THOUGHT FOR THE DAY—FIRST QUARTER
2017
(E-Mails sent to HR Forum Participants, July 2017)
FORWARD
I bring to
your kind attention and leisurely reading my collection of all E-mails sent to
my active participants beginning with January 1, 2017 and ending with March 31,
2017. I would like to share these thoughts with you apart from my discourses.
This is a new service I started last year which according to Google Reports is
very popular among blog visitors though comments and suggestions from my
regular readers were sporadic. I hope to end my discourses to the Blog by
September/October this year. However, I
will post my collection of E-mails sent to participants on quarterly basis from
2018 onwards on the blog to benefit the blog visitors from different parts of
the globe as long as I can. My E-mails
often dwell on forwarding messages received from great thinkers and
knowledgeable people like Swami Chidananda of Fowai Forum, Swami Chidananda
of Paramrth Niketan, Sadguru
Jaggi Vasudev, Phil Goldberg, John
Smallman, IndiaDivine.Org, Facebook, feed-spot, Huff-post, Swarajya, internet sources, serious religious and
spiritual thinkers and HR Forum
participants who have sent their valuable suggestions etc., with my comments
and further research. If any of you wish to join my regular E-mail service you
have to send in your E-mail request addressed to Hindu Reflections: nadipuram@hotmail.com I started my discourses
on H indu Religion,
Spirituality and Culture in 2002 at Sri Ganesha Temple, Nashville TN, USA. I
did not realize my own strength then. Now Hindu Reflections will complete its
mission with little more than 300 postings with more than 3000 pages of reading
material on the blog and the customary E--mails as you see in this E-mail. Around 350000 pages have been read by blog visitors not
counting my participants. I hope I have taken your thoughts around
multi-aspects of Hindu Religion, Vedanta, Hindu
culture, Inter-faith, Spirituality and Out-reach available all at one source
making it mini-ensyclopedia on Hinduism. Your comments and further suggestions as to
how I had served you in the past and how can I can serve you better in the
future will be highly appreciated. I would strongly recommend that you download
my classified discourses and use it for
reference to go to your subject of interest as my blog is perhaps one of the
largest of its kind. My discourses are posted as they got delivered as guest
lectures and are not arranged in any orderly fashion. These E-mails are not
related to my discourses posted on the Blog.
http://nrsrini.blogspot.com/2015/03/classified-discourses-posted-on-blog.html
N. R. Srinivasan
ASATO MAA SADGAMAYA
Based on
the information collected from Kartikeyan, a Vedic scholar,
FOWAI Forum, Swami Prabhupada and my own findings I have
consolidated and finalized my thoughts on this popular
Mantra ASATO MAA SADGAMAYA Mantra
from Brihadaranyaka Upanishad 1:3:28) as follows:
We are
all very familiar with this mantra from Brihadarnyaka Upanishad: Asatoe
maa sad gamaya | tamasoe maa jyoetirgamaya | Mrityoer maa amritham gamaya || Om
Saantih! Saantih! Saantih! It
is literally translated as: Lead me from Falsehood
(Unreal) to Truth (Real); Lead me from Darkness to Light; Lead me
from Death, to Immortality; Om peace, peace, peace!
This mantra is explained by the
Upanishad itself clearly. Asato
maa sadgamaya means make me
immortal leading from mortal. Tamas is Mrityu, that means misery of Samasar-- Lifting me up
from the misery make me immortal. The third statement is clear. Mrityu is indeed Asat and Jyoti is immortality. I therefore do not understand the
customary translation moving away from the meaning mantra itself gives! Probably it is influenced by
Gita verse.
Asat and Sat have specific philosophical meaning,
though they are often translated as ‘unreal’ and ‘real’ respectively, which are
rather misleading. Gīta 2.16 says: “Naasato vidyate bhaavo naabhaavo
vidyate satah | Ubhayorapi drishe-antasvanayos-tattva-darsibhih” --The
Unreal has no existence and the Real has no non-existence; the conclusion
about both these has been seen by those who know Truth. Of the non-existent there is no
endurance and of the existent there is no cessation.
There is no endurance of the
changing body. That the body is changing every moment by the actions and
reactions of the different cells is admitted by modern medical science; and
thus growth and old age are taking place in the body. But the spiritual soul
exists permanently, remaining the same despite all changes of the body and
mind. That is the difference between the body and spirit. This conclusion is
drawn by all classes of seers of the truth, both
impersonal and personal. In the Vishnupurana it is stated that
Vishnu and His abode all have illuminated spiritual existence (“Jyotimshi vishnur
bhavanaani Vishnuh”). The words existent and non- existent refer only
to spirit and matter. Therefore mantra Asat to Sat and Tamas to Jyothi refers to a change over from material
body to spirit which we generally understand as death and immortality. We pray
for being Devas liberated from the status of humans.
The Supreme is accepted as the
origin of all emanations. Such emanations are experienced by superior and
inferior natural sequences. The living entities belong to the superior nature
and all humans occupy the unique top slot among living entities
to liberate themselves and join the Supreme. Only they have to
realize the Supreme. Although there is no difference between the energy and the
energetic, the energetic is accepted as the Supreme and the energy or nature is
accepted as subordinate. The living entities therefore are always subordinate
to the Supreme lord.
‘Asat’ is that which has no state
of existence and ‘Sat’ is that which has no state of non-existence. It is to be
understood that Asat does not exist by itself; it does not
have an independent existence. In contrast, Sat exists by itself. That is the
specific difference between the two. The phenomenal existence is neither Sat nor Asat,
since it has a beginning and an end. It is actually Asat sustained by Sat; Asat represents the physical part and
Sat the eternal sustaining energy says Kartikeyan, a Vedic scholar.
This may be viewed as matter and energy which are
related as enunciated by Einstein E=MC (2). Energy is far superior to matter
being manifold. Humans are of material nature and are subservient to the
Supreme (Universal Force or Energy) though are inter-related. So, the first
part of the hymn means this: ‘may I be oriented towards the eternal principle
of existence, instead of the transient worldly pleasures’. In the second part,
darkness indicates ignorance and light represents enlightenment. It may be
noted that ignorance relates to Asat
and enlightenment relates to Sat;
therefore this part is rather a repetition of the first part in a different
form. Similarly, the word ‘mortality’ in the last part refers to Asat only and immortality to Sat, going by
the imports of Asat and Sat given above.
This mantra of Upanishad has been
derived from Rigveda Mantra (RV: 10-72) given below which defines Sat and Asat. Rigveda
says that the Divine, those living in the upper world or heaven are Sat and those that live on lower world or
Earth are Humans and Asat.
This is also defined as Immortals and Mortals in Chandogya Upanishad.
Therefore this prayer is addressed to the Supreme by the
mortals to attain the status of Immortals which calls for Jnaana for
illumination focused in the Mantra.
Dvayam
vaa idam na triteeyam-asti / satyam chaiva-anritam cha satyameva devaa | anritam manushyaa idamaham-anritaat-satyam-upaimeeti tanmanushyebhyo daivaanupaiti
//
This world is of two kinds, there is no third—Truth and Untruth.
The Gods are Truth (Sat), human beings, Untrut (Asat). Here I go from Untruth to Truth (uttering this while becoming
consecrated for the sacrifice) one goes over from (the world) of human beings
to (the world of) the Gods (and thus fit to sacrifice to them)—Rigveda 10-72.
In another mantra Chandogya
Upanishad says The Supreme (who is Eko Devah) is Sathyam. This Sathyam is made up of three syllables sat+thi+yam=Sathyam. Sat means immortals that is Gods or devas; thi means mortals; and yam that which is being regulated. Supreme is the
one who regulates both Mortals and Immortals. It therefore implies that the Supreme alone is Sathyam and is unique while the
Self or Jivatma can hope to attain the status
of Sat by exhausting all Karmas but cannot become Sathyam. As Sat–Chit-Ananda it enjoys the company of the Supreme according to its
merits. The Jeeeva-atma or Self joins and associates and
integrates with the Parama-atma. It still exists as an entity united with him
inseparably and indistinguishably. It is not absorbed or dissolved in
Parama-atma.
FOWAI
Forum has the following explanation: In Vedanta, the word Sat means Existence. That which exists in
all three states, waking, dream and deep sleep. By this definition, only Ātmā is Sat,
everything else only appears to exist but does not really exist. This journey
from that which appears to exist to that which Exists all the time is the
Spiritual Journey. The journey from Mithyā to Sathya is from Asat to Sat. This spiritual journey
can become meaningful, purposeful & successful only if it is a conducted
journey with the help of a guide or Guru who has the scriptures (sastras) as
the medium of guidance.
Spiritual
journey is a journey from samsāra to Moksha
In
Sanskrit, Samsāra means the cycle of birth & death. Moksha means freedom
from the cycle of birth & death, thus a journey from mortality
to immortality (mrithyu to amritham)--Mrityor maam
amritam Gamaya
Spiritual
journey is a journey from ignorance (mithyā) to knowledge (Sathya), (ajnānam to jnānam). Working for
jnānam is the ultimate real spiritual journey.--Tamaso maa Jyotir
gamaya.
This
spiritual journey is conducted in three stages.--1st stage –
Jnāna Yogyathā 2nd stage – Jnāana
Prāpthi – 3rd Stage Jnāna
Nishtā.
Each
stage involves a certain spiritual exercise called Sādhanā.
1st stage
– involves 2 spiritual exercises called karma yoga & upāsana
yoga. 2nd stage – shravanam & mananam 3rd stage
– Nidhidhyāsanam.
Is there a shortcut? May be yes.
The path of Bhakti.
A Bhaktha
(devotee) is initially an ārtha bhaktha who goes to the Lord
for solving personal problems. After that we progress to arthārthi
bhakthi where we seek success in all our & our families’ ventures.
Then you should graduate to a jignāsu bhaktha where the
devotee is interested in a spiritual journey from ignorance to knowledge. With
the grace of the Lord and Guru, we should go from ignorance to knowledge; then
that bhaktha is called gnāni bhaktha. Thus bhakthi should also be converted to a spiritual
journey. The seeker, sādhaka, using a technique, sādhana, attains the goal, sādhyam and becomes Siddha. Sādhaka to Siddha is the Spiritual Journey.
--March 11, 2017
SWASTIKA IS PRE-ARYAN, DATES BACK TO
11,000 YEARS
Please refer to my previous E-mail on the
subject. Swasatika seems to be much ancient in use than we have been thinking
so far. Unfortunately it took a long and malicious journey to get abused under
Nazi Germany as a revolving disc of mass destruction. It is left to us to
restore it to its pristine glory of Peace, continuity and auspiciousness as it
is no longer by the Western world
but remains a symbol hate and
destruction. Please understand the full
significance of this ancient sacred symbol in my discourse on Mangalya
Dharanam. I have pleasure in reproducing below the latest news Report from
Times of India sent through courtesy IndiaDivine.org
Swastika is Pre-Aryan, Dates Back
11,000 years
Swastika –
the Indian symbol of peace and continuity that Hitler co-opted for his twisted
Aryan supremacy theory – is much older than believed, older than the Aryans and
even the Indus Valley Civilization, says a team of top-notch researchers from
some of the most prestigious institutions in India.
The
researchers say the Swastika dates back at least 11,000 years and have traced
its spread to western and Middle-Eastern civilizations. In fact, one of their
key findings is that an Ukranian Swastika, believed to date back 12,000 years
to the Paleolithic Age, may not be this old, say sources.
The team
will announce these and other “breakthroughs” at the Indian Council of Cultural
Relations (ICCR) on July 8, exhibiting all the evidence they have collected.
They will also answer queries.
The research
was like solving a jigsaw puzzle in the maze of history, involving study of
codes and symbols that would excite Dan Brown.
Based at
IIT-Kharagpur and led by one of its most senior professors, it was conducted by
Sandhi, an HRD ministry-sponsored effort to amalgamate ancient Indian knowledge
systems with contemporary science.
The riddle
was pieced together by scholars from many IITs, NITs, Centre for Environmental
Planning and Technology-Ahmedabad, School of Planning and Architecture-Bhopal,
and Jadavpur University . In tracking the antiquity of the Swastika, the
researchers came across a staggering discovery -that the Rig Veda, generally
associated with Aryan civilization, existed much before that, dating back to
the pre-Harappan times in the form of Shruti that were orally handed down
through the Indus Valley civilization.
“We have
found the most mature and geometrically ordered Swastika in the pre-Harappan
times in the form of seals. We have also been able to trace the mention of the
Swastika in the Vedas around the same time. These are scintillating findings
that will help us announce that the Indian civilization is far more ancient
than what is written in accepted history books, mostly by Europeans,” said Joy
Sen, a faculty member at IIT-Kharagpur faculty and lead project investigator.
The team
will show how the Swastika migrated from India -through the Tartar Mongoloid
route via Kamchatka to the Americas (hence the plethora of Swastikas in the
Aztec and Mayan civilizations), and through the Western land route to Finland,
Scandinavia, British Highlands and Europe where the symbol is present in
varying shapes of the cruciform.
“After
dividing the world into nine quadrants into which Swastika moved from India, we
retraced its footprints and have been able to graphically prove our claim
through ancient seals, inscriptions, imprints, and religious symbolism in these
countries. We will reveal it in great detail,” Sen said.
Unfortunately
talk of Swastika cannot avoid the horrors of its hijack by Hitler to suit his Aryan
supremacy theory. “It inspired Schopenhauer, Friedrich Nietzsche and their
progeny, Adolf Hitler, who started an inverted agenda of anti-Semitism based on
a falsified Aryan invasion myth through seven years of war, terror, corruption
and extermination,” Sen said.
Source: timesofindia.indiatimes.com
“Researchers Find the Swastika
Predates the Indus Valley Civilization
Researchers maintain that the ancient symbol of the Swastika
arrived from India to the Americas and other parts of the world. Researchers
have concluded that the symbol of the swastika is older than the Aryans and
even the Indus Valley Civilization.
Unlike popular belief, the swastika is a symbol of peace and
continuity.
Ever since the Second World War, the symbol of the Swastika was
transmuted and became a symbol of discrimination and slaughter, a product of
Adolf Hitler’s regime.
For Hitler, the Swastika was the symbol of his Aryan supremacy,
but for historians and archaeologists around the globe, the Swastika is
anything but that.
In fact, the symbol of the true Swastika goes back over 11,000
years and is believed to have originated in the Harappan period and the culture
of the Indus Valley Civilization.
“We have found the most mature and geometrically ordered
Swastika in the pre-Harappan times in the form of seals. We have also been able
to trace the mention of the Swastika in the Vedas around the same time. These
are scintillating findings that will help us announce that the Indian
civilization is far more ancient than what is written in accepted history
books, mostly by Europeans,” said Joy Sen, a faculty member at IIT-Kharagpur
faculty and lead project investigator.
According to experts, the symbol of the Swastika migrated from
India –through the Tartar Mongoodi route via Kamchatka to the Americas, the
reason why the symbol can be found among the Aztec and Maya civilizations.
It reached other parts of the world through the Western Land
route arriving in Finland, Scandinavia, British Highlands and parts of Europe
where the symbol is found in a number of different adaptations.
“After dividing the world into nine quadrants into which
Swastika moved from India, we retraced its footprints and have been able to
graphically prove our claim through ancient seals, inscriptions, imprints, and
religious symbolism in these countries. We will reveal it in great detail,” Sen
said.
Today, the Swastika is firmly rejected in society because people
have absolutely no idea the true meaning of the symbol. It is a hijacked
symbol.
It inspired Schopenhauer, Friedrich Nietzsche and their progeny,
Adolf Hitler, who started an inverted agenda of anti-Semitism based on a
falsified Aryan invasion myth through seven years of war, terror, corruption and
extermination,” Sen said.”
WHAT MAKES UPANISHADS UNIVERSAL IN
APPEAL?
Please find below an
interesting topic by Karthikeyan Sridharan on Upanishads saying that it is not
a book of religious prayers or spiritual text pleading to the mercy of the
Supreme for Liberation but a compendium of philosophy of life to spiritually
evolve and attain divine qualities to become identified with the Divine Supreme
Principal. In this context you may also go through my thoughts as to what makes
Upanishads unique in character. We have
also been receiving from time to time wisdom thoughts from FOWAI
Forum--application of Spiritual Upanishadic thoughts to our day-to-day life to
lead a peaceful happy life and progress towards Super-manhood that I have been
forwarding to you with my remarks as and when received.
The Science of the
Upanishads
Upaniṣhads are treasures
of Indian spiritual thoughts of ancient times. The ten most ancient Upaniṣads
belong to the period of 1500 BC to 600 BC, according to commonly agreed
estimations. They are called the Principal Upaniṣads and are considered to be
the most authentic ones.
There is another
Upaniṣad by name Śvetāśvatara Upaniṣad belonging to a later period, but viewed
at par with the Principal Upaniṣads, considering the dexterity and erudition
with which the subject matter is dealt with therein. In this discussion whenever
we refer to Principal Upaniṣads, it may be understood to include Śvetāśvatara
Upaniṣad also. There are many other Upaniṣhads written during later periods,
the total number being 108 according to some, while others put the number at
200 plus. But in the present discussion we consult only the Principal
Upaniṣads.
All
the spiritual thoughts of ancient India which got accumulated through ages were
existing in a single lump without any orderly arrangement or classification. It
was Sage Vyāsa who successfully classified all into a proper order on the basis
of specific topics dealt with in each piece and their comparative importance.
This is how we got the four Samhita-s, the Brāhmaṇa-s, the Āraṇyakas and the
Upaniṣad-s. Samhitas are mostly hymns for praising or invoking various gods for
well-being and favors. Brāhmaṇas and Āraṇyakas mainly deal with ritualistic
illustrations of the Samhitas. Upaniṣads represent philosophical postulations
either extracted from these three or compiled independently. Of the eleven
Principal Upaniṣads, one (Īśa Upaniṣad) is part of a Samhita (Śukla Yajurveda),
four (Bṛhadāraṇyaka, Chāndogya, Kaṭha, Kena) are parts of Brāhmaṇas and two
(Aitareya, Taittirīya) are parts of Āraṇyakas. The remaining four (Praśna,
Muṇḍaka, Māṇḍukya of Atharva veda and Śvetāśvatara of Kṛṣṇa Yajurveda) are
independent compilations. Why should the same contents of an Upaniṣad find a
place in some Samhita, Brāhmaṇa or Āraṇyaka? Because the same text contains
certain portions that qualify for inclusion in the Upaniṣad and some other
portions suitable for Samhita, Brāhmaṇa or Āraṇyaka. While studying the
Upaniṣads we have to make due allowance for this fact.
Upaniṣads
are not like ordinary spiritual texts which dwell on glorification and
appeasement of an almighty god through prayers, rituals and offerings with an
intention to secure protection, prosperity, happiness and long life. The
primary concern of Upaniṣads is not the physical life as such, but the ultimate
principle that sustains the physical life. Upanishads recognize the existence
of an entity beyond the phenomenal world. They advance the concept of reality
from a relative plain to the absolute state, to the reality that is free from
all limitations of time and space. This advancement is the greatest achievement
that Indian meditative mind accomplished and it is the greatest ever height
that human mind scaled in speculative thinking. It was with this advancement
that, in India, mere spiritual thinking graduated into pure philosophical
deductions.
It is therefore
imperative that any attempt to understand the teachings of Upaniṣads must be
with due consideration for this unique feature inherent in them. Any
alternative attempt employing the traditional tools of interpretation is
unwelcome as it would only obscure the scientific spirit of the Upaniṣads and
degrade their sublime teachings to mere theological compositions. Moreover,
being extracts from other three parts of the Vedas, most of the Principal
Upaniṣads contain some portions that do not fit well with the main theme under
discussion in that particular Upaniṣad. Therefore, while interpreting the
Upaniṣads to derive lessons therefrom, these portions have to be omitted from
detailed consideration. In the present endeavor we keep in mind these observations
as a guide in explaining the contents of each Upaniṣad. That means, we
concentrate on those teachings that a rational mind should take note of and
assimilate into its own cognitive constitution; in this process we simply
ignore those contents which are rather ritualistic or purely mythological in
nature.
WHAT
MAKES UPANISHADS UNIQUE?
Upanishads
ordain that one should gain the cardinal virtues of Brahman-realization. Moral
and ethical purity, conquest over turbulent sense organs, mental equanimity and
desisting from evil action and leading a pure and pious life are absolutely
inevitable to become a seeker of Brahman. One should realize the true-nature of
his subservience to the Lord through internal purity. Desire, hatred, anger,
jealousy and all other evil trends should be totally eradicated. One has to
develop compassion towards humanity and serve humanity by charity and Dharma.
The liberated self will be blessed with the eternal bliss of divine communion
with Parabrahman and he co-exists for all time to come with Parabrahman;
Mundaka Upanishad says he will attain perfect similarity with Parabrahman. It
is this that makes Upanishads universal in appeal.
--March 10, 2016
DID RAMANUJA POSSESS HEALING POWERS
OF THE HAUNTED?
(Translated from the Book on the
Life of Ramanuja in Bengali by Swami Ramakrishnananda)
Jesus Christ, Ramanuja, Madhva,
Saibaba and others seem to have been gifted with healing powers of the
possessed which they seldom played to the gallery but on few rare occasions
this was a revelation to the public. In due course few developed
it by spiritual practice to cure minor mental ailments like
Yamunacharya. This siddhi is still available with rare few but no one seeks
relief today Siddhas since
psychiatry has become a well-developed science. Please
got through the Life of Ramanuja and his healing power.
Ramanuja’s name became famous in the
Chola kingdom because of his curing the daughter of King of Kanchi form evil
possession. People started admiring his occultism, mysticism,
spiritual knowledge and religious devotion. Occultism is concerned
with the nature of the "thing-in-itself".
