On choices

We are but a sum total of the choices we make. 

Life is all about choices. From the food we eat, to the clothes we wear, to bigger decisions such as the career we choose, to where we live, even our life partners. It is said that we humans are the only beings on the planet who can make a conscious choice – who can think, evaluate a situation and then arrive at a decision. But how many of us truly make conscious choices?

You are browsing Zomato to look for options for dinner tonight. As you scroll through, images of succulent burgers and cheese-filled ‘delicious’ pizzas waltz by. An occasional healthy bowl of salad drops in, but you quickly pass it, since today is a ‘cheat-day’. A burger it is!

These seemingly innocent options may just give you an introduction to Preya and Shreya

The Kaṭhopaniṣad (Katha Upanishad) says that the human body is like a chariot drawn by five horses, which represent the five senses of sight, smell, taste, hearing and touch. We run behind what appeals to these senses, for short-term gratification. This is preya. Attractive, delicious, much like that juicy burger that you got tempted to order. Shreya, on the other hand, is not as appealing, but is good for you – gives you long-term benefits (like the salad you passed by). 

Eknath Easwaran describes preya as ‘the passing pleasure that seems pleasing to the senses but soon fades into it’s opposite, is what we choose when we indulge in injurious physical habits or retaliate against others. Shreyathe good that leads to lasting welfare for the whole, is what we choose by cultivating healthy habits…by putting the happiness of those around us first.’

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Panchagni Vidya

Tat Tvam Asi
PANCHAGNI VIDYA, the Theory of the Five Fires, is central to the understanding of the laws of the Universe.
The CHHANDOGYA UPANISHAD lays down a unique template which maps out each activity in the Universe through the prism of chants.  The term CHHANDOGYA  is etymologically derived from CHHANDA (poetic metre).  Even as it presents a five-to-seven fold chant structure, through which all human and natural phenomena are seen, the CHHANDOGYA, at another level, goes deep into the metaphysical dimension of the empirical world.
The doctrine of PANCHAGNI through the story of Svetaketu, the highly learned and educated son of Sage Uddalaka, who, in the course of his travels, turns up at the court of king Pravahana Jaivali.  Having welcomed the learned young man, the King poses some questions to Svetaketu to comprehend how much the young man has learned.
chandogya-upanishad-hridaya
His first question, “Do you know where mortals go to after death ?” perplexes Svetaketu, who is at a loss for words. The second question, “Do you know from where people come when they are reborn ?” confuses Svetaketu.  The third and fourth question, “Are you aware of the two paths through which the soul ascends ?” and “What is the reason this world is able to contain so many people yet not overflow ?” further stumps the young scholar.
The last question, “Are you aware of the Five oblations that are offered, and how the fifth as water / liquid becomes a human ?” leaves Svetaketu at his wit’s end.  He realises that there are fundamental principles of which he is unaware.  So he turns to his father, but he too has no insight into such matters.  His father turns to the King for answers.
yajna-painting
The King initiates Sage Uddalaka into the principal of the Five Fires, in which the COSMOS / SKY is in itself metaphorically seen as a great altar, into which the fuel of the burning sun is offered, from which rises the moon.  The Upanishad lays down this as the first Fire stating that all existence follows this cycle of fire.  The next altar is of CLOUDS, where the fuel is the air from which arises rain.
The third altar is EARTH, where the fuel is time, from which arises food.  The fourth altar is MAN, where the fuel is food, from which arises semen (seed).  The fifth and last altar is WOMAN, to who the seed is offered as oblation, and from whence arises the foetus.
The CHHANDOGYA views Creation at all levels as a sort of YAJNA (sacrifice), where every activity is interconnected.  The birth of a child is not just a simple outcome between man and woman.  The CHHANDOGYA states that the child is conceived from every cell of the universe, and this prompts us to look beyond the obvious, to delve deep into the
fundamentals of whatever we see, hear or touch.
Atman
TAT TVAM ASI is the grand chant of the CHHANDOGYA, the MAHAVAKYA that each of us COMES FROM and ARE that Self, the ATMAN, nothing less.  ———
————-Pranav Khullar.

Breaking free of our karma

“Why have you followed the spiritual path for your whole life ?”  There are many answers to this question, but a big one is, “It brings me freedom”.  Freedom to change negative patterns that have kept me in their clutches, freedom to respond with calmness and kindness even when others are angry or challenging, freedom to enjoy whatever life brings.

Swami Kriyananda says, ” When you see a fault within yourself, don’t despair, but rejoice.  It has been there all along, but now that you have seen it, you can start working to change it.”  What are some spiritual tools that help us to break free of our Karmic patterns ?  Karma is simply energy generated by past thoughts or actions that we have steered in a certain direction.


