Om Vinayakaya Namaha
Adoration to the Peerless One
Om Vighnarajaya Namaha
Adoration to the Ruler of Obstacles
Om Gauripatraya Namaha
Adoration to the Son of Gauri
Om Ganesvaraya Namaha
Adoration to the Lord of Categories
Om Skandagrajaya Namaha
Adoration to the First-born, Skanda's Elder
Om Avyayaya Namaha
Adoration to the Inexhaustible One
Om Putaya Namaha
Adoration to the Pure One
Om Dakshaya Namaha
Adoration to the Skillful One
Om Adhyakshaya Namaha
Adoration to Him who presides
Om Dvijapriyaya Namaha
Adoration to Him who is fond of the twice-born
Om Agnigarbhachide Namaha
Adoration to Him who contains fire within
Om Indrasripradaya Namaha
Adoration to the Bestower of Power to Indra
Om Vanipradaya Namaha
Adoration to the Bestower of Speech
Om Avyayaya Namaha
Adoration to the Inexhaustible One
Om Sarvasiddhipradaya Namaha
Adoration to the Bestower of All Fulfillment
Om Sarvatanayaya Namaha
Adoration to the Son of Siva
Om Sarvaripriyaya Namaha
Adoration to Him who is fond of night
Om Sarvatmakaya Namaha
Adoration to Him who is the soul of all
Om Srishtikatre Namaha
Adoration to the Creator
Om Devaya Namaha
Adoration to the Resplendent One
Om Anekarchitaya Namaha
Adoration to Him who is worshipped by multitudes
Om Sivaya Namaha
Adoration to the Auspicious One
Om Suddhaya Namaha
Adoration to the Pure One
Om Buddhipriyaya Namaha
Adoration to Him who is fond of intelligence
Om Santaya Namaha
Adoration to the Peaceful One
Om Brahmacharine Naamaha
Adoration to Him who is celibate
Om Gajananaya Namaha
Adoration to Him who has an elephant's face
Om Dvaimatreyaya Namaha
Adoration to Him who has two mothers
Om Munistutyaya Namaha
Adoration to Him who is praised by sages
Om Bhaktavighnavinasanaya Namaha
Adoration to the Destoyer of Devotees' obstacles
Om Ekadantaya Namaha
Adoration to Him who has one tusk
Om Chaturbahave Namaha
Adoration to Him who has four arms
Om Chaturaya Namaha
Adoration to the Ingenious One
Om Saktisamyutaya Namaha
Adoration to the Powerful One
Om Lambodaraya Namaha
Adoration to Him who has a large belly
Om Surpakarnaya Namaha
Adoration to Him whose ears are like winnowing fans
Om Haraye Namaha
Adoration to Him who is lion-like
Om Brahmaviduttamaya Namaha
Adoration to the foremost knower of Brahman
Om Kalaya Namaha
Adoration to the Embodiment of Time
Om Grahapataye Namaha
Adoration to the Lord of Planets
Om Kamine Namaha
Adoration to Him who is love
Om Somasuryagnilochanaya Namaha
Adoration to Him whose eyes are the sun & the moon
Om Pasankusadharaya Namaha
Adoration to Him who weilds the noose and goad
Om Chandaya Namaha
Adoration to Him whose actions are rhythmical
Om Gunatitaya Namaha
Adoration to Him who transcends qualities
Om Niranjanaya Namaha
Adoration to Him who is without blemish
Om Akalmashaya Namaha
Adoration to Him who is without impurity
Om Svayamsiddhaya Namaha
Adoration to Him who achieved fulfillment by himself
Om Siddharchitapadambujaya Namaha
Adoration to Him whose lotus feet sages worship
Om Bijapuraphalasaktaya Namaha
Adoration to Him who is fond of pomegranates
Om Varadaya Namaha
Adoration to the Bestower of Boons
Om Sasvataya Namaha
Adoration to the Unchanging One
Om Krutine Namaha
Adoration to Him who works incessantly
Om Dvijapriyaya Namaha
Adoration to Him who is fond of the twice-born
Om Vitabhayaya Namaha
Adoration to Him who is free from fear
Om Gadine Namaha
Adoration to Him who weilds the mace
Om Chakrine Namaha
Adoration to Him who wields the discus
Om Ikshuchapadhrite Namaha
Adoration to Him who holds the sugarcane bow
Om Sridaya Namaha
