Every soul is tied with three knots viz Maya, Anavam and Karma (Delusion, Ego and Action) and because of this, the soul is unable to find its real nature i.e. Consciousness. One may wonder whether the soul is fated to be tied with the knots forever, or it has a freewill to untie the knots and merge with the source.
Free Will and Fate are myths. This concept
arises because of the assumed binding of an assumed soul with the knots. It is the Cosmic Ego (I AM), the first appearance of Consciousness that brings along with it the Cosmic Will or Universal Will. This only reflects as 'fate' and free will' on the assumed soul. Once we have the UNDERSTANDING of the source, we are free from the dispute of 'free will' and 'fate' and also free from the knots. Thereafter, there wont be an individual soul and only Consciousness would shine. When we feel 'individuality' (ego sense of doership and enjoyership) we are ruled by 'karma' and the result of 'karma' affect us. When we realise the presence (consciousness) in us, we let go the 'karma's play' and we are least affected by the result thereof.
'Karma adheenam' and 'Iswara adheenam' are intermingled in every 'karma. 'Iswara adheenam' (i.e.Consciousness and 'cosmic will') predominates and 'karma adheenam' has only a secondary role. When we are not aware of the presence of Consciousness and Cosmic Will, then karma adheenam dominates and we are affected by 'sukha and dukka'. Ultimately the truth is that there is only Ishwara (with the expression of cosmic will) and the 'karma adheenam' is a delusion functioning under the cover of 'individuality' (i.e.ego sense of doership and enjoyership).
In the analogy of 'dancer' and 'dancing', the former is 'Iswara adheenam' and the latter is 'karma adheenam'. The dancing pattern has already been decided (in advance) by the 'dancer'!. The dancing cannot overtake the dancer. The dancer should be contemplatively aware of his real person even while appearing as a dancer in the dance costume and performing the dance as per the pattern already set. Unfortunately we are dancing forgetting the presence of the 'dancer' and the true 'person' who expresses as 'dancer' and projecting the dance.
Only the Consciousness knows why it has reflected a soul and three knots and in what way it has organised the functioning of the so- called soul. "Consciousness reveals by itself" the Upanishad declares. When an individual (soul) is bestowed with this UNDERSTANDING, he merges with Consciousness. There is no more influence of the knots on the so-called individual. Every thought and action is caused by Consciousness. This realization dawns only when the Consciousness wills it so.
An individual is no more an individual thereafter. He becomes one with Consciousness although the physical body would linger on for some more time. He is free from delusion. He has no feeling of either doership or enjoyership. He knows that he is a projection of Consciousness and he moves in Consciousness. He is never caught in emotional dualities like pleasure and pain and never indulges in the discussion of conceptual dualities like spirit-matter, birth-death, dharma-adharma, rhythm-satyam.
To sum-up "Whatever is, is Consciousness". Concepts like soul, ego, karma including Maya have only that much value like a mirage in the dessert. In the vedantic language, all these concepts are 'vivartam'.It is Consciousness that prevail in all our concepts and actions. Let Consciousness make us remember this Truth, constantly.
Monday, August 25, 2008
Sunday, April 27, 2008
BHAKTHY-SRADDHA
Bhakthy and Sraddha are often mentioned together in religion similar to Satya and Dharma. It is through sraddha, bhakthy gets fulfilment and it is through dharma one experiences Satya.
In one of the concluding verses of Vishnu Sahasranamam it is mentioned "Imam stavam adhiyanah sraddha bhakthy samanvitah; Yujyet atma-sukha-ksanti sri-driti-smriti-keertibhi" meanin g - one who reads this hymn (Vishnu Sahasranamam) every day with devotion and attention attains peace, prosperity, mental stability memory and reputation.
Bhakty is an attitude developed through faith, sraddha and worship. Faith towards a higher value (say God) and scriptures which proclaim a higher state of mind to experience peace within and harmony with the enviornment we live in.
Faith is an essential requirement in our endeavour to a higher state of mind. Next comes sraddha otherwise known as devotion or attentiveness. This 'attentiveness' is most essential in all our action whether in the karma field, or bhakthy field or yoga field. Following Faith and Sraddha there comes Worship which can mean either prayer or pooja towards God on whom we have trust or it could mean sravanam, mananam and nidhityasanam of a higher ideal or it could mean satsangam, bhajan etc.,
Thus, faith, Attentiveness and Worship are the essential aspects of Bhakthy. Attentiveness< as already mentioned is most essential in all the fields _ karma< bhakthy and yoga>
BHAKTHY IS 'CONTEMPLATIVELY CONSCIOUS OF ONE'S REALITY, AND SRADDHA IS ATTENTIVELY PERFORMING THE ASSIGNED ROLE IN THE LIVING DRAMA'.
In one of the concluding verses of Vishnu Sahasranamam it is mentioned "Imam stavam adhiyanah sraddha bhakthy samanvitah; Yujyet atma-sukha-ksanti sri-driti-smriti-keertibhi" meanin g - one who reads this hymn (Vishnu Sahasranamam) every day with devotion and attention attains peace, prosperity, mental stability memory and reputation.
Bhakty is an attitude developed through faith, sraddha and worship. Faith towards a higher value (say God) and scriptures which proclaim a higher state of mind to experience peace within and harmony with the enviornment we live in.
Faith is an essential requirement in our endeavour to a higher state of mind. Next comes sraddha otherwise known as devotion or attentiveness. This 'attentiveness' is most essential in all our action whether in the karma field, or bhakthy field or yoga field. Following Faith and Sraddha there comes Worship which can mean either prayer or pooja towards God on whom we have trust or it could mean sravanam, mananam and nidhityasanam of a higher ideal or it could mean satsangam, bhajan etc.,
Thus, faith, Attentiveness and Worship are the essential aspects of Bhakthy. Attentiveness< as already mentioned is most essential in all the fields _ karma< bhakthy and yoga>
BHAKTHY IS 'CONTEMPLATIVELY CONSCIOUS OF ONE'S REALITY, AND SRADDHA IS ATTENTIVELY PERFORMING THE ASSIGNED ROLE IN THE LIVING DRAMA'.
Sunday, April 20, 2008
ADWAITHA--NON-DUALITY
Among the various Indian Philosophical systems, the system of Adwaitha philosophy has a unique place. According to that school of thought, 'Adwaitha' otherwise known as 'Non-dual' is the ultimate truth.
The first expression of the ultimate truth is termed as 'Consciousness'. 'Consciousness' is also non-dual and it has the status of 'day-light' in comparison to 'Light' - the ultimate truth. Light expresses itself as 'day-light'. Consciousness is known by different names such as God, Bhodam, Chaitanyam, Atma, whereas the Ultimate Truth is known by the terms Awareness, Brahman, Bhodadeetha etc.
Certain philosophers term the Consciousness with the letter "I". This 'I" is the first expression of Awareness - the ultimate truth. From 'I' the first thought "I AM" arises. "I AM" brings in all subsequent concepts such as Spirit-Matter, Para-Apara, birth-death, Vidya-Avidya, Sukha-dukka, silence-noise, heat-cold, beaty-ugly, sweeet-bitter, good smell-bad smell etc etc, all of which can be termed as 'conceptual dualities.
Foilowing the terms "Awareness" "I" and "I AM', there arises "I am so&so i.e. the individual feeling with a name and form. Apart from the conceptual dualities, the individual entertains emotional dualities such as attraction-repulsion, and consequent pleasure-pain, calmness-anger, contentment-greediness, loving -nature-fighting nature, sacrifice-possessiveness. All these emotional dualities are felt by the individual with the ego sense of 'individuality' caused by the feeling of 'doership and enjoyership'.
One should outlive the emotional dualities caused by the feeling of ;individuality'. To that extent, the individual free from individuality starts feeling peace and happiness within. The conceptual dualities would however continue to remain in the individual 'Iam so&so'. The conceptual dualities should also get out of mind to experience not only peace and happiness but also harmony in one's relationship with outside world. At that stage - i.e. in the absence of concepts and emotions one lives a rhythemic living expressing the pure "I". In that state the 'individuality' is lost and the 'individual' - 'Iam so&so' is also no more there. Both are immersed in "I" the origin. Peace and harmony exist within and with the environment one lives in. The intellect wont indulge in concepts and the mind would be free from emotions. Thus the dualities in both the fronts dissolve. In that state "I" raise to the status of "Witness" witnessing the dualities as mere appearance and reflections like fast moving clouds in the pure sky. The conceptual and emotional dualities dissolve in "I" ultimately.
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The first expression of the ultimate truth is termed as 'Consciousness'. 'Consciousness' is also non-dual and it has the status of 'day-light' in comparison to 'Light' - the ultimate truth. Light expresses itself as 'day-light'. Consciousness is known by different names such as God, Bhodam, Chaitanyam, Atma, whereas the Ultimate Truth is known by the terms Awareness, Brahman, Bhodadeetha etc.
Certain philosophers term the Consciousness with the letter "I". This 'I" is the first expression of Awareness - the ultimate truth. From 'I' the first thought "I AM" arises. "I AM" brings in all subsequent concepts such as Spirit-Matter, Para-Apara, birth-death, Vidya-Avidya, Sukha-dukka, silence-noise, heat-cold, beaty-ugly, sweeet-bitter, good smell-bad smell etc etc, all of which can be termed as 'conceptual dualities.
Foilowing the terms "Awareness" "I" and "I AM', there arises "I am so&so i.e. the individual feeling with a name and form. Apart from the conceptual dualities, the individual entertains emotional dualities such as attraction-repulsion, and consequent pleasure-pain, calmness-anger, contentment-greediness, loving -nature-fighting nature, sacrifice-possessiveness. All these emotional dualities are felt by the individual with the ego sense of 'individuality' caused by the feeling of 'doership and enjoyership'.
One should outlive the emotional dualities caused by the feeling of ;individuality'. To that extent, the individual free from individuality starts feeling peace and happiness within. The conceptual dualities would however continue to remain in the individual 'Iam so&so'. The conceptual dualities should also get out of mind to experience not only peace and happiness but also harmony in one's relationship with outside world. At that stage - i.e. in the absence of concepts and emotions one lives a rhythemic living expressing the pure "I". In that state the 'individuality' is lost and the 'individual' - 'Iam so&so' is also no more there. Both are immersed in "I" the origin. Peace and harmony exist within and with the environment one lives in. The intellect wont indulge in concepts and the mind would be free from emotions. Thus the dualities in both the fronts dissolve. In that state "I" raise to the status of "Witness" witnessing the dualities as mere appearance and reflections like fast moving clouds in the pure sky. The conceptual and emotional dualities dissolve in "I" ultimately.
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Sunday, May 06, 2007
IDENTITY WITH REALITY
REALITY expresses EXISTENCE, which in turn, brings the appearance of 'Individual'. All concepts, such as, subject-object, spirit-matter, eternal-temporal, vidya-avidya, and emotions, such as, pleasure-pain and attraction-repulsion, arise in the 'Individual'. EXISTENCE does not entertain concepts or emotions.
When we analyse the 'individual', we shall find that he has two aspects:(i)'EXISTENCE' and (ii) 'anthakaranam' (mind, intellect and ego). They are otherwise known as 'Life' and 'Living' respectively. Concepts and emotions are entertained by the 'Living', and not by 'Life'. The mind/intellect brings in the concepts of subject-object, vidya-avidya etc., and the ego part of the anthakaranam, brings in a sense of 'individuality' which causes pleasure, pain, fear, anger, attraction, repulsion and such other emotions. The concepts and emotions, thus, come from (i) mind/intellect and (ii) ego.
Without "Life" there is no "living". The ignorant considers the 'living' as the only Reality; the book-learned man confuses himself with 'life' and 'living'; the man of wisdom constantly remembers that 'life' is the only 'Reality' and 'living' is only an 'appearance' superimposed on 'life'. The analogies of 'ocean and waves', 'dancer and dance' and 'actor and acting' may be useful to understand the respective positions of 'life' and living'. It is the 'living' that brings in the emotional dualities of pleasure-pain etc., and entertains divisions such as subject-object etc.
'REALITY' expresses 'Life' similar to 'LIGHT' expressing 'day-light', 'Water' expressing 'Ocean', 'Person' expressing 'dancer' or 'actor'. The 'actor'even while enacting different roles and exhibiting different emotions, is contemplatively aware of his 'true person' throughout the acting, and is least affected by the emotions exhibited in different roles. The apparent functioning of anthakaranam, is similar to the 'acting' of an actor, or the 'dancing' of a dancer. The individual should contemplatively be aware of "Life" as the only Reality, and the 'living', as an 'appearance' .
When we analyse the 'individual', we shall find that he has two aspects:(i)'EXISTENCE' and (ii) 'anthakaranam' (mind, intellect and ego). They are otherwise known as 'Life' and 'Living' respectively. Concepts and emotions are entertained by the 'Living', and not by 'Life'. The mind/intellect brings in the concepts of subject-object, vidya-avidya etc., and the ego part of the anthakaranam, brings in a sense of 'individuality' which causes pleasure, pain, fear, anger, attraction, repulsion and such other emotions. The concepts and emotions, thus, come from (i) mind/intellect and (ii) ego.
Without "Life" there is no "living". The ignorant considers the 'living' as the only Reality; the book-learned man confuses himself with 'life' and 'living'; the man of wisdom constantly remembers that 'life' is the only 'Reality' and 'living' is only an 'appearance' superimposed on 'life'. The analogies of 'ocean and waves', 'dancer and dance' and 'actor and acting' may be useful to understand the respective positions of 'life' and living'. It is the 'living' that brings in the emotional dualities of pleasure-pain etc., and entertains divisions such as subject-object etc.
'REALITY' expresses 'Life' similar to 'LIGHT' expressing 'day-light', 'Water' expressing 'Ocean', 'Person' expressing 'dancer' or 'actor'. The 'actor'even while enacting different roles and exhibiting different emotions, is contemplatively aware of his 'true person' throughout the acting, and is least affected by the emotions exhibited in different roles. The apparent functioning of anthakaranam, is similar to the 'acting' of an actor, or the 'dancing' of a dancer. The individual should contemplatively be aware of "Life" as the only Reality, and the 'living', as an 'appearance' .
Saturday, April 28, 2007
MAYA - AN OVERVIEW
The appearance of multiplicity is attributed to 'Maya' - a power which is assumed to be inherent in "Reality". Why the multiplicity? This cannot be answered from the level of multiplicity. When once "Reality" is understood, the multiplicity disappears. The multiplicity is mere appearance. Reality is 'Swaroopa' and 'Appearance' is 'swabhava'.
Maya is said to be "indeterminable ignorance". There are three terms (i) 'Avidya' (non-understanding); (ii) 'Adyasa' (misunderstanding) and (iii) 'Vidya' (understanding), connected with Maya. 'Avidya' conceals the Swaroopa; 'adyasa' confuses the Swaroopa and swabhava, superimposing one on another; and 'vidya' reveals the Swaroopa.
