The Sanãthana Dharma believes in the concept of Karma which, in a way, can be viewed as the concept of rebirth and re-incarnation. It roughly means that as long as we have Vãsanãs (likes and dislikes), we will take 'Janma' or birth in this world. One who is devoid of any desires is the one who does not have any more birth. It seems to me that Buddhism hits right at the bull's-eye saying "Desire is the root cause of all evils". In our Purãnas, Jata Bharata's story is an oft-quoted parable to stress this fact.
Innumerable Jnãni's who have been incarnated on the face of earth have just preached the same fact. But how do we get rid of all desires? How on earth is this really possible? "I want to get rid of desires" itself seems to be a desire isn't it? What a paradox!!! Well, we need to catch hold of the right strategy.
In one of the Aksharamana Mãlai discourses, Guruji gives a wonderful example.
"On the walls of the building, numerous gross and lewd posters are pasted. The manager of the building desires to get the wall clean. He first gets all the posters torn down and then writes up a small poster which read 'Posters are banned. Trespassers will be prosecuted.' From the next day, no one dared to paste any new poster."
He continues, "Thus, to control our mind and kill the thoughts, we need those benign thoughts that have the power to kill other thoughts, just like the powerful poster that kept off other dirty posters."
I feel the same thing is applicable to desires as well.
Swãmi Tyãgãnanda of Vedanta Society of Boston says that the idea is to kill your ego. That is just not possible on day one. So it is better to start having 'good ego'. It is far far better to say " I am a devotee of God" rather than saying "I am the greatest!".
How true!!
Further, Mahãns compare the rebirth-cycle to sleep. Just like we sleep at night and wake up next morning, death is a longer sleep. Just as we don't forget our surroundings when we wake up, similarly, we hold on to the vãsanãs of our previous birth. There is this destiny which governs us, because of our Vãsanãs.
The idea is to slowly kill these Vãsanãs. Guruji says -- two posters are required, the formost being "Guru" and the next being "Nãma".
Some one asked Maha Periyavã of Kãnchi, "Well Swãmi, if destiny should govern me, then why should I ever go to a Guru and waste my time? If everything has already been pre-destined, why at all this concept of spirituality and Guru". The Mahãswãmi gently replied, "Well, let us assume, your goal is to carry thousand rupees from Chennai to give it to someone in Delhi. You have been carrying on your back a huge bag of one-paise coins totalling to a thousand bucks. There is this intelligent man (or a bank, say), who says, hey dude, why don't you leave the huge bag here and take these two 500 rupee notes. Its going to make your life easier". The Guru is just the bank that does that. He is the one who advises us not to load our baggages on our head, when we are aboard a train.
Taking a deeper look into this, it seems to say that you will enjoy/suffer because of your Vãsanãs or Samskãrãs, but a Guru tames you such that you don't feel the joy or pain of it, and finally shapes you in such a way that all your desires die down and lets you feel eternal bliss.
Friday, March 11, 2005
Friday, February 25, 2005
Sleep and Realization
There is but quite a difference between the state of being awake (Jãgruti) and the sleep state.
Yesterday in one of our Vedanta discussions, the Swami Tyãgãnanda (of the Rãmakrishna Vedanta Society of Boston) said that at sleep we lose track of our senses and the feeling of our body.
But still there is the mind and that is why we dream (Swapna). In yet another stage of deep sleep (sushupti),the consciousness of mind is also gone; only the sub-concious mind stays alive. This is when we have a very 'sound' sleep even without dreams.
But Jnãnis have another state of sleep, which is beyond these two states - the state called Turya, where in even the sub-conscious mind is beaten down.
