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Shatashloki – VII (Shloka 8)

Philosophy, Reflections, Shatashloki, Upanishad, Vedanta

“Shatashloki” of Shri Shankaracharya – VII (Shloka – 8)

The Teachings of the Upanishads

Shloka – 8

Translation:

To appease a child who is crying for a long time, his/her mother gives the child various fruits like grapes, or dates, or a mango, or a banana to eat. Similarly, the Upanishads have prescribed various methods to bring peace and to acquire proper knowledge to the disturbed mind of a deluded person whose delusion has been piled up due to the ignorance of innumerable past lives.

Comments:

A Mother consoling her crying child:

This picture of a mother and child is universal. The food items may vary. I wonder how many children will be appeased by fruits! This mother must be of a Sattvika nature who gives Sattvika food to her child. Usually, the candies and the cookies appease most of the children. However, the picture of a crying baby and mother’s various attempts to appease her child is universal and eternal. It is an appropriate picture which follows by Shri Shankaracharya’s message.

Shri Shankaracharya considers the Upanishads as the Mother of all people and the Upanishads through their teachings trying to appease the crying people. The people are crying like babies due to their problems of life and many problems are self-created. Shri Shankaracharya says that the fundamental cause of all human problems is the ignorance of the Reality. A person by ignorance thinks that ‘I am such and such a person and I am this body and mind.’ With that ignorance, all the problems begin.

The cause of crying:

Children cry when they don’t get what they want, or they are hungry, or something is hurting them, or they are tired or sick. Adults think that the children are ignorant and they cry because they have a lack of understanding. But, adults also cry. They cry mainly when they are sick, or they lose their near and dear ones, or they lose their jobs or money, or their desires do not get fulfilled or they feel helpless. I am sure the wise people who love all and have compassion for all feel the pain of the crying adults, but they know that these adults are crying because of their ignorance and lack of true knowledge.

In human life, there is little joy and lots of suffering. Birth, old age, sickness, and death are painful. Dejection, any kind of loss, and not getting what we want is painful. On top of this natural calamities come. Many people were happy with their normal life. But the coronavirus came and disturbed the happiness of people all over the world. Everywhere people are filled with the fear of death and uncertainty of life. In the hospitals, people are separated from their families and are suffering alone and many of them are dying alone. Maybe after a few months or a few years, the coronavirus situation gets under control and we may go back to the ‘revised normal’ living. But after that, the whole package of our previous joys and sorrows, desires and disappointments, future plans and their obstacles, and many other things will come back and they will occupy our mind.  Sri Ramakrishna says that “If you throw a brick-bat into a pond covered with moss, you get a glimpse of the water.  But a few moments later the moss comes dancing back and covers the water.” Similarly, in painful times we come face to face with Reality of life, but then the Mahamaya, the deluding power of Brahman, covers our minds with many unfulfilled desires and we forget the Reality.

Even without any natural calamity, we are not always happy. Our desires have no end. When our desires are not fulfilled we are unhappy. Even when our one desire gets fulfilled, other desires occupy our mind and will not let us enjoy the happiness we had acquired. Many times, we work day and night sacrificing all our comforts and pleasures to acquire one worldly object. But when we get that desired object, our mind loses interest in that object. Thus, the problem is not in worldly objects, but it is in our minds.

The real urge to acquire spiritual knowledge:

Only when we realize that the worldly objects cannot give us longer-lasting happiness, then we look for something higher than the worldly objects to acquire longer-lasting happiness. Lord Buddha saw this longer-lasting happiness or serenity on the face of a mendicant who had no worldly possession. Shri Ramakrishna said that as long as the child is busy playing toys, the mother gets all the work done in the house like cooking and other choirs. When the child gets tired of playing with the toys and really needs his/her mother, then the child screams for the mother.  At that time the mother puts away the pots and pans and comes to the child running. Similarly, when we realize that the worldly objects like toys cannot give us the longer-lasting happiness, then the real hunger for the higher knowledge comes. Until then we have to go through the waves of joys and sorrows in life where the waves of sorrows are higher and deeper than the waves of happiness. We appreciate and understand the value of the Upanishad’s teachings when that real cry comes from within.

Would crying help?

From the human and the practical point of view crying helps to vent out our pain lying within. If people don’t cry and keep the pain inside, then they develop psychological problems that are harmful.

However, just venting out our pain by crying and then get back again into the same routine of life which keeps us in the vicious cycle of suffering and crying, does not help to remove the main cause of our suffering. People think that crying to God may help fulfill our worldly desires.  Swami Vivekananda says that such crying increases our superstitions.

Swami Vivekananda:  “You know in your inmost heart that many of your limited ideas, this humbling of yourself and praying and weeping to imaginary beings are superstitions. Tell me one case where these prayers have been answered. All the answers that came were from your own hearts.

You know there are no ghosts, but sooner are you in the dark than you feel a little creepy sensation. That is so because in our childhood we have had all these fearful ideas put into our heads. But do not teach these things to others through fear of society and public opinion, through fear of incurring the hatred of friends, or for fear of losing cherished superstitions. Be master of all these,

What is there to be taught more in religion than the oneness of the universe and faith in one’s self?”

In the following passage, Swami Vivekananda says that the ultimate help is going to come from within. There is no use of crying.

Swami Vivekananda: “It is a tremendous error to feel helpless. Do not seek help from anyone. We are our own help. If we cannot help ourselves, there is none to help us. …”Thou thyself art thy only friend, thou thyself art thy only enemy. There is no other enemy but this self of mine, no other friend by myself” (Bhagavad Gita 6.5). This is the last and greatest lesson, and Oh, what a time it takes to learn it! We seem to get hold of it, and the next moment the old wave comes. The backbone breaks. We weaken and again grasp for that superstition and help. Just think of that huge mass of misery, and all caused by this false idea of going to seek for help!”

The cause of our suffering is ignorance:

The Upanishads say that the cause of our sufferings is the ignorance of our true identity which is called ‘Atman’. We think that we are just our body and mind, but through reflections, meditations, and proper spiritual practices Rishis and many saints realized that behind our body and mind there is something eternal and non-changing substratum called ‘Atman’ which is our true nature.  By nurturing the ignorance of our true nature we suffer again and again.

Swami Vivekananda says, “The main cause of all bondage is ignorance. Man is not wicked by his own nature–not at all. His nature is pure, perfectly holy. Each man is divine. Each man that you see is a God by his very nature. This nature is covered by ignorance, and it is ignorance that binds us down. Ignorance is the cause of all misery. Ignorance is the cause of all wickedness, and knowledge will make the world good.”

Swami Vivekananda says, “A caterpillar spins a little cocoon around itself out of the substance of its own body and at last, finds it imprisoned. It may cry and weep and howl there; nobody will come to its rescue until it becomes wise and then comes out, as a beautiful butterfly. So (it is) with these our bondages. We are going around and around ourselves through countless ages. And now we feel miserable and cry and lament over our bondage. But crying and weeping will be of no avail. We must set ourselves to cutting these bondages.”

What to do then? Swami Vivekananda talks about it in the following passage:

Swami Vivekananda says, “If the room is dark, do you go about beating your chest and crying, “It is dark, dark, dark!” No, the only way to get the light is to strike a light, and then the darkness goes. The only way to realize the light above you is to strike the spiritual light within you, and the darkness of sin and impurity will flee away. Think of your higher self, not of your lower.”

This higher self is within us.

Swami Vivekananda says, “The Vedanta proves that the truth for which we have been searching all this time is present, and was all the time with us. In our ignorance, we thought we had lost it, and went about the world crying and weeping, struggling to find the truth, while all along it was dwelling in our own hearts. There alone can we find it.”

The teachings of the Upanishads:

Swami Vivekananda brought out two major teachings of the Upanishads: ‘Oneness’ and ‘Faith in one’s Inner Self’.

The ‘Oneness’ is the ‘Oneness of Existence’. The Upanishads teach that there is only one Reality, one Existence behind the varieties of people, animals, trees, plants, stars, sun, moon, planets, and all the objects of the universe. The same Brahman appears out of our ignorance as a variety of things. It is like waves in the ocean of consciousness. Various waves arise in the ocean. They look different, but they all are nothing but the ocean water. They appear in the ocean and again merge in the ocean.

The following passage gives us some idea about the Brahman:

Swami Vivekananda says, “The Purusha (Brahman) does not love, it is love itself. It does not exist, it is existence itself. The Soul does not know, It is knowledge itself. It is a mistake to say the Soul loves, exists, or knows. Love, existence, and knowledge are not the qualities of the Purusha, but its essence. When they get reflected upon something, you may call them the qualities of that something. They are not the qualities but the essence of the Purusha, the great Atman, the Infinite Being, without birth or death, established in its own glory. It appears to have become so degenerate that if you approach to tell it, “You are not a pig,” it begins to squeal and bite.”

The same Brahman reflects in each individual as an Atman. Sri Ramakrishna says that imagine the body is like a plate and the mind is like water in the plate and in that water there is a reflection of the sun, which is Atman. This Atman is our true identity. It is divine. It is never born and does not die. Its nature is Existence-Knowledge-Bless Absolute. By realizing It all our fear of death goes away, our mind gets filled with bliss, and we get endowed with tremendous inner strength. This is the second thing we can learn from the Upanishads, ‘the faith in our true identity – Atman.’ By realizing Atman, we can remove the cause of all our sufferings.

Sri Ramakrishna’s teachings of crying:

Sri Ramakrishna says that people shed a jug of tears for their relatives, money, and many worldly things, but who cries to realize God. If people sincerely cry for three days to realize God, then they have a vision of God.

This crying is not for the worldly rewards and for worldly gain. This crying comes when we understand the futility of trying to get longer-lasting happiness from the finite worldly objects. Sri Ramakrishna used to say that often one has to go into solitude and reflect upon the ultimate truth, ‘Brahman alone is real (permanent) and everything else is unreal (impermanent)’.  By realizing the eternal and omnipresent Brahman, we feel infinite bliss within and we can go through the joys and sorrows of life keeping our mind always focused on the Brahman. Then, we may cry due to human suffering, but we will not get deluded. We always remember that this world is impermanent and we have to move on.

The Upanishad’s teachings will make us strong and fearless and will give us the fulfillment of life. The four yogas (Jnana Yoga, Bhakti Yoga, Raja Yoga, and Karma Yoga), developed from the Upanishads and the Bhagavad Gita, are also helpful to remove our sufferings of life.

Note: Today is Lord Buddha’s Birthday. His goal of life was to remove the sufferings of life and bring bliss within. May we make sincere efforts to remove the sufferings of our life and bring peace and bliss within.

 

 

 

 

 

 

Brahma Sutras (Lesson – 3: Sutra – 2)

Brahma Sutras, Philosophy, Reflections, Vedanta

Brahma Sutras – Sutra 2

(Study based on Shri Shankaracharya’s commentary)

Topic – 2: Definition of Brahman (sutra-2)

Sutra-2:

Meaning: From Brahman came the creation, preservation, and the dissolution of the universe.

Comments:

Only nothing comes out of nothing:

This sutra says that the universe did not come out from nothing. Only nothing comes out of nothing.

The Big Bang Theory is the prevailing cosmological description of the development of the Universe. Under this theory, space and time emerged together 13.8 billion years ago and the energy and matter initially present has become less dense as the Universe expanded.

The most widely accepted theory of planetary formation, known as the nebular hypothesis, maintains that, 4.6 billion years ago, the Solar System formed from the gravitational collapse of a giant molecular cloud which was light-years across. Several stars, including the Sun, formed within the collapsing cloud. The gas that formed the Solar System was slightly more massive than the Sun itself. Most of the mass collected in the center, forming the Sun; the rest of the mass flattened into a protoplanetary disc, out of which the planets and other bodies in the Solar System formed.

However, something was there to expand. According to the Rishis, who reflected upon the fundamental questions of life like: (1) What is my true identity? (2) What is the purpose of my life? (3) How this universe came into existence? (4) What is the reality behind this constantly changing universe? (5) Who is preserving this universe? (6) What is the ultimate end of this universe? (7) What is my relationship with the universe? (5) What is my relation to all other beings? and found their answers through their scientific search within. They found with their inner search and reflections that there is only one Ultimate Reality which they call it ‘Brahman’ and the same Ultimate Reality appears as the universe. This conclusion matches the scientific conclusion mentioned above.

In the previous sutra, it has been said that when one has a proper background, then an intense desire comes to inquire into the nature of Brahman.  It was also established that the knowledge of Brahman makes one free from all bondages, destroys all doubts regarding one’s own existence and the universe, brings fearlessness, peace of mind, and fulfillment of life.

Now, in order to know or realize Brahman, one should know ‘What is Brahman?’ and “What are the characteristics of Brahman?”

Doubts and arguments for impossibility to acquire the knowledge of Brahman: Some people say that “Brahman has no characteristics by which It can be defined, and in the absence of definition It cannot be known, and consequently there cannot be any liberation or freedom from all bondages.

Answer: This sutra and its commentary give the answer to this question. It is not easy to describe Brahman, but sincere attempts are made to give as much idea of Brahman as possible. A mother points out a finger to the moon and tells her child, “Look at the moon.” The hand and the pointed finger are not the moon. They just point towards the moon. The child has to see the moon. Thus, Brahma Sutras and all the scriptures just point out to the Brahman. People have to follow the directions given by the scriptures and do appropriate spiritual practices to realize the Brahman. Those who have followed properly, they had realized the Brahman and their experiences match with the experiences of the Rishis who have realized It. Sri Ramakrishna, Holy Mother Sri Sarada Devi, Swami Vivekananda, and many other saints are examples of people who have realized the Brahman.

There are two major definitions of Brahman.

Tatastha Lakshana:

This sutra gives a definition of Brahman: “That which is the cause of the universe is Brahman – where the imagined “cause of the world” is indicative of Brahman.

This is called the ‘Tatastha Lakshnana’, meaning that characteristic of a thing which is distinct from its nature and yet serves to make it known.

In the definition given by this sutra, the origin, sustenance, and dissolution are characteristics of the universe and as such are in no way related to Brahman which is eternal and changeless; yet these indicate Brahman, ; which is imagined to be the cause of the universe. Actually, Maya, the power of Brahman, creates an illusion due to which the Brahman appears as the universe separate from Brahman. It is just like an imagined snake indicates the existence of a rope. One says ‘that which is imagined as a snake is the rope.’

Swaroopa Lakshana:

The scriptures give another definition of Brahman.

Taittiriay Upanishad (2.1.1):

“Truth, Knowledge, Infinity is Brahman.”

This is called the Swaroopa Lakshana, that which defines Brahman in Its true essence.  These words, though they have different meanings in ordinary parlance, yet refer to the one indivisible Brahman. It is like the same man is refer to by the words father, son, brother, husband etc. depending on the relationship with the other individuals.

In the universe grasped by the senses, knowledge comes by various means, like direct perception by the senses, reasoning, inference, and others. But, we have to note that this sutra does not arrive at the fact that ‘The Brahman is the first cause of the universe’ by reasoning, or inference or any other means.

Brahman cannot be so established independently of the scriptures (Shruti).

Cause – effect reasoning: Each effect has a cause. The existence of the universe is an effect and it must have a cause. But, we cannot logically establish with certainty what exactly the nature of that cause is. Since Brahman is not an object of the senses, we cannot say that the Brahman alone is the cause of the universe and nothing else. The relation between the cause and the effect can be established when both the objects are perceived.

Inference and Reasoning: Inference and other means may give only strong suggestions of Brahman’s being the First Cause of the universe. But, a thing established by mere inference, however well thought out, is explained otherwise by greater intellects.  A sound heard from a floor upstairs can be inferred through reasoning, but we cannot say with certainty that it is the only reason for the sound.

The reasoning is also endless according to the intellectual capacity of people and therefore cannot go far in asserting the Truth.

It is a direct experience that carries the weight. Therefore all the scriptures are authoritative in asserting the Truth because they are the records of the direct experience of the masterminds (Rishis) who have come face to face with the Ultimate Reality. This experience can be checked up to a point through reasoning, but the reasoning should be based on the scriptures. Reasoning not based on the scriptures does not lead us anywhere. Therefore the scriptures having the records of the direct experience of the Truth of the Rishis are called ‘Aptavakya’.

Thus, the prime object of this sutra is not to establish Brahman through inference, but to discuss scriptural passages which declare that ‘Brahman is the First Cause of the universe.

Taittiriya Upanishad (3.1):

“Bhrigu, the son of Varuna, approached his father Varuna and said, ‘Venerable Sir, teach me about Brahman.’ Varuna told him, ‘…That from which these beings are born, by which they live after birth and into which they enter (at the time of dissolution) – try to know That. That is Brahman.”

The sutra asks us to collect the Vedanta texts for the full comprehension of Brahman.  Once, the scriptures have declared Brahman to be the First Cause, we have to reason to understand these Vedanta Texts and not to reason to contradict them. We must reason to find out the Truth lying behind these Vedanta texts.

Vedanta Practices:

Vedanta prescribed the following three kinds of practices in order to realize Brahman:

(1) Shravana: We have to listen to or read the scriptures (Shrutis). Listening to scriptures from a person who has realized Brahman or whose goal is to realize Brahman and who is sincerely making efforts to achieve that goal is better than reading the scriptures ourselves. These people tell us the essence of the scriptures and save our time to find this essence. We can then read the scriptures to better understand the essence we had heard.

(2) Manana: After listening to and reading the essence of the scriptures, we have to reflect upon them. Sri Ramakrishna always emphasized to sit in the solitude and reflect on the essence of the scriptures which is, ‘Brahman alone is real and everything else is unreal, meaning impermanent’. We have to reflect upon the reasoning and the elaboration provided to us establishing the Ultimate Truth of the scriptures by the Sages who have realized Brahman.

(3) Nididhyasana: We have to meditate on the nature of the Brahman in order to realize It ourselves. If we have done Shravan and Manana practices properly, then our meditation becomes deeper and focused on the Brahman. We have to continue our meditation practices until we realize the Brahman.

Intuition: Meditation leads us to intuition. By intuition is meant that kind of mental modification (Vritti) of the mind (Chitta) which destroys the ignorance. The main ignorance is to think that ‘I am this body and mind’, ‘I am not Brahman’, and ‘This universe is different from Brahman’. When the ignorance is destroyed by this mental modification in the form of Brahman (called Brahmakara Vritti), then Brahman, which is self-luminous, reveals Itself within.

The difference between ordinary perception and realization of Brahman:

In ordinary perception, first, our senses bring an external object to our mind, then our mind  (Chitta) takes the form of that object, and the consciousness reflected through intellect in this modification of the mind manifests the object. Thus, our ignorance about the object will vanish.

In the case of the realization of Brahman, the mental modification in the form of Brahman (Brahmakara Vritti) destroys the ignorance mentioned above, and the Brahman, being self-luminous, and Pure Consciousness reveals Itself within.

