tag:blogger.com,1999:blog-73583762151759579082024-02-08T06:04:17.643-05:00Ramashram Satsang, MathuraA forum to discuss and understand the message of Guru Maharaj, Samarth Guru Dr. Chaturbhuj Sahay JiRaghunath Prasadhttp://www.blogger.com/profile/13365115206421469798noreply@blogger.comBlogger12125tag:blogger.com,1999:blog-7358376215175957908.post-29417883604866231562015-07-07T00:56:00.000-04:002016-08-08T12:23:26.602-04:00Yoga<div align="center" class="normal" style="text-align: center;">
<br /></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">Introduction</span></b></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">The
word Yoga literally means “union” –a process of spiritual union. It is a method
or technique –one of many– by which an individual may become united with the
Reality (<i style="mso-bidi-font-style: normal;">Atman</i>) underlying this
apparent (non-<i style="mso-bidi-font-style: normal;">Atman</i>) universe. <span style="color: #333333;">Gita equates this apparent universe with <i style="mso-bidi-font-style: normal;">Prakriti</i> comprised of earth, water,
fire, wind and space - these five subtle elements plus <i style="mso-bidi-font-style: normal;">manas</i>, <i style="mso-bidi-font-style: normal;">buddhi</i> and <i style="mso-bidi-font-style: normal;">ahamkara</i>.</span></span></div>
<div align="center" class="normal" style="line-height: 125%; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></i></div>
<div align="center" class="normal" style="line-height: 125%; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">bhoomiraaponalo vayuhu
kham mano buddhireva cha |<br />
ahankaara iteeyam me bhinnaa prakritirashtadhaa ||Gita 7.4 ||</span></i></div>
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<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12pt; line-height: 125%;">Yoga is the path to move beyond these eight elements by
attaining the knowledge of each and, eventually, to know the <i>Atman</i> via unification. </span><span style="font-family: "times new roman"; font-size: 12pt; line-height: 125%;">In
the Yoga-Sutras, <span style="color: #333333;">Patanjali defines yoga as <i>Chitta-vritti-nirodhah</i>: the control of
thought-waves (<i>vrittis</i>) in the mind (<i>Chitta</i>)<i>, </i>which forms the basis of the entire philosophy of Yoga.<i> </i></span>Bhoja, a</span><b style="line-height: 125%;"><span style="font-family: "times new roman"; font-size: 14.0pt; line-height: 125%;"> </span></b><span style="font-family: "times new roman"; font-size: 12pt; line-height: 125%;">classical commentator
on the Yoga-Sutras, describes Patanjali’s use of the word yoga as “an attempt
to separate the <i>Atman</i> from the non-<i>Atman</i>”. With the practice of control of
mind, yoga takes a seeker beyond the states of non-<i>Atman</i> to be in union with <i>Atman,
</i>a perfect state of yoga –the goal of yoga.</span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: normal; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">Chitta (Mind)</span></b></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">Let us first understand the word “<i style="mso-bidi-font-style: normal;">Chitta” in Chitta-vritti-nirodhah.</i> Patanjali describes <i style="mso-bidi-font-style: normal;">Chitta</i> or the Mind as being constituted
of three components: <i style="mso-bidi-font-style: normal;">manas, buddhi,</i>
and <i style="mso-bidi-font-style: normal;">ahamkara</i>. <i style="mso-bidi-font-style: normal;">Manas,</i> is the recording faculty which receives impressions (data)
gathered by the senses from the outside world. <i style="mso-bidi-font-style: normal;">Buddhi,</i> is the discriminating and decision-making faculty which
analyzes and responds to the data. <i style="mso-bidi-font-style: normal;">Ahamkara</i>
is the ego-sense, which claims the recorded and analyzed data as its own and
stores it as individual knowledge. Advaita Vedanta<i style="mso-bidi-font-style: normal;"> </i>has<i style="mso-bidi-font-style: normal;"> </i>called<i style="mso-bidi-font-style: normal;"> </i>the mind (<i style="mso-bidi-font-style: normal;">Chitta</i>) of the Yoga-Sutras as the<i style="mso-bidi-font-style: normal;"> Antahkarna</i>, composed of four constituents: <i style="mso-bidi-font-style: normal;">manas, buddhi,</i> <i style="mso-bidi-font-style: normal;">ahamkara,</i>
and <i style="mso-bidi-font-style: normal;">chitta</i>. Here, <i style="mso-bidi-font-style: normal;">manas</i> functions as a faculty of will (<i style="mso-bidi-font-style: normal;">sankalpa</i>) or resolution, <i style="mso-bidi-font-style: normal;">buddhi</i> again is the decision-making
faculty, while <i style="mso-bidi-font-style: normal;">chitta</i> is the faculty
of memory (storing data) and <i style="mso-bidi-font-style: normal;">ahamkara</i>
is false-identification of “I or Self” with the acquired experiences. Like
Patanjali, Gita also affirms the mind (<i style="mso-bidi-font-style: normal;">Antahkrana/Chitta)
</i>as<i style="mso-bidi-font-style: normal;"> </i>being comprised of <i style="mso-bidi-font-style: normal;">manas, buddhi,</i> and <i style="mso-bidi-font-style: normal;">ahamkara</i>. </span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">Guru
Maharaj’s description of mind is similar to that of Gita and the Yoga-sutras.
However, he describes the <i>manas</i> as
being composed of two complementary parts: <i>chitta,
</i></span><span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">reservoir<span style="color: #333333;"> of thoughts and <i>manas</i>,
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<span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;"><span style="color: #333333;"><br /></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #333333; font-family: "times new roman"; font-size: 14.0pt;">Vritti (Manifestation of Mind) </span></b></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span>
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">The word <i style="mso-bidi-font-style: normal;">Vritti</i>
literally translates to ripples or waves, here meaning as the manifestations of
mind (<i style="mso-bidi-font-style: normal;">Chitta</i>). The way our whole
being, mind-body unit reacts or manifests to the outside environment is a
Vritti. We react to the entire world outside with the totality of our being.
This reaction is the central Vritti, or the psychic operation in us. </span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">The mind manifests itself in the following forms: scattering,
darkening, gathering, one-pointed, and concentrated. The scattering form is
activity. Its tendency is to manifest in the form of pleasure or of pain. The
darkening form is dullness, which tends to injury. The third form is natural to
the Devas, the angels, and the first and second to the demons. The gathering
form is when it struggles to centre itself. The one-pointed form is when it
tries to concentrate, and the concentrated form is what brings us to Samâdhi.</span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">To elaborate the relationship between our true Self, the Chitta
and the Vrittis, every commentator has cited the analogy of a lake. The bottom
of a lake we cannot see, because its surface is covered with ripples. It is
only possible for us to catch a glimpse of the bottom, when the ripples have
subsided, and the water is calm. If the water is muddy or is agitated all the
time, the bottom will not be seen. If it is clear, and there are no waves, we
shall see the bottom. The bottom of the lake is our own true Self; the lake is
the Chitta and the waves the Vrittis. Again, the mind is in three states, one
of which is darkness, called Tamas, found in brutes and idiots; it only acts to
injure. No other idea comes into that state of mind. Then there is the active
state of mind, Rajas, whose chief motives are power and enjoyment. Then there
is the state called Sattva, serenity, calmness, in which the waves cease and
the water of the mind-lake becomes clear.</span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="color: #333333; font-family: "times new roman"; font-size: 14.0pt;">Nirodhah (Cessation or Control)</span></b></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">Why should the mind be controlled? </span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">It is the mind that makes us falsely believe that we are
individuals, with a physical independence of our own, isolated from the vast
structure of creation. Therefore, control of the mind is a necessity; it is
unavoidable. The mind is not something outside us, nor is it different from us.
I am my mind and my mind is I. The body and the mind are not just
inter-related, but they are an organic stuff, forming a complete whole. </span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">To get a clear idea as to what the mind is in its relation to
the body, let us take an analogy. Let us assume that we are mountain climbing.
The higher we go, the more we experience difficulty breathing due to the air
becoming rarified. As we keep climbing higher and higher, the air keeps getting
thinner and thinner until it becomes so rarified that we cannot breathe and we
stop there. The heavier air at the bottom and the lighter air at the top cannot
be compartmentalized into two separate entities. There can be no watertight
separation of the one from the other. There is only a gradual disappearance of
the one into the other. Gradually the heavier air becomes lighter. The other
way round, the top portion, lighter air leads us down to the base, the heavier air.
In other words, only density changes, and that too very gradually, so that we
cannot know where one begins and the other ends. Somewhat similar is the
relationship between the mind and the body. For our practical purposes, we may
compare the mind to the rarified air at top, and the body to the heavy air at
the base. The mind that is thin air has become the heavy air that is the body.
And just as there can be no demarcation of a rigid type between the two types
of air, no distinguishing line can be clearly drawn between the mind and the
body. The mind and the body are a total whole that is the individuality, of
which the mind is one aspect and the body another.</span><b style="mso-bidi-font-weight: normal;"><span style="color: #333333;"> </span></b></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">What happens when the mind is restrained? The seer
establishes himself in his own Self. The seer means the conscious subjectivity
in us. This so-called subjectivity of consciousness ceases to be subjective
anymore, because the subject has no meaning if there is no object outside.
Subject and object are co-related terms, one hanging on the other for its
survival. If the outside does not exist, there is no inside, and vice versa.
So, when the person who has restrained the mind-stuff has realized that the
things are not outside, the object ceases to exist and, with it, the inside
also goes. So, no more is there such a thing as subjectivity or individuality
for that person. It does not exist anymore. Thus from the restraint of the mind
or the control of the mind follows a re-installation of one's own self in one's
own true nature. The goal of removal of bondage of consciousness being the
ultimate goal has been achieved through the practice of Yoga.<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">According to Sankhya, bondage is the illusory assumption or
imagination rather, on the part of spirit or consciousness, that it has the
characteristics of the object. How does this union of the object with the
subject that is consciousness take place? Sankhya philosophy explains this
through an example of the crystal and the flower. A pure crystal has no color
of its own, but when a colored object such as a red flower is brought near this
pure crystal; it gets reflected in the crystal, and it can be so reflected that
the whole crystal may appear red. When that happens, we may not even know that
there is a crystal at all. The crystalhood of the crystal has ceased for the
time being, and it appears like a red object. This is because of the absorption
of the color of the flower by the crystal, which is; in itself, pristine, pure,
colorless. Now, is there a real connection between the crystal and the flower?
Absolutely not! The color has not affected the crystal in any manner. The
crystal has not become impure by the appearance of the color within itself. It
will regain its appearance of purity the moment the flower is removed from the
crystal. The crystal never was contaminated or affected or infected in any
manner. But, when the reflection takes place, it appears as if the subject has
ceased to exist for the time being; there is only the redness, the flower. Such
is the situation of world-perception, says Sankhya. In the above instance, the
bondage of the crystal is nothing but the false imagination that it is the
flower. It never became the flower. It never really acquired even the color of
the flower. Because of the reflection, it imagines that it has become the
flower. What is freedom for the crystal? The crystal regains its freedom when
it is again separated from the flower. Then it assumes its pristine purity of
colorless transparency and establishes its consciousness in its own self, not
allowing it to project itself externally in the form of the imagination that it
is something other than itself, in this case, the object flower. So, what is
Yoga? It is the isolation of consciousness from matter, the subject from the
object.</span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">In the metaphysics of the Vedanta, the same phenomenon is
explained in a slightly different manner. The Vedanta accepts this analysis of
the Sankhya as perfectly right, but affirms that the individual is only an
assumed form of consciousness, and not the real essence thereof. While it is true
that there is a necessity to differentiate the externality that has crept into
the subjectivity of consciousness, the object can never become the subject.
This is the opening sentence in Sankaracharya’s great commentary on the Brahma
Sutras, which says “<i style="mso-bidi-font-style: normal;">The subject and
object – the self and non-self are so radically opposed to each other in notion
and practical life that it is impossible to mistake one for the other</i>.”
