Lord Brahma Mantras

Lord Brahma Mantras

"Gurubrahma Guruvishnu Gurudevo Maheswarah,
Guru saakshaat Param Brahma Tasmai shri guravey Namah."

Meaning : The guru is none other than the creator, Lord Brahma; he verily is Lord Vishnu, the preserver, and the truly is Maheswara, the destroyer. He is the supreme Brahma himself. To such a guru I offer my salutations.

Lord Brahma is part of the Hindu Trinity and is the Lord of Creation. Lord Brahma represents the universal mind as creation is the work of the mind and the intellect. He is the generator of life on earth, a role which he performed by creating eleven 'Prajapatis' for fathering human race. Theologically, he is the uncreated creator and the self-born first person. Mythology describes Brahma as springing from a Lotus from the navel of Vishnu. Brahma has four heads and the four Veda's (Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda) are said to have sprung from his heads. Brahma is depicted as carrying a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand and bestows grace with his lower right hand. He is seen sitting on a swan or standing on a lotus. His consort Saraswati manifested out of him and all creatures of the world resulted from their union. Chanting the Brahma Mantra helps us to fulfill the four aims of life righteousness, Prosperity, Pleasures and Liberation. Brahma Mantras are also good for those who wish to gain knowledge.
Brahma Bija Mantra
"Aum Satchit Ekam Brahma"
“Om Eim Hrim Shrim Klim Sauh Satchid Ekam Brahma”
Brahma Gayatri Mantra
Om Chathur mukhaya Vidmahe
Hamasaroodaya Dheemahe
Thanno Brahma Prachodayath.
Om Vedathmanaya vidmahe,
Hiranya Garbhaya Dheemahi,
Thanno Brahma prachodayath.

Lord Brahma

Brahma: This entire cosmos, with all of its contents, the state of conscious existence which is one with everything.

Longer Brahma Mantra

Om Namo Rajo Jushei Sristau
Sthithou Sattwa Mayayacha
Tamo Mayaya Sam-harinei
VishwaRupayaVedhasei
Om Brahmanyei Namaha

"Om is the name of He who created this cosmos with its three gunas (qualities of nature: positive, negative and quiescent) who brought all things to form and who is universal. He is Brahma whom I salute."

Brahman

Brahman of the Vedas            

A Unique Concept of the Absolute

From Dr. Frank Morales, 

Let us look at what Hinduism holds to be the Absolute. The ultimate goal and Absolute of Hinduism is termed "Brahman" in Sanskrit. The word comes from the Sanskrit verb root brh, meaning "to grow". Etymologically, the term means "that which grows" (brhati) and "which causes to grow" (brhmayati).

 
Brahman, as understood by the scriptures of Hinduism, as well as by the 'acharyas' of the Vedanta school, is a very specific conception of the Absolute. This unique conception has not been replicated by any other religion on earth, and is exclusive to Hinduism. Thus to even call this conception of Brahman "God" is, in a sense, somewhat imprecise. This is the case because Brahman does not refer to the anthropomorphic concept of God of the Abrahamic religions. When we speak of Brahman, we are referring neither to the "old man in the sky" concept, nor to the idea of the Absolute as even capable of being vengeful, fearful or engaging in choosing a favorite people from among His creatures. For that matter, Brahman is not a "He" at all, but rather transcends all empirically discernable categories, limitations and dualities.
What is Brahman?
In the 'Taittariya Upanishad' II.1, Brahman is described in the following manner: "satyam jnanam anantam brahma", "Brahman is of the nature of truth, knowledge and infinity." Infinite positive qualities and states have their existence secured solely by virtue of Brahman's very reality. Brahman is a necessary reality, eternal (i.e., beyond the purview of temporality), fully independent, non-contingent, and the source and ground of all things. Brahman is both immanently present in the realm of materiality, interpenetrating the whole of reality as the sustaining essence that gives it structure, meaning and existential being, yet Brahman is simultaneously the transcendent origin of all things (thus, panentheistic).
The Nature of Brahman
As the primary causal substance of material reality (jagatkarana), Brahman does not arbitrarily will the coming into being of the non-Brahman metaphysical principles of matter and jivas (individuated consciousness), but rather they are manifest into being as a natural result of the overflowing of Brahman's grandeur, beauty, bliss and love. Brahman cannot but create abundant good in a similar manner to how Brahman cannot but exist. Both existence and overflowing abundance are as much necessary properties of Brahman as love and nurturing are necessary qualities of any virtuous and loving mother.
Brahman is the Source
One can say that Brahman Itself (Him/Herself) constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no ex nihilo creation in Hinduism. Brahman does not create from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.
The Final Goal & the Final Cause
As the source of Dharma, the metaphysical ordering principles inherent in the design of the cosmos, Brahman can be viewed as the Formal Cause. And as the final goal of all reality, Brahman is also the Final Cause. Being the ontological source of all reality, Brahman is the only substantial real that truly exists, all other metaphysical categories being either a) contingent transformations of Brahman, having their very being subsisting in attributive dependence upon Brahman, or else b) illusory in nature. These views about the nature of Brahman are in general keeping with the theological teachings of both the Advaita and the Vishishta-Advaita schools of Hinduism.
Brahman is the Ultimate Reality
All reality has its source in Brahman. All reality has its grounding sustenance in Brahman. It is in Brahman that all reality has its ultimate repose. Hinduism, specifically, is consciously and exclusively aiming toward this reality termed Brahman.

Meditation and the Spiritual Consciousness

Meditation and the Spiritual Consciousness Beyond It        

By Remez Sasson

Constant practice of meditation has a profound influence on the consciousness and the mind. The mind is restless and loves constant movement and change. Meditation removes the restlessness of the mind, making it a better and more useful tool.

Meditation develops concentration, awakens inner peace and brings the mind under your control. Constant practice develops peace of mind, silence, inner quietness, joy and inner power that no outer circumstances can take away or change.

There are people who regard meditation as an unpractical, useless and meaningless pursuit. They consider those who seek inner peace and silence as dreamers, visionaries and unpractical people, who are out of touch with reality. This is an erroneous assumption. There have always been very practical, pragmatic and active persons, who also engaged intensively in inner, spiritual quest, some of whom you may find difficult to associate with meditation and spirituality. This shows that practicality, common sense and spirituality can go hand in hand.

Living a spiritual life, and at the same time engaging in mundane activities is not unusual. Read about the life of Papaji, the Indian sage, and you will find out that he had worked hard for many years, while at the same time living an intense spiritual life. He is not the only one. There is no such rule that one has to abandon everything and live in an ashram or a monastery, in order to meditate and lead a spiritual life.

Success in meditation requires earnestness, persistence and strong motivation,but the rewards are great and valuable. After the mind becomes habitually calm and quiet as a result of a regulat practice, one might discover that there is no need for special meditation sessions anymore, becuase inner peace and silence will be experienced at other times of the day.

When the mind is at peace, there arises a kind of calm, joyous and powerful consciousness, which is different from the ordinary, everyday consciousness. It is vast and endless, full of calmness, rest, happiness, joy, power and invincibility. It is a sort of an altered state of consciousness, which is not a a state of trance or lack of awareness of the earthly plane. It is an awareness that encompasses both the earthly and spiritual planes.
After beginning to taste this consciousness of inner peace and bliss, you will find that sometimes you may experience it in your everyday life, not only while meditating. It may suddenly or gradually possess your awareness for some time, and then it goes away. At this stage you will need to make it constant. This is done by pacifying your mind, and by making the effort to remember and awaken it wherever you are, at any time, and under all circumstances. This is the way to turn it into your ordinary, everyday consciousness.