Adoration to the Bestower of Wealth
Om Ajaya Namaha
Adoration to the Unborn One
Om Utpalakaraya Namaha
Adoration to Him who hold the blue ltus blossom
Om Sripataye Namaha
Adoration to the Lord of Wealth
Om Stutiharshitaya Namaha
Adoration to Him who rejoices in praise
Om Kuladribhettre Namaha
Adoration to Him who supports the mountain ranges
Om Jatilaya Namaha
Adoration to the Intricate One
Om Kalikalmashanasanaya Namaha
Adoration to the Destroyer of Kali's Impurity
Om Chandrachudamanaye Namaha
Adoration to Him who wears a moon on his head
Om Kantaya Namaha
Adoration to the Beloved One
Om Papaharine Namaha
Adoration to the Destroyer of Wickedness
Om Samahitaya Namaha
Adoration to the Attentive One
Om Asritaya Namaha
Adoration to Him who is our refuge
Om Srikaraya Namaha
Adoration to Him who manifests prosperity
Om Saumyaya Namaha
Adoration to the Pleasant One
Om Bhaktavanchitadayakaya Namaha
Adoration to the Grantor of Devotees' Desires
Om Santaya Namaha
Adoration to the Peaceful One
Om Kaivalyasukhadaya Namaha
Adoration to the Bestower of Absolute Happiness
Om Sachidanandavigrahaya Namaha
Adoration to Him whose form is Existence/Knowledge/Bliss
Om Jnanine Namaha
Adoration to the Wise One
Om Dayayutaya Namaha
Adoration to Him who is full of compassion
Om Dantaya Namaha Adoration to Him who has self control
Om Brahmadveshavivarjitaya Namaha
Adoration to Him who is free from aversion to the Supreme
Om Pramattadaityabhayadaya Namaha
Adoration to Him who is feared by power intoxicated men
Om Srikanthaya Namaha
Adoration to Him who has a beautiful throat
Om Vibhudesvaraya Namaha
Adoration to the Lord of the Wise
Om Ramarchitaya Namaha
Adoration to the God worshipped by Rama
Om Vidhaye Namaha
Adoration to the Controller of Destiny
Om Nagarajayajnopavitavate Namaha
Adoration to Him who wears a cobra as a sacred thread
Om Sthulakanthaya Namaha
Adoration to Him who has a stout neck
Om Svayamkartre Namaha
Adoration to Him who acts independently
Om Samaghoshapriyaya Namaha
Adoration to Him who is fond of the sound of Sama Veda
Om Parasmai Namaha
Adoration to Him for whom there is no other
Om Sthulatundaya Namaha
Adoration to Him who has a stout trunk
Om Agranye Namaha
Adoration to the First-Born
Om Dhiraya Namaha
Adoration to the Courageous One
Om Vagisaya Namaha
Adoration to the Lord of Speech
Om Siddhidayakaya Namaha
Adoration to the Bestower of Fulfillment
Om Durvabilvapriyaya Namaha
Adoration to Him who is fond of durva and bilva
Om Avyaktamurtaye Namaha
Adoration to the Manifestation of the Unmanifest
Om Adbhutamurtimate Namaha
Adoration to the Wondrous Form
Om Sailendratanujotsanga Khelanotsukamanasaya Namaha
Adoration to Him who is fond of playing with His mother Paravati, daughter of the mountain Lord
Om Svalavanyasudhasarajita Manmathavigrahaya Namaha
Adoration to Him who is a vast ocean of sweetness more charming than the God of love
Om Samastajagadadharaya Namaha
Adoration to the Supporter of All the Worlds
Om Mayine Namaha
Adoration to the Source of Illusory Power
Om Mushikavahanaya Namaha
Adoration to Him who rides the mouse
Om Hrushtaya Namaha
Adoration to the Rapturous One
Om Tushtaya Namaha
Adoration to the Content One
Om Prasannatmane Namaha
Adoration to the Benign One
Om Sarvassiddhipradayakaya Namaha
Adoration to the Bestower of All Fulfillment
Sunday, September 20, 2009
Saturday, September 19, 2009
Swami Dayananda in Spain
For anyone who may be able to attend, Sri Pujya Swami Dayananda Saraswati will be in Granada, Spain on the 13th and 14th of October. For details, click here.