This is often accomplished through direct perceptual awareness, known as
mysticism. From the scientific perspective, occultism is regarded as
unscientific as it does not make use of the standard scientific method to obtain facts. Like Jesus Ramanuja used his healing powers
rarely and that on being prevailed upon by those affected. I understand
even Madhva had such power which he
once used and was rewarded with the Chandan mud in which Udupi Krishna
idol lay hidden. We come across two such incidences in the
book written in Bengali by Swami Ramakrishnananda who also has
described his visit to Puri Jagannth.
Western Psychologists say such
persons suffer from a disease called hysteria, caused by nervous debility.
Women being constitutionally delicate, it is they who generally become
hysteric. It is the nerves that constitute the manliness in man. A man is weak
or strong according to his nerves are weak or strong. By accepting such a
contention one has to reach the conclusion that that the annihilation of the
nerves means the annihilation of the man. The followers of Charwaka
philosophy in India too came to the same conclusion long ago disagreeing
with the Vedantic view.
According to Vedanta thinking,
the soul protects the body, not the body the soul. Only from the presence of
the soul are derived the liveliness and the sanctity of the body. Through the
body one experiences the pleasure and pain of the world. The desire-instinct
in a person is ever eager to enjoy pleasure with the help of the
body. This Self when endowed with a gross body appears as human, animal, bird,
worm, insect etc. and when bereft of it , assumes the forms of Devas,
demi-gods, Brahma-rakshasas, goblins and ghosts. The forms of the latter, being
subtle, cannot be grasped by the five senses. What
cannot be grasped by the five senses also exists. Isvarakrishna, the great
author of Sankhyakarika, has settled the issue in a superb manner. He says:
“Atidooraat-sameepyad-indriya-ghaataan-anavasthaanaat
| saukshmyaad-vyavadhaanaad-abhibhavaat-samaanaabhihaaraaccha | sauksmyaat
tad-anupalbdhih naabhaavaat-kaaryatas-tad-upalabdheh ||(Samkhyakarika
7 and 8 first half)
Non-perception may be because of extreme distance, extreme proximity, injury
to the organs, non-steadiness of the mind, subtlety, veiling, suppression and
blending with what is similar. The non-perception of the Prime
Nature is due to its subtlety, not to its non-existence, since it is perceived in
its effects.”
The subtle body when dominated by
Sattva, becomes the body of a Deva (divine possessed), when by Rajas, the body
of a demi-god, when by Tamas, the body of a Brahma-rakshasa, a goblin or ghost.
That is why it is possible for a person of Sattvic temperament to go under the
possession of devas, for men of Rajas to under the influence of demi-gods, and
for persons of Tamas to go under the spell of Ghosts.
The Guru of Ramanuja Yadavprakasa was
a great adept in magic science (mantra-sastra). He could cure people possessed
by ghosts and Brahma-rakshasas. He was quite famous for
his occultism practices in curing evil possessed beings.
Once the princess of Kanchipuram came
to be possessed by Brahma-rakshasa. Exorcists
were brought from all quarters. But none were able to cure the
princess. Then, with great honor, was brought Vedantacharya Yadvaprakasa. But
at his sight, the princess possessed by the Brahmarakshasa burst into loud
laughter and said: “Ah Yadavaprakasa! Your Mantras will be of no avail here.
You are wasting your talents. Go back home”Disregrdingher,
Yadavaprakasa chanted various Mantras for a long time, but was
totally unsuccessful in driving away the evil possession. Thereupon the
Brahmarakshasa interposed, “Why take pains in vain? You are
inferior in strength to me. If you are determined that I
should be driven off from this shrine of the body of the princess, so tender
and delightful to touch, then bring here your youngest disciple, the blessed
Ramanuja, whose arms reach down to his knees, who has broad fore-head and large
eyes, who is the pleasure resort of the goddess of genius, and the choicest
blossom in the garden of youth. As the thick darkness of the clouded new-moon
night is removed at sunrise, so at the advent of that great soul, I too shall
be driven away; otherwise not.”
At the behest of Yadavaprakasha,
Ramanuja was instantly brought there. When Ramanuja requested Brahmarakshasa to
get out from the body of the princess, it replied: “I won’t go unless you
graciously place your blessed feet on my head. Do please fulfill this desire of
your slave.”
At the behest of his Guru, Ramanuja
placed both his feet on the head of the princess and said: “Now relieve the
princess and go, leaving behind some proof you have left her.” “Look there I
quit”, said the Brahmarakshasa. “As a proof, I go instantly breaking the
top-most branch of the neighboring banyan tree.”
At once the top-most branch of the
banyan tree broke with a crash and the princess began to look around like one
just awakened from a slumber. Afterwards, when she regained full consciousness
and could grasp her plight a little, she hung her face in shame and went away
to another apartment, surrounded by maid-servants. When the King of Kanchi came
to know of the recovery of his daughter, he hastened to worship the feet of
Ramanuja and express his deep gratitude. From that day on, Ramanuja’s name
became famous in the Chola Kingdom.
Vitthaladeva was a pious Jain
King in Nrisimhakshetra who used to serve thousands of Sravanas
every day. When his daughter became possessed by an evil spirit, he first
consulted many physicians. When they failed to show any result, he sought the
help of the Jain Munis, but they too failed to cure the princess. Meanwhile
when Vitthaladeva heard that a few Vaishnavas have
come to Purna’s house from the East, he sent some Pundits who duly
invited and brought them to the palace. Ramanuja cured the princess by simply
looking at her, at which Vittaladeva was much amazed. Thenceforth he came
devoted Ramanuja. King Vitthaladeva was nameds By Ramanuja as Vishnuvardhana
and was thence known thence by his new name.
In Chapter XLVII of the
Prapannamritam, Bittideva (or Vitthaladeva) is referred as a Buddhist king. Perhaps
in pursuance of this version, the author of this book Ramakrishnananda in his
original also refers to Bittideva as a Buddhist king. But in
historical records this Hoysola King--who subsequently came to be known as
Vishnuvardhana after being converted to Sri Vaishnavism by Sri Ramanuja—is
referred to only as a follower of Jainism. Hence necessary alterations are made
in this chapter while translating from Bengali by Swami Budhananda
to mention Vitthaladeva as a
Jain.
--March3, 2017
Reply by Dr. Vedavyas,
psychiatrist
Sexual and aggressive
impulses and urges can build up in strong ways in unfulfilled women (or
abused/molested), causing deviant arousal, extreme jealousy and mistrust. All these
urges get acted out in demonic/spiritual possessions periodically, depending on
the amount of stress, and need for suppression of the evil desires in you.
All of these individuals
are hoping and praying that a power greater than the evil spirit inside them
will relieve them of carrying these attributes that get associated with them.
Fame of the doctor/saint
and his powerful teachings that have been retold, creates a set up for these
influences be discarded with the power of the saint/ shrine/penance.
My father was haunted by
memories of his first wife who suffered from hysteria and died. He went to the
sea on every Amavasya for 16 months and took holy dip to get rid of the evil.
Charismatic saints and
siddhas acquire power of healing by their practices that are well publicized,
adding to their glory, and are able to persuade the willing to give up their
ways. You do realize that the people and their families should have suffered
long enough, and the time has to be ripe for them to give up the haunting
spirits.
Please don't refer these
saints as practicing occultism.
Rajasic qualities are
manifest in Narcissistic men, and Thamasic qualities are manifest in histrionic
women and antisocial men. These are the common conversion reactions in these
people.
All of us have healing
power according to our level of education, discipline, devotion and
penance.
Possession syndrome has
been described in our literature from ancient times, including Ayurvedic
texts. Human mind is capable of dissociating
itself completely too to altered states during extreme stress, intense
emotional states, and sometimes through ardent practice of identifying with
object of worship.
ASATO MAA SADGAMAYA--A SPIRITUAL JOURNEY
Please recall my recent E-mail circulated
to you which has also been sent to FOWAI Forum titled
“Prayers leading to Immortality (Sat) from Falsehood or
Mithya that is Asat”. I am glad the forum has taken up the
subject for further elucidation feeling my superficial study lacking Vedantic
depth and the practical approach by progressive steps through
bhakti for attaining salvation by short cut about which also
I had spoken attaching the in-depth study on Bhaktimarga received from Dr.
Satpathy my Vedanta teacher as circulated. I had discussed on the
spiritual journey to immortality from material world and the so called
death ( a journey of struggle or spiritual) while explaining the last
mantra in MNU.
From a scientific view point which most
of the times conflates with Vedanta, I have the following
explanation. Einstein said Energy is Matte multiplied by
a constant (cXc). Vedanta says Humans are Asat and Devas are Sat.
Our prayers are to attain Devatva from Manushyatva. Matter is
viewed as false or transitory (Jagan Mithyam), As humans we are in the
false (Mithya) category and by repeated births and exhausting karmas we aspire
to attain the state of Sat or divinity (devaloka).
This sat is no longer matter but pure Energy or Spirit.
What happens to liberated human life is the body becomes spirit and loses
its Nama and Rupa on realizing Brahman. Vedas also say humans can
also live in Chandraloka for a while enjoying
his benevolences due to their meritorious deeds which we have seen as a
possibility. We are also discovering more planets as amicable as earth
today. Devas or divines live in Suryaloka. In the heat of the
Sun matter can no longer exist but becomes energy or deva or divine. Deva means
that which shines. So MNU says those who die during Dakshinayana go to
Chandraloka and after enjoying their Punya or meritorious deeds for a
while return back to earth to exhaust left over karmas. But
those who have realized Brahman (Jeevanmuktas) continue their
journey further and get integrated with Aditya or Brahman (mamaivamso
Jeevabhootah) and never have to face the Samsara again. Please recall the
detailed explanation in my previous E-mail. But you will have more explanation
from the FOWAI Forum to which I do not have access with my limited IT
knowledge.
Jivatman is Sat (truth), Chit (Existence
or Consciousness), Ananada (Perennial joy or Bliss). Liberated
Jeevatma need not bother further for gross, subtle or casual bodies and becomes
consciousness (Jnanam) to be one with Brahman (Prajnanam).
Paramaatman on the other hand
is Sathyam where Sat=immortal thi=mortal, and Yam=what is being regulated),
Jnaanam (consciousness) Amalam (ever pure or that which is never
touched by Karma) Anantam or Bhuma (plentitude of perennial joy that
can’t be defined) as Chhandogya says.
MNU in its concluding
mantras144-150 describes guide lines (Jnaanasaadhana Nirupanam) for
the Spiritual journey about which FOWAI forum is going to talk about. This
journey could be final to rare few BRAHMA JNANIS but for those who
are enlightened upon the Supreme but not attained Jnaanaa it is a
trip back from Chandraloka to Earth to exhaust the left over
karmas, attain Brahma Jnaana and take the final journey. For majority it
is a frequent journey for spiritual refinement each time. Only those who
are not Brahmajnas attain the Moon through Pitruyana and return to this world
by the same way. But a brahmajna proceeds further from the Moon to Brahaman or
Adityaloka. Moon is therefore a resting place. For those who return
from Chandraloka after resting to the Earth it is the time to
relax, enjoy in Chandraloka and return with a wider vision about the
Supreme. This is what Puranas describe as Swarga and not the final destination
described as Brahmaloka or “tadvishnoh Paramam Padam”.
MESSAGE
FROM FOWAI FORUM
Talk by Dr. Thimappa
Hegde on Sunday. March 5, 2017
असतो मा सद्गमय, Asato mā Sad-gamaya – From Unreal, Lead me to Real
तमसो मा ज्योतिर्गमय,Tamaso mā Jyotir-gamaya – From Darkness, Lead me to Light
मृत्योर्मा अमृतं गमय, Mrityor-mā Amritam gamaya – From Death, Lead me to
Immortality.
The
above is the literal meaning. However in Vedanta, the word Sat means
Existence. That which exists in all three states, waking, dream and deep sleep.
By this definition, only Ātmā is Sat, everything else only appears to exist but
does not really exist. This journey from that which appears to exist to that
which Exists all the time is the Spiritual Journey. The journey from
Mithyā to Sathya. From Asat to Sat. This spiritual journey can become
meaningful, purposeful & successful only if it is a conducted journey with
the help of a guide or Guru who has the Shāstrams as the medium of guidance.
Spiritual
journey is a journey from samsāra to moksha (bondage to freedom).
In
Sanskrit, samsāra means the cycle of birth & death. Moksha means freedom
from the cycle of birth & death, thus a journey from mortality to immortality (mrithyu
to amritham).
Spiritual
journey is a journey from ignorance (mithyā) to knowledge (Sathya), (ajnānam to
jnānam). Working for jnānam is the ultimate real spiritual journey.
This
spiritual journey is conducted in three stages.
1st stage
– Jnāna Yogyathā 2nd stage – Jnāana
Prāpthi – 3rd Stage Jnāna
Nishtā
Each
stage involves a certain spiritual exercise called Sādhanā.
1st stage
– involves 2 spiritual exercises called karma yoga & upāsana
yoga.
2nd stage
– shravanam & mananam 3rd stage
– Nidhidhyāsanam
Is
there a shortcut? May be yes. The path of Bhakti.
A bhaktha
is initially an ārtha bhaktha who
goes to the Lord for solving personal problems.
After
that we progress to arthārthi bhakthi where we
seek success in all our & our families’ ventures.
Then
you should graduate to a jignāsu bhaktha where the
devotee is interested in a spiritual journey from ignorance to knowledge. With
the grace of the Lord and Guru, we should go from ignorance to knowledge; then
that bhaktha is called gnāni
bhaktha. Thus bhakthi should also be converted to a spiritual
journey.
The
seeker, a sādhaka, using a technique, sādhana, attains the goal, sādhyam and
becomes Siddha. Sādhaka to Siddha is the Spiritual Journey.
PRAYER TO THE SUPREME SEEKING IMMORATALITY
We
are all very familiar with this mantra from Brihadarnyaka Upanishad and its
usual translation:
Asatoe
maa sad gamaya | tamasoe maa jyoetirgamaya | Mrityoer maa amritham gamaya || Om
Saantih! Saantih! Saantih!
The simple meaning is thus: Lead me from the Non-truth to the Truth (or Unreal to
Real) ! Lead me from Darkness to Light! Lead me from Death to Immortality! In
the name of the Supreme Principle, may there be peace, peace, peace all around!
Asat
and Sat have specific philosophical meaning,
though they are often translated as ‘unreal’ and ‘real’ respectively, which are
rather misleading. Gīta 2.16 says: “Naasato vidyate bhaavo naabhaavo vidyate
satah | Ubhayorapi drishe-antasvanayos-tattva-darsibhih” --The Unreal
has no existence and the Real has no
non-existence; the conclusion about both these has been seen by those who know
Truth. Of
the nonexistent there is no endurance and of the existent there is no
cessation.
There is no endurance of the changing body. That the
body is changing every moment by the actions and reactions of the different
cells is admitted by modern medical science; and thus growth and old age are
taking place in the body. But the spiritual soul exists permanently, remaining
the same despite all changes of the body and mind. That is the difference
between the body and spirit. This conclusion is drawn by all classes of sears
of the
truth, both impersonality and personality. In the Vishnupurana it is stated that Vishnu and His abode all
have illuminated spiritual existence (“Jyotimshi vishnur bhavanaani Vishnuh”) The
words existent and non existent refer only to spirit and matter. Therefore mantra Asat to Sat and Tamas to Jyothi refers to a change over from
sought after from material body to spirit which we generally understand as death and
immortality.
The Supreme is accepted as the origin of all
emanations. Such emanations are
experienced by superior and inferior natural sequences. The living entities
belong to the superior nature and so all
humans are of superior nature the highest in the order of merits. Only they have to realize the same. Although
there is no difference between the energy and the energetic, the energetic is
accepted as the Supreme and the energy nor nature is accepted as subordinate.
The living entities therefore are always subordinate to the Supreme lord.
‘Asat’ is that which has no state of existence and
‘Sat’ is that which has no state of non-existence. It is to be understood that
Asat does not exist by itself; it does not have an independent existence. In
contrast, Sat exists by itself. That is the specific difference between the
two. The phenomenal existence is neither Sat nor Asat, since it has a beginning
and an end. It is actually Asat sustained by Sat; Asat represents the physical
part and Sat the eternal sustaining energy.
This may be viewed as matter and energy which are related as discovered by Einstein
E=MC (2). Energy is far superior to matter as being manifold. Humans are f material nature and are
subservient to the Supreme (Universal Force or Energy) though are
inter-related. So, the first part of the hymn means this, ‘may I be oriented
towards the eternal principle of existence, instead of the transient worldly
pleasures’. In the second part, darkness indicates ignorance and light
represents enlightenment. It may be noted that ignorance relates to Asat and
enlightenment relates to Sat; therefore this part is rather a repetition of the
first part in a different form. Similarly, the word ‘mortality’ in the last
part refers to Asat only and immortality to Sat, going by the imports of Asat
and Sat given above.
This mantra of Upanishad has been derived from Rigveda Mantra (RV:
10-72) given below which defines Sat and Asat.
Rigveda says that the Divines those living in the upper world or
heaven are Sat and those that live on lower world or
Earth are Humans and Asat.
This is also defined as Immortals and Mortals in Chandogya Upanishad.
Therefore this prayer is addressed to the Supreme by
the mortals to attain the status of Immortals which calls for Jnaana for
illumination focused in the Mantra.
Dvayam
vaa idam na triteeyam-asti / satyam chaiva-anritam cha satyameva devaa
anritam manushyaa idamaham-anritaat-satyam-upaimeeti
tanmanushyebhyo daivaanupaiti //
This world is of two kinds, there is no third—Truth and Untruth.
The Gods are Truth, human beings, Untruth. Here I go from Untruth to Truth (uttering this while becoming
consecrated for the sacrifice) one goes over from (the world) of human beings
to (the world of) the Gods (and thus fit to sacrifice to them)—Rigveda 10-72.
In another mantra Chandogya Upanishad says
The Supreme (who is Eko Devah) is Sathyam. This Sathyma is made up of three
syllables sat+thi+yam=Sathyam. Sat means immortals that is Gods or devas; thi means mortals; and yam that which is being regulated. Supreme is the
one who regulates both mortals and Immortals. It therefore implies that the Supreme alone is Sathyam and is unique while the
Self or Jivatma can hope to attain the status of
Sat by exhausting all Karmas but cannot
become Sathyam. As Sat–Chit-Ananda it enjoys the company of the Supreme according to its merits.
The Jeeeva-atma or Self joins and associates and integrates with the Parama-atma.
It still exists as an entity united with him inseparably and indistinguishably.
It is not absorbed or dissolved in Parama-atma
With
the same thought to avoid repeated deaths and
attain immortality the following mantra is addressed to the Supreme:
Traymbakam
yajaamahe suganndhim pushtivardhanam | urvaarukamiva mrityoer moekshyeeya
mamrutaat ||
We
sing Thy (Supreme Principle) praise, thou art Traymbaka being the cause and sustainer
of Creation, Preservation and Destruction (Brahma, Vishnu and Siva) and as
Primordial Energies in the form of Knowledge, Wealth and Happiness
(Sarasvati, Lakshmi and Gowri). We are praying for the life rejuvenating nectar
to get out of death inflicting diseases as well as the cycle of rebirth and
death as the melon gets released from the creeper when mature. This
interpretation of the Mantra is universal in appeal to Supreme Principle.
Sectarian
view translation that follows refers to personal deity of Siva glorified in
Puranas: We worship the three eyed Lord Siva who is fragrant and who
increasingly nourishes the devotees. Worshiping Him may we easily slip off from
death just as the ripe cucumber easily separates from the binding stalk! May we
be never separated from Immortality!
Here is the prayer from MNU to attain equality status
with Brahman:
Sohamapaapo virajo nirmukto muktikilbishah / nakasya
prishtamaaruhya gachched brahma-salokatam //
Thus being sinless, stainless and unbound by evil
bondage, may I ascend to the happy heaven and enjoy equality of status with
Brahman!
Srotramaatma…….salokataam aapnoti
etaasaameva devataanaam saayujyam saarshtitam samaanlokam aapnoti
ya evam vedaatyupanishat ||
MNU 15-1||
One who meditates upon Brahman (Supreme) attains union
with Brahman and lives in the same region of enjoyment with him; that person
attains union, co residence and like-enjoyment with these Gods (devatas) in
their worlds. This is the sacred knowledge of Vedas and Upanishad.
[This is a clear message endorsing Dvaita
philosophy of different kinds of liberated souls—saameepya, saalokya and
saayujya. Also it makes clear
distinction of Brahman as Deva and other Gods as Devatas. Unfortunately the
term Deva and Devatas have been used indiscriminately in
Upanishads causing confusion just as Self (Jivatman) is confused with the
Supreme (Paramaatman) since many qualities are common between them. It is
unfortunate sectarian views on various philosophies rule strong quoting
mantras to suit the context and interpreting wrongly instead of converging to Devo Ekah !]
Philosophies got revised on the basis of fresh knowledge
acquired later and Madhva was the latest. He had also counselled Vedavyasa
who is Chiranjeevi-ever lives like Hanuman]
--February 26, 2017
WE ARE
KEPT IN DARKNESS ABOUT THREE-FOURTHS OF THE KNOWLEDGE!
In our Solar system Planet Venus is
considered to be the most spiritually advanced planet in Sanatkumara
Eastern Tradition. Planet Pluto is controversial as it has been
downgraded to dwarf planet! Venus is the brightest planet in the Solar system.
