Kundalini- The Path to Enlightenment

This last one week of the fading year 2015, paving way to 2016, took away all the time to 'activation' of the sublime pranic energy at the basal plexus - at the end of the spine, popularly known as Kundalini or serpent power. A gist of that is presented here in the following:

   It goes to the credit of Sri Vidyaranya, the founder of the Vijayanagara Empire that we have the Sri-vidya cult and the kundalini SrI-vidya Yogashastra as a means of attainment to Shivasamavesha, unity consciousness. Tantraraja-tantra, Matrikarnava, Tripurarnava, and Yogini-hridaya have come as the basis of Sri-vidya Yogashastra. The cult of Sri-vidya was further promoted by Lolla Lakshmidhara and Gambhiraraya-dikshita and his son Bhaskara-raya (Bhasuranandanatha) who revived the tantric aspects of Atharva-Veda. Both Lolla Lakshmidhara and Bhaskara-raya gave a more acceptable Vedic status to the otherwise much-abused cult in its rudimentary form. “They minimized the value of external rites and practices and emphasized the merit of inner-worship (antaryaga), once a fair degree of understanding has arisen (from external worship). They advocated Vamakeshwara-tantra for this purpose:

Antaryogatmika puja sarvapujottamaa priye | Bahih puja vidhatavya yaavajnyanam na jayate||

  It is reiterated here that “Best of all forms of worship is inner worship. External worship (viz, ritualistic) is to be resorted to until the dawn of enlightenment” (SKR: Srividya-kosha). Bhavanopanishat, too, emphasizes the need for Meditation (dhyana) and importance is given to body (material), mind in gradation, and prana (life-force) in various fields of action and their identity established with the corresponding powers (shakti) located in the various parts of Chakra” (Traya-nyasa-Bhaskara-raya in Bhavanopanishat prayoga vidhi). The ultimate, however, is of Jnynandanatha of Sringeri, who has given us the ‘Sharada Chatushyati’ in which elaborate process of chakra meditation is described. (See Sri-Chakra rupini Sringeri Sharadamba vaibhava, by the same author, pub.: Trayinyas Srividya Foundation, Mysore 2014)

    Thus, we have a beautiful spiritual text of Sri-vidya as kundalini yogashastra for our upasana to attain liberation.

    ‘Sri-Vidya’ is the mantra-yantra-tantra yoga-shastra. In a sense, it is an ancient science of engineering and technology dealing with manifest forms of the universe- srushthi, sthiti, laya, vialaya (creation, sustenance, dissolution, and merger of the universe in brahman). It is the very power of creation, knowledge (vidya) and creative power and, as such, it is prior to the evolution of mankind and, deals with higher creation (shuddha-sattva vidya), manifestation of the deva-devata shakti, divine forces, power, knowledge, creative energy and forces that sustain and administer the universe, summarily stated to be the Vedic Gods. It is certain that it is an intuitional knowledge of the great sages, the realized souls, the mantra drushtaras (Rishis who visualized mantras). Shreem (SrIM) is parabrahma- svarupini Devi Sharada -the Divine Mother, supreme creatrix, Jnyan-svarupini- the very embodiment of all Knowledge, and aksharamalini (the Garland of Letters). In short, Sri-vidya is the abode of pure Consciousness (‘cit-shakti’) that pervades the universe as waves and vibration of Sound (Shabda). In fact, ‘Shabda is the tanmatra’, the source of Akasha (Space). This primordial matter akasha is Spirit, as well. ‘Consciousness’ (‘cit’) is just a powerful force (shakti), a glorious power (aishvarya), pure knowledge (jnyan), strength (bala), potency (virya), and Light (prakasha/tejas)- all attributes of parabrahma-svarupini Sri Sharadamba. In Pancharatra, this Shakti is attributed to Lakshmi, the power of Vishnu, Sudarshana. It is that pure consciousness, ‘chit-shakti’ that cognizes the self (Atman), as well as, ‘the other’ (the phenomenal objective world). It is parabrahman that defies any name and form and, is simply known as- ‘what it is’ and ‘what it does’!

