This article is taken from Swami Viditatmananda's Commentary on Atmasatkam Verse 3
When the very presence or thought of someone or something makes us unhappy, it implies a relationship of aversion or dvesa. On the other hand, if we are comfortable or happy in the presence of that person or object, it implies attachment or raga. Our lives are based on raga and dvesa. We are bound by our likes and dislikes. We do not pay attention to how our minds become influenced and, therfore, our mind slips unaware into liking certain things to such an extent that we cannot do without them. Similarly, the mind starts disliking other things and hating others to such an extent that we cannot stand them. The mind picks up all these likes and dislikes inadvertently. We are born with a tendency to have likes and dislikes. These likes and dislikes are binding. The mind falls into a habitual pattern of constantly thinking either of something that it likes or something that it dislikes. This pattern emerges when something bothers you or when when you are missing something. The acharyas (gurus) say that the likes and dislikes both belong to the mind and not to the Self. I am neither the one who likes nor the one who dislikes; I have no likes or dislikes.
This teaching is useful, particularly when the mind becomes sad. That is when the knowledge of Vedanta (Self knowledge)becomes most useful. Even so, it should also be applied when the mind becomes happy. However, when we are happy, we don't pay attention to the mind. What can make us happy, can also make us sad. When we empower something to make us happy, we are also empowering it to make us sad. It is we who inadvertently empower the world to make us happy or unhappy. It is for us to extricate ourselves from this by recognizing that these likes and dislikes do not belong to the Self.
Tuesday, May 3, 2011
Monday, September 6, 2010
Meditation Prayer
As a limited individual, I invoke the Lord’s help and grace by an act of prayer. Being based on one’s will, prayer is an action. It is an act invoking grace as well as a simple autosuggestion. As I sit in meditation, relaxed, I offer a prayer to the Lord whom I invoke in any given form and in any given name.
I pray:
O Lord, may I have the maturity to accept gracefully what I cannot change, may I have the will and effort to change what I can; and have the wisdom to know the difference between what I can and cannot change.
I cannot change my childhood, my parentage, my entire past. What has already happened in my life, I cannot change. What has happened has happened and I cannot do anything about it. On the basis of what has happened, I have nothing to regret. I have no reason to be sad, depressed or angry. I drop my anguish for what has happened. I accept gracefully whatever has happened in my life.
May I not victimize myself by subjecting myself to the past. Let me see clearly that I cannot alter what has happened. May I not have any regret, sadness or agitation on this count. Let me recognize very clearly thoughts about the past that I cannot change so that I can accept the past for what it is. Let me be aware of whatever I can change. Let this be very clear to me. let there be no doubt. Let me not waste my power and time trying to change what I cannot change. Trying to change what I cannot, leaves me so powerless, helpless and impoverished, that I cannot bring about the change that needs changing.
There are a lot things that I can change. I seek the strength of will and the ability to make proper, adequate effort to change. I do not waste my time trying to change what I cannot change; nor do I want to waste my time putting up with unhealthy situations that I can change. The difference between the two -- what I can and cannot change is not easy to distinguish. It takes wisdom for which I again invoke your grace.
O Lord, may I enjoy, have, the maturity to accept gracefully what I cannot change, the will and effort to change what I can, and the wisdom to know the difference.
I am just awake, alive to what has happened at this moment. I lay down my will, my choice. I am just awake to the moment. Moment to moment, my being aware of the moment does not fluctuate. My being aware of the moment is an abiding, lasting, ever-present fact. My being aware is not in fits and starts. It is a presence, a presence which is always present.
What I am aware of at this moment is unique. The object changes; even these words are never the same. At this moment, a given word, a sentence, a sound or an object changes. My being aware of what happens at this moment is not by my choice. I am aware because I am an awareful presence. Free from memory, I am an awareful presence.
