Why ishvara cannot be hidden?

What we say in vedanta is universe is of names and forms and behind names and forms is the reality.
Here it assumes that the thing with name and form whatever it may be is at first , we already know it.

Honestly we dont know anything. When we say any word, we only say the word, and know its meaning, but what is it? Do we have a word for what it is?

For eg: When we say tree, we know the tree form and trees function, but what is tree, then we get another word wood, what is wood we get another word cellulose, we keep on going into further names and forms, maybe atoms, then even smaller we say protons, even smaller then bosons, then we are simply limited by how much we can measure smallness.

Hence we never ever really know what the tree IS.

We have a word for anythings form, and its name and its meaning, which indicates its function, but do we have a means of knowledge for the very thing itself.

We DO have some vedantic words, such as truth. Or existence. Of course tree exists. Lets look at the same sentence differently, can we say existence has treeness.  ;)

We also have another vedantic word, jnanam, the truth of a known thing or of the knower.
A tree is a known thing. A flower is a known thing. But when we say tree or flower, we arent talking about the thing itself, rather we are talking about name and form of the thing.

Mere presence, itself, the universe itself, the thing itself, the reality itself, that which IS itself, for that which IS itself, we dont seem to have a word, but shAstra gives a word. Shastra calls it brahman, the non dual, that which is all, that which has various names and forms saguna brahman or ishvara.

But that which has a name and form is itself free from all names and forms, such as a clay is free of potness or mugness or jugness. hence truly speaking it is nirguna brahman.

Same way as that which IS, is free,That which I am is free.After I am also is a name and form and function w.r.t body mind.

I am free from all names and forms, from my own body mind.

In fact I am the truth of all things, that are called with a name and a form or just a name and a function. I am brahman which is ishvara.

It appears to be hidden, only due to ignorance, only ignorance can hide ishvara. What is here is ishvara, then how it can be hidden, only way is for someone to say I dont know what it is.

 That I dont know alone can hide it as though. I dont know makes the person say, It is, but what is it?
The knowledge reveals that the It and the searcher are one and the same

The seeker is what is sought.

5 features of bhakti

Blind thoughtless, emotional frenzy in the name of bhakti.
Therefore bhakti has been nowadays misunderstood as some kind of an emotional frenzy only.

Since this meaning has deviated from the original concept of bhakti found in the scriptures, it is worth knowing the important features of bhakti as visualized in our scriptures.

5 such important features of Bhakti --

1. Reverential appreciation of ishvara or bhagavan, as the cosmic intelligence behind the universe, because of which there is order, harmony and natural functioning of the entire universe of things and being.

Vedas our original scripture define this cosmic intelligence beautifully as the eternal, all pervading and the inherent intelligence, or consciousness principle. Since it is eternal all pervading, there is no specific form for ishvara. Which means ishvara should not be mistaken as a person, residing somewhere , with limbs like a human being. Such a specific form is not there for ishvara. Veda defines ishvara in several places and in mundaka upanishad , definition is given.

Bhagavan is the cosmic intelligence, for whom there are no limbs like eyes and ears, hands legs etc. Therefore reverential appreciation of this intelligence not in one place, but as inherent in the entire universe, is the first feature of bhakti.
And even though bhagavan in his original nature is formless, but for meditation, scriptures themselves give provisional form, for the sake of worship, but we should remember they are only provisional and temporary forms, to appreciate the formless one. Getting stuck and emotionally lost in any particular form, this kind of obsessive bhakti is considered an obstacle to transcending a form.
But later bhagavan should not be appreciated in one place, but must be recognized as the invisible intelligence pervading everywhere.

2. Reverential appreciation of the very universe itself, The universe must be the physical body of the lord, just as I am the conscious principle inherent in the entire body, bhagavan is the conscious principle inherent in the entire universe. Therefore appreciating the universe as vishvarupa ishvara. Not confining him to an idol, a photo or as a particular picture. And this reverential appreciation of the world is very very important. Because as even our appreciation of the whole universe consisting of good and bad, when I learn to reverentially appreciate my attachment and aversion will get diluted. Vishvarupa bhakti is the most important attitude which will help us reduce our attachment and aversion, which is more important for emotional balance . Neither attachement nor hatred, only attitude I have is reverential appreciation.
If the universe is called shiva, and visnu what is the difference?
Therefore the one who has called real bhakti, will not differentiate different forms. There is no question of comparison. Whichever compares deities, I will go to visnu and not shiva, strongly criticizes.