   Sri-vidya is the embodiment of Pure Consciousness (Sahasrar-prajnya).  However, it requires yoga to attain to this highest state of unity-consciousness, samaya state of total awareness of oneness with Shiva (Shiva samavesha). This is possible only through yoga and we have to raise our individual conscious level from muladhara-prajnya (of mundane existence) and reach to the sahasrar-prajnya by activating the ‘kundalini-shakti’. Incidentally, the Kundalini Shakti is none other than the Sri-vidya! ‘Sri-vidya’ is the potent force that governs the jiva as prana, prajnya, and the vital airs. It is Knowledge of the Self (Atmavidya); it is also known as Knowledge of brahmn (BrahmavidyA) since the Atman is no other than brahmn. It is this highest knowledge (para-vidya) dealing with one’s Self,

The Atman, that we are concerned here. This attainment of the Self, Atma sakshatkara, is what we gain from the awakening the kundalini, the supta-shakti. It is called serpent power by the Westerners since it is a tissue of 3 and one-half inch imagined to be like a coiled serpent within us- located at the basal plexus, muladhara chakra at the Seat level. Thus, Sri-vidya is a Yogopanishat that deals with enlightenment and emancipation through yoga- mantra, yantra, and tantra. This is the most beautiful scripture that help the jiva to get liberated from repeated cycles of births and deaths. Thus, Sri-vidya is in a way muktiyogopanishad since it redeems the embodied souls from this mrutyu loka.

    Sri-vidya as an embodiment of Consciousness deals with the evolution of planes of Consciousness as presented in the Sri-Chakra and the upasakas of Sri-vidya may take to mantropasana, chakra dhyana or Sri-chakra upasana (nava avarana dhyana) and thereby activate the potent force to transcend the seven chakras to attain the highest level of sahasrar-prajnya.

The Seven Chakras (Plexus): The seven states of Consciousness are:

7. SAHASRAAR- Brahmarandhra (Brain Region) – (roughly about  Twelve inches above the head).

6.  AJNYAA--(Bhrukuti) between eye-brows; (Vishuddha and ajnya correspond to Moon,

     Somakhanda of Sri-chakra))

5. VISHUDDHI (Pharyngeal)- Throat Region,

      Rudra Granthi   (Ajnyaa)

4. ANAHATA-(Cardiac) - around the Heart

       Vishnu Granthi   (Lips)  

3. MANIPURA - (Solar) - around Navel

         (Manipura and Anahata correspond to

      Surya-khanda of Sri-chakra),

        Brahma Granthi (Navel)

2. SVADHISHTHANA- (Sacral) – below Navel.

1. MOOLADHAARA- (Basal) – at the end of the spine (Both muladhara and Svadhishthana correspond to-

   agni/anala-khanda of Sri-chakra)

     Sri-Vidya is all about the avyakta, the unmanifest, or the subtlest of the subtle aspects of creation. It is found in seed-form (bijakshara) and contain secrets of creation (srushthi), sustenance (sthiti), development (vikasa), dissolution (laya), as well as their ultimate merger in the Absolute (vilaya). Creation involves a good lot of preparation such as mopping up of material and non-material resources starting with the Desire and the Will (iccha and sankalpa) of the Lord for creation, creation of the blue-print of the universe (line-drawings and sketches in all minute details) called the Sri-Chakra, and the technology of creation called ‘Sri-Yantra’, and other details about the Grand Design- structure and composition of the Universe, the nature of Consciousness that supports this universe, etc. it will be interesting to unfold the subtler aspects involved in the creation of this universe as depicted in Sri-vidya.

   “Tantra being a practical discipline, its concern is more with the individual than with the universe” “It holds that the individual contains himself all the essential dimensions (vyahruti) of the universe (brahmanda); and that the entire universe unfolds itself in the development of the individual. If the universe represents diffusion (vyashti) the individual represents focusing and compactness (samashti). The presence and the power of the Mother-Goddess could, therefore, be discerned more markedly in the individual.”                    

  The Tantra ideology, as is well known, works with the human model of chakra-organization. The human constitution, in its essential and abstract structure, consists of six centers of organization from muladhara to Sahasrara as shown in the diagrams above. In groups of two, they represent the three aspects of the mother-goddess, whose presence it is that renders all these chakras active, relevant, and integrated:

Emanation (Srushti) - muladhara and Svadhishthana;

Preservation (sthiti) - manipura and anahata; emanation

Absorption (samhruti/laya) - vishuddha and ajnya.

   In the kali krama, muladhara represents the center of emanation (Srushtichakra), Svadhishthana the center of preservation (sthiti), Manipura the center of absorption (samhruti); anahata the center of anahya, Vishuddha the center of illumination (bhasa) and ajnya the center of final rest (visrama). (ibid, pp.183-184)

   Sri-vidya upasana is through Sri Yantra and this dates back to antiquity. Some of the ancient temples have Sri-chakra as the ‘vimana’ over the sanctum sanctorum (garbhagudi) as in Tirumala Venkateshvara temple, Chandala-Parameshvari temple at Sannati in Gulbarga dist., Mukambika temple at Kollur, Sringeri (Karnataka), and at many places in Tamil Nadu such as Chidambaram, Jambukeshvaram, Avadaiyyar-koyal, Kanchi (Kanchipuram), Kurtalam, dEvIpuram, etc.  

