Hari OM
Application - that is what
'Workings-days' are about!
Today, you are invited to listen to Gurudev's discourse on saadhana
as stated by Shri Krishna in the Bhagavad Gita. Please CLICK HERE
to watch and hear these words delivered.
Showing posts with label Workings-day. Show all posts
Showing posts with label Workings-day. Show all posts
It's As Easy As You Let It Be
Hari OM
Application - that is what
'Workings-days' are about!
Today, another link for your saadhana upliftment - remember, we are
talking about how best to apply Vedanta in our daily life.
Vivekananda-ji was a towering intellect and held great influence the
world over, as did our own Swami Chinmayananda-ji after him. Both of these
Masters presented the Gita as a primary source of practical application for
Vedanta. In the talk which you will hear in THIS VIDEO,
the elegance of the philosophy shines through. The ease, if
we but tweaked our 'bhaava', with which we could move into an efficient living of the philosophy, escapes us most of the time due
to our ignorance. Ignorance of who we are, of what the world is. Lay aside an hour and devote yourself to
hearing the lessons presented here.
At Work Too
Hari OM
Application - that is what
'Workings-days' are about!
Last week you were given a link which led you to read about the six
gems which help us to hone our personality ready for applying Vedanta in our
daily life.
One of the big 'oppositions' which is met from those who would like
to follow a spiritual path but are readily distracted from it is that work gets
in the way. However, as THIS ARTICLE shows, these are nothing more
than avoidances and excuses!
Six Gems
Hari OM
Application - that is what
'Workings-days' are about!
It sometimes benefits us to look outside our fences to discover
fresh perspectives. That application of Vedanta is as individual as every
reader here. The question constantly arises for the serious seeker, "how
can I be sure I am living the philosophy?"
It is possible to apply the principles through everything that we
think and do, but it requires of us a dedication to self-awareness and funding
the desire to make the philosophy a practical doctrine. How we do this is to
work with saadhana chatushtaya, but most specifically the
samaadhi-shatka-sampatti; the six-fold treasures of personality. These have
been covered on several occasions with AV-blog, but now CLICK HERE to read from another's view and
see if it helps in your personal path.
Revisit - Anew
Hari OM
Application - that is what
'Workings-days' are about!
In looking for ways to make a philosophy of life practical, we do
need to have a solid grasp of what our particular philosophy is. Here at
AV-bloggy, the emphasis is on Advaita Vedanta and its texts, but it is not
exclusively so. The Bible is used here as a comparative study, but it could
equally be the central writings of Islam, Judaism, Buddhism, Daoism and so on.
One of the things that behooves any serious seeker is to read widely
and beyond the known and personal preference. In doing this, it is found,
without fail, that the core values taught in each of the major traditions are
one and the same.
Walk lightly upon the earth
Love and respect for each other
Hospitality to all
It was during a random search recently that one's attention was
taken by a reference to the book of Leviticus in the Old Testament. Not one
which is often read, it has to be admitted. It is one of the Pentateuch, the
five books which make up the Torah, central to Judaism. Various laws and rites
are cited as given by God to Moses. Now, irrespective of whether one subscribes
to a 'lawgiver lord' or not, the common sense and wisdom of much of the given
instructions cannot be denied. The verse which caught this reader's attention
was number 34 of chapter 19.
Indeed, this entire chapter leans towards the matter of respect and
consideration of others. It bears a visit if you have not been there for a
while. Or ever. Make that your saadhana before sleeping tonight. Take notes.
Never forget the little notebook!
Wonderment
Hari OM
Application - that is what
'Workings-days' are about!
As part of the 'pause', here are some words inspired by the Gita.
Walk
in wonder, dear one,
Know
the One in thee;
See
it in the ocean,
In
the leaves upon a tree.
Hear
it on the thunder
of
the lightning wynd.
Understand
that Wonder,
The
One so hard to find.
Feel
it in your heartbeat,
in
the deep low throb of Earth;
gravity
at your feet
dear
and air upon your breath.
Walk
in wonder, dear one,
Know
the One in thee;
For
It is One, we are One
and
All is One, you see?
©
Yamini Ali MacLean 2019
inspired by Bhagavad Gita adh.2;s.29
"The Wonder of Wonders"
Some look upon this Aatmaa as a wonder,
Another describes it as wonderful,
And others hear of it as a wonder.
Even after hearing about it, no one actually knows it.
Go See the S.P.
