Thought for the Day : - Bhakti as SvarupaAnusandhAnam (9/19/2019)

1.       Let’s start with Vivekachudamani

mokṣakāraṇasāmagryāṃ bhaktireva garīyasī |

svasvarūpānusandhānaṃ bhaktirityabhidhīyate – Vivekachudamani verse 31

Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The constant turning of one’s attention to one’s real nature (as Pure consciousness) is designated as devotion.

2.       Next let’s take up a sloka in Nirguna Maanasa Puja

Sri Sankara Bhagavatpaada in Nirguna Maanasa Puja beautifully elucidates this expression of Bhakti: -

ārādhayāmi maṇisaṃnibha ātmaliṅgam

māyāpurī hṛdaya paṅkaja saṃniviṣṭam ।

śraddhā nadī vimalacitta jalābhiṣekair-

nityaṃ samādhi kusumairna punarbhavāya

*Free Translation*: -

I worship (my) precious (True) Self (i.e. Atman which is nothing but pure consciousness) within the lotus of the heart, situated in māyāpurī (i.e. body, mind complex + universe of names & forms), with the waters from śraddhānadee (river of sraddha) in a mind devoid of distractions and eternally absorbed in Samadhi [doubtless cognition of Self as Independent Pure Consciousness] , thereby avoiding rebirth.

*Mananam of term _śraddhānadee_ * : -

 śraddhānadee - river of sraddha 

Here Sraddha implies “Being completely satisfied with Guru’s Brahma Vidya Upadesam that ‘I am pure infinite consciousness Only (Atman) &  I am not the thoughts, objects (incl body etc.) illuminated by consciousness (UnAtman)’. 

How do I worship Atman with śraddhānadee ?

By turning my attention inward with Bhakti to my essential nature of pure consciousness and remaining as "I am". 

Thus with Sraddha I worship Chaithanyam - which is real Me - expressing itself always as "I am". 

By constant recognition, acceptance and abidance as Chaithanyam Itself  - I'm adoring Ishwara, Guru, Atman all as One Non-different reality - Pure consciousness - which is every known as the subject of experience - "I am". 

3.       Let’s next take up a Naama from Sri Lalitha SahasranAmam

In Sri  Lalitha SahasranAmam the following Naama emphasizes upon the same “Bhakti”, referred to by Sri Bhagavatpaada.

 919. om chaitanyakusumapriyAyai namaha  - Salutations to Mother, who loves the flower of consciousness (Chaitanya).

The chaitanyam (consciousness) itself is mentioned as a flower. This implies the very act referred to above in Nirguna Maanasa Puja i.e. turning our attention inward to recognize the Pure Consciousness which is the real meaning of "I" or "Self" or "Atman", as the Supreme Reality – is same as worshiping Mother with flower of pure Awareness - chaitanyakusumapriyA

Sri BhAskararAya in his commentary of this Naama : -

Chaitanya, consciousness, (that itself is called) Kusuma, flower, because it produces the highest result !

What is the highest result ? 

The highest results is Swarupa Pratyabhijna - instant recognition of True Self as Pure consciousness. 

It is in this Pure Consciousness time, space, causation appears and disapears, but Self as Pure Consciousness persists - unchanged, forever. 

To recognize, accept and abide forever beyond doubt as "nitya suddha buddha mukta satchidananda swarupoham atma"  ("I am of the nature of eternal, pure, ever-free, ever-awake, existence-consciousness-bliss").

What is the prerequisite for attaining this highest result? 

Sraddha is the key ! Described earlier. 

Shraddhaavaan labhate jnaanam tatparah samyatendriyah;
Jnaanam labdhvaa paraam shaantim achirenaadhigacchati.

4.39. The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.

How will I know I have attained it ? 

Peace, Peace, Peace - Eternal, Changeless - here, now and forever !

This peace is not an outcome of action. It is our Svarupam - our essential nature.

Peace is Advaitam, for there is nothing else to endanger it !! Brahman alone Is !

I am Brahman in past, present, future !

If I am Brahman now, why do I not know it now ? 

You know it, since you have been instructed already that you are Brahman. 

For instance the mahAvAkya - Tat Tvam Asi -  uttered by Sruti Maata, Brahma Vidya Swarupini revealed that precious Truth directly. 

This Truth is revealed by Upanisad (Brahma Vidya), Mahaatma Upadesam and simple reasoning taught in tradition (to recognize that Self persists through Waking, Dream, DeepSleep - unchanged, ever present and of the nature of consciousness). 

All we have to do is abandon the erroneous identification with objects, illumined by consciousness.

These objects include even our body, thoughts (mind) also. We as Drik (seer) illuminate all Drishya Prapancham (objects, thoughts, body, world, etc.)

If I am not the body, mind etc...but the consciousness in which even body, mind are seen, all that is required is to develop Sraddha in this Brahma Vidya.

Development of Sraddha is the Key.

How do I develop the Sraddha ? 

1. Satsangam.

Sri Ramana Maharshi's quote on Satsangam : -  "Satsanga means sanga (association) with sat. Sat is only the Self. Since the Self is not now understood to be Sat, the company of the sage who has thus understood it is sought. That is Satsanga. Introversion results. Then Sat is revealed"

2. Constant, consistent Sravanam & Mananam of Brahma Vidya develops Sraddha.

ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ: maitreyī ātmano vā are darśanena
śravaṇena matyā vijñānenedaṁ sarvaṁ viditam - Brihadaranyaka Upanisad - II.4.5

The Self, my dear Maitreyi, should be recognized should be heard of, reflected-On and abided as It. By the realization of the Self, my dear, through hearing, reflection and meditation, all this is known.

Sri Sankara Bhasyam: It should first be heard of from a teacher and from the scriptures, then
reflected on through reasoning, and then steadfastly meditated upon.' Thus only is It realised-when these means, viz. hearing, reflection and meditation, have been gone through. When these three are combined, then only true realization of the unity of Brahman is accomplished.

Note: "unity of Brahman" phrase above, implies that Atman is ever Brahman, it did not "become" Brahman due to all this Sravanam, Mananam etc... we only removed the Ignorance of  our infinite nature. 




What is the challenge with this approach ? 

Simplicity and directness of this approach is the challenge for the seeker of Brahman, who is trained by this life and past - think the highest truth is beyond reach and not my Self. 

Why is it the case? 

1. Past vAsanas and current life/environment/company, which reinforce that reliance on duality as being Real. 

2. Great things are attained by hard-work and using one's senses to gain knowledge of things other than one-self. So to abandon reliance on one's senses and look within to recognize the ever-attained Brahman, seems too good to be true !! 

3. In this path - the ego is under direct attack, as a result of Brahma Vidya Upadesam !! 
The dependence on other methods/sadhana which allows for the finite Ego (i.e. "I'm the limited finite person") to persist, is preferred by the Ego (which survives only due to Avidya). 

Last comment?

Never give up Satsanga of  Brahma Vidya in all forms - Guru, Sastram, SvAdhyayam, Sravanam, Mananam and most importantly - Atman of the nature of pure consciousness - clearly & always experienced as "I am". 

4.  Couple of  Sri Ramana Maharshi’s quotes 

The Sruti vakya, ‘Aham Brahmasmi’, relates to the state and not the mode of mind. One cannot become Brahman by continuing to repeat the mantra. It means that Brahman is not elsewhere. It is your Self. Find that Self; Brahman is found. Do not attempt to reach Brahman as if it were in some far off place

Your Self is intimate to you. You are aware of the Self. Seek it and be it. That will expand as the Infinite