    Sri-vidya is a complete work on spiritual exercise, adhyatma sadhana. It aims at mukti (muktiprada) and holds secrets of evolution and dissolution or involution. It is a Yoga Shastra of great importance for the Samayins who take to antaryagya.

    “Sri-vidya has an ideology which is distinctive and, a practical framework including rituals, recitation of mantra, contemplation and esoteric practices.” Further, “It requires great intellectual understanding and a discerning appreciation of the theoretical foundations (jnyana), an attitude of earnest devotion (Bhakti), a willingness to undertake the prescribed rituals (sadhana/karma), and acceptance of the necessary askesis (yoga/ meditation/ tapasya) (SKR).

 The esoteric science of Sri-vidya deals not only with the knowledge of brahmn, ‘that’ (‘tat’) which sees or cognizes itself, but also, with that which sees ‘the other’ (the objective world). It is ‘that which sees without being seen’. It is because of this pure consciousness that we become aware of ourselves, the world and know of our existence. It is the source of all that exist. This power of cognizance, higher awareness, is possible only through Kundalini yoga. Sri-vidya deals with the evolution of planes of Consciousness as presented in the Sri-Chakra and the upasaka of Sri-vidya may take to mantropasana and attain the highest level of consciousness. “The features of the yantra of Srividya have been accommodated within this model. The surrounding square (bhupura) and the triple girdle (trivrutta) represents the muladhara center (srushthi). The sixteen –petal lotus (Shodashapataraka) and the eight-petal lotus (ashta-dala) that are outside the main pattern correspond to Svadhishthana center (sthiti)/; they encompass the essential yantra and preserve it. The chaturdashara (14-cornered), the outer and inner (bahir- and antar-dashara (ten-cornered) represent the Manipura center (samhruti). The ashtara (8-cornered) and the trikona (primary triangle together correspond with the anahata center at the heart.  The bindu at the center in the visible aspect represents the Vishuddha (anahya), and in its invisible aspect the ajnya center or illumination (bhasa). The transcendental import of the entire yantra is beyond the ajnya center stretching till the mystic thousand-petal lotus (Sahasrara) on the crown of the head, which is the seat of the mother-goddess.”

     The samaya system prescribes the worship of the abstract Sri-chakra in one or more of the above bodily centers, excluding the muladhara and svadhisthana (conceptually dark worlds). From Manipura to till the sahasrar, worship may be conducted with increasing advantage from center to center. Worship at Manipura will lead the devotee very near the mansion of the mother-goddess (Sarddhe/Sharada); worship at anahata helps him to get into the mansion and behold the mother-Goddess (darshan) from distance (salokya); worship at Vishuddha helps him to approach the mother-goddess in close proximity (samipya); worship at ajnya makes him acquire the same form as that of mother-goddess (sarupya). These benefits are insignificant in comparison with the absolute union with the object of the devotee’s devotion at the sahasrara level; it is of the highest bliss- paraananda). (Ref. Soundaryalahari, verse 99).

Lakshmidhara puts it in the following form of Verse:

Adhara Svadhishthana manipuraanahata vishuddhajnya chakratmakam Srichakram trikhandam soma surya analatmakam | Evam soma surya ananalaah pindanda brahmanda avrutya vartante | pindanda brahmandayoraikyat pindanda avrutireva brahmanda avrutiriti rahasyam .  | pindandamateetya vartate shasrara kamalam taccha jyotsnamayo lokah | tatraschandrama nityakalah | shodashakalaanaam shodasha inityatmakatvaat || (Subhagodaya).

    Sri-chakra and the seven plexus located within the human body is very important. Mantra japa done with concentration (dharana) on the chakra will bring the desired effect. The Mantra aspects of Srividya kundalini yoga described here for mantra-japa are very effective since these are the potent bijakshara mantra. These mantra corresponding to the seven chakras within the human body (see diagrams) and the Srichakra should be noted carefully while dhyana and dharana is practiced. This will activate kundalini instantly. The most powerful of these are:

aiM | Muladhara and Svadhishthana (pashyanti level);

hrIM  | Manipura and Anahata (madhyama level),

klIM | Vishuddha and Ajnya (vaikhari level),

The panchadashi mantra is: aim| ka e I la | hrIm|| klim | ha sa ka la hrIm | sauh | sa ka la hrIm ||

Gayatree of Srividya is:

Aim | tripurasundarI vidmahe | klim| kameshvari ca dhimahi | sauh | tannah klinna pracodayaat ||

The Rishi is dakshinamurti (Shiva), the Chhandas is pankti, and the Devata is Bala tripurasundarI, here, The yantra is Bala shortened version of Srichakra consisting of nine angles formed by three triangles (2 of shakti and 1of Shiva) surrounded by a 8-petal lotus flower.                            

