Self-Growth with Upasana Yoga & Ashtanga Yoga's 8 Steps (112)

Summary:

Lesson 112 shows ways of relating to Ishvara.

Source: Bhagavad Gita, Chapter 12, Verse 7, 8, 9.


Summary:

Understanding Dharma and Svadharma

The Law of Dharma

What is the Law of dharma? It's not something imposed on us externally, but rather an intuitive understanding we all possess. This understanding is in reference to:

  1. How we want to be treated
  2. How others want to be treated

The Law of dharma involves adhering to these principles instead of succumbing to personal likes and dislikes about how things should be. It's important to note that dharma is relative, which opens it up to interpretation. One might think, “I can do anything”, then justify it, such as ‘everyone else is doing it'.

However, dharma doesn't bend to anyone's misinterpretations. Instead, it provides feedback in the form of unfavorable consequences. Therefore, it's in our best interest to align with dharma (universal ethical principles).

Misinterpreting Dharma: A Classic Example

A classic example of misinterpreting dharma can be found in the Rāmāyaṇa. In this epic, Kaikeyi tells King Daśaratha that she wants her son, Bharat, to be king, and for Rāma to be exiled to the forest for 14 years. In such a situation, one might think there are only two options:

  1. Disregard the unfair request
  2. Honor the promise

However, if we think creatively, we can find more than one way to approach this dilemma. For instance, Daśaratha could have asked Bharat if he wanted the kingdom, or he could have consulted with the people of Ayodhya. Neither of these options would be considered adharma; they represent dharma thinking outside the box.

Understanding Svadharma

We also touched upon the concept of svadharma, which refers to personal duty that changes according to situation and time and person. Often, we limit our svadharma when we don't think outside the box.

Parental Svadharma

Parents, for example, can get stuck in “parent-svadharma,” often going to two extremes:

  1. The Preacher: This parent asks how many things the child got right or wrong on a project, then gives a sermon on how the child needs to win in life to be successful.
  2. The Hands-Off Parent: This parent lets the child be, believing they have their own destiny and shouldn't be advised too much.

Examples of expanding “parent-svadharma” include:

  • Asking the child,How do you feel when you get in front of the class to speak?” and exploring why they might be scared. This approach helps the child cope with their feelings.
  • An innovative father told his 18-year-old son, “I have taught you all I could, all the values. I have confidence you will make the best use of what you learned.” This approach contrasts with constantly telling a child what not to do, which can make them feel stupid or that their parents lack confidence in them.

Refined View of Svadharma

So, what is svadharma (duty)?

  • Primitive view: You don't want to do it, but force yourself to and then justify it. For example, the belief that a wife needs to be submissive and pleasing.
  • Refined view: Svadharma comes from a sense of responsibility, and it's keeping with wellbeing of both you and the other. It's fair.

Bhagavad Gita, Chapter 12, Verse 7:

Saguna bhakti > Upāsana Yoga – Level 2

teṣām aham samuddhartā mṛtyu-saṃsāra-sāgarāt ।
bhavāmi na cirāt pārtha mayi āveśita-cetasām ॥ 12.7
But those who dedicate all their actions to Me, regarding Me as the Supreme goal, worshiping Me and meditating on Me with exclusive devotion, O Partha (Arjuna), I swiftly deliver them from the ocean of birth and death.

Understanding the Verse

Those who bring Ishvara into their life are described as mayi āveśita-cetasām, meaning their minds are set on Me as the end itself. It is because of this alone that they are rescued. Such devotees are also called jijñāsu or ananya-bhakta. They are rescued from mṛtyu-saṃsāra-sāgarāt, the ocean of samsara, which involves birth and death.

Why Are They Saved?

The devotees are saved due to their sincere struggle and effort towards antaḥ-karaṇa-śuddhi (inner purity). They choose the path of śreyaḥ (hard but necessary) over preyaḥ (easy and instantly gratifying). Their actions conform to dharma, resisting the temptation to sacrifice it for personal likes and dislikes.

This adherence to dharma generates punya-karma in the form of mind-purity, which makes the person naturally attracted to seeking knowledge.

The Role of Knowledge in Moksha

It's crucial to understand why knowledge alone can bring about moksha (liberation). Actions, whether mental or physical, are always performed by a kartā (doer) who is doing for the sake of fulfilling oneself. This implies that one is a small, limited individual.

For example, even saying “I want to surrender to God” presents two logical problems:

  1. God is everything.
  2. In order to surrender, you need to retain the kartā (doer), meaning duality is retained.

Therefore, the only solution is to come to see through knowledge that: You are already non-separate from the WHOLE. Recognition of this fact is called moksha.

Addressing Objections

Objection: “How am I already the whole? I could also be part of the whole.”

