............"EVERYBODY EXISTS,ONLY A FEW LIVE.TO LIVE ,YOU SHOULD HAVE AN IDEAL"
-SWAMI CHINMAYANANDAJI
Monday, August 17, 2009
Sunday, August 2, 2009
I SEE YOU
This humble self had to spend a few days in an Intensive Care Unit of a hospital following a surgery.By the grace of Poojya Gurudev,the whole period of 34 days spent in hospital in general,and the 5 days spent in ICU in particular,provided an opportunity to reflect over what has been read and heard in the past.What is given in the following paragraph is a summary of what I felt about ICU.
As indicated by the title,the short form when expanded becomes "I see you".Each of the three terms is very valuable and the idea conveyed is philosophically very important.The whole idea behind the four great statements or mahavakyas-Jiva-Brahma unity-the essence of Vedanta Philosophy can be traced in the statement.
The first term 'I' stands for the Jiva.What is Jiva?The Absolute Reality or Brahman or Atma caught up in the Body-Mind-Intellect(BMI) complex is called Jiva(Perceiver-Feeler-Thinker).By the influence of the latent power in Brahman,Maya,the existence of 'I' as a separate entity is felt and the sense of doer-enjoyership starts ruling the Jiva,causing total forgetfulness of real Self.The inherent vasanas alone constitute the basis for the very inception of the jivahood and it is expressing itself through the three types of bodies(gross,subtle and causal) in three states of consciousness(Jagrat,Swapna and Sushupti) to extinguish the Prarabdhakarmas.However,actions that are born out of ego centric desires("No Act is an orphan,there is father desire behind it"-says Poojya Gurudev) give rise to further vasanas which are again added to Sanchita Karmas in the form of Agami Karmas.There is thus no liberation from the whirlpool,of karma as long as there is "I-ness" pervading throughout.For all practical purposes,Iam 'so and so', father,mother...etc.etc.A reply to the question 'who are you?' is given by me according to the one who ask the question,context,time etc.That means,there is no definite or constant answer to the question.The routine answers given normally,such as 'Iam so and so','Iam the wife of ......etc.refer to my name or status or position only and not to the real 'I'.In order to understand the real 'I',the whole Vedanta philosophy points out,we have to transcend all these conditions or relations and trace to that 'I' which was there,which is there and which will be there.This is the teaching of Vedanta Philosophy.However,as long as we are having only our normal vision,this is not experienced.The basic steps of sadhana therefore contemplate introspection to find out the real 'I' in me.
The term 'You" stands for anybody or anything other than 'I'.Taking myself as a separate unit,everything else is 'foreign' to me. The sense of 'otherness' is strengthened by my growing 'I-ness'.The more the 'I-ness',the more the 'You-ness' also.Even viewed at a very ordinary level,we can understand that there is very close relation between 'I' and 'You'.Please recall the terms 'Mamaka' and 'Pandava' in the first verse of first chapter of the Gita.The failure to appreciate the unity or identity between 'I' and 'You' leads to the sense of different and all consequent good or bad experience,pains or pleasures etc.
'See' stands for the term 'Pasya' in Sanskrit.When the terms 'See' or 'Know' are used in philosophical contexts,they contain a richer meaning.Here seeing is the real experience -direct,immediate experience or Aparokshanubhuti of a 'Seer'.Here perception is not observation because perception takes place only at superficial levels.We can claim to have known something only when we see the reality behind it-the Absolute Truth which is totally devoid of any colours attributed to it by us.Then only we can 'call a spade a spade'.Therefore when I say 'I See You' ,the real meaning is that I understood fully 'Who Iam' and 'Who You are'.