The analogy of 'sanke and rope' is often used by vedantins to explain 'adyasa' -'misunderstanding'. The common man (without understanding) thinks 'he is the body' ('appearance' is the only reality); the book-learned man endowed with intellectual knowledge, confuses himself with the mixture of appearance and Swaroopa, while, those who are endowed with wisdom knowledge, realize 'Swaroopa' alone, everywhere.
"Swaroopa' (Reality) is described as 'mayatheetha', Swabava is an expression known by the term 'mahamaya'; the appearance of universe is 'jaganmaya', and the reflection as 'individual' is 'avidya'. Another school equates "Paramashiva" with Swaroopa (Reality), "Parashakthy" with mahamaya , 'Athysakthy' with jaganmaya, and 'Iccha- kriya-gnana sakthy' with the individual. Yet another school describes these terms as 'Awareness'(Reality), 'I-Consciousness'(expressing Reality), 'I am the Universe'(appearance) 'I am the individual'(Reflection) and 'Individuality'(illusory reflection).
REALITY is 'Fullness', and Its expression is 'I-Consciousness', (difference between the two is only similar to "Light" and "day-light"). 'I- Consciousness' causes the universe and the individual. Water alone forms the Ocean, and the Ocean, in turn, appears as Waves and reflects as Individual Wave. One can understand this truth intellectually, but wisdom-knowledge is needed to realize the One Reality permeating everywhere. On realization of Reality, Maya disappears, similar to darkness in the presence of Sun.
Regarding the appearance of world, there are different schools of thought. One school assumes 'chit' and 'jadam' associating with Reality and causing a world as it appears. Another school holds the view that 'Maya', an inherent power in Reality, is the cause. Yet, another school brings in Shiva-Sakthy concept, and Shiva with the power of Sakthy, performs the dance of creativity.
Sri Sankara advises to relinquish ' world-appearance' by seeing Reality permeating all manifested things. Yoga-vasishta declares that just as Reality and Soul are non-different, the Soul and the Mind are the same; similarly, the Mind and the Universe are identical. Isavasya upanishad begins with the statement that all this, whatsoever moves in the moving world, is pervaded by God. In Kenopanishad, it is declared that Reality is beyond known and unknown. Kathopanishad declares "Knowledge of Self can be gained only by those whom He chooses". In 'upadesa sahasri', Sri Sankara says that one should clearly realize the Self in all being, having for an example, the relation between water and waves.
Reality is beyond Maya and beyond Vidya and Avidya. Vidya is only a pointer to Reality and not Reality as such. Reality reveals by Itself.
Maya is said to be "indeterminable ignorance". There are three terms (i) 'Avidya' (non-understanding); (ii) 'Adyasa' (misunderstanding) and (iii) 'Vidya' (understanding), connected with Maya. 'Avidya' conceals the Swaroopa; 'adyasa' confuses the Swaroopa and swabhava, superimposing one on another; and 'vidya' reveals the Swaroopa.
The analogy of 'sanke and rope' is often used by vedantins to explain 'adyasa' -'misunderstanding'. The common man (without understanding) thinks 'he is the body' ('appearance' is the only reality); the book-learned man endowed with intellectual knowledge, confuses himself with the mixture of appearance and Swaroopa, while, those who are endowed with wisdom knowledge, realize 'Swaroopa' alone, everywhere.
"Swaroopa' (Reality) is described as 'mayatheetha', Swabava is an expression known by the term 'mahamaya'; the appearance of universe is 'jaganmaya', and the reflection as 'individual' is 'avidya'. Another school equates "Paramashiva" with Swaroopa (Reality), "Parashakthy" with mahamaya , 'Athysakthy' with jaganmaya, and 'Iccha- kriya-gnana sakthy' with the individual. Yet another school describes these terms as 'Awareness'(Reality), 'I-Consciousness'(expressing Reality), 'I am the Universe'(appearance) 'I am the individual'(Reflection) and 'Individuality'(illusory reflection).
REALITY is 'Fullness', and Its expression is 'I-Consciousness', (difference between the two is only similar to "Light" and "day-light"). 'I- Consciousness' causes the universe and the individual. Water alone forms the Ocean, and the Ocean, in turn, appears as Waves and reflects as Individual Wave. One can understand this truth intellectually, but wisdom-knowledge is needed to realize the One Reality permeating everywhere. On realization of Reality, Maya disappears, similar to darkness in the presence of Sun.
Regarding the appearance of world, there are different schools of thought. One school assumes 'chit' and 'jadam' associating with Reality and causing a world as it appears. Another school holds the view that 'Maya', an inherent power in Reality, is the cause. Yet, another school brings in Shiva-Sakthy concept, and Shiva with the power of Sakthy, performs the dance of creativity.
Sri Sankara advises to relinquish ' world-appearance' by seeing Reality permeating all manifested things. Yoga-vasishta declares that just as Reality and Soul are non-different, the Soul and the Mind are the same; similarly, the Mind and the Universe are identical. Isavasya upanishad begins with the statement that all this, whatsoever moves in the moving world, is pervaded by God. In Kenopanishad, it is declared that Reality is beyond known and unknown. Kathopanishad declares "Knowledge of Self can be gained only by those whom He chooses". In 'upadesa sahasri', Sri Sankara says that one should clearly realize the Self in all being, having for an example, the relation between water and waves.
Reality is beyond Maya and beyond Vidya and Avidya. Vidya is only a pointer to Reality and not Reality as such. Reality reveals by Itself.
Tuesday, April 17, 2007
UNITARY VISION OF "I AND I AM "
The terms "Absolute Reality", "I-Consciousness", "I am the Universe", "I & I Am the individual" and "Individuality" have already been discussed in this blog. Now, we may proceed with the thought on "Unitary vision of I and I am". In the 'individual, "I" is the LIFE and "I AM" is the LIVING. "I" is the Witness and "I AM" is the doer.
"I am" in the individual wants to probe "Who is this I". This probe is being witnessed by "I". What all one thinks, talks or writes, are within the sphere of "I am" only. "I am" is the doer and "I" is the witness. "I am" says 'I think and act', while 'I' keeps quiet with the knowledge 'I know'.
In the individual, 'I" is shining as 'Life' and witnessing the "living" (I AM) "I" is "Existence" and "I am" is the "sense of existence". The relationship between "I" and 'I am' is similar to a "dancer" and "dance", and "Ocean" and "waves" - The dancer witnessing his own dance and the ocean witnessing its own movements as waves! In the absence of a "unitary vision" of "I" and "I AM", dualities such as "subject-object" "life-living", "witness-doership", "God-Universe", "Akshara-Kshara", "Being-Becoming" "Para-Apara", "transcendental-immanent" "spatial-temporal" "vidya-avidya" etc., would arise. "I" has no duality. "I AM" only imagines duality.
"I" expresses "I AM" so long as "I" wills it. "LIFE" expresses "LIVING" so long as "Life" wills it. Finally, both dissolve in the 'ABSOLUTE". The 'dancer' and the 'dance' disappear in the 'person'.The 'waves' and the 'ocean' disappear in 'water'. The relationship between "I" and "I AM" can be understood only by realising the "Absolute" hidden in that relationship.
"I am" in the individual wants to probe "Who is this I". This probe is being witnessed by "I". What all one thinks, talks or writes, are within the sphere of "I am" only. "I am" is the doer and "I" is the witness. "I am" says 'I think and act', while 'I' keeps quiet with the knowledge 'I know'.
In the individual, 'I" is shining as 'Life' and witnessing the "living" (I AM) "I" is "Existence" and "I am" is the "sense of existence". The relationship between "I" and 'I am' is similar to a "dancer" and "dance", and "Ocean" and "waves" - The dancer witnessing his own dance and the ocean witnessing its own movements as waves! In the absence of a "unitary vision" of "I" and "I AM", dualities such as "subject-object" "life-living", "witness-doership", "God-Universe", "Akshara-Kshara", "Being-Becoming" "Para-Apara", "transcendental-immanent" "spatial-temporal" "vidya-avidya" etc., would arise. "I" has no duality. "I AM" only imagines duality.
"I" expresses "I AM" so long as "I" wills it. "LIFE" expresses "LIVING" so long as "Life" wills it. Finally, both dissolve in the 'ABSOLUTE". The 'dancer' and the 'dance' disappear in the 'person'.The 'waves' and the 'ocean' disappear in 'water'. The relationship between "I" and "I AM" can be understood only by realising the "Absolute" hidden in that relationship.
Tuesday, April 10, 2007
INDIVIDUAL & INDIVIDUALITY
The term 'Individual' denotes a person and the term 'individuality' denotes a person with a 'sense of independence'. When we trace back the origin of 'individual', it begins with 'I-Consciousness' (Existence). This 'I-Consciousness' is the 'expression' of the ABSOLUTE. I-Consciousness appears as 'I AM - a 'sense of Existence'. 'Individual' is a reflection in 'I AM'. Upon this 'individual', there is a super-imposition of 'individuality' which is a delusion, otherwise known by the name 'ego'.
In the 'individual' the 'I-Consciousness' is 'Atma", and 'I AM' is the mind. Similarly, 'I-Consciousness' is God of the Universe and 'I AM' is the Universe. The 'individual' is thus both 'I" and 'I AM', i.e. Atma (Self) and mind. He is 'life' and 'living'.He is the 'dancer' as well as the 'dance'. He is the 'Witness' as well as the 'witnessed', He is the 'Subject' as well as the 'object'. Atma is witnessing the mind similar to God witnessing the Universe. These apparent dualities, ultimately merge with the ABSOLUTE where there is neither the 'witness' nor the 'witnessed', neither the 'dancer' nor the 'dance', neither the 'subject' nor the 'object'. ABSOLUTE REALITY is beyond I-Consciousness', and is indescribable.
The imaginary 'individuality' superimposed on the 'individual' creates the problems of likes and dislikes, pleasure and pain, attraction and repulsion, and disturbs the homogeneous Peace that prevails in the 'individual. The 'individuality', as already said, is a delusion, termed as 'ego', finding pleasure in 'division' disturbing the 'unity'. This ego has three aspects viz. (i) a sense of 'ME' with independent doership; (ii)'MINE' - a sense of possession, and iii) attachment to the 'body' considering the same as the ONLY reality.
The sages and saints have never asked us to discard the body. The body as an 'individual' can exist. Only the attachment to the body, considering the same as the only reality, has to be done away with. This false attachment only, brings along with it, "ME" and 'MINE"- the other two aspects of individuality (ego).
All the Enlightened individuals - saints and sages - have experienced the Ultimate Reality, enveloping the body, similar to water enveloping the wave in the Ocean of Consciousness. The dirt of 'individuality' superimposed on the 'individual' has to be wiped off, for the realisation of the Absolute Reality.
The teaching method of 'neti-neti' adopted by vedantins, is only to bring out the Truth that the ABSOLUTE REALITY is all pervading, and is not to be confined to 'individual' or "I AM' or "I-Consciousness". There may be 'difference' in appearance, but there is no separateness. Wave, Waves and Ocean, although look as different, are not separate, for it is water alone that pervades all.
The likes and dislikes and the pleasure and pain relate to'individuality' which conceals the true nature of the 'individual'. The 'individuality' can no more rule over the person, when he realizes his true nature as ABSOLUTE REALITY.
In the 'individual' the 'I-Consciousness' is 'Atma", and 'I AM' is the mind. Similarly, 'I-Consciousness' is God of the Universe and 'I AM' is the Universe. The 'individual' is thus both 'I" and 'I AM', i.e. Atma (Self) and mind. He is 'life' and 'living'.He is the 'dancer' as well as the 'dance'. He is the 'Witness' as well as the 'witnessed', He is the 'Subject' as well as the 'object'. Atma is witnessing the mind similar to God witnessing the Universe. These apparent dualities, ultimately merge with the ABSOLUTE where there is neither the 'witness' nor the 'witnessed', neither the 'dancer' nor the 'dance', neither the 'subject' nor the 'object'. ABSOLUTE REALITY is beyond I-Consciousness', and is indescribable.
The imaginary 'individuality' superimposed on the 'individual' creates the problems of likes and dislikes, pleasure and pain, attraction and repulsion, and disturbs the homogeneous Peace that prevails in the 'individual. The 'individuality', as already said, is a delusion, termed as 'ego', finding pleasure in 'division' disturbing the 'unity'. This ego has three aspects viz. (i) a sense of 'ME' with independent doership; (ii)'MINE' - a sense of possession, and iii) attachment to the 'body' considering the same as the ONLY reality.
The sages and saints have never asked us to discard the body. The body as an 'individual' can exist. Only the attachment to the body, considering the same as the only reality, has to be done away with. This false attachment only, brings along with it, "ME" and 'MINE"- the other two aspects of individuality (ego).
All the Enlightened individuals - saints and sages - have experienced the Ultimate Reality, enveloping the body, similar to water enveloping the wave in the Ocean of Consciousness. The dirt of 'individuality' superimposed on the 'individual' has to be wiped off, for the realisation of the Absolute Reality.
The teaching method of 'neti-neti' adopted by vedantins, is only to bring out the Truth that the ABSOLUTE REALITY is all pervading, and is not to be confined to 'individual' or "I AM' or "I-Consciousness". There may be 'difference' in appearance, but there is no separateness. Wave, Waves and Ocean, although look as different, are not separate, for it is water alone that pervades all.
The likes and dislikes and the pleasure and pain relate to'individuality' which conceals the true nature of the 'individual'. The 'individuality' can no more rule over the person, when he realizes his true nature as ABSOLUTE REALITY.
Monday, April 02, 2007
BEYOND "I" CONSCIOUSNESS,
Existence-Knowledge-Peace (Sat-Chit-Anandam) is the nature of 'I Consciousness'. Existence is the 'Presence' (Sat), the knowledge about the presence is 'Chit'. Existence and Knowledge bring in 'Peace'. This 'I Consciousness' only, permeates through the waking, dream and deep sleep stages, and at the same time, stands aloof as 'Thureeya'. This 'I-Consciousness' is known as 'Witness'. This I-Consciousness also denotes 'God', 'Presence', 'Sat', and 'Bhodam'. IT is like a mirror reflecting the three stages of waking etc, without being affected by the reflection. In the waking and dream stages, we see multiplicity whereas in the deep sleep what is reflected is the absence of multiplicity. Even this absence is a reflection in Consciousness.
The inquisitive mind wonders whether there is a Reality beyond I- Consciousness. Further, the non-dualists are not satisfied with the status 'Witness'which is assigned to I-Consciousness, for the reason that the I-Consciousness, as a Witness, brings in a duality, of 'witness' and the 'witnessed'. So, they contemplated whether there is a non-dual Reality beyond I-Consciousness. As a result, they declared that "Brahman" is the Ultimate Reality which is neither sat nor asat, neither chit nor jadam, neither a witness nor witnessed, neither consciousness nor unconsciousness, which has no outside, no inside, which is beyond seen, and cannot be grasped by the intellect. The Ultimate Reality is non-dual 'BRAHMAN', 'Awareness', 'Infinite'.