In order to hasten the awareness of the inner consciousness it is recommended that you become more aware of your thoughts as they arise and pass through your mind. Do not let them sweep you away. Just remain focused, uninvolved with them, and deeply aware of the consciousness that looks at these thoughts. Let the peace that wells up fill you completely.

All techniques of meditation actually lead to this state. It is a state of light, happiness and joy, but also of inner power, concentration, practicality and common sense. It is called by many names, Nirvana, Samadhi, Self Realization, Cosmic consciousness, Higher Self. The name is only an outer label. The content is more important, and it is the same under all these labels.

Excerpts from The Bhagavad-Gita

I am Justice: Clear, Impartial
~
Creatures rise and creatures vanish;
I alone am real, Arjuna,
looking out, amused, from deep
Within the eyes of every creature.

I am the object of all knowledge,
Father of the world, its mother,
Source of all things, of impure and
Pure, of holiness and horror.

I am the goal, the root, the witness,
Home and refuge, dearest friend,
Creation and annihilation,
Everlasting seed and treasure.

I am the radiance of the sun, I
Open or withhold the rainclouds,
I am Immortality and
Death, am being and non-being.

I am the Self, Arjuna, seated
in the heart of every creature.
I am the origin, the middle,
And the end that all must come to.

Those who worship me sincerely
with their minds and bodies, giving
Up their whole lives in devotion,
Find in me their heart’s fulfilment.

Even those who do no know me,
If their actions are straightforward,
Just, and loving, venerate me
With the truest kind of worship.

All your thoughts, all your actions,
All your fears and disappointments,
Offer them to me, clear-hearted;
Know them all as passing visions.

Thus you free yourself from bondage,
From both good and evil karma;
Through your non attachment, you
embody me, in utter freedom.

I am justice: clear, impartial,
Favouring no one, hating no one.
But in those who have cured themselves
of selfishness, I shine with brilliance.

Even murderers and rapists,
Tyrants, the most cruel fanatics,
Ultimately know redemption
Through my love, if they surrender

To my harsh but healing graces.
Passing through excruciating
Transformations, they find freedom
And their hearts find peace within them.

I am always with all beings;
I abandon no one. And
However great your inner darkness,
You are never separate from me.

Let your thoughts flow past you, calmly;
Keep me near, at every moment;
Trust me with your life, because I
Am you, more than you yourself are.”


Sri Krishna to Arjuna,


Commentary for Poem of the Day 28/01/06

"The Bhagavad Gita record the conversation between Sri Krishna and Arjuna during the battle of Kuruksetra. It is part of the Mahabarata and is one of the most important Hindu scriptures. The Oxford professor Max Muller described the Bhagavad Gita as "Like a University lecture delivered by God" In this extract Sri Krishna describes the omnipotence and omnipresence of God and also His all forgiving nature."

Excerpts from the Gita

Excerpts from the Gita

" Do all thou dost for Me! Renounce for Me!

Sacrifice heart and mind and will to Me!

Live in the faith of Me!

In faith of Me All dangers thou shalt vanquish, by My grace,

But, trusting to thyself and heeding not,

Thou can'st but perish!"


“O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth. For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age ."

Hymns From The Vedas - Creation

What Is Om / Aum

                                                       
What Is Aum / Om
OM or AUM is the sound substance of the Absolute, the seed of the universal manifestation, and connected to the infinite Brahman. It is also a name of God. It is composed of the letters A, U, and M. Several meanings for these have been written in the Sanskrit texts. "A" represents that which is observed in the state of wakefulness, or the experience of the body and senses. "U" represents that which is observed in the dream state, or the inner astral realm. "M" represents that which is in the state of deep sleep as well as that which is beyond the perception of the senses in the wakeful state.

The silence, which is like the fourth letter of AUM, is the basis and underlying reality found in all states of consciousness, whether waking, dreaming or deep sleep. This is the Brahman, which is all that is manifested and all that is unmanifest. However, OM/AUM also reveals itself according to the depth of consciousness and realizations of the practitioner or sadhaka. For example, another interpretation by the Gosvamis of Vrindavana is that the letter A (a-kara) refers to the Supreme Being, Krishna, the master of all living beings and all material and spiritual worlds. He is the Supreme Leader. The letter U (u-kara) represents Radharani, or the pleasure potency or spiritual energy of the Supreme, otherwise known as the feminine aspect of God.

The M (ma-kara) represents the living beings, the marginal energy of the Supreme. Thus, OM/AUM is the complete combination of the Absolute Truth. In other words, omkara represents the Supreme Being, His name (Krishna), fame, pastimes, entourage, expansions, energies and everything else. Thus, OM/AUM is also the resting place of everything and the full understanding of the Vedas. Further information relates that omkara, as the representation of the Supreme Lord, delivers one back to the spiritual dimension if one remembers or chants it at the time of death. Srila Jiva Gosvami, in his Bhagavat-sandarbha, says that omkara is considered the sound vibration of the holy name of the Supreme Lord.

The Srimad-Bhagavatam also begins with omkara. Thus it is considered the seed of deliverance from the material world. Since the Supreme is absolute, then both He and His name are the same. Contact with the name is also contact with the Lord Himself.

Vedas - The Path To The Absolute

Ultimately, the Vedic system is to engage everyone in a process that will elevate them from whatever position they are in to a higher mode of living. Thus, there are many levels of understanding found within the Vedic tradition in order to accommodate the various forms of consciousness and tendencies of the innumerable living beings, especially humans. But without coming to the highest level of knowledge and Realization, they will continue to engage in activities resulting in different degrees of anxiety and lamentation. Being concerned about this problem and foreseeing the troubled times ahead, the great sages 5,000 years ago requested Suta Gosvami to explain the Srimad Bhagavatam after having learned it from Srila Vyasadeva and others.

Thus they put forth the following request:

O learned one, in this iron age of Kali, men have short lives. They are quarrelsome, lazy, misguided, unlucky and above all, always disturbed. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Bhag.1.1.10-11)
In this way, the sages pointed out that in Kali yuga, this present age, men are easily distracted by so many things and their lives are very short, so, now let us not waste time but hear only the essence of all spiritual knowledge so that everyone can be satisfied and know the real goal of life and not remain confused. It was also for this reason that Srila Vyasadeva was feeling dissatisfied, even after compiling all the previous Vedic knowledge into written form in the earlier texts. The essence of all spiritual and metaphysical understanding and realizations had not yet been put into a concise and conclusive format.

Vyasadeva, while questioning his unexpected dissatisfaction, was at that very moment greeted by the sage Narada Muni who had just arrived at Vyasadeva’s cottage. Suta Gosvami, in Srimad Bhagavatam, Canto One, Chapters Five and Six, relates the story in this way:

Narada Muni asked Vyasadeva whether he was satisfied after having written the great Mahabharata. Sri Vyasadeva answered that in spite of all he had done, he was not content and accepting Narada Muni as his spiritual master, questioned him about the root cause of the dissatisfaction he felt. Narada replied that the cause was that Vyasadeva had not written about the sublime characteristics of the Supreme. The philosophy that does not satisfy the transcendental senses of the Supreme is considered worthless, but that literature which is full of the transcendental descriptions of the name, form, and pastimes of the unlimited Supreme can bring about a revolution amongst the misdirected civilization of the world. Even though improperly composed, such literature is heard and accepted by saintly and intelligent men.

