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RRPR (Rita - Rishi - Purusha - Riddhi) - A framework of Sadhana

1. Introduction:

RRPR stands for Rita, Rishi, Purusha and Riddhi. RRPR is a framework of Sadhana which integrates Spirituality and Nature. RRPR is developed by greenmesg. RRPR includes concepts from Vedas, Upanishads, Puranas, Tantras, Sadhanas of Saints as well as personal experiences. One part of RRPR is idealistic trying to soar in the sky. Another part of RRPR is realistic which acknowledges the limitations of practical life. RRPR is a bit abstract in places leaving the concrete part to the creativity / subjective understanding of the reader.

2. Motivation:

There is a natural integration between Spirituality and Nature. However, now-a-days we find religion as-well-as life in general divorced from Nature. According to RRPR it is like cutting off one wing of the aeroplane and expecting it to fly. In the long run the plane will come to a crashing halt. RRPR brings out the integration between Spirituality and Nature through various units of themes.

Unit 1: Elaborating RRPR:

Rita	Body of God: Rita means Cosmic Order. The Universe is not created by human beings. God has created the Universe. The Universe runs by the Cosmic Order of God which is termed as Rita. The outer manifestation of Rita which is visible to us is Nature. Nature is thus a living presence, the Image of the Rita of God. Nature brings an outer expansion within us. In the context of RRPR Sadhana, the Rita part signifies our outer expansion in Nature. Rita is compared with the Body of God.
Rishi	Soul of God: Rishi means a Sage. Sages embodied Sadhana. They discovered the inner depth of our beings and discovered the eternal Aatman within us. In the context of RRPR Sadhana, the Rishi part signifies our inner expansion within the depth of Aatman. This inner expansion can happen through various paths of Sadhana. Rishi is compared with the Soul of God.
Purusha	God - With Body of Rita and Soul of Rishi: Purusha means the Cosmic Person, the God. Purusha is a combination of Rita and Rishi mentioned above. Thus Purusha manifests as Cosmic Order in the outer world and the Aatman in our inner world. Purusha is the final destination of our lives. We need to establish our lives so that we can be in touch with the Purusha. In the context of RRPR Sadhana, Purusha signifies our final destination of Sadhana through outer expansion in Nature and inner expansion within the depth of Aatman. An Incarnation of God is also referred to as Purusha. Purusha as Incarnation of God may act as our chosen Deity to reach the final destination. In ancient times we find the Sages meditating in Nature and realizing the Purusha. This Sadhana is a combination of Rita and Rishi.
Riddhi	Sadhana combining Rita and Rishi: Riddhi means Wealth and Prosperity. Our practical lives are often far away from the touch of Purusha due to our own ignorance and also due to various challenges of life. Riddhi means our inner Wealth of Character Qualities and outer Weath of Prosperity to overcome those challenges and turn our lives towards Purusha. In the context of RRPR Sadhana, Riddhi signifies the practical steps we take in life to orient our life towards Purusha (or to establish Purusha in our life). Riddhi is different for different individuals (i.e. subjective in nature) due to different temperaments of individuals, different inspiration from God and different challenges of lives. God is infinite. We cannot understand the full aspect of God. We can only try to get a touch of God through one or two threads based on the inspiration given by God Himself. In the context of RRPR, Riddhia aims to take our lives towards Sadhana combining Rita and Rishi.

Unit 2: Purusha and RRPR:

The Purusha of RRPR is a combination of Rita and Rishi. Rita and Rishi are like two wings of manifestation of Purusha. Riddhi is the wealth of qualities (representing our effort in practical life) to realise the Purusha.

Rita	Outer expansion in Nature
Purusha	Absolute Consciousness
Rishi	Inner expansion within the depth of Aatman

Note: This model of Purusha is a bit different from many conventional Sadhana where Nature (Rita part) is ignored and an Image of a Deity is the representation of the Purusha. The worship and meditation of the Deity is equivalent to the Rishi part. Thus in conventional Sadhana, the Rita part is absent or ignored. However, as will be shown in subsequent sections, Rita and Rishi are like two wings of the Purusha and is a more complete representation of the Purusha.

