All
rituals or outer form of physical practices are collectively written in Vedic
scriptures known as Purva Mimamsa or Karmamimamsa. Purva Mimamsa means “first reflection”.
The first reflection conveys the meaning that before one takes up higher and
deeper spiritual practices, one may take up outer physical practices to bring
about changes one’s present behavior
and develop the attitude and temperament
conducive for realizing the divine
consciousness. That is why “Purva Mimamsa” is also known as “Karma Mimasa” or
the study and practice of rituals or outer mode of physical practices for
transforming the state of consciousness. Initially, the physical practices
claimed to have the potential for bringing about transformation in life. It is
this assertion that resulted in many interpretations of “Karma Mimamsa”.
“Badari” who is the first known author and commentator of physical practices
suggested that all the practices are to be undertaken without any intrinsic
motivation. But selfish interests and craving for material possessions more
often than not rules supreme in the minds of practitioners, who spend millions
of rupees in rituals i.e. offering thousands of rupees to poorest in charity,
building temples worth crores of rupees, daily prayer including the
offering of flowers, fruits, money and incense sticks before idols in temples
for fulfilment of their desires. “Jaimini”,
who composed sutras in about the 4th century BC, was critical of the earlier
Mimamsa authors, particularly of Badari, and said that Vedic injunctions do not
merely prescribe actions but also recommend these actions as means to the
attainment of desirable goals. However, all commentators agree that performances
of the Vedic sacrifices are aimed at securing an abode in heaven and attainment
of material possessions and happiness in the outer sphere of life.
Reasons were
put forth in the beginning that
these practices cannot be challenged by reasoning and that Spirituality is
something very different from these rituals.
Veda
means knowledge. This is the knowledge of Real-Self or pure consciousness and
since “Purva Mimamsa” is a part of Vedas, there must be some intrinsic meaning
in these practices aimed at spiritual development and self-perfection of an
individual. “Shabara” another
commentator, sought to establish the intrinsic validity of experiences and explained
that every physical action in the form Upasana must be performed with a proper
mental attitude developed prior to any practice.
Every
physical action takes mental form and every mental action takes physical form.
Mind and body are intimately linked and do interchange their expressions and
realisations. If any idea , will or plan
when organized can become manifest in physical reality, then why can not any practice known as rituals and
a part of Upasana translate into physical reality.
Badarayana, a great commentator
lays stress on the philosophical portions--i.e., the Upanishads. Jamini,
another commentator, recommends the path of Vedic injunctions, hence the ideal of
karma. Though one moves around the central concept of what ought to be done and other takes the
central theme of Brahman--i.e., the absolute reality. But Ramanuja, a great
South Indian philosopher of the 11th-12th centuries, presented that there is no
conflict between the two approaches and they
jointly constitute a single work with Jaimini's coming first and Badarayana's
coming after it in logical order, thus offering harmony, unity and proved that
the origin of two approaches is the one and the same-Veda.
Consciously Understanding Upasana
What is the rationale of Upasana
or spiritual practices? What is its process and mechanism? What ought to be the
ideal attitude of the practitioner? What are the different practices which can bring expected results? Are these
practices instrumental in the attainment of PPS –peace, prosperity and success
in life or are they simply a waste of time? Can these practices result in
excellence at Personal, Professional, Social and Spiritual levels in life?
There are several pertinent questions related to these practices that must be
answered in order to bring yoga and spirituality in the field of scientific
understanding. It is very important to bring experienced based knowledge in the
fold of evidence based knowledge so that quacks in the field can be eliminated and
a rational understanding of the process can be laid down for humanity.
Upasana -defined
Upasana" is a Sanskrit
word. The word Upasana includes three parts - up+aas +yuch . “Up” is a prefix “aas” is root of
verb and “Yuch” is an anafix. - it means
the devotee's mental unity with the deity for a long period. The synonyms of
word Upasana are meditation, Sadhana, Aradhana etc. Accordingly three things
exist - devotee, devotor and devotion. Upasaka
is a person whose mind is constantly busy in worshiping the mental form and
qualities of the deity. There are different types of devotees and devotors.
Therefore the methods of worship are also different- but one element of the
Supreme Divine exists everywhere.
Upasana also means seating near.
How? By withdrawing one’s consciousness from the mundane
objects and directing it towards God & communicating with him emotionally.
When this process of communication starts, man begins to acquire Divine power.