I pray:
O Lord, may I have the maturity to accept gracefully what I cannot change, may I have the will and effort to change what I can; and have the wisdom to know the difference between what I can and cannot change.
I cannot change my childhood, my parentage, my entire past. What has already happened in my life, I cannot change. What has happened has happened and I cannot do anything about it. On the basis of what has happened, I have nothing to regret. I have no reason to be sad, depressed or angry. I drop my anguish for what has happened. I accept gracefully whatever has happened in my life.
May I not victimize myself by subjecting myself to the past. Let me see clearly that I cannot alter what has happened. May I not have any regret, sadness or agitation on this count. Let me recognize very clearly thoughts about the past that I cannot change so that I can accept the past for what it is. Let me be aware of whatever I can change. Let this be very clear to me. let there be no doubt. Let me not waste my power and time trying to change what I cannot change. Trying to change what I cannot, leaves me so powerless, helpless and impoverished, that I cannot bring about the change that needs changing.
There are a lot things that I can change. I seek the strength of will and the ability to make proper, adequate effort to change. I do not waste my time trying to change what I cannot change; nor do I want to waste my time putting up with unhealthy situations that I can change. The difference between the two -- what I can and cannot change is not easy to distinguish. It takes wisdom for which I again invoke your grace.
O Lord, may I enjoy, have, the maturity to accept gracefully what I cannot change, the will and effort to change what I can, and the wisdom to know the difference.
I am just awake, alive to what has happened at this moment. I lay down my will, my choice. I am just awake to the moment. Moment to moment, my being aware of the moment does not fluctuate. My being aware of the moment is an abiding, lasting, ever-present fact. My being aware is not in fits and starts. It is a presence, a presence which is always present.
What I am aware of at this moment is unique. The object changes; even these words are never the same. At this moment, a given word, a sentence, a sound or an object changes. My being aware of what happens at this moment is not by my choice. I am aware because I am an awareful presence. Free from memory, I am an awareful presence.
Monday, September 28, 2009
Maha Vakya based on Pujya Swamiji -- Dayananda Saraswati
What is a Mahavakya?
Mahavakya is a compound of words mahat, meaning “great”, and vakya, the form of the root vac, “to speak”. Mahavakya compound means “that which is great and which is a sentence”, a major sentence that is great because of its important subject content.
Any sentence that reveals the identity between jiva, the individual and Isvara, the Lord, is considered a mahavakya.
Mahavakya “Tat Tvam Asi”
In the mahavakya “tat tvam asi”, the immediate meaning of the word tvam is “you”, the jiva ,I take myself to be. The meaning of the word tat is “that”, Isvara. That I, the jiva, am separate from Isvara is experientially true. As a created being, I find myself bound and limited, and Isvara is the creator of the whole cosmos. To say that this limited jiva is that omniscient Isvara leads to confusion. The immediate meaning of mahavakya tattvamasi “that thou art” appears to be contradictory, implying that it is not an ordinary sentence.
Through an understanding of the implied meaning, contradiction is negated and commonality is proved. Creating the proper context, the rishis and gurus wield the words with grace to reveal the common factor between tvam and tat, jiva and Isvara, which is Brahman. Brahman viewed as total creation is Isvara; viewed as individual, Brahman is jiva. In the implied meaning of tvam and tat, there is no difference-Brahman is the truth of both. The verb of being reveals this identity: That Isvara thou art.
A mahavakya is a great equation. If one can see that all that is created-in spite of differences-is ONE Brahman, then all the differences are resolved.
Mahavakya “ Ayam Atma Brahma”
Ayam Atma word refers to this “I” the Awareness. A simple word like “speaker” means the one who speaks and also the thinker is one who thinks. Similarly “Awarer” reveals an “I”, an individual with reference to a function. What is the function here? I am aware of something, hence I am called an “Awarer”. The awarer is aware of all objects around him or her. If the objects are removed, the content of “awarer” will remain. When objects come, I become an awarer. When objects are gone, I am the the content of the awarer “Awareness”. In awareness all objects and thought exist. Even when thoughts are gone, awareness remains.
