While shooting for "Eat, Love & Pray" Julia Roberts was required to shoot scenes of lighting incense, praying and meditating in a Hindu temple. She enjoyed these practices and has embraced them as part of her routine as she reportedly wants her next life to be quiet and supporting. Some people, obviously Hindus, are rejoicing Julia's apparent "conversion" to Hinduism. To me this inference is not very apt.
Firstly, there is a serious question about Hinduism being a religion. Not a single scripture, held in esteem by the Hindus, speaks of Dharma as the Hindu Dharma. Instead, in these scriptures Dharma is referred to as Sanatan (Eternal) - an eternal principle responsible for cycles of creation, maintenance and dissolution. Even when dissolution has taken place and only undifferentiated energy remains, Dharma would still be in operation and will give rise to a fresh cycle of creation, maintenance and dissolution. In that sense, Dharma propounded by our ancient sages and seers is far beyond any set of defined practices or paths. In comparison, the Hindu Dharma, like any other Dharma, appears limited.
In the early nineties I had the great good fortune of knowing Mr Soli Tavaria, who was a great seer, having easy access to past, present and future. Mr Tavaria once told me something about the origin of the word "Hindu".
When the invading armies of Alexander crossed the river boundary into India, they found to their surprise that waters of the river and also the people on this side were black. Seeing this, Alexander cried "Indu-Indu", which perhaps in Greek means "black". As such, the river came to be called Indus and the country was called India. In course of time, the inhabitants were called Hindus. So, the Hindu identity came into existence very recently, while the Dharma that was already there was far older. Thus, the notion of a Hindu Dharma is not in keeping with the Indian tradition, where Dharma is an eternal principle.
Secondly, conversion or proselytization is not ingrained in the Indian tradition (especially in the context of the Hindus). Sanatan Dharma is the whole, of which other Dharmas (belief systems) can always be part. So, a belief in the Sanatan Dharma recognizes that there is always scope for for accepting any other belief system that cannot be adversarial. This perhaps explains, why the Hindu kings never sent their armies or missionaries out to convert other populations either forcibly or through allurement into Hinduism.
Even in modern times, so many great Gurus have stepped out of India to become Gurus to the whole world. But, they have never "converted" any one into Hinduism because what they preach is more Sanatan (eternal and all encompassing) than Hindu.
All temples, not just Hindu but other places of worship too, witness sustained devotional practices by ardent devotees. Therefore, these places are chrged with extremely positive vibrations. Just by being their, a person finds that the outgoing flow of the energies of his body and mind changes direction and begins to flow to the source within. Temple visits, coupled with practices of lighting incense, chanting mantras, and meditation, further help this process of going within and enable a person to discover the core of his Being. The entire journey takes place within the inner laboratory of the body and the mind. For this, no one needs to renounce the faith he has been born into. Of course, when one reaches the goal of inner absorption, he will have a true understanding of his faith.
The sum and substance of the above discussion is that whatever faith we are born into is fine. We need to evolve by drawing our energies with so that we know who we truly are. This experience will be the same for everyone no matter what faith he originally subscribed to. So what Julia Roberts is doing need not be described as abandoning one faith to embrace another, as long the practces she undertakes help her go within and realize pure awareness (Christ consciousness).
As long as one is caught in to his limted identity as a Christian, a Hindu, a Buddhist, a Jain, and Islamist or a Sikh, he is likely to miss Christ, Krishna (or Rama), Buddha, Mahavira, Mohammad and Guru Nanakdev. What is important is that we realize the consciousness of Christ, Krishna (or Rama), Buddha, Mahavira, Mohammad or Guru Nanakdev that is common to everyone.
So let's celebrate Julia's evolution rather than her so called "conversion".
Wednesday, August 11, 2010
Friday, July 23, 2010
Thoughts on Guru Purnima
Only recently, we celebrated the festival of Guru Purnima. The Guru is the full moon illumining the lives of all beings. People generally think of Guru as some one, who has mastered the craft in his chosen field of work and is able to enthuse and train others to pursue perfection in that field. In the spiritual sense, however, Guru is one who has attained perfection by becoming one with the Absolute and is able to give seekers, who come in contact with him phyically or mentally, a taste of his state. Once a seeker gets this glimpse, his life changes and he is automatically propelled on the path of introspection and self-discovery. His journey has to finding perfection within himself begins.
Guru is the eternal principle of Grace, sitting astride the immensity of time, watching over all beings and guiding each one into evolution through myriad lives. Only when a person becomes ready for discipleship, the ultimate Guru appears in a human form, making it evident that it is possible to find perfection in the human body itself.
In that sense, having a Guru is not about finding the Guru through an arduous search. The Guru is never away and is working continually back stage. It is one's seekership that eventually brings forth the Guru in a physical form that one can easily relate with. Of course, the Guru is a mysterious phenomenon. In course of time, he readies the disciple to find out that the Guru on the outside is no different from his own inner-Self. From this point onwards, the disciple, though apparently still comitted to his Guru, is essentially on his own.
It is my fervent wish that all beings, including myself strengthen their seekership that helps them connect to the Guru
Thursday, April 16, 2009
Using Opportunities
THE TOUCHSTONE
When the great library of Alexandria burned, the story goes, one book was saved. But it was not a valuable book; and so a poor man, who could read a little, bought it for a few coppers.