After this grand opening, he adds “<i style="mso-bidi-font-style: normal;">Yet we
find that the mistake is universal, and we can never trace it to its source;
for in our common life, we cannot do without this initial error</i>.”<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">Thus, whatever be the philosophical or metaphysical background
of Sankhya or Vedanta, both the systems of philosophy agree that the mind has
to be controlled, for the obvious reason that the mind is the externalized
activity of consciousness, the empirical movement of the individual, the
spatio-temporal involvement of individuality. </span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: normal; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="color: #333333; font-family: "times new roman"; font-size: 14.0pt;">Restrain to Zero or Expand to Infinity</span></b></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;"><br /></span></div>
<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">Now, how to withdraw the mind from the objects, or rather, how
to educate the mind so that it may understand its true relationship with things
outside? There is a famous verse in the Yoga-Vasishtha, which is an
instruction, given by the great sage Vasishtha to his student Lord Rama. The
sage says:</span><span style="color: #333333;"> </span><span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">द्वौ</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">करूमू</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">चित्नास्य</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">योगं</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">ज्ञानं</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">च</span> <span style="font-family: "mangal"; mso-bidi-font-family: Mangal; mso-fareast-font-family: Mangal;">राघव. </span><span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">"There are two ways of controlling the mind. Either sever
its connection with all things, or establish a connection of it with
everything". </span></div>
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<div class="normal" style="line-height: 125%; text-align: justify;">
<span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 125%;">These are the two ways by which one can control the mind. It is
easy to understand something about the benefits that would follow from the
withdrawal of the mind from all things –the Path of Yoga. But, it is not so
easy to know the advantage of connecting the mind to everything – the Path of
Knowledge. The result however is the same in either case. There is an anecdote
about Sankaracharya, which is relevant here. It is said that the Acharya was in
his Kutir (Hut), and the door was bolted from within. One of his disciples came
and knocked. "Who is that?" asked the Acharya. "I" was the
answer. "Oh I! Either reduce it to zero or expand it to infinity!"
thundered the Achrya from within. This 'I' in every individual should either be
reduced to zero or expanded to infinity. Either will do. In one method, the
modifications of the mind are restrained by a negative withdrawal of its
operations from everything that appears as external. The other method involves
the philosophical visualization of the mind's basic identity with all things.
The earlier method, namely, the restraint of the mind-stuff is the main
instruction according to Patanjali. Guru Maharaj prefers the Patanjali method. </span></div>
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<!--StartFragment--><span style="color: #333333; font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">To quote Guru Maharaj, he says somewhat mystically “<i>Darkness really has no existence of its own. You cannot find darkness
in the glow of a searchlight. Remove the searchlight and darkness will creep in</i>.” Here, the darkness equates to the
initial error of non-differentiation between the subject and object – the self
and non-self even though being so radically opposed to each other. This
darkness creeps in as somehow, in an incomprehensible manner, the subject and
object – the self and non-self come together. There is a superimposition of
matter and consciousness. This superimposition is the source of perception, and
everything follows from it. And, this initial error, juxtaposition of matter
and consciousness is the removal of the searchlight. We can bring the searchlight back and remove the darkness
through the practice of Yoga (<i>Sadhana</i>)
aimed towards restraining the mind.</span><span style="color: #333333; font-family: "times new roman"; font-size: 12pt; line-height: 115%;"> </span></div>
Preetihttp://www.blogger.com/profile/14756203879993975862noreply@blogger.comtag:blogger.com,1999:blog-7358376215175957908.post-41258066008991643582015-06-14T01:46:00.000-04:002015-07-05T11:28:23.874-04:00Samarth Guru Param Sant Dr. Chaturbhuj Sahay: Sage and Founder of Ramashram Satsang Mathura<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal" style="background-color: white; color: #333333; font-family: Georgia, serif; font-size: 13px; text-align: justify;">
<span style="font-family: 'Times New Roman'; font-size: 14pt;"><br /></span>
<span style="font-family: 'Times New Roman'; font-size: 14pt;">Before we talk about Dr. Chaturbhuj Sahay Ji, the guru and founder of Ramashram Satsang Mathura (RSM), also known as Guru Maharaj, it’s important that we ask what is guru?<o:p></o:p></span></div>
<div class="MsoNormal" style="background-color: white; color: #333333; font-family: Georgia, serif; font-size: 13px; text-align: justify;">
<span style="font-family: 'Times New Roman'; font-size: 14pt;"><br /></span></div>
<div class="MsoNormal" style="background-color: white; color: #333333; font-family: Georgia, serif; font-size: 13px; text-align: justify;">
<span style="font-family: 'Times New Roman'; font-size: 14pt;">To begin answering this question, let’s start with a portion of a conversation between a sage and a scholar, which will give us some insight into this.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">The Sage says, "What Brahman is cannot be described. All things in the world - the Vedas, the Puranas, the Tantras, the six systems of philosophy - have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is.”<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">The Scholar replies “Today I have heard and learned something new.”<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">The Sage continues, “Men often think they have understood Brahman fully. Once an ant went to a hill of sugar, one grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, 'Next time I shall carry home the whole hill.' That is the way shallow minds think. They don't know that Brahman is beyond one's words and thought. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar!<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">As for what has been said in the Vedas and the Puranas, do you know what it is like? Suppose a man has seen the ocean, and somebody asks him, 'Well, what is the ocean like?' The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous waves and sounds!' The description of Brahman in the sacred books is like that. It is said in the Vedas that Brahman is of the nature of bliss – It is Sat-chit-ananda.”</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">The above is a conversation between Sri Ramakrishna Paramhansa, a well-known sage from the 19</span><sup style="font-family: 'Times New Roman';">th</sup><span style="font-family: 'Times New Roman'; font-size: 14pt;"> century and Ishwarchandra Vidyasagar, a philosopher, reformer and philanthropist of the time, who was well versed with the six Hindu systems of philosophy.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">As Ramakrishna mentions above, Vedas talk about Brahman as Sat-chit-ananda, meaning Existence-Knowledge-Bliss absolute. In the book Guru Gita<a href="https://www.blogger.com/blogger.g?blogID=7358376215175957908#_ftn1" name="_ftnref" style="color: #999999; text-decoration: none;" title=""><span class="MsoFootnoteReference">[1]</span></a>, lord Shiva calls on Sat-Chit-Ananda as Guru, by saying “I bow to the Guru who is Sat-Chit-Ananda…” </span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;">(</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">बन्देह्म्सचिदानान्दम</span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">भेदातितम</span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">सदगुरुम</span><span style="font-size: 14pt;">l </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">नित्यम्सुध्यम</span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">निराकारं</span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">निर्गुणं</span><span lang="HI" style="font-family: 'Times New Roman'; font-size: 14pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">स्वाताम्संस्थितम</span><span style="font-size: 14pt;"> ll)</span><span style="font-family: 'Times New Roman'; font-size: 14pt;">. Brahman has therefore been called by two different names: Sat-chit-ananda and Guru. That is, the indescribable, infinite knowledge and existence, which cannot be interpreted by mind or speech.<o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman'; font-size: 14pt;">With the above in mind here is an attempt to say a few words about Guru Maharaj, Samarth Guru Param Sant Dr. Chaturbhuj Sahay Ji, the sage, founder and guru of RSM.</span></i><i><span style="font-family: 'Times New Roman'; font-size: 14pt;"><o:p></o:p></span></i></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">On November 3, 1883 in Etah, a small town in Uttar Pradesh, a noble soul took the human form of Param Sant Dr. Chaturbhuj Sahay Ji, who would give the world a <i>Sadhana</i> (Spiritual practice) geared towards Self-realization. He went on to establish Ramashram Satsang Mathura to make that <i>Sadhana</i> available to all. As a student, he studied Urdu, Farsi, English, Hindi, and Sanskrit. He also studied homeopathic medicine, which he practiced primarily as a selfless social service. Most of his patients were poor, but he treated them with grace and gave them medicines without taking any fees. Even before his spiritual journey was revealed, Guru Maharaj was always there for whomever asked for his help.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">Dr. Chaturbhuj Sahay Ji met the great sage Sri Lalaji Maharaj (Dada Guru), while helping patients during an epidemic outbreak. Inexplicably, one day Dada Guru had Dr. Chaturbhuj Sahay Ji do the Sadhana in his presence, and during that session, Dr. Chaturbhuj Sahay Ji covered the entire spiritual journey and reached the pinnacle; Dr. Chaturbhuj Sahay Ji was now a Self-realized Sage. There were no verbal lessons. No scriptures had been read. No hour-long scholarly discourses were given, knowledge simply gushed from master to disciple. The Guru-disciple tradition seemed reestablished in all its majesty and grandeur.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">In 1919, Dada Guru instructed his disciple, Dr. Chaturbhuj Sahay Ji, to make this system of meditation, the Sadhana, available to all. Guru Maharaj followed his master’s instructions and, upholding the principles of the teacher-disciple tradition, brought the honored institution of his master’s message to the masses. This Sadhana, which was previously only known and understood by a few, was made available to thousands. The Satsang took root with Guru Maharaj imparting spiritual knowledge and teaching the Sadhana to anyone and everyone.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">In 1930, Guru Maharaj established the Ramashram Satsang at Etah, his birthplace. Soon after founding the Satsang, he published the Hindi monthly journal <b>Sadhan</b> in August 1933, which at present has celebrated eighty plus years of uninterrupted publication. Ceaselessly toiling, Guru Maharaj traveled extensively throughout India writing several books, including a monumental seven-volume book based on his own spiritual experiences. His numerous books have helped countless spiritual aspirants and continue to be a great source of inspiration. While doing all this, he lived the life of a family man fully and unshakably, with a daily life marked by normalcy. He set an excellent example of how to combine spiritual idealism with family life. Serving his wife and children to the last, he mindfully attended to all familial duties. Param Sant Dr. Chaturbhuj Sahay Ji illustrates the life of one <i>who lived in the divine consciousness and manifested that divine consciousness in life</i>.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">Guru Maharaj’s teachings were not opposed to any religion. </span><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;">Any organized religion has perhaps two-dimensional activity: horizontal and vertical. Horizontally, it harmonizes and gives directions to the life of the individual and society in conformity with its faith and morality - giving a chance and motivation for a good life leading to a good death. Vertically, it opens up spiritual paths for those who strive for a higher state or realize the ultimate truth during this life on Earth. Horizontally, religions are mutually exclusive, but not contradictory. Guru Maharaj was concerned rather with the vertical mode, the paths to realization; therefore his teaching clashed with no religion. He guided those who would follow him on the most direct and central path of Self-Realization and for this no conflict arose with any religion. He approved of every religion and when asked about the different religious practices, he would stress their deeper meaning and about their underlying unity. </span><span style="font-family: 'Times New Roman'; font-size: 14pt;"> <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt; line-height: 21.4666652679443px;">When in conversation with philosophers or theologians, if they wished to argue whether the human soul was permanently and essentially separate from the Divine Being or Both being the same, he would refuse to join issue. Instead, he would try to direct them to </span><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt; line-height: 21.4666652679443px;">spiritual efforts, softly implying that when they attained Realization they would know --and theoretical knowledge<a href="http://ramashramsatsangmathura.blogspot.com/#_ftn1" name="_ftnref" style="color: #999999; text-decoration: none;" title=""><span class="MsoFootnoteReference">[2]</span></a> without Realization was of little help to them anyway. In his </span><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt; line-height: 21.4666652679443px;">teachings, Guru Maharaj has harmonized </span><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;">all the four paths. Attainment of the </span><i style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;">Saguna Brahman </i><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;">through devotion by Bhakti Yoga; reaching the Immutable and Immortal Brahman, or the </span><i style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;">Nirguna Brahman,</i><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt;"> by Gyan Yoga; serving the Lord and His Creation with non-attachment by Karma Yoga; leading to the Absolute Bliss, which is another name for Brahman by Raja Yoga. Guru Maharaj’s teaching uniquely combines all the four paths adapting all the four yogas simultaneously.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 14pt; line-height: 20.7999992370605px;">It is said that the mission of a born Sage or Messenger of God is twofold. He renews and confirms the essentials of the Scriptures, or the revelation of the Sages. He also serves as a center of divine grace to his disciples --especially to those who, intuitively or mystically, recognize him as an embodiment of God, and therefore bear unto him the same devotion that they formerly bore to God, seeing no distinction between the two. </span><span style="color: #231f20; font-family: 'Times New Roman'; font-size: 14pt; line-height: 20.7999992370605px;">This is in accordance with the spirit of the ancient sacred Scriptures, which is expressed in the following verse</span><span lang="HI" style="color: #231f20; font-family: AGaramond-Regular; font-size: 14pt;">:</span><br />
