Thayumanavaswamy, a great sholar-saint of tamil nadu, lived in the 18th century. He was holding a high position in the kingdom of Tiruchirapally ruled by Naicker kings. He relinquished that post and became a disciple of one 'Mouna Swamy'. This guru initiated Thayumanavar with the mantra "Chumma Iru" which conveyed a great tatwa. Saint Thayumanavar composed more than 1400 poems in tamil and in a few poems he has brought in this mantra, "The highest Bliss is "chumma Iruppathu" and without knowing this truth I am struggling in this world". Thus goes a song. In another song he says "when the mind is kept quiet, Bliss is experienced. You cannot attain this by any amount of worldly knowledge. Alas! You are in1mersed in kanna in this deluded world. "Yet another one declares "it is not that easy to realise the truth that 'keeping quiet , is the infinite bliss -poornam." A few other poems conveying vedantic truth authored by the saint are translated in English and given below:
1) Contented with the minimum physical needs of food, clothing and shelter, serve the mankind and be one among them.
2) May I remain like a bee (sucking honey)seeking only the good aspects of life.
3) If I am a mere observer of a thief, he will run away sensing my watching him. When God watches us we dare not entertain evil thoughts or do evil thoughts.
4) This world is temporal and fleeting. Today’s 'living' is tomorrow's dead.
5) The cosmic dance of Lord Nataraja is symbolic of the dance of sub-atomic particles.
6) The grace o{God cleanses all the karmas -prararbdha, sanchita and agami similar to fire destroying the entire cotton in store as well as in process.
7) He is like a gooseberry tasting bitter first and then sweet.
8) You may won over anger; you may get siddhies. They do not lead you towards Him. Only those who have won over the mind are worthy to have Him.
9) By seeking Him one views opulence and abundance as one.
10) I am caught as a sugar cane in the elephants (ego ) mouth. Help me to come out of it. 11) Let me feel the fullness-poornam-anantham everywhere. 12) You are my Mother; treat me as a cow treats it calf
13) Drop thoughts one by one and you will reach that thoughtless stage of Bliss. 14) Help me to get rid of thoughts.
15) Let me attain the stage of sleepless sleep. 16) Not a single atom move without Him.
17) Realise that this body is temporal. Catch hold of the Eternal. 18) You are the life-principle in and out everywhere.
19) You express fully in those who have outlived the attraction of senses.
20) Keep quiet and realise Peace- thus spake the Enlightened. Ignoring this wisdom I am struggling in the thick forest of likes and dislikes.
21) God's Grace bestow Eternal Happiness in and out. May I crave for His Grace. 22) Make me fit to serve others, thereby happiness comes on its own accord.
23) Let me get dropped in that wisdom-knowledge like a iron dropped in fire.
24) Crows flock together to share the food. May we flock together to drink the nectar of happiness which is in front of us.
25) Let me see you through my inner eye and not by my words nor through my mind.
2.6) I am caught in hypocracy and deceit. When shall I escape from them? 27) Let me get out of the split personalityand know my Reality.
28) No learning, no hearing, no attachment and no struggle in mind. This is the state of those enlightened enjoying Happiness.
29) My mind is the temple and thoughts about you are the fragrance and Love is the ever- flowing offering.
30) May I yearn for the pure knowledge without any concept whatsoever .
31 )Mind is the mischief monger which wantonly challenges my equanimity.
32) Enlightened ones possess the knowledge of the past, present as well as the future; but they seldom exhibit the same.
33) May I experience that state which does not express either in form or without form.
34) You are incomprehensible; you are beyond the three stages of waking etc and even beyond the fourth stage ofthureeyam.
35) I am dragged in this ocean as if a tiny twig. When shall I understand you and your might?
36) You have painted a beautiful picture of the universe and left me realise my place in it. 37) Silence is the language of the wise who have discovered you and become one with
you.
3-8) You are the potential seed from which arise the entire universe.
39) Prana and apana which are with us from birth to death, I offer as dhoopa-dheepam and thus I do pooja constantly.
40) You are indebted to release me from this prison by showering your Grace.
41) If you turn your back to the lamp you cannot see the light. How can you get enlightenment when you walk in the opposite direction
42) I wonder who taught you to forget your origin and lead this temporal worldly life. 43) In all the darsans (system ofphilosophy) you are the axiom.
44) Be optimistic. There is no hardship for you in this life. Life is Bliss.
45) "All the living beings should enjoy the Bliss". I aspire this and nothing else.
46) "This world is real. I the physical body is real" thus I all4 engrossed in ignorance. When shall I gain knowledge by your grace.
47) I am searching for you everywhere. By my search incessantly I am tired and disheartened. Pray lift me from the illusion I am caught in.
48) "Isness" is the truth. Its nature is Peace. When shall I realise it?
49) Both the knowledge and ignorance would leave me once I am blessed with Arul Gnanam -wisdom knowledge.
50) The illusory appearance would vanish once the Reality strikes me.
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Friday, April 02, 2010
BIRTH, REBIRTH AND ANCESSTOR -WORSHIP
There is a belief that chromosomes are responsible for the reproduction. It is held that a series of chromosomes are responsible for identifiable hereditary traits. The trait causing genes are located in chromosomes They get transmitted ftom parents to offspring. Each chromosome has an individual nature and controls different vital process. Sperm and egg have 23 chromosomes each ,and the offspring receives 23 together from both the parents. Thus with 23 chromosomes containing more than 50000 genes a child is born.
We feel that we are indebted to our forefathers for what we are and as a matter of duty or rather to express our gratitude we perform certain rites known as pitru yagnam which includes sraddha, tarpana and homa. It is a matter of faith that our forefathers accept our offerings with grace and wish us well.certain. purana has ordained sraddha to be performed daily; but in practice it is done once a year and the brahmin community does tarpana every month in general. All ancestors from the paternal and maternal sides are remembered during such rites. Apart from the monthly performance of tarpana and yearly sraddha, there are a few other occasions in a year when special sraddha/tarpana are performed. One such sraddha is known as 'nandimuka' .This sraddha is performed before occasions like upanayanam and it is meant mainly to get favours from such ancesstors.Sraddha probably gained its name by the fact that its performance should be with an sincerity (smddha) and tarpana is an act to satisfy the pitrus (tripyanti pitham yena) There are tarpanas for rishies as well as for devas apart ftom tarpana to pitrus. During the dark half month ofPurattachy special sraddhas are performed. It is preferably dope on the particular thithi of on's ancestors. As per panchamtra tmdition Lord Vishnu is given the utmost importance and the successful outcome of sraddha depends on Lord Vishnu alone. On such sraddhas, food is first offered to Lord Vishnu and then only to Pitrus. The fate of the Pithru ancesstor is handed over to Lord Vishnu (another form of saranagathy). Devas, sages and pitrus are gratified in smddha/tarpana through water, water and rice and through water and sesame seed respectively. Rice balls are offered in sraddha to father, grand father, great grandfather- the first in the image of earth, the second as sky and the third as heaven and thus the rice balls are offered to satisfy the entire universe.
Now, certain thoughts regarding rebirth: Scientists, psychologists, certain religious sects as well as rationalists claim to have conducted survey and collected statistics to prove their view point regarding rebirth. Nothing is conclusive and there is no consensus regarding details of their findings in the survey. Hindu religion believes in rebirth. Death is considered as separation of Atma ftom the mind-body structure and the subtle body-mind carries vasanas in the form of sanchita and agami karmas. To carry out those kannas another birth with a different body takes place. The life principle in the rebirth is one and the same Atma -Similar to changing the dress, atma again and again expresses in different forms. There is no death for the atma. According to Buddhists who also believe in rebirth, there is an interval between one birth and another for the subtle mind to come into another body. Probably with similar belief the Hindus perform rites like sraddha/tarpana to appease those ancestors who are in subtle body -(otherwise known as pithros ),. Buddhists believe that the intermediate state is only for 49 days -known as 'bardo' and soon after that they are attracted to a new body. They also believe that rebirth can take place in any form not necessarily in human form. Hindus have objection to the system of burial of the dead as is done by other sects. Hindus believe that the subtle mind -body would linger so long as the physical body remains without being cremated. However the bodies of enlightened persons (jeevan mukthas) are not cremated probably for the reason they don't carry vasanas of agami and sanchita karmas and so they don't have a subtle mind to take birth again. Their souls (atma) occupy places above pitru loka (bhuvar loka). In respect of those jeevanmuktas, no sraddha is performed. Hindus also believe that while living they should surrender themselves to Lord thereby their accumulated kamlas get destroyed and there is no scope for another birth. Such persons go to the Abode of Lord and remain their doing kaingaryam to Lord. This is the concept of Visishtadwaitha in Hinduism. Adwaithins expound the theory from the relative as well as absolute stand point. Those who got enlightened -atmasakshatkaram -spend the rest of their life after enlightenment as a Jeeva-sakshy. They get a status in the loka known as 'maha' which is above swarga. Certain others of this category occupy a place in the higher lokas such as 'jana' 'tapa' and 'satya'. Saints, sages and maharishies come under this category. They, while living in this world, would have got 'Ishwara sakshatkaram ' i.e. becoming one with Iswara.
It may be mentioned here that while bhur loka is for us the living, bhuvar loka is for pitrus and 'swarga loka' is for devas -a spl category who reap the benefit of their good deeds while they were in this world. After exhausing those benefits they also have to come again whereas the enlightened have no coming back. The enlightened are categorised as ' brahmavid ' , brahmavidvaran ' 'brahmavidvareeyan ' and 'brahmavidvarishtan'. They all are jeevan-mukthas with differences only in their external outlook.
While explaining krima-srishty and pralayam it is said that dissolution of the prapancham is tenned as pralayam and we can assume that death of an individual is also a kind of pralayam although viewed as death by the common man. For that matter even our entering the deep sleep stage is a kind of pralayam for a shortest period, v.Tith continuity .In death the physical structure enters the elements, anthakaranam, indriyas and pranas enter the respective gunas in maya and jeeva merges v.Tith the atma chaitanyam. Our intellect has the faculty to do vichara on this aspect and to face death philosophically. Death of death happens on the realisation of the Ultimate Reality apart from which there is no separate existence. In death the jeevas get freedom from the body cage. The individual who is dead does not know that he is dead and gone. (A man entering the sleep is not aware of the waking stage from which he has entered the sleep) Cant we welcome death as we welcome sleep if only we have the concept of rebirth. We must remember that the Ultimate which has given us birth v.Ti11 absorb us finally. It is better to remember that the death is over our head like a Damocles sword. The causes of death are many. Think over who is causing it? We are concerned with the death of human beings only. How many other lives die each day? Mass death happen consequent on flood, earthquakes, fire and other disasters caused by elements. When death happens in a neighbor’s house or to unknown persons, however tragic the death might be, we take it as an incident. When it happens to our own kith and kin, we feel it and experience it.We are afraid of death as we grow old. More suffering is caused by the fear of death than by death itself because-the dead is no more there to experience and convey the fear. Life eternal is imprisoned in the body and every death is the release of Jife on parole to come back to the prison-body on rebirth. We are afraid of death because of too much of attachment to our body and the world around us. In this age of fust-food we desire everything to happen fast except death!
A remedy for all these fear and anxieties. Have faith in God. Think of God constantly. Believe that everything happens as it should and not as we wish. With this wisdom knowledge we shall have Peace -Shanty;Shanty;Shanty!
There is a declaration in Katopanishad "Look back to how it was with those who went before and look forward to how it will be with those who come hereafter. A mortal ripens like a corn" like a corn he springs up again."' Shri Shankara has said' Death or fear I have none" nor mother nor even a birth". There is a tamil saying to convey the meaning: 'those dead don't speak of what is happening to them and those living, in the absence of experience, have no authority to speak about that state. 'There is a story in Mahabharatha. For Yaksha's question as to which is the most surprising in the world" '8harmaputra replied 'we know everyday thousands die; yet we hold the view that we are eternal!
Whatever so far discussed are only concepts -sankalpas -with which man is bound in this world to a limited or a wider extent. A hyper-orthodox and a rationalist stand on different platforms. But an Absolutist with a wider vision stand on the firm conviction that all sankalpams are vivartham -but have enough reality to cause fear and make the common man run here and there like our viewing the serpent on the rope. Once we have the true understanding about the Absolute Truth, neither birth nor death affect us in anyway. They come and go like the waves of the Ocean and the water remains as water only whether in the form of ocean or wave! !
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We feel that we are indebted to our forefathers for what we are and as a matter of duty or rather to express our gratitude we perform certain rites known as pitru yagnam which includes sraddha, tarpana and homa. It is a matter of faith that our forefathers accept our offerings with grace and wish us well.certain. purana has ordained sraddha to be performed daily; but in practice it is done once a year and the brahmin community does tarpana every month in general. All ancestors from the paternal and maternal sides are remembered during such rites. Apart from the monthly performance of tarpana and yearly sraddha, there are a few other occasions in a year when special sraddha/tarpana are performed. One such sraddha is known as 'nandimuka' .This sraddha is performed before occasions like upanayanam and it is meant mainly to get favours from such ancesstors.Sraddha probably gained its name by the fact that its performance should be with an sincerity (smddha) and tarpana is an act to satisfy the pitrus (tripyanti pitham yena) There are tarpanas for rishies as well as for devas apart ftom tarpana to pitrus. During the dark half month ofPurattachy special sraddhas are performed. It is preferably dope on the particular thithi of on's ancestors. As per panchamtra tmdition Lord Vishnu is given the utmost importance and the successful outcome of sraddha depends on Lord Vishnu alone. On such sraddhas, food is first offered to Lord Vishnu and then only to Pitrus. The fate of the Pithru ancesstor is handed over to Lord Vishnu (another form of saranagathy). Devas, sages and pitrus are gratified in smddha/tarpana through water, water and rice and through water and sesame seed respectively. Rice balls are offered in sraddha to father, grand father, great grandfather- the first in the image of earth, the second as sky and the third as heaven and thus the rice balls are offered to satisfy the entire universe.
Now, certain thoughts regarding rebirth: Scientists, psychologists, certain religious sects as well as rationalists claim to have conducted survey and collected statistics to prove their view point regarding rebirth. Nothing is conclusive and there is no consensus regarding details of their findings in the survey. Hindu religion believes in rebirth. Death is considered as separation of Atma ftom the mind-body structure and the subtle body-mind carries vasanas in the form of sanchita and agami karmas. To carry out those kannas another birth with a different body takes place. The life principle in the rebirth is one and the same Atma -Similar to changing the dress, atma again and again expresses in different forms. There is no death for the atma. According to Buddhists who also believe in rebirth, there is an interval between one birth and another for the subtle mind to come into another body. Probably with similar belief the Hindus perform rites like sraddha/tarpana to appease those ancestors who are in subtle body -(otherwise known as pithros ),. Buddhists believe that the intermediate state is only for 49 days -known as 'bardo' and soon after that they are attracted to a new body. They also believe that rebirth can take place in any form not necessarily in human form. Hindus have objection to the system of burial of the dead as is done by other sects. Hindus believe that the subtle mind -body would linger so long as the physical body remains without being cremated. However the bodies of enlightened persons (jeevan mukthas) are not cremated probably for the reason they don't carry vasanas of agami and sanchita karmas and so they don't have a subtle mind to take birth again. Their souls (atma) occupy places above pitru loka (bhuvar loka). In respect of those jeevanmuktas, no sraddha is performed. Hindus also believe that while living they should surrender themselves to Lord thereby their accumulated kamlas get destroyed and there is no scope for another birth. Such persons go to the Abode of Lord and remain their doing kaingaryam to Lord. This is the concept of Visishtadwaitha in Hinduism. Adwaithins expound the theory from the relative as well as absolute stand point. Those who got enlightened -atmasakshatkaram -spend the rest of their life after enlightenment as a Jeeva-sakshy. They get a status in the loka known as 'maha' which is above swarga. Certain others of this category occupy a place in the higher lokas such as 'jana' 'tapa' and 'satya'. Saints, sages and maharishies come under this category. They, while living in this world, would have got 'Ishwara sakshatkaram ' i.e. becoming one with Iswara.
It may be mentioned here that while bhur loka is for us the living, bhuvar loka is for pitrus and 'swarga loka' is for devas -a spl category who reap the benefit of their good deeds while they were in this world. After exhausing those benefits they also have to come again whereas the enlightened have no coming back. The enlightened are categorised as ' brahmavid ' , brahmavidvaran ' 'brahmavidvareeyan ' and 'brahmavidvarishtan'. They all are jeevan-mukthas with differences only in their external outlook.
While explaining krima-srishty and pralayam it is said that dissolution of the prapancham is tenned as pralayam and we can assume that death of an individual is also a kind of pralayam although viewed as death by the common man. For that matter even our entering the deep sleep stage is a kind of pralayam for a shortest period, v.Tith continuity .In death the physical structure enters the elements, anthakaranam, indriyas and pranas enter the respective gunas in maya and jeeva merges v.Tith the atma chaitanyam. Our intellect has the faculty to do vichara on this aspect and to face death philosophically. Death of death happens on the realisation of the Ultimate Reality apart from which there is no separate existence. In death the jeevas get freedom from the body cage. The individual who is dead does not know that he is dead and gone. (A man entering the sleep is not aware of the waking stage from which he has entered the sleep) Cant we welcome death as we welcome sleep if only we have the concept of rebirth. We must remember that the Ultimate which has given us birth v.Ti11 absorb us finally. It is better to remember that the death is over our head like a Damocles sword. The causes of death are many. Think over who is causing it? We are concerned with the death of human beings only. How many other lives die each day? Mass death happen consequent on flood, earthquakes, fire and other disasters caused by elements. When death happens in a neighbor’s house or to unknown persons, however tragic the death might be, we take it as an incident. When it happens to our own kith and kin, we feel it and experience it.We are afraid of death as we grow old. More suffering is caused by the fear of death than by death itself because-the dead is no more there to experience and convey the fear. Life eternal is imprisoned in the body and every death is the release of Jife on parole to come back to the prison-body on rebirth. We are afraid of death because of too much of attachment to our body and the world around us. In this age of fust-food we desire everything to happen fast except death!
A remedy for all these fear and anxieties. Have faith in God. Think of God constantly. Believe that everything happens as it should and not as we wish. With this wisdom knowledge we shall have Peace -Shanty;Shanty;Shanty!
