Treasures of the Past

Welcome to the VIII issue of treasures of the Past. In the last issue we took up the study of Isavasya Upanishad that is a part of Sukla Yajur Veda. We shall continue to study the Upanishad in this issue too.

The third verse of this Upanishad is commented below:

Verse 3.

asurya nama te loka

andhena tamasavrtah

tams te pretyabhigacchanti

ye ke catma-hano janah

One who slays his Athman goes to worlds devoid of Sun! Like the blind approaching the darker world! 

Here any one doing an activity, that is opposed to the divine or that leads one away from the divine, is described as one who slays his Athman. The blind being led into the dark world signifies world of ignorance devoid of knowledge! Let us see this in detail. With the free will, possessed by humans, especially those who intend to pursue Eternal Truth, will have to avoid anything that distracts them from their path of enquiry, anything that binds them to a lower conscious state, perpetuating birth and death! If they fail to observe this, it will amount to slaying of Athman, and confine them to the dark world, devoid of pure knowledge.The purpose of birth as a human being, especially of a sadak, is to seek God and not be lead away!

Consciousness, that is too gross, devoid of the knowledge of supreme, is described here as the Dark Sunless world, and Sama Veda also compares absence of divinity on the earth, to a cow that is barren or without milk. Similar expressions can be found in plenty in our scriptures. Knowledge being compared to Sun, Water, Milk, Wealth, and Food, are common, and depends upon the context.

Verse 4.

anejad ekam manaso javiyo

nainad deva apnuvan purvam arsat

tad dhavato 'nyan atyeti tisthat

tasminn apo matarisva dadhati

Here the verse states that Brahman has two apparently distinct attributes. Manifested universe and the Unmanifested. The Upanishad says that Brahman is unmoving, yet faster than mind! Beyond the reaches of the lords of senses, steady but ahead of all that run. Being there supports all cosmic powers and their activities.

Srimadh Bhagavat Gita verse 25 Chapter 2

avyakto ’yam acintyo ’yam
avikaryo ’yam ucyate
tasmad evam viditvainam
nanusocitum arhasi

Srimadh Bhagavat Gita verse 4 Chapter 7

bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakritir astadha

Srimadh Bhagavat Gita verse 5 Chapter 7

apareyam itas tv anyam
prakritim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat

Purusha Suktha Rik 1

sahasra SIrshA purusha: | sahasrAksha: sahasrapAt |
sa bhUmim vishvato vRtvA | atyatishTad daSAngulam

Purusha Suktha Rik 3

etAvAn asya mahima | ato jyAyAGSca pUrusha: |
pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi

All the above verses of Bhagavat Gita and the Sruti or Veda are emphasizing that Brahman is both manifested and Unmanifested acting as its base. Another fact has been clearly spelt out here. That is, the source of all indriyas can not be within the scope of indriyas.

Source is not dependent on them. Kena Upanishad asked a number of questions to arrive at a near description of Brahman. Taittriya Upanishad states that indriyas of speech and the mind cannot reach the abode of Brahman.

Verse 5.

tad ejati tan naijati

tad dure tad v antike

tad antar asya sarvasya

tad u sarvasyasya bahyatah

That moves, moves not, that is far, that is near, that is within everything, yet that is without.    

This verse can be understood easily as the Upanishad has already given enough clues to the line of thought we need to pursue. That is, opposite characteristics coexists in Brahman. In fact they are reconciled and are fused together! There are two levels of existence of consciousness, one is the gross consciousness having forms and names that operate within time and space and there is yet another having no attributes that far exceeds the phenomenal creation, acting as the base and also infusing the creation with its own force and pure form. These two characteristics are interpenetrating mutually. Mere words are absolutely not enough to express this concept and in fact any expression would distort the potential of realization.

With this we shall conclude this issue and shall meet again in the next issue.

 

Treasures of the Past

Welcome to the Treasures of the Past VII issue.

In this issue we shall take up an Upanishad called “ Isavasyam” of Sukla Yajur Veda. We shall see what our religious preceptors have commented on this Upanishad. We shall primarily take the commentaries of  Sri Adi Sankara Bagavatpada and Sri Ramanujacharya as reference and also look at the esoteric angle of the verses. The three branches of Philosophies are Dvaita, Advaita,and Visishta Advaita. These are based on the definitions of  The Eternal Truth or the principle of God that is Brahman. The first school, the Dvaita Philosophy emphasizes that The Brahman is unique and unparalleled in nature and the mortals through Bhakti can achieve only nearness to the Brahman and will be blessed with the opportunity to serve the Eternal Brahman. Hence they always remain separate. The second school of thought that is Advaita states that there is only one existence that is Brahman all other appearances are only illusions of the underdeveloped consciousness. This illusion is called Maya. Only the eternal truth is real truth. The third school of thought is Visishta Advaita is little different from Advaita Philosophy, it does not dismiss the whole creation as a figment of imagination but states that this creation is like the body of Brahman! The concept of Jiva Atman is considered to be the dwelling place for the Paramathman. The entire creation is considered to exist within Brahman and is brought out after the dissolution or deluge! There are other schools of thought where in the esoteric nature of Vedic verses are taken and their psychological purport is brought out. Isavasya upanishad consists of 18 verses. Within these verses it has packed the entire Vedanta Sara! (Essence) That is why this Upanishad is considered to be one of the foremost Upanishads.

