The Gita: Srimad Bhagwadgita: श्रीमद्भगवद्गीता : Chapter 2:29

 

I, Acharya Agyaatadarshan Anand Nath sa-shaktikaayai bow down at the lotus feet of my first Guru, my revered father Pandit Shri Murli Dhar ji Mishr,  Vidya Guru Kaul Shiromani Shri Shivanand Nath ji, Yoga Guru Paramhamsa Shri Balendu Giri ji Maharaj, Tantra Guru Shri Shri Anta Devji Maharaj, Vama Guru Shri Kaleshwaranand Ji Maharaj and all the compassionate Masters, divine souls of Gurumandala..  I pray for their love, support and guidance always..

Shivoham!

आश्चर्यवत्पश्यति कश्चित् एनम्
आश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति
श्रुत्वाप्येनं वेद न चैव कश्चित् || 29||

aascharyavatPashyati kashchit enam
Ashcharyavat-vadati tathaiva cAnyah
|
Ashcharyavacchainamanyah shrinoti
shrutvApyenam Veda na chaiva kashchit || 29 ||

aashcharya vat—as amazing; pashyati—see; kashchit—someone; enam—this soul;aashcharya vat—as amazing; vadati—speak of; tatha—thus; eva—indeed; cha—and; anyah—other; aashcharya vat—as amazing; cha—also; enam—this soul; anyah—others; shrinoti—hear; shrutva—having heard; api—even; enam—this soul; ved—understand; na—not; cha—and; eva—even; kashchit—some

TranslationSome (people) see this soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on listening, cannot understand it at all.

So far I have been saying that Arjuna is confused but his confusion was about who he is on the battlefield. Neither Arjuna was interested in this spiritual understanding nor in the beginning his query ever was about the ‘The Supreme Truth’. This is the quality of a Sat-Guru a noble teacher that he turns every threat or occasion to an opportunity for rescuing the student from the shackles of ‘ignorance’ agyaan and maya.

So always remember : God creates all the situations in our lives and then He only presents himself to our rescue. We overcome the situation by creating proper understanding of a situation. Wisdom is our strength. Whenever we are in distress, confusion experiencing suffering and challenges etc. we should be vigilant to grab this opportunity that presents to us only to remind us of our true essence that we are but for most of us it is possible only when we receive help and guidance from learned ones. And how do we ensure we receive this grace and help? By dropping your ego, being ready to learn with an open mind and faith. By completely surrendering to the occasion one receives God’s grace, so can you!

To this confused personality Arjuna now Krishna further describes the nature of Truth or atman. He explains, “Experiencing Truth is wonderous and fills the experiencer with the sense of wonder. Even when someone describes it, it creates a sense of wonder. The wonder of wonders is that even after being told most of people don’t understand it at all.” Upon hearing this we may feel, if we are not capable of understanding the Truth even after being told by a teacher; Should the teacher still describe it to us? What is the point then?

There is value in this feeling of amazement itself. In Shiva Sutras lord Shiva say “Vismayo Yog Bhoomika’ विस्मयो योग भूमिका | (प्रथम उन्मेष : सूत्र 12) The Sanskrit word Vismaya means amazement filled with boundless and kind of causeless joy. This spontaneous sense of amazement opens up new dimensions of possibilities. In the state where the consciousness has already elevated beyond the mundane the higher seeking is invoked in the listener. In Spand KArikAs in 11th verse of first chapter it is said –

तमधिष्ठातृभावेन स्वभावमवलोकयन् 
स्मयमान इवास्ते यस्तस्येयं कुसृतिः कुतः || 1:11||

Meaning “When the practitioner perceives his own nature through purified subjective perceptions, he sees himself being one with this reality. For this practitioner, being wonderstruck, staying amazed completely filled with wonderful joy, there is no possibility of falling in the cycle of births and death.” Krishna says all there exists no means other than the direct experience to perceive the essence of this reality. And once this essence is revealed the perceiver is not only gets filled with joy but also feels amazed by the very nature of reality. On one hand there is this dance of Bhutas from manifest to un-manifest and then again becoming manifest, on the other there is undisturbed, uncontaminated, beginning-less and endless substratum of the Self upon which everything appears and disappears. Such infinite deep abyss like contrast of activity and silence, presence and absence, multitudes of objects emerging from the one and only one subject, the perceiver and perceived, all being one is beyond the limits of words.. it can only ignite an infinitely intense exhilaration. 