Karma, Akarma and Vikarma

kim karma kimakarmeti kavayo'pyatra mohitaah|
tatte karma pravashyami yajjnatva mokshase'shubhaat|| (Bhag. Gi. C. 4. verse 16)

It is difficult to define clearly what is karma, action (fate or destiny?). Karma is action. Akarma is inaction, and  is action with no intent, desire or selfish motive. The Lord says, "No body can sit quiet; so do your action. But, since every action begets its fruits (karma phala) the jiva has to suffer. in order to over come this defect, I advice you, Arjuna, do your action and leave the fruits to Me. Then, your action will not bind you. But, remember, you cannot avoid action or keep quiet when you are expected to act".
karmanyevaadhikaaraste ma phaleshu kadaachana |
  One may get angry if somebody says, 'you do your duty; you have no right to the wages'! But, the Benevolent Lord says so. He definitely gives more, and will never cheat. But, the jiva has no faith in Him, who sits within it and guides all its actions!
  This explains the secret of doing our job and, still, not bound its consequences (karma-bandhana)! is the secret of action and non-action, but not inaction.Since every action brings in its wake a 'seed'  for rebirth, the jiva has to suffer an endless cycle of births and deaths due to its action; but, there is no way out of this! Hence the Lord comes to the help of the jiva to redeem it by taking the responsibility for its actions. There is an interesting account of a Bank Manager who was posted to a rural branch where there was not sufficient security. The Manager used to take the money to his home to keep it safe; but, there was the fear of theft. Gradually he lost his health and went and told this to his higher officer, RM. The Regional Manager laughed at him and told him that there was no need for this anxiety since the Bank is insured! Thus, the Branch Manager was relieved of his anxiety and he got a transfer to a better place, too" This is the secret of the secrets (guhyatama guhyam, says, the Lord).

    I the jiva takes pride in its action it has to take the responsibility to its action. If the action is done in the name of the Lord, saying, "There is no fear of any bondage. But, 'ego' does not allow the jiva to offer its fruits to the Lord and consequently, it suffers! This secret here is 'nishkama karma'. The All-knowing (omniscient) supreme Lord maintains the credit and debit account and will not give one dollar or rupee less or more, one minute earlier or later than it is due!

   As long as the Managing Director takes the responsibility of paying his staff, he/she has to arrange for the payments and his/her Cashier and Accountants have no responsibility as such. If the responsibility is handed over to the supreme Lord, Ishvara, the MD also can be happy without any tension. After all, the world is run by Him, and He is capable (omnipotent). He, the Lord, has a thousand eyes (sahasraksha) and looks everywhere! If the jiva suffers it is its due to its ignorance. Surrender to Him and be happy. Have faith in Him says, the Gita.
  Regarding the concept of 'akarma' there are instances how things get done without any effort. Of course, this does not mean that students could pass the examination without studying hard as some engineering college students once queried me. It is definitely "doing work with focused attention, on one thing at a time, well done". There was some problem in a nationalized bank where there was ill-will, strife, jealous, and the Manager was not able to pull on with the staff and the poor clients suffered. Transfers also did not work. Then, this concept was placed before them. When there is a head of the branch who is self-less, kind and affectionate, devoted, and talks sweet and maintains cordial relations with all, the bank functions so well that all are happy. In fact, the head of the Institution should be so consciously aware of his position and devotes full attention to the job without any expectation of favor, all others emulate him/her. In fact, the head of the Institution should be such that all eagerly await him/her and devotedly work to get a glance of him/her and a word of appreciation! Corrupt ones will be hated!
  There is one who gets all work done without worry and even bothering about it; and, there is another, where there is not a single work done satisfactorily despite all the shouting and pains taken! This is 'akarma' theory. Mere worrying or exertion will not do. 
   In Lakshmi Tantra of the Pancharatra, Goddess Lakshmi tells Indra (Shakra) that the Supreme Lord Narayana has manifest Him Self as Lakshmi as the Creative Power (kriyashakti) and Vasudeva is to look after the world She has created. Vishnu is there to look after the affairs and protect all jivas. Vishnu bhaktaanaam na bhayam kvachit | Why not trust Him and Be happy?

The Sage continues,

"Nobody is happy in this world since everybody is busy in search of profit and pleasure, happiness and joy through fulfillment of their desires'". Further, the learned sage Ashtavakra says, "Happiness belongs, to that master idler to whom even the closing and opening of eyelids is an affliction, and to none else". (Ch. XVI ,Verse 3-4). 

  Fools (moodaah) they are all because of their foolish struggle, untiring effort, to fulfill their insatiable desires; their wants have no end and little do they know that they acquire the inevitable fruits of action (karma phala) in due course and suffer. these mortals do not realize this! Only a blessed one gets redeemed once he pays heed to the sage wisdom and practices the guru's advice.