When we take up a study of the Upanishad we have to consider the following factors:

To which Veda the Upanishad belongs?

What is the nature of Invocation verse?

To whom the Upanishad addresses its verses?

When we could understand the answers to the above questions, with clarity, then we can delve into the purport of the Upanishad directly with much ease. While doing so, we shall also take up verses from the other Upanishads that are relevant to the idea of discussion and also see the slokas of Sri Bagavat Gita on the subject. Where ever possible we shall see the verses of  Veda samhita in its original. This methodology will help us to focus on the central theme of the discussion and understand different schools of thoughts.

As mentioned earlier, this Upanishad starts with an invocation, which explains the Universal creation. It also tries to bring home the fact that, because Brahman has created this Universe out of self, it does not diminish in any manner. It stands effulgent in its supreme glory entering and enveloping its creation!

The invocation Verse says “ It is the whole, out of this, that which has emerged is whole, even though the whole has emerged out, what remains is the whole” this verse may appear to be inherently contradictory in nature. But, if you look at the verse very carefully, it reflects the entire Upanishad’s message in a nutshell!

Different schools of thought forcefully put forth arguments to prove that this world of creation, is an illusion, it is out of void that every thing emerges and into the same void every thing abides, the universal creation is like a dwelling place for the Eternal or it like the body. Jeevathma or the individual soul is the house in which the Eternal dwells. All this creation is drawn within it and ejected at Eternal Will.

We have to tread carefully analyzing these arguments; they use entomology, grammar, logic etc to prove their point. Great sages, personalities of divine order too have put forth their arguments to prove their definition is the closest to what it really means. In such a situation, how should one approach the subject? The main objective is to get the real purport and at the same time not to belittle any other point of view. Our objective is not to prove any one wrong or right, but to understand the concept.

The invocation verse itself gives us a clue. That is, a contradiction is being highlighted here.

Though the “whole” has emerged out of it, it remains “whole”. Here we have to reconcile the opposite characters of being whole and creating the whole out of it and still being the whole. This seemingly contradictory but essentially composite feature is the key to this Upanishad. There are a number of Upanishads that bring out this opposing attributes to Brahman and we can find similar verses in Srimat Baghavat Gita and Baghavata too, finally reconciling them.

Let us take up the first verse of this Upanishad.

Verse 1

Everything here is the dwelling place of the Eternal (without any exception), and is enveloped by Eternal. Keeping this in mind, do not covet for others wealth. The basic purpose of yoga and meditation is to realize the true nature of our being.

Unless we understand who we are, what is the purpose of this life, why this variety of creation and their relevance to us, then only we can appreciate the central purpose of Vedic teachings. 

Before looking at the purport of this verse let us be clear about the Invocation verse. As mentioned earlier it presents a paradoxical situation of two different attributes. So, this has to be resolved by the Upanishad in its following verses. Then this Upanishad is addressing a Sadak who is well versed in contemplation and steadfast on his goal of attaining the Supreme knowledge. The point here is that, the focus of the Upanishad, is a Sadak on his quest to know the Eternal and not an ordinary personality. We have to interpret all instructions and statements given in the Upanishad from the point of view of a Sadak only. At no point of time we should reduce the import to the level of a non initiate. If we do that we shall be missing the wood for the forest.

Now getting back to the verse, it says do not covet for others’ wealth! If it is an instruction to a non initiate, we can say that the Upanishad asks a human being to be contended and lead a peaceful life! Is this simple instruction being given with so much that follows this verse? No. From the stand point of a sadak, it connotes a basic requirement to be firmly established, before a sadak embarks on his quest for the truth. What could that be? The Upanishad explains in simple terms. It says, all that we perceive are God’s creation and He dwells in every thing, moreover he envelops his creation by exceeding it too. Yet another Upanishad called Maha Narayana Upanishad gives us a picture to visualize. It says that all this creation is only three fourth and Brahman stands above it by ten measures! Now if we mentally visualize what the Upanishad says as a sadak, then one would conclude nothing including himself belong to him. Naturally ones’ ego cannot assert and acquire anything for itself.

All the wealth that is perceived around is Lord’s wealth alone! It is the first step in Atma smarpana, total surrender to God. A sadak should live a life of a renunciate mentally! His worldly desires have no place in his sadhana. Hence this instruction.

The maha vakya or the great saying is indirectly pointed out here “ Tat tvam asi” , you are no different from the eternal; do not succumb to your ego that separates you. Surrender your ego!

Let us take up the second verse of this Upanishad.

Verse 2

Only that karma or the works, one should strive to perform and live for hundred years!