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<span lang="HI" style="font-family: Mangal; font-size: 14pt;">ईश्वरो गुरुरात्मेति मुर्तिभेद्बिभागिने</span><span style="font-family: 'Times New Roman'; font-size: 14pt;"><o:p></o:p></span></div>
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<span lang="HI" style="font-family: Mangal; font-size: 14pt;">व्योम्बद्व्याप्त्देहाय दक्षिणामुर्त्ये नमः</span><br />
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<span style="font-family: 'Times New Roman'; font-size: 14pt;">“Salutations to the Lord of Divine Wisdom, infinite like the sky, who is three in one, as God, the Guru, and the Real Self.”<a href="http://ramashramsatsangmathura.blogspot.com/#_ftn1" name="_ftnref" style="color: #999999; text-decoration: none;" title=""><span class="MsoFootnoteReference">[3]</span></a> It seems that for one who understands this truth and becomes a disciple and devotee of the Sage, it may not be necessary to be physically near him. The Sage transcends time and space and is therefore everywhere.<o:p></o:p></span></div>
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<span style="background-color: white; color: #333333; font-family: 'Times New Roman'; font-size: 14pt; line-height: 21.4666652679443px;">The Scriptures have received a noteworthy confirmation from the experiences (revelations) of the Sage and Founder of Ramashram Satsang Mathura, Samarth Guru Param Sant Dr. Chaturbhuj Sahay Ji, which form the foundations of his teachings. To his followers, his written and oral teachings are the basic revelations, and as it happens, the Scriptures are in full accord with those teachings. In this context, it might be of interest to note that when Dada Guru‘s Guru – Huzur Sahib, when imparting the Knowledge of Truth to Dada Guru, said, “Now I will instruct the Knowledge of Truth to you. These revelations are in the Old Lore – the Scriptures – but now people have become unaware of those. First, acquire the Supreme Knowledge, The Knowledge of Truth, confirm the essentials of Scriptures, and then spread it.”</span><span style="background-color: white; color: #333333; font-family: Georgia, serif; font-size: 13px; line-height: 20.7999992370605px;"> </span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=7358376215175957908#_ftnref" name="_ftn1" style="color: #999999; text-decoration: none;" title="">[1]</a> 112<sup>th</sup> verse</div>
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<a href="https://www.blogger.com/blogger.g?blogID=7358376215175957908#_ftnref" name="_ftn1" style="color: #999999; text-align: justify; text-decoration: none;" title=""><span class="MsoFootnoteReference"><span style="font-family: Cambria; font-size: 12pt;">[2]</span></span></a><span style="font-family: Cambria; font-size: 12pt; text-align: justify;"> </span><span style="color: #231f20; font-family: Cambria; font-size: 12pt; text-align: justify;">Preoccupation with theory, doctrine, and philosophy can actually be harmful, insofar as it distracts a man from the important work of spiritual effort by offering an easier alternative, which is merely mental, and which therefore cannot change his nature. The intricate maze of philosophy of the various schools is said to clarify matters and to reveal the Truth, but in fact it creates confusion where none need exist. “Into a blinding darkness they enter who follow after the Ignorance; they enter into a greater darkness who devote themselves to the Knowledge alone.” Isha Upanishad Verse 9</span><span style="color: #231f20; font-family: AGaramond-Regular; text-align: justify;"> </span></div>
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<span class="MsoFootnoteReference"><a href="http://ramashramsatsangmathura.blogspot.com/#_ftnref" name="_ftn1" style="color: #999999; text-decoration: none;" title="">[3]</a></span> Sri Sureshvaracharya in his <i>Vartika</i> on Sri Sankaracharya’s <i>Dakshinamurti Stotra</i> Ch. 1 Ver.30</div>
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Preetihttp://www.blogger.com/profile/14756203879993975862noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-64802537541941408042015-06-14T01:13:00.001-04:002015-06-14T01:48:07.544-04:00The Four Paths of Yoga<div align="center" class="MsoNormal" style="text-align: center;">
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Each of the six systems of Indian philosophy
(Samkhya, Yoga, Nyaya, Viasheshika, Mimamsa and Vedanta) highlight that the
root cause of all our sorrows and sufferings is our loss of contact with our
true Self, caused by ignorance of its sole reality. Ignorance creates a false
“I” or ego which blinds us and subjects us to a world of delusion and desire. An
unending round of birth and death, pleasure and pain, happiness and sorrow seem
to govern this world. Since the source of this ignorance was caused by the loss
of our contact with our true Self, it cannot be dispelled by any material or
psychological solution. Hence, the only possible solution to dispel this
ignorance is to remove the false “I” by the attainment of knowledge and union
with our real Self. This union with Self is also known as Yoga.</div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">Seers, sages and saints over the ages have
categorized four ways of Yoga, primarily based on the means or methods used to
dissolve the ego. These paths are: <b>Karma-yoga</b>, the path of selfless
action; <b>Bhakti-yoga</b>, the path of devotion; <b>Raja-yoga</b>, the path of
concentration and meditation and <b>Jnana-yoga</b>, the path of knowledge and
discrimination.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">Below is a brief introduction to the four paths of
Yoga, where Yoga means “Union with Self.”<o:p></o:p></span></div>
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<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;">Karma-yoga</span></b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"> (“Karma” -action) <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The message of this path is “we only have the right
to action, not to the results of action.” <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">We live in a world of constant action, where both
participation and non-participation is an act. Yoga by selfless-action seeks to
eradicate the ego by means of acting or doing with no attachment to “I”. Actions
performed with an attachment or sense of “I” create walls of “Me or Mine” around
us, which disclaim the rights of others. These walls not only divide us from
others, but also separate us from our true Self within. By practicing our actions
in this world in a selfless manner, we can diminish this ego and slowly bring
down these towering walls. By this the follower of karma-yoga slowly expands
the “I” and realizes the true Self. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The key message of karma-yoga is: Kill the unconquerable
laws of karma by karma-yoga. Release yourself from the chains of attachment by
practicing nonattachment to the results of action. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;"><br /></span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;">Bhakti-yoga</span></b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"> (“Bhakti” -devotion)<b><o:p></o:p></b></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The root meaning of the word “bhakti” is “to be part
of”. The path of bhakti-yoga seeks completeness by being in union with the universal
Self by means of Love. Love, is the most basic human emotion and in its purest
form it is altruistic and divinely inspired. Pure or selfless love is
liberating from any bondage or attachment. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">This path starts with devotion and love towards a
choice of form or the formless nature of the divine. However, true devotion and
pure love only comes when bhakti-yoga is fully realized. Our love becomes
selfish due to ego arising from ignorance and is further fueled by lust, anger,
jealousy, pride and greed. This causes an obstruction of the free flow of love
toward others and the Divine. When pure or selfless thoughts of devotion and service
are poured into the mind all negative thoughts are naturally washed out over
time. The practice of devotion or surrender to the Divine (true Self) brings
out our natural pure love and, eventually, an “intense love” towards the divine
leads to union with the true Self. This love encompasses from One to All. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;"><br /></span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;">Raja-yoga</span></b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"> (“Raja” –royal)<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">By name it means the “king of yogas”, which seeks
union with the Self by means of concentration of mind. Its modern name is also yoga
school of philosophy as introduced by Swami Vivekananda. Originally, laid out
in the “<span style="mso-bidi-font-style: italic;">The Yoga Sutra of Patanjali</span>”
it consists of eight limbs (<span style="mso-bidi-font-style: italic;">Ashtang<i> </i></span>yoga),
practicing of which is required for restraining or controlling the mind. These limbs
are namely<span style="mso-bidi-font-style: italic;"> “yama” </span>(non-harming,
truthfulness, non-stealing, celibacy, non-greed), “<span style="mso-bidi-font-style: italic;">niyama” </span>(internal and external purity, contentment,
austerity, self-study, and contemplation of true Self), “asana” (postures),
“pranayama” (control of vital forces), “<span style="mso-bidi-font-style: italic;">pratyahara”
</span>(withdrawal of the senses), “<span style="mso-bidi-font-style: italic;">dharana” </span>(concentration), “<span style="mso-bidi-font-style: italic;">dhyana” </span>(meditation) and “<span style="mso-bidi-font-style: italic;">samadhi” </span>(union with the divine/Self). <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">Here, to control the mind, one first learns to
control one's actions (ethical dos and don’ts), body, breath, senses and
finally, the mind. In this order, one begins with the gross and works towards
the subtle. Raja-yoga asks the seeker to develop strong will power of mind by
the relentless practice of concentration and meditation, eventually leading to a
state of union with true Self (Samadhi).<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;"><br /></span></b></div>
<div class="MsoNormal" style="text-align: justify;">
<b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt;">Jnana-yoga</span></b><span style="font-family: "Times New Roman"; font-size: 14.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"> (“Jnana” -knowledge)<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">Jnana-yoga is the path of knowledge: realizing Self
by discriminative analysis. The premise here being that only the light of
knowledge can dispel the darkness of ignorance.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The doctrine of jnana-yoga is "<i>neti, neti</i>"
("not this, not this"), a discriminative analysis by negation of Self
from non-Self. It aims at the discrimination of the eternal/imperishable from
transitory existence. With this, one realizes one is not their body, mind, or
senses, but is something greater: the pure, undivided consciousness that
pervades everything, Brahman.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
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<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The psychology of jnana-yoga tells us that we cannot
generate spirituality by artificial means. The mind does not give up its
attachment to worldly pleasures unless it has tasted something greater and
higher. The Self is revealed in the mirror of the mind that has become purified
through self-control and austerity. The method of jnana-yoga is to persuade the
seeker that his or her sole identity is the Self. By hearing about the Self,
reading about the Self, thinking about the Self, and meditating on the Self,
the mind gradually realizes that the Self is the only reality in this universe
and that all else is unreal. This calls for the practice of discrimination
between the real and the unreal, renunciation of all desires—both earthly and
heavenly—mastery over the mind and senses and an intense longing for
Self-knowledge.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 115%;">Traditionally, Karma-yoga has been advised for the
active, bhakti-yoga for the devotional, raja-yoga for the strong-willed, and
jnana-yoga for the rational. Eradication of the ego through karma-yoga is a
long process requiring a strong will and most seekers do not have the patience
to endure its sacrifices. Bhakti-yoga requires abiding faith and selfless love
for God, which is not always possible for an average seeker. Raja-yoga requires
persistent practice for control of actions, body, senses and mind, not easily
achieved by all. For practicing Jnana yoga, the aspirant needs to have
integrated the lessons of the other yogic paths, for without selflessness and
love of God, strength of body and mind, the search for self-realization usually
becomes mental gymnastics.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman"; font-size: 12.0pt; line-height: 115%; mso-bidi-font-size: 16.0pt; mso-bidi-font-weight: bold;">The four paths of yoga are not mutually exclusive.
