KY Chp7-Liberty-Dec 3,2018 - VUSG

Liberty- VUSG – Dec 3, 2018

Class material covered in Vedanta US Study Group on Dec 3, 2018

Pg99

What is Karma-Yoga? The knowledge of the secret of work. We see that the whole universe is working. For what? For salvation, for liberty; from the atom to the highest being, working for the one end, liberty for the mind, for the body, for the spirit. All things are always trying to get freedom, flying away from bondage. The sun, the moon, the earth, the planets, all are trying to fly away from bondage. The centrifugal and the centripetal forces of nature are indeed typical of our universe. Instead of being knocked about in this universe, and after long delay and thrashing, getting to know things as they are, we learn

from Karma-Yoga the secret of work, the method of work, the organizing power of work. A vast mass of energy may be spent in vain if we do not know how to utilize it. Karma-Yoga makes a science of work; you learn by it how best to utilize all the workings of this world. Work is inevitable, it must be so;

but we should work to the highest purpose. Karma-Yoga makes us admit that this world is a world of five minutes, that it is a something we have to pass through; and that freedom is not here, but is only to be found beyond. To find the way out of the bondages of the world we have to go through it slowly and surely. There may be those exceptional persons about whom I just spoke, those who can stand aside and give up the world, as a snake casts off its skin and stands aside and looks at it. There are no doubt these exceptional beings; but the rest of mankind have to go slowly through the world of work. Karma-Yoga shows the process, the secret, and the method of doing it to the best advantage.

What does it say? "Work incessantly, but give up all attachment to work." Do not identify yourself with anything. Hold your mind free. All this that you see, the pains and the miseries, are but the necessary conditions of this world; poverty and wealth and happiness are but momentary; they do not belong to our real nature at all. Our nature is far beyond misery and happiness, beyond every object of the senses, beyond the imagination; and yet we must go on working all the time. "Misery comes through attachment, not through work." As soon as we identify ourselves with the work we do, we feel miserable; but if we do not identify ourselves with it, we do not feel that misery. If a beautiful picture belonging to another is burnt, a man does not generally become miserable; but when his own picture is burnt, how miserable he feels! Why? Both were beautiful pictures, perhaps copies of the same original; but in one case very much more misery is felt than in the other. It is because in one case he identifies himself with the picture, and not in the other. This "I and mine" causes the whole misery. With the sense of possession comes selfishness, and selfishness brings on misery. Every act of selfishness or thought of selfishness makes us attached to something, and immediately we are made slaves. Each wave in the Chitta that says "I and mine" immediately puts a chain round us and makes us slaves; and the more we say "I and mine", the more slavery grows, the more misery increases. Therefore Karma-Yoga tells us to enjoy the beauty of all the pictures in the world, but not to identify ourselves with any of them. Never say "mine". Whenever we say a thing is "mine", misery will immediately come. Do not even say "my child" in your mind. Possess the child, but do not say "mine". If you do, then will come the misery. Do not say “my house," do not say "my body". The whole difficulty is there. The body is neither yours, nor mine, nor anybody's. These bodies are coming and going by the laws of nature, but we are free, standing as witness. This body is no more free than a picture or a wall. Why should we be attached so much to a body? If somebody paints a picture, he does it and passes on. Do not project that tentacle of selfishness, "I must possess it". As soon as that is projected, misery will begin.

So, Karma-Yoga says, first destroy the tendency to project this tentacle of selfishness, and when you have the power of checking it, hold it in and do not allow the mind to get into the ways of selfishness. Then you may go out into the world and work as much as you can. Mix everywhere, go where you please; you will never be contaminated with evil. There is the lotus leaf in the water; the water cannot touch and adhere to it; so will you be in the world. This is called "Vairâgya", dispassion or non-attachment. I believe I have told you that without non-attachment there cannot be any kind of Yoga. Non-attachment is the basis of all the Yogas. The man who gives up living in houses, wearing fine clothes, and eating good food, and goes into the desert, may be a most attached person. His only possession, his own body, may become everything to him; and as he lives, he will be simply struggling for the sake of his body. Nonattachment does not mean anything that we may do in relation to our external body, it is all in the mind. The binding link of "I and mine" is in the mind. If we have not this link with the body and with the things of the senses, we are nonattached, wherever and whatever we may be. A man may be on a throne and perfectly non-attached; another man may be in rags and still very much attached. First, we have to attain this state of non-attachment and then to work incessantly. Karma-Yoga gives us the method that will help us in giving up all attachment, though it is indeed very hard.