Since the destruction of the ignorance is most important, the scriptures mostly talk about Brahman negatively, saying ‘Neti Neti” (Not this, not this), means ‘body is not Brahman, the mind is not Brahman, intellect is not Brahman, what we perceive through our senses is not Brahman.’

However, Sri Ramakrishna gave an excellent example regarding this. He said that if we are going to the terrace of a house, we climb each step and ask, ‘Is this the terrace?’ and the answer is ‘No’, until we come to the terrace. Thus, we deny all the steps as not being the terrace. But, after reaching the terrace we find that the steps are made out of the same material as the terrace is made out of. This means that after negating everything, when we realize Brahman, then we find that everything is Brahman. There is nothing in this universe that is not Brahman. Only out of ignorance we perceive everything as different from Brahman.

The difference between ‘an inquiry into Brahman’ and ‘a non-Brahman religious inquiry’:

In a non-Brahman religious inquiry, a person usually wants to achieve a worldly thing or wants to go to heaven for enjoyment. In that case, one has to have faith in the scriptures, perform the required rituals, and then wait for the result. In this case, only faith is required to acquire the predicted result. Also, note that one has to wait for the result.

In the inquiry into Brahman, we do not have to wait for the result. As soon as the ignorance vanishes, the Brahman reveals from within. Note that the Brahman has already existed before. We have to make efforts to destroy our ignorance, and not to reveal Brahman. In this process of realization of Brahman, faith, reasoning, and other methods are available to destroy our ignorance.

Brahman also has been described as “Sat-Chit-Ananda”, Existence, Knowledge, Bliss Absolute, and as “Shuddha, Buddha, Nitya Mukta”, Pure, All Knowledge, and Ever Free from all the bondages.

We will know more about Brahman by studying the remaining Brahma Sutras.

 

 

Brahma Sutras (Lesson – 2: Sutra – 1)

Brahma Sutras, Philosophy, Reflections, Vedanta

Brahma Sutras – Sutra 1 

(According to Shri Shankaracharya)

The Advantage of Studying the Brahma Sutras:

By studying the Brahma Sutras, we learn the following:

(1) The Nature of Brahman (the Ultimate Reality or Truth, the One Existence). It can be thought of as Pure Consciousness.

(2) We learn the characteristics of Brahman which have been realized by the Knowers of Truth, called the Rishis.

(3) We find the seeds of the “Vedanta Philosophy” which have been fully developed later on by the great teachers. Especially, we can be familiar with the background of Swami Vivekananda’s lectures on the Vedanta.

(4) We learn some of the important passages from the Upanishads. In particular, we learn the true meaning of those passages of the Upanishads which are unclear or ambiguous.

(5) By knowing correctly the nature of Brahman we can get rid of our spiritual and religious superstitions which could be the obstacles in our spiritual development.

Now, let us start to learn about the Brahma Sutras. It is said that people at least should learn the meanings of the first four Brahma Sutras.

The 555 Brahma Sutras are divided into four chapters. Each chapter has four sections and each section has several topics.

Chapter -1:  “What is Brahman?”

 Topic – 1: The inquiry into Brahman and its pre-requisites (sutra-1)

Sutra-1: 

Meaning: Now, therefore, the inquiry into the real nature of Brahman.

Comments:  Now, means after being prepared to inquire about the Brahman.

How do we prepare ourselves?

To prepare ourselves for the inquiry into Brahman, the following four practices have been mentioned by Shri Shankaracharya in the Viveka-Chudamani:

(1) Viveka – Awareness of what is permanent and what is not permanent. (The word discrimination has other connotations, so I would not use it.) Logically, emotionally, and through experiences we have to come to an understanding that anything that has a beginning and an end is impermanent. Thus, our body, mind, and all the objects of the world which we perceive by our senses are impermanent. The One Reality or One Existence, called Brahman, lies behind all the impermanent things. It is the only permanent reality. It is our true identity and the goal of life is to realize it.

(2) Vairagya – Giving up the cravings for the impermanent.

Shri Ramakrishna said that a child is busy playing with toys. During that time the mother takes care of the cooking and other choirs of the house. But, when the child gets bored by the toys and gets hungry, then the child screams for the mother. At that time, the mother puts away the pots and pans and runs to the child.

Vairagya is like ‘getting bored’ by all the temporary joys of the senses and realizing that the worldly objects cannot give us permanent happiness, satisfaction, and fulfillment of life. When this understanding comes, then naturally one gets withdrawn from the worldly objects and seeks the realization of Brahman which gives infinite bliss and the fulfillment of life.

(3) Shama-Dama-Shada Samppati: The following six practices are important to have:

(i) Shama:  Withdrawing the mind from all the sense objects, meaning giving up all the thoughts related to the sense objects and focusing on Brahman, is called Shama. We need to acquire the control of our mind by constant practice of japa and meditation.

(ii) Dama: In order to have control of the mind, we need control of the senses which is called Dama. We have to practice both the Shama and Dama together. They are inter-connected. The control of the senses can be acquired by practicing austerity. For example, have a daily spiritual schedule to do spiritual practices and strictly follow it for several years, at least twelve years. Then, controlling the senses by various austerities, like fasting, controlling what we watch, listens to, eat, and other sense-related activities. Practicing truthfulness (Satya), non-violence (Ahimsa), celibacy (Brahmacharya), not to be greedy, or envy or jealous (Asteya) and have a simple living (Aparigraha) are also important practices.

(iii) Uparati: Giving up all worldly dependency and being dependent only on the Self (Atman or Brahman) is important. From the devotional point of view, it is surrendering to God. We have to practice to withdraw our minds from the world and focus on Brahman.

(iv) Titiksha: Bear the worldly suffering without any complaint or worry is essential. We have to think that God is the doer of everything. As good-time cones, bad-time also comes. We just have to go through all the situations of life keeping our mind focused only on the goal of life – Self-realization.

(v) Shraddha: Having faith in the words of the scriptures and in the teachings and guidance of Saints, Sages, and our spiritual teachers is a must. In the world, we have faith in the news-media, doctors, plumbers, electricians, accountants, lawyers, airplane-pilots, and others. Many of them are selfish, but we have faith in them and follow their instructions. Then, why cannot we have faith in the words of the scriptures and the Saints who are unselfish and are telling us for our good? Our ego is the main obstacle in having this faith. In the spiritual path, we think we are wiser than the scriptures and the Saints. It is hard for many of us to accept that even though we may be very advanced and knowledgeable in the worldly fields, we are just KG students in the spiritual path.

(vi) Samadhan: Fixing the mind and the intellect on Brahman with a firm conviction that realizing Brahman is the goal of human life and my life’s mission will be fulfilled if I realize It.

4) Mumukshutva – means to have an intense desire to realize Brahman. We can study scriptures and acquire the intellectual grasp of the teachings of the scriptures and Saints, but if we have not developed an intense desire to realize Brahman, then it is of no use. Restlessness and passion have to be developed naturally to realize Brahman. At the end of the day, seeing the sun-set Shri Ramakrishna was rolling on the ground crying profusely saying ‘O Mother! One more day is gone and I have not realized Thee. Would my life go in vain without your vision?”

To realize God or Brahman, Shri Ramakrishna says that one has to combine the intensity of the three attractions: the greedy person’s attraction for wealth, a loving husband’s or wife’s attraction for his/her spouse, and the mother’s attraction for her child.

Note: When we read all the pre-requisites needed even to inquire about the nature of Brahman, we get dishearten and think that we will not be fit for such knowledge in this life. We should not be disheartened because of these pre-requisites.

I think these pre-requisites tell us that God-realization is not possible just by doing casual spiritual practices, performing a few religious rituals, reading a few books, listening to a few spiritual discourses, and occasionally chanting the name of God. God-realization or realization of Brahman is the highest state a human being can attain. It needs a life-time commitment, an intense desire and a readiness to make all possible efforts to achieve this goal.

Actually, the pre-requisites give us a guide-line to achieve this goal. We have to follow this guide-line. It is not the case that we have to fulfill all the pre-requisites first and then inquire into the nature of Brahman. Simultaneously we have to prepare ourselves with proper spiritual practices and inquire into the nature of Brahman. As we make progress in fulfilling the pre-requisites, we also make progress in understanding the nature of Brahman. After some spiritual practices if a question comes to our mind ‘why am I not realizing Brahman?’, then we have to look at the pre-requisites and we will know the reason.

Benefits of realization of Brahman: If we truly understand the importance of the realization of Brahman, then our desire to attain it becomes more intense. Swami Vivekananda says that a genuine thief who is looking for wealth finds that in the next room there is precious jewelry hidden, he/she will make all the efforts to acquire that jewelry.

The benefits of realizing Brahman are unlimited and hard to write down on a piece of paper. But, I will write down a few benefits which I think important to me:

(1) A human being is looking for three things in life: (i) the Ultimate Knowledge which solve all the fundamental questions of life, (ii) Infinite Bliss which does not depend on any worldly object, and (iii) Immortality, becoming fearless by conquering the fear of death and thus all fears of life. The realization of Brahman gives all these three which we cannot attain by any knowledge of the world.

(2)  Removes all the sorrows of life

(3) Brings peace, satisfaction, and fulfillment of life

(4) It makes us feel connected with all. Thus, we develop unselfish love for all. What we give to the world that we receive from the world. Thus, by giving unselfish love to all, our life gets filled with unselfish love. Even we can transform the hatred into love.

(5) All our doubts, confusion, and superstitions will vanish.

Therefore, the inquiry into the nature of Brahman:

People, who have understood the benefits of realizing Brahman plunge into the spiritual practices to realize It. We do not have to wait to enjoy the above-mentioned benefits until we realize Brahman. Shri Ramakrishna says that on a hot summer day when we go towards an ocean, we feel the cool breeze of the water, enjoy listening to the sounds of the waves and the chirping of the birds and other things. Thus, even during the journey to realize Brahman we enjoy all the benefits. Let us just start the journey. We will never regret it.

Let us learn the nature of Brahman and then realize that our true identity is Atman, the support of our body and mind and it is not different from Brahman (Existence-Knowledge-Bliss Absolute).

Happy Maha Shivaratri – 2020

Celebrations, Maha Shivaratri

Celebrating Maha Shivaratri

February 21, 2020

Today, all over the world the devotees of Lord Shiva are celebrating Shivaratri. During the day, and at night, special worships being offered to Lord Shiva in the temples and in the homes of the devotees. On this day, I would like to think about the meaning of an inspiring hymn of Lord Shiva written by Saint Tulsidas Goswami. This hymn describes various qualities of Lord Shiva and is filled with devotion. It creates a picture of Lord Shiva which is helpful to meditate and feel his presence.

Shri Rudrashtakam

(Written by Saint Goswami Tulsidasa)

  1. I salute to Lord Shiva, who is
  • Ishwara – the Lord of the Universe, Ishaana
  • Nirvana Rupam – Free from all bondages – Upadhis
  • Vibhum – Manifested from Brahma to the blade of grass
  • Vyapakam – Omnipresent
  • Brahma and Veda Swaroopa – is Brahman and Vedas
  • Nijam – Established in one’s true identity – Pure Consciousness
  • Nirgunam – Devoid of three gunas – beyond the three gunas
  • Nirvikalpam – devoid of Dvanda – duality
  • Niriham – Desireless
  • Lives in Chit-Akasha (pure consciousness)
  1. I salute to Lord Shiva, who is
  • Nirakara – formless
  • Omkara Mula – the root of the Omkara – Nirguna Brahman
  • Turiyam – Being one with Brahman (beyond Jargrata, Dream and deep sleep
  • Gira Jnana Go-atitam – beyond speech, knowledge, and senses
  • Isham – Lord
  • Girisham – one who lives on the mountain Kailash
  • Karalam – Terrible when we remain in the material plane
  • Mahakala Kalam – The Time of the time
  • Kripalam – Gracious
  • Gunagara – Full of virtues
  • Samsara Param – Beyond the Samsara
  1. I salute Lord Shiva, who is
  • Tusharadri Sankash Gauram – Having complexion like Himalaya
  • Gabhiram – Serene
  • Manobhuta…- in whose body there is a divine luster of millions of Kamadeva
  • Sphurana…- on whose head there is beautiful Ganga with charming sound
  • Lasat Bhaaal Balendu – on whose head there is a crescent moon
  • Kanthe bhujanga – one whose neck there is a snake
  1. I salute Lord Shiva, who
  • is wearing beautiful earrings which move
  • Has a beautiful eye-bros
  • Has beautiful big eyes
  • Prasana ananam – is always happy
  • Nilakatham – has a blue neck
  • Dayalam – is Compassionate
  • Mrugadhish charma ambaram – is wearing the tiger skin
  • Munda malam – is wearing a garland of human skulls
  • is my most beloved and
  • is the lord of the universe
  1. I take the name of Lord Shiva who is
  • Prachandam – Huge, Virat, Terrible
  • Prakrutha – the best
  • Pragalbham – Luminous
  • Paresham – The supreme Lord
  • Akhandam – The only One
  • Ajam – Birthless
  • Bhanu Koti Prakasham – Shining like thousands of suns have risen
  • Trayah shula…- Holding Trishula and removing three kinds of sufferings
  • Bhavani Patim – Husband of Goddess Parvati
  • Bhava Gamyam – who can be realized by devotion
  1. O Lord Shiva, who is
  • Kalatita – Changeless
  • Kalyan – Auspicious
  • Kalpantakari – In whom the cycles of the universe end
  • Sada sajjannanda data – who always give joy to the devotees
  • Purari – destroyer of Tripura
  • Chidananda – Satchidananda – the embodiment of Bliss
  • Sandoha – purifies the mind
  • Mohapahari – Remover of the Moha (delusion)
  • Manmathari – the remover of the lust

Be pleased with me and give me your vision

  1. People do not get happiness and peace of mind and their sorrows won’t be removed until they take refuge at the feet of Lord Shiva (the husband of Goddess Parvati) and take his name. O, Lord Shiva! You reside in all beings. Be pleased and gracious to me and give me your vision.
  1. O Lord Shiva! I do not know any Yoga, how to do japa, and the way of worship. I just take refuge at your feet. I am burnt with the sufferings of life and the cycles of birth and death. Please save me from these sufferings. I salute you again and again.

(Thanks to Shri Ghanashyambhai Senjalia for providing the Sanskrit text.)

Brahma Sutras (Lesson – 1: Introduction)

Brahma Sutras, Philosophy, Reflections, Vedanta

Brahma Sutras 

(This is a part of my notebook that I had prepared during the study of the Brahma Sutras in our Monday classes. We followed the commentary by Shri Adi Shankaracharya. The following two books were used as the references:

  1. “Brahma Sutras, According to Shri Shakara”, Swami Vireswarananda, Advaita Ashrama Publication Department, Kolkata, India, 10th Impression, November 2008
  2. “Brahma Sutras”, Sri Swami Sivananda, The Divine Life Society Publication, Shivanandanagar, India, 6th edition, 2016)

Prasthanatrayi:

The Vedanta Philosophy is based on the principles or the truths taught in the Prashathantrayi.

The word “Prasthana” in Sanskrit has various meanings, for examples – Advent, cause, course, departure, dispatching, dying, inferior kind of drama, journey, march, method, moving, place of origin, proceeding, procession, religious mendicancy, sect, sending, away, setting out, starting-point, system, walking, and way to attain.

The main meaning of “prasthana” is “proceeding”. We can say that “prasthana” means “proceeding towards one’s liberation”.

The word “Trayi” in Sanskrit means a collection of three.

Thus, “Prasthanatrayi” means “three sources of books for liberation”: (1) The Upanishads, (2) The Brahma Sutras, and (3) The Bhagavad Gita.

(1) The Upanishads, known as Upadesha prasthana (injunctive texts), and the Śruti prasthāna (the starting point or axiom of revelation), especially the Principals of the Upanishads. There are more than 108 Upanishads. Among them, the following eleven Upanishads are considered as major ones: Isha, Katha, Kena, Prashna, Mundaka, Mandukya, Aittareya, Taittiriya, Swetaswatar, Chhandogya, and Brihadaranyaka.

(2) The Brahma Sutras, known as Nyaya prasthana or Yukti prasthana (logical text or axiom of logic). The Brahma Sūtras (also known as the Vedānta Sūtras, Bhikshu Sutras or Shariraka Sutras), systematize the doctrines taught in the Upanishads and the Bhagavad Gītā. As mentioned above, Brahma Sutras are also known as Bhikshu Sutras or Shariraka Sutras.  Bhikshu refers to Sanyasins. Thus, there were sutras for the Sanyasins. Shariraka refers to the Atman living in the body. Thus, Shariraka Sutras means the Sutras for the Atman.

(3) The Bhagavad Gita, known as Sadhana prasthana (practical text), and the Smriti prasthāna (the starting point or axiom of remembered tradition) The Bhagavad Gītā is a part of the great epic Mahabhārata.

The meaning of the word “sutra”:

The word “sutra” in Sanskrit means ‘a meaningful condensed sentence written by a qualified person in the field’. It also has other meanings such as a thread, knitting, a symbol, an indication etc.

The great teacher Madhvacharya in his commentary on the “Brahmasutras” quotes the meaning of the word “Sutra” from “Padma Purana” as follows (with the sandhis separated:

“The learned people in “the science of the sutra” say that the “sutra” means a sentence which has the following characteristics: (1) concise, (2) unambiguous, (3) gives the essence of an aspect of a topic or the topic itself, (4) it enlightens from all the possible aspects of the topic, (5) devoid of repetition and (6) faultless.

The author and the time of Brahma Sutras:

It seems that there were Bhikshu Sutras which were known among the Sanyasins. Then, Rishi Badarayana, starting with the Bhikshu Sutras, systematized and summarized the teachings of the Upanishads into the Brahma Sutras.

The Bhagavad Gita was written before the birth of Buddha. The Brahma Sutras were written before the Bhagavad Gita because there is a reference of Brahma Sutras in Bhagavad Gita (13.4):

It says, “This (teaching or the truth) has been sung by the Rishis in various ways and through various hymns and has been established logically and convincingly in the words of the Brahma Sutras.”

This indicates that the time of the Brahma Sutras is before 400 B.C..

Now, surprisingly, there are references of the Bhagavad Gita in the Brahma Sutras (for example 2.3.45 and 4.2.21). This shows that Rishi Vyasa, the writer of the Mahabharata and thus of the Bhagavad Gita, may have re-written these sutras. Hence, Rishi Vyasa’s name is also associated with the Brahma Sutras.

