yajvan
22 December 2008, 01:39 PM
hariḥ oṁ
~~~~~
Namaste
Many ponder this question: is there help for the sādhu along the way or is s/he completely on their own?
Let me offer a POV for your consideration. Your thoughts and ideas are always welcomed.
svāmī Lakṣman-jū says the following:
this whole universe has come into existence just to carry you to God Consciousness. It is not meant to push you down. This universe is meant for your upliftment.'
Now where else is a similar view offered? In the ṛg ( some write ṛk or rig) veda we find the following sūkta: ṛg veda 1.10.2 , the ṛṣi is Madhuchandāḥ Vaisvāmitraḥ, the meter (chandas) is anuṣhṭup¹, the deva is Indra
yat sānoḥ sānum ārudhad bhūri aspaṣhṭa kartvam |
tat indro artham chetati yūthena vṛṣṇiḥ ejati ||
When the worshipper climbs from peak to peak
He realizes the progress that yet is to be achieved
Then Indra awakens in him the purpose (of the journey or ascent)
and manifests with his troop to aid ( of the adhvanīya, or yajvan the worshipper in the journey)
That is Indra (The Divine) manifests within the sādhu and awakens in him/her the nature of the final destination. This journey is sometimes called adhvara अध्वर(sacrifice). Yet it is composed of adhva which means traveling or road going + ra which is speed, acquiring or possessing. The notion then is movement (ra) and travel (adhva) or the journey. And this becomes adhvan अध्वन् the journey, and the person on the path is called the adhvanīya अध्वनीन, a traveler.
Hence the adhvanīya begins and goes from peak-to-peak ( experience to experience) and comes to know there is still much to do. We can look at the adhvanīya's condition a few ways:
1. The goal and means, both are clear
2. The goal is clear; the means is unclear
3. The goal is unclear; the means is clear
4. Neither goal nor means are clear
The adhvanīya IMO resides within the first 3 conditions above. That is, the adhvanīya could have only a fuzzy feeling of the goal (point 3) yet have the inspiration to begin the journey. Or he/or she can also comprehend the goal (point 2) , yet not have a clear means to get there. The most auspicious position to be in is point 1 , where the goal and the means are clear, now action is needed to move forward. And the most troublesome is point 4, in my opinion there is not even a search or path (adhva) being considered, let alone a adhvan (journey).
It is my POV that many that frequent HDF are adhvanīya-s and perhaps fit within the 3 points mentioned above. The discussions on HDF may help bring that clarity to the traveler (adhvanīya).
But what is needed to continue the path? Faith. Now in the West this notion of faith is a bit ~mushy~. That is, many times people put 'blind' in front of faith i.e. blind faith. This is regrettable as this faith is too is a upāya ( a means) for progress. Why so? This faith brings one from steps 2 or 3 in the list, to step 1. It allows the person to get to a stage where the Divine can assist.
As suggested in the ṛg veda sūktā just mentioned above, the adhvanīya aspires to pursue the spiritual goal then Indra (with his troops) will assist and intervene. So, some action must be done by the sādhu. Hence this faith or śrāddha श्राद्ध (shraadda) - the belief, or as my teacher called it one-pointedness, is a boon for the adhvanīya.
In the Chāndogya Upaniṣad (3.14.1) it says sa kratuṁkurvīta i.e. he should make the resolve. This is part of the same śloka stating everything here is verily Brahman (sarvam khalviaṁ brahma).
Ādi Śaṅkarā offers more clarity on this one word 'kratu'. He says kratu is a firm will, with a fixed idea and sense of certainty that this is so, not otherwise. To that end, I see śrāddha beyond blind faith but as adhyavasāna, that of perseverance, determined effort or the one-pointedness mentioned by my teacher.
And as it is offered in the Upaniṣad śloka to advise and direct the traveler (adhvanīya) to make the resolve to realize this truth , that of sarvam khalviaṁ brahma. That there will be help along the way , by guidance, guru¹, Divine help (Indra and Sanatkumāra), perhaps even a spark by HDF.
My teacher would say the universe will be there to support you, just as svāmī Lakṣman-jū said ' this whole universe has come into existence just to carry you to God Consciousness '.
The journey (adhvan) starts with the first step (pada) to make the resolve (sa kratuṁ kurvīta).
pranams
words and references
Note that the ṛṣi (rishi) , meter and devatā are mentioned whenever possible (when known) - this is tradition and is done out of respect.
sa स-'I (or thou) that very person' hence we apply as 'he'
kratu क्रतु- plan , design , intention , resolution , determination , purpose
kur कुर् - to make a sound
vīta वीत - determination, intent; also the driving of an elephant; desired
adhyavasāna अध्यवसान - perseverance, determination, focused energy
pada पद - a step, pace, stride, footstep
What does the guru bring? See HDF post http://www.hindudharmaforums.com/showthread.php?t=3377
~~~~~
Namaste
Many ponder this question: is there help for the sādhu along the way or is s/he completely on their own?
