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Upasana – Getting Closer to God

Upasana literally means “sitting close to God”. It is also refers to a body of practices prescribed in sacred Hindu texts for worship. Upasana is thus the effort undertaken by a devotee as an expression of his love and yearning for union with the divine.

According to the scriptures, the benefits of regular upasana are manifold. Worship cleanses the heart and stabilizes the mind. Communing with the divine fills the devotee with pure love and destroys extreme and negative passions. Upasana encourages the mind to contemplate itself, an inward turning that eventually frees the soul from the cycle of rebirth.

We are what we think upon – by this analogy, upasana brings together the worshipper and the worshipped. Upasana is an essential component in spiritual advancement and importantly, open to all kinds of people. In the Bhagavad-Gita, Lord Krishna says: “…by devotion to Me alone, I may thus be perceived, O Arjuna; and known and seen and entered…”

Upasana is what distinguishes human beings from animals – while hunger, thirst, sexual desire, sleep and fear are common to both, religious consciousness is present only in man. Thus, those who live only by the dictates of their sensual needs without performing upasana are no better than animals, though they wear the appearance of humans.

There are two ways to practice upasana. Worship through meditating upon religious idols or pictures, kirtana (singing the Lord’s names), offering flowers, chanting mantras, service to humanity in the name of the Lord, all these and more are Saguna-upasana or a concrete form of prayer. Nirguna-upasana or meditation upon the formless, abstract Brahman constitutes practices like mental chanting (Om japa) and intense meditation; it is the more difficult of the two as it demands single-minded effort and relinquishing all material attachments.

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Ishvara And Bhagavan – What’s The Difference?

Both the terms Ishvara and Bhagavan translate into English as ‘God’ and are often thought of as interchangeable. Yet there are differences in their original meaning as well as usage.

Ishvara is best described as the Supreme Being, a commanding, all-pervasive entity. According to sacred texts, Ishvara created all that there is; having done so, he too became an indivisible part of creation.

Different schools of Hinduism vary in their interpretation of Ishvara. Some say any of the five personalized forms of the Supreme – Vishnu, Ganesha, Shiva, Devi, and Surya – may be considered as Ishvara. Schools of Vaishnavism, hold that only Vishnu and his many avatars can be worshipped as Ishvara. Rather confusingly, Shaivite schools typically refer to Shiva as Ishvara.

At an earthly level, Ishvara also means ‘Lord’ and is used to form several compound names such as Lokeshvara (‘Lord of the world’), Omkareshwar (‘Lord of Om’ a reference to Ganesha) and Maheshwar (‘Great Lord’ or Shiva). Shakti, the sacred feminine principle, is sometimes referred to as Ishvari.

Bhagavan is a far less abstract notion of the Supreme Being. Vishnu’s avatars Rama and Krishna, and Shiva are often referred to thus, with the term being used as an honorific – Bhagavan Vishnu or Shiva Bhagavan.

Unlike Ishvara, Bhagavan has distinct material qualities. ‘Bhaga’ in Sanskrit has multiple meanings – the twelve manifestations of the Sun, an aspect of Shiva, the moon, wealth, good fortune, fame, love, happiness, virtue and more. ‘Van’ is abode (apart from ‘forest’ in popular parlance). Hence, Bhagavan is the One who lives within these qualities or entities. Bhagavan has identifiable attributes which he possesses in abundance – strength, knowledge, fame, wealth, great beauty and detachment. Reflecting on this vision of Him enables us to cultivate similar qualities within ourselves, to the extent we are capable of.

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What does Samadhi mean in Hinduism?

 

Samadhi in Hinduism refers to a highly evolved level of meditation. Yoga schools call this Dhyana.

Etymologically, Samadhi is divided into three parts. ‘Sam’ means holistic, ‘a’ is going towards and ‘dha’ is achievement. Together, Sam-a-dhi translates as the attainment of wholeness. Samadhi is generally associated with complete control of the mind.

The Yoga Sutras classify Samadhi into four stages. Laya Samadhi begins in intense meditation and manifests as a wellspring of joy akin to that experienced during dancing or singing.