ATTENDEES: Nandini, Tara, Neelam, Bhama, Priti, Chandra

© Nandini Mitra Banerjee

Reply to Calcutta Address - CW of SV - Vol 4

Reply to Calcutta Address

 Pg 365 Vol 4 CW of SV                                         Nov 18, 2018

INTRODUCTION:

-          Address was given at the Town Hall in Calcutta on Sept 5, 1894 in honor of SV’s achievements in

       the west.

-          Swamiji’s reply dated Nov 18, 1894 to Raja Pyari Mohan Mukherjee was full of gratitude for the   accolades for what Swamiji considered as “insignificant services”!.

IDEAs:

      1 .       Expansion is Life and Contraction is Death/ Love is Life, Hatred is Death

a.       No individual or nation can live by holding itself apart from community of others.

b.       Disastrous results occur thereby of seclusion.

c.       Cause of India’s degeneration: Building a wall of customs – to prevent interactions with surrounding Buddhistic nations..!

d.       Hatred of others causes degeneration of oneself.

       2.       Wholistic approach – Give and Take – Swamiji Commands:

a.       Must mix with all races of the earth

b.       Must travel in foreign lands to learn and imbibe the national life (western nations) which is supported by strong pillar of character.

       3.       We get what we deserve -

a.       Give liberty to others and thereby one is given the same.

b.       Useless to fret and fume against this or that power.

c.       Make future great again like it was in the past, nay greater

Nban’s Note:  

      (1)    Cultivate Openness of Mind and Heart and at the same time stay rooted to the Principles.

      (2)    Stop complaining and Start building for betterment.

BENEDICTION:

May Shankara bless us with Purity, Patience and Perseverance!

 © Nandini Mitra Banerjee,   Nov 18, 2018

KY Chp 6 – Work for Self-Purification - VUSG

KY Chp 6 – Work for Self-Purification - VUSG

Class material covered in Vedanta US Study Group on Sept 24, 2018

What is meant by ideal happiness is the cessation of this struggle. But then life will cease, for the struggle can only cease when life itself has ceased. We have seen already that in helping the world we help ourselves. The main effect of work done for others is to purify ourselves. By means of the constant effort to do good to others we are trying to forget ourselves; this forgetfulness of self is the one great lesson we have to learn in life. Man thinks foolishly that he can make himself happy, and after years of struggle finds out at last that true happiness consists in killing selfishness and that no one can make him happy except himself. Every act of charity, every thought of sympathy, every action of help, every good deed, is taking so much of self-importance away from our little selves and making us think of ourselves as the lowest and the least, and, therefore, it is all good. Here we find that Jnana, Bhakti, and Karma — all come to one point. The highest ideal is eternal and entire self-abnegation, where there is no "I," but all is "Thou"; and whether he is conscious or unconscious of it, Karma-Yoga leads man to that end. A religious preacher may become horrified at the idea of an Impersonal God; he may insist on a Personal God and wish to keep up his own identity and individuality, whatever he may mean by that. But his ideas of ethics, if they are really good, cannot but be based on the highest self-abnegation. It is the basis of all morality; you may extend it to men, or animals, or angels, it is the one basic idea, the one fundamental principle running through all ethical systems.

