THE SPEAKING TREE, ToI, 26.04.2011
Whether anyone believes in it or not, the fact is that we all have an after life. Its scientific explanation is logical too. Just as matter cannot be created nor be destroyed but merely transformed into another form, just the same way, our body after our passing away from this life, is transformed into another form. It would be a misconception to believe that there is an end, a finality to our lives. It is not so. There is just transformation. It is proven in Buddhist tantric experiments that the natural elements of nature (earth, wind, fire, water, space) have the qualities of the mind and also support vital systems of our body functions. It is also proven with logic and proof that there is continuity of our mind from one birth to another. You may have heard of real-life instances where a child quite naturally yet vividly remembers the place of birth and some of the critical happenings of his/her past life. Therefore, there is direct linkage of the elements to our psycho-physical state. There is no doubt about this in minds of Buddhist practitioners.
So if we can conclude that there is afterlife, the natural question that arises is: What kind of births can we take?
Again according to Buddhist teachings there are six realms in which we can be re-born. Hell, Pretas (Hungry ghosts), Animals, Human, Asuras (Demi-gods) and god realms. It is not to say that there are different worlds that we are born in or anything like that. First the bad news. All these countless rebirths from beginningless time are the direct effect of our afflicted emotions. The reason for being born in these realms is driven by the resulting karmic accumulations. For eg: Being born in the hell realm is due to our afflicted emotions of hatred, being born as hungry ghosts is due to greed, envy/jealousy leads us to birth in the asura realm, pride into the god realm, confusion as animals and ignorance as humans beings. Even for those born in god realm, there is intense suffering as the good effect that has given them this birth will be worn out someday and they will have to be reborn in lower realms. This is because they are not in a position to accumulate anymore good karma nor clean their accumulated bad ones, being in a state of mental blankness. Now the good news. It is birth only in the human realm - with its freedoms and advantages of being born with intact sense faculties at a place where dharma teachings can be obtained (quite obsolete in this internet era!) and with the right intent and faith – that spiritual trajectory and therefore possibility of good re-birth is possible.
So what does this mean? It simply means that if we wish to be born in higher realm we can undertake practices in this human life to achieve the end we want. We can tweak the stacked up causes before us to our advantage to have the desired good effect. And these practices essentially lead us to doing good deeds of body, speech and mind, in the process accumulating deposits of good karma in our spiritual bank account.
It is a good thing to accumulate good karma by doing good deeds in a non-conceptualized manner i.e. without an ulterior motive of personal gain or gratification or to show-off. However, the true fruit of this merit is deposited into your account only after such deeds are dedicated to the wellness and Buddhahood of every sentient being. While it is good to increase the ‘bank balance’ in this way and add to the credit side, it is of significance to keep an eye on the debit side of the entries as well! These debits have been there over lifetimes and we may not even remember when and how we have accumulated them. Therefore, to undertake guided practices to negate our bad karma accumulations is critical too for a healthy balance sheet.
Finally, there has to be a constant vigil on debit and credit side, it needs to be a sustained practice all the time in this human life, if we desire to get good rebirth which clearly all of us want.
What better investment can we think of in this materially driven world than investing in the mother of all investments, where accomplishment and returns are guaranteed. The investment in good karmic deposits! The perfect solution to a peaceful, happy and terrific quality of life here and ahead!
Go ahead friends, choose your lives!
Friday, April 15, 2011
Friday, April 8, 2011
INDIA (WINS) AGAINST CORRUPTION!
STEPS:
1. GOVERNMENT ARROGANTLY INDIFFERENT TO CITIZENS' CALL TO PASS STRONG LAW AGAINST RAMPANT CORRUPTION
2. CITIZENS BUILD PRESSURE LED BY GANDHIAN ANNA HAZARE WHO GOES ON INDEFINITE FAST
3. NATIONWIDE PROTESTS OVER 200 CITIES/TOWNS OVER FOUR DAYS FORCES GOVERNMENT ON ITS KNEES
4. GOVERNMENT RELENTS...AGREES TO ALL DEMANDS.(8/9TH APRIL)
5. PROFESSIONALS PARTY OF INDIA (PPI) LEADS ALONGSIDE IAC IN PUNE AND MUMBAI. CORE GROUP MEMBERS TRAVEL TO DELHI TO BE ALONGSIDE ANNA AND TEAM ON 5TH APRIL
BOTTOM LINE:
MIDDLE CLASS FINDS ITS VOICE...AND MORE IMPORTANTLY, DISCOVERS ITSELF AGAIN!