3. Reverential appreciation of ishvara as the source of the vedas, our primary scriptures.

Brhdaranyaka upanisad says. all the vedas, are like the breathing come out of the lord, bhagavan along with this creation has given out the scriptures also, this appreciation is very very important for a bhakta. Without scriptures we have no way of knowing god himself. All our instruments of knowledge are not able to come across or discover ishvara, indicating that bhagavan is not accesible using human instruments, if I have to know bhagavan only source is the scriptures, because god has given the scriptures to know bhagavan. In the absence of scriptures there is no possibility to know god. Therefore bhagavan is the source of the scriptures. Thats why we chanted dakshinamurit stotram. For a bhakta third feature is reverential appreciation of bhagavan as the source of scriptures.

4. Reverential appreciation of the scriptures themselves as a gift from the lord, which is very very important for a bhakta as a guidemap for his life. A bhakta is one, who uses bhagavans scriptures a guide map for his life. I should have full faith and trust in the validity of scriptures and that is why for developing the reverence, daily they had brahmayagna, means worship of the scriptures themself, a bhakta should not confine to worship of bhagavan only, but he should worship scriptures themself as a gift from the lord, as the GPS. In lives journey bhagavan has given Gods positioning system, I will use scriptures as my guide. Brahma yagna means veda yagna.

Nowadays the importance of scriptures is coming down, traditional bhakti includes worship of scriptures and using the scriptures a guide map.

5. Most important features is, if I have to use scriptures as a guidemap, I will have to study the scriptures systematically, so that I can follow the lifestyle and code of conduct given by bhagavan, prescribing the lifestyle and code of conduct, I can be called a bhakta , worth the name, otherwise it becomes a mere Vesham for sometime, to get into an emotional frenzy, bhagavan himself says.

I have instructed all the bhaktas to follow a particular lifestyle and code of conduct through the scriptures, if a bhakta doesnt follow the scriptures, I look upon him as my very enemy, and even though he claims to be my bhakta, he is only a vesha bhakta, he is neither a vaishnava, nor shaiva, therefore the fifth feature of bhakti is systematic study of the scriptures.
And if I have to study the scriptures we do face a difficulty, because the scriptural literature is very vast. Later many secondary scriptures have come, they are called smriti granthas. We dont have time to study the whole thing, therefore in bhagavan in krsna avatara, condensed all the scriptures, bhagavad gita, bhagavan krsna has given as the condensed version of the scriptures, a bhakta who wants to be a true bhakta will have to study the scriptures and follow the instruction given. Scriptures talk about sat karmani, the appropriate actions of the panchamahayagna, and the right values to be followed, wrong habits to be given up, sat karmani, sat gunaH, helathy attitudes all of them a bhakta has to know and he should attempt to follow. Merely doing nama sankeertanam alone, is not traditional, traditional bhakti involves taking instruction from bhagavan in the scriptures, one who follows these instructions are dear to me. Bhakta must be one who cannot afford to hate anyone.
Hatred must be abolished. Like that every value bhagavan gives, we have to follow them.
Reverential study of the scriptures, not only it will help me become a true bhakta, it will remove several misconceptions regarding bhakta, because people dont study scriptures. When it is not informed bhakti, there will be several misconceptions. One of them is bhakta will never have problems in life. Bhagavan will take away all our papa karma, everything will be fine is a big misconception, the scriptures never make such a promise. The prarabdha karma will have to be experienced by everyone. According to the law of karma I should reap the result of my own action,but keep my bhakti intact, so that I will have confidence and courage, with your grace I will be able to conquer. Karmas are going to come.

And the second widely prevalent misconception is, promoted all over in several bhakti programs, everywhere what they promote is this, that a bhakta can get anything, just by sending application from bhagavan. He is exempt from all efforts. Bhagavan is a slave of bhakta, the moment you send the application, instantaneously all the channels will be full of miracle stories only.
Goals can be accomplished only by following appropriate effort in appropriate direction.
Two types of karmas are available, wordly activities and vaidika karma also. Laukika and vaidika karma we would have to put effort.


Bhakti is not a replacement for karma or hard work. if this is not understood and I keep on praying to bhagavan , and then things dont happen, i think that bhagavan will do some miracle, miracle will not happen regularly, since it regularly happen it is not miracle.

Many bhaktas began to question the efficacy of bhakti, many bhaktas , they question the efficacy of bhakti, they question the fairness of god, and the bhakti becomes so fragile and shaky that many bhaktas question the very existence of god. Mere emotional obsession, without scriptural study will be fragile and shaky. Therefore bhakti must be informed bhakti which means study of scriptures is a must. Effort is required to achieve the goal along with bhakti.

And if I need moksa, If a person wants moksa, a bhakta will need appropraite effort.
And what is the effort, the scriptures talk about, the appropriate effort is knowledge alone, real nature of god, world and myself, the truth behind, that truth tattva gnanena, tattvabodhena moksaH bhavati.

Bhakta must to karma for wordly benefits, and gnanam for moksa.

Without spiritual knowledge you can get moksa under one condition, you have to roll the sky like a carpet, and you should roll from one end to another submit to bhagavan.

