Neither the Advaitis nor the Dwaitis would accept this equation. Each side is biased by what their preceptors have said. And the debate goes on, about which is the right view. I think if we can see that both are same, many confusions would get resolved. But how do we do that within the framework of the Upanishads?
This word Brahmacharya is probably the most misunderstood word. People somehow link it to ‘preserving sexual energy’, being celibate, transmuting the ‘sexual power’ etc. There is a long history behind all these notions and it is hard to see the light.
As per the traditional belief, whatever truth one finds in the Upanishads is an attempt by the Upanishadic sages to explain their experience, that they had when they were in deep state of meditation. That is the realization they arrived at. It is a different matter whether they could describe their experience exactly as they went through it. But anyone who goes on their path, would surely experience the very same truth and it needs no further validation.
What is this realization as per the Upanishads?
The Bhagavad Gita has a complete chapter on meditation – chapter 6, Dhyana Yoga. This deals with how someone undertakes this path of realization or attainment of ultimate truth. It also explains what happens when someone reaches the culmination of this path and what is the ultimate truth that one realizes.
Akka Mahadevi is on the final phase of her journey. She wants to make the impossible possible. Though without a body consciousness, she does have a body and that body has its own limitations. It wants to see the formless in some form. That is because it can only perceive forms. It does not understand abstract things.
In the previous episode, we saw how a young girl namely Mahadevi dared to take on the entire world. She did not care how the worldly people look at her. She discarded all identities, even the identity as a female!
She went around naked without any hesitation or feeling of shame.
Before we get into this dreaming business, let us start this episode with a startling incident.
It was an assembly of great saints, all of whom had experienced God in their own way. There were men and women who had gathered together to share their individual experiences with each other. They had also come for a serious discussion about how the society can be reformed.
We were discussing the story of one of most revered mediaeval saints of India, namely Goda. Goda is in love with God! And she has no hesitation to admit it openly. So, she sings expressing her love to God. She imagines herself to be one of the cowherd girls who lived with Krishna, when the God descended on earth in the human form of Krishna.
Many modern Yoga teachers define Yoga as union. Union with what? Many definitions have been given. But the fact remains that most of us mean body exercises, when we say Yoga. It is about manipulation of the body, it is about fitness of the body, it is about ‘control’ of the body and its instincts. That is the domain of Hatayoga.
So, what is this union about?
Patanjali Yoga goes a step further. It talks about moving beyond the body and mind. It talks about the soul. And if at all you can use such a word, it talks about uniting with your real self, or attaining Kaivalya – a state where the soul is completely free.
But is that the end? That is what we will be seeing in this episode.
Just like our modern-day computers, our minds too have EPROMS with pre-stored instructions that enables us to boot strap, and go on with our lives. These instructions are essential for living. But they become a problem when they somehow get corrupted. Imagine how a computer would behave if its EPROM is corrupted. It just crashes 😉 That would also be our state, if we have a faulty mental EPROM. Before we talk about how the practice of Yoga helps in setting right a corrupted mental EPROM, let us face the fundamental question namely -
Upanishads always fascinated me. For those people who are not familiar, Upanishads are the philosophic parts of the ancient Indian Vedas. And Vedas are probably, the oldest available scriptures of the world. While most Indians view Upanishads with lot of reverence, many westerners, which include well known scientists and intellectuals, consider them as the peak of human intellectual endeavors.
One such theory of mind was Buddhist theory of mind as recorded in the Buddhist scripture, namely the Abhidamma Pitaka. Based on this theory, Buddhists developed various meditative practices. We will discuss this Buddhist theory of mind in this episode.
In this episode, we will see why it is necessary to keep an open mind before arriving at any conclusions.
Unless you are a novice who is just introduced to Yoga, you probably have noticed that the effectiveness of Yoga practice gradually tapers off over a period of time. It is no longer as effective as it once used to be. Why does that happen?
But what is amazing is that there are seemingly similar descriptions of the origins of the universe, in the more than 5000-year-old Vedas. – the most ancient scriptures of India. In this talk, I will briefly touch upon one such description.
I had discussed earlier how one of the well-known Gurus of our times, namely Swami Dayananda Saraswati, brushes aside Kundalini based meditation as “not meditation”.
Let me look at this practice a bit more in depth before sharing the views of some of the well-known Yogis of our times, on this idea.