The book wasn't very interesting, but between its pages there was something very interesting indeed. It was a thin strip of vellum on which was written the secret of the "Touchstone" !
The touchstone was a small pebble that could turn any common metal into pure gold. The writing explained that it was lying among thousands and thousands of other pebbles that looked exactly like it. But the secret was this: The real stone would feel warm, while ordinary pebbles are cold.
So the man sold his few belongings, bought some simple supplies, camped on the seashore, and began testing pebbles. He knew that if he picked up ordinary pebbles and threw them down again because they were cold, he might pick up the same pebble hundreds of times. So, when he felt one that was cold, he threw it into the sea. He spent a whole day doing this but none of them was the touchstone. Yet he went on and on this way. Pick up a pebble. Cold - throw it into the sea. Pick up another. Throw it into the sea.
The days stretched into weeks and the weeks into months. One day, however, about midafternoon, he picked up a pebble and it was warm. He threw it into the sea before he realized what he had done. He had formed such a strong habit of throwing each pebble into the sea that when the one he wanted came along, he still threw it away.!
REFLECTION
So it is with opportunity. Unless we are vigilant, it's easy to fail to recognize an opportunity when it is in hand and it's just as easy to throw it away.
Wise men make more opportunities than they find! Like an eagle, be vigilant to make use of the opportunities around you.
When the great library of Alexandria burned, the story goes, one book was saved. But it was not a valuable book; and so a poor man, who could read a little, bought it for a few coppers.
The book wasn't very interesting, but between its pages there was something very interesting indeed. It was a thin strip of vellum on which was written the secret of the "Touchstone" !
The touchstone was a small pebble that could turn any common metal into pure gold. The writing explained that it was lying among thousands and thousands of other pebbles that looked exactly like it. But the secret was this: The real stone would feel warm, while ordinary pebbles are cold.
So the man sold his few belongings, bought some simple supplies, camped on the seashore, and began testing pebbles. He knew that if he picked up ordinary pebbles and threw them down again because they were cold, he might pick up the same pebble hundreds of times. So, when he felt one that was cold, he threw it into the sea. He spent a whole day doing this but none of them was the touchstone. Yet he went on and on this way. Pick up a pebble. Cold - throw it into the sea. Pick up another. Throw it into the sea.
The days stretched into weeks and the weeks into months. One day, however, about midafternoon, he picked up a pebble and it was warm. He threw it into the sea before he realized what he had done. He had formed such a strong habit of throwing each pebble into the sea that when the one he wanted came along, he still threw it away.!
REFLECTION
So it is with opportunity. Unless we are vigilant, it's easy to fail to recognize an opportunity when it is in hand and it's just as easy to throw it away.
Wise men make more opportunities than they find! Like an eagle, be vigilant to make use of the opportunities around you.
Sunday, April 5, 2009
Failed Opportunities - A Contemplation
Recently a friend asked me the following question:
"An opportunity (relating to material world) comes one's way in normal course without any effort or initiative. One starts pursuing the opportunity and soon the door is closed. What is the teaching in this?"
The question has set me thinking. It refers to a pursuit that did not bring the desired result. Interestingly, the pursuit began when an opportunity one was not looking for on the conscious plane surfaced rather suddenly all by itself. It led to a certain involvement that eventually petered out into nothing. Naturally, the questioner is wondering as to why such a thing happened.
It is a very genuine query, which, I feel, everyone, specially a seeker, must contemplate. Here are the thoughts that arose within me out of my contemplation. I am sharing the same with you for any other thoughts that may arise.
Why do things happen the way they happen?
In spirituality, there is an undisputed rule about life. Expected or otherwise, the things that happen to us in our in lives are those that we have sought for ourselves at the level of the mind, a repository of our karmas.
The sub-conscious mind; how it controls us?
We are normally barely aware of what goes on the surface of the mind. Yet, the mind is very huge and can be compared to an iceberg. What lies below the surface is much than what is visible. We normal refer to this hidden area, below the surface, as the subconscious mind. This area holds impressions of all kinds of unfinished businesses, through our present and earlier lifetimes. Though apparently dormant, these impressions are at work. They keep transmitting their signals and continue to attract those forces of nature that will bring life’s hidden agenda to fruition. This is how the subconscious mind determines our life, without giving us any hint of what it is doing. We are held hostage to what lies at the subliminal level of the mind.
We can acquire freedom from the machinations of these latent impressions in two ways alone – by not resisting change and by intelligent interference.
Choice of Resisting vs Not-resisting the Subconscious – A practical perspective:
The uninitiated or the ignorant have no option in the matter. They succumb to whatever the latent impressions bring up. So, things and events materialize and fructify in the normal course. Sometimes, this starts lightening the carried forward baggage of the sub-conscious. It leads to a purging, which encourages evolution. At other times, while settling or resolving existing baggage, it creates other further baggage that continues to exert and make its presence felt in subtle ways bring more or newer limitations to personality of man.