While in our Solar system eight planets are moving around the Sun
in one direction, the Planet Venus (Goddess of Love) is moving around the Sun
in the opposite direction. That means, if all the eight planets are
moving around the Sun in the clockwise direction, the Planet Venus is moving
around the Sun in the counter-clockwise direction. If we stand on all the
eight planets, we may see that Sun rises in the east and sets on the
west. If we stand on the Planet Venus, we may see that Sun rises in the
west and sets on the east. This is our solar system. Millions of
solar systems, just like ours, make a galaxy, called Milky Way. Millions
of galaxies are in the space, perfectly controlled by Supreme Being. It is
rather surprising to note that Puranas had all knowledge of these
planets though there terminology Navagrahas was wrong or
misunderstood as it is a group mixed up with stars
satellites and nodal points. They also did not include Earth Planet in
the Navagrahas! Uranus, Neptune and Pluto are called in Sanskrit Varuna,
Indra and Prajapati. Probably the word graha in Vedas itself is a
mystery which the astrologers have commercially exploited playing on the
religious sentiments of us on the Mother Earth planet, extending to
heavenly bodies prescribed in Puranas ! I am not sure Vedas speak
of Rahu and Ketu though they speak of Moon as Chndraloka suited for
humans from where the humans return back to Earth to exhaust remaining
Karmas. Vedas apparently seem to wrongly club moon and Sun with
planets?
Late us take the Sun as spindle
that pulls all the planets. The planets also equally pull the
Sun. If the energy of the planets is less than the energy of the Sun, the
planets will collapse on the Sun. The planets with their energy are
moving around the huge Sun. Since the planets have different masses, they
move with different speeds from different distances from the Sun. Eight
of them are moving around the Sun in one direction, while the planet Venus is
moving in the opposite direction. The kinetic and rotational energies of
Venus is balanced by the energies of the other eight planets. In this way
equilibrium is maintained in space by the nine planets around the Sun.
Different masses, distances, and speeds are involved to maintain the
equilibrium in space which can be fully explained only by the Supreme
Being or Paramaatman! That is why everyone loves Venus as Goddess of
Love. Love is the most powerful Universal Binding Force called
Kaama. Even Siva succumbed to it leave alone Viswamitra! Rama
wanted to dry out all the ocean in liberating his beloved
Sita when Ocean did not obey him! Venus is advanced spiritually and
scientifically, much superior than every other planet. If she does not
move in the opposite direction to other 8 planets, we will not have our solar
system. We will not have galaxies. We will not have the universe.
We are blessed by the Supreme to live in His consort’s planet. Venus is
also considered to be sister of earth, Probably she is Hridevi
mentioned in Purushasookta along with Lakshmi (Hreescha
Lakshmisch patnyau) and the earth was not yet created!
Scientists have today discovered a star
encircled by seven earth-like bodies. These are a cluster of Planets resembling
the core of our own solar system, but better seven earth-size worlds, each
potentially capable of hosting liquid water and therefore life, in orbit around
a nearby star.
Are Vedas silent about all these?
Of course Vedas speak of seven upper worlds and seven lower worlds about which
we know very little. Even about our planet Earth we do not have full
knowledge as we talked recently about Kumari Kandam
Continent, the submerged Continent, mentioned in Kanda Puranam,
adjoining India. But please recall what Rigveda says In
Purushasooktam. It says the Supreme willed us to know only one fourth of
what he contained and three fourths is hidden from us. We will be nowhere
near that information with all our discoveries. We are just
learning about another star system like sun. There are
countless stars in the Universe he created!
sahasraśīrṣā
puruṣaḥ sahasrākṣaḥ sahasrapāt |
sabhūmiṃ viśvato vṛtvātyatiṣṭhad daśāṅghulam || 10-90-1 ||
sabhūmiṃ viśvato vṛtvātyatiṣṭhad daśāṅghulam || 10-90-1 ||
Such is His magnificence, but the Supreme Being is
even greater than this; all beings are a fourth of Him, three-fourths--His
immortality--lie in heaven.
tripādūrdhva udait puruṣaḥ pādo.asyehābhavat punaḥ | tato viṣvaṃ vyakrāmat sāśanānaśane abhi ||10-90-4 ||
Three-fourths of the Supreme Being ascended; the fourth part
came here again and again, and, diversified in form, it moved to the
animate and the inanimate world.
|
[All this is He-what has been and what
shall be. He is the Lord of immortality. Though He has become all this, in
reality He is not all this. For truly, He is beyond the world. The whole series
of universes-past, present, and future-express His glory and power; but He
transcends His own glory. All beings of the universe form, as it were, only a
portion of His being; the greater part is invisible and unchangeable. He who is
beyond all predicates appears as the relative universe; He appears as all
sentient and insentient beings.]
Vedas also say Humans are ASAT-Mortals.
Gods or devas living in heaven are SAT-Immortal; Supreme is the regulator being
SATHYAM. Our prayers are to attain that Immortality--Asato maa sad gamaya!
--February 24, 2017
Comments and Reply:
WHY ARE WE IN DARK ABOUT ¾
OF THE SUPREME?
Please
recall my e-mail circulated on the above topic. I received the following
comments from a reputed Physics Professor in USA who is very knowledgeable on
planets and their movements.
“A
few days ago, NASA discovered Seven Solar Systems, exactly like
ours. People are living now in those seven Earth Planets around their
Suns. More Solar Systems would be discovered in future years. What
we know now is not even 1 % of the Universe. In future years, more than
99 % would be discovered little by little. How small and insignificant we
are. May I request you, Sir to correct from 75 % to more than 99 %!”
You
may be equally interested in my answer. If you have more thoughts on the
subject please do not hesitate to send.
“What
you say is verily true and scientific. But this is also expressed earlier in
Purusha Sukta if you look at the first mantra which is difficult to
understand literally but can be explained:
Om sahasra-seershaa
purusha-h | sahasraakshah sahasrapaat | sa bhoomim visvato vritvaa|
atyatishtad dasaangulam|| (Mantra 1)
The
Purusha has thousand heads, thousand eyes, and
thousand feet. He has enveloped this world from all sides and
has transcended it by ten angulas(?) (or inches).
Angulas
may mean 10 hand measurements. Tamil proverb says "enjaan
udambirku sirase pradhanam" Every man is supposed to be
of eight hand measurements in height. Probably it started as
10 hand measurements and progressively shrunk to eight! May be Vedas are
right to cover all humans! Then your elucidation can also be
explained by Purushasukta. We only know about 10 hand measurements of our
body outside and that too not perfectly for we do not know what is going
on inside! I did not go that deep with my lack of scientific knowledge like
yours. I did mention of the recent discovery of seven planets around a new
star. Probably the first stanza of Purushasooktam is more appropriate if
“angula” is correctly interpreted. During the time of Pusushsookts
theconcept of modernj " inch" was not in vogue
though many authors translate it as inches which translation seem
to be inappropriate.
Also
in Purushsookta we come across reference to “Hreescha Lakshmeescha patnyau”
what could this Hree be? Generally we find in processional deities of
Vishnu Sridevi and Bhoodevi explained as Lakshmi and Earth.
When Purushasookta was delivered neither Lakshmi
nor Earth were born. Earth was born from his
feet after the Yajna and Sree Lakshmi later when the
ocean was churned as “Ksheerasagara
tanaye”. Hence the goddess Hri (Modesty) and Sri (wealth) are meant
as consorts in trhe mantra and not Lakshmi and
Bhudevi. These could be also Planet Venus and Earth
that was the product of Yajna. Venus and Earth are
considered to be sisters,. Venus is the most spiritually advanced and
symbol of love planet and hence may be considered as
Goddess of Modesty. Earth with its abounding wealth may be
considered as Goddess of Wealth. All Vishnu
deities have Sridevi and Bhudevi as consorts in addition to Lakshmi
adorned on chest.
NONE OTHER THAN THAT ( DEVO EKAH;
TADEKAM)
May I draw your attention to the
concluding sutras of Narada Bhakti:
Ityevam vadanti janajalpanirbhayaa ekamataah
kumara-vyaasa-suka-sandilya-garga-vishnu*-kaundinya-sesha-uddhava-aaruni-bali-hanumad-vibheeshana-aadayo
bhakti-aachaaryah. (83)
Thus the teachers of
devotion-Sanatkumara, Vyasa, Suka, Sandilya, Garga, Vishnu, Kaundinya, Sesha,
Uddhava, Aaruni, Bali, Hanuman, Vibhishana and others-proclaim unanimously in
this strain without fear of the carping criticism of men. (*Krishna in
Bhagavadgita was a teacher). Some interpret the word Kumara as
the four Kumaras (Sanaka, Sanandana, Sanatana and Sanatkumara). Sanatkumara is
the Guru of Narada and the prince among Bhaktas. Sandilya is the author of
Sandilya Bhakti Sutras. Garga is the Acharya who performed the Namakarana
(naming ceremony) of Sri Krishna and Balarama. Kaundinya is the son of
Sandilya. The full name of Aaruni is Uddalaka Aruni.
a idam
narada-proktam siva-anusaasanam visvasiti sraddhate sa bhaktimaan
bhavati sa preshtam labhate sa preshtam labhata iti.
(84)
He who believes and has faith in this auspicious
(salutary) teaching expounded by Narada, becomes endowed with devotion and
realizes the most beloved (Lord), attains the most beloved (Lord). Narada was a
devotee of Lord Vishnu and spread his message all over Bhuloka by his repeated
visits chanting “Narayana Narayana” (Saguna Brahman) who is
relaxing on Adisesha representing time, praised by
Sanatkumaras and attended by the power, Lakshmi.
Siva-anusaasanam— this
means auspicious teaching. This tradition was started by Lord Siva himself in
Vishnu Sahasranaama. Please recall his instruction to Parvati: “Sri Rama
Rama Rameti Ramerame manorame sahasranama tattulyam sri Ramanama varanane” Siva
advised all his devotees to contemplate on Vishnu the sustenance aspect of
Brahman during their life span on earth and then come to him for
his final judgement whether to promote their journey upwards to
Swarga and others or to decide their rebirth again to exhaust the left over
Karmas. He reminded them that He is the dissolution
aspect of Parabrahman and Vishnu is their best guide and they should follow the
Bhaktimarga and He would not recommend skipping Vishnu and directly come to Him
for salvation as a short-cut. He reminded the devotees “Karmanyeva
adhikariste” as said by Lord Krishna that we alone are responsible for
our Karmas, and, here he cannot help to dissolve them but can only
guide. Sanatkumara or Skanda taught Bhuma Vidya
to Narada in Chhandogya Upanishad about which I talked to you in detail. Adisankara
also strongly recommended Worship of Vishnu by Bhakti Marga in his last
composition Bhaja Govindam as well as in Atma Bodha. Rama being modest
and humble as Maryada Rama in his parting advice to Vibhishana
told “Aradhaya Jagannatham” as mentioned in Uttara Kanda
indicating that he is only an Avatar along with his three brothers and he
should therefore go to the Supreme Principle and worship “The Lord
of The Universe”. Lord Krishna Himself meditated on Parabrahman on early
morning hours regularly as mentioned in Bhagavatam. So, Your focus in Bhakti
Marga should be on Parabrahman (Eko Devah) through your Ishtadevatas.
Parabrahman is the only Deva and all others are Devatas—“Eko viprah bahudaa
vadanti”.
In this context it is good to go
deep in understanding the prayer Asato maa sadgamaya and Mrityor
maa amritam gamaya. Vedas clearly mention ASAT means mortal. It says
humans are ASAT. It also says Gods are SAT that is immortal. In our
prayers we are seeking our elevation to the divine status and not to be
dissolved in The Supreme as many Advaita people think. While Gods and
devas (Living in the upper world) are Sat they too are different from Supreme
who is SATHYAM. Chandogya Upanishad says SATHYAM consists of three syllables
SAT=Immortal; THI=mortal and YAM-what is being regulated. Supreme alone is in
charge of regulating Mortals and Immortals and He is the one who can grant us
immortality on the recommendation of SIVA his dissolution aspect.
None other than “THAT”
Presented by: Gargi Dikshit on Sunday, February 26, 2017 FOWAI Forum
.
Narada Bhakti sutra (Narada’s Aphorisms on devotion) is a famous
ancient text on divine love. It has totally 84 sutras. These 84 aphorisms have
been divided broadly in five chapters. In the text Sage Narada explains the nature,
merits, ways, significance, glory and culmination of purest love towards Lord.
Divine love is deathless, immortal, limitless
reveals the third sutra of the text (1). Our limitations arise from depending upon, from the grossest like our
wealth, relatives, good health to the subtlest like our sharp intellect, unique
skills, great memory etc. The tenth sutra (2) declares “(Focus) on none other than That (comes from)
renouncing dependence on everything else”. In this Sutra Sage Narada points out
one of the major aspects of developing pure love towards the Lord. The Sage of
Arunachala says “The absence of thoughts is Bhakti and it is also mukti”( Talk
650). The webinar will present the meaning of the tenth sutra word by word and
the gist of the path of divine love by Sage
Narada.
1 - - अमृतस्वरूपा च । ३ |
2 - - अन्याश्रयाणां त्यागोsनन्यता । १० |
SÜTRA 3
Amrita svaroopa cha /
Amrita=immortality; svaroopa=having
as its essence; cha=and--This pure love for God is eternal.
In the Bhagavagita (4.9), the Lord
also says, “Janma karma cha may divyam evaà yo vetti tattvataù tyaktvaadehaà
punar janma naiti maam eti so Arjuna”
Any person who simply understands His
transcendental activities and His appearance and disappearance in this material
world becomes liberated, and that after quitting his present body at once
reaches His abode or source. [Rigveda says people on earth are Asat or Mithya
or passing phase. The Divines are Sat or Reality. So our aim in
life is to attain that devatva or divinity to cross over Samsara and attain
immortality—Asato maa sadgamaya]
SÜTRA 10
Anyaasrayaanaam tyaago ananyata /
Anya=other; aasrayaanaam=of
refuge; tyagau=the giving up; na-anyata=exclusiveness.
Exclusive dedication to the Lord means
giving up all refuges other than Him.
As mentioned above, in the Bhagavadgita
(18.66) Lord Krishna advises Arjuna to give up all modes of
Dharma for self-realization and surrender unto Him only. “Sarvadharmaan
parityajya maamekam saranam vraja”about which I have talked about in detail
in my discourse Self and the Supreme.
Sankara says in Bhajagovindam : “Mayaamayam-idam-akhilam
hitvaa brahmapadam tvam pravisa viditvaa”—Abandon everything else,
that is all a product of Maayaa (illusion or tranitary)
Know the abode of Brahman and enter
it.--”tadvishnoh parmamapadam”
--February 22, 2017
APPLICATIONS OF WHO AM I BY SWAMI CHIDANANDA
Some of you who attended the Nashville Seminar on Who AM I may recall
the enlightening lecture by Dr. Venk Mani on this topic drawing our attention
to verses 11-16 of Upadesa Sara
rendered in Sanskrit by Ramana maharshi of Tiruvannamalai. His teachings
are available in many books viz. Ramana Gita talks, Sat Darsan, Discussions
with Bhagavan, Upadesa Sara etc. Many of them are in Tamil language. He had
equal command in Sanskrit and Tamil.
Here Swami Chidanandaji of FOWAI (Flame Of Who Am I ), the Thinking-tank
of Who Am I draws our particular
reference to the verse 15 of Upadesa Sara:
Nashta
maanaotkrishtayogina| krityamasti kim svasthitam yatah || 15 ||
What duty is there for the exalted Yogi whose mind has been
annihilated? None, since he has gained abidance in the Self.
Mere mechanical
practice of Japa, Tapa and Yoga alone does not make one a true Yogi. Bhagavan Raman Maharshi says that the best
Yogi is one who has destroyed the deep-rooted ignorance of the mind by
contemplation on the Supreme Principle
called Sathyam which we usually translate as Truth. Sathhya consists of three
syllables Sat+thi+Yam. Sat means what is
immortal; thi means what is mortal yam that one which integrates mortal and
immortal that is the Supreme spirit or Paramaayman and not the Self in us which
is only a minute part of the Supreme who
is the abode of all the Jeevaatmans (Self). Ramana Maharshi reflects many
thoughts from Upanishads in this concentrated Capsule. Please find few examples
below:
Sravanaayaapi bahubhiryo na labhyah srunvato
api bahavo yam na vidyuh |aascharyo vaktaa kusalo asya labhdaa aascharyo
jnaataa kusalaanusishtah || (Ka.Up. 2-7)
Only a few hear
about the Supreme. Fewer still are those that dedicate their lives for
Self-realization. Those who speak about the Self deserve our kudos. People who make it their supreme goal of life
are indeed very rare. Few are fortunate to attain Self–realization under the
guidance of enlightened Gurus. All those that hear (Upanyasas) cannot easily
gain the knowledge of Paramaatman. A clever exponent and an adept attainder of him
are very rare.
Naayamaatma pravachanena labhyo na medhaya na
bahunaa srutena
(Ka. Up. 2-23)
The
Self-realization can neither be attained by the study of scriptures, nor
thinking nor meditation nor hearing to discourses about it.
Na karmanaa na prajayaa dhyanena
tyaagenaike amritatvamaanasuh | Parena naakam nihitam guhaayaam vibhraajate yad yatayo visanti || Ma.Na.Up.||
The immortality which the sages (sanyasis or recluses) attain,
that immortality which is stationed in Pramavyoman which is heaven above—is
attainable neither by rites, nor by progeny nor by wealth. But it is gained by
some only through renunciation or self-surrender
Swami Chidananda
in his own un-imitable style brings this philosophy to practical life by the
following translation
When the mind is
shown its place,
When we reach our
own true state,
Where is pressure
of duty any more
When we unite
with our higher capacity?
We can never
forget the ground reality in life that we are human beings first and
"innovators and leaders" later. As human beings, our minds
necessarily carry the burden of fear, anxiety, hurt, pride etc. Comparison with
others and competition with achievers also cause agitation. Self-exploration,
riding over the fundamental question "Who am I?", can clean up our
mind, freeing it of all negativities. This query can take the load off our
head, by helping us harmonize with the total truth. Our individual then
dissolves in the total.
Adisankaracharya
has the following message for us in his Bhajagovindam leading us to the supreme abode “tadvishnoh paramampadam”: Let one revel in yoga or let him revel in
Bhoga (worldly pleasures); Let one seek enjoyment in company in the society or let him revel in solitude
away from the crowd; one who has mind revels in Brahman, he enjoys…
verily, he alone enjoys.
Yogarato vaa bhogarato vaa sangarato vaa
sangaviheenah | Yasya brahmani ramate
chittam nandati nandati nandatyeva| Bhaja Govindam Bhaja Govindam!
Any further
explanation of mine will be futile after hearing to these scholars like showing
a candle in the bright sunshine! Please enjoy the talk by Swami Chidananda and
wait for the publication of Dr. Venk Mani’s lecture which may be published soon
by Sri Ganesha Temple, Nashville,
Here are
additional thoughts sent on March 1 by FOWAI Forum:
Overcome Your Inhibitions
In his advice to his younger brother Bharata on leadership,
Shri Rāma, touches upon three traits1 that are indeed very
thought-provoking:
1) Do consult right people on complex matters where you
may not know enough,
2) Do avoid wrong advisors who may speak sweetly but are
incompetent and
3) Do not shut your door and try to sort out every issue
all by yourself.
The above are free translations with liberal addition of
phrases. In the actual verses of Vālmiki Rāmāyana2, the mention is
of “pitfalls” of leadership.
a) not seeing wise people,
b) discussing with advisors lacking knowledge and
c) deliberating on matters by oneself.
The advice obviously applies to all of us, irrespective of
whether we are CEOs or not. We may or may not be well-recognized leaders in any
field but we have to handle various situations at home or at work, where the
pieces of advice given by Shri Rāma are very relevant.
From a psychology point of view, we will have these pitfalls
if there are certain inhibitions in our mind that are actually baseless.
Because of some painful memories, which have perhaps gone deep into our
unconscious, we avoid certain people and see the company of certain others. We
sometimes just want to be holed up in our own rooms!
It has been rightly said by countless spiritual masters that
the essence of spirituality is “living in the present”. For this to happen, we
need to root out our fears, anxieties, regrets and other memory-based
negativities.
“Who am I?” – This query anchored in intense self-awareness
can be a powerful tool to do this. With the flame of “who am I?” burning
brightly, the shadows of the past, which are in the form of various residues
following incidents that were hard to digest, leave us. No matter what our past
was, we can emerge free.
We can thus see that self-enquiry (Who am I?) can help us
overcome the inhibitions in our psyche, and emerge as good leaders.
--February 17, 2017
RIGVEDIC MESSAGE FOR
LIVING TOGETHER IN EQUANIMITY & HARMONY
Research scholars of Ancient Hindu
Thoughts have discovered the influence of the Upanishads on the religious-cultural life of other nations
far beyond the boundaries of India. Swami Chidananda has been
throwing light on how to improve our lives through their
teachings though their focus is on spirituality.
Upanishads are great mine of strength. Freedom, physical freedom,
and spiritual freedom are the watchword of the Upanishads says Swami
Vivekananda.
FOWAI (Flame Of Who Am I) is very practical in its
presentation bringing the Vedic mantras nearer to our
practical life unlike the usual spiritual Gurus who purely concentrate on
devotional aspect. Thus its focus is WOTVEL (Wisdom of Vedas To
Enjoy Life). Vedas and Upanishads including Gita contain lot of such
messages hidden in their Mantras and hymns which Swami
Chidananda has been explaining to us from time to time that I forward
often with my own observations of limited understanding.