You will find various classes of men in this world. First, there are the God-men, whose self-abnegation is complete, and who do only good to others even at the sacrifice of their own lives. These are the highest of men. If there are a hundred of such in any country, that country need never despair. But they are unfortunately too few. Then there are the good men who do good to others so long as it does not injure themselves. And there is a third class who, to do good to themselves, injure others. It is said by a Sanskrit poet that there is a fourth unnamable class of people who injure others merely for injury's sake. Just as there are at one pole of existence the highest good men, who do good for the sake of doing good, so, at the other pole, there are others who injure others just for the sake of the injury. They do not gain anything thereby, but it is their nature to do evil.

Points of Discussion:

1.     Effect of work – Chitta shuddhi (removing ignorance from the mind). Ignorance is the do-ership.

2.     Bhagavad Gita (BG) – karmanyevadhiraste, ma phaleshu kadachana. We have the responsibility and right to work but not to their results thereof.

a.      As a Bhakta (devotee) ,

                                                                         i.      we can always accept everything, good or bad, as the “prasad” (blessing) of the Lord, His will.

                                                                       ii.      Everything is beloved because everything is created/manifested by his beloved God

                                                                    iii.      Ex: Dara Shikhoh’s guru – on his execution by Aurangzeb, he considered it a party and called out to his beloved, God to come and watch the show where his beloved is being set free from this cage of body and flesh.

                                                                     iv.      Ex: Joan of Arc – even when she was put on sake to be burnt alive she called out to her beloved Lord and never fought against it.

b.     As a Karma Yogi, one accepts all results of any karma as “karma phala” (results of karma). Thus, the karma yogi accepts any negative result as the result of previous karma done by himself/herself now bearing the fruits. Same for the positive karmas; must have done something right and good. 

c.      The Jnana Yogi is completely indifferent as the results of any action pertains to body and mind and he/she disidentifies the self from the body-mind complex. 

3.     Charity/ unselfishness cannot be practiced without love, compassion. Love is considering someone else or something else as my own. Love breaks the barrier of what we consider “mine”. Examples discussed:

a.      Mother loves her own child not other’s child whom she does not consider her own.

b.     Mahapurush Maharaj (Swami Shivananda) was his mother’s only biological child. However, his parents had adopted 30 orphan boys. His mother treated everyone the same and never showed special affection to Mahapurushji. Upon asked (complain) by the neighbors, she replied that she considers every one of the 31 children her own and cannot make a distinction.

4.     Terrorists – I think they are the 4th class of people that Swamiji is talking about. Those who inflict pain mercilessly cannot be categorized as humans, can they? No religion on earth can EVER preach cruelty to any other living creature; because that one God created this entire universe and hence we are all related; brothers and sisters, just as Swamiji addressed everybody in the parliament of Religions, Chicago in 1893. Yet, these misguided creatures do exist.  However, we can learn something from even the misguided and the vilest of creatures. Extremely sincere in their belief and completely focussed. What can we learn from them and their action?

a.      According to Karma Yogi:

                                                                         i.      If any work, whose result is harmful and causes pain to others cannot be a good work.

                                                                       ii.      As we sow, so shall we reap. If the work is good then good results will follow. Peace and prosperity will reign; people will be happy and contented. Do we see any peace from their work? NO.

                                                                    iii.      Do unto others as you would like others to do unto you – If they were at the receiving end how would they react?

                                                                     iv.      According to karma theory, which stretches over the entire length of time; these people were once subjugated in the same way and now in this life its their payback time. However, no bad (selfish) karma goes unpunished hence payback time is as sure as the Sun rising everyday. Longer the justice takes to be dispensed, the harder and intense will be the punishment metered out. But a Karmi should not retaliate.

b.     According to a Bhakta;

                                                                         i.      It’s all Lord’s wish, play of Divine Mother. Entire creation belongs to Mother and everything happens as She wills.

                                                                       ii.      Good or bad is a mere individual’s perspective. 