When we say “part,” what specifically are we referring to? Which cell or thought is referred to? Moreover, whatever cell or thought one mentions is gone the next moment, only to be replaced by a fresh cell or thought. So which cell is “YOU”?

To say “I'm a part of the whole” is like a branch saying, “I am a part of the tree.”

The counter-objection is: what specific part is “tree” referring to? Is it the water, carbon, CO2, cellulose fibers, lignin, fruits, seeds, leaves, intelligence to harness sunlight to chemical energy, or sub-atomic particles?

“Tree” doesn't refer to any specific part, but to the entire being, not excluding the branches. In the same way, jiva cannot be a “part” of Ishvara. Because whatever reality Ishvara enjoys, must be the same reality that jiva enjoys.

The Nature of Moksha

For this reason, unity of jiva and Ishvara is logically impossible. They are already inseparable. So it's only a matter of discovering “I am not inherently bound, while body-mind belong to mithyā”. This is called moksha.

This also means Ishvara has no power to give moksha. Because moksha can't be created. Everything is already liberated. Hence Ishvara can only give knowledge which removes the notion that “I am not liberated”.

It's like not having full knowledge of the rope, you will superimpose a snake, because it resembles a rope. Meaning it's impossible to be “given” the rope. Rather given knowledge of the rope, which removes the false snake perception.

The Role of Ātma and Knowledge

Ātma (the Self) also has no power to reveal itself for three reasons:

  1. Consciousness is akartā (not an agent of action), but illuminator of the agent of action (body-mind).
  2. Just like light has no authority to make a person look up and acknowledge the light.
  3. Ātmā is obvious as self-evident I. Meaning Ātma will never be more OBVIOUS than it is in stage of ignorance or in enlightenment.

This is why asking “Who am I?” is pointless. Because without knowledge of “I”, mind will only give answers according to its pre-existing knowledge.

Any question requires knowledge. If knowledge is absent, how can you ever come to the answer? It's like asking “What is Aloo Gobi?” Without being told, you'll never know. (It's an Indian dish of potatoes and cauliflower).

NEXT VERSE: Krishna says, essence of devotion is fixing mind on presence of Ishvara’s grand order.

Bhagavad Gita, Chapter 12, Verse 8:

Saguna bhakti > Upāsana Yoga – Level 2

mayi eva manaḥ ādhatsva mayi buddhim niveśaya ।
nivasiṣyasi mayi eva ataḥ ūrdhvam na saṃśayaḥ || 12.8
Fix the mind on Me alone. Fix the intellect on Me alone. There, after you will dwell in Me alone. There is no doubt.

How to Relate to Ishvara?

Emotional Dependence (manaḥ ādhatsva)

Learn to place your mind's emotional dependence, not on finite objects, but on Ishvara's ever-available order.

What does it mean to change focus of emotional dependence?

  • Attempt to place emotional support largely through contributing (security, love, care).
  • Attempt to depend less emotionally for things to go your way. They may or may not. You're not the authority of the universe.
  • Since all experiences are limited, they can only provide finite fulfillment.

Intellectual Engagement (mayi buddhim niveśaya)

Learn to engage your intellectual thinking-power towards perceived Orders within the universe. For example:

  • When thinking of building blocks of life (like 5 elements, cells, planets, beings), including laws (dharma, karma) – don't just think of them independently, but associate their actuality to Lord's presence.
  • When perceive any object (subtle/gross), remember it's an effect of Ishvara's nimitta/upadana-karanam.

Engage in Prayer

Why do we require prayer? How does it help?

If we say “I want self-growth”, your mind still goes in opposite direction. Thus we notice there is certain helplessness. So your prayer acknowledges you're not entirely in control, but Ishvara's order is. 

How does prayer work? What you ask through prayer, it becomes another cause, which increases probability of accompanying an effect.

What Happens if We Don't Bring Ishvara into Life?

Suppose you do good deeds, sincerely helping… but don't receive any reciprocity.

  • What most will conclude is, “What's the point of doing/being good!“. Meaning, there is an inbuilt program to think: For every X I give, I must receive Y. Accordingly, I want to be compensated for my actions. This program is deeply ingrained in human psyche.

So how to deal this program of wanting justice or compensation, yet not receiving your deserving share?

If we include Ishvara, then when any action is performed, there is an understanding that nothing goes wasted. It can't not produce a result sooner or later.

Ishvara's order never fails. Order compensates 1:1 ratio between quality of action (karma) and quality of result of action (karmaphala).

Metaphor to Grasp This Inescapable Law of Compensation (Law of Karma)

Imagine you are one finger. If finger sees that it's a part of a much larger scheme, it's relationship to other fingers changes.