This is exactly what is missing in the earlier Vedic texts as well as most other religious scriptures found in the world today. Narada is recommending that to include the topics he mentioned will certainly bring about a revolution to help all those who are living in a misguided civilization. The reason for this is simple: one may defend the science of religion or engage in so many philosophical conversations, but there will never be any final conclusion to such talks without practical experience of the Supreme. Without this genuine experience, all religious or philosophical talk is merely cultivated knowledge or mental speculation. It is another way of passing time for the armchair philosophers because anyone, simply by juggling words or taking things out of context, can steer various controversial topics towards any conclusion they want. This is the way some so-called religious leaders or propagandists use things like religion to justify their own selfish intentions.

More light is shed on these points in the Bhagavatam (11.22.5-6) wherein Lord Krishna explains to Uddhava that when philosophers cannot agree on the way they view things; it is simply the interaction of Lord Krishna’s illusory energies that motivate their disagreements. But for those who have fixed their minds in Lord Krishna, the Absolute Truth and ultimate conclusion of all spiritual realizations, the cause for argument and differences of opinion disappear.

Just as when you may have several hungry people in a room discussing the various causes of and means to extinguish their pains of hunger, no one has to tell them that the process of eating a nice meal has worked when, after having done so, they automatically feel their hunger subside. The experience is universal and after eating and feeling satisfied, leaves no room for argument. Similarly, after having reached the platform of experiencing the Absolute Truth, what need could there be for further argument or disagreement? The experience is universal for those who have reached it. And for those who have, participating in a religion or faith which condones the idea of deliberately quarreling or fighting wars with members of other faiths is utterly absurd. Indeed, such fighting only shows the gross ignorance of one’s real spiritual identity and the animalistic qualities of such people, though they may claim strong allegiance to a particular religion. Of what use to the world is such a religion or philosophy? As pointed out in the Manu samhita (12.95-96), such a religion is simply based on darkness and is worthless, producing no good reward after death. Therefore, to help avoid further quarrel and confusion among the people in this age, Narada Muni encouraged Vyasadeva to write and describe the eternal spiritual truths in a more direct manner.

Narada explained to Vyasadeva that spiritual knowledge, though free from material faults and connections, is still incomplete if devoid of an understanding of the transcendental characteristics of God. But Vyasadeva, who is completely perfect, can meditate on the Lord’s pastimes for the liberation of all people from material existence. Only one who has retired from activities for material happiness deserves to understand such spiritual knowledge and experience spiritual bliss. Therefore, Narada emphasized that by Vyasa’s mercy, those who are attached to material existence should be shown how to attain spiritual realization. Those who are truly intelligent will endeavor to reach this goal.

Vyasadeva knew all about spiritual knowledge and the transcendental qualities of the Supreme Being because he is a plenary portion of the Lord. Though he is birthless, he appeared in this world for the welfare of all. And to teach a lesson, he displayed dissatisfaction when he had still not engaged himself in writing the glories of the Supreme’s spiritual qualities, and then accepted Narada as a spiritual master to learn the reason for his discontent. Thus, Narada continued to explain to Vyasadeva that learned men have concluded that the actual purpose for engaging in austerities, sacrifices, studying the Vedas, chanting the hymns, etc., is to advance in the knowledge of the transcendental characteristics of the Supreme, which is the only way to remove all difficulties.

This is the ultimate process for perfecting one’s life and for attaining full spiritual Realization. This is the answer to Uddhava’s question about whether a particular process in the Vedic literature is superior. Without understanding the Absolute Truth, one’s knowledge of his real identity, or the universe, the purpose of life, and everything else in one’s experience, is incomplete. So the conclusive purpose of the Vedic process is to increase one’s knowledge of the Supreme, which will encompass all other forms of knowledge. The most direct way of doing that is through the practice of hearing about the Supreme Being from the Vedic literature, such as Srimad Bhagavatam. Simply hearing or studying this literature is a part of the process of Bhakti Yoga. As explained in Bhagavad-Gita (11.54), only through bhakti yoga can one enter into the mysteries of understanding the Supreme as He is. Similarly, Srimad Bhagavatam (1.2.20) points out that only by bhagavata bhakti, devotion to the Lord, can one get positive scientific knowledge of the Supreme Personality. Therefore, Narada requested Vyasadeva to describe the spiritual activities and qualities of the Supreme to satisfy inquisitive and learned men, and mitigate the sufferings of the people in general. After all, by engaging in ordinary Yoga people may attain some peace of mind and freedom from desire and lust, but to give satisfaction to the soul requires the performance of devotional service, Bhakti Yoga, to the Supreme. This is the means of establishing a link between the soul and the Infinite Lord. This is what Vyasadeva had yet to do. And the perfection of this was to compile the great devotional work of Srimad-Bhagavatam.

Then, when Lord Krishna had left this planet after performing His various pastimes by which He attracts the conditioned souls and on the new moon night near the end of the month of Phalguna (February-March), the planets aligned themselves in one direction above the Earth, with the planet Rahu over India. On that night in 3102 BC, according to the Vedic scholars, the world slipped into the depths of forgetfulness as Dvapara yuga ended and the age of Kali yuga began. Shortly after this occurrence the great sage Vyasadeva had heard all these instructions from Narada Muni.

Therefore, in this age of Kali yuga the essence of the Vedas becomes all the more important to us which consequently are the only means to the path to the Absolute.

source: thehindulife.com

The Vedas

What Are Vedas?

The word "veda" translates from Sanskrit as knowledge or wisdom. The Vedas are perhaps the oldest written text on our planet today and are the most sacred texts of the Hindus. They were composed and performed orally over a lengthy period of time, generally  over 6,000 BCE. They are considered by Hindus to be revealed literature, having originated with the Gods whose praise they sing. The core of the Vedas is formed by the Mantras which represent hymns, prayers, incantations, magic and ritual formulas, charms etc. The hymns and prayers are addressed to a pantheon of Gods (and a few Goddesses), important members of which are Rudra , Varuna , Indra , Agni , etc. The mantras are supplemented by texts regarding the sacrificial rituals in which these mantras are used as well as texts exploring the philosophical aspects of the ritual tradition, narratives etc. The first portion of the Vedas called the Samhita are the result of their curiosity about the nature of creation, about who created life and who created nature. The Vedic thinkers ascribed creation to celestial beings and Gods. Hence the Samhitas are largely a collection of hymns in praise of the deities of creation. The second section of the Vedas called the Brahmanas contains mantras dedicated to the deities and description of the offerings of suitable foods during worship. The Brahmanas give examples of the many different kinds of rituals and ceremonies. This was the ceremonial phase of religious life, which was elaborate, exotic and dramatic. But this phase too passed into another to answer the new curiosities of man, the new phase developed as an answer to a new question : what if this elaborate ceremonial life was not possible, then, what path was there for people to follow? It was then, that the third section of the Vedas was produced, called the Aranyaka . Aranya means forests and Aranyaka means, relation to forest life. In the Aranyaka are prescribed various kinds of meditation upon the deities. Turned inwards away from the objects of the world, the mind of man became concentrated. The clarity of vision increased manifold and took them to transcendental, spiritual levels of the mind and consciousness. These were direct, intuitive glimpses of spiritual philosophical truth. Thence came the last section of the Vedas, the Upanishads . They were called the Vedanta - the completion of the thinking of their authors. In realizing the true nature of the soul lies the fulfillment of mans life. Towards this realization of the self, contemplation is necessary. And, the contemplation is of knowledge. The Upanishads show us this very direction. You may now ask : how can these very ancient directions be applied to the modern world and life? The answer to this is that, all that advances of the modern world have done is to touch the externals, the objective part of life, none has touched the internal, the core of man.

source: thehindulife.com

Spiritual Enlightenment

Spiritual Enlightenment - extract of article by Self Awareness Institute

India has a rich philosophy filled with explanations of what enlightenment is and how to attain it; generally referred to as the Santana Dharma, or eternal truths, as recounted by the Rishi's and Yogi's from this subcontinent, enlightenment serves as the very goal of human existence and the source of true enduring happiness and peace.

