The mere fact he has broken through to samâdhi means that he was able to justify experience enough in his subconscious mind so that his subconscious mind could fall into line, into the habit pattern of pure concentration. When the conscious mind is in concentration upon one single thing, the subconscious mind is in concentration also, following the pattern of the conscious mind, on one particular thing. Then that expands consciousness automatically into the superconscious state of mind.
Each soul comes into Self Realization differently, because each has a different mind, a different subconscious mind and a different conscious mind.
The teachings of yoga are so basically simple and so basically concrete. And the most beautiful thing in the world, on contemplation, is the simplest thing in the world. The most beautiful design is the simplest design. So, simply since one has realized the Self and gone into nirvikalpa samâdhi once, then obviously the simplest thing to do is to do it again. This is the practice of samâdhi. He will become consciously more superconscious for longer periods of time each time he experiences nirvikalpa samâdhi.
If he goes into nirvikalpa samâdhi and becomes ramified in the psychic powers that come after samâdhi, after his first samâdhi, his second samâdhi, his third samâdhi, he will become more intense and will realize new possibilities within himself. If he remains on those planes of the phenomena of the occultism of the mind, then he gains new and fascinating powers of the mechanism of the mind, but he loses the power to bring others along the path into samâdhi.
His first step in practicing samâdhi would be to concentrate upon one physical object, that is if he cannot see his inner light. Only after he has gone into samâdhi many, many, many times, where his whole body becomes filled with light, will he then see his inner light all the time, twenty-four hours a day. The light, really, is the friction of the super conscious mind against the conscious and subconscious mind. In my way of looking at it, it is an electrical friction. The odic forces and the actinic forces merging causes light and sound. So, when he sees this brilliant light right in his head—more brilliant than he has ever seen, intensified brilliance—he tries to find the center of it. When he finds the center of it, again trying to open up that light like a camera lens, he will then come into a state of consciousness called Sat chid ânanda, a state of pure consciousness, a state of pure bliss, savikalpa samâdhi.
Dharma after Self Realization
What is life like after realization? One difference is the relationship to possessions. Everything is yours, even if you don’t own it. This is because you are secure in the Self as the only reality, the only permanence, and the security that depends on having possessions is gone. After Self Realization, we no longer have to go into ourself. Rather, we go out of ourself to see the world. We are always coming out rather than trying to go in. There is always a center, and we are the center, no matter where we are. No matter where we are, no matter how crude or rotten, the vibrations around us will not affect us. Curiosity is the final thing to leave the mind, which it does after Self Realization. The curiosity of things goes away—of siddhis, for example. We no longer want power, because we are power, nonpower, unusable. And Satchidânanda is now to us similar to what the intellect used to be. Samyama, contemplation, is effortless to you now, like the intellect used to be; whereas before, samyama was a very big job which took a lot of energy and concentration.
For ultimate freedom, everything has to go away, all human things, possessions, love, hate, family, friends, the desire for attention and community acceptance. The sannyâsin renounces the world, and then, if his giving up is uncompromisingly complete, the world renounces the sannyâsin. This means the world itself won’t accept him as it once did as a participant in its mundane transactions of a job, social life, home and family.
The renunciate’s path is to seek enlightenment through sâdhana, discipline, deep meditation and yogic practices. That is the goal, but only the first goal for the sannyâsin. To stay enlightened is even a greater challenge for him.
The advice is, having once attained a breakthrough of light within the head, wisdom tells us, remain wise and do not allow these experiences to strengthen the external ego. Become more humble. Become more self-effacing. Become more loving and understanding. Don’t play the fool by giving yourself reprieve from prânayâma, padmâsana, deep meditation, self-inquiry and exquisite personal behavior.
The wise know full well that the higher chakras, once stimulated, stimulate their lower counterparts as well, unless the sealing of the passage just below the mûlâdhâra has been accomplished. Diligence is needed, lest higher consciousness fall unknowingly on the slippery slide of ignorance into the realms of lower consciousness, of fear, anger, resentment, jealousy, loneliness, malice and distrust.
Traditionally, the character has to be built within the devotee as a first and foremost platform before even the hint of an initiation into inner teaching is given. This purifying preparation involves repentance, confession and reconcilation through traditional prâyaschitta, penance, to mitigate kukarmas. This crucial work often takes years to accomplish.
