Digest Number 2052

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Please understand that I meant no offense while writing this message

and purely wished to draw your attention towards this fact. My

intention was not to anger or offend anyone.

 

My statement was that one's spiritual growth cannot be seen in the

place of pujas or other kriyas that people indulge in if not equanimity

dawns upon the person. All kriyas are certainly a good beginning but

not the end it themselves. The end is equanimity. The means is surely

not kriya-karma etc.

 

"Vihaya kaman yassarvan pumanshcharati nisprihah

nirmamo-nirahankarah sashantimadhigachchati"

 

says the Bhagavad-Gita (Chapter 2, Sankhya yoga) The egoless state when

reached is what gives one permanent peace.

 

The answer to your question (how to reach our destination) is "Tapa" -

not "Japa"! What puja aims to do is "Tapa", but what actually is done

invariably is only "Japa". You might say it's not a fault with the

technique. But my question is why just aim to do "Tapa", why not really

"Tapa"? To the uninitiated, "Tapa" refers to the process of

self-questioning done through meditation, while "Japa" refers to the

process of repeating a so called 'sacred Mantra' to attain peace.

 

There are three ways of Tapa, all finally said to lead to the same

destination. But they are not different, that we should talk of them

leading to the same, for the underlying substance in all of them is the

same. They are said to be:

Bhakti, Karma, and Jnana yoga. The first two are not different from the

(more educated sounding, deceptively named) Jnana yoga. This might not

be very apparent and to the one observing from the distance it appears

as though they are different. But they are strangely the very same.

Before we see how, we must know what Jnana yoga tries to acheive.

 

Jnana is the process of knowing the truth. Whatever be the truth of the

moment that we can perceive rightaway, should be seen as it is and

without developing any craving or aversion towards it.

 

"Aasatyena rajasa vartamanoniveshayann,

Amritam-martyam-cha, hiranyayena savitharathenadevoyaathi,

bhuvana vipashyann, udvayam tamasapari, pashyanto jyotiruttamam"

 

To see the imminent truth as it is, surveying the present, without

developing emotions, if one pursues the truth, he shall perceive the

ultimate light of the universe. It might appear to be difficult, but is

no doubt the best solution. The truth can be perceived, only if

 

1. We wish to perceive it and thus make an effort to do so by following

"Ahimsa, satyam, asteyam, shaucham, indriyanigrahah, maunam" (prerana)

2. We have the faculty of being aware of the truth alone. (nirvikara)

3. With perseverance, being aware of the truth of the universe, by

noting the truths of the body first and the mind next and so on, till

there is no distinction between the known and the knower. (prajna or

vipashyana)

 

Assuming that one has taken the six precepts in the first point, how is

the faculty developed? This is something which is a matter of choice.

That is why we talk of three types of yoga.

 

Bhakti:

========

 

The devotion for 'God', is instructed in lay people for two principal

purposes:

 

1. The 'God' is an ideal to be followed. Look at the great qualities in

him and learn to imbibe them in yourself. We have Maryada Purushottama

Rama as an example of great ideals. Just try imbibing that one quality

of complete detachment from wealth that he had! Vishnu is the king of a

milk ocean and is surely very rich, since Lakshmi is at his feet (Vyasa

had beautiful ways of describing things in puzzles), but then no trace

of worry on Vishnu's face ("Shaantaakaaram, bhujagashayanam,

padmanaabham.....") Imbibe that quality of no anxeity and fear.

 

Shiva is the embodiment of Jnana. He fears nothing - serpents or

anything, wears almost nothing in the cold mountains. Look at his mane,

there is the crescent over there - he is so cool headed. And out flows

Ganga - so really cool (peaceful) and is finally 'Pashupati' - Here the

'pashu' refers not so much to Nandi as it refers to the wandering mind.

He has great control over the mind. This is what one should look at in

the concept of 'Shiva' 'Vishnu' or any other. Try to imbibe them in

yourself - slowly, you shall develop the faculty of becoming aware of

the truth.