In Savikalpa Samadhi, the meditator briefly experiences space and time in a different way. His imagination (kalpa) remains active and hence he ‘sees’ the myriad desires that remain unfulfilled in his life. In this Samadhi however, the realization comes that he is but an instrument in their completion. Ideas flood in, but he observes them detachedly. 

In the third stage – Nirvikalpa Samadhi – such attachments and the actions that give rise to them (karma) dissolve.  The heart ceases to beat. The meditator is filled with infinite bliss. He is both the object of joy and the one who rejoices. There is a sense of tremendous power accompanied by the sensation of containing the universe within him. This may endure for a few hours or several days and is achieved only by a few spiritual masters. Emerging from Nirvikalpa Samadhi, he may not recall his name or communicate normally. He may experience reluctance to return to functioning like an ordinary human being.

Sahaja Samadhi Is the supreme level of meditation where the meditator attains the highest levels of consciousness yet is able to function effectively in the material world. Such an individual has conquered reality, a rare feat. To experience Sahaja Samadhi, it is necessary to become one with the divine.

Mahasamadhi is the term used to describe a spiritual master’s deliberate leaving of his body to unite with God.

 

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What is Purusha in Hinduism?

 

A thousand heads had Purusha,
                             a thousand eyes, a thousand feet.

He covered earth on every side,
                           and spread ten fingers' breadth beyond.

This Purusha is all that yet hath been and all that is to be;

(Ralph T. H. Griffith – The Hymns of the Rig Veda)

 

Purusha, in the Rigveda, is Cosmic Man, a primordial being of mammoth proportions, who sacrificed himself to bring forth all of creation. Out of his mind came the Moon, from his innumerable eyes the Sun and from his breath, the wind. The first Vedic hymns were formed during his self-sacrifice, as were horses and cows. The varnas or Hindu castes sprang from his body – the Brahmins (priests/scholars) originated from his mouth, the Kshatriyas (warriors) sprang from his arms and Vaishyas (traders) were born of his thighs. The Shudras, who support the other castes, came from his feet. This Hindu creation myth is described in the Purusha Sukta, a hymn from the Rigveda.

There are other interpretations of Purusha. Among the most elusive concepts of Hindu philosophy is the interplay of Purusha and Prakriti, the dual aspects of the universe. Purusha is Spirit while Prakriti is primeval Nature.  Prakriti interacts with Purusha and manifests as all of creation – from the galaxies to the smallest creature on earth. Purusha is still and detached, merely a witness to creation, while Prakriti is the active principle. The two aspects are also perceived as the cosmic male and female principles, timeless and indestructible.

At the human level, Purusha is the soul encased within the body (Prakriti). The Bhagavad-Gita says that an individual who fully realizes the pure, unattached, eternal nature of his soul (Purusha) and the transience of his body (Prakriti) will be released from the cycle of reincarnation.

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What are Pranas and Upapranas in Hinduism?

The Upanishads state that all living entities are sustained by the life-giving force called Prana. The concept plays a central role in ayurveda and yoga and their holistic view of life.

According to Ayurveda, prana emanates from the sun. It flows through the bodies of living beings through a system of subtle pathways (nadis). We experience prana as breath, but it also exists in blood. Prana is most concentrated in reproductive fluids.

Ayurvedic texts classify prana into five subdivisions – the prana vayus or “currents” that energize and sustain the body’s physiological processes:

• The air entering the nose is Prana; it governs the functioning of the heart and circulatory system.
• The air evacuated from the rectum is Apana, that which removes waste products from the lungs and excretory system.
• Samana is the air responsible for metabolism and the functioning of the digestive system.
• Udana flows through the throat. It regulates the vocal chords and the conscious ability to produce the varied sounds of speech, laughter, crying and singing, as the situation demands.
• Vyana circulates throughout the body and controls voluntary muscular activity.

Yoga scriptures break down prana into five more categories known as upapranas, responsible for various bodily functions:

• Naga is the air that regulates burping.
• Kurma is the upaprana that controls contracting movements e.g. blinking.
• Krikala is the upaprana that governs sneezing.
• Devadatta controls yawning.
• Dhananjaya controls the functioning of heart valves.