When we 'talk' of 'Brahman', we actually bring down the same to the level of Consciousness. Brahman is Pure Silence - nay It is beyond that. Brahman is Light as such. I-Consciousness is the first expression of the Ultimate Reality. I-Consciousness appears as I AM, a 'sense of presence'. While 'I'-Consciousness reflects space, 'I AM' reflects space as well as form. From 'I AM' all concepts arise. 'I AM' is the Universe with Elements and Gunas. From 'I AM', "I am the individual" arise. Thus, It is the I- Consciousness that alone appears as 'I AM" and reflects as 'I am the individual".
Whatever said, so far, are concepts - mere concepts arisen from 'I AM'. Where ego (a delusion of independent existence with a sense of 'doership') reigns the individual, Brahman, God and the Universe look apart. Where the ego is not, only Brahman remains - a non-dual Truth. "Just as Brahman and God - (the I-Consciousness), are non-different, the ''I-Consciousness and 'I AM' (the Universe) are same. Similarly, 'I AM' and 'I AM the individual', have no difference. The Great Truth "Jeevo Brahmaiva na aparah" declared by Sri Sankara, may be remembered in this context.
To sum-up: The Ultimate Reality is Beyond "I"-Consciousness; I-Consciousness is the expression of the Ultimate Reality. 'I AM' (the Universe) is an appearance on the surface of 'I-Consciousness'. 'I am the individual' is a reflection of 'I AM' as well as 'I'; The ego (individuality) is delusion. The 'individual' has to shed the ego, to realise oneness with Brahman. - "Jeevo Brahmaiva na aparah".
The inquisitive mind wonders whether there is a Reality beyond I- Consciousness. Further, the non-dualists are not satisfied with the status 'Witness'which is assigned to I-Consciousness, for the reason that the I-Consciousness, as a Witness, brings in a duality, of 'witness' and the 'witnessed'. So, they contemplated whether there is a non-dual Reality beyond I-Consciousness. As a result, they declared that "Brahman" is the Ultimate Reality which is neither sat nor asat, neither chit nor jadam, neither a witness nor witnessed, neither consciousness nor unconsciousness, which has no outside, no inside, which is beyond seen, and cannot be grasped by the intellect. The Ultimate Reality is non-dual 'BRAHMAN', 'Awareness', 'Infinite'.
When we 'talk' of 'Brahman', we actually bring down the same to the level of Consciousness. Brahman is Pure Silence - nay It is beyond that. Brahman is Light as such. I-Consciousness is the first expression of the Ultimate Reality. I-Consciousness appears as I AM, a 'sense of presence'. While 'I'-Consciousness reflects space, 'I AM' reflects space as well as form. From 'I AM' all concepts arise. 'I AM' is the Universe with Elements and Gunas. From 'I AM', "I am the individual" arise. Thus, It is the I- Consciousness that alone appears as 'I AM" and reflects as 'I am the individual".
Whatever said, so far, are concepts - mere concepts arisen from 'I AM'. Where ego (a delusion of independent existence with a sense of 'doership') reigns the individual, Brahman, God and the Universe look apart. Where the ego is not, only Brahman remains - a non-dual Truth. "Just as Brahman and God - (the I-Consciousness), are non-different, the ''I-Consciousness and 'I AM' (the Universe) are same. Similarly, 'I AM' and 'I AM the individual', have no difference. The Great Truth "Jeevo Brahmaiva na aparah" declared by Sri Sankara, may be remembered in this context.
To sum-up: The Ultimate Reality is Beyond "I"-Consciousness; I-Consciousness is the expression of the Ultimate Reality. 'I AM' (the Universe) is an appearance on the surface of 'I-Consciousness'. 'I am the individual' is a reflection of 'I AM' as well as 'I'; The ego (individuality) is delusion. The 'individual' has to shed the ego, to realise oneness with Brahman. - "Jeevo Brahmaiva na aparah".
Thursday, February 08, 2007
E G O
Ego has occupied a vital place in our life. The sense of 'Existence' is the play of Cosmic ego. The individual ego is a part of the Cosmic Ego, similar to a wavelet in the ocean . The individual ego which is exhibitting a sense of independence, forgetting the fact that it is a part of Cosmic Ego, is the problem. The Cosmic Ego, we should know, is an appearance, a creation of Maya, caused by Ishwara.
The individual ego (ahamkaram) forms part of each one's anthakaranam; the other constituents of anthakaranam, are mind, intellect and chittam. There also exists a Cosmic mind and Cosmic intelligence. There is, however, no Cosmic Chittam. The chittam with tendencies (vasanas) relates only to the anthakaranam of the individuals.
The Cosmic Ego entertains a sense of Existence i.e. 'I am'. The individual ego, in addition, projects a feeling of 'I am so and so' , i.e. the individual ego has both the sense of existence and the sense of individuality. The latter one, i.e. the sense of individuality (with a name and form) is termed as 'ahantai'. This 'ahantai' entertains a thought of possessing 'this and that', which is termed as 'mamatha'. Its attachment towards the body, is 'abhimana'. Thus, ahantai, mamatha, and abhimana, together, shape the individual ego.
Ego is the instigator of all actions. No action can be thought of, without ego. Ishwara who has created the Cosmic Ego, remains Ever Peaceful in His swaroopa , least affected by the actions caused through the Cosmic Ego. He remains as a Sakshy to all the doings through the Cosmic Ego.(Cosmic Ego is a creation of Ishwara, through Maya, for purpose best known to Him.) In the case of individual, while performing action, there arise likes and dislikes.This is due to the fact that the individual forgets the presence of Ishwara in him, assumes himself to be an independent entity and attaches himself to the ego's functioning. Consequently, he experiences likes and dislikes and pleasure and pain. He is not able to come out of the ego. The ego and its entertaining a sense of individuality and volition, are due to avidya (ignorance) about one's own 'real nature'. Thus, avidya (ignorance) is the root cause for the likes and dislikes and pleasure and pain.
We shall strive to shed our little ego, meaning, we shall come out of the shadow of claiming independent doership, and remain as a Sakshi, ( as Ishwara is). In that stage, the little ego merges with the Cosmic Ego, and our thoughts and actions transform to a higher status of selflessness expressing PEACE AND HARMONY. There won't be a feeling of doership or enjoyership in such actions . To sum up: "Separate yourself from the ego, and remain as a Sakshy, observing the ego's play."
The individual ego (ahamkaram) forms part of each one's anthakaranam; the other constituents of anthakaranam, are mind, intellect and chittam. There also exists a Cosmic mind and Cosmic intelligence. There is, however, no Cosmic Chittam. The chittam with tendencies (vasanas) relates only to the anthakaranam of the individuals.
The Cosmic Ego entertains a sense of Existence i.e. 'I am'. The individual ego, in addition, projects a feeling of 'I am so and so' , i.e. the individual ego has both the sense of existence and the sense of individuality. The latter one, i.e. the sense of individuality (with a name and form) is termed as 'ahantai'. This 'ahantai' entertains a thought of possessing 'this and that', which is termed as 'mamatha'. Its attachment towards the body, is 'abhimana'. Thus, ahantai, mamatha, and abhimana, together, shape the individual ego.
Ego is the instigator of all actions. No action can be thought of, without ego. Ishwara who has created the Cosmic Ego, remains Ever Peaceful in His swaroopa , least affected by the actions caused through the Cosmic Ego. He remains as a Sakshy to all the doings through the Cosmic Ego.(Cosmic Ego is a creation of Ishwara, through Maya, for purpose best known to Him.) In the case of individual, while performing action, there arise likes and dislikes.This is due to the fact that the individual forgets the presence of Ishwara in him, assumes himself to be an independent entity and attaches himself to the ego's functioning. Consequently, he experiences likes and dislikes and pleasure and pain. He is not able to come out of the ego. The ego and its entertaining a sense of individuality and volition, are due to avidya (ignorance) about one's own 'real nature'. Thus, avidya (ignorance) is the root cause for the likes and dislikes and pleasure and pain.
We shall strive to shed our little ego, meaning, we shall come out of the shadow of claiming independent doership, and remain as a Sakshi, ( as Ishwara is). In that stage, the little ego merges with the Cosmic Ego, and our thoughts and actions transform to a higher status of selflessness expressing PEACE AND HARMONY. There won't be a feeling of doership or enjoyership in such actions . To sum up: "Separate yourself from the ego, and remain as a Sakshy, observing the ego's play."
Thursday, February 01, 2007
UNDERSTANDING GEETHA
My understanding of Geetha, I may confess, is very limited to my little ego. I attempt to understand Geetha, similar to a wavelet trying to understand the vast Ocean.
Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.
Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.
Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.
Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.
After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.
While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.
Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.
The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.
Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.
Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.
Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.
Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.
After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.
While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.
Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.
The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.
Monday, July 31, 2006
SUDDHA - BRAHMA PARATPARA - RAM
" Brahman" means ' Absolute Truth'. and " Paratpara" is 'Supreme beyond the most high'. Both 'Brahman' and 'Paratpara' are synonyms. Sri Rama is the total expression of 'Brahman', and with the name and form as "Rama", he is the embodiment of dharma. He enacts the drama of Ramayana--an illusory show-- in which he acts like an ordinary man, expressing different emotions, and at the same time, sticking on to 'dharma'. He was ever conscious of his true ' Being' witnessing his own show as 'Rama the man'. Sita is not an independent entity. In the true sense, she is a part of Rama playing the role of an instigator of action in him. Sita is the 'becoming' part of Rama. They complement each other. .Rama, the hero, Sita the heroine, and Ravana the villain, are the main characters in the story of Ramayana (journey of Rama). Rama lived for 11000 years, and this story-Rama-Ayana- relates to a short period of around 40 years., including his fourteen years of forest life.
MahaVishnu and his consort Lakshmi have only , incarnated as Rama and Sita respectively, as per our belief. Now, a few thoughts regarding 'dharma':- ' Brahman the Absolute' is 'Param" (or paratparam) ' expresses' as 'Sat' which is inherent in " Param". This 'sat' only 'appears ' as phenomena. The functioning of the phenomena is according to a Rhythm. When the rhythm is applied to man's actions, it is known as 'dharma'. Thus, when man acts in a rhythmic way, he is following dharma i.e. lives in harmony with the phenomena. Sri Rama is the embodiment of dharma.
In the true sense, dharma of an individual to 'himself' is to realise the true Self in him. With this in contemplation, we may view dharma in different contexts:
dharma of an individual to another individual
dharma of an individual to parents
dharma of an individual to Guru
dharma of an individual to the family
dharma of an individual to the society
dharma of an individual to the State
dharma of an individual to the Nation
dharma of an individual to the world at large
Apart from this, there are dharmas prescribed for each varna (brahmana, kshatriya, vaisya, sudra) and for each asrama (brahmachari, grahasta, vanaprasta and sanyasa) All these codes are prescribed in dharma sastras. To realise one's true nature, is the highest dharma, as pointed out above. All other dharmas, in various walks of life, have the base in the said supreme dharma, and they are to be observed keeping in mind the supreme dharma. To the extent the supreme dharma is established in oneself, peace and harmony would prevail in his living through various walks of life. Sri Rama is fully aware of his Real ' Swaroopa', and he is exhibiting the 'swabhava' as 'Rama the man' to show dharma in its different aspects.
With this introduction, we may go through the dharma aspect projected in the story. Every hindu is expected to know the story, and so, the same is not repeated here.
When Rama is hesitant to kill the demon Tataka,( being a woman) , Sage Viswamitra justifies the necessity of killing, in the larger interest. Here, the dharma of obeying Guru's command prevails.
In the Parasurama episode, Rama could very well aim the arrow at the sage and kill him. He refrains from doing so considering the greatness of the brahmin-sage.
Rama is not at all disturbed by the words of Kaikeyi when she conveyed the desire of King Dasaratha i.e. Rama to renounce the coronation and go to the forest. Rama obeys the same. Here, the dharma towards his parents prevails.
While consoling mother Kousalya, Rama reminds her that the kingdom is not eternal, whereas dharma is eternal.
Rama endorses the view point of Sita that she is destined to share the sukha and dukkha of her husband and that she cannot be separated from him. Here, the dharma to the family prevails.
While taking leave of his father, Rama says " My only wish is to see that you adhere to dharma by fulfilling the promise given to mother Kaikeyi. I shall carry out the orders as if given by God".
Sage Bharadwaja says "Rama's forest life is going to benefit both sages and Gods. " The sage could foresee the events to happen in Rama's journey.
Rama advises Bharatha " this Universe firmly rests in Truth ("Sat'), and dharma is the manifestation of that Truth, and it is by dharma, the universe is sustained. When Bharatha threatens to go on fast till Rama returns, Rama dissuades him from that by saying that such a course is not to be resorted to by Kings, and only brahmins could do it.
Sages assembled before Rama could foresee the course of events to happen. They declare that King Dasaratha secured solution by redeeming his debt to Kaikeyi. Rama, likewise, wants to redeem his debt to his father.
When Sage Vasishta, in the capacity of a Guru, asks Rama to rule the kingdom, instead of going to forest, Rama politely replies that his parents words are to be obeyed, which is his primary dharma.
Rama, while speaking to his mother, reminds her of the tenets of dharma of a wife to take care of her husband; all religious observances on the part of a woman, are not praiseworthy if she doesn't serve her husband.
Sumitra, mother of Lakshmana, views the situation philosophically. She says that her inner mind says that Rama is the Lord of the Universe and that whether he be in the forest or in Ayodya, he would exhibit dharma. Her attitude is laudable.
Rama says that all events in one' s life are well determined, and one has no freedom on his part to change that course.
Sage Vasishta consoles Bharatha and advises that he should not react to situations and should develop an attitude of response in facing them. Sage Bharadwaja consoles Bharatha and advises that he should not blame his mother. Destiny leads our life.
Rama, in the guise of enquiry, elaborately discusses Raja - dharma, with Bharatha. Rama also advises him not to have any ill-feelings towards his mother Kaikeyi.
On reaching Dandakaranya, Rama had an encounter with one Rakshasa by name Virada who grasped Sita by surprise. Rama killed Virada and it was a blessing for him. He got again his original form of gandarva . He recalled, ' because of a curse, he turned out to be a rakshasa'.
On one occasion, Sita tells Rama that his intention of killing rakshasas without provocation from them, is not an appropriate act, although it was true that Rama had promised the sages to annihilate the Rakshasas. Further, she reminds him that in the forest , he is expected to lead an ascetic life following the principle of non-violence. Rama simply says that he has to keep his promise to the sages. (Rama is aware of the course of events to take place)
In the Surpanaka episode, Rama heard Lakshmana's sarcastic remarks (that sita is not beautiful as Surpanaka is , and that Rama might accept her as his second wife). Surpanaka then tried to grasp Sita to eliminate her. Rama asks Lakshmana to disfigure Surpanaka and chase her away. He later tells Lakshmana that it is not correct to pass sarcastic comments on wicked persons, which would result in serious consequences.
Rama spared Surpanaka's life for reasons best known to him. Surpanaka was destined to play an important role in brain - washing her brother Ravana . Similarly in the case of Maricha also, Rama purposely allowed him to escape from his arrow (which normally could not happen) on two occasions, because Ravana had to utilise him later.