Hari OM
Application - that is what 'Workings-days' are about!
Having completed SadaacharaH and with Yamini-amma still being absent, it is time for some review work.
Now, for something a little bigger. Please consider rereading the whole of the teaching on Sadhana Panchakam. (As is the wont of Blogger, you will have to scroll all the way down and go to 'older posts' until you find the first post and then bookmark it so you can work your way through in order [though occasionally even the day order is not as it ought to be, sadly].)
The reason this is asked is that the SP is a complete text of Vedanta. We read it at the beginning because it is fairly easy as an introduction. However, if you have been reading and studying diligently throughout these past five years, you will be able to revisit this text and find a different dimension to it. This is important - a marker of progress.
Guilty?
Hari OM
Application - that is what
'Workings-days' are about!
Having completed SadaacharaH and with Yamini-amma still being
absent, it is time for some review work.
This week, the pin got stuck in the tail of Bhaja Govindam. Do
please review this post. Again
you are invited to explore what is contained in that warning that you can
relate to and sketch out some strategies for dealing with it/them according to
what you have learned as the way of Vedanta.
Revisit the Tiger
Hari OM
Application - that is what 'Workings-days' are about!
Having completed SadaacharaH and with Yamini-amma still being absent, it is time for some review work. Of course, the choice is yours, but it is generally a good idea to go back over various work to ensure that understanding is in place and to discover if further understanding can be gained.
Today you are invited to revisit this post which discusses some of the ways of taming the mind. Once you have read it, use your notebook to explore one or more aspects which you feel will fit your saadhana best. Make it work for you!
Times Of Your Life part three
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
We saw, last Textday, the discussion on brahmacharya and gRhastha.
Now for verses 52 and 53 in which we explore a little on retirement and old age
ashramas.
Vaanaprastha; these days, when
we think of retirement, we are inclined to plan out all sorts of activities and
have an expectation of an easier life than when we were working. A great deal of
consumerism is geared towards retirees.
This was not the purpose of the twilight years in Sanatana dharma,
however. Rather, it is meant for refocusing on practices which would further
spiritual development. Taking where it is quite likely we left off after
brahmacharya ashrama. Life is to be kept simple, food to be kept simple, and
all energy to go into achieving a higher level of being. Austerities (tapas)
are often taken up. These might include regular fasting (vrata), periods of
silence (mauna), setting disciplined times for meditation (nididdhyaasana) and
so forth. In Indian tradition, there are some retirees who go to extremes with
this, such as standing only on one leg for the entire day, or making yatra
(pilgrimage) by taking a step, prostrating, rising and taking another step,
prostrating, rising…
None of these outward expressions of dedication, though, will
actually bring about enlightenment. That can only come about by proper
Self-enquiry and working on the mental blocks created by the ego. If at all we
feel pleasure, anger, fear, restlessness or any other reaction to the world, we
are still in our ego. All our penance must go towards vanquishing that and
gaining Self Knowledge.
Sannyaasa; total surrender of
material life and commitment to the final goal of Realisation. In the old age,
if still around, our only purpose in life is to align our spirit with the
Higher. Sanatana Dharma is unequivocal about this.
Many will seek to study at this level when they are younger and so
become sadhus (monks or nuns), but all members of society are expected to take
on sannyaasa when they attain the age of 75 years. Traditionally, the
yellow/orange cloth was worn and all other colours dropped. In India, this is
still widely practiced. It serves as a 'badge' so that society knows the
intention of the wearer.
However, it must be understood, donning the ochre robes does not
mean the wearer has Realised the Truth. There are many who have Realised who do
not wear ochre. To them, it does not matter. They have renounced
identification with the physical and this includes the clothes and merged with
the Self of All. They are all colour and no colour. They are aged and ageless.
Times Of Your Life part one
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
In the early verses of this text, notably 3 to 15, we saw how
important it was for dina charyaa - daily acts - in order to improve our
dharmic quality and to maintain meditation. The included things like basic
hygiene not just of the body but of mind. It is now going to be mentioned that
there are several stages of life in which we must execute certain things
pertaining to dharma. Today, as again there are several verses, a photographic
presentation of the Sanskrit, transliteration and then typed translation. Tomorrow, the
exploration. There will be a 'glance chart' here on Friday.
The one endowed with the study of the Vedas and revelling always in the vow of brahmacharya, who knows everything as the Truth, is called a Brahmachari.