The Number of Brahma Sutras: There are four chapters in Brahma Sutras and each chapter has four sections. There is a total of 555 sutras. The following are the names of the chapters of the Brahma Sutras and the number of sutras in each chapter:

Chapter I: What is Brahman? (“Samanvaya Adhyaya” which has four Sections; 31+32+43+28) 134 SUTRAS

Chapter II: Review of competing theories (“Avirodha Adhyaya” which four Sections; 37+45+53+22) 157 SUTRAS

Chapter III: The means to spiritual knowledge (“Sadhana Adhyaya” which has four Sections; 27+41+66+52) 186 SUTRAS

Chapter IV: The benefit of spiritual knowledge (“Phala Adhyaya” which has four Sections; 19+21+16+22) 78 SUTRAS

Total sutras are 134 + 157 + 186 + 78 = 555

The Well-known Commentators on the Brahma Sutras:

  • There are many commentators who explained the meanings of the Brahma Sutras. Among them, there are five famous commentators, namely, (1) Shri Shankaracharya, (2) Shri Ramanujacharya, (3) Shri Nimbarkacharya, (4) Shri Madhvacharya, and (5) Shri Vallabhacharya, who have established five different schools of thoughts which currently exist and have many followers. These are all called the Schools of the Vedanta Philosophy.
  • It is amazing to see that all these five Acharyas (Teachers) accept the teachings of the Vedas. They all believe that the goal of human life is to realize the Ultimate Reality, Brahman. They differ in their interpretations of the Brahman, an individual soul, the relationship of an individual soul with the Brahman, the idea of the world and the relationship between the world and the Brahman. They all interpret the Brahma Sutras in a way that justifies their own philosophies about the reality. Many times, the same sutra has been interpreted in different ways.

Note: There are two main reasons why there are different interpretations of the same sutra: (1) The sutras are concise and brief, so there is room for interpretations and (2) Brahma Sutras do not establish any philosophy. They just state the truths of the Upanishads and the Bhagavad Gita.

  • The Five Schools:

(1) Shri Shankaracharya (788-820 AD):  The exponent of Monism. (Advaita Vada).

  • Brahman is attribute-less, immutable, and pure intelligence
  • Iswara is a product of Maya – the highest reading of the Nirguna Brahman by the individualized soul.
  • The world is a Virata or apparent transformation through Maya of the Nirguna Brahman but not in reality.
  • The Jiva, in reality, is all-pervading and identical with Brahman, though as individualized by its Upadhi (adjunct), the internal organ, it regards itself as an atomic, as an agent, and as a part of the Lord.
  • The knowers of the Nirguna Brahman attain Brahman directly and have not to go by “the path of the gods”.
  • But, the knowers of the Saguna Brahman go by “the path of gods” to Brahmaloka from where they do not return. They attain Brahman at the end of the cycle.
  • Knowledge is the only means of Liberation.

(2) Shri Ramanujacharya (11th-12th century AD): The exponent of Qualified Monism (Vishitha Adviata Vada).

  • Brahman is a Personal God with attributes. It is endowed with auspicious qualities. Intelligence is its chief attribute. It contains within Itself whatever exists.
  • World and individual souls are essential real constituents of Brahman’s nature.
  • Matter (Achit) and soul (Chit) form the body of the Lord.
  • The universe is not unreal or illusory but is a true manifestation or Parinama of Brahman. Just as milk transformed into curd, so also Brahman has transformed as this universe.
  • Lord Narayana is the Inner Ruler (Antaryamin).
  • The individual soul is really individual. It will remain a personality for ever.
  • The soul remains in Vaikuntha forever in the state of bliss and enjoys the divine Aisvarya of Lord Narayana.
  • Bhakti is the chief means of final emancipation.

(3) Shri Nimbakacharya (11th Century): The exponent of the Theory of Difference and Non-Difference (Bhedabheda Vada OR Dvaitadvaita OR Dvaita-Advaita-Vada).

  • Brahman is both Saguna and Nirguna.
  • Brahman is both the efficient and the material cause of the world.
  • The universe is not unreal or illusory but is a true manifestation or Parinama of Brahman (Similar to Sri Ramanuja).
  • This world is identical with and at the same time different from Brahman just as the wave or bubble is the same and at the same time different from water.
  • The individual souls are the parts of the Supreme Self. They are controlled by the Supreme Being.
  • The final salvation lies in realizing the true nature of one’s own soul.
  • Bhakti is the means for liberation.
  • The individuality of the finite self is not dissolved even in the state of the final emancipation.

(4) Shri Madhvacharya (13th century AD): The exponent of Dualism (Dvaita Vada).

(5) Shri Vallabhacharya (1479-1531): The exponent of Pure Monism (Suddha-Advaita Vada).

There is one more major school formed by Shri Chaitnya Mahaprabhu (1486-1534):

(Achintya-Bheda-Abheda Vada)

Note: These schools look contradictory, but actually they are not contradictory. They are created to suit the mental states of various kinds of people. Even the same person at different times lives in different states of mind and he/she feels comfortable to accept the reality described in one of the schools at that time.

Shri Ramakrishna said that “Jato Mat, tato Path’ (As many opinions, those many paths). Sri Ramakrishna said that a mother cooks verities of dishes to suit the stomachs and the tastes of her children.

Hanumanji’s State of Mind: The following shloka tells how the mind of a devotee remains on different states at different times.

Once Lord Rama asked his devotee and a servant Shri Hanumanji how he looks at him. Shri Hanumanji gave an excellent answer which tells about the minds of all devotees of God. He said the following:

Shri Hanumanji said, “O Lord Rama! When I am aware of my body, then I feel that you are my master and I am your servant. When I am aware of my soul lying behind my body and mind, then I feel that you are infinite consciousness and I am a part of you. When I am aware that I am Pure Consciousness, then I do not see any difference between you and me. This is my firm conviction.”

Thus, all thoughtful interpretations of the Brahma Sutras are useful at the various states of human minds to understand the Reality.

Realization of Brahman: According to the Vedanta Philosophy, the goal of human life is to realize Brahman. It means to realize that each individual’s true identity is divine. It is called Atman, which is the same as Brahman. The nature of Atman or Brahman is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute). The following are the three major benefits of realization of Brahman:

(1) Attaining Moksha (Liberation from all bondages and not to be born again and get bounded.)

(2) Atyantika Dukha Nivrutti (Cessation of all the sufferings of the world) and

(3) Paramananda Prapti (Experiencing infinite bliss within which does not depend on any external object and attaining complete fulfillment of life)

Interfaith Thanksgiving 2019

Interfaith Thanksgiving, Reflections

On Tuesday, November 26, 2019, ‘Wayne Township Celebration of Thanksgiving’ was held at Our Lady of Consolation, 1799 Hamburg Turnpike, Wayne, NJ 07470 at 7:00 p.m. It was sponsored by Wayne Clergy Fellowship. The main program has been attached at the end of this post. I was very happy to be invited to share my thoughts on this occasion as a representative of the Hindu faith. All the speakers were given a couple of minutes to share their thoughts.

It was a great pleasure to be with people of various faiths and find out that all religions talk about love, peace, service, and gratitude. The following are my thoughts which I shared on that day.

Dear Friends:
Good evening and Namaste:

I sincerely thank the organizers for inviting me to participate in this Interfaith Thanksgiving Service. It is my great joy to be with the people of various faiths celebrating “Thanksgiving” together.

One of the main principles of the Vedanta Philosophy of Hinduism is “Unity in Diversity”. It says that there is only one Existence, one life-force which is manifesting through varieties of human beings, animals, plants, birds, and many other things. We are all connected. Keeping this in mind, there is a Hindu prayer which I recite every day and so do millions of Hindus:

May all be happy,
May all be healthy,
May good comes to all,
May no one suffers

The great teacher and Saint Swami Vivekananda, in his 1893 lecture delivered in America have said, “Unity in variety” is nature’s plan in the evolution of the universe, and that only by harmony and brotherhood among religions and by mutual toleration and help can the mission and destiny of humanity be accomplished.”

As we evolve in our understanding, we see more and more unity in this diverse world.  As Mr. so and so I am different from all, but as a human being I am same as all human beings. As a being, I am the same as all living beings, humans, animals, plants, trees, and others.

 Bhagavad Gita is the essence of the Hindu Scriptures.  It consists of 18 chapters and 700 shlokas (verses). In chapter 6, shloka 29, Shri Krishna says,

I know recently many people are taking Yoga lessons and do Yoga exercises. It is good for health and the soul. In this verse, Lord Shri Krishna himself tells us who is a true Yogi.

He says, “A person established in the Yoga sees all beings in God and see God in all beings. He/she respects all equally.”

Again in Chapter 18, shloka 20, Shri Krishna says,

“When one sees unity in diversity, then he/she has acquired the highest knowledge.”

Thanksgiving is an occasion of family get-together. About family a Hindu scripture Maha Upanishad says:

– (meaning) for a broad-minded person, the whole universe is one big family.

 In nature, we find that

The sun shines equally on all beings.
The clouds shower rain on all beings
The air provides oxygen to all
The fire cooks meals for all and
Mother Earth holds all beings.

Thus, nature is teaching us to see the same life-force in all, love all, and serve all.

Thank you.

Wayne Township Celebration of Thanksgiving
Sponsored by Wayne Clergy Fellowship
Our Lady of Consolation, 1799 Hamburg Turnpike, Wayne, NJ 07470
Tuesday 11/26/2019 at 7:00 pm
PRELUDE                                                                                    OLC Musicians

WELCOME                                                                      Fr. Michael Lombardo

PROCLAMATION OF THE DAY                         Mayor Christopher Vergano

SURAH-AL-FATIH & ISLAMIC PRAYER                            Imam Ali Aktan

HYMN: We Gather Together/Adapted by Lavon Baylor       OLC Musicians

JEWISH PRAYER: Modim (We are Grateful)                   Rabbi Meeka Simerly

COMMUNITY SONG: If I Had a Hammer/Peter Seeger

CALL TO GRATITUDE: Psalm 138                            Rev. Robert Mountenay

REFLECTION:  The Awakening Mind Of Giving                     John Cerullo

COMMUNITY SONG: Let There Be Peace on Earth             OLC Musicians

REFLECTION                                                                   Deacon Deborah Drake

 SONG: Imagine/ Based on John Lennon’s                         All Community Youth

REFLECTION                                                                        Dr. Mahendra Jani

 INVITATION TO THE OFFERING                                          Rev. Andy Smith
Food donations received tonight will go to Wayne Interfaith Network Food Pantry.

OFFERTORY SONG: Forgotten Promises  Melek Oztoprak & Hikmet Ozdemir

PRAYER OF DEDICATION                                                         Rev. Marvin Wills

CLOSING BLESSING                                  Rev Mary Marcus & Rabbi Randall Mark

POSTLUDE        * Those able are invited to stand                      OLC Musicians

 Thank you for joining in this Interfaith Thanksgiving Service,

sponsored by the Wayne Clergy Fellowship.

PARTICIPANTS

Imam Ali Aktan                                           North East Islamic Community Center
John Cerullo                                                Tibetan Buddhist Center for Universal Peace
Deacon Deborah Drake                                         St. Michael’s Episcopal Church
Dr. Mahendra Jani                                                                         Vivekananda Vidyapith
Ft.  Michael Lombardo                                                       Our Lady of Consolation
Rev. Mary Marcus                                                         Preakness Reformed Church
Rabbi Randall Mark                                                   Congregation Shomrei Torah
Rev. Robert Mountenay                                            St. Timothy Lutheran Church
Melek Oztoprak & Hikmet Ozdemir                                     Peace Islands Institute*
Rabbi Meeka Simerly                                                             Temple Beth Tikvah
Rev. Andrew Smith                                           Grace United Presbyterian Church
Mayor Christopher Vergano                                            Township of Wayne, NJ
Rev. Marvin Wills                                            United Methodist Church in Wayne

 SPECIAL THANKS TO:

OLC Musicians
OLC – for hosting us

 

Celebrating Swami Vivekananda’s 157th Birthday

Celebrations, Vivekananda

(The following post is based on a talk I have given at Vivekananda Vidyapith’s Youth Day Celebration, January 4, 2020.)

Dear Students, teachers, parents, helpers, and friends:

We are very happy to celebrate Swami Vivekananda’s birthday as “A Month-Long Youth Day Celebration”.

In India, from 1985, January 12th, Swami Vivekananda’s birthday, is being celebrated as “National Youth Day”. On this day, all over India, the Government and other organizations hold various programs celebrating Swamiji’s birthday. In fact, all over the world people celebrate Swami Vivekananda’s birthday remembering his life and teachings. Swami Vivekananda lived only for 39 years (1863-1902), but his positive impact will continue to inspire people in India and all over the world for years to come.

Who was Swami Vivekananda? He was a Saint, Prophet, Philosopher, Devotee, Karma Yogi, Jnana Yogi, Raja Yogi, Patriot, World Teacher, Musician, Orator, Poet, Visionary, Reformer, and many others. Swami Vivekananda said about himself that he was “A Voice Without A Form”. He was a voice of the infinite which is lying within all of us as our conscience. He was the voice of all the scriptures.

Swami Vivekanand’s main message is: “Each soul is potentially divine. The goal is to manifest this divinity within by controlling nature, external and internal. Do this either by work (Karma Yoga), or worship (Bhakti Yoga), or psychic control (Raja Yoga), or philosophy (Jnana Yoga) – by one, or more, or all of these – and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.”

His lectures given in the USA and UK on the four Yogas, namely Raja Yoga, Karma Yoga, Bhakti Yoga, and Jnana Yogas, give us the essence and practical guidelines based on the teachings of the Upanishads and Bhagavad Gita. Everyone should read these lectures. This is one of his unique contributions to the world.

Swami Vivekananda had realized and manifested the divinity in his thoughts, speech, and actions. Recently, I heard from Swami Sarvapriyananda, Minister and Spiritual Leader of the Vedanta Society of New York, that there are two kinds of realizations of our own divine identity (Atman or Brahman): One described by Shri Shankaracharya – realize that “I am Brahman.” and second described by Swami Vivekananda –  “The manifestation of the inner divinity in our thoughts, speech, and actions.” Swami Vivekananda’s manifestation of the divinity includes Shri Shankaracharya’s realization. In order to manifest the divinity, one has to realize first that “I am Atman” or “My True Nature is Divine.”

Swami Vivekananda has said, “It may be that I shall find it good to get outside my body – to cast it off like a worn-out garment. But I shall not cease to work. I shall inspire people everywhere until the world shall know that it is one with God.” He has inspired millions of people in the past and will continue to inspire people to realize their divinity lying within and manifest it through unselfish service to humanity.

Today, I would like to share the thoughts which come to mind when I sing the bhajan, “Jaya Vireshwara Viveka Bhaskar…” in honor of Swami Vivekananda.

Jaya Vireshwara – victory to Vireshwara.

Swami Vivekananda’s childhood name was “Vireshwara” from which the adorable name “Biley” came. His mother Bhuvaneshwari Devi felt that Lord Vireshwara Shiva gave her a son and therefore she and her husband Vishwanatha Datta named the boy Vireshwara. As a young boy, he was fully energetic and naughty. He used to run around and play lots of mischiefs. Four people needed to catch him and control him. Finally, to calm him down his mother used to pour cold water on his head saying “Shiva, Shiva, Shiva’. He knew the stories of Ramayana and Mahabharata. He loved to meditate. He used to meditate for a while and used to check if he had developed a ‘Jata’ (long matted hair) like Lord Shiva. He had his own gym and a drama company of young boys. He loved to read. Swami Vivekananda’s other childhood’s name was Narendra or Naren. We can learn many things from his childhood.

Viveka Bhashkara – Swami Vivekananda’s “Viveka” was like a blazing sun. Viveka means the power of discrimination between ‘truth’ and ‘untruth’, or ‘right’ and ‘wrong’, or ‘helpful’ and ‘harmful’. He was very sharp and analytical. Sri Ramakrishna said that he was like an open sword. Not a single bad or harmful thought can come closer to him. In Viveka Chudamani, Shri Shankaracharya says that in the spiritual path the first thing needed is “Viveka’.

In Kathopanishad Lord Yama says that in life at every step a person has to make a choice between Shreya (preferable) and Preya (pleasurable). Shreya helps a person to make spiritual progress and leads to the Highest Knowledge, peace, and bliss while Preya fulfills the worldly desires of the body and mind and leads to ignorance, suffering, and restlessness. One who has ‘Viveka’ selects always Shreya while deluded people select Preya.

Jaya Jaya Sri Vivekananda: Victory to Vivekananda – one who enjoys having sharp Viveka.  Before Sri Ramakrishna passed away, he had given symbolic ‘Sanyas’ to the young disciples by giving them ocher cloths.

After Sri Ramakrishna passed away, under the leadership of Narendra, all brother disciples took monastic vows and changed their names to the monastic names. I have heard that Narendra wanted to keep his monastic name as Swami Ramakrishnananda, but he found that his brother disciple Shashi Maharaj wanted to have that name. Narendra told him that his (Shashi Maharaj’s) devotion for Sri Ramakrishna is very deep, so he can keep that name. Then, Narendra kept his monastic name as Swami Vivekananda.

Indu Nibhanann Sundara lochan: Swami Vivekananda as a young man Narendra was very handsome. He had beautiful eyes. Once when he asked Devendranath Tagore (Ravindranath Tagore’s father), “Sir! Have you seen God?” Then, Devendranath said to Narendra that he has the eyes of a Yogi, and he should practice meditation.

Vishwa – Manava Chira Vandya: Swami Vivekananda saw God in all human beings and in everything. He taught all to see Unity in Variety, the One God residing in people with various colors, cultures, and countries. He was a “Universal Man.” He cannot be confined to one country. Those who understand his life and teachings will revere him eternally.

Prema Avirala:  Swami Vivekananda loved all; especially he loved people who were poor, miserable, weak, neglected and crushed by society. As a young child, he used to give away precious things to poor people including his mother’s expensive saris to satisfy their hunger and basic needs. He told his brother disciples that for a while put away all gods and goddesses and serve poor and miserable people seeing God in them.

Usually, spiritual seekers want to attain “Moksha” and be free from the cycle of births and deaths. But, out of his love for humanity, Swami Vivekananda said, “May I be born again and again, and suffer thousands of miseries, so that I may worship the only God that exists, the only God I believe in, the sum total of all souls.”

Kanti Suvimala:  He was pure in mind. The purity was shining from his personality. He was simply majestic.

Adhigata Veda Vedanta:  Swami Vivekananda had studied all the Vedas and Vedanta, has realized the truths of them and he taught these truths to the people in the scientific language of the time. We find that in the Baranagar Math Swami Vivekananda and his brother disciples were studying scriptures. As a wandering monk, when he was traveling all over India, he was eager to meet people who were experts in the scriptures and to discuss with them about various topics. When he came to the USA, he brought with him many scriptural books and later he was requesting people residing in India to send him the books he needed.

Tyaga, Titiksha, Tapasya Ujjvala:  His sacrifice, forbearance, and austerity were unparalleled. His father passed away and his mother and siblings had no money to acquire daily meals. The family was dependent on Narendra. On the other hand, he had the goal of God-realization and service to humanity. He loved his family dearly, but his goal was calling him. Finally, he put a stone on his heart and renounced the world to achieve his goal of ‘God Realization and Service to Humanity’. In the Baranagar Math and during his wandering period he did severe austerity to keep his mind in constant communion with Brahman, the Ultimate Reality. He bore patiently all the hardships and sufferings during this time. Even in the USA he had to go through many hardships to continue his work of explaining the principles of Vedanta and guiding people for their spiritual upliftment. His book on Raja Yoga is considered a standard guideline for the Yoga Practices.