Unit 3: Human Beings and RRPR:

Human Beings are amshas (part) of Purusha. Hence Human Beings are also a combination of Rita and Rishi.

Rita	Indriyas (Senses) connecting to the outer world
Purusha	Aatman (Consciousness)
Rishi	Mind and Heart connecting to the inner world

Note: This model of Human Being is in alignment within the model of the Purusha. God has designed Human Beings in this way: to have Indriyas to connect with Nature and to have Mind and Heart for contemplation and Meditation.

Unit 4: Human Exchanges and RRPR:

Human Exchanges can become a connection with the Purusha if it is modelled as a combination of Rita and Rishi.

Rita	- Breathing: Connection with the Air element of Nature - Eating: Connection with the Food (Fruits and Vegetables) element of Nature - Drinking: Connection with the Water element of Nature - Excretion: Connection with the Earth element of Nature
Purusha	Aatman (Consciousness) to Whom offering is made
Rishi	- Breathing: Mentally offering to Prana or God inside - Eating: Mentally offering to Prana or God inside - Drinking: Mentally offering to Prana or God inside - Excretion: Mentally remembering the cycle of Cosmic Order

Note: This model of Human Exchanges show that our lives are intrinsically connected with Nature. When this connection with Nature gets disturbed, various diseases manifest in human beings prematurely.

Unit 5: Human Growth and RRPR:

Human Life is a journey of continuous growth. Our conception of growth is subjective. But when we feel we are not growing, we feel our lives have come to a standstill, or we are a failure. The below model of human growth projects human growth in the context of RRPR.

Rita	(1) Physical growth: Our Body grows and our senses become stronger. Good Food and Air is required.
Purusha	(3) Spiritual growth: Our Spiritual Consciousness grows. Guidance of Guru required. We try to surrender our ego to God (Aatman tries to merge with the Paramatman).
Rishi	(2) Mental growth: Our Mind grows. Good Education and Social Connections required.

Note: This model of Human Growth depicts that Spiritual Growth is a natural requirement in the growth sequence of our lives. That is also the ultimate aim of our lives.

Unit 6: Pilgrimages and RRPR:

Pilgrimages are a combination of Rita and Rishi.

Rita	The Sacred Geography around the shrine of the Deity
Purusha	The Deity
Rishi	Worship and Meditation on the Deity

Note: Pilgrimages are places of Sadhana. A good Pilgrimage should bring an outer expansion in us through its Sacred Geography and an inner expansion through its Spiritual environment combined with our Sadhana.

Unit 7: Dharma and RRPR:

Dharma means "that which Sustains". In RRPR, Dharma is depicted in the dimensions of Rita, Rishi and Purusha.

Rita	(1) Preserving and Enriching Nature which sustains us
Purusha	(3) Realizing that God sustains the Universe (i.e. the Power of God is behind everything)
Rishi	(2) Cultivating Moral Values and Good Habits

Note:
1. When Dharma is cultivated in Nature, then Nature will thrive and give back its goodness. Then rain will happen on time and crops will grow in abundance.
2. When Dharma is cultivated inside as Moral Values and Good Habits, then it will give back its goodness to life in the long run.
3. When God is realized through Spiritual Sadhana, we realize that God sustains everything in the Universe.

Unit 8: Yagna and Yoga and RRPR:

Yagna and Yoga are like two wings of the Sanatana Dharma. Yagna primarily relates to the Vedas and Yoga primarily relates to the Upanishads. Yagna does not necessarily mean performing big rituals, but the essence of how it establishes our connection with the outer Nature. Similarly Yoga does not necessarily mean performing big exercises, but the essence of how it establishes our connection with the inner Nature.

