>Moksha ananda</i> based
on the concepts. <span style="mso-spacerun: yes;"> </span>We shall call them as <i>Kamananda</i>,
<i>Dharmananda</i> and <i>Mokshananda</i> and see them one by one starting from
<i>Kamananda.<o:p></o:p></i></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The
term <i>Kamananda</i> means the pleasure derived through the desired or
desirable objects. So it means all the sense pleasures enjoyed in the world through
contact with sense organs like <i>sabda, sparsa, rupa, rasa, gandha</i> i.e.
sound, touch, form, taste, smell. In
short all forms of sense pleasures come under <i>Kamananda</i>. Vedas do not condemn them but only advise
moderation in their enjoyment. All legitimate, <i>Dharmic</i> sense enjoyments
are accepted by Vedas and Vedas even prescribe pujas to attain these pleasures.
Taittriya Uanishad in <i>anuvaka</i> 4 of <i>Sikshavalli </i>speaks of <i>Avahanti
homa</i> wherein food and drink, clothes and cattle are prayed for. This is the
most popular <i>Ananda</i>, all over the world. In fact, when one talks about happiness, others
understand it only as <i>Kamananda, </i>the materialistic sense pleasure.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Dharmananda</span></span></i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> means
the happiness that a person derives by following a <i>Dharmic</i> way of life.
The life style governed by <i>Dharma</i> is called the <i>Dharmic</i> way of
life and the teachings or instructions of Vedas come under <i>Dharma</i> which
can be classified into three categories.
They are <i>sadbhavana, satguna and satkarmani</i> i.e. healthy
attitudes, healthy or noble values and healthy or noble actions. All the three are equally important and they
complement each other.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Of
these three, <i>sadbhavna</i>, healthy attitudes, is the first and others will
follow. </span></span><span style="font-size: large;"><span style="font-family: arial;">Vedas repeatedly
mention that one must have a healthy attitude towards the world in which one is
living. Since the world is readily
available to one, it is taken for granted and so one does not have a proper
attitude to it and this leads to abuse and exploitation of nature and environs. Vedas prescribe
varieties of upasanas / meditations in which one is asked to dwell upon the
wonderful universe with the wonderful variety of planets, oceans, rivers and
mountains besides all living beings. Taittriya
Upanishad (1-7-1) prescribes a <i>upasana</i> on “The earth, the sky, --- the
fire, the air, the sun, the moon, the stars, the waters, the trees -----“that
brings about the awareness of the world around us. The earth has got not only all basic
resources but also everything for the fulfilment of all human aspirations i.e. <i>Dharma,
artha, kama</i> and <i>Moksha</i>. One has to learn to appreciate this universe
and this appreciation should change to reverence as expressed through Vedic
mantras as “<i>Namasthe Vayo</i> (Salutations to Air)”. This reverence will come when one looks upon
the universe as <i>Visvarupa Iswarah</i>. Therefore, one’s attitude towards the
universe must be one of bhakti and this <i>Vivarupa</i> bhakthi is a part of <i>Dharmic</i>
life. The reverence towards the entire
universe of things and human beings as a manifestation of<i> Iswara</i>,
besides looking upon all that one has got as a gift from <i>Iswara</i> is the
first component of <i>Dharma</i>, </span><i><span style="font-family: arial;">sadbhavana.</span></i></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">The next two categories, <i>satguna</i> and <i>satkarmani</i>,
are based on one fundamental principle; “Happiness ever, Sorrow never” that
governs everyone’s attitude in life. <i>Sukham</i>
is universally sought and <i>Dukham</i> is universally avoided irrespective of
nation or religion. Therefore, Vedas say, a <i>Dharmic</i> life is a life which
takes into account this universal quest.
So Vedas say, don’t cause pain to others by word, thought or deed. Even where pain is to be caused due to extraordinary
circumstances, as in the case of a doctor inflicting pain in the course of
treatment, efforts should be made to keep it as minimum as possible. “<i>Ahimsa paramo Dharmah</i>” is the
scriptural saying emphasising the paramount nature of <i>Ahimsa</i> and Swami
Dayayananada Saraswathi says, “All other values are nothing but an extension or
derivative of <i>Ahiṃsa</i> only'. So <i>Ahimsa</i>,
which is a fundamental seed value is the second component of <i>Dharma</i>, <i>Satguna</i>.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">Applying the principle that everyone desires happiness and no one
welcomes sorrow, we can say that the noblest action is <i>Paropakara</i> wherein
one helps to relieve the sorrow of the others, known or unknown, voluntarily
without any expectations except their happiness. Veda Vyasa declared after writing the
eighteen puranas that the lesson to be learnt from the <i>puranas</i> is: “<i>P</i></span><i><span style="line-height: 150%;">aropakara
punyaya</span></i><span style="line-height: 150%;">, <i>papaya para pidanam</i> (helping others confers punya
and hurting others, papa)”. In creation,
Nature is doing this as said in the following verse: <o:p></o:p></span></span></p><p></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Paropakaraya phalanti
vrkshah, paropakaraya duhanti gavah,</span></i><span style="line-height: 150%;"> I<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">paropakaraya vahanti
nadyah, paropakarartham idam sariram</span></i><span style="line-height: 150%;"> II. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Trees bear fruits for
consumption of others, cows give milk for the benefit of others, rivers flow
giving water to people (others), (Same way, this human) body is for helping
others.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">And <i>Paropakara</i>,
wherein one increases the happiness and relieves the sorrow of others voluntarily
without any expectations is the third component of <i>Dharma</i>, <i>satkarmani.</i></span>
<span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial;"><i><span style="font-size: large;"> </span></i></span><span style="font-family: arial; font-size: large;"><span style="line-height: 150%; text-indent: 0.5in;">So a <i>Dharmic</i>
way of life is following these three i.e. <i>Viswarupa Bhakthi</i>, <i>Ahimsa </i>and
<i>Paropakara</i>, in one’s life to the extent possible and the joy derived
through adherence to the practice of <i>Visvarupa
bhakthi, Ahimsa</i> and <i>Paropakara</i> is called <i>Dharmananda.</i> And Vedas say, <i>Dharmananda</i> is
quantitatively and qualitatively much superior to <i>Kamananda</i></span><span style="line-height: 150%; text-indent: 0.5in;">. <i>Dharmananda</i>
will also preserve the earth as <i>livable</i> for the future generations as it
involves no exploitation of nature.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial;"><span style="line-height: 150%; text-indent: 0.5in;"><span style="font-size: large;"> </span></span></span><span style="font-family: arial; font-size: large;"><i style="text-indent: 0.5in;"><span style="line-height: 150%;">Mokshananda</span></i><span style="line-height: 150%; text-indent: 0.5in;"> is <i>Ananda</i> derived through <i>Moksha</i>. <i>Moksha</i> is freedom from Self-ignorance
and consequent Self-misconception. Vedas
say that one’s true Self is <i>Athma</i>, the <i>Brahman</i>, whose nature is
infinite <i>Ananda</i> only. From ignorance of one’s Self,<i> Athma</i>, arises
the misconception that one's Self is the body-mind-complex with its limitations. From this arises the biggest misconception
that one has to get happiness from outside. Vedas say that whatever happiness one
derives from external sources are the ones that external sources are bringing out
from oneself like the reflection in the mirror.
They are only mirroring one’s inherent happiness for only <i>Athma </i>is<i>
Ananda svarupa </i>and not <i>anathma. </i></span><i style="text-indent: 0.5in;"><span style="line-height: 150%;"> </span></i><span style="line-height: 150%; text-indent: 0.5in;">Both the <i>Kamananda</i> and <i>Dharmananda</i>
that arise from external sources are the <i>Ananda</i> brought out from one’s
inner core, the <i>Athma</i>, only. If one
follows the disciplines of <i>Jnana Yoga</i> starting with the study of scriptures
under the guidance of a competent teacher, one will discover this fact that the
primary source of all his happiness is his inner Self, <i>Athma</i>. Then, as
said in Bhagavad Gita (3-17) such a person will be rejoicing in one’s Self only
(<i>athmarathi</i>) being content in one’s Self (<i>athmanyeva cha santhushtaha</i>).
<i>Mokshananda</i> is the greatest <i>Ananda</i>,
greater than <i>Dharmananda</i> and <i>Kamananda,</i> as attaining <i>Mokshananda</i>,
all the struggle of one for happiness ends.