 

2. The purpose of puja tries to drive into one's mind the feeling of

selflessness. But that is never actaully done. We serve prasad to the

Lord not for him to eat, but for us to consume. Whom are we fooling. We

ask the lord to cure the child of ailments, and promise him a coconut

if he does so. Why only if he cures him? Don't you have even so much

confidence in him. We make Vishnu's idol a golden umbrella and request

for prosperity in business. Why are you brbing him? My point has to be

take wisely. There is no harm in offering coconut or gold to the Lord,

but what matters is the 'chetana' - selflessness is the purpose, we

have started bribing the Lord.

 

As long as these purposes are met, Bhakti is good. But remember it is

very easy to say "I do the right thing" and deceive oneself doing the

very same things I have pointed above. Most (99.999%) of us get

deceived by the apparent simplicity of Bhakti. Bhakti gets reduced to

either such bribery or to meditation on some idol or figment of

imagination that is thought to be the soul.

 

Karma:

======

 

This calls for action and dropping of lethargy which is the apparent

reason for many to adopt skewed practices of meditation on one new

mantra, or a new sort of a feeling or some such thing. Lethargy, may

provoke a person to abandon work and start a false hoodlum of mysticsm.

This yoga calls for action keeps the selflessness foremost and induces

the idea of "I am a non-doer" into the sub-conscious. When practiced

well, it leads to the best results. Surely, it may take time, but its

really worth the effort.

 

Jnana:

=======

 

Now, one may ask this question, how can a person who has been imagining

an idol or a form to be God (a false imagination) suddenly be gifted

with the faculty of being aware of the truth? You are right. He cannot

be, and will not be. He however, will be gifted with 'Ekagrachitta'

(one-pointed attention) which (sometimes) aids in the process but is

not necessary for liberation. The progress from here might seem fast,

but the time taken to acheive 'Ekagrachitta' is tremendous and the

required state being 'Nirvikara' requires one to do away with the tools

(the imagination of God, or chanting a mantra) used to acheive

'Ekagrachitta'. Thus this may not always aid in the process of

liberation.

 

The pusuit of the state of 'nirvikara' is preferred and is possible

without complications. I don't know why people misguide everyone that

'nirvikara' is impossible to acheive without 'ekagrachitta'. But there

is no denying that there is a tool for that as well. And that is the

truth.

 

That is the beauty of this path - Jnana yoga, it starts and ends in the

truth.

 

Let's take something that everyone will have, so the method becomes

universally applicable..... Everyone need not have a hand, need not

have eyes to see with etc. but will surely have breath. (Not nose, but

breath) The beauty is that this could be taught to even one who is

dying, as long as he has breath left within himself.

 

Just note the flow of breath without regulating it (not pranayama) and

just note the following about it, as much as you can, without

frustration or resentment, with perseverance, dismissing all thoughts

as they come.

 

1. Is the breath moving inwards now or is it outwards now?

2. Is it warmer when moving in or out?

3. does it move from left or right or both nostrils?

 

Dismissing the thoughts of the mind is difficult and might be

irritating. (the mind is like a monkey) But do so, each time you are

reminded of your task, without a trace of frustration. Any posture may

be chosen, padmasana is preferred for it aids in later stages. As you

grow, try noting as many of the above as is possible. Please note that

all this is to be done with the free, natural flow of the breath. If

you find it difficult to note anything, two deep breaths and return to

normal. If it is still a problem, note this truth - "I am note able to

note anything right now. I am still very calm, and unfrustrated."

 

Practice of this for three days will give a very small glimpse of how

much our mind resents this, and how full of thoughts it is. Note that

all these thoughts are either of the past or of the future never of the

present. We have been living in such thoughts always. This is what

needs correction, and the mind simply refuses to cooperate. It takes

time for the mind to calm down. While for the average man (who has

taken the six precepts, they need more explanation, i don't have time

now), it normally takes three days to acheive some control over the

mind (though very faint control) it might take a week for some, an hour

for others.

 

In three days, one also gets to know one important thing:

"My mind takes time to come under control." or "My mind is difficult to

control." This act of facing the truth, aids in dismissing thoughts

without any frustration.

 

This was just 'Nirvikara'. Do not think that you are completely free

from vikara now. There is a very long way to go. Just to gain more

momentum, we may learn the next step of prajna or vipashyana and then

come back to step two and then to three and so on. This process takes

about 20 years on an average, a very short time for some and may take

entire lifetimes for others. The result - complete peace. It is then

that Jnana becomes complete.