In the world's oldest written spiritual text, the Rig Veda, who's oral tradition extends to pre-history but was first written around 1,400 BC, the aspirant is guided to attain enlightenment. It's the first thing man sought to find and write about. Seeking enlightenment is found in the classical Eastern teachings within the Upanishads, the Mahabharata and Vedanta. The whole purpose of Yoga and meditation is to attain enlightenment.  All the guru's, swami's and saints teach the path to spiritual enlightenment in one way or another. Enlightenment is a universal teaching and increasing numbers are seeking it now.
In 1893 Swami Vivekananda from the Sri Ramakrishna mission based in Calcutta, was invited to speak at the Parliament of World Religions held in Chicago, and he is generally credited with bringing Advaita Vedanta, the path to enlightenment and God realization, to Western civilization. It was Vivekananda who inspired Whitman, Emerson and Theroux and lead another enlightenment movement in the United States. In 1920 Paramahansa Yogananda, a guru from within the Kriya Yoga lineage, came to America and planted the seeds of yoga as a path enlightenment as explained in his best-selling book Autobiography of a Yogi. In 1955 Maharishi Mahesh Yogi, a guru from the Himalayas, first inspired the famous rock group The Beatles, who started writing songs about consciousness (e.g. Within Without) and then brought his Transcendental Meditation to Europe, the United States and then the rest of the world, becoming the a primary vehicle for bringing meditation to millions in Western Civilization.

During the past few decades we have seen an interest in eastern approaches to enlightenment explode and teachers from all over the world have come to America and Europe (and the world at large), including: Sivananda, Satchidananda (Woodstock), Iyengar, Krishnamurti, Sri Chinmoy, Sri Aurobindo, Baba Muktananda and Gurumayi, Satya Sai Baba, Yogi Bhajan, Osho, and Amma (among others), with each reaching millions. The seeking of enlightenment also shows up in modern spiritual movements and organizations.It's on the radio, it's all over the Internet, it's all over the world.
In studying with dozens of Gurus over the years, there was one teacher who stood out to be amongst the wisest of guru's and the most powerful of teachers of our age, and his name was Vethathiri Maharishi from Tamil Nadu state in India. This Swamiji taught the classical path to enlightenment via accessing the innate intelligence, life force, spirit or "Kundalini" directly. In other words, our true nature is the spirit itself that is eternal, and our physical body and mind are vehicles for consciousness to be expressed and made manifest through. As we become more conscious of our own consciousness, our consciousness expands until the mind becomes fully conscious - Satchitananda (beingness-consciousness-bliss). By connecting with our own spirit and consciousness directly, our own mind's become aware of our true eternal nature and the presence of God is realized within one's Self and in everyone one else, and in everything else, everywhere, all the time. In other words, the Kingdom of Heaven lies within and is already spread out upon the earth (as Jesus explains in the Coptic Gospel of Thomas).

I began an apprenticeship with this Maharishi in the early 1980's and after extensive training with him both in United States and India, was asked to first give initiations and lead classes in Swami's absence (when he returned to India or traveled abroad) and then to start the Self Awareness Institute in 1985. Since then the Self Awareness Institute has spread to over 120 countries, teaching the path to enlightenment through self awareness. Our mission is to bridge the differences in our theology to find the universality of truth and omnipresence of God, and enable people from different cultures and religions to enlighten through a practical means within a Western Civilization.

The most powerful yogi I had come across was the legendary arch yogi Sri Sri Sri Shivabalayogi Maharaj from Bangalore, India. This guru had the highest calibrated level of consciousness on the planet (for an explanation of "calibrated levels" see Dr. David Hawkins book Power vs. Force). This yogi sat in continuous meditation for 12 years (with brief breaks for eating and washing) and was a guru to other guru's throughout India and a pilgrimage destination to Sadhus (seeker's) around the world. He is the guru's guru. Rather than gaining an understanding to enlighten, this Maharaj taught to completely transcend mental activity and sense perception through Shaktipat, the transmission of spiritual energy or spirit through one who has attained enlightenment. The teachings are in silence, the insights and awareness are attained from within through Dhyana meditation. As a part of my training to give initiations into this discipline I spent many years sitting many hours a day, eventually building up to a period of meditation called Yoga Tapas sitting 23 hours a day for 40 consecutive days and nights under the guidance of this Maharaj. When the mind's consciousness joins with total consciousness it is "liberated" (moksha) from the trammels of the mind and senses and God is Realized and the consciousness is enlightened.

Having said all this, it is understood by all the great masters that enlightenment itself cannot be understood or adequately explained. Words, ideas and perspectives actually diminish and convolute awareness. The words and ideas only help to direct the mind inward to behold that which observes the mind and lies beyond it (and within it, undifferentiated). This approach to enlightenment is eloquently explained by such Jnana Yogi's as Ramana Maharshi, Papaji (H. L. Poonja), Ramesh Belsekar and Nisargadatta Maharaj. This teaching of "nondualism" or "Advaita" enables the aspirant to realize the true nature of the Self by turning the consciousness inward and beholding what is already there and what you ultimately are. Quoting Papaji: "How far from your house do you need to go to find your way home?" Ultimately, the path is pathless and the true "Self" is already realized. Our mind has created its own sense of "self" based on data that is received through the senses from life experiences, that leave impressions upon the mind that form the basis of our character and personality that the mind identifies with as being "you".

When the mind is turned inward, through meditation, and beholds the eternal nature of our consciousness, this consciousness is awakened, as if one had awakened from a dream and an indescribable awareness and bliss are realized. But at the same time, the sense of one having attained a realization is transcended. The term for this realization is "Samadhi", as described by the arch yogi Patanjali who wrote the Yoga Sutras sometime during the Mauryan dynasty (321-185 BCE) and defines yoga as "the cessation of mental modification (thought)". Samadhi appears to have different levels: Laya Samadhi is the latent potential level of Samadhi which occurs in deep meditation, trance or even in movement such as ecstatic dance or yoga asana (postures and breathing exercises) and is experienced as great joy, well being and peacefulness. Savikalpa Samadhi is an initial temporary state where the conscious mind is still active, but not real (like a Television playing in your head) and the true sense of Self becomes realized. Here one gets a taste of bliss and beingness of God, but is still attached to the vehicle experiencing and discerning. Often a spiritual aspirant mistakes this awakening of consciousness as enlightenment itself, and the egoic sense of self thinks it is enlightened. Most of the gurus teaching today have entered either of these levels.