The space is in awareness. The space is, awareness is. Space is not-as we are not aware of space in our sleep, where there is no space-awareness is. Similarly time is, awareness is, time is not, awareness is. Does awareness have form? The awareness has no form. All forms are objects of awareness. Awareness itself has no form. Awareness is formless, it is spatially limitless. Space is, awareness is. Therefore star is, awareness is. The limitless awareness is, space is. Space is, the limitless awareness is. Now between limitless awareness and the space, what is the distance? And also, between space and stars what is the distance? There is no distance. Between space and the moon, what is the distance? There is no distance. The moon is in awareness because I am aware of the moon. Between awareness, you and the moon in awareness, what is the distance? There is no distance. Between I the awareness and the moon in awareness, if there is any distance what should it be? Space. And where is the space? In awareness. Between awareness and space there is no distance. Therefore, in awareness is the space, in the space is the moon, in space is the sun, in space are the stars, in space are all the planets. The whole physical universe is in the awareness. Therefore between awareness and any object in the world, what is the distance? There is no distance between awareness and this physical world.
The Limitless Brahman
This physical body is in space. In the awareness is space, in space is this body, in space all bodies exist. All the bodies exist in space and space itself is in awareness. And therefore, between awareness and this body or any other body that exist, there is no distance. Therefore where am I? There is no location for I. Awareness is not located. The body is located in space and space itself is located in awareness. And where is awareness located? The question does not arise. The awareness is not located any where. In awareness is located space. With reference to space we say ‘here’ and ‘there’, and so on. And therefore in awareness is space, in space is this body and everything else. So where is awareness? Where the Akasa ( space) is. Where Akasa shines, there the awareness is. Awareness is not located in space. In awareness is space. Therefore awareness is called all pervasive.
There is only one limitless awareness. There is no second limitless awareness. Therefore awareness is rightly called Brahman. Aham Atma Brahma. Atma, the self is Brahman.
Nature of Awareness
Awareness is not subject to time, nor does it have a beginning or an end. It exists at all time and is referred to as Sat in Vedanta; and the same awareness is also called the Cit, consciousness.
Note: This article is based on Swami Dayananda Saraswati’s ( Arsha Vidya Pitham, Saylorsburg, PA) book “Who am I?”
Mahavakya is a compound of words mahat, meaning “great”, and vakya, the form of the root vac, “to speak”. Mahavakya compound means “that which is great and which is a sentence”, a major sentence that is great because of its important subject content.
Any sentence that reveals the identity between jiva, the individual and Isvara, the Lord, is considered a mahavakya.
Mahavakya “Tat Tvam Asi”
In the mahavakya “tat tvam asi”, the immediate meaning of the word tvam is “you”, the jiva ,I take myself to be. The meaning of the word tat is “that”, Isvara. That I, the jiva, am separate from Isvara is experientially true. As a created being, I find myself bound and limited, and Isvara is the creator of the whole cosmos. To say that this limited jiva is that omniscient Isvara leads to confusion. The immediate meaning of mahavakya tattvamasi “that thou art” appears to be contradictory, implying that it is not an ordinary sentence.
Through an understanding of the implied meaning, contradiction is negated and commonality is proved. Creating the proper context, the rishis and gurus wield the words with grace to reveal the common factor between tvam and tat, jiva and Isvara, which is Brahman. Brahman viewed as total creation is Isvara; viewed as individual, Brahman is jiva. In the implied meaning of tvam and tat, there is no difference-Brahman is the truth of both. The verb of being reveals this identity: That Isvara thou art.
A mahavakya is a great equation. If one can see that all that is created-in spite of differences-is ONE Brahman, then all the differences are resolved.
