Tuesday, January 19, 2010

AHALYA EPISODE in RAMAYANA

By Rajaji

After a day's stay in the City of Visala, Viswamitra and his party left for Mithila. On the way, not far from Mithila, they saw a beautiful ashrama which seemed untenanted. Rama asked Viswamitra: "Whose is this ashrama with ancient trees? Why does such a beautiful abode stand deserted?"
Viswamitra replied: "This ashrama is subject to a curse. Sage Gautama lived here with his wife Ahalya, spending his days in peace and holy meditation. One day during the sage's absence from the ashrama, Indra, filled with unholy desire for the beautiful Ahalya, entered it disguised as Gautama and approached the lady with urgent solicitation. She was not deceived by the impersonation, but vain of her beauty and proud that it had won her the love of the lord of the celestials, she lost her judgment and yielded to his desire. When the sin had been sinned, realising its heinousness and the fierce spiritual energy of her betrayed husband, she warned Indra of his terrible peril and begged him to be gone in the instant.
Indra was fleeing in guilty panic; but unfortunately for him he almost bumped into the rishi who was just returning from his ablutions, clad in wet garments and radiating spiritual lustre. Pretence was hopeless before that all seeing wisdom and Indra bowed in abject supplication, and threw himself on the mercy of the rishi. The sage looked at him with wrath and loathing and cursed him: 'Lustful beast as you are, dead to all truth and righteousness, may your manhood fall away from you.' Indra at once became an eunuch and went back to the Devas in ignominious shame.
Then the sage turned to his erring wife and prescribed a long penance for her. He said: 'Living on air, you shall stay here, unseen by anyone. After a long time, Dasaratha's son will pass this way. When he sets foot in this ashrama, you will be freed from the curse. Welcome him as a guest. You will then recover your lost virtue and get back your own beauty.' The sage then left his violated ashrama for Himalayas to engage himself in austerities there."
Viswamitra said to Rama: "Let us enter the ashrama. You will bring redemption to Ahalya and rekindle the light in her as the sage promised." And they went into the ashrama. As Rama set foot in the ashrama, the curse was lifted and Ahalya stood before them in all her beauty. Having lain concealed behind leaves and creepers and kept her vow for many years, she now shone, says the poet, in Rama's presence, like the moon emerging from the clouds, like a flame issuing from smoke and like the sun's reflection in rippling water. Rama and Lakshmana touched the feet of the sage's wife made pure by penance. She welcomed the divine princes with all the customary rites of hospitality. A shower of flowers descended from the heavens as Ahalya, cleansed of sin, shone like a goddess. Simultaneously the sage Gautama returned to the ashrama and received his repentant and purified wife back to his affection.
…………………………………………………….
The lesson of the Ahalya episode is that, however deadly one's sin, one may hope to be freed from its consequence by penitence and punishment. Instead of condemning others for their sins, we should look within our own hearts and try to purify them of every evil thought. The best of us have need for eternal vigilance, if we would escape sin. This is the moral of Ahalya's error.

Monday, January 18, 2010

The Guru's Role




om ajnaana-timiraandhasya / jnanaanjana-shalaakaya
caksur-unmilitam yena / tasmai shri-gurave namah


Salutation (namah) to that (tasmai) Guru (gurave) by whom (yena) the eyes (cakshur) blinded (andhasya)
by the darkness (timira) of ignorance (agnyana) were opened (unmilitam) with the collyrium (anjana)-
(applied with the) sharp pencil (shalakaya) of knowledge (gnyana).
Salutations to that Guru who applies the collyrium of knowledge with a sharp needle
to open the eyes blinded due to ignorance (lack of spiritual knowledge).

The purpose of approaching the Master is explained beautifully in this second verse of the Guru Stotram - ajnaana- timiraandhasya jnaananjana shalaakayaa.

We act to achieve certain end-results; we are happy when we are successful and unhappy when fail to achieve the intended result. Life consists of a series of transactions intended for our sukha praapti ; but many times, there is only dukha and we feel disappointed and dissatisfied. Ramana Maharishi in his Upadesa Saram has compared this sorry state of affairs to falling repeatedly into the ocean of samsara and has suggested self-inquiry as a way out to derive permanent satisfaction in our lives.

