DHARANA A REQUIREMENT FOR SADHANA

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Mother Nature shows us various examples of deep contemplation and the merit of such an intense concentration i.e. Dhyana and Dharana. The emerging of a beautiful and colourful butterfly from a crawly caterpillar that went into a penance within a cocoon; the birth of a cuddly baby from a single cell that hibernated in a mother’s womb is mysterious, yet wonderful! Similarly the unfurling of a bud into complete blossom is mystical and beautiful; described by great poets as a soulful experience. There is a lesson in each one of these examples. To a spiritual aspirant, the flower bud represents an entity (Jeeva) in penance which is concentrating all its innate and latent potential within itself in spite of the humming of the bees and the rustling of the leaves. It is silently and secretly meditating on the Supreme Jnana and Lavanya hidden within as Guhamba and Guhya Roopini. When the bud blossoms into a flower it presents its grandeur, fragrance and hues impartially to all its beholders like a completely Realised Jnani who radiates his Brahma Tejas. Thus a flower in full bloom is Jnana Incarnate i.e. Jnanada and Jnana Vigraha!

                A sincere seeker of the Supreme Reality is also required to silently gather his innate energies like a Meditating bud to reach his final goal of BLOOMING TO SELF REALISATION!

Mata Kamalambika shone as this ATMA JNANA SHAKTHI through Her spiritual practices in spite of the mundane problems of daily life (Samsara). She puts forth the importance of Sadhana of CONCENTRATION AND CONSISTENT EFFORTS (Sraddha and Abhyasa) in Her Sookthi

          Neevu Vinagaligithe Rail Koothalo Kooda

          Omkaram Vinapaduthundi!    

                                                                      (SOOKTHI 9)

This Sookthi literally translates as follows:-

               If you can really make a good effort you can hear the

              Sound of Pranava i.e. Omkara even amidst the noise

              of a train!

This Sookthi can be conveniently split into three phrases for analysis so that it is useful for our Sadhana!

i.e.

         1. Rail Koothalo kooda à symbolising the Samsara

         2. Neevu Vinagaligithe à refers to our Sadhana through

• Will power, commitment, dedication which is collectively called SRADDHA
• Consistent efforts called ABHYASA which includes Smaranam, Mananam and Nidhidhyasam 

                                       under the guidance of a Sadguru.

         3. Omkaram Vinapaduthundi à indicates the final

             attainment which is the REALISATION OF THE SELF (or) BRAHMAM that is called OM or PRANAVA by the Vedas.

Let us now get deeper into the implications of this Sookthi.

                             It is common place to compare our life to a train journey to emphasise that all our worldly relationships are transitory like that of the co-passengers in a train. In Her Sookthi, Mata Sri Kamalambika compares Samsara i.e. our chaotic mind that of the disturbances in a train (Rail Koothalu). A train journey is typically characterised by confusion, noise and disorderliness caused by the rattles of restless children, arguments of uncompromising elders, bargaining hawkers and on top of all these the chugging and screeching of the train on the rails. Most of us are so engrossed in watching this hullabaloo that we don’t even realise that our journey is over. Such is our life that passes away among the rumblings of the mind without heeding to the intellect.

             But even in such a disturbing and distracting background there are very few people who complete their pre-planned job (say reading or writing) with utmost concentration. Such people have a great will power because their intellect holds the mind away from distractions and keeps it focussed on the task.

In a spiritual journey, the aspirant wants to experience and merge with the Brahman. This Brahman which is beyond description and definition is called OMKARA or PRANAVA by the VEDAS. OM is the sound-name-symbol given to the all-pervading Brahman which exists as the MANIFEST AND UNMANIFEST i.e. VYKTHA AVYKTHA SWAROOPINI. 

OM is the PRAGYANAM that acts as a substratum in our waking, dreaming and sleeping states i.e. JAGARANI, SWAPANTHI and TAIJASATHMIKA.

OM represents the Brahman which is the Ultimate Goal of concentration and meditation and is described as DHYANAGAMYA.

Sri Mata says that one can hear OMKARAM i.e. realise the SELF, even amidst the disturbances of Samsara, provided one has developed the capacity through determination. Hence She uses the phrase Nevu vinagaligithe. In other words She reiterates the instructions of Lord Krishna in the Bhagavad Gita that

                 Nothing can be achieved without self-effort because man is destined to progress spiritually only through proper utilisation of free will.