When the means of either path (selfless action, love, controlled mind and
knowledge) is in union with Self, the other three paths inevitably follow up as
result of the other. The goal of all four is freedom from the assumed bondage
of the mind and realization of our true identity—the ever pure, immortal/universal
Self, or the Ultimate Reality. In the system of Ramashram Satsang Mathura (RSM),
all the four paths/yogas are integrated and harmonized such that the seekers of
different tendencies/backgrounds can together move towards the goal of
understanding the Self. <o:p></o:p></span></div>
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Preetihttp://www.blogger.com/profile/14756203879993975862noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-41251760755197854432012-10-14T17:37:00.001-04:002012-10-14T17:43:22.558-04:00Root Of Miseries<div dir="ltr" style="text-align: left;" trbidi="on">
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</div>
<div class="MsoNormal" style="line-height: 15pt;">
<div style="text-align: justify;">
<span style="font-size: 15.0pt;">(The following is based on part of a discourse by Guru
Maharaj on the eve of the Gwalior Bhandara. This is reproduced in <i>Amulaya
Niddhi</i>, </span><span style="font-size: 15.0pt; mso-bidi-language: HI;">Vol. III,
Chapter 22). In this discourse, Guru
Maharaj briefly traces the history of Scriptures leading to four basic
questions. In the words of The Buddha, these questions (which He termed as the
Four Noble Truths) are as follows:<o:p></o:p></span></div>
</div>
<div style="text-align: justify;">
<!--EndFragment--><br /></div>
<div style="text-align: right;">
<span style="font-size: 15pt; line-height: 15pt; text-align: justify;"><br /></span></div>
</div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l0 level1 lfo1; tab-stops: list .75in left 1.25in; text-align: justify; text-indent: -.5in;">
<div style="text-align: justify;">
<!--[if !supportLists]--><span style="font-size: 15.0pt; mso-fareast-font-family: "Times New Roman";">I.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 15.0pt;">The Noble Truth
about Suffering<o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l0 level1 lfo1; tab-stops: list .75in left 1.25in; text-align: justify; text-indent: -.5in;">
<div style="text-align: justify;">
<!--[if !supportLists]--><span style="font-size: 15.0pt; mso-fareast-font-family: "Times New Roman";">II.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 15.0pt;">The Noble Truth
about the Cause of Suffering<o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l0 level1 lfo1; tab-stops: list .75in left 1.25in; text-align: justify; text-indent: -.5in;">
<div style="text-align: justify;">
<!--[if !supportLists]--><span style="font-size: 15.0pt; mso-fareast-font-family: "Times New Roman";">III.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 15.0pt;">The Noble Truth
about the Cessation of Suffering <o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: .0001pt; margin-bottom: 0in; margin-left: .75in; margin-right: 0in; margin-top: 0in; mso-list: l0 level1 lfo1; tab-stops: list .75in left 1.25in; text-align: justify; text-indent: -.5in;">
<div style="text-align: justify;">
<!--[if !supportLists]--><span style="font-size: 15.0pt; mso-fareast-font-family: "Times New Roman";">IV.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;">
</span></span><!--[endif]--><span style="font-size: 15.0pt;">The Noble Truth
about the Path that leads to the Cessation of Suffering<o:p></o:p></span></div>
</div>
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<div style="text-align: justify;">
<br /></div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; mso-bidi-language: HI;"><br /></span></div>
</div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; mso-bidi-language: HI;">Every Scripture has tried to
answer those questions. Guru Maharaj
takes us on a journey (a thought experiment) to answer and help us understand
these truths. Let us join Guru Maharaj on this journey.</span><span style="font-size: 15.0pt;"><o:p></o:p></span></div>
</div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; mso-bidi-language: HI;"><br /></span></div>
</div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; line-height: 115%; mso-bidi-language: HI;">As we leave Mathura with Guru Maharaj,
we cross Agra; clouds start appearing on the horizon. Soon it is drizzling,
followed by a storm. Fields become flooded. Those drizzles, composed of small
droplets, come together to break the boundaries of the fields. These small
droplets become flood water and rush forth, breaking all barriers to the river
Chambal. Chambal merges into the Yamuna river near the town of Ettawa, which
merges into the Ganges near Allahabad. The Ganges merges into the sea to lose its ferocity, frenzy, and restiveness.
By reaching its objective, the source, the <i>origin</i>, the river rests in
peace. <o:p></o:p></span></div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; line-height: 115%; mso-bidi-language: HI;"><br /></span></div>
</div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; line-height: 115%; mso-bidi-language: HI;">In the second phase of the journey, Guru
Maharaj takes us through what in the Meteorological world is known as The Water
Cycle. <o:p></o:p></span></div>
</div>
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<div style="text-align: justify;">
<span style="font-size: 15.0pt; line-height: 115%; mso-bidi-language: HI;"><br /></span></div>
</div>
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<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">Water in oceans and seas is
heated by the sun. It evaporates as vapor into the<span class="apple-converted-space"> atmosphere</span>. Rising air currents take
the vapor up into the atmosphere where cooler temperatures cause it to condense
into clouds. Air currents move water vapor around the globe; cloud particles
collide, grow, and fall out of the upper atmospheric layers as<span class="apple-converted-space"> rain</span>. Droplets become separated from
its source, the ocean. But the intense desire to unite with the origin continues
as runoff enters rivers, moving towards the ocean. Over time, the water
(droplet) returns to the ocean, the origin, completing The Water Cycle. <o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;"><br /></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">The <i>Atman</i> enshrined in
our bodies is similar to the droplets separated from its origin. However, the droplets always remember their
source, the ocean, whereas we have forgotten our origin, the <i>Brahman.</i> This
is the reason that no matter what one does, the soul is always in a state of restiveness. As long as it does not unite with the source,
the soul’s miseries won’t end. That’s why the scriptures tell us to go from where
our fall occurred. If the air is cooler and more soothing towards the Himalayas,
then proceed in that direction. However,
we don’t always move in the right destination. We are travelling, but not in the right direction. To move towards the
right destination, we have to change our mindset. However, when an aspirant
tries to do this alone, he runs into huge obstacles.<o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;"><br /></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">We and He, the <i>Atman</i> and
the <i>Brahman</i> are separated by a huge lake. This lake is called the ocean
of Maya. To reach Him, to get to the origin, there is no other way than to
cross this ocean of Maya. If we move in
His direction by enduring torments, then all our miseries will be over. There will always be a few, like sinking worms,
who enjoy where they are; most would like to be free of misery.<o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;"><br /></span>
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">The art of swimming is required
to cross this ocean. During the rainy
season, there is a marathon for swimmers. Swimmers jump into the Yamuna under
the watchful eyes of their coaches. A few of them begin to drown. However, when their coach sees them drowning,
he pushes them across the river.<o:p></o:p></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;"><br /></span></div>
</div>
<div class="MsoNormal" style="text-align: justify;">
<div style="text-align: justify;">
<span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">In spiritual world the one who
teaches the art of swimming the ocean of Maya is known as the Guru. After
teaching the art of swimming, the Guru lets the aspirant go and swim. But, when
the Guru sees the aspirant drowning, he pushes the aspirant across the ocean,
provided the aspirant does not let the Guru out of his sight. God is on the
other side of this ocean of Maya. The only way of getting to Him is to learn
the art of swimming from someone and get his help. Simply talking and
discussing won’t get us anywhere in this journey. </span><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;">Do not let Guru Maharaj out of sight. He is with us and He will push us to
the other end of the ocean: the origin, the source, the ultimate resting place.</span><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; font-size: 15pt; line-height: 115%;"> Our <i>Sadhana</i>
represented by the art of swimming, combined with the guidance of Guru
Maharaj—our “swimming coach”—shows us how to reach the opposite shore and rid
ourselves of all miseries.<o:p></o:p></span></div>
</div>
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<div style="text-align: justify;">
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Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-23974070896650805452012-05-19T22:59:00.000-04:002012-05-19T23:03:28.168-04:00Message and Messenger<div dir="ltr" style="text-align: left;" trbidi="on">
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Guru Maharaj wrote a biography of Dada Guru. It is comparatively a small book in size, containing only 80 pages. Out of those 80 pages, only 19 discuss Dada Guru’s life events, while the remaining 61 deal with his messages. A question was asked - though this is a biography, why has more space been allotted to the teachings rather than to the life events of the teacher? Traditionally, most biographies go into detail about the messenger, briefly touching upon the message. A distance or separation is always maintained between the two. In this book, the biography of Dada Guru, that separation has been eliminated; duality is nowhere to be found. It becomes impossible to distinguish between the message and messenger. The message merges into the messenger, or the messenger merges into the message, or the merger never takes place, as the unity of the message and the messenger has existed all along. An absence of duality between the teaching and the teacher is affirmed. Perhaps, the same is being identified by two different names. The message and messenger are inseparable. </div>
<div class="p2" style="text-align: justify;">
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<br /></div>
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Param Bhagwat Pundit Ji wrote Guru Maharaj’s biography and called it Philosophy of Life. In this biography of Guru Maharaj, we see the same thread as in the biography of Dada Guru. The message and messenger are so intertwined that one cannot be differentiated from the other. Life events turn out to be teachings. In turn, the teaching becomes life events denying the possibility that one can exist without the other. To emphasize, one cannot exist without the other. They become identical. Message and messenger, teachings and teacher, lose their identities to become one. </div>
</div>
<div class="p2" style="text-align: justify;">
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<br /></div>
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Someone visiting Sri Ramakrishna Paramahansa asked him what would be a good commentary to read on the <i>Gita</i>. Paramahansa answered, “Sri Krishna.” The visitor was astonished by the answer. Perhaps, the visitor was looking for Sri Ramakrishna to select a commentary on the <i>Gita</i> by the great commentators like Sri Sankracharya or Sri Ramanujacharya among others. Everyone knows the <i>Gita</i> to be Sri Krishna’s message to the world – the great teacher’s teaching to mankind. No one had ever heard of the Lord also commenting on the <i>Gita</i>. Paramahansa looked at the surprise on the face of the visitor and explained that to understand the <i>Gita</i>, one must look at the life of Sri Krishna. He is the commentary on the <i>Gita</i>; He is the walking <i>Gita</i>; He is the message and the messenger; He is the teacher and the teaching. He reflects the <i>Gita</i>, and the <i>Gita</i> is a reflection of Sri Krishna. You will never understand either if you keep one separated from the other. Message and messenger cannot be separated. </div>
</div>
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<br /></div>
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It becomes obvious through the writings of Guru Maharaj and Param Bhagawat, as well as Paramahansa’s assertion, that the message and the messenger cannot be separated. If we just look at the message, it is an abstraction. For an ordinary mind to comprehend the message, it needs a human face, a messenger.</div>
</div>
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<br /></div>
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Guru Maharaj said - <span class="s1">सेवा</span> <span class="s1">और</span> <span class="s1">प्रेम</span> <span class="s1">ही</span> <span class="s1">धर्म</span> <span class="s1">है</span> –Dharma is composed of only Love and Service. This is the most precise description of dharma. In this authoritative characterization, Guru Maharaj has compressed all scriptures. We are all aware of the Upanishadic question “What is ‘that’ which being known, everything else becomes known?” If we rephrase the question “What is ‘that’ which being known, religion becomes known in its totality?” Yuga Purusha Sri Hemendra Kumar Ji who has assimilated Love and Service, knew ‘that’ in its totality. Most of us are fortunate enough to have seen the Yuga Purusha in whose person Love and Service thrived. He did not only know dharma in its totality, He became the definition of dharma. Dharma reflected through him. Selfless Service needed a spokesman, a human face. Actually, it needed more than that; it needed to manifest itself. And, it succeeded in finding the Yuga Purusha Sri Hemendra Kumar Ji. Selfless Service was defined by every act of the Yuga Purusha. Each act of the Yuga Purusha was, as if it were, manifestation of Selfless Service. In the Yuga Purusha, we see the same magnificent identification of message and messenger which Guru Maharaj described for Dada Guru, and Param Bhagawat Pundit Ji depicted for Guru Maharaj. We are lucky indeed to have seen the Yuga Purusha, Manjhale Bhaiya. He left us on February 18<sup>th</sup> of 2010. No, I am contradicting myself. He has not gone anywhere. We just don’t see him with our naked eyes. He is showering us with his unbounded love. <span class="s1">दिल</span> <span class="s1">के</span> <span class="s1">आइनें</span> <span class="s1">में</span> <span class="s1">है</span> <span class="s1">तस्वीर</span> <span class="s1">यार</span> <span class="s1">की</span>, <span class="s1">जब</span> <span class="s1">जरा</span> <span class="s1">गर्दन</span> <span class="s1">झुकाई</span> <span class="s1">देख</span> <span class="s1">ली</span>.</div>