By middle age, when this dissatisfaction grows and we feel lost like one blinded due to absence of the light of relevant knowledge, we approach a Guru and seek his guidance to gain gnyana drishti for leading life in a manner conducive to yield a steady, happy state of the mind which will not be easily affected by set-backs and failures.. In other words, every effort that we make is for sukha-praapti, to reach a state of satisfaction, contentment and fulfillment, but the goal is not always achieved despite our best efforts. It is then that we approach the Master and seek his help to identify for us the steps that we should take for removing the obstacles which prevent us from being happy, which stop us from being contented. We realize that due to lack of knowledge in this matter, due to our agnyana, we are presently mired in this condition of dissatisfaction with life, seeing no way out.

The Guru is the Master who can remove the disease of ajnana. But it is not as simple as removing a something that is covering what is underneath. It is a very tricky process since there is nothing really to be taken out; what is required is a transformation in us that is necessary. The Guru-doctor applies the ointment (anjana) of knowledge to our affected eye and restores the sight – he grants us the gift of gnyana drishti.

But this Guru-doctor might sometimes speak harshly, making us uncomfortable and wanting to reject him. Why? A famous teacher has given a humorous definition of Guru that really hits home: —Jo shishya ko dekhte hi gurrata hai, woh Guru hai! His purpose in doing this is to disentangle us from our entanglements. But when this happens, our tendency is to react vehemently. Our sharanagati bhaava will be sorely tested!

The Master’s role is similar to that of a sculptor, who uses his hammer and chisel to unlock the hidden potential in a stone. If the stone could communicate with us in words, it will describe the great pain it suffers with every stroke, every blow of the chisel and hammer. Finally, it seems that the torture has come to an end. The sculptor leaves the stone alone for many days. Then one day he returns and starts rubbing the surface of the stone with sand-paper to get rid of even the smallest of imperfections. The stone starts feeling, “I thought everything was done. Why is he torturing me like this again?”

But after having undergone this tortuous process, a beautiful murti emerges from the stone; the real glory of the stone is finally expressed. It is then installed in a temple. It becomes elated because it starts receiving flower garlands, it starts receiving alankara. The sculptor’s vision created from a piece of shapeless stone a beautiful art-piece that is worthy of being worshipped. But to reach that state the stone had to undergo the process of chiseling, and fine refinements. The stone acknowledges to the sculptor: “What a great opportunity you have given me to bring out the best in me!" And in all humility the sculptor replies: “I have done nothing. The potential always existed in you. All I have done is to remove that which was blocking the expression of your potential". If we substitute the words Master for the sculptor and disciple for the stone, we can fully understand the roles of the Master and his disciple.

The relationship between the Master and the student is beyond human understanding or expression in words. When we talk of the highest in love, we talk of the natural love of a mother for the children she has given birth to. The love and care of the Master for the student is born out of a deep sense of duty and responsibility that he has voluntarily accepted so that the student may reach the spiritual state in which he himself revels. His efforts to remove the ajnana, which are so painful for the disciple in the beginning, are intended for the purpose that the student can reach and enjoy the same kind of bliss that the Master is enjoying - nothing less. For, in the field of spirituality, either there is perfection or there is nothing - nothing in the middle. The Master directs all his efforts to help his disciple reach that state of perfection.

The Master is not going to change our lives, the Master is not going to change our environment; he is not going to change the world that we live in. The Master is only changing our vision, our perception. It is not the srishti that has to be changed, it is the drishti that has to change, and the Guru is the person who takes pains in changing that drishti. Here is a person who, with all love and concern, tries to tune our body, mind and intellect and dispel the darkness that we are living in so that we can understand the truth. He blesses us with that vision, drishti, so that, staying in the same srishti, we can enjoy the bliss and glory which is an expression of the Lord. In order to do this, the Guru has to wipe the slate of our mind clean and create a disciple out of us. Guru is thus Brahma, Guru is Vishnu, and Guru Himself is Mahesvara. Guru is nothing but that absolute truth and happiness which we are searching for. Why is the Guru called Brahma? Why is the Guru called Vishnu? Why is the Guru called Maheshvara? Because in spite of who we are, it is the Guru’s mission to create a disciple out us. That is no easy task. It requires total surrender by the sishya to the Guru.

Sishya is defined as —Saasanaat sisyate yah sah sishya - the one who remains in disciplined mode, who is ready for any kind of discipline that is expected by the Master. Or, to put it in very simple words, the one who has accepted the fact that he is going to be disciplined and changed. This is where the concept of sharanagati comes into play. When the Master tells the student to do something, there should be no resistance from the student like, -- "but Sir"…absolutely no choice. It took the Lord Himself eleven chapters in the Gita to create a disciple out of Arjuna whom He knew very well. It is the Master’s responsibility to create that discipleship in us. He is Brahma creating that disciple in us. He is Vishnu, who sustains us as a disciple to reach the state of perfection. How does he do this? He does it by assuming the form of Rudra, destroying, removing the ignorance that we are holding on to and which is an obstacle to our progress.

