Bhakthi/Free will/Upanishdic Advaita/ et al … A continuum
The last 2 articles on these subjects have evoked a spirited response, but without adequately answering the doubts I had expressed. This makes me sad; as the so-called doubts are nothing but an outpouring of my anguish, at what I continue to perceive -- a seemingly unfair justice – meted out by Him, especially to those who are His Bhakthas.
Kunti’s plea to Lord that she give her sufferings, so that she continues to remember Him, or the Ajamila getting Moksham at the mere mention of his son’s name which happens to be that of the Lord, and countless other examples dished out by the aasthikas, all of these instead of inspiring me leaves me tremendously confused and frustrated. I have no doubt however that when He wills I will get my answers…. The regret is, it is not now……
Adding injury, is the glib talking by the modern day advaitins, about how performing of veda prescribed karmas, can only help in reaching swarga lokam, only to return back to the circle of janana-marana, and how only renunciation and contemplation on the “one” will deliver you etc…, and the so called Bhakthas in equal measure talking about “everything is His will” kind of manure, with absolutely no other aim in life other than making themselves comfortable…..
Subsumed in the formers’ argument,( my presumption), is the text that the advaitha marga is not only superior, but the only path, to salvation, moksham, self-realization, and what have you, and any and every one has the freedom, will, and sovereign right to follow this path, without any pre-requisite, and is allowed the luxury of even looking down on the other, namely the bhakthi-margins.
And as to the latter, so long as they are comfortable, justifiably “His will is supreme”, line is touted, but the moment they perceive a problem, they can be plain simple mean, and still insist that these are “His will”.
Precisely the point made by both Gulpa, and Anna; the former felt sad that I had quoted Duryodhana, and the other said that without “free will” the world will become full of monsters.
My point is simply this; while a Adi shankara, is competent to dwell on advaitha, so is a Chitanya Mahaprabhu, to talk about Bhakthi margam, and there ought to be a qualifying yardstick for any one to hold forth authoritatively on either of these, let alone be judgmental.
I was in this state of agitation, when I chanced upon a translation of the gita, where a mention is made about the prime thrust of the two paths namely the Vedanta based renunciation/contemplation, and the Veda/ purana based karma with unalloyed bakthi . Both have the same goal namely “to realize the ultimate truth of non-dualism”.
Where these differ is in their approach; while the former (followed by the advaitins) prescribes a process of inner contemplation after a total renunciation, to know/understand/perceive/experience this “oneness”, the latter just prescribes a total surrender( bhakthi/saranagathy)and doing one’s karma without any attachment, as its leitmotif, with an unshakeable/abiding faith in the truth of “non-dualism”
The former —to borrow a modern phrase—would appear to have a scientific rationale in as much as this allows for an absolutely unconditional “free will” making it so dear and appealing, while the latter requiring utmost humility, and a happy/ voluntary/self effacing/ surrender of every “free will” unto Him, is to that extent, unattractive especially in these modern times, when assertiveness is the buzzword for progress..
This, perhaps, partly explains the occasional (or is it perpetual?) supercilious mien of the former. The immediate urge therefore was to re-check whether any of my daily anushtanams, even remotely suggest that they represent in any way a path different from the advaitic non-dualism.
Being not well versed with traditional, Guru-shishya, kind of training, I could only think of my own “shiva puja” which I do daily, to check whether there is any conflict. I can only share what I found, as inferences seem to dilute the comforts I felt. And here I go ……
After the sankalpam ( incidentally, no mention of dharma,artha Kama , Moksha siddhyartam stuff but plain parameswara preethyartham), one installs the entire deva clan in ones body….. “Aathmani sakala devatha sthaapayeth” is the samskrit version.
Then after the kalasa puja etc, one does “aatma” puja; the gist of this is -after discarding the ignorance of nirmalyam, I offer this puja with the bhavam of “SOHAM”. Thyajet agyana nirmalyam soham bhavena pujayeth”
Finally one just surrenders unto Him and asks for forgivance for all the sins, considering self as a mere “dasa”. Dasohamiti matwa, kshamaswa parameswara”.
All these are collectively referred to as “shodasa upachara puja” which starts with dhyanam, and ends with “aatma samarpanam”.
To my simple, though not uncomplicated mind, this combines the best of both the paradigms, and all my long-winded, convoluted, maverick pieces, were part of an attempt, to share these, more for my own comforts. Any response therefore only adds to the happy feeling that they are “read”. Vichu
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