That is called Liberation; freedom from Self-ignorance; freedom from Self-misconception;
freedom from struggles to attain happiness.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center;"><span style="line-height: 150%;"></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">(adapted
from Swami Paramarthananda’s talk)<o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">------------------------</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></p><p style="text-align: left;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com1tag:blogger.com,1999:blog-3079032944402229900.post-2283409439599880802023-05-18T09:47:00.000+10:002023-05-18T09:47:57.505+10:00Handling Human Relationships<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEip5gardfEuxvE6XsgefyW3UBM7wb-j7XQORIC1qH-TjtJ8AF4XbR4HeYScyCCXlXAf4kUkLMxeWxU9zZLG6z5uqi7tXN8eDxtQ_zOPjfyNK3oWPjPPXl1_kXcxmfuE1Asjaqc1nnkYHIBNzlaCktiJm8QiGjtpNsJ-d0sLymAqaFMoJ3FmkAZ6Spwp" style="margin-left: 1em; margin-right: 1em;"></a><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEip5gardfEuxvE6XsgefyW3UBM7wb-j7XQORIC1qH-TjtJ8AF4XbR4HeYScyCCXlXAf4kUkLMxeWxU9zZLG6z5uqi7tXN8eDxtQ_zOPjfyNK3oWPjPPXl1_kXcxmfuE1Asjaqc1nnkYHIBNzlaCktiJm8QiGjtpNsJ-d0sLymAqaFMoJ3FmkAZ6Spwp" style="margin-left: 1em; margin-right: 1em;"></a><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhrPEyjmpVe7B8hcTa52jl5cT-lMuqUDpnPTRsmhpKQLUBez0VL4YviXaq-lzdsgo4L57sa7KkQ_1GFShqYTMwTvTvXFFAXzbgivCUNDMHkK2BvS7olyKfOr0uIC3_EJpMU4fErsS3Py8JCAfkAZHR_59FC7n3nlUx0vmQ5F9QqT_z50LtlllFq48rd" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="173" data-original-width="135" height="240" src="https://blogger.googleusercontent.com/img/a/AVvXsEhrPEyjmpVe7B8hcTa52jl5cT-lMuqUDpnPTRsmhpKQLUBez0VL4YviXaq-lzdsgo4L57sa7KkQ_1GFShqYTMwTvTvXFFAXzbgivCUNDMHkK2BvS7olyKfOr0uIC3_EJpMU4fErsS3Py8JCAfkAZHR_59FC7n3nlUx0vmQ5F9QqT_z50LtlllFq48rd" width="187" /></a></div><br /></div><div style="text-align: left;"><span style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">There is a popular saying that man is a social animal. The idea conveyed here is that a human being
can never lead an isolated life style. Human
beings live together in groups, call it family, or community or society or
nation. And there are varieties in relationships; long term, short term, active,
passive, close (intimate), and shallow. Of these some are man-made
relationships and some are God-made relationships and these relationships
decide the quality of human life. Relationships
have got a significant role in determining the very quality of life. A good
relationship can convert the earth into heaven and a terrible relationship can
convert the earth into hell. Of the
human relationships, scriptures say that one should look upon them as a means
of inner spiritual growth and not as a means of happiness. Happiness depends upon many factors, some
known and some unknown and of the known factors also some are uncontrollable
making it unpredictable, fragile and fleeting. So if happiness alone is taken
as the factor, human relationships also will be fragile, fleeting and
unpredictable and not stable. Since the very goal of human life is inner
growth, relationships promoting it will be enduring and rewarding.</span></span><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></div><div style="text-align: left;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><br /></span></div><div style="text-align: left;"><span face=""Arial",sans-serif" style="line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">We shall now see how the relationships can contribute to inner growth. Firstly, human beings have a fundamental
problem, the sense of isolation and loneliness born of Self-ignorance. Minimum one stable
relationship is required if a human being should enjoy reasonable sanity - not
only mental health but even physical health. Though the ultimate
solution for this problem is Self-knowledge, its acquisition is not easy and
many have no inclination for it. A stable relationship is a temporary solution
available to all, to avoid the sense of isolation and loneliness that
contributes to the problems of mental health and consequent problems to the
physical health as well. Even for sanyasis the <i>sastras</i>
prescribe a relationship with <i>Guru<span style="color: mediumblue;"> </span></i>and <i>Ishta Devata, Guru Ishta Devata Sambandha</i>.</span></span></span></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><span style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Secondly, some of the <i>Karmas</i> are exhausted only through certain types of
relationships and not in any other way.
As per scriptures one is born to exhaust one’s <i>punya-papa Karma</i>. One has to exhaust certain <i>Karmas</i>, <i>Karma
Kshaya,</i> through certain forms of relationships. If
one approaches the relationship with that attitude, one is cooperating with the
Lord’s law of <i>Karma</i>. The very cooperation with the Lord’s law of <i>Karma</i>
is a form of inner growth because one is aligning with <i>Dharma</i>. </span></span></div><div style="text-align: left;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;"><br /></span></span></div><div style="text-align: left;"><span style="line-height: 107%;"><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Thirdly one
gets <i>Titiksha</i> through relationship.
<i>Titiksha</i> means tolerance.
Tattvabodha defines <i>Titiksha</i> as “<i>seethoshna sukhadukhadhi
sahishnuthvam</i> (the endurance of heat and cold, pleasure and pain etc.)”. <i>Titiksha</i> is that frame of mind in
which one is able to accept the opposites like cold and heat, p</span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">leasure
and pain with equanimity and without complaint.
This is an important spiritual value for one seeking <i>Jivan Mukthi</i>. Even otherwise it is an important value
required to manage old age. Lord Krishna
tells Arjuna in Bhagavad Gita (2-13,14):<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 115%;">matra sparsastu
kaunteya sitoshna sukha dukhadah</span></i><span style="line-height: 115%;"> I<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 115%;">agamapayino’nityastamstitikshasva
bharata </span></i><span style="line-height: 115%;">II<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 115%;">yamhi na vyathayantyete
purusham purusharsabha </span></i><span style="line-height: 115%;">I<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 115%;">samadukha sukham dhiram
so’mrutatva ya kalpate </span></i><span style="line-height: 115%;">II<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">The contacts of the
senses with the objects, O son of Kunti, which cause heat and cold and pleasure
and pain, have a beginning and an end; they are impermanent; endure them
bravely, O Arjuna! (13)<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 115%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">That firm man whom
surely these afflict not, O chief among men, to whom pleasure and pain are the
same, is fit for attaining immortality! (14)<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Without <i>Titiksha</i>,
<i>Jivan Mukthi</i> is not possible and also old age management. Suffering is an integral part of life because suffering
also has a role in making a human being mature. Suffering can be a learning
experience only for a person with <i>Titiksha</i>. </span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="line-height: 107%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Fourthly, any good work in Sastra is called </span></span><span style="font-family: arial; font-size: large;"><i><span style="line-height: 107%;">Yajna</span></i><span style="line-height: 107%;"> and
it requires a minimum team of three or multiple of three members. Team means human beings and human beings means
healthy relationship bond is involved. Without that it will not be a team, only it will be a confused crowd. Further, when human beings, spiritual seekers
especially, want to contribute something to the society, they do it as a team
of people. For as a single individual, one can contribute only very little or
practically nothing. </span></span></span></p></span></div><div style="text-align: left;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;"><br /></span></span></div><div style="text-align: left;"><span style="line-height: 107%;"><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><b><span style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">T</span></span></b><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">hus, human relationship contributes to </span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">good
health, mental and physical, <i>Karma Kshaya</i>, <i>Titiksha<span style="color: mediumblue;"> </span></i>and <i>Yagnya
Anushtanam </i>which all together will lead to inner
growth. In this approach, human happiness that is fleeting and impermanent is
secondary and human growth is the primary aim.