JAI HIND.
1. GOVERNMENT ARROGANTLY INDIFFERENT TO CITIZENS' CALL TO PASS STRONG LAW AGAINST RAMPANT CORRUPTION
2. CITIZENS BUILD PRESSURE LED BY GANDHIAN ANNA HAZARE WHO GOES ON INDEFINITE FAST
3. NATIONWIDE PROTESTS OVER 200 CITIES/TOWNS OVER FOUR DAYS FORCES GOVERNMENT ON ITS KNEES
4. GOVERNMENT RELENTS...AGREES TO ALL DEMANDS.(8/9TH APRIL)
5. PROFESSIONALS PARTY OF INDIA (PPI) LEADS ALONGSIDE IAC IN PUNE AND MUMBAI. CORE GROUP MEMBERS TRAVEL TO DELHI TO BE ALONGSIDE ANNA AND TEAM ON 5TH APRIL
BOTTOM LINE:
MIDDLE CLASS FINDS ITS VOICE...AND MORE IMPORTANTLY, DISCOVERS ITSELF AGAIN!
JAI HIND.
Monday, February 28, 2011
The Three Kayas - Omnipresent transitory states
Our life on earth in this human life can be compartmentalized into three processes or gross states: First, our waking state in which we go to work, do domestic chores, experience enjoyment and do other worldly activities. Second, is our sleeping state which comprises sleep and dream states. And third, the state or process of dying which comprises the sub-processes of cessation of outer and inner respiration, intermediate state and after life.
‘Kaya’ means body. However, when we use this term in Buddhist tradition we do not really refer it to as any physical body or form. It is referred to as dimension, aspect or field. It can also be called bardo, meaning transition or simply a transitory or ‘inbetween’ moment. (‘Bar’: interim, ‘do’: present). Let us briefly explore their meanings.
• Dharma-kaya: The Buddha body of Reality: This is the true nature of our mind, ‘empty’ and unadulterated in anyway. The absolute state or the ground of our being or absolute truth.
• Sambhoga-kaya: The Buddha body of Perfect Resource: This state is the rich, abundant, radiant and resonant nature of our base mind.
• Nirmana-kaya: The Buddha body of Emanation: This refers to the unimpeded arising of our mind in whatever form it may manifest into.
It is amazing to see how these three ‘bodies’, states or bardos are with us all the time and during all the three states of waking, sleeping and dying. If we actually playback this is slow motion or in tiny sections we observe so:
Waking State: We usually associate this state with either everyday activity and/or during meditative practice where we maybe actually observing rising and falling of thoughts and emotions. After the passing of one thought or emotion and before another arises, there is a state which is pure and fresh. There is a possibility here to catch a glimpse of the true nature of our mind. This is the Dharmakaya state. However, this state does not last long. There is a stirring of energy in the mind and another possibility of thought or emotion arises. This is the Sambhogakaya state. And finally this latent possibility can arise into any form of thought or emotion as we begin to cling on to this arising energy. This is the Nirmanakaya state.
Sleeping state: When we fall asleep our various levels of gross conscious states dissolve slowly and the true nature of mind, our base mind opens before us as the Dharmakaya state. Then there is a brief period when we are actually asleep and just before dreams begin to manifest. This is a very subtle experience as many of us are unable to recognize when exactly we fall asleep and the moment at which dream state begins. This is the intermediate stage of Sambhogakaya. As dreams begin – something that many of us don’t know when exactly this happens after we fall asleep – there are many fantasies, experiences that we may go through. Some of these are driven by occurances of the waking state and we live them actively in our dream as though real. The Nirmanakaya state.
Dying process: Although one might argue as to how it is possible to ‘see’ or experience what state of our mind is when we are dying or dead, the fact is that the three dimensions are miraculously revealed at that time too! At the moment of death, when our inner respiration stops there is a moment when the nature of mind (emptiness) is revealed to us as Dharmakaya. Thereafter, as Sambhogakaya, the radiance of the intermediate state through light, colour and sound manifests. And finally, the formation and manifestation of the Nirmanakaya or creation in after life or that of becoming manifests.
It is clear therefore that each state, in both life and death, there exists exactly identical and unending opportunities to be able to release ourselves from conditioned existence towards Nirvana or continue in its state of confusion in Samsara. By this argument, it is further clear that life and death are therefore seamless experiences, one cascading into the other continuously, propelled by our karma.
The task before us is to recognize these intermediate states by getting some control over our minds and maintain continued awareness over it, work on these recognitions continuously, with the help of teachings and practices. In doing so, the doors of liberation will certainly open.