We are still living in a physical body. Therefore, one foot must always be kept firmly on the head of the snake of the instinctive-intellectual nature. The higher we go, the lower we can fall if precaution is not taken. Therefore, we must prepare devotees for a sudden or slow fall as well. They should land on the soft pillows of consistent daily sâdhana, worship of God, Gods and guru, and the basic religious practices of karma yoga and bhakti yoga. Without these as a platform, they may slide down in consciousness, below the mûlâdhâra, into the chakras of fear, anger, doubt and depression. Therefore, we reaffirm, having attained a small degree of enlightenment, or a fuller enlightenment, stay enlightened, because mukti, the transference from the physical body through the top of the head at the point of death, has not yet occurred. And only after that happens are we enlightened forever. This is the beginning of the ultimate merging with Siva in a physical body! Thereafter follows visvagrâsa, the final, final, final merger whence there is no return, where jîva has in reality become Siva, as a bowl of water poured into the ocean becomes the ocean. There is no difference and no return.
Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami
We know Siva in His three perfections, two of form and one formless. First, we worship His manifest form as Pure Love and Consciousness, called Sat chid ânanda in Sanskrit. Second, we worship Him as our Personal Lord, Mahesvara, the Primal Soul who tenderly loves and cares for His devotees—a Being whose resplendent body may be seen in mystic vision. In our daily lives we love, honor, worship and serve God in these manifest perfections. Ultimately, in perfectly simple, yet awesomely austere nirvikalpa samâdhi, we realize Him as the formless Parasiva, sought for and known only by yogîs and jñânîs. We cannot speak of His Absolute Reality which is beyond qualities and description, yet knowable to the fully matured soul who seeks God within through yoga under the guidance of a satguru.
For the sake of understanding the mysteries of the soul, we distinguish between the soul body and its essence. As a soul body, we are individual and unique, different from all others. Our soul is a self-effulgent body of light which evolves and matures through an evolutionary process. This soul body is of the nature of God Siva, but is different from Him in that it is less resplendent than the Primal Soul and still evolving, while He is unevolutionary Perfection. We may liken the soul body to an acorn, which contains the mighty oak but is a small seed yet to develop. Even when God Realization is attained, the soul body continues to evolve in this and other worlds until it merges with the Primal Soul, as a drop of water merges with its source, the ocean. This is the destiny of all souls without exception.
At the core of the subtle soul body is Sat chid ânanda, or immanent Love, and at the core of that is Parasiva, or transcendent Reality. At this depth of our being there exists no separate identity or difference—all are one. Thus, deep within our soul we are identical with God this very moment, for within us are the unmanifest Parasiva and the manifest Satchidananda. These are not aspects of the evolving soul, but the nucleus of the soul, which does not change or evolve. They are eternally perfect and one with God Siva. From an absolute perspective, our soul is already in nondual union with God in His two perfections of Sat chid ânanda and Parasiva, but to be realized to be known. Sat chid ânanda is the superconscious mind of the soul—the mind of God Siva. Parasiva is the inmost core of the soul.
We are That. We do not become That. There exists no relation between Satchid
ânanda, which is pure form and consciousness, and Parasiva, which is without form. Paramaguru Siva Yoga swami taught us, “You are Siva. I am Siva. All are Siva. Even as Siva is immortal, so too are we.”
If sâdhana is pursued, will finally grow and stabilize, opening the mind to the constant state of Sat chid ânanda, where the holy inner mind of God Siva and our soul are one. Sat chidânanda is pure form, pure consciousness, pure blessedness or bliss, our soul’s perfection in form. Parasiva is formless, timeless, causeless, spaceless, as the perfection of our soul beyond form. Though it is supreme consciousness, Sat chid ânanda is not the ultimate realization, which lies beyond consciousness or mind.
Thus, we understand Parasiva as the perfection known in nirvikalpa samâdhi, and Sat chid ânanda as the perfection experienced in savikalpa samâdhi.
Being and Becoming
Out of the microcosm ever comes the macrocosm. Out of Parasiva—which is timeless, causeless and formless—ever comes all form. This is the great mystery without a reason why. Out of pure consciousness ever comes the light which binds all form together.
The man is both being and becoming. He is already perfect, for the essence of his soul, Parasiva and Sat chid ânanda, exists eternally within him as him, having never been created. Yet, man is evolving, becoming, for his individual soul body, created by God Siva, is not yet perfect, is still evolving through time, eventually to mature into the image and likeness of the Primal Soul and Creator, Mahesvara.
Creation is merely recognizing what is already there—that there is nothing new; everything is within you and it is portrayed on the outside as you become aware that it is already created, finished, within you.