                Let man lift himself by himself, let him not lower himself; his self alone is his friend, his self alone is his enemy.

                                                     (Chapter 6; Verse 5)

Such an intense and immense concentration can be achieved through dedicated and committed effort, initiated by a Sadguru. This is called ABHYASA. It is a three-fold process of:-

1.     SMARANAM or Hearing

2.     MANANAM or Recollecting

3.     NIDHIDHYASAM or Assimilating and Internalising

Abhyasa purifies the mind initially; then the mind is made calm and finally silenced under the constant monitoring of the intellect! Now everything is set for the ULTIMATE FLOWERING called MEDITATION or DHYANA. Meditation is the highest spiritual practice which exhausts all the desires and thoughts; thus exposing the real Self or Omkara nadam.

Samsara (rail koothalu) is not a hindrance for Self-Realisation (hearing Omkaram) for those who are firmly rooted in their spiritual practices. When the will and effort are there in an individual, there is nothing to disturb their meditative state. They identify themselves with the fundamental rhythm, the under lying principle of Pranava and remain composed throughout the journey of life!

Mata Kamalambika puts this essence of Abhyasa yoga, Buddhi yoga and Dhyana yoga very aptly and concisely in Her Sookthi

              Neevu Vinagaligithe Rail Koothalo kooda

              Omkaram Vinapaduthundi!

Thus our Paramaguru has nourished every instruction (Sookthi) with Her Wisdom, Compassion and Grace. It is up to us to drop our ego and put Her Sookthis to practice because PARABRAHMAM or OMKARA SWAROOPINI can be realised only through ABHYASA.

Salutations to the Holy Mother who is ABHYASA ATHISAYA GNYATHA!

JAI SREE MATA…

       

BHAKTHI - THE PATH TO SALVATION [PART 2]

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The first part of this article was to initiate contemplation on the sixth Sookthi given by Mata Kamalambika for the spiritual progress of the sadhaks. We shall take up the same sookthi for higher learning in this week’s article also.

NENU BHAKTHIKI VASAMOUTHANU

EDHITI VAADI BAADHALE NA BAADHALU!

This sookthi appears to be a concise version of the four Mahavakhyas. The Vedas, Vedangas and the Upanishads are so vast in their content and meaning that our ancient rishis thought of putting the entire content in a nutshell. There are four great statements or aphorisms in which the philosophy of the entire Vedas and Vedanta has been indoctrinated. A spiritual seeker learns the meaning of these mahavakhyas from a Guru and puts the knowledge to practice; thus converting knowledge to wisdom. By adopting these methods in daily life, his wisdom matures into jnana and takes him to higher realms in the path of salvation. He practices dharma and strongly holds on to sathya with sraddha. Hence every action is performed with accuracy and perfection but the mind doesn’t crave or hanker for recognition or fame. This is how King Janaka became a Raja Rishi; in spite of his duties as an emperor. Such is the greatness of the Mahavakyas and the Guru who imparts its essence and meaning so that the sishyas may implement those practices in daily life.

Now let us proceed to analyse how these four mahavakyas have been incorporated in the sookthi under consideration.

NENU or AHAM was pronounced as an ANUBHAVA VAKHYA of a SELF-REALISED BEING. This is the reflection of the statement AHAM BRAHMA ASMI which is the mahavakya from Brihadaranyaka Upanishad in Yajurveda.

BHAKTHI was pronounced as ABHYASA VAKHYA for a sishya i.e. the mode of practice through which we realise that the activating principle in the individual and the universe is One and the same. Through unflinching devotion and jnana an aspirant realises AYAM ATMA BRAHMA which is a mahavakhya from Mandukya Upanishad in Atharvanaveda.

VASAMOUTANU was stated as UPADESA VAKHYA to a seeker to emphasise that the Self enclosed by the panchakosas in an individual is the all-pervading Self which is limitless and eternal. Through this Upadesa the seeker gets an advice and assurance of his Purity and Completeness. This is the meaning implied in the aphorism TAT TVAM ASI from Chandogya Upanishad from Samaveda.

