Narada Bhakthi Sutra – 9

 

Sutras 67 to 73

Sutra 67

Bhakta ekaantino mukhyaaha.

Those who are singularly focused on God are primary devotees (Mukhya bhakthas). 

          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.

Sutra 68

Kanthaavarodharomaanchaashrubhihi parasparam lapamaanaahaa paavayanthi kulaani prithivim cha.

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.

          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.

Sutra 69

Tirthikurvanti tirthaani, sukarmikurvanti karmaani, sacchaastrikurvanti shaastraani.

They impart sanctity to places of pilgrimage; they render actions righteous and good; and lend authority to scriptures.

Sutra 70

Tanmayaahaa.

(They) are full with Him.

          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).

          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. 

Sutra 71

Modante pitaro, nrityanti devataahaa, sanaathaa cheyam bhurbhavati.

The ancestors rejoice, devatas dance, and this earth is blessed with a saviour.

          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 pitrus rejoice on account of the prospect of salvation.

Sutra 72

Naasti teshu jaatividyaarupakuladhanakriyaadibhedaha.

Among them, there is no distinction based on caste, education, appearance, family, wealth, profession, etc.

Sutra 73

Yatastadiyaahaa.

Because they are His own.

          Sutra 72 can be interpreted two ways.  In the first interpretation it means that these bhaktas (tanmaya) 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.

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; yet all these attained God-realisation on account of their bhakthi and self-surrender to God. For, such devotees are objects of His special Love.  He loves them for their sincere love and devotion to Him and their pure and virtuous life.  Wealth, beauty, culture, education, family, caste etc., are of no value without these two qualifications.

          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.

          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.

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The Cause of inner conflicts.

             We can categorize human suffering into three broad categories, based on categories of conflicts that one encounters which results in one’s suffering.  They are: -

1)    Conflict with nature

2)    Conflict with other external beings

3)    Conflict within oneself

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:

1)    Attachment to possessions and loved ones

2)    Unfulfilled desires

3)    Comparing oneself with others

4)    Seeking peace outside

5)    Expecting the world to move as per one’s wishes

6)    Not viewing sufferings as blessings in disguise

7)    Not understanding the true meaning of success.

8)    The three illusions that are the source of one’s problems

Let us see them briefly one by one in the above order.

            Material assets and close relatives are the prime source of suffering for a majority of persons.  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.  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.  Relationships or possessions cannot be considered as absolute, as each one will have to proceed alone to the ultimate goal.  Practicing detachment from objects and others also helps in managing the other causes for human suffering.

            Restlessness persists in life in spite of many of one’s desires being fulfilled.  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.  The pursuit of unfulfilled desires seeking satisfaction and happiness mostly results in frustration, stress, anger, jealousy and so on.  Instead of ridding one of suffering, it adds to it.  When one’s desires are subservient to the main goal which is spiritual, pursuit of them is free from negative emotions.

            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.  One should learn to be focused on one’s own achievement and possessions, with a feeling of contentment.  One should learn to accept others’ success as well while rejoicing in one’s own, without making any comparison.

            Everyone wants peace, struggles to achieve it in some way or the other and manages to achieve it now and then, from external sources.  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 Athma is his Real Self and not Ahamkara. The main cause of losing peace is due to mental disturbances that arise from Ahamkara and Mamakara.  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 Mamakara in respect of the phone. Bhagavad Gita advises one to live with nirmamatva i.e. freedom from the sense of myness. This feeling of nirmamatva 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.  This quality will help one to live in the world with people and possessions without clinging to them.

            Expecting everybody and everything around one to be and to behave as one wants lands one in mental suffering more often.  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.  Only one protests or reacts in a calm and dignified manner to point out that such behaviour is not acceptable avoiding all unethical means.

            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.  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.  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.  On the contrary reacting with cursing one’s fate, only worsens the situation.  Treated rightly suffering becomes a great teacher imparting strength and wisdom to one.

            Generally material success is viewed as success.  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.  One needs to develop material achievements with inner growth to develop a successful personality.

            The three illusions to which one’s problems can be traced to are:

1)    Treating the body-mind complex as one’s Real Self

2)    Thinking that money can give total security

3)    Imagining that more sense pleasures mean more happiness.