There is a declaration in Katopanishad "Look back to how it was with those who went before and look forward to how it will be with those who come hereafter. A mortal ripens like a corn" like a corn he springs up again."' Shri Shankara has said' Death or fear I have none" nor mother nor even a birth". There is a tamil saying to convey the meaning: 'those dead don't speak of what is happening to them and those living, in the absence of experience, have no authority to speak about that state. 'There is a story in Mahabharatha. For Yaksha's question as to which is the most surprising in the world" '8harmaputra replied 'we know everyday thousands die; yet we hold the view that we are eternal!
Whatever so far discussed are only concepts -sankalpas -with which man is bound in this world to a limited or a wider extent. A hyper-orthodox and a rationalist stand on different platforms. But an Absolutist with a wider vision stand on the firm conviction that all sankalpams are vivartham -but have enough reality to cause fear and make the common man run here and there like our viewing the serpent on the rope. Once we have the true understanding about the Absolute Truth, neither birth nor death affect us in anyway. They come and go like the waves of the Ocean and the water remains as water only whether in the form of ocean or wave! !
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GEMS FROM BHAGAVATHAM
Bhagavatha prambara is as follows: Brahma was taught Chathusloki bhagavatham (bhagavatham in four slokas) by Lord Vishnu. Brahma, in turn, taught this Truth to his son Narada. Narada advised Sage Vyasa to elaborate this Truth. Vyasa thus wrote Bhagavatham in 18000 slokas and taught that to his son Suka. Suka was narrating this to King Pareekshit in the presence of many sages assembled there. Sage Suda was also one among the sages listening to Bhagavatham. Sage Sudha went to Chownakadhy munis who were performing certain yagna with the intention of attaining swarga. Noticing the sages performing yaga with a motive, Sage Suda advised them to perform yaga for yaga sake without likes and dislikes and without motive thereby they would attain Brahma-Gnana which is eternal unlike swarga prapthy.
Chatusloki bhagavatham declares: I AM AWARENESS - I AM THE COSMOS -EVEN WHEN COSMOS IS DISSOLVED I REMAIN. COSMOS IS ONLY A SANKALPA. ONE CANNOT FIND ANSWER TO THE QUESTIONS WHY AND HOW ABOUT COSMOS. IT IS MY SAKTHY - SWABHAVAM. TRUTH OF THIS CAN BE UNDERSTOOD BY ANVAYA YUKTHY AND VYATHIREKA YUKTHY. This is the sum and substance of Bhagavatham.
King Pareekshit, grandson of Arjuna, was attempted to be killed even when he was in the womb of his mother. Aswattama son of Drona sent Brahmastram for that purpose; but Lord's interference saved the child to become king later on. Pareekshit was an able ruler for he could keep even Kalipurusha under control. The four virtues viz. Tapas, Chowcham, Daya and Satyam which formed the armour of the jagat were disappearing one after the other as the yugas - krita, tretha and dwapara disappeared and only Satyam remained to be swallowed by kali purusha. King Pareekshit stalled this and kept Kali away from his kingdom. Kali purusha took shelter in the abodes of prostitutes, drunkards, gamblers and murderers!
Pareekshit although a wise and able king with all virtues, slipped from the wisdom which cost him heavily. As he was hunting in the forest he felt thirsty and went to a hut of a hermit to get water. The tapasvi was in meditation and the king mistook the non-responding attitude of the tapasvi to impertinence and placed a dead snake around the tapasvi"s neck and went away. Although the tapasvi was least disturbed by the act, while in meditation and even after getting up from that stage, his son with rage cursed the king that the deadly Dakshaka snake would bite and kill within seven days. The king repented for what he did. The tapasvi did not approve the hasty action of his son; but kala chakram has to run the course of action as already determined.
Pareekshit renounced the kingdom and went to the forest to sit in meditation. Many sages also accompanied him. Sage Suka son of Sage Vyasa happened to come to the assembly. Pareekshit and others showed all respects to him. Pareekshit enquird what would be the fitting act for him to follow during the short period of seven days he would live.
Sage Suka explained THAT HE SHOULD ENGAGE HIMSELF IN HEARING AND REMEMBERING HARI - PURE AWARENESS - BRAHMAN. OUR BIRTH AND DEATH AND EXISTENCE IN BETWEEN ARE SIMILAR TO BUBBLES ON THE WATER. HE ADVISED PRANAVOPASANA AND VIRAT ROOPA UPASANA ALONG WITH THE PRACTICE OF CONTROLLING AND REGULATING BREATH THROUGH PRANAYAMA.
Pareekshit wondered how and why that Supreme Power exhibited this Maya Prapancham. Sage Suka replied that the same question was asked by Sage Narada to Brahma. Brahma replied to Narada that there is a Power beyond, which only has bestowed light in him to function as Cosmic mind and thus the prapancham was created by him through that Supreme Power. Maya and gunas are the upadana karanas for the prapancha srishty. Maya is anirvachaneeyam and has no beginning although it has an end when one is enlightened with the Supreme Truth. Thereafter, the sage started explaining Bhagavatham in detail, incident after incident in a story form.
Sage Kapila: He is considered as one of the 22 incarnations of Lord. He is the exponent of Sankya philosophy detailing prapancha srishty (see details given in the essay "Narayaneeyam")
Daksha: One of the first 14 creations of Brahma (along with Atri, Brigu, Vasishta, Narada....). His daughter Sathy married Lord Siva. The story goes that Lord Siva did not get up and give respect to Daksha when the latter entered the assembly. Daksha openly criticised the action. Lord Siva never reacted. He was cool and was maintaining equanimity. His body-guard Nandideva could not however tolerate his master being abused. By using his power of siddhy he cursed Daksha that the latter wont get Brahma Gnanam and further he would be beheaded. Sage Brigu - brother of Daksha - who was in the assembly announced a counter curse that all those who follow Siva would roam around as Kapalies and would wander naked and they would wear human skulls around their neck!! SMALL ISSUE STARTED WITH DAKSHA'S DISAPPROVAL OF HIS SON-IN-LAW'S DISRESPECT FLARED UPTO THIS LEVEL - PLAY OF KALA CHAKRAM.
After some period of time Daksha was performing a yaga. He did not purposely extend invitation to Lord Siva nor to his daughter Sathy. Despite that, Sathi with the desire of meeting her mother and close relations and also to pacify her father, went to the place of her parents. To her dismay, her father showed rage and again started abusing Lord Siva. Sathy took a bold step, sat before the yaga kunda and gave up her life by suppresing the prana! Siva came to know this through Narada. He could not tolerate any further. He sent Veerabadra his aide to destroy the yaga. He did so and beheaded Daksha - curse of Nandideva came true. Siva, however, sympathizing with Daksha revived his life and gave him a goat-head. Daksha realised the greatness of Lord and repented heavily for his ignorant behaviour.
The story of Dhruva is well known. Dhruva, as a young boy, was yearning for the affection of his father. He was deeply hurt when his step-mother repremanded him and stopped him from sitting on the lap of his father as her own son did. Dhruva took resort to Lord as advised by his mother, so as to cross over the swa-karma gathy. His whole-hearted dedication resulted in the vision of Lord and he immersed in the experience of Consciousness Bliss. Earlier Narada came to Dhruva and persuaded him to go back home without resorting to such hard penance. Dhruva however did not yield to that and he was with firm determination in his mission. Narada pleased with Dhruva's attitude advised him 'OUR EXPERIENCING SUKA AND DUKKA FROM TIME TO TIME ARE AS ORDAINED. WE SHOULD ACCEPT SUKA WITHOUT EGO SENSE AND ENDURE DUKKA WITHOUT A FIGHTING SENSE. THIS KIND OF RESPNSE WITH UNDERSTANDING WOULD HELP ONE TO CROSS OVER MAYA.
PRATHU; Indra was trying to stall the 100th Aswametha yagna of King Prathu for the fear that he (Indra) may be dethroned on completing the 100th yagna. (King Prathu had no such intention of dethroning Indra). Lord appeared before the King and advised that NEITHER THROUGH YAGNA NOR TAPAS ONE COULD OBTAIN ME. ONLY BY DEVELOPING EQUANIMITY - SAMA BHAVA - ONE WOULD HAVE ISWARA PRAPTHY. LORD also pacified Indra. (both Indra and Prathu are His incarnations). Later, Sanatkumara gave tatva-upadesa to Prithu. NIRGUNA BRAHMAN DWELLING WITHIN EVERYONE AS ATMAN SHOULD BE CONSTANTLY REMEMBERED.
KING RISHABHA; Rishabha. son of Nibi and Meru renounced the kingdom and spent the rest of life as an avadhootha. His son Bharatha succeeded him in the throne. (The name to our nation came after him. Earlier it was known as Ajanabham) Rishabha is one of the 22 incarnations of Lord Vishnu. He advised his children THIS HUMAN BODY IS NOT MEANT FOR ENJOYING TEMPORAL PLEASURES. ALWAYS ONE SHOULD CONTEMPLATE ON HIS REAL SWAROOPA AND HAS TO DISCARD LIKES AND DISLIKES AND DEVELOP EQUANIMITY. Bharatha also led a life of great bhktha.
One day Bharatha by noticing a mother deer dying after giving birth to a baby deer, got pity and got attached to the young deer. He spent all his time and energy in bringing up that deer. It is evident that ALTHOUGH A BHAKTHA AND A YOGI HE WAS NOT A GNANA-TAPASVI AND HENCE HE WAS CAUGHT IN THE NET OF ATTACHMENT. HE SHOULD HAVE PERCEIVED THAT SUPREME POWER - BRAHMAN - IN THAT DEER ALSO INSTEAD OF SEEING IT AS A SEPARATE ENTITY. HE SAW IT AS AN ANIMALAND ALL KINDS OF LIKES AND ATTACHMENTS AND SYMPATHY OVERPOWERED HIM. As a result he was born as a deer in his next birth and even in that form he retained the karma vasana of pure bhakthy. In the next cycle he took birth as Angeerasa. One of his sons was named as Bharatha. He was a born-sage and he did not fit in with the kingly life nore in those who were interested in performing karma (para vidya). Bharatha was nicknamed as Jada Bharatha because of his appearance with lock of hair and shabby appearance. He was discarded by his co-borns. One day it happened so he had to carry a planquin in which a king was seated who was on his way to meet Sage Kapila. The king was annoyed over the unusual behaviour of Jada Bharatha and he got angry with him for the latter did not perform his duty of carrying the planquin properly. Later the king realised the greatness of Jada Bharatha.
Jada Bharatha told the king DESPITE HIS PERFORMING YAGNAS IT IS A PITY THE KING COULD NOT UNDERSTAND THE BRAHMA-TATWA AND AS A RESULT HE HAD NO PEACE OF MIND. HE FURTHER TOLD THAT THE FAMILY LIFE OR FOR THAT MATTER HIS KINGLY LIFE HAS ONLY THAT MUCH IMPORTANCE AS THAT OF A DREAM . ANY NUMBER OF YAGNAS OR KARMAS BASED ON MIMASA SASTRA WONT ENLIGHTEN HIM UNLESS HE CONTEMPLATES ON THE REALITY THROUGH INTROSPECTION . HE ALSO TOLD THE PAST STORY AND ATTACHMENT TO A DEER.
AJAMILA; A brahmin by name Ajamila under infatuation abandoned the righteous path. When he was about to die he called his son by name 'Narayana'. Messengers of Lord as well as the messengers of Yama came there. The latter had to retreat because it was Lord's command that Ajamila be brought to Him. By his utterance of of the name of Lord even unknowingly he was absorbed by Lord. Yama pacified his messengers who failed in their mission. "THERE IS A SUPREME BEING BEYOND OUR COMPREHENSION IN WHOSE COMMAND ONLY THE ENTIRE PRAPANCHAM INCLUDING HIMSELF ARE ACTING. THAT SUPREME POWER HAS THE POWER TO ERASE OR ALTER THE DESTINY.
INDRA'S MISDEMEANOR Indra's disrespect to his Guru Brahaspathy made the later to leave devaloka. In the absence of Guru, Indra had to face defeat in the hands of Asuras and he met with failure in all fronts. As advised by Brahma, Indra made Viswaroopa as his Guru. Brahma cautioned that even if some lapses are noticed on the part of the Guru, Indra should ignore it. As apprehended, Guru Viswaroopa (his mother being a Asuric clan woman) during a yagna, offered a portion of yagna havis to Asuras also. Annoyed by this Indra cut off the heads of the Guru (he had three heads). Viswaroopa's father on hearing the news of his sons death got wild and produced a power by name Vridhan and commanded that power to kill Indra. Indra had to run hither and thither and finally as advised by Lord he begged the spinal bone of a Rish iwith which he could make a vajra weapon and kill that power. In this story the behaviour of Indra and that of his Guru to some extent for his unfaithfulness are despicable indeed. (WE SHOULD REMEMBER THAT IN THE PLAY OF LORD ALL CHARACTERS COMPLEMENT EACH OTHER) Vridhan faced the death with a calm and cool attitude. HE HAD THE REALISATION THAT BOTH VICTORY AND DEFEAT IN WAR ARE BORNE BY LORD. Even Indra recognised the greatness of Vridha for his equanimity of mind and realisation of Truth. However he finished the act of killing Vridha by beheading him with the vajra weapon. (The attitude of Vridhan is laudable in contrast to that of Indra).
KING CHITRAKETHU King Chitrakethu did not have children through any of his wives. He arranged for a yaga and as a result one of his wives begot a child. Jealous of this, other wives plotted and killed the child by poisoning. Without knowing the plotted killing, the king was shocked over the death of his dear child and lamentd uncontrolled. Narada and Sage Angeerasa came there and they consoled the king. By their yogic power they revived the life to the child. The child started talking to the king. AS A JEEVA IT ROAMS AROUND AND TOOK BIRTHS AS DEVA, AS HUMAN BEING, AS ANIMAL AND AS VEGETATION. THE DISTINCTION OF FATHER, SON ETC., COMES WITH NAME AND FORM AND ATTACHMENT TO VRITHIES. The king grasped the Truth and started contemplating on the Reality i.e., Brahman and went in meditation. He got the vision of Sankarshana (A transformation of Awareness as Sabdha Brahman and Bodha Brahman attracting each other) Chitrakethu did not however attain the stage of knowing the oneness of these two. As a result of his imperfection to this extent , when he saw Lord Siva embracing Devi Parvathy and roaming around with the ganas, he ridiculed them. Lord Siva was least perturbed by this ignorant act of Chitrakethu; but Devi, his consort, cursed the king to be born in Asura clan. Thus he came as Vridhasura in his next birth - his story as Vridhasura is given above in "Indra's misdemeanor"
PRAHALADA: Prahlada's story is well known. He defied his father and continued his devotion to Lord. In a fury when the King asked him where the God is, Prahlada replied that He is even in the pillar nearby. On this, Hiranyakashipu broke the pillar with his sword. There appeared LORD in the form of Lord Narasimha and killed the wicked father. PRAHLADA WAS CONSTANTLY REMEMBERING LORD AND EVEN WHILE SITTING, WALKING, TAKING FOOD, DRINKING WATER, TALKING ETC., HE WAS WITH LORD AND LORD WAS WITH HIM. HE DID EVERYTHING AS ISWARA POOJA. HIS DEFINITION OF BHAKTHY IS SRAVANAM, KEERTHANAM, SMARANAM, PADA SEVANAM, ARCHANAM, VANDANAM, DASYAM, SAKYAM AND ATMA NIVEDANAM - ALL TO BE PERFORMED UNITING ONE'S MIND WITH LORD.
GAJENDRA: By a curse from Sage Agasthya, kind Indradyumna was born as elephant Gajendra. The elephant was caught by a crocodile (a gandarva turned crocodile by a similar curse) The elephant had a fight with the crocodile for 1000 years and atlast he remembered Lord and called that Supreme Power for help. Lord rushed to the scene and gave papavimochanam to both. Gajendra was appealing to the Supreme Power, a portion of which is only exhibited as Prapancham, Brahma, Devas and Vedas. THOSE PARTLY EXHIBITED CAN BE COMPARED TO SPARKS FROM THE FIRE WHICH FINALLY SUBSIDE IN THE FIRE ITSELF. GAJENDRA' S PRAYER FOR HELP WAS TOWARDS THE HIGHEST AUTHORITY - SUPREME POWER - BRAHMAN - MOOLADHARAM.
KURMA AVATHARA: Devas and Asuras jointly churned the ocean of milk for nectar. The churning was done with the manthara mountain which started sinking in the process. As per prayers of Devas, Lord appeared as Kurma and supported the mountain on His back. When the nectar appeared the asuras snatched the pot and ran away. Lord appeared as Mohini and enchanted them and trickly got back the pot and distributed the nectar only to devas. Both Devas and Asuras had a common aim. Both were having likes and dislikes with the only difference that asuras were more rajasic and devas were more satwik. They had an understanding and were engaged in action together for the common aim. Lord had to interfere when asuras exhibited their true colour of rajasic quality. In the game they lost the nectar. Tamasik and Rajasik gunas should be outlived and only through satwic guna one could tread the path of Brahma Vidya.
MAHABALI: King Bali's pride was subdued by Lord in his incarnation as Vamana. Lord disguised as Vamana stepped into the yagna salai and begged for three steps of earth. The king readily agreed. His Guru informed that Vamana is Mahavishnu in disguise. Nevertheless Bali was prepared to give dhana that too he did not want to miss the opportunity of giving dana to Lord himself. Lord with his two steps measured the entire universe and asked the king to show the place for the third step. Bali showed his head. Lord was pleased with the king's sincerity and liberality. At the same time Lord subdued his pride. He gave him Sudala (superior even to heaven) for his stay. Lord recognised the greatness of Mahabali for the latter had won over Maya and was never perturbed even when his life was at stke. Lord finally advised Sukracharya not to get angry with the king for his disobedience to Guru's advice. Sukracharya replied that he had no resentment and that he played his part in the drama of the Lord consciously remembering that everything is Brahman.