We should now analyze what is this nature of work that Upanishad emphasizes? Is it the activity of a normal householder? Or is it, as mentioned above, addressed to a sadak? It is talking about the sadak and not a non initiate. Then what is the difference between his activities and others? We fall back to the previous verse that tells every one, what should be the attitude of a sadak Every activity that a sadak performs mentally or physically should be dedicated to the Lord! Performing his activities like that, is in itself a yagna or samarpana. This Upanishad belongs to Yajur Veda that deals primarily with ritualistic symbolizations of self surrender. You may recall that a brahmachari starts his day with his daily routine of Sandhyavandhana followed by Samidh adhana. This ritual propitiates the Fire God invoking him and praying unto Him to fetch the required mental abilities for his quest of truth! While performing this ritual a young sadak to be, is instructed to recite “Agnaye idan na mama” Hey! Agni Bagavan! This is not mine but meant for the eternal. This is the first step that is taught in a progressive surrender of our entire being! When the ritual is finished it is customary to finish with an argya or water offering saying “what is performed by my body, by my speech, by my mind, by my sense organs, by my intellect, and finally through my atman or the inner most consciousness, and through my swabhava, all activities I surrender unto Sri Narayana”

Now let us look at what parables we can get from other similar philosophical works.

Bhagavat Gita Verse 24,Chapter 4

brahmarpanam brahma havir
brahmagnau brahman ahutam
brahmaiva tena gantavyam
brahma-karma-samadhina

 This verse states any activity of sacrifice or yagna is Brahman only! It says that in a yagna that is Brahman itself, the faggots are Brahman, The Agni is Brahman, and so is the performer. Contemplating upon Brahman like this one reaches Brahman! What this verse means to us. This verse tells us the right attitude that one must possess. He should perceive every thing as Brahman then only the surrender would be complete in all respects. Otherwise some thing will be held back as not being offered!

Bhagavat Gita Verse 26 Chapter 4

srotradinindriyany anye
samyamagnisu juhvati
shabdadin visayan anya
indriyagnisu juhvati

 This verse states about the method of offering the inner faculties to the God! Out ward expressions of giving food, clothing, wealth, flowers, water, ghee, and any other possessions into the fire alter in itsef may not achieve the required resolve to offer our thoughts, perceptions, our mind etc to God. But the Sadak or seeker should offer his inner faculties. This verse defines the will power turned towards the God as Agni and unto this will power the senses are to be offered as offerings! Thus one finally gets control of all the senses. He also overcomes the limitation imposed by them. The same result can be obtained when these senses are offered to the organs of perception with a clear understanding that these are divine! In that situation the activities or works performed do not perpetuate but results in consciousness being expanded!

Bhagavat Gita Verse 27 chapter 4

sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite

Some sadaks practice by offering the activities or works of indriyas or organs of perception, manas or the mind, the pranas or the vital airs, into Athman wherein an Athman is defined as a brilliant flame within. Later he proceeds to surrender this to the Eternal. This method stresses the mental conception.

Svetaasvataropanishad Verse 6 Chapter 2

The verse states when the fire is lit, air is supplied in a controlled manner and when Ananda or Soma the delight of perceiving God flows, the perfection in yoga is attained! Here the fire denotes the free will turned towards God, controlled air supply refers to the controlled prana through the pranayama, the result will be the Ananda that flows. All these go to show that a sadak should forsake his ego and do all his activities as offerings to God and so doing, he should wish to live for hundred years. A number of invocation verses that prays for good health of a student and the teacher always whish for good and auspicious inputs for all organs of perception, and also pray for a healthy body to continue the yogic sadhana. It is also the practice to bless the initiates to live for hundred years with perfect strength of indriyas!

We shall see the continuation of this commentary in the next issue, till then Good bye!

 

           

Treasures of the Past


Welcome to the VI issue of Treasures of the Past!


In the last issue we left at a point where we saw in detail what Surrender to God is all about. Dedicating every human activity to the God and engaging oneself in the activities of the worldly existence, in the same consciousness. By doing so we shall progress in our quest to reach higher levels of consciousness and at the same time avoid getting bound by the resultant effects of the activities we are engaged in, that otherwise would entangle us to the lower conscious planes or material thinking.

Scriptures frequently mention three levels of consciousness that play a major role in the Sadhana. They are Bhu, Bhuvar,Suvar.

These three will have to be surpassed to realize the eternal truth. Bhu means earthly or material consciousness. Bhuvar means the intermediate consciousness, and Suvar means heavenly abode or all encompassing consciousness where one realizes the state of oneness of all multiplicity, their essential source, unity as the base!



Here we have something to be proud of. Our Dharma or the code of conduct, that we had dealt with in the earlier issues, is unique as it had taken into account all perceptions of the subject of consciousness, that are possible, from people of different attainments with respect to development of consciousness! It starts with ordinary folks and ends with those who are pursuing the eternal truth! We have also inherited a wealth of literature, in the form of various scriptures, puranas, ithihasas, sutras etc. that guide us throughout our journey! This variety, complexity, is unique to our religion and gives you enormous freedom to think independently and question every doctrine before arriving at the central truth! And once you arrive at the truth, it remains infallible!


