THE SPIRITUAL JOURNEY
Guru Purnima Lecture by Swami Paramarthananda
Transcribed by Sri VLN Prasad
Includes Swami Paramarthananda's Algoritham for Contemplation
Compiled by N. Avinashilingam
Published by :
Arsha Avinash Foundation
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General Talks The Spiritual Journey
The Spiritual Journey
sadāsiva samārambhām sankarāchārya madhyamām
asmad āchārya paryantām vande guru paramparām
I have been teaching the Vēdāntic scriptures for the last three decades in
the form of regular classes, at various centers in Chennai. All these
classes are based on whatever knowledge I have received from my Guru
and also, what I have gathered from various commentaries written by
Āchāryās belonging to this holy tradition, which we are worshiping
today.
As I was sharing this knowledge through these classes, I found that I
have to develop my own methodology of presentation or
communication to suit the modern times and also, to suit the students
who are attending these classes. As I was evolving this methodology,
gradually, I found myself using several words, expressions, phrases,
principles and acronyms like PORT, CLASP etc.
I found these words are very useful for communication. Therefore, I
started using them very frequently. I found that even though, these
words are very useful tools for those students who know these words,
but these very expressions will become an obstacle for those who do not
understand them.
Unfortunately, they cannot find them in any dictionary also. Therefore, I
have been thinking that I should collect those expressions and phrases
(at-least, the prominent ones) and present them in the form of a talk to
those students. I thought that Guru Pūrnima will be a nice day and I can
dedicated this method to the Guru Parampara itself and seek their
blessings.
If they are collected in one talk, it will be easier to go through and
recollect. If any new student comes and asks about those words, I can
direct them to this one class. With that intention, today I am going to
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General Talks The Spiritual Journey
deal with some of those expressions that I have been using. I have
arranged these words in such way that they will form a spiritual scheme
of Sādhana also. They will form a progressive scheme.
I propose to go through these words given in this pamphlet and give you
brief notes. Of course, I cannot elaborately deal with them because this
is the essence of thirty years of teaching. Therefore, my aim is only to
give you notes. Assuming that most of you are already my students, I
think that they will ring a note of memory in your mind.
With this background, I will quickly go through these words. The
spiritual journey begins with Karma Yōga which has been elaborately
described in the 3rd chapter of the Gīta. I generally present Karma Yōga
in the form of a simple expression. Proper Action + Proper Attitude =
Karma Yōga.
I have presented it in the form of the word RIDE which I have used in
some of the later classes. The word RIDE is coined from the four
principles that we have written here. ‘R’ refers to reducing Adhārmic
activities. ‘I’ refers to increasing Dhārmic activities. ‘D’ refers to
dedicating all actions to the Lord. ‘E’ refers to experiencing everything
as Prasāda.
When I say, reduce Adhārmic activities, I mean gradual reduction of all
the Adhārmic activities, with an intention to make them either minimum
or zero, if possible. What is Adhārmic activity? It is nothing but all
those actions and responses in life which become obstacles to our
spiritual growth. In Sanskrit, action means Karma, responses means
Pratikarma.
So, Karma and Pratikarma which become Pratibandha (obstacles) to
spiritual growth are Mōksha Mārga Pratibandha Bhūta Karma
Pratikarmāni. I gradually reduce all these actions and responses. A list
of those has been given in the 16th chapter of Gīta in the form of Āsuri
Sampath. In simple language, we can say avoidance of all those
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activities and responses which I don’t want from others, towards me.
What I don’t want others to do to me; I should not do to others.
That means, I should watch my actions and responses and then, I should
identify those which are inappropriate. After identifying them, I may
find some of them unavoidable or necessary. You ignore them, but
initially, identify avoidable, inappropriate actions and responses. If we
are sincere and honest, we can always identify many inappropriate
actions and responses which we can avoid.
Once we avoid the avoidable, later the unavoidable also will become
avoidable by the grace of the Lord. Sooner or later, all inappropriate
behaviors will come down. This is a very significant discipline (R).
Then, ‘I’ represents increase of Dhārmic activities. As a part of Dhārmic
activity, I have been emphasizing Pancha Mahā Yagnyās.
I find them extremely versatile set of religious cum spiritual disciplines.