Karma chakra


With conscious awareness and determination, replace a negative pattern with a positive one.  Use affirmations repeatedly with deep concentration to change chronic patterns of thinking.  Be patient.  The deeper the Karma, the longer the time required to change it.  Don’t constantly dig up the spiritual seeds you are sowing to see if they have taken root.  Let them grow in their own time to become mighty plants.

Bring the problem to God in meditation and prayer.  Our sincere efforts and desire to be free draw the grace that brings release.  We have to do our little part, and then God steps in and unties the knots of Karma that have kept us bound.

—————– Nayaswami Devi.  

Devavani

The Sanskrit language is called DEVAVANI (Divine Language).  The Upanishads are written in Sanskrit.  The very word “Sanskrit” means transformed, adorned, crowned, decorated, refined,  —— but remember the word “transformed”.  The language itself was transformed because so many people attained to the ultimate, and because they were using the language, something of their joy penetrated into it, something of their poetry entered into the very cells, the very fibre of the language.  Even the language became transformed, illuminated.  It was bound to happen.  Languages in the West are becoming more and more scientific, accurate, mathematical and precise.  Science is giving languages colour, shape and form.
Sanskrit hymnThe same happened with Sanskrit 5,000 years ago.  So many people became enlightened and they were all speaking Sanskrit, their enlightenment entered into it with all its music, poetry, with all its celebration.  Sanskrit became luminous; it is the most poetic and musical language.
A “poetic language” is just the opposite of a “scientific language”.  In “scientific language” every word has to be very precise in meaning; it has to have only one meaning.  — In “poetic language” the word has to be liquid, flowing, dynamic, not static, allowing many meanings, many possibilities.  The word has to be not precise at all; the more imprecise it is better, because then it will be able to express all kinds of nuances.
There are 800 roots in Sanskrit and out of those thousands of words have been derived just as out of one root a tree grows and many branches and thousands of leaves and hundreds of flowers.  Each single root becomes a vast tree with great foliage.
oshoFor example, the root RAM can mean first ‘to be calm’, second ‘to rest’, third ‘to delight in’, fourth ’cause delight to’, fifth ‘to make love’, sixth ‘to join’, seventh ‘to make happy’, eighth ‘to be blissful’, ninth ‘to play’, tenth ‘to be peaceful’, eleventh ‘ to stand still’, twelfth ‘to stop’ and thirteenth ‘God, divine, the absolute’.  Sometimes the meanings are related to each other, sometimes they are contradictory to each other.  Hence the language has a multi-dimensional quality to it.  You can play with those words and through that play you can express the inexpressible; the inexpressible can be hinted.
The script in which Sanskrit is written is called DEVANAGRI (dwelling-place of the Gods), and so it certainly is.  Each word has become divine, just because it has been used by people who had known God or godliness.
(Abridged from I AM THAT, Osho Times International, http://www.osho.com)   ——– Talk : Osho 

Where is the soul?

The “treasures of our soul” remain hidden under the layers of mind, matter and illusion.  Our attention is focused on the outer world instead of the inner one.  We keep adding more coverings through our mind’s desires, which lead us to anger, violence, lust, greed, attachment, deceit and ego.
Where is the soul in the body ?  What is its size and shape ?  Where do we look to find it when we talk about the soul and speak of its characteristics ?  But is there any way to describe our soul ?
Our soul transcends physical description because it is not made of matter.  Matter has weight and takes up space.  But the soul is spirit,  and as spirit, it is invisible.
When doctors dissect a body they find only matter.  They cannot find the soul, as the soul belongs to a dimension in which there is only light and sound, but not the one we know of in this world.  They are of a purer form of which the light and sound in the physical universe are but a reflection.


The soul


We, as soul, are a light brighter than 16 outer suns, yet it is not a scorching, burning light.  It is a light that is soothing and loving.  We vibrate with a celestial harmony that cannot be heard with our physical ears.

The soul is connected to the physical body through a silver cord that is invisible to the eyes.  Saints and Mystics have referred to this cord.  It is a luminous thread that allows the soul to transcend the body and travel into spiritual realms.
At the time of death, the silver cord severs from the body so that the soul does not return to the body.  When the soul leaves the body in meditation however, the silver cord remains intact so that the soul can return to the body.  The outer expression of our soul is attention.  Attention is spread throughout our body.  It is the soul that gives life to our body.  A body devoid of a soul or in which the silver cord has been cut is not alive.  The seat of the soul lies at a point between and behind the two eyebrows, in a place known as the “third eye”.
It is also referred to as the 10th door, sixth chakra, ajna chakra, daswan dwar, tisra til and mount of transfiguration.  By concentration on this point in meditation, we can gain access to the soul.This point is a doorway through which the soul can enter into the spiritual realms within.
————- Sant Rajinder Singhji. (Head of Sawan Kirpal Ruhani Mission)