Those Before Us

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 Ten; Section 1 - The Teachers; Aachaaryas of Bhakti

Narada-ji again utilises a single suutra to name the masters of devotion.

#Tyev< vdiNt jnjLpinmRya> @kamta>

Kumar-Vyas-zuk-zai{fLy-ggR-iv:[u-kaEi{fNy-

Zae;aeÖvaéi[-bil-hnumiÖ-_aI;[adyae _aKTyacayaR>.83.

Ityevam madanti janajaLpanirmahaaH ekaamataaH

Kumaravyaasa-Shuka-Shandilya-Gargavishnu-Kaundinya-

Shesh-Odva-Aaruni-Bali-HanumadVi-bhiishan-adyo bhaktyaavaachaaryaaH ||83||

Thus declare they, who are fear not others' prattling, in their unanimous opinion;

(Sanat) Kumaara, Vyaasa, Shuka, Shandilya, Garga, Vishnu, Kaundinya,

Shesha, Uddhava, Aaruni, Bali, Hanuman, Vibishana, etc., those teachers of Devotion.

Heedless of criticism, truly wise men stand up for Truth; filled with conviction, they cannot and will not mince matters, or 'polish' Truth just to make others feel comfortable. Truth, in fact, is often something perceived as 'inconvenient'! The great teachers will not succumb to peer pressure and will hold to their theories… and how often they are proved correct, sometimes well after their death. Society is not very good at accepting wisdom if it tells it what has always been told, or posits new theories which still points to the Old Truth, which requires some effort in making adjustments in order to best survive.

Common sense surely dictates that, if we can read the ancient writings of such teachers as these, some from untold centuries ago, and find their revelations and instructions to be as pertinent and fresh as if they were written yesterday, then we ought to be paying attention… does it not?

Truth is Eternal, it fades not, neither does it perish. The reason we can be faced with ourselves, as if in a mirror, through these writings, demonstrates the Truth of the philosophy and methodology offered there for making the efforts of improvement. What is more, due to the scientific nature of Sanskrit culture, many teachers over the years have taken up 'the experiment of life and worship' and have all, as one voice, come to the same conclusion. Love is All.

They didn't just theorise, they lived and breathed and were examples of that Truth. Who were they? Twin sons of Brahma-ji, the Kumaaras constantly chanted 'Hari  sharanam', Vyaasa the great poet and author, Shuka who wrote the Srimad-Bhagavatam, Shandilya and Garga who wrote many suutras on Bhakti, Vishnu-rishi the historian, Kaundinya the ruler who came to understand the path and benefit of deep meditation and the role bhakti plays in this. Then Shesha the serpent upon who Lord Vishnu reclines, Uddhava who was friend and devotee of Sri Krishna; Aaruni who revealed the joy of 'the secret lover', Bali who was the epitome of surrender and ritual, Hanuman the great soldier-servant of Sri Rama, Vibhishana who remained righteous and loyal to Rama (Truth) throughout his brother Ravana's terrible reign.

Today is Sri Ramnavaami - may the blessing of the Lord be with you all!

Modus Operandi

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 Nine; Section 2 Fruits of Love Divine; Modes of Approach to Bhakti

Here, the Guru waxes fully lyrical and a single sutra conveys no less than eleven ways to approach the Love Divine.

Gua[mahaTMyasi´-êpasi´-pUjasi´-Smr[asi´-daSyasi´-

sOyasi´-vaTsLyasi´-kaNtasKTya-Tminvednasi´-tNmytasi´-

prmivrhasi´  @k-xaPyekadzxa _avit.82.

Gunamaahaatmyaasakti-ruupaasakti-puujasakti-smaranaasakti-daasyaasakti-

sakhyaasakti-vaatsalyaasakti-kaantaasakti-aatmanivedanaasakti-tanmayataasakti-

paramaviharahaasakti eka-dhaapyekaadashadhaa bhavati ||82||

Love for the glorifying of His qualities; Love for His Divine Form; Love through ritual; Love through remembrance of Him; Love through spiritual service;Love through friendship with Him; Love Him as your own child; Love Him as your spouse; Love Him as the Totality; Love Him as yourself (Oneness); Love Him as if in the pangs of separation. Love is One only, expressed in eleven modes.

Straightforward? Let us look at each in a little detail.

Glorifying - exactly as Narada-ji has been doing throughout this text and he and many other great sages did when they travelled around their country; talk only of the Lord, chant his name regularly and loudly. Narada is known for only ever chanting 'Naaraayana, Naaraayana, Naarayana…' everywhere and at every moment when not engaged with others for purpose of teaching or transaction. In the modern world, this might be viewed, at best, as eccentric and, at worst, lead to incarceration! We can still live internally this way however. Watch your thoughts and when they are not to be engaged with the purpose running life, let them be only thinking upon the Higher.