In the Vedas, the whole of Nature is bound by Rita or Cosmic Order. The divinities of Nature (Devas) maintains the Cosmic Order. The Devas are invoked through Yagna to serve various purpose of life. Thus there is an integral connection between the Vedas and Nature. The Vedas lead us to the Purusha (Cosmic Being) in the vastness of the external Cosmos. According to the RRPR Sadhana, this Purusha extends beyond the visible Cosmos and as if penetrates our being. In the Rita part of RRPR Sadhana, this Purusha brings outer expansion in us.

In the Upanishads this same Purusha (which as if penetrates our being) manifests as Aatman. In the Rishi part of RRPR Sadhana, this Purusha brings inner expansion within the depth of Aatman.

Rita	Yagna - Relates to Vedas - Relates to the manifestation of Purusha in outer Nature
Purusha	To Whom the offering of Yagna finally goes and Who is the final destination of Yoga
Rishi	Yoga - Relates to Upanishads - Relates to the manifestation of Purusha in inner Nature

Note:
1. The primary cause of Incarnation of God is due to the destruction of Yagna and Yoga in creation in large scale by the Asuras.
2. The establishment of Dharma is establishment of Yagna and Yoga in a form suitable for that age.

Unit 9: Sadhana and RRPR:

RRPR Sadhana is a combination of outer expansion in Nature, inner expansion through Yoga and trying to realize the Purusha who is beyond the outer and the inner.

Rita	(1) Outer expansion in Nature
Purusha	(3) Realizing the Purusha Who is the Absolute Consciousness transcending the outer and the inner
Rishi	(2) Inner expansion within the depth of Aatman

Note:
1. Rita: Sages and Saints meditated in Nature. This brought an outer expansion in them. The vastness of Nature inculcated that outer expansion.
2. Rishi: Sages and Saints through some form of Yoga (Karma Yoga, Bhakti Yoga, Jnana Yoga, Dhyana Yoga, Aatma Vichara etc.) tried to connect with God. This brought an inner expansion in them within the depth of Aatman.
3. Purusha: The final realization can come by the Grace of God only when the transcendental Divine Consciousness is realized in Samadhi which is beyond the outer and inner.
4. Expansion: Expansion of RRPR is more than detachment. Expansion is the journey of growth in the direction of the Divine Consciousness. Expansion is also a test that we are in the right direction.
5. Riddhi: Riddhi is the development of wealth (of inner qualities and outer means) to continue the Sadhana managing the various conditions and challenges of life. The challenges of life and inner inspiration of human beings are subjective in nature and no single prescription fits all.

Unit 10: Sadhana of a Sage and RRPR:

Introduction	The concepts of RRPR are illustrated through the metaphor of a Sage performing Sadhana amidst Nature. Metaphor: A Sage performs Sadhana amidst Nature on the top of a Mountain for a long time (taking appropriate initiations as required). The Sage stays in a Hermitage and carries out various activities of the Sadhana. The Sage performs the Sadhana in various stages. Note: To illustrate the concepts of RRPR, the spiritual attainments of the Sage are shown to be superhuman, similar to an ancient great Sage or an Incarnation of God.
Rita	Stage 1: Outer Expansion through Nature: • This stage illustrates the Rita part of RRPR which is primarily related to the Vedas: • During the first stage of the Sadhana, the Sage immerses himself in the Silence and Peace of Nature in a meditative mood as well as observes the external Nature with an inquiring mind to understand the secrets of the Universe and life. Keeping the primary focus on the external Nature, the Sage also performs meditative self-introspection to understand the connection between the external Nature and the internal World. Continuing this Sadhana for a long time, the Sage realizes that: 1. Nature has a natural effect of expanding our Minds beyond the individual ego-self and bring out the Silence and Peace within us. 2. Nature is not haphazard but there is a Cosmic Order behind it. 3. The Cosmic Order is maintained by a Cosmic Being Who extends beyond the visible Cosmos, and is connected to our internal World. 4. The Cosmic Being maintains the different aspects of the Cosmic Order through divine forces (Devas). 5. The human beings are also part of the Cosmic Order and through the process of Vedic Yagnas connected with the divine forces (Devas). • The Cosmic Being Who extends beyond the visible Cosmos, and Who as if penetrates our inner being is the Purusha. The Sage had the sense of this Purusha in the first stage of the Sadhana. In the next stage of the Sadhana, the Sage dives deeper in the inner World to understand this Purusha further.
Rishi	Stage 2: Inner Depth through the path of Knowledge (Jnana Yoga): • This stage illustrates the Rishi part of RRPR which is primarily related to the Upanishads: • In the first stage of the Sadhana, the Sage had the sense of the Cosmic Being (Purusha) Who extends beyond the visible Cosmos, and Who as if penetrates our inner being. In this stage of the Sadhana, the Sage dives deeper in the inner World to understand the nature of this Purusha further. Continuing this Sadhana for a long time, the Sage realizes that: 1. There are different parts of the internal World like Senses, Mind, Memory, Intellect, Ego, Prana etc. 2. Observing all the parts and penetrating the different layers relating to those parts, the Sage discovers a blissful Consciousness underlying all the layers. 3. The blissful Consciousness is such an inner Space of fullness that the more one is able to immerse in it, the more one loses consciousness of the external World. 4. The blissful Consciousness is not a sense experience but an inner being experience which our heart really craves for and whose taste we try to seek in different outer objects and experiences. But only when one gets a taste of the blissful Consciousness, the craving of the heart is really satisfied. • The blissful Consciousness is the Brahman or Purusha (also called Paramatman) mentioned in the Upanishads. The sage had the experience of Brahman in this second stage of the Sadhana. In the next stage of the Sadhana the Sage tries to relate the Cosmic Being experienced in the first stage of the Sadhana with this bliss Consciousness.
Purusha	Stage 3: Realization of the unity between the Cosmic Being and the Blissful Consciousness (Outer meets Inner): • This stage illustrates the Purusha part of RRPR which is related primarily to the combination of the Vedas and the Upanishads: • The Sage now continues the Sadhana further to examine the relationship between the Cosmic Being experienced in the first stage of the Sadhana and the blissful Consciouness experienced in the second stage of the Sadhana. • The Cosmic Being extends beyond the visible Cosmos, and Who as if penetrates our inner being. The Sage follows the penetration of the Cosmic Being inside our inner being repeatedly. Continuing this Sadhana for a long time, the Sage realizes that: 1. There is the same Absolute Consciousness behind the Cosmic Being of the outer World and the Self of the inner World. This is the Purusha (which is referred both in the Vedas and the Upanishads). 2. The Vedas which start with external Nature, as if comes up to the drawing room of the Purusha and the Upanishads take up the investigation further inside the inner chambers of the house. 