EDHITI VAADI BAADHALE NA BAADHALU is a LAKSHANA VAKHYA, a definition by which an evolved person identifies one’s self with everything else in this Universe. He personally doesn’t suffer at the same time empathises because he realises that everything in this creation has one common substratum i.e. CONSCIOUSNESS – PRAGNANAM; but differ in name and form. This UNIVERSAL CONSCIOUSNESS is the characteristic of the Supreme Reality or Brahman. This feeling of Universality i.e. Being in Everything and Everything in the Being is the mahavakhya PRAGNANAM BRAHMA from Aithreya Upanishad in Rigveda.

           This Sookthi reminds us of the namam SRUTHI SEEMANDHA SINDHURI KRUTA PADABBJA DOOLIKA because only Sri Mata who is beyond the reach of Vedas, Vedangas and Upanishads has to descend and take up the task of making us comprehend and adhere to the instructions of the Upanishads. Thus this sookthi is the greatest ANUGRAHA from our Parama Guru Sri Mata Kamalambika. It is like a Lion’s roar which silences all the disturbing sounds produced by the mind in this dense forest of Samsara. The practice of this sookthi will liberate us from the entangling clutches of Samsara since She is Samsara Panka Nirmagna Samudarana Panditha!

With salutations to Her Lotus Feet,

 JAI SREE MATA…

BHAKTHI - THE PATH TO SALVATION

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All the religious and theological research have arrived at a common conclusion LOVE IS GOD and GOD IS LOVE! The integrity of an individual, of a society and its belief systems are all firmly based on this eternal, fundamental truth. Any religion or sectarian belief that deviated from this ‘principle of reality’ has never withstood the test of time and faith. Today we shall navigate through this fundamental principle of love using Mata Kamalambika’s Sookthi because She has wrapped Her immense Anugraha in each of Her words. We can cross this ocean of Samsara only with the support of that Powerful, Universal Unconditional Love of our Sadguru. Sri Mata Kamalambika majestically declares:

NENU BHAKTIKI VASAMOUTHANU

EDHITI VADI BAADHALE NA BAADHALU!

                                                                                           (Sookthi 6)

At the outset this Sookthi appears as words of assurance and help to all those who surrender to Her. It implicitly means that She promises to consider the sufferings of all those who are devoted to Her, as Her own miseries and shall help the devotees to overcome them. In short it is an ABHAYA VAKYA! There is nothing wrong in interpreting in this way because we always seek to do away with our miseries and want to be happy all through our life. If we just stop at this point of understanding it means that we are contented with the give and take relationship with our Guru and want to use them as a solution provider.

                But our Paramaguru wanted us to be a spiritual aspirant; She has instructed us to tread the Path of Salvation by saying – Mukthi Margamu Acharinchu. So let us now carefully analyse the above sookthi as a seeker of Reality! It is astonishing to note how each word has been so carefully placed with immense potential for an aspirant yearning for INNER PROGRESS! 

             The first word in the sookthi is NENU.

NENU – literally means I with the Sanskrit equivalent AHAM. Mata did not mention this word with body consciousness. Therefore we should not perceive this meaning and equate it to Kamalamma garu, Her photo or statue. She has declared

NENU = AHAM

                                  =         A                   +          HA                         +                 M      

                                  = SHIVA BEEJA  +  SHAKTHI BEEJA     +  FUSION WITHIN                  

                                  = SHIVA SHAKTHAIKYA SWAROOINI

i.e. the UNION OF SPIRIT AND MATTER which is the SHUDDHA CHAITANYA or SATCHITANANDA ROOPAM.

Hence NENU here means the state of a Brahma Jnani who has realised that SUPREME ULTIMATE REALITY that has and shall always exist without a beginning or an end; that PARAMATMA from whom this AKHILANDA KOTI BRAHMANDAM originates and finally merges!

   Let us now move on to the second word in the sookthi  i.e. Bhakthiki.