Let me offer a POV for your consideration. Your thoughts and ideas are always welcomed.
svāmī Lakṣman-jū says the following:
this whole universe has come into existence just to carry you to God Consciousness. It is not meant to push you down. This universe is meant for your upliftment.'
Now where else is a similar view offered? In the ṛg ( some write ṛk or rig) veda we find the following sūkta: ṛg veda 1.10.2 , the ṛṣi is Madhuchandāḥ Vaisvāmitraḥ, the meter (chandas) is anuṣhṭup¹, the deva is Indra
yat sānoḥ sānum ārudhad bhūri aspaṣhṭa kartvam |
tat indro artham chetati yūthena vṛṣṇiḥ ejati ||
When the worshipper climbs from peak to peak
He realizes the progress that yet is to be achieved
Then Indra awakens in him the purpose (of the journey or ascent)
and manifests with his troop to aid ( of the adhvanīya, or yajvan the worshipper in the journey)
That is Indra (The Divine) manifests within the sādhu and awakens in him/her the nature of the final destination. This journey is sometimes called adhvara अध्वर(sacrifice). Yet it is composed of adhva which means traveling or road going + ra which is speed, acquiring or possessing. The notion then is movement (ra) and travel (adhva) or the journey. And this becomes adhvan अध्वन् the journey, and the person on the path is called the adhvanīya अध्वनीन, a traveler.
Hence the adhvanīya begins and goes from peak-to-peak ( experience to experience) and comes to know there is still much to do. We can look at the adhvanīya's condition a few ways:
1. The goal and means, both are clear
2. The goal is clear; the means is unclear
3. The goal is unclear; the means is clear
4. Neither goal nor means are clear
The adhvanīya IMO resides within the first 3 conditions above. That is, the adhvanīya could have only a fuzzy feeling of the goal (point 3) yet have the inspiration to begin the journey. Or he/or she can also comprehend the goal (point 2) , yet not have a clear means to get there. The most auspicious position to be in is point 1 , where the goal and the means are clear, now action is needed to move forward. And the most troublesome is point 4, in my opinion there is not even a search or path (adhva) being considered, let alone a adhvan (journey).
It is my POV that many that frequent HDF are adhvanīya-s and perhaps fit within the 3 points mentioned above. The discussions on HDF may help bring that clarity to the traveler (adhvanīya).
But what is needed to continue the path? Faith. Now in the West this notion of faith is a bit ~mushy~. That is, many times people put 'blind' in front of faith i.e. blind faith. This is regrettable as this faith is too is a upāya ( a means) for progress. Why so? This faith brings one from steps 2 or 3 in the list, to step 1. It allows the person to get to a stage where the Divine can assist.
As suggested in the ṛg veda sūktā just mentioned above, the adhvanīya aspires to pursue the spiritual goal then Indra (with his troops) will assist and intervene. So, some action must be done by the sādhu. Hence this faith or śrāddha श्राद्ध (shraadda) - the belief, or as my teacher called it one-pointedness, is a boon for the adhvanīya.
In the Chāndogya Upaniṣad (3.14.1) it says sa kratuṁkurvīta i.e. he should make the resolve. This is part of the same śloka stating everything here is verily Brahman (sarvam khalviaṁ brahma).
Ādi Śaṅkarā offers more clarity on this one word 'kratu'. He says kratu is a firm will, with a fixed idea and sense of certainty that this is so, not otherwise. To that end, I see śrāddha beyond blind faith but as adhyavasāna, that of perseverance, determined effort or the one-pointedness mentioned by my teacher.
And as it is offered in the Upaniṣad śloka to advise and direct the traveler (adhvanīya) to make the resolve to realize this truth , that of sarvam khalviaṁ brahma. That there will be help along the way , by guidance, guru¹, Divine help (Indra and Sanatkumāra), perhaps even a spark by HDF.
My teacher would say the universe will be there to support you, just as svāmī Lakṣman-jū said ' this whole universe has come into existence just to carry you to God Consciousness '.
The journey (adhvan) starts with the first step (pada) to make the resolve (sa kratuṁ kurvīta).
pranams
words and references
Note that the ṛṣi (rishi) , meter and devatā are mentioned whenever possible (when known) - this is tradition and is done out of respect.
sa स-'I (or thou) that very person' hence we apply as 'he'
kratu क्रतु- plan , design , intention , resolution , determination , purpose
kur कुर् - to make a sound
vīta वीत - determination, intent; also the driving of an elephant; desired
adhyavasāna अध्यवसान - perseverance, determination, focused energy
pada पद - a step, pace, stride, footstep
What does the guru bring? See HDF post http://www.hindudharmaforums.com/showthread.php?t=3377