Upasana means sitting near. This
means sitting near divine. But how to sit near divine, when divine is nearer
than the nearest. Can I sit with myself? This is the puzzle for practitioner to
solve by different practices and enter into nearness to divine.
Physical, mental and emotional proximity all
have different meanings and experiences. When
physical proximity to any object or person whether it be money, a big house or any other material possession
does not and cannot solve our mental and emotional problems then how it can bring divine presence
within? Near to the mind are thoughts
which spring either from the past, our subconscious or unconscious mind or from
our needs, desires cravings etc. we remain emotionally charged both due to the
desire sense and or ego sense –we remain dominated by our instincts and drives.
Whenever we think of nearness,
we consider it in relative terms like: I am sitting near you, the table is near
me etc. Then what is the meaning of sitting near the divine. Who sits near
divine and how to sit near divine so that it becomes Upasana?
Upasana is nearness with reference to unity
and oneness; with reference to the unfolding of oneself. Upasana is awareness of
the Real-Self which is one and the same
in all beings. Upasana is a discovery of that element within oneself that is
eternal, permanent and beyond the world of name and form. Upasana is a process by
which the practitioner discovers the ultimate reality that lies within. Sitting
near as in Upasana is more a symbolic and points to the reality behind all
appearances that can be achieved by hundreds of practices explained in yoga,
spirituality and tantra. It is not impossible to search for the one and
only one divine through the many practices that lie in the field of space and
time. Upasana is generally associated with all forms of practices aimed at self
realization e.g.
Bhanopasana: Ascribing to the Lord the
Highest splendor, the deepest compassion, the most potent Power, etc. and
worshiping Him with the deepest and highest emotion.
Gitaupasana: Adoring Him as the Master and
Preceptor who teaches the Gita and reveals the Way.
Adwaithopasana: (Non-Dualism) the God is
omnipresent and has to be discovered and experienced in order to realize Bliss
and Awareness. Like oil in mustard, butter in yogurt, like water inside the
earth, like fire in timber, God is also present in all beings. God is in the
human body and in the human mind. To become aware of Divine presence, spiritual
effort is necessary.
Dwaitopasana: (Dualism) The Dualistic
outlook on the relationship between God and the individual is that of husband
and wife. Vishnu, the Lord, the ever-free, ever-full, has to be adored
as the wife adores the husband. The practices of chanting the name of god, living a life of
penance, directing one’s heart to the one and
only one god till one is able to manifest Divine within.
Saivopasana: This emphasises the worship of
Siva as formulated in the Lingam . The Infinite Lingam is the symbol of the
Primal Energy which represents the basic cause of origin, condition and
progress of the 'elements' that compose the Cosmos. The Lingam is the Form of
Siva Himself and realising it as such is asserted as the ultimate goal of
liberation.
Virasaivopasana: the worship of Siva, the Lord
or Isvara, as the omnipresent is the basis of this Upasana. The merging of the
individual in the splendor of the Linga or Isvara is symbolic of Liberation .In fact
this Upasana begins with manifest or God of form and name and transforms the
mind to realize, experience the formless divine known as Linga.
Pasupatiupaasana: The individual entity (Jiva) is
tied by the bond (paasa) of the qualities or moralities arising from nature.
Pasupathi (Siva) is worshiped in order to attain freedom from Bondage. The
bondage of unconsciousness, ignorance and falsehood can only be freed by the
one who dwells within all, is the protector of all and creates all
sufferings to extend its essential nature of bliss, knowledge, truth and
love to one and all.
Saktiupaasana: Godess is an epitome of Shakti
or power that is all and divine. The Primeval Universal Energy, Aadi Para
Shakti, is conceived as the matrix of all forms of Divinity. The Cosmic Urge,
the Prakrti, is the cause of the variety and multiplicity of expression, the
manifold forms. The Maheswara (Supreme Divinity) has this capacity to manifest
and is therefore so named. Maheswara and Para Shakti
are two aspects of the same force. This dual-faceted force motivates the
Universe, from the vast expanse of the sky to the entire earth. The unmanifest
Supreme Person manifests as the feminine Universal, the Maya, and the Para Shakti.
In each individual, it is experienced as knowledge, strength and activity.
The practices performed by
Christians, Muslims, Jains, and Buddhists can also be placed under Upasana. By
understanding the mechanism of Upasana, one can easily understand process and
mechanism of practices explained in scriptures of all religions.