As you become aware of one thing at a time, you are really creating it into the lower realms of your mind. You are translating it into the lower realms of your mind. Your recognition of what is is the way you create it to yourself. This is deep. This is in the realm of contemplation. And only in the realm of contemplation will you begin to conceive of it.
Contemplation is man’s power over his mind as he begins to go within himself. Concentration is man’s power over his mind as he goes through life working out life’s problems. And meditation is man’s wisdom.
“Know the truth, and the truth will make you free.” Freedom does not come through what you have remembered, how well you can rationalize, how well you can talk yourself into and out of situations, how well you can excuse negative happenings. The knowing state of
consciousness in which you can know the truth only comes when you can control the lower state of mind and live a godlike life each day, and then your consciousness does expand automatically. Your daily life becomes a life of inspiration, and in your expanded consciousness you begin to know the truth, and that knowing of the truth sets you free from the lower state of mind which you then realize is the lie, the eternal lie. The point of conception is the apex of creation.
Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami
Most people on this Earth are following a path of self-interest and selfishness. No doubt, it is the most popular path, and it has its own pandits and masters, who teach how to perfect the path of the external ego, how to perfect worldliness, how to perfect the trinity of I, me and mine, how to perfect self-indulgence.
Enamored with the senses, unaware of and thus not interested in dharma or his inner Divinity, a man surrounds himself with the pleasures and distractions of the world: women, wine, fine apparel, rare fruits and flowers and the intellectual diversions found in books and games.
One of these I call the ânava mârga, or the path of egoism. True, it is not a traditional path, but it is a path well worn, well known in all human traditions. In fact, you could say there are three such untraditional paths, three worldly mârgas: ânava, karma and mâyâ. The last two bonds, karma and mâyâ, are the first to begin to diminish their hold on the soul as one proceeds on the path to enlightenment.
The karma mârga is when the soul is totally enmeshed in the actions and reactions of the past and making new karmas so swiftly that little personal identity, or egoism, is experienced, like a small boat bouncing on a vast ocean of ignorance, the ignorance of the mâyâ mârga. And when these fetters begin to loosen, the ânava, the personal ego identity, thoughts of “me,” “my” and “mine,” should also begin to go, but often don’t. When karma and mâyâ begin to go, ânava often becomes stronger and stronger and stronger.
Here the realization comes that “Yes! I am a person on this Earth with the rights of all. I am no longer bound and harassed by experience. I can adjust experience, create new experience for myself and for others. I can be the controller. I am I.” The I becomes the realization and sometimes the end of the path of the karma and mâyâ mârga. The I, that all-important personal identity, so strong, becomes the realization of the small and limited “self,” which appears to be a big and real “self” to those who have found this path, which is not the spiritual path, but the path of grayness; while the karma and mâyâ mârgas are the paths of darkness. Ånava, the personal ego, finding oneself, with a small “s,” the personal identity, gaining intellectual freedom are all modern clichés.
To offset the negative with the positive better explains the positive. To understand the pure essence of ignorance, where it comes from, its values, beliefs and motivations, better defines the heights of wisdom out of which comes dharma and aspirations for mukti. We cannot advance on the path without a starting place. No race was ever won but that everyone began at the same place.
The businessman on the ânava mârga is generous by all appearances, gives enough to gain praise, adulation and to make friends. In proportion to his wealth, he gives a pittance. There is always some attachment to the gift, some favor to be eventually reaped. The gift is a purchase in disguise.
Television is a window into the ânava mârga. We see extremely successful professional people who maybe have started on the ânava mârga and have bypassed it to the artful acting portrayal of people on the ânava mârga.
Before the ânava mârga, there is only confusion, unqualified thoughts, desires that are only motivative or directional, not crystallized into any kind of a concept that can be manifested toward a fulfillment. The confusion arises out of the drive for self preservation. All animal instincts are alive in such a human being. He does not hold to promises, does not seek to strive, is a proverbial burden on society. Society is made up of ânava mârgîs and those who live in the other mârgas. Deception, theft, murder, anger, jealousy and fear are often the occupation and the emotions of those living without a personal identity, a well-defined ego. A personal identity and well-defined ego is the ânava, and the pursuit of the development of that is the mârga. Each purusha, human soul, must go through the ânava mârga, a natural and required path whose bloom is the fulfillment of the senses, of the intellect and all the complexities of doing. It is prior to our entrance upon the ânava mârga and while we are happily on the ânava mârga that we create the karmas to be understood and overcome later when we walk the charyâ and kriyâ mârgas. You have to understand before you can overcome. This is the time that we “do ourselves in” and later understand the all-pervasiveness of Siva, the laws of karma, dharma, sansâra. Yes, of course, this is the time the mischief is done.