Simply, the limited joy of taking one small bite of a delicious dish can’t be expressed in words so what to talk of that experience of oneness with the Infinite.  More later..

Shivoham!

-Acharya Agyaatadarshan Anand Nath

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Why do I see from my eyes and not yours? Why am I me and not you?

You Me

Lovely Soul,

Since you asked; My first (understandable) answer to it will be “Because I don’t lend you my eyes and because you don’t know how to be Me.” Interestingly there is no end to this idiocy of asking Why’s after Why’s yet most of the intellectuals among us continue to suffer the limitations of their individual intelligence.

As per Tantric view the first feeling (of seeing from my own eyes and not anyone else’s) is caused due to Niyati, the limitation of space. You, by strong association become fixated to your own body. And What you asked as second part of question happens because there is this (though false) individuality operating at two levels i.e. Ahamkara (objective ego) and Purusha (Subjective ego).

However Masters tell us that, breaking through or transcending through these limiting experiences is very much possible and you can then in real sense shall be able to see from “My eyes and not Yours” and also having experientially tasted different bands of subjective-objective consciousness such as ‘Aham-Idam’, ‘Idam-Aham’ through spiritual practices of Tantra this boundary between I and You starts melting down.

For the fact, you should know that when all these limitations fall apart first time we experience that it is I who is operating through every single speck in the universe. I am The source.. I am the world.. I am you.. I am everything.

Shivoham!

– Acharya Agyaatadarshan Anand Nath

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Why don’t you advise someone for taking Initiation in Sri Vidya?

Acharya Agyaatdarshan, I have had boundless love and devotion towards the Shakti and used to chant Lalita Sahasranma with unflinching and selfless devotion years ago and have experienced some wonderful things, and had the intense desire to understand Sri Vidya, my question is with respect to your above clarification, and I have a question to you in reference to this statement from your response,

“Normal condition of a Sadhaka is in the first three categories only. In fact In these many years of teaching we have come across only one sadhaka who we can put in the Ekagrata mind category. If that person would have asked for it we would have initiated him in SriVidya directly. He was ready. He was not only ready but occasionally experiencing Turya-Sushupti and Turya-Swapna as well. Alas! He came, he listened and enjoyed our talks, kept coming for few months and drifted away. He was trying something else and he didn’t seem to have any inclination towards Sri Vidya Sadhana! Honestly speaking as teachers we did feel how mutual much loss it was but we principally we can NOT ask someone to take Sri Vidya deeksha even if that person is ready. He/She HAS TO request for it and as Teachers we have to take permission from MahaShakti!”

What is the reason for not asking when someone is ready, but they might not know to ask, is it ok to have that person drift and feeling the loss, isn’t it the duty of the Guru to guide when someone comes and is ready, and I am intrigued by this “Permission from MahaShakti”, does it mean that you see the MahaShakti blessing the acceptance , I mean in a concrete manner, what does that acceptance constitue and how is it validated.

I have to come to a stage after years of spiritual Saadhana, to be settled in absolute stillness, sometimes my own chanting of the Vedas seems noise like to me, so I don’t chant that often loudly, being in that absolute stillness not conditioned by any external or internal influence has seemed to have become my goal over the years of saadhana without my knowledge, God and Satan , I have not seen nor have I seen or met anyone who can with absolute conviction say has seen God, being rebelliously rational, everything has to be explained with logic and reason, and there has to be a basis for everything.

But for whatever reason, I had this tremendous devotion and my intense emotions with the devotion is expressed in my meditations, and chanting, I am not even sure if that is the coditioning of growing up in Hindu culture and subject to that conditioning, so different scientific opinions have been expressed on the devotional state, but coming back to my main question, please elaborate on why the Guru can’t order and say you have to be inititated, and what is the permission of the MahaShakti ?

I also I am a little bit troubled and intrigued by this concept of Moksha and last birth, how does one even know what is all that , as far as know Moha kshaya is moksha, cutting down the desires of all kind is liberation and not being attached to desires but yet work for the sake of working selflessly is the true liberation for me, I can’t see my liberation after my death of the last birth.

Any way I will appreciate if you can take a few moments to clarify the two questions that I have asked,

with prayerful regards
Madhukar

Beloved Madhukar,

Having gone through the brief account of your journey, the milestones and moments of truths that changed the course of your approach towards ‘sadhana’ helping you arrive at an understanding about Moksha, the concepts of God, Satan etc. is a matter of great joy. My wishes and prayers are for you.

