JnAna marga answer to a question in satsang

Question: Some who worship KRShNa claim that there exists a KRShNa loka that is Nondual and beyond the lokas described in the Vedas. What should one make of this statement?

Answer:  The term KRShNa loka to characterize the Nondual state is a contradiction in terms, like the horn of a hare, or the son of a barren woman. Nowhere in the Bhagavad GItA, which is the word of SrI KRShNa Himself, is there any mention of KRShNa loka. Nor is any mention of this to be found in the Vedas or Upanishads either. Such a statement cannot come from either a mind that has had direct experience of the Nondual state that is the source of the Vedas, nor can it come from a mind that has studied the Bhagavad GItA, Upanishads or Vedas.

The word loka in Sanskrit cannot admit a Nondual experience, being as loka is an object of perception.

If one were to attain mergence with KRShNa, then that mind is KRShNa, the act of knowing is KRShNa and the object of knowing is KRShNa. What world or loka will be left to be perceived in that state of samAdhi?

If all is indeed KRShNa, then what need is there for that name? The name exists only in the realm of the mind, for direct experience in meditation validates the Upanishadic statement (Chand. Up.) that the mind is nothing but speech and form.

Does anyone wake up every day and say "I am so and so?" There is no need to affirm one's existence in this way! So too it is with the Self. The Self does not need a Name. The Name is important in a certain stage of practice to fix the mind. Once the mind dissolves in the Name it must then transcend name and form. So the name is secondary once the Nameless has been known.

The mind of the sincere sAdhaka can get doubts through interaction with external world. There is also an intellectual desire for consistency and integration of different schools of thought. But the wise sAdhaka seeks the Kingdom of God within.

The discriminating mind chooses Limitlessness over limitations. Viveka (or discrimination) must be cultivated at all stages. Arguments must be weighed and a highly advanced intellect is needed to tread the path of jnAna and discriminate between the true and the false. This viveka when cultivated to its culminating point is able to discriminate between the Real that is Eternal and the transient that is composed of name and form.

Name and form creates distinction and separateness or duality. It cannot exist in Nondual experience.

Objection: Yet, even in the devi kavacam there is reference in the end to an abode of Shiva, vide

शिवलोकमवाप्नोति शिवेन सह मोदते

(The aspirant) attains the abode of Shiva and rejoices there with Shiva.

What should the aspirant make of this reference?

Answer:  In the path of bhakti, different Names and Forms are assigned to the divinities in which the Nameless, Formless Self manifests. The intent is that by burning devotion to the इष्ट देवता (Chosen Ideal), the devotee merges into the Name and Form of the इष्ट देवता (Chosen Ideal). This is savikalpa samAdhi (see other posts on samAdhi and article on the sadhanaguidance website about the same). This is samAdhi with bIja (seed). The seed is the Name or the Form. Adoration of the Name or Form is a very good start to the practice or sAdhanA. However, after savikalpa samAdhi on Name and Form, the nirvikalpa samAdhi is to be practiced. That is meditation on the Formless and Nameless.

The very nature of thought, and the mind is nothing but thought, has been represented by the TrimUrti (the Vedic Trinity) of Brahma, ViShNu and Shiva. Brahma is the emergence of thought (and hence the Creation of all worlds) and is associated with Rajas. ViShNu is the sustenance of thought and the perception (and hence Sustenance of the worlds) and is associated with Sattva guNa. Shiva is the end of thought (and hence Destruction of the worlds) and is associated with Tamas.

However, the intelligent one will recognize that the word ViShNu actually means pervasion. Therefore ViShNu is simply the aspect of Consciousness when perceived by the mind as being All-pervading.

Similarly, Shiva means the Auspicious one, which is the auspicious aspect of Consciousness as perceived by the mind.

The beginner's mind associates very specific forms with these Personifications of the Self and thinks of them as different. In Devi worship, the Power of the One Consciousness as Shakti is conceived of as the very substratum of the three GuNas and therefore Brahma, ViShNu and Shiva are depicted as arising only from the Power of Devi.

Om tat sat
Krishnarpanamastu
Brahmarpanamastu

KRShNa lIla through YogamAyA

Playfulness of KRShNa's lIla (play) through YogamAyA. Game of hide and seek!

Ego's manifestations...

Ego, bringing about sense of doership, then comes ignorance that manifests as sense of responsibility and the viper of obligation.

Then, not seeing simplicity of abiding in Self.

If rajo tamas predominates, then impoliteness, etc. as when a child like a fool kicks at its own mother.

If sattva predominates, then wisdom dawns.

Although omnipresent, God becomes invisible to the active mind.

How wisdom manifests itself in satsang.

How wisdom manifests itself in satsang. In the mAnava dharma shAstra it is said that disciples or brahmacAris should stand in the presence of Guru.

Reason: until disciple realizes Guru as God, the prANa will leave the body without Realization having been established. Mind still active will take a lower birth. On the other hand the sannidhi of God or BhagavAn or Guru results in prANa leaving through brahmarandhra and there is no rebirth. Recall the story of Shiva and Daksha. This is also the reason why Daksha suffers after insulting Shiva by not standing up in his presence. But in Kali Yuga sometimes the guru stands while disciples sit, shUdras propound the vedas and guru seva is unheard of in some places! Approaching the sannidhi of guru with respect, paying due respect, and giving precedence in seating to those who have been in Guru sannidhi longer, leaving the place better than you found it, are all examples of wisdom in action.

True meaning of padmAsana

The true meaning of padmAsana is that the mind should be seated in the lotus of the Heart (i.e. the Self).

The I that suffers and the I that rejoices...

The I that suffers is not the real I.

The I that rejoices is also not the real I. 

The I that always simply Is, is the real I. 

Resting in it is Peace and Bliss Eternal. 

On that canvas the false play of mind and world are enacted by the Power of the Self that is non-different from It. 

Meaning of the vAlmIkI story

The meaning of the vAlmIkI story. VAlmIki's family won't accept the fruits of his sins; meaning that action even for the sake of others if done out of ignorance with desire for the fruits is sin. So unless one is prepared to renounce the fruits of action done even for family, that action will eventually cause pain. Your so-called family will let you know of your ignorance (sin) unremittingly until you cease to act with any trace of desire. Act only if one is capable of being immune to any accusations even if your intentions be pure.