The ânava mârgî looks at God from a distance. He does not want to get too close and does not want to drift too far away, lives between lower consciousness and higher consciousness, between the manipûra, svâdhish†hana and mûlâdhâra and the lower three, atala, vitala and sutala, which represent fear, anger and jealousy. He is guided by reason. That is why he can come into the other mârgas. Therefore, God is at a distance. He sees himself pluralistically, separate from God, coexistent with God. The higher chakras are dreaming benignly, waiting for the consciousness to explore them.
Only when someone begins to love God is he on the path of spiritual unfoldment. Only then is he a seeker. Only then does his budding love begin to focus on religious icons. Only then is he able to nurture his love into becoming a bhaktar and at the same time a religious person, a giving person. This is the charyâ path. We come onto the charyâ mârga from the ânava mârga. We come to Lord Ganesha’s feet from the ânava mârga. He is now the guide. The personal ego has lost its hold.
The ânava mârga, and the glue that holds it together, is ignorance of the basic tenets of Hinduism. There is no way one can be on this mârga if he truly accepts the existence of God pervading all form, sustaining all form and rearranging all form. There is no way this mârga could be pursued by one understanding karma, seeing his manifest acts replayed back to him through the lives of others, his secret diabolical thoughts attacking him through the lips of others. The ânava mârga does not include this knowledge. The dharma of a perfect universe and an orderly life, the consciousness of “the world is my family, all animals are my pets” is an abhorrent idea to someone on the ânava mârga, especially if he is casted by birth in this life. The ânava mârgî abhors the idea of reincarnation. To pay the bill of one’s indiscretions in another life is not what ânava is all about. There is a forgetfulness here. When you renounce your childhood, you forget that you ever were a child. You forget the moods, the emotions, the joys and the fears and all that was important at that time.
The yoga mârga must come naturally out of intense bhakti and internalized worship. The intensity of bhakti is developed on the kriyâ mârga. The final remains of the ego are pulverized on the charyâ mârga, where Sivathondu, selfless service, is performed unrelentingly with no thought of reward, but a hope that the pu∫ya, merit, will be beneficial in the long run. The ânava mârga is easy to leave through total surrender to God, Gods and guru, along with seva, service to religious institutions. Surrender, prapatti, is the key.
It is not without a great ordeal and effort, soul-searching and decision-making that one mârga bends into the other or bows before the other before it releases the consciousness to go on. One mârga must really bend before the other before one can be released. Before entering another mârga, it is a matter of giving up, which is painful, most especially for the ânava mârga people, for whom suffering is no stranger.
Ånava people are always pursuing something, the fulfillment comes on the ânava mârga, and there is fulfillment, but in a never-stopping pursuit of fulfillment. As soon as we stop the pursuit of fulfillment, we become unhappy, empty, feel unfulfilled and, I might even say, at times depressed. The ânava mârga is the I-ness, me-ness, mine-ness; me, my, I. “I want, I give, I get, I collect.” I, me and mine are the key words here. The true ânava mârgî is the owner, the getter, the consumer, not always the producer, vulnerable to the emotions of fear, who uses jealousy as an asset to obtain.
There are two mârgas before the ânava mârga begins, within the realm of deep ignorance. Here reside the masses who live in confusion, the professional consumers who know the generosity of society, who will never in this lifetime manifest a desire, a goal, a thought for the future worthy enough to be accepted on the ânava mârga. They are the slaves of the ânava mârgîs, those whom, as slaves, they manipulate without conscience.
Ånava is one’s personal ego, his identity and place in the world and position on the planet. If his motives are proper and the position is earned on account of good deeds, it is not ânava. But if, when praised, he takes credit for himself, it is ânava. Ånava is the tricky substance of the mind. It is behind every door, it’s peeking in every window. It is the first thing to come at birth and the last thing to go at death. To break the chain of ânava, the yoking to the Infinite beyond comprehension in any state of mind must be complete and final. And yet, while a physical body is still maintained, the ânava elf is still lurking in the shadows, saying “praise is better than blame, name must come into fame, and shame is to be avoided at all cost.” This is the ânava routine. It keeps people held down on the planet in the instinctive-intellectual mind of remorse and forgiveness and suffering the adjustments to circumstance that occur beyond their power of understanding.