Rama's killing of the rakshasas Kara, Thushana, Thisra and their army of 14000 rakshasas en- masse, single handed, is a defence measure, when they waged war against him, on the instigation of Surpanaka.
Ravana did not heed the advice of Mareecha not to have enmity with Rama , and that there is no greater sin than outraging another's wife. He also narrated his bitter experience with Rama., and his lucky escape, from Rama's arrow. When Ravana threatened to kill him , he preferred to be killed by Rama.
Sita is lured by the deer (Mareecha in disguise) and she expressed her desire to possess the animal. (Desire and posssesion lead to sorrow) . Rama himself goes to catch the deer. He does not send Lakshmana for reasons best known to him. The drama has to proceed further ultimately ending in the killing of Ravana and his associates.
Mareecha was faithful to Ravana, when he played his role as a deer, and made a false cry imitating Rama's voice. Mareecha could very well keep quiet, without making that cry. However, to have continuity of the drama, this was needed!
When Sita was being carried away by Ravana, Brahma and sages could see what was happening; but they let the event to take place, for they know that the same would result in their ultimate aim of destroying evil elements.
Rama expresses all kinds of emotions like any other ordinary mortal, when he found Sita missing. He laments, and out of anger , is threatening to destroy the entire Universe. Lakshmana took much trouble to console him.
Rama feels very sad on Jadayu's death and says 'fate cannot be conquered'.
On their way in search of Sita, they had an encounter with a rakshasa by name Kabanda. He was about to swallow them when they killed him by cutting off his hands. Kabanda then regained his original form of a gandharva , and in gratitude, directed them to Sugreeva for help to find out Sita.
After receiving the hospitality of Sabari - a woman from a hunter family-, they reached Kishkinda, made friendship with Sugriva, and promised to help to regain his wife and kingdom , by killing Vali .
Rama justifies the killing of Vali : As one belonging to Ikshavaku dynasty Rama is duty bound to protect the innocent and punish those who have transgressed the moral law. Vali being an animal, no one - to - one fight , nor face - to - face fight , was warranted to overpower and kill him.
Vibheeshana - saranagathy; Rama's famous words " I offer protection at all times to the one who comes to me only once to surrender and begs to me" This is considered as the most precious message similar to Krishna's message "sarva dharman parityajya..."
Rama tells Ravana "After being killed by me, you will also reach the same destination of gods, sages and noble kings" Rama sends back Ravana when he stood before him losing his bow as well as his chariot, and completely exhausted. Ravana was thus given an opportunity to repent for the bad deeds.
Ravana on hearing about the death of Kumbhakarna , realises and says to himself "I think Rama is Narayana himself".
On the death of Ravana, Vibeeshana laments and praises Ravana as the one who had mastered the vedas, as the one who did lot of penance, as the one who gifted lot of wealth to his friends and as the one who was determined in action. Rama consoles Vibeeshana saying "Enmity lasts upto death only, and the last rites to the dead should be performed with due honour".
Rama to Sita:"I fought the war to save the honour of my race. You now stand before me as a tainted person. You may go away from here". Sita declares "it is my femininity that stands supreme" Sita then asks Lakshmana to raise fire and she passes through it unscathed , thus proving her chastity. It is an act not to prove her chastity to Rama; but to add honour to Rama and to prove the value of chastity which even fire could not destroy.
All gods including Siva and Brahma reminds Rama "You are the Absolute; You are Brahman; You are Eternal; You are Shriman Narayana with Sri Lakshmy".
MahaVishnu and his consort Lakshmi have only , incarnated as Rama and Sita respectively, as per our belief. Now, a few thoughts regarding 'dharma':- ' Brahman the Absolute' is 'Param" (or paratparam) ' expresses' as 'Sat' which is inherent in " Param". This 'sat' only 'appears ' as phenomena. The functioning of the phenomena is according to a Rhythm. When the rhythm is applied to man's actions, it is known as 'dharma'. Thus, when man acts in a rhythmic way, he is following dharma i.e. lives in harmony with the phenomena. Sri Rama is the embodiment of dharma.
In the true sense, dharma of an individual to 'himself' is to realise the true Self in him. With this in contemplation, we may view dharma in different contexts:
dharma of an individual to another individual
dharma of an individual to parents
dharma of an individual to Guru
dharma of an individual to the family
dharma of an individual to the society
dharma of an individual to the State
dharma of an individual to the Nation
dharma of an individual to the world at large
Apart from this, there are dharmas prescribed for each varna (brahmana, kshatriya, vaisya, sudra) and for each asrama (brahmachari, grahasta, vanaprasta and sanyasa) All these codes are prescribed in dharma sastras. To realise one's true nature, is the highest dharma, as pointed out above. All other dharmas, in various walks of life, have the base in the said supreme dharma, and they are to be observed keeping in mind the supreme dharma. To the extent the supreme dharma is established in oneself, peace and harmony would prevail in his living through various walks of life. Sri Rama is fully aware of his Real ' Swaroopa', and he is exhibiting the 'swabhava' as 'Rama the man' to show dharma in its different aspects.
With this introduction, we may go through the dharma aspect projected in the story. Every hindu is expected to know the story, and so, the same is not repeated here.
When Rama is hesitant to kill the demon Tataka,( being a woman) , Sage Viswamitra justifies the necessity of killing, in the larger interest. Here, the dharma of obeying Guru's command prevails.
In the Parasurama episode, Rama could very well aim the arrow at the sage and kill him. He refrains from doing so considering the greatness of the brahmin-sage.
Rama is not at all disturbed by the words of Kaikeyi when she conveyed the desire of King Dasaratha i.e. Rama to renounce the coronation and go to the forest. Rama obeys the same. Here, the dharma towards his parents prevails.
While consoling mother Kousalya, Rama reminds her that the kingdom is not eternal, whereas dharma is eternal.
Rama endorses the view point of Sita that she is destined to share the sukha and dukkha of her husband and that she cannot be separated from him. Here, the dharma to the family prevails.
While taking leave of his father, Rama says " My only wish is to see that you adhere to dharma by fulfilling the promise given to mother Kaikeyi. I shall carry out the orders as if given by God".
Sage Bharadwaja says "Rama's forest life is going to benefit both sages and Gods. " The sage could foresee the events to happen in Rama's journey.
Rama advises Bharatha " this Universe firmly rests in Truth ("Sat'), and dharma is the manifestation of that Truth, and it is by dharma, the universe is sustained. When Bharatha threatens to go on fast till Rama returns, Rama dissuades him from that by saying that such a course is not to be resorted to by Kings, and only brahmins could do it.
Sages assembled before Rama could foresee the course of events to happen. They declare that King Dasaratha secured solution by redeeming his debt to Kaikeyi. Rama, likewise, wants to redeem his debt to his father.
When Sage Vasishta, in the capacity of a Guru, asks Rama to rule the kingdom, instead of going to forest, Rama politely replies that his parents words are to be obeyed, which is his primary dharma.
Rama, while speaking to his mother, reminds her of the tenets of dharma of a wife to take care of her husband; all religious observances on the part of a woman, are not praiseworthy if she doesn't serve her husband.
Sumitra, mother of Lakshmana, views the situation philosophically. She says that her inner mind says that Rama is the Lord of the Universe and that whether he be in the forest or in Ayodya, he would exhibit dharma. Her attitude is laudable.
Rama says that all events in one' s life are well determined, and one has no freedom on his part to change that course.
Sage Vasishta consoles Bharatha and advises that he should not react to situations and should develop an attitude of response in facing them. Sage Bharadwaja consoles Bharatha and advises that he should not blame his mother. Destiny leads our life.
Rama, in the guise of enquiry, elaborately discusses Raja - dharma, with Bharatha. Rama also advises him not to have any ill-feelings towards his mother Kaikeyi.
On reaching Dandakaranya, Rama had an encounter with one Rakshasa by name Virada who grasped Sita by surprise. Rama killed Virada and it was a blessing for him. He got again his original form of gandarva . He recalled, ' because of a curse, he turned out to be a rakshasa'.
On one occasion, Sita tells Rama that his intention of killing rakshasas without provocation from them, is not an appropriate act, although it was true that Rama had promised the sages to annihilate the Rakshasas. Further, she reminds him that in the forest , he is expected to lead an ascetic life following the principle of non-violence. Rama simply says that he has to keep his promise to the sages. (Rama is aware of the course of events to take place)
In the Surpanaka episode, Rama heard Lakshmana's sarcastic remarks (that sita is not beautiful as Surpanaka is , and that Rama might accept her as his second wife). Surpanaka then tried to grasp Sita to eliminate her. Rama asks Lakshmana to disfigure Surpanaka and chase her away. He later tells Lakshmana that it is not correct to pass sarcastic comments on wicked persons, which would result in serious consequences.
Rama spared Surpanaka's life for reasons best known to him. Surpanaka was destined to play an important role in brain - washing her brother Ravana . Similarly in the case of Maricha also, Rama purposely allowed him to escape from his arrow (which normally could not happen) on two occasions, because Ravana had to utilise him later.
Rama's killing of the rakshasas Kara, Thushana, Thisra and their army of 14000 rakshasas en- masse, single handed, is a defence measure, when they waged war against him, on the instigation of Surpanaka.
Ravana did not heed the advice of Mareecha not to have enmity with Rama , and that there is no greater sin than outraging another's wife. He also narrated his bitter experience with Rama., and his lucky escape, from Rama's arrow. When Ravana threatened to kill him , he preferred to be killed by Rama.
Sita is lured by the deer (Mareecha in disguise) and she expressed her desire to possess the animal. (Desire and posssesion lead to sorrow) . Rama himself goes to catch the deer. He does not send Lakshmana for reasons best known to him. The drama has to proceed further ultimately ending in the killing of Ravana and his associates.
Mareecha was faithful to Ravana, when he played his role as a deer, and made a false cry imitating Rama's voice. Mareecha could very well keep quiet, without making that cry. However, to have continuity of the drama, this was needed!
When Sita was being carried away by Ravana, Brahma and sages could see what was happening; but they let the event to take place, for they know that the same would result in their ultimate aim of destroying evil elements.
Rama expresses all kinds of emotions like any other ordinary mortal, when he found Sita missing. He laments, and out of anger , is threatening to destroy the entire Universe. Lakshmana took much trouble to console him.
Rama feels very sad on Jadayu's death and says 'fate cannot be conquered'.
On their way in search of Sita, they had an encounter with a rakshasa by name Kabanda. He was about to swallow them when they killed him by cutting off his hands. Kabanda then regained his original form of a gandharva , and in gratitude, directed them to Sugreeva for help to find out Sita.
After receiving the hospitality of Sabari - a woman from a hunter family-, they reached Kishkinda, made friendship with Sugriva, and promised to help to regain his wife and kingdom , by killing Vali .
Rama justifies the killing of Vali : As one belonging to Ikshavaku dynasty Rama is duty bound to protect the innocent and punish those who have transgressed the moral law. Vali being an animal, no one - to - one fight , nor face - to - face fight , was warranted to overpower and kill him.
Vibheeshana - saranagathy; Rama's famous words " I offer protection at all times to the one who comes to me only once to surrender and begs to me" This is considered as the most precious message similar to Krishna's message "sarva dharman parityajya..."
Rama tells Ravana "After being killed by me, you will also reach the same destination of gods, sages and noble kings" Rama sends back Ravana when he stood before him losing his bow as well as his chariot, and completely exhausted. Ravana was thus given an opportunity to repent for the bad deeds.
Ravana on hearing about the death of Kumbhakarna , realises and says to himself "I think Rama is Narayana himself".
On the death of Ravana, Vibeeshana laments and praises Ravana as the one who had mastered the vedas, as the one who did lot of penance, as the one who gifted lot of wealth to his friends and as the one who was determined in action. Rama consoles Vibeeshana saying "Enmity lasts upto death only, and the last rites to the dead should be performed with due honour".
Rama to Sita:"I fought the war to save the honour of my race. You now stand before me as a tainted person. You may go away from here". Sita declares "it is my femininity that stands supreme" Sita then asks Lakshmana to raise fire and she passes through it unscathed , thus proving her chastity. It is an act not to prove her chastity to Rama; but to add honour to Rama and to prove the value of chastity which even fire could not destroy.
All gods including Siva and Brahma reminds Rama "You are the Absolute; You are Brahman; You are Eternal; You are Shriman Narayana with Sri Lakshmy".
Saturday, July 08, 2006
INSIGHT
What is insight? The Concise Oxford Dictionary gives the meaning of the word 'insight' as 'the capacity of understanding hidden truth'. We know what is meant by 'seeing outside' i.e. observing objects in the phenomena with our senses. In contrast, there is an art of 'seeing inside' i.e., observing thoughts arising inside. There is a third factor i.e., ' seeing from within' which means unifying both the ' seeing outside' and 'seeing inside' , and at the same time, remaining aloof as a witness. This 'seeing from within' is INSIGHT known by different names such as 'enlightenment', 'realisation', 'awakening', 'understanding', 'passive awareness', 'natural state', liberation, 'atma- sakshatkaram', 'sakshi' etc.
In our search for pleasure, we encounter emotions like desire, greediness, possessiveness, jealousy, hatred, fear, anxiety etc. We are ignorant of the fact that the apparent pleasure and the absence of the same felt as pain, do not exist, as such. The pleasure and pain emanate from Peace in a distorted form. Because of our entertaining a sense of individuality and sense of doership (both are illusory in the apparent movement of Consciousness) we experience the duality of pleasure and pain. Peace is the nature of Consciousness,(Our swaroopha) and this only appears as pleasure and pain, in a distorted form, when reflected in an 'individual'. We do not bother to ' see within' leave alone to acquire ' insight' ( to see from within). We bring in an external God and pray to bestow pleasure and remove difficulties. We are ignorant that God - whose nature is Peace - is not to bestow pleasure or remove pain. He is a sakshi to his own leela for purpose best known to Him. Our experiencing pleasure and pain is out of ignorance about our true nature ( i.e. Peace, our swaroopha) God has bestowed us with 'intellect' , a source of knowledge through which we could realise our swaroopa. This is also a part of His leela. In His 'leela' , God let the 'individual' (apparent individual) to come out of the ignorance, to realise his swaroopa (Peace) and to witness the modes of prakrithy exhibited through him. In the macrocosmic aspect, God is Sakshi viewing His own creation i.e. prakrithy's function. The 'individual' out of ignorance thinks he is the doer, meaning he has the freedom of functioning. He doesnt know that it is prakrithy which is performing action.