  This reminds us of the Gita where the Lord says, "sarvarambha parityagi gunaateetah.." (14.25). In a sense, this prompts us to a state of stillness, no mind, or inaction, but definitely not idleness since it is also said later- sarvadharma parityajya maamekam sharanam vraja| (18.66). The supreme Lord has said, "nobody can sit quiet; hence do whatever your conscience drives you to and offer it to Me. I shall see that you will be bereft of any consequences of your action and I shall redeem you, do not grief." mokshyishyami ma shucha|.

  Where is the need for worry when the supreme Lord assures of His protection; what we lack is 'faith', absolute faith and trust in Him. It is also stated, samshayatma vinashyati |

Let us know about 'action' (karma), 'inaction' (akarma), and 'no action' (vikarma) etc. later,

Ashtavakra Says,

"My child, you may speak or hear scriptures (about Atman), but cannot be established in It unless you forget about all of them" (Ch. XVI. Verse 1). We often go on talking about scriptures, quote exhaustively from them, and discuss about the 'Self'. But, little do we realize that the scriptures do not reveal the Self, the Atman.  We cannot realize the Self if we go on indulging in the talks; our mind, intellect and the senses are of no avail in this 'realization of the Self'. we cannot see our face in boiling water. An active mind, a curious search, or even a sharp intellect will not be of any use here. It is a calm and cool state, rather, a still mind only that can 'realize' the Self. Here, 'Realization'  is  not something that one can see or know! It is just that, 'tat sat'. There is no second here. The 'perceiver and the perceived becomes one'; one who perceives is no other than what one perceives! If there are two- the one 'who perceives' and 'an other' that is perceived, one can perceive only when there exists, what is called, the object of perception. The object is the product, manifest form of the Self itself (the Consciousness). Here, the pure Consciousness is consciously aware of its Self (pure Consciousness). This state is called 'Shiva'. Shiva is the absolute state, brahman and all other things are its manifest forms!

  This understanding is the ultimate realization. There is nothing beyond this. The Vedic doctrines clearly state: Atma eva brahmaa| ayam Atma brahmaa | sarvam khaluvidam brahmaa |  

The sadhaka attains this param-pada, the highest seat of brahman when he/she realizes that there is nothing besides 'Self'; The 'Self' only exists and nothing besides 'IT'. In the Gitopadesha to Arjuna, Lord Shree Krishna says, "I (pure Consciousness/ shuddha-prajnya) only exist and nothing besides Me (pure Consciousness).

Contemplate on Brahman and attain to the state of brahman. Brahmasutras (Verse 555) assert that "Whoever is established in contemplation on brahman is brahman only".

Ashtavakra continues,

"My child, the atman cannot be experienced by the study of scriptures, shruti or smruti; nor, even by the application of mind, intellect and the senses. It is possible to attain to the Self, the Atman, by totally turning away from the sensuous world." (Ch. XVI verse1-2). All that appeals to the mind, intellect, ego and the senses are obstructions to the view of the Self, atma-sakshatkar. There is no alternate to taking to renunciation with a firm determination to attain to the Self.

   A person who has fully experienced life, in all its ups and downs, and has realized the futility of seeking pleasure, joy, happiness in it will ultimately come to the path of renunciation, sam-nyas or sat-nyas (the right path). Mere mental exercises towards attainment of realization of the atman is of no avail. One has to work steadfast in yoga and sit in samadhi (sama dhee). Then only there is a ray of hope. There are a number of factors that come in the way of spiritual practices (adhyatma sadhana) and one of them is the prarabhda karma. Unless this whole lot of fruits of action (karma phala) of the past are exhausted there is no chance! 

   These words of great sages are important. Atma sakshatkar should be the goal of life. All other attainments are of no use in attaining to mukti, liberation, emancipation or freedom of the soul. 

  Contemplate on Atman.

(to be contd.)

Sage Ashtavakra continues..

The learned Sage says, "i am tired and become intolerant to such an extent that i turned away from all thoughts, ideas, words and deeds and other mental gimmicks and now i am free. Now that i am no more interested in sound, i have become totally calm, peaceful and established in my Self.Now, i have nothing to accept or reject, rejoice or remorse, or be happy or miserable, or even jump with joy or regret and worry about anything! This ha given me total freedom from all dualities. Blessed is he/she who has accomplished this; blessed is he who is such by nature, for this is the highest blissful state, paramananda sthiti." (Ch. 1-7).

    This is the ultimate state of realization. All the great sages revel in this state of highest bliss and become totally merged in brahmn.

  Whoever contemplates on the sahaja siddhi yogic state is blessed in this sansar and becomes ever free.