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</div>Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-49092357316140220762011-09-10T22:51:00.003-04:002011-09-11T10:42:30.188-04:00प्रेम ही आत्मिक ऊन्न्ति की कसौटी है<div style="text-align: justify;">Love is the measure of spiritual progress:</div><div style="text-align: justify;"><span class="Apple-style-span"><br /></span></div><div style="text-align: justify;"><span class="Apple-style-span">Love and self-realization are so inter-related that they cannot be </span>separated from one another. Some sages, particularly Narad Ji has gone to the extent declaring that self realization is not feasible without love. Tulsidas Ji did not even care for self-realization. Love to him was supreme.</div><div style="text-align: justify;"><span class="Apple-style-span"><br /></span></div><div style="text-align: justify;"><span class="Apple-style-span">All great teachers have said, "Love God." But, do we know what love </span>is; if we did we would not be talking so much about it. Everyone says he can love, and then, in no time, finds out that there is no love in his nature. The world is full of the talk of love, but it is hard to love. Where is love? How do we know that there is love?</div><div style="text-align: justify;"><span class="Apple-style-span"><br /></span></div><div style="text-align: justify;"><span class="Apple-style-span">The first test of love is that it knows no bargaining. As long as we see </span>someone love another only to get something in return, we know that it is not love; it is simply shop keeping, business. Whenever there is any question of buying and selling, it is not love.</div><div style="text-align: justify;"><span class="Apple-style-span"><br /></span></div><div style="text-align: justify;"><span class="Apple-style-span">The second test is that it knows no fear. As long as one thinks of God as </span>a Being sitting somewhere in the clouds, with rewards in one hand and retributions in the other, there can be no love. Can anyone frighten one into love? Does the mouse love the cat? Does a thief love a policeman? Love is always the highest ideal. When one has passed through the first two stages, when one has thrown off all shop keeping, and cast off all fears, then one begins to realize that love is always the highest ideal. The philosophy behind ‘love being the highest ideal’ is that everyone projects his own ideal and worships that. This external world is only the world of suggestion. All that we see, we project out of our own minds. Ralph Woodrow Emerson puts it very concisely, “As I am, so I see.” Similarly, external things furnish us with suggestions, over which we project our own ideals and make our objects. John Stewart Mill observes, </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">“Matter is the permanent possibility of sensations.” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Lovers see this world as full of love and haters as full of hatred; brutes see nothing but strife, and the peaceful nothing but peace. The perfect man sees nothing but God. So we always worship our highest ideal, and when we have reached the point, where we love the ideal as the ideal, all arguments and doubts vanish forever. The ideal can never go, because it has become a part of my own nature. I shall only question the ideal when I question my own existence, and if I cannot question my own existence I cannot question the ideal. We always begin as dualists. God a separate Being, and I a separate being. Love comes between, and man begins to approach God, and God, as it were, begins to approach man. Man takes up all the various relationships of life, as father, mother, friend, or lover; and the last point is reached when he becomes one with the object of worship, the ideal.</div><div style="text-align: justify;"><span class="Apple-style-span"><br /></span></div><div style="text-align: justify;"><span class="Apple-style-span">The love of ideal and the ideal of love become one. The spiritual journey </span>is complete – nothing more to say, nothing more to do.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">यही है बो साँझ और सबेरा जिसके लिये तडफ़े हम सारा जीवन भर an old</div><div style="text-align: justify;">Hindi song</div>Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com1tag:blogger.com,1999:blog-7358376215175957908.post-5661435149161050922011-09-04T00:15:00.002-04:002011-09-04T00:17:53.260-04:00NEW SYSTEM OF UPASANA <p class="p1" style="text-align: justify;">
<br /></p> <p class="p2" style="text-align: justify;">उपासना की नवीन शैली</p> <p class="p3" style="text-align: justify;"><span class="Apple-style-span">NEW SYSTEM OF UPASANA</span></p> <p class="p4" style="text-align: justify;"><span class="Apple-style-span">
<br /></span></p> <p class="p5" style="text-align: justify;"><span class="Apple-style-span">(The following is a liberal translation of an article by PP Sri Dr. Brijendra Kumar Ji. This was prepared by Sri Pradip Kumar Ji for our 9/4/11 weekly Satsang).</span></p> <p class="p5"><span class="Apple-style-span"> </span></p> <p class="p5" style="text-align: justify;"><span class="Apple-style-span">The era we are living in has seen sweeping changes. It has awakened from sleep, got up and ready to move. It wants to move forward, the glory of past is alluring it; the vision of future is calling out to it, it dreams anew everyday and goes forth with realizing them. It is refining its intellectual skills day by day for the advancement of life, for the prosperity and happiness in life, for uplift of the society. Amidst these endeavors it also hears the talk of spirituality; it also hears that all its efforts will do no real good without spiritual knowledge. For striking this balance between spiritual and worldly needs it thinks about turning to UPASANA but based on what it has heard and seen it doesn’t even dare to follow the path of UPASANA.</span></p> <p class="p5"><span class="Apple-style-span"> </span></p> <p class="p5" style="text-align: justify;"><span class="Apple-style-span">We read in books, hear from sages that SELF cannot be realized without LOVE, Knowledge of Truth cannot be attained without cleansing of inner core. Everyone says - love God, purify mind, practice simplicity. But who wants discomfort for His sake. When in this attractive age of science where we are provided with new means of external pleasures on a daily basis then who would want to turn away from these external objects and choose to look inwards; who would want to purify and focus his mind? The reality of it is that we don’t even have a slight desire to seek UPASYA (object of worship GURU or GOD). Even after realizing the need of UPASANA (worship) we don’t want to become UPASAK (worshipper). Glitter of materialism and its colorful dreams have captivated us so much that searching UPASYA is becoming impossible. If UPASYA itself comes by seeking us then that’s a different matter. Today’s men unlike the seekers of past is not ready to wander in search of GURU. In fact he does not really understand its importance then what for should he bother? Some have fallen to the extent that they cannot even distinguish between right and wrong, they never have any remorse (GLANI) about their lives, then why should they seek the benefactor of fallen? In this strange mental state our world is actually wandering in darkness.</span></p> <p class="p5"><span class="Apple-style-span"> </span></p> <p class="p5" style="text-align: justify;"><span class="Apple-style-span">Today we need someone who can wake these people from their slumber of ignorance; Saint and SADGURU should go door to door and call them rather than waiting for them to show up at their door steps. In today’s difficult circumstances UPASYA will have to search the seekers, he will have to himself worship them, from time to time attract them towards himself; somehow win over their hearts. The saint, the sadguru must uplift them by his compassion and strength. He will have to show his love and high-mindedness instead of considering their worthiness. New era desires this; it is the greatest demand of the day. Only those saints, those GURUs, those missions who can do this will be able to open the doors of UPASANA, world is waiting for them, era is calling upon them. What has been said in KATHOPANISHAD applies “The self is realized neither through discourses nor by intellect, nor by listening a lot; rather it could be realized only through those whom it accepts because to him that Self reveals its true form”. It is an established fact that the saints are god in human form; if they reveal themselves then we can get some sense of god. From the mouth of true saints are uttered the words of god, love of god is reflected in their daily life, from their knowledge comes true knowledge. If we find true saints then UPASANA will happen. </span></p> <p class="p6" style="text-align: justify;"><span class="Apple-style-span">According to yoga philosophy, “Yoga or self realization occurs <b>when Chitta (the field of consciousness) is liberated from its Vrittis (patterned and restrictive various instabilities and spinning). Then the mind abides in the domain of Nirodha (innate clear essentiality - in clarified spaciousness devoid of any conditioned bias, tilt, or spin)”. </b>But that is no child’s play. It is considered the greatest human exertion, but ironically human exertion<span class="s1"> </span>doesn’t really work in the matters of self-realization. Queen Meera, Blind Soor, Nimai, Shankar, Lord Buddha and countless others; all the devotees were called by that flute player (Lord Krishna, GURU) himself. According to “Only those to whom you reveal yourself may know you” someone had drawn them to him, someone has shown a glimpse of self to them. That is if once one had seen the other side this side doesn’t interest him anymore. As if in the state of trance the UPASAK runs to the UPASYA, but before this happens who wants to put his life on line? What worldly comforts were not available to queen Meera? What was not afforded to Nimai? Buddha had all the comforts but as soon as they got that glimpse, as soon as they realized what was missing, they left everything and didn’t want anything but to be with him.</span></p> <p class="p7" style="text-align: justify;"><span class="Apple-style-span">Today we need precisely that. We cannot on our own move our attention away from others to call upon him; we cannot practice the ASHTANGA YOGA, Chant, austerity, and pilgrimages also don’t suit us, we need someone who is able to transform us by his own power so that we start worshipping him. A Persian poet has put it aptly: “My heart is so occupied with the thought of my beloved that the thought of my own being has escaped my mind”. The truth is also this: ego or our sense of being does not go by itself, it goes only after the self is realized. If a powerful GURU implants the thought of god in our heart then the whole process will be completed; then the passion to meet him will continue to grow day by day and the goal of UPASANA will be achieved. We need this new style, new method.</span></p> <p class="p7"><span class="Apple-style-span"> </span></p> <p class="p8" style="text-align: justify;"><span class="Apple-style-span">In our SATSANG this new method is being used. Param Pujya Guru Maharaj’s boundless kindness has given birth to this new method. Here seeker is not asked to chant or practice austerity, neither is the seeker asked to follow difficult process. Seeker is merely asked to spend 15-20 minutes every morning and evening in the company of SAT devoting rest of his time attending to his duties and living a comfortable life. In this system along with the efforts of seeker, power of the guide also helps. Using his own powers GURU uplifts the seeker, moves him forward, removes the obstacles from his path, cleans his inner core and helps in concentrating the seeker’s mind. And one day delivers him at the door steps of god. In this new method seeker only needs to establish connection with the GURU: this connection is initially established in person and later can be done just by thought. In our system main focus is on inner SATSANG, by doing just this, in very few days seeker turns inward and attains those powers that are not attained by years of difficult practices by those who go it alone using only their own power. All this is achieved with relative ease and quickly with the help of almighty power of GURU. From time to time SATSANG programs are organized at various places where seekers can practice in larger groups. The message has reached and helped many in India and around the globe. By the grace of PUJYA GURUDEV (PARAM SANT Shri Dr. Chaturbhuj Sahaya Ji) world has received such an easy, effective and powerful system that there seems to be no impediment to self-realization. We all should take advantage of this system.</span></p>Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com2tag:blogger.com,1999:blog-7358376215175957908.post-40159216219687767692011-08-21T18:58:00.002-04:002011-08-21T19:00:45.843-04:00What is Sanskar? 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mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:Calibri;} </style> <![endif]--> <!--StartFragment--> <p class="MsoNormal" style="text-align: justify;margin-top: 12pt; margin-right: 0in; margin-bottom: 12pt; margin-left: 0in; line-height: 125%; "><span class="Apple-style-span" >The things we see, the words we hear, the words we speak, the things we touch, the things we smell—these leave an impression on our Antahkarana, the inner core. <span> </span>This impression, this tiny spot, this mark on our Antahkarana (inner core) is the seed of Sanskar.<span> </span>Whenever the same experience of seeing, speaking, listening, smelling and touching is repeated, the miniature spot, or the seed of Sanskar, expands to take the form of a minute line.<span> </span>Further repetition of the same experience transforms the minute line into a thick and heavy line.<span> </span>And this is known as Sanskar.</span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" ><span> </span>Let us talk briefly about Antahkarana.<span> </span>It was implied earlier that Sanskars are stored in Antahkarana. <span> </span>Swami Vivekananda defines Antahkarana as, “The organs (Indriyas), together with the mind (Manas), the discriminative faculty (Buddhi), and ego-sense (Ahamkara) form the group called Antahkarana (Inner Core).<span> </span>They are but various processes in the mind-stuff, called Chitta. <span> </span>The thought-waves in the Chitta are called Vrittis (literally ‘whirlpool’).” <span> </span>Manas as the recording faculty receive impressions gathered by the senses from the outside world.<span> </span>Buddhi as the discriminative faculty classifies these impressions and reacts to them.<span> </span>Ahamkara as the ego-sense claims these impressions for its own and stores them up as individual knowledge. <o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >Now, coming back to Sanskars; the tiny spot, the impression gathered through senses on our inner core was the causal body of Sanskar. <span> </span>The minute line, which was formed by repetition of the impression gathered through sense organs on our inner core, becomes the subtle body of the Sanskars. <span> </span>And the thick and heavy one which is further repetitions of the experiences becomes the physical body of Sanskar. <span> </span>Since creation, going through the cycles of rebirths, we have created an infinite number of those thick and heavy lines. <span> </span>They are stored in our inner core. <span> </span>When the mind gets in contact with them, they liven up in front of the mind in their true forms. <span> </span>This way, the mind sees a creation inside and gets busy playing with them.<span> </span>As long as these lines, these Sanskars remain, success would remain a dream.<span> </span>These Sanskars must be destroyed, must be uprooted for success.<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >It is these Sanskars that maintain the cycle of rebirths – just as strongly rooted addiction drives a man to take a drug, over and over again, irrespective of his conscious disinclination and the efforts of his moral will.<span> </span>We may say and sincerely believe, that we are tired of the world with what Sankaracharya Ji called “pairs of opposites” – pleasures and pains – “the sweet and bitter fruits of the tree” – but, in fact, we are not. As long as these tendencies are present, our addiction to return and plunge again and again into sense-experience is a lot deeper than we comprehend.<span> </span>Except for brief moments of our physical and spiritual hangovers, transient and temporary fits of disgust and repentance, this recurring process of craving and aversion continues.<span> </span>The desire to postpone death and cling to life is one of the greatest obstacles of enlightenment.<span> </span>To cling to life is to cling to normal sense consciousness, thereby shunning the super consciousness within which the Atman is known, Self is realized. And this is our invitation to rebirths – warmly accepted and obliged by nature.<span> </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >These Sanskars are the Mala and Avarana of the inner core.<span> </span>Because of these the Yogis have the Viksepa.<span> </span>Therefore, we must demolish these.<span> </span>They must be uprooted.<span> </span>Our inner core has light, has joy, has truth but the Self is hidden by these Sanskars.<span> </span>It is like a precious gem hidden underneath garbage and filth.<span> </span>Its sparkle is blocked by itself.<span> </span>If we are to look for that gem, if we want to find that gem, we will need to remove the heap of garbage; we will need to cleanse the place. <span> </span>Only then, we can have it.<span> </span>As the cleaning process progresses, we get closer to it, and we start getting glimpses of its radiance and joy.<span> </span>Guru Maharaj says that when all the filth has been removed, when no trace of impurity remains, you will become a Saint, a complete Yogi, a Mahatma; this is Self-realization, this is Nirvana; in fact this is everything.