Those who are initiated have two options. The first option is one of intelligent interference. The person intelligently chooses those thoughts and actions that bring silence and stability to the mind. He prefers that which will bring him to the experience of the Self. This way the hold of latent impressions gets loosened and he becomes free. The second option is of non-interference, born out of higher knowledge. In this process, one neither invites nor rejects a latent impression. Such a person does not bother about any opportunity, pursued successfully or otherwise. He simply intensifies his sadhana so that he can burn all latent impressions in the fire of yoga so that in-process Karmas are avoided. Such a person, when he has sufficiently evolved, reaches a state of choiceless-ness. He does not seek or shun anything. He simply witnesses what is happening. He has become Shiva himself.
Exploring the Sub-conscious Mind in Meditation to make the transition from Unconscious to Conscious
The mind, below the surface, is the 'chain' that is holding us back from liberation. We are not aware of it primarily because we are mostly caught up on the surface. When we begin to meditate, we start this journey within. Then we begin to explore these hidden or deeper areas of the mind. No wonder, each one of us, after he has started meditating, begins to discover new dimensions. Hidden possibilities, totally new traits, and fresh talents begin to sprout. In this journey, quite often, a meditator also starts noticing sprouting of even unsavoury things -- anger, selfishness, cowardliness, depravity in sex, or some follies.
Self-exploration is like a massive churner that first digs up and then churns out everything, precious or base. It allows all impressions to travel from the subconscious to the conscious areas of the mind.
When the impressions come up in the field of vision of the conscious mind, one's consciousness is coloured by them. Certain things may be very pleasing while others may be quite unpalatable. The key is to become a witness. If a person simply witnesses these impressions, they surface into the region of the conscious mind and are purged out.
It is part of the healing process, whereby the subconscious mind is being set free of all entanglements, hidden or otherwise. One starts becoming free.
Reacting to the Sub-conscious Mind
Here we must understand that in so far as its events are concerned, life is governed by a higher intelligence that a limited mind cannot probe. Here it must be understood that a limited mind is engaged with ‘BECOMING’, while the empty mind is established in ‘BEING’ (absorbed completely in pure awareness). Being is elusive. We touch this state each night in deep sleep but we don’t know it because our awareness is shut. Hence, to make the transition to ‘Being’ we much first be fully established in ‘Becoming’.
Futile pursuits (or even fruitful pursuits) are necessary tools used by life to educate us in our evolution. Sometimes, a futile pursuit may be sent into our lives to help us learn and inculcate the virtues of planning, focus, and execution. An improvement in these areas will help us when the next opportunity comes our way. In a way, this is to strengthen the 'BECOMING' in a positive way. Only when Becoming is strengthened sufficiently, it will be possible for one to realize its futility.
Therefore, a futile pursuit may be sent into the life a sufficiently evolved person to teach him about something still higher - the futility of all pursuit. This may engineer the final letting go - the leap into 'BEING'. This may lead to complete surrender to the divine will, where one is living in perfect choiceless-ness. He does no do anything on his own. He merely participates in what is happening around him. Each one has to contemplate what the happenings in his or her life (including futile pursuits) are indicating to him.
For the sadhaka the choice is one of sadhana. This alone will take him across.
"An opportunity (relating to material world) comes one's way in normal course without any effort or initiative. One starts pursuing the opportunity and soon the door is closed. What is the teaching in this?"
The question has set me thinking. It refers to a pursuit that did not bring the desired result. Interestingly, the pursuit began when an opportunity one was not looking for on the conscious plane surfaced rather suddenly all by itself. It led to a certain involvement that eventually petered out into nothing. Naturally, the questioner is wondering as to why such a thing happened.
It is a very genuine query, which, I feel, everyone, specially a seeker, must contemplate. Here are the thoughts that arose within me out of my contemplation. I am sharing the same with you for any other thoughts that may arise.
Why do things happen the way they happen?
In spirituality, there is an undisputed rule about life. Expected or otherwise, the things that happen to us in our in lives are those that we have sought for ourselves at the level of the mind, a repository of our karmas.
The sub-conscious mind; how it controls us?
We are normally barely aware of what goes on the surface of the mind. Yet, the mind is very huge and can be compared to an iceberg. What lies below the surface is much than what is visible. We normal refer to this hidden area, below the surface, as the subconscious mind. This area holds impressions of all kinds of unfinished businesses, through our present and earlier lifetimes. Though apparently dormant, these impressions are at work. They keep transmitting their signals and continue to attract those forces of nature that will bring life’s hidden agenda to fruition. This is how the subconscious mind determines our life, without giving us any hint of what it is doing. We are held hostage to what lies at the subliminal level of the mind.
We can acquire freedom from the machinations of these latent impressions in two ways alone – by not resisting change and by intelligent interference.
Choice of Resisting vs Not-resisting the Subconscious – A practical perspective:
The uninitiated or the ignorant have no option in the matter. They succumb to whatever the latent impressions bring up. So, things and events materialize and fructify in the normal course. Sometimes, this starts lightening the carried forward baggage of the sub-conscious. It leads to a purging, which encourages evolution. At other times, while settling or resolving existing baggage, it creates other further baggage that continues to exert and make its presence felt in subtle ways bring more or newer limitations to personality of man.
