svadharma - another view

[yajvan]

hariḥ oṁ
~~~~~~

namasté


The great saint samaratha rāmdās¹ has said if there is any one religion in the world that is noblist of all, it is svadharma स्वधर्म .

To the casual observer this svadharma may be viewed as 'one's own duty'. Yet śrī siddharameśvara maharāj¹ the satyavachāh (one who speaks truth) says this svadharma is to live in one's true nature.

For the following set of posts addresses the question - what then is one's true nature?

This question will no less bring in the kośa-s¹ and the way we will look at them; They will be addressed from the standpoint of the gross body, subtle body, and causal body. With this inward march one must then address the 4th ( turīya) and beyond the 4th in this conversation. This then ties the conversation back into the ultimate nature of one's Being.

We must also address varṇa¹; we will take a look at this varṇa that resides inside of ourselves. It will be viewed as various qualities beyond the notion of jāti (position assigned by birth).


If one is overtly stuck in traditional thinking on cast and birth as a fixed location, then some of the following posts may be challenging. The concepts that will be offered is advanced thinking - to view things from a different light and and bring another view for consideration. It is not meant to be entry level reading, thus the reason it is offered in the uttara folder.



praṇām

words and references

• samaratha rāmdās - samaratha is defined as suitable, capable, strong + rāmdās is one that serves rāmaḥ .
  • More on this saint can be found here: http://www.dlshq.org/saints/samartha_ramdas.htm
• Śrī siddharameśvara maharāj , guru of śrī nisargadatta maharāj & śrī ranjit maharāj a co-disciple of nisargadatta maharāj
• kośa-s - coverings, sheaths or succession of cases which make up the various frames of the body enveloping ātman
• varṇa class of men , tribe , order , caste; properly applicable to the four principal classes described in manu's code i.e. brahmans , kṣatriyas , vaiśyas , and śūdras

[yajvan]

hariḥ oṁ
~~~~~~

namasté

svadharma is to live in own's true nature.

To start , it seems reasonable to define ' true nature' as compared to apparent nature.

• true = satyaṁ = truth, real, reality
• nature =sāraḥ = the substance or essence or marrow or cream or heart or essential part of anything

Hence we can say one's true nature is the essential part of one's existence, of one's reality as a human.
It is unchanging, constant.

Compare this to apparent nature. In 'appearance' something comes and goes, appears, changes and may re-appear
in a different composition, format or not appear again at all. So , we can say it comes and goes.

Lets take an example . If we take water it can appear as ice, or steam; it is so flexible it takes on the shape of
the container it resides in so it can appear to have the shape of a pot, glass, lake , ocean, etc. Hence it has various appearances, but it is still water. Yet the essence of water is its composition of hydrogen and oxygen H2O .

If we consider this same idea , lets take a look at a few levels of a human being; we go from gross to subtle.

• physical or gross body
• subtle body
• causal body
• turīya or the 4th

In the next post we will take a look at these levels and make some observations for each. The notion is to see
if we find one's true nature within the confines of the various levels offered. That is, where can we find the
essence of 'me' ?

praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

If we consider this same idea , lets take a look at a few levels of a human being; we go from gross to subtle.

• physical or gross body
• subtle body
• causal body
• turīya or the 4th

The notion is to see of we see one's true nature within the confines of the various levels offered. That is, where can we find the essence of 'me' ?

gross body
We are all familiar with the physical body. A real masterpiece in design. It is bones, blood, tissue, cells, fluids, etc. All these parts are made up of the elements or tattva's. The same elements found in the universe-at-large are found in the body. This body goes from just an embryo and progresses to a full grown human being.
One is constantly growing older and the body changes shape, ages then withers away. Could this be our real nature ? A body that is first a child, then a teen, an adult, then a senior citizen ?
This body is most predominate doing the waking state, the field of action, motion, and change. One would associate it with rago-guna, that is predominately action oriented.

If this was our real nature it would be that of change and finally death. If one is born, then one will die. It comes and goes. It misses the notion of unchanging.


subtle body
This body is our chariot - it takes us from here to there. It does the bidding of the more subtler body. This subtle body is where we find the intellect. Some say the subtle body is more of a ~committee~. It is made up of the mind, intellect, the senses, emotions and the like. It is considered subtle because it is there and it is not. It is the summation of electrical impulses , that are purposeful and give shape to ones personality and ego. Yet this subtle body is mostly known by thoughts, ideas, feelings, impulses. Some thoughts are purposeful, others, well not so much, but these thoughts are with us all the time.

This flood of thoughts and moods are associated with dreaming, as it is less concrete then the physical and indicative of that (dream)state.
Because the subtle level is fueled by awareness the wise tend to associate it with the predominance of sattva guna.

Can I find one's true nature here ? Thoughts and ideas come and go. One minute I am in the present, the next minute I am thinking of when I was 5 years old. The mind is the home of impressions and fluctuations. It misses a steady-state condition. Yet it offers us a great tool, that of the intellect that has discriminating power. We engage this tool for investigation.