‘Kaya’ means body. However, when we use this term in Buddhist tradition we do not really refer it to as any physical body or form. It is referred to as dimension, aspect or field. It can also be called bardo, meaning transition or simply a transitory or ‘inbetween’ moment. (‘Bar’: interim, ‘do’: present). Let us briefly explore their meanings.
• Dharma-kaya: The Buddha body of Reality: This is the true nature of our mind, ‘empty’ and unadulterated in anyway. The absolute state or the ground of our being or absolute truth.
• Sambhoga-kaya: The Buddha body of Perfect Resource: This state is the rich, abundant, radiant and resonant nature of our base mind.
• Nirmana-kaya: The Buddha body of Emanation: This refers to the unimpeded arising of our mind in whatever form it may manifest into.
It is amazing to see how these three ‘bodies’, states or bardos are with us all the time and during all the three states of waking, sleeping and dying. If we actually playback this is slow motion or in tiny sections we observe so:
Waking State: We usually associate this state with either everyday activity and/or during meditative practice where we maybe actually observing rising and falling of thoughts and emotions. After the passing of one thought or emotion and before another arises, there is a state which is pure and fresh. There is a possibility here to catch a glimpse of the true nature of our mind. This is the Dharmakaya state. However, this state does not last long. There is a stirring of energy in the mind and another possibility of thought or emotion arises. This is the Sambhogakaya state. And finally this latent possibility can arise into any form of thought or emotion as we begin to cling on to this arising energy. This is the Nirmanakaya state.
Sleeping state: When we fall asleep our various levels of gross conscious states dissolve slowly and the true nature of mind, our base mind opens before us as the Dharmakaya state. Then there is a brief period when we are actually asleep and just before dreams begin to manifest. This is a very subtle experience as many of us are unable to recognize when exactly we fall asleep and the moment at which dream state begins. This is the intermediate stage of Sambhogakaya. As dreams begin – something that many of us don’t know when exactly this happens after we fall asleep – there are many fantasies, experiences that we may go through. Some of these are driven by occurances of the waking state and we live them actively in our dream as though real. The Nirmanakaya state.
Dying process: Although one might argue as to how it is possible to ‘see’ or experience what state of our mind is when we are dying or dead, the fact is that the three dimensions are miraculously revealed at that time too! At the moment of death, when our inner respiration stops there is a moment when the nature of mind (emptiness) is revealed to us as Dharmakaya. Thereafter, as Sambhogakaya, the radiance of the intermediate state through light, colour and sound manifests. And finally, the formation and manifestation of the Nirmanakaya or creation in after life or that of becoming manifests.
It is clear therefore that each state, in both life and death, there exists exactly identical and unending opportunities to be able to release ourselves from conditioned existence towards Nirvana or continue in its state of confusion in Samsara. By this argument, it is further clear that life and death are therefore seamless experiences, one cascading into the other continuously, propelled by our karma.
The task before us is to recognize these intermediate states by getting some control over our minds and maintain continued awareness over it, work on these recognitions continuously, with the help of teachings and practices. In doing so, the doors of liberation will certainly open.
Tuesday, February 15, 2011
MEDITATING ON VAJRASATTVA: A POWERFUL CLEANSING PRACTICE
(Speaking Tree paper, 20.02.2011)
Pic-1
Pic-2
There is nothing good about bad actions of body, speech and mind except that they can be overcome through confession, say the teachings of ancient masters. And it goes on to further add that mere confession without the support of the four powers will bring little benefit.
Our minds are obscured by numerous obstacles. Just as we cannot see the blue sky with clouds covering it or we cannot see clearly into a mirror which is greasy or dusty, so also we are unable to reflect on our true, pure Buddha nature unless we cleanse ourselves of the obscurations. There are four kinds of obscurations that we need to clean up or cut through to see our true minds. These are:
• Karmic Obscurations: These are accumulated over several lifetimes and many of them we play innocent host to without even realizing their harmful existence within us
• Habitual Tendencies: These are ones which are our shackled responses to given stimuli or patters that we have become ‘used to’ without realizing their harmful nature
• Perceptions: Our forever conceptualizing mind as perceived by the inputs through our senses
• Negative Emotions: The five poisons within us: Anger, Greed, Pride, Ignorance, and Envy.
The challenge is in the purification of these obscurations. Surely, when we say that these can be overcome through confession, no confession is complete without the four powers. More importantly, it is of little use if we confess with the support of these powers and then go on to repeat those very same negative acts and confess over and over again the same thing! It’s never going to work.