<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >Above, Sanskars were treated the same as impurities (Mala, Avarana and Viksepa).<span> </span>It was also implied that self realization is not possible in the presence of even a trace of impurity.<span> </span>It follows then, that removal of impurities and destruction of Sanskars will run concurrently.<span> </span>Actually, the tool for removal of impurities, destruction of Sanskars, and unwinding the wheel of Karma which leads to Self-realization is the same—Sadhana. <o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >A few words about the doctrine of Karma: there are three types of Karma: <span> </span>1. <span> </span>the Karma created in the past or in some previous life, which is bearing fruit at the present moment; 2. <span> </span>the Karma which has already been created and stored up, so that it will bear fruit in some future life, and 3. <span> </span>the Karma which we are now in the process of creating by our actions or thoughts.<span> </span>Of these, the already existing Karmas are beyond our control; we can only wait until they have worked themselves out, and accept their fruits with courage and patience.<span> </span>But the Karmas which we are now creating can be avoided.<span> </span>Not by ceasing to act – that would be impossible, even if it were desirable – but by ceasing to desire the fruit of action for oneself. <span> </span>If we dedicate the fruits of action to God, we shall gradually unwind the wheel of Karma.<span> </span>Non-attachment, dedicating the fruits of action to God is the only way to unwind the wheel of Karma.<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span" >Guru Maharaj in <i>Ten Basic Principles of Sadhana</i> puts us on the path to learn non-attachment by telling us, “Do all worldly work in a spirit of service – not to rule or own, and live in the world as a guest.” <span> </span>This will stop creation of new Sanskars. <span> </span>This will stop the wheel of Karma. <span> </span>Unwinding the wheel of Karma which also means the non-creation of Sanskars will depend on how well we master non-attachment and dedicating the fruits of actions to God. <span> </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify"><span style="line-height: 115%; "><span class="Apple-style-span"><span class="Apple-style-span" >Now, what about the other two kinds of Karma, the Karma which has already been created and stored up, so that it will bear fruit in some future life; the Karma created in the past or in some previous life, which is bearing fruit at the present moment?<span> </span>Are we condemned to suffer through cycles of rebirths? <span> </span>The answer comes from Guru Maharaj, “Absolutely not.”<span> </span>We do not have to go through cycles of rebirth; we can demolish the other two types of Karma, we can uproot stored Sanskars, and we must. <span> </span>It will be done through Guru Maharaj’s gift to us—Satsang and Sadhana. </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><o:p><span class="Apple-style-span"> </span></o:p></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span class="Apple-style-span"><span> </span><o:p></o:p></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><o:p><span class="Apple-style-span"> </span></o:p></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify;line-height:125%"><span style="line-height: 125%; "><span class="Apple-style-span"><span> </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify"><span style="line-height: 115%; "><span class="Apple-style-span"><span> </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify"><span style="line-height: 115%; "><o:p><span class="Apple-style-span"> </span></o:p></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in;text-align:justify"><span style="line-height: 115%; "><span class="Apple-style-span"><span> </span><o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in"><span style="line-height: 115%; "><o:p><span class="Apple-style-span"> </span></o:p></span></p> <p class="MsoNormal" style="margin-top:12.0pt;margin-right:0in;margin-bottom: 12.0pt;margin-left:0in"><span style="line-height: 115%; "><o:p><span class="Apple-style-span"> </span></o:p></span></p> <!--EndFragment-->Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com1tag:blogger.com,1999:blog-7358376215175957908.post-53749190428744460962011-08-20T21:53:00.004-04:002011-08-21T19:00:57.592-04:00The Barriers in Concentration <!--[if gte mso 9]><xml> <o:documentproperties> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>1365</o:Words> <o:characters>7786</o:Characters> <o:company>BCM</o:Company> <o:lines>64</o:Lines> <o:paragraphs>18</o:Paragraphs> <o:characterswithspaces>9133</o:CharactersWithSpaces> <o:version>14.0</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:relyonvml/> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--> <!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:trackmoves/> <w:trackformatting/> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> 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name="Bibliography"> <w:lsdexception locked="false" priority="39" qformat="true" name="TOC Heading"> </w:LatentStyles> </xml><![endif]--> <!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin-top:0in; mso-para-margin-right:0in; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0in; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:Calibri; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin;} </style> <![endif]--> <!--StartFragment--> <p style="text-align:justify"><span class="Apple-style-span" >The most consistent complaint about concentration (<i>Dharana</i>) <span> </span>is that the harder an aspirant tries to achieve it, the more difficult it becomes. This is justified to some extent, by an applicable law of physics: for every action, there is an equal and opposite reaction. The greater the force with which a ball is thrown in the air, the harder it falls. Similarly, the more pressure we exert on our mind for concentration, the opposite reaction takes place. However, when looked deeply into this assertion, lack of courage and lack of understanding turn out to be the main causes of encountering problems in concentration. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >The nature of mind (<i>Manas</i>) is dynamic. It will not remain still. When an aspirant tries to change its behavior from dynamic to static, and wishes to see it stand still, a struggle erupts between the forces (determination to tame the mind) of aspirant and the forces (the dynamic nature) of mind. Working towards winning this struggle is termed practice (<i>Abhyas</i>). It is of paramount importance for the aspirant to keep a watch on the thought waves erupting in the mind during practice. There are two types of thought waves: the useful ones and the adverse ones that keep exploding into mind. The adverse ones should not be allowed to enter the mind, and if they do enter the mind, they must be forced out. There are certain techniques to get rid of these unwanted distracting thought waves. However, they may not be explained correctly in a written format and may be learned by asking in person. When good thoughts, such as meeting with the Guru, attending Satsang, thoughts about sages or scriptures and the like arise, do not try to stop them. These good thoughts will propel the aspirant on the road to progress because the good thoughts will force out the bad thoughts. The nature of the mind is such that it will not occupy two thoughts at the same time; therefore, opposite thoughts can never co-exist. In this way freedom from one (i.e. bad thoughts) is accomplished. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >Slowly, the pacification of good thought waves </span></p><p style="text-align:justify"><span class="Apple-style-span" ></span></p><blockquote><span class="Apple-style-span" ><i>The idea that we ultimately need to overcome even those thought-waves which are “good”, “pure”, and “truthful” may at first seem shocking to a student who has been trained in the Western approach to morality. But a little reflection will show him that this must be so. The external world, even in its most beautiful appearances and noblest manifestations, is still superficial and transient. It is not the basic reality. We must look through it, not at it, in order to see the Atman. Surely, it is better to love than to hate, better to tell the truth than to lie, better to share than to hoard. But the thought-waves, which motivate the practice of these virtues, are nevertheless disturbances of the mind.” </i></span></blockquote><blockquote><span class="Apple-style-span" >– <i>Swami Prabhavananda</i> in commenting on <i>Patanjali Yoga Sutras</i></span></blockquote><i><span class="Apple-style-span" ></span></i><p></p><p style="text-align:justify"><span class="Apple-style-span" >will also transpire, and we will go beyond the reaches of both thought waves. The nature of mind will transform to the extent that at the order of the aspirant it will become static from dynamic, and will be under the control of the aspirant. This will be the state of meditation. Our spiritual discipline practices so far have led us to the state of concentration. With the mind pacified and devoid of thought waves, we now enter the state of meditation, which would transform itself into the state of super consciousness. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >The mind possesses a kind of magnetic power which attracts like sets of thought waves and repels the unlike sets of thought waves. If for some time, say a few days, we are on alert and do not let other than beneficial thoughts enter our mind, we do not let any other thoughts arise in our mind. This will result in molding our mind in such a way that it won’t like and hence, won’t allow the bad or harmful thoughts to enter. Furthermore, it will allow and therefore attract only beneficial or good thoughts. The environment or atmosphere is full of thought waves, and these waves are traveling all the time. The mind works like a receiver and accepts those thought waves for which it has tuned itself. So, a mind that is trained for pure and beneficial thought waves will allow and receive similar thought waves. A mind that is not trained will allow and receive filthy and harmful thought waves. The atmosphere is full of both kinds of thought waves ready to enter the willing mind. For that very reason, good people are always being reinforced with good thoughts, whereas the opposite happens with not so good people. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >As it happens, some minds are very sensitive receivers. Their acceptance capabilities are far greater than others. Others readily influence these minds. They are always willing to follow the advice or copy the behaviors of others. This is a weakness of immense proportions as it reflects an inability to distinguish between good and bad, right and wrong, and it amounts to following blindly. We have to become strong enough that thoughts of others do not affect us; rather, our willpower influences them. We have seen that the associations of great souls with masses have changed for better the lives of hundreds and thousands; however, the purity of these great souls remains untouched by the association with the masses. This state of remaining unaffected comes only after having acquired strength. We have to get that kind of strength; otherwise, there is no doubt of us falling flat on our faces. The practice of concentration delivers a matchless might to the mind. The aspirant armed with this might gains control of thought waves roaming around the universe. He allows and receives the good ones and leaves the rest for others. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >The great sage Patanjali says, “To be free from the thoughts that distract one from yoga, thoughts of an opposite kind must be cultivated.” In this aphorism, he advises that when thought waves, whether internal or external, cause distraction in the practice of concentration, do not put up a fight. The fight would have an adverse reaction: The more you fight, the more vigorous the reaction — resulting in unnecessary waste of time and energy. When we get inundated with distracting, harmful thought waves, do not fight. Instead, invite thought waves of the opposite nature. Fill your mind with the right kind, opposite of the distracting and harmful thought waves, and have your full and undiluted attention to the invited thought waves. By doing so, the distracting thought waves give way to the right ones, and the aspirant develops a pure and clean mind. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >For those who are not able to perform the above-described process, there is another technique that might work. Pay no attention to the distracting thought waves, internal or external. They are uninvited guests. Don’t welcome them. Ignore them. Keep doing your job. By not paying attention, by ignoring the intruding, unwanted, and distracting thought waves, they leave on their own just like uninvited guests. They get the message of being unwanted. By doing your job, it is meant to focus on your objective. By developing this attitude of ignoring all extraneous thoughts, in a relatively short time, the mind becomes such that it won’t allow and won't receive any distracting thoughts. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >It is a matter of everyday experience that commonality provides pulling power. Whatever matters or thought waves you have created your mind of, they will attract the same type. The proper thing for you to do is to feed it, strengthen it with good matters (good thought waves), and deny it of bad matters (bad thought waves). The goodness will come to it naturally and life will become fruitful. The ocean of thought waves is around us. We should take the jewels and not touch the salty water. We should fill our glass with clean water so that there is no room for anything else to get in. <o:p></o:p></span></p> <p style="text-align:justify"><span class="Apple-style-span" >“Thoughts of an opposite kind must be cultivated.” This second half of the sentence of the Sutra must also be understood for daily activities in this manner. When we look at someone’s weaknesses, this generates bad thoughts in us, which in turn lead us to hatred. Right then and there, we should think of any good deed or any good quality about that person and continue thinking. If the mind is in turmoil over some worries or problems, think of the protector of all, think of the Supremacy of the Mother, surrender yourself to Her and don’t let go until your mind has been calmed. It applies to most other situations. The best medicine for distracting thought waves is to fill the mind with superior thought waves, joyful events, and association of persons of Peace. The first thing in the morning that you might do is immerse yourself in the thoughts of your Guru and feel, “My Guru is in front of me and looking at me, protecting me, knows all good and bad about me, knows all about my sorrows and joys. He surely will remove all my predicaments and quandaries.” If we do this, then the entire day will be filled with Peace and joy. A few things, which need to be completed, may get done through the Guru’s potency. But the Guru should also be absolute, whole, an illuminated soul. <i>Maharshi Patanjali</i> says about the Guru, “Or by meditating on the heart of an illuminated soul, that is free from passion.” </span><span class="Apple-style-span" style="font-size: 16pt;"><o:p></o:p></span></p> <!--EndFragment-->Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-21598632466763669002011-08-20T21:51:00.001-04:002011-08-21T19:01:08.583-04:00Guru Maharaj’s Message: Is It Still Relevant? <!--[if gte mso 9]><xml> <o:documentproperties> <o:revision>0</o:Revision> <o:totaltime>0</o:TotalTime> <o:pages>1</o:Pages> <o:words>919</o:Words> <o:characters>5239</o:Characters> <o:company>BCM</o:Company> <o:lines>43</o:Lines> <o:paragraphs>12</o:Paragraphs> <o:characterswithspaces>6146</o:CharactersWithSpaces> <o:version>14.0</o:Version> </o:DocumentProperties> <o:officedocumentsettings> <o:pixelsperinch>96</o:PixelsPerInch> 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priority="32" semihidden="false" unhidewhenused="false" qformat="true" name="Intense Reference"> <w:lsdexception locked="false" priority="33" semihidden="false" unhidewhenused="false" qformat="true" name="Book Title"> <w:lsdexception locked="false" priority="37" name="Bibliography"> <w:lsdexception locked="false" priority="39" qformat="true" name="TOC Heading"> </w:LatentStyles> </xml><![endif]--> <!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman";} </style> <![endif]--> <!