                                                                    iii.      Just like any other religion, Hinduism believes in One God. All names and forms are attributes according to devotee’s nature. Since there is nothing but One God, hence everything is considered a manifestation of God. Hence, even negative things are created by God for two reasons. (a) Lesson to be learnt – what not to do or to stay away from. (b) Practice forbearance; accept as payback for bad karma. Forgive and forget. 
                                                                    iv.      Have faith that if what they are doing is wrong, the Divine dispenser of Justice will catch up with them no matter what and longer it takes for the punishment to come, the harder it will be (with compound interest). But Bhaktas must have faith and the belief in many births.
                                   v.      Learn faith and one pointed devotion from them (where even life can be sacrificed for the ideal) and turn it towards spiritual life and instructions given by guru!
                                   vi.  Infliction of pain and suffering to others is NEVER TRUE RELIGION. We WISH to be bhaktas. We become when when we meltdown in love even for the smallest worm by seeing God in them.

5.     Fanatics – Extremely diligent and fully convinced with 100% faith in their ideal. However, very narrow minded. True Spirituality should broaden the heart and cause all-inclusiveness. If any religion is not all-inclusive then there is something seriously wrong in the fundamental understanding of the religion. No religion is bad or wrong. It’s the followers’ incorrect understanding of the inherent philosophy that causes all the mischief and exclusiveness.

a.      Happens when

                                                                         i.      I think I am correct and others are wrong. I have nothing to learn from others.

                                                                       ii.      One doesn’t have any other higher knowledge.

                                                                    iii.      One thinks it is his duty – didn’t know it was wrong.

                                                                     iv.      Complete lack of open-mindedness.

b.     Things to learn from them:

                                                                         i.      100% Conviction – own spiritual path to follow as guided by one’s guru (Bhakta) or unselfish work that is currently undertaken for one’s own spiritual growth.

                                                                       ii.      Diligence – How not to get deterred even in the face of adversity.

6.     Fault Finding – We tend to find faults when:

a.      We have the same faults in us. Ex: a child does not know what is robbery.

b.     Self – glorification.

7.     Gossiping –

a.      We have no control.

b.     We don’t think of them as our own.

c.      We are not directly related.

8.      Bhakta’s attitude – No need to despair because Lord is looking after us. But need to despair that we are not progressing spiritually.

ATTENDEES: Nandini, Neelam, Priti, Tara, Bhama, Chandra

© Nandini Mitra Banerjee Sept 24, 2018

Self Effort vs. God’s Grace- VUSG

Self Effort vs. God’s Grace- VUSG

Class material covered in Vedanta US Study Group on Sept 17, 2018

This class was a geared upon exchange of ideas upon the central theme of Self effort vs. God’s Grace. Points discussed were what if God’s grace, what is the relationship between the two, how do we realize God’s grace etc.

A small synopsis of each member’s ideas, whatever I could capture is presented here. Needless to say, most of my understanding (if correct) is from Swami Dayatmanandaji’s teachings.

Nandini: - As long as we have body consciousness, the sense of doer-ship, it is Self-effort. This self-effort creates Chitta shuddhi. As the good samskaras override the bad samskaras, mind gets purified i.e., clear understanding dawns and then the soul ultimately realizes it has already been only God’s Grace. Only thorugh God’s Grace the Jivatma, could do the “self-effort”.  Since Everything is God, what else there is? But due to our ignorance, the identity with body and mind, we do NOT perceive God everywhere. Hence the search for God. Brihadaranyaka Upanishad states that whomsoever the Self chooses (God’s grace descends on that particular Jivatman), that very chosen self, embarks on the quest to find Itself.

In the Gospel of Sri Ramakrishna, the parable of the bird sleeping on the mast pf the boat while the boat sailed off into the sea is of great pertinence here. When the bird woke up, it saw only water everywhere. So, it went on the search for land. Went north, saw no sign of land; came back. Flew south, same situation. Tried east and west and finally it got very tired and settled itself down on the mast and fell asleep. Similar is our case. We have to put our sincere self-effort to the utmost and when we can do more, we give up.. that is when God’s grace manifests and we realize it was all God.

Maharaj stated that:

·        Self-effort is always in a limited sphere.

·        Self-effort is governed by Law of Karma.