The Four Powers:
The Power of Support: This support comes from taking refuge in the Bodhisattva of Purification, Vajrasattva, and by arousing the bodhichitta, the Buddha mind within us. Confession without bodhichitta may reduce your defects and faults but will not purify them totally still leaving you in the peril of lower realm rebirth, said the Buddha.
The Power of Regret: This power comes from the feeling of remorse for all the negative actions we may have done in the past without holding back or justifying. To think of those acts as something shameful. To view them with utter trepidation.
The Power of Resolution: This power stems from the fact that we bring to mind the wrongs we may have done and resolve with determination never to do it again, now that we know the good from the bad.
The Power of Action as Antidote: Every kind of negative action has an antidote. So we may undertake all those things that act as anti-dote to the harmful actions we have done.
The Actual Practice of Meditation on Vajrasattava:
We sit in the normal lotus posture and visualize a thousand petal open white lotus about two feet high above our head with the full disc of the moon. From the centre of this emanates the illuminating syllable ‘hum’ in white colour. The syllable instantaneously changes into our root teacher, the embodiment of compassion, who appears as Vajrasattva, white and bedazzling. With one face and two arms, he adorns all the five silken garments and the eight jewels. In his left hand resting on the thigh is the bell (method) and in the right is the five pronged vajra (mind) He is in divine union with his spiritual consort Vajratopa, also white and as dazzling light. This is the power of support.
Now as power of regret we bring to mind all the negative things we may have done and pray with all our heart to cleanse all such past and present actions and feel utmost remorse having done them. Our body breaks into goose bumps as we feel this remorse. And by the compassion of the teacher, we seek to be cleansed of all of them that very instant!
Now we visualize the letter hum in the heart of Vajrasattva and the hundred syllable mantra around them in a circular fashion. From each of the syllable drops of nectar representing wisdom and compassion flow down and emerges from the point of union of the deity and consort and enter into us from the crown of our head and other sentient beings. Like mud being washed away by water, our physical illness as rotten blood and pus, negative forces as snakes, spiders and scorpions and harmful actions as black liquid and smoke flow out of our bodies. The earth beneath us opens up and Death appears personified by all those who you have wronged. The impurities flow into their open mouths and when satiated the earth closes again. The white nectar continues to flow down the crown of your head and fills the entire body. You feel immense joy as you are fully purified. The four kayas are established into you too. Then Vajrasattava dissolves into you as melting as light and you transform into Vajrasattva yourself.
OM VAJRA SATTVA HUM (or "OM BENZA SATTO HUNG" in Tibetan) visualization
See Pic-2
The ‘hum’ now glows in your heart as a blue syllable with om in white in front, vajra in yellow to the left, sa as red behind and tva in green on the right. As we recite ‘Om Vajra Sattva Hum’ five rays of light shoot towards the sky towards the Buddhas and Bodhisattvas with goddesses at the tips of the light beams with offerings to them. The Buddhas are pleased and shower rays of light back on you. These light rays then shoot below you to purify all the other beings across the other realms purifying them. They are all transformed into Vajrasattvas in the five colours and all of them are chanting ‘Om Vajra Sattva Hum’. Our Buddhfield now is the entire universe.
Finally, the universe dissolves into the beings, who then dissolves into you, you dissolve from outward to inward into yourself, which then dissolves into the om, the om dissolves into vajra, the vajra dissolves into sa, the sa dissolves into tva. The tva then dissolves into the various parts of the syllable hum beginning from the bottom and ending at the top (nada). see pic below
The nada then vanishes into space freeing you from conceptualizations and perceptions.
Stay in that state for a while. When thoughts arise, see the universe as the Buddhafield and dedicate the merit saying “By the merit of this practice may i swiftly attain the level of Vajrasatava’. (meaning to say : may i quickly get purified)
This is a powerful purification practice for which concentration is required all throughout without distraction. As mentioned earlier, once we confess and purify ourselves thru this practice, it would be unwise to repeat the same mistakes of body, speech and mind again.
TIBETAN SYLLABLE 'HUNG' AND ITS PARTS
See Pic-1
(HUNG represents the wisdom mind of the Buddhas. It acts like a propellant to the mantra proclaiming as though to say ‘So be it!’ or ‘Tathasthu' in Sanskrit)
Pic-1
Pic-2
There is nothing good about bad actions of body, speech and mind except that they can be overcome through confession, say the teachings of ancient masters. And it goes on to further add that mere confession without the support of the four powers will bring little benefit.