These Pancha Mahā Yagnyās are Dēva Yagnyaha, Bhūta Yagnyaha,
Manushya Yagnyaha, Brahma Yagnyaha and Pitru Yagnyaha. These
five Yagnyās have got both ritualistic version and non-ritualistic
version. What are the ritualistic versions?
Ritualistic Dēva Yagnyaha is regular worship of God, either in the form
of Agnihōtram or Aupāsanam or Sandhyāvandanam or Panchāyatana
Pūja or any form of regular Pūja. Bhūta Yagnya also has got a ritualistic
version in the form of a ritual called Vaishva Dēvam or in the form of
Tulasi Pūja or Gō Pūja.
These are all ritualistic versions of Bhūta Yagnyaha. Then, honoring
guests or offering food to them is a ritualistic version of Manushya
Yagnyaha. Then, Brahma Yagnyaha is the performance of a ritual called
Brahma Yagnya in which Rishis and scriptures are honored. Then, Pitru
Yagnyaha is regular offering of Namaskāra to the parents, taking care of
them when they are old and performance of Shrāddham, Tarpanam etc,
after their departure.
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They are ritualistic version of Pitru Yagnya. Thus, we have got
ritualistic Pancha Mahā Yagnyās. We should note and know that they
all have got a non-ritualistic form also. Dēva Yagnya is our reverential
attitude and worship of the Pancha Mahā Bhūtās - space, air, fire, water
and earth.
Reverential attitude towards them will be called Dēva Yagnyaha in
which I worship the Lord in the form of Vishwarūpa Ēshwara. Then,
Bhūta Yagnyaha is reverential attitude towards all the plants and
animals and my reverential contribution for the protection of nature,
protection of environment, protection of ecological balance.
All my reverential contributions will come under Bhūta Yagnya. Then,
non-ritualistic Manushya Yagnya is in the form of all kinds of social
service that I do through varieties of clubs or non-clubs available. They
all will come under non-ritualistic Manushya Yagnya. Then, Brahma
Yagnya is my reverential contribution to the preservation and
propagation of scriptural learning.
Whatever I do by supporting those Āchāryās, by supporting those
institutions will come under Brahma Yagnyaha. Finally, Pitru Yagnya is
whatever I do for the protection of the family and protection of our
ancestors or honoring our ancestors and the senior citizens, in general. I
have been saying that a society is mature only when it takes care of its
senior citizens properly, with reverence.
That will come under what Pitru Yagnyaha. Thus, when I follow the
Pancha Mahā Yagnya in ritualistic and non-ritualistic way, it will come
under increase of Dhārmic activities. Then, the letter ‘D’ is - Dedicate
all the actions to the Lord. What I mean by this is that I inform the Lord
that spiritual growth is my priority, my primary goal.
All the materialistic consequences are byproducts and they are
subservient to my spiritual growth. Informing this to the Lord while
performing all my activities, whether they are secular or sacred, is
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Ēshwara Ārādhana Rūpam Karma. Finally, ‘E’ is the important thing.
Experience everything as Ēshwara Prasāda. There is no injustice in the
world.
Whatever I am going through is a just experience. I should never
challenge God by raising the question - Why me? There is no ‘why me’
syndrome. I accept calmly and coolly and I look for hidden messages in
and through all the experiences especially, the hidden messages in
painful experiences.
This attitude of Prasāda Bhāvana is represented by the letter ‘E’. All
these ideas put together, I call RIDE. So, whenever I say RIDE, all these
concepts should immediately flash on the computer screen of your
mind. This is the definition of RIDE. Then, the next topic is benefits of
Karma Yōga which I call as 4S - Self Esteem, Serenity, Setup Harmony
and Spiritual Growth.
Since Karma Yōga involves more and more contribution and less and
less of consumption, I become a contributor rather than a consumer. The
more I contribute, I find a meaning to my life and it will remove my low
self image, inferiority complex etc. I naturally develop self esteem or
self respect.
By self esteem, I do not mean arrogance or superiority complex. I mean
freedom from inferiority complex. There is a beautiful Subhāshitam
which says gauravam prāpyatē dānāt na tu vittasya sanchayāt - A person
gets more and more respect and honor (Gauravam) by vittasya dānāt na
tu vittasya sanchayāt - not by amassing or hording wealth.