Nirvikalpa Samadhi is the highest transcendental state of consciousness (and in reality it is not a state, but this is the only word that approximates what is beyond all states of mind). In this state, there is no subject-object differentiation or dualism and the interconnected and undifferentiated whole (the latent potential from which everything appears and goes) is realized. Traditionally, an aspirant would study with a Master who had attained enlightenment, not so much to learn and understand what it is, but, rather, to first experience and then realize it for themselves. Through the guru's "Darshan" (blessings or presence) the fields of awareness transmitted by the guru in their enlightened state become exposed to the student who then acclimates to these higher states naturally and without effort. As "doership" only get's in the way, the guru can help the student move beyond their mind and it's patterns of resistance, and enter these higher states of Samadhi. This effortless state is called Sahaja Samadhi. These states are routinely experienced by students of the Self Awareness Institute. They seem beyond reach, but some part of you is already there, or "here" even now, and that is why you are compelled to read this. Bhakti (devotion) is the key to being receptive enough to receive the grace of the guru and experience their Shaktipat. Finally, Maha Samadhi refers to the state where the physical body is dropped (physical death) and the consciousness and the illusion of separation (layla) is completely transcended.

How to Become an Early Riser

The Secret on How to Become an Early Riser
Meditation and Yoga Guide: Personal Development
Posted in Meditation,Personal Development,Yoga by Anmol Mehta

One of my grandfather’s favorite quotes was, "The heights of great men reached and kept, Were not attained by sudden flight, But they, while their companions slept, Were toiling upwards in the night." Well at least toiling upwards in the early morning would be a good start for some of us . So how is this to be done? How is one to wake up early and thus make full use of that most beautiful time of the day? The answer does not lie in taping an alarm clock to your head, or in using electric shocks, or in hiring a drill sergeant as a personal trainer – the answer is simpler than that – the answer is to figure out what you are most passionate about in life. Those great men above, I am certain, had one thing in common. They all had a burning passion for something in life. That is the key. The secret to not only becoming an early riser, but also for living a fulfilling life. That passion, that love, will give you the energy to spring out of bed at the break of dawn so you can give yourself to that which you love most.

Here is a simple experiment that you can do to validate the above argument. Think about what you really enjoy doing and plan to do that early in the morning. Here are a few simple examples of such an experiment. If you really love a particular TV show and have a DVR (or VCR), tape that show instead of watching it when you normally do. Now wait for a day when you don’t have to rush off to work and plan to watch that show on that day early in the morning. See what happens. You may be surprised at the energy available to you to get out of bed that morning. When there is something that needs to be done, observe carefully within yourself and you will notice that the energy is there at that time for you to do it. Try to never delay or procrastinate the necessary response to a requirement of life in a given moment (this is actually a very interesting topic in and of itself but I will leave that for another article). Here are a few more examples. If you are an avid gamer, lets say playing World of Warcraft. Well, stop right before you level up or before you get your reward for a completed quest and see how quickly you get out of bed the next day and run to the computer. Or leave the book you are reading at an interesting juncture and observe your ability to wake up the next day early to continue. I think the point has been made. Getting up and out of bed early has to do with your enthusiasm for starting the next day.

One problem that comes up of course is that many people do not know what their true passion is and so are not living an inspired life. The article Stop the Madness of Self-Discipline goes into this more but here I will paste one portion of that post which presents the following questions to ask yourself to help you figure out what you love to do. Here are those 6 questions….

1.What is it that you like to do for its own sake, without any concern for reward or compliment? Do you like the joy of building things? Do you like to just create music? Do you like to teach? Do you like the challenge of watching your thoughts in action?
2.If you won the lottery, I mean the really, really big one how would you like to spend the rest of your life?
3.If you were informed you are about to die shortly, what would you regret most as not having spent your time doing?
4.No matter where on Earth you are. In a rich, first world country, in the bush lands of Australia or high up in a Himalayan village what do you see yourself doing regardless of location?
5.What activity do you always find yourself coming back to throughout your life?
6.What activity can you just not see yourself doing without?
Hopefully these questions will start to reveal to you your real interests in life. Once that happens, and you start to live according to your passions, trying to wake up early will be a non-issue.

There is another problem that sometimes comes up with regard to becoming an early riser and that has to do with health and energy. Having good physical, emotional and mental health will go a long way in helping you, not only sleep better, but also in providing the necessary energy to kick-start the day bright and early. If you find yourself lacking energy and feeling depleted there is no better cure for that than exercise and Yoga. Here is a nice beginner Kundalini Yoga Kriya (set) that covers many aspects of your being and will help build your energy and health. The kriya is actually called Morning Wakeup Series and ironically should be done in the morning when you wake up. This Kundalini Kriya, in a short time with regular practice, will help you overcome any energy issues that were hampering you from getting up early.

One last item that I think is worth touching upon while I am on this topic is the motivation for those who practice meditation, yoga, pranayama or other spiritual work to wake up early. Here is a list of reasons why it is advantageous to practice sadhana in the early morning if possible…

1.Early morning is called brahmamuhurta in Sanskrit. It literally means "The Divine Time." This is the time of the day when the spiritual energy on our lovely planet is at its highest.
2.The air at this time is fresh and contains the greatest amount of prana (cosmic life force).
3.The mind is also fresh and unburdened with the worries of everyday life. This will help in the practice of concentration and meditation.
4.This is the time of day when you are least likely to be distracted by the hustle and bustle of everyday life.
5.The stomach is empty, which is necessary before practicing many of the Yoga asanas and pranayamas.


It is said that one of the things that we human beings waste our lives doing is sleeping (too much). So let that not be the case for you. Search inwards, experiment, figure out what you love to do in life and then muster up the courage to go after it. There is a story of a Yogi high up in the Himalayan mountains and what he does early every morning is get up, stand and applaud. He is applauding creation for the wonder of a new dawn, for the beauty of the sunrise and for the opportunity each new day provides. Let us join him bright and early tomorrow morning.

Importance of God Realization, Obstacles to Spiritual Enlightenment

Importance of God Realization
Obstacles to Spiritual Enlightenment
Posted in Personal Development,Spiritual Enlightenment by Anmol Mehta

Hitch your wagon to a star!" is a famous Ralph Waldo Emerson quote urging you to aim high and have soaring aspirations. I would like you to actually raise the level of your aspirations even higher, I would like you to raise the level of your aim to the very highest achievement possible in life, I would prefer if you "Hitch your wagon to infinity!" Why even settle for a star?

Before all the experts on non-duality start clamoring that there should be no purpose to life, you should not set goals, etc, let me say that if there is any purpose at all to life, then it is Self-Realization, or to put it another way, it is to find God. Everything else is immature.


So you must make the most of this chance. No matter if you believe in reincarnation or not, this life is a golden opportunity to achieve this highest possible purpose of human life. For those who believe reincarnation exists, you know how very precious and rare a human birth is, and for those who believe there is just one go around, well you certainly don’t want to waste this opportunity then for sure. Either way, since you are here anyway, why not shoot for highest high.


 5 major obstacles that often prevent you from fulfilling this great journey to God Realization.

5 Major Obstacles to Self-Realization:

1. Ignorance:

By ignorance here I mean that folks are just not aware that they actually have an infinite, divine aspect which can be discovered and abided in. I remember speaking to a close relative once, who was surprised that there were people today who had awakened to their Infinite nature and lived life from there.

You don’t have to believe that there is an eternal aspect to your being, although doing so and clinging to that belief is a valid Advaita Vedanta technique for enlightenment, but what you have to consider is that there is this possibility, and then explore your inner walls to discover if there is any truth to this claim.

If you outright reject that such as aspect to your being exists, life does not care, it does not matter to anyone else, it only means you will miss the whole point of being born.