Therefore, the Vedic approach is one that doesn’t give importance to impermanent
happiness which is born out of relationship but gives importance to inner
growth that leads to inner<i> Ananda</i>, <i>Athma Sukham</i>, described as “<i>atmaneva
atmana tushtaha</i> (satisfied in the Self by the
Self) “in Bhagavad Gita (2-55)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center;"><span style="line-height: 150%;"></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">(adapted
from Swami Paramarthananda’s talk)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p></span></div><p></p><p style="text-align: center;"> ------------------------------------------</p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-64234633819917202482023-05-13T16:43:00.001+10:002023-05-13T20:33:43.820+10:00Mastering the mind<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidkWVh0ffOnwpcEZKCnWD7cpDKvERdKQzEpcgKceVxY7li7SqXxLRuZWVtMkc-l9ApJi1Ek3HtyZcaIVWtLhqQLKZg_BILR0-NSJXfY3cgt8FpccdA5Fp8XxzwA_3Rsvf59m-k4jXBXMQo4Rv15u6Jy3hL2V78jGj6uOkwNeqXs0o0LFc8pAQDtDIV/s294/Swamini_Vimalananda.png%202.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="171" data-original-width="294" height="171" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEidkWVh0ffOnwpcEZKCnWD7cpDKvERdKQzEpcgKceVxY7li7SqXxLRuZWVtMkc-l9ApJi1Ek3HtyZcaIVWtLhqQLKZg_BILR0-NSJXfY3cgt8FpccdA5Fp8XxzwA_3Rsvf59m-k4jXBXMQo4Rv15u6Jy3hL2V78jGj6uOkwNeqXs0o0LFc8pAQDtDIV/s1600/Swamini_Vimalananda.png%202.jpg" width="294" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: left;"> <span style="font-size: large;"><span style="font-family: arial;"> </span><span style="font-family: arial;"><i style="text-indent: 0.5in;"><span style="line-height: 150%;">Tattvabodha </span></i><span style="line-height: 150%; text-indent: 0.5in;">defines
mind as a functional facet of one’s inner equipment, called <i>anthakarana</i>.
This <i>anthakarana </i>is a continuous flow of thought modifications called <i>vrittis</i>.
It has four facets. Mind, called <i>manas</i>, is one state where thoughts of
doubt and indecisiveness prevail. Emotions also constitute the mind. Intellect,
called <i>buddhi</i>, is the second state where thoughts of decision and
reasoning dominate. All knowledge arises in <i>buddhi</i>. Memory, called <i>chitha</i>,
is the third state that acts as a storehouse of experiences as impressions from
which flow thoughts of recollections. It is only on this basis of recollection
that cognition takes place. Ego, called <i>Ahamkara </i>is the fourth aspect
associated with thoughts of doership that gives one individuality.</span></span></span></div><div class="separator" style="clear: both; text-align: left;"><span style="font-size: large;"><span style="font-family: arial;"><span style="line-height: 150%; text-indent: 0.5in;"><span> </span><span> </span><span> </span></span></span></span><span style="font-family: arial; font-size: large;"><span style="text-align: justify;">Mind is an important part of one’s personality. But it
is a very much neglected part as compared to the body.</span><span style="text-align: justify;"> </span><span style="text-align: justify;">Body being gross is visible to the outside world and one takes pains to present it beautifully.</span><span style="text-align: justify;">
</span><span style="text-align: justify;">Mind being part of the subtle body is visible to oneself only and so is
less cared for. </span><span style="text-align: justify;"> </span><span style="text-align: justify;">And mind’s Importance
can be seen from the sayings like ‘Mind can make hell of heaven and also heaven of hell’ and ‘You are not what you think; but what you think, you are”. But
such an important instrument is not under one’s control.</span><span style="text-align: justify;"> </span><span style="text-align: justify;">Arjuna tells Lord Krishna in Bhagavad Gita
(6-34):</span></span></div><p></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Chanchalam hi manah krishna
pramaathi balavad dridham</span></i><span style="line-height: 150%;"> I <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Tasyaaham nigraham manye
vaayoriva sudushkaram</span></i><span style="line-height: 150%;"> II<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The mind verily is restless,
turbulent, strong and unyielding, O Krishna! I deem it as difficult to control
as to control the wind.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span><span> </span></span><span style="font-family: arial; font-size: large;">We must first understand the mind i.e. what it is and how it functions and then
only we can master it. The existence of the mind cannot be established by any
objective scientific methods. Scriptures
describe it as flow of thoughts. How fast is the flow? It is faster than light
and it can reach any place in the universe and return in seconds. It has immense capability as all knowledge
and all emotions also exist as one’s thoughts in the mind. Anything in existence
can be proved as a thought in one’s mind. All our advanced sophisticated
instruments were first conceived as thoughts in the mind. Everyone does not
understand its working but everyone uses it.</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span> </span><span> </span><span> </span></span><span style="font-family: arial; font-size: large;"><span style="text-indent: 0.5in;">The flow
of thoughts in the mind can be compared to flow of water in the river. If the
waters are clean the river looks clean. Thus if the thoughts are good, mind is
good.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">If the thoughts are agitated, mind
is agitated.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">So mind management can be translated
as thought management.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">Thoughts are
managed by managing their quality, quantity and the direction of thought flow. </span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">One can change the quality of thoughts for the
better by encouraging positive thoughts and discouraging negative thoughts by
interrupting them and re-directing them deliberately.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">One can also resort to the practice of Bhakthi
yoga and divert one's thoughts towards one's chosen deity, </span><i style="text-indent: 0.5in;">Ishta Devata</i><span style="text-indent: 0.5in;">, through
chanting and thinking about the </span><i style="text-indent: 0.5in;">Ishta Devata</i><span style="text-indent: 0.5in;"> whenever negative thoughts
invade the mind.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">This will arrest the
flow of negative thoughts like anger, jealousy, hatred and the like and will
facilitate redirection of thoughts into positive channels like love, sympathy
etc. One can arrest the rush of thoughts by quietening the mind through simple
breathing exercises, as breath control will lead to thought control and calm
down the agitated mind. Direction of thought- flow in the positive direction can
be achieved through </span><i style="text-indent: 0.5in;">satsangh</i><span style="text-indent: 0.5in;">, company of good and noble people, reading
elevating literature like the lives of saints and scriptures and through cherishing
inspiring ideals.</span></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span style="text-indent: 0.5in;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: large;"><span style="text-indent: 0.5in;">The
mind can be divided into four parts as; 1) that we know and others also know, 2) that
we only know and others do not know, 3) that we do not know but others know and 4) that
we do not know and others also do not know.</span><span style="text-indent: 0.5in;">
</span><span style="text-indent: 0.5in;">Parts 1,2 and 3 come under conscious mind and amenable to control and
restraint through practices outlined earlier, but part 4 which is one’s
subconscious mind cannot be disciplined this way.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">By avoiding temptations only, one can ensure
that the latent vasanas of subconscious mind do not come in the way of
control of thoughts.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">This is achieved
through avoiding attachment in respect of objects and relationships.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">While agreeing with Arjuna regarding the
nature of mind, Lord Krishna also says in Gita (6-35), “</span><i style="text-indent: 0.5in;">Abhyaasena tu
kaunteya vairaagyena cha grihyate </i><span style="text-indent: 0.5in;">(by practice and by dispassion it can be
brought under control)”.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">So along with
the practice of the above steps one should also practice dispassion, </span><i style="text-indent: 0.5in;">Vairagya</i><span style="text-indent: 0.5in;">
to achieve mastery over mind. </span><span style="text-indent: 0.5in;"> </span><i style="text-indent: 0.5in;">Vairagya</i><span style="text-indent: 0.5in;">
is defined in Tattvabodha as “<i>Ihaswarga bhogeshu iccharahityam</i> (the absence of
the desire for the enjoyment of the pleasures of this world and heaven)”.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">So dispassion does not mean abandoning
responsibilities but it only means not running after objects seeking joy,
objects including persons and situations. This will ensure one does not fall a
prey to temptations and bad vasanas are neutralised.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">Mastery over mind is necessary for one to