Divine Form - every Hindu home will have at least one murti (statue) of their chosen form of the Higher; but we must build a murti within ourselves also and it is to this that we can more readily attach our wandering thoughts. This is why the Higher appears in a recognisable form for us throughout the ages - although It Itself has  no form. It knows we are weak and useless critters if we do not have something to visualise!

Ritual - the performance of puja is beneficial to help us feel closer to the Lord. We can attend temple/mosque/church etc and have the priests perform the service as an intercession on our behalf; but in sanaatana dharma, each household can, and should, perform their own family pujas. This is why there is a murti kept in a sacred space in each home.

Remembrance - japa; the repetition of the many names given to the Higher; this is different from the glorifying part, insofar as this is purely for the seeker and held private, whilst the glorifying permits us to interact with others in the process.

Service - in the way of servant and master. This is where the karma-yoga comes in handy! Let each act be as if offering it to a revered one; let there be purity and sanctity in one's daily living, knowing that the Master sees all.

Friendship - talk with your Lord; bare your entire being before Him… allow for His answers.

Child - many devotees find it easier to relate to Baby Krishna or Baby Rama and thus pamper Him, with sweets and milk and fruits offered in puja.

Spouse - it is understood that in the Lord, there is no gender, but also that if one is male, then the female can be visualised and vice versa. Thus, if it suits and it is the method which appeals most, Love the Higher in the form of husband/wife; but not in the carnal sense. Rather, in the sense of familiarity, comfort, solace and so forth.

Totality - complete surrender before the Higher, but also being prepared to defend It, is what is required in this concept of Love. Here, we can see the need for jnaana-yoga emerging. To accept the concept of a Totality of Existence means we have to have taken up the philosophical side of devotion and no longer wish to simply perform blind ritual.

Oneness - absorption into the Totality; now we find that Bhakti differs not from Jnaana in the ultimate goal; absolute dissolution of the small ego and immersion in the Sat-Chit-Aananda.

Separation - have we not all, at some point in our life, experienced the pain of being separate from someone we love dearly. A parent, a sibling, a friend… the angst can feel like a physical pain in our hearts. If one is truly engaged to the Lord, this is how we must feel at any moment we forget to chant His name or look in His direction and give a smile.

In this way Bhakti builds towards the very same goal as Jnaana; it is a process of bringing our ego into line and replacing it with the Self which we must at first recognise, in our limited way, as a physical God and which, through that process and adding in knowledge, raise ourselves ever closer to Divinity, a glorious enlightenment of our being-ness.

Sight Unseen

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 Nine; Section 1 - Fruits of Love Divine; Greatness of Supreme Love. If we surrender well and seek appropriately, what is it that we can expect in return?

s kITyRman> zIºmevaiv_aRvit Anu_aavyit c _a´an!.80.

Sa kiirtyamaanaH shiighram-eva-avirbhavati anubhaavayati cha bhaktan ||80||

When invoked, He indeed reveals Himself and makes the devotee realise His absolute nature Divine.

Something all who love the Lord would desire, surely, is 'darshanam'; a visitation; a vision. This is what is hinted at here. Saints and sages throughout history - in all faith structures - have spoken of experiencing such phenomena. The modern mind is inclined to brush such experience aside now; seeking rational explanation such as 'over emotionalism' of the subject or a set of environmental circumstances which resulted in a play of light to trick the eye and so on.

Even if such explanations could be applied, does this make less the experience to the experiencer? Of course not. However, we are not talking imaginations, insanities, or mysterious anomalies here. There is sufficient documented evidence, certainly in Sanskrit history, to support the significance and proper presence of darshan. Until one has experienced for oneself, however, it can admittedly seem rather fanciful.

What we have been learning in these suutras though, is that the desire must be genuine, it must be fervent and regular, and there must be an full surrender of our ego. Dropping the little self, the Big Self grants us grace of vision.

When we worship with our sincere prayers and open heart, our mind focused, there is an opening within us which becomes filled. It is not that we were ever without that presence, but now we release it from the bondage we hold it in with our daily life and misperception of the world as being other than ourselves. The Aatman is ever with us, hidden by our ego and other physical equipments with which that ego identifies. The Aatman is only waiting for us to drop our individuality and release it. It is this Truth which manifests as the image we most desire to see. This is again where bhakti comes very close to jnaana. In fact, those on jnaana-marg can benefit greatly from leaving the intellectualism of that path for a while and sitting only in devotion. It is often said that these are the two wings which fly us to the Ultimate. In trusting that our teachers, the lineage of teaching, holds validity, we must throw ourselves upon that thread of history and call sincerely to that Divinity to reveal itself to us.