You ask “Isn’t it the duty of a Guru to ask for/offer initiation when someone comes and is seen ready for the sadhana or path he (the person whom you are referring as Guru) is teaching/guiding?” Well, a little correction in your understanding about the term Guru will help you appreciate the whole reason for not asking. Guru and disciples are not persons but a relationship. Hope you would agree that a person can be Guru to someone and at the same time for others he/she is not. So, I was not his Guru in the first place and therefore enjoyed no authority to give commands. I wasn’t asked for any advice and therefore giving unsolicited advice is against the rules we observe.

To elaborate the point further, I shall take you to the Mundakopanishad where in Chapter 2, verse 12 the process of getting initiation is clearly described. It is said there..

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो
निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्
समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥

May be you understand Sanskrit and can make out what it means but still, for others who will read this reply and don’t know Sanskrit, I explain. It is said in this shloka that a person who seeks Brahm-Vidya (by the way Shri Vidya is Brahm Vidya) need to approach the teacher with all reverence and complete dispassion (an outcome of analyzing one’s own experiences of the world) towards the world and its usual ways of seeking finite pleasures and sufferings inflicted thereby even after attainment of the desired. People many times have this wrong notion that “A Guru appears when the disciple is ready” thereby completely delegating the responsibility on the teacher as if their liberation is teachers’ responsibility.

The real meaning of this phrase ‘Guru appears when disciple is ready’ simply means that a ‘teacher’ immediately gets elevated to the position of a ‘Guru’ the moment ‘student’ assumes the ‘discipleship’. Here again the student is responsible for inculcating those qualities of ‘disciple’ in him/her. Hope it helps calm down your intrigued mind.

Your second question about approval from ‘MahaShakti’ where you ask “I am intrigued by this “Permission from MahaShakti”, does it mean that you see the MahaShakti blessing the acceptance , I mean in a concrete manner, what does that acceptance constitue and how is it validated.” In simple words, the way it has been asked it can not be answered.

नापृष्टः कस्यचिद् ब्रू यान्न चान्यायेन पृच्छतः ।
जानन्नपि हि मेधावी जडवल्लोक आचरेत्।।

With due respect to your curiosity nothing can be spoken about it to you. I hope you shall grant us this freedom of choice.

Shivoham!


– Agyaatadarshan Anand Nath

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SUPPORT SOLICITED FOR GIRL CHILD EDUCATION

Shivoham!

Dear All,

After losing our volunteer Sumit in a fatal road accident we had approached his family and pledged our support for the education both of his daughters. In line with the same objective we had asked a moderately good residential school in the district of Chhatarpur, Madhya Pradesh to support our endeavors. Baby Priyanshi Trivedi, then aged 8 years in 2016 was admitted in class IV.

Priyanshi

We are pleased to share that with all your enthusiastic support and generous contributions this poor village girl (baby Priyanshi) has been receiving formal education and also making satisfactory progress in her studies. Having successfully cleared class VIII exams Priyanshi is now due for admission in class IX this year.

We need to deposit INR 34,750/- ASAP to ensure her re-admission (2021-22) in the school. Due to COVID situation the hostel facility is not available this year therefore the boarding Fee is waived. Last year on recommendation of school we had arranged a Smart phone (with sufficient Screen Size) for her ONLINE classes.

Looking forward to your GENEROUS CONTRIBUTIONS to SUPPORT this GIRL CHILD’S EDUCATION!

For making donations please write to us on info@sacredassociation.org or saral.org@gmail.com

N.B.- The non-profit society Sacred Association for Rejoice and Love is not entitled to receive any foreign donations.

Thank you for your generosity and love!

-Acharya Agyaatadarshan Anand Nath

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To Progress Spiritually Should I Make Efforts or Surrender!

Beloved Master,

You always seem to stress on the point that in Teacher-Student relationship it is the student who is more important than the Teacher. On many other occasions I have also gained this understanding from you that ultimately a student has to surrender in order to receive the grace of Lord through the Teacher. Acharya ji, these both statements taken together kinda confuse me. I would request you to please shed light on it – what is the exact role of student?

