Two Stages of Bhakati

Two Stages of Bhakti

Our scriptures emphasise on the need for Bhakti - devotion to Isvara. “I grant self-knowledge to those who have cultivated unshakable devotion to me.  Through jnana, they attain me.” (Bhagavadgita 10.10)

Bhakti is the means for jnana and jnana leads to moksha. Bhakti and jnana are complementary to each other. Without jnana, bhakti is incomplete and without bhakti, jnana is impossible. Therefore, a student of Vedanta needs to cultivate bhakti.

In today’s world, there is a tendency amongst people to think that they are intelligent, and hence, they try to understand vedanta as an intellectual pursuit. However, without bhakti, the statements of Vedanta do not yield any result.

There are two stages of Bhakti. Vaidhi-bhakti is the first stage of bhakti. At this stage, one follows certain prescribed spiritual disciplines like puja, japa etc. These practices are useful in establishing a connection with Isvara.

Sometimes, a doubt arises in our mind regarding the need for the prescribed forms and procedures of rituals. If Bhagavan is present everywhere, why should I worship him in a Vigraha? Why do I need a shrine? Why should I follow the prescribed forms of rituals like chanting Mantras etc.?

Bhagavan is all-pervasive. Yet, we cannot recognise Him everywhere. For example, the radio waves are everywhere. We cannot access them without an instrument, a receiver. Also, the instrument should be used in a specific way to receive the radio signals. Similarly, if we want to relate to Bhagavan, to recognise his presence, we need a Yantra. Yantra is an image or a symbol prescribed by the scriptures. We invoke Bhagavan in the yantra and worship him as per the procedure prescribed in the Shastra.

When a devotee practices the worship following the rules of the shastras, he slowly develops a strong connection with Bhagavan. In due course of time, he develops Raga bhakti. In this higher stage of Bhakti, the Bhakta transcends all prescribed procedures. He has successfully established a strong bonding with Ishwara.

Discovering the Limitless

Discovering the Limitless

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।

तेन त्यक्तेन भुंजीथाः मा गृधः कस्यस्विद् धनम्॥ (Isavasya 1)

The Duality

The whole universe is in front of us. A part of the universe is perceived through our senses. We see colours and forms. We hear sounds. We perceive smell, taste and touch. A great part of the universe is not available to our senses. We can know them through other means.

 An invisible object can be inferred by seeing a visible object associated with it. I can infer the presence of fire in the mountain on seeing smoke. We can also know about the remote objects through words. A man comes from a far away land and tells me about the land. Then I come to know about the presence of the land as well as some details about the land. Otherwise, I was not even aware of the presence of such a place.

Thus, we know the universe through various means. Yet, a part of the universe remains unknown. We do not know how many stars, planets, galaxies, black holes etc. are there in the universe. A boundless portion of the universe remains unknown due to its remoteness.

The entire universe, known or unknown, is comprehended as the object. When I think of the universe, I recognise the difference between the universe and myself. I am different from the universe. I am the subject and universe is the object. Therefore, I am not the universe and the universe is not me. I refer to myself as “I” and the universe as “this”.

The Subject

The subject deserves to be referred to as “I”. An assemblage of the physical body, mind and senses is generally identified as the subject. On a closer analysis, we can find that the physical body is also objectified. Therefore, it does not deserve to be the “I”. It deserves to be “This”. It is a mistake to refer to the body as “I”. Therefore, the body is not myself. It is not my true nature. It is as much external to me as any object in the universe. Similarly, the properties of the body are not my properties. The height, weight, age, gender etc. do not describe my true nature.

The five senses of knowledge form another component of the subject as it is generally understood. The sense of sight, sense of smell etc. The senses are different from their physical components. The physical components like eyes, ears etc. belong to the physical body. The senses are subtle entities working through these physical accessories.

The senses are also subject to changes. Sometimes they function properly. Sometimes they may not work properly. Sometimes they do not work at all. Also, the senses resolve at the time of sleep and reappear at the time of waking. I am the witness of the appearance and disappearance of the senses. Therefore, the senses are also objects. They do not deserve the reference “Ï”.

The mind is the seat of all emotions, imaginations, memory, cognition and so on. The mind is constantly changing. Thoughts come and go every moment. Therefore, the mind and its modifications are objectified. It is not the true “I”.

On the negation of the body, senses as well as mind, there remains the consciousness, the witness of all these. It can never be objectified. It is the one which objectifies everything. It is the true “I” – the true self – the Atma.

The Limitless

Unlike the objects we see around us, the consciousness does not have parts or divisions. It is indivisible, free from differences. Therefore, it is free from all limits. A limited object must have parts. Being free from parts, it has to be limitless.

One may argue that consciousness has parts. We ask him a question: What is the nature of the parts of consciousness? Are they consciousness or non-consciousness, i.e., insentient? The parts cannot be consciousness, because a consciousness is not composed of many consciousnesses. They can’t be insentient either. Because, an assembly of insentient do not make consciousness. Therefore, this objection does not hold its ground.