When we consider it at a still higher level,it can be seen to convey the same meaning as is conveyed by 'Tat Twam Asi'.Here 'I' stand for 'Twam','You' for 'Tat' and 'See' for 'Asi'.When we evolve to some philosophical levels,we understand that we are Jivas and there is one God-Iswara-who is THE cause for the origin maintenance and dissolution of the whole universe of which we are also parts.There is thus a sense of duality(Dwaitabhava)because I,the Jiva and God the Supreme(You) are recognized as separate entities.The evolution of knowledge is complete only when we are able to experience Adwaitabhava(Unity) or 'Aham Brahmasmi',(Iam Brahman,the Absolute Truth or Supreme Reality) and the pointer thereto is 'Tat Twam Asi'.Therefore the whole idea behind the Mahavakya 'Tat Twam Asi' which is the sum total of Vedantic principles,is conveyed through the statement 'I See You'.
What is given above is only a vague picture of what flickered through the mental panorama of this humble self.If there is anything new or interesting it is attributable to the Grace and Blessings of Poojya Gurudev,who was and who is the sole light guiding us,now and ever.If there is anything boring or against common sense or accepted philosophical principles,the mistake may be traced to this Jiva and may kindly be excused.
HARI OM TAT SAT! JAI GURUDEV!
Posted by A.K.Prabhakar at 9:14 AM 0 comments
As indicated by the title,the short form when expanded becomes "I see you".Each of the three terms is very valuable and the idea conveyed is philosophically very important.The whole idea behind the four great statements or mahavakyas-Jiva-Brahma unity-the essence of Vedanta Philosophy can be traced in the statement.
The first term 'I' stands for the Jiva.What is Jiva?The Absolute Reality or Brahman or Atma caught up in the Body-Mind-Intellect(BMI) complex is called Jiva(Perceiver-Feeler-Thinker).By the influence of the latent power in Brahman,Maya,the existence of 'I' as a separate entity is felt and the sense of doer-enjoyership starts ruling the Jiva,causing total forgetfulness of real Self.The inherent vasanas alone constitute the basis for the very inception of the jivahood and it is expressing itself through the three types of bodies(gross,subtle and causal) in three states of consciousness(Jagrat,Swapna and Sushupti) to extinguish the Prarabdhakarmas.However,actions that are born out of ego centric desires("No Act is an orphan,there is father desire behind it"-says Poojya Gurudev) give rise to further vasanas which are again added to Sanchita Karmas in the form of Agami Karmas.There is thus no liberation from the whirlpool,of karma as long as there is "I-ness" pervading throughout.For all practical purposes,Iam 'so and so', father,mother...etc.etc.A reply to the question 'who are you?' is given by me according to the one who ask the question,context,time etc.That means,there is no definite or constant answer to the question.The routine answers given normally,such as 'Iam so and so','Iam the wife of ......etc.refer to my name or status or position only and not to the real 'I'.In order to understand the real 'I',the whole Vedanta philosophy points out,we have to transcend all these conditions or relations and trace to that 'I' which was there,which is there and which will be there.This is the teaching of Vedanta Philosophy.However,as long as we are having only our normal vision,this is not experienced.The basic steps of sadhana therefore contemplate introspection to find out the real 'I' in me.
The term 'You" stands for anybody or anything other than 'I'.Taking myself as a separate unit,everything else is 'foreign' to me. The sense of 'otherness' is strengthened by my growing 'I-ness'.The more the 'I-ness',the more the 'You-ness' also.Even viewed at a very ordinary level,we can understand that there is very close relation between 'I' and 'You'.Please recall the terms 'Mamaka' and 'Pandava' in the first verse of first chapter of the Gita.The failure to appreciate the unity or identity between 'I' and 'You' leads to the sense of different and all consequent good or bad experience,pains or pleasures etc.
'See' stands for the term 'Pasya' in Sanskrit.When the terms 'See' or 'Know' are used in philosophical contexts,they contain a richer meaning.Here seeing is the real experience -direct,immediate experience or Aparokshanubhuti of a 'Seer'.Here perception is not observation because perception takes place only at superficial levels.We can claim to have known something only when we see the reality behind it-the Absolute Truth which is totally devoid of any colours attributed to it by us.Then only we can 'call a spade a spade'.Therefore when I say 'I See You' ,the real meaning is that I understood fully 'Who Iam' and 'Who You are'.