Sri Ramana Maharshi sometimes says that every night during sleep (just before getting awake in the morning), all of us get to experience that ãtma Sãkshãtkãra very momentarily. Infact Ramana himself used to have a very sound sleep in his childhood, and nothing on earth could disturb him during his sleep. He was strong as a youth, and none dared to touch him when he was awake. They would vent all their anger at him at night when he was fast asleep, beating him and playing all pranks on the child Venkatarãman; it seems that they even used to draw fake moustache on his face using charcoal ! But the boy did not have the least sense of what was going on when he was asleep.
I remember that Guruji also often talks about this Turya state of the ãtma Jnãni's, and his mentioning that that is the reason why the very first darshan of the Jnãni's is so bountiful with grace.
He also quotes instances of Aandãl in her Tiruppãvai verse ,where she says
Guruji also says that Sage Nãrada became such a Bhakta and Jivan Mukta partly because he used to have the first darshan of the day of Yogis and Mahãns who visited his village.
Sri Tyãgãnanda Swãmi also says that if we can experience the same feeling when we are totally conscious, then that is enlightenment.
There is an interesting Upanishad, Mãndukya Upanishad (not to be confused with 'Mundakopanishad). This upanishad is one of the shortest, most crisp and most succinct upanishad of the Atharva Veda, with just 12 verses, and it talks about sleep, its different states etc. There have been different opinions over why it has been called Maandukya (sanskrit term for 'Frog'). Mahãswãmi Sri Paramãchãrya Sri Sri Chandrashekarendra Saraswati Swãmigal of Kãnchi Kãmakoti Mutt seems to be giving the most apt explanation for that, which has been widely accepted and the most sensible and logical one:
Our mind is like a frog which leaps here and there and it is during the sleep that the frog leaps here and there, and hence the name.
So folks who usually experience deep sound sleep sans dreams, beware !! You may be quite close to realization !! Just a bit of effort away ! But of course, not without a Guru's divine grace and blessing !
Yesterday in one of our Vedanta discussions, the Swami Tyãgãnanda (of the Rãmakrishna Vedanta Society of Boston) said that at sleep we lose track of our senses and the feeling of our body.
But still there is the mind and that is why we dream (Swapna). In yet another stage of deep sleep (sushupti),the consciousness of mind is also gone; only the sub-concious mind stays alive. This is when we have a very 'sound' sleep even without dreams.
But Jnãnis have another state of sleep, which is beyond these two states - the state called Turya, where in even the sub-conscious mind is beaten down.
Sri Ramana Maharshi sometimes says that every night during sleep (just before getting awake in the morning), all of us get to experience that ãtma Sãkshãtkãra very momentarily. Infact Ramana himself used to have a very sound sleep in his childhood, and nothing on earth could disturb him during his sleep. He was strong as a youth, and none dared to touch him when he was awake. They would vent all their anger at him at night when he was fast asleep, beating him and playing all pranks on the child Venkatarãman; it seems that they even used to draw fake moustache on his face using charcoal ! But the boy did not have the least sense of what was going on when he was asleep.
I remember that Guruji also often talks about this Turya state of the ãtma Jnãni's, and his mentioning that that is the reason why the very first darshan of the Jnãni's is so bountiful with grace.
He also quotes instances of Aandãl in her Tiruppãvai verse ,where she says
"vellatharavil thuyil amarndha vithinai
ullathu kondu munivargalum yogigalum
mella ezhundhu Hari endra paer aravam
ullam pugundhu kulirndhaelor empaavaai."
ullathu kondu munivargalum yogigalum
mella ezhundhu Hari endra paer aravam
ullam pugundhu kulirndhaelor empaavaai."
Guruji also says that Sage Nãrada became such a Bhakta and Jivan Mukta partly because he used to have the first darshan of the day of Yogis and Mahãns who visited his village.
Sri Tyãgãnanda Swãmi also says that if we can experience the same feeling when we are totally conscious, then that is enlightenment.
