•“Adi Shankaracharya wrote a number of Vedantic works for imparting knowledge of the Self and the Universal Spirit.
• He also composed a number of hymns to foster Bhakti in the hearts of men.
•One of these hymns is the famous Bhaja Govindam.
The way of devotion, is not different from the way of knowledge or Jnana.
•When intelligence matures and lodges securely in the mind, it becomes wisdom.
•When wisdom is integrated with life and issues out in action, it becomes Bhakti.
•Knowledge, when it becomes fully mature is Bhakti.
•If it does not get transformed into Bhakti, such knowledge is useless tinsel.
•To believe that Jnana and Bhakti, knowledge and devotion are different from each other, is ignorance.
•If Sri Adi Shankara himself who drank the ocean of Jnana as easily as one sip’s water from the palm of one’s hand, sang in his later years, hymns to develop devotion, it is enough to show that Jnana and Bhakti are one and the same.
•Sri Shankara has packed into the Bhaja Govindam song: the substance of all vedanta, and set the oneness of Jnana and Bhakti to melodious music.”
Contributed by Dr. Narayana Murthy
ye tv akṣaram anirdeśyaṁ avyaktaṁ paryupāsate
sarvatragam acintyaṁ ca kūṭasthaṁ acalaṁ dhruvam 12.3
12.3 And, those who steadfastly worship the imperishable, indefinable, all pervading, inconceivable, unchangeable, immovable and eternal.
saṁniyamyendriyagrāmaṁ sarvatra samabuddhayāḥ
te prāpnuvanti mām eva sarvabhūtahite ratāḥ 12.4
12.4 Having restrained all the senses, keeping a balanced intellect everywhere, revelling in the welfare of all beings, they attain me alone.
Contributed by Dr. Ahalya
Contributed by Dr. Bhaskar
Bhagavad gita 12.9
samaṃ paśyan hi sarvatra samavasthitamīśvaram |
na hinastyātmanā''tmānaṃ tatō yāti parāṃ gatim || 13.29 ||
ह hi for समम ् samam uniformly पश्यन paśyan seeing ईश्वरम īśvaram the Lord समविस्थत
सवर् samavasthitaṃ sarvatra who dwells everywhere alike न हनिस् na hinasti आत्मानम
ātmānam he does not ruin himself आत्मन ātmanā by himself ततः tataḥ thereby या�त
yāti he attains, परां ग�तम ् parāṃ gatim the supreme goal. Freedom from insecurity is
29. For, uniformly seeing the Lord who dwells everywhere alike, he does not ruin
by himself. Thereby he attains the supreme goal.
Vishva rupa upasana. If not possible come down to Eka rupa upasana,
FromTotality to single form of God
Eka rupa upasana is ista devatha upasana attained through PURANA SRAVANA
Sri Krishna calls it ABHYASAYOGA
Mam aptum iccha prepare the intellect(iccha) to reach me
Reaching me means attainment of moksha
???? Can this lead to liberation
Answer is both YES and NO
No. Its not saksat karanam[directly]
Yes. Its parampara karanam[indirectly]
Therefore. Reach me by ABHYASAYOGA in the form of ista devatha upasana•
Reasons of failure in unprepared Mind,
1. Requires Purana Sravana
Inspite of this, still mind will be ill prepared due to Rajoguna pradhana [embodiment of dynamism]
Krishna says don’t worry come down to second rung of ladder
Where he asks one to be highly active in the ‘’LIFE OF KARMA’’
To be explained in 10th verse
Contributed by Dr. Vikram Huded
Contributed by Smt Nita
Contributed by Smt Pallavi
santuṣṭaḥ satataṁ yōgī
yatātmā dr̥ḍhaniścayaḥ |
madbhaktaḥ sa mē priyaḥ ||
§saḥ madbhaktaḥ - that devotee of mine,
§arpitamanobuddhiḥ - whose mind and intellect are fixed
§Mayi - upon Me
§yaḥ satataṁ santuṣṭaḥ - (and) who is ever contented,
§yogī - tranquil
§ yatātmā - self restrained
§dṛḍhaniścayaḥ - (and) with clear knowledge
§priyaḥ me - is dear to Me.
There are four types of people in this world
1.siddhi rahita jñānam; self-knowledge with miraculous powers (Siddhi) as a bonus. He is liberated because he has got jñānam.
2.The one who has jñānam and no siddhi. This is Siddhi rahita jñānam; self-knowledge without any miraculous powers. He is also liberated; because he or she has jñānam; without even an iota of siddiḥ
3.The one who has siddhi but no knowledge; He is jñāna rahita siddhi. He has got all siddhis without jñānam; So a person even if be the greatest siddah, if knowledge is not there; he is a siddha samsāri; miraculous samsāri; and the fourth one is also samsār. jñānam is primary with or without siddhis
4.The one who has neither miraculous powers nor knowledge; no siddhi or jñānam; majority of the population are at this level. They are Ajnani.
Jñāni should have what? Jñānam
Characteristics of Para Bhakta/ SthiraPrajñāḥ Bhakta/ Jñāni
1. Santuṣṭaḥ -- The one who has discovered fullness, who does not lack anything in life. This inner pūrṇathvam is called santhōṣaḥ and the person who has got is santuṣṭaḥ . He has the knowledge aham pūrṇaḥ, pūrṇatva jñānēna.
2. Satataṁ -- Eternal contentment. The one who has these is a jñāni and a yōgi. Jñānam is called yōgaḥ because, through knowledge alone, the distance between jīvātma and paramātma is removed.