Those who are initiated have two options. The first option is one of intelligent interference. The person intelligently chooses those thoughts and actions that bring silence and stability to the mind. He prefers that which will bring him to the experience of the Self. This way the hold of latent impressions gets loosened and he becomes free. The second option is of non-interference, born out of higher knowledge. In this process, one neither invites nor rejects a latent impression. Such a person does not bother about any opportunity, pursued successfully or otherwise. He simply intensifies his sadhana so that he can burn all latent impressions in the fire of yoga so that in-process Karmas are avoided. Such a person, when he has sufficiently evolved, reaches a state of choiceless-ness. He does not seek or shun anything. He simply witnesses what is happening. He has become Shiva himself.
Exploring the Sub-conscious Mind in Meditation to make the transition from Unconscious to Conscious
The mind, below the surface, is the 'chain' that is holding us back from liberation. We are not aware of it primarily because we are mostly caught up on the surface. When we begin to meditate, we start this journey within. Then we begin to explore these hidden or deeper areas of the mind. No wonder, each one of us, after he has started meditating, begins to discover new dimensions. Hidden possibilities, totally new traits, and fresh talents begin to sprout. In this journey, quite often, a meditator also starts noticing sprouting of even unsavoury things -- anger, selfishness, cowardliness, depravity in sex, or some follies.
Self-exploration is like a massive churner that first digs up and then churns out everything, precious or base. It allows all impressions to travel from the subconscious to the conscious areas of the mind.
When the impressions come up in the field of vision of the conscious mind, one's consciousness is coloured by them. Certain things may be very pleasing while others may be quite unpalatable. The key is to become a witness. If a person simply witnesses these impressions, they surface into the region of the conscious mind and are purged out.
It is part of the healing process, whereby the subconscious mind is being set free of all entanglements, hidden or otherwise. One starts becoming free.
Reacting to the Sub-conscious Mind
Here we must understand that in so far as its events are concerned, life is governed by a higher intelligence that a limited mind cannot probe. Here it must be understood that a limited mind is engaged with ‘BECOMING’, while the empty mind is established in ‘BEING’ (absorbed completely in pure awareness). Being is elusive. We touch this state each night in deep sleep but we don’t know it because our awareness is shut. Hence, to make the transition to ‘Being’ we much first be fully established in ‘Becoming’.
Futile pursuits (or even fruitful pursuits) are necessary tools used by life to educate us in our evolution. Sometimes, a futile pursuit may be sent into our lives to help us learn and inculcate the virtues of planning, focus, and execution. An improvement in these areas will help us when the next opportunity comes our way. In a way, this is to strengthen the 'BECOMING' in a positive way. Only when Becoming is strengthened sufficiently, it will be possible for one to realize its futility.
Therefore, a futile pursuit may be sent into the life a sufficiently evolved person to teach him about something still higher - the futility of all pursuit. This may engineer the final letting go - the leap into 'BEING'. This may lead to complete surrender to the divine will, where one is living in perfect choiceless-ness. He does no do anything on his own. He merely participates in what is happening around him. Each one has to contemplate what the happenings in his or her life (including futile pursuits) are indicating to him.
For the sadhaka the choice is one of sadhana. This alone will take him across.
Friday, March 6, 2009
Lessons for the Teacher
I began to meditate in 1990. About a year later, at my Guru’s ashram, I was given the seva of teaching meditation. Given the fact that I myself was relatively new to the practice, I was not sure of any success as a teacher. However, I had underestimated the power of Grace.
The teaching sessions at the Ashram went off quite smoothly. I began to grow in confidence. Within the next one year, I started introducing meditation to my office colleagues (at Mumbai, India). This brush with the energies of group meditations has been quite rewarding.
In 1991, my office had a group of lady staff members, pursuing spiritual practices. They had the same Guru. Bound by this fellowship, they would come together in the office every day during lunch recess to study scriptures and to meditate. Once or twice, I joined their sessions and they did mine. Then the requirements of work took me away from Mumbai. The contact was severed.
I returned to Mumbai about a year back. One day, I happened to meet one of these ladies at the office. She filled me in on her group. The Guru had passed away and was no longer there in the physical body to guide them. Several members of the group, including the one who lead them, had retired from service. Some members had been transferred to work at offices in other locations within Mumbai. These developments had forced abandonment of the daily satsang. Yet, the group had largely remained cohesive. Those members, who could, met for four-five hours of practices one Saturday each month at some place of choice.
My contact with the group having been renewed, soon they invited me to lead them into meditation at a get-together they had organized within the office. It was nice to meet them. A few months later, once again they invited me in.
This time, I encouraged them to speak about issues relevant to their sadhana. We dealt with several questions. How do they feel about their sadhana? Where do they think it is leading them? What issues or behavioural patterns they feel they have to work on? How to evaluate the inner work, carried on by the awakened energy? How to deal with the physical absence of the Guru? And so on………
Very soon a significant issue with many came to the fore. The ladies were being bogged down by their own judgment about some undesirables they were not able to let go. They were unhappy that their sadhana had done little to help them in getting rid of unwanted thoughts or habit patterns. Also, just because they were focused on areas of want, they were overlooking those of abundance, specially the wonderful transformation that was all too evident in their lives and did indicate great progress through inner work.
