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The Udasin Tradition
Posted on Thursday,October 18th, 11:12 pm
Wriitten by shrikalyanika
The ancient Indian tradition, which is known as sanatana tradition, advocates a four-fold value system, in order to strike proper balance and to harmonize the life full of conflicts. The various systems of philosophies or the religions followed and practiced in the world try to solve the problems of the human society. If any system or religion does not look forward to these problems then that particular religion or system would hardly hold any value for humanity.

According to the ancient sanatana tradition, there are some discriminative factors, which distinguish a man from rest of the animate beings, because on the surface all animate beings perform certain activities that are similar in nature, so the human being is also identified as one of them. The unique concept of liberation (moksha) was given by the ancient sanatana tradition to end the cycle of miseries, which comes through constant practice resulting in self-actualization (Therefore, in order to be happy and content, it is important for all of us to be inquisitive about liberation and put efforts to realize our real Self. Here liberation means freedom from ignorance). Because the apparent self is temporary and true pleasure comes through permanence, but as we, all know through our sensory experiences that the world is full of afflictions. We all want happiness and put continuous and cautious efforts towards that then why we all end up being sad, happiness seems to be eluding us and if at all, we become happy then why does it vanish so soon, simply because the place where we are searching for happiness is not the right place. As extraction of oil is impossible from sand, likewise to be happy from the worldly sensory experiences is not possible. Then where should one go because to be happy is everybody’s right and that joyful state of bliss is indeed exhibited in the lives of enlightened beings. Even an iota of that bliss can make us content and happy.

We are in a constant process of evolution, constant process of progressive manifestation of Nature is known as evolution. So there is a constant movement up rise. One gets to see a moving flux around them, when we closely observe, we find out that everything around us, changing and transforming itself in the tune of the Nature. And we also as different and cumulative beings are changing. Everything in this world is taking birth, growing and sustaining and then dying in the end and this very thought that we are also approaching death brings sadness and misery, then we want to attain a state of permanence, we want something that is beyond this ever-changing phenomenon. Every religion and sect pondered over this problem, did research, and came up with a solution, an omnipotent, omniscient, immutable God.

Vedanta says from which this world comes out, sustained and into which it gets dissolved is the Supreme “Brahman”. Vedanta defines it as the very source of the entire worldly existence. Samkhya says that there are two primordial elements responsible for the creation of this Universe. One participates actively and the other remains neutral, they are Prakriti and Purusha. Prakriti is the active principle that is also known as Nature, like mother she gives birth and sustains the growth of everything consists of biotic and non-biotic components of the Universe. At the same time she also care for her own realization through the constant and successive expression of her secret potentialities that are latent in her. It is like a subsidiary of a river, which takes a different path and then again finally comes to merge with the main river. So there is nothing permanent in the scheme of Nature and we all want permanent happiness and bliss and at the same time become victims of our perception, which are impotent in terms of pursuing that state of happiness that is permanent. Sage Patanjali in his treatise says that sensory happiness is followed by raga (sense of attachment) and this again culminates into dissatisfaction because no attachment is permanent and remains there forever. Krishna in Bhagavad Gita gives an account of this kind of happiness and sorrow as something, which is highly volatile and is temporary in nature so He says that a wise man should be aware of his cravings and sensual temptations. Through this constant evolution, Nature seeks that state of permanence and goes though transformation.

Udasin is one of those sects that believes in the complete transfiguration and evolution of humanity and advocates that a man can become perfect and can even attain that state of divinity which consists of existence absolute, consciousness absolute and the bliss absolute (Satchidananda). Ut means above and asin means sitting. It means that state of divinity, which is beyond sense perception. The optimum level of evolution is free of egoistic tendencies and desires. For this there is no specific way of Sadhana or spiritual practice, this is rather a state of Self- Realization, which is beyond sectarianism and a state that could be attained by anyone.
Tags: brahman, Indian culture, Liberation, Moksha, Patanjali Yoga Sutras, Patanjali Yoga Tradition, Prakriti, Sage Patanjali, Samkhya, Sanatan, Sanatan tradition, Sanatani, Satchidananda, veda, vedanta
Para vidya and Apara vidya
Posted on Thursday,October 18th, 11:14 pm
Wriitten by shrikalyanika
Discourse given by Tapasvi Babaji Shri Kalyan Das ji
Shri Kalyanika Himalaya Devstanam, 2012
Translated by – Brahmachary Kapilanand