Probably this is intended for Hindu Americans like me who have spent
major portion of their lives in material pursuits and also remain confused
living among multi-cultures. Swamiji tells us us how
we could improve our Pravritti marga (material life with limited
spiritual focus) from the Wisdom of Vedas in his
discourses. Motivated by the Forum I have attempted here
to present a set of mantras I came across from Rigveda that spreads the
message of Unity, Harmony and Happiness to lead a peaceful life in tune with my
oft repeated Vedic quotes Aaatmavat
Sarvabhooteshu (The same Self
abides in all Beings), Krinvanto
viswamaaryam (let us ennoble
the world), Sarve janah
sukhino bhavantu (May all
people on earth live happily), Vasudhaiva
kutumbakam (treat the whole
world as one family) etc. Sanatana Dharma speaks of Universal Oneness and
One God and says we are all Children of Immortal Bliss. It is
unfortunate later many religions sprang up, as population moved out seeking
greener pastures, with raised walls and guided or misguided the
society for long. Those who are now fed up with
religions-fighting are trying to build small bridges between
religions giving it a new name Interfaith or Outreach. Essentially this
all means we should get back to, from where we started, guided
by the wisdom of Vedas which we then called Sanatana Dharma. Unfortunately
Hinduism that carved out of Sanatana Dharma with a Western and
Arab nomenclature moved out of its base and has
reduced itself to religious and sub -religious levels creating
countless traditions based on Shanmathas and
Ishtadevata worship and has also not stopped from
creating more and more Gods. For those who want to break these walls
and live in peace wisdom of Vedas and Upanishads would be the best
guide as Vedas do not promote any one God by name or description but
spirituality and focus on the ONE that is indescribable Plentitude called
Ananta or Bhuma or Shunya or Siva which we simply call as Brahman the one
that is ever expanding and ever guiding. Rigveda does
not even mention the name Brahman and addresses it prayer to natural
elements gifted by that Brahman. The mantras below are wisdom thoughts from the
sages who constantly meditate on that Universal Light that
we as humans visualize as Sun or Fire or Lord of the Universe
(Indra) or air or water or even darkness or Sunya. Religions
need no walls. They need bridges to connect together to focus on the Supreme Spirit and
live together in peace and harmony. Your thoughts are welcome!
Wisdom of Vedas says "Let
us stay united, speak united and act united promoting peace, harmony
and prosperity"
Sangacchadhvam sam vadadhvam; Samaano mantrah
samitih; Samaano vaa aakootih
1. This mantra says that a person not only
should take care of himself but also look after the welfare of the society he
lives in.
sangacchadhvam sam vadadhvam sam vo manaamsi
jaanataam/
devaa bhaagam yathaa purve sanjanaanaa upaasate //
Come together! Speak together! Let our minds be all
of one accord like the divines that sat together in the
past in harmony to worship.
2. All people should live with one mind
without enmity and this can be achieved only by the divine grace says the mantra:
Samaano mantrah samitih samaanee samaanam manah saha
chittamesham /
samaanam mantramabhi mantraye vah samaanena vo
havisha juhomi //
Let our speech be one; united be our voices!
May our minds be in union with the thoughts of the wise people! Sharing
a common purpose; we worship as one.
[Vedanta Religion is universal. It
did not promote walled religions. Bhagavad Gita later said
these religions need bridges to connect to the Supreme. All
rivers seek refuge in the vast Ocean. All religions seek universal
Lord Brahman only who is ever expanding and indescribable to
accommodate all]
3. We should act in a manner with
no ill-will towards others, causing no harm and causing no
pain. Let us learn from the nature as to how to live in peace and exist
together in harmony that pleases the Lord says the mantra:
Samaanee va
aakootih samaanaa hridayaani vah /
Samaanam astu vo mano yathaa vah susahaasati //
United be your purpose, harmonious be your feelings, collected be your mind, in the same way as all the various aspects of the universe exist in togetherness, wholeness.
Samaanam astu vo mano yathaa vah susahaasati //
United be your purpose, harmonious be your feelings, collected be your mind, in the same way as all the various aspects of the universe exist in togetherness, wholeness.
--February 12, 2017
UPAASANA, BHAKTI AND SELF UNFOLDMENT
Please recall my talk delivered on
"The Relevance of the Self and the Supreme" at the Nashville Seminar
on Understanding the Self—Who Am I? Here I focused my thoughts on
Ramanuja’ s Philosophy on Self and the Supreme and how his thinking
culminated in Bhakti Maarga and Moorthi upaasana. He was also
responsible in organizing uniform method of worship in 108 Divyakshetras in
temples devoted to Vishnu, his incarnations and his Parivara (family and
asasociates). At this Seminar Dr. Satpathy went deeper into the Role of
Upaasana/Bhakti in Self enfoldment on which I briefly touched. Some
of you who attended the seminar might have read through his handout on
the subject besides hearing to him directly. Earlier I too had delivered a
discourse on the subject in March 2013 at Sri Ganesha Temple which perhaps some
of you might have gone through. I mainly focused on Moorthi Upaasana in the
context of our Temple Traditions and spiritual focus
needed today. Dr. Satpathy has researched deep on the subject and covered
the whole range of Upaasanas with his rich Vedanta background. He was
gracious enough to send me the note with further
revising and also permitting me to attach
the same to my earlier discourse.
Upaasana in Sanskrit means to sit near
the Lord and think of the Lord. It is generally translated as
worship or meditation. It is a mental activity whose object is
the Lord. For meditation one requires a support, in the form of a symbol. When
the symbol used is a form, the meditation is known as Prathima Upaasana. When
the symbol (like OM) or name is used, the meditation is known as
Praatika Upaasana. The Upaasanas are based on the Vedic wisdom that the Lord is
not separate from the creation and therefore can be invoked in any desired
form. Upaasanas help one to attain a tranquil mind and an appreciation of the Lord. The
true worshiper of a Moorti never feels that he is worshipping a stone or a
piece of metal or picture. He thinks only on Supreme Being forgetting all else.
The Pancharatra Samhitas,
finally recognize the archa manifestation of God. An
inanimate object (i.e. image of Vishnu), if duly consecrated according to the
Pancharatra rites, acquires a miraculous power, and the Shakti of Vishnu
descends into it. It is meant for the purpose of daily worship. This archa worship
is different from the Prathima worship. In the latter the symbol is the locus,
on which the devotee concentrates his thought. But no sooner the thought is
centralized, than the locus soon gets out of his vision and no necessity
thereof is felt. But in the archa worship, on the other hand,
the devotee feels the very presence of God in it. And as such the inanimate
image soon acquires a new meaning, becomes the object of love, of heart’s
hankering and of the eye’s rest. This we find in the religion of the azhwars
as well, who are the Tamil Vaishnava saints.
During Praana pratishtha, Consecration
ceremony of the idols the following prayer is uttered:
Svaatvasamsttham ajam suddham tvaamadhya Paramesvara| aranyaamaiva havyaasam
moortau aavaahayaamyaham||
Oh Lord of the Worlds! You are unborn
and pure. You are in my heart. I invoke You in this Moorti. Mak Yourself
visible to me in my concentration even as the fire in Arni wood comes
out by friction.
A sculpture or carving or cast by
an artist is thus infused with divine powers and then on the idol is no longer
considered as artifact. A Pancharatra worshiper feels tis presence
of the divine all the time during his worship and feels he is in direct
communication with the Lord in his archa form of worship. Jaganntha in Puri
is infused with Brahma-padartha during Nava Nirman
ceremony.
“Vedokilam dharmamoolam” “Saastram Pramaanam te” --Vedas are our ultimate authority; scriptures are our guide. Then Do Vedas prescribe idol worship? Yes. Jaganntha was the first idol that was sculpted from wood. Here is a mantra from Rigveda: “Ado yaddaru plavate sindhoh pare apoorusham | tadaarabhasva durhano tenagaccha parastarm”— In yonder shores there comes floating a wooden log which no man has created; follow that log and meditate upon it; with its support reach Parmapada or Supreme abode. (Daru could also mean tree as in Devadaru). jagannatha in Tiruppullani appeared as Aswattha to the praying sages and later revealed in the divine form with chturbhuja, sankha and Chakra with the consort. Sayana the well-known commentator on Vedas identifies the log with the one Indradyumna found came floating from Dwaraka and on which Viswakarma started working to sculpt Jagannatha.
Jagannatha was the family
deity of Ikshvakus. Rama in his parting advice to Vibhishana advises him
to do Jagannatha Aradhana in Uttara Kanda as follows: In Sarga 108, Slokas
30-31 he said to Vibhishana: “Rakshsendra Mahaa
bala! Aaraadhaya Jagannaatham Ikshvaaku Kuladaivatam |
Aaraadhaneeyamanisam devairapi savaasavaih ||”—O mighty Rakshasa King!
Worship Lord Jagannatha the presiding deity of Ikshvaaku dynasty. He (Vishnu)
is to be worshiped even by the Devas (divines) together with
Indra”. Jagnnatha was worshiped in Tretayuga or even earlier by Ikshvaku
dynasty. He was the Kuladeiva (family deity) of Ikshvakus and so much older to
the dynasty. Perhaps he started Upaasana tradition by worshiping the
Aswattha tree. Bhagawan says in Gita among trees I am Aswattha.
Please go through my earlier
discourse as well as the note sent by Dr. Satpathy on the subject
added as appendix along with other appendices progressively included.
--February 11, 2017
LET US CELEBRATE 2017
AS PHILOSOPHERS’ YEAR AND CELEBRATE THEIR BIRTHDAY EACH YEAR
Advaiata philosophy strongly
believes in Aham Brahmasmi drawing its strength from Vedas and
Upanishads and Gita quoting profusely, similarly
Vishistadvaita. Though agreeing broadly with Advaita it strongly argues
that the Self is only a small part of the Supreme and is not endowed with the
power of creation and dissolution. Also it is not tainted
with Karma whereas even the very first Jivatman was
tainted with Karma.
Advaita believes Self or
Jeeva-Atma gets absorbed and gets dissolved in Universal soul.
Vishishtaasdvaiya says Jivatma joins and associates and integrates with the
Paramaatman. It still exists as an entity but united with him inseparably and
indistinguishably. Being united is not the same thing as being in union; rather
it is in close communion with God.
Dvaita while mostly agreeing
with Vishishtadvaita emphasizes Paramaatman and Jivaatmaan are two different
entities and Supreme which is Sathya Bhuma and Aananta is far superior in
all qualities compared to Self (Nitysuris) which is sat-chit-ananda. It
further says all Jivatmans that are emancipated by the will of the
supreme enjoy different status as they are redeemed based on past actions—Saalokya,
Sameepya and Sayujya. Here it can draw ample support from the Vedic
mantra: “Yah veda brahmanah saayujyam salookataam devataanaam saayujyam saarshtitaam samaanlokataam aapnoti—He who meditates upon
Paramaatman attains union, co-residence and like-enjoyment with
these Gods in other worlds (MNU based on Rigveda).
These three philosophies are
invariably seen indulging in challenges and fights to establish their supremacy
over each other often resulting in challenges and fights. Of
late followers of Chaitanya Gowdiys Sampradaya and ISKCON largely support
Dvaita. To me this all looks a historic development based on deeper
studies and fresh revelations from Vedas and Upanishads that ultimately landed
us in Bhakti Marga guided by Jnaana and Karma to establish sound
system of Temple Traditions guiding to spirituality, Yoga and meditation.
Thus one should realize the progressive development and improvement. Further it
is believed Madhwa had two long discussions with Vedavyasa and on his advice
returned back from Himalayas to spreads the message of Dwaita as an improvement
over the earlier thoughts after elaborate discussions.
Madhwa recovered the image
of Balakrishna from the Gopichandan clay ball used as ballast by the captain of
the ship who had carried it from Mathura not realizing the fact,that was
worshiped by Rukmini and Arjuna as a young
preacher. You do not see Krishna here associated with any
female deity and Madhwa worshiped him as Bhagawan mentioned in Gita and made
him the deity of his monastery which is now called temple.
The name Krishna existed long before Krishna was born.
In the Veda mantra Uddhritena
Varaahena Krishnna Shatabahuna, Varaha
is addressed as Krishna an earlier avatar of Vishnu. Udupi Krishna appears more
like Bala Murugan a child prodigy and preacher. Also there is a synthesis
of Vishnu and Siva in the name. Udupi comes from Udupa, name by
which h Siva is known meaning one who carries moon on his head. Udupi is
also known for two ancient Siva temples and was known for its Advaita
philosophy and Vedic studies before Madhwa established his Math.
Protagonists of Advaita and
Vishishtadvaita Philosophies draw enough strength from Upanishads, Gita and
Brahmasutra in support of their contentions but I have never seen
any argument by Madhwa philosophers based on the
Rigveda mantra “Yah veda brahmanah” quoted above in
support of his classification of liberated Jeevaatma as Saalokya, Saameepya and
Saayujya.
This year is very unique
that India is celebrating 700th birthday
of Madhwacharya and 1000th year
of Ramanujacharya. Hisrtorians say Sanakaracharya was born in the year
788 A.D. and lived up to 820 A.D. Swami Chandrasekahrendra
Sarswati based on his research findings fixes his period as 509-477 B.C.E. In
both cases they agree he lived for 32 years. Thus his birthday is much
disputed. In spite of this controversy it is worth honoring these great
philosophers in April on regular basis. We all know Sanakara and Ramanuja were
born on the same Hindu calendar day. Nobody questions this! It is also
the day on which King Rishabha became Adinatha or the Founder of
Jain Religion. The birthday of Basaveswara, the great philosopher of
Lingayats who preached classless society just precedes that..
It is worth celebrating these philosophers and pay our gratitude in this
Historic year and also earmark Vaisakha Sukla Panchami
as Special Religious Philosophers Worship Day every year. It is a
good idea to devote this week-end on a seminar on these philosphic
thoughts. All other philosophies emerged out of these three
philosophies--Advaita, Vishishtaadvaita and Dwaita.
--February 10, 2017
SHIVOHAM MEANS I
AM SUNYA THAT IS HOW THE SUPREME DESCRIBES ITSELF
Please recall my e-mail in
which I mentioned Siva means Sunyam and that stands for Prabrahman and
not the Siva deity worshiped as sectarian and
Puranic god, not realizing he is the dissolution aspect
of Saguna Brahman who takes care of us after the so called
death handed over by the sustenance
aspect of Parbrahman that is Vishnu. Vishnu is also worshiped as SUNYAM
in VSN. I did not mention it as I had circulated this article long back. I
believe most of you have forgotten it also. Please goes through the
detailed article of Sri. M. K.
Sudarshan “Why Lord Vishnu is Called as
Shunyah in Vishnu Sahasranama?” as attached appendices to my discourses on Vishnusahasranama and
Nirvashatkam provided by courtesy IndiaDivine.Org, Due to shortage of time I did not
open this subject at the seminar when Nirvanashtkam was
presented. Please also review this with my E-mail in
which I made on observation that Poornam also means Sunyam that is Parbrahman
while forwarding the message of Swami Chidananda on Completeness drawing
your attention to the Mantra "Poornamadah
poornamidam"
“There was a great mathematician in India who lived
in the 10th century CE, He was Bhaskaracharya. He wrote several pioneering
treatises (in Sanskrit) on Vedic mathematics. In one of the treatises, it is
said, he wrote a small dedication: “To the Supreme Brahman, who is Infinity, I
offer my salutation”. Bhaskaracharya used the Sanskrit word “khahara” to
denote God as “Infinity” in the dedication. It is derived from “kham” which
means “Zero” and “hara” meaning “divided”. The word “khahara” was meant to
indicate that God who is Infinity is related to Zero. Bhaskaracharya was the first mathematician to
reveal to the world the intimate relationship between “sunya” and “ananthaha”,
between Zero and Infinity. Any quantity divided by “sunya” is equal to
Infinity, he said. Take a value like 16 and divide it (“haraha”) with
progressively decreasing divisors. What happens? The quotient progressively
enlarges. For e.g. 16 divided by 4 = 4; and 16 divided by 2 = 8; and eventually
when 16 is divided by 0 it equals “Infinity!” Every quantity, every value in
the world, when divided by “sunya”, results in the same quotient or result viz.
Infinity, Ananthaha” says M.K.Susdarshanam
Such is the mighty power of Zero that it can raise and relate all values
on earth to the exalted state of Infinity–That very same state in which God Almighty,
the Vishnu of the sacred “Sahasranama”, is said to eternally reside and rule!
In his commentary, Sri
Sankara (6th CE) explains “sunya” as an apt “name for God, the Supreme Brahman,
who is “nirguna ” – i.e. the Being who is totally devoid of any qualities or
attributes. In other words, according to Sankaras School of metaphysics, God is
“guna sunyan”. God transcends all attributes. His qualities like omnipotence,
omniscience etc. only serve to help us in ascertaining His reality but they do
not “per se” define Him. The truth of Gods existence cannot be grasped by us
with reference to His qualities or “guna” alone, says Sankara. Brahman is to be
apprehended as an Absolute Being who stands far apart from and quite beyond any
of His infinitely (“ananthaha”) great qualities – i.e. He is “nirguna brahman”,
a Being without qualities, a Being with “zero” qualities. Hence it is fit to
call Him “shunyah”
Parasara Bhattar explains
“shunyah” in the typical way of the school of Visishtadvaitha theology. According
to this school, God is the Supreme Abode of all auspicious attributes. The
Almighty is full of innumerable good qualities like “gny+an+a”, “bala”,
“aiswarya”, “virya”, “shakthi” and “thejas”. In Visishtadvaitha, God is
“ananthakalyana guna ganan+” (to use a famous expression of Sri Ramanujacharya)
– i.e. Brahman is Being with infinite number of happy and wholesome attributes.
The theology next states that God, by corollary, is also totally devoid of
inauspicious, un-wholesome or negative qualities. In so far as, Brahman is replete with
infinitely good attributes, He is to be known as “ananthaha”. And in so far as
He is absolutely bereft of defective qualities, He is to be known as the God of
“zero-defects” – in other words, He is “shunyah”.
To grasp the concept of
“sunya” required a very high level of intellectual and spiritual advancement as
what prevailed in India during and after the Vedic period. As the English
philosopher, A.N. Whitehead wrote: “The point about zero is that we do not need
to use it in the operations of daily life. No one goes out to buy zero fish or
eggs. (But) It is in a way the most civilized of all the cardinals, and its use
is only forced on us by the needs of cultivated modes of thought”. Vedic
mathematics and astronomy of those ancient times clearly bear evidence to the
highly sophisticated conceptual and ideological skills that our Indian forbears
possessed. There was no doubt at all that the ancient Vedic Indians who gave to
the whole world the idea of “sunya” were indeed masters of the most civilized
and “cultivated modes of thought”. Sa
Brahma sa Shivah sa Harih sa Sunyah!
--February 9, 2017
“Thank you. An excellent
article. “Ananthaha” Such is the mighty
power of Zero that it can raise and relate all values on”—Prabir Dash (HR
Participant)
THE BEST
PRESENTATION. May you be blessed with God's Infinite Grace—Prof. G.
Nagarajan
VALENTINE’S DAY
CELEBRATION IN HINDU AMERICAN TEMPLES
Hindu Americans in Nashvillle have given
a new dimension to Valentine’s Day and celebrate it as Parents Appreciation Day
imbibing in Sunday school children the spirit of the famous sloka “Jagatah
pitarau vande Paarvatee Paramesvarau” . They
have also sent out a powerful message to all the families to make the
day successful and purposeful to make the children appreciate the
struggle and hardship parent’s go through in shaping the destiny of their
children to make them useful citizens. In fact American
Indian parents' efforts are much more than
that of parents in India who get supporting help from the society as well as
family members and such efforts are even greater in the case
of single parent.
The message reads: “Let us celebrate the
pure selfless bond and unconditional love between children and parents on
global level with the objective of creating a strong character and spirit of
serving parents. Begin a special awakening in every home and every human heart
by celebrating true love and true Valentine in its purest form”
Saint Valentine's Day is an
official feast day in
the Anglican Communion
as well as in the Lutheran Churches. Many
parts of the Eastern Orthodox Churches also celebrate
Saint Valentine's Day, albeit on July 6 and July 30,
the former date in honor of the Roman presbyter Saint
Valentine, and the latter date in honor of Hierolatry Valentine, the Bishop of
Interregna.
Hindu Temples have also made it a
Special Religious Events Day drawing inspiration from Christian Religious
Institutions that make it a worshipful day but diverting it to make
it more obligatory on the part of children to inculcate the spirit of
“Matru devo bhava” and “Pitru devo bhava” as directed by Vedic
wisdom instead of making it as a day significant for parents to express
their love for children or the universal binding force of love between
man and woman as it is a feeling of shy and embarrassment
issue for worship in Temples. Conservative Hindus are against open
expression of Love and worship in Temples. But they should only turn to the
immortal love between Krishna and Radha even after legal weddings which
divine wedding is celebrated in temples with all pomp and show and also other
Kalyanotsavams. Matrimonial disharmony and separation has also
influenced Hindu Americans also living with a society plagued with
matrimonial disharmony. It is therefore worth observing this day as
Sahadharmini Day like Suhasini Day focusing on walking through the path of
Dharma in married life. Please also read through my discourse on
Valentine’s Day to derive support convince yourselves.
Usually temple authorities draw
their strength and support from the lone sloka jagatah pitarau vande of Kalidasa. Hardly I find any reference to
the sloka “Maataa Raamo Matpita Ramachandrah” or “Tmameva
maataascha pitaa tmameva. Tvameva servam mama deva deva”
Many are not aware all these salokas are based
on Rigveda Mantras later supported by the Gurukula Convocation ceremony and the
parting advice to students—Matru devo bhava and Pitrudevo
bhava. Please go through the Rigveda mantras and convince yourselves.