A beautiful example is given - sthiti ucchaihi payōdānām payōdhīnām
adhah sthitihi - The clouds are always high above because they shower
and give water. The giver clouds have got a higher stature. They are up
above. The ocean which receives water from all over, is at a lower
stature - payōdhīnām adhah sthitihi. Even when Bhagawān wanted to
receive something from Mahābali, he had to take Vāmana Rūpam.
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He took a small form when he was a receiver. So, reception makes me
lower. Contribution or charity makes me taller. Therefore, Karma Yōga,
being contribution, will increase my Self Esteem. Then, the second
benefit is Serenity because I accept every experience as Ēshwara
Prasāda. I don’t react to those experiences.
Any Prasāda is received reverentially, without judgment. It may be tasty
Pāyasam or it may be a little bit of mud. Whatever be the type of
Prasāda, Samatvam is there. Therefore, Karma Yōga promotes Serenity.
Then, the third benefit is Setup Harmony because a Karma Yōgi
contributes to the entire creation in the form of Pancha Mahā Yagnyās.
The infrastructure around him, at the micro level (family), at macro
level (society) and even the environment are all maintained in harmony.
This is also a result of Karma Yōga. There is harmony of the
surrounding at the micro and macro level. I call this Setup harmony, the
third ‘S’. The fourth ‘S’ is Spiritual Growth.
By Spiritual Growth, I mean getting a mind which is ready for Gnyāna
Yōga, which is the next level of spiritual journey. Gnyāna Yōgyata
Prāptihi is Spiritual Growth. In technical language, we call it Sādhana
Chatushtaya Sampatti. To indicate this growth, I have been using two
expressions which I use very often.
One is FIR decrease and the other is CCC increase. Decreased FIR and
increased CCC is spiritual growth. What is FIR? F stands for Frequency
of emotional disturbances. ‘I’ means Intensity of emotional
disturbances. Intensity is high when it is at the level of mind, speech and
body.
The intensity is the medium, when it is at the level of mind and speech.
The intensity is low when it is at the level of mind only. Thus, the
emotional disturbances can be of highest, medium and low intensities,
which I represent by the letter ‘I’. The letter ‘R’ refers to the recovery
period, the time that I take for coming to normalcy.
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Spiritual Growth is reduction in all these three - Frequency, Intensity
and Recovery Period, with regard to the emotional disturbances. They
should gradually come down. What is CCC? The first ‘C’ represents
Calmness. The second ‘C’ represents Cheerfulness. Expressed calmness
is cheerfulness. The third ‘C’ represents Confidence, Self Confidence.
When FIR comes down, CCC will gradually increase. Therefore, what
is spiritual growth? Decrease FIR + Increased CCC = Spiritual Growth.
As the spiritual growth takes place, a person will gravitate towards
Gnyāna Yōga. He will be interested in Gnyāna Yōga. What is Gnyāna
Yōga?
Technically, it is defined as Shravanam, Mananam and
Nidhidhyāsanam. But I have been using an expression very often.
Gnyāna Yōga is consistent and systematic study of Vēdāntic scriptures,
for a length of time, under the guidance of a competent and live
Āchārya. This requires two types of preparation.
I have called the first preparation as PORT reduction. What is PORT?
‘P’ represents Possession, ‘O’ represents Obligations or
Responsibilities. ‘R’ represents Relationships. ‘T’ represents
Transactions. If you study, these four factors are interconnected.
Increase of anyone, will increase the other three and decrease of anyone
will decrease the other three.
They come as a package and they provide you an infrastructure. This
PORT infrastructure has both advantage and disadvantage. Advantage is
that PORT provides an ideal infrastructure for doing more and more
Karmās and contributing to material prosperity. But the disadvantage is
that the very same PORT is an infrastructure which will be an obstacle
to Gnyāna Yōga, deep study and contemplation.
Why do I say PORT is an obstacle? Firstly, PORT will take all your
time. PORT is a guzzler of time. One will not have time for study or
contemplation. The second reason is that PORT will create more and
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more mental preoccupation. If you study any of your mental
preoccupations, it will be connected with one of these four (P or O or R
or T).
Therefore, PORT makes the mind shallow and reduces the attention
span. Therefore, one of the preparations for Gnyāna Yōga is reducing
the PORT as much as possible. How much, is a subjective decision. I
cannot say how much, but the aim of a Gnyāna Yōgi should be PORT
reduction to get quality time and also to get a non-preoccupied, deep
mind for study and contemplation.