The greatest bhaktas who have been prepared to put in the hard work and let go of a much to surrender and reach this experience will have their reward. For the majority, though, there remains the attachments of the external world; this is why it is rare for such experiences to occur. This does not mean that one ought not to practice the stated saadhanas. They too will provide a level of peace and self-control which can only be beneficial in life… and there is always that glimmer of a possibility that darshan will be ours.

Be The Light

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 key virtues having been indicated, there is and extension of thinking on the matter;

svRda svR_aaven iniciNttE_aRgvanev _ajnIy>.79.

Sarvadaa sarvabhaavena nishchantitair-bhagavaaneva bhajaniiyaH ||79||

Always free from all mental anxiety, the Lord alone is to be invoked and sought after, with all factors of our personality.

Again the Guru is clear; there is no room for anything other than whole-hearted immersion in the path of devotion. Release the worries and warts of life unto Him. In the Bhagavat Gita, Sri Krishna says "fly unto Him for refuge with all your being O Bharata; by His Grace you shall obtain "Supreme Peace and the Eternal Abode."  In the Bible, Yeshu says "come unto me, ye who are heavy laden, and I shall give ye rest."

Go in surrender to the Higher with all your heart and being. Call upon Him, through prayer, through song; lie before Him with your heart open and pour it out to Him… not, though, with angst. Sarvadaa - always and at all times, sarvabhaavena - regardless of conditions, nishchantitaiH - in a calm and serene manner, Bhagavaaneve - seek the Lord alone.

We do go to our various places of worship and believe we are calling upon Him; but it is the bhajana of ego! Always from the place of "I" and "my" for, instead of calming the mind as we enter worship, we bring with us all the weight of our lives and sit in states of agitation and emotion. In this clouded state, where is the Divine to enter? The saadhaka, understanding this, will no longer say 'saadhana is too difficult', but accept that the change must begin within, that s/he alone can make that first step upon the path and all subsequent steps will become easier, the greater the surrender. This capacity to invoke is already in each one of us, but we either misuse it or are blind to it altogether due to the obstacles within ourselves.

Prayer or invocation (bhajana) should be from all levels of our personality. There must be no fence or guard against complete surrender to the process. At all times, in all our parts, must we be able to give only our best to Him.  Our offering unto Him can and must include service of others and letting our every action be a sign of the Love Divine. Let our acceptance and surrender to that Divinity shine forth from us and let our lives become the very hymn of praise.

Decide - or Decline

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. Having pointed out that after thought must come action, what are some attitudes and values which can create the favourable conditions for living the Life Divine?

Aih<sasTyzaEcdyaiStKyaidcairÈyai[ pirpalnIyain.78.

Ahimsaa-satya-shaucha-dayaastik-yaadi-chaaritryaani paripaala-niiyaani ||78||

Virtues like non-injury to others, truthfulness, cleanliness, compassion, faith in the Lord etc. should be consistently cultivated.

Without right thinking (vichaara), right conduct (aachaara) is not possible. The virtues of conduct can only be cultivated if the intellect has taken up proper enquiry and prepared the mind of the seeker. Aachaara of an individual can be changed and beautified only through vichaara. It is worth noting, though, that if the aachaara is lacking, then the vichaara will also become dulled and less fruitful. It's a two-way thing.

Those who succumb to vaasanas - those deeply planted grooves our the jiiva's history - and live according to desires and instincts are likely to find that it not only affects their life, but their thinking capacity also. It becomes 'too hard'. There is an awareness that perhaps there is a better way to live life, but the cycle of self-destruction has its vice-like grip and intelligent thinking is soon submerged again. Let us not even talk in terms of the Divine at this point. We all are familiar with the problems caused in society by poor behaviour patterns; often these are centred around the very activities which can bring the communities together, but for one reason or another, control is lost. There are the obvious things of drink and drugs and excess food and such like, but there many subtle and much more individual 'hooks' also. Secret little lusts which may not affect others, but certainly ruins us when it comes to living as fully-fledge human beings. Even the best of us will have something which distracts us from the path of total spiritual commitment.

Neither are the virtues highlighted here by the Guru particular to one group of people, or nation. These are universal. The make for a better society, regardless of whether one has spiritual desires or not. This is why these are the rules which are used in counselling the world-over - one does not have to have a faith in God as such; but a faith in the highest human standards is equal to it.