I hope our learned priests will include them in their
worship as Mantras are more powerful than slokas:
Supreme spirit is both male and female. It is
hailed as Paramaatma, Parmeswara, Parasakti, Agni, Indra,
Varuna etc in the Vedas. Supreme Being is our father, mother relative and
friend and everybody. There is nobody who is better than Supreme as our
benefactor for Supreme takes care of us in this life as well as after-life
too. Even our parents were given to us by his kindness only. Therefore we
must realize he is worthy of love and worship more than even
our parents. Here are these rare mantras:
Tvam hi nah pitaa vaso tvam maataa
satakrato baboovitha / adhaa te sumnameemahe //
(Rigveda
VI-98-11)
Oh! he Merciful benefactor! You being my
father are taking good care of me! You like mother fondle
me! Therefore I beg of you your mercy all the time!
It is no
wonder our parents address supreme as “Pitaa tvam Maataa tvam”-You alone are
the real Father and Mother (for us as well as our children).
Agnim manye pitaram-agni-maapi- magnim bhraataram
sadamitsakhaayam / Aghneraneekam brihatah saparyam divi sukram yajatam
sooryasya //
(Rigveda
X-7-3)
I recognize the supreme (Agni) alone as
my father; Him alone as brother and the amicable friend. Just as we worship the
glorious Orb of the Sun in the sky I worship Agnideva as Aahavaneeya
sacrificial fire.
--February 8, 2017
RECOGNIZE THE COMPLETENESS GUIDED BY THE WISDOM OF
VEDAS
Om
poornamadaha poornamidam poornaat poornamudachyute Poornasya poornamaadaaya
poornameva avasishyate |||| Om Saantih; saantih; saantih ||
That is
whole, this is whole; from the whole, the whole becomes manifest. From the
whole when the whole is negated, what remains is again the whole. With
particular reference to the Vedic study here this could also mean: That other
world is full with Knowledge (veda). This world is too full with
Knowledge (veda). That which fills is more celebrated than the world that
is filled. Withdrawing the the agent of filling from the world
(that is pervaded by the Supreme) their remains the OM that is full. Om
Peace be; Peace be; Peace be. This mantra is also translated by some as
follows: That which is beyond is Plenum (full and undiminished). That which
appears as this here (that is as the universal) is also Plenum—equally full and
undiminished. Out of the Plenum, Plenum arises. Plenum having been taken out of
Plenum, what remains is still the same (undiminished) Plenum. Purushasookta
implies, what appears as the Universe as Plenum is but a very limited aspect of
Purusha, while what remains as un-manifest is unlimited, is incomparably
great. Please listen to the words of wisdom on the
subject by FOWAI Forum for a better explanation to improve our
life on earth. Watch for Swami Chidnanda’s talk
on the U-tube
“It
is an extraordinary revelation of the Upanishads, pointing out the illusory
nature of our ego on one hand and the hidden divinity in the entire
Creation on the other. Contemplating on the import of this mantra helps us to
rise to such a lofty vision that the worries and anxieties of the little ego in
us get blown to smithereens. The webinar presented the word-by-word
meanings of this well-known mantra, with references to the clear and profound
comments by Ādi Shankārāchārya by Swami Chidananda—“That is Complete;
this is Complete; the Complete arises from the Complete; When the
Complete comes out of the Complete, the Complete alone remains!”
The term Brahma-nirvana appears in
verses 2.72 and 5.24-26 of the Bhagavad Gita. Brahma nirvana (nirvana in
Brahman) is the state of release or liberation; the union of Self with the
Brahman. This is a state of nothingness. Siva though generally
translated as auspiciousness also means nothingness, darkness or Sunyath.
Therefore Sivoham refers to Nirguna Brahman. It is logical to
conclude Darkness or nothingness is eternal and not
light! Please see my discourse”Hindus seek Brahman in Darkness and see
him in light (example of Deepaaraadhana in Garbhagriha)
The numeral 0 is called
shunyam in Sanskrit. I Pundits say 0 represents Nirguna
Brahman and 1 Saguna Brahman. If we consider Poornam as
0 in the above mantra the meaning still holds good. They also say
nine is a sacred number which represents Brahman and his controllers dikpalakas
That is shunyam, this is shunyam; from
the shuyam, the shunyam becomes manifest. From the shunyam when the shunyam is
negated, what remains is again shunyam. Siva means shunyam says
Sadguru. That means Siva in Sivoham represents Parmaatman alone as the
dissolution aspect of bringing everything to shunyam. Mathematically 0 is
unique as it stands unchanged in computation for example 0x0=0; 0-0=0; 0=0=0
etc.
I wonder why Sankara did not look into
Chamakam where we are asked to meditate on numbers though he explained VSN
elaborately! I have given my own explanation with my limited knowledge. Hence
it is logical to conclude that numbers mentioned in Chamakam and
discontinued beyond 48 are also divine like syllable OM. In
today's worship 108, 1008 and 100008 are considered holy ans
may be 33 Crores of Devatas!
Chamakam asks us to meditate on
Brahman not in the form of icons but as odd and even numbers which
abruptly ends at 48. Obviously it is humanly impossible to go on like this for
ever for Brahman is limitless. “Anoraneeyan mahato maheeyaan”—smaller
than the minutest (virtually 0) and bigger than the largest. He pervades
everything from 0 to infinity. So it is wiser to go to the root of all
these numbers that is “0”, unique contribution to the knowledge of
numbers to the World by Hinduism which we call Shunyam or Siva that is Brahman.
0 is the amazing numeral that forms the basis of all digital technology to-day,
a contribution of Hinduism through its Vedas, that is
Brahmajnaanam, Knowledge of Brahman. Therefore the word
Shiva in the mantra Sivoham refers to Paramaatman alone or
the Supreme and not the sectarian belief of God Siva worshipped by Saivites.
Please refer to my discourse on “What do the Odd and Even Numbers in Chamakam
Signify--January 2012”
--Thank you for this nice
note—BRG Iyengar
--February 7, 2017
MADHWACHARYA’S 700TH
BIRTHDAY
Today marks the 700th birthday of Madhwacharya and
I was sad to notice that this great reverential day was left unnoticed
in our Hindu Temple, may be so in other Hindu American Temples too. At
least our temple could have brought this message to the notice of the devotees
when they conveyed other information. Soon we will be getting the
Birthday of Ramanuja and Sankara, Basveswara and a landmark day of
Rishabha all close to Akshyatriteeya day. It will be fitting and proper
to celebrate the week as Spiritual Conscious Week or Vedanta Week
and honor our great philosophers as America earmarks a day to
celebrate all Presidents marking it as National Presidents Day, instead of
celebrating it as Akshayatriteeya day on April 28 201>This year marks 10000
years of Ramanuja's Birth celbrated in all Vishnu Templesa in India asa wel, as
Sankara's Birthday.
Madhwacharya’s philosophy gives one the scope to evolve.
Pushya Shukla Navami marks the day
when Acharya Madhwa delivered his last exposition on Aitreya Upanishad to his
followers at the Anantheswara temple in Udipi. ‘Sumadhwavijaya,’ a biography written
by his student Narayanapanditacharya describes a shower of flowers under which
the Acharya disappeared and ascended to Badri to serve his moolaguru Veda
Vyasa. This year the day falls on February 5, the 700th anniversary of this
event.
Poornaprajna, he soon mastered what
his guru Achutaprekshacharya had to teach him. The guru named him Anandatirtha
and encouraged him to independently reassess the prevailing understanding and
practices of the other schools of Vedantic thought. He extensively toured India
and authored 39 works covering commentaries on Brahma Sutra, the Bhagavata, the
Gita, the Upanishads and importantly the Rig Veda. Notable are the Anuvakhyana
– a terse commentary on Brahma Sutra and the Mahabharata Tatparya Nirnaya – a
grand overview of the Ramayana and the Mahabharata.
To his followers Madhwacharya was
the third of Vayu’s avatara-traya – after Hanuman and Bheema. His works reflect
his wide reading and engagement with several texts and form a complete school
of philosophical thought – which came to be called ‘Tattvavada’ or ‘Dvaita’.
Asserting the duality of the divine and the soul, he created a framework of
philosophical thought as an alternative to Advaita and Vishistadvaita.
Monotheism for him was the quintessence of Vedanta - Hari being Sarvottama and
Vayu Jeevottama.
When Madhwacharya embarked on his
mission, the country was already in the grip of the threat faced by external
conquests. Explains B.N.K. Sharma, a renowned scholar, “Fatalism had robbed
society of its inner strength and weakness pervaded the prevailing
socio-economic fabric. Acharya Madhwa strived with his philosophy to awaken in
his countrymen a renewed faith in Theism” and “to rouse the people to a sense
of dignity of man as a real agent in the world,” words later echoed by
Purandaradasa’s ‘Easabeku, iddhu jayasabeku.’
In his system of philosophy,
Madhwacharya propounded two orders of reality – the Independent ‘Svatantra’ and
the Dependent ‘Paratantra’ – the former being the Supreme Brahman. The duality of
the God and atman is the basis of reality and all Vedantic literature is in
praise of this Supreme one. He explained that God is the ‘bimba’ or the
original source and the rest are ‘pratibimbas’ or reflections. He introduced
the concept of ‘Sakshi’, explained by Dr. Sharma as “an instrument of
validation with the Atman in his capacity as the self-luminous knowing self.”
He also formulated the concept of ‘Visesha’ – of identity in difference. The
Pancha-bheda or Fivefold Differences – explained the differences between
‘Paramatma’, ‘jivatma’ and ‘jada.’
His pre-eminent contribution, which
remains relevant even now is to put the responsibility of development and
emancipation in the hands of the individual. While differences are inherent
between individuals, it is for the individuals to study, understand and finally
accept the reality of the universe and the omnipresence of God but only after
validating the truth for themselves. This attainment is in direct correlation
with one’s own effort.
Mukti then is not the disappearance
of or from the universe but a state of bliss commensurate with the nature of
each individual. This gives scope for souls to evolve and turn on its head the
‘Varna’ concept. For Madhwacharya knowledge without action was an impractical
intellectual exercise.
He consecrated the Krishna idol
which he retrieved from a mound of gopichandana in the temple at Udipi. He left
behind a legacy of several maths to continue the propagation of his school of
thought and devotion. The Ashta Mathas or the eight maths of Udipi manage and
perform the daily pujas to the Krishna temple to the idol which he had
installed.
The ‘Paryaya’ system of Krishna
worship and temple management, and the ‘Dwandwa’ system of pairing the eight
mutts into groups of four make for a wonderful study in continuity and
management.
Acharya Madhwa’s teachings resonate
in their wisdom, compassion and call to action – for ultimately the benevolence
of God is most in abundance when one strives to attain it in words, thought and
action.
--February 5, 2017
UNDERSTANDING
CONSCIOUSNESS
Hindu,
non-dual Advaita philosophy offers a framework that may be useful for our
contemporary cognitive science and philosophy of mind precisely for it offers a
theory for connecting the material with the phenomenal.
Hindu
conceptions of the mind says that the cut between mental and
material occurs at a much higher-order level of mental operation.
Classically, we find in Hindu thought in two separate categories, termed “Puruṣha” and “Prakṛiti”, spirit/consciousness
on the one hand, and Nature/matter on the other. Puruṣha is awareness, self-aware and
sentient. Prakṛiti is insentient, mere
dead materiality. The category of Purusha actually encompasses much of what
Western model would understand as “consciousness” or “mind”.
The
medieval worlds of Hinduism takes for granted all sorts of
phenomena that appear impossible for our worldview, predominantly here, the
idea of reincarnation, the idea of a subtle body, the idea of siddhis, or magic through a modal conception
of subjectivity and objectivity. It links materiality
with the notion of consciousness through a modal conception of subjectivity and
objectivity.
Please go
through an interesting article “A cognitive Science View of Abhinava Gupta’s
Understanding of Consciousness as presented by Lorilia Biernacki. He was an
Advaita philosopher of 11th century.
“Consciousness
is at the very center of our epistemic universe and our
access to it is not perceptually mediated.”
—David Chalmers ([1], p. 169)
“The freedom of the uninterrupted delight of I-consciousness is completely independent of any reference to anything else”
—Abhinavagupta
"Aaditte
viswe kratum jushanta sushkaadyaaddeva jeevo janishthaah"—O Agni Deva!
(Vyahriti of Brahman)! People started praised and venerated you only when you were
born as a living being coming out of inert material. (Linking materiality
with Consciousness).
--Rigveda1-68-3
Albert
Einstein says mas is related to energy E= Mc.2
--February
5, 2017
BE THE FLAME
Why Swami Chidananda emphasizes devotion
to teacher so much? It is not that he needs such a respect. A teacher
is the one who imparts the knowledge of scriptures. He
represents the tradition, and Knowledge. In being devoted to
him, there is devotion to the knowledge, devotion to scriptures, devotion
to the tradition and devotion to God.
Yasyadeve paraa bhaktir yathaadeve
tathaa gurau | tasyaite kathitaa hi arthaah prakaasante
mahaatmanah || One who has total or supreme devotion for the Lord,
and the same devotion for the teacher as in the Lord, in the mind
of such person will the words of the scriptures reveal their meaning says
Shvtesvataropanishad. Thanks to IT technology we can pick up
our own Guru at no cost as Ekalavya did. But you have to be
careful not to choose fake Gurus as they are also in plenty misleading
us!
If the truths are taught to one who has
no devotion to the Lord as well as the preceptor, they
will not be properly imbibed. They become difficult to understand. These truths
shine out only to him who has utmost devotion towards his teacher
and the Lord. This mantrain Svetesvataropanishad is the concluding mantra
of this Upanishad which focuses on meditation on Parmaatman and makes a clear
distinction between Jivatman and Paramaatman.
Swami Chidananda then draws
our attention to meditate on smoke free Light that is Paramaatman (Supreme
only) because of whose light only all other illuminating bodies shine.
(Katha II-4-13). This mantra in the Upanishad draws our attention to
thumb size, smoke free light referring to the Supreme of the past and the
future also. Paramaatma is often described as Thumb-sized Antaryamin, inner
controller in Upanishads. Evidently this is not the Jivatma tainted with
Maya (smoke). The thumb-like smoke free Jyoti recommended by the sage of this
mantra is only to provide the Meditate with a prop
to develop concentration during the early stages of his practices just like
idol worship. If an idol is unfortunately stolen away from the temple or the
light is put off it does not mean God has vanished. Once you have focused
your thoughts on Supreme you are connected to the Supreme. When you
meditate the Lord speaks and you listen as Swami Chimayananda says. In
our daily prayer of Sandhyavandana also Jyoti is referred as Brahman (Om
aapo jyotih amritam Brahma). It is
also necessary to ignite your Self or Atman before you focus on that
universal Jyoti. We can see the Prayer to Atman and Paramaatman in
Moorti upasana. The devotee first performs aatma
pooja; that is he meditates on his inner aatman encased in
his body. By appropriate mantras he first purifies his body including his
praanas and his sense organs. That is why Swamijji says "Be a Flame without smoke to merge with the column of
fire”
A seeker of liberation has to develop
his power of concentration progressively. First he has to find a guru and
good company (satsanga). Then he has to focus on studying scriptures
(svadhyaya) and master them. Then progressively one should get rid
of all clouds covering the Self by constant meditation
and then submit to the Supreme smokeless light. He/She then
has no other diversion except to rise to Super-personality and
attain bliss with the grace of the Supreme ( Bhuma or plentitude).
I believe this is the message focused in this sermon while referring to
Gita and Kathopanishad. May be I am wrong! Please listen to the wisdom thoughts
of Swami Chidananda.
ARANI SERIES
Spark 29
BE THE FLAME WITHOUT SMOKE
“Discover that
‘light within you,’ that is a flame without smoke!” Kathopanishad1 urges
us to do so.
In the simplest language, we are
that bright flame when ‘selfish motives’ leave us. Egoism and the numerous selfish
aspirations that arise from it are the smoke that make the light dim.
Wherever we go, we find that
there are varieties of misunderstanding in relationships. Many a time, it is
because each side clings to its own perception of the situation. Each side
believes it is seeing the matter rightly. We must introspect. We must
re-examine the stand we have taken. We must be ready to change, if we find that
we have been wrong.
This honesty is the way to free
the ‘flame of our awareness’ of the ‘smoke of error in perception. Alertness is
the royal way to alertness. All other practices are stepping stones at best.
Pride, false prestige, foolish
attachments and, above all, certain baseless sense of insecurity obstruct
honest living. Living in fear, we postpone the cleansing of the ‘flame’.
Some teachers realize our
limitations and sympathize. If alertness, the direct approach, is hard, we may
go for some practices, they say. They are not wrong. We need to arrive at a
degree of inner order or balance.
Bhaja Govindam has a verse:
Stay devoted to the lotus feet of your Guru; restrain your senses; control your
emotions; follow healthy rules of right living; you will soon get freed from
the worldly bondages; you will see the Self, shining in your own heart!
Swami Chidananda
Notes:
1. jyotir-iva
adhoomakah - Kathopanishad 2.1.14
2,
guru-charanāmbuja-nirbhara-bhaktah
samsārād-achirād bhava muktah |
sendriya-mānasa-niyamād-evam
drakshyasi
nija-hridayastham devam ||(Bhajagovindam)
--February 3, 2017
RATHA SAPTAMI FEBRUARY 3,
2017
To-morrow (03-Feb-2017, Friday) is the auspicious Rata
Saptami. Please find attached to my earlier discxourse on Ratha Saptmai
a rare Saptakam (7-stanza
hymn) on Lord Surya taken from Skanda Puranam, Vaishnava
Khanda, Ayodhya Mahatmyam, and Chapter 7 titled Ghosharka
Kunda Mahatmya through
courtesy Krishnan Muralidharan Iyengar
from Singapore. May I extend my thanks
and gratitude to him on your behalf for
remembering us and sending this timely dispatch.
May
we pray to Lord Surya as Vyahriti of the Supreme glorified in MNU with a number of Mantras to
be meditated upon as Brahman, with this
hymn on Rata Saptami day! Please also go through my discourse on the subject.
http://nrsrini.blogspot.com/2012/01/ratha-saptami_25.html
http://nrsrini.blogspot.com/2012/02/some-vedic-mantras-used-in-hindu_20.html
{This
is the most popular discourse with Global Readers being in the top ten of my
discourses. Please go through the mantras on Aaditya}
-- February 2, 2017
RECOGNIZING THE GRACE
You may be wondering what FOWAI
founded by Swami Chidanananda stands for. This stands for Flame Of Who Am I. Fowai’s wisdom thoughts are meant to the
society to educate people. It also indirectly tells me that it is meant for
a person in USA like me. I have not been listening to FOWAI due to lack of
computer skills. With my little knowledge I readily accepted to
give a speech at Nashville Seminar Who
am I and also posted my speech. I
hope I had made sense in my talk though I was not so well learned as the other
speakers were. But I listen to all words of wisdom and just reflect
them to my Hindu Reflections forum who occasionally react. “Aa no
bhadraah kratavo yantu viswatah”—May noble thoughts come from all corners
of the world; “krinvanto
viswamaaryam” Let us ennoble
the world (spreading such noble thoughts) So, if you receive one spread it
around as some of you do already. I am happy to announce you all the
webinar audio/videos are available on YOUTUBE/fowaiforum). It is a golden opportunity listening to
these wisdom thoughts from various Gurus than my long discourses for which
often you do not find time.
Did my forwarding messages from FOWAI Forum prompt our
Ganesaha Temple Chairman to arrange a seminar on Who Am I? I can’t tell.
Egoism creates a dream world. I thought I am wise enough to participate
in such seminars and join a band of learned lecturers out of my ego. I
hope I have made sense with my speech. “I, Me and Mine are the warp and weft of
such a dream world. If we do not notice this primary Pramaada (mechanical
living) all else will be futile. We have to wake up to
spirituality. This comes from recognizing Who am I. The recognition of
Who am I comes from Satsanga and Svaadhyaaya—wise company and Self-study.
Swamiji Abhisheka Chaitanya says the inner strength comes from four
directions—Recognizing the Supreme; Recognizing the Wisdom of
Vedas; Identifying the Guru needed and the last but not least Recognizing the
Self within us. Please enjoy the talk now made available to your
convenience thoughtfully provided by Swami Chidananda knowing our
limitations of thought that Time is Money. I have neither such IT skills
nor the ambition to join such a galaxy. I would like to
be just Vitaranananda enjoying my job as a free distributor.
FOWAI FORUM AND STEP (USA)
(FOWAI: Flame of Who Am I? and STEP: Society To Educate People)
RECOGNIZING THE GRACE
Presented
by: M M Swami Abhishek Chaitanya Giriji
on Sunday, February 5, 2017
It
is only on recognizing what one really has, that an individual will be able to
charter his journey on the map of life. Only when one is aware of what one has,
then that person will truly be able to value his life, relationships and other
accessories of life. This will also help a person even to evaluate what he
really wants and what his redundant pursuits are.
'Vedanta'
as a true means of knowledge identifies 4 forms of grace in a fruitful pursuit
for liberation. Seeking the blessings of an enlightened teacher is often quoted
and sought. This is not only a tradition or a custom, but an inevitable factor
in the pursuit of liberation. Hence the importance of knowing what it means to
seek the grace. This session of webinar is given to understand this important
aspect of spiritual discipline.
The
four forms of grace are - Grace of the Lord, of the Scriptures, of the Teacher
and of One-self.
--February
1, 2017
-Thank
you for this nice and timely article
—BRG Iyengar
VISHNU IN RUDRAM—VISHNU IS SIVA AND
SIVA IS VISHNU
While sending his explanation Sri KV
Sarma also sent the following comments which I reproduce for your kind
information. I have spoken a lot about it too:
Generally
it may look as if Gods and Godesses worshiped by Hindus like Sun, Shakti
(Ambika), Ganapati, Vishnu, Siva etc., are different/distinct from each other.