Wednesday, September 16, 2009
Devotion to Ishwara
In a gnostic tradition such as Advaita, it is easy to conclude that Ishwara is unimportant. This, however, is not what the Upanishads reveal. They teach that Brahman is both saguna and nirguna. In Advatic teaching, nirguna Brahman is described as 'higher' than saguna Brahman (Ishwara) because nirguna Brahman is beyond comprehension.
This said, there is something else to consider. Just as no wave can create another wave, much less the sea from which it arises, all human beings are created, sustained and dissolved by Ishwara. It is for this very reason that we see even jivamuktas expressing devotion and worshiping the Lord who gives life to all.
Just as the vyavaharika and paramarthika levels are not-two, so, upon final analysis, we find that Brahman is One-without-a-second.
om tat sat
This said, there is something else to consider. Just as no wave can create another wave, much less the sea from which it arises, all human beings are created, sustained and dissolved by Ishwara. It is for this very reason that we see even jivamuktas expressing devotion and worshiping the Lord who gives life to all.
Just as the vyavaharika and paramarthika levels are not-two, so, upon final analysis, we find that Brahman is One-without-a-second.
om tat sat
Saturday, September 5, 2009
On the Fact & the Study of Consciousness
Scientists have discovered that matter is nothing but a manifestation of cosmic energy. So there exists a single cosmic energy or force which is infinite in capacity and takes on the form of matter under certain conditions. Our holy scriptures also make the same assertion. But the universe is not mere matter which we can trace to atoms. You and I exist. Apart from our physical bodies which are, of course matter, there is the spark of intelligent consciousness in us which cannot come under the category of matter and that also has to be explained if a complete explanation of the universe is attempted.This universe is a vibration of consciousness and cosmic energy. It is created, sustained and dissolved in the infinite ocean of consciousness and cosmic energy. Scientists must concern themselves with consciousness. Only through a comprehensive study of consciousness can a complete explanation of the cosmos be found. --Jagadguru Sri Chandrashekhara Bharati Mahaswamigal
Tuesday, September 1, 2009
Chatushtaya Sampatti
“The tendency to neglect the doctrine that Vedantic study is intended only for the competent is responsible for the confused thinking of modern days. Even simple crafts such as masonry or carpentry, require a preliminary course of training. But in the field of Brahma-Vidya, the science of Value of the Self, the highest and the most difficult of all sciences, everyone thinks himself competent and entitled to study the system of Advaita and even to sit in judgement over it. This attitude must go and must be replaced by earnest endeavour to secure first the necessary competence.” --Jagadguru Sri Chandrashekhara Bharati Mahaswamigal
"Some rivers flow directly into the ocean. Others first join bigger rivers and then merge with the ocean. So also the paths of devotion, meditation and desireless work lead by stages to the ultimate Realisation. The path of Knowledge is a direct means but it is difficult. To follow it, an aspirant requires the four-fold qualifications namely viveka, vairagya, sama and the like and mumukshutva." --Jagadguru Sri Abhinava Vidytheertha Mahaswamigal
Chatushtaya Sampatti
Text:
saadhanaanyatra chatvaari kathitaani maniishhibhiH .
yeshhu satsveva sannishhThaa yadabhaave na sidhyati
aadau nityaanityavastuvivekaH parigaNyate .
ihaamutraphalabhogaviraagastadanantaram.h .
shamaadishhaT.hkasampattimumukshutvamiti sphuTam.h
(Vivekachudamani verses 18 & 19)
Translation:
Here is the text we will be meditating on, as it has been translated by an Italian Master who goes by the single name Raphael.
“The Sages have said that for realization it is necessary to practice four qualifications, without which the attainment of Brahman could fail (18). The first one is discernment between the real and the non-real; the second is detachment from the fruits of all actions in both this world and other worlds; the third consists of the group of the six qualities, such as mental calm, and so on; and the fourth one is a firm and yearning aspiration for enlightenment (19).”
Nityanitya vastu viveka indicates discrimination between things permanent and transient.
The principle way that viveka comes about is through accumulated punya (meritorious deeds). Here we might note that papa (sin) is the opposite of punya. Papa is bad action that we do as a result of our fundamental avidya (ignorance). If we have been doing sin for a long time, we will probably need to do punya also for a long time to counteract the effects of our bad behavior. Only then will we have the clear hope of succeeding in our viveka.