This is also the cause of confusion in the minds of people because they see a contradiction in some of the characters depicted in the Puranas. The sages are called maharishis, but the puranic accounts depict them as if they cannot control their anger. For instance, we have the oft-quoted example of Durvasa, who was a maharishi well-known for his anger. In our ignorance, we question: - if he was a Master, a maharishi, how could he get angry? We forget that our anger and the anger foof the maharishi are worlds apart. We get carried away by our anger, whereas the Master uses it so that he can correct his students. The anger of the Master is born out of love. The purpose is the betterment of the disciple so that he can grow from his present state of limited existence to that unlimited blissful existence that the Master himself has reached. It is like a mother forcing her child to take bitter medicine despite its resistance and protests. Is the mother being harsh out of love and duty or a desire merely to hurt her child? The relationship of the Guru and the disciple is similar.

The grace of the Guru expresses itself in every seeker’s life as jnana and sakti - the knowledge as well as the capacity to use that knowledge at the right moment at the right time. Jnana-sakti-samaarudah, tattva-maalaa-vibhushitah. A very beautiful picture of the Master has been painted here. Jnana-sakti-samaarudhah, he is samaarudah, he enters our life integrating these two things; he bestows upon us, he blesses us with these two things - jnanam ca saktim ca. He blesses us with knowledge and also the capacity to use that knowledge in the correct place, in the correct environment; he builds in us the awareness of the knowledge.

When we listen to Vedanta discourses, we tend to feel that we already know these principles. But knowledge lies not merely in knowing, but also in applying that knowledge, or having the sakti, the saamarthya, the capacity to do so in the right place and at the right moment.


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Reproduced above (in parts)are extracts from the article "tasmai shri gurave namah" by Br Uddhav Chaitanya; the complete, original article is at: http://www.chinmayasaaket.org/articles/uddhav/tasmai_sri_gurave_namah.pdf.

Saturday, January 16, 2010

Life Eternal

Do not stand at my grave and weep.
I am not there.
I do not sleep.

I am a thousand winds that blow.
I am the diamond glints on snow.
I am the sunlight on ripened grain.
I am the gentle autumn rain.

When you awaken in the morning's hush,
I am the swift uplifting rush,
of quiet birds in circling flight.
I am the soft star that shines at night.

Do not stand at my grave and cry.
I am not there. I did not die.
- Mary Elizabeth Frye

Boundaries in relationships

"I (mention) Arthur Schopenhauer's well known fable, a story Freud liked enough to cite in his book on group psychology (and) I paraphrase the fable as follows:
" 'A troop of porcupines is milling about on a cold winter's day. In order to keep from freezing, the animals move closer together. Just as they are close enough to huddle, however, they start to poke each other with their quills. In order to stop the pain, they spread out, lose the advantage of commingling, and begin to shiver. This sends them back in search of each other, and the cycle repeats as they struggle to find a comfortable distance between entanglement and freezing.'
The story spoke to Freud as a lesson about boundaries. ("No one can tolerate a too intimate approach to his neighbor.") It also spoke to his belief that love is everywhere a thorny affair. Freud wrote: 'The evidence ... shows that almost every intimate emotional relation between two people which lasts for some time--marriage, friendship, the relations between parents and children--contains a sediment of feelings of aversion and hostility, which only escapes perception as a result of repression'...
"All relationships ... require us to contain contradictory feelings for the same person. As the poet Molly Peacock observed: "There must be room in love for hate."
-- Deborah Anna Luepnitz, Schopenhauer's Porcupines.