This difference is seen in an amplified fashion especially between Vishnu and
Siva Education through even umpteen number of sastras seems to be in vain. The
objective of this article is to show that Siva and Vishnu are not different
from each other but are the same.
By showing that difference between
Siva, Vishnu and other Gods and Godesses is ignorance, that one paramatma
(universal consciousness) manifests itself in various worships, that any of
these deities may be worshipped to ultimately worship that one paramatma, and
by proposing “panchayatana puja” to achieve this, Adi Shankaracharya did an
immense good to the world. Similar to सर्व देव नमस्कारः केशवं प्रतिगच्छति | “ Sarvadeva namaskarah
kesaavam pratigacahati”—all obeisances go to Kesava only.
Sivaaya visahnurooppaaya
siva rooppaaya vishnave sivasya hridayam vishnuh
vishnurhridayam sivah | yadhasivamayo vishnurevam vishnumayam sivah
yadhantaranapasyaam tadhaame svastiraayushi ||
शिवाय विष्णुरूपाय शिव रूपाय विष्णवे | शिवस्य हृदयं विष्णुः विष्णुर्ह्रुदायग्० शिवः |यधाशिवमयो विष्णुरेवं विष्णुमयं शिवः यधान्तरनपस्यमि तधामे स्वस्तिरायुषि ||
“Siva is a manifestation of Vishnu.
Vishnu is a manifestation of Siva. Siva’s consciousness is Vishnu. Vishnu’s
consciousness is Siva. As long as we do not see a difference between the two,
our health (society’s health) remains strong”.
In Siva Sahasranamam, Siva is
referred to as
- हरिश्च हिरनाक्षच (harischa hiranaakshcha)
- सुतीक्षः कृश एवच(sutheekshah krisa evacha)
- विश्वक्सेनो हरिर्यज्ञः (viahwakseno hariryajnyah)
- वैष्णवः प्रजविताळि(Vaishnavah prajavithaali)
- धाता शक्रश्च विष्णुश्चDhaataa sukrascha Vishnuscha)
In Vishnu Sahasranamam, Vishnu is
referred to as
- स्वयम्भूश्शंभुरादित्यः (Svaymbhoosambhuraadityah
- रुद्रोबहुशिराबभ्रुः(rudrobahusiraababhruh)
- भूतपतिः (Bhoopatih)
- सर्वशर्वः शिवस्थाणुः (Sarvasarvah sivasthaanuh)
These references clearly indicate Siva-Vishnu
non-duality in Hindu Culture.
In Krishna Yajurveda Sandhya Vandana
Vidhi (procedure), the performer is expected to recite some mantras
which talk of Siva-Vishnu non-duality. Even the sandhya vandana vidhi
(procedure) itself invokes four of the shanmata deities – Sun, Shakti (ambika),
Siva and Vishnu. This can be seen in the following stages.
- Arghyam is an offering made to Sun.
- Achamanam invokes Vishnu.
- Tarpanam invokes Shakti.
- In digbandhana process, Vishnu, Siva, and all other deities are invoked.
Just the Gayatri mantra itself is seen by
scholars as a representation of Sankhya philosophy – Purusha and Prakruti. The
invocation is for Gayatri or Shakti. Gayatri mantra is exactly 24 letters.
Ramayana is exactly 24,000 verses
In my discourse on MNU I have
drawn your attention to five mantras of salutation and prayer
called Panchbrahmamantras employed in the worship and meditation of Mahadeva
visualized as having five faces turned towards the four quarters and up. The
term Sadyojata means instantly born which applies to Vishnu in Narasimha avatar
equally. Siva is also instantly born as a column of fire on Mahasivaratri
night. Please go through my full description of these mantras. Thus these
mantras are applicable both to Vishnu and Siva. Yet we do not chant Rudram
while doing abhishekam to Vishnu and similarly Purushasuktam while doing
abhishekam to Siva or his Parivara. You can thus see how falsified and
sectarian in view we are in worship traditions. it is amazing Hindu
Americans drawn from high intelligentsia are consoled to such a
sectarian view importing from India but not based on Vedas.
Please go through the attached text on Rudram showing how the
mantras are applicable to Siva as well as Vishnu. While doing
worship we should have that feeling of Oneness and all our prayers are
addressed to the One and Only Supreme Paramaatman. This aspect is almost
neglected.
--January 28, 2017
RECOGNIZE
THIS COMPLETENESS
Just
before the study of the Upanishads, each day, the Master and the
disciple pray, and thus invoke the best in them to come out, through a complete
surrender to the mighty powers of the omniscient God-principle. When the
mantras are chanted with intonations, a divine atmosphere is created with holy
vibrations all round. The resplendent Self is attainable by the practice of
spiritual discipline as truth and continence. The chanting of mantras is a
great spiritual discipline. Such mantras are also chanted at the conclusion of
16-step Ritual worship. Fowai forum draws our particular attention to the
following Shanti Mantra which I had explained to you in my discourse on the
subject long back posted on the Blog in September 2013.
Om
poornamadaha poornamidam poornaat poornamudachyute |
Poornasya
poornamaadaaya poornameva avasishyate ||
||
Om Saantih; saantih; saantih ||
That
is whole, this is whole; from the whole, the whole becomes manifest. From the
whole when the whole is negated, what remains is again the whole. With particular
reference to the Vedic study here this could also mean: That other world is
full (with veda). This world is full (with veda). That which fills is more
celebrated than the world that is filled. Withdrawing the vyahriti that is the
agent of filling from the world (that is pervaded by vyahriti) their remains
the Omkaaraatmaka vastu that is full. Om Peace be; Peace be; Peace be. This
mantra is also translated by some as follows: That which is beyond is Plenum
(full and undiminished). That which appears as this here (that is as the
universal) is also Plenum—equally full and undiminished. Out of the Plenum,
Plenum arises. Plenum having been taken out of Plenum, what remains is still
the same (undiminished) Plenum. Purushasookta implies, what appears as the
Universe as Plenum is but a very limited aspect of Purusha, while what remains
as un-manifest is unlimited, is incomparably great. Please listen to the words of wisdom on the
subject by FOWAI Forum.
RECOGNIZE
THIS COMPLETENESS
Presenter: Swami
Chidananda
The famous
mantra, "poornam-adah poornam-idam.." is found in the
Brihadāranyaka Upanishad (5.1.1). It is also the peace invocation in the
Upanishads of Shukla Yajurveda. It is an extraordinary revelation of the
Upanishads, pointing out the illusory nature of our ego on one hand and
the hidden divinity in the entire Creation on the other. Contemplating on the
import of this mantra helps us rise to such a lofty vision that the worries and
anxieties of the little ego in us get blown to smithereens. The webinar will
present the word-by-word meanings of this well-known mantra, with references to
the clear and profound comments by Ādi Shankārāchārya.
That is Complete;
this is Complete; the Complete arises from the Complete; When the Complete comes out of the Complete,
the Complete alone remains!
poornam-adah
poornam-idam poornāt poornam-udachyate |
poornasya
poornam-ādāya poornam-evāvashishyate.||
LORD SHIVA AND
MANIKKAVACHAGAR
I circulated to you long back Sivapuranam. The author of
it is saint Manikkavaachagar. Every Saint has left a story
behind him or her. Last week you heard about Upadesasaara of
Ramana Maharshi at the seminar of Who Am I. This was the outcome of
Siva disguising as a young mendicant imparted Knowledge (Jnaana) to
the ascetics. The Lord explained that the root cause of sorrow was not
lack of power but the lack of Self-knowledge. The Lord thereafter imparted the
knowledge to them. At this point the poet Muruganar an ascetic in the assembly
felt that he was not fit person to write about the Knowledge that the Lord
gave. He approached Bhgawan Ramana Maharshi who thereafter
composed Upadesasaara, the Essence of Self Knowledge in Tamil which
he later translated to Sanskrit Vedantic Teachings. Ramana Maharshi is believed
to be an incarnation of Siva by some Tamils. Please read here
another story of a famous saint Manikkavachagar who wrote Thiruvachaga--The
Sacred Gospels. Tamil Saints have created their own Vedas and Upanishads
in Tamil Language which is so rich in Spiritual literature.
We have an American Ved too! Naalaayira Divyaprabhandm is
considered to be Tamil Veda and sung in all Vishnu Temples and processions of
the Lord.
Lord Shiva and Saint Maanikkavaachagar
The
saint Manikkavaachagar was born in the village of Thiruvaadhavur (near Madurai)
in Tamil Nadu around the 9th century A.D. He was bestowed this name for his
gem-like words and captivating devotional verses.
Manikkavaachagar
(often called ‘Manivaachagar’) served for a while as the minister to the
Pandiyan King by name – Arimarthana Pandiyan. He was an efficient administrator
but his heart was not in the affairs of the world and was focused on obtaining
Lord Shiva’s grace only. He thus incurred the king’s anger on many occasions.
Lord Shiva saved him from the wrath of the Pandiyan king on several occasions.
It was on Manikkavaachagar’s behalf that Shiva unleashed flood in the Vaigai
river when Manikkavachagar was punished by king Arimardhana Pandiyan and made
to stand in the dry sands of Vaigai in the hot sun.
Later,
Shiva visited Madurai again to correct flood damage to the city. He chose to
help an old woman by name Vanthi who had none to assist her to seal the river
banks to stop future flooding (The king had ordered every householder to
assist in this task). Lord Shiva took the form of a coolie laborer to help her
and was whipped by the king Arimardana Pandiyan for not working and idling
casually! This famous incident is celebrated every year as the “Bittukku mann
sumandha leelai’ (Manual labor in exchange for a sweet rice-flour cake) on the
Moolam star of the Aavani month (Shravan) (i.e., mid-august to mid-September).
The whipping on Lord Shiva was felt by all people of the whole city just to
reinforce faith in the city that Lord Shiva is everywhere and in every one’s
heart. It also showed how much Shiva loved Manikkavachagar so as to endure this
whipping. It was also a lesson to the king that Lord Shiva is the real master
and ever present in all citizens’ souls and showed the king that he was merely
human. This lesson was needed – as kings often became tyrants and used to
harass devotees who lived a life with only God as their supreme master and not
the king.
In
a second incident, Lord Shiva transformed a set of jackals into attractive
horses temporarily to save Manikkavaachagar from his imprisonment. It showed
the extent that Lord Shiva was ready to influence Nature (temporarily, at
least) to release His beloved devotee from jail by temporarily satisfying the
king’s demand for horses through this event – celebrated as ‘Nariyai Pari
Aakiya Leelai’ (i.e., ‘Transformation of Jackals into Horses’). This was
probably also to transform the king himself into His devotee later – by showing
him that wealth and form were mere illusions.
Manikkavaachagar
was not one of the sixty-three Nayanmars (the group of Shaivite saint devotees
whose lives were spent serving Lord Shiva and who lived in Tamil Nadu). But he
holds a unique place in the Shaivite world and occupies a place very adjacent
to Lord Shiva and Devi Parvati. His work ‘Thiruvaachagam’ holds a special value
in the world even today after a thousand years. The section in it called
‘Shivapuraanam’ is a well-recited work read devotedly even today around the
globe. It is often said that if one’s heart cannot melt on reciting
Thiruvaachagam, it will not melt for anything else.
Manikkavachagar
also played a vital role in defeating the Buddhists and in removing Buddhism
that was strongly influencing Tamil Nadu at that time. This tells us that the
Lord was and still is indeed aware of political and religious changes prevalent
all around threatening Shaivism or even the fundamental undoubted belief in
Gods.
In
the end, in order to ensure that Manikkavachagar’s work was not lost for
ever to humanity, Lord Shiva Himself assumed the guise of a Brahmana scholar
and by His Own Hands, wrote all verses of Thiruvaachagam as Manikkavachagar
recited it to Him at Chidambaram. Soon after this, Manikkavaachagar was
absorbed into the effulgent flames with Lord Shiva inside the Chidambaram
Natarajar temple.
Author’s website: bharathkumark.simplesite.com
--January 25, 2017
VEDANTA’S
TIMELESS GUIDANCE FOR TODAY’S LIVING
We see lot of suffering and
frustration in the world. Nashville seminar “Who am I” told us
to turn inwards and know our Self. Here comes a conflict in us
between what we see outwardly and what we have not seen turning
inwardly. The fact is we have seen neither side fully
in our frustration. In meditation we are thinking something we have not seen
with our eyes. When we are working we see the world. There is
therefore a double devotion to both the world and the abstract object of
meditation. Hence the confusion arises as to which one we should follow. What
we see is real to our mind and what we hear from others as in the
seminar also seem real to us which is the other factor. So we keep
thinking what we have heard. Our sentiments makes us to see the world and our
faith in the person who tells there is something unseen which is real
is the other factor. We think of it because it is
different from our sentiment. It requires profound study and learning and a
protracted period of training in the correct way of thinking if the confusion
is to be got over. What we see with our eyes is not real therefore cannot
affect us. But we erroneously think it is real. In other words we believe
according to what our eyes tell us. But the eye that has a cataract gives wrong
visions. One need special glasses to see things correctly. We have to see
things and think about them correctly in due course. Even this idea that we
have confusion has come to us on these lines. So everything
will come in its own time. If I say I am 50 years
old these doubts did not come for 50 years. I took
much longer time. But now because you and I are in the proper
atmosphere, the idea has surfaced to our thinking. Similarly proper
guide will appear in time and guide us how we should think and act. If you had
been to the seminar or read through my discourse “who I am” it means the idea
has surfaced us. Others who did not perhaps felt they have all the time
through their ignorance. I see the same confusion as in me as in you,if not the
Self! But thinking you and I are the same is important. Unlike me Webnair
is leading you to several gurus and thoughts for you to choose the right one,
for I am not Guru. That way they remind us to seek a right
guru and right thought. Please find time and go through the wisdom thought from
Praasad Vepa and see if that is right for you.
"Freedom--physical, mental and
spiritual is the watchword of the Upanishads" says Swami Vivekananda. This
freedom you don't find outside but by turning inwards about which Nashville
Seminar on Who Am I talked about. After listening to the repeated chanting of
the sound SIVOHAM at the seminar I realized how ill prepared I am
even in my eighties . I should start thinking of getting myself Pure and
auspicious before I can pride on it. May be next birth! I also felt it all starts
with "DASOHAM" that is being servant of the
Supreme and also thinking of serving others as Dasa. It is
customary for followers of Ramanuja to end their spiritual letters and
upanyasams with" Krishnarpanamastu" and "Dasoham". They do
not feel the need for VISHNOHAM as they think of Him at a level that we can
only associate with Him or integrate but not get dissolved or submerged.
Probably dasoham is English Your's Obediently. Please follow the
gyroscopic path that Prasad Vepa shows by turning inwards. Namaste is the
obeisance to the ONE who resides in association with Self as the
Antaryamin, Inner controller. who is inside as well as outside and everywhere.
Dasoham means I remain the servant of that Inner Controller.
These days we routinely use a GPS system for
finding our way in an urban setting like the unfamiliar streets of a new town.
While hiking in the woods or in a park we sometimes use a compass along
with a trail map. In both cases the attention is on the outside world. In this
talk, Prasad Vepa asks us to turn our gaze from the external world to the inner
world of the individual as we navigate life's journey. He shows that by using
the gyroscope of Vedanta to center ourselves, rather than just a compass or a
map to know the terrain, we are more likely to find meaning, fulfillment and
joy in our journey of life. His talk will focus on four key questions that he
considers as quintessential for living, just like the four principal design
elements of a sailboat, essential for sailing: the keel, the hull, the rudder
and the sail. He turns to the timeless guidance of Vedanta to find answers to
these perennial questions of living.
Dasoham is a Sanskrit word
meaning “I am your servant”. It is a combination of two words “Dasa” meaning
Servant and “oham” meaning I am. It describes the state of witness hood or
surrender.
Dasoham is initial stage,
which is Duality (Dvaita) I am His Servant. Here we have two personalities “I”
and “Him”, which is not oneness. Hence in the second stage Da has to be given
up. Then it is Soham state (Visishtadvaita) again this is not oneness, it means
“I am Him” there are qualified non-two - I and Him. I and reflection of the
self is qualified non-two. “SO” has to be given up from “SOHAM”, what is left
then is HAM. Ham is Advaita state - oneness only One, I am I.
Once a follower of Advaita
went to a temple and wrote “ham” meaning I am I, on the board, a follower of
Visishtadvaita came to the temple saw that and added “So” to it to
make it sound like Soham means I am Him. Upon seeing the change, a
follower of Dvaitha made a correction by adding “Da”, now it became Dasoham.
Then the follower of Advaita added “Sa” to make it Sada Soham, meaning I am
always (eternally) Him. The follower of Dvaita responded smilingly to this by
adding another “Da” to it, now it became Dasa Dasoham indicating I am servant
of His servant.
Soham and Dasoham are both
mental attitudes, assumed for getting rid of the illusion “I am the body.
Annihilation of ego is the main aim in both these attitudes. Dasoham is
to remember always the truth that Absolute alone is the doer and the
instigator, His will alone prevails, and that there is no “aham” (“I”ness) that
separate me from Him. One who experiences the perfect Dasoham state,
experiences “Soham” aswell.
Until the mind transcends
the three Gunas, it is an instrument of ignorance. The seeker, who is yearning
for liberation, should never let it come under its sway. Just as a mother
bestows constant care on her child, likewise the discriminating faculty Buddhi
should watch and isolate every subtle mode and movement of the mind. The mind
should surrender itself to the Buddhi. The reins (mind) of the senses should be
in the hands of the vigilant charioteer, the awakened intellect, Buddhi.
--January 19, 2017
SELF KNOWLEDGE—MEDITATION AS MEDICATION.
“We are ignorant
and so we cannot see our own true nature, the Pure Self, आत्मा
(ātmā). What is the way to know this Self? Shankarāchārya guides us in
His composition आत्मबोध (ātma-bodha), where he also
provides powerful verses that serve as material for meditation. In a bunch of
six verses, the culmination is when "ceaseless dwelling on the
understanding" is said to remove our ignorance just as right medication
cures us of ailments!” sayfs Fowai Forum
.
viviktadesa aaseeno viraago vijitendriyah|bhaavadekam aatmaanam tamanantam anyadheeh |
viviktadesa aaseeno viraago vijitendriyah|bhaavadekam aatmaanam tamanantam anyadheeh |
Meditate with
undisturbed attention on the Self which is One without a second (that means
Parabrahman), sitting in a solitary place, freeing the mind form desires and
controlling the senses.
Aatman eva akhilam drisyam pravilaapya dhiyaa
sudheeh | bhavayed ekam aatmaanam Nirmala aakaasavat sadaa ||
A person of
wisdom should intelligently merge with the entire world of objects in the Self
alone and constantly think of the “That One Suprem” always uncontaminated by
anything like the clear sky. You see crossing the clouds.
Roopa-varnaadikam sarvam vihaaya
paramaarthavit | paripoorna-Chid-Aananda svaroopena avatishthate ||
One who has
realized the Supreme, discards all his identification with the objects of names
and forms. Thenon that person dwells as an integral part of the Absolute
Consciousness and Plentitude. He identifies himself with the Supreme.
Jnaatri –jnana-Jneya
bhedah paren-aatmanividyate | chidaanandaika roopatvaat deepyate svayam eva hi
||
The Supreme is
identifiable neither as the knower, nor the knowledge nor the object of
Knowledge. On account of its being of
the nature of Bhuma or plentitude, indescribable
and endless Bliss, Supreme does not admit of such distinctions (like the Self)
within itself. The Supreme shines by its own self.
Evam-aatma-aranau dhyaana-mathane satatam
krite | udita-avgatier-jwaalaa sarva-jnaanendhanam dahet ||
When thus a the
higher and lower aspects of the Self are well churned together, the flame of Knowledge is born from it, that in its
mighty conflagration burns down all the fuel of ignorance (Avidya) in us.
Arunaaneva bodhena poorva-santamase hrite |
tatah avibhaavet aatmaa svayameva amsumaana iva ||
Varuna, the Lord
of Early Dawn has already blasted away the thick darkness as soon as the Sun
rises. The Divine Consciousness of the
Self rises when the right knowledge has already ers abdicated darkness of the
Sacchidaatmani anusyoote nitye Vishnau
prakalpitaah ||
All the
manifested world of things and living beings are projected by imagination upon
the substratum that is All-pervading (anusyoote) Vishnu
whose nature is
Existence-intelligence-Self (Sat-chit-aatmani). [Vishnu Himself is
Sathyam meaning one who regulates immortals and mortals. All Selfs are only minute particles of the
Supreme like rays of the Sun].
Knowledge of
one’s own nature is called Self-knowledge. Gaining Self –knowledge human beings attain liberation. Why humans? Human being has attained perfection in the
process of evolution. They alone are
endowed with an intellect, can comprehend their present state of limitations,
bondages, imperfections and incompleteness.
But humans remain ignorant busy in their material pursuits. So we cannot see our own nature, the Pure
Self. People who follow religion as an escape from themselves, ultimately come
to gain nothing except a lingering sorrow, dulled by blind faith that bumbles
the very capacity to perceive their owe tragedies of life.
What
is the way to know this Self?
Sankaracharya in his Aaatmabodha,
Ramanuja in his Vedantasangraha and Sri Bhashyam and Ramana Maharshi in
his Upadesa Sara tell us how to understand
that Self and remove our ignorance.
This had been the subject matter of Nashville Seminar on Who Am I.
