Satsang As The Means To Freedom
The question-answer format is a great way to teach and learn. Satsang is a diligent involvement on the part of the students in their quest or knowledge and an equally diligent involvement of the teacher who guides he search. So, we see Nachiketas pressing for answers from Yama in Katha Jpanishad. We see the untiring Uddalaka repeating to Svetaketu about the nature Of the Self. Uddalaka gives nine illustracions to show the equation between jiva and Brahmn which testifies to the kindness of vedantic teachers towards their students. Briefly then, it is this meaningful involvement on the part of the teacher andthetaughtthat is called satsang. In the Brihadaranyaka Upanishad, Yajnavalkya expounds to Maitreyithe concept of satsang as the means to freedom. He says listening is the first step which effortlessly leads one to reflecion, which, through a purified mind, resolves in the experience of oneself as the reality. Sravanam or listening, is given repeated emphasis for the reason that the mind is completely new to the way of self-contemplation and has no aptitude for such processes. It can be made contemplative through constant exposure to the teaching which involves listening. Know reality through constant questioning and by service to the teacher who 'knows' the Self. Here service implies getting involved in finding answers for all questions pertaining to the Self. It also implies remaining exposed to the teacher's benign teaching. Tо live the life indicated by the rishis is the greatest seva that an imperfect mortal could offer to the man-of-perfection. The word 'perfection ‘used by Krishna implies repeated inquiry through seeking answers to questions. By addressing one's doubts to the teacher we are opening the box of 'knowledge' locked up in the master's bosom. A perfect guru immediately detects from the questions asked the false line of thinking of the students. While removing doubts the guru imperceptibly orders and reorganises the pattern of thinking of the student. It has thus been an age-old tradition among Hindus to encourage open dialogues between teacher andtaught and which is rightly called satsang. Associafion with the wise leads to detachment from sense-pleasures. That inturn leads to freedom from the delusion that theworld is real. When the false sense of reality goes, the mind abides in the Self. This abiding state with one's Self is freedom. Satsang thus paves the path to freedom. An Upanishad is even named Prasna Upanishad, meaning questions and answers as a means to freedom. Six great students approach the teacher Pippalada, wanting to get some doubts cleared. The teacher frees them from all inhibitions in asking questions by saying, Ask questions as you like".Encouragingquestions is the only way to involve tstudents' thinking. The first questiodeals with the problem of creationo pluralistic world, the second and thidiscuss methods of worship and the initial sadhana necessary for perfecintegration of the seeker's mind andintellect before he steps on to the patof meditation in vedanta. The fourtland fifth questions are an exhaustivenquiry undertaken to study dreamsleep. In the sixth question the mainproblem is taken up: How to indicatefinite words the seat of the Self, in alinfinite glory and eternality? This unique method adopted in scriptures makes them non-dogmatThe freedom to approach the teacheperson and freely ask questions is thright atmosphere in which the hummind grows and rises to heights of freedom. (362nd Geeta Gyana VagnaCourtesy: Chinmaya Mission, Delh
DISCLAIMER:
The views expressed in the Article above are Swami Chinmayananda kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Swami Chinmayananda Speaking Tree ,Times of India
Satsang As The Means To Freedom
The question-answer format is a great way to teach and learn. Satsang is a diligent involvement on the part of the students in their quest or knowledge and an equally diligent involvement of the teacher who guides he search. So, we see Nachiketas pressing for answers from Yama in Katha Jpanishad. We see the untiring Uddalaka repeating to Svetaketu about the nature Of the Self. Uddalaka gives nine illustracions to show the equation between jiva and Brahmn which testifies to the kindness of vedantic teachers towards their students. Briefly then, it is this meaningful involvement on the part of the teacher andthetaughtthat is called satsang. In the Brihadaranyaka Upanishad, Yajnavalkya expounds to Maitreyithe concept of satsang as the means to freedom. He says listening is the first step which effortlessly leads one to reflecion, which, through a purified mind, resolves in the experience of oneself as the reality. Sravanam or listening, is given repeated emphasis for the reason that the mind is completely new to the way of self-contemplation and has no aptitude for such processes. It can be made contemplative through constant exposure to the teaching which involves listening. Know reality through constant questioning and by service to the teacher who 'knows' the Self. Here service implies getting involved in finding answers for all questions pertaining to the Self. It also implies remaining exposed to the teacher's benign teaching. Tо live the life indicated by the rishis is the greatest seva that an imperfect mortal could offer to the man-of-perfection. The word 'perfection ‘used by Krishna implies repeated inquiry through seeking answers to questions. By addressing one's doubts to the teacher we are opening the box of 'knowledge' locked up in the master's bosom. A perfect guru immediately detects from the questions asked the false line of thinking of the students. While removing doubts the guru imperceptibly orders and reorganises the pattern of thinking of the student. It has thus been an age-old tradition among Hindus to encourage open dialogues between teacher andtaught and which is rightly called satsang. Associafion with the wise leads to detachment from sense-pleasures. That inturn leads to freedom from the delusion that theworld is real. When the false sense of reality goes, the mind abides in the Self. This abiding state with one's Self is freedom. Satsang thus paves the path to freedom. An Upanishad is even named Prasna Upanishad, meaning questions and answers as a means to freedom. Six great students approach the teacher Pippalada, wanting to get some doubts cleared. The teacher frees them from all inhibitions in asking questions by saying, Ask questions as you like".Encouragingquestions is the only way to involve tstudents' thinking. The first questiodeals with the problem of creationo pluralistic world, the second and thidiscuss methods of worship and the initial sadhana necessary for perfecintegration of the seeker's mind andintellect before he steps on to the patof meditation in vedanta. The fourtland fifth questions are an exhaustivenquiry undertaken to study dreamsleep. In the sixth question the mainproblem is taken up: How to indicatefinite words the seat of the Self, in alinfinite glory and eternality? This unique method adopted in scriptures makes them non-dogmatThe freedom to approach the teacheperson and freely ask questions is thright atmosphere in which the hummind grows and rises to heights of freedom. (362nd Geeta Gyana VagnaCourtesy: Chinmaya Mission, Delh
DISCLAIMER:
The views expressed in the Article above are Swami Chinmayananda kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy : Swami Chinmayananda Speaking Tree ,Times of India