AMBAREEKSHA: A great devotee of Lord was threatened by Sage Dhurvasa for the transgression of rules of hospitality (which although he did unintentionally) to be shown to a guest. Lord's Sudarsana chakra chased the sage and finally Dhurvasa came to Ambareeksha himself with a request to save his life which the latter willingly did. Earlier when Dhurvasa approached the Lord and begged for protection from Sudarsana Lord said I AM THE SERVANT OF BHAKTHAS. I HAVE NO FREEDOM OF MY OWN. YOU HAVE BROUGHT THE DISASTER BECAUSE OF ANGER. YOU SHOULD NOT DARE TO SHOW YOUR SIDDHIES AGAINST BHAKTHAS. YOU SHOULD SHED THE ANGER AND EGO.
SOWRABHI: A tapasvi who was emotionally trapped by seeing two fishes in a compromising position in the river Yamuna. He too got a desire to have conjugal pleasure which the fishes were enjoying. He asked for one of the daughters of the king Mandathava who had 50 daughters. The king was in a dilemma. He cleverly told the tapasvi to marry any of the daughters who had a liking for him. To the king's surprise all the 50 daughters fell in love with him for he could change himself as an attractive youth by his tapas sakthy. He married all of them and he had enough and more enjoyment with them for years. Atlast he realised that these temporal pleasures have overpowered him in a weak moment. IF ONLY ONE COULD FIRMLY ESTABLISH IN BRAHMA GNANAM ANY KIND OF KARMAS HE DOES THEREAFTER BY STANDING ON THe
FIRM GROUND WONT SHAKE HIM OR SHOCK HIM. HERE ONE SHOULD REMEMBER THE TWO AGENTS VIZ MIND DESIRING AND INTELLECT CONTROLLING THE URGE TO FULFIL THE DESIRES. ONE MAY ENTERTAIN LOT OF DESIRES WHICH ARE PRACTICALLY IMPOSSIBLE TO FULFIL. THE IRONY IN THE CASE OF THE TAPASVI WAS THAT THE DESIRES OVERPOWERED HIS INTELLECTUAL CONVICTION OF BRAHMAIVA SATYAM; JAGAT MITYA; JEEVO BRAHMAIVA NA PARA. EVEN MERE INTELLECTUAL CONVICTION IS NOT SUFFICIENT.
VADVANGAN: Rajarishi Vadvangan's help was sought for by Indra to fight against Asuras. He did help Indra and defeated the asuras. Indra, in gratitude, offered a seat in swarga for him. Vadvanga politely declined the offer. He foresaw his end within a short period. HE HAD THE BRAHMAGNANAM AND EXPERIENCE THAT BRAHMAN IS THE ONLY 'ISNESS' AND ALL OTHERS SEEN AS NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT ARE ONLY VIVARTAM CAUSED BY THE THREE GUNAS OF MAYA. (MAYA'S SOURCE IS ANIRVACHANEEYAM FOR THOSE WHO ARE STILL IN MAYA , AND FOR THOSE WHO HAVE OUTLIVED IT THERE IS ONLY BRAHMAN AND THERE IS NO TRACE OF MAYA) AS THE SUN SETS THE MIRAGE ON THE DESERT DISAPPEARS. AS THE UNDERSTANDING DAWNS THE SERPANT ON THE ROPE DISAPPEARS. VADVANGA THUS IMMERSED IN BRAHMAN SIMILAR TO WAVE DISSOLVIING IN WATER.
KING YAYATHI (son of Nagusha who for the fault of falling in love with Indrani was cursed to be a python)Yayathy married Asura Guru's daughter in a peculiar circumstance. Asura Guru Sukracharya's daughter Devayani was pushed into a well by her friend (and princess as well) on some flimsy quarrel. King Yayathy happened to see the helpless girl in the well and gave a helping hand to bring out of the well. Devayani fell in love with him and it ended in marriage. Against the will of Devayani the king also married the princess. Sukracharya cursed his son-in-law for this act. As per the curse the king became prematurely old. For relief from the curse and to regain youthfulness the king's youngest son volontarily took the oldness from the father and gave his youthfulness to the king. The king after regaining youthfulness lived with Devayani and enjoyed for many years. Finally he got virakthy from the family after realising maya's play, and went for penance.
RANTHIDEVA: was a king who lost all his possessions by giving everything away in charity. He was sympathising with all living beings and was engrossed in relieving them of their suffering. All these philonthrophical acts came from his satwik ego. Finally he realised the truth and outliving the ego he merged with Brahman.
KRISHNA: The story of Sri Krishna is known even to small children. Krishna's birth in jail, Vasudeva's shifting him to Gokula and exchanging the child with that of Yasoda, krishna's pranks, stealing butter, yasoda's binding him to a mortar, teasing girls, his killing all asuras sent by Kamsa, showing Cosmic form to Yasoda, subduing serpant Kalindi, subduing the pride of Indra, his stealing the dresses of gopies, attracting all gopies by playing the flute, making his presence with every gopi at the same time, killing Kamsa and releasing his parents from jail, his fight with Jarasanda, shifting to Dwaraka, marrying 8 girls - Rukmini, Satyabhama, Jambavathy...his killing Naragasura and accepting another 16000 girls released from prison, as his wives, his helping Kuchela, presiding over Rajasooya yaga of Dharmaputra, killing Sisupala, his waging war against Banasura and releasing Aniruddha, letting yadava clan to fight against each other and killing themselves, finally shedding his own body by allowing himself to be shot at by a hunter.
KRISHNA SHOWED HIS VISHNU ROOPAM TO HIS PARENTS. HIS PARENTS IN THEIR PREVIOUS BIRTH DID TAPAS AND GOT A BOON THAT LORD HIMSELF BE BORN TO THEM AS THEIR CHILD. THEY FELL IN LORD'S MAYA AND THEY DID NOT ASPIRE FOR MOKSHA A FINAL RELEASE FROM BIRTH AND DEATH. KRISHNA TELLS THEM THAT ALL RELATIONSHIP ARE ONLY IN THE FIELD OF MAYA . ONE SHOULD DEVELOP THE ATTITUDE OF VIEWING EVEN THEIR OWN CHILDREN WITH BRAHMABHAWAM. (This advice is not meant for Devaki-Vasudeva alone!)
BRAHMA'S PRIDE SUBDUED Brahma accepted defeat. He praised Krishna and realised ALL CREATIONS ARE MAYA - A SAKTHY IN BRAHMAN AND THE ONLY TRUTH IS BRAHMAN APPEARING BEFORE HIM AS KRISHNA.
GOVARDHAN EPISODE - INDRA ACCEPTED DEFEAT AND PRAISED LORD KRISHNA. KRISHNA ADVISED HIM ' SHED EGO AND PERFORM THR ALLOTTED FUNCTIONS WITHOUT FORGETTING ME.
While narrating Rasaleela sage Suka told Pareekshit "ONE MUST BE ABLE TO ENACT EVEN THE EMOTIONS OF KAMA AND KRODHA WITH ISWARA BHAVA. (Analogy of a drama actor is relevant here) THERE IS A SAYING "DONT TRY TO UNDERSTAND GOD- INSTEAD LOVE HIM. IN THE PURUSHA-PRAKRITHY CONCEPT THE ENTIRE PRAKRITHY REPRESENTS FEMININITY AND KRISHNA IS THE ONLY PURUSHA. NO LOGIC OR REASONING HAS ANY PLACE HERE. OUR ANALYSING OR ATTEMPTING TO REASON OUT IS AS FUTILE AS ANALYSING A DREAM.
In the Banasura episode, the asura failed to accept events gracefully in broad perspective. He jailed Aniruddha for the fault of his daughter falling in love with him and bodily lifting him to her bedroom. Ultimately in the war against Lord he accepted defeat and fulfilled the wishes of the young couple.
KRISHNA'S ROUTINE: By getting up early morning (to the resentment of his spouses!) he used to sit in meditation - Atma dyanam - reminding onself that the only TRUTH is AWARENESS which only appears as CONSCIOUSNESS, ISWARA, PRAPANCHAM AND JEEVA. Thereafter he takes bath in Kalindi river and used to chant veda and worship sun-god. LORD KRISHNA A PERSONIFICATION OF THE SUPREME TRUTH WAS FOLLOWING THIS ROUTINE ONLY TO SET AN EXAMPLE FOR OTHERS TO EMULATE.
TATWA GNANA; During the talk with sages Sri Krishna explained what is papa. WHEN ONE ENTERTAINS THOUGHTS LIKE 'I' AND 'YOU' WITH NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT AND ACTS THAT WAY, IT IS PAPA. WE CANNOT IMAGINE PAPA WHEN WE VIEW THE ONENESS OF TRUTH AND DO NOT SEE ANY MULTIPLICITY. EVEN IN THE CASE OF WORSHIP WE SEE DIFFERENC E FROM RELIGION TO RELIGION. wITHIN RELIGION WE SEE DIFFERENCE BETWEEN ONE GOD AND ANOTHER AND ONE PLACE OF WORSHIP AND ANOTHER FOR THE SAME ISWARA. FOR THE DOUBT RAISED BY VASUDEVA, KRISHNA CLARIFIES THAT KARMA SHOULD BE DONE AS ISWARA POOJA. THIS WOULD HELP TO CONVERT KARMA INTO DHARMA.
NIMI AND NAVAYOGIES; NARADA, ONE DAY EXPLAINED TO VASUDEVA THAT DEVAS ARE LIKE SHADOWS. AS THE INDIVIDUAL ACTS, DEVAS REACT. With this introduction he started telling the stories of Navayogies (sons of Sage Rishaba). These nine yogies clear the doubt of king Nimi of Videha kingdom.
BY LEADING A SPIRITUAL LIFE ONE GETS RID OF FEAR. THIS IS THE FIRST ADVANTAGE. TRUE BHAKTHA IS ONE WHO SEES ALL BEINGS IN ISWARA AND ISWARA IN ALL BEINGS.
BRAHMAN EXPRESSED AS ISWARA IN MAYA AND THROUGH MAYA ISWARA CREATES THE PRAPANCHAM AND STANDS ALOOF AS A WITNESS - AKANDA SAKSHY. ATTEMPT TO UNDERSTAND MAYA IS SIMILAR TO A MAN DROWNED IN WATER ATTEMPTING TO REACH THE SHORE. MAYA CAN AT BEST BE CONCEIVED AS SAKTHY A POWER INHERENT IN BRAHMAN OR THE SWABHAVA OF BRAHMA SWAROOPAM.
TO CROSS OVER MAYA ONE HAS TO PRACTICE THE FOUR FOLD METHODS VIZ. NITYA-ANITYA VASTU VIVEKAM, IHA-PARA BHOGA NIRASAI, PRACTICE OF SAMA, DAMA, UPARATHY, THITHIKSHA, SRADDHA AND SAMADHANAM AND THE FOURTH IS MUMUKSHUTWAM.
BRAHMAN IS AWARENESS - OM-TAT-SAT.
There are three different types of karmas i.e. karma, Brahman without karma and viruddha karma - all these relate to Veda and not lowkeeka karma. Vedas advice to perform the vedic karmas to escape from karma! By performing vedic karma one gets realisationof Brahman without karma. Swarga etc are promised only with a view to encourage doing karma as Iswara pooja. Viruddha karmas are those not advocated by vedas and taboo to the aspirants of Brahma-vidya.
All incarnations are only sankalpas. Even the trinity gods are within the sankalpas of Brahman. Virat-purusha-cosmic expression of Brahman- is only a part of that Power. Brahma with rajoguna, Vishnu with satwa guna and Siva with tamo guna are such incarnations. Nara-Narayana, Dattatreya, Rishaba, Matsya, Koorma, Varaha, Vamana, Narasimha, Parasurama, Rama, Krishna, Prithu, Narada, Kapila ,Yagna, Mohini, Vedavyasa, Buddha and Kalki, Brahmana, Dhanvantariand Balarama are the 22 incarnations.
Men are divided into different varnas according to predominence of gunas and each varna has four asrama - stage in life. Customs like marriage, and social ethics are meant to discipline the lowkeeka karmas.
There are four yugas - Krita, treta, dwapara and kali. In each yuga, men worship that Supreme Power differently. In the first yuga only Pranavam was meditated upon, in the second vedic yagnas were performed, in the third chanting of vedic mantras was prevalent and in the present yuga all the above three along with nama sankeerthanam are practised.
In His advice to Uddhava, Lord Krishna explains that one's own Atma is Guru - AtmanoGururatmaiva. An Avadootha explained to a king that he had a number of Gurus. He was listing them: Earth (He learnt endurance from earth and so considered as Guru), Similarly Air (to be contemplated as vayu outside and prana inside), sky (akandatwam), water (purificatory effect) fire (tapas) moon (never loses its swaroopa although appearing as waxing and waning) sun (receives vapor and gives water without distinction of cast, creed or good or bad) dove (too much of attachment costs its death) Python (wait for the food to come near its mouth) Ocean (depth and vastness) insect (attracted by light and gets killed) bee (accumulate honey which is taken away by somebody - do not accumulate) elephant (should not be a slave to the sense pleasure) Honey collector (some one will take away our possession) deer (slave to sound) Fish (slave to taste) Pingala (greediness) sea-gull (while carrying a dead fish it was chased by many birds;
..0 once it dropped the fish the chasing was over) young baby (freedom) girl (removes all her bangles except one so that it doesnt make sound) arrow maker (concentration on his work, didnt notice even the king's procession passing nearby) serpant (sheltering in some holes - not of its own)spider (constructing its web from its own body)
GURU is compared to 'poorva arani' and disciple to 'uttara arani'. When both are churned togther, fire of knowledge comes out.
Sri Krishna continues his advice to Uddhava about the harmful effects of temporal pleasures, the sign of Mukta as well as a man in bondage, importance of satsanga, the functioning of buddhi, yoga siddhies, varnasrama dharmas, gnana and vignana, three yogas, sankya darsana etc.
Atma is neither bound nor it gets released from bondage. Only gunas make it appear so. Vidya is moksha path and avidya is bondage. Jeeva is a reflection of Brahman; but gets attached to gunas due to avidya. Satsanga helps one to develop nissangatwam and nissangatwam removes moha and one with nirmoha has a steady mind and this leads to jeevan mukthy. Para, Pasyanthy, madyama and vaikari are different names when Brahma chaitanyam expresses as sabdam, prana jeeva etc. When jeeva detaches itself from the vasanas of raga and dwesha it merges in kudastha chaitanyam. Although mind is dragged by vasanas to the karma field, man with knowledge has to bring back the mind to join its source - Atmabhodam (kudastha chaitanyam) which in turn has to merge with Akanda bhodham and immerse in Brahman. In simple terms, the individual with a selfish mind should get absorbed in family, society, nation, world, Conscioiusness (expressing in everyone as bhodham) and finally go beyond the consciousness to remain as Awareness.
Vedas are the breath of Brahman. Brahma learnt it first - Vedas' aim is to make the individual convinced about his source. (Probably Pranayama - regulating breath is with that idea of realising the cosmic prana) A true bhaktha feels Iswara everywheree and with that bhava (bhakthy bhava) his mind, speech and prana get disciplined. (It can be backward working also - first to control prana and thereafter speech and mind) and in that Iswara to be meditated upon. The former is bhakthy and the latter method is yoga. Karma done in bhakthy or yoga attitude becomes dharma.
In Kritha yuga everything was performed with utmost discipline and perfection and on time. The name 'kritha' itself suggests 'krithakrithyam' in action. Pranava "OM" was their veda. In treta yuga vedas emanated from the breath of virat purusha (cosmic expression of Brahman)
In all, there are 28 tatwas which form the prapancham; Purusha, prakrithy, mahat, ahamkaram, 5 tanmatras, 5 elements, 5 gnanendriyas, 5 karmendriyas, 3 gunas and mind (This is the sankya system which starts with purusha-prakrithy and does not go beyond that to the Adwaithic truth of Brahmaiva satyam, jagat mitya. For adwaithins the prapancham is only a vivartam. To explain the krima srishty (in the vivartam) they have adopted sankya system. Kapila, the exponenet of sankya has been recognised as one of the incarnations. Buddha also is recognised as one of the incarnations. (sankya could not find out the source - Brahman, and buddhists ended up with sunyam instead of poornam (fulness-Anandham)
Then Patanjali yoga is explained. It has 8 angas - 4 bahya and 4 anthareeka. Yama, niyama, asana, pranayama and pratyahara, dharana, dhyana and samadhy.
Vedanta has prescribed sadhana chathushtyam for men who are in vyavaharic stage to uplift themselves to paramarthika truth. (Prathibhasam is similar to dream stage, vyavaharikom is similar to waking stage and paramarthikom is thuriyam)
Guna and dosha are not static. Circumstances convert the gunas into doshas and vice-versa. Iswara is above these two. To control non-vegetarianism, vedas permitted eating non-vegetarian food as yagna-prasadam i.e. after performing elaborate yagna wherein animal is sacrified to please devas. Same is in consuming liquor - soma juice used in the yagna only has to be consumed. In social system also the institution of marriage came that way for self-discipline in the matter of sex. Varnas came based on the dominence of gunas and varna dharma and asrama dharma came that way - all with the aim of forming a healthy society.
Maya with the three gunas makes the difference known as adyathmikom, athibowdhikom and athidaiveekom. For e.g. the difference between jeeva and atma is known as adyatmikom, difference in the jada viswam is athibowthikom, and sun, moon and other cosmic appearances are termed as adhidaiweekom. In the Reality there is no difference. It is something similar to sun's rays getting deflected when passed through different objects. In respect of each indriyas also this interpretation is given. For e.g. eye is adyathmikom, roopam is adhibowdhikom and sun is adhidhaiweekom.
Sri Krishna then describes the different aspects of kriya yogam. Yagnams, vaideekom, tantrikom etc., worship of Agni, sun, idols and worship in the heart contemplating the supreme truth (personified as Iswara) are some of the forms of worship explained by Lord. Idols can be that of stone, wood, earth, sand, in drawings or precious stones and above all idols established in one's own mind.
END OF KING PAREEKSHIT: Through stories so far, Sage Suka convinced the king about the Supreme Truth. Stories have no intrinsic value. They however help to remove the curtain of ignorance (bheda-bhavam) before us. Pareekshit entered into Nirvikalpa. As ordained by the curse of muni-putra, snake Dakshaka came and bit him on the leg. This was only to destroy the body. Soul is indestructible.
