Self-less Service


Deva Sewa is swa dharma

Swa dharma is Sewa bhava

Sewa bhava is Swa Karma

Swa karma is dhyãnä moolam

Dhyana moolam is kriya moolam

Kriya moolam is Bhakti tatvam

Bhakti tatvam is swa-nirmoolam

swa-nirmoolam is atma sodhana

atma sodhana is atma sancheya

atma sancheya is dhairya

dhairya is karma phalam

karma phalam is hasteein roopam

hasteein roopam is deva sthanam

(One who serves the Lord is serving Himself selflessly

One who serves himself selflessly is Selfless in nature

Selfless in nature is the Being in Self for every action

Being the Self is the core essence of Meditative State

Being in Meditative state is the state of Awareness in Action

Awareness in Action is the core of Devotional essence

Being in Devotional essence is Ego-Self Destruction

Ego-Self destruction is the Churning of the Spirit

Churning of Spirit leads one to Cosmic Reservoir of Spirits

Cosmic reservoir of Spirits bestows firmness of Self

Firmness of Self is the resultant of the Actions till now

Actions till now form the subtleness of the palms

Subtleness of the palms is the residing place of Lord)

The work one is doing is not mine or yours it is devakārya (work of the Lord) so it is Devám(Lord) who is making us all do certain tasks in a certain manner.

Dhyãnä (Meditative mind) occurs when the mind stops wandering for a wandering soul does not stop to get the Dhairya (Firmness) to understand the subtle nature of the divine, with so much running around the mind never feels relaxed and if the mind is not relaxed how can the divine find a place in your heart as it is already filled with you and you only.

It is not necessary to chant any mantra for the mantra itself will have effect once when the mind is relaxed forceful practice will not help for it will only work with individuals and not commonly.

The forum is not created for those people who have reached for then nothing is left to talk and those you are searching have a lot to talk and share and each person can do the same thing, then only it would be a combined effort. Even in an organization you donot sit and watch for the day of perfection but you dive in the efforts of other people and slowly everyone grows with the efforts. If you just sit for the perfection then imagine what would be happen.

It is truly devakārya (work of the Lord)  and when the mind comes down to senses you find that everything you had done was nothing more than a small contribution to the devakārya (work of the Lord).

In a day I am not able to work for more than 18-20 hours and I still believe that lot is there that I am not able to do. One has to totally surrender to the divine and take serious and regular guidance from the Guru to gain the maximum benefits

In life and every moment of it we find that bad things do happen. Still, the wise never blames God, for they know these to be the return of man’s self-created karmas(Actions that very well lead to a reaction), difficult but necessary experiences for his spiritual evolution.

Whenever we are injured or hurt, we understand that our suffering is but the fulfillment of a karma we once initiated, for which our injurer is but the instrument who, when his karma cycles around, will be the injured. Those who perform seemingly evil deeds  are not yet in touch with the ever-present God consciousness of their immortal soul.

Borne along and defiled by the stream of qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking, ‘This is I’ and ‘That is mine’ one binds himself with himself, as does a bird with a snare.

In the later stages of evolution, physical life can be so joyous that one might ask, “Why wish for liberation?” But not wanting to be reborn is not the goal. Obtaining the stability of mind and spirit so that you can function even on the physical plane better, without the necessity of having to do so, is a better goal. After Müktï(Liberation), one still has responsibilities to complete certain karmic patterns. Even the greatest of the sages, messiah’s, prophets and founders of greatest religion, have their offices to perform in guiding the ways of righteousness in the proper manner, though they do not have to be reborn in a physical body to do their job.

Müktï does not call an end to intelligence, does not call an end to duty. Müktï calls an end to the necessity for a physical birth. It’s like death–you don’t want to die, but you do anyway. When on the inner plane, you don’t want to be reborn, but you are anyway. You have to do these things. The idea is to live out one’s Earthly life to its full extent, not to shorten it in any way, for during the elderly years, after ninety and the twenty or thirty years thereafter, the sanchita karmas(sum of one’s past karmas) in the great vault which are waiting to come up in another life begin to unfold to be lived through and resolved in this one.

The goal is realization of Pārāsïva (beyond the state of Sïva himself) as the ultimate personal attainment. This is Nirvïkalpa sāmādhi(absorption without self-consciousness). Savikálpa sāmādhi (one’s consciousness temporarily dissolves into Brahman)is the by-product of this. Even having had this experience, if the sādhanā and tapas(penance) and discipline are not maintained, Müktï(liberation) will not be the product of effort. The knowledge of Pārāsïva, in its total impact, must impact every area of mind, every nook and cranny of the mind.