3. The Absolute Consciousness is of the nature of Sat, Cit and Ananda (Existence, Consciousness and Bliss) as mentioned in the Upanishads. 4. The same non-dual Purusha manifests itself as the Universe outside and the Self inside. 5. Introspecting inside we find an In-dwelling being or a Witness. This is also Purusha mixed with the ego-self. 6. The ego is the dividing line creating a smaller consciousness of "me" and the greater Consciousness of the Purusha (where "me" is also included). 7. If somehow one can experience the consciousness beyond "me", one comes closer to the expansive bliss aspect of the Purusha. 8. In Samadhi, the Purusha is realized in its fuller aspect (Sat-Cit-Ananda). • The Sage referred to the Cosmic Being experienced in Nature in the first stage as the shadow of Brahman experienced in the second stage. The third stage established their unity and now the common term Purusha can refer to both. • The life of the Sage becomes fulfilled, and subsequently this knowledge becomes a light for others.
contn ...	Stage 4: Realization of the Divine Essence of an Incarnation of God through the path of Devotion (Bhakti Yoga): • In Stages 1 to 3, the Sage realizes the Purusha through Nature and Jnana Yoga. In this stage the Sage takes up Bhakti Yoga with appropriate initiation. • The Sage starts by meditating on an Incarnation of God as Deity and dives deep inside, surrendering himself progressively through the path of Devotion (Bhakti Yoga). The Sage reads various Scriptures related to the Deity which increases his Devotion. The Sage meditates on the Attributes and Deeds (Leelas) of the Deity. The Sage Serves and Worships the Deity with great Devotion. The Sage invokes the Deity with intense longing of the heart. The intense longing of the heart develops into an Intense Love for the Deity which takes the Mind of the Sage deeper and deeper within the depth of his being through the phases of Surrender. Over a period of time, this matures to such an extent that an awakening happens within the Sage and the Sage plunges into Samadhi. • When the Devotion of the Sage matures even further, the Sage perceives the divine essence of the Deity in the outer World also. The Sage feels that the entire Universe is pervaded by his chosen Deity. • The Sage then tries to correlate the experience of Purusha in stages 1 to 3 with the experience of Divine Love and Surrender towards the chosen Deity. Both satisfies the cravings of the heart to the deepest extent for which human beings run after the experiences of the world. • Experiencing the Divine Essence of the chosen Deity in Samadhi, the Sage calls the chosen Deity as embodied Purusha. • In this stage of Sadhana, the Sage establishes a relationship with the Deity in one Bhava or attitude (Mother, Father, Servant, Lover etc). In the next stage of Sadhana, the Sage takes up another chosen Deity and continues the sadhana with a different Bhava.
contn ...	Stage 5: Path of Devotion (Bhakti) with different Deities and Bhavas: • In Stage 4 of the Sadhana, the Sage establishes a relationship with the Deity in one Bhava or attitude (Mother, Father, Servant, Lover etc). In this stage of Sadhana, the Sage takes up other chosen Deities and continues the Sadhana with different Bhavas. • Over a long period of time, the Sage realizes the Divine Essence of different Deities in different Bhavas. • The Sage then tries to correlate the experience of Purusha in different stages of Sadhana till now. • Experiencing the Divine Essence of the chosen Deities in Samadhi in different Bhavas, the Sage calls the chosen Deity as embodied Purusha associated with specific Bhavas. • Till now, the Sage had pursued Sadhana taking the paths of Nature, Jnana Yoga and Bhakti Yoga. In the next stage, the Sage pursues the Sadhana in the paths of Yogas related to Aatma Vichara, Dhyana and Kundalini (Tantra).
contn ...	Stage 6: Paths of other Yogas (Aatma Vichara, Ashtanga Yoga and Kundalini Yoga): • Till Stage 5 of the Sadhana, the Sage had pursued Sadhana taking the paths of Nature, Jnana Yoga and Bhakti Yoga. In this stage, which has various sub-stages, the Sage pursues the Sadhana in the paths of Yogas related to Aatma Vichara, Dhyana and Kundalini (Tantra) with appropriate initiations. • For Aatma Vichara (Self-Enquiry), the Sage pursues the Source from where the individual I-sense rises. Over a period of time, the Sage realizes that behind the smaller individual I-sense of "me", there is a bigger (infinite) Consciousness of Brahman. The Sage correlates this experience with his experience of stage 2 of Sadhana through Jnana Yoga, where he penetrated the different layers of Mind till a blissful was experienced. • For Dhyana Yoga, the Sage pursues the path of Ashtanga Yoga going through the stages of