If we were to admit that there are really seven mârgas, we would find that charyâ, kriyâ, yoga and jñâna are progressive states of fullness, and the ânava mârga, by comparison, is a static state of emptiness. This feeling of emptiness is a motivative, driving force of desire toward the attainment of the feeling of fullness. The feeling of fullness is the awakening of the higher chakras, of course. And the constant feeling of completeness is, of course, the permanent awakening of the sahasrâra chakra.
The path of the ânava teaches us what to do and what not to do. It creates the karmas to be lived through and faced in many lives to come. And when dharma is finally accepted and understood and the religious patterns of life are encompassed in one’s own personal daily experience, then and only then do we see the end of this path in view. So, the ânava mârga is definitely not a never-ending maze or a no-man’s land. Though a state of ignorance, it is still a state of experiential learning.
People try to fill their emptiness with things. They work so hard for their money, thinking, “Oh, when I can buy this object for my home I will feel fulfilled.” They buy it with their hard-earned money. A day or two later, after ownership has taken effect, the initial fulfillment of ownership wanes, and unfulfillment, which has always been there, takes over. There is no fulfillment in the instinctive-intellectual mind.
Bound to the Path
These days egos get gratified by going to heads of corporations, meeting important people and bowing before heads of state. It is on the charyâ mârga that we learn that rich and poor, the powerful and lowly are all purushas, pure souls, jîvas encompassed in a physical body. And on this mârga we learn to bow before God and the Gods. We learn that their home, their officiating place, is the temple, the home shrine and under sacred trees. Being in their presence makes the charyâ mârgî feel small. The first glimmer of the feeling of smallness is the first footstep on the charyâ mârga.
Those who are not successful in life yet, and experience the repercussion of karmas of past lives denying them things, experiences, security and wealth, are the ruthless ânava mârgîs. For those who have fulfilled their dharmas, and desire has waned for more—they don’t need more money, they don’t need more food, they don’t need more houses, they don’t need more respect—the ânava wanes of its own accord, like an old leaf on a tree turns color and falls to the ground. They enter the charyâ mârga and kriyâ mârga with matured respect and humility.
The one who has little desires the most. He takes issues with the smallest things. The instinctive desire to save face is ever prevalent in his mind, for his face is all he’s got. Even the jîvanmukta doesn’t like unjust criticisms, but he is bound by his wisdom to nondefensiveness, just, unjust, true or false. “Let them say what they have to say, and if it affects me, it is helping me on the way to my final mukti.” He would bless them for that. The ânava mârgî is not like people on the other mârgas, who have mixed feelings about these issues. The ânava mârgî is a prefect in retaliation. That comes as one of the powers or boons of living on this mârga, along with deception and the ability to lie one’s way out of a situation. And to save face, place and position, no matter how lowly they might seem, is the goal of life for the ânava mârgî.
Exiting the Anava Marga
There is a little of the ânava always with us right up to the moment of mukti. You don’t get off the ânava mârga. Individual ego slowly diminishes as the soul unfolds from mârga to mârga. Nandi the bull represents the ego, personal identity, and in a large traditional Hindu temple, we see many images of Nandi, getting progressively smaller as we approach the innermost sanctum. This indicates the soul’s progression toward God or the diminishing ego.
Self-preservation is a very important part of the personal ego. But then, later, as progressive steps are taken, spiritual identity fulfills the emptiness, as water fills up a container. Only at the moment that mukti occurs does the container vanish. Until then the ânava is like smoldering coals in a burnt-out fire. New wood can be thrown upon them. They can be fanned up. Detractors to a spiritual movement will often try to reawaken the ânava of its leader and kill out the rival movement by creating his downfall.
It is no accident that the Hindu sages can understand the ânava within man. Yes, of course, they passed through it themselves and are just tapping their own memory patterns, seeing the actions of others and knowing the outcome.
Without sâdhana, penance tends to be spontaneous, erratic; whereas consistent sâdhana is the regulation of penance. Now the soul begins dropping off the bonds of karma, mâyâ and ânava as it unfolds into bhakti, love. All this is not without being a painful process. Therefore, the protective mechanism of fear, which in itself is an avoidance process, is right there to help – in the chakra just below the mûlâdhâra. The presence or absence of spiritual surrender and willingness to serve shows whether a person is on the ânava mârga or on the charyâ mârga. Devotees on the charyâ mârga are striving to unfold spiritually and reach the kriyâ mârga. People on the ânava mârga are not striving at all. They are their own self-appointed teachers and proceed at their own pace. When we are on the charyâ mârga, we have a lot of help from family, friends and our entire religious community. When we are on the kriyâ mârga, the entire Hindu community, the elders and others all get behind us to help us along our way. Then when we are finally on the yoga mârga, we have all the saptha rishis helping us. The sat gurus are helping, too, and all three million swâmîs and sâdhus in the world are helping us along the path at this stage. When we have entered the jñâna mârga, we are bringing forth new knowledge, giving forth blessings and meeting the karmas that unwind until mukti.