Chitta Nirmal Shanta:  Swami Vivekananda was a perfect person as described in the Bhagavad Gita – he was clam within in the intense activity and when surrounded by a whirlpool of problems.

Karma Bhakti Jnana Trishula Dharana:  Swami Vivekanand was an incarnation of Shiva. His trident was made out of three yogas – Karma, Bhakti and Jnana Yoga. His lectures given on these yogas are an excellent guide to realizing our inner divinity.

Chhedana Jiva Moha Bhandha:  With that trident, he destroys the delusion and bondages of people.

Brahma Parayana Namo Narayana:  He was “Sat-Chit-Sukha Swarupaya” always one with Brahman. Someone asked him how one should sit in meditation. He was showing the posture of sitting and then he was absorbed in deep meditation becoming one with Brahman. There are several noted incidents in which Swami Vivekananda was completely merged with Brahman during his meditation.

When he met Sri Ramakrishna first time, Sri Ramakrishna said to him, “O Lord! I know that you are the ancient sage Nara – the incarnation of Narayana – born on earth to remove the miseries of mankind.”

Dehi, dehi, charanarvinda:  On this day we salute to Swami Vivekananda and pray that we learn from his life and teachings, build up our character, realize that our true identity is divine and serve all unselfishly.

  Loving Tribute to Padmashree Ramakant Gundecha (1962-2019)

Loving Tribute to Padmashree Ramakantji

            Loving Tribute to Padmashree Ramakant Gundecha (1962-2019)

November 24, 2019

            (On November 8, 2019, in the evening the Dhrupad Maestro Padmashtree Ramakant Gundecha had a massive heart attack while waiting to board a train to Pune with his brothers and family members. The Gundecha Brothers were going from Bhopal to Pune for their performance. Shri Ramakantji was taken to the hospital, but on the way, he passed away in the ambulance at the age of 57. A huge wave of shock and sadness covered the minds and hearts of the Dhrupad music lovers in India and outside India.

             All over the world, Dhrupad music lovers paid their tributes to this great artist and the noble soul. In New Jersey, North America, on behalf of the Dhrupad.org, the Gundecha Brothers’ student Dr. Payton MacDonald and their Guru-bhagini Shrimati Shruti Rawoot arranged a program on November 24, 2019, to give a loving tribute to Shri Ramakrant Gundecha and to celebrate and honor his life. On that occasion, upon their request, I offered my loving tribute to Shri Ramakantji and shared my thoughts and a few memorable moments. The following post is based on this loving offering.)  

 

The sad news and the loss:

Today (November 24, 2019) is Shri Ramakantji’s birthday. Today, he would have completed 57 years. On November 9th when I heard from Shrutiji that Ramakant Bhaiyya has passed away due to a massive heart attack, I was dumbfounded. I could not believe it and I did not want to believe it. Today, I still have a hard time to accept this fact that our dear Ramakantji is no more with us.

With passing away of Ramakantji, the world has lost a great Dhrupad artist and a great soul. Many notable personalities have died at a young age, but their positive impact in the world continued to inspire people for years. The Dhrupad music created and presented by Ramakantji, Umakantji, and Akhileshji will continue to inspire and uplift the minds of the Dhrupad music lovers all over the world for years to come. All three brothers were like one soul and three bodies. Ramakantji’s and Umakantji’s singing and Akhileshji’s pakhawaj blend perfectly to create enchanting music just like three primary colors create a beautiful painting.

My Personal Contact with the Gundecha Brothers:

Around 1963, I was learning vocal classical music. My teacher Shri Vasantarao Tendulkar told me that if you want to know the exact placement of the musical notes, then listen to the Dhrupad singers. Following his advice, I was listening to the Dagar Brothers. After the Dagar Brothers (the seniors and the juniors), Gundecha Brothers started spreading the Dhrupad Music in India and all over the world.

Dhrupad was not a popular genre of music as Khayal in India. But, by their hard work, sincerity, and dedication, the Gundecha Brothers created a large audience in India and all over the world who could appreciate and enjoy the Dhrupad Music. They proved that Dhrupad Music is “an international language” which can appeal to music lovers everywhere in the world.

Over the last 12 years, Vivekananda Vidyapith had arranged several concerts of the Gundecha Brothers.

When I heard them the first time, I was deeply impressed by their music, in particular, the precise placements of the musical notes and the development of the Ragas. When I came in personal contact with them, I was more impressed by their humility, love and noble characters.

The Gundecha Brothers – the great teachers and the loving hosts:

In July 2007, upon the invitation of Gundecha Brothers, I went to Bhopal to be with them and visit their recently established Gurukul. I went with my music lover nephew Vaibhav. We were planning to stay in a motel, but they lovingly forced us to stay in their house. They are the best hosts. They made us feel like we are their family members. According to the plan, in the early morning, one of their students came to their house and gave a small concert singing Raga Bhairava accompanied by Akhileshji playing pakhawaj. We were amazed to find how Gundecha Brothers have trained the young student in this difficult Dhrupad style music. Later we visited their Gurukul and heard a group of students who were living and learning there. Ramakantji sat along with us, Umakantji sat at the back and Akhileshji played pakhawaj. The students sang two short compositions. We saw that Ramakantji was completely absorbed in the students’ singing and enjoying their presentation as a proud parent.

After lunch, along with other conversations, they told us about their experiences in teaching Dhrupad Music. Two incidences touched our hearts. One was about a Pakistani mother who approached them from Pakistan and asked them if they can teach her daughter the Dhrupad Music. They agreed. The mother had to go through many difficulties to get the visa and travel to Bhopal from Pakistan. The daughter was visually impaired. After visiting them and the Gurukul, the mother was very happy to keep her daughter in Bhopal for a year to learn Dhrupad music. However, she humbly requested them to allow her daughter to stay in their house rather than in the Gurukul or somewhere else. The Gudencha Brothers told the mother that they are vegetarian and they don’t cook meat in their house while her daughter is a non-vegetarian.  How would she survive? It was amazing that the Gundecha Brothers were not thinking about their own inconvenience, but worrying about the student. The mother with the consent of her daughter said that her daughter will not mind being a vegetarian for a year.  She stayed with them, learned Dhrupad Music for a year and gave an excellent performance. We saw and heard her singing on a video clip.

They showed us another set of video clips. In that, they showed their workshop given to a group of non-Indian music students of a European College. Several students had difficulty in speaking even English. The Gundecha Brothers started teaching them a few preliminary lessons, starting with singing the notes correctly and giving “Taal” with their hands. For the whole week, all the students took rigorous lessons for several hours a day and did many hours of individual practice. At the end of the week, they had a small performance. We watched the video clip of their performance. It was a miracle. They all sat crossed-leg, giving correct “Taal” with their hands, and with almost correct pronunciation and exact notes sang a couple of compositions. They were all happy giving their performance.  We were thinking ‘How Gundecha Brothers could do all this?’  This cannot happen without unswerving passion for the Dhrupad music, love for the students, and ready to sacrifice all personal comforts.  I felt that I am in a company of genuine, versatile, great Dhrupad artists with large loving hearts, and amazing skill of teaching.

In the evening, Ramakantji and Akhileshji took us to an art museum and a boat ride in a lake of Bhopal.

They made sure to pack up some snacks for the boat ride. Pandit Kiran Deshpande also joined us in the ride. We had a great time.  The next day, Akhileshji took us for a sight-seeing: to the famous Bhojpur Shiva Temple and other places.

All the family members of the Gundecha Brothers made sure that we are comfortable, well-fed, and having a great time with them. I came to know that everyone who went to Bhopal to see them had the same experience. The Gundecha Brothers exhibited what we had learned from a Sanskrit Subhashit “Udar Charitanam Tu Vasudhaiva Kutumbakam”, meaning, for the broad-minded people the whole world is one family.

Modifications of the Dhrupad Music and Encouragements to students:

I found that Ramakantji and both other brothers were keeping the Dhrupad tradition, but ready to modify and do new experiments. They took Hindi poems of famous poets like Nirala, Mahadevi Verma, Kabir and others and hymns from scriptures and composed them in the traditional Dhrupad style music.  Also, people thought that certain ragas may not be good for Dhrupad style music. But, Ramakantji and Umakantji took this challenge and sang compositions in the ragas like Piloo, Shivaranjani, Khamaj, Charukeshi, Jhinjhoti and others bringing out the melodies of the ragas expanding the scope of the Dhrupad Music style.

Recently, encouraged by the Gundecha Brothers, their Dhrupad All Women Ensemble known as Dhrupad Sisters made a tour in the USA and gave wonderful concerts in various places.


Amita Sinha Mahapatra and Janhavi Phansalkar (singers), Anuja Borude (Pakawaj)

Nada Brahma Yogis:

To me, Dhrupad music is very divine. It is very ancient music and it is one of the spiritual paths (Yogas) to realize the Ultimate Reality. I noticed that when Ramakantji and Umakantji sing they themselves go deeper within and touch the soul of each raga they are elaborating.

When they touch the soul of the raga, they touch the hearts of all who are following them musically with the elaboration of the raga. I think this is because of the exact placements of the musical notes of the ragas and the combinations of the notes which create and enhance the mood of the ragas. I have heard many ragas they had sung, like Komal Rishabh Asavari, Bhupali, Yaman, Bihag, Malkauns, Bhairav, Adana, Sohini, Charukeshi, and others. Each time I had the same experience. In one of the New York Concerts, they sang Raga Khamaj. I have heard many compositions of Khamaj sung by many artists, but I have never heard such a deep and serene form of Khamaj. I thought Khamaj is for “thumaries” and for light songs.

After the New York Concert

In June 2012, the Gundecha Brothers had a concert at the Bridgewater Temple auditorium in New Jersey, where Pandit Jasarajji was present.

Before the concert

In the middle of the concert, Ramakantji explained the various sounds which help develop the Dhrupad music.  I was amazed to find that they have mastered all the possible sounds starting from the navel (Nabhi) through the upper part of the body to the top of the head (Sahasrara) which they use in there singing.

Ramakantji was a perfectionist. In every little thing, he tried to be perfect. Especially, when he tunes a tanpura, he gets completely absorbed into the tuning. Shrutiji told me that in the Bharat Bhavan, Bhopal, whenever there was a concert, Ramakantji has to tune all the tanpuras even when all the famous artists like Pandit Jasaraj, Mallikarjun Mansur and others were performing. All liked the tanpuras tuned by Ramakantji. The following is a photo taken by Shrutiji of Ramakantji tuning a tanpura at William Paterson University, New Jersey, before the concert. Behind Payton is playing another tanpura.

In one of the Vidyapith concerts, during the intermission, Ramakantji asked me what ragas they should sing in the second half of the concert. They mentioned a couple of ragas they were planning to sing. I told them that whatever ragas they select is fine with me, but knowing the Vidyapith audience many will be waiting to listen to the composition “Shiva, Shiva, Shiva…”. Ramakantji said. “We sang it yesterday in the New York concert where you were present”. I told him that I was there, but many of the Vidyapith people were not there. After a pause of a few seconds, Ramakantji said, “You know, certain compositions take away lots of energy.” This comment gave me a better understanding of what they are going through when they sing. However, immediately Umakantji said, “It is okay. We will sing it again today.” Along with other ragas, they sang that composition putting their hearts and souls in such a way that it became one of the most memorable times for the audience.

Ramakantji was once telling me that people do not have a clear idea about Dhrupad Music. Sometimes people ask, “Why don’t you use harmonium for the accompaniment?” Ramakantji said what should I tell them? People have no idea how many “shrutis” are there between two musical notes and even the same musical note in two different ragas have different places differing by a few frequencies.

 Humility and Love:

Within the last 12 years, I had various opportunities to meet the Gundecha Brothers personally and had breakfasts, lunches, and dinners with them. In every meeting, I felt that I am one of their family members. Their love was amazing and natural.

I remember a couple of incidences when we spent time together.  Once, the Gundecha Brothers were staying with Dr. Mohan Deshpande and his wife Shrimati Medha Deshpande in New jersey. One evening they invited me to join them in their dinner. Shrutiji and her daughter Anaya also joined us. We had a great time talking about various things. Then, there was a surprise. Medha Aunty brought a cake for Umakantji! It was his birthday.

All three Gudecha brothers and their family members were very happy and they enjoyed the cake feeding each other. Being such great artists, receiving the Padmashree award, but they had no trace of ego. They were very simple and embraced all with love.

One thing about Ramakantji was very striking: even though his schedule was extremely busy with travels and concerts, he immediately responds to every e-mail. I wrote to Ramakantji that I missed them when they were in New Jersey. He told me that they are conducting a workshop in Rhode Island and if possible we can go and meet them. He wrote a very inviting e-mail. On May 28th of this year, I went with Nishank , a Vidyapith alum, to Hopkinton, Rhode Island where the Gundecha Brothers were conducting the workshop.  It was a remote place in the woods. After their morning session, they sat with us for lunch and made sure that we eat enough. We had various conversations.

Finally, when we were leaving, Ramakantji was looking all around for something to give us to eat on our way back. Finally, he packed us a few fruits. Nishank was touched by their love. He told me while going back that in this remote place they have a hard time to get food and fruits for themselves and they gave away so many fruits to us. I am sure many people have similar experiences of their love and concern.

Again and again, we felt that even though being great artists and having received Padmashree, the Gundecha Brothers had no trace of ego. They had a genuine love for all and they are the embodiment of humility. Ramakantji’s shining character and enchanting music glorify each other. Today, in the beginning when Anaya, Shrutiji’s daughter, sang Bhagavad Gita shlokas 13-19 describing the characteristics of a Lord Krishna’s beloved devotee, I was thinking that Ramakantji had shown many of these characteristics from his life. He was a noble soul.

The following are a couple of photos taken during the Gundecha Brothers New Jersey workshops and concerts. These are loving memories.

 

Ramakantji has NOT left us. He is living with us, in our loving memories and through his students. He had given fruits of his life-long sadhana of music to his students. Ramakantji’s mission was to spread the beauty and charm of pure Dhrupad music to music lovers all over the world. To accomplish this mission, he did not think about his required rest, comforts, and personal pleasures. He lived an exemplary life which reminded me of Swami Vivekananda’s quote: “It is better to wear out than to rust out.” I am sure Umakantji, Ahileshji, Ramakantji’s son Anant, and the students of the Gundecha Brothers will continue to spread the enchanting and divine Dhrupad Music in India and all over the world.

I am sure we all feel like telling Ramakanti, “We love you and you are always with us in our hearts”.

(I thank Shrutiji for her few suggestions and providing few photos.)

Shatashloki – VI (Shloka 7)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shri Shankaracharya – VI (Shloka – 7)
The Witness Consciousness

Shloka – 7

Translation:

A man who earns his livelihood by entertaining people and scaring small children by painting his body like a tiger and wearing a tiger’s mask does not attack or eat animals or human beings like a tiger.  A man who dresses up as a woman for a performance in a drama does not think that he is a woman and does not seek a husband. Similarly, when one realizes that one’s true nature is Atman and is separate from the body and mind, that person considers oneself as a witness consciousness residing in the body and is not affected by the actions of the body and mind.

 Comments:

In the Bhagavad Gita, Shri Krishna says (9.8-9), “With My Power (Prakriti), I (Brahman) create all beings again and again whose destiny has been framed by their past actions. But, being the witness consciousness, I (Brahman) am unattached to their actions and do not get affected by their actions.”

According to the Vedanta philosophy, Brahman (Pure Consciousness) is the support of the existence of the universe and Atman (the individual Pure Consciousness) is the support of the existence of an individual.

Note:  ‘The State of Witness Consciousness’, ‘Lack of Doer-ship’ and ‘Being Unattached’ are inter-connected.

Let us try to understand the ‘State of Witness Consciousness’.

State of Witness Consciousness: Pure Consciousness is infinite. It is never born and it does not die. An individual Pure Consciousness gets tied to the body-mind form. This body-mind form has a beginning (birth) and an end (death).

Question: How can the infinite and all-powerful Pure Consciousness get tied to the body-mind, which is made out of matter?

Answer: Shri Krishna explains in the fourteenth chapter of Bhagavad Gita that the Pure Consciousness (Atman) is tied to the body-mind by three gunas: sattva, rajas, and tamas. Sattva is pure and luminous and it ties Atman to the body-mind by spiritual knowledge and pure bliss. The nature of Rajas is passion and attachment. It creates desires for worldly pleasures and ties Atman to the body-mind in actions. Tamas is created by ignorance and it creates delusion which ties Atman to the body-mind by laziness, inadvertence, and sleep.

The fact is that our true identity is Pure Consciousness. Due to ignorance, each one of us assumes that ‘I am nothing but my body and mind.’ This ignorance is deeply engrained in our mind. It creates desires that ‘I will be happy if I sleep, or work to attain something, or do spiritual practice.’ Thus, the mind remains in the Tamasika, Rajasika, or Sattvika states accordingly. After some time (this time could consist of thousands of lives) going through lots of suffering and life-experiences, we start understanding that the sattvika state gives us longer-lasting happiness and a better understanding of our lives. As we establish ourselves in the sattvika state, we find that ‘Our true identity is something higher than our body and mind.’

Shri Krishna says in the Bhagavad Gita (14.19-20), “When a person realizes that he/she is beyond the three gunas, is a witness consciousness, and only the three gunas are the cause of all actions, then he/she attains My (the Supreme) state. Then, he/she goes beyond the three gunas. Thus, he/she becomes free from the cycles of birth-death-birth and all the suffering of the body-mind and attains Immortality and the highest bliss.”

Note: When one realizes that ‘as Witness Consciousness I am different from the body-mind form’, then one attains the ‘State of Non-doer-ship.’ In that state, one feels that the body-mind functions according to the rules of its nature. This is exactly ‘The State of Detachment;’ being aware of one’s Atman, one is detached from the body-mind form.

Question: If the Pure Consciousness is different than the body-mind and the body-mind does not have its own consciousness, then how can the body-mind function?

Answer: According to the Vedanta Philosophy, the body-mind has borrowed consciousness. An example is given to understand this borrowed consciousness. Let us put potatoes into a pot filled with water and put that pot on the stove. Turn on the stove. After some time the water boils and the potatoes start jumping. The potatoes do not have their own energy to jump. But, it is the energy of the fire comes through the boiled water to the potatoes that make them jump. Thus, Pure Consciousness illumines the intellect, which illumines the mind, and then through the borrowed consciousness of the mind, the senses function.

