GOD

[Anand Hudli]

    Chelluri Nageswar Rao <Chelluri at AOL.COM> wrote:
>
> You are right! I want to initiate some discussion on worship.  Those
> interested may respond.
>
> Regards                                                                 Nagy
>
>

 In your earlier message, you wrote about saguNa and nirguNa aspects of God.
  This is my understanding of the subject.

  The term saguNa-upaasana is used to indicate 1) meditation on Brahman with
  form, name, etc. or on symbols such as the praNava, or
  2) worship of a God, by puujaa, fasts, etc.

  The first definition of saguNa upaasana, especially meditation on the
  praNava (AUM) symbol, is derived from the upanishads such as the
  MaaNDuukya. The BrihadaaraNyaka (1.1.1) talks of the meditation on
  the sacrificial horse and concludes that such meditation confers the
  same benefits as the ashvamedha yajna.

  Vedic upaasana is, strictly speaking, neither a ritual nor the practice
  of jnaana, jnaana-nishhThaa. Shankara is inclined, however, to treat
  upaasana as sharing something in common with karma.

   He says upaasanaanaaM kriyaatmakatvaat.h (Brahmasuutra bhaashhya 3.3.42)
    "upaasana is of the nature of action." But upaasana, if taken to be
   meditation is a mental action, different from a ritual. Shankara also
   says:

   upaasanaM naama samaanapratyayapravaahakaraNaM  (suutra bhaashhya 4.1.7)

    Making similar ideas to flow (continuously) is called upaasana.

  So we should not think that upaasana is the same as karma and will not
  be conducive to jnaana. Although, mokshha is achieved by jnaana alone,
  (Shankara is quite emphatic about it), in the Giitaa bhaashhya he agrees
  that karma done without expectation of fruits purifies the mind and will
  lead to jnaana. But karma done for the sake of fruits will result in
  temporary benefits and bondage.

  upaasana, (the first definition) shares something in common with jnaana
  because involves mental concentration. saguNa upaasana will lead one to
  nirguNa upaasana. Because nirguNa upaasana is difficult, saguNa upaasana
  is prescribed so that the mind will have something to meditate on.

  The second form of upaasana or worhip of a God is probably derived from
  the first version. This is because even meditating on the saguNa aspect
  of Brahman is difficult for many people. By practising the ritual form
  of upaasana, such as puujaa, homas, fasts, etc., they will be in a
  position to take up the first form of saguNa upaasana. But such upaasana
  must be done without asking for rewards or boons from God! That is why
  we find in the PuraaNas that true devotees do not ask for any boon
  from God even when they are encouraged to do so by God. Such devotees
  will be constantly thinking or mediatating on God, and in course of time
  will be in a position to take up nirguNa upaasana. Advanced devotees are
  capable of doing a maanasa puujaa or mental worship of their chosen
  deity. Shri Chandrasekhara Bharati, who was not only a jnaani but also
  a great devotee of Shiva, used to perform the mental form of Shiva puujaa
  on pradoshha days.

 Anand