In the course of discussion, I deliberately played the facilitator, allowing others to change focus so that they begin to look for and appreciate the positives. Gradually, a change began to be felt. The general demeanor of the participants was changing perceptibly. Faces began to lighten up more and more with hope and self-belief.
This discussion had consumed considerable time. So, I suggested that we had had a “discussion satsang” and we could call it a day. However, the ladies weren’t ready to forego meditation. Looking for an swift way out, I thought I would give them a short visualization for healing and be done with it.
I began giving instructions accordingly, beginning with a breath awareness induced limb by limb relaxation starting from toes upwards. I was half way through, when I began to feel a great buildup of energy within. It started taking hold of me. The instructions, I was giving thus far, had to stop.
Suddenly, a suggestion for a different kind of dharana (concentration) and meditation began to take shape within me. It was about meditation on the Guru’s form (by identifying the one’s body with that of the Guru). Instructions began to form in my mind spontaneously. I went ahead with the flow and started articulating whatever came up.
It began with the awareness of the toes. The mantra “Om Guru Om” had to be repeated silently with the suggestion that the toes were no longer ours but those of the Guru. Limb by limb this visualization was carried forward with silent repetition of the mantra. Eventually, we reached the crown of the head.
Normally, I would have stopped at that and would have let the ladies meditate on the inner silence arising out of this identification with the Guru’s form. But, this did not happen.
New instructions began to came forth. These were about visualization of a very private and intimate meeting with the Guru, seated comfortably on a lovely chair in the cave of the heart. Everyone was taken through the steps of this process slowly – welcoming the Guru, seating the Guru in the chair, offering the most loving service to the Guru, and sharing with the Guru the innermost secrets, feelings and gratitude. I asked each one to sit in silence and listen if the Guru had any words of advice, instruction and benediction; and, let the words sink in.
Perhaps at this point the instructions stopped. We were in an office hall. Outside, there was some conversation. Once in while voices could be heard. But, we were engulfed by a pool of silence. We sat quietly, each one deeply absorbed in the silent company of the inner Guru.
After a while, I softly guided the ladies into regaining body consciousness. I too was brought out by my own voice. I looked at my watch. Only thn I realized that meditation had lasted almost 50 minutes. Even after everyone had opened their eyes, an unseen curtain of silence hung over us. No one was willing to speak. It took quite a while before we spoke out.
This experience was a strong reminder to me of how the inner Guru guides from within. My ‘limited’ mind had conjured up a concept of the meditation I needed to give those ladies that day. Obviously, the inner Guru thought otherwise. He acted decisively and with grace, compelling me to fall in line and change course. What eventually took place was hugely more enjoyable. The Guru had used me as an instrument. What a splendid blow to any sense of doership that I might have had.
There was another teaching that came to me strongly from this experience. I had gone to these ladies as a ‘teacher’ – ‘somebody’ who would help them ‘receive’ ‘something’. These ladies were surely low on intellectual content. But, they were certainly very high on love for spiritual life, simplicity, purity and receptivity. This had largely engineered the experience that had befallen me.
And, lo and behold, the teacher had become the taught.
Ladies! My heartfelt salutations to each one of you!!.
This is the greatness of a satsang (company of the Truth). It allows one to discover his or her better part in the most inscrutable ways.
The teaching sessions at the Ashram went off quite smoothly. I began to grow in confidence. Within the next one year, I started introducing meditation to my office colleagues (at Mumbai, India). This brush with the energies of group meditations has been quite rewarding.
In 1991, my office had a group of lady staff members, pursuing spiritual practices. They had the same Guru. Bound by this fellowship, they would come together in the office every day during lunch recess to study scriptures and to meditate. Once or twice, I joined their sessions and they did mine. Then the requirements of work took me away from Mumbai. The contact was severed.
I returned to Mumbai about a year back. One day, I happened to meet one of these ladies at the office. She filled me in on her group. The Guru had passed away and was no longer there in the physical body to guide them. Several members of the group, including the one who lead them, had retired from service. Some members had been transferred to work at offices in other locations within Mumbai. These developments had forced abandonment of the daily satsang. Yet, the group had largely remained cohesive. Those members, who could, met for four-five hours of practices one Saturday each month at some place of choice.
My contact with the group having been renewed, soon they invited me to lead them into meditation at a get-together they had organized within the office. It was nice to meet them. A few months later, once again they invited me in.
This time, I encouraged them to speak about issues relevant to their sadhana. We dealt with several questions. How do they feel about their sadhana? Where do they think it is leading them? What issues or behavioural patterns they feel they have to work on? How to evaluate the inner work, carried on by the awakened energy? How to deal with the physical absence of the Guru? And so on………
Very soon a significant issue with many came to the fore. The ladies were being bogged down by their own judgment about some undesirables they were not able to let go. They were unhappy that their sadhana had done little to help them in getting rid of unwanted thoughts or habit patterns. Also, just because they were focused on areas of want, they were overlooking those of abundance, specially the wonderful transformation that was all too evident in their lives and did indicate great progress through inner work.
In the course of discussion, I deliberately played the facilitator, allowing others to change focus so that they begin to look for and appreciate the positives. Gradually, a change began to be felt. The general demeanor of the participants was changing perceptibly. Faces began to lighten up more and more with hope and self-belief.