When we consider it at a still higher level,it can be seen to convey the same meaning as is conveyed by 'Tat Twam Asi'.Here 'I' stand for 'Twam','You' for 'Tat' and 'See' for 'Asi'.When we evolve to some philosophical levels,we understand that we are Jivas and there is one God-Iswara-who is THE cause for the origin maintenance and dissolution of the whole universe of which we are also parts.There is thus a sense of duality(Dwaitabhava)because I,the Jiva and God the Supreme(You) are recognized as separate entities.The evolution of knowledge is complete only when we are able to experience Adwaitabhava(Unity) or 'Aham Brahmasmi',(Iam Brahman,the Absolute Truth or Supreme Reality) and the pointer thereto is 'Tat Twam Asi'.Therefore the whole idea behind the Mahavakya 'Tat Twam Asi' which is the sum total of Vedantic principles,is conveyed through the statement 'I See You'.
What is given above is only a vague picture of what flickered through the mental panorama of this humble self.If there is anything new or interesting it is attributable to the Grace and Blessings of Poojya Gurudev,who was and who is the sole light guiding us,now and ever.If there is anything boring or against common sense or accepted philosophical principles,the mistake may be traced to this Jiva and may kindly be excused.
HARI OM TAT SAT! JAI GURUDEV!
Posted by A.K.Prabhakar at 9:14 AM 0 comments
RAMAYANA SAPTHAHAM
ADHYATMA RAMAYANA SAPTAHAM OF A.K.PRABHAKAR TO BE HELD AT PARTHASARATHY TEMPLE,GURUVAYOOR FROM 02-08-2009 TO 09-08-2009.SOLICIT PRAYERS AND BLESSINGS.
Monday, July 27, 2009
പ്രാര്ത്ഥന
പാരുഷ്യമേറുന്ന വാക്കുകളൊന്നുമേ
എന്നുടെനാവില് വരാതെയിരിക്കുവാന്
കാരുണ്യമേറുന്ന നിന്നോടിതുമാത്രം
എന്നുടെപ്രാര്ത്ഥന!ശ്രീഗുരോചിന്മയ!
എന്നുടെനാവില് വരാതെയിരിക്കുവാന്
കാരുണ്യമേറുന്ന നിന്നോടിതുമാത്രം
എന്നുടെപ്രാര്ത്ഥന!ശ്രീഗുരോചിന്മയ!
Friday, July 24, 2009
ഉദകക്രിയ
മനസ്സെന്ന നദി-
ചിന്തകളാകുന്ന വെള്ളം-
ബുദ്ധിയാകുന്ന കരകള്-
ചിന്തകളാകുന്ന വെള്ളം-
ബുദ്ധിയാകുന്ന കരകള്-
ജീവനെന്ന ഞാന്,ബുദ്ധിയാകുന്ന കരയില് നിന്ന്,മനസ്സാകുന്ന നദിയിലിറങ്ങി,ചിന്തകളാകുന്ന വെള്ളംകൊണ്ട്,പൂജ്യഗുരുദേവന്റെ കാര്മ്മികത്വത്തില്,എന്റെ വാസനകളുടെ ഉദകക്രിയ ചെയ്യുന്നു.
ഗുരുദക്ഷിണ?
ശേഷിച്ച വാസനകളും ആഗ്രഹങ്ങളും സങ്കല്പങ്ങളും ശരീരത്രയമെന്ന വെറ്റിലയില് വെച്ച് പഞ്ചപ്രാണങ്ങളാകുന്ന പാക്കും പുണ്യപാപങ്ങളാകുന്ന നാണയങ്ങളും ചേര്ത്ത് അവിടത്തെ പാദങ്ങളില് വെച്ച് സാഷ്ടാംഗപ്രണാമങ്ങള്.
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