There are certain persons who withdraw from the activities of ' living' and remain as a recluse, and search for the truth within. Here also, prakrity only shapes their living as a recluse. To realise our real nature (swaroopa) we need not forcebly withdraw our normal activities which amounts to suppression of physical activities which does not help to erase the mental activities. An intellectual comprehension of our real nature would lead us to the final understanding of Wisdom -Truth, i.e. INSIGHT, known by various names such as Enlightenment, Awakeninng etc., referred to above. The awakened is a 'witness' witnessing thoughts and events without being affected by either. The Witness never entertains a sense of individuality or freewill . He accepts the fact that it is 'prakriti' which is acting, and his real swaroopa --Peace- is never affected. He views with equanimity all dualities which otherwise would bring him pleasure or pain. Equanimity is Yoga - "samatwam yoga ucchathe" (B.Geeta). Intellectual comprehension, in the normal course, has to be attained through the practice of 'sadana chatushtyam', through 'sravana,manana,nidhityasana, through 'ashtanga yoga'. There were, however, exceptions like Sage Ramakrishna, Sage Ramana, who were blessed with Enlightenment without going through such intellectual exercise. The function of the 'intellect' and how far it helps to have 'insight' need some elucidation. The 'anthakaranam' with which one is equipped, comprises of mind, intellect, chittam (store house of tendencies) and ego (feeling of individuality and sense of doership) The mind functions as a transmitter and receiver. It transmits the stored tendencies received from chittam) as well as impressions received from outside, to the intellect for process. Intellect, as such, is pure and reflects the consciousness and can take decisions with wisdom knowledge. But the irony is that ego the fourth element (which is illusory) interferes and influences the intellect to take decisions according to its (ego's) whims and fancies! This is the root cause for the distortion of Peace.
To sum up: CONSCIOUSNESS IS OUR SWAROOPA. APPEARANCE IS SWABHAVA. SENSE OF INDIVIDUALITY (EGO) IS ILLUSORY. COME OUT OF THIS ILLUSION. OBSERVE THOUGHTS AND EVENTS WITH CONTEMPLATIVE VISION (INSIGHT) OF SWAROOPA. EXPERIENCE PEACE AND HARMONY.
In our search for pleasure, we encounter emotions like desire, greediness, possessiveness, jealousy, hatred, fear, anxiety etc. We are ignorant of the fact that the apparent pleasure and the absence of the same felt as pain, do not exist, as such. The pleasure and pain emanate from Peace in a distorted form. Because of our entertaining a sense of individuality and sense of doership (both are illusory in the apparent movement of Consciousness) we experience the duality of pleasure and pain. Peace is the nature of Consciousness,(Our swaroopha) and this only appears as pleasure and pain, in a distorted form, when reflected in an 'individual'. We do not bother to ' see within' leave alone to acquire ' insight' ( to see from within). We bring in an external God and pray to bestow pleasure and remove difficulties. We are ignorant that God - whose nature is Peace - is not to bestow pleasure or remove pain. He is a sakshi to his own leela for purpose best known to Him. Our experiencing pleasure and pain is out of ignorance about our true nature ( i.e. Peace, our swaroopha) God has bestowed us with 'intellect' , a source of knowledge through which we could realise our swaroopa. This is also a part of His leela. In His 'leela' , God let the 'individual' (apparent individual) to come out of the ignorance, to realise his swaroopa (Peace) and to witness the modes of prakrithy exhibited through him. In the macrocosmic aspect, God is Sakshi viewing His own creation i.e. prakrithy's function. The 'individual' out of ignorance thinks he is the doer, meaning he has the freedom of functioning. He doesnt know that it is prakrithy which is performing action.
There are certain persons who withdraw from the activities of ' living' and remain as a recluse, and search for the truth within. Here also, prakrity only shapes their living as a recluse. To realise our real nature (swaroopa) we need not forcebly withdraw our normal activities which amounts to suppression of physical activities which does not help to erase the mental activities. An intellectual comprehension of our real nature would lead us to the final understanding of Wisdom -Truth, i.e. INSIGHT, known by various names such as Enlightenment, Awakeninng etc., referred to above. The awakened is a 'witness' witnessing thoughts and events without being affected by either. The Witness never entertains a sense of individuality or freewill . He accepts the fact that it is 'prakriti' which is acting, and his real swaroopa --Peace- is never affected. He views with equanimity all dualities which otherwise would bring him pleasure or pain. Equanimity is Yoga - "samatwam yoga ucchathe" (B.Geeta). Intellectual comprehension, in the normal course, has to be attained through the practice of 'sadana chatushtyam', through 'sravana,manana,nidhityasana, through 'ashtanga yoga'. There were, however, exceptions like Sage Ramakrishna, Sage Ramana, who were blessed with Enlightenment without going through such intellectual exercise. The function of the 'intellect' and how far it helps to have 'insight' need some elucidation. The 'anthakaranam' with which one is equipped, comprises of mind, intellect, chittam (store house of tendencies) and ego (feeling of individuality and sense of doership) The mind functions as a transmitter and receiver. It transmits the stored tendencies received from chittam) as well as impressions received from outside, to the intellect for process. Intellect, as such, is pure and reflects the consciousness and can take decisions with wisdom knowledge. But the irony is that ego the fourth element (which is illusory) interferes and influences the intellect to take decisions according to its (ego's) whims and fancies! This is the root cause for the distortion of Peace.
To sum up: CONSCIOUSNESS IS OUR SWAROOPA. APPEARANCE IS SWABHAVA. SENSE OF INDIVIDUALITY (EGO) IS ILLUSORY. COME OUT OF THIS ILLUSION. OBSERVE THOUGHTS AND EVENTS WITH CONTEMPLATIVE VISION (INSIGHT) OF SWAROOPA. EXPERIENCE PEACE AND HARMONY.
Saturday, July 01, 2006
SNAKE AND THE ROPE
The 'vedantins', particularly those who follow 'adwaitha' philosophy, often quote the analogy of 'serpant and rope' to bring out the truth that "Brahman alone is real; the world is unreal". Simple to know, but complex to understand! There are similar analogies: (1) desert and the mirage; (2) ocean and waves; (3) ghost and post ( 4) Real and reflection; (5) Pearl and silver. One is real and the other is appearance. All analogies have their limitations. They cannot be stretched beyond a limit. Further, these are all concepts only to find out the inconceivable. Once we start talking about the Absolute, we actually bring the same down to the phenomenal level of subject-object concepts. All concepts arise in Consciousness--expression (swaroopa) of the Absolute. This Consciousness is the substratum (athishtanam) on which phenomena of subject-object concepts appear, as if the waves arise, exist and dissolve in the Ocean. Absolute is the base (aadharam); Consciousness is the substratum (athishtanam) and the phenomena is the appearance (prathibhasam). With this concept firm in mind, the analogy of 'serpant-rope' may be analysed.
The very analysis is a concept and whatever conclusion we arrive at cannot be anything other than another concept. The saying "Sankalpanam paro - bandha; tat-abhavo vimukthatha. Concept is the bondage and absence of the same is liberation. The understanding of the 'rope' casting away the illusory appearance of 'serpant' is at the phenomenal level only; an exercise at the intellectual level. When we talk about the analogy of serpant and rope, it is implied that there is an 'observer' to perceive the rope which was mis-identified as serpant earlier. Further there need a concept of rope as well as serpant for this perception. Thus, a perceiver, an object perceived and the act of perceiving come into the scene. The truth is that there is only 'perceiving'. We can observe that this "perceiving' alone is present in the innocent observation of a two months old baby. The child doesnt differentiate either 'serpant' or 'rope'. The child merely percives without concepts. A popular analogy - When Devdatta was recognised by his friend after 40 years of interval, although the name is forgotten and the place of meting is different, and the form of the person is also thoroughly changed, the very fact of recognition "isness' of the person brings fulfilment to the friend. The name and form and the time and place concerning Devadatta, are relegated to the background.
There is a slight difference between the two analogies viz, snake and rope and mirage and desert. In the former analogy, once we realise that it is a rope , the snake disappears for ever. In the latter case, the mirage would continue to exist even after knowing the base the desert. For that matter, we cannot quench our thirst with the water in the mirage nor can we drain the water with all our intellectual exercise!
In the case of ocean and waves analogy, when once we realise that the nature of the wave is water only whether in the form of ocean or in the form of different waves, we can reconcile with the wave/waves and the ocean too placing them in their proper perspective. This analogy would help us to remember our Oneness with the Ocean and to overcome the sense of individuality and doership. The irony is we are still caged in a wave!!
The very analysis is a concept and whatever conclusion we arrive at cannot be anything other than another concept. The saying "Sankalpanam paro - bandha; tat-abhavo vimukthatha. Concept is the bondage and absence of the same is liberation. The understanding of the 'rope' casting away the illusory appearance of 'serpant' is at the phenomenal level only; an exercise at the intellectual level. When we talk about the analogy of serpant and rope, it is implied that there is an 'observer' to perceive the rope which was mis-identified as serpant earlier. Further there need a concept of rope as well as serpant for this perception. Thus, a perceiver, an object perceived and the act of perceiving come into the scene. The truth is that there is only 'perceiving'. We can observe that this "perceiving' alone is present in the innocent observation of a two months old baby. The child doesnt differentiate either 'serpant' or 'rope'. The child merely percives without concepts. A popular analogy - When Devdatta was recognised by his friend after 40 years of interval, although the name is forgotten and the place of meting is different, and the form of the person is also thoroughly changed, the very fact of recognition "isness' of the person brings fulfilment to the friend. The name and form and the time and place concerning Devadatta, are relegated to the background.
There is a slight difference between the two analogies viz, snake and rope and mirage and desert. In the former analogy, once we realise that it is a rope , the snake disappears for ever. In the latter case, the mirage would continue to exist even after knowing the base the desert. For that matter, we cannot quench our thirst with the water in the mirage nor can we drain the water with all our intellectual exercise!
In the case of ocean and waves analogy, when once we realise that the nature of the wave is water only whether in the form of ocean or in the form of different waves, we can reconcile with the wave/waves and the ocean too placing them in their proper perspective. This analogy would help us to remember our Oneness with the Ocean and to overcome the sense of individuality and doership. The irony is we are still caged in a wave!!
Monday, June 26, 2006
'I', 'I AM' and 'ME'
Sage Ramana asks us to contemplate on "Who AM I", which is a pointer to REALITY. What is REALITY then? Who is this "I"? Is the 'I' different from what I AM? These are dobts arising in ME. My understanding is: "I" is Consciousness (bhodam) ; This "I" Consciousness is the expression of "AWARENESS". I AM is an appearance on the I Consciousness as a sense of Existence. Without I there is no I AM. To understand these concepts we need an analogy. Water,( the Reality) expresses as Ocean (I Consciousness), and waves thereon make an appearance as I AM. The Universe is perceived as 'I AM'. Without "AWARENESS" there is no "I". Without "I" there is no "I AM" and in the absence of "I AM" there is no Universe. Apart from Awareness, I-Consciousness, I AM-Universe, there is an imaginary "I" (a phantom" I " known as ME or MINE) claiming individualiy and freedom of volition. The status of this imaginary "I" can be remembered by the status of an individual wave among the innumerable waves in the Ocean. How ridiculous for a wave claiming independent existence and freedom of volition! Sage Ramana's advice is to find out the REAL I (in the analogy of ' Water - ocean - waves - wave', the wave has to castaway the enclosure it has assumed around it) . Sri Sankara's aphorism " Brahma Satyam; Jagan mitya; Jeevo Brahmaiva na aparah " - Brahman Alone is Real; the world is unreal; the individual soul is non-different from Brahman - may be remembered in this context. The 'world is unreal' has to be understood as "All differences and plurality are illusory"; " Brahman is homogeneous and Whatever is, is Brahman".
In the vedantic texts there is a mention about seven spheres of ignorance. They are:
Beeja - Jagrat; Jagrat; Maha - Jagrat; Jagrat-swapna; Swapna; Swapna - Jagrat and Susuhpthi.
Beeja-jagrat = I-Conciousness (in a static stage, without object) otherwise known as 'Avyakta' 'Akshara" or Ishwara
Jagrat= "I AM"-Consciousness with the sense of perception - otherwise known as 'vyakta', 'kshara' "viswam"
Maha-jagrat: 'Iam so & so (with a name and form) - sense of individuality and volition of its own = Vyakthy; phantom I
Jagrat-swapna: vyakthy entertaining desires, fear and anxiety
Swapna: an echo of maha jgrat and jagrat swapna
Swapna-jagrat: -do -
Sushupthy: deep-sleep where "I" consciousness remains dormant, and "I AM" and "ME" are absent
Similar to the seven spheres of ignorance there are seven spheres of Knowledge. They are:
subeccha; Vicharana; Asanga-bhavana; vilapani; satvapatthi; Pathartha-bhavana; Thureeya
Good intention; spiritual inquiry, attitude of detachment; vasanas - submerging, bodhananda bhava; enlightenment and Mukthy.
Thureeya is " I Consciousness" witnessing its own sankalpa of "I AM" the Universe and "ME" the imaginary individual I .
It is "I Consciousness" that decides out of sankalpa, the course of the Universe, similar to Ocean deciding the course of the movements of the waves.
Only by doing all these tatwa-vicharas we may be able to understand the purport of the Sage's advice. In the absence of sravana, manana and Nidhityasana, a mere repetition of the advice "Who AM I" as a mantra , I am afraid, would lead us nowhere. Sage Ramana is pointing out the temporality of the phantom I and the eternity of Real I. He is pointing out the illusory wave claiming independent status, visa-vis the Ocean, the substratum, and the water, the reality.
In the vedantic texts there is a mention about seven spheres of ignorance. They are:
Beeja - Jagrat; Jagrat; Maha - Jagrat; Jagrat-swapna; Swapna; Swapna - Jagrat and Susuhpthi.
Beeja-jagrat = I-Conciousness (in a static stage, without object) otherwise known as 'Avyakta' 'Akshara" or Ishwara
Jagrat= "I AM"-Consciousness with the sense of perception - otherwise known as 'vyakta', 'kshara' "viswam"
Maha-jagrat: 'Iam so & so (with a name and form) - sense of individuality and volition of its own = Vyakthy; phantom I
Jagrat-swapna: vyakthy entertaining desires, fear and anxiety
Swapna: an echo of maha jgrat and jagrat swapna
Swapna-jagrat: -do -
Sushupthy: deep-sleep where "I" consciousness remains dormant, and "I AM" and "ME" are absent
Similar to the seven spheres of ignorance there are seven spheres of Knowledge. They are:
subeccha; Vicharana; Asanga-bhavana; vilapani; satvapatthi; Pathartha-bhavana; Thureeya
Good intention; spiritual inquiry, attitude of detachment; vasanas - submerging, bodhananda bhava; enlightenment and Mukthy.
Thureeya is " I Consciousness" witnessing its own sankalpa of "I AM" the Universe and "ME" the imaginary individual I .
It is "I Consciousness" that decides out of sankalpa, the course of the Universe, similar to Ocean deciding the course of the movements of the waves.
Only by doing all these tatwa-vicharas we may be able to understand the purport of the Sage's advice. In the absence of sravana, manana and Nidhityasana, a mere repetition of the advice "Who AM I" as a mantra , I am afraid, would lead us nowhere. Sage Ramana is pointing out the temporality of the phantom I and the eternity of Real I. He is pointing out the illusory wave claiming independent status, visa-vis the Ocean, the substratum, and the water, the reality.