·        The devotee’s desire is to put forth 100% sincere effort.

·        The devotees should engage whatever energy they have without self-deception i.e., without making ANY excuses. Then this is called sincere Self-effort.

·        However, what they can really do is determined by their purba-janma (previous lives’) samskaras.

·        These old samskaras put obstacles in the path of austerity. Hence tremendous will power is required.

·        100% sincere effort is the goal

·        100% self-effort is achieved only through God’s Grace… no purba-janma samskara causes hindrance.   

Neelam: -

·        Everything is Grace. However, depending on our understanding (limited) our response and implementation gets varied. Over time as understanding increases to the full we understand that everything indeed is God’s grace.

·        Knowing what to ask (of Guru/God) is a blessing (right intelligence guided by divine)

·        When tuned to Divine no wrong can happen.

Note: In Gospel of Sri Ramakrishna, Thakur says: “ One who takes refuge in Divine, his step will never be out of line.” Also negative things may happen in life (nature’s course) but the devotee is never swept away in its course and derailed from spirituality.

Bhama: -

·        Free will is until God realization; until once ascends to tigunatita (beyond 3 gunas) state

·        According to Swami Vivekananda, free will is determined by karma.

·        Compare life to Ferris wheel (per Swami V). Our karma determines the carriage we are in, how much space, comfortable or cramped. The rider enjoys the rise or gets scared according if the wheel is going up or coming down respectively. Once the rider had enough and wants to get out, (starts intense spiritual practice- self effort, thereby increasing will power) the controller gets annoyed and throws out the rider (attain moksha) and another soul takes the place in the empty carriage. The Ferris wheel controller wants everyone to enjoy the ride.

Priti: -

·        Since God knows our past present and future, how can there be any free will? If there was free will then the future would be undetermined.

·        Logically self-effort is limited but self-realization (when we realize its’ all God’s grace) is unlimited.

·        Ultimately all is grace.

Chandra: -

Q: Are all karmas exhausted when I am tuned into divinity, all karmas are exhausted, have total control over all ripus (6 vices: kaam, krodh, lobha, moha, madah, matsarya aka lust, anger, greed, delusion, arrogance, jealousy)?

A: Yes, moksha = all samskaras burnt off, no more karma phala remains to be of fruition, the 6 vices cannot assail; merged with the divinity.

Nban: -

In Gospel of Sri Ramakrishna, Thakur talks about a man having a cow. It was a good cow. The cow was tethered with some length of rope to a wooden post. Since it was a good cow and grazed dutifully, the owner was pleased and next day increased the length of the rope. Now the cow has a bigger pasture governed by the circumference of the circle. Similarly, if we exert sincere self-effort like the good cow, then God out of His grace, increases the length of rope i.e., gives us more strength, knowledge and will power.

At the end the cow realizes, that it was God only who manifested as the cow, did self-effort, gave grace and enacted out the whole drama. There was no individual called cow.

ATTENDEES: Nandini, Neelam, Priti, Tara, Bhama, Chandra

© Nandini Mitra Banerjee Sept 17, 2018

After Death- VUSG

Class material covered in Vedanta US Study Group on Sept 10, 2018

This class was based upon Revd. Swami Abhedanandaji's 2 bengali books: "Maraner Pare" and "Mrityu Rahasya".

Loks are (for lack of better analogy) different levels of planetary existence at higher or lower dimension than the earth. In higher dimensions, experience of happiness is obviously higher and in lower dimensions experience of pain and sorrow. These loks are for exhausting of our karmaphala (result of our work, good and bad).  

In this book Maraner Pare, Swamiji states that the Jivatma (individual soul):

·        travels between the loks via vibrating Etherwaves (Vyom).

·        is waterdrop like in substance

·        has the speed of light

·        can appear on earth / travel between the loks or/ remain invisible until suitable circumstances are obtained.

·        Its desires direct the course of journey. The strongest desire usually appears right before death and thereby determines the subtle body and next birth, next course of life higher or lower (Bhagavad Gita). This rebirth cycle is unstoppable unless one knows the laws and goes beyond.