Actually, one's Real Self is not the physical body-mind complex but the eternal Athma, which will be revealed only through Self-knowledge. One’s mind thinks, intellect reasons and body acts because of the power of Athma, 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. 

(Based on the article “The cause of Human suffering” by Swami Amartyananda)

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Introspection for Self-improvement

 

            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.

            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:

1)    As in Meditation retire to a quiet corner wherein one can practice Self-introspection, undisturbed for ten to fifteen minutes.

2)    Sit still and relaxed all-through, watching one’s thoughts.

3)    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.

4)    Look upon one's thoughts as separate from oneself. 

5)    Practice it sincerely and regularly at a fixed time every day in the morning and evening.

        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 satsangh, 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.

        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.

                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.

               When 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’.

(Based on the article “Introspect to Improve” by Swami Amartyananda)

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Vedanta Darshan

 

            Darshan 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 Darshan is also called Uttara Mimamsa, where Mimamsa means to analyse and understand thoroughly, as this emphasises the teachings of Veda anta-bhagha, Jnana kanda. We shall refer to it hereafter as Vedanta only. Sage Veda Vyasa, provides the teaching for liberation through three basic texts known as Prasthna thriam.  They are:

1)    Upanishads, known as Sruthi prasthanam as it is part of Veda as Veda anta bhagha,

2)    Bhagavad Gita, known as Smrithi prasthanam as it is part of Mahabharatha, one of the ithihasas.

3)    Brahma Sutras known as Nyaya prasthanam, as it gives logical support to the teaching revealed by Upanishads and Bhagavad Gita.

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 Prasthana thriam.  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 Brahma sutras, which is also called as Badarayana sutras and the Mahabharatha, that contains the Bhagavad Gita.  Thus Veda Vyasa has contributed to the entire Prasthana thriam and he is glorified in Vishnu Sahasranam as the avatar of Lord Vishnu with these words; “Vyasaya Vishnu rupaya, Vyasa rupaya Vishnave, namo vai brahama nidaye, (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.

Vedanta is the only Darshan that accepts Veda pramanam using logic, only as a support.  Veda pramanam is known as apourusheya pramanam, as it has come directly from Lord Himself. Being apourusheya it is free from the deficiencies of human intellect.  Charvaka, Jainism and the four schools of Buddhism do not accept God and the supremacy of Vedas. Though the other darshans like Nyaya and Vaisesika accept God, they are tarka pradhana, placing more reliance on logic. So Vedanta darshan as revealed through Prasthana thriam by Veda Vyasa is an efficient means for attaining Liberation and a seeker should study the Prasthana thriam under the guidance of a competent Acharya to understand the texts correctly.

As a seeker pursues the study of Prasthana thriam, he will discover the different interpretation giving rise to the three popular sub-schools of Vedanta viz. Dvaita of Sri Madvacharya, Visishtadvaita of Sri Ramanujacharya, and Advaita Vedanta of Sri Aadhi Sankara due to different interpretations. All the three schools claim Veda Vyasa and Prasthana Thriam as the source of their teaching.  The fundamental differences among these three schools arise under six major areas. They are:

1)    Nature of the individual soul, Jivasvarupa

2)    Nature of God, Iswarasvarupa

3)    Nature of Universe

4)    Nature of Bondage

5)    Nature of Liberation, Moksha

6)    Means to gain Liberation, Moksha sadhana

              As per Dvaita school, Jiva is of the nature of atom, anurupam.  Brahman, Lord Supreme, is Lord Vishnu and He is the only independent Reality.  Jivas, sentient souls, and Jada, insentient matter, and the Universe, composed of them are also Real, but their Reality is dependant Reality, dependant on Brahman.  The differences between Brahman and Jiva, jiva and jada, jada and jada, jada and Brahman, jiva and jiva, termed Panchabheda, are also an eternal fact.  Bondage is the misconception that I, the Jiva, am independent and Liberation is freedom from this misconception and recognising that Jiva is a dasa, ever serving the Supreme Lord, Lord Vishnu.

            As per Visishtadvaita school Jiva, Jagat and Brahman are Real.   Brahman is saguna and Lord Vishnu is the Supreme Brahman.  Jagat and Jivas form part of Brahman as His body. Brahman 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 Dvaita.  Jivas retain their identity even after Moksha and live in Fellowship with Lord Vishnu, either serving Him or meditating on Him. Moksha is attained through liquidation of one’s karmas achieved through total devotion to Lord Vishnu, characterised by Saranagathi.