This discussion had consumed considerable time. So, I suggested that we had had a “discussion satsang” and we could call it a day. However, the ladies weren’t ready to forego meditation. Looking for an swift way out, I thought I would give them a short visualization for healing and be done with it.
I began giving instructions accordingly, beginning with a breath awareness induced limb by limb relaxation starting from toes upwards. I was half way through, when I began to feel a great buildup of energy within. It started taking hold of me. The instructions, I was giving thus far, had to stop.
Suddenly, a suggestion for a different kind of dharana (concentration) and meditation began to take shape within me. It was about meditation on the Guru’s form (by identifying the one’s body with that of the Guru). Instructions began to form in my mind spontaneously. I went ahead with the flow and started articulating whatever came up.
It began with the awareness of the toes. The mantra “Om Guru Om” had to be repeated silently with the suggestion that the toes were no longer ours but those of the Guru. Limb by limb this visualization was carried forward with silent repetition of the mantra. Eventually, we reached the crown of the head.
Normally, I would have stopped at that and would have let the ladies meditate on the inner silence arising out of this identification with the Guru’s form. But, this did not happen.
New instructions began to came forth. These were about visualization of a very private and intimate meeting with the Guru, seated comfortably on a lovely chair in the cave of the heart. Everyone was taken through the steps of this process slowly – welcoming the Guru, seating the Guru in the chair, offering the most loving service to the Guru, and sharing with the Guru the innermost secrets, feelings and gratitude. I asked each one to sit in silence and listen if the Guru had any words of advice, instruction and benediction; and, let the words sink in.
Perhaps at this point the instructions stopped. We were in an office hall. Outside, there was some conversation. Once in while voices could be heard. But, we were engulfed by a pool of silence. We sat quietly, each one deeply absorbed in the silent company of the inner Guru.
After a while, I softly guided the ladies into regaining body consciousness. I too was brought out by my own voice. I looked at my watch. Only thn I realized that meditation had lasted almost 50 minutes. Even after everyone had opened their eyes, an unseen curtain of silence hung over us. No one was willing to speak. It took quite a while before we spoke out.
This experience was a strong reminder to me of how the inner Guru guides from within. My ‘limited’ mind had conjured up a concept of the meditation I needed to give those ladies that day. Obviously, the inner Guru thought otherwise. He acted decisively and with grace, compelling me to fall in line and change course. What eventually took place was hugely more enjoyable. The Guru had used me as an instrument. What a splendid blow to any sense of doership that I might have had.
There was another teaching that came to me strongly from this experience. I had gone to these ladies as a ‘teacher’ – ‘somebody’ who would help them ‘receive’ ‘something’. These ladies were surely low on intellectual content. But, they were certainly very high on love for spiritual life, simplicity, purity and receptivity. This had largely engineered the experience that had befallen me.
And, lo and behold, the teacher had become the taught.
Ladies! My heartfelt salutations to each one of you!!.
This is the greatness of a satsang (company of the Truth). It allows one to discover his or her better part in the most inscrutable ways.
Wednesday, March 4, 2009
Rumi likens a Human Being to a Guest House
A friend sent me the following lines from Rumi, the great poet, saint, teacher and philosopher. These lines, bring up a tremendous perspetive, full of hope, acceptance and wisdom. Read and let the words sink in:
~ Rumi ~
THE GUEST HOUSE
This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness
comes as an unexpected visitor.
Welcome and entertain them all!
Even if they're a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.
Be grateful for whoever comes,
because each has been sent
as a guide from beyond.
~ Rumi ~
Sunday, March 1, 2009
Beyond Chiranjeevis
In the preceding post I had responded to a friend with a question about Hanuman as a Chirnajeevi. He accessed various sources about information in the matter and found it to be too diverse. Eventually, he came around to the view that instead of getting involved with such diversity it is certainly a better option to seek knowledge of the Self that is surely eternal .
This is what this friend wrote to me a few days back:
You may want to read the following if you are interested in learning more about Chiranjeevis : CiranjivasThey are extremely long-lived persons (ciran - long, jiva - life). Monier-Williams dictionary on p. 1157 (MBh 3.11262-3.13231, Ramayana 2, Brhad-samhita of Varaha Mihira) lists eight - Markandeya Rsi plus the following seven (does that mean that the original Chiranjeevis were actually seven?):
asvatthama balir vyaso hanumans ca bibhisanahkrpah parasuramas ca saptaite ciranjivinah.