Thursday, June 22, 2006
ETERNAL SEARCH
What is this search for? A dreamer searching for the dream person? A shadow searching for its source? A phantom-I" searching for the "real I"? A wave searching for the ocean? A person not counting himself as the tenth man and searching for him in the asembly of ten? The Truth is that there is no dreamer, there is no shadow; there is no phantom I, there is no individual wave and there is none missing. The shadow exists because of the false notion entertained by an individual that he stands independent of the SOURCE. Similarly, it is out of sheer ignorance that a wave feels itself independent, and the man too out of forgetfulness omitted to count himself. So long as, there is ignorance and there is forgetfulness about our true nature , the search will go on for ever. A dreamer cannot find out the dream person so long as he is in the dream. All these statements are mere concepts!! Once the dreamer wakes up from the dream, the concepts come to an end., or conversely, when the concepts end, the dreamer wakes up.
With the above 'concepts' in mind, we may proceed with the 'search'. Philosophers as well as Vedantins commonly use a few terminologies in their search. They are:
Brahman -- Ishwara -- Viswam -- Jeeva
Awareness - Consciousness -- Universe -- individual
Noumenon - No-phenomena - phenomena -- sentience
Base -- Substratum -- Appearance -- manifestation
Aadharam -- Athishtanam -- Abhasam -- Prathibhasam
Vyaktavyakta -- Avyakta -- Vyakta -- Vyakthy
Purushottama -- Akshara Purusha -- Kshara Purusha -- jeevatma
Paramashiva -- Parashakthy -- Adhishakthy -- Iccha-kriya-gnana sakthy
Mayadeeda -- Mahamaya -- Jaganmaya -- jeeva
In each of the above quadruplets, the first one represents Absolute, the second one is Expression, the third one is Appearance and the last one is dreamer-the individual!
The individual experiences pleasure and pain alternately while reacting with persons and events. He desires for continuous pleasure forgetting the fact that pleasure and pain are two facets of the same coin. It is PEACE that appears as pleasure and pain on either side. The Truth is that both pleasure and pain, apparently opposites, get synthesised in PEACE (which is the swaroopa of Consciousness - the Source of the individual) We can see many more dualities , apparently opposites, posing as thesis and anti-thesis, getting merged in synthesis. To mention a few: Ritam and satyam merging in Param; preyas and sreyas merging in Moksha; priyam and hitam merging in Anantham, aham and twam merging in Asmi, avaranam and vikshepam merging in Vastu-nishtam; apara and para merging in Paratpara, saguna and nirguna merging in Gunatheeha; gnanam and vignanam merging in Atma-gnanam , vyakta and avyakta merging in vyaktavyakta, kshara and akshara merging in Purushottama, Adhisakthy and parasakthy merging in Paramasiva, Universe and consciousness merging in Awareness, Ishwara and Viswam merging in Brahmam.
The individual experiences duality only because he has forgotten the SOURCE--Consciousness--Peace. The peace in him (which is his true nature) dissipates as pleasure and pain. To the extent he develops an attitude of equanimity, he realises his Self - he realises PEACE - his true nature. With this realisation established permanently in him, he could see his Self in all beings and all beings in his Self. There is no more duality of subject and object. An individual wave finds harmony with other waves realising that they in common emanate from the Ocean, exist in the Ocean and ultimately dissolve in the Ocean. Similarly, an individual feels harmony with the entire universe once he has realised that both himself and the universe rest in Consciousness.
The individual is Consciousness, the Universe is Consciousness and whatever is, is Consciousness only. Consciousness is the expression of Awareness and it is Consciousness which appears as Universe . The individuals with a sense of individuality and doership and experiencing the dual aspects of pleasure and pain, are also in the 'sankalpam' of that One Source - Consciousness.
The dreamer-individual is dreaming with dream concepts of independece, sense of doership and experience of pleasure and pain. Consciousness which has caused the dreamer and the dream, shall one day (if It chooses so) wake this dreamer up from the dream to remain as Consciousness (pure) forever. May this dreamer till then merge with the Cosmic Dream!! (Consciousness, the maker of the cosmic dream has control over it and each event in the Cosmic dream is decided by the Consciousness similar to the ocean deciding the course of individual wave) The Cosmic dream of the Consciousness is the Universe along with the illusion of individual with a sense of volition of his own. The purpose for which Consciousness creates a dream and a dreamer entity is best known to Consciousness only. A microcosmic dreamer-"an individual wavelet", cannot measure the fathom of the Ocean. May the Will of Consciousness function in this tiny speck ,as It Wills.
With the above 'concepts' in mind, we may proceed with the 'search'. Philosophers as well as Vedantins commonly use a few terminologies in their search. They are:
Brahman -- Ishwara -- Viswam -- Jeeva
Awareness - Consciousness -- Universe -- individual
Noumenon - No-phenomena - phenomena -- sentience
Base -- Substratum -- Appearance -- manifestation
Aadharam -- Athishtanam -- Abhasam -- Prathibhasam
Vyaktavyakta -- Avyakta -- Vyakta -- Vyakthy
Purushottama -- Akshara Purusha -- Kshara Purusha -- jeevatma
Paramashiva -- Parashakthy -- Adhishakthy -- Iccha-kriya-gnana sakthy
Mayadeeda -- Mahamaya -- Jaganmaya -- jeeva
In each of the above quadruplets, the first one represents Absolute, the second one is Expression, the third one is Appearance and the last one is dreamer-the individual!
The individual experiences pleasure and pain alternately while reacting with persons and events. He desires for continuous pleasure forgetting the fact that pleasure and pain are two facets of the same coin. It is PEACE that appears as pleasure and pain on either side. The Truth is that both pleasure and pain, apparently opposites, get synthesised in PEACE (which is the swaroopa of Consciousness - the Source of the individual) We can see many more dualities , apparently opposites, posing as thesis and anti-thesis, getting merged in synthesis. To mention a few: Ritam and satyam merging in Param; preyas and sreyas merging in Moksha; priyam and hitam merging in Anantham, aham and twam merging in Asmi, avaranam and vikshepam merging in Vastu-nishtam; apara and para merging in Paratpara, saguna and nirguna merging in Gunatheeha; gnanam and vignanam merging in Atma-gnanam , vyakta and avyakta merging in vyaktavyakta, kshara and akshara merging in Purushottama, Adhisakthy and parasakthy merging in Paramasiva, Universe and consciousness merging in Awareness, Ishwara and Viswam merging in Brahmam.
The individual experiences duality only because he has forgotten the SOURCE--Consciousness--Peace. The peace in him (which is his true nature) dissipates as pleasure and pain. To the extent he develops an attitude of equanimity, he realises his Self - he realises PEACE - his true nature. With this realisation established permanently in him, he could see his Self in all beings and all beings in his Self. There is no more duality of subject and object. An individual wave finds harmony with other waves realising that they in common emanate from the Ocean, exist in the Ocean and ultimately dissolve in the Ocean. Similarly, an individual feels harmony with the entire universe once he has realised that both himself and the universe rest in Consciousness.
The individual is Consciousness, the Universe is Consciousness and whatever is, is Consciousness only. Consciousness is the expression of Awareness and it is Consciousness which appears as Universe . The individuals with a sense of individuality and doership and experiencing the dual aspects of pleasure and pain, are also in the 'sankalpam' of that One Source - Consciousness.
The dreamer-individual is dreaming with dream concepts of independece, sense of doership and experience of pleasure and pain. Consciousness which has caused the dreamer and the dream, shall one day (if It chooses so) wake this dreamer up from the dream to remain as Consciousness (pure) forever. May this dreamer till then merge with the Cosmic Dream!! (Consciousness, the maker of the cosmic dream has control over it and each event in the Cosmic dream is decided by the Consciousness similar to the ocean deciding the course of individual wave) The Cosmic dream of the Consciousness is the Universe along with the illusion of individual with a sense of volition of his own. The purpose for which Consciousness creates a dream and a dreamer entity is best known to Consciousness only. A microcosmic dreamer-"an individual wavelet", cannot measure the fathom of the Ocean. May the Will of Consciousness function in this tiny speck ,as It Wills.
Monday, June 05, 2006
TRUTH--ABSOLUTE
TRUTH ABSOLUTE
We have a body - a physical structure- and we are ever conscious of it.
So long as we have this body-consciousness, we would continue to differentiate chit and jadam, dehi and deham, kshetragna and kshetra, akshara and kshara, atma and anatma, actual and perceptual, avibhaktham and vibhaktham, consciousness(pure) and consciousness (dynamic), purusha and prakrithy, Ishwara and jagat,etc. This body- consciousness would disappear only with the death of the physical structure, and in some exceptional cases, it would disappear when one enters nirvikalpa samadhy. Even saints and sages who are intellectually convinced about the adwaithic finality of the one TRUTH Absolute (Awareness), are not able to outlive this phenomenon of body- consciousness. However,our understanding of the TRUTH ABSOLUTE (Awareness) contemplatively would enable us to remain as Pure Consciousness, as a Witness, to all its reflections. Pure Consciousness is the Witness to its own reflection which shines as diversified form of consciousness. To make it more clear -Pure Consciousness is the Witness and the Consciousness in the reflected aspect is the doer while TRUTH Absolute -Awareness- remains as such without the act of doership or witnessing.
Pure Consciousness is known differently as Chit, Dehi, Purusha, Ishwara etc. The first expression of the Absolute is Pure Consciousness . Vedantins declare this as 'beeja jagrat'. The reflection of consciousness is 'Jagrat" and with the sense of individuality and sense of doership the same becomes 'maha jagrat. "I" is the 'beeja jagrat': "I AM" is the 'jagrat' and "I am so and so; this is mine" is the 'maha jagrat'. In beeja jagrat, Consciousness remains as such. in the jagrat, the reflection of Consciousness is dynamic, and in the maha jagrat, the reflection is ego. It can be easily remembered with the analogy of Water, ocean, waves and individual wave (Water the Reality; Ocean the Pure Consciousness: waves the Consciousness reflected as dynamic; and individual wave is the ego sense of individuality and doership. Truth Absolute (Awareness) is the base; Pure Consciousness (the first expression) is the substratum, and the Universe(consciousness in dynamic form) is the REFLECTION. Ishwara ( another name of Consciousness) is the expression of the Truth Absolute. I see Him enveloping the Universe, I see Him in me and I see Him in 'perceiving'. It is His will that prevails to express as phenomena, to express as individual and to express as individual volition. With this intellectual conviction and by contemplative vision of the one and only Truth, let my little ego immerse in Him just as a wavelet immerses in the Ocean. May His Will prevail. May I ever feel that I am only a wavelet willed by the vast Ocean of Consciousness. This is the Ultimte Truth.
We have a body - a physical structure- and we are ever conscious of it.
So long as we have this body-consciousness, we would continue to differentiate chit and jadam, dehi and deham, kshetragna and kshetra, akshara and kshara, atma and anatma, actual and perceptual, avibhaktham and vibhaktham, consciousness(pure) and consciousness (dynamic), purusha and prakrithy, Ishwara and jagat,etc. This body- consciousness would disappear only with the death of the physical structure, and in some exceptional cases, it would disappear when one enters nirvikalpa samadhy. Even saints and sages who are intellectually convinced about the adwaithic finality of the one TRUTH Absolute (Awareness), are not able to outlive this phenomenon of body- consciousness. However,our understanding of the TRUTH ABSOLUTE (Awareness) contemplatively would enable us to remain as Pure Consciousness, as a Witness, to all its reflections. Pure Consciousness is the Witness to its own reflection which shines as diversified form of consciousness. To make it more clear -Pure Consciousness is the Witness and the Consciousness in the reflected aspect is the doer while TRUTH Absolute -Awareness- remains as such without the act of doership or witnessing.
Pure Consciousness is known differently as Chit, Dehi, Purusha, Ishwara etc. The first expression of the Absolute is Pure Consciousness . Vedantins declare this as 'beeja jagrat'. The reflection of consciousness is 'Jagrat" and with the sense of individuality and sense of doership the same becomes 'maha jagrat. "I" is the 'beeja jagrat': "I AM" is the 'jagrat' and "I am so and so; this is mine" is the 'maha jagrat'. In beeja jagrat, Consciousness remains as such. in the jagrat, the reflection of Consciousness is dynamic, and in the maha jagrat, the reflection is ego. It can be easily remembered with the analogy of Water, ocean, waves and individual wave (Water the Reality; Ocean the Pure Consciousness: waves the Consciousness reflected as dynamic; and individual wave is the ego sense of individuality and doership. Truth Absolute (Awareness) is the base; Pure Consciousness (the first expression) is the substratum, and the Universe(consciousness in dynamic form) is the REFLECTION. Ishwara ( another name of Consciousness) is the expression of the Truth Absolute. I see Him enveloping the Universe, I see Him in me and I see Him in 'perceiving'. It is His will that prevails to express as phenomena, to express as individual and to express as individual volition. With this intellectual conviction and by contemplative vision of the one and only Truth, let my little ego immerse in Him just as a wavelet immerses in the Ocean. May His Will prevail. May I ever feel that I am only a wavelet willed by the vast Ocean of Consciousness. This is the Ultimte Truth.
Wednesday, May 31, 2006
COSMIC DANCE
COSMIC DANCE
Lord Nataraja's dance pose is symbolic of the non-phenomena expressing as phenomena. There is a famous temple in Chidambaram (in the State of Tamil Nadu in India) where the deity is Lord Nataraja. The place Chidambaram is aptly named for it denotes 'Chit" (Cosmic Knowledge) and 'Ambaram' (Cosmic Existence) Avyaktha expressing Vyaktha, Akshara expressing Kshara, Bhodam expressing Jagat, Consciousness expressing Cosmos, Latent power expressing dynamic - all these signify the Cosmic Dance.
As we know there are different art forms such as painting, music, dance. The dance form is however unique. In the case of music and painting the creator i.e. the musician and the painter can be separated from their respective creation whereas the dance cannot be separated from the dancer. The dance cannot be viewed in the absence of the dancer. The cosmos has no existence in the absence of Consciousness. We have personified Consciousness in Lord Nataraja and we view His dance in 'Existence'. The very knowledge of Existence (SAT) is CHIT. In the dance of Lord Nataraja we view 'thirukoothu' - sat-chit-anandam together.
Sage Thirumoolar in his famous work Thirumandiram has explained "the dance of human beings is of two kinds 'maruthaikoothu' and 'inbha koothu'.; they are otherwise known as 'namankoothu'; they end when the life ends. The Cosmic Dance is 'thirukoothu'. Even if the 'namankoothu' ends the 'thirukoothu' would continue. (Even if the movement of an individual wave ends the totality of movement in the ocean would continue. Sage Thirumoolar advises that if only we constantly remember Lord (consciousness personified) we would outlive the namankoothu and merge with the Lord for ever. This merging is 'atma-nivedhanam'.