Enquiry into the eternal truth is mentioned as Brahmavidya. They had devised a method to safely undertake this through a combination of Mantra, Tantra, and Yantra! These three are sastras or practical guides to achieve the objective in a more scientific manner! Mantra comprises of an idea that is the central objective, this idea is given a physical form in a Yantra, and in order to fix the mind and contemplate on the physical form given to the Mantra through the Yantra one requires Bahya Pooja Outward expression of respect, Manasika Pooja Inwardly turned mind, paying respects to the form, so conceived and Ashtanga Eight limbed Yoga is all part of the Tantra. Sri Lalitha Sahasranama is one of the foremost of these Vidyas comprising all the above mentioned branches.



The Pranava or the primordial sound representing the all encompassing consciousness is “Ohm” that is divided into four quarters. The First quarter is known as Vaiswanara or Jagrat avasta, or the waking state of consciousness ruled by the Sun God and is sub divided into seven parts. These comprise of the celestial region that includes Sun, Air, Ether, Water, Earth, Celestial region and Avahaniya fire. This part of the Pranava is said to have nineteen faces that are 5 organs of perception and 5 organs of action and 5 vital airs, and 4 inner senses related to cognition.



The Second quarter of the Pranava is called Taijasa or svapna avasta or dreaming state. This state is an inwardly turned conscious state that has to be carefully understood in order to proceed further. To begin with our cognition is entirely out bound! In other words it is primarily governed by the material consciousness and is ruled by the organs and is dependent on them for any cognitive solution! In such a state mind remains a slave of these instruments and is limited in its scope. It is also unable to act independently of these instruments of perception, action and senses. Our first exercise is to break this bond and free the mind from its shackles! Once this is achieved then it is insulated from fresh influences from the outer environment. This requires constant practice and contemplation. Brahmavidya practice helps us to progress in this path. Once this has been achieved then

The latent expressions alone are reflected in the mind. That is the Yantra and the related Tantra and the Mantra that is being contemplated upon. The expressions of the outer world though remains as it is, it is not reflected in the mind.


After one spends considerable time at this stage, he or she moves on to the Third stage called Sushupta avasta or sleeping state of consciousness! This state is known as Prajgya where the two states of existence of consciousness that is waking state of consciousness and dreaming state of consciousness merge into one. The sadak only looks at the Eternal truth as the base consciousness that connects the variety of all the names and forms. He surpasses the influences of all the organs and senses and totally identifies himself with all the creation, and the outer environment too reciprocates this towards him. He becomes the true instrument of the Eternal consciousness that expresses fully through him. After this state of consciousness one proceeds further to reach the fourth state.



This fourth state of consciousness is called Antaryamin Turiya avasta, into that state all expressions merge and mind ceases to exist. This state is beyond all the above three states. This is neither external nor internal or both being non existent too! This can not be expressed adequately through words, but can only be realized. This state is called Turiya.


Still beyond is a state called Turiya Turiya that is Brahman the all encompassing Eternal consciousness, the Eternal truth!


Nrsimha Tapaniya Upanishad that belongs to Atharva Veda that deals with the Mantra, Yantra and Tantra concepts in detail talks about the Mantra Raja. This means that it is the ultimate Mantra that is superior to all others and prescribes various injunctions to impart this to a disciple. While detailing the necessary pre qualifications that were adopted by the Devas to accomplish the above stated four states of consciousness This indirectly states that humans have only reached the state of consciousness by which are called Devas! are as below: The Devas wearing only a bare loin cloth with their heads clean shaven like people of Sama Veda Saka or Branch, devoid of sacrificial thread like children yet to go through upanayana or sacred thread ceremony, dumb and deaf like Sri Sukha the son of Veda Vyasa, before the damsels of heaven, having no desire for sex like Arjuna in the company of Urvasi, dumb alike towards flattering and constantly loitering around like Naradha,

Always in tranquil state like Vyasa, possessed of supreme self control like Narayana! Inner and outer senses thoroughly abated like Sage Sounaka and others, Forbearing like Vasishta and last but not the least with mental equipoise like that of Lakshmana did the contemplation on instructions of Lord Brahma and realized the fourth state of consciousness!!


Now let us take up the interactive states of consciousness that lie between the four states of consciousness. The four states are 1.Vaiswanara or visva 2. Taijasa 3. Pragjya 4. Turiya. These four states of consciousness interact at all four levels thereby giving rise to different states of consciousness that are intermediate between them. Visva in its interaction results in the following: 1.Visva- Visva 2. Visva- Taijasa 3.Visva-Pragjya 4. Visva-Turiya states of consciousness. Similarly Taijasa in its interaction results in 1 Taijasa-Visva 2. Taijasa- Taijasa 3. Taijasa- Prajgya 4.Taijasa- Turiya. Next Pragjya in its interaction results in 1. Pragjya –Visva 2. Pragjya- Taijasa 3.Pragjya- Pragjya and 4. Pragjya- Turiya. Then the Turiya state in its interaction 1.Turiya-Visva 2. Turiya – Taijasa 3.Turiya – Pragjya 4. Turiya- Turiya.