Many correlate one's true nature ( some like to say 'I' , the home of 'me' ) with the intellect. Yet this intellect is found to come and go , become overshadowed by emotion, and left at the door way. Hence the hunt for our true nature does not end here.

causal body
This is a level many of us are not really familiar with, yet we experience it. For this section we will rely on some of the knowledge offered by śrī siddharameśvara maharāj. As I read them, they rang true with clarity and simplicity. We ask what is this casual body ? He says is as soon as you step in here it is pitch darkness, absolutely quiet. He calls this causal body the state of pure forgetfulness. There are no thoughts of either the gross or subtle body that reside here. In fact, there is no knowledge of anything found here.
It is a state of the unknowable, some like to call the void. For those that are sādhu's it can be mis-taken for sāmadhi. When one goes into this condition one remembers just before going in, and then just after of coming out.
It is easy to consider this sāmadhi, some would call nirvikalpha¹ brahman . This condition offers a state of peace and rest no doubt. Yet śrī siddharameśvara maharāj informs us this is not the final destination. Why so? Becaues the quality found within the causal body as 'unknowable' or as 'void' , a predominance of tamo-guna. Many hear this word tamo-guna and we are conditioned to think of thisas 'bad' - this is not the case.
Every night when we go to sleep , we forget everything and sink into sleep. This it tamo-guna at work. We feel we slept well when we have forgotten every-thing and remember nothing ' oh yes, I slept well'. For those that cannot fall asleep we hear, my mind kept me up, I was thinking of this or that. They were not able to 'forget' the day - rago-guna continued on. So this forgetfulness plays a key role in one's life and we need to pay attention to it.

In this use of tamo-guna we're talking of a place that is void, of pure forgetfulness. How can I find myself there, 'me', my true nature if I cannot remember it ? The good news is this causal body brings a level of relief from the change and vacillations of the gross and subtle bodies, yet it is not the home of 'me' . It cannot be overstated says maharāj that is very important to understand this state or condition of the causal body. He says many come to this door and say it is all void there must be nothing ahead and turn back. This is where having a tried-and-true guide ( the guru or teacher) is most valuable.

Yet with the next level, turīya, the last level ( the casual body) becomes appreciated and better understood. We will take this up with the next post.

praṇām

words
nirvikalpha - not admitting an alternative , free from change or differences

[yajvan]

hariḥ oṁ
~~~~~~

namast�

Yet with the next level, turīya, the last level ( the casual body) becomes appreciated and better understood.

This turīya has been discussed in depth here on HDF�. To go in depth on this would mean just many cut & pastes from the past posts. My recommendation to the serious reader is to consider the posts mentioned in the foot notes.

Our intent is to better define one's true nature. The notion of turīya will support the conversation. So before continuing the present post and adding new information, I will wait a day or two to allow the reader to visit the recommended posts aforementioned.

praṇām


references
turīya posts:

• the import of turiya http://www.hindudharmaforums.com/showthread.php?t=1822
• the summary of the import of turiya http://www.hindudharmaforums.com/showthread.php?t=2050
• finding turiya http://www.hindudharmaforums.com/showthread.php?t=2996
• consciousness - http://www.hindudharmaforums.com/showthread.php?t=1773

[yajvan]

hariḥ oṁ
~~~~~~

namasté

When we are looking for our real nature we can get some guidance
from the Vivekacūḍāmaṇi of Śaṅkarācārya Bhagavatpāda, regarding the gross or physical body.

Śaṅkarā-ji says in the 155th śloka, the gross body originated from food, is sustained by food and therefore perishes without food.

We can see this would be a very difficult argument to hold to say that the body is one's true nature. The body is impermanent. He says the body consists of hands , feet, etc. Yet one's true nature remains even after the loss of a limb, an eye, hearing or the like.


praṇām

[yajvan]

hariḥ oṁ
~~~~~~

namasté

• physical or gross body
• subtle body
• causal body
• turīya or the 4th

So if we look to these 4 areas aforementioned in the list above , do we find 'me', or 'I' there ? It is said by śrī siddharameśvara maharāj anytime the state of 'knowing' comes into being, then there is two , or duality.
Hence we look for two, a 'me' and a 'you' or an object to percieve. We have come to say the experiencer is 'I'. Yet if we keep looking we do not find this 'I' as some contained entitity. But if we look to the environment or our surroundings we do see contained entities ( objects). One could say if the environment is filled with items that have name and form it seems reasonable that 'I' too am of this form.
If I see a tree I know it as a tree by its shape. If I see myself then I know 'me' by my shape and hence the association with the physical structure 'I' am housed in.

Yet in the tree example , the tree's outward appearence is really an expression of the colorless, oderless, shapeless sap that nourses the whole tree. The sap becomes the branchs, the roots, bark, buds, leaves, flowers, etc. All are expression of the sap; the sap is its essence ( sāraḥ). Perhaps like the tree we too have this sāraḥ that is not readily appearent when we inspect our composition. That is why the conversation leads us to turīya and frankly beyond turīya.

praṇām

[Friend from the West]

Namaste,

Yajvan, thank you continuing this thread. I find it most meaningful for where at, this present moment.

Om Shanti

FFTW

[yajvan]

hariḥ oṁ
~~~~~~

namasté

• physical or gross body
• subtle body
• causal body
• turīya or the 4th

Let's look at this 4 fold collection above from a different point of view. We see this 4 fold order (cātur-varṇyaṁ) in other places.