manifest one’s latent divinity through Jnana Yoga.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center;"><span style="line-height: 150%;"></span></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">(Based on the lectures of Swamini Vimalananada)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; text-align: center; text-indent: 0.5in;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 150%;">----------------------------</span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></p><p style="text-align: center;">
</p><div class="separator" style="clear: both; text-align: left;"><span style="font-family: arial;"><span style="line-height: 150%; text-indent: 0.5in;"><span style="font-size: large;"> </span><br /></span></span></div><p></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><b><u><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></u></b></p><p style="text-align: center;"><br /> </p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-17005735649619989632023-05-05T20:12:00.000+10:002023-05-05T20:12:32.681+10:00Who am I?<h3 style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPE1S_ZFp7hUP6RM_v7ivI6o78CO5qnavQzyiU17Jkpg9slrsIAcebNjGqf3ibZT1hF6tYZr5Z1tzy_8XYpkpz2fgPouQ4p5ZdROeNz8xUjqjLnN6R9E_aRE7lPf2ArE8L0w2Ub3mKzTkTXhbeirvJHa-3wL59MH6XkpOkFrBfHFEzu9qtfs6NkXXt/s500/SW%20Sarvapriyananda%202.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="500" height="189" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgPE1S_ZFp7hUP6RM_v7ivI6o78CO5qnavQzyiU17Jkpg9slrsIAcebNjGqf3ibZT1hF6tYZr5Z1tzy_8XYpkpz2fgPouQ4p5ZdROeNz8xUjqjLnN6R9E_aRE7lPf2ArE8L0w2Ub3mKzTkTXhbeirvJHa-3wL59MH6XkpOkFrBfHFEzu9qtfs6NkXXt/w189-h189/SW%20Sarvapriyananda%202.jpg" width="189" /></a></h3><div style="text-align: center;"><h3><span style="font-family: arial; font-size: medium;"> (Based on <i>Taittriya Upanishad</i>)</span></h3><div style="text-align: left;"><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 150%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">The first <i>anuvaka</i> of</span></span><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 150%;"> </span><span lang="EN-US" style="line-height: 150%;"><i>Brahmandavalli</i>
of Taittriya Upanishad opens with a cryptic statement, “<i>Brahmavid apnoti
param</i> (The knower of <i>Brahman</i> attains Supreme)”. Supreme here denotes
<i>Brahman</i> as we can see from Mundaka Upanishad (3-2-8) where there is a similar
statement which states, “</span><i><span style="line-height: 150%;">Sa yo ha vai tat
paramam Brahma veda, Brahmaiva bhavathi </span></i></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">(Whoever
knows the Supreme <i>Brahman</i>, becomes the very <i>Brahman</i>)”. This gives
rise to the questions, “1) Who or what is<i> Brahman</i> and 2) where can one find
<i>Brahman</i>”. The answers to both these
questions are given in the latter part of the <i>Mantra</i>. Let us first take
the first question which is answered through quoting the <i>Rig Mantra</i> which
states “<i>Satyam, Jnanam, Anantam Brahma (Brahman is Satyam, Jnanam,
Anantam)”. <span style="mso-spacerun: yes;"> </span></i> The nature of <i>Brahman</i> is defined through these
words <i>Satyam</i>, <i>Jnanam</i> and <i>Anantam</i>. We shall see each of them separately taking
first “<i>Anantam</i>”</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;"><span> </span><span> </span><span> </span>Anantam</span></i><span style="line-height: 150%;"> means the limitless one or infinite. The limitation can
be in three ways; spatial, time-wise and object-wise. Spatial limitation means
an object cannot be in two places at the same time i.e. presence in one place
means absence from other place. So free
of spatial limitation means It is all-pervading, <i>sarva vyapakam</i>. </span></span><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Time-wise
limitation means one is confined to a time-frame. Swami Chinmayananda calls our
life a dash from womb to tomb. <i>Brahman</i> is present at all times; past,
present and future i.e. eternal. Object-wise limitation arises from the
presence of another object. <i>Brahman</i> is free from this limitation means
it is non-dual. So <i>Anantam</i> means eternal, all-pervading and non-dual. <i>Jnanam</i> means knowledge. Knowledge is of
two kinds. 1) conditioned knowledge which is knowledge of things conditioned by
things known and 2) unconditioned knowledge which is absolute knowledge
illuminating the objects of experience in the outer and inner worlds, namely,
the Consciousness principle. <i>Brahman</i>
being infinite without limitations is this Pure Consciousness which is called <i>Chit</i>.
</span></span><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>Satyam</i>,
generally meaning Truth, also means an existent object. The existent object has
three components, <i>nama</i>, <i>rupa</i> and <i>existence</i>. <i>Brahman</i>
being infinite, the finite <i>nama</i>, <i>rupa</i> is discarded and the pure
Existence principle which is called ‘<i>Sat</i>’ alone is taken as the meaning
of <i>Satyam</i>. As <i>Brahman</i> is free
from attributes, the definition is called ‘<i>Svabhava lakshanam’</i> and it is “<i>Sat, Chit,
Ananta</i>m” i.e. “eternal, non-dual, all-pervading Existence, Consciousness”
which we shall refer hereafter as “limitless Existence, Consciousness”, capital
letters indicating that they are Pure Existence and Pure Consciousness.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;"><span> </span><span> </span>Now
we come to the second question, “Where can one find this <i>Sat, Chit</i> <i>Anantam
Brahman</i>?”. The Upanishad gives the answer along with the benefits flowing
from the knowledge of <i>Brahman</i>, following the definition of <i>Brahman</i>
as, “<i>yah veda nihitam guhaayaam parame vyoman </i>I <i>sah ashnute sarvaan
kaamaan, saha brahmanaa vipashchiteti </i>II (He who knows It as existing in
the cave (of the heart) in the inner <i>Akasa</i>, realises all his desires
along with the Omniscient <i>Brahman</i>”).
So it has to be known in the space of the heart and mind pervades this
space. Brahman is to be realised as the Consciousness in one’s mind as one’s
Real Self. This true Self of one is hidden by <i>Maya</i>, the first level of <i>Brahman’s</i>
Upadhis. <i>Maya</i> with its veiling power, <i>avarana sakthi</i>, covers <i>Brahman</i>
and through its projecting power, <i>vikshepa sakthi</i>, projects the upadhis
of body-mind complex as one’s self. When
through the process of Jnana Yoga under the guidance of a competent </span><span lang="EN-US" style="line-height: 150%;">Guru, one realises the identity of one’s True Self as <i>Brahman</i>,
the limitless Existence, Consciousness, one feels one with the <i>Mahavakhya</i> “<i>Aham</i>
<i>Brahmasmi </i>(I am <i>Brahman</i>)”. Now he, after realization of his essential
identity with <i>Brahman</i>, declares like Asvalayana rishi in Kaivalya
Upanishad (Mantra19);<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Mayyeva sakalam jatam, mayi sarvam
pratishthitam </span></i><span style="line-height: 150%;">I<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Mayi sarvam layam yati, tad
brahmadvayamasmyaham </span></i><span style="line-height: 150%;">II 19 II<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Everything is born in me alone;
everything is based on me alone; everything resolves </span></span><span style="font-family: arial;"><span style="font-size: large;">into me alone</span></span><span style="font-family: arial; font-size: x-large;">.</span><span style="font-size: large;"><span style="font-family: arial;"> I am that non-dual </span><i style="font-family: arial;">Brahman</i><span style="font-family: arial;">.</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: large;">With this knowledge he feels totally fulfilled and as he is everything, which
amounts to his having everything and no wants or desires for anything. This feeling of total fulfillment as <i>Brahman</i>
is stated in the end part of the<i> Mantra</i> as realising all his desires along
with the Omniscient <i>Brahman</i>.</span></span><span face=""Arial",sans-serif" lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center;"><span face=""Arial",sans-serif" lang="EN-US" style="font-size: 12pt; line-height: 107%; mso-ansi-language: EN-US; mso-bidi-language: SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">(adapted from a talk of Swami
Sarvapriyananda)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-align: center; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">------------------</span></span></p><span style="font-family: arial; font-size: large;"></span></div></div>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com1tag:blogger.com,1999:blog-3079032944402229900.post-78185196849091263492023-04-30T11:46:00.000+10:002023-04-30T11:46:17.203+10:00Advaita Vedanta in five parables<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY3ZOWlrts9GjEmGYDyp1bOSlWgHR9OzO1sxvSu2k8InA9UPr0rivSzJFJ-eC5Q_Twru_oEvJuWurQ-VlXOc-C70OEyGNQTmSxU3oIYGfpBMX1n5zGl6QnetxtY3TfoZf6Xw9NB3jlJs6_357ocY0opFzaw946iK5Kb-4t8SylOnesyQXL1Zmf357b/s500/SW%20Sarvapriyananda%202.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="500" height="217" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjY3ZOWlrts9GjEmGYDyp1bOSlWgHR9OzO1sxvSu2k8InA9UPr0rivSzJFJ-eC5Q_Twru_oEvJuWurQ-VlXOc-C70OEyGNQTmSxU3oIYGfpBMX1n5zGl6QnetxtY3TfoZf6Xw9NB3jlJs6_357ocY0opFzaw946iK5Kb-4t8SylOnesyQXL1Zmf357b/w217-h217/SW%20Sarvapriyananda%202.jpg" width="217" /></a></div><br /><p></p><p style="text-align: left;"> <span style="font-size: large;"><span style="font-family: arial;"> </span><span style="font-family: arial;">First story relates to King Janaka.