--StartFragment--> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span >The Satsang and Sadhana, as presented to us, by Samarth Guru Dr. Chaturbhuj Sahay Ji date back to over three quarters of a century.<span> </span>Since that time, the world has gone through colossal physical changes.<span> </span>The sun’s energy has been harnessed in the form of nuclear energy.<span> </span>Man has set foot on the moon. Distance has become blurred. Travel which previously required weeks or months and sometimes even years, now takes only a few hours. Instant communication, unimaginable to the average person a mere 15 years ago, is widely available through mobile phones, instant messaging and email.<span> </span>And so the list of innovations goes on, some major, some minor, but what is undeniable to all—is that things have changed a lot.<span> </span>Cataloging even the major changes of the world could easily fill the pages of a book. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span >Amid all of these changes, certain things have not changed over the same time period. In fact, they have never changed. Those unchangeable were spoken by the Buddha more than twenty-five centuries ago when he spoke of Four Noble Truths:<o:p></o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="margin-left:.75in;text-align:justify;text-indent: -.5in;line-height:15.0pt;mso-list:l0 level1 lfo1;tab-stops:list .75in left 1.25in"><!--[if !supportLists]--><span class="Apple-style-span" ><span><span>I.<span style="font:7.0pt "Times New Roman""> </span></span></span><!--[endif]--><span>The Noble Truth about Suffering,<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-left:.75in;text-align:justify;text-indent: -.5in;line-height:15.0pt;mso-list:l0 level1 lfo1;tab-stops:list .75in left 1.25in"><!--[if !supportLists]--><span class="Apple-style-span" ><span><span>II.<span style="font:7.0pt "Times New Roman""> </span></span></span><!--[endif]--><span>The Noble Truth about the Cause of Suffering,<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-left:.75in;text-align:justify;text-indent: -.5in;line-height:15.0pt;mso-list:l0 level1 lfo1;tab-stops:list .75in left 1.25in"><!--[if !supportLists]--><span class="Apple-style-span" ><span><span>III.<span style="font:7.0pt "Times New Roman""> </span></span></span><!--[endif]--><span>The Noble Truth about the Cessation of Suffering<o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-left:.75in;text-align:justify;text-indent: -.5in;line-height:15.0pt;mso-list:l0 level1 lfo1;tab-stops:list .75in left 1.25in"><!--[if !supportLists]--><span class="Apple-style-span" ><span><span>IV.<span style="font:7.0pt "Times New Roman""> </span></span></span><!--[endif]--><span>The Noble Truth about the Path that leads to the Cessation of Suffering.<o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span >What is The Noble Truth about Suffering?<span> </span>“Birth is suffering, old age is suffering, sickness is suffering; death is suffering, likewise sorrow, lamentation, pain, grief, and despair.<span> </span>Contact with the unpleasant is suffering, separation from the pleasant is suffering; unsatisfied desire is suffering.<span> </span>In a word, the five craving-producing aggregates of mind-and-body (corporeality, feeling, perception, predisposing mental formations, and discriminative consciousness) are suffering.” <o:p></o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span >In his monumental work, <i>Sadhana Ke Anubhava</i> Guru Maharaj states in the first few pages that, “Everyone has just one goal – Stay in Peace. Our entire efforts are directed towards that goal – to find peace and happiness.<span> </span>We spend our whole life spans, as far and as long as we can think, accumulating items of pleasure: wealth, homes, summer homes, designer clothes, luxury cars and sports cars--to name just a few.<span> </span>We spend our entire lives looking for comfort. We go through cycles of rebirths without satisfying this incessant craving for comfort. In fact, the more we try to gratify the wishes of these senses, the more violent their demands become.<span> </span>We never seem to figure out that what we are looking for is not where we are searching; it is somewhere else.<span> </span>We are moving like the blind that cannot see the road, and that have no sense of direction.<span> </span>Through ignorance and idiocy, we keep looking for happiness in those objects which have failed to provide more than fleeting pleasures in the past. Because they are fleeting, we keep getting sorrows in place of happiness.<span> </span>We are always in a state of stress.<span> </span>At times, we get the briefest glimpse of happiness, but that is like lightning in the darkness of night, it is transient, momentary.<span> </span>This way, we, the residents of Physical Sheaths, keep floating aimlessly through misery, gloom and despair.<span> </span>We keep falling on our face, but do not wake up.<span> </span>This is where we are.”<o:p></o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span >In this one simple paragraph, Guru Maharaj has addressed the Buddha’s first two noble truths; The Noble Truth about Suffering, and The Noble Truth about the Cause of Suffering by revealing that our misguided search for happiness through objects may provide temporary comfort but ultimately lead to further sorrow.<span> </span>Further, he has also told us point blank that whatever we are doing to reach our goal – attainment of peace – is not working. We will come to Guru Maharaj’s teachings later.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span class="Apple-style-span" ><span>“We go through cycles of rebirths without satisfying this urge for comfort”, could very easily qualify for an aphorism (Sutra).<span> </span>“Satisfying this urge for comfort”, is the reason for continuation of rebirth. Guru Maharaj in this one, seemingly simple sentence, has invoked the theory of Sanskars, the doctrine of Karma, and the concept of Impurities. </span><span>We may say, and sincerely believe, that we are tired of a dichotomous world with unfulfilled desires, with what Sankaracharya Ji called, a ‘pair of opposites’ – pleasures and pains – “the sweet and bitter fruits of the tree” – but, in fact, we are not tired at all. This is reflected by our tendencies to return and repeatedly plunge into a sense-experience cycle. It is an addiction that is far deeper than we can comprehend.<span> </span>Except for brief moments of our physical and spiritual hangovers, transient and temporary instances of disgust and repentance, this recurring process of craving and aversion continues.<span> </span>The desire to postpone death and cling to life is one of the greatest obstacles of enlightenment.<span> </span>To cling to life is to cling to a normal sense-consciousness; thereby shunning the superconsciousness within which the Atman is known and self is realized. And, this is our invitation to rebirths – warmly accepted and obliged by nature. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span class="Apple-style-span" ><span>It should</span><span> be noted that the other Two Noble Truths: The Noble Truth about the Cessation of Suffering, and The Noble Truth about the Path that leads to the Cessation of Suffering were alluded to in Guru Maharaj’s statement, “We never seem to figure out that what we are looking for is not where we are searching; it is somewhere else.” While we are all looking to Stay in Peace, the erroneous portals through which we have been searching have not led to fruitful results. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span ><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align:justify;line-height:15.0pt;tab-stops:1.25in"><span><span class="Apple-style-span" >So, is Guru Maharaj’s message still relevant? To paraphrase the great philosopher, Emmanuel Kant, this is not a proper question because it assumes that a link exists between changes in the material world and those that are unchangeable.<span> </span>Everyday experiences reveal an absence of any linkage between the Universal Truths about Sufferings and development in the material world. Guru Maharaj’s teachings are about emphasizing the Universal Truths and conquering human sufferings.<span> </span>He shows us the Path that leads to the Cessation of Suffering in a very simple and straightforward manner.<span> </span>And, that’s where its relevance lies.<span> </span>It was relevant then. It is relevant now.<span> </span>And, it will remain relevant tomorrow and forever.</span><span class="Apple-style-span" style="font-size: 13pt; "><o:p></o:p></span></span></p> <!--EndFragment-->Bryanthttp://www.blogger.com/profile/17915365486861897050noreply@blogger.com0tag:blogger.com,1999:blog-7358376215175957908.post-85946647442682958822011-02-06T08:56:00.004-05:002011-02-07T21:04:11.455-05:00Means of Soul Development<!--StartFragment--> <p class="MsoNormal" align="center" style="text-align: center;"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">(आत्म-उन्नति के साधन)</span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">(Following is a liberal translation of an article written by Guru Maharaj, and published in the August 1937 issue of </span></span><u><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sadhan</span></span></u><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">. Sri Pradip Ji read this in our recent weekly Sunday satsang. Some of our friends who had attended the satsang on web and audio conference asked us to translate and post it on our website.)<o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">This article is a follow-up of Guru Maharaj’s article published in the July 1937 issue of Sadhan. In the first paragraph, Guru Maharaj tells us, “Scriptures tell us that the </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Atman </span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">(soul) is everlasting, indestructible, and indeterminable; never is this One born and never does It die; this One is eternal, pure and unchangeable. The question arises as to if the Atman cannot be degraded, how can It be elevated? What is meant by (आत्म-उन्नति) Soul Development? This question has arisen in many minds without a satisfactory answer. Today, we will reflect on this question as to what is (</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">आत्म</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">-</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">उन्नति</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">) Soul</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Development. And, what are its (</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">साधन</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">)</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> means?”<o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The first two lines of the second paragraph reads, “You know that </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Prakriti</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> (Primordial Matter) is composed of three modes: 1. </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sattva,</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> 2. </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Rajas</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">, and 3. </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Tamas</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">. Humans are also made up of three entities: 1. Atman, 2. Mind, and 3. Body, and all of our activities are conducted through these.” Prior to the liberal translation of the article, I will expand briefly on these two aphorisms. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sankhya</span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> tells us that Prakriti is indiscrete and defines it as having the perfect balance of materials. In the primal state before any manifestation, there was no motion, but perfect balance. This Prakriti was imperishable because decomposition or death comes from instability. Again, according to the Sankhya, it is the primordial materials from which the universe is made of.<o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">In Particle Physics, an</span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">elementary particle</span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">is understood not to have substructure; that is, it is believed not to be made up of smaller particles. If an elementary particle truly has no substructure, then it is one of the basic building blocks of the universe from which all other particles are made. In the Standard Model,</span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">the quarks, </span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">leptons, etc. are considered </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">elementary particles. Historically, electron, proton, neutron and even whole atoms</span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">were once regarded as elementary particles. However, these elementary particles of the Standard Model are not the primal state. This universe does not evolve from quarks</span></span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> and leptons</span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">; they may be the second or third or nth successions. The primordial material may form into quarks etc. and become grosser and bigger things; current investigations point in the same direction.<o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">According to the Sankhya, nature is omnipresent - one omnipresent mass. And in that omnipresent mass are the causes of everything that exists. Further, t</span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">he effect pre-exists in the cause.</span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> Cause and effects </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">are seen as different temporal aspects of the same thing – the effect lies latent in the cause, which in turn seeds the next effect. More specifically, the</span></span><b><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></b><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sankhya categorically states that the effect is a real transformation of the cause. The cause under consideration here is Prakriti, or more precisely, Primordial Matter. The Sankhya system is an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution, the physical existence, and all worldly objects, mingle back into Prakriti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other.</span></span><b><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><o:p></o:p></span></span></b></p> <p style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sankhya declares loudly that</span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> Prakriti </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">is the source of the world of becoming. It is pure potentiality that evolves itself successively into twenty-four</span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> elements.</span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> The evolution itself is possible because</span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Prakriti</span></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">is always in a state of tension among its three constituent strands:<o:p></o:p></span></span></p> <ul type="disc"> <li class="MsoNormal" style="mso-margin-top-alt:auto;mso-margin-bottom-alt: auto;text-align:justify;line-height:normal;mso-list:l1 level1 lfo2; tab-stops:list .5incolor:black;"><span class="apple-converted-space"><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sattva</span></span></i></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> – a </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">template of goodness, it reflects the light of consciousness and is irradiated by it, so it has the quality of radiance;<o:p></o:p></span></span></li> </ul> <ul type="disc"> <li class="MsoNormal" style="mso-margin-top-alt:auto;mso-margin-bottom-alt: auto;text-align:justify;line-height:normal;mso-list:l2 level1 lfo3; tab-stops:list .5incolor:black;"><span class="apple-converted-space"><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Rajas</span></span></i></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">– a template of passion, expansion, activity;<o:p></o:p></span></span></li> </ul> <ul type="disc"> <li class="MsoNormal" style="mso-margin-top-alt:auto;mso-margin-bottom-alt: auto;text-align:justify;line-height:normal;mso-list:l3 level1 lfo4; tab-stops:list .5incolor:black;"><span class="apple-converted-space"><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Tamas</span></span></i></span><span class="apple-converted-space"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">– a template of darkness, inertia, resistance to action.