Para vidya is the wisdom, which comprehends our inner self, and apara vidyais the knowledge that defines the outer manifestation. Right now Brahmachary Vishweshwaranand ji was talking about the material science and the spiritual science. Our material discoveries and inventions drawn out of nature is measured as progress in terms of material science. Spiritual science on the other hand does not view this material expansion as a scale of growth, instead it is observed as a descend of humanity. Although both are equally essential whether from the point of view of decline or with the attitude of growth. The development which contributes in the evolution of humanity and nature is true development. That part of nature looks very soothing which nurtures innumerable trees, and the playground of birds, where the river flows. On the other hand where there are no trees, no sign of water, no life, that portion seems to be dead and inculcates a feeling of sorrow. Although the development of material science has helped the mankind in many ways but an unbiased observation will reveal that the overall development of materialism has lead to grief and fear. This progress has not really helped in the evolution of mankind and nature instead it has made our minds constricted. Brahmachary Vishweshwaranand ji was telling us about the incident of Hiroshima and Nagasaki during the Second World War. Although Japan has recovered greatly after that but we still see the effects of the destruction caused by the use of nuclear weapon. There are still cases of physical deformities among the newborns because of the effect of atomic explosion. This science has advanced a lot in the name of development but has resulted in destruction. So what spirituality says is that the real development should never be a cause of destruction of mankind. Today the world is going through frightened phase. We have developed so many weapons that if all of them are used at once there will be no sign of mankind. Whatever beauty of nature which we see, the beautiful trees, the birds, the river, the nature will all be gone. So the spiritual science says, that cannot be a real development which ultimately instill fear in or minds. The sages and the thinkers of India have talked about the dev sanskriti and the aasuri sanskkriti. The culture of the good and of the evil.Dev Sanskriti – It is the culture of the one who considers the good and happiness of all . ‘sarv jan hitaya sarv jan sukhay.’ One who stays happy and make others contend, one who wants to smile and wants everyone to be smiling, one who is not self centered but thinks about the well being of all. Everyday here in the prayers all of us say a mantra ‘sarve bhavantu sukhinah sarve santu niramayaha….- It says, oh dear lord, everyone be happy, not just me, not just my family, not just my country, not just my people, every creature of this universe be happy and be fearless. It is a very beautiful prayer. Everyone wants something from god but this feeling of ‘sarve bhavantu sukhinah’ the feeling of happiness of all is dev sanskriti the culture of good, the culture of life which is considered as real development by sages and the spiritual scientists. There is a beautiful story in upnishads. Once upon a time the devatas (the good) and the asuras (the evil) both went to lord bramha. Bramha is the creator of the universe. This entire manifestation is due to the sankalpa of lord bramha. So he is the father of all. Now the asuras said to bramha, you are partial. You only like devatas and you hate us whereas both of us are your child. The lord replied, no I consider everyone as equal. I do not have any prejudices for any one. But the asuras said, its not true. Then lord bramha said anyways you all might be hungry, first eat something then we will talk. So both the asuras and the devas were seated, in one row sat the asuras and in the other sat the devas. Now the hands of both the asuras and the devas were tied with a long stick. It was tied in such a way that the hands were not able to bend from the elbow. When the food was served nobody was able to eat anything. Whenever they lifted there hands to eat the food fell on the other side. Now the devatas started thinking that they won’t be able to eat like this. They started collectively thinking about solving this problem. They decided that half of them will sit on one side and half on the other side facing each other and all the plates were kept in between the tow rows. They sat face to face and started feeding each other. They started eating the delicious food served in front of them by helping each other. Soon they finished eating and were satiated. On the other hand the asuras couldn’t eat anything because they did not want to give there food to anyone else. One who always thinks of himself cannot think of giving anything to anyone. He cannot see anybody’s good and cannot even think of helping anyone. The food was appetizing but the asuras could not eat it and stayed hungry whereas the devas enjoyed the food and left happily. This is the difference between the culture of good and evil, the difference between materialism and spirituality. The blind material development is always a very selfish development. It does not think about the welfare of all. It is too self centered because the inspiration behind this development is not welfare. It is stimulated by the material aspiration of any dominant personality or a corporation or a country or an organization. We always want our own progress, every country, every state, every society and every individual looks for self gratification but on the cost of downfall of others. That is why our spiritual thinkers have termed it as degeneration. One who is selfish and is not concerned about the wellbeing of others can neither prosper by himself nor is of any good to the society. All of us have eyes to see but we cannot see our own face with our eyes. We can see our hands, our legs, and our body but if we want to see our face we need a mirror. Similarly one who looks for his own welfare cannot really prosper. To really prosper is to think about the wellbeing of all as the prosperity of the society which we live in, is a mirror which will reflect our own progress.Nija prabhumayi dekhah jagat ka sang kare virodh.