That is why Shri Krishna says in Bhagavad Gita (3.42-43), “The senses are superior to the body and the objects of the senses, the mind is superior to the senses, the intellect is superior to the mind, and the Atman (Pure Consciousness) is superior to the intellect. By knowing this, with the power of Pure Consciousness, control the intellect, mind, and senses, and destroy the enemy, called the ‘cravings’ which brings all suffering and delusion.”

Question: A natural question comes: ‘How can one comprehend the Atman (Pure Consciousness) residing within as a witness consciousness?’

Answers:

First, we have to understand that Brahman (Pure Consciousness) is infinite and beyond the comprehension of our finite mind. Therefore, all our expressions to describe Brahman will fall short.  However, analogies and examples give us some idea of Brahman. After acquiring some idea, sincere seekers, through meditation, experience the presence of Brahman within as the witness consciousness.

I will cite a few of these examples:

(1) Electricity: We know that electricity is flowing in the wires which are hidden in our house walls. We see only the outlets. Now, in these outlets, we can plug-in lamps, heaters, fans, air conditioners, cookers, food processors, phone and computer chargers, vacuum cleaners and other equipment. Each equipment has its own function and two different pieces of equipment may have two contradictory functions, but the electricity powering each of them is the same. Electricity does not directly provide heat or cold nor does it do the cooking; the equipment does the work. Similarly, in the presence of the Atman, the body and the mind function. Thus, we can think that electricity is like the witness consciousness.

(2)  Light:  Shri Ramakrishna said that in the light one may be reading holy scriptures while another may be preparing false documents to commit a crime, but the light is unaffected by these acts. Here, the light is witness consciousness.

(3) Sun: Kathopanishad (2.2.11) says, “The sun helps all the eyes to see, but is not affected by the blemishes of the eyes. Similarly, Atman who dwells in all beings is the cause of all the awareness, but it is not affected by the suffering of all beings.” The sun is an example of witness consciousness.

(4) The reflection of the Moon: It has been mentioned in the scriptures that the reflection of the full moon in the water of a lake, a river, or an ocean appears to move up and down with the waves, but the moon itself is not moving. This indicates that, like the reflection of the moon, the thinking power of the intellect is the borrowed power of the Atman.

(5) Lotus Leaf in the Water: In the Bhagavad Gita (5.10) Shri Krishna says, “One who offers the results of all actions to Brahman and works without any attachment does not get affected by the ill results of the actions, just as the lotus-leaf is not affected by the water.”  The lotus grows in the water and its leaves remain in the water for a long time but do not get affected by it and remain green. Thus, the lotus-leaf is a good example of a state of witness consciousness.

(6) Fire and Knife: Saints and sages give simple examples of fire and a knife to explain the witness consciousness. Fire can be used to cook food and it can also burn a person, but it is not the fault of the fire. Similarly, knives are used to cut vegetables and fruits to eat, but can also cut one’s finger. It is not the fault of the knife.

(7) Movie Screen:  This is a very concrete example to get an idea of witness consciousness. We see various kinds of movies on a movie screen like tragedy, comedy, horror or an educational movie. We laugh or cry or learn, but the movie screen remains unattached by all these movies and the moods they create.

(8) A Babysitter:  Shri Ramakrishna gave a wonderful example of a babysitter from our day-to-day life to explain the deeper and difficult concept of working with full mind and heart while still remaining unattached. He said that a babysitter takes care of the children whose family she is hired by.  She calls them ‘My Dear Gopal’ or ‘My Dear Hari or Dhara’ and shows her love as if they are her children. But, in her mind, she is very clear that these children belong to the owner of the house and they are actually not hers. Similarly, we have to work with all, love all, take care of all the people who depend on us, but we have to remember that they are created and nourished by God and their lives are controlled by God and we have no control over them. This is a sign of Ultimate Knowledge. A person, who experiences him/herself as the witness consciousness, sees that his/her body-mind does all the work and as Atman (Pure Consciousness) he/she is unattached to these actions.

(9) Living in Hotels:  A wandering monk was passing by a king’s palace. He somehow got inside the palace, occupied a corner and lay down to take some rest. Security guards came and told him that this is a king’s palace and he has to leave. The sadhu said that it is a Dharamshala, meaning a place where wandering pilgrims can stay for a while and take rest. The security guards tried to explain to the sadhu that it is not a Dharamshala, but rather a king’s palace. But the sadhu did not budge. As the sadhu was a man of God, the security guards did not want to hurt him or force him to leave. They were confused. One of them informed the king about the situation. The king was amused and wanted to talk to the sadhu. The sadhu asked the king, “O Dear King! For how long have you been living here?” The king replied, “For the last 35 years.” The sadhu asked, “Who lived here before then?” The king said, “My Father lived here.” The sadhu asked, “Who lived here before your father?” The king said, “There was another king who built this palace and lived here.” The sadhu said, “O King! See this palace is like a Dharamshala or a hotel where people come, live for a while and then leave. You also will live for a while and leave this palace. Your 35 years is like a day compared to the infinite time.  Similarly, our body is also like a hotel-room which we have rented for a while and as Atman, we have to leave this place after some time.” The king knew that this sadhu was a realized person and had come to teach him a life lesson. The king honored the sadhu and made him his guest for a couple of days. Then, the sadhu continued his pilgrimage.

Wrong interpretation of the witness consciousness state:  People can twist or misinterpret the highest truths and mislead themselves and other people. The state of witness consciousness uplifts a person and brings out the best in him/her. But, its misinterpretation can degrade a person and bring harm to the person and others.

We should know that only a person with total self-control, pure in mind, having no ego or selfishness can attain the state of witness consciousness. A person with an impure mind or with a selfish motive may think that he/she has attained the state of witness consciousness and is not affected by whatever his/her body-mind does. A person may do wrong or evil things and may think that he/she has nothing to do with the act. This is dangerous. Such a person is called a hypocrite. But, it is certain that if one does a wrong or evil act, then one has to suffer its painful consequences. A person attaining the state of witness consciousness is so well established in morality and ethics that his/her body-mind cannot do any unethical or harmful thing. If such a person had done anything wrong unwillingly, then he/she will immediately accept his/her mistake and would not mind the painful consequences.

Two more excellent examples:  In addition to the examples mentioned above describing the state of witness consciousness, the Shatashloki’s shloka-7 gives two more excellent examples:

(1) A person who earns one’s livelihood by wearing a tiger mask and painting oneself like a tiger knows very well that he/she is different from the tiger. He/she does all the acting of a tiger to amuse people or scare children, but he/she will not eat animals and people like the tiger does. Thus, we perform our various roles in life, but we can realize that our true identity is pure consciousness.

(2) The second example is similar. A man who dresses up like a woman to perform a female role knows very well that he is not a woman. Here it has been shown that gender is also an external thing. Pure consciousness has no gender.

What are the advantages of attaining the state of witness consciousness?

If we practice and realize the state of the witness consciousness, then we see the following advantages in our lives:

(1) Finding better solutions:  We see our body-mind objectively. Whenever we look at each problem objectively, we can understand the problem and see a solution.  In that state, we can see the causes of our problems in life. Once we realize these causes, either we solve the problems or we get inner strength to bear the problems. Thus, our quality of life improves.

(2) Live with serenity:  We attain the state of serenity. We can keep our mind balanced in joy or sorrow, honor or insult, success or failure, love or hate, and many such pairs of opposites. We acquire a total control on our body and mind.

(3) Views of people and situations change:  When we are attached to our body and mind, we think of everything from the selfish point of view. We try to use people and situations to give happiness to our own body and mind. We forget that each individual is free, has his/her own life, and is not born to make us happy. When we see that people or objects of the world are obstacles to our happiness, then we get angry. With the practice of witness consciousness, we try to give more than we receive because we see that other people are not different from us. Seeing that all people are basically nothing but pure consciousness, we develop a bond of unselfish love with all and we express that love through our thoughts, speech, and actions. What we give, that we get. When we express unselfish love to all, we receive unselfish love in return. In that state even if we don’t receive unselfish love in return, it does not bother us at all since our happiness does not depend on any external thing. Many times children get angry towards their loving parents, but the parents just smile and continue performing their responsibilities towards them.

(4) Fearlessness: The cause of all fear is the fear of death. When we realize that we are pure consciousness separate from our body and mind, the fear of death goes away. Pure consciousness is not born, and so it does not die. The body and mind were born, so they die. We see that they are just temporary instruments to express pure consciousness. The Upanishads say that there is no other way to overcome the fear of death.

(5) Monitoring our progress:  When we understand the mechanisms of our body and mind objectively, then we can monitor them in a better way. We can guide our body and mind to take ourselves towards the highest state – the realization that ‘I am Atman and my nature is Existence-Knowledge-Bliss Absolute.

(7) Not to add bondages:  The body-mind has been formed to perform certain actions based on our past Karma.  There is a chain of action-results-action based on the chain of cause-effect-cause. We can cut this chain by not adding any unnecessary desire and thus not performing unnecessary action.

(8) Becoming a good performer of our responsibilities: When we know exactly what our responsibilities are, and we can watch the performance of our body and mind objectively, then we become an excellent performer. We all came here to play our roles. If we understand that role, then we can perform better.

Remember the famous lines of William Shakespeare: “All the world’s a stage, and all the men and women merely players: they have their exits and their entrances; and one man in his time plays many parts…” (From ‘As You Like It’, Act II, Scene VII).

As an excellent actor/actress, when one becomes attached and detached as needed from his/her performance in the world, then his/her every action becomes a piece of perfection. Echoing this thought, there is a hymn which says, “O Krishna! Your every action including walking, talking, friendship, playing flute, dancing, and dealings with others is filled with love and is sweetness.”

The state of witness consciousness and doer-ship:  As we discussed before, when a person realizes that he/she is nothing but pure consciousness, is different from his/her body-mind, and that his current actions result from the three gunas, which result from past actions, then he/she feels that he/she is not the doer of all actions. Sri Ramakrishna used to sing a song, “O Mother (the Power of Brahman)! Everything is happening according to your wish. Actually, you are doing everything, but people think that I am doing everything.” This is also the ultimate surrender to the will of God. With complete surrender to the will of God comes perfection in our performance, and we experience inner peace and bliss.

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

 

 

Shatashloki – V (Shloka 6)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shri Shankaracharya – V (Shloka – 6)
We create our own destiny

Shloka – 6

Translation (Shloka – 6):

A silkworm, thinking that it is very wise, creates a cocoon around itself and lives in it until its death and tries to fulfill its desires. Similarly, each individual creates one’s physical body and mind based on the actions performed in his/her previous life and lives on earth to fulfill his/her desires.

(The silkworms and their cocoons. The image is from dreamtime.com)

Comments:

We are born and we spend our lives making plans for what we want to do and performing various activities. In the midst of all this planning and activity, a few people take a pause and ask questions like: (1) Who decided that I should be a man or a woman? (2) Who decided how my face and body should look like? (3) Who selected my parents? (4) Who selected my family environment?

What are the answers? We can think of the following four answers:

(1) These are silly or useless questions for we can never find their answers.

(2) It is all a result of probability and chances.  If the chromosomes X and Y combine, then a boy is born and if chromosomes X and X combine, then a girl is born.

(3) Parents’ genes decided.

(4) Nature decides everything.

(5) God is the creator and God decides everything that happens.

The answer #1 seems mostly agnostic, partly pessimistic, and shows a lack of enthusiasm to seek answers.

The answer #2 is a sophisticated way to get out from finding an answer. Since everything in nature is working precisely, how can we think that things happen randomly? We can admit that we do not understand many phenomenon of nature. But, in the past, we did not know many things like how rain comes, how lightening happens, how eclipses happen, etc.  Humans had assumed these to be an act of some mysterious power. But, now science has explained many such natural phenomena. With regards to answer #2, we can further inquire, ‘who makes the chromosomes?’ and ‘who combines them?’.

Answer #3 is partially true as long as our physical structure is concerned. Our nose, and eyes, and chin etc. may look like someone in our family. But, parents did not decide their children’s gender. A family can have all boys, or all girls, or boys and girls both. Further, if we go to the inner nature of mind, then we find that siblings have different personalities even among twins or triplets. Parents themselves are surprised when their children reveal various mental tendencies. Thus, parents do not decide things about their children’s mental make-up. They can provide some external environment for their children to help them grow in a certain way, but it is not in their hands to decide how the children will grow.

Answers #4 and #5 are almost the same, only the names are different. People who do not like to say the word ‘God’ may choose the word ‘Nature’. However, it seems that God has ears to hear, but the Nature does not have ears. Nature is like a big giant elephant walking on the road and the beings are like ants and insects who helplessly get crushed under its feet. Even if the smaller beings say something, it is of no avail. On the other hand, we feel that God is some Being who can listen to us. Let us then for the time being consider answer #5.

Most of us feel that God listens to our complaints more than our prayers. Therefore, people complain to God more often than they pray to God. People complain, ‘O God! Why did you make me a woman or a man?’, or ‘Why didn’t you created me as a handsome man or a beautiful woman?’,  or ‘Why did you give me a birth in a poor family?’ or ‘Why do I have to struggle so much for my achievements while some others get them easily?’ etc.

We can bring more pressure on God for His/Her favoritism when we find that (1) One child is born in an affluent and totally secure environment while another child is born in a poor family in a neighborhood where gun-shots often go on like fire-works and where one considers oneself lucky if one survives for one more day. (2) One child has a healthy body while another one has many physical problems from childhood. (3) One person has an abundance of wealth and can do whatever one wants while another has to worry everyday how to bring some food on the table. (4) One child is excellent in studies, art, music, sports etc. from the childhood while another one is struggling to learn basic things in the schools. (5) One child has many virtues and follows a disciplined life while another one has destructive tendencies and does not feel bad doing unethical things.

We ask, if God has created all, then why are there differences? Why is God partial to a few and cruel to others? Do we have answers of these questions? Because of these differences, many people do not like to think of God. They do not see any purpose in praying to God.

In the ancient time Rishis thought about this and they found a logical answer to these questions. They found that in this universe there is a chain of cause and effect. Every action has a result and the result becomes the cause of another action, which in turn call an effect. If I drop a glass-cup on a hard floor, it breaks. If I walk on these pieces of glass, then I will cut my feet and bleed. If I do not take care of the bleeding, I will suffer severe physical problems. Originally, I might have dropped the glass-cup for some reason. Similarly, there is a long chain of cause-effect for everything that happens in the universe. The problem is that most of the time we see the effects and not the causes. Thus, our current situations are the effects of our past actions. We do not have to blame God for our situations. This is the Theory of Karma.

I have to make one point very clear here. If someone is suffering, we cannot come out and say that ‘you are suffering because of your past karmas’. That is very cruel. It is a sign of an ignorance and lack of sensitivity on our part. At that time, we have to try to help the person who is suffering. If we cannot help, then at least we wish and pray that the person’s sufferings be removed or the person gains strength to go through the sufferings. The Theory of Karma should be applied to ourselves. We have to take full responsibility of our current situation. If we want to change our current situation in the future, then we should properly start working on it now.

Based on the Rishis’ realization, Vedanta teaches the theory of rebirth based on the Theory of Karma. The Bhagavad Gita (8.6) tells that, “According to the person’s strongest desire at the time of death, the person is reborn to fulfill that desire.” Suppose a young man or woman believes that sleeping for most of the time (say 12 or more hours a day) is the best state to acquire happiness in life. These days, it is hard for a human being to sleep for 12 hours or more per day. One’s studies, job, daily choirs, and family and/or society will force the person to wake up. For the person desiring 12 hours of sleep, this causes unhappiness. To such a person, the compassionate Mother Nature gives him or her body of a crocodile in their next life. When this person’s sleeping desire is fulfilled and he or she thinks that ‘I had enough with sleep, now I want to run around like a rabbit,’ then the gracious Mother Nature will make the person a rabbit. Thus, it goes on. Thus, we are responsible for our current situations in our life. We are the result of our past desires. Mother Nature or God had given this life to fulfill a few of those desires.

On the other hand, if a person wants to attain the highest knowledge of the Ultimate Reality, and has engaged in lots of spiritual practices for this purpose, but dies without attaining it, then the Bhagavad Gita (6.40-6.43) says, “The life of such a person does not become ruined. No bad things happen to a person who has engaged in spiritual practice. After enjoying the results of his/her good actions (spiritual practices), the person takes birth in a pure and prosperous family. Or he/she will be born in a family of yogis rich in wisdom. Such a birth is difficult to gain in this world. There, he/she remembers all his/her past spiritual practices and continues to strive further to attain the highest knowledge.”

As a being goes in a cycle of birth and death, the whole universe moves in a cycle of creation-preservation-dissolution. In Bhagavad Gita (9.7-9.8), Shri Krishna says that He, as Brahman, the Ultimate Existence, by His Power creates the universe in the beginning of a cycle, (nourishes the universe), and at the end of the cycle dissolves it into Brahman. Thus, all the beings are born again and again.

The Theory of Karma, the Theory of Rebirth, and the Cyclical Theory of the Existence of the Universe seem logical and answer most of the questions we have raised earlier. They are also consistent with a principal central to Vedanta philosophy, that there is only one existence. Vedanta calls it ‘Brahman’. One can also call it ‘Pure Consciousness’. According to Vedanta, the Universe is nothing but only one existence Brahman (Pure Consciousness) appearing as various objects and beings of the universe. Brahman is eternal.

According to Vedanta philosophy, a human being is a part of the universe, and therefore he/she is nothing but the Pure Consciousness or Brahman. And like Brahman, he/she too is eternal. However, when he/she thinks that ‘I am an individual that has a separate existence from Brahman having a certain body and mind’, then he/she goes through the cycle of birth and death. Vedanta philosophy says that this thought leads to all the following problems:

(1) An individual thinks that he/she is not happy and will be happy only if his/her desires are fulfilled.

(2) A person creates a small world around him/her and thinks that he/she is responsible for that small little world. However, when some undesirable thing happens against all his/her efforts or a near and dear one dies, then the person feels helpless and becomes frustrated.

(3) An individual thinks that he/she is limited and the whole universe is against him/her.

(4) A person is constantly threatened by the fear of death, his/her non-existence.

Shri Shankaracharya says in Shaktashloki Shloka 6 that this thought (which he calls a basic ignorance) is like the cocoon of the silkworm that has been created around oneself. An individual can break this cocoon with the firm conviction that ‘I am nothing but Brahman, the Pure Consciousness. My body-mind existence has been created by me, separating myself from the eternal Brahman.’  But, it is sad that due to our ignorance we passionately love our body and mind and the world we have created around them. As a consequence, we suffer and go through the cycle of birth and death.

Vedanta emphasizes that the realization, ‘I am not different from Brahman’ removes all our sufferings, bondages, and fear. We feel connected with everything in the universe, especially with all beings. From this connectedness springs love for all in our heart. Such love gives us fulfillment. Vedanta describes various paths to break this cocoon and be free, in particular the Four Yogas described in the Bhagavad Gita.

Many other great teachers and saints have described various ways to break this cocoon and be free from our sufferings, bondages, and fear.

