Fwd: Mantropasana and Vichara -

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, ganapathy = = vijaya

<srividya101> wrote:

Dear Venkat,

 

Can u add your knowledge to this query.

 

Reg : " Mantra Sadhana can only purify and prepare the sadhaka for

self inquiry and make the process of self inquiry easy. Even SriVidya

upasakas have to do self enquiry along with their sadhana to get

moksha. Mere mantra japa/homa cannot give moksha. That is as far as I

gather. Maybe Srividya upasakas here can elaborate."

 

Rgds

 

Reply from a Non member but a senior Upasak on a query of one of the

member of our group.

 

Venkataraman Ranganathan <kaamakshi@h...> wrote: "Venkataraman

Ranganathan"

srividya101

Mantropasana and Vichara -

Sun, 01 Feb 2004 14:09:20 +0530

 

 

Pranams

 

I have no authoritative support to my perceptions: These are limited

and relevant to me at my present state of understanding, having heard

from diverse philosophical darshanas from childhood:

 

Any sadhana has a mixture and proportion of other sadhanas too and

are not mutually exclusive. Our preponderance in a particular sadhana

at a point in time is what we require. Mantra, bahya puja, antaryaga,

raja yoga, karma yoga, bahkthi yoga et all are inter-related at

subtle levels, one leading to and strengthening the other.

 

When we talk of a particular prayoga - or a tatva to the exclusion of

others - the purpose is - for us to understand its importance or

potential in its entirety. These are like economic theories'

exposition - where we assume other things being equal.

 

The other example which comes to mind is - what we do while cooking -

we make many things, some are parellel, some are sequential. but it

depends on what is being cooked and how we want it. In the same way,

though the ultimate result could be sweet, some could be like chakrai

pongal whereas some could be like laddu and someother could be like

thenkuzhal in vellam. What is essentail in these is- what have we

chosen to do and not to mix up at that level. If Thenkuzhal has to

be first fried, the process or sequence for that dish should be

strictly followed while doing that dish. In Chakkarai pongal we

donot fry it. these are different at operational levels though the

end result is sweet. Mixing up or comparison of superiority or

inferiority takes the essence of whatever upasana we do.

 

The statement that vichara is superior to mantropasana does not arise

in that context. We should have srdahha that mantropasana itself will

lead us to our stated objective. Otherwise, mind will wander and make

the mantropasana to just a ritual. We should be convinced that

mantropasana also has vichara element embedded into it and strengthen

our upasana through vichara on the mantra and the lakshyartha.

 

The objective in exclusive devotion to a particular sadhana is to

develop ekagrathai and unstinted devotion to what we do. It is

impossible to conceive of mantra sadhana as complete, without

vichara. For example, when we meditate on the mantra unless we are in

line with the Lakshyartha of the mantra, how can there be focus on

the mantra? While mantras will certainly produce results, the matter

for us is how much of it can we benefit from, in our journey towards

realisation?. It depends on our sradhha in the marga. For this

vichara is certainly required. Vichara removes our inherent

contradictions, which are not apparent at the conscious level.

 

In the same way, if we keep doing only vichara without karma, we can

not proceed. In vedantha there is a story of Dhonnaikku vennai

aadaram. The Guru sends a disciple to the shop to get some ghee from

the shop and the shop keeper gives ghee in a dhonnai, a container

made of plantain leaf. The ghee was solid as it was winter. The

disciple had a doubt - which is the basis - the ghee or the

container? While doing the vichara on way he found that the entire

ghee melts and he is left with empty dhonnai. Obviously, when this

story is told, they do not mean to deride vichara, but these have to

be understood as - we have a place for all darshanas in right

proportion at the right time for the right adhikari.

 

Our emphasis should be to pursue what is given to us and have

implicit faith that it has the potential for achieving the

realisation. Otherwise, why should sanatana dharma prescribe so many

margas. This is the reason there is emphasis on the right preceptor

who dispels our doubts in our journey. Such a person is defined as

one who is BrahmaNishtha, rooted in THAT.

 

If this is there, then we will realise that what comes to us has

everything in right proportion as relevant to us. I would put the

example of sandhya worship as an example. Does it have mantra

sadhana, yes. Does it have dhyana - yes. Does it involve bahya puja,

yes. Does it have raja yoga, yes. Does it have karma yoga, yes. Does

it have bhakthi, yes. Does it have nirgunaopasana, yes. Does it have

sagunopasana, yes. Does it have vichara yes. Then how can we say only

mantropasana or vichara alone gives mukthi? It is a combination of

all that is required for us to actualise THAT state.

 

I believe the Divine rushes to each upasaka what he or she or it

requires,as She is the one who kindles our intellect and energy in

that direction. If we remain open to Her, to cook us the way She

desires, if we have the trust that it is She who works, our emphasis

will shift to the action of surrender and will remain open to Her and

receive Her abundant grace.

 

It is not vichara or mantra or yoga or any other sadhana, which will

give self realisation or Mukthi, it is Her Grace alone which gives

mukthi. Otherwise, many Ramana followers should have become gnanis by

practicing "who am i" vichara, or many tantriks, mantriks or

vedantins should have become liberated, by pursuing exclusive yogas.

On the contrary, there are innumerable illustrations in vedantha

where receptive and enquring mind is emphasised alongwith undiluted

devotion to the Guru.

 

We pursue these to become adhikaris to receive Her Grace. If she

decides even without these we become adhikaris. It all Her karuna.

This is why JK said truth is a pathless land.

 

Pranams

 

Ranganathan Venkata Raman

 

 

Ganapathy --- Vijaya

 

" Jai Bhavani " - - - - " Jai Sri Lalitha Maha Maha Tripura Sundari "

 

" Sarvam Shakti Mayam Jagath "

 

 

 

 

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