Therefore, the first preparation is PORT reduction. The second
preparation is CLASP rejection or CLASP renunciation or Āntara
Sanyāsa (inner Sanyāsa). What do they represent? Letter ‘CL’
represents the sense of ownership and controllership which is called
Abhimānaha.
The sense of ownership and controllership with regard to the body-mind
complex is called Ahankāra. The sense of ownership and controllership
with regard to family and possessions is called Mamakāra. Therefore,
‘CL’ stands for Aham-Mama Abhimāna. The moment ‘CL’ comes, the
next one automatically comes.
‘A’ stands for anxiety. All our anxieties are connected with either Aham
or Mama. We don’t have any anxiety regarding the local auto rickshaw
driver. Anxieties are centered around Aham Mama Vishaya. Therefore,
‘CL’ and ‘A’ go together. Once ‘CL’ and ‘A’ come, ‘SP’ is a natural
consequence. ‘SP’ means Special Prayers.
Special Prayers means Sakāma Prārthana. Prayers are of different forms
- Sakāma Prārthana and Nishkāma Prārthana. Nishkāma Prārthana is all
forms of prayers meant for Lōka Kshēma and spiritual growth. Any
prayer for the wellbeing of the world or the spiritual growth is called
Nishkāma Prārthana. Any prayer, for anything other than these two, all
those prayers and vows will come under Sakāma Prārthana.
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This will increase when ‘CL’ and ‘A’ increase. Therefore, CLASP go
together as a package. If Gnyāna Yōga should succeed, one has to take
to CLASP rejection which Krishna presents in the Gīta as -
gnyēyah sa nitya sanyāsi yōna dvēshti na kānkshati
nirdvandvō hi mahābāhō sukham bandhāt pramuchyatē
Kāshāya Vastram represents CLASP rejection. We cannot avoid the
arrival of anxiety. It is very natural to human beings. CLASP rejection
is not encouraging and nourishing the arrived anxiety. We cannot stop
the arrival of the anxiety, but the CLASP rejection is - not supporting or
encouraging the arrived anxiety.
How to do that? Drop the Aham Mama Abhimāna by remembering that
everything, including the body and family belongs to Ēshwara alone. I
am not an owner of anything. I am not a controller of anything. I am
only a contributor. I never own or control anything. Bhagawān can give
anything at any time and Bhagawān can take away anything.
Even the breath that goes out, may or may not come back. I cannot
decide that factor. This awareness is CLASP rejection. I consider this
also as an extremely important preparation for Gnyāna Yōga. Then
comes the actually Gnyāna Yōga. That is, going through the spiritual
education program by exposing myself to consistent and systematic
study.
When I go through a spiritual education program for a length of time, I
get the message from the Vēdāntic scriptures. What is the message of
Vēdāntic scriptures? I have been presenting in the form of five capsules
of the Vēdānta. The students are very much familiar. So, I won’t
elaborate. I will just go through them. They are very important capsules.
I am of the nature of Eternal and All-pervading consciousness. What is
the meaning of the word consciousness? It will come in the next section.
Then, the second capsule of Vēdānta is - I am the only source of
permanent peace, security and happiness. The third capsule of Vēdānta
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is - By my mere presence, I give life to the material body and through
the body, I experience the material universe.
The word ‘body’ includes the mind also, because mind also is a subtle
body only. The fourth capsule of Vēdānta is - I am not affected by
anything that takes place in the material world and in the material body,
including the material mind. The fifth capsule of Vēdānta is - By
forgetting my nature, I convert life into a struggle and by remembering
my nature, I convert life into a sport or entertainment.
These are five capsules which I am supposed to receive and assimilate
through Shravanam, Mananam and Nidhidhyāsanam namely, Gnyāna
Yōga. Then, the next question is - What do you mean by the word
consciousness? The five features are given. Five features of
Consciousness are -
1. Consciousness is not a part, product or property of the body.
2. Consciousness is an independent entity or principle which pervades
and enlivens the body.
3. Consciousness is not limited by the boundaries of the body.
4. Consciousness continues to exist or survive even after death of the
body.
5. The surviving consciousness is not accessible because of the
absence of the body medium.
I have to understand these five principles or features of consciousness.