For our purposes here, however, it is being made clear that to unfold spiritually, one must 'clean up one's act'. Ahimsa is not simply about 'non-kill' but is about non-intention of harm. If we have a sour and uncharitable thought about anyone, we are, by intent, causing harm. Thus the call to ahimsa is about control of our thoughts and turning them only to Love. Satyam is also not simply about 'telling the truth' - always desirable - but about being congruent within one's personality. To cheat ourselves is the worst kind of lack of truth there is. We must 'come clean' about what distracts us and seek to eradicate this warp within us. Only then can we begin to properly understand others and their plight. Compassion is something which can come naturally to some, but for others, there is work to be done. Only when we automatically and instinctively feel the pain of another and reach out to assist in whatever way we can, without thought for ourselves or any return, can we truly be compassionate.

Then, as spiritual seekers, we must at all times find ways to sit in and with spirit. Reading scriptures or other inspirational works, utilising prayer and meditation and singing the praises of our Beloved… here we can be as creative as we wish.

Carrying out the actions can help to focus the mind; but if the mind is not strong, the actions will become weaker and fall away also. At the bottom of all this is the Will, the 'sankalpa shakti'; power of determination to become the change we wish to see in the world.

It Starts Now

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. Sri Narada expands on the urgency of starting along the path.

Suaodu>oeCDala_aaidTy´e kale àitúyma[e ][axRmip VywR< n neym!.77.

Sukha-duHkhet-chhaalaabha-adityakte kaale pratikshyamaane kshanaardhamapi vyartham na neyam ||77||

Waiting for a propitious time, when pleasure, pain, desire, profit, etc. are not troubling you - even half a second should not be wasted.

Although such a thing does not exist in Sanskrit grammar, one can almost sense the presence of an exclamation mark at the end of this sentence! The Guru is impatient that the student should be also impatient to begin, without any further consideration or justification as to why not.

The text has drawn the student to the point where the idea that there can be a truly great goal in life beyond the merely physical and, with the last suutra, has shown the exact beginning for the student to begin walking the path. "Now get on with it!" thunders the teacher. Every moment of saadhana can yield its reward, if intelligently undertaken. Even, it must be said, some discussions faced of the sort warned against a short while ago may be worth the engagement if for no other reason than to test our learning, skills and depth of faith - but we ought to know when to retreat gracefully in order not to damage what has been hard won.

For many seekers, beginning the practices in earnest is a difficult step. This is why it is so often found that there are various 'explanations' given as to why genuine saadhana has not yet been established. The simple fact of the matter is that 'life happens' and even after commitment to the path of your choosing, there will be obstacles and ambushes along the way. The difference is that, in taking up this saadhana, dealing with those conundrums is different; not necessarily easier, but clearly we cope better and move through them more quickly, rather than getting bogged down. Indeed, it is quite often found, when on the path, that situations which once would have stymied us become little more than inconveniences… or not 'situations' at all! If we keep waiting for things to get better, for time to arrive to begin, it never will. This is the unfortunate truth. Start now! Strive hard and with good cheer! No matter the stresses and strains, they will ease in the practice of bhakti and/or jnaana.

Waste not even half a second. Now is the hour.

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!

Going Beyond

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 1 - Obstacles and Remedies; Avoid Arguments. The first suutra of this section made clear that we ought to be discerning and 'pick our fights' wisely; that is to say, don't seek to enter debate where there is no likely outcome that satisfies both parties. The next suutra says further;

bahuLyavkazTvadinytTvaCc.75.

Baahulyaav-akaashat-vaada-niyatat-vaacha ||75||

(vain arguments are to be given up) because there can be endless, diverse views and all mere arguments become ultimately inconclusive only.

An affirmation of the aforesaid futility of debate where all sides are certain of their views and not prepared to give ground to commonality.

A sincere devotee should not argue simply because there is some validity to be found in all views and all parties will have their logical examples and 'proofs'. If you put five people into a darkened hall containing an elephant and ask them to describe what they find, each will be at a different part of the creature and can only describe their part of the whole - one the trunk, another the tail, yet another the leg, fourth the ear and fifth the underparts. Each of them would actually be correct - for as far as they could reach. Unless one had the ability to find their way around and over the entire beast, none would hold the complete description of that whole.

In the same way, the physicist of today says that the world of matter is all the play of the positive and the negative electric charges. The biologist claims it is nothing but evolution. All the scientists have their area of speciality and some of it to a wide degree - but not one of them has the whole and complete answer to 'life, the universe and everything', no matter how much they may try to convince us otherwise. Each aspect is definitely a truth, but none of them are The Truth.

Trying to understand the Brahman by argument is impossible. Argument is at the intellectual level alone. Only on transcending the intellect is The Truth, the Supreme Reality, comprehended as the Higher Consciousness.

To transcend the intellect, the maddening circumference of our whole personality must be controlled, disciplined, transmuted and transcended. We must resist the temptations of the flesh, fight down the fallacies of the mid, and soar above the persuasions of the intellect. Fighting them all down, we move towards the Centre of Consciousness, where alone the experience of Divinity is possible. Reality is not confirmed by argument, since reason, a product of the intellect, is not conclusive in realms beyond physical phenomena.