The body is called the house; the gRhastha is the one seated amidst the gunas. The wise householder knows that it is the gunas that do the actions and that he is not the doer.
For one whose austerity is of the nature of Knowledge, what is the purpose served by severe austerities? he who is free of joy and anger is called vaanaprastha.
The firm determination, "I am not the body but I am the Self", is the sign of renunciation. this practice with respect to the body is verily sannyaasa and is certainly not the mere wearing of ochre robes.
Two Knowings part three
- The majority of us walk this earth with the view that "I am this body" and are, therefore, ajnaanam - without knowledge of ourselves in fact. Jnaanam allows us to develop the concepts of there being something other than the body which declares "I". That part of us which never ages. This process of discrimination and understanding that the body and the ego are not the self, the that Self is something more, is jnaanam. To develop this further and to come to the understanding that everything in the world, including this body and ego are nothing but that Self anyway, is to attain vijnaanam and the Realisation of the Indivisible Truth.
- In the jnaanam of intellectual understanding that there is a Truth which we can be, there should come an imperative to become vijnaanam and know that Truth to have been present at all times and that it is free of all thought, yet is Consciousness still. We can refer to the cause and effect principle for clarity here. All this must come from something or somewhere. All this is nothing but effects and effects must have a cause. In saying this, it is also important to understand that all effects will carry that cause within them - that the cause pervades the effects. Philosophically, then, we can say that the cause appears as the effect. However, the reverse is not the case. The cause is always the cause and in its original pure state, no effects can blemish it. Clay will always be clay, no matter how the potter shapes it and when the 'effect' of pot or plate is over, clay is all that remains. Thus, in terms of the Supreme Self, the substratum upon which all 'this' appears as effects, It is blemish free stands always at that Supreme Self, one without any other.
- With jnaanam we remove ajnaanam. Light banishes darkness, and once we know something we are no longer ignorant of it. Therefore, we can say that in jnaanam, we become aware of ignorance and consider it gone. In vijnaana condition, though, with Realisation of the singleness of all, we not only have the Supreme Knowledge but it has to be accepted that the concept of ignorance exists as part of this whole also. The Self as Pure Consciousness is beyond the mind and the senses, remember, therefore cannot be 'known' in objective terms and thus is of the nature of ignorance; the True Blissful Ignorance and Ultimate Knowledge is One!
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.
Completing the group of verses on jnaanam and vijnaanam from last
week.
Two Knowings part one
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
Moving along, the text now takes up the semantics of "jnaanam"
and "vijnaanam" in order to define and clarify concepts. This also
highlights that there are different ways to contemplate on the Truth and what
is Realisation.
As this is more of an annotative approach, seven verses are given at
once for study in Swamini Vimilananda's version of the text. For ease, the
relevant pages of Sanskrit, transliteration and translation are being presented
to you today in photographic form. Do ponder upon the verses and we shall pick
up a closer study of them tomorrow.
Maya
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
Maya was brought into discussion in the previous shloka. Let us look
a little closer.
A}an<
caNywa }an< mayameta< vdiNt te,
$ñr<
maiyn< iv*aNmayatIt< inrÃnm!.39.
Ajnaanam chaanyathaa jnaanam maayaametaam vadanti te,
Iishvaram maayinam vidhaan-maayaatiitam niranjanam ||39||
The wise declare these two ~
non-apprehension and misapprehension ~ to be Maya. The Lord is the wielder of
Maya and that which is beyond Maya is The Immaculate.
Iishvara is the form of the Brahman projected as the 'God' most
people refer to in religion. Not a physical being, but a power of keeping
things ticking in the world. It is important to remember that, despite giving a visual presence in the form of images and figurines, all Hindu 'gods' - said to
be 33,000,000 - are but powers and workings of things in the world. Brahma the
creator, Vishnu the maintainer, Shiva the destroyer, for example, are key to
physical processes of the cosmos. Iishvara pertains specifically to this planet
and life upon it. Every deity has a masculine and feminine power. Iishvara's
"consort" is Maya.
Maya is the ultimate creative and imaginative power. She can never
delude her husband, but, by his bidding, throws her veil upon all this and
through her, He creates this world and all things in it.
Maya's independent power takes two forms. Avarana shakti (the
veiling power) and vikshepa shakti (the projecting power). With avarana, she
hides the Truth from us and with vikshepa, she tricks us with falsities. Avarana
results in non-apprehension, the inability to see something. Vikshepa results
in misapprehension, seeing things wrongly. Both are nothing but ignorance.