One other point I would like to make with regard to ignorance, has to do with the pursuit of wealth, power, fame, etc. Without getting into a big debate regarding the Easterlin Paradox (the research that says, money cannot buy you happiness), I would like to point out that chasing these material pleasures can potentially make your dream world nicer, but they do little for you in terms of waking up to the Truth.

This waking up, or Self-Realization, is worth it because it means you are now finally free from delusion, and can fully express your true self and live the life you were meant to live. So if you want to pursue just material pleasures, in lieu of Enlightenment, then please go ahead and do so, just understand that this is ignorant and only manipulation of a dream reality.

Just to be clear here, I am not against material gains, wealth, power, fame, etc, what I am saying is that if you just chase that, you will go through life asleep. Also, one other secret I will share with you is that all these material rewards are likely to be yours anyway, if you truly walk the path to Enlightenment. After all, who is more famous than the Lords of the scriptures.


2. Compromising:

Just don’t do it. Don’t settle. I know life and society wears you down slowly. Chipping away at your heart and soul. The uncompromising attitude, fire and exuberance of youth is slowly smothered by the endless responsibilities and difficulties of life, but don’t give up.

Research finds that men in their 40s and 50s, are quite prone to depression, and this is primarily because they are starting to feel that the great life they aspired to live, won’t be realized anymore. They feel they must swallow the bitter pill of "reality" and practicality. This is rubbish. Remain inspired, keep going, fight, don’t settle. Find ways to stay on course. The only answer ever is God, everything else will fall into it’s right place when Self-Realization is the underlying theme of your life. Let this great work, light your way forward.


If you are young, choose wisely. I hope you find great teachers who will guide you well, so that you don’t find yourself so mired in financial commitments and other responsibilities that you no longer have time to think about your divine nature. You are blessed with abundant energy and death is far on the horizon, you have no excuse to not walk the walk.

3. Confusion:

Perhaps worse than the ignorant are the confused. They really piss me off. The confused are those who have health, know Self-Realization is the purpose of life, have food, clothing and shelter, but find excuses to run after other things endlessly. What is wrong with you all? Stop it. At least the ignorant were clueless, they simply did not know better, but you do. You know and yet you don’t do what is necessary.

At one point or another we all make this mistake. Sometimes repeatedly . I know I have and when I do, I get mad at myself too. What the hell am I doing? Not doing my daily meditation, not doing my yoga, not staying aware from moment to moment. What am I doing? Blogging and working all the time. It’s pathetic and I yell at myself and get back on the right path. You must do the same, and if you need someone to yell at you, call me .

So confused means you lose sight of the fact that the true purpose of life, if any, is God Realization, Self-Realization, Enlightenment. This must be the guiding force of your life. Don’t worry, life will give you everything else you need, she is our mother, and she won’t abandon us. You just keep your eye on finding Dad .

4. Laziness:

Perhaps I should categorize these folks with the confused, but I wanted to give them their very own space so they could feel truly pathetic. The ignorant don’t know better, the confused are at least trying to build an empire or something, what in the world are you folks doing?

You know what is at stake, have time and health, but are just mindlessly wasting precious time. There are a million forms of mindless entertainment to keep you drugged and serving the purpose that society wishes from you. But from this you must break free. Come on yaar (friend), make some effort, show some willpower, turn off the TV, stop browsing the web, the sports matches can wait, infuse some balance into your life. Once you start to gather momentum and break the cycle of inertia you will be unstoppable, so let’s get going.

5. Impatience:

It is unlikely that the highest achievement in life, is going to be easily accomplished by you overnight. We are being trained to become quite an impatient and instant gratification society. This can be easily seen not only in the use of medical drugs for muscle building, fat loss, pain, etc, but is also more subtly visible in relationships that today tend to skip romance all together and go straight to sex.

This attitude has spilled over into the spiritual arena as well, and I have written about this in the article, No Shortcuts to Enlightenment. Essentially, the point here is that for Self-Realization, you will have to stay on the path for as long as it takes. Another secret I would like to share with you here is that the path itself is really a lot of fun, Enlightenment is great, but so is the work leading up to it.

Summary:

In the article, How to Discover Your Divine Nature, I wrote about how to recognize your Higher Self by experiencing an aspect of it. The key to such awakening, is meditation and I want to stress that this is the real reason for human birth. Although Enlightenment has absolutely no material value, without it life is absolutely useless. If you don’t want to have lived such a meaningless life, you need to wake up and claim your birthright of knowing you and God are One. Let’s get to it.

SELF-REALIZATION

WHAT IS SELF-REALIZATION?

Self-Realization is a scientific process which reveals a new vision and understanding so that you have:

•Freedom from worries and fear
•Scientific solutions to inner and external conflicts
•Smoother relationships
•Inner peace
•Equanimity amid any circumstances
•Eternal happiness
•Experience of your true eternal Self
•Experience the depths of spirituality while fulfilling your worldly responsibilities

Have you stopped to wonder what the goal of human life might be? While each day contains unique quests for happiness, any happiness we do attain remains with us only temporarily. Then, after each phase of happiness passes, have you noticed that only an underlying dissatisfaction remains inside? This dissatisfaction prompts the next quest for happiness which again is, by nature, temporary. And so the cycle continues..
Aware of this, you may question whether permanent happiness even exists; and if it did, how could it be attained?

The answer is Yes, it does exist. Permanent happiness is, the goal of human life and is experienced continuously upon attaining Self-realization.

But what exactly is Self-realization? It is to know and experience directly who You really are! By discovering the real eternal nature of "Who am I", true permanent happiness is attained.

When asked "Who are YOU", most people will answer "I am William" But this name is only a title given to identify your body, just as store names such as Wal-mart and Tesco are given simply to specify the store's presence. In reality, "YOU" are the owner of your name and not the name itself. If this were not true, how could your name be changed countless times even while "YOU" remain the same inside?

Before Self-realization, it is natural to identify with your name and with the countless temporary qualities that are believed to be "YOU". But who YOU really are is beyond all of these temporary identifications, for "YOU" are eternal, and permanent happiness itself. Self-realization is to experience the nature of your very own Self, from that vantage point, to understand the non-self known as "William".

Hindu Temple - New Delhi

Festival of Colors in America

Moksha

                                                                                                  

How to Attain Moksha
In Hindu religion, self realization is considered to be the best means to achieve Moksha. The Hindu Dharma preaches the path of Karma and Bhakti. Well, there can be different ways of achieving salvation. In totality, there are four paths of attaining liberation from the cycle of death and rebirth, namely, selfless work, self dissolving love, deep meditation and total discernment.

Moksha is associated with the concept of self realization, in which an individual understands the purpose why he is being sent on earth. When a person realizes the power of God and understands his ultimate goal, he strives hard to reach his final destination, i.e. Moksha or salvation. Among Hindus, Moksha is viewed as the unification of man and God.

Moksha (Freedom or Salvation) from the cycle of birth and death is the ultimate goal of Hindu religious life.  Moksha is called Mukti (freedom) by yogis and Nirvana by Buddhists

The individual soul (atman), in its liberated state, possesses divine qualities such as purity, omnipresence and omnipotence, and is beyond limitations.  Within the individual, however, the atman is involved in the working of samsara (the cycle of birth and death in the phenomenal world), thereby subjecting itself to bondage by Law of Karma.  Moksha is attainted when the individual becomes liberated from the cycle of birth and death and attains eventual union with the Supreme Being.