Lord Nataraja witnesses His own dance. At any time he can put an end to His cosmic dance if He wills so. Each movement of the dance has no independent volition without the conscious function of the Dancer. (The movement of each individual wave is decided by the ocean). Lord Nataraja is Consciousness personified and every animate and inanimate being including the five great elements, planets and stars - the entire Cosmos - are the expressions of that One Consciousness.
There is a tamil saying conveying the idea that unwanted desire and aversion and the consequent cycle of birth and death are as willed by God. Understanding this great truth, Be Still in the thought of God. There is another tamil saying conveying the idea 'Lord, you give what I deserve (and not what I desire) and You shower your grace in full. In case I do not deserve/desire anything that too is your command."
The question of Free Will or Fate gets dissolved in our understanding that the all pervading Consciousness is the only Truth. Because of non-understanding or mis-understanding of this Truth, ego sprouts in. Ego is the feeling of individualiy against totality. An egoless mind is the total mind of Consciouness. The total mind is the witness to its own diversified expression similar to ocean as a witness to the waves and dancer as a witness to his own dance.
To sum up: shed the ego; fill the mind with Lord Nataraja. He knows our 'hitam' while our ego craves for priyam. Lord Nataraja is symblic of that great Truth that whatever is, is Bhodam - Consciousness.
Lord Nataraja's dance pose is symbolic of the non-phenomena expressing as phenomena. There is a famous temple in Chidambaram (in the State of Tamil Nadu in India) where the deity is Lord Nataraja. The place Chidambaram is aptly named for it denotes 'Chit" (Cosmic Knowledge) and 'Ambaram' (Cosmic Existence) Avyaktha expressing Vyaktha, Akshara expressing Kshara, Bhodam expressing Jagat, Consciousness expressing Cosmos, Latent power expressing dynamic - all these signify the Cosmic Dance.
As we know there are different art forms such as painting, music, dance. The dance form is however unique. In the case of music and painting the creator i.e. the musician and the painter can be separated from their respective creation whereas the dance cannot be separated from the dancer. The dance cannot be viewed in the absence of the dancer. The cosmos has no existence in the absence of Consciousness. We have personified Consciousness in Lord Nataraja and we view His dance in 'Existence'. The very knowledge of Existence (SAT) is CHIT. In the dance of Lord Nataraja we view 'thirukoothu' - sat-chit-anandam together.
Sage Thirumoolar in his famous work Thirumandiram has explained "the dance of human beings is of two kinds 'maruthaikoothu' and 'inbha koothu'.; they are otherwise known as 'namankoothu'; they end when the life ends. The Cosmic Dance is 'thirukoothu'. Even if the 'namankoothu' ends the 'thirukoothu' would continue. (Even if the movement of an individual wave ends the totality of movement in the ocean would continue. Sage Thirumoolar advises that if only we constantly remember Lord (consciousness personified) we would outlive the namankoothu and merge with the Lord for ever. This merging is 'atma-nivedhanam'.
Lord Nataraja witnesses His own dance. At any time he can put an end to His cosmic dance if He wills so. Each movement of the dance has no independent volition without the conscious function of the Dancer. (The movement of each individual wave is decided by the ocean). Lord Nataraja is Consciousness personified and every animate and inanimate being including the five great elements, planets and stars - the entire Cosmos - are the expressions of that One Consciousness.
There is a tamil saying conveying the idea that unwanted desire and aversion and the consequent cycle of birth and death are as willed by God. Understanding this great truth, Be Still in the thought of God. There is another tamil saying conveying the idea 'Lord, you give what I deserve (and not what I desire) and You shower your grace in full. In case I do not deserve/desire anything that too is your command."
The question of Free Will or Fate gets dissolved in our understanding that the all pervading Consciousness is the only Truth. Because of non-understanding or mis-understanding of this Truth, ego sprouts in. Ego is the feeling of individualiy against totality. An egoless mind is the total mind of Consciouness. The total mind is the witness to its own diversified expression similar to ocean as a witness to the waves and dancer as a witness to his own dance.
To sum up: shed the ego; fill the mind with Lord Nataraja. He knows our 'hitam' while our ego craves for priyam. Lord Nataraja is symblic of that great Truth that whatever is, is Bhodam - Consciousness.
Monday, May 22, 2006
T E N S I O N
T E N S I O N
There is a term "tapathrayam" in the vedantic texts. This term means three kinds of afflictions, one caused by elements , another caused by men/animals affecting the body and the third one caused internally such as diseases. Floods, vulcanos, storms are some of the calamities caused by elements. Accidents, bombing and killing, bites by animals fall under the second category. The third one is relating to diseases psychological and physiological. When we view them as a detached observer, we would realise that in our life , in one way or other, on some occasion or other, one has to face these afflictions. We have rather no control over the same.
The afflictions caused psychologically are subtle and at the same time grave and very difficult to be diaognosed and treated. Despite psychologists, clinical psychologists, psychatrists and counselers not to speak of those claiming spiritual/healing powers, mental tension is wide spread. Anxiety and fear are closely connected with tension. Fear connected with illness, anxiety over imaginary situations and anticipated results induce tension. Like certain bodily diseases mental tension is also genetically induced influenced by gunas.
We generally take medicines to cure our diseases, and diseases are cured. So also the psychological tension can be treated by a unique healing method. As we all know the instrument 'mind' is a flow of thoughts. Never does it dry up. Mind transmits stored up impressions from 'chittam' to the intellect where analysis take place and as a result action emanates. Similarly mind receives thoughts from outside. transmits the same to the intellect and the resultant analysis is stored in chittam as impressions (vasanas) In the functioning of the intellect there is disturbance from ego (feeling of individuality) which doesnt allow the intellect to take decision objectively. As a result the decisions we take are coloured by ego with its likes and dislikes. Self-interest is projected when action take placed based on the decisions of the coloured intellect. Every action based on such decision causes a reaction, fresh impressions enter the mind, coloured intellect 'okes' it and the impressions are stored in chittam as fresh vasanas. This is a vicious circle - vasanas from chittam enter the mind, from mind to intellect; interference from ego; wrong decisions by intellect coloured by ego; selfish action with likes/dislikes; reactions; fresh impressions enter the mind; from there to the intellect already coloured by ego, fresh impressions are sent to chittam - the storehouse of vasanas.
In the course of the above process, tension arises when mind faces reaction. This is something similar to our throwing a stone against a ego-wall and it boomerangs. Ego, the mischief maker always wants to protect its interest even at the cost of the interest of others.We cannot avoid action and the impressions already stored in chittam as prarabdham are to be exhausted through action only. But the interference of ego can be checked by brushing it aside and connecting the intellect with the ultimate power - call it by any name - God, Ishwara, Consciousness etc.The decisions taken by the intellect in the light of consciousness projects as action and not activity to create a reaction. Such actions wont be coloured by rag-dwesha Even we would start viewing our body in a detached way. In such a state, fear and anxiety have no place. The technique of bringing in the Supreme Power to our rescue is the most important factor to reduce tension. First of all, we should have trust in that Power and then we should constantly remember that power which guides the intellect in the proper d irection. Actually the intellect is only a ray of that Supreme all pervading Light. We have only to take care that it is not obstructed or coloured by ego. Diseases may affect us, accidents may come, or sometimes we may be affected by natural calamities . In whatever situations we are, we should have the conviction about the presence of God and this God-thought erase our tension completely. God doesnt interfere to change the events; but He does help with His ray of light to erase the ego and give us strength to view the events as a witness, whether the events are pleasurable or painful. Fill the mind with God-thought and free yourself from tension.
There is a term "tapathrayam" in the vedantic texts. This term means three kinds of afflictions, one caused by elements , another caused by men/animals affecting the body and the third one caused internally such as diseases. Floods, vulcanos, storms are some of the calamities caused by elements. Accidents, bombing and killing, bites by animals fall under the second category. The third one is relating to diseases psychological and physiological. When we view them as a detached observer, we would realise that in our life , in one way or other, on some occasion or other, one has to face these afflictions. We have rather no control over the same.
The afflictions caused psychologically are subtle and at the same time grave and very difficult to be diaognosed and treated. Despite psychologists, clinical psychologists, psychatrists and counselers not to speak of those claiming spiritual/healing powers, mental tension is wide spread. Anxiety and fear are closely connected with tension. Fear connected with illness, anxiety over imaginary situations and anticipated results induce tension. Like certain bodily diseases mental tension is also genetically induced influenced by gunas.
We generally take medicines to cure our diseases, and diseases are cured. So also the psychological tension can be treated by a unique healing method. As we all know the instrument 'mind' is a flow of thoughts. Never does it dry up. Mind transmits stored up impressions from 'chittam' to the intellect where analysis take place and as a result action emanates. Similarly mind receives thoughts from outside. transmits the same to the intellect and the resultant analysis is stored in chittam as impressions (vasanas) In the functioning of the intellect there is disturbance from ego (feeling of individuality) which doesnt allow the intellect to take decision objectively. As a result the decisions we take are coloured by ego with its likes and dislikes. Self-interest is projected when action take placed based on the decisions of the coloured intellect. Every action based on such decision causes a reaction, fresh impressions enter the mind, coloured intellect 'okes' it and the impressions are stored in chittam as fresh vasanas. This is a vicious circle - vasanas from chittam enter the mind, from mind to intellect; interference from ego; wrong decisions by intellect coloured by ego; selfish action with likes/dislikes; reactions; fresh impressions enter the mind; from there to the intellect already coloured by ego, fresh impressions are sent to chittam - the storehouse of vasanas.
In the course of the above process, tension arises when mind faces reaction. This is something similar to our throwing a stone against a ego-wall and it boomerangs. Ego, the mischief maker always wants to protect its interest even at the cost of the interest of others.We cannot avoid action and the impressions already stored in chittam as prarabdham are to be exhausted through action only. But the interference of ego can be checked by brushing it aside and connecting the intellect with the ultimate power - call it by any name - God, Ishwara, Consciousness etc.The decisions taken by the intellect in the light of consciousness projects as action and not activity to create a reaction. Such actions wont be coloured by rag-dwesha Even we would start viewing our body in a detached way. In such a state, fear and anxiety have no place. The technique of bringing in the Supreme Power to our rescue is the most important factor to reduce tension. First of all, we should have trust in that Power and then we should constantly remember that power which guides the intellect in the proper d irection. Actually the intellect is only a ray of that Supreme all pervading Light. We have only to take care that it is not obstructed or coloured by ego. Diseases may affect us, accidents may come, or sometimes we may be affected by natural calamities . In whatever situations we are, we should have the conviction about the presence of God and this God-thought erase our tension completely. God doesnt interfere to change the events; but He does help with His ray of light to erase the ego and give us strength to view the events as a witness, whether the events are pleasurable or painful. Fill the mind with God-thought and free yourself from tension.
Friday, May 19, 2006
SAT-CHIT-ANANDAM
SAT-CHIT-ANANDAM
According to Vedantins, Brahman is the ultimate Truth. There is nothing beyond that. Sankhya system starts their philosophy with Purusha and Prakrithy and visishtadwaida (a branch of Vedanta) claims Shriman Narayana as the Supreme. Adwaita vedantha accomodates both the above concepts of sankhya and visishtadwaida. Brahman is beyond explanation ; once we talk about Brahman we are bringing that Truth down to the level of Consciousness (bhodam) . The term Sat-chit-ananda is a popular one among vedantins to describe the nature of Brahman. As said supra, Brahman cannot be explained since the same is beyond explanation. This term Sat-chit-ananda can at best be applied to describe the nature of Consciousness. Consciousness is the life power in every animate beings. Even in inanimate beings like mountains and trees, which are stationary, Consciousness is dormant. There is growth for the trees and the mountains as well.
Sage Ramana says that we describe the Reality as 'Sat-chit-ananda' (existence, Consciousness and Bliss); Even this is not quite a correct description. It cannot really be described. There is a tamil saying: "urai atta thontai urai cheyyum oomarkal; karai attat thontai karai kanalogumo" conveying that our attempt to explain the Ultimat Truth is like the blaberings of a dumb man; How can we decide the boundary of that Truth which has no boundary at all.
Sat-chit-anandam is one unit. When shadowed by Maya, it appears as Asat-jadam-dukkam. Maya is anirvachaneeyam for the common man and there is no maya for the realised men. A lay man's attempt to explain Maya is similar to a man standing in darkness attempting to explain the darkness. When light enters there, darkness atomatically disappears. A man in complete darkness doesnt bother about that; a man in shadow observes a ray of light and he is inquisitive to find out its source.We, majority of us, belong to this second category and hence we do this tatwa-vicharam.
"I exist" - this declaration has come out of consciousness. Even the "I" can be removed and only Existence remains in its purity. This Existence is Sat. Similarly when sankalpas - concepts are wiped off from the chittam, it shines in its purity as "Chit"The synthesis of Sat and Chit brings in Anandam - Shanty. So from the Existence" I" should be removed and from the subsistence, sankalpas should be removed to experience Happiness.
Sage Ramana asks us to analyse "Who am I?" By analysing the same, all the conditionings will go away and finally,"I"would merge in Consciousness - Heart-- Consciousness, as termed by the Sage. He has put it in simple terms - "Mind; Heart Consciousness and Unmanifest". In the descending order - Unmanifest; Heart-- Consciousness; Mind. This is explained as Brahman; Consciousness and Prapancham The prapancham when individualised is 'anthakaranam' i.e. a unit of mind, intellect, chittam and ahamkaram.This anthakaranam only forms as a shadow and covers the Heart Consciousness resulting in our experiencing pleasure and pain instead of Happiness. We, the Pure Consciousness, are in the shadow of ahamkaram (phantom I) and chittam with sankalpas (concepts) To get rid of this shadow of concepts and ahamkaram, we have to depend on intellect which only sheds a ray of light from Consciousness. An intellect with determination can take us out of the shadow. Tatwa-vicharam, trust on the existence and development of satwa guna go a long way in this respect.
Consciousness is Existence; Consciousness is Bhodam; Consciousness is God; Consciousness is Brahman; Consciousness is Atman. The mahavakyas" Pragnanam Brahma; Ayamatma Brahma " convey this idea. "Satyam, Gnanam, Anandam Brahma" "Om Tatsat" and "Satyam Shivam and Sundaram" all these are derived from Sat-Chit-Anandam. Consciousness is conscious of itself. To believe "I exist", there need not be an outside agency to point out the same. Trust in ourTrue Existence is the Trust in God. "Come out of the shadow of egoism and sankalpas"' Live from moment to moment and be in Happiness".
According to Vedantins, Brahman is the ultimate Truth. There is nothing beyond that. Sankhya system starts their philosophy with Purusha and Prakrithy and visishtadwaida (a branch of Vedanta) claims Shriman Narayana as the Supreme. Adwaita vedantha accomodates both the above concepts of sankhya and visishtadwaida. Brahman is beyond explanation ; once we talk about Brahman we are bringing that Truth down to the level of Consciousness (bhodam) . The term Sat-chit-ananda is a popular one among vedantins to describe the nature of Brahman. As said supra, Brahman cannot be explained since the same is beyond explanation. This term Sat-chit-ananda can at best be applied to describe the nature of Consciousness. Consciousness is the life power in every animate beings. Even in inanimate beings like mountains and trees, which are stationary, Consciousness is dormant. There is growth for the trees and the mountains as well.