Vedas are compared to Kalpaka vriksham and Srimad Bhagavatham is the ripe fruit of the tree. Karma kanda rituals are not mandatory. They are permissive to the extent that they bring in a discipline and chitta-suddhi which help to develop a receptive attitude - sraddha- to Brahma-gnanam. Through introspection one has to attain tatwa-gnanam. Sraddha and trust are the two wings of the bird Gnanam which can fly to the limitless height. The crux of Srimad Bhagavatham is "Brahmiva Satyam - Jagat mitya - Jeevo Brahmiva napara" (master-key of Sankara) Sri Krishna was staging the show of Mitya with precise perfection.
Chatusloki bhagavatham declares: I AM AWARENESS - I AM THE COSMOS -EVEN WHEN COSMOS IS DISSOLVED I REMAIN. COSMOS IS ONLY A SANKALPA. ONE CANNOT FIND ANSWER TO THE QUESTIONS WHY AND HOW ABOUT COSMOS. IT IS MY SAKTHY - SWABHAVAM. TRUTH OF THIS CAN BE UNDERSTOOD BY ANVAYA YUKTHY AND VYATHIREKA YUKTHY. This is the sum and substance of Bhagavatham.
King Pareekshit, grandson of Arjuna, was attempted to be killed even when he was in the womb of his mother. Aswattama son of Drona sent Brahmastram for that purpose; but Lord's interference saved the child to become king later on. Pareekshit was an able ruler for he could keep even Kalipurusha under control. The four virtues viz. Tapas, Chowcham, Daya and Satyam which formed the armour of the jagat were disappearing one after the other as the yugas - krita, tretha and dwapara disappeared and only Satyam remained to be swallowed by kali purusha. King Pareekshit stalled this and kept Kali away from his kingdom. Kali purusha took shelter in the abodes of prostitutes, drunkards, gamblers and murderers!
Pareekshit although a wise and able king with all virtues, slipped from the wisdom which cost him heavily. As he was hunting in the forest he felt thirsty and went to a hut of a hermit to get water. The tapasvi was in meditation and the king mistook the non-responding attitude of the tapasvi to impertinence and placed a dead snake around the tapasvi"s neck and went away. Although the tapasvi was least disturbed by the act, while in meditation and even after getting up from that stage, his son with rage cursed the king that the deadly Dakshaka snake would bite and kill within seven days. The king repented for what he did. The tapasvi did not approve the hasty action of his son; but kala chakram has to run the course of action as already determined.
Pareekshit renounced the kingdom and went to the forest to sit in meditation. Many sages also accompanied him. Sage Suka son of Sage Vyasa happened to come to the assembly. Pareekshit and others showed all respects to him. Pareekshit enquird what would be the fitting act for him to follow during the short period of seven days he would live.
Sage Suka explained THAT HE SHOULD ENGAGE HIMSELF IN HEARING AND REMEMBERING HARI - PURE AWARENESS - BRAHMAN. OUR BIRTH AND DEATH AND EXISTENCE IN BETWEEN ARE SIMILAR TO BUBBLES ON THE WATER. HE ADVISED PRANAVOPASANA AND VIRAT ROOPA UPASANA ALONG WITH THE PRACTICE OF CONTROLLING AND REGULATING BREATH THROUGH PRANAYAMA.
Pareekshit wondered how and why that Supreme Power exhibited this Maya Prapancham. Sage Suka replied that the same question was asked by Sage Narada to Brahma. Brahma replied to Narada that there is a Power beyond, which only has bestowed light in him to function as Cosmic mind and thus the prapancham was created by him through that Supreme Power. Maya and gunas are the upadana karanas for the prapancha srishty. Maya is anirvachaneeyam and has no beginning although it has an end when one is enlightened with the Supreme Truth. Thereafter, the sage started explaining Bhagavatham in detail, incident after incident in a story form.
Sage Kapila: He is considered as one of the 22 incarnations of Lord. He is the exponent of Sankya philosophy detailing prapancha srishty (see details given in the essay "Narayaneeyam")
Daksha: One of the first 14 creations of Brahma (along with Atri, Brigu, Vasishta, Narada....). His daughter Sathy married Lord Siva. The story goes that Lord Siva did not get up and give respect to Daksha when the latter entered the assembly. Daksha openly criticised the action. Lord Siva never reacted. He was cool and was maintaining equanimity. His body-guard Nandideva could not however tolerate his master being abused. By using his power of siddhy he cursed Daksha that the latter wont get Brahma Gnanam and further he would be beheaded. Sage Brigu - brother of Daksha - who was in the assembly announced a counter curse that all those who follow Siva would roam around as Kapalies and would wander naked and they would wear human skulls around their neck!! SMALL ISSUE STARTED WITH DAKSHA'S DISAPPROVAL OF HIS SON-IN-LAW'S DISRESPECT FLARED UPTO THIS LEVEL - PLAY OF KALA CHAKRAM.
After some period of time Daksha was performing a yaga. He did not purposely extend invitation to Lord Siva nor to his daughter Sathy. Despite that, Sathi with the desire of meeting her mother and close relations and also to pacify her father, went to the place of her parents. To her dismay, her father showed rage and again started abusing Lord Siva. Sathy took a bold step, sat before the yaga kunda and gave up her life by suppresing the prana! Siva came to know this through Narada. He could not tolerate any further. He sent Veerabadra his aide to destroy the yaga. He did so and beheaded Daksha - curse of Nandideva came true. Siva, however, sympathizing with Daksha revived his life and gave him a goat-head. Daksha realised the greatness of Lord and repented heavily for his ignorant behaviour.
The story of Dhruva is well known. Dhruva, as a young boy, was yearning for the affection of his father. He was deeply hurt when his step-mother repremanded him and stopped him from sitting on the lap of his father as her own son did. Dhruva took resort to Lord as advised by his mother, so as to cross over the swa-karma gathy. His whole-hearted dedication resulted in the vision of Lord and he immersed in the experience of Consciousness Bliss. Earlier Narada came to Dhruva and persuaded him to go back home without resorting to such hard penance. Dhruva however did not yield to that and he was with firm determination in his mission. Narada pleased with Dhruva's attitude advised him 'OUR EXPERIENCING SUKA AND DUKKA FROM TIME TO TIME ARE AS ORDAINED. WE SHOULD ACCEPT SUKA WITHOUT EGO SENSE AND ENDURE DUKKA WITHOUT A FIGHTING SENSE. THIS KIND OF RESPNSE WITH UNDERSTANDING WOULD HELP ONE TO CROSS OVER MAYA.
PRATHU; Indra was trying to stall the 100th Aswametha yagna of King Prathu for the fear that he (Indra) may be dethroned on completing the 100th yagna. (King Prathu had no such intention of dethroning Indra). Lord appeared before the King and advised that NEITHER THROUGH YAGNA NOR TAPAS ONE COULD OBTAIN ME. ONLY BY DEVELOPING EQUANIMITY - SAMA BHAVA - ONE WOULD HAVE ISWARA PRAPTHY. LORD also pacified Indra. (both Indra and Prathu are His incarnations). Later, Sanatkumara gave tatva-upadesa to Prithu. NIRGUNA BRAHMAN DWELLING WITHIN EVERYONE AS ATMAN SHOULD BE CONSTANTLY REMEMBERED.
KING RISHABHA; Rishabha. son of Nibi and Meru renounced the kingdom and spent the rest of life as an avadhootha. His son Bharatha succeeded him in the throne. (The name to our nation came after him. Earlier it was known as Ajanabham) Rishabha is one of the 22 incarnations of Lord Vishnu. He advised his children THIS HUMAN BODY IS NOT MEANT FOR ENJOYING TEMPORAL PLEASURES. ALWAYS ONE SHOULD CONTEMPLATE ON HIS REAL SWAROOPA AND HAS TO DISCARD LIKES AND DISLIKES AND DEVELOP EQUANIMITY. Bharatha also led a life of great bhktha.
One day Bharatha by noticing a mother deer dying after giving birth to a baby deer, got pity and got attached to the young deer. He spent all his time and energy in bringing up that deer. It is evident that ALTHOUGH A BHAKTHA AND A YOGI HE WAS NOT A GNANA-TAPASVI AND HENCE HE WAS CAUGHT IN THE NET OF ATTACHMENT. HE SHOULD HAVE PERCEIVED THAT SUPREME POWER - BRAHMAN - IN THAT DEER ALSO INSTEAD OF SEEING IT AS A SEPARATE ENTITY. HE SAW IT AS AN ANIMALAND ALL KINDS OF LIKES AND ATTACHMENTS AND SYMPATHY OVERPOWERED HIM. As a result he was born as a deer in his next birth and even in that form he retained the karma vasana of pure bhakthy. In the next cycle he took birth as Angeerasa. One of his sons was named as Bharatha. He was a born-sage and he did not fit in with the kingly life nore in those who were interested in performing karma (para vidya). Bharatha was nicknamed as Jada Bharatha because of his appearance with lock of hair and shabby appearance. He was discarded by his co-borns. One day it happened so he had to carry a planquin in which a king was seated who was on his way to meet Sage Kapila. The king was annoyed over the unusual behaviour of Jada Bharatha and he got angry with him for the latter did not perform his duty of carrying the planquin properly. Later the king realised the greatness of Jada Bharatha.
Jada Bharatha told the king DESPITE HIS PERFORMING YAGNAS IT IS A PITY THE KING COULD NOT UNDERSTAND THE BRAHMA-TATWA AND AS A RESULT HE HAD NO PEACE OF MIND. HE FURTHER TOLD THAT THE FAMILY LIFE OR FOR THAT MATTER HIS KINGLY LIFE HAS ONLY THAT MUCH IMPORTANCE AS THAT OF A DREAM . ANY NUMBER OF YAGNAS OR KARMAS BASED ON MIMASA SASTRA WONT ENLIGHTEN HIM UNLESS HE CONTEMPLATES ON THE REALITY THROUGH INTROSPECTION . HE ALSO TOLD THE PAST STORY AND ATTACHMENT TO A DEER.
AJAMILA; A brahmin by name Ajamila under infatuation abandoned the righteous path. When he was about to die he called his son by name 'Narayana'. Messengers of Lord as well as the messengers of Yama came there. The latter had to retreat because it was Lord's command that Ajamila be brought to Him. By his utterance of of the name of Lord even unknowingly he was absorbed by Lord. Yama pacified his messengers who failed in their mission. "THERE IS A SUPREME BEING BEYOND OUR COMPREHENSION IN WHOSE COMMAND ONLY THE ENTIRE PRAPANCHAM INCLUDING HIMSELF ARE ACTING. THAT SUPREME POWER HAS THE POWER TO ERASE OR ALTER THE DESTINY.
INDRA'S MISDEMEANOR Indra's disrespect to his Guru Brahaspathy made the later to leave devaloka. In the absence of Guru, Indra had to face defeat in the hands of Asuras and he met with failure in all fronts. As advised by Brahma, Indra made Viswaroopa as his Guru. Brahma cautioned that even if some lapses are noticed on the part of the Guru, Indra should ignore it. As apprehended, Guru Viswaroopa (his mother being a Asuric clan woman) during a yagna, offered a portion of yagna havis to Asuras also. Annoyed by this Indra cut off the heads of the Guru (he had three heads). Viswaroopa's father on hearing the news of his sons death got wild and produced a power by name Vridhan and commanded that power to kill Indra. Indra had to run hither and thither and finally as advised by Lord he begged the spinal bone of a Rish iwith which he could make a vajra weapon and kill that power. In this story the behaviour of Indra and that of his Guru to some extent for his unfaithfulness are despicable indeed. (WE SHOULD REMEMBER THAT IN THE PLAY OF LORD ALL CHARACTERS COMPLEMENT EACH OTHER) Vridhan faced the death with a calm and cool attitude. HE HAD THE REALISATION THAT BOTH VICTORY AND DEFEAT IN WAR ARE BORNE BY LORD. Even Indra recognised the greatness of Vridha for his equanimity of mind and realisation of Truth. However he finished the act of killing Vridha by beheading him with the vajra weapon. (The attitude of Vridhan is laudable in contrast to that of Indra).
KING CHITRAKETHU King Chitrakethu did not have children through any of his wives. He arranged for a yaga and as a result one of his wives begot a child. Jealous of this, other wives plotted and killed the child by poisoning. Without knowing the plotted killing, the king was shocked over the death of his dear child and lamentd uncontrolled. Narada and Sage Angeerasa came there and they consoled the king. By their yogic power they revived the life to the child. The child started talking to the king. AS A JEEVA IT ROAMS AROUND AND TOOK BIRTHS AS DEVA, AS HUMAN BEING, AS ANIMAL AND AS VEGETATION. THE DISTINCTION OF FATHER, SON ETC., COMES WITH NAME AND FORM AND ATTACHMENT TO VRITHIES. The king grasped the Truth and started contemplating on the Reality i.e., Brahman and went in meditation. He got the vision of Sankarshana (A transformation of Awareness as Sabdha Brahman and Bodha Brahman attracting each other) Chitrakethu did not however attain the stage of knowing the oneness of these two. As a result of his imperfection to this extent , when he saw Lord Siva embracing Devi Parvathy and roaming around with the ganas, he ridiculed them. Lord Siva was least perturbed by this ignorant act of Chitrakethu; but Devi, his consort, cursed the king to be born in Asura clan. Thus he came as Vridhasura in his next birth - his story as Vridhasura is given above in "Indra's misdemeanor"
PRAHALADA: Prahlada's story is well known. He defied his father and continued his devotion to Lord. In a fury when the King asked him where the God is, Prahlada replied that He is even in the pillar nearby. On this, Hiranyakashipu broke the pillar with his sword. There appeared LORD in the form of Lord Narasimha and killed the wicked father. PRAHLADA WAS CONSTANTLY REMEMBERING LORD AND EVEN WHILE SITTING, WALKING, TAKING FOOD, DRINKING WATER, TALKING ETC., HE WAS WITH LORD AND LORD WAS WITH HIM. HE DID EVERYTHING AS ISWARA POOJA. HIS DEFINITION OF BHAKTHY IS SRAVANAM, KEERTHANAM, SMARANAM, PADA SEVANAM, ARCHANAM, VANDANAM, DASYAM, SAKYAM AND ATMA NIVEDANAM - ALL TO BE PERFORMED UNITING ONE'S MIND WITH LORD.
GAJENDRA: By a curse from Sage Agasthya, kind Indradyumna was born as elephant Gajendra. The elephant was caught by a crocodile (a gandarva turned crocodile by a similar curse) The elephant had a fight with the crocodile for 1000 years and atlast he remembered Lord and called that Supreme Power for help. Lord rushed to the scene and gave papavimochanam to both. Gajendra was appealing to the Supreme Power, a portion of which is only exhibited as Prapancham, Brahma, Devas and Vedas. THOSE PARTLY EXHIBITED CAN BE COMPARED TO SPARKS FROM THE FIRE WHICH FINALLY SUBSIDE IN THE FIRE ITSELF. GAJENDRA' S PRAYER FOR HELP WAS TOWARDS THE HIGHEST AUTHORITY - SUPREME POWER - BRAHMAN - MOOLADHARAM.
KURMA AVATHARA: Devas and Asuras jointly churned the ocean of milk for nectar. The churning was done with the manthara mountain which started sinking in the process. As per prayers of Devas, Lord appeared as Kurma and supported the mountain on His back. When the nectar appeared the asuras snatched the pot and ran away. Lord appeared as Mohini and enchanted them and trickly got back the pot and distributed the nectar only to devas. Both Devas and Asuras had a common aim. Both were having likes and dislikes with the only difference that asuras were more rajasic and devas were more satwik. They had an understanding and were engaged in action together for the common aim. Lord had to interfere when asuras exhibited their true colour of rajasic quality. In the game they lost the nectar. Tamasik and Rajasik gunas should be outlived and only through satwic guna one could tread the path of Brahma Vidya.
MAHABALI: King Bali's pride was subdued by Lord in his incarnation as Vamana. Lord disguised as Vamana stepped into the yagna salai and begged for three steps of earth. The king readily agreed. His Guru informed that Vamana is Mahavishnu in disguise. Nevertheless Bali was prepared to give dhana that too he did not want to miss the opportunity of giving dana to Lord himself. Lord with his two steps measured the entire universe and asked the king to show the place for the third step. Bali showed his head. Lord was pleased with the king's sincerity and liberality. At the same time Lord subdued his pride. He gave him Sudala (superior even to heaven) for his stay. Lord recognised the greatness of Mahabali for the latter had won over Maya and was never perturbed even when his life was at stke. Lord finally advised Sukracharya not to get angry with the king for his disobedience to Guru's advice. Sukracharya replied that he had no resentment and that he played his part in the drama of the Lord consciously remembering that everything is Brahman.
AMBAREEKSHA: A great devotee of Lord was threatened by Sage Dhurvasa for the transgression of rules of hospitality (which although he did unintentionally) to be shown to a guest. Lord's Sudarsana chakra chased the sage and finally Dhurvasa came to Ambareeksha himself with a request to save his life which the latter willingly did. Earlier when Dhurvasa approached the Lord and begged for protection from Sudarsana Lord said I AM THE SERVANT OF BHAKTHAS. I HAVE NO FREEDOM OF MY OWN. YOU HAVE BROUGHT THE DISASTER BECAUSE OF ANGER. YOU SHOULD NOT DARE TO SHOW YOUR SIDDHIES AGAINST BHAKTHAS. YOU SHOULD SHED THE ANGER AND EGO.
SOWRABHI: A tapasvi who was emotionally trapped by seeing two fishes in a compromising position in the river Yamuna. He too got a desire to have conjugal pleasure which the fishes were enjoying. He asked for one of the daughters of the king Mandathava who had 50 daughters. The king was in a dilemma. He cleverly told the tapasvi to marry any of the daughters who had a liking for him. To the king's surprise all the 50 daughters fell in love with him for he could change himself as an attractive youth by his tapas sakthy. He married all of them and he had enough and more enjoyment with them for years. Atlast he realised that these temporal pleasures have overpowered him in a weak moment. IF ONLY ONE COULD FIRMLY ESTABLISH IN BRAHMA GNANAM ANY KIND OF KARMAS HE DOES THEREAFTER BY STANDING ON THe
FIRM GROUND WONT SHAKE HIM OR SHOCK HIM. HERE ONE SHOULD REMEMBER THE TWO AGENTS VIZ MIND DESIRING AND INTELLECT CONTROLLING THE URGE TO FULFIL THE DESIRES. ONE MAY ENTERTAIN LOT OF DESIRES WHICH ARE PRACTICALLY IMPOSSIBLE TO FULFIL. THE IRONY IN THE CASE OF THE TAPASVI WAS THAT THE DESIRES OVERPOWERED HIS INTELLECTUAL CONVICTION OF BRAHMAIVA SATYAM; JAGAT MITYA; JEEVO BRAHMAIVA NA PARA. EVEN MERE INTELLECTUAL CONVICTION IS NOT SUFFICIENT.