There is an interesting Upanishad, Mãndukya Upanishad (not to be confused with 'Mundakopanishad). This upanishad is one of the shortest, most crisp and most succinct upanishad of the Atharva Veda, with just 12 verses, and it talks about sleep, its different states etc. There have been different opinions over why it has been called Maandukya (sanskrit term for 'Frog'). Mahãswãmi Sri Paramãchãrya Sri Sri Chandrashekarendra Saraswati Swãmigal of Kãnchi Kãmakoti Mutt seems to be giving the most apt explanation for that, which has been widely accepted and the most sensible and logical one:
Our mind is like a frog which leaps here and there and it is during the sleep that the frog leaps here and there, and hence the name.
So folks who usually experience deep sound sleep sans dreams, beware !! You may be quite close to realization !! Just a bit of effort away ! But of course, not without a Guru's divine grace and blessing !
Saturday, February 19, 2005
Guru and Spirituality
In "As you like it", Shakespeare beautifully portrays the seven ages of man. I am specifically concerned about the fifth, sixth and the last stages of the Seven Ages of the Shakespearean man.
And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part.
The sixth age shifts
Into the lean and slipper'd pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble,
Pipes And whistles in his sound.
A man at the fifth stage suddenly retires and shifts into a pensive mood when he is done with the cream of his material life. He thinks, "Well, its time to think about old age and death. I need to be peaceful. Let me take to Spirituality".
Spirituality is often thought of as a mythical, yet final destination of refuge when the chores of life are over. This is an unhealthy and unscientific thought and has no value. The concept of spiriutality advocated by the Vaidika or the Vedãntic Religion - the Sanãthana Dharma, is very simple and straightforward. It is all about living a happy life - physically, mentally and beyond. Gurunãtha asks in this regard, "Don't you take food whenever you need it? Do you only start taking food only when you are 60 years old? Religion is very similar to food." He means that one should assimilate the right principles of the dharma, in right quantities, from a healthy Master, so that it doesn't yield any ill-effects and helps you remain healthy and seek the ultimate goal. This should start at a young age itself.
In one of His pravachanams at Sri Rãmar Koil in Coimbatore, He quotes a nice illustration: Once a Jnãni goes to a city. A huge gathering of folklore await to have his darshan. On seeing him, they prostrate unto him and seek his blessings. The Jnãni, when looking at each of them, predicts their age. He looks at a 30 year old person and says "12 years", he looks at a 55 year old woman and says "5 years". He was indeed, predicting the spiritual age of the individual rather than the bodily age."
Gurunãtha goes to say that, you are spiritually born only when seek and get a Uttama Guru. One's physical existance is but worthless, unless and until he seeks a Guru.
Swãmi Vivekãnanda thus defines a Uttama Guru:
"Impulses are required so that the higher powers and possibilities of the soul are quickened, spiritual life is awakened, growth is animated, and man becomes holy and perfect in the end. The person from whose soul such impulses comes is called the "Guru" - the teacher. To convey such an impulse to any soul, the soul from which it proceeds must possess the power of transmitting it."
And then the justice,
In fair round belly with good capon lined,
With eyes severe and beard of formal cut,
Full of wise saws and modern instances;
And so he plays his part.
The sixth age shifts
Into the lean and slipper'd pantaloon,
With spectacles on nose and pouch on side,
His youthful hose, well saved, a world too wide
For his shrunk shank; and his big manly voice,
Turning again toward childish treble,
Pipes And whistles in his sound.
A man at the fifth stage suddenly retires and shifts into a pensive mood when he is done with the cream of his material life. He thinks, "Well, its time to think about old age and death. I need to be peaceful. Let me take to Spirituality".
Spirituality is often thought of as a mythical, yet final destination of refuge when the chores of life are over. This is an unhealthy and unscientific thought and has no value. The concept of spiriutality advocated by the Vaidika or the Vedãntic Religion - the Sanãthana Dharma, is very simple and straightforward. It is all about living a happy life - physically, mentally and beyond. Gurunãtha asks in this regard, "Don't you take food whenever you need it? Do you only start taking food only when you are 60 years old? Religion is very similar to food." He means that one should assimilate the right principles of the dharma, in right quantities, from a healthy Master, so that it doesn't yield any ill-effects and helps you remain healthy and seek the ultimate goal. This should start at a young age itself.