When one starts seeing the divine in self and in the whole world there cannot be any conflict. If material development is directed towards the wellbeing of all then it will be a true development. When we try to understand our own self true realization happens in us and the difference between “you” and “me” will subside. We start seeing our self in everyone. There is no discrimination no struggle. And this is the real accomplishment of our life. This is talked about in Bhagavat Gita – ‘deviya sampatti mokshay.’ This culture of giving leads to liberation from bondage. And the culture of desire of more leads to bondage and misery.
Tags: brahman, Indian culture, Liberation, Moksha, Patanjali Yoga Sutras, Patanjali Yoga Tradition, Prakriti, Sage Patanjali, Samkhya, Sanatan, Sanatan tradition, Sanatani, Satchidananda, veda, vedanta
Shraddha
Posted on Thursday,October 18th, 11:15 pm
Wriitten by shrikalyanika
“Tadvidhi pranipatena pari prashnena sevayah
Updeshyanti te ganam gayaninastatvadarshinah”

- You are a divine being, full of divinity, eternally beautiful and unfettered amidst the chaos created by the constant material movement.

Shraddha, we may call it submission or devotion, is the main ingredient for the spiritual ascension as it simply transforms you into a disciple. The process of transformation of a seeker into a disciple is known as Shraddha. It is spontaneous as it opens your pores making you receptive and the day you became a disciple you would not have to look for a Master or a Guru anymore, the Guru himself will find you. It is about simplification of your complex personality plagued by the egoistic tendencies. He who is not simple inside may not be able to transform into a disciple. Shraddha prepares the ground for Sadhana, like an earnest farmer who ploughs the fields before sowing seeds to ensure a good crop. In the same fashion, Shraddha also prepares the inner atmosphere for Sadhana to happen by transforming you form within. Shraddha acts like a bridge between a Guru and a disciple. Like Shabri did not have to wander for a Master, she just became a disciple and the Master chose her. There are innumerable instances like this, where the Guru finds the worthy disciple.

Krishna knows it all, so he says that if you really want to know, if you are curious enough then you must benevolently bow in front of the Masters. For it is only then they realize that you are ready and this readiness transforms you. It makes you disappear at once. You are no more the same person that you were. Its like a magnet which moves a piece of iron without doing anything, it just needs the inner alignment which happens in this case due to Shraddha. This inner alignment is spontaneous, comes as grace as the Master is full of divine wisdom and energy, and wants to give all what he has.

Once you transform into a disciple then the Master would not have to do anything. His sheer presence will transform you, like sheer presence of the Sun transforms water into cloud, transforms buds into flowers. Sheer presence, then, will satisfy all your queries and this satisfaction will give you immense pleasure. So Krishna says forget yourself and surrender completely and rest will follow. But remember, Krishna makes it very simple and there it becomes very difficult for the modern mind to comprehend as it thrives in complexity. You may succumb to this simplicity and become victim of your own knowledge that is based on the false identity, which you assume yourself to be, and this false identity may not let you accept the truth very easily. Your ego would discard it as non-sense and put up a question that how this could be possible as there is no adventure or there is no feat to achieve, and your Ego wants achievements. So Ego and shraddha could not co-exist. Sheer presence of Shraddha is like a death warrant to the Ego. Once darkness went to Brahma and lodged a complaint against light that light keeps chasing her and never let her have a moment of happiness. She was questioning about her wrong doings, and was curious to know why the light is after her all the time. Brahma thought indeed she has not done anything offending towards light and contemplated why he is after her – he summoned light and the moment light, arrived darkness disappeared. Brahma narrated the whole sequence and asked the reason for his behavior. Light replied that he does not know anything about darkness; that he has never seen her and is completely unaware of her existence. Such is the relation of Shraddha with Ego. Her very presence causes Ego to disappear; your Ego could not stand Shraddha even for a second. So beware and do not succumb.

