112 - Evolving Our Idea of God from Sakara to Nirakara | Swami Tattwamayananda
12th chapter: verse 1
1st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”
In his introduction to 12th chapter, Shankaracharya says - from earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as Sakara - the creator and protector, who listens to our prayers (2) God as Nirakara - as the all-pervading divine spirit, transcending names and forms. The idea of God as Sakara is not wrong, but it is not the highest idea of God. As we evolve, our idea of God also evolves. At the highest level, we see God as Nirakara. Arjuna thought he could choose between these two ideas of God.
It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a university. Similarly, in the beginning of our spiritual journey, we worship God as Sakara. Upon the highest realization, we see God as Nirakara, the all-pervading divine spirit present everywhere and in everything, transcending names, forms, time, space, causation, and verbalization.
A university professor does not have to learn alphabets – he naturally uses them. He does not reject alphabets but transcends the need to learn them. Similarly, the highest idea of God transcends names and forms – it is not devoid of them.
We have to start with what we are ready for. Our readiness is determined not just based on our present life. It is based on all our accumulated samskaras from past life. A good example of this are the disciples of Sri Ramakrishna. Sri Ramakrishna instructed Swami Vivekananda in the Nirakara concept of God, because he knew he was a deserving candidate for non-dualism. At the same time, he instructed other disciples to practice dualistic forms of worship (Sakara concept of God).
Eshana-traya refers to three types of desires. 1. Desire to have family and children 2. Desire for wealth 3. Desire for reputation or desire for heavenly enjoyments.
If one has desires left, he is not a deserving candidate for the highest idea of God. He should start by praying to God to get his desires fulfilled. He should give a spiritual orientation to his natural emotions and feelings – this helps direct the mind towards healthier channels. Then he will reach a point where he will feel a sense of renunciation.
Karma-Yoga or unselfish, noble deeds done as an offering to God help in sublimation of desires and in weakening the effect of negative samskaras. Every good action leaves a vritti (impression) in the mental system and increases the storehouse of positive samskaras. Ultimately it takes us to a stage called Chitta-shuddhi (inner purity). At that point, we are ready for the highest idea of God (Nirakara).
A person who has reached the Nirakara concept of God is established in the highest humanistic moral, ethical and spiritual qualities. He is contented, self-restrained, and a friend of everyone – no one is afraid of him, and he is not afraid of anyone.
1st verse: Arjuna asks: “Some people worship God with name and form – they chant and pray. Others worship the imperishable, the unmanifest. Which is better?”
In his introduction to 12th chapter, Shankaracharya says - from earlier chapters, Arjuna knew that there are two ways of looking upon God. (1) God as Sakara - the creator and protector, who listens to our prayers (2) God as Nirakara - as the all-pervading divine spirit, transcending names and forms. The idea of God as Sakara is not wrong, but it is not the highest idea of God. As we evolve, our idea of God also evolves. At the highest level, we see God as Nirakara. Arjuna thought he could choose between these two ideas of God.
It is not a matter of our intellectual choice. It is a matter of our own spiritual evolution. A ten-year-old boy has to attend primary school first – he cannot just choose to go to a university. Similarly, in the beginning of our spiritual journey, we worship God as Sakara. Upon the highest realization, we see God as Nirakara, the all-pervading divine spirit present everywhere and in everything, transcending names, forms, time, space, causation, and verbalization.
A university professor does not have to learn alphabets – he naturally uses them. He does not reject alphabets but transcends the need to learn them. Similarly, the highest idea of God transcends names and forms – it is not devoid of them.
We have to start with what we are ready for. Our readiness is determined not just based on our present life. It is based on all our accumulated samskaras from past life. A good example of this are the disciples of Sri Ramakrishna. Sri Ramakrishna instructed Swami Vivekananda in the Nirakara concept of God, because he knew he was a deserving candidate for non-dualism. At the same time, he instructed other disciples to practice dualistic forms of worship (Sakara concept of God).
Eshana-traya refers to three types of desires. 1. Desire to have family and children 2. Desire for wealth 3. Desire for reputation or desire for heavenly enjoyments.
If one has desires left, he is not a deserving candidate for the highest idea of God. He should start by praying to God to get his desires fulfilled. He should give a spiritual orientation to his natural emotions and feelings – this helps direct the mind towards healthier channels. Then he will reach a point where he will feel a sense of renunciation.
Karma-Yoga or unselfish, noble deeds done as an offering to God help in sublimation of desires and in weakening the effect of negative samskaras. Every good action leaves a vritti (impression) in the mental system and increases the storehouse of positive samskaras. Ultimately it takes us to a stage called Chitta-shuddhi (inner purity). At that point, we are ready for the highest idea of God (Nirakara).
A person who has reached the Nirakara concept of God is established in the highest humanistic moral, ethical and spiritual qualities. He is contented, self-restrained, and a friend of everyone – no one is afraid of him, and he is not afraid of anyone.
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