Excerpts from “Merging with Siva” by Sivaya Subramuniyaswami
Pratima is a substitute or symbol. For a beginner Pratima is an absolute necessity. By worshiping an idol Isvara is pleased. The Pratima is made up of five elements. Five elements constitute the body of the Lord. The idol remains an idol; but the worship goes to the Lord. Just as a man is pleased by shaking hands with his friends by touching a small portion of his body, so also God is pleased when a small portion of His Virat (cosmic) body is worshiped. Just as the child develops the maternal Bhava (mother-feeling) by playing with its imaginary toy-child made up of rags, and suckling it in an imaginary manner, so also the devotee develops the feeling of devotion by worshiping the Pratima and by concentrating upon it. Pictures, drawing, etc., are only a form of Pratima. The devotee associates the attributes of God with the image and feels His presence or immanence there. He finds it easy to concentrate his mind on the image. The mind wants a concrete prop to lean upon in the beginning stage of practice.
Bhagavan Sri Sankaracharya defines Bhalrti as devotion unto Atman. You cannot entirely separate Bhakti from Jnana. When Bhakti matures, it becomes transmuted into Jnana. A real Jnani is a devotee of Lord Hari, Lord Krishna, Lord Rama, Lord Siva, Durga, Sarasvati, Lakshmi, Lord Jesus and Buddha. He is a Samarasa Bhakta.
If a Vedantin excludes Bhakti, remember, he has not really grasped and understood Vedanta. Lord Krishna takes a Jnani as a first-class Bhakta. “Of these, the wise, constantly harmonised, worshiping the One, is the best; I am supremely dear to the wise, and he is dear to Me. Noble are all these but I hold the wise as verily Myself; he self-united, is fixed on Me, the highest path.” (Gita: VII-17, 18.) Jnana intensifies Bhakti.
God takes a human form for elevating human beings. There is descent of God for the ascent of man. This is known as Avatara or incarnation of God. In the Gita (IV-6, 7, 8) you will find: “Though unborn, the imperishable Self, and also the Lord of all beings, brooding over nature, which is Mine own, yet I am born through My own power. Whenever there is decay of righteousness, then I Myself come forth. 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.”
Avataras generally proceed from Brahma, Vishnu and Siva. They cannot come out of Isvara Himself. Just as a tailor who makes coats for others can make a coat for himself also, God who has created the bodies for others, can create a body for Himself as well.
Lord Krishna told Arjuna that this was the ancient and imperishable Yoga which he taught to Vivasvan the Sun-God; Vivasvan taught it to Manu; Manu taught it to Ikshvaku and so it was handed down through Parampara from royal sage to royal sage till it is decayed in the world by great efflux of time and was now renewed for Arjuna as he was His devotee and friend.
God is the Antaryamin, the Inner Self of all beings. He is not an absolute landlord of this world. He is not extra-cosmic or super-cosmic deity. He pervades and permeates all atoms and the whole universe. He is the Lord of the breath, mind and all organs. In him we live, move and have our very being.
A simple Jivanmukta is like a star that glitters at night. He throws a little light only. Somehow or other he has crossed to the other shore through some Tapas and Sadhana. He cannot elevate a large number of people. Whereas an Avatara is a mighty person. He removes the veil of ignorance of thousands of men and women and takes them to the land of eternal rest, bliss and sunshine.
The Lord incarnated as Nara and Narayana. The object of the incarnation was to teach by precept and example the performance of duty without desire for reward. Nara and Narayana were doing severe penance at Badrikashram. The Lord appeared as a swan to teach Atma-Yoga to Brahma. Dattatreya, the Kumaras, four sons of Brahma are all partial incarnations of Vishnu. Lord Vishnu has taken ten Avataras up till now. Dakshinamoorthy was an Avatara of Lord Siva.
The philosophy of Jesus Christ, the Yogi of Nazareth, is the best of its kind for the European world as is the philosophy of Buddha for Thailand, China, Japan and Sri Lanka. So is the philosophy of Mohammed for Arabia. All are the sons of God made in His image to give to the different parts of the great wide world a message of peace and of the secret of life.
Very few people like Bhishma recognized Lord Krishna as the Avatara. That is the reason why Lord Krishna says: “The foolish disregard Me, when clad in human semblance, ignorant of My Supreme nature, the great Lord of beings.” (Gita: IX-11.) “Those devoid of reason think of Me, the unmanifest, as having manifestation, knowing not My supreme nature, imperishable, most excellent.” (Gita: Vll-24.)
The pseudo-Avataras dress themselves as Lord Krishna with crown and peacock-feathers on their heads and appear before credulous disciples and say: “I am Lord Krishna. Drink my Charanamrita. I shall give you Mukti.” Any saint who wants to rise up should not allow his disciples to advertise.
In this Kali-Yuga, Kali-Avatara is expected.
Excerpts from “Practice of Bhakti Yoga” by Swami Sivananda
They who have awareness see all worlds. They who have awareness know no sorrows. When they who have awareness are truly realized, they indeed have seen the Infinite. Tirumantiram 1786
To the awakened mystic, there is only one mind. There is no “your mind” and “my mind,” just one mind, finished, complete in all stages of manifestation. Man’s individual awareness flows through the mind as the traveler treads the globe. Just as the free citizen moves from city to city and country to country, awareness moves through the multitude of forms in the mind. Before we meditate, we view the cycles of our life and erroneously conclude that the mind changes, that it evolves. Through meditation, however, we observe that we have not changed at all. Awareness becomes our real identity, and it is pure and changeless. It was the same at seven years of age as it is today. It is the same in happiness as it is in sadness. Pure awareness cannot change. It is simply aware. Therefore, you are right now the totality of yourself. You never were different, and you never will be. You are perfect at this very moment. Change is only a seeming concept created through false identification with the experiences we have in various areas of the one mind. Everything in the world and everything in the mind is as it should be, in a perfect state of evolution. There is no injustice in the world. There is not one wrong thing. All is in perfect order and rhythm in Siva’s cosmic dance.
The mind is vast in its combinations of time, space and form. It contains every vibration, from subtle to gross. Awareness is free to travel in the mind according to our knowledge, our discipline and our ability to detach from the objects of awareness and see ourselves as the experience of awareness itself. What we term states of mind are, therefore, areas of distinct vibration.
As we move through the mind, the mind stays the same, just as the world stays the same as the traveler moves from city to city. Paris does not vanish when he enters New Delhi. Fear does not disappear from the mind when we are blissfully fearless. Others still experience it. Our awareness has simply moved to a more refined area. Therefore, the goal is to make awareness totally free by not getting too magnetically attached to only a few of the many areas. If the traveler enjoys Paris and settles down there, he will never know the other cities of the world. We on the spiritual path must work hard at keeping ourselves detached from friends, places, habits. Only then can we keep awareness free enough to travel uninhibitedly through the sublime, inner areas of the mind. Work on that every day. Observe when awareness gets so involved that it identifies with an experience. Then consciously tell yourself, “I am not fear. I am awareness flowing in the area of fear, and I can move into other areas at will.” Work at that. Strive for that simple ability to detach awareness from that which it is aware of.
Observation is the first faculty to appear in the awakening of the super conscious regions. Observation, when perceptively performed, is cultivated by abstinence from excessive talk. Talk dissipates the energies of the aura and of the vital body of man.Any intuitive breakthrough will be quite reasonable, but it does not use the processes of reason. Reason takes time. Super consciousness acts in the now. All super conscious knowing comes in a flash, out of the nowhere. Intuition is more direct than reason, and far more accurate.
We are not always aware in the super conscious mind, because we are generally aware in the conscious mind, or aware of our own subconscious or that of another. But the more and more we detach awareness from subconscious binds and conscious-mind attachments, the more we become super conscious. When we feel as if we are living totally in the moment, as if there is no past and there never has been any past or future, we are becoming subconsciously certain we are an intense, vibrating entity of the eternal now.
When your awareness is in super consciousness, you see yourself as pure life force flowing through people, through trees, through everything. Occasionally, in deep meditation we see the head filled with an intense light, and we know that that is the natural state of man. This is super consciousness: when we can look at another person and know what he is thinking and how he is feeling and how his subconscious is programmed. You see super conscious beings while in the super conscious area of the mind. Occasionally you clairaudiently hear voices singing, music playing, just as Beethoven heard his wonderful symphonies that he recorded like a scribe. When you are in this beautiful, blissful state of pure consciousness, you are barely conscious that you are there, because to have a consciousness of being conscious, you have to be conscious of another thing.