This inner alignment is like an alchemy that transforms you completely. This opens, for you, the doors of eternal happiness and joy. It cleans your eyes for better vision and prepares you for a new perception. You feel connected with the entire Universe through your soul, which is your very essential nature, and this connection is “Maha-Rasa”. Yogis describe this ecstatic state as “Samadhi”. You attain utmost awareness and observe even the most minute details of that which is the very essence of your being. Krishna is a Guru, behaves like a friend and acts like a psychologist; Krishna also acts as a thief who steals all of your miseries and makes you free. Through Shraddha, he wants you to simplify yourself, through Shraddha he wants you to unwind yourself and enjoy the divine existence.

Brahmachary Vishweshwaranand

Shri Kalyanika Himalaya Dev Sthanam.
Tags: brahman, Indian culture, Liberation, Moksha, Patanjali Yoga Sutras, Patanjali Yoga Tradition, Prakriti, Sage Patanjali, Samkhya, Sanatan, Sanatan tradition, Sanatani, Satchidananda, veda, vedanta
This Too Shall Pass
Posted on Tuesday,January 29th, 01:52 pm
Wriitten by shrikalyanika

Letting Advaita mould your lifestyle

Throughout our life, we look towards seeking happiness and ridding ourselves of sorrow. And in this process, we let unnecessary elements and bother about things which causes other people sorrow. What we fail to understand is what goes around, comes around as well. This is called ‘Karma’.

Life will always be filled with happiness and sorrow. When we feel happiness, we want it to last forever. It never does. When we experience sorrow, we want it go away soon. That doesn’t usually happen, either. We don’t realize what effect this has on our mind. During happiness, our mind is undisturbed and at peace. During pain, the mind becomes uncontrollable and burdened. We seek worldly pleasures to be happy and eliminate sadness, but we don’t realize the fact that everything in this world is short-lived.

In this context, Advaita(non-duality) teaches us quite a few things which might change the way we live, and alter the choices we make every day in search of happiness.

Empirical Reality : Maya

According to Adi Shankara, the world is Maya(illusion). Everything we experience and see in the world that we live in, is all an illusion. Be it happiness, sorrow, desire, craving, everything is unreal, and we as humans spend too much time or money on such things which will serve us no ulterior purpose.

An ignorant mind cannot stay in the present moment, it always runs after something else. It always craves for more pleasure, and runs after something which will bring more pleasure. But this unknowing mind fails to realize that nothing is real, and continues to be fooled by these illusions.

To be a Karmayogi

So this mind will be caught in this cycle of pleasure and pain as long there is the ignorance of attaching pleasure with an external object. And as we repeat this cycle over and over again, the ignorance gets strengthened, and we end up losing control.

In order to get out of this misery, we have to let go, let go of that sheer ignorance. We need to stop seeking worldly pleasures and understand that happiness does not come from the object outside. Happiness is the true nature of the self.

 The Bhagavad Gita proposes a way to shed this ignorance and break free from the bondage, and it is called Karmayoga, which is a way of doing your duties, in disregard to personal gains or losses.

 According to Swami Vivekananda, Karmayoga is  'the consecration of all actions and their fruits unto the Lord. Karma Yoga is performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.'

This means, pleasure should never be the ulterior motive. The motive should always be to do good for the world, for humanity. Your actions should never be controlled by the conceptions of pleasure and pain.
After all, we are brought into this world for just two reasons – to take birth, and to perish. All that takes place is between is a series of events which bring us pleasure and pain, and serves no purpose eventually. Our aim should be to continue performing our duties as long as they don’t hurt anyone else, and free our mind from happiness and sorrow. Because any phase, whether it is happy or sad, will never last forever. Not just the Gita and the philosophy of Advaita Vedanta, but philosophies followed in almost every religion or faith teach us the same thing:
'This Too, Shall Pass.'

Tags: brahman, Indian culture, Liberation, Moksha, Patanjali Yoga Sutras, Patanjali Yoga Tradition, Prakriti, Sage Patanjali, Samkhya, Sanatan, Sanatan tradition, Sanatani, Satchidananda, veda, vedanta
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