VADVANGAN: Rajarishi Vadvangan's help was sought for by Indra to fight against Asuras. He did help Indra and defeated the asuras. Indra, in gratitude, offered a seat in swarga for him. Vadvanga politely declined the offer. He foresaw his end within a short period. HE HAD THE BRAHMAGNANAM AND EXPERIENCE THAT BRAHMAN IS THE ONLY 'ISNESS' AND ALL OTHERS SEEN AS NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT ARE ONLY VIVARTAM CAUSED BY THE THREE GUNAS OF MAYA. (MAYA'S SOURCE IS ANIRVACHANEEYAM FOR THOSE WHO ARE STILL IN MAYA , AND FOR THOSE WHO HAVE OUTLIVED IT THERE IS ONLY BRAHMAN AND THERE IS NO TRACE OF MAYA) AS THE SUN SETS THE MIRAGE ON THE DESERT DISAPPEARS. AS THE UNDERSTANDING DAWNS THE SERPANT ON THE ROPE DISAPPEARS. VADVANGA THUS IMMERSED IN BRAHMAN SIMILAR TO WAVE DISSOLVIING IN WATER.
KING YAYATHI (son of Nagusha who for the fault of falling in love with Indrani was cursed to be a python)Yayathy married Asura Guru's daughter in a peculiar circumstance. Asura Guru Sukracharya's daughter Devayani was pushed into a well by her friend (and princess as well) on some flimsy quarrel. King Yayathy happened to see the helpless girl in the well and gave a helping hand to bring out of the well. Devayani fell in love with him and it ended in marriage. Against the will of Devayani the king also married the princess. Sukracharya cursed his son-in-law for this act. As per the curse the king became prematurely old. For relief from the curse and to regain youthfulness the king's youngest son volontarily took the oldness from the father and gave his youthfulness to the king. The king after regaining youthfulness lived with Devayani and enjoyed for many years. Finally he got virakthy from the family after realising maya's play, and went for penance.
RANTHIDEVA: was a king who lost all his possessions by giving everything away in charity. He was sympathising with all living beings and was engrossed in relieving them of their suffering. All these philonthrophical acts came from his satwik ego. Finally he realised the truth and outliving the ego he merged with Brahman.
KRISHNA: The story of Sri Krishna is known even to small children. Krishna's birth in jail, Vasudeva's shifting him to Gokula and exchanging the child with that of Yasoda, krishna's pranks, stealing butter, yasoda's binding him to a mortar, teasing girls, his killing all asuras sent by Kamsa, showing Cosmic form to Yasoda, subduing serpant Kalindi, subduing the pride of Indra, his stealing the dresses of gopies, attracting all gopies by playing the flute, making his presence with every gopi at the same time, killing Kamsa and releasing his parents from jail, his fight with Jarasanda, shifting to Dwaraka, marrying 8 girls - Rukmini, Satyabhama, Jambavathy...his killing Naragasura and accepting another 16000 girls released from prison, as his wives, his helping Kuchela, presiding over Rajasooya yaga of Dharmaputra, killing Sisupala, his waging war against Banasura and releasing Aniruddha, letting yadava clan to fight against each other and killing themselves, finally shedding his own body by allowing himself to be shot at by a hunter.
KRISHNA SHOWED HIS VISHNU ROOPAM TO HIS PARENTS. HIS PARENTS IN THEIR PREVIOUS BIRTH DID TAPAS AND GOT A BOON THAT LORD HIMSELF BE BORN TO THEM AS THEIR CHILD. THEY FELL IN LORD'S MAYA AND THEY DID NOT ASPIRE FOR MOKSHA A FINAL RELEASE FROM BIRTH AND DEATH. KRISHNA TELLS THEM THAT ALL RELATIONSHIP ARE ONLY IN THE FIELD OF MAYA . ONE SHOULD DEVELOP THE ATTITUDE OF VIEWING EVEN THEIR OWN CHILDREN WITH BRAHMABHAWAM. (This advice is not meant for Devaki-Vasudeva alone!)
BRAHMA'S PRIDE SUBDUED Brahma accepted defeat. He praised Krishna and realised ALL CREATIONS ARE MAYA - A SAKTHY IN BRAHMAN AND THE ONLY TRUTH IS BRAHMAN APPEARING BEFORE HIM AS KRISHNA.
GOVARDHAN EPISODE - INDRA ACCEPTED DEFEAT AND PRAISED LORD KRISHNA. KRISHNA ADVISED HIM ' SHED EGO AND PERFORM THR ALLOTTED FUNCTIONS WITHOUT FORGETTING ME.
While narrating Rasaleela sage Suka told Pareekshit "ONE MUST BE ABLE TO ENACT EVEN THE EMOTIONS OF KAMA AND KRODHA WITH ISWARA BHAVA. (Analogy of a drama actor is relevant here) THERE IS A SAYING "DONT TRY TO UNDERSTAND GOD- INSTEAD LOVE HIM. IN THE PURUSHA-PRAKRITHY CONCEPT THE ENTIRE PRAKRITHY REPRESENTS FEMININITY AND KRISHNA IS THE ONLY PURUSHA. NO LOGIC OR REASONING HAS ANY PLACE HERE. OUR ANALYSING OR ATTEMPTING TO REASON OUT IS AS FUTILE AS ANALYSING A DREAM.
In the Banasura episode, the asura failed to accept events gracefully in broad perspective. He jailed Aniruddha for the fault of his daughter falling in love with him and bodily lifting him to her bedroom. Ultimately in the war against Lord he accepted defeat and fulfilled the wishes of the young couple.
KRISHNA'S ROUTINE: By getting up early morning (to the resentment of his spouses!) he used to sit in meditation - Atma dyanam - reminding onself that the only TRUTH is AWARENESS which only appears as CONSCIOUSNESS, ISWARA, PRAPANCHAM AND JEEVA. Thereafter he takes bath in Kalindi river and used to chant veda and worship sun-god. LORD KRISHNA A PERSONIFICATION OF THE SUPREME TRUTH WAS FOLLOWING THIS ROUTINE ONLY TO SET AN EXAMPLE FOR OTHERS TO EMULATE.
TATWA GNANA; During the talk with sages Sri Krishna explained what is papa. WHEN ONE ENTERTAINS THOUGHTS LIKE 'I' AND 'YOU' WITH NAME AND FORM AND TIME AND SPACE AND CAUSE AND EFFECT AND ACTS THAT WAY, IT IS PAPA. WE CANNOT IMAGINE PAPA WHEN WE VIEW THE ONENESS OF TRUTH AND DO NOT SEE ANY MULTIPLICITY. EVEN IN THE CASE OF WORSHIP WE SEE DIFFERENC E FROM RELIGION TO RELIGION. wITHIN RELIGION WE SEE DIFFERENCE BETWEEN ONE GOD AND ANOTHER AND ONE PLACE OF WORSHIP AND ANOTHER FOR THE SAME ISWARA. FOR THE DOUBT RAISED BY VASUDEVA, KRISHNA CLARIFIES THAT KARMA SHOULD BE DONE AS ISWARA POOJA. THIS WOULD HELP TO CONVERT KARMA INTO DHARMA.
NIMI AND NAVAYOGIES; NARADA, ONE DAY EXPLAINED TO VASUDEVA THAT DEVAS ARE LIKE SHADOWS. AS THE INDIVIDUAL ACTS, DEVAS REACT. With this introduction he started telling the stories of Navayogies (sons of Sage Rishaba). These nine yogies clear the doubt of king Nimi of Videha kingdom.
BY LEADING A SPIRITUAL LIFE ONE GETS RID OF FEAR. THIS IS THE FIRST ADVANTAGE. TRUE BHAKTHA IS ONE WHO SEES ALL BEINGS IN ISWARA AND ISWARA IN ALL BEINGS.
BRAHMAN EXPRESSED AS ISWARA IN MAYA AND THROUGH MAYA ISWARA CREATES THE PRAPANCHAM AND STANDS ALOOF AS A WITNESS - AKANDA SAKSHY. ATTEMPT TO UNDERSTAND MAYA IS SIMILAR TO A MAN DROWNED IN WATER ATTEMPTING TO REACH THE SHORE. MAYA CAN AT BEST BE CONCEIVED AS SAKTHY A POWER INHERENT IN BRAHMAN OR THE SWABHAVA OF BRAHMA SWAROOPAM.
TO CROSS OVER MAYA ONE HAS TO PRACTICE THE FOUR FOLD METHODS VIZ. NITYA-ANITYA VASTU VIVEKAM, IHA-PARA BHOGA NIRASAI, PRACTICE OF SAMA, DAMA, UPARATHY, THITHIKSHA, SRADDHA AND SAMADHANAM AND THE FOURTH IS MUMUKSHUTWAM.
BRAHMAN IS AWARENESS - OM-TAT-SAT.
There are three different types of karmas i.e. karma, Brahman without karma and viruddha karma - all these relate to Veda and not lowkeeka karma. Vedas advice to perform the vedic karmas to escape from karma! By performing vedic karma one gets realisationof Brahman without karma. Swarga etc are promised only with a view to encourage doing karma as Iswara pooja. Viruddha karmas are those not advocated by vedas and taboo to the aspirants of Brahma-vidya.
All incarnations are only sankalpas. Even the trinity gods are within the sankalpas of Brahman. Virat-purusha-cosmic expression of Brahman- is only a part of that Power. Brahma with rajoguna, Vishnu with satwa guna and Siva with tamo guna are such incarnations. Nara-Narayana, Dattatreya, Rishaba, Matsya, Koorma, Varaha, Vamana, Narasimha, Parasurama, Rama, Krishna, Prithu, Narada, Kapila ,Yagna, Mohini, Vedavyasa, Buddha and Kalki, Brahmana, Dhanvantariand Balarama are the 22 incarnations.
Men are divided into different varnas according to predominence of gunas and each varna has four asrama - stage in life. Customs like marriage, and social ethics are meant to discipline the lowkeeka karmas.
There are four yugas - Krita, treta, dwapara and kali. In each yuga, men worship that Supreme Power differently. In the first yuga only Pranavam was meditated upon, in the second vedic yagnas were performed, in the third chanting of vedic mantras was prevalent and in the present yuga all the above three along with nama sankeerthanam are practised.
In His advice to Uddhava, Lord Krishna explains that one's own Atma is Guru - AtmanoGururatmaiva. An Avadootha explained to a king that he had a number of Gurus. He was listing them: Earth (He learnt endurance from earth and so considered as Guru), Similarly Air (to be contemplated as vayu outside and prana inside), sky (akandatwam), water (purificatory effect) fire (tapas) moon (never loses its swaroopa although appearing as waxing and waning) sun (receives vapor and gives water without distinction of cast, creed or good or bad) dove (too much of attachment costs its death) Python (wait for the food to come near its mouth) Ocean (depth and vastness) insect (attracted by light and gets killed) bee (accumulate honey which is taken away by somebody - do not accumulate) elephant (should not be a slave to the sense pleasure) Honey collector (some one will take away our possession) deer (slave to sound) Fish (slave to taste) Pingala (greediness) sea-gull (while carrying a dead fish it was chased by many birds;
..0 once it dropped the fish the chasing was over) young baby (freedom) girl (removes all her bangles except one so that it doesnt make sound) arrow maker (concentration on his work, didnt notice even the king's procession passing nearby) serpant (sheltering in some holes - not of its own)spider (constructing its web from its own body)
GURU is compared to 'poorva arani' and disciple to 'uttara arani'. When both are churned togther, fire of knowledge comes out.
Sri Krishna continues his advice to Uddhava about the harmful effects of temporal pleasures, the sign of Mukta as well as a man in bondage, importance of satsanga, the functioning of buddhi, yoga siddhies, varnasrama dharmas, gnana and vignana, three yogas, sankya darsana etc.
Atma is neither bound nor it gets released from bondage. Only gunas make it appear so. Vidya is moksha path and avidya is bondage. Jeeva is a reflection of Brahman; but gets attached to gunas due to avidya. Satsanga helps one to develop nissangatwam and nissangatwam removes moha and one with nirmoha has a steady mind and this leads to jeevan mukthy. Para, Pasyanthy, madyama and vaikari are different names when Brahma chaitanyam expresses as sabdam, prana jeeva etc. When jeeva detaches itself from the vasanas of raga and dwesha it merges in kudastha chaitanyam. Although mind is dragged by vasanas to the karma field, man with knowledge has to bring back the mind to join its source - Atmabhodam (kudastha chaitanyam) which in turn has to merge with Akanda bhodham and immerse in Brahman. In simple terms, the individual with a selfish mind should get absorbed in family, society, nation, world, Conscioiusness (expressing in everyone as bhodham) and finally go beyond the consciousness to remain as Awareness.
Vedas are the breath of Brahman. Brahma learnt it first - Vedas' aim is to make the individual convinced about his source. (Probably Pranayama - regulating breath is with that idea of realising the cosmic prana) A true bhaktha feels Iswara everywheree and with that bhava (bhakthy bhava) his mind, speech and prana get disciplined. (It can be backward working also - first to control prana and thereafter speech and mind) and in that Iswara to be meditated upon. The former is bhakthy and the latter method is yoga. Karma done in bhakthy or yoga attitude becomes dharma.
In Kritha yuga everything was performed with utmost discipline and perfection and on time. The name 'kritha' itself suggests 'krithakrithyam' in action. Pranava "OM" was their veda. In treta yuga vedas emanated from the breath of virat purusha (cosmic expression of Brahman)
In all, there are 28 tatwas which form the prapancham; Purusha, prakrithy, mahat, ahamkaram, 5 tanmatras, 5 elements, 5 gnanendriyas, 5 karmendriyas, 3 gunas and mind (This is the sankya system which starts with purusha-prakrithy and does not go beyond that to the Adwaithic truth of Brahmaiva satyam, jagat mitya. For adwaithins the prapancham is only a vivartam. To explain the krima srishty (in the vivartam) they have adopted sankya system. Kapila, the exponenet of sankya has been recognised as one of the incarnations. Buddha also is recognised as one of the incarnations. (sankya could not find out the source - Brahman, and buddhists ended up with sunyam instead of poornam (fulness-Anandham)
Then Patanjali yoga is explained. It has 8 angas - 4 bahya and 4 anthareeka. Yama, niyama, asana, pranayama and pratyahara, dharana, dhyana and samadhy.
Vedanta has prescribed sadhana chathushtyam for men who are in vyavaharic stage to uplift themselves to paramarthika truth. (Prathibhasam is similar to dream stage, vyavaharikom is similar to waking stage and paramarthikom is thuriyam)
Guna and dosha are not static. Circumstances convert the gunas into doshas and vice-versa. Iswara is above these two. To control non-vegetarianism, vedas permitted eating non-vegetarian food as yagna-prasadam i.e. after performing elaborate yagna wherein animal is sacrified to please devas. Same is in consuming liquor - soma juice used in the yagna only has to be consumed. In social system also the institution of marriage came that way for self-discipline in the matter of sex. Varnas came based on the dominence of gunas and varna dharma and asrama dharma came that way - all with the aim of forming a healthy society.
Maya with the three gunas makes the difference known as adyathmikom, athibowdhikom and athidaiveekom. For e.g. the difference between jeeva and atma is known as adyatmikom, difference in the jada viswam is athibowthikom, and sun, moon and other cosmic appearances are termed as adhidaiweekom. In the Reality there is no difference. It is something similar to sun's rays getting deflected when passed through different objects. In respect of each indriyas also this interpretation is given. For e.g. eye is adyathmikom, roopam is adhibowdhikom and sun is adhidhaiweekom.
Sri Krishna then describes the different aspects of kriya yogam. Yagnams, vaideekom, tantrikom etc., worship of Agni, sun, idols and worship in the heart contemplating the supreme truth (personified as Iswara) are some of the forms of worship explained by Lord. Idols can be that of stone, wood, earth, sand, in drawings or precious stones and above all idols established in one's own mind.
END OF KING PAREEKSHIT: Through stories so far, Sage Suka convinced the king about the Supreme Truth. Stories have no intrinsic value. They however help to remove the curtain of ignorance (bheda-bhavam) before us. Pareekshit entered into Nirvikalpa. As ordained by the curse of muni-putra, snake Dakshaka came and bit him on the leg. This was only to destroy the body. Soul is indestructible.
Vedas are compared to Kalpaka vriksham and Srimad Bhagavatham is the ripe fruit of the tree. Karma kanda rituals are not mandatory. They are permissive to the extent that they bring in a discipline and chitta-suddhi which help to develop a receptive attitude - sraddha- to Brahma-gnanam. Through introspection one has to attain tatwa-gnanam. Sraddha and trust are the two wings of the bird Gnanam which can fly to the limitless height. The crux of Srimad Bhagavatham is "Brahmiva Satyam - Jagat mitya - Jeevo Brahmiva napara" (master-key of Sankara) Sri Krishna was staging the show of Mitya with precise perfection.
PURSUIT OF TRUTH
In our daily life we observe that human beings are of different characters and they react to one and the same situation differently according to their gunas.Also we experience that events occur as they should and not as we wish.Another observation is that there are three stages viz waking, dreaming and deep sleep through which we are cycled everyday. Then there is a family structure, a social structure, enclosures of caste, religion and nation. We experience opposing events and feelings such as love and hatred, likes and dislikes, violence and nonviolence, truthfulness and falsehood, compassion and cruelty, attachment and detachment, sacrifice and covetiousness, giving and stealing – like that the list goes on endless.
When we wonder at this mystery of the universe and our life therein we contemplate deeply into it and come to the conclusion that underneath all these multiplicities there should necessarily exist a firm base on which alone such changes and multiplicity could appear as if they exist, grow and disappear.