Thursday, January 14, 2010

A Burden that is No Burden

A troubled man named Wo could not figure out how to live. So he began meditating to find some answers. After many months he felt no progress, so he asked the temple priest for help.
The priest said, "Go see old Jah."
So he hiked to old Jah's village and came upon the happy-looking old man coming from the forest under a heavy load of firewood.
"Excuse me, honored Jah," he said. "But can you teach me the secret of life?"
Jah raised his eyebrows and gazed at Wo. Then with some effort he twisted out from beneath his great bundle of firewood and let it crash to the ground.
"There, that is enlightenment," he said, straightening up with relief and smiling.
The troubled man looked on in shock at the prickly firewood scattered over the ground. "Is that all there is to it?" he said.
"Oh, no," said Jah. Then he bent down, collected all the scattered sticks, hoisted them carefully up on his back and made ready to walk on.
"This is enlightenment, too. Come. Let's go together for tea."
So Wo walked along with Jah.
"What is old Jah showing me?" he asked.
Jah replied, "First, yes, you are suffering a heavy burden. Many do. But, much of your burden and much of your joylessness is your craving for what you can't have and your clinging to what you can't keep.
"See the nature of your burden and of the chafing you experience as you try to cling to it: useless, unnecessary, damaging - and you can let it go.
"In doing so, you find relief, and you are freer to see the blessings of life and to choose wisely to receive them."
"Thank you, old Jah," said Wo. "And why did you call picking up the burden of firewood again enlightenment as well?"
"One understanding is that some burden in life is unavoidable and even beneficial, like firewood. With occasional rest it can be managed, and with freedom from undue anxiety about it, it will not cause chafe.
"Once the undue burden is dropped, we straighten up and see and feel the wonder and power of being. Seeing others suffering without that freedom and blissful experience, we willingly and knowingly pick up their burdens out of compassion -- joining and aiding others in their various struggles for liberation, enlightenment and fulfillment."
"Thank you, Old Jah," said the exhilarated Wo. "You have enlightened me."
"Ah-so," said Jah. "Your understanding is enlightened. Now to make it part of your living and your spirit, you must go follow the practice and meditate. Then you will learn to detach yourself from your useless burden of cravings and to attach yourself to the profound source of being out of which life, creativity, joy and compassion form and flow."

"You give birth to that on which you fix your mind." -- Antoine De Saint-Exupery
Compare:
यत् भावं तत् भवति yat bhavam tat bhavati

Saturday, January 9, 2010

ON DEATH


It is not death that one should fear.
One should fear never beginning to live. ~Marcus Aurelius

In this world
nothing can be said to be certain,
except death and taxes. ~Benjamin Franklin

When the day's work is ended,
night brings the blessings of sleep.
So too, death is the ending of a larger day
and, in the night that follows,
every person finds rest until, of one's own volition,
one returns to fresh endeavor and to labors anew.
So has it been with this our friend,
so will it be for all of us. ~Buddhist funeral service

Death is never far away in one's eighth decade of life, and going quickly isn't that bad.
The poet Alfred Lord Tennyson said it gently:
"God's finger touched him and he slept." No heavy pain, no long goodbyes.
~Alfred Tennyson

To anyone who listened to us, we are prepared to maintain
that death is the necessary outcome of life.
In reality, however, we show an unmistakable tendency
to put death to one side, to eliminate it from life.
The complement to this cultural and conventional attitude towards death
is provided by our complete collapse
when death has struck down someone whom we love. ~Freud, Sigmund

Death on a grand scale does not bother us.
We can sit around a dinner table and discuss war,
involving sixty million volatilized human deaths,
as though we were talking about bad weather;
we can watch abrupt bloody death every day,
in color, on films and television, without blinking back a tear.
It is when the numbers of dead are very small, and very close,
that we begin to think in scurrying circles.
At the very center of the problem
is the pending naked coldness of one's own self,
the only reality in nature of which we can have absolute certainty,
and it is unmentionable, unthinkable. ~Thomas, Lewis

Death is not just a matter of fact,
like what doctors are trained to feel;
it is a matter of Fate, intimately connected with life.

Normally, in a patient’s final hours, doctors close the curtain around the bed and disappear,
leaving family members alone with their dying relative. But one doctor, trying to console an elderly woman whose husband is dying,
stayed with her by the side of the bed. As she holds her husband’s hand, he tells her what the strange sights and sounds on the monitors are saying,
and what her husband is experiencing as life ebbs away. That scene of compassion and communication, in the midst of high-tech beepings and buzzings,
shows what doctors can do when nothing can be done.