 

NEXT VERES: Suppose relating to Ishvara (Upasana Yoga – Level 2) is too challenging, as your mind keeps going back to thinking about objects instead, then scale back to Verse 9 (Upasana Yoga – Level 1)…

Bhagavad Gita, Chapter 12, Verse 9:

Saguna bhakti > Upāsana Yoga – Level 1

atha cittam samādhātum na śaknoṣi mayi sthiram ।
abhyāsa-yogena tataḥ mām iccha āptum dhanañjaya ॥ 12-9
If you are not able to fix the mind firmly on Me, then seek to attain Me by means of abyasayōga, Oh Arjuna!

There are some aspirants who are comfortable relating to Ishvara through tangible objects. For example, some are drawn to physically departed gurus like: Ramana, Sai Baba, Adi Shankara, Chinmaya, Krishna, Rāma.

In this case, during closed-eye meditation, deliberately bring your mind back to the object of contemplation (whatever symbol or teaching or statement reminds you about presence of Ishvara). Asthanga-Yoga of Patanjali most accurately explains how to do this…

Aṣṭāṅga-Yoga: The 8 Steps

The first 2 steps are pointers to living a healthy, moral life…

1. Yamaḥ: This is Sāmānya-dharma.

    • Ahimsa: Hold back from contributing to unnecessary discomfort in your external / internal environment.
    • Satyam: Being mindful what words are coming out. Being factual. Don't exaggerate. Don't speak for sake of fitting in, but for sake of contributing.
    • Asteyam: Attempt to earn an honest living.
    • Brahmacaryam: Understand there's no difference between male/female gender (only 1 chromosome difference). Both are equal in privilege.
    • Aparigraha: Assess how much you really need to live decently per year. Prevents excessive accumulating.

2. Niyamaḥ: Principles to incorporate in daily living.

    • Śaucam: Sense of cleanliness. In home, office, car, and mind.
    • Saṃtoṣaḥ: Compare your performance only to yourself. Not to others.
    • Svādhyāyaḥ: Incorporate self-growth into your day. Listening to audios, reading books.
    • Tapaḥ: Re-prioritizing your life. Delegating/removing unnecessary responsibilities. Having less going on.
    • Ishvara praṇidhānam: For every action, there's a corresponding reaction. Meaning your experience today is carry-over from yesterday. And quality of tomorrow is coloured by thoughts of today.

3. Āsana

Finding an undisturbed environment for meditation. Ensuring seat is comfortable and body is in undisturbed posture.

4. Prāṇāyāma

Inhaling/exhaling in a pattern. One of fastest ways to calm restless mind.

Effective Yogic technique is: 4-7-8.

    • Inhale through nose, counting in head to 4.
    • Hold for 7 sec.
    • Exhale through mouth for 8 sec, making whooshing sound.
    • Do 4x.

5. Pratyāhāra

Intentionally tell yourself to change focus from external perception to internal perception. For example: Every dog bark will be reminder to fade out world even more.

6. Dhāraṇa

Start by focusing on something which you cherish (symbol of Ishvara). Because mind has no issue concentrating on loved objects. For example: rose, sun, face. Whenever mind changes focus, bring it back to object. Keep doing this for X min.

7. Dhyānam

Meaning dhāraṇa requires less intervention to bring mind back.

8. Samādhi

Meaning, dhyānam is effortless.

 

Meanwhile throughout the day: Align your actions to the moral order (dharma), while understanding dharma IS manifestation of Ishvara. Otherwise by simply doing the right thing, it's not a spiritual practice. What makes it a spiritual practice is understanding you're aligned to dharma (which is Ishvara).

Summary

Abhyāsa yoga in this verse is equal to Upasana Yoga – Level 1.  What is Upāsana Yoga – Level 1? Again and again bringing the mind back from everything else to one object of meditation. Improves composure and concentration power. It's developed through repetition.

Other names for Abhyāsa yoga are: eka-rūpa īśvara dhyānam / iṣṭa-devata bhakti.

 

NEXT VERSE: What if person is excessively extroverted? Moment close eyes, inner war. Meditation will turn to Mad-itation. Such person mostly finds solace while engaging with world. In this case, a type of Karma-Yoga is prescribed.

 

Keywords: abhyasa-yoga, akarta, anatma, antah karana shuddhi, asana, atma, daśaratha, dharana, dhyanam, eka-rupa, indriyani, ista-deva, istha-devata, jijnasu, karta, niyamah, pranayama, pranidhanam, prayahara, prayascitta, prayashcitta, preya, samadhi, samsara, samtosa, samtosha, sastram, saucam, shastram, shaucam, shreya, sreya, svadhyaya, tapah, tapas, yamah


Credit for help in Bhagavad Gita teaching given to Swami Dayananda (Arsha Vidya), Paramarthananda & Chinmaya Mission.

Recorded 9 Feb, 2021

 

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