Spiritual experience is beyond the intellect - it is that by which all else is known, that which is behind all thought, which is the Consciousness behind all experiences. "I am not in them, they are in Me"…"Though I am with you in every thought, you know Me not for you are preoccupied with your physical passions"… This great Reality, Krishna, the Aatman, the Infinite, the Self, is being indicated here - and the devotee is warned; arguments cannot prove It, rational thinking cannot reach It.

How then to cultivate this Love Supreme?

Hold Your Peace

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 1 - Obstacles and Remedies; Avoid Arguments. Having spent some time being advised of what it is to travel in the Higher Planes of Beingness, the text now takes us back into the saadhana, the means of working towards such exalted heights ourselves.

Vaadae navlMBy>.74.

Vaado naavalmbyaH ||74||

Vain disputation and discussion should not be entered into.

Understanding the essential divinity of all Masters, the devotee must not indulge in controversial discussions. Unless one is oneself a master of the shaastras, one is not benefited by, nor will benefit other, with uncontrolled, prideful disputations on philosophical declarations.

The nature of Truth is such that it can never be proved by argument alone. By argument, neither an atheist can prove 'there is no God', neither can a sage prove 'there is a God'. It is only in the inner experience as we lift ourselves from the limited, little hide-out of our intellect, when we disengage it from its bondages with the objects, emotions and thoughts, and rise to the heroism of a greater living, only then, released from this tiny well of existence, can we have at least a vague suspicion of perhaps a possibility of the existence of a Greater Reality.

So long as we are embedded in flesh, hibernating in the midst of sensuous sorrows and vaasanas, basking in the brilliant warmth of some intellectual fireworks, or remaining  encrusted with the prison-house of the body, mind and intellect, nothing can be understood or experienced of the Truth. Since nothing can ever be proven by arguments, let us leave them. Let us LIVE the path, that in itself becomes its own unquestionable proof.

Certainly, when in a discussion with equal minds, it is possible to put forth the tenets of philosophy and the supporting texts and such like, but it is also incumbent upon us when we embark on such, to accept that the other party may put forth their own views and also find it within us to pare back the ego aspects of debate - which so readily jump forward! - in order to at least acknowledge the there are differences of opinion and that as long as neither party is hurt or infringed upon in any way, then each may proceed with life in the framework of their choosing. For the bhakta, that is to devote his or herself only to living according to the scriptures and guidance of the Guru in order to keep a focus on the Higher, and live life to the best that can be done. To lose time in arguing where one is never going to be 'heard' will only cause distress to oneself, and strife to another and risks bringing about conflict which harms all. This is discussed further in the next suutra.

Sufi Sound

Hari Om

Monday is AUM-day; in search of meditation

  

The Sufi movement is to Islam what Vedanta is to Hinduism. Much of their philosophy coincides in understanding of the Divine. Sufism is a highly intellectual practice, as in jnaana - but in the group ceremonies, there are resemblances to bhakti-marg, with the chanting and physical rhythms set up. This short clip gives a brief and delightful insight.

No Prejudice.

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 Seven; Section 2 - The Glory of The Sage; Glory of the Perfected. Looking in from the outside, it can seem odd to us that there is no strict hierarchy among the ranks of the Realised ones…

naiSt te;u jaitiv*Aêpkulxni³yaid_aed>.72.

Naasti teshu jaati-vidyaa-rupa-kula-dhana-kriya-adi-bhedaH ||72||

Among them, there are no distinctions based upon caste, culture, beauty, family, wealth, or profession.

Among the men of realisation in the various periods of history, whether Christ, Ramakrishna Paramahansa, Vivekananda, Buddha or Shankara, whether Ramanuja or Madhwa, among all these saintly masters there would have been no distinctions ever entertained by them. They would see only Love, with no division or prejudice such as we regularly face in our pluralistic world. How often in each day do we hear words of opposition? It is ever there, within families (jealousies and possessiveness), within communities (boundaries…), within nations (borders and cultures). We are constantly faced with 'the different' and for most, the easiest way of dealing with those perceived differences is to be spiteful, angry, violent.

This is the nature of Mankind's behaviour in the world perceived as being made up of many separate components and whilst each person is identified and locked into their perception of themselves according to the BMI, the ego-self. Once a person begins the climb to the more tranquil heights of philosophical understanding, though, these distinctions start to drop away and, instead, the things which unite all the items and beings of the world become more obvious. Gradually, at the culmination of such practice, in the state of Realisation, it is found that there are no separations after all; it is discovered that All are One and equal.  How so?

ytStdIya>.73.

yatastadiiyaaH ||73||

For they are of His own nature Divine.

