Journey to the truth

Journey to the Truth

#SwamiTejomayananda

(Part 1)

We seek various things in life. But the first, basic thing that we strive for is security in all its facets – emotional, financial and social. Once that is gained we look for more comforts, more prosperity and more pleasures.

Life and Death

Once these are obtained, man starts thinking about life and death; about what will happen to him after death. While he is pre-occupied with the world, the thought of death or what happens thereafter may not arise because his mind is constantly on karishyami – I will do this or I have to do that. Thus 

karishyaami karishyaami karishyaami iti cintayaat, marishyaami marishyaami marishyaami iti vismrtam. 

Man forgets that he too has to die. We always think that death is the fate of others; the thought, ‘I too will die one day’, is not taken seriously at all.

Journey to the Truth

#SwamiTejomayananda

(Part 2)

Through the scriptures or tradition, we come to know that there is a different ‘world’ popularly called heaven - svarga - which can be attained through meritorious deeds. Consequently, we start acquiring merits in different ways, to reserve a seat in heaven. But the shastras tell us that our stay there is not forever.

Furthermore, if we reflect on all our life’s experiences, we observe that they all have limitations. We get the strange feeling that, in spite of our best efforts, we are unable to find what we are seeking; we feel unfulfilled. There is a sense of frustration and emptiness; but the cause eludes us. We try to distract ourselves by acquiring various objects, experimenting with novel forms of recreation, traveling to exotic destinations and seeking new experiences, but a sense of purposelessness and discontent keeps haunting us.

Journey to the Truth

#SwamiTejomayananda

(Part 3)

Approaching a Teacher

There is no escape - life forces us to think. One who has intensely felt such emptiness or frustration gradually begins to realize that all pursuits have their limitations and are not capable of erasing that emptiness. There is no possibility of escaping, enduring or ending it.

The state of mind of such a person is very strange and cannot be described. Such a mind is ready for higher Knowledge. Such a person starts looking for a Master who can guide him. And when he starts looking, he will definitely find the Teacher.

Thereafter, the seeker approaches a Master. This is indicated by the word ‘upa’ meaning near. Innumerable lives of seeking are necessary before one arrives at this stage. It is said that a person feels the urge and aspiration for higher Knowledge only due to the merits of countless previous births.

Journey to the Truth

#SwamiTejomayananda

(Part 4)

The Fit Student

We may approach a teacher but, often have reservations whether this is indeed the teacher for us. There are also doubts about the teacher’s genuineness. Sant Ekanath Maharaj has rightly pointed out that if we carry a book of characteristics of saints and great masters and start looking for one, we can travel around the world, but will fail to find anyone suitable. It is not that there is no such person, but we tend to see people through the filter of our preconceived notions, not as they actually are.

Therefore, instead of asking about the signs of a genuine teacher, ask for the qualifications of a true disciple, shishya. One should try to become such a disciple; then one will get the right teacher. Many a times we do not want to be fit students, but insist on a good teacher.

A student once asked, ‘What are the duties of a shishya?’

He was told that the disciple had to serve the master, cook for him, wash his clothes and so on. He immediately said, ‘I would like to be a teacher!

If one is not willing to be a sincere student and disciple, one cannot get the right teacher.

Journey to the Truth

#SwamiTejomayananda

(Part 5)

Having gone through various experiences and seen the purposelessness and hollowness of life, one approaches a Teacher, upa, with nishcaya. What exactly does nischaya mean? It indicates that the student must approach the Teacher with the firm determination that he or she has to gain this knowledge at any cost and is willing to make any sacrifice to do so. This attitude is called nishcaya and is indicated by ‘ni’ in the word ‘Upanishad’. It is a very important qualification.

Are you ready?

Unless one is ready to renounce and sacrifice, no progress is possible - in any field of life. Often, the words ‘renounce’ and ‘sacrifice’ frighten people. But if the advantages are pointed out, they may not seem so fearful. Sacrifice and renunciation take us to prosperity and growth. Nothing can be gained without giving up what one was holding on to earlier. If we insist on retaining our false notions, it will not be possible to know the Truth. They must be rejected.

Journey to the Truth

#SwamiTejomayananda

(Part 6)

Maximum courage is required to face the truth. A student once approached a master and requested initiation. The master asked, ‘If I tell you that this Truth is bitter and will destroy your present life, will you still be willing to know it? Do you want to know the Truth for its own sake or to gain worldly success? The student responded that he was eager to know the Truth, even though it would destroy his life in its existing form.

A person who has such intense longing and is ready to pay any price is a qualified student.

Generally, people are interested in the Bhagavad Gita and other scriptures only to benefit in worldly matters. For example, a man thought that by attending Gita study classes, he would get a promotion. When he did not get it, he stopped attending the class! Success occurs if one works sincerely in the spirit of the Gita - not by not working and just coming to classes!