            The philosophy of Advaita school can be summed up in a nutshell in Sri Adhi Sankara’s words as ““Brahma satyam jagan mithya jivo brahmaiva naparah” (Brahman alone is Real; this world is not Real and the Jiva is verily Brahman only and is not different from Him.)”.  Apart from Brahman, 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, Jiva is one with Brahman which is Pure Consciousness infinite. Brahman has no limiting adjuncts and is Nirguna.  Bondage is the misconception that Jiva is limited and different from Brahman.  Moksha is the freedom from this misconception upon gaining the knowledge that the Jiva is essentially non-different from Brahman.

            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 Advaita philosophy.  Dvaita and Visishtadvaita can serve as a means to acquiring Advaita Jnana either in this birth itself or in future births.  A seeker who is a mandha adhikari can start with Dvaita, move to Visishtadvaita and then graduate to Advaita, attain the Jiva-Brahma-Ikya-Jnanam and become a Jivan Muktha.

(adapted from an article by Sri R.B.Athreya, based on the talk given by

Swami Paramarthananda)

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Advaita Vedanta in five parables

 

            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 Athma is Real” and explained to Janaka the core philosophy of Advaita Vedanta “Brahma Satyam; Jagan mithya; Jivo Brahmaiva na’para (Brahman alone is Real; the world is mithya; Jiva, the individual Self, is Brahman only, not different).

        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.  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.  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.  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: -

1)    Ajjnanam – Ignorance of one’s Real Self. Here the ignorance of the methodology of counting.

2)    Adhyasa – Error of mistaking Body-mind-complex a one’s Real Self. Here  the assumption that one person has drowned.

3)    Samsara – sorrow over drowned (?) person

4)    Paroksha Jnanam – Indirect knowledge (from Guru). Here stranger’s declaration.

5)    Aparoksha Jnanam – Direct realization.

6)    Dukha Nivritti – Release from sorrow i.e. samsara.

7)    Ananda prapthi – Attainment of Bliss i.e. fulfillment.

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 Brahman, 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 Brahman through the teaching of Mahavakhya “Tat Tvam asi (Thou art That)” he becomes fulfilled and peaceful without being distracted by the external world.

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 Brahman, the realised disciple confirms it with the Mahavakhya “Aham Brahmasmi (I am Brahman)”.

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, Jiva in his ignorance thinks he is tied to the body and suffers samsara, while in reality he as the Self i.e. Athma is never bound.  The feeling of bondage is adhyaropa, the superimposition of the unreal on the real and the process of revealing the real, negating the unreal is apavada, de-superimposition.  Swami Vivekananda calls them as “hypnotization” and “de-hypnotization”.   “Adyaropa, apavada” is an important methodology in the teaching of Advaita Vedanta.

(adapted from a talk of Swami Sarvapriyananda)

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Chandogya upanishad (ch. 6,7 & 8) – 17

 Chapter 7, Sections 8 & 9

Mantras 7-8-1&2

balaṃ vava vijnanadbhuyo'pi ha satam vijnanavatameko balavanakampayate sa yada bali bhavatyathotthata bhavatyuttishthanparicharita bhavati paricharannupasatta bhavatyupasidandrashta bhavati srota bhavati manta bhavati boddha bhavati karta bhavati vijnata bhavati balena vai prthivi tishthati balenantariksham balena dyaurbalena parvata balena devamanushya balena pasavascha vayamsi cha trnavanaspatayah svapadanyakitapatangapipilakam balena lokastishthati balamupassveti || 7.8.1 ||

sa yo balam brahmetyupaste yavadbalasya gatam tatrasya yathakamacharo bhavati yo balam brahmetyupaste'hsti bhagavo baladbhuya iti baladvava bhuyo'stiti tanme bhagavanbravitviti || 7.8.2 || iti ashtamah khandah ||

Strength is certainly superior to understanding. One strong person can make even a hundred people of understanding shake with fear. If a person is strong, he will be enthusiastic and up and about. He will then start serving his teacher, and while serving his teacher he will be close to him. While sitting close to the teacher, he will watch him and listen to what he says. Then he will think it over and try to understand. He will then act on it, and finally he will grasp the inner meaning. Strength supports the earth. It also supports the interspace, heaven, the mountains, Devas and human beings, cattle, birds, creepers, and trees. It supports animals of prey as well as worms, fleas, and ants. It supports the whole world. Worship strength. (1) ‘One who worships strength as Brahman can do what he pleases in the sphere within the reach of strength.’ Narada asked, ‘Revered sir, is there anything higher than Balam?’ ‘Of course there is something higher than Balam,’ replied Sanatkumara.  Narada then said, ‘Revered sir, please explain that to me’. (2) End of eighth section.