Our minds are obscured by numerous obstacles. Just as we cannot see the blue sky with clouds covering it or we cannot see clearly into a mirror which is greasy or dusty, so also we are unable to reflect on our true, pure Buddha nature unless we cleanse ourselves of the obscurations. There are four kinds of obscurations that we need to clean up or cut through to see our true minds. These are:
• Karmic Obscurations: These are accumulated over several lifetimes and many of them we play innocent host to without even realizing their harmful existence within us
• Habitual Tendencies: These are ones which are our shackled responses to given stimuli or patters that we have become ‘used to’ without realizing their harmful nature
• Perceptions: Our forever conceptualizing mind as perceived by the inputs through our senses
• Negative Emotions: The five poisons within us: Anger, Greed, Pride, Ignorance, and Envy.
The challenge is in the purification of these obscurations. Surely, when we say that these can be overcome through confession, no confession is complete without the four powers. More importantly, it is of little use if we confess with the support of these powers and then go on to repeat those very same negative acts and confess over and over again the same thing! It’s never going to work.
The Four Powers:
The Power of Support: This support comes from taking refuge in the Bodhisattva of Purification, Vajrasattva, and by arousing the bodhichitta, the Buddha mind within us. Confession without bodhichitta may reduce your defects and faults but will not purify them totally still leaving you in the peril of lower realm rebirth, said the Buddha.
The Power of Regret: This power comes from the feeling of remorse for all the negative actions we may have done in the past without holding back or justifying. To think of those acts as something shameful. To view them with utter trepidation.
The Power of Resolution: This power stems from the fact that we bring to mind the wrongs we may have done and resolve with determination never to do it again, now that we know the good from the bad.
The Power of Action as Antidote: Every kind of negative action has an antidote. So we may undertake all those things that act as anti-dote to the harmful actions we have done.
The Actual Practice of Meditation on Vajrasattava:
We sit in the normal lotus posture and visualize a thousand petal open white lotus about two feet high above our head with the full disc of the moon. From the centre of this emanates the illuminating syllable ‘hum’ in white colour. The syllable instantaneously changes into our root teacher, the embodiment of compassion, who appears as Vajrasattva, white and bedazzling. With one face and two arms, he adorns all the five silken garments and the eight jewels. In his left hand resting on the thigh is the bell (method) and in the right is the five pronged vajra (mind) He is in divine union with his spiritual consort Vajratopa, also white and as dazzling light. This is the power of support.
Now as power of regret we bring to mind all the negative things we may have done and pray with all our heart to cleanse all such past and present actions and feel utmost remorse having done them. Our body breaks into goose bumps as we feel this remorse. And by the compassion of the teacher, we seek to be cleansed of all of them that very instant!
Now we visualize the letter hum in the heart of Vajrasattva and the hundred syllable mantra around them in a circular fashion. From each of the syllable drops of nectar representing wisdom and compassion flow down and emerges from the point of union of the deity and consort and enter into us from the crown of our head and other sentient beings. Like mud being washed away by water, our physical illness as rotten blood and pus, negative forces as snakes, spiders and scorpions and harmful actions as black liquid and smoke flow out of our bodies. The earth beneath us opens up and Death appears personified by all those who you have wronged. The impurities flow into their open mouths and when satiated the earth closes again. The white nectar continues to flow down the crown of your head and fills the entire body. You feel immense joy as you are fully purified. The four kayas are established into you too. Then Vajrasattava dissolves into you as melting as light and you transform into Vajrasattva yourself.
OM VAJRA SATTVA HUM (or "OM BENZA SATTO HUNG" in Tibetan) visualization
See Pic-2
The ‘hum’ now glows in your heart as a blue syllable with om in white in front, vajra in yellow to the left, sa as red behind and tva in green on the right. As we recite ‘Om Vajra Sattva Hum’ five rays of light shoot towards the sky towards the Buddhas and Bodhisattvas with goddesses at the tips of the light beams with offerings to them. The Buddhas are pleased and shower rays of light back on you. These light rays then shoot below you to purify all the other beings across the other realms purifying them. They are all transformed into Vajrasattvas in the five colours and all of them are chanting ‘Om Vajra Sattva Hum’. Our Buddhfield now is the entire universe.
Finally, the universe dissolves into the beings, who then dissolves into you, you dissolve from outward to inward into yourself, which then dissolves into the om, the om dissolves into vajra, the vajra dissolves into sa, the sa dissolves into tva. The tva then dissolves into the various parts of the syllable hum beginning from the bottom and ending at the top (nada). see pic below
The nada then vanishes into space freeing you from conceptualizations and perceptions.