During exams, we see many students praying at the neighborhood temple. They pray that they may pass, even though they have not studied for it. This is how the mind works.

Journey to the Truth

#SwamiTejomayananda

(Part 7)

Humility and Service

The Guru is a jnani, an enlightened person established in his Knowledge, and the student is a jignyasu, a seeker of Knowledge, eager to know. The student sits at the feet of the Teacher – shad. Even in life it is observed that water flows easily from a higher to a lower level; to pump water up to a higher level is difficult.

Sitting at the feet of the Guru represents an attitude of humility, service and devotion. The flow of knowledge becomes easier. When the student sits humbly at the feet of the Teacher, serves him and is eager to know, the Teacher teaches and the student gains knowledge.

Journey to the Truth

#SwamiTejomayananda

(Part 8)

Upanishad as Knowledge

The word ‘Upanishad’ itself means vidya, knowledge and not a particular book. Since the book, which is in the form of words, also reveals that Knowledge, it is called Upanishad. This is a simple explanation of the word.

Now let us see the deeper meaning. The word ‘shad’ also means destruction. This Knowledge results in avidya nasha – destruction of ignorance and all bondage that is created as a result of it. All false notions and concepts are eliminated .

The other meaning is that all bondages are loosened (visharana). The enlightened person seems to live like an ordinary person and also goes through physical suffering.

Journey to the Truth

#SwamiTejomayananda

(Part 9)

Hanumanji appeared to be was bound by Meghnada in Lanka; when he wanted to escape, he cast off his bonds and set about burning the city. In the same way, an enlightened person appears to be bound by the body or by society and seems to be suffering, but in reality, he is not bound.

With the dawn of knowledge, ignorance is destroyed, bondages are loosened and the person ‘sees’ his own true nature - his ananda svarupa.

Journey to the Truth

#SwamiTejomayananda

(Part 10)

(continued from March 29 2016)

The gains of Self-knowledge are unique and incomparable - ignorance is destroyed, bondages are loosened and we are lead to brahma swarup - our own True nature.

Upa

Where is this Brahman, this Truth? It is said to be upa – very near. Actually the word ‘near’ is inappropriate. If one asks you ‘How close are you to yourself?’ Will you say, ‘I am very close to myself?’

No, you will not. You are you; there is no question of being near to yourself. When I say, ‘I am close to myself’, the implication is that there are two entities that are near or far from each other. When it is me, myself, there is no question of nearness. It is me alone.

This meaning of ‘upa’ is from the standpoint of the Teacher. The Guru gives knowledge of the Self. He or she, established in the Self, reveals the Self. Therefore, upa.

From the standpoint of the student, upa is when a resolute seeker approaches the Teacher.

Journey to the Truth

#SwamiTejomayananda

(Part 11)

Ni

This rare, liberating knowledge is given with firm conviction – ni. The student must go to the Teacher with determination and the Teacher gives this knowledge with the firm conviction that this is definitely the Truth. There is no doubt about it.

In the Upanishadic literature we do not find a Teacher saying, ‘I think this is the Truth, but it may be different; you are free to interpret it in another way.’

akhanda mandalakaram vyaptam yena caracaram

tat padama darshitam yena

tasmai sri gurave namah.

The Guru is one who reveals that the Infinite Reality which pervades this entire cosmos is actually your very own Self. Tattvamasi – That you are. Iti nishcayena – there is no question or doubt about it at.

In the Prashnopanishad, the Teacher says ‘brahman, na atah paramasti’ – there is nothing greater than this knowledge. In the Kathopanishad, it is said ‘sa kashtha sa paragati – this is the Highest and there is nothing greater than this.

Journey to the Truth

#SwamiTejomayananda

(Part 12)

Thus, in the case of the Teacher, ni stands for the firm conviction that this is the Truth, There is extensive evidence of this. It is confirmed by the Srutis, scriptural declarations, logic and the experience all people - even the ignorant. There cannot be any question of falsifying that which is ascertained by Sruti, yukti, anubhuti – scriptures, logic, and experience respectively. Knowledge of the Truth which is the seeker’s own Self is given with firm conviction by the Teacher.

From the student’s standpoint ni indicates his firm determination and willingness to learn and make whatever sacrifices required to know the Truth

Shad

Shad destroys ignorance and the effects of ignorance, avidya karya. It leads the seeker to Brahman - anando brahmeti vyajanat, the very fulfilment of one’s life. This Knowledge of the Self is called upanishad vidya.

The book, in which it is revealed, is also called Upanishad.

Journey to the Truth

#SwamiTejomayananda

(Part 13)

Knowledge of the Self is called upanishad vidya and the scriptural texts, in which it is revealed, are called the Upanishads.

The Upanishads, in the form of granthas or books, may be many; but the Self knowledge revealed by them is one and the same. Only that knowledge which is revealed in the Vedas, and not written by anyone, is Upanishad.