This state of Turiya and that lies beyond the state of Turiya - Turiya are not in the scope of any verbal definition. If we can understand that the Sadhana Contemplation takes place within the mortal body using it as an instrument. It is the consciousness that is dynamic in the entire process and keeps changing and progressing to different states. The whole process involves a thorough transformation of the body that is the instrument as well as the consciousness. We can from this stand point understand the scriptures, as this concept forms the central theme of all the four Vedas and their Upanishads, Puranas etc.


In the forthcoming issues, progressively we shall take up the Upanishads, then Yajur Veda, particularly certain yagnas or rituals offering oblations into the fire. Later we shall take up the Sama Veda that is in the form of prayers addressed to various Vedic deities. Rig Veda is identical with Sama Veda, but not in the song format. We shall presently leave the Atharva Veda because it is in the format of Mantras, Tantras and Yantras that are adopted by those who actually practice this Sadhana.

Treasures of the Past

Welcome to the treasures of the past V

In the last issue we saw that a Sadak will have to ascend in the realm of consciousness and as he ascends, the consciousness is gross, at the lower level. It is also called material or sthula or jagrat avasta. As you may be aware the gross world is the manifestation with names and forms. That is, in some forms, the consciousness is dormant and in others it is somewhat prominent, while in others such as humans it is evident due to well developed faculties and mind. The human form, has well developed instruments of perception which have led to the consciousness finding a spontaneous expression through them! This is only, a part of the evolution .In the form of humans, the immense potentialities are pregnant. In other words these potentialities can be harnessed to reach the pinnacle of Godhood.

Our scriptures have analyzed this progress towards higher consciousness and have clearly spelt out the methods

To achieve this progress, the Dos and Don?ts are there to be borne in mind while doing the sadhana or contemplation. They had devised the methods or rituals that are suited to different temperaments; different stages of development the consciousness that has already taken place, in an individual, in his or her social environment. These rituals gradually elevated them from a stage, where their external bound consciousness, that is firmly attached to the material surroundings, to a more subtle planes.

You may have a question in your mind now. How is it possible to achieve this objective through the rituals? They have been described as barbaric or unscientific and irrational by the modern western outlook! But we all tend to forget one basic instinct of all human beings. Once he or she is born into this world, the so called knowledge, culture, rational thinking etc are taught to him by his society or the members therein! It is nothing but an accepted opinion for generations and have emanated from one or many individuals! Some times our modern science conducts experiments and comes to certain conclusions that having been verified, these are declared truths! Again these experiments are products of individual mind and intellect and there is always a possibility of change when a more authentic result emerges, that pushes the previous one to the background!

In the meanwhile the evolution of cosmos or the gross bodies making up the universe itself has been undergoing constant changes. Science struggles to keep pace with these changes because it relies on the human intellect which is limited by the aging factor of the instrument called brain, through which it effectuates! Essentially one individual can not continue the experiment or research and the theory or hypothesis will have to be carried forward by some one else who survives after the originator. This naturally results in modifications to the original thought form! So what we believe as truth or established theories are only evolutionary thoughts and theories. Now you may arrive at your own conclusion as to what is rational and irrational.

Truth per se is always different at different levels of consciousness. What is appears to be the truth at the material plane of consciousness need not necessarily be true at higher levels! The ultimate truth is always distorted as it reaches the gross planes, because the human emotions from the vital plane, from the physical plane cloud its purity and distort!

Now coming back to the rituals, these were designed to suit the variety of creation and did not ignore the fact that consciousness is present not only in the human form but also in all other components of creation and the vibrations between them freely interact. This fact seems to be totally missed out by all modern thinkers and they are seen struggling with opposing forces of their own environment!

To give you an example of how this was taken into account I shall give you a few riks or songs of praise from Yajur Veda! In a yagna or sacrificial ritual called Darsapournamasa yagna, fire was kindled with two pieces of wood cut from the tree. By rubbing these pieces together due to friction, fire sprang up and burst into flames! This could have been achieved by mechanically cutting the wood! Whereas there was a prayer addressed to the tree! It says, Ho! Piece of wood you were there in the tree with a purpose, thou shall be brought to this ritual with salutations! Thou art the carrier of our thoughts because you hold fire (Potentiality) within. But this word ?Fire? is freely used even today represent the zeal in an individual! This fire is represented as aspiration in human emotion! Thou art the cause of awakening; Thou art the possessor of tranquility. I carry thee to the yagna or ritual! Now would you term this prayer irrational? Does this not show his intimate relationship with his environment and his abiding concern for their relevance to his life? In contrast modern man today keeps fretting about green house effect! Have we really evolved? Or are we on a retrograde?

In yet another prayer the individual performing yagna brings earth to the altar of fire from the rats? burrows! Sounds funny and to the western thinker would sound all the more barbaric! But unfortunately these conclusions only showcase the poverty of modern thinker in terms of his lack of knowledge! Let us see what this verse has got to convey. The great sages were well aware that the consciousness is a phenomenon that is present not just in one location within the human body but is present in every cell of its composition! They perceived life in the minutest cell structure! The concept of atom was not at all new to them and in fact they declared the God consciousness to be subtler than the atom!Anur aniyan mahato mahiyan a statement in our scriptures state that the God is subtler than the atom and bigger than the biggest!