-MKS

Beloved MKS,

The first statement is always true in all the circumstances!
The capacity, orientation, attitude and caliber of the person trying to search the ‘Truth’ is always more important and fruitful than of the one who shows the way. Yet the second statement about surrender is equally valid!

Confused?

Well, its natural to get confused because both of these statements are seemingly directed to the different sets of people considering their qualifications and capacities. Let me clarify. Entry level of any spiritual aspirant can be said to be the ‘Seeker’. A seeker is the one who is full of questions, doubts, queries and he in ‘search’ of the truth. The truth for him is in the form of an ‘answer’ or ‘understanding’ that he feels when received would satiate his thirst forever. Clearly, this attitude of seeking is deeply rooted in a sort of intellectualization of the ‘Truth’. In the light of our Gurumandala’s wisdom this person or ‘Seeker’ is referred to as a ‘Student’.

A student wants a teacher and thus a ‘Seeker’ creates a ‘Teacher’ in the person who guides him in his ‘search’. A searcher will always require a teacher. Since such a person ‘wants’ naturally he will have to ‘work’ for what he/she wants. All wants require us to take action and therefore a student by virtue of being a ‘doer’ has to put lots of efforts and take-up series of actions in his pursuit. This initial emphasis on ‘doing’ is the need of majority of people. Our natural progression is from Kriya to Gyaan, from Gyaan to ichchha and finally from ichchha to ananda. So ‘doing’ should not be considered futile for it is that very phase of growth in which one grows by following the instructions of one’s teacher and doing whatever is instructed. (Whatever truly means ‘what ever’ here.)

If that ‘whatever’ is followed with discipline some interesting things start happening. These systematically occurring (although may seem sporadic to the student) events give the much desired jolts to intellectual make up of the student and hence a fruitful communication becomes a possibility now. A sincere student keeps coming back with fresh doubts and myriad of experiences that he/she enjoys through in the process of ‘testing’ teacher’s words and suggested methods. This seemingly cyclic process of newer doubts and newer methods by teacher is a way through which the teacher works on student where his attitude of ‘doing’ and ‘seeking’ the Truth as an attainable object, abstract idea or universal concept fades gradually. This phase is mandatory for here the student has turned into the phase of being an ‘experimenter’ and ‘learner’. This phase when student gets into a true ‘learning mode’ is crucial and worth sustaining for this brings about the desired changed and inculcate the right kind of virtues in a ‘student’.

Only those who succeed in preparing the right kind of attitude, a fertile state of mind the seeds of faith can be sown. It must be understood that huge amount of efforts are needed in this phase and the perseverance, discipline, hard work, with the attitude of putting teacher’s words to test are the basic qualifications that make a ‘learner’ successfully pass this ‘seeking’ phase. So this is the context of first statement. Once with consistent efforts and through his perseverance a ‘Seeker’ turns into a dedicated ‘Sadhaka‘ or ‘Practitioner’ a magic happens. He stops looking for answers outside! He is ready to accept the methods and tools for inner journey. If a practitioner holds his/her ground in Sadhana it shows he is ready for a long haul. Such a dedicated practitioner when accepted by the teacher for higher or deeper journey is called a ‘Disciple’.

Now this ‘Disciple’ has created a ‘Master’ or ‘Guru’ out of the same person whom he/she was seeing in a ‘Teacher’. He then, through his own experimentation and by testing the words of his Teacher now clearly realizes that the Truth can not be sought.. It is not a thing or concept outside (or even inside) but the deepest of ‘Self’. His faith in the ‘Master’s words’ becomes firm. Having exhausted all other means (inner and outer) of knowledge, being grateful for the support all through this journey so far when one looks up to one’s Guru for revealing the truth or secret – This centered attitude gives rise to faith. Faith means having unquestioning trust in the words of one’s Guru. Sustained joyous faith rooted in desire-less -ness soaked in the effulgence of gratitude is called ‘Surrender’. Through Guru’s words he thus understands that the Truth or God is not a ‘thing to be experienced’ face to face, as something separate from self rather one can only merge with the Truth for there is only ‘Truth’ nothing else. Surrender is not passive submission thus here too the qualification and eligibility of the ‘Disciple’ is paramount for only a courageous, dedicated and fearless one can completely disarm oneself and strip-off one’s false identities, insecurities only to dissolve the wall of separateness between the Guru and him.

Hope this kinda clarifies your doubt (smiles)

Shivoham!

-Acharya Agyaatadarshan Anand Nath

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