On reaching a clear understanding of the nature of Divinity, one does oneself take on that nature. A Bhakta now recognises all others as expressions of The Lord - indeed as extensions of his or herself. To the Sant-Bhakta, the One Lord alone is ever-present whether he chooses to play among the poverty-stricken, or with the artists, scientists… or other saints and sages.

From their standpoint, the whole universe is an expression of the One Reality and, therefore, whatever the declarations of the Great Ones, irrespective of the faiths they advocated or the language they spoke and the style in which they presented the concepts - they all thundered the One Truth that there was, is and ever will be but One Self.

Distinctions exist only for those who have not reached the peaks of philosophical understanding. The truly great realise that all belong to That and exist in That alone.

Thus, among those supreme devotees, there are no distinctions as to which of them is possibly a greater man of Realisation; all of them belong to That because each saw only That. Questions of 'who is the greatest bhakta' exists not among those very men… but yet may be asked by those of us who fall short and who have yet to perceive the Unity of All.

Bhakti Bhava

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 Seven; Section 1 - The Glory of The Sage; Glory of the Path. In this section there will be much lauding of those who commit themselves fully to worship and Love of the Higher. It may be worth remembering here, that for most of us reading this text, we are not yet at that exalted level of spiritual adherence! Due to this, it might seem somewhat overweening and possibly even a touch narcissistic. Keep perspective and try and recall any time in life when you have been so enamoured and overwhelmed with emotion about something that you have ended up gushing about it to whoever would listen! Now elevate that to something of such validity is True Self…

_a´a @kaiNtnae muOya> .67.

Bhaktaa ekaantino mukhyaaH ||67||

Devotees, whose single-pointed focus upon the Higher and exclusive of all other, are the primary (best).

This is the expression of Love with the capital 'ell' manifesting in daily life and in every activity undertaken by the bhakta.  Just as in jnaana-marg it is necessary to meditate uninterrupted and with only the goal of mukti in mind, so for the bhakta-marg it is necessary to express Universal Love to the exclusion of all else.

This is not just a going out and about and declaring the Lord's name, then going home and behaving with old habits and misbehaviours. Lip service is NO service.

This is the absolute culmination of many months, years even, of service to one's community, in the name of the Higher, and with always that Higher centred in one's heart and mind. There is no deviation from that process of True Love regardless of where one finds oneself or in what situation. Thus, when tested, all that will come from one's lips is the praise of that Love and expressions of forgiveness, understanding, acknowledgement… the 'turning of the other cheek', the 'Father, they not what they do…'

k{QavraexraemaÂïui_a> prSpr< lpmana> pavyiNt kulain p&iwvI< c .68.

Kantaaavaro-dharomaangcha-shrubhiH parasparam lapamaanaaH paavayanti kulaani pRthiviim cha ||68||

When (they) with throats choked with emotion, body covered with horripilation and tears flowing down, converse with each other in broken words, they sanctify their family and tribe - nay, they very earth itself they come to glorify.

As hinted in the opening para today, we have all, at one point or another, been so affected by someone or some happening that we cannot help ourselves, the tears will flow and we will gush words to express that emotion. Here, Narada-ji tells us that the sage-bhaktas know only this state when reaching to this level of spiritual growth. Everything is amazing and glorious and beautiful… and is recognised as being part of that Whole which we call 'Lord'.

If you have ever attended any function where a group of like-minded enthusiasts have gathered (for example a science fiction convention or a medical conference), then you will be able to grasp a little of what is meant about the 'broken words' communication. Each is on such a good wavelength with everyone else at that level, that 'shorthand' language suffices and, indeed, to the outsider, may sound like a completely foreign tongue! There is mention here, also, of the physical condition of the sage-bhaktas; throats choked with emotion, tears flowing from joy and their bodies perhaps shaking and covered in goosebumps. This may seem a bit overblown a description, but don't forget that even in the Christian tradition, there are tales of saints and martyrs who would tremble with spiritual ecstasy. (It is not spoken of in jnaana-marg, because that is one step further, where one leaves the physical altogether.)

A further comment in this suutra is that such sages are a blessing to their families - indeed to the very world. This is something that the Western society has perhaps lacked for some time now, that sense of awe and inspiration which comes from one who is touched by such faith and connection with the Divine. Indeed the world has become cynical and is inclined to think of this as some kind of insanity!

The last time the world truly accepted that there was a connection to be made with the Higher through the presence of another was through Yeshu. Whilst the Catholic church still acknowledges 'saints', the true value to the world is often missed. Gone are the days when the arrival of a spiritual person into one's home was seen as a blessing and that person treated as a royalty. In India, this is still present, to some degree, with bhiksha (food) being provided to the sadhus and sages in return for their prayers and teachings. Indeed, every guest is to be treated thus, for one can never know who will turn out to be the Satguru, the true teacher of life; even if they are present for only one meal ever, there may be words given out which can transform one's outlook and bring new life.