Now bringing the earth from the borrows signified that the consciousness that is fragmented and spread through out the body in its cells will have to be focused, collected, to contemplate on the central truth, that pervades them as well as governs the vast cosmos! Similarly yet another verse talks about bringing the earth from white anthills! In Sanskrit the word that represents these insects is called Vamri that means to bring out, vomit, to turn inside out! Is it not puzzling? Now a modern day analogy will clear the cloud! We frequently use a terminology called Exposure what do we mean by that? We have often heard people saying that, so and so has wide exposure! We even advise younger children to be exposed to the current developments! To be precise, we mean, that what is hitherto not exposed, is brought out, face to face with an object so that cognition takes place in the right perspective! This concept was emphasized here in the ritual when they brought the earth from the white anthill. Now I know a question comes to our minds immediately why white ants? Why not ordinary ones? We know these white ants turn the wood and break its composition! Throughout our scriptures, humans are compared to the plants, trees etc. So in a spirit of sacrifice, when you expose consciously every cell of our being to the Truth of universal consciousness or God Consciousness, then they fully transform from being materialistic to more subtle, expansive. Though this cannot be expressed clearly through limited vocabulary, it needs to be experienced. Our Vedantic treatises have termed it as total surrender! Without holding back anything! The term used is Saranagati or total surrender. When Sri Ramanuja extols Lord Ranganatha Vishnu he explains the term well and says that it should be with Poorna Visvasa or abiding faith!

We shall see more elaborately about the states of consciousness and their interaction with other planes and the resultant status of consciousness.

Treasures of the Past

We left at the beginning of contemplation and observing the thought process in the last issue. We now continue this and take it further into to the realm of meditation and Yoga.

The picture is of a Yogi doing Tapas or intense contemplation. It is highlighted with the seven centers of energy confluence inside the human body that propel the consciousness from the material plane to that of divine domain.

1 At the base of the spine is Muladhara which corresponds to the Sacral Plexus.
This charka is ruled by Sakini Devi who is present in the form of a flame!

2 Swadhistana which corresponds to the Prostatic Plexus. These two are placed one before the other.
This chakra is ruled by Kakini Devi.

3 Manipura, the third chakra, corresponds to the Solar Plexus.
This charka is ruled by Lakini Devi.

4 Anahata, the fourth chakra, is located in the heart region, and corresponds to the Cardiac Plexus.
This chakra is ruled by Rakini Devi who is present in the form of a resplendent Sun!

5 Vishuddha, the fifth chakra, is in the throat region, and corresponds to the Laryngeal Plexus.
This chakra is ruled by Dakini Devi.

6. Ajna, the sixth chakra, is located between the eyebrows, and corresponds to the Cavernous Plexus. This chakra is ruled by Hakini Devi. .

7 Sahasrara, is the seventh chakra, is located on the crown of the head, and corresponds to the Pineal Gland. This chakra is ruled by Yakini Devi who is present like a shining full moon!

During meditation the Avarohana or descending and then Arohana or ascending method is followed and these personifications of Devi rupa in their respective abode helps to concentrate on the chakra and achieve laya or one pointed attention. The process starts at throat region or Visuddhi chakra region.

The Brahman or Sadasiva is described as five fold here as Adi Sakthi (Aham), Para Sakthi, and Iccha Sakthi as Brahma the creator also called Virat, in charge of Srshti or creation. He represents the Jagrat avasta or manifested universe or gross consciousness. This state is also known as state of being awake or being aware of the world around. Gyana Sakthi, representing the sustainer or Vishnu, also called as Swarat the ordainer , operating on stability within the time and space concept. This state is called Swapna avasta or a dream state of consciousness. This part requires certain amount of explaining. That is, why this state is called Dream state? Because certain amount of stability and feeling of permanence is required in order to conduct the affairs of the universal creation and its activity. This is achieved through a make believe feeling of separate identity. Through the concept called Maya a tatva or a principle called the Ahankara comes into play. This effectively separates the identity though apparently. Hence the activity goes on! Kriya Sakthi or Rudra representing the destroyer
(of vasanas) also called Samrat the ruler, who operates in a state of consciousness called Sushupti an intermediary state of consciousness where the awareness about the fallacy of separate identity is present at the same time total identity with Brahman is not achieved as the impressions of various vasanas acquired in the gross dimension still persists. There are knots or blocks that are placed among these charkas! A Sadak will have to cut them upon reaching the respective abodes and proceed further. A surprising aspect is that these knots are named after the very God heads we call as Brahma, Vishnu and Siva. These Gods are both facilitators and those who check the progress of a Sadak! This concept comes amply clear when you closely look at various Vedic mantras in Yajur Veda. They are in the form of a prayer to Visnu and Agni not to harm the sadak and instead facilitate progress in the attempt to reach higher conscious levels. A Sadak is also expected to maintain celibacy and the names of the Asuras who are vanquished by Goddess Sakthi in her avatar as Lalithambika is also note worthy. They are Visukra, Vishanga. These names indicate the exact pitfalls that await a sadak on his track! Visukra means one who takes away the vital energy that one generates through observance of celibacy. Vishanga means one who distracts the attention and draws towards the Vishaya Anubhava or sense perceptions! We shall see the significance of many Asuras like Banda, Mahisha, Sumba, Nisumba etc in the coming issues and understand their inner meanings.