How does gnanam come? Onlyby studying scriptures, not by giving an application to bhagavan.

Paramarthika Satyam and Vyavaharika Ishvara

VyAvakahrika Ishvara

It is very important to understand the individual and his relationship with the vyavaharika ishvara.

Individual

I am an individual, and so are many others. When you see a child, you realise the child is an individual in his own right. He is indeed a new arrival into the world, and he is finding and learning about the world through HIS sense organs, every day. He has a certain individuality about himself, and as an individual, he is limited.

As an individual everyone is limited in terms of their capacities, and have limited knowledge, limited power and strength, limited capacities, and try to make the best out of those capacities.

Jagad

The individual jiva, is endowed with mind and a body, mind residing within the body.
This body mind, if you look at it, is a MEDIUM for the jiva to experience the jagad. Hence the jagad INCLUDES the body and the mind of the jiva to. However the difference being , the jiva has a special relationship with the specific body and mind. He is specially connected to the mind, and to its constituents.

Here the model of sukshma sharIra is essential to understand. In the sukshma sharirA, the individual carries the vAsanAs of past in the form of subtle mind, and all the subtle sense organs behind the physical sense organs.

There is also the kArana shariram, which is the cause of the other bodies, karana shariram is total ignorance only.

Now all of the mind and its constituents etc. perform actions as determined by the jiva in the intellect, and these actions have relationship with the external jagad.

DevatAs
There is a cause effect relationship of the jagad with the actions performed by jiva, and this relationship is managed by devatAs, who control the jagad. The devatAs are also conscious beings, who are also originally created by brahma, but are not equivalent to parameshvara, they need not have complete knowledge like parameshvara.

Vyavaharika ishvara or parameshvara

Parameshvara is the cause of everything, including devatas, the individuals and the jagad, he is both the maker and the material. In parameshvara there is no ignorance whatsoever, he is aware even of the ignorance of the jiva, and he also knows what the jiva doesnt know also.

Hence he is sarvajna, all knowing.

Paramarthika satyam

What we discussed so far was vyavaharika, what we observe in our life and what exists.

But vedas discuss also about paramArthika. PAramarthika means that which is More true than vyavaharika.

Per vedas, the jiva, the jagad , the devatAs and parameshvara, are all ONE non dual vastu, which appear to be different due to different upAdhis, or different appearances of name form and function.

The one vastu which is non dual, is nameless, formless, functionless.

However the important teaching is that this vastu is none other than the jivAtma himself.

The jivAtma appears to have the limitations of the 3 sharirams, but simple enquiry reveals that the jivAtma is the conscious knower, who is aware of the 3 sharirams, and is separate from the 3 bodies.

Since he is the knower, he is the non material consciousness principle, and the 3 bodies which are material in nature, gain their existence and appear to be conscious only due to the jivAtma.

This knower jiva also is a knower only w.r.t the mind, through which an object is known.
But by himself, he is pure knowledge or consciousness.

It is indeed the same jivatma, the consciousness, which is also the paramatma, which is the universal consciousness, w.r.t the upAdhi of sarvajna, all knowingness, that is the causal body of the jagad namely mAya.

Therefore if you look at the atman I, it is actually only 1.

The maya or the jagad , it doesnt have any reality of its own, and purely appears to exists only due to the existence lent by the jivatma or rather atma, which is also paramatma, which is the one non dual atma, chaitanya svarupa or brahman.

Hence atma is indeed brahman.

Differences

It is a fact that there is different names and forms.

The fact that there are names and forms, will obviously go alongwith the presence of differences.

Differences can be in terms of attributes, and also in terms of degrees of the same attribute.

For example glow is an attribute.
Shine is a degree of glow.

These differences are what make the jagad, however these differences are all existing, but share a common existence, they exist out of a common edifice, which is the attributeless being.

I am that attributeless being, which gives reality and existence to all the attributeful beings. In me there is no more or less, I am purnatvam.
When we say less glow and compare glow of a candle to a sun or star, we only look at the intensity or density of the attribute, but if you look at the truth of both, you will see the relative moreness or lessness is only in terms of the manifest attribute level differencr, but the truth of both candle light and suns light is light itself , which is fully light and in itself lacks nothing, neither is subject to growth or decline. It is pUrnah.

Parameshvara is an attributeful being, who is the cause of the universe of attributes, he manifests and withdraws the attributeful jagad into himself.

All the jivas are also within this parameshvara, but appear to have birth, death and are subject to laws of  karma.

The talk in this sphere is talk of duality or differences.

But the atman resides at the level of one being, which is the giver of being to both supreme being and the individual beings that take shape in this world, which is upheld by the supreme being.
So atma is pUrnah and this purna atma alone appears as both individual and supreme being.

The individual being itself, in that way can be considered an offshoot or a glory of the supreme being.

