Shraddha - what is it?

çästrasya guruväkyasya satyabuddhyavadhäraëam |

sä çraddhä kathitä sadbhiryayä vastüpalabhyate || 25||

Accepting the statements of the scriptures and the instructions of the Guru to be completely true is called Shradda, through which the Truth is understood, according to the knowers of Truth.

Accepting the statements of the Scriptures and the Guru as completely without any error and true to the core is called Shraddha. Shraddha is loosely translated as faith or trust or acceptance. But a faith or trust or for that matter acceptance can be negated and turned into unfaith, distrust or non-acceptance. Therefore, by shraddha what is meant is complete surrender. When there is surrender there cannot be any change in that stance.

And this Shraddha is said to be the foremost of all the other pre-requisites, because only when one has the complete shraddha he will be able to follow the instructions. That is why Bhagavan in Gita says “Shraddhavan labhate gnanam” (a man with shraddha gains the knowledge). And “Ashradhdhanasya na matim dadyat” one who does not have shraddha, to him the knowledge should not be imparted)

In yoga there are different kinds of samyama (meditative practice) is explained to gain the supernatural powers. Though, later the sutrakara Patanjali maharshi himself negates such accomplishment as a hindrance to the knowledge. Then why is is explained, for this the explanation is given by bhashyakara Vyasa mahrshi, only when one gains something at a grosser level he will have the shraddha to practice the subtler instructions of the Yoga.

---- 25

Vivekacudamani - 410

prakåtivikåtiçünyaà bhävanätétabhävaà

    samarasamasamänaà mänasambandhadüram |

nigamavacanasiddhaà nityamasmatprasiddhaà

    hådi kalayati vidvän brahma pürëaà samädhau || 410||

Devoid of being the cause and the effect, its nature is beyond imaginations, unchanging, without any equal, not releated from faroff with the measurements / comparisons (or the association with the pramana), accomplished through the statements of the vedas, eternally known to oneself, dualityless (devoid of modification), the infinite Self the knowledgeable one understands in the heart in the Samadhi.

Prakrti-vikrti-shunyam – devoid of cause of effect. There is no cause for the Self to be vikrti, and it is not cause for anything to be prakrti. Though the Self is explaiied as the “abhinna nimitta upadana karana” (both material and instrumental cause), it is with reference to the ignorance. since Self is Asanga (non-attached).

Since it is devoid of the cause and effect, it is Bhavaa-atita-bhavam – its nature is beyond the the imagination. That which cannot be classified as cause or an effect cannot be imagined.

Since it is beyond imagination, we need to explain, is it ever changing in nature. Because what changes ceaselessly can also not be imagined. Therefore, samarasam – unchanging.

Unchanging like what, to explain this asamanam – without any equal. It has nothing equal to show a similarity.

Since it is without any equal, we may ask to understand through comparison, greater than what or lesser than what. To dismiss this idea it is said, Mana-sambandha-duram – beyond comparison or there is no Pramana for this Self is not an object for any Pramana (means of right knowledge), therefore there can be no measurement or comparison or Pramana.

When there is no pramana, how can one understand this, to explain this Nigama-vacana-siddham - accompplished through the statements of the Vedas (verbal testimony). The scriptures proves the existence of Self with “pragnanam brahma” (Self is knowledge) or “sat brahma” (Self is existence) and this is taught by “tad tvam asi” (that you are) and what is taught is experienced as “aham brahma asmi” (I am the Self).

That which is accomplished through Vedas will be non-eternal (attained is anitya), therefore, it is said, nityam – eternal.

How is it known to be eternal, this is explained as asmad-prasiddam – known to oneself (ourself). The scriptures declare “pratibodha viditam matam” (known in each thought function as I).

If it is known it is with vikalpa – modification, this is negated with nirvikalpam – without any modification, through the experience of being the witness of different states, periods and place.

How to perform Purascharana

After knowing that people are interested in knowing about purascharan, see many visiting what is purascharana page, thought of writing a blog on how to do apurascharana.