One afternoon as he was sleeping in his chambers, he was awakened by a minister who told him
that the neighboring king is invading the kingdom. King Janaka jumped from the bed and dressed
up with armor and shield and rushed to the battlefield leading his army. Alas,
he was defeated in the battle and was driven out of the kingdom. Without
possessions and paraphernalia, he was wandering in another country begging for
food. When he was sitting down under a tree starting to eat the food received in
alms, a kite flew down, snatched the food and flew away. In hunger and shock
Janaka fainted and fell down from his bed. As he got up, he saw his palace and
possessions intact and he realised his unpleasant experience was a dream. But,
being a philosopher-king he started wondering whether that was real or what he
sees now is real. He was so preoccupied
with this thought that he started asking “Is that Real or is this Real”. His queen and ministers were all puzzled as he
uttered nothing else except this question ‘’Is that Real or Is this Real’. Even
as he was sitting in throne, holding court he only spoke these words. Even the
physicians were puzzled. At that time
sage Ashtavakra came to Janaka’s court and to him also he posed this
question. The sage could guess what had
happened and told him “Neither that nor this is Real. Only You are Real”. Janaka requested him to explain and the sage
replied that all his experiences, past and present are all changing and unreal
and only He, the experiencer Self as unchanging <i>Athma</i> is Real” and
explained to Janaka the core philosophy of Advaita Vedanta “<i>Brahma Satyam; Jagan
mithya; Jivo Brahmaiva na’para</i> (<i>Brahman</i> alone is Real; the world is <i>mithya</i>;
<i>Jiva</i>, the individual Self, is <i>Brahman</i> only, not different).</span></span></p><p style="text-align: left;"><span style="font-size: large;"><span style="font-family: arial;"><span> </span><span> </span></span></span><span style="font-family: arial; font-size: large;"><span style="text-indent: 0.5in;">The second story concerns ten men who went on a
walking picnic from their village. In the course of their walk they had to
cross a running river.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">They
waddled across the water and reached the other bank. Then before resuming the
walk they wanted to ensure that all of them had crossed safely.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">So one of them started counting others. As he
went on counting one, two, three etc., he could count upto nine only. As he
told the others that one is missing, another took up the counting and in the
same way counted the others only and arrived at the same figure nine. Then they felt
sad that they had lost one member of the group and so consoling each other they
halted without proceeding further. At that time a stranger walked by. Seeing
them sitting sad, walked upto them and asked them the cause of their sorrow.
One of them explained to him that they, as a group of ten, crossed the river and
on reaching the shore they find there are only nine of them. The stranger
surveyed the group and he could count ten of them. So he assured them that he
will find the tenth man and they need not feel sorry. Then he asked one of them
to check again. One person as before started counting others and arrived at
nine.</span><span style="text-indent: 0.5in;"> </span><span style="text-indent: 0.5in;">Then the stranger took his hand
and turned it towards the person himself and said “There you have the tenth
man”. They felt very happy and thanked the stranger profusely and resumed their
picnic. This story illustrates the seven stages in spiritual journey: -</span></span></p>
<p class="MsoListParagraphCxSpFirst" style="line-height: 115%; margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 115%;"><span style="mso-list: Ignore;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 115%;">Ajjnanam – Ignorance of one’s Real Self. Here the
ignorance of the methodology of counting.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Adhyasa – Error of mistaking Body-mind-complex a one’s
Real Self. Here<span style="mso-spacerun: yes;"> </span>the assumption that one
person has drowned.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Samsara – sorrow over drowned (?) person <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Paroksha Jnanam – Indirect knowledge (from Guru). Here
stranger’s declaration.<o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">5)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Aparoksha Jnanam – Direct realization. <o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpMiddle" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">6)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--><span lang="EN-US" style="line-height: 107%;">Dukha Nivritti – Release from sorrow i.e. <i>samsara.</i><o:p></o:p></span></span></p>
<p class="MsoListParagraphCxSpLast" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"><span style="mso-list: Ignore;">7)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-style: normal; font-variant: normal; font-variation-settings: normal; font-weight: normal; line-height: normal;"> </span></span></span><!--[endif]--></span><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: large;">Ananda prapthi – Attainment of Bliss i.e. fulfillment.</span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: .5in;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The third story relates to a prince who as a child
played the role of the princess of Kasi in a play staged in the palace. He looked very
cute and beautiful in that role and the queen had a painting made of him as
princess and named it 'princess of Kasi' and kept it in her collections. The
prince, now grown-up, has no remembrance of the incident. One day he chanced to
come upon mother’s collection of paintings and saw this painting with the
date. He imagined how this beautiful
girl will look as a grown-up maiden and fell in love with that imagined maiden.
Thinking of her always, he became pensive and worried. The minister
noticing the restless prince, enquired about the cause of his agitation. When the prince told him about his love for
the unseen princess, the minister wanted to see the painting. When the prince showed the painting, the
minister recollected the incident and told him about the play and made him realise that he is that princess, he had been thinking about. The prince hearing that was relieved of the
obsession for her and became his normal cheerful self once again realising that
the princess he has been longing for is only his own projection. Advaita
Vedanta points out that the external world and its temptations and terrors are
a projection of <i>Brahman</i>, that is one’s Real Self, and one keeps running
after them or running away from them mistaking them as real.
When the Guru like the minister makes him realise the identity of his Self
with<i> Brahman</i> through the teaching of <i>Mahavakhya</i> “<i>Tat Tvam asi </i>(Thou
art That)” he becomes fulfilled and peaceful without being distracted by the
external world.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: .5in;"><span lang="EN-US" style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: .5in;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The fourth one relates to the animal kingdom. A
pregnant lion, while chasing a herd of sheep delivered a baby and fell
dead. The sheep took pity on the cub and
brought it as one of them. It also grew
up imitating the ways of a sheep, eating grass and bleating. One day another lion which was chasing this
herd saw this little lion running with them.
It managed to separate this little lion from the herd and led it
trembling, to a water hole. It stood beside and pointing to the reflections it
told the little lion that it is one of them, a lion. Then it gave a loud roar and asked it to roar
like that and not bleat like a sheep. The little cub, seeing the identity in
the reflection, let out a roar declaring “I am a lion” and became free from
fear of other predatory animals.
Similarly, when the Guru teaches the disciple the
identity of one’s Real Self with <i>Brahman</i>, the realised disciple confirms it with the <i>Mahavakhya</i> “<i>Aham Brahmasmi</i> (I am <i>Brahman</i>)”.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: .5in;"><span lang="EN-US" style="line-height: 150%;"></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: .5in;"><span lang="EN-US" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Fifth and final one relates to a washerman and his
donkey. The washerman had a donkey and everyday he used to collect the clothes
for washing from the houses in the village, take them to the river loading the
clothes on the donkey and keeping the donkey tied to a tree on the shore, wash
the clothes in the river and dry them on the sands and reload the dried clothes
on the donkey, untying it and go back to the village with the washed clothes. One
day as the washerman took the load of clothes to the river for washing, he
realized that he has not brought the rope for tying it to the tree. He could not leave it untied as it may wander
away and it will be difficult to locate it to reload the dried clothes in the
evening and he may even lose the donkey itself. As he was standing worried, a village elder who
came that way asked him the cause of his worry. When he explained, that elder gave a
solution. ‘Standing well before the donkey, go through the motions of tying
it”. The washerman acted accordingly and
the donkey sat down as usual. He went
through the washing and drying routine keeping an eye on the donkey all the
time. It was sitting quietly. When the time came to return home, he tried to
make the donkey get up, but it didn’t. He became anxious and worried. Luckily
the same elder was returning to the village that way. He saw the struggling washerman
and again came to his rescue. “Standing well before the donkey go through the
motions of untying it” he now said. The washerman acted accordingly and the
donkey got up. Thanking the elder profusely, the washerman loaded the donkey
with the dried clothes and returned to the village. Like the donkey, <i>Jiva</i> in his ignorance
thinks he is tied to the body and suffers <i>samsara</i>, while in reality he
as the Self i.e. <i>Athma</i> is never bound.
The feeling of bondage is <i>adhyaropa</i>, the superimposition of the
unreal on the real and the process of revealing the real, negating the unreal is
<i>apavada</i>, de-superimposition.
