A similar example can be seen even in business : (1) Adhiṣṭhāna = Capital and site of business (2) Kartā: the businessman’s and his knack (3) Karaṇa: the stock and instruments of measuring weights and lengths (4) Ceṣtāḥ - advertising and other means of attracting buyers (5) Daiva - customers liking a product or otherwise.
Thus, effort is in the domain of humans; the decision on the results is in the divine domain. Since this is how the facts...
There are two opposite energies hidden in music. One excites, inflames, and disturbs the mind. The other steadies it and calms it down. One helps in concentrating, the other perplexes the mind. One is for dhyāna, the other is for play.
There is pleasure in both types. Some people find pleasure in composure, some in hustle and bustle. Some people sit alone and forget themselves in samādhi. Some others dance incessantly, become tired, and forget...
We said in (5) that time is when existence is comprehended. Comprehension is the characteristic of the ātmā. That itself is ‘cit’ or ‘cicchakti’. Existence is also similarly a characteristic of ātmā. That is ‘sat’ or ‘sattā’ (sattva). Therefore we can say this: if cit is associated with sat, there is a sense of time. However, when have sat and cit ever been separated from each other? Never. Therefore, time is without any beginning and end,...
In our country, it is not difficult to find instances where extreme religiosity makes one forget worldly duties. It is quite common to find educated people who,in the garb of renunciation and devotion, have shut their eyes to filth in society and country. If our śraddhā in dharma had been seen in our contemporary societal and political life, our country would not have to suffer from perpetual famine and fear of enemies[1]. Bhajans and festivals...
Bhakti-Karma-Jñāna
Our philosophical literature is replete with analyses about the superiority of either one of bhakti, karma or jñāna. This also features as one of the strongest grounds of arguments among the three matas. My belief is that this is an unnecessary and fruitless controversy. Even though the three means — bhakti, jñāna and karma appear different, there is no doubt that the basis for all the three is the same. The substance that’s...
Adhyāropa-Apavāda[1]
When we have to explain a completely unknown entity to someone, we first try to describe a thing he is familiar with, and at least partially resembles the entity in question. Once the familiar thing is described, we show the differences between the intermediate thing from the original entity we set out to describe. This method of teaching is called adhyāropa-apavāda. Adhyāropa is to superimpose on an object certain...
The great Bhartṛhari says thus:
maheśvare vā jagatām adhīśvare janārdane vā jagad-antarātmani ।
ṇa vastubheda-pratipattir-asti me tathā’pi bhaktis-taruṇendu-śekhare ॥
-vairāgya-śataka, 84
I do not see any difference between Maheśvara who is the Īśvara of the universe, or Janārdana who is the ātmā of the universe; but still, my devotion is towards Śiva (the form that has the crescent moon as its crest-jewel).
In his Kṛṣṇa-karṇāmṛta,...
This is also called the bhramara-kīṭa-nyāya. A bee captures a worm with the intention to eat it, and keeps it in front of it, waiting for the vim of the worm to wane. The scared worm stares intently at the bee. Thus, the weak worm gazes at the strong bee continuously meditates upon its form and gestures. Gradually, due to this meditation upon the bee, it is said to become a bee itself.
kīrtau kīrtau nas-tadākāra-vṛtttīḥ ।
vṛttau vṛttau...
The result of human love is also the same. When a mother feeds her baby, dresses it up, and cuddles it, what does she expect in return? She only desires for her baby to accept her love, nothing else. The joy of the baby is her reward. This is the bliss of Dvaita. The same idea is expressed by the below bhakti-sūtras by Nārada:
svayaṃ phalarūpata iti brahmakumāraḥ ॥
rājagṛha-bhojanādiṣu tathaiva dṛṣṭatvāt ॥
ṇa tena rāja-paritoṣaḥ...
The study of five aspects
Let us now examine the difference between the three matas. Each mata has its many subtle processes and detailed specifications. That is out of the scope of this book. I am not competent enough to do that. I do not even feel that it is required here. I have tried to summarise the five aspects that I feel are central and fundamental for philosophical seekers in a table.
If there are any shortcomings or excesses in this...