June topic: mAyA in the Vedas: RV. X..177/ anandamayee

[Guest guest]

Namaste all,

By now those who have seen previous postings will have

noted my acknowledgement of the importance of Sri

Anandamayee in my life. This morning I picked my way

through masses of opened books, littering all tables,

to bookshelves where an unopened book might produce

some relevant insight. My eyes chose a little book

surrounded by fat books; it is a collection of

discourses by Anandamayee. The very first discourse is

not only generally relevant to our discussions on this

site, or anywhere else, but it has precise relevance

to the hymn dedicated to mAyAbheda and how the wise

use discrimination. I am posting it all as it is a

valuable reminder of what we are about:

 

Concerning the value of religious and philosophical

discourses. Mataji said:

 

‘By listening repeatedly to discussions and discourses

on topics of this kind, the path to first-hand

knowledge of what has been heard gradually opens out.

You know, it is as when water uninterruptedly dripping

on a stone finally makes a hole in it, and then a

flood may suddenly surge through, which will bring

Enlightenment.

 

Be it the perusal of Sacred Texts, listening to

religious discourses, engaging in kirtana (singing of

praise songs) God must be the alpha and omega of

whatever is done. When reading, read about Him, when

talking, talk of Him and when singing, sing His

praises. These three practices are intrinsically the

same; but because people respond differently. the same

is expressed in three different ways to suit each

person’s temperament and capacity for assimilation.

Essentially there is only He and He alone, although

everyone has his own individual path that leads to

Him. What is the right path for each, depends on his

personal predilection, based on the specific character

of his inner qualifications.

 

Take for instance the study of Vedanta. Some seekers

become completely drowned in it, just as others may so

lose themselves in kirtana as to fall into a trance. A

student of Vedanta may become wholly absorbed in his

texts, even more so than the one who gets carried away

by kirtana. According to one’s specific line of

approach, one will be able to achieve full

concentration through the study of a particular

Scripture, or by some other means.

 

First comes listening, then reflection, and last of

all the translation into action of what has been heard

and pondered over. This is why one has first of all to

listen, so that later on each may be able to select

Vedanta or kirtana or whatever else be in his own

line.

 

Have you never come across people making light of

kirtana, saying, “What is there to be gained by it ?”

Nevertheless, after listening to it for some length of

time, they actually develop a liking for it.

Therefore, one must listen before one can reflect, and

then later, what has been heard and reflected upon

will take shape in action suited to the person

concerned. To listen to discourses on God or Truth is

certainly beneficial, provided one does not allow

oneself to be moved by a spirit of fault-finding or

disparagement, should there be differences of outlook

to one’s own. To find fault with others creates

obstacles for everyone all around: for him who

criticizes, for him who is blamed, as well as for

those who listen to the criticism. Whereas, what is

said in a spirit of appreciation is fruitful to

everybody. For only where there is no question of

regarding anything as inferior or blameworthy can one

call it satsang.

 

Who is known as a Vaishnava? One who sees Vishnu

everywhere. And as a SAkta? One who beholds the Great

Mother, and nothing save Her. In truth, all the

various ways of thought spring from one common source.

Who then is to be blamed, who to be reviled or

suppressed? All are equal in essence.

 

Thou art Mother, Thou art Father,

Thou art Friend and Thou art Master,

Truly, Thou art all in all.

Every name is Thy Name,

Every quality Thy Quality,

Every form Thy Form indeed.

 

Yet He is also where no forms exist, as pure

unmanifested Being; all depends on one’s avenue of

approach.

Is it not said that what is viewed by the Saivas as

the Supreme (parama) Siva, and by those who inquire

into the Self, as the One Self is none other than the

Brahman Itself? In reality there is no contradiction ,

so long as the slightest difference is perceived, even

by a hair’s breadth, how can one speak of the state of

Pure Being?

For this reason, no matter what path anyone may

choose, it is That.

Vedanta actually means the end of difference and

non-difference. (Anandamayee only spoke Bengali and

she is here playing with Bengali in which the letters

B and V sound alike. Hence Veda can sound like Bheda

which, as we know from RV X. 177, means ‘difference’.

As anta means ‘end’ she constructs Vedanta as the 'end

of difference.')

 

While engaging in sAdhanA one must concentrate in a

single direction; but after it has been completed,

what comes then? The cessation of difference,

distinction and disagreement. Differences indeed exist

on the path, but how can there be difference of Goal?’

 

For Adiji with her little gems...I hope you like that,

you are not forgotten,

Ken Knight

 

 

 

=====

‘From this Supreme Self are all these, indeed, breathed forth.’