    These short and sweet words of Ashtavakra bring solace to troubled souls, when they realize the true nature of this world and reality of existence of jivas. Only blessed souls turn to sage wisdom.

sadhana chatushtaya

What is the solution to the worldly problems?

   In fact, Gautama wanted to find out the meaning of all these and finally sat quiet in nirvana! He arrived at the conclusion that "This world goes on and on, without any beginning or end", and, probably he thought, "It is foolishness to find any meaning or solution to these mundane problems of idiosyncrasies, changing attitudes and behaviors, mind and moods, sickness, old-age, death."

The Buddha smiled whenever anybody asked him a question. His smile, the all-knowing "Buddha Smile" is an answer.

     Now, the troubles and travails the Buddha underwent is also an eye-opener to the common man. Nothing can be achieved by anything- like karma, bhakti, jnyana, dhyana or asana and pranayama; only total surrender to the supreme Almighty may help. However, there is a per-requisites to this Ishvara pranidhana, surrender to Ishvara. The first two principles of yama and niyama gives chittashuddhi, and, hence very essential. Dhyana, dharana and samadhi will bring the ultimate nirvana. But these require what is called sadhana. The four essential practices, sadhana chatushtaya, are: satsang, svadhyaya, nidhidhyasana and samadhi (savikalpa and nirvikalpa). Only at the end of these will jiva be redeemed, liberated from the bondage of sansara.   

   When a jiva attains this state of total silence, mahattanta shanta, 'nirvana', with an all-knowing smile as an answer to all questions arising out of mundane existence comes the liberation.

  Each one may pursue the path of- sat-nyas, samnyas, or sanyas, he / she likes. All these are difficult paths to liberation. When a person gives up desire with the understanding that this is mrutyu lok and all born here have to die and all relational existence is just fooling oneself. The person should hold a staff as a support, become ekadandi, and drop that staff, danda also to become paramahamsa. The worm should hibernate in its cocoon and fly out as a butterfly making a hole through its cocoon (outer shell).

Sage Wisdom (contd.)

The world scenario at present, is so disturbing that no body is happy. There is  anxiety, fear, terrorism, insecurity, etc. affecting community, besides lots of physical and mental ailments affecting individuals. Sometimes it is bewildering to see that some people suffer, what appears to be, for no reason, or fault of theirs. Suddenly, a family member develops severe headache that is later diagnosed as a brain tumor! Another person develops severe stomach pain and it is later diagnosed as something like ulcer and, worst of them is sudden blockages discovered in the arteries! All these leaves the family in quandary, helpless and no amount of money is enough if it is cancer. How to combat these situations? Will philosophical stances or even spiritual attainments help? Let's discover the solution for these problems from the sayings of the learned sages.

  Ashtavakra says, "If a person realizes the transient, evanescent, ever-changing nature of things, one is no longer attached to them and thus finds peace. Mental disturbance and pain are caused by our attachment to transitory objects, love of the mundane, taking them to be permanent."

   Nobody will ever think that "Everything exists, changes, and is destroyed. This is the nature of everything that exists (in time and space) here on this earth. Nothing is permanent. "

  One day, a person listed about 15 life-threatening problems facing him and felt much disturbed. However, by the next morning 3 or 4 of them had disapperaed and, by the next evening almost all of them! He could attend to the remaining peacefully. This is how, one gets disturbed!

  There are certain problems, such as, death in the family, that cannot be solved by humans. What cannot be cure has to be endured. The best solution for such serious problems is meditation. Meditation keeps the mind cool and reveals the inevitability of the jiva. However, Ashtavakra goes to the extent of advising the person 'to kill the mind' (manonasha) ! The real meaning is very simple; "just realize the transient nature of existence and be peaceful".

    When a person realizes that this world existed before our birth and continues to exist even after our death. Our birth and living through will not make any difference! How many of us realize the fact that a loved wife may suddenly leave her husband and the family even without bothering about the kids! This may be true of husbands deserting the family, or untimely death of one of them! Divorce is common these days and children running way from home is not something unheard of. Hence, what is the truth? In this sense of the term, Sage Ashtavakra says, "All that you think as 'my possession, my loved ones, my precious things like house, car, bank balance, etc are not yours. Develop a sense of aversion to worldly possessions as poison. Everything here has a tendency to suddenly disappear, part with, and leave you wondering- 'what is ths?'!"

   Thus there is no other way but to develop disinterestedness and perform one's function without attachment, without expectations of favor or profit in return; perform your duty as an ordained duty and be happy and peaceful. Sri Krishnanada of Shivananda Asrama says, "All relational existence is unreal" 

  Contemplate on the sayings of the learned sages and realize the truth.  

(to be contd.)

"  

   

Sage Wisom (Contd.)