We have also aspiration to have uninterrupted peace. At times we experience this peace when we do not have to face any conflicting situation. But we are not able to prolong this peaceful experience because of lack of knowledge about our base and because of our delusion of existence on the surface only. The underneath reality is forgotten with the result we lose the experience of peace and we are often in distress particularly while facing conflicting situations. Peace we experience is the reality call it by any name such as Satchitananda, Brahmam, Akhandabodham, moolaadharam, asthybathypriyam, Awareness, superconsciousness .The explanation for the conflict is maya – mystery which vedantins say has no beginning but has an end. With the dawn of wisdom-knowledge, this mystery comes to an end. The Popular analogy of rope and snake is often brought into to explain this point.
Saiva siddhantis call this wisdom-knowledge as ‘arul gnanam’ which one gets only when the intellectual knowledge is cleared of ego. Man is given the faculty of intellect which he has to use wisely in the pursuit of knowledge. With the wisdom-knowledge one can get rid of the likes and dislikes in his thought, speech and action All passions and indulgences are the off-shoots of this pair of like and dislike. Once we have the intellectual conviction that there is only one truth prevailing everywhere eternally and all the appearance thereupon are temporal, we should be able to reflect this in all our thoughts and in our relationship with others in the day to day living.
A continuous rememberance of this Truth gradually reduces one’s activities. Actions we have been performing in our life time are only permissive and not mandatory. From the Absolute stand point there is neither an actor, nor action nor acting. Being is the Truth. This doing which has started out of ignorance should come to an end. Vedas, sastras and epics are for regulating the permissive action in the doing stage and uplift us to the Being Through inquiry we should understand the entire process of srishty, status of prapancham vis-vis Brahmam, the place of Iswara, jeeva, ego and the working of the anthakarana.
Anthakarana (constituting, mind, intellect, ego and chitta) and gaining life power from jeeva has to be understood first.The storehouse of memory (vasanas) is known as chittam.When we see that each human being is unique in his character and in his action and reaction and even from the childhood this uniqueness is reflected, we have to assume that we bring along with us a bundle of vasanas as we come into existence.These vasanas get the shape of sankalpas in the mind and projected as action. Even while vasanas are spent that way, fresh vasanas enter through mind and stored in the chitta. This vicious happening is because of the mixing up of likes and dislikes in our action and reaction. All these processes take place on the surface and the base – Truth – is least affected .
It is believed and proved that through wisdom knowledge we can overcome the likes and dislikes (rag and dwesha) from our sankalpas. Activities devoid of likes and dislikes turned to be mere actions and in the absence of likes and dislikes in our reactions also no sankalpa enters into the mind . Thus accumulated vasanas are spent as actions (not activity) and no fresh vasans come into chittam. Intellect plays an important part in bringing about this change. By constantly reminding ourselves of the eternal truth , our ego merges with the Truth and doesn’t interfer with the functioning of the vasanas. Actions come out of such vasans without ego and without likes and dislikes, assume a higher status and appear as a reflection of Truth.
A genuine doubt may arise in this connection. When the gunas and vasanas decide the personality and actions of the individual what freedom he has over them and how can he outlive them and realise his true being which bestows uninterrupted peace. Is there not a dominance of fate over freedom in ones thoughts and deeds? This opposing two theories – fate and free will – has been resolved by sage Ramana. He has said “Of fate and freewill people are given to talk. They know not whence come forth the two. Once they come to know the source, they are untouched by fate and free will too”. Sayings of such sages are worth remembering . Sri Sankara in Vivekachoodamani has said “That which is the substratum of the Universe and has no other support and is distinct from the gross and subtle, and has no parts and has verily no exemplar, that Brahman art thou – meditate in thy mind.”
“The stupid man thinks he is the body, learned man identifies himself with the mixture of body and soul while the sage possessed of realisation due to discrimination looks upon the eternal Atman as his Self and has the wisdom knowledge I am Brahman.”
When we wonder at this mystery of the universe and our life therein we contemplate deeply into it and come to the conclusion that underneath all these multiplicities there should necessarily exist a firm base on which alone such changes and multiplicity could appear as if they exist, grow and disappear.
We have also aspiration to have uninterrupted peace. At times we experience this peace when we do not have to face any conflicting situation. But we are not able to prolong this peaceful experience because of lack of knowledge about our base and because of our delusion of existence on the surface only. The underneath reality is forgotten with the result we lose the experience of peace and we are often in distress particularly while facing conflicting situations. Peace we experience is the reality call it by any name such as Satchitananda, Brahmam, Akhandabodham, moolaadharam, asthybathypriyam, Awareness, superconsciousness .The explanation for the conflict is maya – mystery which vedantins say has no beginning but has an end. With the dawn of wisdom-knowledge, this mystery comes to an end. The Popular analogy of rope and snake is often brought into to explain this point.
Saiva siddhantis call this wisdom-knowledge as ‘arul gnanam’ which one gets only when the intellectual knowledge is cleared of ego. Man is given the faculty of intellect which he has to use wisely in the pursuit of knowledge. With the wisdom-knowledge one can get rid of the likes and dislikes in his thought, speech and action All passions and indulgences are the off-shoots of this pair of like and dislike. Once we have the intellectual conviction that there is only one truth prevailing everywhere eternally and all the appearance thereupon are temporal, we should be able to reflect this in all our thoughts and in our relationship with others in the day to day living.
A continuous rememberance of this Truth gradually reduces one’s activities. Actions we have been performing in our life time are only permissive and not mandatory. From the Absolute stand point there is neither an actor, nor action nor acting. Being is the Truth. This doing which has started out of ignorance should come to an end. Vedas, sastras and epics are for regulating the permissive action in the doing stage and uplift us to the Being Through inquiry we should understand the entire process of srishty, status of prapancham vis-vis Brahmam, the place of Iswara, jeeva, ego and the working of the anthakarana.
Anthakarana (constituting, mind, intellect, ego and chitta) and gaining life power from jeeva has to be understood first.The storehouse of memory (vasanas) is known as chittam.When we see that each human being is unique in his character and in his action and reaction and even from the childhood this uniqueness is reflected, we have to assume that we bring along with us a bundle of vasanas as we come into existence.These vasanas get the shape of sankalpas in the mind and projected as action. Even while vasanas are spent that way, fresh vasanas enter through mind and stored in the chitta. This vicious happening is because of the mixing up of likes and dislikes in our action and reaction. All these processes take place on the surface and the base – Truth – is least affected .
It is believed and proved that through wisdom knowledge we can overcome the likes and dislikes (rag and dwesha) from our sankalpas. Activities devoid of likes and dislikes turned to be mere actions and in the absence of likes and dislikes in our reactions also no sankalpa enters into the mind . Thus accumulated vasanas are spent as actions (not activity) and no fresh vasans come into chittam. Intellect plays an important part in bringing about this change. By constantly reminding ourselves of the eternal truth , our ego merges with the Truth and doesn’t interfer with the functioning of the vasanas. Actions come out of such vasans without ego and without likes and dislikes, assume a higher status and appear as a reflection of Truth.
A genuine doubt may arise in this connection. When the gunas and vasanas decide the personality and actions of the individual what freedom he has over them and how can he outlive them and realise his true being which bestows uninterrupted peace. Is there not a dominance of fate over freedom in ones thoughts and deeds? This opposing two theories – fate and free will – has been resolved by sage Ramana. He has said “Of fate and freewill people are given to talk. They know not whence come forth the two. Once they come to know the source, they are untouched by fate and free will too”. Sayings of such sages are worth remembering . Sri Sankara in Vivekachoodamani has said “That which is the substratum of the Universe and has no other support and is distinct from the gross and subtle, and has no parts and has verily no exemplar, that Brahman art thou – meditate in thy mind.”
“The stupid man thinks he is the body, learned man identifies himself with the mixture of body and soul while the sage possessed of realisation due to discrimination looks upon the eternal Atman as his Self and has the wisdom knowledge I am Brahman.”
KANTHAR-ANUBOODHY
Saint Arunagirinathar has composed this work some 500 years ago. This work has 51 four line verses outpouring the fulfilment, the Saint had by the Grace of Lord Subhramonya. The peacock, cock and the sphere held by the Lord are symbolic of bindu, nadam and gnanam. Bindu is the first expression and nadam is the first vibration of the Abvsolute. The cock has a name 'Irulakattan' in tamil which means one who is capable of removing darkness - ignorance.
Murugan means beauty and attraction. Guhan means one who is seated in the heart. Kanthar means non-dual aspect. Kumaran means one who destroys 'ku' (mummalam i.e. ego, maya and jagat). Shanmugha means with six faces emanated from Lord Shiva. Vela means with sphere in hand.These are different names to Lord Subhramonya.
The first verse praises Lord as the brother of Lord Vinayaka. He is remembered as the elder brother of Lord Muruga. In the secoind verse the saint declares that the small self in him is destroyed and he has become one with the highest Self personified in Lord Muruga. "Ennai izhantha nalam chollai' conveys a deep meaning - one's ego to be lost for which saint craves for His grace. Ego means 'universal' asserting itself as 'particular' - ocean asserting as individual wave.
In the third verse Saint declares that Lord is the base - 'adharam' of all the five elements - earth, water, fire etc, and also the base of vedas, atma, anthakarana and the supreme knowledge. In the fifth verse he distinguishes 'maha maya' and 'jagan maya'. Maha maya is the sakthy inherent in the Absolute . This is the first expression similar to ocean which is the first expression of water. Absolute is noumena and the sakthy is non-phenomena from which the phenomena - prapancham i.e. jagan-maya appears as an illusion. This jagan maya conceals both the maha maya and the Absolute and it expresses multiplicity in prapancham. While maha maya is vidya roopini, the jagan maya is avidya roopini. To be precise 'unicity' is vidya and 'multiplicity is avidya'. Above these two is the Absolute which is the base - adharam - wherein vidhya, avidhya, unicity, multiplicity, avaranam, vikshepam - everything dissolves. The Saint pleads his helplesness while caught in jagan maya and seeks Lord's Grace to outlive both the jagan maya and maha maya.This realisation of 'helplesness' is given importancein 'visishta-adwaidham, as one of the six pre-requisites to reach Lord's Abode. The devotee should reach a stage of helplesness thereby the ego is emptied and the devotee is prepared to receive His Grace.
In the seventh verse the Saint exhorts to shed all karmas. He repeats the word 'shed' twice in the verse. One of the exponents of the work has commented that one 'shed' is for doing away with all karmas and the other is for shedding the result of karmas in case karmas are essentially to be performed willingly or unwillingly. Another interpretation is to shed both papa and punya karmas as advocated in B.G (sarvadharman parithyajya). There is a term in the verse 'karavathu iduvai' meaning 'give unreservedly' i.e. charity which would wash away the karmas which are otherwise binding. There is another terms "irai thal ninnavai' which conveys the meaning meditation. Thus charity is a preparation for the heart to meditate..
The 12th verse praises Lord as one without beginning and end - adhi-antham--. On attaining realisation with the mantra "chumma iru" the Saint outlived the temporal phenomena and became one with Noumena - Absolute Eternal.. Here significantly the verse has two terms viz 'chumma iru' and 'chollara iru'. These two terms indicate the two disciplines 'pratyagaram and 'uparathy' advocated in the Ashtaga Yoga and Shad-sampathy. One is withdrawing within and the other is blocking outside influence. These two disciplines lift one to the witness stage i.e. the non-phenomen (consciousness - bodham) stage from which one witnesses all happenings in the phenomenal with equanimity i.e. 'sama bhava. The art of living is witnessing - Consciousness is the witness and Ego is the doer. Consciousness witnessing the doership.
The 13th verse says that the Absolute (personified as Lord Muruga) is with form and without form. Absolute exhibits both 'is' and 'is not' and 'light and shadow'. The duality viz. form and formles, is and is not and light & shadow are synthesised in the Absolute. A shadow cannot remain independently without light whereas light remains as such without shadow. Waves cannot remain independently without water/ocean whereas water can remain without waves. Thus form merges in formles, shadow merges in light and is not merges in 'is'.
The 15th verse beseaches Lord to bestow the power to melt and to be one with Him. This is the highest stage of anuboodhy and the cruix of the Adwaitha philosophy. By remembering Lord constantly our vasanas get melted and the pure mind reflects consciousness. In the 17th verse the Saint says that the knowledge Pure as well as analytical - gnana and vignana can be had only through the grace of Lord Muruga.
The 25th verse deplores the temporality of the worldly life and the pitiable state of mortals believing that life as we live is the end all. This illusion is also the power of Lord and the power is known as 'thirodanam'. This thirodanam acts like mercury behind a glass making it a mirror . Man believes that the reflection in the mirror is his true image forgetting his 'isness' as the true swaroopam.
The 26th verse hints that Supreme reveals by Himself and no human effort can achieve the same. There is an Upanishadic saying that the Self cannot be gained by Vedas nor by intellectual power nor by much learning. He is to be gained only by the one whom He chooses. To such a one the Self reveals His own nature - Kathopanishad.
In the 37th verse the Saint has emphasised the importance of knowledge such as vivechana buddhy, nichayadardyam, pure/analytical knowledge, sama buddhy - equanimity - and that by acquiring this knowledge one could annihilate the ego and prepare the ground to receive His Grace. "Purivai maname Poraiam arival arivai"..
Saint Arunagirinathar concludes this work with the song: "Oh Lord, You are with form and without form, You are 'is' and 'is not'. You are the fragrance and You are the flower, You are the jewel and the radiance. You are the protector of the baby in the womb, You are the life principle, You are the ultimate goal and You are the means (and end). You are the Guru.
Murugan means beauty and attraction. Guhan means one who is seated in the heart. Kanthar means non-dual aspect. Kumaran means one who destroys 'ku' (mummalam i.e. ego, maya and jagat). Shanmugha means with six faces emanated from Lord Shiva. Vela means with sphere in hand.These are different names to Lord Subhramonya.
The first verse praises Lord as the brother of Lord Vinayaka. He is remembered as the elder brother of Lord Muruga. In the secoind verse the saint declares that the small self in him is destroyed and he has become one with the highest Self personified in Lord Muruga. "Ennai izhantha nalam chollai' conveys a deep meaning - one's ego to be lost for which saint craves for His grace. Ego means 'universal' asserting itself as 'particular' - ocean asserting as individual wave.
In the third verse Saint declares that Lord is the base - 'adharam' of all the five elements - earth, water, fire etc, and also the base of vedas, atma, anthakarana and the supreme knowledge. In the fifth verse he distinguishes 'maha maya' and 'jagan maya'. Maha maya is the sakthy inherent in the Absolute . This is the first expression similar to ocean which is the first expression of water. Absolute is noumena and the sakthy is non-phenomena from which the phenomena - prapancham i.e. jagan-maya appears as an illusion. This jagan maya conceals both the maha maya and the Absolute and it expresses multiplicity in prapancham. While maha maya is vidya roopini, the jagan maya is avidya roopini. To be precise 'unicity' is vidya and 'multiplicity is avidya'. Above these two is the Absolute which is the base - adharam - wherein vidhya, avidhya, unicity, multiplicity, avaranam, vikshepam - everything dissolves. The Saint pleads his helplesness while caught in jagan maya and seeks Lord's Grace to outlive both the jagan maya and maha maya.This realisation of 'helplesness' is given importancein 'visishta-adwaidham, as one of the six pre-requisites to reach Lord's Abode. The devotee should reach a stage of helplesness thereby the ego is emptied and the devotee is prepared to receive His Grace.
In the seventh verse the Saint exhorts to shed all karmas. He repeats the word 'shed' twice in the verse. One of the exponents of the work has commented that one 'shed' is for doing away with all karmas and the other is for shedding the result of karmas in case karmas are essentially to be performed willingly or unwillingly. Another interpretation is to shed both papa and punya karmas as advocated in B.G (sarvadharman parithyajya). There is a term in the verse 'karavathu iduvai' meaning 'give unreservedly' i.e. charity which would wash away the karmas which are otherwise binding. There is another terms "irai thal ninnavai' which conveys the meaning meditation. Thus charity is a preparation for the heart to meditate..
The 12th verse praises Lord as one without beginning and end - adhi-antham--. On attaining realisation with the mantra "chumma iru" the Saint outlived the temporal phenomena and became one with Noumena - Absolute Eternal.. Here significantly the verse has two terms viz 'chumma iru' and 'chollara iru'. These two terms indicate the two disciplines 'pratyagaram and 'uparathy' advocated in the Ashtaga Yoga and Shad-sampathy. One is withdrawing within and the other is blocking outside influence. These two disciplines lift one to the witness stage i.e. the non-phenomen (consciousness - bodham) stage from which one witnesses all happenings in the phenomenal with equanimity i.e. 'sama bhava. The art of living is witnessing - Consciousness is the witness and Ego is the doer. Consciousness witnessing the doership.
The 13th verse says that the Absolute (personified as Lord Muruga) is with form and without form. Absolute exhibits both 'is' and 'is not' and 'light and shadow'. The duality viz. form and formles, is and is not and light & shadow are synthesised in the Absolute. A shadow cannot remain independently without light whereas light remains as such without shadow. Waves cannot remain independently without water/ocean whereas water can remain without waves. Thus form merges in formles, shadow merges in light and is not merges in 'is'.
The 15th verse beseaches Lord to bestow the power to melt and to be one with Him. This is the highest stage of anuboodhy and the cruix of the Adwaitha philosophy. By remembering Lord constantly our vasanas get melted and the pure mind reflects consciousness. In the 17th verse the Saint says that the knowledge Pure as well as analytical - gnana and vignana can be had only through the grace of Lord Muruga.
The 25th verse deplores the temporality of the worldly life and the pitiable state of mortals believing that life as we live is the end all. This illusion is also the power of Lord and the power is known as 'thirodanam'. This thirodanam acts like mercury behind a glass making it a mirror . Man believes that the reflection in the mirror is his true image forgetting his 'isness' as the true swaroopam.
The 26th verse hints that Supreme reveals by Himself and no human effort can achieve the same. There is an Upanishadic saying that the Self cannot be gained by Vedas nor by intellectual power nor by much learning. He is to be gained only by the one whom He chooses. To such a one the Self reveals His own nature - Kathopanishad.