<o:p></o:p></span></span></li> </ul> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sattva contributes to the stability of the universe, Rajas to its creative movement, and Tamas represents the tendency of things to decay and die. <o:p></o:p></span></span></p> <p class="MsoNormal" style="margin-bottom:0in;margin-bottom:.0001pt;text-align:justify;line-height:normal"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">According to the scriptures, each man consists of three parts — the body, the mind inclusive of internal organs, and behind that, what is called the </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Atman</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">, the Self. The body is the external coating, and the mind is the internal coating of the Atman, who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind</span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">.<o:p></o:p></span></span></p> <p style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The Atman is the only existence in the human body, which is independent of the Prakriti – that is, it is not composed of matter. Since it is non-matter and non-material, it does not obey the laws of cause and effect and is not subject to decay. It is beyond the reach of Prakriti; it is immortal. That which is immortal can have no beginning; because everything with a beginning must have an end. Implicit in immortality being that it must be formless. There cannot be any form without matter. Everything with form must have a beginning and an end. None of us have seen a form with no beginning or end. A form results from force acting upon matter. It can be said that a form comes out of a combination of force and matter. This coffee cup has a peculiar form. That is to say a certain quantity of matter is acted upon by a certain amount of force and made to assume a particular shape. The form is the result of a combination of matter and force. This combination, or any combination, cannot be eternal. There must come a time when every combination will dissolve. All forms must have a beginning and an end. We know our body will perish. It had a beginning and will have an end. But the Self, having no form, cannot be bound by the law of beginning and end. It has been in existence from infinite time; just as time is eternal, so is the Self of man eternal. Secondly, it must be all-pervading. It is only form that is conditioned and limited by space; that which is formless cannot be confined in space. So, according to Scriptures, the Self, the Atman, in you, in me, in everyone, is omnipresent. One is as much in the sun now as in this earth, as much in India as in America. But the Self acts through the mind and the body, and where they are, its action is visible. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The mind has been compared to a maddened monkey. There was a monkey, restless by its own nature, as all monkeys are. As if that restlessness was not enough, someone made him drink lots of wine, so that he became still more restless. Then a scorpion stung him. When a scorpion stings a man, he jumps about for a whole day; so the poor monkey found his condition worse than ever. To complete his misery, a demon entered into him. What language can describe the uncontrollable restlessness of that monkey? The human mind is like that monkey, incessantly active by its own nature; then it becomes drunk with the wine of desire, thus increasing its turbulence. After desire takes possession, comes the scorpion’s sting of jealousy at the success of others, and last of all, the demon of pride enters the mind, making it think itself of all-importance. The activities of the organs are the media for the expression of desire. Desire covers the Knowledge of Self by stimulating these. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">In present context, body stands for physical body, the outermost covering of the Atman. It is inert. As energy is imparted by the Atman through the mind, it becomes active and reflects the mind. Because the body is inert, it is called </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Tamasic</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">.<o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sattva associates itself with the Atman and becomes one with It. Rajas takes control of the mind, identifies itself with the mind, and imparts its qualities to the mind. It makes the mind agitated and restless. It starts affecting temperament by moments. Becoming a slave of desire and sensual satisfaction, the mind becomes engrossed in the mundane. The essence of the mind becomes that which is projected on it. The world is in a state of constant flux. As the world changes, the things of the world change, and with these changes comes turbulence. Because of the association and identification with the changes and turbulence, the mind grows turbulent and full of anxieties and tensions. This is DEGRADATION. Since the Atman is embedded with the mind, it also becomes turbulent, etc. The Atman identifies itself with the mind, forgets its own nature and becomes confused. Subtle Reduction in the attachment to the body and the outside world with increments in association with the Atman is (आत्म-उन्नति) Atman</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Development. Atman, not being subject to change, always remains the same. Establishing the mind into the Atman and closing its activities which is dominated by Rajas is (आत्म-उन्नति) Atman</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Development. <o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Now, to the article of August 1937 – The means of Atman Development have no relationship with the Atman</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">. </span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">These means are to have the mind associate with the Atman and dissociate itself with the world. The power of perception does not lie with the sense organs; rather it rests with the mind. Where does the mind get this power? The mind itself is inert. It has no power of its own. The Atman imparts its energy to the mind, and the mind acts through the sense organs. Let us look at</span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> what the word "organ" means. Here are the eyes; the eyes are not the organs of vision but only the instruments. Unless the organs also are present, I cannot see, even if I have eyes. But, given both the organs and the instruments, unless the mind attaches itself to these two, no vision takes place. So, in each act of perception, assuming the external instruments and the internal organs are present and defect-free, there will be no perception in the absence of mind. Thus, the mind acts through two agencies — one external and the other, internal. When I see things, my mind goes out and becomes externalized. But suppose I close my eyes and begin to think; the mind does not go out. It is internally active. In either case, the mind remains like the maddened monkey.</span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">There was a time when the mind used to be associated with the Atman</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">and, under the influence of the Sattva, remained tranquil and reposed. It was looking inward. Then, it associated itself with the Rajas and started looking outside (world). Acting through the senses, organs, and instruments, it started tasting the bittersweet fruit. It has gotten so much engrossed in the world that it has forgotten Atman.<o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The mind became extroverted. It severed its relationship with the Atman</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">(Sattva)</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">and established with the outside world (Rajas). It became entangled with the sense objects and became one of them. Now, it is playing outside, and like a spoiled child does not want to come in. These are the signs of mind becoming worldly. As long as the mind stays like that, it will be in tension, in misery. Laws of Karma will not allow it a restful state. It will not have peace until it moves away from the world and moves towards the Atman, the source of uninterrupted joy.<o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Guru Maharaj very emphatically states, “Changing the mind’s attention from the world to the Atman, from outwards to inwards; developing the longing for Atman and a non-attachment towards worldly objects; repudiating the body and bodily attachments, establishing connection with the Atman, and ultimately becoming one with the Atman is </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Abhyas</span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> (practice</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">) </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">and</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> Sadhan.</span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">”</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">This is the essence of the sages’ and saints’ teachings, which Guru Maharaj has imparted to us.<o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">It took us some time to get into the world and become attached to it. </span></span></span><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Each work we do, each thought we think, produces an impression upon the mind. It is called </span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Samskara</span></span></i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">, and the sum total of these impressions becomes the tremendous force, which is called "character". The character of a man is what he has created for himself. The force of character is such that it compels one to do things that he would do against his better judgment. Literally, one is a slave of his character.<o:p></o:p></span></span></p> <p class="MsoNormal" style="text-align:justify;tab-stops:261.0pt"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The sum total of the habits of a man is his nature. It has come about as a result of his giving himself over to the bent of his mind. Unwillingly, he has become the creature of his own mind, typical to restlessness. Through </span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Abhyas</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">and</span></span><i><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> </span></span></i></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sadhan, we can eradicate old habits with new ones, change nature through nurturing, and replace the old tendencies in the mind that dictate our behavior by instilling new Samskaras. </span></span></span><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><o:p></o:p></span></span></span></p> <p class="MsoNormal" style="text-align:justify;tab-stops:261.0pt"><span class="apple-style-span"><span class="Apple-style-span" style="font-size:medium;"><span class="Apple-style-span" style="font-family:'times new roman';">We mentioned earlier that it took us time to develop our nature. Who knows how many birth and death cycles we have gone through to reach the bottom of the pit where we are now. It follows that to rise from the bottom, developing new habits would require some time. A child does not become scholar in a day. A long journey is not completed in minutes. Move slowly. Keep going forward with courage. Do not get discouraged by the difficulties encountered in your journey; they will come and leave. Success is yours. Hurriedness is not good. Do not try to bring time before its time. Rushing rarely gets the job done. Never, never let despair take control of you. Keep moving forward with faith in the Guru and the Sadhana that he gave us. This is the key to getting to your goal. </span></span><o:p></o:p></span></p> <!--EndFragment-->Raghunath Prasadhttp://www.blogger.com/profile/13365115206421469798noreply@blogger.com3tag:blogger.com,1999:blog-7358376215175957908.post-26710570088164319022009-01-11T10:30:00.000-05:002011-02-06T09:18:23.986-05:00Introduction<div style="text-align: justify;">"<span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">In search of peace (</span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Shanti</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">) people visit temples, recite devotional songs (</span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Kirtan</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">), and attend all sorts of clubs; however, while these activities do provide temporary relief, everlasting peace remains elusive. Why is it so? The cause of this disharmony (</span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Ashanti</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">) is impurities surrounding Atman. In yogic language it is described in three words:</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Mala</span></span></i></div><div style="text-align: justify;"><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Vikshep</span></span></i></div><div style="text-align: justify;"><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Avarana</span></span></i></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Impressions accumulated over time create a veil that covers </span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Atman</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> (soul) and impurities darken our inner core (</span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Antahkaran</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"> => mind, intellect and ego). As a result, the separation between the individual soul and supreme soul occurs. Being disconnected from the source of eternal peace, individuals are unable to achieve everlasting peace.</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Guru Maharaj taught us a process by which the three (Mala, Vikshep, and Avarana) may be removed. By adhering to this process, the bounded self gets cleansed and everlasting peace is achieved.</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Guru Maharaj presented a spiritual practice (</span></span><i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Sadhana</span></span></i><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">) of inner Satsang to achieve this state of everlasting peace by removing Mala, Vikshep, and Avarana. The process helps us firstly turning our attention inwards, focusing it internally and then gradually cleansing the bounded self of Mala, Vikshep, and Avarana. Once this process of purification is completed our connection with the ultimate source of energy or that of individual soul to supreme soul is established.</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">Thereafter regular practice of inner Satsang ensures that the inner core stays clean and we are not covered by veil of ignorance. In due course by the grace of Guru (God) you will enjoy everlasting peace and achieve the state of self-realization, the ultimate goal of human life. In a short period of time you will notice that your attention is turning inward, you are feeling the presence of Guru (God) and you are connecting to the source of eternal peace. All we need to do is to follow the process as established by Guru Maharaj." - Param Pujya Sri Hemendra Kumar Ji</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">"Firstly, Guru Maharaj's message, teachings, grandeur, and the core Sadhana must be presented in its true form. His discourses and articles have been published in various books and must be explained correctly. The essentials of Guru Maharaj's teachings in a few words are, "While enjoying the life of a family man in accordance with the prescribed duties, find little time towards God-realization. Half an hour dedicated towards this process in the morning and same in the evening would suffice. According to your capability, you can increase it." You visit a doctor to discuss your physical ailments and in turn, he gives you medical advice and prescribes treatment. You do not get into discussion of spiritualism with your M.D. In the same manner, discuss matters relevant to spiritual uplifting, God-realization, and the likes with your spiritual Guru." - Param Pujya Sri Brijendra Kumar Ji</span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';"><br /></span></span></div><div style="text-align: justify;"><span class="Apple-style-span" style="font-size: medium;"><span class="Apple-style-span" style="font-family:'times new roman';">The above-mentioned forms the foundation of this blog.</span></span></div>Raghunath Prasadhttp://www.blogger.com/profile/13365115206421469798noreply@blogger.com0