Putting Into Practice

Hari OM

Story-day is for cultural exploration, puraanas and parables and finding out about leading lights in spiritual philosophy.

This month, as Yamini-amma is on her travels, part of which have included a return to Sandeepany for discourse with Guru-ji and Swami Swaroopananda, and in which a most auspicious occasion has taken place with handover of leadership, then for Story-days, presentations by each of these teachers will appear here. Take blessings of hearing from Masters.

Some Gems

Hari Om

Random Freeday here!

Some of the change at the ashram of Sandeepany was the setting up a an interactive display centre for visitors to explore, within a museum/gallery-like environment...but in the open air... the entire history of Gurudev and the mission. There some gems amongst the clutter. (Yes, one felt it to be a bit too much in a small area - but that is purely a personal opinion.)

The key point to get across is the Sanskrit philosophy of Advaita Vedanta... the Knowledge system which culminates in the understanding of 'all is one and One is All'. It even incorporates its own vision of what is currently referred to as the Big Bang theory, only it was envisioned and deducted through reasoning and observation by the Rsis of millennia past.

We like to think that WE are the BEST generation, the THINKING generation and so on. However, only by delving properly into these ancient teachings does one come to understand that there is truly no original thought and that the thinking patterns and standards of the human race are no greater now than they were six thousand and more years ago. All that is happening is that we are developing the external equipments which can measure and annotate everything which can be seen, or even 'not seen', yet still be of the material existence. These are beginning to prove what the Rsis postulated.

Sadly, in the rush for all this empirical evidence, we have cut away and even abolished any notion of the subtlest of existences. For those with no other way, it is referred to as 'God'. Vedanta does not call it so - but allows for all the possibilities that everyone needs as they fight their way up the intellectual ladder to finally reach the understanding of OM, Brahma and the emergence of 'it all'. ...please do not mistake this for condescension, it is simple statement of how things are and these things are written - and they are far from 'new age'!

© Yamini MacLean

There are many great statements in the teachings, but there are four key ones - the Mahaavaakyas. These are the cornerstones of the advaitic scholar and also the way-markers for one's inner and intellectual progress. They are not mere words, they are to be experienced, through study, deep and meaningful contemplation, meditation.

One of the gems at the new Pradeep centre is a small set of 'temples' through which one can move, lingering and meditating as one does so, upon each of these Supreme Statements.

प्रज्ञानं ब्रह्म / prajnaanam brahma; 
Consciousness Alone IS.

Through logic and experimentation of all their theories of the material world and the human critter, the Rsis determined, finally, that there is one unifying force/energy/presence upon which all that we perceive is at play... just as we, at our base, animal level, have a concept that "I am", so there is a single and stable "I AM" which is aware of All. It is of the nature of consciousness, subjective in nature and thus will ever elude all attempts to seek it materially.

Everything which manifests as 'existence' is but a reflection of that Universal Consciousness principle. IT is the background energy, the substratum, upon which all this sits and acts and is the power behind all the process of change.

Consciousness (Brahma) ever was, ever is and ever shall be.

At some point Consciousness became Self Aware and Existence (materially) manifested. The sound which arose at that point was OM. It is the background music of the universe.

This will continue in the March Freedays. Next week is Maha Shivraatri...

As Free As

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

With the previous shloka, there as an attempt at explaining the existence of Pure, Unconditioned Consciousness within a conditioned form, that is to say, within the jiivanmukta. The nature of this "PUC" is to have a human being who is unattached and indifferent to the world;

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svRivNmUFviÅa:Qeds´ae vayuvCcret!.52.

Upaadhi-stho-pi taddhar-maira-lipto vyomavanmuniH,

Sarvavin-muuDhavat-tishthed-asakto vaayu-vach-charet ||52||

Though he lives in the conditionings, just as the space, the contemplative one may remain like a fool, ever unconcerned with anything - or he may move about like the wind, totally unattached.

The perfected personality is one who has renounced all his clinging attachments to the finite objects. The mind has a tendency to hold on to something or the other, and what is the alternative offered here? It is the constant Bliss in him.

What happens, though, is that at times he appears to be associated with the world. How to reconcile this? Even though he may be outwardly cognising and appearing to be aware of their physical existence, we are assured that these upaadhis (BMI) no longer bind the soul to them, for true freedom has been won. As an illumined person, s/he has learnt to live constantly in that Knowledge of Self and the conditionings have no weight to pull them down.

This can lead to such a personality appearing, to those of us who remain mere ego-bound jiivas, eccentric, even insane; certainly aloof. They may move about like a devil, a child or as if drunk. Be assured, the only 'intoxication' is the Bliss of Realisation!