In the 37th verse the Saint has emphasised the importance of knowledge such as vivechana buddhy, nichayadardyam, pure/analytical knowledge, sama buddhy - equanimity - and that by acquiring this knowledge one could annihilate the ego and prepare the ground to receive His Grace. "Purivai maname Poraiam arival arivai"..
Saint Arunagirinathar concludes this work with the song: "Oh Lord, You are with form and without form, You are 'is' and 'is not'. You are the fragrance and You are the flower, You are the jewel and the radiance. You are the protector of the baby in the womb, You are the life principle, You are the ultimate goal and You are the means (and end). You are the Guru.
Free Will & Fate
Let us first examine what does the term ‘Will’ denote. Is it Awareness, Consciousness or our so called effort?.
Awareness is infinite. It is not bound by space or time.. The expression of life- consciousness takes place in Awareness. To put it in simple term – We know we are alive; we do not have to think that we are alive. This knowledge is Awareness. Consciousness is the expression of Awareness. The first expression is “I” and then “I am” and thereafter “Iam so and so” The first expression has neither a pseudo-subjective body nor it assumes a name and form. The second one “Iam” is conscious of a body considering itself independent with the power of thinking and action. The third one “I am so and so” assumes name and form and subjects itself to the attachment ‘mine’.. Vedantins describe these three stages belonging to Agnanam terming it as beeja jagrat, jagrat and mahajagrat respectively. It is believed that only one fourth part of that Awareness or potential energy is expressing the consciousness as ‘I’, ‘Iam’ etc., with name and form, time and space and cause and effect, as we call it as prapancham or viswam.. In one of the sukthams it is said “Padosyaviswa bhoodani” that is one part gets expression as viswam.
Consciousness is ever present with expression as life. Consciousness is the expression of Awareness. It is not that each individual possesses a separate consciousness. It is Consciousness which possesses millions of forms like the Ocean with innumerable waves. Our so called body is not caging or it is a casing to consciousness. The physical appearance is only a psychosomatic appearance of that consciousness. It is the Consciousness that expresses names and forms, time and space and cause and effect. It is the consciousness that constitute the five elements and three gunas. Even the apparent unconscious stage of the mountains conceals the consciousness in a dorment stage.
Next is effort. The so called effort man claims as his volition is similar to the fluttering of the wings by a caged bird! From birth to death every event, is precisely computerised and every event happens as it should and not as we wish.
Again the question remains to be answered. What is Free Will and what is fate? Freewill – is it Awareness, is it consciousness or is it effort? The source of Free will and Fate is beyond our comprehension. This play of freewill and fate takes place on the surface – upon the one fourth part of Awareness. The other three fourth part is described by sages as ‘Amritham’ – “thripadasyamritham divi”. The one fourth part appearing as viswam is only an appearance – vivartham – according the adwaita vedanthins,similar to mirage in a desert, whereas visishtadhwaithies hold the view that it is manifestation like spark from fire.So all our attempt to study the role of fate and freewill is confined to the surface notwithstanding the view that the surface is appearance or manifestation of that Supreme Truth.
According to adwaitha theory, freewill and fate are only concepts. The truth is beyond these two. Once we have experienced the supreme truth, we will not be affected by fate
and we will not be concerned with free will too. This is the truth from the Absolute stand point. From the relative stand point let us examine both fate and freewill.
As we have discussed above, Awareness is the Absolute truth and consciousness is its expression either appearance or manifestation. The first appearance or expression of the
Absolute is from its own volition – sankalpam or Free will. Fate comes subsequently and it is the making of the individual through his anthakaranam. We can therefore conclude that out of the two Free will and Fate, the former has the supremacy over the latter and Fate is the child of Free will! In this connection certain thoughts of a philosopher by name Epictetus (lived in 60 AD) are worth recollecting: ““Of all existing thi ngs, some are in our power and others are not in our power. In our power are thoughts, impulse, will to get and will to avoid. Things not in our power includes the body, property, reputation, office. Things in our power are free.” Thus it can be seen that
as early as 60 AD , in Rome, intellectuals have thought over this and recognised free will and fate.What disturbs men’s minds is not events but their judgement on events., and we have the freedom to tune our mind so as to respond to events and not to react.
It is in our power to outlive like and dislikes, to outlive our small ego i.e. feeling of individuality and in the positive side to develop equanimity and to respond to events without reacting. We should have faith in that supreme truth on the surface of which the appearance or manifestation exist. Once we constantly attune our mind with that supreme truth we will not be disturbed by any of the events that occur on that surface. Thus by constantly remembering that supreme truth which is the source of free will and fate and at the same time beyond the twain, we realise peace – shantam, shivam, adwaitham.
Awareness is infinite. It is not bound by space or time.. The expression of life- consciousness takes place in Awareness. To put it in simple term – We know we are alive; we do not have to think that we are alive. This knowledge is Awareness. Consciousness is the expression of Awareness. The first expression is “I” and then “I am” and thereafter “Iam so and so” The first expression has neither a pseudo-subjective body nor it assumes a name and form. The second one “Iam” is conscious of a body considering itself independent with the power of thinking and action. The third one “I am so and so” assumes name and form and subjects itself to the attachment ‘mine’.. Vedantins describe these three stages belonging to Agnanam terming it as beeja jagrat, jagrat and mahajagrat respectively. It is believed that only one fourth part of that Awareness or potential energy is expressing the consciousness as ‘I’, ‘Iam’ etc., with name and form, time and space and cause and effect, as we call it as prapancham or viswam.. In one of the sukthams it is said “Padosyaviswa bhoodani” that is one part gets expression as viswam.
Consciousness is ever present with expression as life. Consciousness is the expression of Awareness. It is not that each individual possesses a separate consciousness. It is Consciousness which possesses millions of forms like the Ocean with innumerable waves. Our so called body is not caging or it is a casing to consciousness. The physical appearance is only a psychosomatic appearance of that consciousness. It is the Consciousness that expresses names and forms, time and space and cause and effect. It is the consciousness that constitute the five elements and three gunas. Even the apparent unconscious stage of the mountains conceals the consciousness in a dorment stage.
Next is effort. The so called effort man claims as his volition is similar to the fluttering of the wings by a caged bird! From birth to death every event, is precisely computerised and every event happens as it should and not as we wish.
Again the question remains to be answered. What is Free Will and what is fate? Freewill – is it Awareness, is it consciousness or is it effort? The source of Free will and Fate is beyond our comprehension. This play of freewill and fate takes place on the surface – upon the one fourth part of Awareness. The other three fourth part is described by sages as ‘Amritham’ – “thripadasyamritham divi”. The one fourth part appearing as viswam is only an appearance – vivartham – according the adwaita vedanthins,similar to mirage in a desert, whereas visishtadhwaithies hold the view that it is manifestation like spark from fire.So all our attempt to study the role of fate and freewill is confined to the surface notwithstanding the view that the surface is appearance or manifestation of that Supreme Truth.
According to adwaitha theory, freewill and fate are only concepts. The truth is beyond these two. Once we have experienced the supreme truth, we will not be affected by fate
and we will not be concerned with free will too. This is the truth from the Absolute stand point. From the relative stand point let us examine both fate and freewill.
As we have discussed above, Awareness is the Absolute truth and consciousness is its expression either appearance or manifestation. The first appearance or expression of the
Absolute is from its own volition – sankalpam or Free will. Fate comes subsequently and it is the making of the individual through his anthakaranam. We can therefore conclude that out of the two Free will and Fate, the former has the supremacy over the latter and Fate is the child of Free will! In this connection certain thoughts of a philosopher by name Epictetus (lived in 60 AD) are worth recollecting: ““Of all existing thi ngs, some are in our power and others are not in our power. In our power are thoughts, impulse, will to get and will to avoid. Things not in our power includes the body, property, reputation, office. Things in our power are free.” Thus it can be seen that
as early as 60 AD , in Rome, intellectuals have thought over this and recognised free will and fate.What disturbs men’s minds is not events but their judgement on events., and we have the freedom to tune our mind so as to respond to events and not to react.
It is in our power to outlive like and dislikes, to outlive our small ego i.e. feeling of individuality and in the positive side to develop equanimity and to respond to events without reacting. We should have faith in that supreme truth on the surface of which the appearance or manifestation exist. Once we constantly attune our mind with that supreme truth we will not be disturbed by any of the events that occur on that surface. Thus by constantly remembering that supreme truth which is the source of free will and fate and at the same time beyond the twain, we realise peace – shantam, shivam, adwaitham.
DETACHED ATTACHMENT
Jeeva, independent by itself , is under the delusion of getting attached to anthakaranam . Jeeva should be conscious of its source i.e., kudasthan and remain as a witness notwithstanding its giving life to anthakaranam. This stage of ‘witnessing’ is Arulbodham. Thus jeevabodham should be immersed in Arul bodham even while jeeva enlivens the anthakarana.
The analogy of a clay pot is brought in here. The pot need not be broken to realise the clay content. Even when the pot exists the reality can be grasped through ‘knowledge’. Again another analogy – sun appears rising and setting although really it is not so. Our knowledge of cosmology reveals it .Similar is the case of mirage and desert. Thus, we do not get affected by the appearance of the world as seen through anthakarana, once we come to know the reality of it. Through knowledge we could develop the detached attitude of a witness even when the attachment continues to remain – an attitude of detached attachment!!
Jeeva (Pasu) has to be released from anthakaranam (Pasam) and taken to kudasthan (Pathy), In the end all the three merges into one. In this process one gets the divine vision, experience sukha and finally attain sukhadeedha stage. The mahavakya ‘Tat-twam-asi represents the manifested Brahman, kudasthan and Absolute Brahman. It is anthakaranam (pasam) that binds the jeeva (pasu) and stands in the way of its knowing its source. Neither the field of karma (world) nor the enjoyment of it is an obstruction to gain knowledge of the Reality. Karma is however not a substitute for knowledge. However much we attempt to drain the mirage water, the mirage remains as such and only by gaining knowledge we come to know the illusory nature of mirage.
Ego, a constituent of anthakarana and sentient through jeeva , is not that easy to be outlived. At every stage of gaining knowledge also this ego would interfere. This ego is also to be outlived through knowledge to gain the Arul gnanam and Arul bodham. This Arul bodham i.e. witness stage is not the ultimate. The ultimate is Being i.e., from Doing to Witness and from Witness to Being.As one enters the Witness stage, the knowledge so far gained also has to be relegated to the background , and Arul gnanam would substitute it.
Development of Equanimity (sama bhava)is a step to enter from the Doing to the Witness stage.This Equanimity helps to destroy accumulation of vasanas. The vasanas are the total sum up of past lives with punya and papa karmas and the punya karma vasanas help one to cultive interest in gaining knowledge All karmas in the Doing stage are meant for purification of anthakarana preparing it to be receptive to tatwa gnana and Arul gnana. Both the karma and the tatva gnana would go to the background when Arul bodham (witnessing) dawns in the individual.
Jeeva has a roopam, swabhavam and swaroopam – i.e., appearance, nature and reality. The first one functions attaching itself to anthakarana; the second makes the ego sentient and the third is Absolute purity – a reflection of kudastha – atma chaitanya. The jeeva has to remind itself of its swaroopam.
Finally a good analogy to remember and remind ourselves of the Witness stage – A bell without a tongue; however much it is shaken cannot produce sound. Similarly the witness in Arul bodham although for all purpose appears to be existing as an individual, has no attachment of a ‘tongue’ to taste the world – a stage of Detached Attachment!!
To summarise, through tatwa gnanam one outlives jeeva bhavam and enters Arul bodham;In the Arul bodham stage (i.e.witness stage) one is bestowed with Arul gnana and thus he attains Mukthy. All expressions of a Muktha turns to be Iswara prasadam. Arul gnana has to come on its own accord - “Nayamatma pravachanena labhyo, na medhaya na bhahuna srudhena, yamevaisha vrinuthe thena labhyasthasyaisha atma vivrunuthe thanoo: swaam” (The Self cannot be gained by the Veda, nor by intellectual power, nor by much learning. He is to be gained only by the one whom he chooses. To such a one the Self reveals His own nature.”(Kadopanishad)
The analogy of a clay pot is brought in here. The pot need not be broken to realise the clay content. Even when the pot exists the reality can be grasped through ‘knowledge’. Again another analogy – sun appears rising and setting although really it is not so. Our knowledge of cosmology reveals it .Similar is the case of mirage and desert. Thus, we do not get affected by the appearance of the world as seen through anthakarana, once we come to know the reality of it. Through knowledge we could develop the detached attitude of a witness even when the attachment continues to remain – an attitude of detached attachment!!
Jeeva (Pasu) has to be released from anthakaranam (Pasam) and taken to kudasthan (Pathy), In the end all the three merges into one. In this process one gets the divine vision, experience sukha and finally attain sukhadeedha stage. The mahavakya ‘Tat-twam-asi represents the manifested Brahman, kudasthan and Absolute Brahman. It is anthakaranam (pasam) that binds the jeeva (pasu) and stands in the way of its knowing its source. Neither the field of karma (world) nor the enjoyment of it is an obstruction to gain knowledge of the Reality. Karma is however not a substitute for knowledge. However much we attempt to drain the mirage water, the mirage remains as such and only by gaining knowledge we come to know the illusory nature of mirage.
Ego, a constituent of anthakarana and sentient through jeeva , is not that easy to be outlived. At every stage of gaining knowledge also this ego would interfere. This ego is also to be outlived through knowledge to gain the Arul gnanam and Arul bodham. This Arul bodham i.e. witness stage is not the ultimate. The ultimate is Being i.e., from Doing to Witness and from Witness to Being.As one enters the Witness stage, the knowledge so far gained also has to be relegated to the background , and Arul gnanam would substitute it.
Development of Equanimity (sama bhava)is a step to enter from the Doing to the Witness stage.This Equanimity helps to destroy accumulation of vasanas. The vasanas are the total sum up of past lives with punya and papa karmas and the punya karma vasanas help one to cultive interest in gaining knowledge All karmas in the Doing stage are meant for purification of anthakarana preparing it to be receptive to tatwa gnana and Arul gnana. Both the karma and the tatva gnana would go to the background when Arul bodham (witnessing) dawns in the individual.
Jeeva has a roopam, swabhavam and swaroopam – i.e., appearance, nature and reality. The first one functions attaching itself to anthakarana; the second makes the ego sentient and the third is Absolute purity – a reflection of kudastha – atma chaitanya. The jeeva has to remind itself of its swaroopam.
Finally a good analogy to remember and remind ourselves of the Witness stage – A bell without a tongue; however much it is shaken cannot produce sound. Similarly the witness in Arul bodham although for all purpose appears to be existing as an individual, has no attachment of a ‘tongue’ to taste the world – a stage of Detached Attachment!!
To summarise, through tatwa gnanam one outlives jeeva bhavam and enters Arul bodham;In the Arul bodham stage (i.e.witness stage) one is bestowed with Arul gnana and thus he attains Mukthy. All expressions of a Muktha turns to be Iswara prasadam. Arul gnana has to come on its own accord - “Nayamatma pravachanena labhyo, na medhaya na bhahuna srudhena, yamevaisha vrinuthe thena labhyasthasyaisha atma vivrunuthe thanoo: swaam” (The Self cannot be gained by the Veda, nor by intellectual power, nor by much learning. He is to be gained only by the one whom he chooses. To such a one the Self reveals His own nature.”(Kadopanishad)
CONSCIOUSNESS
Consciousness is the expression of Brahmam – Absolute Truth. Brahmam is beyond our concepts and when we start saying something about Brahmam it is brought down to the level of Consciousness. It is not my intention to declare that Consciousness is below Brahmam. We may put it this way “Consciousness at rest is Brahmam or Brahmam expressed is Consciousness. Why there is consciousness? Why there is prapancham as we perceive? The answer is that these are expression of Brahmam. In the Ocean-water analogy, waves in their collective form represent prapancham, ocean represents consciousness and water the real swaroopam , express as ocean and waves!
Consciousness is bodham in sanskrit. There are terms like jeeva bodham, atmabodam and Akanda botham..Man has to uplift himself from his narrow vision of jeeva bodham i.e. ego sense to Atma bodham i.e. the vision of Brahma chaitanyam in the individual and from there to Akanda bodham i.e., immersing in the Cosmic Consciousness. As already indicated, what is beyond consciousness is beyond our comprehension and cannot be expressed . According to adwaitha philosophy Prapancham as we perceive is only a deceptive appearance, a prathibhasam and the very expression as consciousness is termed as vivartham.They are bold enough to declare the Absolute Truth without any compromise. Brahmam is changeless and there is no question of its becoming transformed into prapancham. Prapancham has only that much reality as that of a mirage!
The source of consciousness is Awareness. Consciousness and Akanda bodham are synonyms and so too Awareness and Brahmam. The expression of consciousness is “I” in the first stage and the next is in the form of thought “Iam” which assumes a physical form and then comes the stage “Iam so & so; this is mine” i.e, “Iam” attached to name and form. These three stages are described as Beeja Jagrat, Jagrat and maha jagrat .Majority of us are bound within the third stage which we commonly term as ego. This ego sense has to be outlived which can be done through intellectual understanding i.e. vedanta vichara. We should constantly remember our position with reference to atma bodam (atma chaitanyam) and Akanda bodham (personified as Iswara) thereby we can uplift ourselves from the narrow vision of jeeva bodham and get out of restlessness. Man in his ego stage is always restless. He has aspiration to have peace – shantam. The irony is that his swaroopam is shantam only.and because of the enclosures of ego, likes and dislikes, he has forgotten this swaroopam . I have said above that through vedanta vichara one has to outlive the ego sense. Here the tranformation is with reference to bhava , i.e., from ahambhava to atmabhava and from atmabhava to akandabhava. Bhakthy movement which is very popular nowadays is welcome, so long as it helps to outlive the ego sense. Similarly mere intellectual grasping of vedanta cannot erase one’s ego. On the contrary intellectuals enteretain more ego than a simple bhaktha. The ultimate aim is to get out of ego whether it is through vedanta vichara or bhakthy, and immerse in Akandabodham.