Therefore, the goal in this life is realization; and liberation from rebirth is the by-product of that essential goal. If a soul becomes realized but still has the desire to come back to finish something, he will come back partially enlightened. Hinduism will be an open book to him, and he will
understand all of the basic truths and be able to explain it all naturally. He will find his enlightenment later in life and go on, having experienced what he had to.

There is a choice one makes upon becoming illumined and understanding the whole process–whether to be a bodhisattva or an Arāhat, an upadeshi or a nirvani. This is based on a belief and an attitude in the heart and soul.

A nirvani says, “I’ll move on and wait for everyone to catch up with me.” An upadeshi says, “I’ll help everyone on the path.” Occasionally
an upadeshi has tasks to fulfill, but they are self-assigned, for this is a personal choice. Likewise, a nirvani will work and make a great attainment. Then he will spin out his own karmas and make his transition.

The upadeshi will make his attainment and then work with
his own karmas slowly while helping others along the path. Who is to say which is the best choice? It’s a totally individual matter. I personally am an upadeshi. No detail is too small for me to handle. A nirvani would not take that attitude.

In the inner worlds, one who has transcended the need for a physical birth is there like he is here. He has a twenty-four hour consciousness. He does not have to eat unless he wants to, and he doesn’t have to sleep, so he has a total continuity of consciousness. He has Pārāsïva at will and is all-pervasive all of the time. He does have duties. He does relate to brother souls in the same stratum, and he does evolve, continuing in evolution from chakra to chakra to chakra, for there are chakras, or nadis, above the Sahasrara for which he does not need a physical body. This, again, is for the upadeshi. The nirvani would not turn back, but proceed onward. The first realization of Pārāsïva, the impact of the aftermath, allows you the decision to choose between the dispassion of the nirvani and the compassion of the upadeshi.

The Saiva Siddhanta(normative rites, cosmology and theological categories of tantric Saivism) perspective is that Sïva’s wonderful universe of form is perfect at every point of time, complete and totally just, and every soul in all stages of evolution, is an intrinsic part of it, even Sïva Himself. The true Müktï of everyone and of the universe itself would be at māhāprālaya(final Dissolution); but meanwhile, Müktï is defined in our vocabulary as freedom from rebirth in a physical body. But many other bodies drop off, too. There are more intelligences to come into, great creations of form. Upon death, even a Self-Realized soul does not necessarily “disappear” into nothingness or Allness. The absolute goal, Pārāsïva–timeless, formless and causeless–is a release, but not an end. There is, of course, an end, which we call vishvagrasa(Total and complete absorption in the ultimate consciousness). This is total merger, a union with ‘That’ from which the soul never returns–jïva became Sïva. So, whatever inner body the JïvaMükta(Liberated Soul) is functioning in, in the thereafter, he has no need for Self Realization, the seal has already been broken and never heals. So, claiming “I am That, I
am”–That being the Absolute, Pārāsïva–is the total stabilizing one-ment of all the māyās of creation, preservation and destruction of the individual mind, as well as the mind of reality it goes through.

One cannot let go of the responsibility towards one’s close family that is karma yet the sewa should always be towards the Lord and people so one has to work on the time management from the scheduled time in such a manner that nothing goes wrong all the things fall in correct place as the time and place when the work begins. When we see life as spiritual and material then the problem occurs when the life is a combination of both then it is a bliss.

One should never see the work towards the society separate from the work of the society, for you as an individual are part of the society. People in the society have all the 6 doshas(bodily humors that make up one’s constitution) and yet they live, but when the mind is conscious about the whole life movement itself the 6 doshas become more like a mask which is for the society and the real you become part of the divine path.

The soul radiating love, is a child of God going through its evolutionary process of growing up into the image and likeness of the Lord. Goodness and mercy, compassion and caring are the intrinsic, inherent or indwelling nature of the soul. Wisdom and pure knowledge, happiness and joy are the intrinsic nature of the soul. Can we believe the soul is anything but goodness itself, purity and all the refined qualities found within super-consciousness? When God is everywhere, how can there be a place for evil? The soul is constantly one with God in its ever-present Satcïtananda(state of eternal bliss) state at every point in its evolution. How, then, arises the concept of evil and suffering?

Anava(the consciousness of the ego), karma and māyā, the play toys of the soul, are the source of this seeming suffering. Like a child, we play with the toys of anava in the playground of māyā, fall and are bruised by karma, then run to our loving Lord for solace and release into spiritual maturity.

As the sun, the eye of the whole world, is not sullied by the external faults of the eyes, so the one inner soul of all things is not sullied by the sorrow in the world, being external to it.

~ Maitreya

16-March-2006

[NOTE: This was a reply provided to a Shaivaite (a believer of Lord Shiva) for queries on length]

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