Mahavakya “ Ayam Atma Brahma”
Ayam Atma word refers to this “I” the Awareness. A simple word like “speaker” means the one who speaks and also the thinker is one who thinks. Similarly “Awarer” reveals an “I”, an individual with reference to a function. What is the function here? I am aware of something, hence I am called an “Awarer”. The awarer is aware of all objects around him or her. If the objects are removed, the content of “awarer” will remain. When objects come, I become an awarer. When objects are gone, I am the the content of the awarer “Awareness”. In awareness all objects and thought exist. Even when thoughts are gone, awareness remains.
The space is in awareness. The space is, awareness is. Space is not-as we are not aware of space in our sleep, where there is no space-awareness is. Similarly time is, awareness is, time is not, awareness is. Does awareness have form? The awareness has no form. All forms are objects of awareness. Awareness itself has no form. Awareness is formless, it is spatially limitless. Space is, awareness is. Therefore star is, awareness is. The limitless awareness is, space is. Space is, the limitless awareness is. Now between limitless awareness and the space, what is the distance? And also, between space and stars what is the distance? There is no distance. Between space and the moon, what is the distance? There is no distance. The moon is in awareness because I am aware of the moon. Between awareness, you and the moon in awareness, what is the distance? There is no distance. Between I the awareness and the moon in awareness, if there is any distance what should it be? Space. And where is the space? In awareness. Between awareness and space there is no distance. Therefore, in awareness is the space, in the space is the moon, in space is the sun, in space are the stars, in space are all the planets. The whole physical universe is in the awareness. Therefore between awareness and any object in the world, what is the distance? There is no distance between awareness and this physical world.
The Limitless Brahman
This physical body is in space. In the awareness is space, in space is this body, in space all bodies exist. All the bodies exist in space and space itself is in awareness. And therefore, between awareness and this body or any other body that exist, there is no distance. Therefore where am I? There is no location for I. Awareness is not located. The body is located in space and space itself is located in awareness. And where is awareness located? The question does not arise. The awareness is not located any where. In awareness is located space. With reference to space we say ‘here’ and ‘there’, and so on. And therefore in awareness is space, in space is this body and everything else. So where is awareness? Where the Akasa ( space) is. Where Akasa shines, there the awareness is. Awareness is not located in space. In awareness is space. Therefore awareness is called all pervasive.
There is only one limitless awareness. There is no second limitless awareness. Therefore awareness is rightly called Brahman. Aham Atma Brahma. Atma, the self is Brahman.
Nature of Awareness
Awareness is not subject to time, nor does it have a beginning or an end. It exists at all time and is referred to as Sat in Vedanta; and the same awareness is also called the Cit, consciousness.
Note: This article is based on Swami Dayananda Saraswati’s ( Arsha Vidya Pitham, Saylorsburg, PA) book “Who am I?”
Monday, July 13, 2009
Giving up -- A Mature approach
Just merely giving up things like smoking, eating non-veg., anger etc does not imply maturity. One has to to grow out of them with clear understanding of the value of things.
If you give up something, the taste or value for that object or thing still remains in the mind. That is why the person still talks about the things he/she has given up. The given up object still has some lingering tempting value for you and its is subdued desire.
Growing out of a thing means that you no longer have neither any longing nor hatred or desire for them.
Mearly giving up is escaping from a situation. Giving up makes you weaker from inside and not stonger.
Giving up is effortless (sukham) if done with maturity.
If you give up something, the taste or value for that object or thing still remains in the mind. That is why the person still talks about the things he/she has given up. The given up object still has some lingering tempting value for you and its is subdued desire.
Growing out of a thing means that you no longer have neither any longing nor hatred or desire for them.
Mearly giving up is escaping from a situation. Giving up makes you weaker from inside and not stonger.
Giving up is effortless (sukham) if done with maturity.
Perception of the World
In the world we do not see things as they are, but we see things the way we want them to be, colored by our minds past impressions.
Subscribe to:
Posts (Atom)