Stay in that state for a while. When thoughts arise, see the universe as the Buddhafield and dedicate the merit saying “By the merit of this practice may i swiftly attain the level of Vajrasatava’. (meaning to say : may i quickly get purified)
This is a powerful purification practice for which concentration is required all throughout without distraction. As mentioned earlier, once we confess and purify ourselves thru this practice, it would be unwise to repeat the same mistakes of body, speech and mind again.
TIBETAN SYLLABLE 'HUNG' AND ITS PARTS
See Pic-1
(HUNG represents the wisdom mind of the Buddhas. It acts like a propellant to the mantra proclaiming as though to say ‘So be it!’ or ‘Tathasthu' in Sanskrit)
Sunday, January 16, 2011
Samsara and Nirvana are inseperable!
Speaking Tree Sunday Paper (ToI)23.01.2011
After wandering several months, a young man reached the cave where a monk resided. Offering respectful prostrations, the young man said “I’ve been meditating for twelve years now and nirvana continues to elude me. Please help me, wise master”. The monk, offering the tired traveller some tea, settled down and calmly replied “That’s not surprising at all since you are trying to chase something outside that which has always been within you! You’ll never succeed.”
Nirvana to many is something that we will ‘attain’ after we die by doing good in this life. Nothing can be further from the truth. Two reasons contribute to this. One, there is nothing to ‘attain’ but to simply discover. And two, nirvana is inextricable from samsara. Let’s explore these thoughts.
According to Buddhist tradition, nirvana points towards cessation of suffering. Just as there are many reasons that make us happy in different ways, likewise there are many kinds of suffering and therefore many factors that contribute to this state. Most of us, however, tend to associate suffering arising from physical deformity, poverty, old age, chronic illness, dying and such visible forms. While these sufferings are either natural or karmic in nature there are other forms of suffering which are entirely caused and accumulated by our ownselves. Emotion, or shenpa in Tibetan, is one such. There are innumerable kinds of emotions and all emotions bring suffering in some form or the other. All things that have the quality of being uncertain, indefinite or unpredictable are causes of suffering. Weather, for instance, is one such we all may have experienced. Love too can bring suffering. Lets say you lovingly gift your dear one an expensive perfume presuming s/he will like the aroma and s/he actually does not like it, it brings instantaneous suffering. Broadly, we can bring types of emotions to something that makes us happy and some which brings us sadness. We tend to cling on to those things which bring us happiness and when that goes away or we don’t get it, it brings us suffering. Likewise, we shun the things that make us sad and when this situation befalls upon us, we suffer again. We constantly live in a world of duality. We compartmentalize our thoughts into things we like and dislike. We inadvertently even train our minds that way! In short we constantly stand in judgement of people, situations, stimuli, conditions and so on. And in doing so, allow the thoughts generated in our minds to shackle us thus causing us to suffer. While we may boast about our freedom of sorts on one hand, when it comes to our responses we are so strait-jacketed, so enslaved.
So how does one break free? In two simple ways. One, to realize the nature of our wisdom mind (not to be confused with intellect) which is inherently empty yet radiant and constantly train ourselves in realizing this state through sustained meditative practice. Two, to stop clinging to or judging the occurrence of phenomena with our pre-conceived mind. This is not to say that we become indifferent to people or situations but merely view them in equanimity. While both these methods need effort, the results they bring for us can be remarkable if we do it based on Dharma teachings, proper guidance and a dedicated motivation.
Having sufficiently mastered this, we can quite easily find nirvana within this very samsaric existence.
May the compassionate light of the Three Jewels be with you!
The author is a Pune based Dharma practitioner. Also on www.speakingtree.in
After wandering several months, a young man reached the cave where a monk resided. Offering respectful prostrations, the young man said “I’ve been meditating for twelve years now and nirvana continues to elude me. Please help me, wise master”. The monk, offering the tired traveller some tea, settled down and calmly replied “That’s not surprising at all since you are trying to chase something outside that which has always been within you! You’ll never succeed.”
Nirvana to many is something that we will ‘attain’ after we die by doing good in this life. Nothing can be further from the truth. Two reasons contribute to this. One, there is nothing to ‘attain’ but to simply discover. And two, nirvana is inextricable from samsara. Let’s explore these thoughts.