BHAKTHI is normally interpreted as devotion or religious service to God. Bhakthi does not stop with merely offering flowers, dhoop sticks, arathi, naivedhya etc. or chanting stotras, singing bhajans and hearing puranas with the only belief and reason being accumulation of merit and getting rid of sins. These acts are definitely good Karma but an end point of spiritual pursuit. Then what is real Bhakthi and how does a Bhaktha behave? Bhakthi is an intense and immense love towards our Godhead. A true Bhaktha observes Ekadasi Upavasa not only on Ekadasi thithi but on all days at all moments of his life. Don’t be surprised! He submits

        5 Karmendriyas + 5 gnanendriyas + manasu  [ Ekadasa ]

to the Lord with complete sraddha and awareness (Upavasa).

Such a Bhaktha surrenders all his,

·        worldly actions like doing his job, interacting with society etc.

·        bodily functions like eating, drinking, speaking, breathing etc.

·        mental activities like thinking, meditating and contemplating  etc.

in the service of the Almighty. Prahalda was one such great Bhaktha. Such a person is compassionate and loving towards all fellow creations. He sees his Lord in all the beings and becomes selfless, fearless and above all, egoless. He is always cheerful, contented and enthusiastic. Such a Bhaktha spends every second of his life with the Lord and for the Lord! He surrenders his individuality to the Supreme Reality and accepts everything in his life as the Lord’s Prasad.

     The next term in the sookthi is VASAMOUTHANU.

VASAMOUTHANU means to be attracted and become their possession. In this case Mata says that She can be attracted and possessed only through selfless devotion which results in annihilation of ego, self- effacement and complete surrender! Now it is clear that we can’t obtain or possess her through our efforts, chanting or pooja which appears convincing and impressive in the eyes of the world! When our body, mind and intellect are united through single pointed, intense and overwhelming devotion then She shall mercifully descend into us and be one with us! Now we understand that She is the seeker, his goal and the end result of devotion or Bhakthi. Therefore let us recollect and praise Her as

        Bhakthapriya; Bhakthigamya; Bhakthivasya.

Hence the Lord merges with the devotee and the person understands that there is Brahman and only this Supreme power everywhere in different manifestations. In this state one knows only Bliss and there is no fear of suffering or the misery of Samsara! Hence Srimata is Bhayapaha, Bhavaranyakutarika and Bhaktha Sowbhagya Dayini!

Once we are absorbed in Her bhajanam She takes care of us without our asking because our troubles and difficulties are no longer ours. She fills our life abundantly with material, intellectual and spiritual wealth since She is Bhukthi Mukthi Pradayini!

In the second line of the Sookthi Sri Mata says ‘Edithi vaadi baadhale na baadhalu! What is Her mechanism of alleviating our miseries? We compare our life filled with difficulties to a wild forest fire burning beyond control (or) to a dense dark forest through which we grope for direction (or) a product of a huge pile of Karma difficult to decipher! Srimata showers Her Anugraha on Her devotees as

·        rain of nectar to put off the wild fire of suffering i.e. BHAVA DAVA SUDHA VRISHTI

·        destroyer of the dense dark forest of sins i.e. PAPARANYA DAVA NALA

·      One who blows away the suffering due past misdeeds i.e. DHOURBAGYA THOOLA VATHOOLA .

Apart from Anugraha and Abhaya we may also interpret this phrase as follows.

Who is this ‘Edithi vaadhu?’ It is the person without selfless and egoless devotion. This is Ajnana- lack of knowledge and wisdom about the Reality; reluctance to remain meditative about the all-pervading SUPER CONSCIOUS. Our Paramapujya guru says that She is pained to see our suffering due to ignorance which makes us identify ourselves with our body, mind and intellect. She wants us to realise that we are COMPLETE, BLISSFUL ATMA CHAITANYA by obtaining jnana through devotion!!

Lord Krishna also makes a similar declaration in the Bhagavad Gita:

Purusah sa parah Partha bhaktya labhyastvananyaya

Yasyantahsthani bhutani yena sarvamidam tatam

                                                                         (Chapter 8; Verse22)

Meaning

O Partha, that Supreme Being in whom all beings dwell, by whom all this is pervaded, is indeed attainable by Unswerving Devotion!

There is one more aspect that draws our attention in this Sookthi and it shall be taken up for contemplation next Friday. Let us practice Bhakthi from this new perspective!