This union can be achieved through true knowledge (gyana or jnana), devotion (bhakti), or right work (karma).  Purity, self-control, truthfulness, non-violence, and compassion toward all forms of life are the necessary pre-requisites for any spiritual path in Hindu dharma.  The Hindu dharma emphasizes the importance of a true guru (spiritual master) for the attainment of true knowledge of the soul and God.

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Fundamentals of Dharma

The Vishnu Samhita enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, service of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men.

The Mahabharata enumerates as the fundamentals of Dharma:
1.The performance of Sraddha or offering oblations to the forefathers,
2.Religious austerity,
3.Truth,
4.Restraint of anger,
5.Satisfaction with one’s wife,
6.purity,
7.Learning,
8.Absence of envy,
9.Knowledge of the Self and
10.Forbearance

It is said in Padma Purana that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma.

According to Matsya Purana, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma.

Patanjali Maharshi, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvarpranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.

The Gita enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, purity of heart, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues:
1. Non-violence, 2. Truth, 3.Purity, 4.Self-control
All the above virtues come under the above four cardinal virtues. The virtues that are enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord Jesus in his Sermon on the Mount, also come under the above fundamental virtues.

The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is Truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish.

You have rendered the heart harder than flint, steel or diamond through greed, miserliness, harshness and rudeness. You can soften it only through the practice of mercy, sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action and untiring service of the poor. You have made the heart crooked and narrow through hypocrisy, untruthfulness, backbiting and tale-bearing. You can expand it through the practice of straightforwardness, truthfulness, purity of heart, alms-giving and non-covetousness. You have rendered the heart impure through lust. You can purify it through the practice of celibacy in thought, word and deed.

Non-violence
Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic will-power.

Ahimsa is a modification or expression of truth only. Satyam (truth) and Ahimsa always go together. He who is established in Ahimsa can move the whole world. In his presence, all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully.

[Note: In support of this statement of Swami Shivananda, we cite the example from the life of Sri Ramana Maharshi as observed by the Scottish scientist Alick McInnes. The following extract is taken from the book "The Secret Life of Plants" by Peter Tompkins and Christopher Bird. Chapter titled ‘Dowsing Plants for Health’. The book was first published in 1973. :

"In South India, Alick McInnes, a Scottish scientist, witnessed the strange spectacle of Sri Raman Maharshi on his evening walk. Within seconds of his leaving his house, cattle tied up in stalls in the village half a mile away would struggle to get out of their ties. When released they careered along the road to accompany the old man on his walk, followed by all the dogs and children of the village. Before the procession had gone very far wild animals and even snakes joined it from the jungle. Thousands of birds appeared, almost blotting out the sky. There were tiny tits, huge kites, heavy-winged vultures and other birds of prey, all flying in harmony around the Maharshi on his walk. When he returned to his room, said McInnes, all the birds, animals and children would quietly disappear."

We continue below with Swami Shivananda’s explanations on the topic of ‘Non-violence’ :

Hinduism lay great stress on Ahimsa. Lord Jesus also has emphasised much on Ahimsa in his Sermon on the Mount. He says: "If any one beats you on one cheek, show him the other cheek also".

He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint. Retaliation – tooth for tooth, blow for blow – is the maxim, doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly nature. To return good for evil is divine. Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a little bit, you will be carried away by the force of previous wrong Samskara (impression or tendency) and impulses and will become a victim of Himsa (violence), despite your good intentions.

Truth
Brahman (the Supreme Reality) is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harishchandra sacrificed everything for the sake of truth. He lives still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: "Satyam vada"-Speak the truth. The world is rooted in truth. Dharma is rooted in truth. All religions are rooted in truth. Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.

Purity
Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.

The body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness.

The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind. Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind.

You must be pure in thought, word and deed. Your heart must be as pure as crystal; as pure as the Himalayan snow. Then only the divine light will descend. Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path.

Self-control
You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the abode of Eternal Bliss) safely.

Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa (repetition of Mantra or Lord’s name) and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-Bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, thy innermost Self, the Inner Ruler, the immortal.

May you all attain eternal bliss and immortality through the practice of the cardinal virtues or the fundamental Dharma.

Dharma Explained

Dharma
By Swami Shivanada The Divine Life Society, Rishikesh

Silent adorations to the Lord, the Embodiment of Dharma, the Controller and Protector of Dharma and the fountain-head of Dharma. What is Dharma? What is Dharma? Dharma is so called, because it holds: Dharma alone holds the people, etc. The word Dharma is derived from the root DHR- to hold- and its etymological meaning is ‘that which holds’ this world, or the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal Divine Law of the Lord. The entire creation is held together and sustained by the All-powerful Law of God. Practice of Dharma, therefore, means recognition of this Law and abidance by it. That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which accrues preservation of beings is Dharma. Dharma leads to eternal happiness and immortality. That which is Dharma is verily the Truth. Therefore, whosoever speaks the truth is said to speak Dharma, and whosoever speaks Dharma is said to speak the truth. One and the same thing becomes both. Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of a man. Dharma comes from the Divine and leads you to the Divine. Definition of Dharma No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma. It is very difficult to define Dharma. Dharma is generally defined as ‘righteousness’ or ‘duty’. Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of unity. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma. Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma.


Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you. If you protect it, it will protect you. It is your soul companion after death. It is the sole refuge of humanity.

That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Dharma is that which helps you to have direct communion with the Lord. Dharma is that which makes you divine. Dharma is the ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics. God is the centre of Dharma.

Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality the controller of Dharma is God Himself.

Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not ultimately productive of suffering.

Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best definition of Dharma, in his Vaiseshika Sutras:

"That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma".

Vedas-The Sole and Ultimate Authority
The four Vedas, the Smriti texts, the behaviour of those who have entered into their spirit (the spirit of the Vedas) and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self- these are the bases of Dharma.

In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the truth about Dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are the oldest. This is supported by all leading scholars and antiquarians of the entire civilised world. They all declare with one voice, that of all books, so far written in any human language, the Rig-Veda Samhita is undoubtedly the oldest. No antiquarian has been able to fix the date when the Rig-Veda Samhita was composed or came to light.

The Changing Dharma
Just as a doctor prescribes different medicines for different people according to their constitution and the nature of their disease, so also Hinduism prescribes different duties for different people. Rules for women are different from the rules for men. The rules for different Varnas (castes) and Ashramas (the four stages of life) vary. But, non-violence, truth, non-stealing, cleanliness and control of the senses, are the duties common to all men.

Dharma depends upon time, circumstances, age, degree of evolution and the community to which one belongs. The Dharma of this century is different from that of the tenth century.

There are conditions under which Dharma may change its usual course. Apad-Dharma (apad = distress) )is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity.

What is Dharma in one set of circumstances becomes Adharma in another set of circumstances. That is the reason why it is said that the secret of Dharma is extremely profound and subtle. Lord Krishna says in the Gita: "Let the scriptures be the authority in determining what ought to be done and what ought not to be done" - Gita, Ch.16- 24). The truth of Dharma lies hidden. Srutis and Smritis are many. The way of Dharma (which is) open to all is that which a great realised soul has traversed.

Benefits of the Practice of Dharma
Of the four grand objects of human aspirations ( Purusharthas), viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha (liberation) which is the best and the highest of all desirable things.

Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha (liberation). The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman (the Supreme Reality) above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

What Is Dharma?

About the Path of Righteousness

By Subhamoy Das

Dharma is the path of righteousness and living one's life according to the codes of conduct as described by the Hindu scriptures.