Asvatthama, Vyasa, Krpa, Parasurama are future saptarsis (SB 8.13.15-16), Bali is next Indra (SB 8.13.12,17, Garuda Purana 1.87.36), Hanuman was blessed by Brahma to live as long as him (Ramayana, Brhad-bhagavatamrta 1.4.41 - he is always free from old age and death), Bibhisana was blessed by Rama to live for one kalpa (SB 9.10.32).Other famous ciranjivas Jambavan: Rksaraja, or the king of rksas (bears/monkeys). (SB 8.21.8, Ramayana) Born from Brahma. With his army of rksas aided Rama in His invasion of Lanka and later fought with Krsna over the Syamantaka gem. (SB 10.56)Devapi: Elder brother of Santanu who retired to the forest and thus Santanu became a king. He took to the path of mystic yoga, lives in Kalapa-grama and will revive the Soma (Candra) dynasty in the next Satya-yuga. (SB 9.22.16-19)Maru: A king of the Iksvaku dynasty, the father of Prasusruta and son of Sighra. He had become "ciranjivi" (immortal) by his yogic power. He will revive the ksatriya race of Surya vamsa in the next Satya-yuga. In the meantime he lives in Kalapa-grama (SB 9.12.6).Seven sages (saptarsis) are also very long-living - they must live for at least one manvantara during which they hold their posts. Current are Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni, and Bharadvaja. (SB 8.13.5, 9.16.24p.) Future (in 8th manvantara) will be Galava, Diptiman, Parasurama, Asvatthama, Krpa, Rsyasrnga, Vyasadeva. (SB 8.13.15, similar to Garuda Purana 1.87.34) Galava is a son or disciple of Visvamitra. Identity of Diptiman is not clear as there are more persons with this name in sastras. Parasurama lives on Mahendra Parvata. (SB 9.16.26)
I found this verse quoted in the Vacaspatyam Sanskrit-Sanskrit dictionary under the entry "cirajivin". The reference there is a little unclear, because it says "markandeye" and then proceeds to quote that verse and then refers to a scripture of the name Tithy-adi-tantra. The confusing thing here is that "markandeye" would mean "in the Markandeya Purana". It could also be that the Tithyaditantra is quoting the Markandeya P. Unfortunately I cannot identify the verse in my Markandeya P., because my copy is lacking the first couple of pages in its sloka index. However, in the Sabdakalpadruma, the entry "ciranjivi", gives a list of eight names, the first of which is Markandeya, and then refers to the Tithyaditantra. Boehtlingk (St. Petersburg dictionary), also gives eight names and refers to both Sabdakalpadruma and Tithyaditantra. Tithyaditantra would therefore be the safest reference and it also means that the verse is not from the Mahabharata, because that would have been known to the compilers of those dictionaries.
Puranic Encyclopedia:Ciranjiv (One who has no death). When the Pandavas were in exile in the forests sage Markandeya tells many stories to Dharmaputra to console him in his sad plight. The Pandavas asked Markandeya whether he knew of anybody living before him. Then the sage said, "In times of old Indradyumna, an ascetic king (rajarsi), fell down from heaven when he fell short of his accumulated 'punya'. Sorrowfully he came to me and asked me whether I knew him. I replied in the negative adding that perhaps Pravirakarna, an owl living on the top of the Himalayas, might know him since he was older than me. At once Indradyumna became a horse and taking me on its back approached the owl living in the Himalayas. The owl also could not remember Indradyumna but directed him to a stork named Nadijamgha who was older than the owl. The ascetic king took me then to the Indradyumna lake where the stork lived. The stork also could not find the identity of Indradyumna. Perhaps, he said, that a tortoise of name Akupara living in that same lake might know him. We then approached the tortoise and inquired whether he knew Indradyumna. The tortoise sat in meditation for some time and then weeping profusely and shaking like a leaf stood bowing respectfully and said, "How can I remain without knowing him? There are several monuments of the useful work done by him here. This very lake is of his making. This came into existence by the march of the cows he gave away to the people". The moment the tortoise finished speaking, a chariot appeared from heaven to take the king away. The king after leaving me and the owl in their proper places ascended to heaven in the chariot.
Ciranjivi. The name of a crow, a character in the 'Pancatantra'. (See under Meghavarna).Meghavarna is a crow, character in a story of Pancatantra.Bhusunda. A dispassionate and large-hearted crow. The residence of this crow was a kalpavrksa standing on a beautiful peak surrounded by luxuriant vegetation in the north-eastern corner of Mahameru. There were numerous bird-nests on the southern branch of that kalpavrksa. In one of them lived this centuries-old bird. She spoke with sage Vasistha about history. (Jnana Vasistha, Bhusundopakhyana)
Moral(s) of the story: 1. Let's not get hung up on the exact number of Chiranjeevis.
Our mythology and Puranas sometimes provide contradictory information. However, since I have a lot of faith in Swami Shivananda, I personally would accept the number seven with regards to the number of Chiranjeevis.
A similar controversy exists about the Saptarishis. Their names would slightly vary from Purana to Purana. 2. If we identfiy with the soul, which is our true being, instead of our physical bodies or our minds, we are all immortal, anyway, so why get hung up on Chiranjeevis?
All you have to do is to read Geeta and you would understand what I am talking about.
This is what this friend wrote to me a few days back:
You may want to read the following if you are interested in learning more about Chiranjeevis : CiranjivasThey are extremely long-lived persons (ciran - long, jiva - life). Monier-Williams dictionary on p. 1157 (MBh 3.11262-3.13231, Ramayana 2, Brhad-samhita of Varaha Mihira) lists eight - Markandeya Rsi plus the following seven (does that mean that the original Chiranjeevis were actually seven?):
asvatthama balir vyaso hanumans ca bibhisanahkrpah parasuramas ca saptaite ciranjivinah.