Swami Vivekananda calls them as “hypnotization” and “de-hypnotization”. “Adyaropa, apavada” is an important
methodology in the teaching of Advaita Vedanta.</span><span style="font-family: Arial, sans-serif; font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center; text-indent: 0.5in;"><span lang="EN-US" style="line-height: 150%;"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: large;">(adapted from a talk of Swami Sarvapriyananda)</span></span></span></p><p class="MsoNormal" style="line-height: 150%; text-align: center; text-indent: 0.5in;"><span lang="EN-US" style="line-height: 150%;"><span lang="EN-US" style="line-height: 107%;"><span style="font-family: arial; font-size: large;">--------------------------------</span></span></span></p><p class="MsoListParagraphCxSpLast" style="margin-left: .75in; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -.25in;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com1tag:blogger.com,1999:blog-3079032944402229900.post-40679477562985731632023-04-23T20:20:00.000+10:002023-04-23T20:20:52.127+10:00Three types of Values of Vedic life-style<p style="text-align: center;"> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI95m2OlT4-ZFd2XoVizdB2C8GilNCXQyEqWPxCY7sIJjHfcBCSGg-iVR1ArRc5jS_sD5EJXE4P73myuxQ3Ooa4ksSgvBZDG67oIJuGV7XAnIfZBjmc6QTC1pjeIThOEkT1jwIt12-Cy2y5wHQrQ1euZK7VoQiAD0CrtR5O-oAi3rP5l681jKK6Riw/s360/swami_paramarthananda.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="360" data-original-width="282" height="197" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgI95m2OlT4-ZFd2XoVizdB2C8GilNCXQyEqWPxCY7sIJjHfcBCSGg-iVR1ArRc5jS_sD5EJXE4P73myuxQ3Ooa4ksSgvBZDG67oIJuGV7XAnIfZBjmc6QTC1pjeIThOEkT1jwIt12-Cy2y5wHQrQ1euZK7VoQiAD0CrtR5O-oAi3rP5l681jKK6Riw/w155-h197/swami_paramarthananda.png" width="155" /></a></div><br /><p></p><p style="text-align: left;"></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The Vedic life-style consists of three types of
values. </span><span style="color: black;"><span style="font-family: arial; font-size: large;">The
first type of values is a general set of values, which refines one as a human
being and enables one to contribute to the peace, harmony, and prosperity of
human society. This set of values, which one can arrive at using one’s common
sense, can be called <i>samanya-dharma</i>, general values. The second set of values enable one to lead a
religious-way of life and can be called religious values. The third set of
values are spiritual values, by following which one can lead a spiritual life
and attain Liberation. These three sets
of values – general, religious, and spiritual, put together is the Vedic
lifestyle, the <i>vaidhika marga</i>. Let us see briefly the distinction between or
among these three types of values.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">First let us take the general values. Lord Krishna lists them in Chapter 16 of
Bhagavad Gita as divine qualities. They can be reduced in essence to the three
qualities of <i>paropakara, ahimsa</i> and <i>kshama</i>, which we shall see
now. Veda Vyasa declared after writing
the eighteen puranas that the lesson to be learnt from the puranas is: “P</span><span style="line-height: 150%;">aropakara punyaya, papaya para pidanam (helping others
confers Punya and hurting others, papa)”.
<i>Paropakara</i> is doing good to someone from whom you expect nothing in
return and to one whom you do not even know. In creation, the entire nature is doing
this as said in the following verse: <o:p></o:p></span></span></p><p></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Paropakaraya
phalanti vrkshah, paropakaraya duhanti gavah,</span></i><span style="line-height: 150%;">
I<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">paropakaraya
vahanti nadyah, paropakarartham idam sariram</span></i><span style="line-height: 150%;">
II. <o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Trees
bear fruits for consumption of others, cows give milk for the benefit of
others, rivers flow giving water to people (others), (Same way, this human)
body is for helping others.<o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Ahimsa</span></span></i><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> is not to hurt a person through thought, word or deed,
that is characterised as papa in the words of Vyasa. It is also extoled through
the words ‘<i>’Ahimsa paramo Dharma</i>”.
There may be exceptional cases where <i>himsa</i> becomes necessary as
in the case of police force or defence forces for protecting the society or
nation. There also one keeps it to the
required levels only. <i>Kshama</i> or <i>titiksha</i>,
tolerance, is necessary to practice <i>ahimsa</i>. These three values; <i>paropakara</i>, <i>ahimsa</i>
and <i>kshama</i> are well-known values as everyone expects others to follow
these values in their interaction with them while following oneself selectively,
only where convenient. Following them
without double standards will make a human being more and more refined and less
and less selfish. These general values,
also called secular values, are valid for all human beings irrespective of the
religion they follow or God they worship and also even if they do not believe
in God or religion, to live as refined human beings promoting general welfare
and harmony.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="line-height: 115%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-family: arial; font-size: large;">Now let us take up the next set of values, religious values. </span></span><span style="font-family: arial; font-size: large;"><i><span style="line-height: 115%;">Sraddha</span></i><span style="line-height: 115%;"> in the scriptures; <i>bhakti</i> towards God and <i>vairagyam</i>
towards the world constitute the three important religious values. <i>Sraddah</i>
is faith in the validity and utility of the scriptures for improving the
quality of our life. Vedas are the primary scriptures and Bhagavad Gita
contains the essence of scriptures. So
faith in Vedas and study of Gita helps one to cultivate sound religious values
mainly strong, sincere <i>Iswara Bhakthi</i>. <i>Iswara Bhakthi</i>, devotion
and reverence towards <i>Iswara</i>, also called <i>Bhagavan</i>, is the crux
of religious life. We get to know <i>Iswara</i>
only from scriptures and scriptures define <i>Iswara</i> as <i>Jagat</i> <i>karanam</i>,
the cause of the universe and also as <i>sthithi-laya karanam</i> of <i>Jagat</i>
i.e. the cause of the origination, maintenance and final resolution of the
universe. Since <i>Iswara </i>is the
original cause of the universe itself, He is the original cause of all human
beings as well and <i>Bhakthi</i> is the acknowledgement of this fundamental
relationship with the eternal <i>Iswara</i>.
We cherish and nourish this relationship through <i>Iswara Bhakthi</i> that
is expressed through one’s devotion and reverence to <i>Iswara</i> symbolised
by His various representations in the scriptures as Siva, Vishnu, Parvathi, Mahalakshmi
etc. Iswara is the source of all inner strength.</span></span><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-AU; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span face=""Arial",sans-serif" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN-AU; mso-bidi-language: TA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span> </span><span> </span><span> </span></span></span><span style="font-family: arial; font-size: large;"><i style="text-indent: 0.5in;"><span style="line-height: 150%;">Iswara</span></i><span style="line-height: 150%; text-indent: 0.5in;"> is also called <i>Bhagavan</i>. <i>Bhagavan</i>
is defined as one having “<i>Bhaga</i>” that is def</span><span style="line-height: 150%; text-indent: 0.5in;">ined in Vishnu purana as:</span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Aiswaryasya samagrasya viryasya yasasah sriyah </span></i><span style="line-height: 150%;">I<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Vairagyasya atha jnanasya shannam bhaga itheernah </span></i><span style="line-height: 150%;">II<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The immeasurable, infinite measure of all the six;
overlordship, strength, fame, wealth, vairagyam, wisdom; together constitutes <i>Bhaga</i>.<o:p></o:p></span></span></p>
<p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">Bhagavan</span></i><span style="line-height: 150%;">, the embodiment of <i>Bhaga,</i> is the source of inner
strength and confidence to His <i>Bhakthas</i> who practice <i>Vairagyam</i>
with <i>Bhakthi</i>. <i>Vairagyam</i> can be defined as practice of detachment
towards all objects and relationships other than that connected with <i>Iswara</i>
and the religious life. In Swami
Paramarthananda’s words this will promote the FIR reduction i.e. reduction in -
frequency of emotional disturbances; intensity of emotional disturbances and in
recovery period from emotional disturbances; which will lead to the inner 3 Cs
i.e. Calmness, Confidence and Cheer. <i>Sraddha</i>
in scriptures, <i>Iswara Bhakthi</i> and <i>Vairagyam</i> towards the material
pursuits and relationships, when practised together creates a thirst for
knowledge of <i>Iswara</i>, when the religious life matures into spiritual life
and the <i>Bhakthi</i> blossoms into <i>Jijnasa Bhakthi</i>.</span></span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><br /></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="line-height: 115%;"><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span face="Arial, sans-serif" style="font-size: 12pt;"> </span><span style="font-size: large;"><span style="font-family: arial;"> </span><span style="font-family: arial;"><span style="line-height: 115%;">As a <i>Jijnasa Bhaktha</i>, one’s <i>Sraddha</i> in devotional literatures
like puranas and <i>ithihasas </i>turns into <i>Sraddha</i> in <i>Jnanam</i>
literature like Bhagavad Gita and various Upanishads. One learns from them about <i>Brahman</i> and
to know more and deeply about <i>Brahman</i> in Its two aspects, <i>Nirguna
Brahman </i>and <i>Saguna Brahman</i>, he seeks the help and guidance of a competent
<i>Guru</i> to properly understand the subtle aspects of the spiritual texts.