Later, I should learn to use the word ‘I’, in the meaning of this
consciousness. When I can do these two together, I can be called myself
as a Gnyāna Yōgi. Gnyāna Yōgi is one who learns these five features
and who trains his mind to use the word ‘I’, not in the meaning of the
body or in the meaning of mind, but as this consciousness principle.
The one who practices this is called Gnyāna Yōga Abhyāsaha or
Anushthānam. Then, we come to the final topic. Every spiritual seeker
first has to go through the Karma Yōga Sādhana which is compulsory
for all. And every spiritual seeker has to go through Gnyāna Yōga
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Sādhana later. Both are compulsory for all. I have also said that Bhakti
Yōga is the name of the combined Karma Yōga and Gnyāna Yōga.
So, what is our equation? Karma Yōga + Gnyāna Yōga = Bhakti Yōga.
Care of the 12th chapter of the Bhagavad Gīta. When a spiritual seeker
travels from Karma Yōga to Gnyāna Yōga, when a Karma Yōgi
becomes a Gnyāna Yōgi, his mindset is totally changed. A Karma Yōga
mindset is transformed into Gnyāna Yōga mindset.
I have been presenting this in the form of Format Conversion. This is
another expression that I have been often using in several classes. It is a
loaded expression. Format Conversion is transition of Karma Yōga
mindset to Gnyāna Yōga mindset. What is that? I have given as the fifth
topic here.
A Karma Yōgi has world view which can be presented in a triangular
format of Jīva-Jagat-Ēshwara. That means I am an individual Jīva - is
the first component. I look up on the world as Jagat which I confront in
front of me, a world which gives varieties of problems. God is someone
other than the Jīva and the Jagat, who is separate from and one who is
the invisible creator, different from Jīva and the Jagat.
This is the world view that a Karma Yōgi has. Naturally, he looks upon
Mōksha as a future event which he intensely yearns for. One day, I will
get Mōksha and all the sufferings will go away. Therefore, Mōksha is a
future event which will give freedom from suffering. Not only that, but
Mōksha will give me freedom from the cycle of the birth and death.
Thus, freedom from suffering and freedom from the cycle of birth and
death, which has to happen in future, is the Mōksha that a Karma Yōgi
looks forward to. When a person enters Gnyāna Yōga, this triangular
format is totally changed. A Gnyāna Yōgi has a world view which can
be presented in a binary format of Ātma and Anātma which means, I am
not an individual Jīva, but I am the consciousness principle. You should
not raise your eyebrow.
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When I say that you should remember the five features and the five
capsules, all those ten items should flash in your mind. I am the Ātma of
the above description which I have received through Gnyāna Yōga
training. Once I practice to claim this fact, my attitude towards Mōksha
has to totally change.
It is no more a future event because ‘I’, the consciousness am the
illuminator of the sufferings of the body-mind complex. But ‘I’, the
Ātma myself, do not have any sufferings in all the three periods of time.
Therefore, there is no question of freedom from suffering. So, I
consistently remove that mindset because I have practiced and
developed that Vāsana as a Karma Yōgi.
As a Gnyāna Yōgi, I eliminate that. There is no question of freedom
from suffering because ‘I’, the Ātma, do not have any sufferings to be
free from. All the so called, pains and the pleasures belong to the
material body and world, the Anātma. I am the non-material Ātma.
Thus, claiming the Mōksha as my Swarūpam is a new format, a new
mindset.
Not only that, but as a Karma Yōgi, I wanted freedom from the cycle of
birth and death. When I offered Namaskāra to the Lord or the Guru, I
prayed for freedom from cycle of birth and death. That is all fine as a
Karma Yōgi. As a Gnyāna Yōgi, I should never use the word ‘freedom
from the cycle of birth and death’ because ‘I’, the Ātma, being of the
nature of eternal and all-pervading consciousness, don’t have the cycle.
In me, the cycles of Anātma events are going. Therefore, I am Nitya
Muktaha, ever free from birth and death. Practicing this kind of Nitya
Muktatvam is called the nourishment of the binary format. A Karma
Yōgi nourishes triangle format. For a Gnyāna Yōgi, Mōksha is freedom
from triangular format and claiming that I am Nitya Muktaha.