Look for the Love Divine in every eye. If it is not there, seek to share what you have of it yourself, because the well from which it is drawn is bottomless and you will be replenished!

That Alone

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 Seven; Section 1 - The Glory of The Sage; Glory of the Path

 

_a´a @kaiNtnae muOya> .67.

Bhaktaa ekaantino mukhyaaH ||67||

Devotees who make essential and single-pointed devotion are primary.

Those who choose to carry out devotion for devotion's sake and who see only Divine Love everywhere, these are said to be the best of bhaktas and may be considered as 'sage' (sadhu).

Remember there are two levels of Love. That which is the Higher, Supreme Love - pure, free of attachment, a total identification with the Divine; and that which is the lower love for the Lord, which must be cultivated, raised to the Higher, only then to experience pure bliss. In this suutra, Narada-ji refers to the first of these. True and dedicated bhaktas who have practised all the disciplines and are now soaring in the Higher. They alone can pursue the Divine, live the Divine and portray the Divine. The rest of us can only attempt to emulate them.

The bhakta who as transcended the lower love is single-pointed; nothing is seen but the Divine; all energies are directed to maintaining that contact with the Higher. There is no distraction nor deviation from practice of bhakti.

At this point, the bhakta will appear much as the transcended jnaani; there will be almost constant meditation and when not in meditation, the glories of the Higher will be praised. Everything which is said and done now will pertain only to the Divine… even if it is perceived by those stuck in the lower as being worldly. Often there are tales of eccentric behaviour, or actions which appear to be contradictory from sadhus - but it must be remembered that once one has crossed into the Higher level of functioning, the concept of 'world' is quite altered and any actions do not necessarily have to be understood in relation to it. Everything a Realised Master does will be in accordance with that single-pointed focus of Love.

Thus, in the first stanza, we are to understand that the sage who has transcended sees the Glory of Truth and seeks only to remain within that Love; the Love which is not even a means to an end and where there is no longer any longing for liberation; liberation has been achieved and all that is sought by those having live to out the body's praarabdha is to remain in that Unity with the Lord.

What, though, is the glory of the sage to those around them? This we will see next week.

Love, and Only Love

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 Six, Section Two - Obstacles to Practice.

Now for the final sutra of this section and chapter.

iÇêp_a'gpUvRk< inTydasinTykaNta_ajnaTmk< àem kayR< àemEv kayRm!.66.

Tri-ruupa-bhanga-puurvakam nitya-daasa-nitya-kaantaa-bhajan-aatmakam, prema kaaryam prema-eva kaaryam ||66||

Going beyond the three factors of experiences, Love consisting of constant service - as in the case of a devoted servant or wife - alone should be practised.

Well, of course, there will perhaps be one or two who feel some discomfort at the examples used here, but it must be remembered in the context of the time at which it was written and, also, that in Sanskrit culture, the wife holds a high status, actually. Today we still value those who 'serve' but the context is a little different. The concept however is not. Do we not know that those who are dedicated in all the caring services, the military forces, within the community and family support groups and such like, all require dedication and devotion to that very service? Is it not understood that such service can sometimes be given to the extent that it is at personal cost to themselves - yet still they give and serve?

In such a manner, says the Guru, cultivate Bhakti. Devotion to the Highest is the only path; Love (of the capital 'ell' variety) is the true path and is its own fulfilment, for in sitting with the Highest the three distinctions which provide experience - subject, object and the relationship between them - merge and melt into the Highest, losing any separate distinction.

The Divine Love can be achieved by serving the Lord either as nitya dasa - the way servant would attend the master; or as nitya kanta - the way a wife is solicitous to her beloved.

The indications here are about loyalty, respect, love and dedication. This is the essence of this suutra. Be aware that there are different psychologies at work; those purely in service can hold loyalty and respect but will not necessarily feel a love-attachment. They will be serving because there is at least some financial return, but also because they are good at what they do and also feel good about it. The 'wife' on the other hand, will have the love-attachment and it may even blind her to any faults in the 'husband'. We can all of us find ourselves in 'wife' situations with other people. It permits us to build connection and to not judge, but to be unconditional and giving for the benefit of the other.

In this day and age of 'self-empowerment', we can sometimes view this level of relationship as being somehow of poor quality. Not necessarily so! Mothers - and fathers - of any worth, know the kind of self (ego) sacrifice which is being spoken of here. They do not think twice about it, the child comes first.