Speaking about 'Quietude', Sage Ashtavakra says,

   "Kingdoms, sons, wife, children, friends, physical bodies (and pleasures enjoyed) have all been lost to you birth after birth, even though you were attached to them."  This experience of futility of all that we cherish may drive one towards realization of the true nature of this earthly existence and the consequent emergence of wisdom (viveka) and renunciation (vairagya).
   Further, the Sage says, "(Just think) how many times you have worked so hard (physically, mentally and by thoughts, words, and deeds, and experienced the meaningless of all these exercises! Enough, enough, of these name, fame, wealth, prosperity, doing good to others (with the hope of getting something in return like rewards, praise?), etc. and running after the golden deer, reaching to the 'gagana kusuma', or searching for the 'fish with horns', and struggling for fulfillment of dreams and aspirations and desires, since all these have failed you. At least, now, you stop all these meaningless exercises (in samsara)". It is an illusory world and everything is subject to change. Time eats away all fervor, zeal, and joy of happiness of achievements. Mind is never happy with worldly attainments. Its nature is to jump from one desire to another and leave you tired and exhausted. Do not fall prey to worldly attractions. (Ch.X, Verse 6-8).

   In this sense, all this struggle to keep others happy, sacrifice, good deeds, and indulging in pursuits of pleasure and profits, indulging in sensuous life, working hard with hope against hopes that 'tomorrow will be better', etc. have all gone waste!

   Hence, realize the futility of this earthly mundane existence and try to attain to the 'highest truth', nirvana, quietude, brahmn be happy forever.

(to be Contd.)

  

Sage Wisdom (contd.)

The Great Sages, rather, a certain height of Conscious thinking, intuitive knowledge will lead us to the unpalatable truth and, a few of them are quoted here from the Texts of "Vedantasara" by Sadananda (By Swami Harshananda of Ramakrishna Ashrama, Mysuru), Avadhuta-Gita, Yogavashishta, Ashtavakra-Gita, Bhagavad-Gita, Uddhava-Gita, and others (see Bibliography at the end). All these scriptures tell us the same truth that, "This World (Sansar) is illusory and the jiva has to look within for salvation (in order to get rid of repeated births and deaths). All the ailments, troubles and turmoils that the jiva suffers is of its own making due to avidya. This illusory world covered by the curtain of maya, avidya, has to be discarded by shuddha-vidya, knowledge of the Self. 

   This ancient wisdom concerning the reality of our existence is not for all, definitely not for the 'newly-weds', or those who have just begun their adult life. These jivas are like the invitees who have just arrived at the party. The invitees have to be given a warm welcome, treated well with welcome drinks, lunch or dinner and then say Good-bye, or send them them with gifts. We cannot straight away give them gifts and send them away without food and drinks. Thus, there is a time when we should take to renunciation; for some jivas this situation may not arise at all! However, the Sages proclaim that the jiva has to seek emancipation, mukti or moksha some time or later.

  What the learned Sage Ashtavakra says, briefly, thus:

  "Cultivate indifference to everything, having given up desire (kama), worldly acquisitions (artha), and even good deeds (dharma?) that is the enemy of the jiva, in the sense 'do not help the jiva for emancipation'. Look upon friends, lands and houses (wealth), wife and children (samsara), and, even good fortune (adrushta) as a dream or a juggler's show lasting a few days only. Desire and attachment create bondage. Liberation lies in non-attachment, disinterestedness, non-involvement and sakshi bhava (witnessing self).  Realization of the Self or Atmasakshatkaara is the panacea of all ills of jiva."  (Ch.X).

     Desire is the cause of all evil, rebirth, and troubles, misery of life; 'artha', meaning, wealth or worldly acquisitions condemn us for eternal rebirths due to attachment (moha). Even good deeds will become rebirths after the fruits of good deeds are experienced! Thus, there is no escape from the eternal cycle of births and deaths and the accompanying misery of the jiva.

     Whatever we do here in our daily life begets the karma phala- good as well as bad ones.There is no other way but to keep ourselves engaged in karma and acquire these prarabhda and sanchita karma phala. Bhagavan Krishna suggests that "the only way to escape this bondage (karma) is to surrender to Him and do all work in his name saying, Sree Krishnarpanam astu | He relieves us from bondage and takes care of us He assures; yogakshemam vahamyamam | He also says, "Whoever prepares tasty food for himself is a thief; it becomes poison when not offered to Me. One should offer all to Me (naivedyam) and then eat it. It becomes the elixir of life."

   Total surrender (sharanagatim) of the jiva to the Higher Self (Paramatman) is the easiest, surest and the best way of emancipation,

    

Sage Wisdom (contd.)