Indeed, Maya herself is nothing but an illusion, for if we inquire
deeply enough we find our way to the Pure Self, the infinite and nameless in
which there is no trace of Maya - or any other deity/power.
Freedom
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
Now comes a shloka which rounds off direct discussion on 'what is
mind' in preparation for the next level of understanding.
}eyvStupirtyagat!
}an< it:Qit kevlm!,
iÇpuqI
]I[tameit äüinvaR[m&Cdit.37.
Jneyavastu-parityaagaat jnaanam tishthati kevalam,
Triputii kshiinataameti brahma-nirvaanam-Rchcchati ||37||
Knowledge alone remains when the
objects of knowledge are renounced. When the triad ceases, then one reaches the
state of liberation.
What triad is referred to? Knower, knowing, known. If we ever manage
to enter unmani and work towards sahaja samaadhi, we can expect to find
ourselves in a state of Pure Knowledge with no sense of plurality remaining.
In our current state of duality, we see the spiritual as separate
from the physical. In the physical, we have our body and the material world
(sthuula shariira), we have the workings of the body, for example, the pranas
and antaH-karana (suukshma shariira) and then we have that part of us connected
to something 'other' which eludes most of us and many would deny in themselves.
The causative factor of our existence (karana shariira). The whole of our life
in this duality is experienced in triads (triputi). Within the antaH-karana, we
find the knowledge triad we have been discussing these past few weeks. How does
it fit with the shariira model? The knower is part of the jnaanamaya kosha
(intellectual sheath) of the suukshma shariira. The objective world is found in
either of the anamaya (food) or pranamaya (vital airs) koshas - through which
stimulus arrives. The knowledge aspect exists as the illuminated thought
modification in the manamaya (mental) kosha.
For as long as we are in a learning position, it is important to
remember this triad is at work.
We have been seeing that the aim of dedicated saadhakas is to reach
a state of 'no mind', but this verse makes it clear that this does not mean
that we are asleep on the job! Unlike the deep sleep bliss, this state is
filled with the light of Pure Knowledge, an awareness unimaginable to us in our
current state. This offers a kind of freedom far removed to our normal meaning
of it.
True liberation has nothing to do with being able to go about doing
anything we want at any old time, to have no physical ties or behave without
boundaries. Gurudev said, "to be able to
say 'no' to our mind is to be free and truly liberated." We spend
our lives in a state of compulsive thought without the ability to truly direct
our mind. We let our thoughts ramble unfettered by intellectual discipline or
proper focus, considering ourselves to 'be free' when all that is happening is
that we have become a slave to our minds. It is dangerous, for our minds can
take us to dark places, drive us to dangerous spaces, prevent us even from
tying our laces. Our minds are our greatest enemies to ourselves unless we take
control! Becoming the masters of our own minds is the ultimate way to freedom.
Beyond Thought
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
In the further dissection of what constitutes the mental nature of Man
the next question - and one frequently asked by those in saadhana - will be,
"do the thoughts of the mind ever cease?" When we go into deep sleep,
we experience a 'no mind' state which in our waking state we can look back on
and describe as bliss. In waking and also in the dream state, however, thoughts
are like a torrent, relentless and at times drowning.
AwaRdwaRNtre
b&iÄgRNtu< clit caNtre,
inraxara
inivRkara ya dza saeNmanI Sm&ta.35.
Arthaad-arthaantare vRttir-gantum chalati chaantare,
niraadhaaraa nirvikaaraa yaa dashaa sonmanii smRtaa ||35||
Thoughts move from one object to
another. In between that state of mind which exists without any support and
without any modifications is known as unmani.
Again we are reminded that the thing we call 'mind' is a continuous
flow of vRttis - thoughts and their modifications. The mind is not one large
homogenous lump, but a mass of individual thought-packets. Each thought is
around for a fraction of a second upon the 'screen' provided by the hardwiring
of our brains. No sooner has a thought entered than it moves along for the next
thought. Each thought may be directly inherited from the previous one and thus
give consistency of concepts and ideas or discussions. How we think is
dependent on many factors of geography, circumstance, whether we are mainly
sattvic, rajasic or tamasic in personality and so forth.
However, due to each thought being a self-contained unit, it means
there are spaces between our thoughts. It is one of the key tactics of
meditation to work our way into those gaps, lengthening them and shortening
thought and working to a state of 'no mind'. This is the state referred to here
as unmani.