This is the level of dedication required for Bhakti Yoga. There must be a sense that one is never separate from the object of Love. In Jnaana, single-pointed meditation is the key; in Bhakti, it is this expression of pure, unquestioning, full-trusted Love which is the focus and conduit to connection with the Higher.

It is this 'prema' which is expressed in the glory of all the sages who have Realised the Fulfilment of Bhakti. It is this glory which will be explored in the next chapter.

SAADHANA

Think upon the two different ways of expressing Love; think about which fits best with your own psychology. Learn about yourself and whether you can serve best as the loyal and respectful or as the hopelessly love-lorn in pursuit of Union with Self.

Know Humility

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 Six, Section Two - Obstacles to Practice.

What next can present a hurdle for the seeker? Narada-ji proceeds;

Ai_amandM_aaidk< TyaJym!.64.

Abhimaanadam-bhaadikam tyaajyam ||64||

Pride, vanity and other such negative urges of the mind, ought to be given up.

It is clear and is a message found in all spiritual philosophies. We all of us carry pride in some way. It may not be overt and obviously egotistical. A mother will be proud when a child is turned out well. This of itself is not necessarily to be considered a bad thing - for there is self esteem to be considered in the equation - but it is when such pride becomes a matter of boast, even within a family, that it starts to cloud our judgement on things or present as interfering, controlling and such like. Whilst this, or vanity - excessive primping and preening of one's appearance in an attempt to garner attention - are an ever-present risk for the saadhaka, so are the associated states of jealousy, hypocrisy and such like. Ego is the at the base of all these negatives, but it is also the ego which can drive the saadhaka towards the higher. How?

tdipRtaiolavar> sn! kam³aexai_amanaidk< tiSmNnev kr[Iym!.65.

Tadarpita-akhilaavaaraH san kaama-krodha-abhimaana-adhikam tasminneva karaniiyam ||65||

Having dedicated all activities unto That (Him), one should turn all desire, anger, pride et cetera towards That alone.

Whilst the ego still roils within us, let us at least turn it to positive use. Take pride in saadhana! Take pride in bhakti! Take pride in learning of being an improved personality. Then begin the work of overcoming even spiritual pride.

Dedicate all actions and thoughts, including those which are of prideful nature, to the Higher Element. This does not mean that one ought to seek excuse for rude and egotistic behaviour, justifying the negatives as being of the Lord. What a waste of effort that would be, one which would yield no genuine spiritual return. No. Rather, when you begin the spiritual journey properly, you will begin to acknowledge more readily when it is your small self which is rising instead of permitting the Higher to make an instrument of you and in this way you can 'catch' yourself and beg forgiveness of the Higher, placing the action or thought at that inner altar and standing upon it to crush the tendency and engender better levels of humility and ego-less service.

At the moment we conduct our interaction with the world based upon our ego-centric self, seeking to fulfil all that is required for this body, the one with which we "I"dentify as well as the mind and intellect within it. A true bhakta surrenders the BMI aspects of his or her being at the feet of chosen Iishta and begs to become only an instrument of Love.

We must constantly guard against the actions doing one thing - appearing 'good' - but the mind doing another. The lusts and longings are pernicious thoughts and can work independently - or so it seems at times! Whenever these arise, let the witness-self (saakshii) grasp them and offer these up to the Higher with a request for forgiveness. Seek to eradicate all traces of likes and dislikes, angers, passion, selfisness and so on from within. Argument is made that without the six key mental conditions (kaama/desire, krodha/anger, lobha/arrogance, moha/delusion, maada/miserliness and matsarya/jealousy or competitiveness), there would be no motivation to act at all and life would become chaos. This is not disputed, in fact. What is being said is that these conditions are ever present, but what must be done is direct them to the Higher.

Bhaktisaadhana, devotional practice, does require mind; however, one who begins this journey must now face up to how unruly the mind has become and seek to bring the rebellious nature under full intellectual control. Quietening the mind is essential for spiritual practice. Begin this by directing all the negatives towards the One Positive, to Naaraayana. When desires or anger and such arise, let the first remembrance be of the Lord and offer them up. HE will then assist in turning the negative forces into energy which can be used positively.

Transform your anger into work for good; don't rage about how the homeless must be freezing in the winter - search out your spare blankets and deliver them to the places where they will be of use. Your anger will have translated into an act of Love. Don't sit and fester about what you do not have; instead, mark off the good things and if something essential is truly lacking, lay your request with full heart and humility before HE. If it is your due, it will come to you. Do not constantly complain about what other's have and let your heart turn green; keep what you have yourself in fine condition and know the value of one solid thing outweighing multiple flashy items… know the difference between needing and wanting and when this is a struggle, lay before the Lord and seek help.

You and you alone are in control of these impulses. Seek not to divert blame for your lack of, or inability to apply, self-discipline.