(Thanks to Nisha Parikh for editing this post.)

 

The last word on listening to spiritual discourses

Bhagavad Gita, Reflections, Vedanta

The last word on listening to spiritual discourses

Thinking about the Bhagavad Gita, the following shloka came to my mind:

After the dialogue between Shri Krishna and Arjuna, which is contained in most of the 694 shlokas of the Bhagavad Gita, Arjuna told Sri Krishna, “O Krishna! My delusion is gone. Through Your grace, I have regained my memory (of my true identity, Atman). All my doubts have been destroyed. My mind is clear and I have a firm conviction about my responsibility. I will follow your command.” (Gita 18.73)

These are the last words of Arjuna in the Bhagavad Gita. The dialogue between Sri Krishna and Arjuna ends with these words. Sri Krishna answered the many questions of Arjuna and explained to him that the goal of life is to realize his true divine identity as the Atman, and how he can face the unpleasant and sorrowful situation that was forced on him by his cousins. Shri Krishna showed Arjuna how each of his responsibilities can be turned into spiritual practice, which can help to realize the Atman. The remaining 5 shlokas are the thoughts and expressions of Sanjaya.

Through this shloka, Arjuna shows us what should be the final outcome after listening to a spiritual discourse or having a spiritual dialogue. Each word of this shloka is important.

Let us review the meaning of each word of the shloka and reflect upon it.

– My delusion is gone.

What is the delusion here? The greatest delusion of life is to think that we are nothing but our body and mind. We forget that our true identity is Atman, which is birthless and deathless. It is infinite, omnipresent and omnipotent. Limiting our self to the body and mind is the cause of all suffering and all delusion in life. We block the Reality of life and therefore, we suffer. Thus, after listening to spiritual discourses, this delusion must go.

 – I have regained my memory.

Deep within each of us there is awareness that ‘My true identity is divine. It is infinite and not limited by my body and mind.’ The Upanishads and Bhagavad Gita refer to this identity as the Atman (or Brahman in the context of the universe) and its nature is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute).

‘Existence Absolute’ means ‘I am the Pure Consciousness from which the whole universe came (including my body and mind), which is nourished by It, into which the universe ultimately dissolves.

‘Knowledge Absolute’ means that the Self-Luminous Pure Consciousness illumines my intellect because of which I can think and perceive the universe.

‘Bliss Absolute’ means all my joy, inner (experienced, but not caused by the senses) and outer (which arises from the contact of my senses with worldly objects), is due to the presence of this Pure Consciousness (my true identity).

Arjuna says that he has regained this fundamental memory, that he is nothing but the Atman.

– O Krishna! Through your grace I have attained all these.

When the fundamental delusion is removed, the knowledge or the awareness of our true identity as Atman is revealed from within. This knowledge does not come from outside. However, we need help from the outside to remove our fundamental delusion. The idea that ‘I am nothing but this body and mind’ has been deeply ingrained in every fiber of our being; therefore, for most of us, it is difficult to remove this idea by our own efforts. Arjuna found that Shri Krishna’s teachings helped him remove this delusion and he is recognizing this help.

– I am firm.

This means that ‘I am clear in my mind. My intellect is steady. I know what I am supposed to do’. At the end of the second chapter of the Bhagavad Gita, Shri Krishna describes the characteristics of a person with steady intellect. The Sanskrit word for such a person is ‘Sthitaprajna.’ Arjuna is stating that his intellect is steady now.

– All my doubts are gone.

After listening to spiritual discourses, having spiritual dialogues, and doing spiritual practices accordingly, we have to come to a stage when all our doubts are removed. First, intellectual doubts have to be removed and then after realization of Atman, all our doubts are resolved. Suppose the Sun is covered by the clouds and we cannot see it.  Then, doubts come to our mind about whether or not the Sun exists. But, when the clouds are removed and we see the Sun directly, we feel its warmth, and in the sunlight we see everything clearly, then all our doubts about the existence of the Sun go away. At that time, we do not need any further proof of whether the Sun exists. In fact, we realize that the clouds were perceived only because of the presence of the Sun.

After listening to Shri Krishna’s teachings and having visions of both forms of Shri Krishna, the human and the Infinite, all of Arjuna’s doubts were gone.

– I will follow your command.

These words show that Arjuna was not interested in intellectual knowledge. He had to face a sorrowful situation and he was confused about the right thing to do. He needed a clear-cut answer and a clear-cut way to perform his responsibility. He stated his thoughts in the first chapter and the beginning of the second chapter. Based on these thoughts he initially decided not to fight. But deep down in his heart, he had a feeling that he was not thinking right. He had tremendous faith in Shri Krishna. That is why he said that ‘I surrender to you. Please tell me what is good for me.’

Shri Krishna first rebuked Arjuna for becoming a victim of his cowardliness. He said to Arjuna that this kind of behavior does not fit him. Then, Shri Krishna told Arjuna the essence of the Upanishads, explained to him that the goal of life is to realize Atman, and described the four Yogas (the four paths to attain this goal). Shri Krishna told him that by properly performing one’s own responsibilities one can realize one’s true identity as the Atman.

Arjuna did not swallow whatever had been said without understanding. Whenever he had questions, he did not hesitate to ask them to Shri Krishna. A couple of times it seemed that he was being blunt. Once he said, “O Krishna! You say that knowledge of the Atman is superior to actions. Then, why are you trying to encourage me to perform these horrible actions? You are confusing me with contradictory thoughts. Please tell me one thing which is good for me.” Another place he said, “O Krishna! You praise renunciation of actions, and then you talk about performing actions unselfishly. Please tell me which one is better.” When Shri Krishna said that he had taught this Karma Yoga to Vivasvata, Arjuna pointed out to him that he (Shri Krishna) had been born now and Vivasvata was born long ago, so how should he (Arjuna) believe that Shri Krishna had taught this Yoga to Vivasvata.

Shri Krishna was a great teacher. In his presence Arjuna did not have any fear to ask any question he had. After explaining in various ways why Arjuna should perform his responsibility, at the end, Shri Krishna gave Arjuna the freedom to do what he thought was right.

Arjuna was a great disciple. He reasoned to understand what Shri Krishna wanted to tell him. He reflected upon Shri Krishna’s teachings. With Shri Krishna’s grace he was able to realize the Ultimate Reality (Brahman) and finally with a clear mind, free from all doubts, and a firm conviction, he said, “I will follow your Command.” He was ready to implement what he had learned.

After realization of one’s true identity (Atman), all the desires of the realized person are fulfilled. Then he/she has nothing remaining to attain to be happy or any desire to accomplish anything further. But, many realized persons continue to work for the good of humanity. They set up ideal examples of saints and/or householders for people to follow and thus they inspire people to realize their true identity.

Sri Ramakrishna encouraged Narendra (Swami Vivekananda) to be such a person. It is good to remember the famous incident in Narendra’s life. Narendra asked Sri Ramakrishna to give him a boon to remain merged in Samadhi for three to four consecutive days with a few interruptions now and then for a bite of food. Sri Ramakrishna said, “You are a fool. There is a state higher than that. It is you who sings: ‘O Lord! Thou art all that exists.’” On another occasion, in response to a similar request from Narendra, Sri Ramakrishna said, “Shame on you! You are asking for such an insignificant thing. I thought that you would be like a big banyan tree, and that thousands of people would rest in your shade.” Thus scolded, Narendra shed profuse tears. He realized the greatness of Sri Ramakrishna’s heart. Thus, Sri Ramakrishna encouraged Narendra and all disciples to serve all beings, seeing God in them before and after the realization of God (Atman).

Sri Rama’s devotee Hanumanji had also set an example. He jumped over the ocean to cross it to find Mother Sitaji. A Mainak mountain asked Hanumanji to take some rest and then go forward. But, Hanumanji just touched the mountain recognizing the mountain’s love for him and said, “Until I finish Sri Rama’s work, how can I take any rest?”

Thus, many realized beings continue to serve humanity unselfishly.

Conclusion:  Arjuna’s words are the last word on listening to spiritual discourses and dialogue. He showed us that when we listen to spiritual discourses: (1) we should make sure that we learn about the goal of our life – realizing God or our true identity as the Atman (the Ultimate Reality). (2) We have to reflect upon the spiritual discourses and respectfully ask questions in order to understand the teachings presented to us. (3) Following the teachings, ultimately our fundamental delusion should go away. (4) We have to realize Atman. (5) We respectfully and with humility recognize the valuable contribution of our spiritual teachers. (6) We have to acquire a state of having a ‘steady intellect’. (7) All our doubts must go away, and (8) We perform our responsibility unselfishly and serve humanity.

(Thanks to Rushil Desai and Sonali Tatapudi for editing this post.)

Celebrating 533rd Birthday of Shri Chaitanya Mahaprabhu

Celebrations, Sri Chaitanya

Celebrating 533rd Birthday of Shri Chaitanya Mahaprabhu

On Thursday, March 21, 2019, all over the world, the devotees of Shri Chaitanya Mahaprabhu (1486 – 1534) celebrated his 533rd birthday. He was a scholar, a poet, and a great teacher. He had learned all the scriptures and was well-versed in the six systems of philosophy, especially in the ‘Nyaya Shashtra’, generally known as the field of logic.

But, at one point he realized that all this book learning could not give him inner peace, satisfaction, and the fulfillment of the heart. He realized that for most people during his time, the path of devotion could uplift people towards spirituality and was most appropriate for focusing one’s mind on God. It was because of his love for God that he could embrace all with love and serve all unselfishly–irrespective of their cast, learning, and economic status. He taught his disciples to be moral, humble, to forbear, to chant the name of God, and to serve all beings.

On this occasion, I would like to remember the meeting of the famous Pundit Sarvabhauma and Shri Chaitanya Mahaprabhu. The following write-up is based on the book “Shri Shri Chaitanya Charitavali” written by Shri Prabhudatt Brahmachari.

Shri Chaitanya Mahaprabhu and Pundit Sarvabhauma Bhattacharya:

Pundit Vasudev Sarvabhauma Bhattacharya was a famous scholar who had mastered all the scriptures. The king of Oddisa, King Prataparudra, had appointed him to run his school in the city Puri, near the famous temple of Lord Jagannatha. The pundit met Shri Chaitanya Mahaprabhu when the latter had come to the Jagannatha temple for the first time for darshana. He was attracted by the divinity manifesting through Shri Chaitanya Mahaprabhu’s face. Saurvabhauma went closer to him to know more about Shri Chaitanya. Upon seeing Lord Jagannatha for the first time, Shri Chaitanya Mahaprabhu became overcome with devotion and fell unconscious. People rushed to help him. The pundit too rushed to help the fallen sanyasi and asked people to carry Shri Chaitanya to his house. Pundit Sarvabhauma, his wife and his son respectfully served Shri Chaitanya Mahaprabhu as a sanyasi. Finally, upon hearing a couple of close devotees chanting the name of God, Shri Chaitanya Mahaprabhu regained consciousness.

When Pundit Sarvabhauma found out that Shri Chaitanya Mahaprabhu was from his hometown and that he knew the pundit’s father and relatives very closely, his love for Shri Chaitanya grew deeper. He started showing more respect for Shri Chaitanya Mahaprabhu. Since the pundit was older than Shri Chaitanya Mahaprabhu, he claimed that Shri Chaitanya was like his son and sought to guide him:  “Do not go to the Lord Jagannatha temple alone. Also, a Sanyasi has to keep his mind occupied with spiritual practices. If you want, you can come to my school and listen to the study of the Vedanta Sutras.” Shri Chaitanya Mahaprabhu agreed. Pundit Sarvabhauma made arrangements for Shri Chaitanya Mahaprabhu and his close devotees to stay in Puri near his own house.

The next day, Shri Chaitanya Mahaprabhu went to Pundit Sarvabhauma’s school where the pundit himself was reading Shri Shankaracharya’s commentary on the Vedanta Sutras, called Shariraka Mimansa Bhashya. Shri Chaitanya sat there and started listening to the Sutras and their interpretations. Pundit Sarvabhauma was enjoying reading the commentary, providing various supportive shlokas and interpretations. For seven days Shri Chaitanya Mahaprabhu quietly listened.

After the seventh day, Pundit Sarvabhauma questioned Shri Chaitanya, “You have been listening to the reading and the interpretations for seven days, and yet you haven’t said a word about whether you liked it or not.” Shri Chaitanya Mahaprabhu humbly replied saying that he was asked to listen to the Vedanta Sutras, so he was simply listening. Pundit Sarvabhaum smiled and said, “I have not asked you to listen to the Sutras like a statue. If you have any questions, you should have asked them. And if you have liked something, then please share it.” Shri Chaitanya Mahaprabhu replied, “How can I understand such a deep subject, and how can I dare raise doubts in front of such a scholarly person like you?” Pundit Sarvabhauma said, “Please don’t be shy. Say what you have on your mind.”

Shri Chaitanya Mahaprabhu said, with a little hesitance, “I can understand the simple meaning of Bhagavan Vyas’s Vedanta Sutras, but the commentaries create some problems. It seems to me that in many places the respectable commentators try to twist the meaning of the words to bring out the meaning they want. Sometimes they force meaning in the Sutras which is not there.”

All the students around them were startled by this statement.

Pundit Sarvabhauma countered, “What are you talking about? Shruti’s main goal is to establish that the goal of life is to realize the Nirguna Nirakar Brahman (Formless Brahman devoid of any gunas). Shariraka Mimansa Bhashya exactly establishes the One Brahman (which is without the second) and is devoid of name and form.”

Shri Chaitanya Mahaprabhu replied, “I have nothing against the description of the Nirguna Nirakar Brahman.” Then, giving a few examples SCM said, “Shruti talks about both: Saguna and Nirguna Brahman, Sakara and Nirakara Brahman, Brahman with and without form and Brahman with and without characteristics. But, commentators only emphasize the Nirguna Nirakar Brahman and ignore the Saguna Sakara Brahman. I do not like these one-sided interpretations. Both forms of Brahman are important. The interpretations to establish Nirguna Nirakar Brahman may be appealing to people who are head-oriented, those who are more logic-oriented and who enjoy being analytical. But, they do not appeal to those who are heart-oriented, who enjoy loving God and for whom feelings are more important than logic. ”

Pundit Sarvabhauma said, “The commentators do not create their own meanings. They try to bring out the meaning which Bhagavan Vyasa was trying to express.”

Sri Chaitanya Mahaprabhu said, “Bhagavan Shankaracharya, Ramanujacharya, and Madhvacharya have interpreted the same Sutras differently. Each one has his own interpretation. They all are great teachers and are respectable. But, each one established his own philosophy from the same sutras. Now, how can we consider one interpretation correct over another? Each teacher interpreted the sutras according to the philosophy he wanted to establish.

Shri Chaitnaya Mahaprabhu continued, “Lord Vyasa wrote six scriptures, eighteen puranas, and the fifth Veda called the Mahabharata. Even after writing all these scriptures, he was not happy and had no peace of mind. He felt he did not do enough to help humanity. It was this feeling that propelled him to write the Shrimad Bhagavatam, which finally brought him the peace of mind he was seeking. Lord Vyasa writes in the Shrimad Bhagavatam (10.14.32), “Really the cowherd boys who lived in the Vrajadhama were very fortunate because their friend (Shri Krishna) was Blissful, Supreme Ideal, and the Eternal Brahman.” Can Lord Vyasa who wrote this ever insists that only the formless Brahman is real and all forms of God are imaginary and false?

Pundit Sarvabhauma sat quietly for a while and then finally responded, “Oh! Then Sri Shankaracharya’s all the reasoning and teachings are incorrect because in all his commentaries he had established the formless Brahman and said that the world with names and forms appears due to the ignorance and is not real. He asked everyone to realize that his/her true identity is nothing but Brahman.”

Shri Chaitanya Mahaprabhu said, “The intellect is given by God. By establishing Advaita Vedanta Sri Shankaracharya had showed the highest state that can be reached through logical reasoning and reflection. But, let us look closely at Shri Shankaracharya’s heart. The very Shri Shankaracharya who said that the highest state is ‘I am Brahman,’ has also written the following shloka while sitting on the banks of the Ganga, his eyes filled with tears of love for God: “O God! In reality there may not be any difference between you and me. Nevertheless, My Lord, ‘I am yours’ but ‘You are not mine’. Even though there is no difference between the ocean and its wave, we can only say that ‘a wave belongs to the ocean’. We never say that, ‘the ocean belongs to its wave’.

Then, Shri Chaitanya Mahaprabhu quoted another shloka from the Shrimad Bhagavatam (1.7.10), “ Those who have studied all the scriptures, from whose hearts the attachment and ego have been destroyed, and who silently enjoy the bliss of the Atman within, they also enjoy loving God for love’s sake. They do not want anything from God. They are naturally drawn to the virtues and form of God. Wise people, therefore, cannot help but love God.”

Pundit Sarvabhauma found an opportunity to show his knowledge of the scriptures. He gave nine different meanings of that shloka. Sri Chaitanya Mahaprabhu praised Pundit’s erudite interpretations and told him that there are more than nine interpretations of the shloka. The pundit could not believe it. Shri Chaitanya Mahaprabhu gave another additional nine interpretations of the shloka! With that, Pundit Sarvabhauma’s ego was completely crushed. He found that his knowledge and understanding of the scriptures were limited. He felt that he is in front of an Incarnation of God and he should seek Shri Chaitanya’s blessings and guidance. Pundit Sarvabhauma fell at the feet of Shri Chaitanya Mahaprabhu and said, “O Lord! Please forgive me. I am deeply engrossed in this world of delusion. O Govinda! O Damodara! O Madhava! I surrender to you. Please lift me up from this ocean of Samsara, the world of pairs of opposites.”

Then, Pundit Sarvabhauma asked the following three important questions to Sri Chaitnya Mahaprabhu. The answers to these questions are beneficial to all of us:

Pundit Sarvabhauma’s Three Questions:

Question 1:

Pundit Sarvabhauma: “O Lord What is the best way to develop one-pointed devotion for the lotus feet of God?”

Shri Chaitanya Mahaprabhu: “One cannot give the same medicine and the same dosage to all patients who have the same disease. An expert doctor figures out the type of medicine and the dosage that suits each patient. The same principle applies to meals. There are three benefits of meals: (1) nourishment of the body (2) satisfaction to the mind and (3) removal of the hunger. But, for the nourishment of the body and removal hunger, the same food is not given to everyone. It is good that a person eats what suits him or her. In the scriptures, various paths have been described to realize God, but in the present time, there is no better and easier path than repeating God’s name.

Question 2:

Pundit Sarvabhauma: “O Lord! What is the way to repeat God’s name?”

Shri Chaitanya Mahaprabhu: “There is no particular way to repeat God’s name. Whenever you have time, wherever you are, and whatever situation you are in, just repeat God’s name. Repeat God’s name in a fixed number, meditate on the form of God which you like, sing God’s glories through hymns, bhajans, and dhoons, and listen, reflect and discuss God’s life incidents and virtues with devotees. The point is to keep the body, mind, and the senses engaged in the thoughts of God.