So <i>Guru Bhakthi</i> assumes as much importance as <i>Iswara Bhakthi</i>.
Under the guidance of <i>Guru</i>, then one engages in </span><span style="line-height: 115%;">consistent and systematic study of
spiritual-scriptures for a length of time, enquiring into the nature of <i>Brahman</i>.
This is called <i>Vichara</i>. So as one changes to spiritual life from
religious life, <i>Shraddha</i> in <i>Jnana grantha</i>, Guru <i>Bhakthi</i>
sharing prominence with <i>Iswara Bhakthi</i> and <i>Vichara</i> as part of <i>Jnana
Yoga</i> become the three important values. </span></span></span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="line-height: 115%;"><span style="font-size: large;"><span style="font-family: arial;"><span style="line-height: 115%;"><span> </span><span> </span><span> </span></span></span></span><span style="font-family: arial; font-size: large;">As his understanding
grows, the outlook also undergoes a change. In Bhagavad Gita (7-24), Lord
Krishna says “<i>avyaktam vyaktimapannam, manyante mamabuddhayaḥ</i> (The
unintelligent people regard Me, the unmanifested, as come into manifestation)”.
Kenopanishad (1-7) declares about Brahman “<i>Nedam yaditam upasate </i>(Not
this that people here worship). Then he understands that various forms of
Iswara used in worship are only finite representations of <i>Brahman</i>, that
is formless and eternal, used for devotional exercises and discovers that <i>Brahman</i>
is essentially one’s Self through Upanishadic teaching such as “<i>Aham
Brahmasmi</i> (I am Brahman)”. When this
knowledge is successfully absorbed and adopted, one saves oneself from the
clutches of samsara, while living and is freed from the cycle of birth and
death at death. So the three types of values in <i>vaidhika marga</i>, when
properly and successfully followed, leads one to freedom from <i>samsara</i>
and <i>re-birth</i>.</span></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0.0001pt; text-align: center;"><span style="line-height: 150%;"><span style="line-height: 115%;"></span></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: large;">(adapted from Swami Paramarthananda’s talk)</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="text-align: center;"><span style="line-height: 115%;"><span style="font-family: arial; font-size: medium;">---------------------</span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; mso-layout-grid-align: none; text-autospace: none;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><o:p></o:p></span></span></p><p style="text-align: left;"><br /></p>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0tag:blogger.com,1999:blog-3079032944402229900.post-33625474115262537862023-03-29T11:56:00.000+11:002023-03-29T11:56:35.373+11:00Svetasvathara Upanishad – 18<h3 style="text-align: center;"> <span style="font-family: arial; font-size: large;"><b><i><u><span style="line-height: 107%;"> </span></u></i></b><b><u><span lang="EN-US" style="line-height: 107%;">Chapter 6<i> </i>(<i>Mantras </i>15 to23 (end))</span></u></b></span></h3><div><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-15<o:p></o:p></span></u></b></span></p>
<p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>eko
hamsah bhuvanasyasya madhye sa evagnih</i>
<i>salile samnivishtah</i> I<o:p></o:p></span></p>
<p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>tameva
viditva atimrtyumeti nanyah</i>
<i>pantha vidyate'yanaya </i>II 6.15 II<o:p></o:p></span></p>
<p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">In
this universe the Swan, (<i>Brahman</i>, the destroyer of ignorance), alone
exists. It is He who, as fire, abides in the water (transformed into body).
Only by knowing Him does one overcome death (becomes immortal). <span style="mso-spacerun: yes;"> </span>There is no other way. <o:p></o:p></span></p>
<p class="Default" style="line-height: 150%; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><span style="mso-spacerun: yes;"> </span><i>Brahman</i>,
the Supreme Self, is referred to as the swan, <i>hamsa</i> (<i>yah hanti sah</i>
<i>hamsa</i>) which means the destroyer (of ignorance). <span style="mso-spacerun: yes;"> </span><i>Brahman</i> is compared to fire as well because He consumes
ignorance as fire burns wood. If one knows his own Self he knows <i>Brahman</i>
and when he knows <i>Brahman</i>, he knows everything. <span style="mso-spacerun: yes;"> </span>Water refers to the body because the element
of water predominates in it. It also refers to pure heart in which the ego is
subdued. <i>Brahman</i> reflected in the pure heart destroys ignorance and its
effects. The meaning of the <i>Mantra </i>is that the only way to transcend
death and attain immortality is to realise that <i>Brahman</i> as one’s own Self
that is to say knowing the essential oneness of one’s own Self and <i>Brahman.</i><span style="mso-spacerun: yes;"> </span>When one knows </span><span style="font-size: large;"><span style="font-family: arial;">the</span><i style="font-family: arial;">
</i><span style="font-family: arial;">identity of</span><i style="font-family: arial;"> Brahman</i><span style="font-family: arial;"> as one’s own Self, one gets the conviction that
nothing can destroy him. But this conviction can come only through knowledge.
There is no other path; there is no other way to escape the cycle of births and
deaths.</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-16<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>sa
visvakrd visvavid atmayonir jnah</i>
<i>kalakalo guni sarvavidyah</i> I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>pradhanakshetrajnapatir
gunesah</i> <i>samsaramokshasthitibandhahetuh</i>
II 6.16 II<o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>Brahman</i> is the support of both the unmanifest prakriti and the <i>Jiva</i>; the Lord of the three gunas and is the cause of
bondage, existence and Liberation from <i>samsara</i>. He is verily the Creator of the
universe, the Knower, the inmost Self of all things and their Source. He is
also the omniscient Lord, the Author of time, the Possessor of virtues and the
Knower of everything. <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><span style="line-height: 150%;">There
are so many epithets, so many adjectives, used to describe <i>Brahman</i>, yet
they are completely inadequate. <i>Brahman</i>
is beyond thought, beyond speech. But
unless these words are used, we cannot even conceive of <i>Brahman</i>.</span> <span style="line-height: 150%;">And
one can gain Liberation through knowledge of <i>Brahman</i> only. So the
special status of<i> Brahman</i> and His glory is being emphasised again and
again.<o:p></o:p></span></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;">
</p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">The
rope is the support of the illusory snake erroneously super imposed upon
it. Further, it is the reality of the
rope that makes the snake appear to be real. It is the same with the unmanifest
<i>prakriti (avyakta) </i>and the <i>Jiva</i>, both of which are erroneously
superimposed upon <i>Brahman</i>. Without the substratum of <i>Brahman </i>neither
would appear as real. Ignorance about <i>Brahman</i>
brings about the illusion of creation, and the non-discriminating person
becomes entangled in the world. Knowledge of <i>Brahman</i> liberates one from
it.</span><span face="Arial, sans-serif" style="font-size: 12pt;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-17<o:p></o:p></span></u></b></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">sa tanmayo hyamrta isasamstho
jnah</span></i><span style="line-height: 150%;">
<i>sarvago bhuvanasyasya gopta </i>/<i> <o:p></o:p></i></span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i><span style="line-height: 150%;">sa ise’asya jagato nityameva
nanyo hetur vidyata isanaya </span></i><span style="line-height: 150%;">II 6.17 II<o:p></o:p></span></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">He
is the Cosmic Self, immortal, the controller of this world. He is the all-knowing, all-pervading,
protector of the world. He is the
eternal ruler. There is no other power who controls the world. <o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%; text-indent: 0.5in;"><span style="line-height: 150%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;">In this <i>Mantra</i> also many epithets and
adjectives have been used, as elsewhere, to describe <i>Brahman</i>; yet they
are all completely inadequate. <i>Brahman</i>
is beyond thought, beyond speech. But unless
some words are used, we just cannot even conceive of <i>Brahman</i>.</span><span face="Arial, sans-serif"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-18</span></u></b><span lang="EN-US" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>yo
brahmanam</i> <i>vidadhati
purvam</i> <i>yo vai vedamscha prahinoti tasmai </i>I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>tam</i> <i>ha devam atmabuddhiprakasam</i> <i>mumukshurvai sara</i>n<i>am aham</i> <i>prapadye </i>II 6.18<i> </i>II<o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Seeking
Liberation, I take refuge in the Lord, the revealer of Self-Knowledge, who in
the beginning created <i>Brahma</i> and delivered the Vedas to Him. <o:p></o:p></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;">
<span style="font-family: arial; font-size: large;"><span lang="EN-US" style="line-height: 107%;"> </span><i><span style="line-height: 107%;">Brahman</span></i><span style="line-height: 107%;"> alone
is the cause of a man’s bondage and liberation. So the aspirant should take
refuge in Him with heart and soul. At
the beginning of the cycle, <i>Brahman</i> created<i> Brahma, </i>who is also
called <i>Prajapathi</i>, the first being, and revealed the Vedas to him. The
seeker of liberation should take refuge in that self-luminous <i>Brahman </i>who