Pranayama – the specialized yogic technique of deep breathing – is practiced to control the flow of these currents in the body, so as to enhance the vitality of both body and mind.

The collective functioning of prana – pranamaya-kosha – is said to be one of the five “sheaths” encasing the soul. While prana permeates all living beings, it is not be confused with the soul itself.

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Nirvana and Prayer in Hinduism

Every practicing Hindu’s aim, at the end of his life, is to attain Nirvana, a state of being so joyful that it defies description. The concept of Nirvana lies at the core of Hindu philosophy and is referred to by various terms – “eternal bliss”, “self-realization” or the union of the individual soul (atma) with Brahman.

Why is nirvana so important? Because it is the state that every soul, confined within a physical body, yearns to reach. Karma – a person’s accumulated actions while alive – determines the soul’s sojourn through the unceasing cycle of birth and death.  How does the soul break free to its natural destination?

There are three ways to nirvana. The path of knowledge is exacting, requiring tremendous intellectual acumen and rigorous spiritual practices. Right action is a second way, but few people can exert lifelong self-control and the disciplining of the ego, essential to cancel out their negative actions, offers the simplest way to nirvana, one that can be practiced by virtually everyone.

Prayer or prarthana means “to seek”. In ancient times, prayers gave people a sense of security against forces of nature to which they were vulnerable. Prayers were also designed to help them harmoniously integrate material and spiritual longings.

Vedic prayers extol the magnificence, power and benevolence of deities, a reminder to one’s ego of the mighty forces governing the universe. Prayer reinforces the human hope that goodness will prevail, that life must be based on values such as truth, justice and humanity.

By expressing such faith through prayer, it is easier for a devotee to relate to a divine being that cannot be seen or directly experienced.

Finally, praying together helps in fostering a common faith; the shared sense of destiny builds trust and compassion for one’s fellow beings.

 

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Atma jnana and Jnana Yoga

Jnana in Hinduism is “knowledge” in the deeper sense of a complete experience. Atma-jnana is “self-realization”, the spiritual goal that all beings must strive for. While we can see the material world with our two eyes, atma jnana helps us see beyond into the true nature of reality.

In Hindu mythology, the concept of atma jnana is represented by Shiva’s ‘third eye’. In a well-known legend, Shiva, distracted from his meditation, opens this eye; the fire that emanates from it burns the hapless Kama, god of desire, to ashes. The principle of this tale is that desire can only be destroyed through jnana. Desire confuses and distracts the mind, making it chase after illusory forms of happiness. Hindus worship Shiva, seeking his blessings for the third eye of jnana – in other words, for spiritual progress.

All forms of yoga have a single goal, the union of body, mind and soul,  that allows for a fruitful existence on earth and spiritual liberation after death. The follower of jnana yoga seeks to attain this goal through knowledge, by developing various mental strengths.

By cultivating viveka or the power of discrimination, the jnana yogi learns to differentiate between the real and the ephemeral. In Hindu mythology, this ability is symbolized by the swan which has the power to separate water mixed with milk. A spiritually evolved being is known as Paramahamsa (“Great Swan”), the inference being that like the swan that lives in water, yet never gets wet, so too an enlightened being is of this world, yet remains free of attachment to it. While the jnana yogi must practice dispassion, he must also yearn intensely for liberation from temporal existence. Finally, he must excel in the six virtues of Shad-sampat – controlling the mind and the senses, withdrawing from non-essential activities, nurturing faith and developing powers of deep concentration and endurance.

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Explaining "Bhagavan" in Hinduism

"Bhagavan" in simple terms is equivalent to "God". While the word Brahman in essence means the same, it is an abstract concept, closer in meaning to Absolute Truth or life force. Bhagavan, on the other hand, is a personalized concept of the Supreme Being, with identifiable characteristics, akin to the Christian notion of God.

In Sanskrit, the word consists of two parts. "Bhaga" encompasses a host of qualities – beauty, wealth, fame, wisdom, strength and detachment.  "Van" (rhyming with “yarn” ) is home or abode. According to sacred texts, Bhagavan is the One within whom these attributes reside.