What ethic can we follow to correct our bad behavior? In the Gita Krishna teaches us a pristine ethic known as nishkama karma. He says, “Do whatever you like, but offer the fruits of all of your actions to Me.” If the best we are able to offer is another cigarette or a lie to our co-worker, this does not matter to Krishna. He will still accept our offering nonetheless. However we may not feel such things are the best we have to offer. After all, we are making an offering to the Lord of creation. Gradually we will work to change our behavior, so that it is in harmony with what the scriptures and wise teachers recommend.
Ihamutraratha phala bhoga vairaga means renunciation of the enjoyment of the fruits of action in this world and in the hereafter.
Vairagya is the result of successful discrimination. The more we understand that the world (and everything in it) is impermanent, and therefore not where we look to find lasting happiness, the more dispassionate we become with regards to the things of the world.
Strong attachments cause us to take the view that there is some combination of things we can do--or figure out--to realize the Self. Such attachments also prevent us from realizing that Ishwara alone acts.
From Sringeri Jagadguru Sri Abhinava Vidyathirtha Mahaswamigal: “People are often devoid of dispassion. The reason for this is the lack of discrimination. Dispassion may dawn due to some calamity but that dispassion is only temporary. Only that dispassion that results from discrimination is lasting. The importance of burning dispassion can never be over-emphasized. It would not be wrong to say that much of the trouble which people encounter in controlling the mind is due to want of Vairagyam.”
Shamadi shatka sampatti means the six behaviors. These are as follows:
Shama means tranquility of mind, which is to say control of the antahkarana (the inner organ comprised of manas, buddhi, ahamkara, and chitta). Shama is the result of viveka and vairagya.
Importantly we want to consider that control of the mind is nothing to do with suppression. Shama is the fruit of healthy self-education.
Dama means self-control or control of our indriyas, our senses. If we see a new car or a nice outfit and deeply understand that by possessing it we will not have greater peace of mind or happiness, then we are exercising dama.
Katha Upanishad gives us a beautiful metaphor in which buddhi (the Intellect) is represented by a charioteer, manas (conventional mind) is represented by the reins and the indriyas are represented by the powerful horses drawing the chariot.
Our senses include the five jnanendriyas and the five karmendriyas.
Uparati means introversion or inwardly absorption. Uparati is the result of correct shama and dama. When we exercise both shama and dama in relation to the things of the world, we discover our own inner poise.
Titiksha means forgiveness and forbearance. The obstacles we encounter on our path are the result of our parabdha karma. Rather than blaming others or feeling sorry for ourselves we might instead think, “This obstacle is the result of my own bad conduct. Because Ishwara is an Ocean of Grace, He is allowing me this experience so that I may understand why I do not want to do sin, which causes undue hardship for me and for others.”
To paraphrase Jagadguru Sri Abhinava Vidyathirtha Mahaswamigal on the topic of encountering obstacles, “When tendencies nurtured in the previous birth are the same as those in the present birth then obstacles to a course of action are negligible. On the other hand, when past and present trends are at variance the one that is more powerful decides the course of action. If we try hard enough, we can certainly overcome past tendencies. How hard we must try cannot be determined beforehand. When obstacles are encountered we must try harder and harder till we succeed.”
Shraddha means faith in the scriptures and the guru. Without shraddha it is impossible to grow spiritually.
We have two questions here. Why faith in the scriptures? And who is a guru?
To answer the second question first, a guru is a brahmanistha (knower of Brahman), a shrotriya (versed in the scriptures) and a good teacher. It is not enough for the guru to be a jnani. The guru must also be able to wield a pramana or valid means of Knowledge.
In the case of Vedanta, that valid means of knowledge is the scriptures. However the scriptures are basically incomprehensible without the aid of a guru (or the grace of Ishwara!) to unfold them for us. It is because of this incomprehensible nature of the scriptures that we need to have faith in the guru as well.
In Brihadaranyaka Upanishad (II, 4, II-IV) we find one of numerous examples of an adhikari approaching a guru: “(2) Maitreyi said, ‘Blessed one, if I had this whole earth, filled with riches, would I become immortal by it?’ ‘No,’ said Yajnavalkya. ‘Your life would be as the life of the wealthy, but there would be no hope of immortality through riches.’ (3) Maitreyi said, ‘What use to me is something by which I cannot become immortal? Blessed one, teach me what you know.’ (4) Yajnavalkya said, ‘Ah, you have always been dear to me, and now you speak what is dear too. Sit down here and I will teach you: but, as I explain, meditate upon it.’”