In these books, Swamiji draws inference from Katha Upanishad and Isha Upanishad. He states that Lord Yama Dharmaraja, was the first human being to die and thereby became immortal and the king of the Land of Death i.e., the presiding Deity. As SwamiD repeatedly states; Lord Yama is also addressed as Yama Dharmaraja – the dispenser of Justice based on the principles of dharma (Righteous Living).

In these books, swamiji explains that after death the jivatma (individual bound soul) according to its karma is subjected to one of the following options:

A.     If the Jivatma is self-realized then they attain Bramhattva.

B.     If the jivatma is not self-realized then there are two destinations: Either Devalok or Pitrulok.

·        To reach Devalok the Jivatma has to ride the Devayan.

·        To reach Pitrulok the Jivatma has to ride Pitruyan.  

·        Through either of these rides, the Jivatma passes through various spheres of experience dictated by its karma.

C.     Allowed residence at all Loks are temporary though the duration may be very long including Brahmaloka.

D.     That is why (temporariness) Vedanta does not attach much significance to these Loks.

E.      According to Gita, only God realized souls are freed from the cycle of Birth and Death.

F.      After the deemed stay to exhaust the Karmaphala (result of Karma) is over, the Jivatma returns back to the earth as a living being to continue its journey. This cycle continues unceasingly.

G.      If the Jivatma cannot attain the Self-realization in Brahmaloka then the next phase starts for this soul.

H.     The non-realized souls (Jivatma) from the Devalok comes back to the earth as highly evolved souls and continue their sadhana (Spiritual practice) for Self-Realization.

I.        This spiritual practice is called Devayan (way to attain Devattwa, Divinity)

PITRULOK:

·        If the jivatma is compassionate, benevolent, philanthropic and Dharmic then it is entitled to ride on Pitruyan.

·        This Pitruyan travels through the following chronologically:

-          Smoke-web à Night à Darkness for 15 days à 6 months along Dakshinayan (South) Path à Pitrulok à Chandralok

-          During Dakshinayan, the SUN is in the southern Hemisphere.

·        Here the Jivatma meets with previously departed ancestors.

·        Until the karmaphala (deemed for this lok) is exhausted they cannot take rebirth.

·        When the rebirth time arrives, this Jivatma travels in transparent, subtle body through the

-          Space à Vayu (wind) à Clouds à Rain (In Raindrops) that fall on cultivated fields à Food grains (assimilated in the human body)

-          Elsewhere I had read, that the father consumes the food and through the father the Jivatma is transferred into the mother during conception.

-          Marvellous fact is the almost impossible probability which is given a score of 100% by our Karma..! For we choose our parents according to our Karma…!!!!

-          The Jivatma now has another opportunity (through these new parents) to satisfy its unfulfilled desires.  

-          This is the time when all previous life memories are condensed/suppressed and the Jivatma starts a new life creating new karma-falas, good and bad.  

DEVALOK:

·        If the jivatma had been worshipping God with pure-hearted devotion, had been helping and serving others with no expectation or ulterior motive, had firm faith in a chosen ideal i.e., a particular form of God And were either a follower of Dwaita or Vishishta-advaita or believed in One God – they go to Swargaloka riding on the Devayan.

·        This Devayan travels through the following chronologically:

-          Light à Day à Waxing half Moon à 2 months on Uttarayan (North) Path à Devalok à Sun à Taritlok (Lighting)

-          From Taritlok a highly evolved soul comes to fetch and escort them to Brahmalok (ref Brihadaranyak Upanishad).

-          Usually the Jivatma remains in Bramhalok until the deemed period.

-          The Creator of Universe Brahma is the Lord of Bramhalok. After his tenure is over (Creation is dissolved) another brahma comes and the creation continues.

ATTENDEES: Nandini, Tara, Neelam, Bhama, Priti, Chandra

© Nandini Mitra Banerjee Sept 10, 2018