Sage Ramana says that we describe the Reality as 'Sat-chit-ananda' (existence, Consciousness and Bliss); Even this is not quite a correct description. It cannot really be described. There is a tamil saying: "urai atta thontai urai cheyyum oomarkal; karai attat thontai karai kanalogumo" conveying that our attempt to explain the Ultimat Truth is like the blaberings of a dumb man; How can we decide the boundary of that Truth which has no boundary at all.
Sat-chit-anandam is one unit. When shadowed by Maya, it appears as Asat-jadam-dukkam. Maya is anirvachaneeyam for the common man and there is no maya for the realised men. A lay man's attempt to explain Maya is similar to a man standing in darkness attempting to explain the darkness. When light enters there, darkness atomatically disappears. A man in complete darkness doesnt bother about that; a man in shadow observes a ray of light and he is inquisitive to find out its source.We, majority of us, belong to this second category and hence we do this tatwa-vicharam.
"I exist" - this declaration has come out of consciousness. Even the "I" can be removed and only Existence remains in its purity. This Existence is Sat. Similarly when sankalpas - concepts are wiped off from the chittam, it shines in its purity as "Chit"The synthesis of Sat and Chit brings in Anandam - Shanty. So from the Existence" I" should be removed and from the subsistence, sankalpas should be removed to experience Happiness.
Sage Ramana asks us to analyse "Who am I?" By analysing the same, all the conditionings will go away and finally,"I"would merge in Consciousness - Heart-- Consciousness, as termed by the Sage. He has put it in simple terms - "Mind; Heart Consciousness and Unmanifest". In the descending order - Unmanifest; Heart-- Consciousness; Mind. This is explained as Brahman; Consciousness and Prapancham The prapancham when individualised is 'anthakaranam' i.e. a unit of mind, intellect, chittam and ahamkaram.This anthakaranam only forms as a shadow and covers the Heart Consciousness resulting in our experiencing pleasure and pain instead of Happiness. We, the Pure Consciousness, are in the shadow of ahamkaram (phantom I) and chittam with sankalpas (concepts) To get rid of this shadow of concepts and ahamkaram, we have to depend on intellect which only sheds a ray of light from Consciousness. An intellect with determination can take us out of the shadow. Tatwa-vicharam, trust on the existence and development of satwa guna go a long way in this respect.
Consciousness is Existence; Consciousness is Bhodam; Consciousness is God; Consciousness is Brahman; Consciousness is Atman. The mahavakyas" Pragnanam Brahma; Ayamatma Brahma " convey this idea. "Satyam, Gnanam, Anandam Brahma" "Om Tatsat" and "Satyam Shivam and Sundaram" all these are derived from Sat-Chit-Anandam. Consciousness is conscious of itself. To believe "I exist", there need not be an outside agency to point out the same. Trust in ourTrue Existence is the Trust in God. "Come out of the shadow of egoism and sankalpas"' Live from moment to moment and be in Happiness".
MAHA VAKYAS
M A H A V A K Y A S
The four famous maha-vakyas in the Vedantic texts are: 1)Pragnanam Brahma (2) Aham Brahmasmi; (3) Tatvamasi and (4) Ayamatma Brahma. These four mahavakyas find place in Aitreya upanishad, Brihadaranyaka Upanishad, Chandogya Upanishad and Mandukya Upanishad respectively. These upanishads form part of Rig, Yajur, Sama and Atharva vedas respectively.
Pragnanam Brahma: Consciousness is Brahman. As already said, this mahavakya finds place in Aitreya upanishad of Rig Veda. It is believed that Rishi Maheedasa is the author of this upanishad. Rishi had another name Aitreya and hence the upanishad authored by him is known as Aitreya Upanishad.
Consciousness is Brahman. This Consciousness is the first expression of Brahman. The swaroopam of Brahman is conceptualised as Sat-chit-ananda. That which exists is "Sat"; the knbowledge of the Existence is "Chit" and the resultant anuboodhy is "Anandam". Brahman alone exists and the knowledge of the same is also that of Brahman. "Sat" and "Consciousness - Bodham" are synonyms. "I exist and so Iam".
The knowledge implied here is Self-knowledge i.e. 'Chit'.
Consciousness is Ishwara; Consciousness is Bhodam; Consciousness is Pragnanam; Consciousness is Sarva-sakshy; It is 'sarva bhoodantharatma; sarva vyaphi, nirguna etc. While Brahman is the mooladharam, Consciousness is the athishtanam and on this athishtanam Prapancham exists. Consciiousness is the life-principle of all animate beings and even in the so called inanimate objects like mountain, consciousness is dormant. In the Upanishad mahavakya it is declared "Atman is Brahman. five elements are Brahman; all animate and inanimate beings are Brahman; the eye of the prapancham is Brahman; Consciousness is Brahman." Atman is the vyashti bhavam and Consciousness is the samshti bhavam of that Absolute Brahman - the only Truth.
Aham Brahmasmi: This mahavakya brings in the term Aham instead of Pragnanam as in the first mahavakya. Aham is pragnanam only. Aham-pragnanam-bodham& Atma, are merged with Brahman. Here 'Aham' does not in any way denote 'ahamkara' i.e.ego. Aham meant here is the reflection of that Brahman in the individual. This pure Atman is covered by ego - ahamkara, a feeling of individuality putting an enclosure to atman, threby selfishness, narrowness etc., are reflected in our thoughts and action. Atman otherwise Aham is known by the names, Pragna, paramarithkan, pratyagatma, chitabhasan, avichinnan, kudasthan, jeeva. taijasan, prathibhasakan, swapnakalpithan, viswan, vyavaharikan etc.. As jeeva, it gives life-power to anthakarana without which man is dead. The problem arises when jeeva attaches itself to anthakaranam, (instead of standing as a witness and giving life power) with the result jeeva experiences pleasure and pain of the anthakaranam. The technique of reminding onself by meditating on the mahavakya 'aham brahmasmi' helps one to realise his real swaroopam and come out of the clutches of ego.In one of the saiva vedantic texts it is explained that Jeev's attaching itself to anthakaranam is not to be caught by it as is generally understood. In that case, we may have to consider jeeva as subordinate to anthakaranam. It is not so. Jeeva voluntarily attaches itself so that anthakaranam is purified and both jeeva and anthakaranam get merged in Atma and ultimately immerses in Brahmam. When more quantity of pure water is poured in a pot containing muddy water, the pot overflows and ultimately the muddy water disappears and only pure water remains in the pot. Jeeva's satwa guna dominates and the other gunas in the anthakaranam subsides.Jeeva being the reflection of Atma, is predominantly satwik whereas the anthakaranam and other indriyas are tamasic.
Tatvamasi: "Tat" means that and "twam" means you. In the ordinary sense these are two distinct and different identities. The mahavakya declares there is really no difference and no duality of you and that exists. In the analogy "are you not Devadatta whom I have seen long years back in Kashi a distant place?" Here you "Devadatta in front of me" and "Devadatta seen years back in another place" although at the first sight, appear to be different, ultimately when the knowledge dawns, realisation comes that Devadatta standing in front and Devdatta seen elsewhere, are one and the same person. Here once the realisation is attained, time, place and even name and form are relegated to the background to bring out the truth "Asi". With this analogy in mind if we analyse the mahavakya it would bring out the true meaning.. 'Tat' i.e Brahman and 'twm' i.e. you are one and the same. This mahavakya is explained by Saint Tirumoolar in his famous work Tirumandiram. "Siva and Jeeva are synthesised in "Asi". "Asi" is the truth and 'that' and 'you' are pointers, He says. Again it is explained that the mahavakya represents 'para thuriyam', 'jeeva thuriyam' and 'Siva thuriyam'. In the Lalitha Sahasranamam, Devi is praised "Tatwamartha swaroopinyai namah". Devi is the ultimate truth of 'tat' and 'twam'.
Ayamatma Brahman: This mahavakya finds place in the Mandukya Upanishad of Atharva veda. The upanishad is comparatively a small one with a dozen mantras only; but a detailed commentary has been written by sage Gowdapada for this Upanishad. known as Gowdapada karika. The upanishad deals with pranava mantra "OM" and the three stages of jagrat, swapna and susuhpthy and the substratum thureeyam on which these three stages appear, exist and dissolve.The three syllable "A" "U" and "M" and the unsound non-syllable that follows are connected to the three stages of waking, dream and sleep and thureeyam mentioned above. Thureeyam is the essence of Atma "Ekatma Pratyayasaram" and its swaroopam is "shantam, shivam and adwaidam". The mahavakya finds place in the mantra "sarvam ethath Brahmaayamatma Brahmasa ayamatma chathushpath.* Thureeyam is described as" that which does not cognise either internal objects or external objects (it has no outside or inside so as to recognise) which is neither cognitive nor non-cognitive, that which cannot be seen, which cannot be described, which cannot be grasped, which is the essence of the knowledge of the oneness of the Self, in which the world ceases to exist, peaceful, bnign and non-dual.
The four famous maha-vakyas in the Vedantic texts are: 1)Pragnanam Brahma (2) Aham Brahmasmi; (3) Tatvamasi and (4) Ayamatma Brahma. These four mahavakyas find place in Aitreya upanishad, Brihadaranyaka Upanishad, Chandogya Upanishad and Mandukya Upanishad respectively. These upanishads form part of Rig, Yajur, Sama and Atharva vedas respectively.
Pragnanam Brahma: Consciousness is Brahman. As already said, this mahavakya finds place in Aitreya upanishad of Rig Veda. It is believed that Rishi Maheedasa is the author of this upanishad. Rishi had another name Aitreya and hence the upanishad authored by him is known as Aitreya Upanishad.
Consciousness is Brahman. This Consciousness is the first expression of Brahman. The swaroopam of Brahman is conceptualised as Sat-chit-ananda. That which exists is "Sat"; the knbowledge of the Existence is "Chit" and the resultant anuboodhy is "Anandam". Brahman alone exists and the knowledge of the same is also that of Brahman. "Sat" and "Consciousness - Bodham" are synonyms. "I exist and so Iam".
The knowledge implied here is Self-knowledge i.e. 'Chit'.
Consciousness is Ishwara; Consciousness is Bhodam; Consciousness is Pragnanam; Consciousness is Sarva-sakshy; It is 'sarva bhoodantharatma; sarva vyaphi, nirguna etc. While Brahman is the mooladharam, Consciousness is the athishtanam and on this athishtanam Prapancham exists. Consciiousness is the life-principle of all animate beings and even in the so called inanimate objects like mountain, consciousness is dormant. In the Upanishad mahavakya it is declared "Atman is Brahman. five elements are Brahman; all animate and inanimate beings are Brahman; the eye of the prapancham is Brahman; Consciousness is Brahman." Atman is the vyashti bhavam and Consciousness is the samshti bhavam of that Absolute Brahman - the only Truth.
Aham Brahmasmi: This mahavakya brings in the term Aham instead of Pragnanam as in the first mahavakya. Aham is pragnanam only. Aham-pragnanam-bodham& Atma, are merged with Brahman. Here 'Aham' does not in any way denote 'ahamkara' i.e.ego. Aham meant here is the reflection of that Brahman in the individual. This pure Atman is covered by ego - ahamkara, a feeling of individuality putting an enclosure to atman, threby selfishness, narrowness etc., are reflected in our thoughts and action. Atman otherwise Aham is known by the names, Pragna, paramarithkan, pratyagatma, chitabhasan, avichinnan, kudasthan, jeeva. taijasan, prathibhasakan, swapnakalpithan, viswan, vyavaharikan etc.. As jeeva, it gives life-power to anthakarana without which man is dead. The problem arises when jeeva attaches itself to anthakaranam, (instead of standing as a witness and giving life power) with the result jeeva experiences pleasure and pain of the anthakaranam. The technique of reminding onself by meditating on the mahavakya 'aham brahmasmi' helps one to realise his real swaroopam and come out of the clutches of ego.In one of the saiva vedantic texts it is explained that Jeev's attaching itself to anthakaranam is not to be caught by it as is generally understood. In that case, we may have to consider jeeva as subordinate to anthakaranam. It is not so. Jeeva voluntarily attaches itself so that anthakaranam is purified and both jeeva and anthakaranam get merged in Atma and ultimately immerses in Brahmam. When more quantity of pure water is poured in a pot containing muddy water, the pot overflows and ultimately the muddy water disappears and only pure water remains in the pot. Jeeva's satwa guna dominates and the other gunas in the anthakaranam subsides.Jeeva being the reflection of Atma, is predominantly satwik whereas the anthakaranam and other indriyas are tamasic.
Tatvamasi: "Tat" means that and "twam" means you. In the ordinary sense these are two distinct and different identities. The mahavakya declares there is really no difference and no duality of you and that exists. In the analogy "are you not Devadatta whom I have seen long years back in Kashi a distant place?" Here you "Devadatta in front of me" and "Devadatta seen years back in another place" although at the first sight, appear to be different, ultimately when the knowledge dawns, realisation comes that Devadatta standing in front and Devdatta seen elsewhere, are one and the same person. Here once the realisation is attained, time, place and even name and form are relegated to the background to bring out the truth "Asi". With this analogy in mind if we analyse the mahavakya it would bring out the true meaning.. 'Tat' i.e Brahman and 'twm' i.e. you are one and the same. This mahavakya is explained by Saint Tirumoolar in his famous work Tirumandiram. "Siva and Jeeva are synthesised in "Asi". "Asi" is the truth and 'that' and 'you' are pointers, He says. Again it is explained that the mahavakya represents 'para thuriyam', 'jeeva thuriyam' and 'Siva thuriyam'. In the Lalitha Sahasranamam, Devi is praised "Tatwamartha swaroopinyai namah". Devi is the ultimate truth of 'tat' and 'twam'.
Ayamatma Brahman: This mahavakya finds place in the Mandukya Upanishad of Atharva veda. The upanishad is comparatively a small one with a dozen mantras only; but a detailed commentary has been written by sage Gowdapada for this Upanishad. known as Gowdapada karika. The upanishad deals with pranava mantra "OM" and the three stages of jagrat, swapna and susuhpthy and the substratum thureeyam on which these three stages appear, exist and dissolve.The three syllable "A" "U" and "M" and the unsound non-syllable that follows are connected to the three stages of waking, dream and sleep and thureeyam mentioned above. Thureeyam is the essence of Atma "Ekatma Pratyayasaram" and its swaroopam is "shantam, shivam and adwaidam". The mahavakya finds place in the mantra "sarvam ethath Brahmaayamatma Brahmasa ayamatma chathushpath.* Thureeyam is described as" that which does not cognise either internal objects or external objects (it has no outside or inside so as to recognise) which is neither cognitive nor non-cognitive, that which cannot be seen, which cannot be described, which cannot be grasped, which is the essence of the knowledge of the oneness of the Self, in which the world ceases to exist, peaceful, bnign and non-dual.
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