On the auspicious Guru Pūrnima day, we will pray to the entire Guru
Parampara that, according to our level, we should be able to go through
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the entire spiritual journey. Come to binary format and claim that I am
Nitya Muktaha. With these words, I conclude this Guru Pūrnima
speech.
Pūrnmadah Pūrnamidam Pūrnāth Pūrnamudachyatē.
Pūrnasya Pūrnamādāya Pūrnamēvāvasishyatē..
Om shānti shānti shāntihi
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THE SPIRITUAL JOURNEY
Swami Paramarthananda’s algorithm for contemplation
Compiled by N. Avinashilingam
NATURE OF WORLD
B- Bandakatvam
A- Atrupthikaratvam
D- Duka Mistutatvam
Karma Yoga = Proper action + Proper attitude
KARMA YOGA = RIDE
R- Reduce adharmic activities
I- Increase dharmic activities
D- Dedicate all actions to the Lord
E- Experience everything as Prasada
DHARMIC ACTIVITIES = PANCHA MAHA YAGNA
Deva Yagna
Bhuta Yagna
Manushya Yagna
Brahma Yagna
Pitru Yagna
BENEFITS OF KARMA YOGA = 4S
Self esteem
Serenity
Setup harmony
Spiritual growth
BENEFITS OF SPIRITUAL GROWTH I = FIR DECREASE
Frequency of emotional disturbances
Intensity of emotional disturbances
Recovery period
BENEFITS OF SPIRITUAL GROWTH II = CCC INCREASE
Calmness
Cheerfulness
Confidence
OLD AGE PROBLEMS = FEDEREL PROBLEMS
Fear of disease
Depression due to inability to do things
Regret over the past
Loneliness
JNANA YOGA PREPARATION I = PORT REDUCTION
Possessions
Obligations or responsibilities
Relationships
Transactions
JNANA YOGA PREPARATION II = CLASP REJECTION OR RENUNCIATION
Claim of ownership and controllership
Anxiety
Special prayers seeking special favours for special people
JNANA YOGA = SPIRITUAL EDUCATION
Consistent and systematic study of vedantic scriptures for a length of time from a
competent live Guru.
Receive and assimilate through Shravanam, Mananam and Nididhyasanam
JNANA YOGA
FIVE CAPSULES OF VEDANTA
1. I am of the nature of eternal and all pervasive consciousness
2. I am the only source of permanent peace, security and happiness
3. By my mere presence, I give life to the material body and through the body, I
experience the material universe
4. I am not affected by anything that takes place in the material world and in the
material body
5. By forgetting my nature, I convert life into struggle and by remembering my
nature, I convert life into a sport or entertainment
FIVE FEATURES OF CONSCIOUSNESS OR ATMA OR I
1. Consciousness is not part, product or property of the body
2. Consciousness is an independent entity or principle which pervades and enlivens
the body
3. Consciousness is not limited by the boundaries of the body
4. Consciousness continues to exist or survive even after the death of the body
5. The surviving consciousness is not accessible because of the absence of the body
medium
FORMAT CONVERSION
A karma yogi has a world view which can be presented in a triangular format of Jiva,
Jagat and Isvara
A jnana yogi has a world view which can be presented in a binary format of atma and
anatma
A karma yogi becomes a jnana yogi by format conversion to binary format
CONTEMPLATION
All the pains and pleasures belong to the material body and world, the anatma. I am the
atma or consciousness. I am nitya muktaha.
Brahma Satyam. Jagat Mithya. Aham Brahma Eva Naparaha.
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BRNI MEDHA MICHIKA’S BOOKS ON SANSKRIT GRAMMAR: Enjoyable Sanskrit
Grammar Books- Basic Structure of Language, Phonetics & Sandhi, Derivatives
(Pancavrttayah), Dhatukosah, Astadhyayi, Study Guide to Panini Sutras through Lagu
Siddhanta Kaumudi – Sajna Prakaranam & Sandhi Prakaranam, Shadlingah, Halanta
Pullingah & Avyayam, Sanskrit Alphabet Study Books- Single Letters, Conjunct
Consonants.
There are many more books and articles on Indian culture and Spirituality, Chanting,
Yoga and Meditation. There are also books in Tamil on Vedanta.
Arsha Avinash Foundation
104 Third Street, Tatabad, Coimbatore 641012, India
Phone: +91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in