reveals Self-knowledge in the mind.</span></span><span face=""Arial",sans-serif" style="font-size: 11pt; line-height: 107%; mso-ansi-language: EN-AU; mso-bidi-font-size: 10.0pt; mso-bidi-language: SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> </span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-19<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>nishkalam</i> <i>nishkriyam</i> <i>santam</i> <i>niravadyam</i>
<i>niranjanam </i>I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>amrtasya
param</i> <i>setum</i> <i>dagdhendhanamivanalam
</i>II 6.19 II<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span lang="EN-US"><span style="font-family: arial; font-size: large;">He has no form, no action, no
attachment or hatred. He is above
reproach and has no blemish. He is the best bridge to immortality. He is as bright as the smokeless fire.<o:p></o:p></span></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;"><span style="font-family: arial; font-size: large;"><i><span lang="EN-US">Brahman</span></i><span lang="EN-US"> is
here again described in various terms. He
is homogeneous, formless. He is a
witness only and has no desires and does no action. He is always calm and
peaceful, without attachment or hatred, desire, vanity, ego and so on. He is
the bridge to immortality. </span>He is as bright as blazing charcoal
which shines radiantly after the wood is consumed.</span><span face="Arial, sans-serif"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-20<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>yada
charmavad akasam</i> <i>veshtayishyanti
manavah</i> I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>tada
devam avijnaya duhkhasyanto bhavishyati </i>II 6.20 II<i> <o:p></o:p></i></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Only
when one can roll up the sky like a skin, will there be an end to one’s
suffering and misery without realising <i>Brahman.<o:p></o:p></i></span></p><p class="Default" style="line-height: 150%; text-indent: 0.5in;">
</p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> This oft-quoted <i>Mantra</i> explains the
futility of the thought of one freeing oneself of <i>samsara</i> without
realising <i>Brahman</i> by comparing it to the attempt to roll up the sky like
a piece of leather. The rolling up of the sky like a piece of leather is not
possible whatever be the effort. Same
way trying to free oneself from the sufferings and miseries of the world
without realising <i>Brahman</i> is also not possible.</span><span face="Arial, sans-serif"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-21<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>tapahprabhavad
devaprasadachcha brahma ha svetasvataro'tha vidvan </i>I<o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>atyasramibhyah</i> <i>paramam</i> <i>pavitram</i> <i>provacha
samyagrsisanghajushtam </i>II 6.21 II<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">Through
the power of austerity and through the grace of the Lord, the sage Svetasvatara
realised <i>Brahman</i>. Then he passed on the truth of that supremely holy <i>Brahman</i>,
greatly cherished by the company of seers, to sannyasins of the most advanced
stage. <o:p></o:p></span></p><p class="Default" style="line-height: 150%;">
<span style="line-height: 107%;"><span style="font-family: arial; font-size: large;"> The sage Svetsvatara acquired this Supreme Knowledge
through his own efforts and through the Grace of God. Then he passed on the knowledge to other
monks who have renounced the world. The Vedic teachings have been transmitted
through a succession of teachers. When aspirants devoting themselves to the
pursuit of knowledge of <i>Brahman</i> and who have practiced the proper
spiritual disciplines such as control of the senses and the concentration of
mind, follow these teachings, through the grace of God, they attain liberation.
This <i>Mantra</i> highlights the necessity of self-effort, God’s Grace as well
as supreme vairagya for the realisation of the highest truth.</span></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-22<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>vedante
paramam</i> <i>guhyam</i> <i>purakalpe
prachoditam </i>I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>na’prasantaya
datavyam</i> <i>na’putrayasishyaya
va punah</i> II 6.22 II<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">This
highly secret knowledge in the Vedanta was taught in the previous cycle. It
should not be given to one whose passions have not been subdued, nor to one who
is not a worthy son, nor to an unworthy disciple.<o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="line-height: 107%;"><span style="font-family: arial; font-size: large;">
</span></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"> The Upanishads teach the profound
secret that is Knowledge of <i>Brahman</i> which shows the way to final Liberation.
This sacred knowledge is to be imparted only to them whose minds are under
control or to the son who is dutiful or a disciple, endowed with inner
calmness. This is to safeguard the scriptures from wrong understanding and
misinterpretation by unripe minds.</span><span face="Arial, sans-serif"><o:p></o:p></span></p><p class="MsoNormal" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><b><i><u><span lang="EN-US" style="line-height: 150%;">Mantra</span></u></i></b><b><u><span lang="EN-US" style="line-height: 150%;"> 6-23<o:p></o:p></span></u></b></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>yasya
deve para bhaktir yatha deve tatha gurau </i>I<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><i>tasyaite
kathita hy arthah</i> <i>prakasante
mahatmanah</i> <i>prakasante mahatmanah</i> II6.23II<i> </i><o:p></o:p></span></p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;">These
truths, when taught, shine forth only in a high-souled person who feels the
highest devotion for God and for his guru as for God. They shine forth in that high-souled one only.<o:p></o:p></span></p><p class="Default" style="line-height: 150%;">
</p><p class="Default" style="line-height: 150%;"><span style="font-family: arial; font-size: large;"><span lang="EN-US"> </span>The Upanishad teachings taught by a Guru
bear fruit only for those aspirants who cherish devotion to the Lord and the
teacher. It is God who teaches the disciple through an illumined human teacher.
As a man whose clothes are under fire
wants nothing but soaking himself in water or a hungry man wants nothing but a
morsel of food, so a noble-minded aspirant, afflicted with the miseries of
phenomenal existence, seeks nothing but the grace of the Guru, without which
the Knowledge of <i>Brahman</i> is indeed hard to attain. </span><span lang="EN-US"><span style="font-family: arial; font-size: large;">With this <i>Mantra</i>, the
chapter six ends and also the Upanishad.</span><span face="Arial, sans-serif"><o:p></o:p></span></span></p><p align="center" class="MsoNormal" style="line-height: 150%; margin-bottom: 0in; text-align: center;"><span style="font-family: arial; font-size: large;"><u><span lang="EN-IN" style="line-height: 150%;">Acknowledgement</span></u><span lang="EN-IN" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoNormal" style="line-height: 150%; margin-bottom: 0in;"><span style="font-family: arial; font-size: large;"><span lang="EN-IN" style="line-height: 150%;">While concluding the series
of blogs on Svetasvatara Upanishad I wish to record my deep debt of
gratitude to the speeches and writings on this Upanishad, of:</span><span lang="EN-IN" style="line-height: 150%;"><o:p></o:p></span></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; margin-bottom: 0in; margin-left: 94.5pt; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 94.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-IN" style="line-height: 150%;">1)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami Lokeswarananda<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 94.5pt; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 94.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-IN" style="line-height: 150%;">2)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Swami
Tejomayananda<o:p></o:p></span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 94.5pt; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 94.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><!--[if !supportLists]--><span style="font-family: arial; font-size: large;"><span lang="EN-IN" style="line-height: 150%;">3)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><!--[endif]--><span lang="EN-IN" style="line-height: 150%;">Sri T.N.
Sethumadhavan</span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin-bottom: 0in; margin-left: 94.5pt; margin-right: 0in; margin-top: 0in; margin: 0in 0in 0in 94.5pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -22.5pt;"><span style="font-family: arial; font-size: large;"><span lang="EN-IN" style="line-height: 150%; text-indent: -22.5pt;">4)<span style="font-feature-settings: normal; font-kerning: auto; font-optical-sizing: auto; font-stretch: normal; font-variant-alternates: normal; font-variant-east-asian: normal; font-variant-numeric: normal; font-variation-settings: normal; line-height: normal;">
</span></span><span lang="EN-IN" style="line-height: 150%; text-indent: -22.5pt;">Swami Tyagisananda</span></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; margin: 0in 0in 0.0001pt 94.5pt; text-align: center; text-indent: -22.5pt;"><span face="Arial, sans-serif" lang="EN-IN" style="font-size: 12pt; line-height: 150%; text-indent: -22.5pt;">-------------------------------</span></p><span style="font-family: arial; font-size: large;"><b><u><span lang="EN-US" style="line-height: 107%;"></span></u></b></span></div>Sam Murthyhttp://www.blogger.com/profile/08416438768829509387noreply@blogger.com0