            Balam (strength) is higher than Vijnanam. Balam does not mean physical strength alone.  It is strength at all levels; physical, mental and intellectual.  Mundaka Upanishad (3-2-4) states, “Nayamathma balaheenena labhyah---- (This Athma cannot be known by the weak--)”.  Strong muscles and sound health helps one to understand the scriptures better as one can concentrate on studies more than with poor health and weak muscles.  To emphasise this point only Swami Vivekananda once observed “You will reach heaven quicker by playing foot-ball than by reading the Gita”.  In Gurukula system of studies the student serves the guru as well besides learning from him.  With strength the student will be able to serve the guru well, which in turn encourages the guru to share his knowledge happily with the student with love and care.  This earth is an example of what strength can do. The earth sustains everything through its own strength. In fact, everything in nature is sustained by its own inherent strength. It is not strength borrowed from something else.  Similarly, one must support oneself by one’s own strength. So Sanathkumara advises Narada to meditate on Balam as Brahman i.e. Bala Brahma Upasana.  Mantra 7-8-2 is similar to Mantras 7-7-2 and 7-6-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Balam, and Narada wanting to know whether there is anything higher than Balam.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-9-1&2

annaṃ vava baladbhuyastasmadyadyapi dasa ratrirnasniyadyadyu ha jivedathavadrastasrotamantaboddhakartavijnata bhavatyathannasyayai drashta bhavati srota bhavati manta bhavati boddha bhavati karta bhavati vijnata bhavatyannamupassveti || 7.9.1 ||

sa yo'nnam brahmetyupaste'nnavato vai sa lokanpanavato'bhisidhyati yavadannasya gatam tatrasya yathakamacharo bhavati yo'nnam brahmetyupaste'sti bhagavo'nnadbhuya ityannadvava bhuyo'stiti tanme bhagavanbravitviti || 7.9.2 || iti navamah khandah ||

Annam (food) is certainly superior to Balam. This is why if a person fasts for ten days and nights, he may survive but he will not be able to see, hear, think, understand, work, or fully grasp the meaning of what he is taught. But if he eats food, he can then see, hear, think, understand, work, and fully grasp the meaning of the teachings. Therefore, worship Annam. (1) ‘One who worships Annam as Brahman attains worlds full of food and drink. One who worships Annam as Brahman can do what he pleases in the sphere within the reach of Annam.’ Narada asked, ‘Sir, is there anything higher than Annam?’ ‘Of course there is something higher than Annam,’ replied Sanatkumara. Narada then said, ‘Sir, please explain that to me’. (2) End of ninth section.

            Annam (food) is greater than Balam (strength), as the latter depends upon the former.  From consumption of food, comes activation of the five organs of perception, the mental faculties, as well as the five organs of action. Without their support, it is not possible to realize Athma. We saw in section 7 of chapter 6 how Svetaketu could not remember the Vedas when he fasted for fifteen days and could recollect what he learnt after he took food breaking the fast.  Here Sanathkumara gives the example of a person fasting for ten days.  It is possible he may die, but even if he doesn’t, his sense organs will not function. He won’t be able to see, hear, or think properly. If he went to a teacher during this period, he would not be able to learn or retain anything learnt.  But when he resumes eating, his organs and mind would again start functioning and then he could then study and learn from the teacher.  So Sanathkumara advises Narada to meditate on Annam as Brahman i.e. Anna Brahma Upasana.  Mantra 7-9-2 is similar to Mantras 7-8-2, 7-7-2 and 7-6-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely as he chooses in any Loka within the reach of the Alambanam, Annam, and Narada wanting to know whether there is anything higher than Annam.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

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