Vedas - Authentic Means of Knowledge

The Upanishad texts are found in the Vedas. The word Veda comes from the root vid – knowledge.

The Vedas are not written by any rishi; they contain truths that were revealed to the great rishis in their seat of meditation. These mantras are the Lord’s revelations and, therefore, the rishis are called the Seers of these mantras – 

mantra drstaraha, na tu mantra kartaraha.

Truly speaking all knowledge is always revealed. Thereafter, it is expressed in words and put in writing by the person to whom it is revealed. Irrespective of the field, Truth is always revealed. For example, Newton’s Law of Gravitation was not something original conceived by him. This law of nature was revealed to him; it was discovered by him. Subsequently, he explained it in detail and many others also carried out experiments to substantiate his findings.

Journey to the Truth

#SwamiTejomayananda

(Part 14)

Why Study the Vedas?

In today’s scientific world and modern temper, people question the need of studying the Vedas. Here two things have been pointed out. Firstly it is said , Vedas are required for those who want to know what is dharma and adharma. Secondly, the Vedas are the means of knowledge for those who want to know what is Brahman, what is the Absolute Truth, which cannot be directly perceived or experimented upon in a laboratory.

The Vedas are not needed to study astronomy or physiology, though that knowledge also may be found in them. They are the authentic and valid means of knowing the Supreme Truth. They can also be regarded as a treasure of knowledge.

Two Categories of Upanishads

It is said that there are 108 Upanishads, but they are not all available to us. There are eleven important Upanishads which are considered the major Upanishads, while some others are categorized as minor Upanishads.

As far as the content is concerned, there is no difference between them. Both reveal the same Truth. So how do they differ? The major Upanishads are those on which great acharyas of different traditions have written bhashyas (commentaries). Having studied them, it becomes possible to understand the others as well.

Journey to the Truth

#SwamiTejomayananda

(Part 15)

One Mirror is Enough

Often, people wonder how many Upanishads one needs to study in order to gain Self-Knowledge.

Once, a mahatma was asked this frequent question. He replied, ‘How many mirrors do you need to see your face? One mirror is enough. Of course, there is no harm if you wish to see it in many mirrors. Every mirror will only show a reflection of your own self.’

Similarly, to gain the Self knowledge, the study of one Upanishad is sufficient; but if one wishes to revel in it and enjoy it, one may study many more.

When a Realized Master was asked why he still continued to read the Upanishads, he replied that he was just reading about his own glories! 

‘Anorniyan mahato mahiyan – I (the Self) am greater than the greatest and subtler than the subtlest.’ (Mahanarayana upanishad. 12.1; Also Kathopanishad. I.2.20)

That is why we love to see images of ourselves because we see, unconsciously, the reflection of our true nature, our blissful and lovable Self.

Journey to the Truth

#SwamiTejomayananda

(Part 16)

The main theme of the Vedas is Dharma and Brahman. Dharma is the means to purify the mind. A mind so purified, is attracted towards Knowledge, and goes on to discover the Knowledge of Brahman.

A person of dharma, righteousness, alone can know and understand Brahman not others. The scriptures point out that Brahman rides on the back of Dharma, symbolized by Lord Shiva riding the bull, Nandi. The bull is a symbol of Dharma and Lord Shiva is Brahman.

The Vedas are classified into three sections - karma, upasana and jnana.

Karma means action, rituals; upasana includes different kinds of worship on various aspects of the Lord. These are exercises in concentration and meditation. The Upanishad portion of the Vedas is the jnana kanda which reveals the highest Knowledge.

Journey to the Truth

#SwamiTejomayananda

(Part 17)

Karma and Upasana

It is important to know the purpose of karma and upasana. A jiva is born with three kinds of imperfections, weaknesses or limitations. The first is impurity of the mind – mala. The second is viksepa - agitation or restlessness of the mind; and the third is ajnanam/avaranam – ignorance. Mala, viksepa and ajnana/avarana all have only one cause; the ignorance of our real nature.

Ignorance leads to impurities in the mind and these, in turn, lead to restlessness. However, we are not aware of this chief cause; we are only conscious of its effects - the restlessness, sorrows, agitations and worries of the mind. All we want in life is to be rid of them. We never reflect on the cause.

There are various sattvic, rajasic and tamasic – techniques for becoming free of viksepa. Indulging in drugs and drinks is the tamasic method. Keeping ourselves busy with numerous activities, varied forms of entertainment and recreation, relentlessly pursuing ambitions are rajasic methods. Such people think they are karma yogis. Actually they are escapists; the moment they slow down, they feel the agitations in the mind. The sattvic method is to engage in worship, bhajans, go on pilgrimages and so on.

All these methods, even the sattvic, will allow one to escape sorrow for a limited time. The agitation and restlessness are eliminated only temporarily.