But if Bhagavan is an omniscient presence, should He be limited to just these attributes? The Bhagavad-Gita (“Song of God”) portrays Him on a far more expansive canvas, a Being who is at once magnificent and terrifying, one who creates and destroys worlds and contains within Him, the past, present and future.

Practicing Hindus use the term Bhagavan with reference to Vishnu, the Preserver of the universe, and His human avatars, Lord Ram and Lord Krishna, both of whom command a vast following of devotees. Shiva the Destroyer, who is regarded as the Primal Being, is also referred to as Bhagavan. The feminine version of Bhagavan is Bhagavati, a reference to Devi, the Mother Goddess.

The use of Bhagavan as a term of veneration has also been adopted into Jainism and Buddhism. It is also used as a title of honor when referring to well known and respected spiritual teachers.

 

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Explaining Hindu ideals

Hinduism’s multiplicity of deities, beliefs and rituals can be confusing to the uninitiated; but through this strange, enchanted forest runs a river of wisdom in the form of a set of ideals that binds together varied schools of Hindu thought.

 Mahatma Gandhi used the ideals of Ahimsa (non-violence) and Satya (Truth), deeply ingrained in the Indian psyche, as political planks for his campaign for independence. To genuinely pursue non-violence means both refraining from inflicting violence on others as well as non-tolerance of violence to oneself. Ahimsa is not so much about passivity than it is about innate strength that arises from confidence and does not take advantage of the weak.

Satya goes beyond being truthful; it is recognition of the eternal nature of reality. In Hindu philosophy, Truth must be pursued regardless of where it leads or whatever sacrifices may be required, because it is essential to mankind’s progress. This explains the breadth of views and speculations that Hinduism accommodates and its acceptance of the spirit of scientific enquiry.

Karuna is Compassion, the ideal adopted by Gautama Buddha as the cornerstone for his teachings.  Shaucha is purity of both body and mind; in practice, it explains the extreme importance attached to personal hygiene by Hindus and the daily recitation of scriptures to cleanse the mind.

The beauty of true friendship (Maitri) is celebrated in several Hindu legends. Dama – self-restraint in both the physical and mental sense – inspires an individual to strive for balance and avoid harmful extremes. Ultimately, self-restraint should lead to detachment from all worldly affairs, and the goal of spiritual fulfillment.

Overarching all ideals is Dharma, a code of conduct for living that involves specific duties towards neighbors, ancestors, descendants, lesser species (animals, plants) and higher beings (saints, the gods).

These ideals emphasize the universal purpose of creation – the liberation of the individual soul from the cycle of life and death, and its reunion with God.

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Teachings of Hindu dharma

 

Dharma is an umbrella term used in Hindu scriptures to define right ways of living.  At a societal level, these are less about commandments and more about broad principles that allow human beings to live together in joy and harmony. At an individual level, to live in dharma is a way to break free from the cycle of karma and thereby understand the true meaning of life.

In the Bhagavad Gita, Lord Krishna explains to Arjuna that mankind is the only species that can rise above matsya nyaya, literally big fish gobbling smaller fish in a spiral of destruction; a more familiar term is ‘jungle law’.

Compassion, living without fear and basing all actions on love, these are the building blocks of dharma. Dharma ensures a fair playing field for all and bestows rights and responsibilities on individuals that promote a prosperous and peaceful society. In a broad sense therefore, dharma is that which upholds life itself.

Different scriptures varyingly describe principles of dharma to be followed by an individual. The Bhagavata Purana says that one must practice austerity, compassion, truthfulness and purity. Vices that go against dharma are pride, intoxication and the company of the impure. The sage Manu, in his text the Manusmriti, prescribed virtues like patience, honesty, rational thinking, sense control, knowledge and avoiding anger. Non-violence is a cornerstone of dharma. It is a man’s dharmic responsibility to marry, nurture and provide for his family; to protect aging parents and honor his ancestors.

Thus, the purpose of dharma is twofold. It endorses happiness, peace and prosperity in an individual’s earthly life and points the way to realization of the divine after death. It is also a blueprint for a civilized society.

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