Moral Law of the World

Hinduism describes dharma as the natural universal laws whose observance enables humans to be contented and happy, and to save himself from degradation and suffering. Dharma is the moral law combined with spiritual discipline that guides one's life. Hindus consider dharma the very foundation of life. It means "that which holds" the people of this world and the whole creation. Dharma is the "law of being" without which things cannot exist.

According to the Scriptures

Dharma refers to the religious ethics as propounded by Hindu gurus in ancient Indian scriptures. Tulsidas, author of Ramcharitmanas, has defined the root of dharma as compassion. This principle was taken up by Lord Buddha in his immortal book of great wisdom, Dhammapada. The Atharva Veda describes dharma symbolically: Prithivim dharmana dhritam, that is, "this world is upheld by dharma". In the epic poem Mahabharata, the Pandavas represent dharma in life and the Kauravas represent adharma.

Good Dharma = Good Karma

Hinduism accepts the concept of reincarnation, and what determines the state of an individual in the next existence is Karma which refers to the actions undertaken by the body and the mind. In order to achieve good karma it is important to live life according to dharma, what is right. This involves doing what is right for the individual, the family, the class or caste and also for the universe itself. Dharma is like a cosmic norm and if one goes against the norm it can result in bad karma. So, dharma affects the future according to the karma accumulated. Therefore one's dharmic path in the next life is the one necessary to bring to fruition all the results of past karma.

What Makes You Dharmic?

Anything that helps human being to reach god is dharma and anything that hinders human being from reaching god is adharma. According to the Bhagavat Purana, righteous living or life on a dharmic path has four aspects: austerity (tap), purity (shauch), compassion (daya) and truthfulness (satya); and adharmic or unrighteous life has three vices: pride (ahankar), contact (sangh), and intoxication (madya). The essence of dharma lies in possessing a certain ability, power and spiritual strength. The strength of being dharmic also lies in the unique combination of spiritual brilliance and physical prowess.

The 10 Rules of Dharma

Manusmriti written by the ancient sage Manu, prescribes 10 essential rules for the observance of dharma: Patience (dhriti), forgiveness (kshama), piety or self control (dama), honesty (asteya), sanctity (shauch), control of senses (indraiya-nigrah), reason (dhi), knowledge or learning (vidya), truthfulness (satya) and absence of anger (krodha). Manu further writes, "Non-violence, truth, non-coveting, purity of body and mind, control of senses are the essence of dharma". Therefore dharmic laws govern not only the individual but all in society.

The Purpose of Dharma

The purpose of dharma is not only to attain a union of the soul with the supreme reality, it also suggests a code of conduct that is intended to secure both worldly joys and supreme happiness. Rishi Kanda has defined dharma in Vaisesika as "that confers worldly joys and leads to supreme happiness". Hinduism is the religion that suggests methods for the attainment of the highest ideal and eternal bliss here and now on earth and not somewhere in heaven. For example, it endorses the idea that it is one's dharma to marry, raise a family and provide for that family in whatever way is necessary. The practice of dharma gives an experience of peace, joy, strength and tranquillity within one's self and makes life disciplined.

Dharma

Shukavak N. Dasa                                           
Copyright © 2007 Sanskrit Religions Institute

What is Dharma?

Dharma is one of the most important themes within Hinduism. One often sees dharma translated as religion, duty, or even righteousness, but in fact, there is no single direct translation for dharma. Religion, duty and righteousness are not wrong; they are simply included within the idea of dharma. The word "dharma" comes from the Sanskrit root dhri, meaning to "uphold" or to "sustain." From this perspective, the best way to think of dharma is to say, "that which upholds or sustains the positive order of things: the nation, the community, the family and ultimately even the universe." At a social level, every individual has a particular dharma according to their place in life. Children have a dharma, parents have a dharma, teachers have a dharma, the police have a dharma and even the head of a nation has a dharma. One of the dharmas of a child, for example, is to obey parents and to study. Parents have a dharma to protect and look after children: to make sure they are educated, fed, housed and trained. It is sometimes written on the sides of police cars: To Serve and to Protect. This is a statement of dharma for police. A head of state has a dharma to protect the country and to provide a secure environment for its citizens. If everyone performs their dharma: children obey parents, parents look after children, citizens uphold the laws of the land, the police enforce the law, a head of state protects the nation, then the family, the community and the nation are "upheld" and there can be prosperity. This is dharma, and it all follows from the idea of dhri, to uphold.

The opposite of dharma is "a-dharma." What this means is obvious. If children fail to obey parents, if parents do not train and discipline children, if the police misuse their power and fail to protect, if the head of state fails to act in the interest of the nation, then adharma exists, and when there is too much adharma, there will be a break down of the family, society or the nation. The nation, the community, the family and even individuals cannot prosper when too much adharma reigns. There is a saying, "Protect dharma and dharma will protect you."

Individuals have different dharmas at different times in their lives. A child has a certain dharma that we mentioned above, but the same person as an adult has different dharmas to focus upon. And still later in life, there are other dharmas that need to be stressed. When one is married, one should not live according to the dharma of a child. If an adult adopts the dharma of a child this is adharma. A child cannot follow the dharma of the police. If an ordinary citizen tries to follow the dharma of the a head of state it results in adharma.

The ancient Hindu social system was called Varnashrama Dharma and the great epics of India, the Ramayana and the Mahabharata are built on this system of dharma. In the Ramayana, the hero Rama exhibits the ideal execution of the dharma as a son and king. Sita, his wife, illustrates the dharma of the ideal woman and wife. Hanuman, the divine monkey, exhibits the dharma of a devoted servant in the way he serves Rama. The evil Ravana, the villain, is the very personification of adharma as he kidnaps Sita and tries to usurp Rama's kingdom. In the end adharma destroys Ravana. In the Mahabharata, a great war takes place as dharma and adharma collide in a cosmic struggle over good and evil. In the end, good triumphs over evil. Dharma always rules over adharma. This is the way of the universe.

What Is Karma?

What Is Karma?                             

The Law of Cause & Effect                                 

By Subhamoy Das

The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility.
~ Bhagavad Gita II.64

The law of cause and effect forms an integral part of Hindu philosophy. This law is termed as 'karma', which means to 'act'. The Concise Oxford Dictionary of Current English defines it as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "volitional action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The Natural Law

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. And this cyclical cause and effect generates the concepts of samsara (or the world) and birth and reincarnation. It is the personality of a human being or the jivatman - with its positive and negative actions -that causes karma.

Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma.

Your Karma Is Your Own Doing

Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Occidentals see the operation of karma as fatalistic. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present.

Hindu philosophy, which believes in life after death, holds the doctrine that if the karma of an individual is good enough, the next birth will be rewarding, and if not, the person may actually devolve and degenerate into a lower life form. In order to achieve good karma it is important to live life according to dharma or what is right.

Three Kinds of Karma

According to the ways of life chosen by a person, his karma can be classified into three kinds. The satvik karma, which is without attachment, selfless and for the benefit of others; the rajasik karma, which is selfish where the focus is on gains for oneself; and the tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.

In this context Dr. D N Singh in his A Study of Hinduism, quotes Mahatma Gandhi's lucid differentiation between the three. According to Gandhi, the tamasik works in a mechanic fashion, the rajasik drives too many horses, is restless and always doing something or other, and the satvik works with peace in mind.

Swami Sivananda, of the Divine Life Society, Rishikesh classifies karma into three kinds on the basis of action and reaction: Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births - the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (Nishkâma Karma) can lead to salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) arises attachment towards them; from attachment, arises longing; and from longing arises anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes".