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01 Accepting Oneself - Swami Viditatmananda Saraswati

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Calling the Ego’s Bluff - 2

Vedanta points out that there has been a major error in the understanding of ‘I”. Let us understand the error.

We find that our understanding of ‘I’ is dependent on a number of conclusions, which are based on observed experiences.

This is beginning of the cascading errors which constitute our understanding of ‘I’.

Vedanta points out that I is  the changeless sakshi,  of the nature of self-evident consciousness  in whose ever-presence all experiences are illumined, observed to  take place. The changing world is an observed experience, the changing body is an observed experience and the changing mind is an observed experience.

Vedanta points out that it is our common conclusion that being the subject, I am not the observed experienced world. How then can I conclude that I am the observed, experienced body or mind?  

This opens up the enquiry.

Let us look at facts which are pointed out by Vedanta.

1.      There must be a changeless observer otherwise called the sakshi or the true ‘I’ in whose presence change is observed – otherwise it is not possible know that there has been change.

2.      So everything observed/experienced becomes an object of knowledge for the sakshi. Indeed all conclusions regarding the self are all objects only for the sakshi.

3.      Whatever is observed/experienced is in state of flux always – so its presence as a constant entity cannot be established. The body is in a state of flux, so is the mind, and of course so is the world.

4.      Again the object experienced/observed be it thought or any physical object can never be independent of the observer – nor is it independent of n numbers of local factors.

Vedanta asks this question, how can any conclusion which is based on the changing, dependent, observed objects, regarding the self-evident conscious being, the ‘I’, the changeless sakshi,  be true?  Any conclusion regarding the sakshi,  the true ‘I’ based on anything observed can only be FALSE.

The self is not a conclusion based on any experience, or series of experiences, or memory of experiences. The self is self-evident consciousness, who is independent of every experience and yet the essence or content of every experience.

What is the sense of ‘I’? Really if we analyse it, it is a set of conclusions which poses as an independent entity – and all actions are rooted in this entity interacting with the environment.

We already saw that all conclusions based on the body-mind and attributed to  ‘I’, the self-evident basic conscious being, are false.

When we examine the conclusion ‘I am a doer’, we find that the ‘doer’ conclusion is based on observed fleeting experiences of actions – for example folding clothes, cooking food, eating the food, walking, talking etc. All these actions were observed in the presence of the changeless conscious being – the sakshi.

The changeless sakshi does no action – in its presence, the action is revealed to be taking place at the level of body-mind. We cannot call the changeless sakshi as doer.

Then who is the ‘doer’. This ‘doer’ is not a permanent entity. The action takes place thru the agency of the mind-body and the action is over even as it takes place.  Is there a real entity here, an independent entity here to own up the action?

If the doer-entity is real, it must always be present. But it is not always there – in waking itself sometimes a doer, sometimes an experience ... again absent in deep-sleep. Is there any permanent entity here to whom we call the ‘doer’?

There is only a sort of constructed pseudo-entity, who is the result of endless conclusions based on observed experiences superimposed on the changeless, ever-present conscious being. This constructed pseudo-entity poses as an independent, permanent entity and concludes it is a doer and experience as well.

For the one who has recognized the truth of the changeless self, there is no more concluding anything based on any observed experience – and the person is free of the conclusion that ‘I am a doer/experiencer’. The sort of constructed pseudo-entity dissolves in the wake of recognition of truth. So the empirical doer is not taken to be real anymore.

Om Tat Sat

Japa A Support for Concentration - Sri Chandra Swami Udasin

A type of support that can be given to the mind for concentration is that of a name or word. Let us consider this now. The support maybe in the form of one name, or in the form of any mantra. The mantra is a phrase or formula bearing a certain meaning that affirms the existence of God and embodies a certain idea of feeling in relation to God, such as surrender unto the Lord or the feeling of the divine presence,  or it may inspire devotion with a certain prayer raised unto the Lord. Any one name of God or Mmantra or phrase is selected according to one's faith and conviction. It is to be mentally or vocally chanted. It is to be repeated gently and calmly. Gradually consciousness is centred on hearing of this name or mantra. This practice is called Japa. Science may not prove it today, logic may also fail to do so,  but experience has proved that such intonation and repetition of God's name has a marvelous effect in tuning The mind with God - the spirit that is all and beyond all. There is tremendous power in the name of the Lord. The Lord's Grace does descend  through His name on one who has faithfully and wholeheartedly repeats it.  This is a fact confirmed and  reconfirmed by the saints of all religions. The proper place for concentration on the Lord's name or on Mmantra is in the Heart Centre, which corresponds to the anahata chakra in yogic parlance.

Let it be pointed out here at the shorter the mantra or word the better it is,  because it becomes easier to concentrate on.

The japa of any name of God or mantra can also be practiced by connecting that name or Mantra with the rhythmic incoming and out coming of breath and by chanting it mentally. And in this practice the attention of the mind should not be focused on the navel centre because through this practice the vital being becomes active which might cause a severe agitation or sudden explosion of the pranic force. If the discriminating power in the sadhaka is not sufficiently developed, if he does not possess complete mastery over his senses and mind and if above all he is not single- mindedly devoted to the ideal of God- realisation, the violent awakening of the proanic force may lead him astray in his  Sadhana and consequently, throw him into the absyss of sin and sorrow.  Unless the centre of command what is the aajnaChakra and the heart centre of the aspirant have been adequately purified and unless they have resumed full control over the navel Centre, it is not proper for a man to practice Japa with the incoming and outgoing of breath by fixing the mind on the navel Centre. This practice should not be performed by anyone. If a practitioner wants to do Japa by associating with incoming and outgoing of breath then he or she should keep the attention at the heart Centre. There is no danger in doing this. The practice of Japa can lead even if performed to the exclusion of all other methods of concentration to the highest spiritual recognition. In fact in its advanced stage the Japa itself turns into deep and dynamic spiritual concentration. As such by becoming a dynamic concentration, it brings about an extraordinary transformation in the external life of that  sadhaka, who practices it regularly and sincerely.

 Chanting of the Lord's name is an exercise divine and spiritually rewarding indeed. There have been many Saints who devoted themselves to this method of spiritual concentration alone and to none other and realised the Lord.

Sri Chandra Swami Udasin
🌷🕉🌷

Satsangs Schedule at Dehradun

All Online Satsangs thru Google Hangouts

Revised Schedule for December 2017  and January 2018

Monday     7.30 - 8.30 pm Rudram Chanting

Tuesday     11.00 - 12.00 am  Bhagavad-Gita Chanting from Dec 12th Online

Wednesday   5.30 - 6.30pm   Vishnu Sahasranama

Thursday    11.00 - 12.00 am  Upadesha Saram

Friday         11.30 - 12.30 am  Tattvabodha  (Satsang)   from Dec 15th Online
Friday           7.30 - 8.30 pm   Rudram Chanting

Saturday       5.30 - 6.30 pm   Vishnu Sahasranama

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From Feb 2018 Chanting continues online - rest below
Monday        11.30 - 12.30 am  Upadesha Saram
Sewla Kalan

Tuesday         11   - 11.30 am Chanting
Sewla Kalan  11.30 -1 pm Bhagavad Gita

Wednesday                         Upadesha Saram (Online)
(night)

Thursday       5  - 6 pm     Drg-Drshya Vivek
Indira Nagar

Friday
Ram Vihar     11.30 -12.30pm Tattvabodha
Vasant Vihar   2 -2.30 pm  Chanting BG
                           3.30-4.30 om Bhagavad Gita