--January 17, 2017
UNDERSTANDING SELF--WHO AM I-NASHVILLE SEMINAR ON
JANUARY 15, 2017
This is a very difficult question and it is not easy for others to answer the question though we all try to convince. You know how Buddha struggled to find an answer and after a long time came to the conclusion "Life is full of misery. The root cause of it is desire". Today we come across Siddhas who have struggled hard to find their own answer like Ramana Maharshi and Ramakrishna Paramahamsa. We can only follow their example of struggle and methodology of Sadhana and find our own answers. We know Milk just as we know our body. We have to struggle hard to know the butter in it, Halfway we may discard the yogurt and miss the butter.So don't give up. Start thinking on your own. May be you have a better answer. All our sages have come out with different approaches. But they all agree on SATHYAM as I had explained.
Knowledge of one’s own nature is
called Self-knowledge. Gaining Self –knowledge human
beings attain liberation. Why humans? Human being
has attained perfection in the process of evolution. They alone
are endowed with an intellect, can comprehend their present state of
limitations, bondage, imperfections and incompleteness. But
humans remain ignorant busy in their material
pursuits. So we cannot see our own nature, the Pure
Self. People who follow religion as an escape from themselves, ultimately come
to gain nothing except a lingering sorrow, dulled by blind faith that bumbles
the very capacity to perceive their owe tragedies of life.
What is the way to know this
Self? Sankaracharya in his Aaatmabodha, Ramanuja in his
Vedantasangraha and Sri Bhashyam and Ramana Maharshi in his Upadesa Sara tell
us how to understand that Self and remove our ignorance.
Sri
Ganeaha Temple in Nashville held the seminar on January 15 at 9.00A.M. UNDERSTANDING
SELF- WHO AM I? JOURNEY OF SELF DISCOVERY based on the wisdom
thoughts from these great Gurus. The understanding of self has evolved through
history of Hinduism from Vedic-Upanishadic times to modern times. After
reviewing the fundamentals of structure of man in ancient and modern times,
this seminar explored the various approaches in our journey of
self-discovery. In my lecture as attached I have discussed briefly
how Ramanuja has shown us the way to get deeply involved in
Bhakti Marga by the wisdom gained in Jnaana and Karma culminating
in the worship in Temple Traditions in order to integrate with the
Supreme and free ourselves from worldly pleasures and pain. In this
process we should also think that the same Self abides in all of us and we
should also help others to join us in the process of spiritual evolution from
ordinary man to Super-manhood. I expected lot of questions from the crowd
mostly accustomed to Advaita Philosophy but surprisingly there were no
questions from the highly evolved knowledgeable crowd. However if you have any
question after going through the lecture please do not hesitate to E-mail me.
If I can I will answer with my limited knowledge.
Comments received
1. After reading the discourse Prof. G.
Nagarajan says: “Narayana enru sollatha naavum oru naavaa?’—Is that tongue worthy which does not say Narayana?
2. Very good and terse explanation of
the subject. Thanks Srinivasan—BGK Iyengar, Religious scholar from Bengaluru.
3.
Wonderful
article. I learn a lot Thank You—Anbil Ramaswamy, Editor & Publisher,” Sri Ranga Sri”, a
well-read scholar and author of several publications on Hinduism,,
4.
Material you prepared
was quite scholarly, and I apologize for not giving you enough time. My
main goal is to capture the imagination
of the audience and create thirst for more learning by attending these
seminars. I wanted people to have an opportunity to see you on the stage, after
reading your writings over the years—Dr. Vedavyas Biliyar
--JANUARY 16, 2017
HUNTNG FESTIVAL OF BALAJI ON
KAANUM PONGAL DAY
Hunting festival conducted
annually shows clearly how this deity was worshiped by Hill Tribes in the
beginning about which I have spoken:
Paruveta Utsava is observed on the Kanuma day at the
Tirupati Balaji Temple in Tirumala. It falls on the day after Sankranti
celebrations. Paruveta Utsavam 2017 date is January 15. Paruveta Utsavam in
Telugu means Hunting Festival.
It commemorates the hunting expedition of Lord Venkateswara to
Narayanavanam.
He happened to see Goddess
Padmavathi while he was chasing a wild elephant. That is why the Paruveta
(hunting) is celebrated on the day of Kanuma at Tirumala every year.
How is Paruveta Utsavam Observed?
How is Paruveta Utsavam Observed?
Lord Malayappa wears hunting dress, head guard and five weapons
such as Sudarshana Chakra, Panchajanya Conch, Nandaka Sword, Koumodaki Gada and
Sargabow besides Sword, Shield and Sphere, boarding Silver Chariot and reaches
Paruveta Mandapa in Papavinashanam road nearly two kilometers away from temple
by procession. Along with Lord Venkateswara, Lord Krishna as well reaches
Paruveta Mandapa where both of them are made to sit and conduct musical and
cultural concerts are organized at 2 PM by singing the songs of
Annamayya.
In
the evening offerings are made to Lord. After that Lord Krishna on the
invitation of Sannidi Golla visits their habitate, eats butter and returns to
Paruveta Mandapam. At that moment Sannidhi Golla as a token of a love and
gratitude offers burning camphor and appalations to the Lord.
After that Lord Srinivas starts Hunting. Even the Archaka swamis follow the Lord with weapons to hunt animals, three times forward and three times backward and receive Harathi. Ultimately, returns to the Temple. With this, the Paruveta Utsavam comes to an end.
After that Lord Srinivas starts Hunting. Even the Archaka swamis follow the Lord with weapons to hunt animals, three times forward and three times backward and receive Harathi. Ultimately, returns to the Temple. With this, the Paruveta Utsavam comes to an end.
It is
unfortunate such highly educated Hindu Americans believe Uttarayana starts on
Makara Sankrnati Day anmd celebratew it in Hindu American Temples. Please also
note that Karunanidhi started the Tamil New year on Makara
Sankranti Day for some years coinciding with Tamil month Thai but
jayalaita revcerted it back due to political squabbles. It would havwe
bveen wiser for all hindus start their New year on Winter Solstice Day
and make it a worshipful Day instead of rushing to temple on January 1 a
Chrisatian Holiday forced on all in the world by Pope Gregory in which we pride
in and make it a special Religious Events Day for New year Resolutions.
Please see how confused and complicated we are;
Magh
Mahina is the eleventh month in a traditional Hindi calendar followed
in North India. Magh Month 2017 begins on January 13, 2017 and ends on
February 10, 2017. This calendar is followed mainly in Uttar Pradesh, Himachal
Pradesh, Madhya Pradesh, Uttarakhand, Rajasthan, Haryana, Bihar,
Jharkhand, Jammu and Kashmir, Punjab and Chhattisgarh and other North
Indian states. A month in these regions is calculated from the day after
Purnima or full moon to the next Purnima. The current year in the Hindi
Calendar is Saka 2073.
Mauni
Amavasya, Basant Panchami, Saraswati Puja and Ratha Saptami are observed in
this month.
Note - It must be noted that Magh
month in calendars followed in Maharashtra, Gujarat, Goa, Andhra
Pradesh and Karnataka begins on January 28, 2017 and ends on February 26,
2017.
Should Hindu Americans as highly educated mass should blindly follow and celebrate January 1 and January 14 for Uttarayan punyakala. Why can't we have a correct astronomical Hindu American Panchangam and start our New Year on Winter Solstice Day? Westerners correctly celebrate Winter Solstice Day who learnt Astronomy from us! Tamils please go through my description of Kaanum Pongal in my discourse on A Festival named after Food.
--January 11, 2017
MEDITATION MEANS OF UPAASANA ON BRAHMAN
Meditation
is a continuous remembrance of the object of thought without any alien thought
intervening in the middle, A yogi becomes steadfast (Sthitaprijnya) on account of meditation. Mewditation is the
means of gaining greatness. One should
meditate seating comfortably. Concentrartion of the mind becomes possible only
then. Great persons appear similar to those who are engrossed in deep
meditation on account of the fact that trhey are keeping silent. Mantra 7-6-1
advises, meditate upon concentrated meditation as Brahman.
Dhyaanam vaava chittaa Bhooyah | Dhyaateeva prithivee dhyaateeva
antariksham dhyaateeva dhyauh dhyaanteeva aapah dhyaanteeva parvataa
dhyaanteeva devamanushyaah | tasmaadya iha manushyaanaam mahattaam praapnuvanti
dhyaanaapadaa(m)sa ivaiava te bhavanti | atha ye alpaah kalahinah pisunaqa
upavaadinaste| atha ye prabhavo dhyaanaapadaa(m)saa ivaiva te bhavanti |
Dhyaanam upaasveti ||
Concentrated
meditation is greater than chitta (intelligence).The earth (being silent) is as if meditating. The
Antariksha or intermediary region is as if meditating. The celestial region is as if meditating. The
waters, the mountains are as if meditating. Divines and men are as if
meditating. So those among men who gain greatness are as if they have gained it
through an aspect of meditation, unlike those who are inferiors, quarrelsome,
slandering and abusive. Those who have gained greatness on account of wealth
and others are also those who have gained it on account of a portion of the
results of contemplation. So meditate upon concentrated meditation as Brahman!
Advice on Meditation
"Go for regular meditation," advises Chāndogya Upanishad (7:6:1).
"Go for regular meditation," advises Chāndogya Upanishad (7:6:1).
dhyānam
upāssva |
ध्यानम् उपास्स्व |
While Skanda Upanishad (as we saw yesterday) gave the high plateau definition - meditation is when the mind does not pursue any images - here is a suggestion that is "one notch below".
Adi Shankara defines meditation in this context as the steady flow of thoughts dwelling on supports supplied by scriptures such as god-forms, not interspersed with other thoughts.
The Upanishad here praises meditation as the source of greatness in diverse fields. We become insignificant.
ध्यानम् उपास्स्व |
While Skanda Upanishad (as we saw yesterday) gave the high plateau definition - meditation is when the mind does not pursue any images - here is a suggestion that is "one notch below".
Adi Shankara defines meditation in this context as the steady flow of thoughts dwelling on supports supplied by scriptures such as god-forms, not interspersed with other thoughts.
The Upanishad here praises meditation as the source of greatness in diverse fields. We become insignificant.
What do we learn from the Upanishads?
BE ALERT WITH THESE TWO
The words we speak and the thoughts we entertain - have been given great importance in the Vedas, including Upanishads.
May these two (speech and mind) shine and shine; may they grow (mature). - Such is the prayer of the Aitareya Upanishad in the very peace invocation.
A lot of damage to our relationships takes place when a few wrong words slip from our tongue; can anyone deny this?
These wrong words have their source in wrong thoughts.
What is more, words and thoughts influence each other too. We therefore need to be very vigilant about both these precious faculties that we possess.
Look before you leap, they say. Watch before you think, we may say; think before you speak, we may add.
~
Basis: Aitareya Upanishad (Rigveda), shānti mantra
Let these (word and thought) shine and shine; let these grow.
āvir-āveer-ma edhi ||
आविर् - आवीर् - म एधि
BE ALERT WITH THESE TWO
The words we speak and the thoughts we entertain - have been given great importance in the Vedas, including Upanishads.
May these two (speech and mind) shine and shine; may they grow (mature). - Such is the prayer of the Aitareya Upanishad in the very peace invocation.
A lot of damage to our relationships takes place when a few wrong words slip from our tongue; can anyone deny this?
These wrong words have their source in wrong thoughts.
What is more, words and thoughts influence each other too. We therefore need to be very vigilant about both these precious faculties that we possess.
Look before you leap, they say. Watch before you think, we may say; think before you speak, we may add.
~
Basis: Aitareya Upanishad (Rigveda), shānti mantra
Let these (word and thought) shine and shine; let these grow.
āvir-āveer-ma edhi ||
आविर् - आवीर् - म एधि
om
van (g)me manasi pratishthitaa mano me vachi
pratisthitam-aavir aaveer ma edhi vedasya ma aaneesthah srutam
me maa prahaaseeh anenaadhitenahoraatran sandadhaamritam
vadishyaami satyam vadishyami tanmaam avatu
tadvaktaaram-avatu avatu maam-avatu
vaktaaram-avatu vaktaaram
pratisthitam-aavir aaveer ma edhi vedasya ma aaneesthah srutam
me maa prahaaseeh anenaadhitenahoraatran sandadhaamritam
vadishyaami satyam vadishyami tanmaam avatu
tadvaktaaram-avatu avatu maam-avatu
vaktaaram-avatu vaktaaram
Almighty Lord! My
speech is well established in my mind. My mind is well established in my
speech. Oh Brahman! Reveal thyself to me! O Lord, please empower me to
grasp and preach the Vedas. May I never forget your teachings! Only by knowing
you are with me, I am able to maintain my days and nights. I shall always only
follow you. May you protect me! My dear Lord, please protect me and my
preceptor! O my dear Lord, please protect me and my preceptor and all those
around me!
Aavir
aaveer ma edhi means Oh! Brahman please reveal thyself to me! This
reminds us of Jehovah revealing to Moses in the wilderness as Fire
(Universal Light) and Divisoorya sahasrasya the brightness of
Viratpurusha in Bhagavad Gita comparable to thousand Suns in the
sky. Swami Chidananda speaks practically here
saying our thoughts and speech need to be illumined to focus on Brahman.
--January 10, 2017
THIRUVAIYARU THYAGARAJA ARADHAN MUSIC FESTIVAL IN 2017
Aiyarappar temple is a Hindu temple dedicated to Lord Shiva located in the village of
Tiruvaiyaru, Tamil Nadu, India. The temple is
incarnated by the hymns of Thevaram and is classified as Paadal
Petra Sthalam. Thiruvaiyaru means Five Rivers around the city. The Five Rivers
are Arisilaaru, Vennaaru, Vettaaru, Kudamuruttiyaaru and Kaaviriyaaru.
Thiruvaaiyaru has an old Shiva temple dedicated to Panchanatheeswar.
Though pilgrims flock to this temple throughout the year, Thiruvaiyaru is more
renowned for its association with Saint Thyagaraja, who, along with
Muthuswami Dikshitar and Shyama Sastri, comprises the Trinity
of Carnatic music. Near the Shiva temple is the one-roomed house where Thyagaraja composed some of his
greatest works. Muthuswami Dikshitar has sung in praise of
Dharmasmvardhii a consort of Siva as sister of Balarama and
Krishna. Mother Goddess in the temple is praised as Aram Valartha Nayaki
in Tamil and Dharma Samvardhini in Sanskrit meaning Mother who upholds Dharma.
Mother Dharma Samvardhini is praised as Lord Mahavishnu (like Balaji is
worshiped as Devi Baalaa) in this place. She holds Conch and discus
in her upper hands. Hence, there are no Vishnu temples around this place.
It is believed Siva’s long and thick turf is spread throughout the place
behind the shrine. As a devotee cannot afford to tread on the Jatamudi of
Lord, circumambulation is
prohibited.
I recently referred to the consolidation efforts of this temple complex
removing many subordinate and myth based deities.
Thyagaraja
Aradhana (Ceremony of Adoration) is held every year on the anniversary
of the demise of the saint. This is on Pushya Bahula Panchami day (the fifth
day of the waning moon in the Hindu lunar month of Pushya). The
Aradhana is conducted by the Sri Thyagabrahma Mahotsava Sabha and is held
in the precincts of the samadhi (memorial) of the saint located at Thiruvaiyaru village, Thanjavur
district, Tamil Nadu, India.
The
Aradhana in its present format is not even a hundred years old. Tyagaraja died
in 1847. A few days before his death, he had formally renounced everything and
become a sanyasi. When he passed on, his mortal remains were buried on the
banks of the river Kaveri and a small memorial was built at the site. His
disciples returned to their respective villages and observed his death
anniversary at their own homes. The memorial soon fell into neglect and had
become quite dilapidated by 1903, when two of the last surviving students to
have been taught by Tyagaraja happened to make a nostalgic visit to the site.
These were the elderly and eminent musicians Umayalpuram Krishna Bhagavatar and
Sundara Bhagavatar. They were dismayed by the neglect and dilapidation; indeed,
they had to search for the memorial in the wild foliage of the riverbank. They
arranged for the renovation of the samadhi and decided to commemorate
the tithi or death anniversary of their guru every year at the
Samadhi itself.
From
the following year, efforts were made by musical stalwarts to observe the death
anniversary regularly at Tiruvayyaru, and to use the occasion as an opportunity
for his followers to converge and interact with each other. In 1905, a lavish
ceremony, complete with feeding of the poor and worship at the memorial as per
Vedic tenets, was celebrated. While Umayalpuram Krishna Bhagavatar and Sundara
Bhagavatar were the moving force behind the renovations and celebrations, the
brothers Tillaisthanam Narasimha Bhagavatar and Tillaisthanam Panju Bhagavatar
were the main financiers and organizers. By the following year, the brothers
had fallen out with each other. From 1906 onwards, each began conducting a
parallel Aradhana. Various musicians also began aligned themselves with one or
the other brother and two rival factions came into being. The group (and the aradhana
celebration) conducted by Narasimha Bhagavatar came to be called the Periya
Katchi ("senior party," since he was the elder) and that of Panju
Bhat became known as the Chinna Katchi. With the passing of the
Tillaisthanam brothers, the Periya Katchi came under the control of the ace
violinist Malaikottai Govindasami Pillai, and the Chinna Katchi under that of
Soolamangalam Vaidyanatha Bhagavatar, the noted Harikatha exponent. Gradually, a
convention emerged whereby the Chinna Katchi's celebrations began five days
before the Aradhana and concluded on the Aradhana day, while the Periya
Katchi's celebration began on Aradhana day and continued for four days after
that. Both groups organized music performances and feeding of the poor and so
the public was the real beneficiary during the nine days. On one point, both groups
were united. They did not allow "performing women," a euphemism for
women of ill repute, to perform during the Aradhana. In those days, no decent
woman ever sang or danced in public and the profession of entertainment was
strictly the domain of the courtesan, who was often a devadasi or temple performer.
Another point in common between the two groups was that they did not permit nadaswaram performances.
Bangalore
Nagarathnamma was precisely such a temple performer, and one of the most famous
professional concert artistes of her era. Nagarathnamma, who was then residing
in Madras, was an ardent devotee of Tyagaraja and an aficionado of his music.
Indeed, the soulful rendition of his kritis had been the mainstay of her
career throughout her life, and she considered that she owed her considerable
wealth to his grace. In 1921, the aged and childless lady decided to dedicate
her life's earnings to preserving Tyagaraja's legacy and perpetuating his
memory. In 1925, she began the construction of a temple enclosing the memorial.
According to some sources, she purchased the land on which the grave stood,
whereas according to other sources, that land was panchayat riverside
land (village common land), and her construction was illegal, but tolerated by local
residents due to its pious intentions. Nagarathnamma also had an idol of
Tyagaraja sculpted and installed in front of the memorial. The consecration of
the temple took place in early 1926. The two rival groups, while not
interfering with all this, refused to let Nagarathnamma perform her mucic, or
even Harikatha, within the temple which
she herself had had constructed. They cited several instances from Tyagaraja's
songs where he had complained about women in general.
Undeterred,
Nagarathnammal began a third front which conducted its own music programs at
the rear of the shrine. This third event featured many women artistes, and
perhaps for that very reason, it began eating into the public popularity of the
events hosted by the two Katchis. The doughty lady also filed suits in the
local courts demanding the prevention of the Katchis from entering the temple,
claiming that it belonged to her by right. She lost the case, but the hours of
worship were laid down by the courts, dividing the Aradhana day equally between
the two Katchis and her own group.
Matters
continued this way till 1940, when SY Krishnaswami, ICS, convinced the groups to
unite and it was in 1941 that the Aradhana as we know it was first conducted.
Harikesanallur Muthiah Bhagavatar selected the five pancharatnas as being best
suited for group rendering, so that a common homage by all musicians became
possible. This idea was adopted and the choral rendition of the five songs was
made an integral feature of the Aradhana. Before 1941, the three separate
events had all been in the nature of music festivals, with no restriction
regarding which of Thyagaraja's songs could be performed. It was only in 1941,
when the three events were merged into one, that the convention of group
singing of the five pancharatna kritis was decided upon.
Bangalore
Nagarathnammal spent the rest of her days in Tiruvayyaru and bequeathed all her
wealth to the Tyagaraja memorial, with the stipulation that women be allowed to
pay their homage without any hindrance. When she died in1952, she was buried
close to Tyagaraja's memorial and a statue was erected on the spot. The statue
directly gazes on Tyagaraja's memorial.Thyagaraja Aradhana
2017is scheduled to be celebrated from January 13 to January 17.
The 170th Aradhana Festival Pancha Rathna Keerthana is on 17th
January 2017. Many participants during the Aradhana stay at Thanjavur,
which is around 13 km from Thiruvaiyaru. On the Thyagaraja Aradhana festival
day, hundreds of Carnatic musicians pay their homage to the Saint Thyagaraja by
rendering his ‘pancharathna kritis’ in chorus at his samadhi at Thiruvaiyaru.
Another highlight on the day is the Unchavruthi Bhajan. (raising alms by
singing the glory of the saint and feeding the poor).
Carnatic
Music lovers wherever they are located on the Globe create the tempo of Tiruvaiyaru Aradhana on the
prescribed day or any other day convenient to them annually where large
number of Musicians and students of Music learning participate.
--January 7, 2017
VAIKUNTHA EKADASI
Vaikuntha
Ekadashi falls on Sunday January 8, 2017. Please find below a rare
Kavacham on Lord Vishnu by Lord Krishna and retold to Lord Brahma by Yoganidra.
This is sent by Muralidharan Iyengar from Singapore taken from Brahma
Vaivarta Puranam, Krishna Janma Khanda, Chapter 12 titled Shakatasura Bhanjana.