Question 3:

Pundit Sarvabhauma Bhattacharya: “O Lord! How should we meditate on God?”

Shri Chaitanya Mahaprabhu: “First, make sure that your senses and your mind do not run around aimlessly in the world. While working in the world, keep the form of God in your mind and the name of God on your lips. Whenever your mind goes away from the form of God, look up and remember the loving form of God.

After the conversation, Pundit Sarvabhauma went home accompanied by Pundits Jagadananda and Damodara. He then prepared a few dishes to offer to Shri Chaitanya Mahaprabhu and sent them with the pundits along with two following shlokas that he, himself, had composed:

“I take refuge at the feet of the One, who is full of compassion, the ancient Purusha, who incarnated with the name of Shri Krishna Chaitanya to teach knowledge, renunciation and the path of devotion to all beings.

As a bee enjoys sipping honey of a flower and remains around the flower, may my mind deeply enjoy remaining immersed at the holy feet of Shri Krishna Chaitanya who has incarnated on earth to re-establish the path of devotion which was lost in time.”

Reflections: In the Bhagavad Gita, Shri Krishna described four Yogas as four paths to realize God or to realize the Ultimate Reality. These four Yogas are Raja Yoga (the path of self-control and focusing the mind), Jnana Yoga (the path of reasoning and reflections), Bhakti Yoga (the path of devotion to God), and Karma Yoga (the path of unselfish actions). According to one’s mental chemistry, one has to follow one or more Yogas and combine them proportionally. Swami Vivekananda Wanted his disciples to practice all the four Yogas in which one can engage one’s head, heart, and hands to attain the goal.

(Thanks to Nisha Parikh for editing this post.)

 

Celebrating Sri Ramakrishna’s 183rd Birthday

Celebrations, Reflections, Sri Ramakrishna

We are very fortunate that Sri Ramakrishna was born before us and made the spirituality real, tangible, and clear. From his life, he showed that the highest state of “God Consciousness” is real. While living like a normal person in the world he showed that one’s mind can be uplifted often to the level of God Consciousness. He guided his disciples to God Realization and showed us that the goal of spirituality is tangible. There are various and contradictory looking thoughts in spirituality, but Sri Ramakrishna showed that they are not contradictory. For example, he said that God has a form and God is also formless. The ocean water has no form. But, due to cold, at some places the water becomes ice. Similarly, by the devotion of the devotee, God assumes a form. Then, when the sun of knowledge shines, then the ice melts and becomes the formless water.

We can know Sri Ramakrishna’s life and teachings through Swami Vivekananda’s lectures, Shri Mahendranath Gupta’s “The Gospel of Sri Ramakrishna”, Swami Saradananda’s “Sri Ramakrishna and His Divine Play” and other direct disciples’ teachings. They had personally witnessed Sri Ramakrishna’s life and had received guidance from him. Thus, Sri Ramakrishna’s life is not a myth.

Sri Ramakrishna’s life and teachings are like a big ocean of nectar in which we can take deeps and uplift ourselves spiritually. To celebrate his birthday, we have to reflect upon one of his life incidents or his teachings. Sri Ramakrishna’s many teachings are ‘sutratmaka’, like formulas. We can easily remember, reflect, and follow them.

I was thinking about one of Sri Ramakrishna’s main teachings:

(In Bengali) “মানব জীবনের উদ্দেশ্য – ঈশ্বর লাভ”

 In Devanagari transliteration: “मानब जीबनेर उद्देश्य – ईश्वर लाभ”.

In English, “The Goal of Human Life is – God Realization.”

For most people, the goals of life are: going to school, going to college, study, get a degree, find a good job, make as much money as possible, acquire name-fame, recognition, power, position, get married, have a family, raise children and grand-children and die. Enjoy the world as much as you can. For the majority of people, these goals are satisfactory. Every now and then questions may come about the significance of these goals, but people brush them off as useless thoughts.

However, for some people, these goals are not satisfactory. They ask questions, such as : (1) is there any purpose for my birth? (2) Is there any meaning in my life? (3) Money, power, worldly pleasures do not give longer lasting happiness. Is there something else which can give me permanent happiness which does not depend on any worldly object or a person? (4) Is there life after death? (5) What is my true identity? (6) is there something beyond my body and mind?

For such inquiry-oriented people who cannot be happy with the temporary pleasures of the world, Sri Ramakrishna reminded the goal of life and it is ‘God Realization’. From his life, he showed that ‘God Realization’ is not an abstract or imaginary thing. He showed that this goal can be achieved in life.

Human beings want to know, to be immortal, to be fearless, to be permanently happy, and to love and to be loved. “God-Realization’ gives all these things and more.

Sri Ramakrishna showed a way to realize God. He said that regularly go into solitude, pray to God, discriminate between what is temporary and what is permanent, and keep holy company. When a person has an intense desire to see God, then God reveals to that person.

May we practice what Sri Ramakrishna taught and make progress towards the achievement of this goal of human life – God Realization.

 

 

 

 

 

 

Four Questions

Reflections, Sri Ramakrishna, The Gospel of Sri Ramakrishna

Four Questions and Their Answers
from The Gospel of Sri Ramakrishna

Mahendranath Gupta, known as “M.,” met the God-man Sri Ramakrishna in February 1882 (137 years ago). He was the Principal of the Vidyasagar High School at Syambazar. He recorded in his diary Sri Ramakrishna’s conversation with his devotees, including himself. Most people know that from his notes he wrote in Bengali, the famous book Sri Ramakrishna Kathamrita, which Swami Nikhilananda translated into English as The Gospel of Sri Ramakrishna.

Sri Ramakrishna Kathamrita has been translated into all Indian languages and probably all major languages of the world. When we read this book, we sit face-to-face with Sri Ramakrishna and enjoy his inspiring conversations. We wonder how Sri Ramakrishna explained the deepest truths of spirituality in simple words with parables and perfect analogies.

At the beginning of this book, M. asked four fundamental questions to Sri Ramakrishna regarding spirituality and spiritual practices. I reflect on these four questions and their answers again and again. One must read these questions and answers in Sri Ramakrishna’s words from the book “The Gospel of Sri Ramakrishna, translated by Swami Nikhilananda (pages 81-83). I am writing and commenting on these questions and answers as a part of my own study. One can think of it as my notebook about these pages.
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Question – 1:   “How, Sir, may we fix our minds on God?”

Sri Ramakrishna said to do two things:

(1) Repeat God’s name (do japa) and sing His/Her glories, and
(2) Keep holy company (now and then visit God’s devotees and holy men)

Why cannot we fix our minds on God?

Sri Ramakrishna reasoned, “The mind cannot dwell on God if it is immersed day and night in worldliness, in worldly duties and responsibilities.”

What should we do?

 We should do japa and meditation in solitude.

Sri Ramakrishna said, “It is most necessary to go into solitude now and then and think of God. To fix the mind on God is very difficult in the beginning unless one practices meditation in solitude. When a tree is young it should be fenced all around; otherwise, it may be destroyed by cattle (cattle means worldly or distracting thoughts and influences).”

How should one meditate?

Sri Ramakrishna said, “To meditate, you should withdraw within yourself or retire to a secluded corner or to the forest (mone, kone, and bone in Indian language). And you should always discriminate between the Real and the unreal. God alone is Real, the Eternal Substance; all else is unreal, that is impermanent. By discriminating thus, one should shake off impermanent objects from the mind.”

Note: Impermanent objects cannot give us permanent happiness. They give a little pleasure and lots of sufferings because of our false hopes created by our ignorance.  On the other hand, God, the Ultimate Reality, our true identity whose nature is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute), removes all our sufferings and gives us Infinite bliss. It destroys all our ignorance about ourselves and the universe.
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Question – 2: “How ought we to live in the world?”

Sri Ramakrishna said, “Do all your duties but keep your mind on God. Live with all-with wife and children, father and mother- and serve them. Treat them as if they were very dear to you, but know in your heart of hearts that they do not belong to you.”

Sri Ramakrishna gave two excellent examples:

Example 1:  “A maidservant in the house of a rich man performs all the household duties, but her thoughts are fixed on her own home in her native village. She brings up her master’s children as if they were her own. She even speaks of them as ‘my Rama’ or ‘my Hari.’ But, in her own mind, she knows very well that they do not belong to her at all.”

Note: I understood as follows: God has given us our parents, family members, relatives, and friends. We love them as our own and serve them. But, we should be aware that we have no control over them. God had created them, nourishes them, and when the time comes, takes them away from us. With this awareness, we can keep our mind on God while serving them.

Example 2:  “The tortoise moves about in the water. But, can you guess where her thoughts are? They are on the bank, where her eggs are lying.”

Sri Ramakrishna emphasized:  “Do all your duties in the world, but keep your mind on God.”

Why do we have to think of God while living in the world?

Sri Ramakrishna gave a very clear answer. He said, “If you enter the world without first cultivating love for God, you will be entangled more and more. You will be overwhelmed with its danger, its grief, and its sorrows. And the more you think of the worldly things, the more you will be attached to them.”

Note: By sincerely praying to God, we develop inner spiritual strength which helps us face grief, sorrows, and dangers of life. We have to be attached with all through God. If we attach ourselves to all, without God, selfishness comes and creates many problems.

Example 3:  (Sri Ramakrishna gave a wonderful example to enhance his point.) First, rub your hands with oil and then break open the jack-fruit otherwise they (your hands) will be smeared with its sticky milk. First, secure the oil of divine love, and then set your hands to the duties of the world.”

Note: When we have developed divine love for God, our mind will be calmer, more thoughtful, and more aware of what is good and helpful and also what is not good and harmful. After that, we will be able to perform our responsibilities with sanity, devoid of weaknesses like ego, expectations, hatred, and others.

How to attain divine love?

Sri Ramakrishna said, “But, one must go into solitude to attain this divine love.”

Note: Sri Ramakrishna emphasized again to go into solitude, discriminate or analyze the Real and the unreal and do japa and meditation to develop the love for God. He gave the following example to illustrate this thought.

Example 4: Sri Ramakrishna said, “To get butter from milk you must let it set into curd in a secluded spot: if it is too much disturbed, milk would not turn into curd. Next, you must put aside all other duties, sit in a quiet spot, and churn the curd. Only then do you get the butter.”

Note: The human mind has an amazing capacity if it is focused on a higher goal. The energy of the mind can be wasted by engaging in trifle things. With this mind, we can realize God or get the highest knowledge.

Sri Ramakrishna said, “Further, by meditating on God in solitude the mind acquires knowledge, dispassion, and devotion. But, the very same mind goes down if it dwells in the world. In the world, there is only one thought: ‘lust and greed’.

Note: Sri Ramakrishna gave another wonderful example to make this point clear.

Example 5: Sri Ramakrishna said, “The world is water and the mind milk. If you pour milk into the water they become one; you cannot find pure milk anymore. But turn the milk into curd and churn it into butter. Then, when that butter is placed in water, it will float. So, practice spiritual discipline in solitude and obtain the butter of knowledge and love. Even if you keep that butter in the water of the world the two will not mix. The butter will float.”

A Question: A genuine question may come: ‘I do not have knowledge of God and have not acquired the love for God. In this situation, what should I do? Should I not perform my responsibilities?’

My Answer: This is a valid question and it comes to all sincere beginners in the path of spirituality. I will write what I have understood about this teaching and how to practice it. First of all, we have to accept Sri Ramakrishna’s teaching in principle: ‘We cannot perform the worldly responsibilities in the best possible way without developing love for God and acquiring knowledge of God.’ Now, we have to start doing spiritual practices which he had mentioned before (go in solitude, analyze, do prayer, japa and meditation, seek holy company and others) daily at least in the morning and in the evening. After the morning spiritual practice, we develop a sense of detachment and try as much as possible to perform our responsibilities with detachment, meaning with the idea that everything belongs to God and I am just a caretaker. I perform these responsibilities as an offering to God to develop the love for God and to feel God’s presence in everything. Slowly, by God’s grace, we develop the love for God and acquire knowledge about God, our responsibilities will be performed with a proper state of mind and we do not get affected by the dangers, and sorrows of life.

How to discriminate in solitude?

Sri Ramakrishna emphasized that lust and greed are the two weaknesses of a human being, which bring his/her mind down to the body-mind level and will not let the person’s mind rise to the inner Self (Atman) or God. We have to train our mind to rise beyond lust and greed. Sri Ramakrishna teaches us how to prepare our mind for this.

Sri Ramakrishna said, “Together with this, you must practice discrimination. ‘Lust and greed’ is impermanent. God is the only eternal substance. What does a man get with money? You get food, clothes, and a dwelling-place; nothing more. You cannot realize God with its help. Therefore money can never be the goal of life. That is the process of discrimination. Do you understand?…. What is there in money or a beautiful body?”

Sri Ramakrishna said that when one discriminates, then one finds that even a beautiful body consists of bones, flesh, fat, and other disagreeable things. Why a person should give up God and directs one’s mind to such things, like lust and greed? Why a person should forget God for their sake?
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Question – 3:  “Is it possible to see God?”

Sri Ramakrishna said, “Yes, certainly. Living in solitude now and then, repeating God’s name and singing His glories, and discriminating between the Real and the unreal – these are the means to employ to see Him.”

Note: Wow! Sri Ramakrishna emphatically said that ‘God can be realized’. It is a great assurance. He also told the spiritual practices through which one can realize God.
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Question – 4: “Under what conditions does one see God?”

Sri Ramakrishna said, “Cry to the Lord with an intensely yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But, who weeps for God? Cry to Him with a real cry.”

Sri Ramakrishna sang a song:

Cry to your Mother Shyama with a real cry, O mind!
And how can she hold Herself from you?
How can Shyama stay away?
How can your Mother Kali hold Herself away?

O mind, if you are in earnest, bring Her an offering
Of bel-leaves and hibiscus flowers;
Lay at Her feet your offering
And with it mingle the fragrant sandal-paste of Love.

Sri Ramakrishna continued, “Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God.”

Note: Sri Ramakrishna clearly described the state of a person’s mind that is ready to realize God. There is no ambiguity in this. With spiritual practices, we hope to develop intense desire and a need to realize God. Sri Ramakrishna gives more examples to give a clear picture of intense longing.

Example 6:  Sri Ramakrishna said, “God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: (1) the attraction of worldly possessions for the worldly man, (2) the child’s attraction for its mother, and (3) the husband’s attraction for the chaste wife. If one feels drawn to Him by the combined force of these three attractions, then through it one can attain Him.

“The point is, to love God even as the mother loves her child, the chaste wife her husband, and the worldly person his wealth. Add together these three forces of love, these three powers of attraction, and give it all to God. Then you will certainly see Him.”

Note: Again, a very clear picture of the force of the longing has been given. People are familiar with these three forces of love. Now, we have to combine these three forces of love and give it all to God. In order to attain a worldly thing like degree, money, position, power etc. people give up so many other distractions and focus their mind to attain that thing. Sri Ramakrishna says that seeing God is not impossible if we apply our full mind and heart to realize God. Whatever yoga we practice, whether Jnana Yoga, Bhakti Yoga, Karma Yoga, or Raja Yoga, one needs intense longing to realize the ultimate goal of the four yogas, namely God-realization.

The Final Word – Surrender

Example 7: Sri Ramakrishna concludes his answer with the following: “It is necessary to pray to Him with a longing heart. The kitten knows only how to call its mother, crying, ‘Mew, mew!’ It remains satisfied wherever its mother puts it. And the mother cat puts the kitten sometimes in the kitchen, sometimes on the floor, and sometimes on the bed. When it suffers it cries only, ‘Mew, mew!’ That’s all it knows. But as soon as the mother hears this cry, wherever she may be, she comes to the kitten.”

Note:  One can relate to this example more when one gets familiar with the Asian Indian atmosphere where the doors and the windows of a house are mostly open and street cats carry kittens into the houses. Cats carry kittens holding them in their mouths, put them at various places and look for their food. Cats know that at different timings, different places of the house are safer. The point is that one has to completely surrender to God with an understanding that ‘God is my father and mother and will take care of me.’ We have to go through various situations in life, good or bad; no matter what, hold on to God and intensely pray to God. Especially during the suffering, we have to bear the pain of life and call on God. If our prayer is intense, God will definitely come.

Note that Sri Ramakrishna had developed an intense longing to realize God, had a vision of Mother Kali, and then throughout his life, he remained in the God-consciousness state. He had also completely surrendered himself to Mother Kali.

(Thanks to Rushil Desai and Sonali Tatapudi for editing this post.)

Shatashloki –IV (Shloka 4 and 5)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shrimad Shankaracharya –IV (Shloka – 4 & 5)
The goal of life

Shloka – 4 & 5

Essential Meaning of Shloka 4 & 5:

Through experiences in the world, we find that the Atman is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute). Because of the Atman, the body and mind function. This is the Truth, but deluded people always think that the perishable body is one’s real self. In reality, the body is made out of bones, muscles, bone marrow, flesh, blood, membrane, and skin and inside it is filled with filth like excreta, urine, and mucus.

Further, deluded people think that their bodies, spouses, children, friends, servants, pets and possessions are the sole source of their happiness; they spend their valuable time to protect and nourish them. They never think that it is because of the Atman that they have their lives and they continue to function. Such people never reflect on the Atman that resides within, the Atman that controls life and is immortal and blissful.

Comments:

Sat-Chit-Ananda

If we are aware and reflect on our day-to-day activities, we find that as a motor runs an engine, there is some power that keeps us alive and allows our mind and body to function. When we think of this power, we begin to understand the idea of the ‘Sat” (Existence Absolute) part of the Atman lying within.

In our dreams, even though our eyes are closed and our body is not moving, we can still see and do things! Who illumines the world we see in our dreams? As we think about this, we can begin to understand the ‘Chit’ (Knowledge Absolute) part of the Atman. In reality, the Atman illumines our intellect and because of this illumined intellect we see (when we are awake and when we are dreaming) and know things of the world.

When we come out of deep sleep, we sometimes experience joy. Where does this joy come from? We did not eat anything, we did not do anything and yet we experience joy. This experience gives us an idea of the ‘Ananda’ (Bliss Absolute) part of Atman.

The Goal of life:

A thoughtful person questions the goal of life: “Is the goal to earn a college degree or any diploma? Is it money-making? Is it acquiring name, fame, power and position? Is it just producing children? Why am I running around like a chicken without head from morning to night doing the same routine day after day?” When we do not have clear picture of our ultimate goal, then we sometimes lose interest in what we are doing.

Many great thinkers and saints have thought about this question. Sri Ramakrishna, in following the thought process of the great rishis and saints and through his own reflections, said that the goal of human life is God-realization. Swami Vivekananda makes this even more explicit. Swamiji said that the goal of human life is to realize the potential divinity lying within ourselves (the Atman) and to manifest this divinity in our thoughts, speech, and actions. Many great personalities and saints have shown through their lives that all our activities can be integrated around this goal and we can live a normal life free from all fear, and one that is filled with satisfaction, infinite happiness, a deeper understanding of our life and of the world, and unselfish love for all.