This does not always have to be the case. Some will still operate within their communities but will not feel the bindings of obligation or get caught up in the minutiae of living. Their day to day operations will be untainted by ego and everything will be dealt with in a manner unlike any other. Even if they are not in a direct teaching role in their current incarnation, they will still set an example of what is the best of service. They do not look for accolade or any of the other accrual of human life. Once the work day is ended, they will re-enter their samaadhi contemplation and cannot be pinned down - they will move about as freely as any breeze.

The reference to space is to make us think. Space has absolutely no boundaries. We can look at the room in which we sit and call this the lounge space; or the place where we cook as the kitchen space and so on. We in our limited state place walls and fences and name the 'spaces'. However, space itself has no concept of being labelled, of having compartments or divisions or multiplicity. Quite simply, space has none of these things. When the walls and fences and names are removed, space remains space and revolves around itself only ever as space. This is the condition of the Realised Master who now resides in the Self, which knows now containers, boundaries or names.

This Way

Hari OM

Application - that is what 'Workings-days' are about!

The Narada Bhakti Sutra is our guide for a while… the nature of Love (with the capital 'ell') and a full exploration of it. As always, you are encouraged to seek out the full text from Chinmaya Publications (links in side-bar); but for those who prefer e-readers, this version is recommended. Whilst awareness and interest can be raised by these posts on AV-blog, they cannot substitute for a thorough reading and contemplation...and practice!
 

Chapter Eight; Section 2 - Obstacles and Remedies; Cultivate Devotion. The first section of this chapter exhorted the need for discretion for the sadhaka when in comes to stating one's position against another's stance. Now, the chapter shifts into 'how to' mode.

_ai´zaôai[ mnnIyain tdud!baexkkmaRi[ kr[Iyain.76.

Bhakta-shaastraani mananiiyaani tadud-bhodaka-karmaani karaniiyaani ||76||

Books on devotion should be reflected upon and their instructions must be pursued diligently.

A clear, unambiguous instruction! Here, the paths of bhakti and vedanta-jnaana are very similar indeed.

There are many texts upon the subject of choice and in the case simple love, the place to read is the Puraanas (stories of saints and sages); but in the case of Divine Love, the place to read is the Upanishads. Depending on the level of attainment thus far for the student, something can be found from each of these sources in order to rise higher.

In the Puraanas there is sufficient inspiration to live the path of devotion. The enchanting life-histories of great devotees add steam to the mounting enthusiasm of a bhakti-sadhaka. It was told to us in earlier suutras that the measure of a Bhakta's advancement is taken in terms of their identification with their Beloved Lord. The very essence of love is seeking our identity with the Lord in a spirit of selfless service to that Beloved. The bhakti texts explain one's total identification with the Infinite. These are to be read and reflected upon, again and again… not just a single reading, note! As one develops, there is always something more to extract in meaning and value.

Key among the texts would be the Srimad Bhagavatam in which we find the history Sri Krishna in Vrindavan and the tale of the devotion of the gopis, highest among them Radha-ji. We read of the submissions and sacrifices made in the state of Love. To contemplate deeply upon the examples given is to deepen our love, broaden our embrace and heighten the desire to reach for the Eternal Truth ourselves.

In the spiritual vocabulary, 'manan' suggests the reflections upon the Upanishad declarations (i.e. mananam - cogitation/reflection/contemplation). More specifically, it means to reflect upon the declarations of the Rsis. By incorporating the word here as 'mananiiyaani', it is expanded to embrace the bhakti texts whilst pointing to the need to consider jnaana through Upanishads as worth following also - when one is ready.

This suutra could stand alone in answer to the question of the eager student as to "HOW to grow into this Love Supreme?!" For not only is it said that one must read and contemplate, but that it necessary to 'carry out the instructions' … that is to say, put into practice what is learned. Actions which will engender and nourish Love are to be played out; they must be carefully chosen, diligently cultivated and sincerely practised. Thus we find in this single sentence the completeness of saadhana! Both mental and intellectual qualities are called upon, quickly followed by the physical transformation of the concepts with, perhaps, all the necessary readjustment of one's behaviour in the world. Applying the mind (vichaara) and the transformation in action (aachaara) is the essence and motivation given.

In starting the new life of devotion no seeker should wait 'for the right time', or a more favourable circumstance to trigger it. The time to start is the minute you think of it. Here and now!