In one of His pravachanams at Sri Rãmar Koil in Coimbatore, He quotes a nice illustration: Once a Jnãni goes to a city. A huge gathering of folklore await to have his darshan. On seeing him, they prostrate unto him and seek his blessings. The Jnãni, when looking at each of them, predicts their age. He looks at a 30 year old person and says "12 years", he looks at a 55 year old woman and says "5 years". He was indeed, predicting the spiritual age of the individual rather than the bodily age."
Gurunãtha goes to say that, you are spiritually born only when seek and get a Uttama Guru. One's physical existance is but worthless, unless and until he seeks a Guru.
Swãmi Vivekãnanda thus defines a Uttama Guru:
"Impulses are required so that the higher powers and possibilities of the soul are quickened, spiritual life is awakened, growth is animated, and man becomes holy and perfect in the end. The person from whose soul such impulses comes is called the "Guru" - the teacher. To convey such an impulse to any soul, the soul from which it proceeds must possess the power of transmitting it."
Sunday, February 13, 2005
A Jnãni's Behavior
While talking about the state of a Brahma Jnani or a Jivan Mukta, Sri Ãdi Shankara in his Viveka Chudamani (Crest Jewel of Discrimination) says (verse 542)
which roughly means,
He appears differently at different times, like a king, a fool, a wise man, a person of mesmeric power, respected, derided, -- but all times in a state of bliss.
The external appearances of a person donot convey the truth. They are not the reflection of the inner Self of the person. Never judge a person by his looks and activity. You need to move with the person and closely interact with him, before you can come to any conclusion.
In this context, Guruji often cites a variety of examples. He talks about the life of Sri Seshãdri Swãmigal of Tiruvannãmalai. This great soul always used to roam around in the streets like a beggar, suddenly behave eccentric, going into shops and toppling off the cash boxes, dance in front of a dead body etc. But all of his activities signified some inner meaning and benign intention, which, only people close to him, could understand.
Sri Yogi Rãmsuratkumãr (popularly known as Visiri Swãmiyãr) of Tiruvannãmalai used to circumambulate the holy hill often. He used to smoke a cigar and have a hand fan.
I know one among a group of people who, a few years ago, used to perform "Giri Valam", singing Tiruppugazh Verses. Yogiji used to wait for this group everytime, whatever time of the day it be, sitting on a rock on the route, smoking his cigar. Once the group came, he used to get elated with joy and affectionately serve tea to every member from his own cup (which was a cocunut shell).
There are, and have been Mahãns, who have had a rigid way of life, sticking to disciplines of sainthood. There have been Mahaãns, who have had eccentric mannerisms. But, there is absolutely no difference between the former and the latter, because, internally, both of these kind enjoy the same supreme state of bliss. One important point to note here is that irrespective of their mannerisms and behaviors, one can feel the divine vibrations and positive atmosphere in the environ of a Jnãni.
I am reminded of one of the awesome replies that Yogi Rãmsuratkumãr gave to a question posed by one disciple of his -
Yogiji, you say that Jivan Muktãs attain the Ultimate Knowledge, the Supreme Bliss. Then why do they behave like any other mortal on the earth?
The Swãmiji, pointing to a river flowing near by, said,
"What do you see here?"
"a river"
"Where is it bound for?"
"to the ocean."
"Has it reached the ocean yet?"
"Yes of course, there is a point where it merges with the ocean", said the devotee.
"Can you see that the river is still flowing, though we know it has merged with the seas?"
It was clear, and the disciple had no more questions.
which roughly means,
He appears differently at different times, like a king, a fool, a wise man, a person of mesmeric power, respected, derided, -- but all times in a state of bliss.