According to Buddhist tradition, nirvana points towards cessation of suffering. Just as there are many reasons that make us happy in different ways, likewise there are many kinds of suffering and therefore many factors that contribute to this state. Most of us, however, tend to associate suffering arising from physical deformity, poverty, old age, chronic illness, dying and such visible forms. While these sufferings are either natural or karmic in nature there are other forms of suffering which are entirely caused and accumulated by our ownselves. Emotion, or shenpa in Tibetan, is one such. There are innumerable kinds of emotions and all emotions bring suffering in some form or the other. All things that have the quality of being uncertain, indefinite or unpredictable are causes of suffering. Weather, for instance, is one such we all may have experienced. Love too can bring suffering. Lets say you lovingly gift your dear one an expensive perfume presuming s/he will like the aroma and s/he actually does not like it, it brings instantaneous suffering. Broadly, we can bring types of emotions to something that makes us happy and some which brings us sadness. We tend to cling on to those things which bring us happiness and when that goes away or we don’t get it, it brings us suffering. Likewise, we shun the things that make us sad and when this situation befalls upon us, we suffer again. We constantly live in a world of duality. We compartmentalize our thoughts into things we like and dislike. We inadvertently even train our minds that way! In short we constantly stand in judgement of people, situations, stimuli, conditions and so on. And in doing so, allow the thoughts generated in our minds to shackle us thus causing us to suffer. While we may boast about our freedom of sorts on one hand, when it comes to our responses we are so strait-jacketed, so enslaved.
So how does one break free? In two simple ways. One, to realize the nature of our wisdom mind (not to be confused with intellect) which is inherently empty yet radiant and constantly train ourselves in realizing this state through sustained meditative practice. Two, to stop clinging to or judging the occurrence of phenomena with our pre-conceived mind. This is not to say that we become indifferent to people or situations but merely view them in equanimity. While both these methods need effort, the results they bring for us can be remarkable if we do it based on Dharma teachings, proper guidance and a dedicated motivation.
Having sufficiently mastered this, we can quite easily find nirvana within this very samsaric existence.
May the compassionate light of the Three Jewels be with you!
The author is a Pune based Dharma practitioner. Also on www.speakingtree.in
Wednesday, December 8, 2010
Speaking Tree Newspaper, 5th Dec 2010
FOR FULL TEXT OF THIS ARTICLE PLEASE READ "INTOXICATION AND THE MIND" POSTED ON JUNE 2, 2010 ON THIS BLOG.
Monday, November 29, 2010
FOCUSSING ONLY ON THE PROCESS
Much has been read and heard of the cricketing heroics and abundance of records set by the Little Master Tendulkar over the two decades of his career. Most certainly, he deserves every accolade penned by every sports columnist. What caught my attention in particular, was an excerpt from an interview reported in a section of the media a few months ago when the wizard had just torn through another record. When the awestruck reporter quizzed Sachin on his penchant for setting records, the Master nonchalantly replied: “I concentrate on the process and let the records take care of themselves.” How incredibly true, i had silently thought!
No matter which field we wish to excel in, including in the pursuit of spiritual awakening, we need to bear just those pearls of wisdom in mind at all times. Words such as ‘enlightenment’, ‘nirvana’, ‘liberation’ may sound too complex, vague and perhaps overwhelming to a lay person who wishes to set off on the path and may even discourage him / her from taking the first step.
Being an avid Himalayan trekker, it was on one such arduous trek many years ago when the going was agonizing at 18000ft, that a lesson was well learnt. Although the weather was cool and early morning skies clear, the sheer tiredness of trundling uphill at that altitude had the lungs and feet protesting. The climb seemed unending and i kept looking up to get a possible glimpse of the summit. Sensing the falling spirit given the task ahead, the experienced Sherpa guide firmly yet politely said “Don’t look up! Keep looking just a little ahead of your next step. Look around for lovely views but not up in the direction of the summit. It will tire you more” Later he was to explain that the psychological effort in taking the next step does not seem as imposing a task as viewing how much more is left to climb! Something mountaineers follow as a rule.
In spiritual pursuit, it is just the same. Rather than looking at the end result and how far we have to go - which may take long and may or maynot manifest fully - we should concentrate on the process. And the process is that of constantly increasing Awareness.