Journey to the Truth

#SwamiTejomayananda

(Part 18)

Viksepa arises because of the impurities in our mind. These express as likes and dislikes, desires and passion, which are nothing but the manifestation of our vasanas (inherent tendencies) of previous countless lives.

The primary cause of them all is ignorance – avidya. In Vedanta, ignorance is a technical term, which refers to not knowing one’s own Self and mistaking oneself to be the body, mind and intellect. This individual entity, in turn creates all the problems.

The Karma Kanda portion of the Vedas does not merely relate to rituals, but also instructs us on how to perform actions (karma) so that the mind is purified. The purpose of karma is to purify the mind. The various upasanas are exercises in worship to aid concentration and make the mind steady and single-pointed.

It is said that karmas or upasanas done, prompted by a desire for a specific result, can achieve their goal. However, the same acts performed selflessly, purify the mind. Sakama karma or upasana give us the desired result, but nishkama karma and upasana purify the mind and help make it single-pointed.

Therefore, the real purpose of karma and upasana is to remove the impurities and agitations of the mind.

A person, whose mind is purified to some extent, becomes a fit student for jnana, the highest Knowledge - the Knowledge of the Self. This knowledge is the subject matter of the third and last portion of the Vedas, called the Upanishads, otherwise known as Vedanta.

Journey to the Truth

#SwamiTejomayananda

(Part 19)

In every Upanishad, a student or a group of students approach a teacher, prostrate before him and then, humbly seek his permission to ask questions. Mistakenly seen as conferences of those times by some scholars, the Upanishads are, in fact, in the form of a dialogue between the guru and shishya. The Guru is the enlightened person and the shishya is one who wants to know the Truth. When they come together to study, there is a shanti path.

Shanti Path

Every Upanishad begins with a shanti path. It may either be a prayer by the student alone or by both the Guru and shishya together.

om sahanavavatu saha nau bhunaktu

saha viryam karavavahai

tejasvinavadhitamas- tu

ma vidvisha vahai

om shantih shantih shantih. (krishna Yajurveda Taittiriya Upanishad 2.2.2)

May the Lord protect us both. May we both enjoy together. May we make effort together. May our studies be brilliant. May there be no misunderstanding between the two of us. May there be peace, peace, peace.

Journey to the Truth

#SwamiTejomayananda

(Part 20)

Om -The symbol Om indicates Brahman. It helps us remember the Lord.

saha nau avatu – May that Lord protect (avatu) us both (nau) together (saha), the teacher and the disciple. May He protect us from all the dangers.

saha nau bhunaktu – May we both enjoy together. May He make us enjoy together. What is to be enjoyed? Enjoyment is in terms of Knowledge. Sometimes, people complain that the study class (group discussion of the scriptures led by a study group leader) is not very interesting. When we play a game or a sport the game itself must be interesting. We cannot do something else to make it exciting. Play well and it becomes interesting.

Some teachers also complain that students are not interested in knowing. If the student and the teacher both participate in the process of learning and discussion, the study becomes appealing and inspiring. Study groups too will become interesting if all prepare, read and reflect before coming to the class.

Journey to the Truth

#SwamiTejomayananda

(Part 21)

May we enjoy the fruit of knowledge. Enjoying the fruit of knowledge is possible only when both the teacher and the taught are ready to put in all efforts to teach and learn - saha viryam karavavahai – may we both strive together, may we both put forth the efforts together.Very often the students are eager to know, but the teacher is not prepared.

Tejasvinau adhi tamastu – May our learning be bright and brilliant. This implies that knowledge should be available whenever we want to make use of it. Such knowledge is tejasvi. If it is not readily available and requires further reference, it is not very useful. The brilliance of knowledge is in it being ever available.

ma vidvisha vahai – May we not dislike each other, may we not hate each other. Even if there is no love, at least there should not be dislike because then the communication of knowledge is not possible. The teacher should be impartial towards all the students; if the teacher dislikes a student, it will lead to a break in the flow of communication. Smooth transmission of knowledge is possible only in a medium of love and concentration.

ma vidvisha vahai also means may there be no misunderstanding between us.

Journey to the Truth

#SwamiTejomayananda

(Part 22)

om shantih shantih shantih – let there be peace, peace and peace. Obstacles arise from three sources - from the unseen, from the seen and from within. There can be obstructions due to storms, thunder and earthquakes over which there is no control; problems with noise or riots in the outside world; and the most difficult are obstacles from within the body – pain, fever, disease, restlessness of the mind, and so on.

However, the greatest obstacle is losing faith – faith in oneself, the teacher or in the scriptures or God. If one loses faith, it is most difficult. May there be no vighna, obstacle from these sources. om shantih shantih shantih is the trividha shanti – adhi bhautika, adhi daivika and adhyatmic.