|| Shri Hari ||
Meaning of the word "Upaasana"and Its Characteristics
उपासना शब्दका अर्थ और उसका स्वरूप
The word ‘Upaasana’ means ‒ to sit close, The word Upasanaa is formed with two words - ‘Up’ + ‘Aasana’; The subject of the Upaasana can be anything ‒ like wealth, honor, this world and beyond, anything at all. Whatever thing a person likes, his mind remains close to that thing; and Upaasana is of that thing; but really speaking the Upaasana should be of the Truth-Divinity. One should do Upaasana of Paramatma (God), not of the world.
There are three types of ‘Upaasanas’ in the Gita ‒
ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।
अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥
पश्यन्ति केचिदात्मानमात्मना (१३ । २४)
‘Realise the Supreme Essence in the Self, by the Self ‘ (Gita 13/24)
‘So many behold Paramatma through Dhyaan yog, some through Saankhya yog, and some through Karma yog.’ In the Gita, there are three paths of Upaasana ‒ path of Devotion (Bhaktiyog), Path of Knowledge (Jnanayog) and Path of Selfless Service (Karmayog). Whatever is done for realizing the essential Truth is called ‘Upaasana’. This is all Paramatma and Paramatma only. He alone is in the beginning-middle and end ‒ ‘मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव’ (गीता ७ । ७) ‘Mayi sarvamidam protam sootre maniganaa iva || (Gita 7/7)’ ‘As yarn beads are strung on the thread, so all the worlds are permeated by Me.’ (Gita 7/7)
The real-unreal all is only Paramatma. Such a system of ‘Upasana’ of the Truth-element (सत्य-तत्त्व), is in Bhaktiyog. Upasana of Sankhyayog, is through renouncing the unreal, ‘नासतो विद्यते भावो नाभावो विद्यते सतः ।’ (गीता २ । १६) ‘Naasato vidyate bhaavo naabhaavo vidyate satah |’ (Gita 2/16) The unreal has no existence, and the real never ceases to be.’ (Gita 2/16) ‘Upasanaa’ is of the Real (Existent). Even in Karmayog, the ‘Upasanaa’ is of the Real (Sat). God has said ‒ ‘नेहाभिक्रमनाशोऽस्ति’ (२ । ४०) Nehaabhikramanaashosti pratyavaayo na vidyate (Gita 2.40) "You need not worry after surrendering yourself to Me."
The effort that is done with integrity, with equanimity, never perishes. There are two verses in Gita Chapter 17, verse 26-27, where the word “Sat” has five descriptors ‒ ‘सद्भावे साधुभावे च’, ‘प्रशस्ते कर्मणि तथा’, ‘यज्ञे तपसि दाने च स्थितिः’ और‘कर्म चैव तदर्थीयत् ।’
For ‘Sat’ it has been said ‒ The presence of the Real (Sat, Existent) which never perishes, and is ever present. This world is ever changing. But due to the support of the Existent (Sat) element, this world even though perishable and destructible, appears real. Goswamiji has said in (Manas, Balakand) ‒
जासु सत्यता ते जड़ माया । भास सत्य इव मोह सहाया ॥
This world appears real, but it is not as such. At the origin of every object, there is one eternal essence (tattva), that supports its birth. One does not need to give it illumination. It is illumination (Light, prakash) itself. It is due to it’s existence that this entire impermanent world is ‘illuminated.’ ‘तस्य भासा सर्वमिदं विभाति’ (मु॰ उ॰ २ । २ । १०). In Sankhyayog, one leaves the thoughts of the unreal (asat) and meditates-thinks only on the real (sat). True ‘Upasanaa’ is spiritual practice of that Divinity, that Essence ‘tattva’ alone.
The body that was present during childhood, has changed. The companions, the things, feelings, goals, senses, all have changed, but I am the same. I am the same. That is the Truth. Place, time, things, persons, all are within the realm of that Reality (Sat). That Existent Element (Sat-Tattva) is AS-IS. We have accepted the existence of the unreal ‒ ‘कर्ताहमिति मन्यते’ (गीता ३ । २७) Ahamkaaravimoodhaatmaa kartaahamiti manyate || (Gita 3/27) "The fool whose mind is deluded by egoism, considers himself to be the doer." (Gita 3/27) It is only out of foolishness, he believes - ‘I am doing.’ All actions are taking place by the universal power, the power of totality. ‒ ‘प्रकृतेः क्रियमाणानि’ (गीता ३ । २७) "prakriteh kriyamaanaani gunaivah karmaani sarvashah | (Gita 3:27)
"All actions are performed, in all cases by the modes of nature (prakriti). Understanding it to be so ‘नैव किंचित् करोमीति’ (गीता ५ । ८) Naiva kinchitkaromeeti yukto manyet tattvavit | (Gita 5/8) "A sankhyayogi, believes that he does nothing." ‒ Let there not be the feeling of doership or enjoyership in any action whatsoever.