Generally, in order to be happy, we often try to acquire many things and run after the pleasures of the body and mind. But a great saint, Bhatruhari says, in Shloka 34 of “Vairagya Shatakam,” that we face fear in every worldly thing we try to cherish.

When one tries to enjoy worldly things, there is a fear of disease.

When one has acquired a higher position, then there is a fear of losing that position.

When one has acquired wealth, one has a fear of the king (government taxes).

When a person keeps silence, then there is a fear of being considered as a weak person.

When one has developed physical strength, one has a fear of an enemy.

When one has acquired beauty, then there is a fear of old age.

When one has acquired knowledge of scriptures, then there is a fear of a challenge.

When one practices virtues, then one has a fear of wicked people finding faults in one’s character

When one is attached to one’s body, then there is a fear of death.

Thus, every worldly thing has a fear attached to it.

Detachment is the only way to attain a state of fearlessness. Here, detachment means to understand that all worldly things are impermanent and then to make efforts to realize the permanent Atman

People and Worldly Things:

Consciously or unconsciously we make the mistake of thinking that our relatives, other people, animals, plants and worldly objects are made for our pleasure. With this attitude, our expectations grow beyond the limit and when people or things do not satisfy our expectations, we either become sad or angry.

We have to remember that our relatives and worldly objects have their own purpose for existence. We have to perform our own responsibilities, help others as much as we can, and refrain from keeping any expectations. This is the way to happiness.

Another mistake we make is that we are attracted to people because of their external appearances and/or roles. In Brihadaranyaka Upanishad (II.4.5) we find the following:

Rishi Yajnavalkya tells his wife,

“Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the Self (Atman).”

“Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the Self (Atman).”

…..

“Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the Self (Atman).”

“Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the Self (Atman).”

Thus, the Upanishad teaches us that all people and things look attractive because of the existence of the Atman lying within. When that Atman is gone, people and things lose their luster. When our loved one dies, we become sad. But, we know that the person has gone and the body was just an instrument and it will deteriorate.

In Shatashloki Shloka 4, Shri Shankaracharya asks us to think about this, and ask ‘what the body is made out of and what is in the body?’ He says that the body is made out of bones, muscles, bone marrow, flesh, blood, membrane, and skin and it is filled with filth like excreta, urine, and mucus.

Lust brings the mind down to the body-level which is impermanent and remaining on the body-level causes many problems. God has created lust to populate the earth, but to live a lustful life is not the goal of human life. In the “Shrimad Bhagavatam,” there is a story of King Yayati. He was cursed to lose his youth for his improper lustful behavior. After begging for the pardon, Yavati was allowed to switch his old age with the youth of a young person. He asked his sons to switch their youth with his old age. The youngest son agreed to the switch. After a few years, King Yayati realized that his lustful desires would be impossible to fulfill no matter how many years he tries. He switched back his youth with his son’s old age. He shared the following truth about this experience:

“Lustful desires cannot be fulfilled by trying to fulfill them. The more we try to fulfill lustful desires, the more they increase in their intensity just as a fire blazes more when we pour ghee into it.” Shrimad Bhagavatam 9.19.14

Thus, focusing the mind on the higher goal of life and striving to attain this goal gives us natural control of our lower desires. Sri Ramakrishna explains this using a simple analogy: if we have tasted a delicious mango, then we do not like the lower kind of cheap mangoes anymore.

 God-realization:

Sri Ramakrishna said that the goal of life is to realize God. To householders, he said that after having one or two children, the husband and wife should focus their minds on this main goal of God-realization and help one another other in the attainment of this goal.

Shri Shankaracharya in the “Viveka Chudamani” says that by it is by God’s grace that one attains the following three things: (1) a human life, (2) desire to realize God, and (3) proper guidance of a proper teacher.

Human life is rare to get and we should not waste the precious time in our lives by running after impermanent things of the world. These things cannot give us permanent satisfaction, a deeper understanding of our life and the world, inner peace, immortality, fearlessness, infinite bliss and unselfish love for all. The only realization of God (our true divine Self – Atman) can give us all of these wonderful things. Hence, we have to perform our worldly responsibilities as an offering to God and strive to achieve the goal of God-realization. For this, we have to learn the ways to realize God from the scriptures, holy people and saints, and practice them.

(Thanks to Nisha Parikh for editing this post.)

 

 

Laugh and Learn – 19

Laugh and Learn, Reflections, Story

What is the name of the flower?


The following post is based on a story I heard from Swami Adiswarananda, the Spiritual Leader of the Ramakrishna Vivekananda Center in New York from 1973 to 2007.

In a park, an elderly couple was sitting on a bench enjoying the fresh air. At that time, the husband’s friend came and asked him for the name of the institution that offers a “Memory-Enhancing Course” that the couple had previously taken.

It seemed that the husband was trying to remember something. After a couple of minutes, the husband pointed to the red flowers and asked his friend, “What is the name of the beautiful, red flowers that grow on thorny plants?”

The friend was confused, but after some thought, he said, “Are you talking about roses?”

The husband was very happy. He then turned to his wife and asked, “Hey Rose! What is the name of the institution that offers the ‘Memory-Enhancing Course’ that we had taken?” 

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Reflections:

Forgetting things is a sad thing, but it is also a blessing. Whatever we forget does not bother us anymore. We wish we could forget many unpleasant experiences. We do not hope for unpleasant experiences, but they have their reasons. Swami Vivekananda says that unpleasant experiences teach us more than pleasant experiences.

In a conversation, Swami Sarvapriyananda recounted the following incidents regarding the loss of memory. Swamiji was talking to an elderly scholar. In the talk, the scholar could not remember a reference because of aging. He tried hard, but he could not remember. He was very sad as if his life had become meaningless. In a similar situation, a sadhu who was well-versed in the scriptures did not remember a reference. After some efforts to remember, he just smiled and said, “Oh! I don’t remember. It is okay. Maybe it is not needed for me.” The sadhu was happy taking the name of God and not remembering the scholarly information did not bother him at all.

Even at young ages, people forget many things. It is good that we do not remember everything. Just like cache memory is needed to open and run a computer, not all memories are needed to make the mind function at a time. If we remember everything all the time, we would probably go crazy.

At some point in his life, young Swami Vivekananda wished that he knew of medicine with the power to make him forget what he had learned thus far. He could then start re-learning things in a systematic order and learn only things which were needed.

Swami Tyagananda, in one of his lectures, asked us to forget two things: (1) What good we have done to others and (2) what bad things other people have done to us. If we do this, then we will be free from many mental conflicts and will experience peace within.

In the Srimad Bhagavad Gita,   (to forgive) has been considered a divine quality. To forgive and forget are important spiritual practices.

I have heard from Swami Adiswarananda about the difference between a “Worldly person” and a “Godly person.” He said that if you have done 99 good things and one bad thing to a “Worldly person,” he/she will forget the 99 good things and will remember the one bad thing. On the other hand, a “Godly person” will forget the 99 bad things we have done to him/her and will remember the one good thing.

One of the obstacles to practicing forgiveness is our ego. An egoistic person has a really hard time forgetting and forgiving. Sri Ramakrishna explained that if a thief steals $10 from an egoistic person and suppose that man catches the thief, then he will take away the $10, beat the thief with the help of others, and finally call the police saying, “I will see that you go to jail for stealing my $10. Do you know whose $10 you have stolen?”

The mind can be trained in the way we want it to be. Through proper practices, the ego can be reduced and we can train our mind to forget all the bad things people have done to us and remember all the good things people have done to us.

(Thanks to Pallavi Tatapudy for editing the post and Sneha Shah for the illustration)

Happy New Year – 2019

Celebrations, Philosophy, Reflections

Happy New Year – 2019

Today, all over the world people are celebrating the New Year. In New York, the New Year drops in the form of a ball on the Times Square Building. Everywhere people celebrate the starting of a new year in various ways.

From the Vedanta point of view, ‘Space and time are thoughts in the mind. The Self (Atman) is beyond the mind and therefore It is beyond time and space. We divide the infinite time into various parts according to our convenience. Thus, for the pure Vedantist, there is nothing new in the New Year. ’

But, for the devotees, it gives an excuse to celebrate a particular day with worship and spiritual practices. It is a day to reflect upon the past year’s activities and plan for the next year’s activities to make progress in the spiritual path. It is a day to do special prayers and receive blessings of God directly or indirectly through Saints and Holy Souls.

A question comes: Do we have to pray to God for His/Her blessings? Wouldn’t God give His/Her blessings without praying? I thought of the answer as follows. God always showers His/Her blessings to all, but we are not aware of these blessings. When we pray, we are tunning our minds to God and thus realize God’s blessings. Actually, our life itself is a blessing of God. But, because of our ignorance and selfishness, we think that our life is not a blessing, or it is a partly blessing and partly a curse, or a complete curse. Through spiritual practices when our ignorance dissipates, we find that our life is an opportunity to attain the highest knowledge – the realization of our true identity which is divine and it is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute). Then, all our fear and limitations of the little-self go away, we understand the meaning of our life and the meaning lying behind the universe, and we experience infinite bliss within which does not depend on any worldly object or a person.

When we pray we are trying to spiritualize our body and mind. On the other hand when we indulge in the pleasures of the body and mind, then we are materializing our spirit. When we materialize our spirit, then we lose the purpose of life.

Swami Vivekananda said, “My ideal can be put into a few words and that is: to preach unto mankind their divinity, and how to make it manifest in every movement of life. The more our bliss is within, the more spiritual we are.  Let us not depend upon the world for pleasure.”

A thought on worship: On the New Year day, many temples, churches and other religious places have special worships of God. Those who believe in God with form offer various things like sandal paste, flowers, incense, lamp, sweets, and food. This is similar to when we receive and honor a holy person at our house or in an institution. Finally, we have to grow and worship the living God residing in all. At that time, we see God in all and when we serve a person we feel as if we are serving God. Then, we will be always living in the presence of God and never feel separated from God. This is really the highest state and it is not easy to realize it. But, we must strive to attain this state.

Swami Vivekananda asked us to worship the living God.  Someone has said, ‘If you cannot see God in the person living next to you, then there is no need to look further for God.’

Happy New Year! We wish that in the coming year, with our spiritual development, we all experience inner peace, bliss, and fulfillment.

Shatashloki – III (Shloka 3)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shrimad Shankaracharya – III (Shloka – 3)
The Outline of Spiritual Journey

Shloka – 3

Translation of Shloka – 3

When we examine the questions, ‘What is Truth?” and “What is Untruth?, we begin to understand the difference between “Atman” and “Anatman (not Atman).” After this process, we start understanding the nature of Brahman by “Having direct experience” and “through reasoning’, the two methods described in the scriptures. Later on we realize the truth; First as “I am Brahman” and then as “Everything is Brahman”.  The first realization, “I am Brahman,” comes with reference to the body and the second realization, “Everything is Brahman,” comes from the experience that Atman resides in all and in everything.

Comments:

In this shloka, an outline of the entire spiritual journey of realizing the Ultimate Truth of ourselves and of the universe has been given.

The First Step – Analyze and Reflect

Sri Ramakrishna said that along with our daily prayers we have to go often into a solitary place and think about what is permanent and what is not permanent. Truth is permanent and untruth is not permanent. We can first find out what is not permanent. The body and mind are not permanent. They are born and they die. The world is not permanent. It has a beginning and therefore it has an end. Whatever we perceive through our senses has a beginning and has an end. But, behind our body and mind and behind this universe, there seems to be a permanent entity in reference to which we perceive all changes. One has to realize that the goal of life is to know what is permanent in us and behind the universe. Conviction in this goal is the first step in the spiritual path. Without this conviction, we actually have not yet started our spiritual journey, and all our spiritual practices, rituals, and ceremonies just become the preparation for this journey.

The Second Step – Spiritual Practices

With the firm resolve to attain the above-mentioned goal, we must start doing all our spiritual practices. For the people who follow Jnana Yoga (the Path of Knowledge), the spiritual practices will include: studying or listening to the scriptures from knowledgeable people and reflecting upon their teachings, using reasoning and analysis to understand the real difference between permanent and impermanent, discarding the impermanent and making efforts to realize what is permanent. In this shloka, the path of knowledge has been indicated. One can also practice Bhakti Yoga (the Path of Devotion), Karma Yoga (the Path of Unselfish Service), and Raja Yoga (the Path of Self-control and Meditation).

By practicing one or more Yogas simultaneously, we must realize Brahman, the Ultimate Reality, the permanent support of our existence and of the universe.

The First Realization:

According to this shloka, through spiritual practices, the first realization that comes is that behind this body and mind there is an “Atman” which is permanent. Its nature is Sat-Chit-Ananda, (Existence-Knowledge-Bliss Absolute). It is the support of our existence. It illumines our intellect, and through our intellect, we become aware of our Self and the universe. It is the source of all our happiness.

As a part of our spiritual journey, we realize that there are five layers which cover this Atman: (1) Annamaya Kosha – a layer of the physical body which is nourished by food and grows by food. It is made of bones, flesh, blood, and other such things. (2) Pranamaya Kosha – a layer of vital forces which help us to function. (3) Manomaya Kosha – a layer of our desires, imaginations, and emotions.  (4) Vijnanamaya Kosha – a layer of the subtle part of the mind which reasons and analyzes. (5) Anandamaya Kosha – a layer of sattvika joy (the joy of doing the right things). When we go beyond these five layers, then we realize that our ‘true identity’ is not our body and mind, but pure consciousness which we call “Atman’. This Atman was not born and does not die. The birth of a person is the birth of his/her body and mind. We realize that the nature of Atman, as described before, is Sat-Chit-Anand. This realization is related to our body and mind. We realize that if we remove our name and form, then what remains is Atman.

The Second Realization: After continuing spiritual practices, we realize that the Atman in me and Atman in another person are not different. When we remove name and form of each being, then what remains is Atman, the Pure Consciousness. Further, if we remove name and form of anything in the universe, then what remains is only Pure Consciousness. We also realize that the whole universe came from Pure Consciousness. It is Pure Consciousness which appears as varieties of things because of name and form. Ultimately the universe merges into Pure Consciousness. We call this Pure Consciousness, “Brahman”.

We also realize that the Pure Consciousness behind oneself and the Pure Consciousness behind the whole universe are same. We can think of the pot analogy to understand this. Various pots are lying in an ocean. Each pot has ocean water inside. All the characteristics of the water inside the pots and the water outside the pots are same. When a pot breaks, the water inside the pot merges with the ocean water. Another analogy is that of the reflections of the sun in pots filled with water. The sun represents Brahman and its reflection represents Atman. When the pot breaks, then the reflection merges with the sun itself.

Sri Ramakrishna has explained these stages of understanding for God-realization with simple examples. He said that there are those who have heard about milk, those who have seen milk, those who have touched milk and those who have drunk the milk and got nourished by it. Thus, there are people who have just heard about God. Then, there are people who have felt the presence of God within. Further, there are people who have an intimate relationship with God, meaning they see God in everything and feel that they are always living with God. Their minds are filled with bliss. Their words become scriptures. They show humanity that one can keep one’s mind on God and live in this world, leading a normal life. Their minds remain calm in the pairs of opposites like joy and sorrow, success and failure, favorable and unfavorable situations, honor and insult, dealings with friends and foes, etc. They inspire people to realize God or Atman or Brahman and attain their God-consciousness state.

Sri Ramakrishna realized God within with his eyes closed and then without with his eyes open. He saw that God has become everything. He encouraged his disciples to realize God within and then to see God in all, and to serve all as a worship to God.

(Thanks to Nisha Parikh for editing this post.)

Interfaith Thanksgiving Service- 2018

Reflections, Vivekananda

(A wonderful ‘Interfaith Community Thanksgiving Service’ was held on Tuesday, November 20, 2018, at The United Methodist Church in Wayne, 99 Parish Drive, Wayne, New Jersey 07470. Clergies and representative of various faiths participated in the event and offered their prayers and reflections for the occasion. The main message was unity, inclusiveness, community fellowship, and giving. One of the organizer Pastor Andrew Smith later said, “I feel like it was a meaningful service and a beautiful expression of community, and all the feedback I got afterward was very positive.”

I was invited to participate and give my offering as ‘reflections’. I thought to share this talk with you all who could not be there. It was a three minutes talk. I am posting it here with a few minor changes. I hope you like it.)

Dear Friends,

Good evening and Namaste! When we (Hindus) greet each other we say ‘Namaste’ with folded hands. This means that ‘I salute the God residing in you’.

I sincerely thank The Wayne Clergy Fellowship and Pastor Andy Smith for inviting me to participate in this Interfaith Thanksgiving Service. It is my great joy to be here with you all.

Swami Vivekananda, whose name has been associated with the name of our institution, was a great teacher and a Saint. In 1893, he participated in the Chicago World Parliament of Religions and gave six lectures. These lectures were well received by the American audience and these lectures made him famous all over the world. In our congregations, we say that ‘Columbus discovered America and America discovered Swami Vivekananda’.

In one of his lectures Swami Vivekananda said, “Unity in variety” is nature’s plan in the evolution of the universe, and that only by harmony and brotherhood among religions and by mutual toleration and help can the mission and destiny of humanity be accomplished.”

The nature has created varieties of human beings. With mutual toleration and helping each other, we can achieve harmony and brotherhood among religions which ultimately help us realize the unity that exists behind the varieties.

How should we seek or think about the unity?

In another lecture, Swami Vivekananda said, “Unity in variety is the plan of the universe. We are all human beings, and yet we are all distinct from one another.

– As a part of humanity I am one with you, but as Mr. so and so, I am different from you.

– A man is separate from a woman and a woman is separate from a man, but as human beings they both are same.

– A man is separate from an animal, but as living beings, man, woman, animal, and plant are all one:

– and as existence, we are one with the whole universe. That Universal existence is God, the Ultimate Unity in the universe. In God we are all one.”

 Bhagavad Gita is the essence of Hindu Scriptures. It was Mahatma Gandhi’s constant companion. In the 18th chapter, it describes that superior knowledge is the one which realizes ‘Unity in Variety’.  Variety brings joy in life, but we can enjoy it if we see unity behind all varieties.

We have to see the common life force in all and love all. We observe that:

 The sun shines on all beings without any discrimination.

The rain showers water on all beings equally.

The air provides oxygen to all.

The fire cooks meals for all and

The Mother Earth holds all beings.

We learn from nature and love all beings.

I will conclude with an ancient Hindu prayer which I am reciting every day and millions of

Hindus recite regularly:

May all be happy,

May all be healthy

May good cones to all

May no one suffers.

Om Peace! Peace be unto us! Peace be unto all living beings!

Thank you.  Have a Happy Thanksgiving!