Correct Balance

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

The next text which will guide the Choose-day posts is "Tips for Happy Living - jIvnsUÇai[ /jiivanasuutraani", by Swami Tejomayananda (Guru-ji). Choose-days writings are here to prompt deeper thinking on the choices made on a daily basis and seek to provide prompts for raising the standard of one's thinking and living. This text composed in format of Sanskrit traditional teachings, speaks directly to this purpose. As ever, the full text may be obtained from CM Publications - or your local centre (see sidebar).

We spoke of goals last week; but how are those goals inter-related?

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Etayor-madhye saamangjasyam-aavashyakam ||9||

There must be harmony between them.

The primary goals should become means which lead to the ultimate goal. Each smaller goal ought to be a rung, as it were, on the ladder of life, raising us to the next goal and the next.

We must ensure the stability and place of the smaller goals, however. There was beggar who knocked on a householder's door in hope of some reward. When shooed away he said "be respectful to me, I am the author of 101 Ways of Becoming Rich!". The householder, aghast, asked why then the fellow was begging. "That is one of the ways" he retorted. Would this truly make him rich? Another man wanted to become a billionaire by marrying the daughter of one. This may appear easy and achievable - but is less than commendable. One man wanted to go from rags to riches by stealing from a bank. This was destined to turn 'goal' into 'gaol'!!!

The intermediate goals ought to be both right and righteous if we want ultimately to be happy and peaceful.

There should not be contradictions between the goals. One who dreams of climbing Everest, yet remains ever in his house, will never reach even the base camp. In order to realise dreams we have to wake up and move in the right direction, keeping on till the destination is reached… and even if we do not obtain the ultimate, we shall certainly have gained much in the process.

It is observed that even though the tests come from outside, the lessons are learnt inside. Even thought the intermediate goals may be external, like becoming this or that personage, their result is experienced within the personality as satisfaction, joy, recognition, acceptance and so forth - which is what we ultimately want anyway.

Ward Them Off

Hari Om

Monday is AUM-day; in search of meditation

For the next stage of our investigation on meditation, we are going to study - and practice! - japa as a means to tame the mind and we shall investigate the Gayatri Mantra.

For a further insight as to the meaning and intent of the Gayatri Mantra, we find a story in the Taittiriiya aarranyaka about the arghya - the water offering to the sun; in an island called Arunam ('of the dawn'), a tribe of devils called Mana-dehas live. These devils each morning, in hoards, conquer space and reash almost near the sun, threatening to destry Him. Then the water thrown by the gaayatrii japists becomes like lighting in its strength and the devils get struck by that, retreating into their island home. This happens every morning.

Such a story seems like a fairytale to our modern thinking. However, as with all good fairytales, analogies are to be drawn. Mind (mana) and body (deha) are the sources of our activities and they, with their likes and dislikes, emotions and appetites, passions and cravings, bring out from us a host of passionate animal instincts which try to conquer and destroy the spiritual essence within us… the Brahman, the Sun in us. The essential brilliance of the human intellect thus gets clouded by the approaching instincts. It is the Gaayatrii-japa which helps to keep them at bay!

There was a time when only this mantra was chanted in the morning. As the history progressed and more authors came along, the addition of suutras and aagamas were added to morning ritual in order to honour various devatas, not least being the triputi, Brahma, Vishnu and Shiva. Each of these also had gayatri mantras. What is more, there came a time when it was put forward that The Gayatri, the great prayer, was actually to the goddess, Mother of Vedas, and there is a belief among some that the chanting of this Gayatri means they have, to all intents and purposes, chanted the whole of the Vedas.

As happens in society, over the years many interesting, if somewhat irrational, beliefs have arisen in regard to the mantra and its efficacy. Indeed, what is said about this or that mantra is often a claim close the medicinal. For example, if scared of the dark, chant the Gayatri to bring inner light to conquer the fright. If one is on the bed sick, others chanting around one will bring a blanket of health; if one is embarking on a new venture, chant eleven times - if an obstacle met, chant another sixteen times… such things as this are not unsurprising as the very meaning of 'gayatri' is "protects him who chants it".

Many and varied are the claims made. It is this which has caused mantras to be considered as 'spells'. However, one must not be disparaging; whilst the direct claims such as these may be filled with creative delusion, the simple and proven fact is that japa of the gayatri brings a sense of calm and focus and that has to be a good thing. In calm and focused balance we find that we cope better and handle situations more dextrously and in general life is better. The specific claims may be a bit daft, but the essence of purpose and place for the mantra is deeply significant and to be embraced fully.

Another Form

Hari OM

Sounds-day is for listening/viewing a variety of devotional items from and for all ages and traditions.

Meditative sounds do not have to be from the subcontinent only... the concept is understood globally.