A limitless does not allow the presence of another. The presence of two is possible only in the realm of limited. There can be two or more limited. There can be multitudes of limited. There cannot be a limitless plus a limited. Also, there cannot be another limitless.

Therefore, the consciousness is the only substance. It is the Brahman – the all-pervasive, the limitless. The universe is projected on the Brahman. The universe consists of limited objects. The limited is projected on limitless. On understanding this, the limited is swallowed up by the limitless. Then limitless alone remains.

Swami Shivaprakashananda Sareaswati - Profile

Swami Shivaprakashananda Saraswati is a Sannyasi and a traditional teacher of Vednata. He was born on 29 April 1981 in Mangaluru. Even as a child, he exhibited a great inclination to spirituality and practiced spiritual disciplines like fasting, japa, meditation etc. He read spiritual literature and life of saints and took great interest in studying Sanskrit.

The Swami graduated as a Bachelor in Engineering in 2002. He was no longer interested to pursue a secular career and left home at the age of twenty-two in quest of the ultimate truth.

The Swami came across sadhus of the Ramakrishna Mission and received his preliminary spiritual instructions from some of them. He studied a few texts on Advaita Vedanta and other systems of Indian philosophy from Swami Tattvamayanandaji and some other sadhus. He was attracted towards the works of Sri Shankaracharya and studied the Bhashyas with great earnestness.  He spent a few years as a Brahmachari of the Ramakrishna Mission, practicing intense spiritual disciplines and offering his services to various philanthropic activities of the Mission. In the meantime, he came across Pujya Swami Dayananda Saraswati, a traditional teacher of Advaita Vedanta.

He joined a three-year course on Vedanta in Arsha Vijnana Gurukulam, Nagpur, and studied Vedanta from Pujya Swami Dayananda Saraswati and Swamini Brahmaprakashanandaji.  Even as a student, he taught Sanskrit and Vedic chanting to other students. He also spent some time in Arsha Vidya Gurukulam, Annaikatti, Coimbatore studying the Upanishads at the feet of Pujya Swamiji. On completion of the course he received the certificate of ‘Vedanta Shastri’ from Kalidasa Sanskrit University.

The Swami spent some time in Rishikesh studying the advanced texts Vedanta. While in Rishikesh, he was in close association with many mahatmas and was inspired by their simple and austere life. On the Shivaratri day of 2013, Pujya Swami Dayananda Saraswati initiated him into Sannyasa.

The Swami moved to Bangalore in July 2013 following his Guru’s instruction. He served as the Resident Acharya of Arsha Vidya Kendra, Bengaluru from July 2013 to February 2018. In March 2018, the Swami moved to a rented house in Sanjaynagar, Bengaluru to start a new centre under the name of Vibhu Foundation.

At present, the Swami teaches Vedanta and Sanskrit at various localities of Bengaluru for the benefit of sincere seekers of spiritual wisdom. Many spiritual aspirants from all over the world seek spiritual guidance from the Swami. The resident students of Arsha Vijnana Gurukulam, Nagpur also derive benefit from his teachings when he visits the Gurukulam to teach Vedanta, meditation, Sanskrit Grammar and Vedic chanting.

Four Aspects of Error

The concept of error is principal to Advaita Vedanta. Error is undersood as the root of the problem of samsara. Perceiving a rope as snake or shell as silver are standard examples of error in Vedantic discussion. The error that causes samsara is in the form of mistaking non-self to self and vice versa. There are various words used in the Vedanta texts which refer to different aspects of error. We shall now discuss four main words referring to error as explained by Sri Akhandananda Muni in his detailed gloss on Panchapadika-vivaranam.

1.  Avidya

The word avidya generally refers to ajnana (ignorance) which is the cause of error. Sometime error is referred to as avidya. Sri Akhandananda Muni explains the term avidya as “ज्ञानापनोद्यत्वम् अविद्यात्वम्.” Error is called avidya because it is removed by knowledge. Avidya means ‘opposite of knowledge (विरोधार्थे नञ्). Knowledge is the only means to dispel error.

2.  Bhranti or Bhrama

प्रतिभासमात्रशरीरत्त्वं भ्रान्तिता That which has only appearance as its nature is called Bhranti. The word ‘only’ signifies it does not have reality. The silver perceived on a shell has only appearance without reality. Similarly, the identifications like “I am the body” etc. don’t have reality. Therefore, they deserve to be refered to as Bhranti or Bhrama.

3.  Mithya

सदसद्विलक्षणत्त्वं मिथ्यात्वम् Mithya is that which is neither absolutely existing nor absolutely non-existent in nature. The word mithya refers to the status of existence of an object. Certain imaginary objects are absolutely non-existent (asat). A standard example for such objects is a rabbit’s horn. The Brahman is absolute existence (sat). That which is neither sat nor asat is called mithya.

4.  Adhyasa

सत्यानृतमिथुनीकरणात्मकत्त्वम् अद्ध्यासत्त्वम् Mixing up of real (satya) and and unreal (mithya, also known as anrta) is called Adhyasa. The atma is satya and anatma is mithya or anrta. They are mixed up in the universally deceiving adhyasa.