And then, as awareness soars within, we begin to experience the realms of super consciousness, man’s natural state. Then we have our ultimate experience, awareness dissolving into itself, beyond super consciousness itself. After Self Realization, you are looking at the film, the movie of the actors and actresses, including yourself, previously seen as real, being more sub super consciously conscious of the light projected on the back of the film than of the pictures displayed, which were seen as real before this awakening.
An excerpt from “Merging with Siva” by Sivaya Subramuniyaswami
He is the womb for the Vedas. Indra, Agni, Varuna, Vayu and Yama are His assistants. Earth, water, fire, air and ether are His five powers. Maya is His illusive Sakti. Brahma, Vishnu and Siva are the three aspects of God. Brahma is the creative aspect; Vishnu is the preservative aspect; and Siva is the destructive aspect. There are three other aspects: Virat is the manifested aspect; Hiranyagarbha is the immanent aspect; and Isvara is the causal aspect. Virat is the sum total of all physical bodies; Hiranyagarbha is the sum total of all minds – He is the cosmic mind; and Isvara is the sum total of all causal bodies (Karana Sarira). Srishti (creation), Sthiti (preservation), Samhara (destruction), Tirodhana or Tirobhava (veiling), and Anugraha (grace) are the five kinds of activities of God. He is the Prana in body, and intelligence in Antahkarana. Earth denotes His all-supporting nature. Water proclaims,the message of His purity and sanctit5r. Fire indicates His self-luminous nature. Air signifies His omnipotence. Ether heralds His all-pervading nature. Maya is under His perfect control. This is the Upadhi or subtle body of Isvara. He dwells in your heart. He is in you and you are in Him. This body is His moving temple. ‘The sanctum sanctorum is the chambers of your own heart. Close your eyes. Withdraw your Indriyas from the sensual objects. Search Him there with one-pointed mind, devotion and pure love. You will surely find Him. He is waiting there with outstretched arms to embrace you. If you cannot find Him there, you cannot find Him anywhere else. Taste the nectar of God-consciousness which alone is the summum bonum of human life and human endeavor.
God Is Immanent
God is an absentee landlord of this world. He is hiding Himself within these objects. He is remaining within these objects. He is the Indweller and inter-penetrating Presence or Essence or Substance, the intelligent and creative principle of the universe itself. Just as oil is hidden in seed, butter in milk, mind in brain, foetus in the womb, sun behind the clouds, fire in wood, sugar or salt in water, scent in buds, sound in the gramophonic records, gold in quarts, microbes in blood, so also God is hidden in all these beings and forms. God becomes a slave of His devotees. Lord Krishna says: “l am not in My control. I am under the complete control of My Bhaktas. They have taken entire possession of My heart. How can I leave them when they have renounced everything for My sake only?”
What is Bhakti?
It is pure, unselfish, divine love or Suddha Prem. It is love for love’s sake. There is not a bit of bargaining or expectation of anything here. This higher feeling is indescribable in words. It has to be sincerely experienced by the devotee. Bhakti is a sacred, higher emotion with sublime sentiments that unites the devotees with the Lord.
Fruits of Bhakti
Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. Love for God is as sweet as nectar by tasting which one becomes immortal. One who lives, moves and has his being in God becomes immortal.
Four Grades of Bhakti
The four grades of Bhakti are tender emotion, warm affection, glowing love and burning passion; or admiration for God, attraction, attachment and supreme love.
Characteristics of a Bhakta
A devotee has equal vision for all. He has no enmity for anybody. He has exemplary character. He has no attachment for anybody, place or thing. He has not got the idea of “mine-ness”. He has a balanced state of mind in pain and pleasure, heat and cold, praise and censure. He regards money as pieces of stone. He has neither anger nor lust. He regards all ladies as his own sisters or mother. The name of Hari is always on his lips. He has always inner life or Antarmukha Vritti. He is full of Shanti and Joy. “These blessed Bhaktas sometimes weep in loving memory of God, sometimes they laugh, sometimes rejoice, sometimes they talk mysterious things that are transcendental, sometimes they dance in divine ecstasy that is simply indescribable, sometimes they sing melodiously His praises and Glory, sometimes they imitate the actions of Lord and sometimes they sit quiet and enjoy the highest bliss of the Self.” (Srimad Bhagauatam)
Excerpts from “Practice of Bhakti Yoga” by Swami Sivananda
You may turn your bone to fuel, your flesh to meat, letting them roast and sizzle in the gold-red blaze of severe austerities. But unless your heart melts in love’s sweet ecstasy, you never can possess my Lord Siva, my treasure-trove.