   When we drop the name and form what remains is an amorphous entity, nameless, formless and achintya. The truth, 'sat', or brahmn is nameless, formless, and achintya. The jivatman is chit-shakti. It has the capacity to grasp the truth and realize it. But, the embodied jiva is covered by a number of envelopes-  thick, thin and invisible layers, too. These kosha or envelopes are: the subtler aspects of rajas, tamas, and sattva gunas, and subtle, gross and grosser aspects of vital force (prana), food (annam), manas, vijnyana, ananda as well as ahankara, buddhi, and chittavruti. All these, coupled with the name and form make the jiva an object that is perceived, but does not exist in the real sense of existence, bliss, 'sat' and 'chit' (sacchidananda). It is a gross body that is subjected to growth, disintegration and disappearance anytime; it comes within the grip of maya- time, space and causation. It exists and does not exists; this is the true state of the jiva. It undergoes all sorts of dualities, joy, happiness, and misery in a fraction of time; it does not know what is the truth, its true nature of existence. it suffers innumerable births and deaths. it is enamored by the glittering worldly objects and ignorantly pursues the unreal. It is totally disillusioned at the end.

    The wise sages forewarn us. They advise us to look inward, search within for the true nature of existence; on the contrary, we look outward and always run after somebody and get disappointed. Nobody who is in search of his own self will be ever able to guide others; and in fact, nobody is interested in the search of truth. Truth is beyond the jiva for it has come far away from truth, from sat (light) to asat (darkness). The light at the end of the tunnel is visible only when the jiva contemplates on the words of wisdom of the great Sages. These words are the essence of 'sat'.

(to be contd.)   

Name and Form

   Time and again we are harping on one thing and that is about the illusion of name and form impressed on the mind. Whenever we hear a name we try to remember it so that we will not ask him/her again and embarrass the person; also, we try to remember the form such as color, height, face-cut, mannerisms, etc. Thus, all that  we have is just, an impression on our mind and nothing else. Everything in this world is just the impression we get and, the reality is just the memory, not the reality. Memory is a dead horse, one of the past! Hence we carry all dead carcasses or what?

    Now, the Sage Wisdom we are discussing in these blogs are also slightly weird. There are quotations from old scriptures attributed to so and so, like Vashistha, Avadhuta or Ashtavakra or Agastya and the like. It is amusing to note that Pancharatra gives almost 125 Samhitas and some of them state that the Gods and Goddesses spoke to the learned sages, or learned sages spoke to learned Kings, and the like until one day it was realized that all kings referred to are Janaka only. It all starts like the Teacher told his students.....
    As already stated in these blogs earlier, whether it is Galileo, Einstein, David Bohm or Stephen Hawking, or for that matter, Sage Vishvamitra, Bhrugu Muni, or Shankaracharya, Buddha, or Krishna- are all just names and impressions and memories. People go into the past and try to dig their antecedents, write about their history and biographies. The most surprising thing is that a person drops all his past in his/her grushasthashram and assumes a new role in the vanprasthashram like Sri Raghavendra Swamy; he or she becomes an ascetic and drops all his associations and assumes a new name (like some Anandajis of various Missions). But, the foolish people hold on to that new name and adore him/her! In some cases, these names are just characters in a fiction as in the great epics. There are no such persons living or dead ever!  William Shakespeare has created more such characters than what even the Creator Lord Brahmaji could ever think off! By the way, the name Lord Brahma itself stands for the creative power and nothing else. The truth is that whether these names existed or not, they stand for the genius, the height of certain intellectual attainments, that is all; in this sense, it is just the height of one's level of understanding, consciousness that revealed certain truth at that part of time! Each person can understand to his ability and so far none can ever understand his Self as 'brahmn'.
   The scientific advancements may erase what has been presented at one time at a later date what all impressions these names have created become obsolete. Thus, Galileo goes and Newton comes, and Newton gives place to Einstein and Stephen Hawking. Nothing is certain. However, there is a larger truth, and that is the Self. No one can erase the truth arrived at by the Self and "Self is the Truth".

    We use the names, forms, and functions in our discussions here in order to impart the truth, not about the contributions of the person; It is the knowledge, 'chit', consciousness- the only truth and all else its vibration, sometimes aberrations, too. Ultimately, the jnyata, jnyeya and jnyana become one; the preceptor and the perceived are one.
    We will not arrive at the truth, chit, light, unless we drop the names and forms, and the impressions created by them. The names that are used here may be symbolic and, may be, there is a deeper meaning and connotation to all these. For instance, Vishva Mitra is the friend of the world. From the childhood days to the ripe old age one may attain several states in journey of life and display different levels of consciousness and attainments in the worldly sense. But, all these are of no avail unless the jiva has realized the Self. Whether a person is recognized as a Nobel Laureate, or a distinguished person in public life with honors showered for the achievements or a person dies incognito it does not matter. But, it definitely matters whether the jiva has realized its Self or not before its stipulated time on this earth expires!