Asvatthama, Vyasa, Krpa, Parasurama are future saptarsis (SB 8.13.15-16), Bali is next Indra (SB 8.13.12,17, Garuda Purana 1.87.36), Hanuman was blessed by Brahma to live as long as him (Ramayana, Brhad-bhagavatamrta 1.4.41 - he is always free from old age and death), Bibhisana was blessed by Rama to live for one kalpa (SB 9.10.32).Other famous ciranjivas Jambavan: Rksaraja, or the king of rksas (bears/monkeys). (SB 8.21.8, Ramayana) Born from Brahma. With his army of rksas aided Rama in His invasion of Lanka and later fought with Krsna over the Syamantaka gem. (SB 10.56)Devapi: Elder brother of Santanu who retired to the forest and thus Santanu became a king. He took to the path of mystic yoga, lives in Kalapa-grama and will revive the Soma (Candra) dynasty in the next Satya-yuga. (SB 9.22.16-19)Maru: A king of the Iksvaku dynasty, the father of Prasusruta and son of Sighra. He had become "ciranjivi" (immortal) by his yogic power. He will revive the ksatriya race of Surya vamsa in the next Satya-yuga. In the meantime he lives in Kalapa-grama (SB 9.12.6).Seven sages (saptarsis) are also very long-living - they must live for at least one manvantara during which they hold their posts. Current are Kasyapa, Atri, Vasistha, Visvamitra, Gautama, Jamadagni, and Bharadvaja. (SB 8.13.5, 9.16.24p.) Future (in 8th manvantara) will be Galava, Diptiman, Parasurama, Asvatthama, Krpa, Rsyasrnga, Vyasadeva. (SB 8.13.15, similar to Garuda Purana 1.87.34) Galava is a son or disciple of Visvamitra. Identity of Diptiman is not clear as there are more persons with this name in sastras. Parasurama lives on Mahendra Parvata. (SB 9.16.26)
I found this verse quoted in the Vacaspatyam Sanskrit-Sanskrit dictionary under the entry "cirajivin". The reference there is a little unclear, because it says "markandeye" and then proceeds to quote that verse and then refers to a scripture of the name Tithy-adi-tantra. The confusing thing here is that "markandeye" would mean "in the Markandeya Purana". It could also be that the Tithyaditantra is quoting the Markandeya P. Unfortunately I cannot identify the verse in my Markandeya P., because my copy is lacking the first couple of pages in its sloka index. However, in the Sabdakalpadruma, the entry "ciranjivi", gives a list of eight names, the first of which is Markandeya, and then refers to the Tithyaditantra. Boehtlingk (St. Petersburg dictionary), also gives eight names and refers to both Sabdakalpadruma and Tithyaditantra. Tithyaditantra would therefore be the safest reference and it also means that the verse is not from the Mahabharata, because that would have been known to the compilers of those dictionaries.
Puranic Encyclopedia:Ciranjiv (One who has no death). When the Pandavas were in exile in the forests sage Markandeya tells many stories to Dharmaputra to console him in his sad plight. The Pandavas asked Markandeya whether he knew of anybody living before him. Then the sage said, "In times of old Indradyumna, an ascetic king (rajarsi), fell down from heaven when he fell short of his accumulated 'punya'. Sorrowfully he came to me and asked me whether I knew him. I replied in the negative adding that perhaps Pravirakarna, an owl living on the top of the Himalayas, might know him since he was older than me. At once Indradyumna became a horse and taking me on its back approached the owl living in the Himalayas. The owl also could not remember Indradyumna but directed him to a stork named Nadijamgha who was older than the owl. The ascetic king took me then to the Indradyumna lake where the stork lived. The stork also could not find the identity of Indradyumna. Perhaps, he said, that a tortoise of name Akupara living in that same lake might know him. We then approached the tortoise and inquired whether he knew Indradyumna. The tortoise sat in meditation for some time and then weeping profusely and shaking like a leaf stood bowing respectfully and said, "How can I remain without knowing him? There are several monuments of the useful work done by him here. This very lake is of his making. This came into existence by the march of the cows he gave away to the people". The moment the tortoise finished speaking, a chariot appeared from heaven to take the king away. The king after leaving me and the owl in their proper places ascended to heaven in the chariot.
Ciranjivi. The name of a crow, a character in the 'Pancatantra'. (See under Meghavarna).Meghavarna is a crow, character in a story of Pancatantra.Bhusunda. A dispassionate and large-hearted crow. The residence of this crow was a kalpavrksa standing on a beautiful peak surrounded by luxuriant vegetation in the north-eastern corner of Mahameru. There were numerous bird-nests on the southern branch of that kalpavrksa. In one of them lived this centuries-old bird. She spoke with sage Vasistha about history. (Jnana Vasistha, Bhusundopakhyana)
Moral(s) of the story: 1. Let's not get hung up on the exact number of Chiranjeevis.
Our mythology and Puranas sometimes provide contradictory information. However, since I have a lot of faith in Swami Shivananda, I personally would accept the number seven with regards to the number of Chiranjeevis.
A similar controversy exists about the Saptarishis. Their names would slightly vary from Purana to Purana. 2. If we identfiy with the soul, which is our true being, instead of our physical bodies or our minds, we are all immortal, anyway, so why get hung up on Chiranjeevis?
All you have to do is to read Geeta and you would understand what I am talking about.
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