The first and foremost requirement for doing a purascharana is Mantra. By mantra what we mean is the one initiated by a Guru and not just picked up from a book, due to infatuation or fantasy or the fun of it. Most of the time the mantras, which one is not initiated if put to use, gives a lot of trouble (have myself experienced and seen with others), and this is from a person who did not believe in mantras.

After deciding on the mantra. One should have a proper blessing and guidance of the Guru to perform the purascharana. Without this there is no point in doing it.

After performing the daily oblations, particularly if one is initiated into the sacred thread, should perform the sandhya-vandhana. Without sandhya-vandhana, for the initiated, any number of chanting will only be giving partial or no result. So, I prescribe, atleast for a short period before doing a purascharana, one take up chanting the gayatri mantra along with the sandhya, to gain focus.

After bath, and applying the forehead marks (bhasma, kumkum or whatever one is used to), start with the achamana, ritualistic sipping of water with the mantra initiated (from here on mantra is only the mantra of purascharana). Worshiping of the deity in the form of a yantra or statue is also accepted as a part of the purascharana.

If one is going to use an yantra, it should be the one for the deity of mantra, and should be drawn by the competent person, and if is bought from the shop, should be purified and initiated before the puja. Initiation of the yantra is the pranaprathishtha which a competent Guru should be able to do. Statue puja doe not involve te complexities of the yantra puja. In the yantra puja, one is required to invoke the deities in each portion of the yantra (this is a matter for another blog).

After performing the puja. The mantra should be chanted. These are the angas (limbs) one has to perform before starting the chanting of the mantra – 1. Rishi-chandas-devata nyasa, 2.Anga and Kara nyasa, 3. Devata dhyana (with sloka), 4. Devata dhyana (with the gayatri mantra for the devata), this is optional, 5. Mantra chanting. (may write a different blog for each one of these, in detail)

1. Rishi-chandas-devata nyasa – Rishi - each mantra has a Rishi, who is the one who saw the mantra with the deity associated e.g. ganaka, vamadeva, dakshinamurthy etc, Chandas – the meter in which the mantra is strung e.g. gayatri, pankti etc, Devata – the deity associated with the mantra. There are two more parts in this, the keelaka and the shakti, which is like the key and the power to the mantra. As it is considered each mantra has a shapa (curse) or so, this becomes important.

2.Anga and Kara nyasa – the mantra Shastra says “deva bhutva devan apyeti” (becoming the deity, worships the deity). This is done here. Sometimes the mantra is broken into different portions or it maybe altogether different associated deities, whicb is placed in different parts of the body. In the case of

a. Anga nyasa – the different parts of the mantra are placed or invoked in 1. heart, 2. forehead, 3. Tuft area, 4. Shoulders, 5. Eye triads (including the third eye) and 6 which creates a layer of protection from the unwanted disturbances from the other elements.

b. Kara nyasa – the same different parta (generally) as used in the anga nyasa is used in 1. Thumb, 2.first finger, 3. Middle finger, 4. Ring finger, 5. Little finger and 6. the palm and backside of the palm

3. Devata dhyana (with sloka) – each deity has a different form, shiva in the form of dakshinamurthy is different from the natraja (or if you like, lakshmi is different from saraswati or shakti). And different dakshinamurty or laksmni or ganesha have different froms. The form is for and of the mantra. Should chant this sloka and meditate on the deity in that particular form.

4. Devata dhyana (with the gayatri mantra for the devata) – as said already, this is optional. Not all the deities have gayatri mantra and not all the tradition follow this.

5. Mantra chanting – again and again, I am not tired of saying, chant only the mantra one is INITIATED bu a proper Guru. The deity is of the form of mantra. Fix the number of repetition, in malas or in numbers, per day. And follow the routine. The mantra chould be chant in the morning and the evening. Though in the evening there is no need for the puja as done in the morning. Otherwise, all the other steps explained above should be performed.

If the competent Guru prescribes a path, which overrides all the above, follow the Guru.