To wish to see the dearest ones as long as possible in the flesh
is a selfish desire and it comes out of weakness or want of faith
in the survival of the soul after dissolution of the body...
The more I observe and study things, the more convinced I become
that sorrow over separation and death is perhaps the greatest delusion.
To realize that it is a delusion is to become free.
There is no death, no separation of the real substance.
And yet the tragedy of it is that although we love friends
for the substance we recognize in them,
we deplore the destruction of the insubstantial
that covers the substance, for the time being. ~Mahatma Gandhi

Everyone who is being overtaken by death asks for more time,
while everyone who still has time makes excuses for procrastination! ~Hadrat Ali

No man is an island, entirely of himself;
every man is a piece of the continent, a part of the main.
If a clod be washed away by the sea,
Europe is the less,
as well as if a promontory were,
as well as if a manor of thy friends
or of thine own were.
Any man's death diminishes me,
because I am involved in mankind;
and therefore,
never send to know
for whom the bell tolls; --
it tolls for thee. John Donne

In his 'Meditations' John Donne wrote further:

Tribulation is Treasure in the nature of it,
but it is not current money in the use of it,
except we get nearer and nearer our home - Heaven, by it.
Another man may be sick too, and sick to death,
and this affliction may lie in his bowels, as gold in a mine,
and be of no use to him;
but this bell, that tells me of his affliction,
digs out, and applies that gold to me;
if by this consideration of another's danger,
I take my own into contemplation, and so secure my self,
by making my recourse to my God, who is our only security.

Now, this Bell tolling softly for another,
said to me, Thou must die

Premature death may come as a result of sickness;
but, like birth, death as such is not a sickness at all.
It is the natural and necessary end of human life,
as natural as leaves falling in the autumn.
Physicians should therefore,
explore the possibility of treating death and its pangs
as they have treated labor and its 'pains'.
Death is, after all, a great event.
So long as it is not imminent,
we cling to ourselves and our lives
in chronic anxiety pushed into the back of the mind.
But when the time comes
when clinging is no longer of the least avail,
the circumstances are ideal for letting go of oneself completely.
When this happens,
the individual is released from his ego-prison.
In the normal course of events this is the golden opportunity
for awakening into the knowledge
that one's actual self is the Self which plays the universe,
an occasion for great rejoicing. ~Alan B. Watts

How does one find out about this strange thing that we all have to meet one day or another?
Can you die psychologically today, die to everything that you have known? For instance:
to die to your pleasure, to your attachment, your dependence, to end it without arguing, without rationalizing,
without trying to find ways and means of avoiding it. Do you know what it means to die, not physically,
but psychologically, inwardly? Which means to put an end to that which has continuity; to put an end to your ambition,
because that’s what’s going to happen when you die, isn’t it? You can’t carry it over and sit next to God!

When you actually die, you have to end so many things without any argument. You can’t say to death:
"Let me finish my job, let me finish my book, all the things I have not done, let me heal the hurts which I have given others"
— you have no time. So can you find out how to live a life now, today, in which there is always an ending to everything that you began?
Not in your office of course, but inwardly to end all the knowledge that you have gathered — knowledge being your experiences,
your memories, your hurts, the comparative way of living, comparing yourself always with somebody else. To end all that every day,
so that the next day your mind is fresh and young. Such a mind can never be hurt, and that is innocence.
One has to find out for oneself what it means to die; then there is no fear, therefore every day is a new day
— and I really mean this, one can do this — so that your mind and your eyes see life as something totally new.
That is eternity. That is the quality of the mind that has come upon this timeless state, because it has known
what it means to die every day to everything it has collected during the day. ~J Krishnamurti

There's no cure for birth and death
save to enjoy the interval. ~George Santayana

This is the turning of life's wheel--one of those constants that unites all of us as the fragile yet surprisingly strong human beings that we are.
The one thing that connects us--presidents, celebrities, waitresses, office workers, homeless people --is our mortality.
It's the winding down of years, the inevitability we can't get away from, no matter what we do, or how much money we have,
or how famous we might be. It's a parent getting older, changing before our eyes, slipping and falling, slipping away from us in other ways,
leaving us to wonder how the years could have gone by so fast, how we could have been so reckless with time, with words, with our hearts.
~ Patti Davis, daughter of President Reagan

Beneath those rugged elms, that yew-tree's shade,
Where heaves the turf in many a mouldering heap,
Each in his narrow cell for ever laid,
The rude Forefathers of the hamlet sleep.

For them no more the blazing hearth shall burn,
Or busy housewife ply her evening care:
No children run to lisp their sire's return,
Or climb his knees the envied kiss to share

Let not Ambition mock their useful toil,
Their homely joys, and destiny obscure;
Nor Grandeur hear with a disdainful smile
The short and simple annals of the Poor.

The boast of heraldry, the pomp of power,
And all that beauty, all that wealth e'er gave,
Awaits alike th' inevitable hour:-
The paths of glory lead but to the grave.

Thomas Gray's "ELEGY WRITTEN IN A COUNTRY CHURCH-YARD"