This is the most challenging state of Knowledge to attain for most of we
ordinary saadhakas! Indeed, many would claim this is a fiction because they are not prepared to put effort into achieving it for
themselves. It is put down to madness or trance state. However, the one who is
able to attain this state cares not what others may think. They have achieved
sahaja samaadhi - a natural completion.
This differs a little from bhaava samaadhi (love completion) in that
bhaava is closer to what we refer to as trance state. Many great saints, not
just in Sanatana Dharma, have displayed this level of complete immersion in
love and worship of the Higher that they are transported and disconnected with
the world around. It is incomprehensible to the ordinary person, where the
normal state is one of agitation and distraction. It can be tough to
accept the possibility of pure bliss which is lasting and not dependent on
sleep. Yet we are envious of it. Many will try to attain a stilling of the mind
through artificial means. Drugs, alcohol, changing environments. Yet the age-old practice of meditation, devotion and seeking of Knowledge are considered
'unscientific' and therefore worthless. Despite aeons of having proved worthy to
those prepared to travel these routes.
Ultimately, only one who is able to attain the unmani can truly
experience Realisation and we can only guess at the bliss by comparison to that
we find in a deep sleep.
Reflection
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
Further exploration of knowledge is now made.
AwaRkara
ÉveÖ&iÄ> )lenawR à kazte,
AwR}an<
ivjanait s @vawR> pr> Sm&t>.33.
Arthaakaara bhavedvRttiH phalenaartha prakaashate,
Arthajnaanam vijaanaati sa evaarthaH paraH smRtaH ||33||
The thought takes the form of the
object. The object is illumined by the reflected Consciousness. That which
knows it has the knowledge of the object, that alone is the Supreme Self.
...it will not have escaped your notice that in studying it, itself,
you are acquiring knowledge! What is more, the process requires some
effort to comprehend. Even if that comprehension feels lacking, the
attempt is being made. What is driving the desire to learn?
The word 'artha' is used here, in the context of 'object'. It is
one of those flexible Sanskrit words… which used in conjunction, such as
purushaartha, it refers to the efforts made. You are using purushaartha to
wrangle with the concepts of Vedanta. It can also relate to the goal - the
thing sought. If the effort is for yourself, it might be called 'svaartha', if
for others it becomes paraartha and striving for the Supreme is paramaartha. So
artha is a 'carrier' word concerning the effort of learning.
When an object (artha) is in front of our eyes (say the screen you
are reading this from) and we are paying proper attention to it (in our
example, reading these words carefully), then a thought modification takes
place in our mind. This modification is the removal of ignorance of the object
and replacing it with knowledge. Further, it is to be understood, which is the 'illumination' part and takes place in
the presence of the chidabhaasa (reflected Consciousness). This is 'knowing'.
In this case, the very words you are using to read this have an effect upon your
mental structure such that you cannot leave this page without having gained
something. How much depends on your purushaartha!
What is essential to grasp now is that the reflected Consciousness
can only be present as a result of the source Consciousness. Our thoughts can
only be modified in the presence of Consciousness. The thoughts themselves are
the reflective medium, but the light remains the same always.
Think of the sun shining through a crack in the drapes. It beams a
light upon, say, a table or chair arm (representing a thought). In turn, this
bounces onto the wall (reflected light) and makes us aware of the condition of
the wall - perhaps a crack, or a dirty mark. Without the reflected light, we
would have remained ignorant of the wall condition. Without the thought to
reflect the light we might also remain ignorant, but there is also the
possibility that the sunbeam might strike the wall directly (inspiration), in which case we
still become aware. Either way, without the light coming from the sun in the
first place, darkness (ignorance) would remain.
Knowing the Known
Hari OM
Application - that is what
'Workings-days' are about!
For as long as it takes to complete
it, we are going to be using today as well as Text-days to fulfil study of the
SadaachaaraH. If you have not been following that text, then use the relevant
label to go back to the beginning. It is, as might be surmised from its title,
about how to go about saadhana, but also explores more of the Sanskrit
philosophy; it is therefore both a 'working' as well as a 'thinking' text.
In shloka 21 it was said, "I am Pure Knowledge". This is
the capital 'k' kind - not that which is normally understood or referred to.
That is to say, mostly we think of knowledge as consisting of information,
words and thoughts available from books, internet, other people. If it is not
this kind of knowledge, what is it?
s»Lpsai]
yJ}an< svRlaekEkjIvnm!,
tdevaSmIit
yae ved s mu´ae naÇ s<zy>.31.