In this passage, Maitreyi is a picture of shraddha.
Samadhana means singleness of vision or focus. Our biggest obstacle on the spiritual path is often our own lack of focus. We hold to a manas or hive mind point of view and feel supported in our rational reasons for not digging for the spiritual by observing the lifestyles of family, friends, colleagues, and the society in general. Breaking this hold that we have is tantamount to a rocket breaking free of the gravitational pull of the earth.
In Phaedo, 99, Plato describes breaking this hold as the “second navigation”, which is to say, one begins to be guided by the noetic mind (nous, buddhi) rather than the sensible mind. The noetic mind is capable of meditating on Ideas, whereas the conventional mind offers nothing more than opinions. As a result of this “second navigation”, one becomes a true philosopher, a true lover of wisdom.
Mumukshutvam means the burning desire for spiritual freedom.
Lastly, we can consider what it is that we are to focus on. We are to focus on the possibility of our own realization and enlightenment.
It is not likely that we will have a burning desire for enlightenment minus some basic familiarity with each of the above points and qualifications. These all serve to strengthen our desire for enlightenment, allowing us to receive the vidya which brings our fundamental avidya to an end.
om tat sat
"Some rivers flow directly into the ocean. Others first join bigger rivers and then merge with the ocean. So also the paths of devotion, meditation and desireless work lead by stages to the ultimate Realisation. The path of Knowledge is a direct means but it is difficult. To follow it, an aspirant requires the four-fold qualifications namely viveka, vairagya, sama and the like and mumukshutva." --Jagadguru Sri Abhinava Vidytheertha Mahaswamigal
Chatushtaya Sampatti
Text:
saadhanaanyatra chatvaari kathitaani maniishhibhiH .
yeshhu satsveva sannishhThaa yadabhaave na sidhyati
aadau nityaanityavastuvivekaH parigaNyate .
ihaamutraphalabhogaviraagastadanantaram.h .
shamaadishhaT.hkasampattimumukshutvamiti sphuTam.h
(Vivekachudamani verses 18 & 19)
Translation:
Here is the text we will be meditating on, as it has been translated by an Italian Master who goes by the single name Raphael.
“The Sages have said that for realization it is necessary to practice four qualifications, without which the attainment of Brahman could fail (18). The first one is discernment between the real and the non-real; the second is detachment from the fruits of all actions in both this world and other worlds; the third consists of the group of the six qualities, such as mental calm, and so on; and the fourth one is a firm and yearning aspiration for enlightenment (19).”
Nityanitya vastu viveka indicates discrimination between things permanent and transient.
The principle way that viveka comes about is through accumulated punya (meritorious deeds). Here we might note that papa (sin) is the opposite of punya. Papa is bad action that we do as a result of our fundamental avidya (ignorance). If we have been doing sin for a long time, we will probably need to do punya also for a long time to counteract the effects of our bad behavior. Only then will we have the clear hope of succeeding in our viveka.
What ethic can we follow to correct our bad behavior? In the Gita Krishna teaches us a pristine ethic known as nishkama karma. He says, “Do whatever you like, but offer the fruits of all of your actions to Me.” If the best we are able to offer is another cigarette or a lie to our co-worker, this does not matter to Krishna. He will still accept our offering nonetheless. However we may not feel such things are the best we have to offer. After all, we are making an offering to the Lord of creation. Gradually we will work to change our behavior, so that it is in harmony with what the scriptures and wise teachers recommend.
Ihamutraratha phala bhoga vairaga means renunciation of the enjoyment of the fruits of action in this world and in the hereafter.
Vairagya is the result of successful discrimination. The more we understand that the world (and everything in it) is impermanent, and therefore not where we look to find lasting happiness, the more dispassionate we become with regards to the things of the world.
Strong attachments cause us to take the view that there is some combination of things we can do--or figure out--to realize the Self. Such attachments also prevent us from realizing that Ishwara alone acts.
From Sringeri Jagadguru Sri Abhinava Vidyathirtha Mahaswamigal: “People are often devoid of dispassion. The reason for this is the lack of discrimination. Dispassion may dawn due to some calamity but that dispassion is only temporary. Only that dispassion that results from discrimination is lasting. The importance of burning dispassion can never be over-emphasized. It would not be wrong to say that much of the trouble which people encounter in controlling the mind is due to want of Vairagyam.”