 

The Rg Veda says that:

 

'Yo vishvabhih Vipashyati bhuvanah sancha pashyati,

sa na parodhati dvishah'

 

The truths seen in Vipashyana cannot be easily explained, and would

need actual practice. They are no unusual feelings, in fact there is no

feeling. There is just the knowledge of certain truths possibly in the

following order or possibly together. They are not told to anyone. They

just seem to get to the consciousness of the person, without any prior

philosophical study. It is difficult to put them into words.

 

'There is sorrow in this universe, all around use. My body is full of

sorrow'

 

'This sorrow is impermanent.'

 

'I am unhappy as long as I have the doer feeling. I become happy once I

drop all karta bhava'

 

'Happiness seems to exist where there is no sorrow'

 

'This happiness is also impermanent'

 

'This body generates, happiness or sorrow'

 

'The mind generates this happiness or sorrow'

 

'The sensations of happiness or sorrow in the body are impermanent'

 

'Some of my body parts seem to be non-existent for some while'

 

'I can penetrate my quest for knowledge deep into the body'

 

'Most parts of my body are impermanent'

 

'All of my body is a manifestation of the mind'

 

'My body is completely non-existent' -This state is called Bhanga Jnana

and is an important state. One who reaches this state will realize the

truth surely within very little more time. Maximum of three more births

would be required and that too may not be in Bhoo loka

 

'My mind is composed of Sanjna, Vijnana and Kalpa, of which Sanjna and

Kalpa are false images of ego'

 

'The ego is a false image of my Self'

 

' '- Cannot be said anymore.

 

This is what I meant by writing my first communication to you. Kindly

donot misunderstand me. I am sure that you may think that you have

known all these things. Kindly note that most of us have just heard of

them, we donot know them! Knowing is miles apart from what many of us

do by reading the scriptures! We don't learn to practice them. If you

please you may ask me more questions.

 

-Balaji

 

> Message: 12

> Wed, 24 Mar 2004 19:59:49 -0000

> "Balaji Ramasubramanian" <balajiramasubramanian

> interesting group, but.....

>

> Note from the List Moderators:

> Dear Sri Balaji:

> We want to take this opportunity to welcome you to the list. We

> request your thoughtful insights while actively participating in the

> list discussions. Your question and observation is well taken and the

> members will respond to you even though they may not necessarily

> convince you and change your attitude. The goal of this list is to

> change the mental attitude of its members from negative tendencies to

> more postive outlook. Also the problems that you are focusing on

> mostly due to 'ignorance.' Simple theories and/or simple life can

> become complex if we honestly don't attempt to remove our ignorance.

> May we request you to provide some simple solutions to the problems

> addressed by you. As you have rightly pointed out that doing 'pujas'

> or prayers or spiritual discussions is just a good beginning and is

> certainly not the end point!

> ===============================================

>

> Hello everyone,

>

> I pay my due respects to all of you and to all those well versed

> ones..... I have read a couple of messages in this group and was

> simply amazed at the level of knowledge of the scriptures you people

> have. But one gnawing question still remains with me. Why all this

> discussion and all these complex theories of Ishwara, Atman, Brahman

> and all that. Is there any worth in all that? Those who already are

> so well versed in the scriptures must be on the path of realization.

>

> But what I witness with most people around me (I don't quite know how

>

> all of you do) are just sitting and doing some puja daily. (Not that

> pujas are bad, but that after the puja no real change in the person

> comes about. He would shout at his wife or children or would get

> worried about the next month's salary or income tax....) It becomes

> hard to imagine that this could ever lead to the path of realization

> of the truth.

>

> The realization of the truth is (as I understand it, pleas correct me

>

> if I am wrong) to know the truth as it is without any shade of doubt

> about it, and I don't think it is possible to realize the truth

> through falsehood, but only by realizing what is false and what is

> true. In other words shouldn't we be trying to develop our faculty of

>

> discerning the truth? Shouldn't we be trying to do away with

> this 'Maya'? (which is after all just a euphemistic way of

> saying 'Ignorance')

>

> I however, do not wish to stop these discussions, they would inspire

> one to enter the truth. But please remeber that this is only shrutha-

> maya-prajna and that bhavana-maya-prajna is still to be acheived only

>

> through experience.

>

> -Balaji

>

>

>

>

>

 

 

 

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