Contemplating on the gross and subtle states in which we exist. Being vigilant of the manner in which our conditioned mind works and how the arising habitual tendencies from it respond to situations, in contrast to the actions from the pure nature of mind. Witnessing which arising emotion, thought or feeling gives us happiness, which of them bring suffering and which are neutral in nature. Inspecting what happens to our breath when these upheavals arise and subsequently fall. Conversely, how conscious breathing is able to control these upheavals to manageable levels. Observing silently the connection between our breath and consciousness. Being mindful of what happens when we rather leave unwanted thoughts alone than encourage and chase them. Accepting the impermanent nature of all things. Detaching our pre-conceived perceptions of the occurrence of phenomena - by classifying them as ones that we like and those that we dislike - thereby avoiding the trap of duality. Realizing that available causes and conditions can be tweaked to influence the required effect. Knowing that there is no role of ego and other vicious mind products like anger, selfishness, desire, greed and envy in developing our humane side. Understanding that displayed or hidden emotions drive us further into karmic debt that we are already burdened with from beginningless time.
In short, the process of concentrating every moment on the ‘nowness’ of our being is crucial. This inextricable unison of the radiance of the mind and its nature of emptiness is called Clear or Pure Awareness. As awareness increases, all negativity of body, speech and mind actions - that arise from ignorance - dissolves automatically. The two are conversely proportional to each other. We begin to live easier, fuller and complete. When the mind knows that it is being scrutinized in real time, it begins to serve us like a helpful genie!
With the New Year round the corner, many of us would be making all kinds of resolutions and promises. Let’s make them only to serve our cause and improving our peacefulness and quality of life. This is Nirvana. And it is possible to discover while we are alive. No one out there is going to do it for us. We alone can make it happen.
May the Buddha within awaken!
Girish Deshpande
(The author is a Pune based Dharma practitioner. More on www.urbanlama.blogspot.com )
No matter which field we wish to excel in, including in the pursuit of spiritual awakening, we need to bear just those pearls of wisdom in mind at all times. Words such as ‘enlightenment’, ‘nirvana’, ‘liberation’ may sound too complex, vague and perhaps overwhelming to a lay person who wishes to set off on the path and may even discourage him / her from taking the first step.
Being an avid Himalayan trekker, it was on one such arduous trek many years ago when the going was agonizing at 18000ft, that a lesson was well learnt. Although the weather was cool and early morning skies clear, the sheer tiredness of trundling uphill at that altitude had the lungs and feet protesting. The climb seemed unending and i kept looking up to get a possible glimpse of the summit. Sensing the falling spirit given the task ahead, the experienced Sherpa guide firmly yet politely said “Don’t look up! Keep looking just a little ahead of your next step. Look around for lovely views but not up in the direction of the summit. It will tire you more” Later he was to explain that the psychological effort in taking the next step does not seem as imposing a task as viewing how much more is left to climb! Something mountaineers follow as a rule.
In spiritual pursuit, it is just the same. Rather than looking at the end result and how far we have to go - which may take long and may or maynot manifest fully - we should concentrate on the process. And the process is that of constantly increasing Awareness.
Contemplating on the gross and subtle states in which we exist. Being vigilant of the manner in which our conditioned mind works and how the arising habitual tendencies from it respond to situations, in contrast to the actions from the pure nature of mind. Witnessing which arising emotion, thought or feeling gives us happiness, which of them bring suffering and which are neutral in nature. Inspecting what happens to our breath when these upheavals arise and subsequently fall. Conversely, how conscious breathing is able to control these upheavals to manageable levels. Observing silently the connection between our breath and consciousness. Being mindful of what happens when we rather leave unwanted thoughts alone than encourage and chase them. Accepting the impermanent nature of all things. Detaching our pre-conceived perceptions of the occurrence of phenomena - by classifying them as ones that we like and those that we dislike - thereby avoiding the trap of duality. Realizing that available causes and conditions can be tweaked to influence the required effect. Knowing that there is no role of ego and other vicious mind products like anger, selfishness, desire, greed and envy in developing our humane side. Understanding that displayed or hidden emotions drive us further into karmic debt that we are already burdened with from beginningless time.
In short, the process of concentrating every moment on the ‘nowness’ of our being is crucial. This inextricable unison of the radiance of the mind and its nature of emptiness is called Clear or Pure Awareness. As awareness increases, all negativity of body, speech and mind actions - that arise from ignorance - dissolves automatically. The two are conversely proportional to each other. We begin to live easier, fuller and complete. When the mind knows that it is being scrutinized in real time, it begins to serve us like a helpful genie!
With the New Year round the corner, many of us would be making all kinds of resolutions and promises. Let’s make them only to serve our cause and improving our peacefulness and quality of life. This is Nirvana. And it is possible to discover while we are alive. No one out there is going to do it for us. We alone can make it happen.
May the Buddha within awaken!
Girish Deshpande
(The author is a Pune based Dharma practitioner. More on www.urbanlama.blogspot.com )
Subscribe to:
Posts (Atom)