During the process of Contemplation or meditation one must strive to surpass these three states of consciousness and achieve the fourth state and still go beyond. Because in all these three states of consciousness the principle of time and space operate! Though on different scales!

We shall see how to reach these states of consciousness and what happens upon reaching them in the coming issues.

Yoga Sadana

Treasures of the Past

Last issue ended with a question. That is whether there can be a possibility of life without suffering and also be full of enjoyment. The answer is YES! Our scriptures have stated that all material enjoyments are subjected to the influence of time and space. Naturally they will be limited in their existence and can not be perpetually be present. They constantly outlive their utility and soon are replaced by yet another object! Similar rule applies to sufferings too. So there is no individual who suffers eternally or enjoys eternally. Here one interesting phenomenon needs to be elaborated. Let us take a hypothetical example of an enjoyment being sustained by the will of a person. This possibility is theoretically true. But this enjoyment will turn into suffering because of other factors that come into play because of interaction of time and space. Two stories in the scriptures depict this scenario well.

The story of Nachiketas, he is offered longevity by the lord of Death! The Lord of Death says that you may live as long as you wish! This very boon is limited in time, the phrase ‘as long as you wish’ determines its limitation. Puranas are replete with stories wherein the Asuras ask for boon similar to the above and whenever they insist on perpetual nature, God always says that it could not be granted and modifies with a time limit! In this story, Nachiketas says that there is no use of accepting such a boon because living too long itself is a problem. Yet another story says that sage Bharadwaja wanted to learn Vedas and started learning them, in the process he lived for three hundred years, but could not finish learning so he thought of Lord Indra, and due to his sainthood Indra appeared before him. Bharadwaja asked his life span be extended by another three hundred years. Indra readily agreed and granted the boon! The sage spent next three hundred years learning Vedas but could not finish them. So he asked for yet another extension. This was also granted, and he continued learning Vedas but before the fag end of three hundred years Indra appeared before the sage on his own volley and asked the sage whether he had finished learning, for this, the sage replied in the negative. Then Indra pointed to the sage, three huge hills in front and told him what he had to learn is equal to them and took a hand full of sand and told him what he had learnt is just that much! And told him to contemplate upon God with draw his senses inward and realize the Eternal truth. These stories highlight the folly of achieving happiness by outbound senses and mind whereas if it is turned inward one would achieve everlasting happiness! This is what our seers called as Sadhana. To do this you need to have a good vehicle that is our body which is fit. Unfit body is like a vessel with hole that can not hold water.

Once equipped with a perfect body your attempt begins, to start with the physical plane, here the vital and physical consciousness operates. We have to understand yet another concept here. Our body is like a bag with nine openings! But within it we have substances that are made of the five basic elements. These are gross in nature, but there are also subtle impulses or forces that operate in these regions. This force is called consciousness. Vital consciousness is full of basic instincts and emotional forces. The desires, fear, hunger, physical feelings etc are all governed by this vital consciousness. This Vital consciousness operates or interacts through the physical consciousness that and finally executes through the organs of perception in coordination with our intellect and the physical brain! Through the practice of Yoga and pranayama we can direct the cosmic energy that is dormant in our physical nature to become active and rise up through the area of spine and reach the crown of our head! Once this is achieved a person gets into a state of Ananda which is eternal and unlike all other worldly pleasures that last during a limited period of time.

Can this state be achieved only by practicing Yoga and Pranayama? No, these two are not the ends but only the means to achieve the goal. These practices help in fine tuning the body and to a certain extent regulate the mind in its out bound sorties. One has to constantly contemplate upon God and increase the self awareness! What do we mean by this?
Initially every one in this world is a victim of circumstances! Voluntarily and involuntarily we open up to the influences that stream towards us from the surroundings! This statement may appear to be little puzzling. But it is true. All thoughts that come to the fore are not ours in fact most of them are from outside! We open to their influence and our mind consents and ego is satisfied and thus a false notion emerges and a make believe feeling is given shape. We believe that these thoughts are our own!
In fact these are vibrations that have attenuated with our existing vasanas or impressions that we carry. These vasanas need not be of one incarnation but can be of several incarnations as different individuals or beings. Each of these vasanas tries to fulfill its part through the vehicle that is the physical body. The present choice of the physical body is according to the strongest of these vasanas or impressions. During the present life span some may get exhausted others reduced, new ones added due to the above mentioned interaction.