Kṛṣṇa-ji tells us in the Bhāgavad gītā that at the core of the 4 fold order or division of society (cātur-varṇyaṁ) is based upon the 3 guṇa-s. This varṇa is the following: brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s.
One must ask if there are 3 guṇa-s how do you get 4 varṇa? It is based on the 3 guṇa-s primary and secondary combinations. We needn't go to the tertiary or 3rd level because if the 1st and 2nd levels are not possible, the 3 level will not matter.

1. Sattva as primary and rajas as secondary
2. Sattva as primary and tamas as secondary

3. Rajas as primary and sattva as secondary
4. Rajas as primary and tamas as secondary

5. Tamas as primary and sattva as secondary
6. Tamas as primary and rajas as secondary

Note that the 2nd and 5th combinations are not possible due to the drastic contrast of sattva and tamas. This leaves
us with 4 possible varṇa that align this way:

• brahmaṇa-s :_Sattva as primary and rajas as secondary
• kṣatriya-s :___Rajas as primary and sattva as seconday
• vaiśya-s : ___ Rajas as primary and tamas as secondary
• śudra-s : ____Tamas as primary and rajas as secondary

We know that the brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s can be found in society, yet here is the different view.
I say different compared to general current thinking. Just as this cātur-varṇyaṁ ( 4 levels) can be found in society it too can be found in our own selves. This insight comes to us from the writings of śrī siddharameśvara maharāj.

• The śudra-s labor and toil - this is a function of the body. To work , act, move.
• The vaiśya-s apply the intellect, mind, etc for business and transactions - this is the function found in the subtle
  body and the realm of mind.
• The kṣatriya-s offer the 'field' and that of destruction of the other two levels ( śudra & vaiśya) - this is the
  function of the causal body some call 'void'.
  This 'destruction' comes every night with the advent of sleep - the mind and body is destroyed as it were,
  no longer exists in deep sleep.
• The brahmaṇa-s offer the highest, wisdom, knowledge. They are above and beyond the other 3 ( aloof as it were)
  and they do not dabble in the other 3's business. The brahmaṇa is consumed with the Supreme, (rāmaḥ) and let the world go on about its business - This is turīya the 4th , or turīyāvastha¹ and is also part of us.

So kṛṣṇa-ji's 4 parts not only apply to society but can be applied to the human being.


praṇām


words
turīyāvastha - turīya + avastha or the state , condition, stability of turīya or the 4th.

[yajvan]

hariḥ oṁ
~~~~~~

namasté

this svadharma is to live in one's own true nature.

In the final analysis when there is no 'i' then there is no 'you' . We are then entrusted with sayujya¹ mukti. This mukti = mukta, meaning liberated from material existence. It is within this material existence that 'i' and 'you' exist, that we can be identified as unique to our surroundings.
Here is where śiva's quality of destruction can be found; the ~destruction~ of ignorance. That 'i' am this or that. That 'i' am yajvan of a certain age, weight nationality, likes and dis-likes. These no longer exist - I do not associate with these boundries that have been conditoned in my over the years - even from loving parents!


If I am in Deli and scoop up a handful of dirt there. Have I picked up Deli ? No, I have picked up a handful of dirt, no one says I have Deli in my hands. Yet another says , you have picked up a handful of earth. Yet this earth could not have come if I have not picked up a handful of the elements ( water, air, fire, wind). And these could not have come to my hand if the elements did not have room for them to exist , or have space (ākāśa) available for this earth (pṛthvī) to reside in.

We can continue to work backwards within the elements ( tattva) and we finally come to pure existence Itself; All this cannot be possible without this pure existence some like to call brahman, pure awareness, pure consciousness.

You see as we continue to strip away all the layers of ourselves, we finally come to the realization that this 'i' cannot be localized; We come to the final stop of the Supreme that is the core of all things - perishable and imperishable. So we can conclude that this 'i' is a convenient way of saying a bundle of creation that comes together for a time, and then it goes. Yet what does not come and go is the core foundation of pure existence.

There is nothing that goes beyond this , and is uttara - unsupassable. This is who we are when all is said and done.

So, the question - if this is so fundamental to life, to existence, why then do I not readily feel this ? Why is it not simply appearant to us ? They say breath is vital to us; when I stop breathing I know this truth in 30 seconds , I know I need air and there is no surprise that it is vital to life. Why then not this level of existence you to talk of ? Why does it not stick out like a sore thumb?

praṇām

1. sayujya - closely united

[NayaSurya]

You speak of breath, holding it and in 30 seconds and you will know the Truth of its importance.

So then, what can we hold which will then cause such a Truth to arise with our True Self?

What is it we hold?

It reminds me of boiling chinese dumplings...when they are cooked they float to the top.

Hold this and Awareness of Self floats to the top.