Shamadi shatka sampatti means the six behaviors. These are as follows:
Shama means tranquility of mind, which is to say control of the antahkarana (the inner organ comprised of manas, buddhi, ahamkara, and chitta). Shama is the result of viveka and vairagya.
Importantly we want to consider that control of the mind is nothing to do with suppression. Shama is the fruit of healthy self-education.
Dama means self-control or control of our indriyas, our senses. If we see a new car or a nice outfit and deeply understand that by possessing it we will not have greater peace of mind or happiness, then we are exercising dama.
Katha Upanishad gives us a beautiful metaphor in which buddhi (the Intellect) is represented by a charioteer, manas (conventional mind) is represented by the reins and the indriyas are represented by the powerful horses drawing the chariot.
Our senses include the five jnanendriyas and the five karmendriyas.
Uparati means introversion or inwardly absorption. Uparati is the result of correct shama and dama. When we exercise both shama and dama in relation to the things of the world, we discover our own inner poise.
Titiksha means forgiveness and forbearance. The obstacles we encounter on our path are the result of our parabdha karma. Rather than blaming others or feeling sorry for ourselves we might instead think, “This obstacle is the result of my own bad conduct. Because Ishwara is an Ocean of Grace, He is allowing me this experience so that I may understand why I do not want to do sin, which causes undue hardship for me and for others.”
To paraphrase Jagadguru Sri Abhinava Vidyathirtha Mahaswamigal on the topic of encountering obstacles, “When tendencies nurtured in the previous birth are the same as those in the present birth then obstacles to a course of action are negligible. On the other hand, when past and present trends are at variance the one that is more powerful decides the course of action. If we try hard enough, we can certainly overcome past tendencies. How hard we must try cannot be determined beforehand. When obstacles are encountered we must try harder and harder till we succeed.”
Shraddha means faith in the scriptures and the guru. Without shraddha it is impossible to grow spiritually.
We have two questions here. Why faith in the scriptures? And who is a guru?
To answer the second question first, a guru is a brahmanistha (knower of Brahman), a shrotriya (versed in the scriptures) and a good teacher. It is not enough for the guru to be a jnani. The guru must also be able to wield a pramana or valid means of Knowledge.
In the case of Vedanta, that valid means of knowledge is the scriptures. However the scriptures are basically incomprehensible without the aid of a guru (or the grace of Ishwara!) to unfold them for us. It is because of this incomprehensible nature of the scriptures that we need to have faith in the guru as well.
In Brihadaranyaka Upanishad (II, 4, II-IV) we find one of numerous examples of an adhikari approaching a guru: “(2) Maitreyi said, ‘Blessed one, if I had this whole earth, filled with riches, would I become immortal by it?’ ‘No,’ said Yajnavalkya. ‘Your life would be as the life of the wealthy, but there would be no hope of immortality through riches.’ (3) Maitreyi said, ‘What use to me is something by which I cannot become immortal? Blessed one, teach me what you know.’ (4) Yajnavalkya said, ‘Ah, you have always been dear to me, and now you speak what is dear too. Sit down here and I will teach you: but, as I explain, meditate upon it.’”
In this passage, Maitreyi is a picture of shraddha.
Samadhana means singleness of vision or focus. Our biggest obstacle on the spiritual path is often our own lack of focus. We hold to a manas or hive mind point of view and feel supported in our rational reasons for not digging for the spiritual by observing the lifestyles of family, friends, colleagues, and the society in general. Breaking this hold that we have is tantamount to a rocket breaking free of the gravitational pull of the earth.
In Phaedo, 99, Plato describes breaking this hold as the “second navigation”, which is to say, one begins to be guided by the noetic mind (nous, buddhi) rather than the sensible mind. The noetic mind is capable of meditating on Ideas, whereas the conventional mind offers nothing more than opinions. As a result of this “second navigation”, one becomes a true philosopher, a true lover of wisdom.
Mumukshutvam means the burning desire for spiritual freedom.
Lastly, we can consider what it is that we are to focus on. We are to focus on the possibility of our own realization and enlightenment.
It is not likely that we will have a burning desire for enlightenment minus some basic familiarity with each of the above points and qualifications. These all serve to strengthen our desire for enlightenment, allowing us to receive the vidya which brings our fundamental avidya to an end.
om tat sat
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