Now do we have any choice of changing all these or simply submit ourselves to these dictates? Yes, we do have a choice. By gathering our scattered being, by integrating through a strong divine orientation the influence of these outside forces streaming into us can be stopped! Gradually one learns to watch these streaming thoughts and vibrations come within our being and leaving without consent of our mind due to its non involvement acquired by practice. This aptitude when becomes strong, the psychic consciousness takes control of our being and governs all our outward actions and naturally all our activity is centered on the Divine. This is easily said than done!

Maya expounded

Welcome to the second issue of Treasures of the past

The sense of independent identity with respect to the creation is called Maya! This concept serves a great purpose with respect to the ever changing, self-sustaining and infinitely perpetuating, numerous forms and names of creation!

What purpose?

Let us examine this little carefully. A story in Srimad Bhagavata Maha Purana compiled by the great sage Veda Vyasa provides us the clue.

When Lord Brahma or Brhaspati the first and foremost godhead to emerge after the Virat Purusha contemplated on the God and as ordained created a number of excellent off-springs, beholders of virtue and told them to go to the earth and procreate their lineage. But these sons of Brahma who were born through his thought process were so enlightened that when they went into the world did nothing but started meditating upon their source and attained samadhi or jeevan mukthi! A state of self-realisation So the very purpose of Brahma’s great effort was defeated.

In other words, if they had been ignorant of their real source they would have in all probability served the purpose. So Brahma realised that, and thought yet another set of people have to be created and sent. This time he took care to take advantage of the tool of illusion that had earlier acted on him, to conceal the knowledge of their source from them and made them believe that they all have a separate identity. But this time too, he had to meet with failure because another son of Brahma called Naradha was there at hand to dispel their ignorance and make them realise their original source and this resulted in these sons renouncing the world and attained mukthi or salvation! This act of Naradha annoyed Brahma and he cursed him to keep wandering around the universal creation without break! Finally Brahma succeeds in creating the offspring , through them he could sustain this creative process of universal activity.

From this story two things become clear to us. That is 1.Progeny created by thought process was employed to sustain the process of further creation. 2. Assumption of Separate identity was a prerequisite for this activity.

We also learn that by proper orientation and guidance we can identify the real source and be free from the cycle of creation and destruction! This leads us to the next logical step. Where another question confronts us, that is, Can I possibly exist without this separate identity? If yes what happens to the concept “I”?

The answer to the first question is ‘Yes’ and the second question is that the “I” becomes an all encompassing “I” and not a narrow one. To be more specific, upon contemplation one reaches a state of consciousness where the narrow divisions of form and name at pure physical state begin to blur and sense of identification with other components of creation emerges. The person realises and feels the common identity that effectively fuses him with all others irrespective of their form and name! Even this realisation is not an end in itself but only a means to further progress he can make in this process!

Now let us go back to the concept of separate identity. The moment a separate identity is assumed the rules of the game change accordingly. All actions of an individual entity will have to be effectively fastened to the same identity and not to be expanded or allowed to overlap! This rule of creation comes into play and all actions or karma of the entity through the organs of perception whether well developed or not, results in certain reaction. A complex concept called Dharma comes into play to make the whole process more equitable among all separate identities!

Since we had already seen the possibility of existing with an enlarged sense of identity, a method was developed by those enlightened seers or those who had surpassed the barrier of forms and names to regulate the actions. This was called as Varnasrama Dharma. This is purely an intellectual product and in no way to be confused with its new Definition of today that is simply an emotional outcome.

The primary division was based on the traits that the identities imbibed from their birth that is 1.Those who could contemplate upon the truth with unwavering concentration and discover the Self or the real source and also propagate this to others. 2. Those who identified themselves with the physical form through their consciousness at various levels, at the same time felt the need to offer their skill to protect the components of this creation. This is of course is a very weak force of consciousness that tries to strike a common chord with other components of creation.

3. Those who are just like the previous category, but only little different in their approach, they feel the need to create more components that are right for sustenance and believe in perpetuating wealth, the conditions necessary for existence. 4. Those who are habitually inclined to strengthen, maintain and oversee the components of creation. A subtle line that divides the last two categories is that one is self-driven and the other is dependent with respect to its action.

These four divisions were well defined and their duties earmarked. Naturally actions that are not in tune with the purpose or goal of that particular category when pursued results in aberrations that are some times detrimental to the smooth functioning, that is called suffering. This is what we call as results of karma or action. Then the questions arise as to what happens when the actions are supportive and supplementary? The answer is, the results are always rewarding! This is called enjoyment that is a gift given by the Maya to the separate identity I. We get the clear indication of this analogy through the Lalitha Sahasra Nama the thousand names coined in prayer to the Goddess Sakthi the embodiment of Maya!

The names are

1.Varnasrama vidhayini

2.Dharma, Adharma vivardhini.

They imply that Sakthi is the force that puts these divisions into action and makes her subjects follow, and she is the one who distributes the fruits of all actions either good or bad. Yet another name gives us another clue. The name Vishnu Maya Vilasini tells us that she is the right force of God to meditate upon, to over come the effects of Maya by which the real nature of Maya will be known!

Can all our actions be modified to yield only gifts of enjoyment? Can life be without suffering?

To seek answers to these questions let us wait for the next issue