Sankalpa-saakshi yajjnaanam sarvalokaika-jiivanam,
Tadevaasmiiti yo veda sa mukto naatra samshayaH ||31||
One who knows that Knowledge which is
the Witness of all thoughts and the One Life Principle of all beings as 'that
alone am I', he alone is liberated. There is no doubt about this matter.
Currently, we understand knowledge as the gaining of information that
was not previously there, through contact with external factors (objects of
knowledge). We are the 'knower', objects are to be 'known' through the process
of 'knowing'. However, this shloka clarifies that there is an awareness level,
a part of our being which understands that we understand - known as the saakshi
(witness). It is this which is called Pure Knowledge. This is the Awareness
which is actually experienced as the "I" which can never become an
object itself. Not in terms of ownership, i.e. the ego "I", but the
pure, experience and knowledge of beingness. That "I".
An example that is often used to help grasp this subtle concept is
the electricity and the bulb. The bulb is representative of 'me' the
individual. All the facility is contained in the physical form there to provide
light but yet it does not. This can only happen when electricity enters the
physical. Electricity can be called as the 'life' of the bulb.
Similarly, that which makes us 'glow' is Consciousness, the
Awareness of Pure Knowledge. Universal electricity, if you will.
We think of the pranas (all the biology) as the supporting of life
in our bodies. However, those things alone do not make us who we are; they are
mere matter. What makes the difference is the spark of power the causes the
matter to activate, just as the electric does in the bulb. Even the most basic
living organism, though it may have no level of intelligence, still has the
spark of life within it. Universal Electricity is essential to life. It is
in every blade of grass, in every stone, even. We are connected to each other,
to every living thing, through this incredible unifying factor of
Consciousness, the Ultimate Knowledge.
Only when the seeker can fully accept and integrate his or herself
with this understanding - a highly advanced level of awareness - can they be
called 'mukti' - an enlightened one. It is the Final Knowledge which, after
knowing, all else becomes known and no ignorance remains.
Eternal Mala
Hari OM
Application - that is what 'Workings-days' are about!
Today, we complete the text. The three remaining shlokas follow the traditional pattern; honouring the one has been the focus of the text, acknowledging the means by which we can best demonstrate our connection and the salutary verse to the author of the text.
]Irsagrtr'!gsIkra
sartariktcaémUtRye
ÉaeigÉaegzynIyzaiyne
Maxvay mxuiviÖ;e nm>.39.
AyaCym³eymyatyamm!
ApaCym]YymduÉRr< me,
ASTyev paweyimt> Ã ya[e
ïIk&:[namam&tÉagxeym!.40.
ySy ià yaE ïutxraE kivlaekvIraE
imÇe iÖjNmvr pÒzravÉUtam!,
tenaMbuja] cr[aMbuj;q!pden
ra}a k&ta k&itiry< kulzeore[.41.
Salutations to Maadhava, who is reclining on Adi Shesha, who is the slayer of the demon Madhu, and whose most beautiful form is like the blue sky, where the drops sprinkled upon His body by the waves of the milky ocean shine like stars.
I need not beg for it; I need not buy it; it does not become stale; it need not be cooked; it does not diminish; it is not difficult to carry. There is food that I have with me for my further journey from here. It is the nectarine name of Shri Krishna!
This composition was by king Kulashekhara who is the bee that hovers over the lotus feet of Shri Krishna of the lotus-eyes and who had two dear friends named Padma and Shara, who were best among braahmanas and were exalted poets with good memory.
Here, the description of the subject of this text, Lord Vishnu, is given. Not as a human form, but as the Universal Being. Slayer of ego and doership (demon Madhu), His form is that of the cosmos. The milky ocean is none other than our own galaxy as it appears in the night sky. How beautiful is this, the nature of "God".
When we make our appeal to the Higher for assistance and guidance, we are praying. It is the very food of spiritual nurture. Forget not to raise your hands, folded in supplication, and simply call the name dearest to you, your own 'pet name' for the Higher. If you do not have one, then take up the cry for Lord Krishna, or Yeshu, or Allah - know that 'HE' is but Higher Energy, waiting for you to tap into it.
Finally, let us thank our king-guru for presenting such lyrical descriptions and guidance of a practical nature.
OM. Shanti. Shanti. Shanti.
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