3. Yōgi -- Yoga is the means of union. jīvātma paramātmana yujyate; anēna iti yōgaḥ. the word yōga means that which combines the jīvātma, (the seeker), and paramātma, (the sought) are brought together by the means of yōgaḥ.
•Jñānam is the yōga in its primary sense.
•Karma and upāsanas are called yōga in the secondary sense.
4. yatātma -- means that person who has learned to manage or handle his own body-mind- sense complex. He is the master. śamādhi ṣatka sampathi or self-discipline is indicated by yatātmatvam.
5. dṛḍhaniścayaḥ -- drida means sthira, niścayaḥ means prajñā - that means the one who has got knowledge with conviction. The two processes of vēdāntic study are
–listen to the entire vēdāntic teaching systematically for sometime without raising any question called Sr̥avanam.
–Mananam is to eliminate your doubts which arise at the intellectual level till I will get conviction. This is called drida niścayaḥ. The greatest bhakta must have clear vēdāntic knowledge.
6. yaḥ mat bhakthaḥ -- Initially I see God as ēka rūpa Iśvaraḥ Then I learn to look upon God as viśva rūpa Iśvaraḥ . The final level is the arūpa Iśvaraḥ that is, the Lord does not ‘become’ the world but the Lord 'appears' as the world. Such a devotee who has the appreciation of eka rūpa and anēka rūpa and arūpa īśvaraḥ.
7. mayyarpitamanōbuddhi -- The one whose emotional personality and rational, questioning-intellect, both are at the feet of the Lord.
8. sa mē priyaḥ - is dearest to Me.
(In fact, dearest is not the word, he is Mē. jñāni tu -- always remember the seventh chapter; jñāni tu ātmaiva mē matam).
Contributed by Smt Radha Muralidharan
Story Meditation By Dr. Thimappa Hegde
“Love is my message – let it be your message too ” Osho
Let love grow in you and God will be growing on its own accord
There is no God but only Godliness There is no person like God anywhere
Drop all childish attitudes, don’t go on searching for a Father
Divineness is, God is not
When I say divineness is, I mean whatsoever Is, is full of God
The green of the trees, and the red and the golden sky – all is divine
Nothing else exists
’Where is God?’ isa wrong question
Ask where God is not, then you have asked the right question
But for that right question you will have to prepare the soil of your heart
That’s what I mean by love– preparing the soil of your heart
If you are full of love, the world is full of God
Hakuin’s song of Silence
•Hakuin’s song is so small and yet so vast
•Buddha hood means the mirror, clean of dust
•Buddha hood means a consciousness which has become awakened
•Avidya Kama Karma
And what is your desire? Maybe it is trying that keeps you away from happiness?
•Happiness is when your Consciousness is awake
• Unhappiness is when your Consciousness is asleep
The more you search, the less is the possibility to get it Because it is inside you
•When you again have the eyes of a child – in that clarity you are happy
Perhaps trying to be happy is the cause for unhappiness- Michael Adam on Happiness
•Perhaps trying even makes for unhappiness
• Perhaps all the din of my desiring has kept the strange bird from my shoulder
• I have tried so long and so loud after happiness
• I have looked so far and wide
• I have always imagined that happiness was an island in the river- Perhaps it is the river
•I have thought happiness to be the name of an inn at the end of the road - Perhaps it is the road
• I have believed that happiness was always tomorrow and tomorrow and tomorrow- Perhaps it is here. Perhaps it is now.
•I have looked everywhere else
Nothing to do No where to go Be still Be here Be now- Michael Adam on Happiness
And when I cease to try to be happy or anything else, when I do not seek anymore, when I do not care to go anywhere, get anything, then it seems I am already arrived in a strange place
Be here and now.Happiness will find you. Michael Adam on Happiness.
•A new door has opened. For the moment the mind is still and present
•I have hunted after shadows; the reality is here in this sunlit place, in this bird-call now
• It was my seeking after reality that took me from it; desire deafened me.
• The bird was singing here all the while
•If I am still and careless to find happiness, then happiness it seems is able to find me
Happiness suddenly jumps upon you. I want happiness
•When desire disappears, happiness appears
• When the striving is no more, for the first time you see who you are
• That knowing is what Buddha means
•Come and see – IHI PASSIKA. From where is he calling you away from ?
•He is calling you away from your desires
Once upon a time there dwelt an old king in a palace.
•In the centre of a golden table , there shone a large and magnificent jewel
• Each day of the king’s life, the stone sparkled more resplendently
•One day a thief stole the jewel and hid in the forest. As he stared with deep joy at the stone, to his amazement the image of the king appeared in it
•‘I have come to thank you,’ said the king
•‘You have released me from my attachment to Earth
• I thought I was freed when I acquired this jewel, but then I learned that I would be released only when I passed it on, with a pure heart, to another
The jewel you hold is Understanding.
•Each day of my life I polished that stone, until finally this day arrived when the jewel became so beautiful that you stole it, and I have passed it on, and am released
•The jewel you hold is Understanding
• You cannot add to its beauty by hiding it and hinting that you have it, nor yet by wearing it with vanity
•Its beauty comes of the consciousness that others have of it.
• Honour that which gives it beauty’
That’s why Buddhas go on giving you and sharing whatsoever they have attained
•The beauty of it is in sharing
•It has to be shared to keep it alive
• It is to be given
•The more you give, the more you have
•The best way to share is to share your understanding, to share your blessings