The external appearances of a person donot convey the truth. They are not the reflection of the inner Self of the person. Never judge a person by his looks and activity. You need to move with the person and closely interact with him, before you can come to any conclusion.
In this context, Guruji often cites a variety of examples. He talks about the life of Sri Seshãdri Swãmigal of Tiruvannãmalai. This great soul always used to roam around in the streets like a beggar, suddenly behave eccentric, going into shops and toppling off the cash boxes, dance in front of a dead body etc. But all of his activities signified some inner meaning and benign intention, which, only people close to him, could understand.
Sri Yogi Rãmsuratkumãr (popularly known as Visiri Swãmiyãr) of Tiruvannãmalai used to circumambulate the holy hill often. He used to smoke a cigar and have a hand fan.
I know one among a group of people who, a few years ago, used to perform "Giri Valam", singing Tiruppugazh Verses. Yogiji used to wait for this group everytime, whatever time of the day it be, sitting on a rock on the route, smoking his cigar. Once the group came, he used to get elated with joy and affectionately serve tea to every member from his own cup (which was a cocunut shell).
There are, and have been Mahãns, who have had a rigid way of life, sticking to disciplines of sainthood. There have been Mahaãns, who have had eccentric mannerisms. But, there is absolutely no difference between the former and the latter, because, internally, both of these kind enjoy the same supreme state of bliss. One important point to note here is that irrespective of their mannerisms and behaviors, one can feel the divine vibrations and positive atmosphere in the environ of a Jnãni.
I am reminded of one of the awesome replies that Yogi Rãmsuratkumãr gave to a question posed by one disciple of his -
Yogiji, you say that Jivan Muktãs attain the Ultimate Knowledge, the Supreme Bliss. Then why do they behave like any other mortal on the earth?
The Swãmiji, pointing to a river flowing near by, said,
"What do you see here?"
"a river"
"Where is it bound for?"
"to the ocean."
"Has it reached the ocean yet?"
"Yes of course, there is a point where it merges with the ocean", said the devotee.
"Can you see that the river is still flowing, though we know it has merged with the seas?"
It was clear, and the disciple had no more questions.
Saturday, February 12, 2005
Kalpaka Vruksha and beyond
In one of his finest manuscripts, Prasna Uttara Ratna Mãlika, Sri Ãdi Sankara elucidates on a variety of topics in a question-answer style. The cardinal principles to be followed in life for better living are stated in a very lucid and simple collection of 67 verses. One such verse runs as:
This translates roughly as:
What is the Kalpaka Vruksha that fulfils all wishes?
The teachings of the Guru.
This goes to say that the nectar of a Sadguru's teachings is capable of fulfiling all desires in life - both material and spiritual.
In this context, Sri Sri Swãmiji says that the Guru is even more powerful than a mere Kalpaka Vruksha. He quotes a small parable...
A man once prayed to God that he wanted to get all his wishes fulfilled. God pointed him to a Kalpaka Vruksha and granted his wish. Overjoyed, this man, stood under the divine tree and thought "How nice would it be if I had lots of riches". And yo! he got all the wealth in the world. This attitude kept on growing and soon he had all the comforts in the world. Suddenly a feeling of fear gripped him and he thought, "What if, now, a tiger came and attacked me ?!" Alas, it was a Kalpaka Vruksha, so invariably, a tiger came and had a feast on him! Well, but a Guru is far better. He grants all your benign wishes; those that could take you towards peace and happiness, and he prevents you from even desiring anything bad!
Interestingly, Guruji adds,
Usually, there are nine ‘grahãs’ (planets) in a horoscope. Are there not? But, there is one more ‘graha’, the tenth, which can make all these nine ‘grahas’ sit quietly, like a snake shut up in a box, ripped off their power to carry out their work. And that is Guru’s ‘krupa’ (grace). All the planets of the horoscope on which Gurudev’s grace falls become powerless.
Guruji goes a step further, to say that the very 'sãnnidhya' of a Guru is sufficient, leave alone his teachings. He says that one can experience divine positive vibrations in the abode of the Guru, even in the samãdhis of those Jivan Muktãs, who have discarded their mortal coils. A few examples are adhishtãnams of Sri Bodhendra of Govindapuram near Thiruvidaimarudhur, Paramãcharya Sri Kãnchi Maha Periava His Holiness Sri Chandrashekarendra Saraswati Swamigal, Sri Rãghavendra Theertha of Mantrãlayam, Bhagawãn Ramana Maharshi and Sri Yogi Rãmsuratkumãr of Tiruvannãmalai.
He clarifies a devotee's misgivings, as follows (courtesy: www.madhuramurali.org)
It is said that Jivan Muktãs do not have any Will ('sankalpa') of their own. But, at the same time, it is also said that even worldly prayers made in their presence get fulfilled. How do they get fulfilled?
Sri Sri Swamiji:
All 'devatãs' always reside around the Jivan Mukta. They wish to serve that Jnãni, a Jivan Mukta, in some way or the other. The prayers of the devotees are fulfilled by these 'devatãs'.
This translates roughly as:
What is the Kalpaka Vruksha that fulfils all wishes?
The teachings of the Guru.
This goes to say that the nectar of a Sadguru's teachings is capable of fulfiling all desires in life - both material and spiritual.
In this context, Sri Sri Swãmiji says that the Guru is even more powerful than a mere Kalpaka Vruksha. He quotes a small parable...
A man once prayed to God that he wanted to get all his wishes fulfilled. God pointed him to a Kalpaka Vruksha and granted his wish. Overjoyed, this man, stood under the divine tree and thought "How nice would it be if I had lots of riches". And yo! he got all the wealth in the world. This attitude kept on growing and soon he had all the comforts in the world. Suddenly a feeling of fear gripped him and he thought, "What if, now, a tiger came and attacked me ?!" Alas, it was a Kalpaka Vruksha, so invariably, a tiger came and had a feast on him! Well, but a Guru is far better. He grants all your benign wishes; those that could take you towards peace and happiness, and he prevents you from even desiring anything bad!
Interestingly, Guruji adds,
Usually, there are nine ‘grahãs’ (planets) in a horoscope. Are there not? But, there is one more ‘graha’, the tenth, which can make all these nine ‘grahas’ sit quietly, like a snake shut up in a box, ripped off their power to carry out their work. And that is Guru’s ‘krupa’ (grace). All the planets of the horoscope on which Gurudev’s grace falls become powerless.
Guruji goes a step further, to say that the very 'sãnnidhya' of a Guru is sufficient, leave alone his teachings. He says that one can experience divine positive vibrations in the abode of the Guru, even in the samãdhis of those Jivan Muktãs, who have discarded their mortal coils. A few examples are adhishtãnams of Sri Bodhendra of Govindapuram near Thiruvidaimarudhur, Paramãcharya Sri Kãnchi Maha Periava His Holiness Sri Chandrashekarendra Saraswati Swamigal, Sri Rãghavendra Theertha of Mantrãlayam, Bhagawãn Ramana Maharshi and Sri Yogi Rãmsuratkumãr of Tiruvannãmalai.
He clarifies a devotee's misgivings, as follows (courtesy: www.madhuramurali.org)
It is said that Jivan Muktãs do not have any Will ('sankalpa') of their own. But, at the same time, it is also said that even worldly prayers made in their presence get fulfilled. How do they get fulfilled?
Sri Sri Swamiji:
All 'devatãs' always reside around the Jivan Mukta. They wish to serve that Jnãni, a Jivan Mukta, in some way or the other. The prayers of the devotees are fulfilled by these 'devatãs'.
A Uttama Guru
"I need to go to Tiruvannãmalai. I look at a sign board on the highway with an arrow saying 'Tiruvannãmalai : xx Km'. Does the sign board take you to your destination? No! It is just an indication. Wouldn't it be foolish to just keep looking at the sign boards and expecting them to take us to our final destination?"
says His Holiness, in one of His discourses on Ramana Maharshi's Aksharamana Mãlai. It just but amounts to say that the scriptures and other writings are just like the sign boards, which show you the direction. But you have to put your own effort to get to the destination.
I am forced to think, well, how about a map, or even better, a 'GPS' when I drive? You really don't have to put in much thinking and effort. Just provide gas and control your brakes properly, and blindly follow what the map or GPS has to say. You are definitely there.
Isn't it easy?
I fall flat thinking of the easiest - Take a cab or a bus!!! You don't need to follow the sign boards, maps or GPS, don't even need to know to drive, though the driver is an expert at all of these. All you need is confidence!!! Just believe that you are in safe hands - a safe driver, who has already been to the destination, who is very confident of the route and can drive you safely, and land you up in time. Anybody would obviously opt for this option, given a choice.
If it is so obvious in material life, why is that one is so reluctant to choose a driver in the journey of spiritual quest - a Guru?
But beware!! One needs to exercise utmost caution to select a Uttama Guru. With a reckless and half-baked driver, we end up not only getting astray in our journey but also falling into deep, diabolical drains for life!
Is it as profound as it seems?
Not really. The scriptures call it by different names - Sharanãgati, Prapatti, etc. All of them signify a simple concept - Surrender. Confide in Him, and He will take us ahead.
says His Holiness, in one of His discourses on Ramana Maharshi's Aksharamana Mãlai. It just but amounts to say that the scriptures and other writings are just like the sign boards, which show you the direction. But you have to put your own effort to get to the destination.
I am forced to think, well, how about a map, or even better, a 'GPS' when I drive? You really don't have to put in much thinking and effort. Just provide gas and control your brakes properly, and blindly follow what the map or GPS has to say. You are definitely there.
Isn't it easy?
I fall flat thinking of the easiest - Take a cab or a bus!!! You don't need to follow the sign boards, maps or GPS, don't even need to know to drive, though the driver is an expert at all of these. All you need is confidence!!! Just believe that you are in safe hands - a safe driver, who has already been to the destination, who is very confident of the route and can drive you safely, and land you up in time. Anybody would obviously opt for this option, given a choice.
If it is so obvious in material life, why is that one is so reluctant to choose a driver in the journey of spiritual quest - a Guru?
But beware!! One needs to exercise utmost caution to select a Uttama Guru. With a reckless and half-baked driver, we end up not only getting astray in our journey but also falling into deep, diabolical drains for life!
Is it as profound as it seems?
Not really. The scriptures call it by different names - Sharanãgati, Prapatti, etc. All of them signify a simple concept - Surrender. Confide in Him, and He will take us ahead.
Thursday, February 10, 2005
Can I get to the shore myself?
There was an interesting point I came across this evening, in one of our spirituality related discussions. If God is all-loving and created every one equal and in His own image, then why is that only some are happy and others are not? Why is there so much disparity and inequality in His showering of blessings? Why is there so much happiness at one end and so much sorrow and suffering at the other end?
Later, what I am made to realize - "God does indeed shower His grace equally on all the creatures on earth!". I learn that Sri Rãmakrishna Paramahamsa paints a very lively and vivid imagery to clarify-
"We are sailing the seas in a ship. God's grace is like the mild breeze that is constantly blowing over the seas. Of what use is the breeze if we donot hoist our masts to trap the breeze to steer the ship?"
Understandably, those who hoist the masts are happy and those who ignore the breeze, meet with despair.
There is another equally interesting simili I was told today...
"We are like the small plants and animals that get washed away along with the flow of water in the river. We experience happiness and enjoyment when the flow is gentle, and sorrow - when we hit against small rocks on our path. How nice would it be to just stand on the shores and enjoy the river, instead of ourselves being a part of the stream?"
Now, I ponder...
Well, it would definitely be! But we are already flowing. We know that the shore is our goal, not the stream, and yet the stream is so forceful to take us along its path. Who is going to take us ashore, or atleast guide us to the river banks? So we are definitely in agreement that someone needs to pull us ashore, aren't we? Yes, all of us indeed need a 'Guru'. Here, I remember, my Gurunatha makes an interesting observation - "How can one, who himself is flowing, help us out? Shouldn't he be someone who is already on the banks?". Umpteen examples does He give, in the course of His musings on Guru Lakshana...
Later, what I am made to realize - "God does indeed shower His grace equally on all the creatures on earth!". I learn that Sri Rãmakrishna Paramahamsa paints a very lively and vivid imagery to clarify-
"We are sailing the seas in a ship. God's grace is like the mild breeze that is constantly blowing over the seas. Of what use is the breeze if we donot hoist our masts to trap the breeze to steer the ship?"
Understandably, those who hoist the masts are happy and those who ignore the breeze, meet with despair.
There is another equally interesting simili I was told today...
"We are like the small plants and animals that get washed away along with the flow of water in the river. We experience happiness and enjoyment when the flow is gentle, and sorrow - when we hit against small rocks on our path. How nice would it be to just stand on the shores and enjoy the river, instead of ourselves being a part of the stream?"
Now, I ponder...
Well, it would definitely be! But we are already flowing. We know that the shore is our goal, not the stream, and yet the stream is so forceful to take us along its path. Who is going to take us ashore, or atleast guide us to the river banks? So we are definitely in agreement that someone needs to pull us ashore, aren't we? Yes, all of us indeed need a 'Guru'. Here, I remember, my Gurunatha makes an interesting observation - "How can one, who himself is flowing, help us out? Shouldn't he be someone who is already on the banks?". Umpteen examples does He give, in the course of His musings on Guru Lakshana...
Wednesday, February 09, 2005
Our Sanãthana Dharma
I couldn't help admiring at the vastness of our Dharma. Very long before it got its name from the river Indus, this dharma had come down to earth. It seems that the date of its origin still remains to be indeterminate and hence has called 'Sanathana'. Guruji often says that the reason that it still holds sway over masses is because of its benevolence and flexibility.
"Sri Ãdi Sankara propounded the Advaita Philosophy, Sri Madhvãchãrya was a harbinger of Dwaita school and Sri Rãmãnujãchãrya established the Visishtãdwaita school of thought. Does it mean that the whole religion is a puddle of confusion? No it just means that all of them, and much more is contained in it.
A fisherman takes to the sea and exclaims that the sea is full of fishes. A diver ventures and comes out claiming that the ocean is filled with corals. The fact is that the ocean contains all of these and much more."
How true are His words!! My sister often remarks that your thoughts don't reflect on anybody else, but yourself.
If you contend that a person is wise, then that is your perception of wisdom. If you think someone is stupid, that reflects on your comprehension of stupidity.
It is the limitation of the subject and not of the object of comprehension.
"Sri Ãdi Sankara propounded the Advaita Philosophy, Sri Madhvãchãrya was a harbinger of Dwaita school and Sri Rãmãnujãchãrya established the Visishtãdwaita school of thought. Does it mean that the whole religion is a puddle of confusion? No it just means that all of them, and much more is contained in it.
A fisherman takes to the sea and exclaims that the sea is full of fishes. A diver ventures and comes out claiming that the ocean is filled with corals. The fact is that the ocean contains all of these and much more."
How true are His words!! My sister often remarks that your thoughts don't reflect on anybody else, but yourself.
If you contend that a person is wise, then that is your perception of wisdom. If you think someone is stupid, that reflects on your comprehension of stupidity.
It is the limitation of the subject and not of the object of comprehension.
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