The
sanctity of this kavacham can be seen by the elaborate phalashruti (which is
lengthier than the hymn itself)! It mentions that Goddess Durga defeated
Shumbha and Raktabija and Lord Shiva destroyed Tripura by chanting this hymn.
It is also given that one who recites this kavacham never gets afflicted by any
fear.
May
Lord Narayana guide us in all our deeds and guide our
destiny in this New Year 2017 through this sacred hymn!
I
do not believe in Phalasrutis norI pray seeking anything from the Supreme Lord
for short gains or material benefits. My prayer is simple as follows for the
good Lord known what is best for me. It is better to leave it to His choice:
Viswaani
deva savitur duritaani paraasuva |yadbhadram tanma aasuva|| Oh God, oh Creator, turn away
from me all the sins. Bring to me that which is beneficial!
Sri Vishnu Kavacham – Yoganidra – Brahma
Vaivarta Puranam
The following is a rare
Kavacham (armor stuti) on on Lord Vishnu by Lord Krishna taken from Brahma Vaivarta Puranam, Sri Krishna Janma Khanda, and Chapter 12 as told by Yoganidra to Lord Brahma.
The elaborate Phalashruti mentions that by reciting
this hymn Goddess
Durga was
able to destroy Shumbha and Raktabija and Lord Shiva destroy Tripura. One who chants this hymn never gets afflicted by any fear –
poison, fire, water, enemies, etc
Yoganidrovāca -
śrīhariḥ pātu me vaktraṁ mastakaṁ
madhusūdanaḥ |
śrīkṛṣṇacakṣuṣī pātu nāsikāṁ
rādhikāpatiḥ || 1 ||
karṇa-yugmaṁ ca kaṇṭhaṁ ca kapālaṁ
pātu mādhavaḥ |
kapolaṁ pātu govindaḥ keśāṁśca
keśavaḥ svayam || 2 ||
adharoṣṭhaṁ hṛṣīkeśo dantapaṅktiṁ
gadāgrajaḥ |
rāseśvaraśca rasanāṁ tālukaṁ
vāmano vibhuḥ || 3 ||
vakṣaḥ pātu mukundaśca jaṭharaṁ
pātu daityahā |
janārdanaḥ pātu nābhiṁ ca pātu
viṣṇuśca mehanam || 4 ||
nitamba-yugmaṁ guhyaṁ ca pātu me
puruṣottamaḥ |
jānu-yugmaṁ jānakīśaḥ pātu te
sarvadā vibhuḥ || 5 ||
hasta-yugmaṁ nṛsiṁhaśca pātu
sarvatra saṅkaṭe |
pāda-yugmaṁ varāhaśca pātu te
kamalodbhavaḥ || 6 ||
ūrdhvaṁ nārāyaṇaḥ pātu hyadhastāt
kamalāpatiḥ |
pūrvasyāṁ pātu gopālaḥ pātu vahnau
daśāsyahā || 7 ||
vanamālī pātu yāmyāṁ ca vaikuṇṭhaḥ
pātu nairṛtī |
vāruṇyāṁ vāsudevaśca sato
rakṣākaraḥ svayam || 8 ||
pātu te santatamajo vāyavyāṁ
viṣṭaraśravāḥ |
uttare ca sadā pātu tejasā
jalajāsanaḥ || 9 ||
aiśānyāṁ īśvaraḥ pātu pātu
sarvatra śatrujit |
jale sthale cā'ntarikṣe nidrāyāṁ
pātu rāghavaḥ || 10 ||
|| phalaśrutiḥ ||
ityevaṁ kavacaṁ brahman kavacaṁ
paramādbhutam |
kṛṣṇena kṛpayā dattaṁ smṛtenaiva
purā mayā || 11 ||
śumbhena saha saṅgrāme
nirlakṣye ghora-dāruṇe |
gagane sthitayā sadyaḥ prāpti
mātreṇa sa jitaḥ || 12 ||
kavacasya prabhāveṇa dharaṇyāṁ
patito mṛtaḥ |
pūrva varṣa śataṁ khe ca kṛtvā
yuddhaṁ bhayāvaham || 13 ||
mṛte śumbhe ca govindaḥ kṛpālur
gagana-sthitaḥ |
mālāṁ ca kavacaṁ dattvā golokaṁ sa
jagāma ha || 14 ||
kalpāntarasya vṛttāntaṁ kṛpayā
kathitaṁ mune |
abhyantara bhayaṁ nāsti kavacasya
prabhāvataḥ || 15 ||
koṭiśaḥ koṭiśo naṣṭā mayā dṛṣṭāśca
vedhasaḥ |
ahaṁ ca hariṇā sārdhaṁ kalpe kalpe
sthirā sadā || 16 ||
ityuktvā kavacaṁ dattvā
sāntardhānaṁ cakāra ha |
niḥśaṅko nābhikamale tasthau sa
kamalodbhavaḥ || 17 ||
suvarṇa guṭikāyāṁ ca kṛtvedaṁ
kavacaṁ param |
kaṇṭhe vā dakṣiṇe bāhau
badhnīyādyaḥ sudhīḥ sadā || 18 ||
viṣā 'gni jala śatrubhyo bhaya
tasya na jāyate |
jale sthale cā'ntarikṣe nidrāyāṁ
rakṣatīśvaraḥ || 19 ||
saṅgrāme vajrapāte ca vipattau
prāṇasaṅkaṭe |
kavaca smaraṇād eva sadyo
niḥśaṅkatāṁ vrajet || 20 ||
baddhvedaṁ kavacaṁ kaṇṭhe śaṅkaras
tripuraṁ puraḥ |
jaghāna līlā mātreṇa
durantamasureśvaram || 21 ||
baddhvedaṁ kavacaṁ kālī raktabījaṁ
cakhāda sā |
sahasraśīrṣā dhṛtvedaṁ viśvaṁ
datte tilaṁ yathā || 22 ||
āvāṁ sanatkumāraśca dharmasākṣī ca
karmaṇām |
kavacasya prabhāveṇa sarvatra
jayino vayam || 23 ||
tasya nandaśiśoḥ kaṇṭhe cakāra
kavacaṁ dvijaḥ |
ātmanaḥ kavacaṁ kaṇṭhe dadhāra ca
svayaṁ hariḥ || 24 ||
prabhāvaḥ kathitaḥ sarvaḥ
kavacasya hares tathā |
anantasyā 'cyutasyaiva prabhāvaṁ
atulaṁ mune || 25 ||
||
iti śrībrāhme vaivarte mahāpurāṇe śrīkṛṣṇa-janma-khaṇḍe yoganidrovata śrīviṣṇu
kavacaṁ sampūrṇam ||
--January
2017
INTERNAL AND EXTERNAL SPIRITUAL
HARMONY
Sankara
convinced by Mahavakya “Aham Brahmasmi” taught people
“Brahma Sathyam Jagan Mithyam” which we generally translate
as “I am Brahman” or the “I am the Self”. So we go in search
of Self within us turning spiritually inwards forgetting the three “da”s
Upanishads insist. That is Dama, Daya and Dana—Constrain,
Compassion and Charity. Turning inwards is Nivritti Marga which comes after
practicing Pravritti Marga—outward spiritual development by
composure, caring and sharing. No doubt Sankara said the world is Maayaa
or Mithya or false. World is Mithya to those who have
reached perfection by spiritual Pravrittti Marga pursuits which Gita
describes as Gunaateetaa state where we will have no concern for papa or
punya—merits or sins, a sort of desire-less state. To those fortunate few
world is no doubt “Mithya” and their only goal is to integrate or
associate with Parmaatman as they can’t get dissolved in him. Occasionally he
sends them as Devatas or divines to help the souls on earth as I described
you the descent of Santkumara with his contingent described even in the
Holy Bible, Book of Revelations. May be all the deities we worship have their
role to play and get back. We have seen how popular Ganesha and Balaji have
suddenly appeared in Kaliyuga to play their part and guide us.
While Jeevaatman
is Sat Chit Ananda (Truth; Sentient and Bliss) Paramaatman is Sathyam Jnaanam
Anatam Brahma ((Taittareeya Upanishad)—Brahman is ‘Sathyam’,
Intellect, Plentitude of Bliss. Here we should understand the difference
between Sat and Sathyam. Sat means Truth as in the Mantra “Asato
maa Sat gamaya”. Chhandogya Upanishad says: Sathyam=sat+thi+yam
where sat means immortal, thi means mortal and yam
means what is being regulated. Jivaatman is not concerned with this
aspect. Even first ever Jivaatman was tainted with Karma while Paramatman is
untouched by it. These two characteristics differentiate Jivaatman from
Parmaatman though they both are endowed with eight other qualities--
Apahataatma, Vijaraa, Vimrityaa, Visoka, Vijigista, Apipaasa, Sartyakama and
Satya Sankalpa. Jivaatman enjoys Aananda integrated with Paramaatman who
is Ananta Plentitude called Bhuma. Parmaatman is the Self of all Selfs
(Jivaatmans) and Satyasya Sathyam,
Sathyam (as explained above) as Truth.
So as ordinary
Jivaatmans tainted with karma we have to prepare ourselves spiritually elevated
outwards and then turn inwards even from Vedantic point of view. But
FOWAI forum is even more practical in its approach and will explain how
spiritual discipline is important in our daily life dealings with this world
thus enlightening us how Upanishads can be our daily guide.
Webinar
63--Panel discussion on Internal and External Harmony
The spiritual
process essentially consists of going inwards and seeking joy within ourselves
instead of looking for it outside. But does this mean that we start neglecting
the external world? Is it possible to find internal joy if our external
circumstances are out of order? And similarly, is it possible to enjoy the
external world if our internal state is not restful? We shall explore these
questions in this panel discussion.
--January
3, 2017
WHAT IS SAMADHI AND
MAHASAMADHI
The word samadhi
literally means sama and dhi – Sama means equanimous and dhi means the buddhi or
intellect. If you reach that kind of equanimous state of intellect, it is known
as samadhi.
The word samadhi
has been largely misunderstood. People think samadhi means some death-like
situation. The word samadhi literally means sama and dhi – sama means
Equanimeous and dhi means the buddhi or intellect. If you reach that kind of
Equanimeous state of intellect, it is known as samadhi.
The basic
functioning of the intellect is always to set things apart. It is because intellect
is functioning that you can discriminate cold versus warm. If you transcend the
intellect you become equanimous.
When your
awareness becomes perfect you are simply Equanimeous, you are not making a
distinction – you are simply here, seeing life in its true working.
The moment you
drop or transcend the intellect, discrimination cannot exist. Everything
becomes one whole, which is the reality. In this state there is no time or
space.
Time and space is
a creation of your mind. Once you transcend the mind as a limitation, time and
space doesn’t exist for you. What is here is there, what is now is then. There
is no past or future for you. Everything is here in this moment.
Samadhis are of
different varieties. When you are living in the body there are eight samadhis
available to a human being.
Of these eight,
they have been broadly categorized as savikalpa: samadhis with attributes or
qualities – samadhis that are very pleasant, blissful, and ecstatic – and
nirvikalpa: samadhis that are beyond pleasant and unpleasant, they are without
attributes or qualities. Those who go into nirvikalpa samadhi states are always
kept in protected states because their contact with the body has become very
minimal.
The smallest
disturbance, like a sound or a pinprick would dislodge them from their body.
These states are maintained for certain periods to establish the distinction
between you and the body. It is a significant step in one’s spiritual
evolution, but still not the Ultimate. The samadhis by themselves have no great
significance in terms of realization.
Mahasamadhi
As long as you
are in the body, whatever liberation you attain, the body is a limitation. It
is not complete liberation. When someone leaves their body in full awareness,
then we call this mahasamadhi because he or she has shed the body.
For someone to be
able to do this – taking this life and throwing it out without injuring the
body – it needs tremendous energy. Mahasamadhi is a state where one willfully
drops the body. The cycle is over. There is no question of rebirth, it is
complete dissolution. You can say this person is truly no more.
Life just shifts
from one level to another. In reality there is no such thing as death. Death
exists only to one who has no awareness about life. There is only life, life,
life alone. But Mahasamadhi means the real end.
Jeff Says:
This world is a
world of illusion Created so you won’t question who you really are
And designed to keep you small Learn to meditate and dispel with the illusion
Drop the glamour and mass materialism become aware of self.
Om Shanti Om
And designed to keep you small Learn to meditate and dispel with the illusion
Drop the glamour and mass materialism become aware of self.
Om Shanti Om
Bijoylakshmi
Das says:
At present some
Indian Gurus are misguiding young aspirants regarding the concept of SAMADHI,
an esoteric discipline of YOGA. The Gurus also mislead young disciples, both
girls and boys in the name of TANTRA which was not at all practised in the
Vedic period. Hence it is high time to have proper grasp of the Vedic
Discipline of Tantra in correct perspective. Tantra is not for enjoyment of
senses; the Divine realization can never be attained by indulging in sense
pleasures, it is rather to transcend the material consciousness in the light of
the Divine and achieve the perfect transformation of the physical in order to
be united with the Sublime Consciousness.
Leela
sastry says:
Samadhi is a
state where there is no conception or perception of the nature of duality in
the sense the duality is taken as the nature of nature.
Venkateswaran.NR says:
Of all different
types of Samadhi, Sahaja-samadhi is what one should aspire for through
systematic spiritual practice of meditation under the guidance of a capable and
compassionate spiritual Master. The mind has to be thoroughly purified of all
mental impressions and should become original mind of pristine purity. When
there is a high-calibred spiritual guide having the capacity of
Yogic-transmission, the seeker can derive tremendous spiritual benefits by
following him with “Sraddah”, “Bhakti” and “Samarpana-Bhavam”.
--January 2, 2017
LET US STAY CONNECTED
My Observations
“What is the use
of gaining the whole world when you have lost your own soul” preached Jesus to his gathering. He wanted us
to stay connected with our Self while we are engaged in the world. Otherwise
you are cut off from your after-life welfare. We try to connect with the
unknown many ways guided by priests, gurus and sadhus. Here is a wise thought
to stay continuously connected with heaven and earth. Let us have
that high understanding in the New Year whoever may be guiding us politically,
religiously or spiritually!
Agnirdevoe
dwijaateenaam muneenaam hridi daivatam |
Prathima svlpabuddheenaam sarvatrea viditaatmanaam ||
The
ritualists have their God in the fire (Agni); but the wise folk find him in their
own heart. It is the dull-witted one that seeks God in the icon. Those who have
higher understanding see God in Everything.
ARANI SERIES—STAY CONNECTED
A certain spiritual practice (sādhanā), let’s say,
appeals to you the most. Why waste time in a hundred other things? Stay put in
that sādhanāof your choice.
In these days of mobile telephony or Internet, there are times when
we find the signal level to be good at some corners in a campus and we stay
there to do our work, don’t we? If we move away, our work suffers. Likewise,
let’s “stay connected” to the Divine by remaining in the area of our sādhanā, as
much as possible, and avoid going away to activities and engagements where we
lose our connection to the Divine.
“One must stay firm, united with Me,” says* Lord Krishna
while cautioning us about the stormy senses that derail our life’s journey.
“Why do you move away from the cool shade of the tree, when it is unbearably
hot everywhere else?” asks Sri Ramana Maharshi, urging us to remain devoted to
self-inquiry. “When one hand of yours is at work, hold God with the other; when
the work is over, hold God with both your hands,” exhorts Sri Ramakrishna.
No matter what path suits us, do we have the capacity to put our heart and
soul into the practice? Or are we like someone who climbed up four floors to
his room’s entrance and then found that he had carelessly dropped the key to
the room somewhere downstairs?
After some study, satsanga (spiritual associations) and
discussion with wise people, we gain a good degree of clarity in the matter of
what we must do – to bring our life back in order. Why do we permit a big gap
between ‘what we think we must do’ and ‘what we actually do’?
These gaps between any two among the three – thought, word and deed – are a major
factor contributing to an unhappy life. We must work towards bridging these
gaps by taking sometimes small but bold steps. For example, a friend decided to
sleep before 10 pm every night, and she was able to exercise daily morning as a
result, which led to a whole lot of improvement in her way of living. “Small
victories lead to big victories,” observed Eknath Easwaran.
As the New Year arrives, can we give high priority to living rightly?
Can we make a few important changes in our lifestyle, which can help us “stay
connected” to our chosen form of sādhanā? Can we give up our
fickleness or our addictions? Can we listen more to our own inner voice and
live a more conscientious life?
We have wonderful tools with us; we have not been using them. We are blessed
with great guidance but we have failed in our homework. Let us get earnest and
put our house in order, without further delay.
WISH YOU HAPPY NEW YEAR 2017, WHERE YOU’RE BETTER CONNECTED WITH YOUR
TRUE CALLING!
Swami Chidananda
Notes: *yukta āseeta mat-parah - Geeta 2.61
--JANUARY 1,
2017
My
Observations:
Our perceived isolation in the world leads to
unhappiness. Among trees “I am Aswattha tree” says the Lord. He stays
connected with Heaven and Earth. It is for us to perceive! We fail to perceive that
Ever Green Tree. Let us stay connected with settled wisdom. “Yukta
aaseeta…..prajnyaa pratishtitaa”—Stay firm connected with the Supreme says
Gita in 2.61. Please go through the New Year Message from Paramartha Niketan in
this context.
NEW YEAR--NEW DREAM--BE GREEN
At this beautiful time of New Year, as we say goodbye to 2016 and usher
in 2017, let us pledge to give birth to a New Dream and inspire us to Be Green
in every moment and in every minute of our lives.
This past year, it seems that each day when we see the news, it has been
filled with the tragedy of violence, terrorism, polluted air and water,
desiccated waterways, and soil contaminated by chemicals and toxins.
We may feel despair and dismay at this news, due to our perceived lack of
ability to effect real change, due to our perceived helplessness and futility
in this vast universe and due to our perceived isolation in the world. I say
"perceived” because that is exactly the problem: an error in our
perception. God has graced us all with a very special, unique and significant
role to play in this world, and we are neither helpless nor futile. Our unique
role is also seamlessly intertwined and interconnected with every other living
being.
Let me share a story with you:
A famous orchestra was rehearsing in New York City before a major
performance. This orchestra was one of the largest, most complex symphonies
ever to play together. Hundreds and hundreds of musicians and singers came
together under the leadership of one of the world's most renowned conductors.
This orchestra played as part of a famous ballet. As the music played,
the dancers danced a drama of great beauty. One night, the piccolo (a very
small instrument you play with your mouth) player thought to himself, "What
difference do I make anyway? I'm the smallest instrument here; my music is so
soft you can barely here it in an empty room, let alone as part of a huge
orchestra. What's the point of practicing all the time, rehearsing all the
time, working so hard, just to be another useless part of this orchestra?"
So he decided to stop playing. The musician held the piccolo close to his
mouth, so it would look like he was still playing. But, he did not play his
instrument.
Within moments the dance became confused; ballerinas who had danced the
same ballet night after night suddenly lost their step. The audience could
sense something was amiss and grew restless in their seats. The conductor
immediately shouted, "Where is the piccolo?"
We, too, may feel like the small piccolo at times, small and voiceless in
a great ocean of other instruments, all of which seem more powerful than we
are. However, each of us has been given a unique and significant role to play
in the ballet of life. We may not be able to hear the sound of our own
instrument, and thus we think we are insignificant. But, God, the great
Conductor, hears all, sees all and knows all. He has put us in His orchestra
and He is depending upon us to play our part. Hence, even in global challenges
of climate change and terrorism we each have a very real and significant role
to play. The choices we make in our everyday life impact the kind of world we
are building now and for the future. Hence, living "green" reminds us
to live like Mother Nature, interconnected, alive, growing, changing and
sharing with one another. There is a beautiful example we can take from the
Redwood forest:
The Redwood forests in California are hundreds of years old. These
gorgeous and often times mammoth trees grow hundreds of feet tall, so you would
assume that their roots must be deeply rooted into the ground in order to
support such huge, strong growth. Yet, the roots of the redwood tree are
actually not deep at all. Rather, their support comes from the fact that they
are interconnected with the roots of the trees around them. In this way, the
entire forest is held up by every tree being connected to those next to it. A
signal from one tree can pass through an entire large forest by the intricate
network of interlinking roots.
This is the same in our lives. When we feel we are isolated and alone in
this world, when we feel our actions don't matter, we don't realize that every
action, every choice and even every thought is connected, deeply to the world
in which we live. Our own actions, choices and habits are the seeds which
create our world.
So at this time of the New Year, let us resolve to bring into our lives
the strong connection of the Redwood Trees. Let us realize that our own growth
and our own roots are sustaining and nourishing the community and the world
around us. . Living a more eco-friendly "green" life, making choices
of what to eat, buy and wear based not merely on our desires but on our
interlinked family across the world, being vegetarian, choosing compassion,
service and love -- these choices are the most natural outcome of our own
essence.
Let us all have renewed faith, renewed vigor and renewed enthusiasm for
our invaluable, irreplaceable role in the beautiful dance of life. Let us vow
to play our instrument (whatever we have been given) with as much devotion,
commitment and zeal as we can. We are all crucial parts of God's orchestra and
He is listening with as much attention to the small piccolo as to the huge
tuba. No matter what our role may be in the orchestra, we can be a source of
inspiration and love for those around us, co-creating with the Divine
Conductor, a symphony for the whole world of love, peace and consciousness.
--JANUARY 1, 2017
Really its very useful information that you have shared and looks great post. Thanks for sharing the information with us. Evil spirit Removal in Bangalore Karnataka | Get Ex Love Back in Bangalore | Genuine Astrologer in Bangalore | Spiritual Healing in Bengaluru
ReplyDelete