The individual being is an imagination of the supreme being, who manifests and pulls back the individual beings and is present as the supreme maintainer of the universe.

How experience along with reasoning will confirm the shAstra pramAna

When I see an object, and in the waker experience, there is

1. The mind as the knower of objects
2. The particular state of the mind which is the thought form
3. The object external to the mind

But if I look at 'I', I is giving existence and consciousness, to the limited mind, which has to know many things.

Now any object, it IS, but we see that through other means of knowledge, we are not able to understand what it is.

Like when we say sky or water, water and sky are name and form. The name and form IS.
But what IS that IS, what is its nature, that we can perhaps say that it  IS existence. But it looks highly likely that the sky has independent existence of its own.

This is false, because sky as we say sky, does not even have homogenous blueness, it is made of composites. Water is made of composites, so we will have to keep going to the atomic smallness to look for existence. But we are assuming many "small" existences combine to form a "big" existence.

This can be easily proven wrong. let us take infintely small existence.
If existence is infinitesimally wrong, adding infintesimally small numbers does not lead to any tangible value. The smallness also is infinite and is not limited only by measurement.

Therefore the fundamental error is to determine that existence can be measured or has a measurable dimension, while at the same time, we can certainly say, that anything that is measured DOES have existence.

Smallness or Bigness of existence- The limits of scientific theory

Let us take any substance say Water. Water is made of composites, so we will have to keep going to the smaller level to look for existence. We go down to a microscope and observe phenomenon that we call as atoms, which we further observe and infer and call them protons , neutrons electrons, then we durther go smaller and see bosons nuetrinos and so on.

But there is a fundamental mathematical issue here.

But we are assuming many "small" existences combine to form a "big" existence.

This can be easily proven wrong. let us take infintely small existence.If we go down the route of breaking existence down to its parts, and assume that existence is a small part, that combines to form a larger whole, then

If existence is infinitesimally wrong, adding infintesimally small numbers does not lead to any tangible value. The smallness also is infinite and is not limited only by measurement.

Therefore the fundamental error is to determine that existence can be measured or has a measurable dimension, while at the same time, we can certainly say, that anything that is measured DOES have existence.

Brahman alone exists

What exists is brahman alone.
But because of the upAdhi called mind, it looks as though mind exists.

When a person feels happy, that happiness is not intrinsic to the mind at all.
There is no such thing as a happy mind, that exists independently.

States of mind are due to ignorance, or due to upAdhi as a result of prArabdha karma.
No state of mind can compare to brahman.

Every moment implies an experience, and this includes the experience of the emotional state of mind.
When the mind is aborbed in knowledge, it is as good as destroyed. This destroyed mind is not completely destroyed, rather its viskhepa, or its potential to project subjectivity is destroyed.

But due to its prArabdha karma, the essential nature of mind still continues, which is its ability to reflect and to stay. This is what is the Ananda experienced by a jivanmukta, due to the reflection of the self as a result of prArabdha karma.

Leading a Religious Life - Part 1

Leading a Religious Life - Part 1

As a householder or student and as a person playing various roles in the society, beyond a certain age, every person is challenged with the two fold commitment of duties and responsibilities.A householder be it a mother or a father has responsibility towards the children, and the grandparents, as well as towards other members of the extended family. This includes financial responsibility as well as responsibilities in terms of time.The same person also has duties to fulfill towards the society, towards the nation and so on. As a hindu he has duties towards ancestors and as a human towards birds animals and even the devatAs.The person has to realise that in a life of a householder, it comes with all these different sets of duties and responsibilities.

In this post, I do not wish to expand on the list of responsibilities, but want to emphasise on a key point, that every duty or responsibility is a shared responsibility.

Whenever we perform any task or action, towards a particular result, it is never performed alone. For every task we need the help of other people, material resources, cooperation from others , as well as a host of other factors that are not under our control. Therefore no task is every performed alone, but there is always a shared responsibility.

Just like raising a child is not just the responsibility of mother, but father also has to contribute, same way running the household also, both husband and wife undertake as a joint responsibility.

As a religious person, as a hindu, I am able to recognise that this performance of responsibilites and duties is not only shared by the members of the household, but every action and its result, also preserves the very presence of bhagavan in those actions.

Life is a series of decisions, and every decision or effort comes with a certain result that affects the family. It is humanly impossible, as well as factually Untrue, if the person believes falsely that the Entire responsibility is on HIS shoulders alone.

Not realising the concept of shared responsibility, a family is put under stress of having to take responsibility, not only for performing an action, but also for having to worry over the result of the action. If the results do not go as planned, the person ends up with self blame and guilt and ends up blaming himself and treating oneself as a failure.

Additionally while undertaking decisions, the person does not seem to be able to decide which path to take for the greatest good, and is waylaid by wealth and greed, instead of ensuring overall well being for the family and the society.