                                                                                JAI SREE MATA…             

HUMAN INTELLECT A TOOL FOR SELF INQUIRY

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Man is the only intellectually dynamic species in this entire creation. He is ever changing as an individual and also as a society. A study of the dynamics of a society is important for a sociologist. The study of the dynamics of an individual is important for a person who wants to progress in life and this happens only through SELF INQUIRY. Sri Kamalopanishad is an expedition that aims at helping and guiding the progress of the individual self towards PERFECTION AND HARMONY. This process can be achieved only when we are willing and ready to use the resources that are made available to us. Each one of us is bestowed with a powerful tool i.e. the INTELLECT (BUDDHI) which can be used as a prop under the guidance of a Sadguru! With the grace of the Lord and the blessings of a sadguru, the intellect has to be transformed from a whimpering slave to a mighty controller who holds the reins of the mind!

                 In this journey of human life our intellect passes through various stages. Starting from a phase of simple perception it grows to curiosity and observation. This later leads to rational thinking and finally matures into unbiased contemplation. The presence of the intellect, at gross as well as subtle levels, differentiates human beings from all other creations. It is this intellect which recognises the need for refinement, progress and transcend of the human consciousness to higher planes. The subtle intellect identifies that all the creations are manifestations of an ULTIMATE REALITY called the ABSOLUTE SELF or PARAMATMA. The human intellect also points out the stumbling blocks in our path to progress. It helps in identifying the emotions that cause havoc in our mind thereby distorting our perception and understanding.

                The functions of the body, mind and intellect namely the way we perceive, act, emote and rationalise depend on our inherent nature called VASANAS. This inherent nature can’t be altered in any of the creation other than human beings. Ever since the beginning of creation, cats always mew and chase the rats; lions and tigers always kill other animals for food and the trees always stand at one place and synthesise their own starch. We don’t talk about culture, refinement, enlightenment or progress of such creations. They shall remain the same throughout their existence and don’t possess a free will to change themselves. Only human beings are blessed with the intellect and free will to break the bondage created by vasanas; identify the desires and emotions through which they manifest. The Supreme Knowledge manifests as instructions of a Guru that appeal to the human intellect and provides a direction and a disciplined path to progress.

          Jagadguru Sri Adi Shankaracharya says in his BhajaGovindam

                            SATSANGATVE NISSANGATVAM

                            NISSANGATVE NIRMOHATVAM

                            NIRMOHATVE JEEVAN MUKTI

He asks us to be in the company of Sattvic people who can shift our focus from worldly, materialistic objects through Sravanam, Mananam or Sankeertanam. Once we practice this art of being among the worldly objects without being attached and expecting anything, our mind is cleansed and becomes calm and still. There is no more longing, craving and frustration. When one reaches this stage he participates in all the worldly activities without bothering to claim the merit of action or the fruits of action. He is free from KARMA KARTRUTVAM and KARMA PHALITAM. Therefore he becomes a Jeevan Muktha, a person who is firmly established in the true blissful state. This is the culmination of the journey towards progress in life which started with detaching one’s self from this material world and preferring the company of contemplative intellects.

        Mata Sri Kamalambika narrates this entire process to us in the simplest words

          BOUTHIKA SAREERALA SAMBANDAM KANNA

          ATMALA ANUBANDAM GOPPADI!

                                                                            (Sookthi 10)

Bouthika sareerala sambandam not only means our relationship with our kith and kin; it indicates our attachment and entanglement with all the objects that makes our mind restless in pursuit of a never ending list of desires (wealth, name, fame, children, recognition etc.).

Atmala anubandham clearly indicates our meditative status and relationship which indicates and channelizes our thoughts towards a stable INNER SELF which is always POISED AND HARMONIOUS!

Please note that Sambandam is superficial, subject to change with time and place, may be pleasant or uncomfortable and is not permanent whereas Anubandham is deep rooted, subtle and pleasant and lasts long!

Let us submit ourselves at the lotus feet of Mata Sri Kamalambika who has pointed a yogic practice for Self Realisation, the technique of realising the essence of Maha Tripura Sundari (the Chaitanya Swaroopini) as indicated by Lalitha Sahasranamam i.e.

ANTARMUKHA SAMARADHYA BAHIRMUKHA SUDURLABHA!

                                                                    JAI SREE MATA…