Dharana, Dhyana and Samadhi. • For Kundalini Yoga, the Sage pursues a Sadhana of the path of Tantra with appropriate initiation. Over a period of time, the Kundalini of the Sage reaches the Sahashra Chakra and the Sage plunges into Samadhi. • The Sage finally correlates the experiences of all the stages of the Sadhana as follows: 1. The experience of Cosmic Being in Nature in stage 1: Purusha as shadow of Brahman 2. The experience of Jnana Yoga in stage 2: Purusha as Brahman 3. The experiences of Bhakti Yoga in stages 4 and 5: Purusha as embodied Brahman with specific Bhavas 4. The experience of Aatma Vichara in a sub-stage of 6: Purusha as Brahman behind individual "I" 5. The experience of Ashtanga Yoga in a sub-stage of 6: Purusha as Yoga-Samadhi 6. The experience of Kundalini Yoga in a sub-stage of 6: Purusha as Shiva-Shakti
contn ...	Stage 7: Location variation in Sadhana: • In the previous Stages of the Sadhana, the Sage stayed in the same place and performed the various Sadhanas. The Sage now varies the location of the Sadhana to bring about a change in the outer view of the World. • The Sage goes to different places and performs the Sadhana. • Continuing the Sadhana for a long time in different places, the Sage realizes that the Spiritual attainments of previous Sadhana remains intact even when the location is changed. • The Sage also realizes that Sadhana by great Sadhakas in different locations builds a local culture in those locations. • The Sage them returns to his Hermitage on the top of the Mountain.
contn ...	Stage 8: Time variation in Sadhana: • In the previous Stages of the Sadhana, while the Sage performed the Sadhana, different seasons of the years had rolled by. The Sage now intentionally varies the different sub-stages of Sadhana to fall in different seasons to accommodate the changes in Nature. • Continuing the Sadhana for a long time in different seasons, the Sage realizes that the Spiritual attainments of previous Sadhana remains intact even when the season changes. • The Sage also realizes that Sadhana by great Sadhakas in different seasons builds a local culture in those seasons, which may in time give rise to local seasonal festivals. • The Sage them returns to his Hermitage on the top of the Mountain.
contn ...	Stage 9: Reflection and birth of RRPR: • The Sage reflects on his long Sadhana and summarizes its essence as RRPR which expands to: - Rita is attaining outer expansion through Nature. - Rishi is attaining inner expansion within the depth of Aatman through a path of Sadhana. - Purusha is God Who manifests as Rita outside and Rishi inside and Who is our final destination in Sadhana. - Riddhi is the inner Wealth of Character Qualities and outer means of Sustenance to devote ourselves to Sadhana.
contn ...	Stage 10: Karma and Sadhana (Karma Yoga): • The Sage reflects whether his Sadhana can benefit common people whose lives mainly revolve around Karma (Work). • The Sage reflects that Karma can be changed to Karma Yoga if a path of Sadhana is introduced in the workflow of life. Then as the workflow of life repeats, the path of Sadhana will gradually bring about an outer expansion (Rita part) and inner expansion and depth in life (Rishi part). • To introduce a path of Sadhana in the workflow of life, life needs to be adjusted suitably (i.e. one needs to work on the Riddhi part).
contn ...	Stage 11: Service to Sadhana: • The Sage reflects that common people needs to interact with many people daily in their lives, since lives of people are bound by the network of relationships of Service. However, due to the egoistic and self-serving nature of people, there are often discomforts and frictions during Service. • The Sage reflects that Service can be changed to Yoga if Purusha is introduced in the perception of people. One should remind oneself that in every people the Purusha manifests as Aatman (Rishi part). With that perception, one should actually serve the Purusha through the people and bring about an inner expansion and depth in their being. Then Service becomes Yoga.
contn ...	Stage 12: Nature to Sadhana: • The Sage reflects that inspite of so many paths of Sadhana practiced, the state of Nature keeps on degrading. There is little appreciation of Nature in people in general. Nature to which God has connected our lives through breathing exchange, which sustains us with Food and Water, and which provides us with a peaceful environment for Meditation is often ignored. • The Sage reflects that this state can be changed if Rita is actively meditated on during Sadhana. When one is meditating on Nature during Sadhana and bringing about an outer expansion in mind, appreciation of Nature will grow.
Riddhi	-

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