All the actions we have been performing throughout the life are due to jeeva sankalpam which in turn is due to vasanas we have brought along with us as we have come into existence. During the course of our performing action we have been accumulating fresh vasanas due to our likes and dislikes and ego sense. Thus we are caught in a vicious circle. The way out is to develop a bhava whether it is through intellectual understanding or bhakthi by which we could constantly remember our atma swaroopam and immerse in Akandabodham.
Consciousness is bodham in sanskrit. There are terms like jeeva bodham, atmabodam and Akanda botham..Man has to uplift himself from his narrow vision of jeeva bodham i.e. ego sense to Atma bodham i.e. the vision of Brahma chaitanyam in the individual and from there to Akanda bodham i.e., immersing in the Cosmic Consciousness. As already indicated, what is beyond consciousness is beyond our comprehension and cannot be expressed . According to adwaitha philosophy Prapancham as we perceive is only a deceptive appearance, a prathibhasam and the very expression as consciousness is termed as vivartham.They are bold enough to declare the Absolute Truth without any compromise. Brahmam is changeless and there is no question of its becoming transformed into prapancham. Prapancham has only that much reality as that of a mirage!
The source of consciousness is Awareness. Consciousness and Akanda bodham are synonyms and so too Awareness and Brahmam. The expression of consciousness is “I” in the first stage and the next is in the form of thought “Iam” which assumes a physical form and then comes the stage “Iam so & so; this is mine” i.e, “Iam” attached to name and form. These three stages are described as Beeja Jagrat, Jagrat and maha jagrat .Majority of us are bound within the third stage which we commonly term as ego. This ego sense has to be outlived which can be done through intellectual understanding i.e. vedanta vichara. We should constantly remember our position with reference to atma bodam (atma chaitanyam) and Akanda bodham (personified as Iswara) thereby we can uplift ourselves from the narrow vision of jeeva bodham and get out of restlessness. Man in his ego stage is always restless. He has aspiration to have peace – shantam. The irony is that his swaroopam is shantam only.and because of the enclosures of ego, likes and dislikes, he has forgotten this swaroopam . I have said above that through vedanta vichara one has to outlive the ego sense. Here the tranformation is with reference to bhava , i.e., from ahambhava to atmabhava and from atmabhava to akandabhava. Bhakthy movement which is very popular nowadays is welcome, so long as it helps to outlive the ego sense. Similarly mere intellectual grasping of vedanta cannot erase one’s ego. On the contrary intellectuals enteretain more ego than a simple bhaktha. The ultimate aim is to get out of ego whether it is through vedanta vichara or bhakthy, and immerse in Akandabodham.
All the actions we have been performing throughout the life are due to jeeva sankalpam which in turn is due to vasanas we have brought along with us as we have come into existence. During the course of our performing action we have been accumulating fresh vasanas due to our likes and dislikes and ego sense. Thus we are caught in a vicious circle. The way out is to develop a bhava whether it is through intellectual understanding or bhakthi by which we could constantly remember our atma swaroopam and immerse in Akandabodham.
Sunday, January 10, 2010
Monday, December 21, 2009
SIVOHAM
'Sivam' + 'Aham' is "SIVOHAM", otherwise popularly recognised as "SOHAM".
Sivam represents 'Life' and Aham represents 'Living'. Life and Living are 'Existence' and 'Sense of Existence' respectively. They are also indicated by the terms "I" and "I AM". With the analogy of 'Ocean' and 'Waves' and 'dancer' and 'dancing', we can constantly remember Sivam and Aham. In the form of 'ArdhaNareeswara' we see both the dancer and the dancing together, as we see 'ocean' and 'waves' together. "OM", 'SOHAM' AND 'SIVOHAM' are synonyms.
"BRAHMAM" is 'Absolute Truth' which is beyond 'Sivam' and 'Aham'. "Absolute" cannot be defined by any terms. although we name the same as "Brahman". Absolute is beyond 'life' and 'living'. In B.Geetha this Absolute is named as "Purushottama". Purushottama is beyond Akshara Purusha and Kshara Purusha. Happiness, Enjoyment and Pleasure relatge to Akshara and Kshara aspects. They emanate from sense of existence, mind and intellect and mind and senses respectively. PEACE (SHANTY) is 'I Consciousness' above Happiness, Enjoyment and Pleasure, symbolically Shiva linga.
We should analyse all activities as to whether they relate to pleasure, or enjoyment or hapiness. In "PEACE" all mental and intellectual activites end, emotions and concepts end and it is Pure Consciousness. Peace is the 'expression' of Brahman, as in the case of Light and day-light.
PEACE is 'Existence Pure'('I'); HAPPINESS is the highest stage in the 'sense of Existence' (I AM); Enjoyment is that of the mind and intellect ("I AM THE INDIVIDUAL"); Pleasure is that of the senses (INDIVIDUALITY).Enjoyment becomes Happiness when turned towards God.
An individual breathes in 'Life Consciousness'('SIVAM') and breathes out 'Living'('AHAM'), and this cycle continues till death. One should contemplatively be conscious (passive awareness) of this great truth of 'Life' and 'Living' in every breath-in and breath-out. 'Living depends on 'Life'. 'Life' is the expression of the highest truth -Infinity. 'Infinity' is the base, Life is the substratum and living is an appearance on the substratum.
'SIVOHAM' or 'SOHAM' should be meditated upon till such time the 'individual' realizes his true nature. Meditation is focussing attention to a particular thought. The thought should be "Breath-in Peace (Shivam) and Breath-out Happiness (Aham). Enjoyment and pleasure relating to intellect, mind and senses are only reflections of Happiness as 'illusion' (mitya) and 'delusion' (bramam). Contemplative Awareness is the realization of PEACE - one's true nature. A striking analogy of Sage Ramana is worth recollecting in this context: A man enacting a female role in a drama is contemplatively aware of his true nature, throughout the drama! He need not remind himself 'I am man'!! This is 'contemplative awareness'.
To sum-up: BREATHE-IN PEACE; BREATHE-OUT HAPPINESS IN UNIVERSAL LOVE, AND VIEW HARMONY IN APPRENTLY CONFLICTING CONCEPTS. EXPERIENCE PEACE AND EXPRESS HAPPINESS. OM SHANTY-SHANTY-SHANTY.
Sivam represents 'Life' and Aham represents 'Living'. Life and Living are 'Existence' and 'Sense of Existence' respectively. They are also indicated by the terms "I" and "I AM". With the analogy of 'Ocean' and 'Waves' and 'dancer' and 'dancing', we can constantly remember Sivam and Aham. In the form of 'ArdhaNareeswara' we see both the dancer and the dancing together, as we see 'ocean' and 'waves' together. "OM", 'SOHAM' AND 'SIVOHAM' are synonyms.
"BRAHMAM" is 'Absolute Truth' which is beyond 'Sivam' and 'Aham'. "Absolute" cannot be defined by any terms. although we name the same as "Brahman". Absolute is beyond 'life' and 'living'. In B.Geetha this Absolute is named as "Purushottama". Purushottama is beyond Akshara Purusha and Kshara Purusha. Happiness, Enjoyment and Pleasure relatge to Akshara and Kshara aspects. They emanate from sense of existence, mind and intellect and mind and senses respectively. PEACE (SHANTY) is 'I Consciousness' above Happiness, Enjoyment and Pleasure, symbolically Shiva linga.
We should analyse all activities as to whether they relate to pleasure, or enjoyment or hapiness. In "PEACE" all mental and intellectual activites end, emotions and concepts end and it is Pure Consciousness. Peace is the 'expression' of Brahman, as in the case of Light and day-light.
PEACE is 'Existence Pure'('I'); HAPPINESS is the highest stage in the 'sense of Existence' (I AM); Enjoyment is that of the mind and intellect ("I AM THE INDIVIDUAL"); Pleasure is that of the senses (INDIVIDUALITY).Enjoyment becomes Happiness when turned towards God.
An individual breathes in 'Life Consciousness'('SIVAM') and breathes out 'Living'('AHAM'), and this cycle continues till death. One should contemplatively be conscious (passive awareness) of this great truth of 'Life' and 'Living' in every breath-in and breath-out. 'Living depends on 'Life'. 'Life' is the expression of the highest truth -Infinity. 'Infinity' is the base, Life is the substratum and living is an appearance on the substratum.
'SIVOHAM' or 'SOHAM' should be meditated upon till such time the 'individual' realizes his true nature. Meditation is focussing attention to a particular thought. The thought should be "Breath-in Peace (Shivam) and Breath-out Happiness (Aham). Enjoyment and pleasure relating to intellect, mind and senses are only reflections of Happiness as 'illusion' (mitya) and 'delusion' (bramam). Contemplative Awareness is the realization of PEACE - one's true nature. A striking analogy of Sage Ramana is worth recollecting in this context: A man enacting a female role in a drama is contemplatively aware of his true nature, throughout the drama! He need not remind himself 'I am man'!! This is 'contemplative awareness'.
To sum-up: BREATHE-IN PEACE; BREATHE-OUT HAPPINESS IN UNIVERSAL LOVE, AND VIEW HARMONY IN APPRENTLY CONFLICTING CONCEPTS. EXPERIENCE PEACE AND EXPRESS HAPPINESS. OM SHANTY-SHANTY-SHANTY.
Thursday, November 12, 2009
ILLUSION AND DELUSION
Concepts, in dual nature, are caused by Illusion (Mitya), and emotions are caused by Delusion (bramam). Both Mitya and bramam are as a result of Avidya caused by Maya. The world appearance is an illusion (mitya). It is similar to innumerable waves on the surface of the Ocean. It is said that in the case of an individual, 'deha-bhodam' is 'mitya' (illusion) and 'deha-abhimanam' is 'bramam'. So long as 'deha-bhodam' exists, one cannot escape concepts. However, one can come out of emotions by gaining knowledge (vidya) although both vidya and avidya emanate from Maya - a power inherent in Brahman.
Emotions arise only when concepts are viewed in dual nature and reacted upon by the individual mind. If only concepts are viewed together
with the help of knowledge, one can outlive emotions. One's understanding of the Reality behind the dual appearance, through vidya (knowledge) helps in this respect.
Concepts shall continue to exist even after realization of their true nature. The appearance of mirage shall continue to remain even after our gaining knowledge about its true nature. Similar is the case in the analogies of 'rope and snake' and the 'ocean and waves'. We may name the terms 'mirage', 'rope' and 'ocean' as primary illusion and the appearance of 'water on the mirage', 'snake on the rope' and 'waves on the ocean' as 'secondary illusion' (deception). Reality is that state where all the three 'knower, knowledge and known' become One. So long as 'knower' is there, there shall be a distinct 'knowing' and 'known object'.
It has been asserted by the Ancients thus: "Aham bhojanam, naiva bojyam na bhoktha" (I am neither the food nor the eater nor the act of eating). This declaration, of course, is from the Absolute level of Truth.
At the conventional level, all the three - knower, knowledge and known shall be distinct. At the 'divine level' knower and known shall be absorbed by pure knowledge, and only knowledge shall remain as 'Chit'. At the Absolute level, "Bliss" alone 'is'.
A few concepts (illusion) and emotions (delusion) are listed hereunder, to make this passage more understandable:
Concepts: subject-object; spirit-matter; birth-death; male-female; good-bad; eternal-temporal; small big; knowledge-ignorance; harmony-diversity; static-dynamic; cause-effect;
Emotions: attraction-repulsion; pleasure-pain; love-hatred; agitation-calmness; pride-humility;
Emotions arise only when concepts are viewed in dual nature and reacted upon by the individual mind. If only concepts are viewed together
with the help of knowledge, one can outlive emotions. One's understanding of the Reality behind the dual appearance, through vidya (knowledge) helps in this respect.
Concepts shall continue to exist even after realization of their true nature. The appearance of mirage shall continue to remain even after our gaining knowledge about its true nature. Similar is the case in the analogies of 'rope and snake' and the 'ocean and waves'. We may name the terms 'mirage', 'rope' and 'ocean' as primary illusion and the appearance of 'water on the mirage', 'snake on the rope' and 'waves on the ocean' as 'secondary illusion' (deception). Reality is that state where all the three 'knower, knowledge and known' become One. So long as 'knower' is there, there shall be a distinct 'knowing' and 'known object'.
It has been asserted by the Ancients thus: "Aham bhojanam, naiva bojyam na bhoktha" (I am neither the food nor the eater nor the act of eating). This declaration, of course, is from the Absolute level of Truth.
At the conventional level, all the three - knower, knowledge and known shall be distinct. At the 'divine level' knower and known shall be absorbed by pure knowledge, and only knowledge shall remain as 'Chit'. At the Absolute level, "Bliss" alone 'is'.
A few concepts (illusion) and emotions (delusion) are listed hereunder, to make this passage more understandable:
Concepts: subject-object; spirit-matter; birth-death; male-female; good-bad; eternal-temporal; small big; knowledge-ignorance; harmony-diversity; static-dynamic; cause-effect;
Emotions: attraction-repulsion; pleasure-pain; love-hatred; agitation-calmness; pride-humility;
Monday, October 26, 2009
BRAHMAN, GOD AND UNIVERSE
All 'Adwaidins' recognize BRAHMAN as the Supreme Reality. Brahman is beyond concept and not explainable by words. Then, there came the concept of God as well as 'Maya". It is said that God is a reflection of the Supreme Reality, in the curtain of 'Maya'. It can also be interpreted that Supreme expresses God wearing the costume of 'Maya'.
'Avidya' and 'vidya' (ignorance and knowledge) are the designs appearing on the costume of Maya. Black, gray and white dots on the costume, represent the three gunas - satwaguna,. rajoguna and thamoguna. God, with the costume of Maya with 'vidya-avidya', and gunas, brings out the Universe, as if a dancr projects a dance.
"Brahma Satyam, Jagat mitya, Jeevo Brahmeva napara" - Brahman is the only Reality; Universe is an illusory appearance and Jeeva is 'Brahman' only.
The above aphorism attributed to Sri Sankara, can be understood with the analogy of Ocean and wave. Ocean with innumerable waves representing the Universe, and individual wave representing jeeva, are in reality, Water. They appear different from Reality because of illusion and delusion. Illusion (mitya) and delusion (bramam) are different expressions of Maya.
It is said that after realization, (contemplative Awareness of Reality), the illusory nature of the universe and the delusive nature of jeeva disappear. The individual (Jeeva) and the universe would, however. continue to remain similar to the moon, seen on the sky during day time.
Illusion brings in concepts and delusion (bramam) brings in emotions. Illusion relates to the Universe, and delusion relates to the individual.
There are views that one could overcome delusion ('bramam') through Knowledge (vidya); but to overcome illusion ('mitya'), one should be blessed with God's Grace, although, ultimately, both knowledge and grace are from the Divine.
To sum up: Whatever was viewed before 'realization', continues to exist after realization, but observed in 'Passive Awareness'. A few other terms such as 'Witnessing', 'Natural State', 'Contemplative Consciousness', are used to indicate this state of Awareness.
'Avidya' and 'vidya' (ignorance and knowledge) are the designs appearing on the costume of Maya. Black, gray and white dots on the costume, represent the three gunas - satwaguna,. rajoguna and thamoguna. God, with the costume of Maya with 'vidya-avidya', and gunas, brings out the Universe, as if a dancr projects a dance.
"Brahma Satyam, Jagat mitya, Jeevo Brahmeva napara" - Brahman is the only Reality; Universe is an illusory appearance and Jeeva is 'Brahman' only.
The above aphorism attributed to Sri Sankara, can be understood with the analogy of Ocean and wave. Ocean with innumerable waves representing the Universe, and individual wave representing jeeva, are in reality, Water. They appear different from Reality because of illusion and delusion. Illusion (mitya) and delusion (bramam) are different expressions of Maya.
It is said that after realization, (contemplative Awareness of Reality), the illusory nature of the universe and the delusive nature of jeeva disappear. The individual (Jeeva) and the universe would, however. continue to remain similar to the moon, seen on the sky during day time.
Illusion brings in concepts and delusion (bramam) brings in emotions. Illusion relates to the Universe, and delusion relates to the individual.
There are views that one could overcome delusion ('bramam') through Knowledge (vidya); but to overcome illusion ('mitya'), one should be blessed with God's Grace, although, ultimately, both knowledge and grace are from the Divine.
To sum up: Whatever was viewed before 'realization', continues to exist after realization, but observed in 'Passive Awareness'. A few other terms such as 'Witnessing', 'Natural State', 'Contemplative Consciousness', are used to indicate this state of Awareness.
Monday, August 31, 2009
RITAGUM SATYAM PARAM
This title is from a mantra appearing in 'sandyavandanam' as well as in Narayana suktham.
'Ritagum' denotes a rhythm in the phenomena, 'Satyam denotes 'Existence' or 'Consciousness' and 'Param' is beyond ritagum and satyam.
We observe in the 'Phenomena', a rhythm in the change of seasons, in the rising and setting of Sun, in the waxing and waning of moon; and even in the very growth from childhood to old age. Natural calamities occur when there is a change in rhythm. Satyam (Consciousness) is never changing, and therefore, the law of rhythm is not relevant. From the standpoint of Satyam, the rising of sun, waxing of moon etc., are only relatively real (unreally real).
Satyam ( Consciousness ) is the substratum, and the apparent vibration on the surface appears as 'phenomena' which is regulated by rhythm. When rhythm is applied to mankind, to their thoughts and actions, it is known as 'dharma'. Dharma is as essential to our 'living' as rhythm is essential to Nature (phenomena). Dharmic living is 'living in rhythm'. At this stage, concepts like good-bad, positive-negative have a value, and Dharma guides us to adhere to goodness and positive qualities.
Ritagum, Satyam and Param are otherwise known by the terms "I AM", "I", and "BEYOND - I". They represent the 'conventional truth', 'Divine truth' and Absolute Truth - Vyavaharikam, Satyam and Paramarthikam. All the three are to be respected and viewed in the proper perspective.
In the field of vyavaharikam i.e., in the field of phenomena, concepts of good-bad etc., exist; in the Divine truth, conceptual dualities get synthesized and Divine truth is neither concerned nor unconcerned with good/bad. When it comes to Absolute Truth, there is neither good nor bad; IT is beyond concepts.
At the conventional level (vyavaharika), one should necessarily follow dharma (ethical living). At the Divine level, one is gifted with an attitude of 'equanimity' ('samatwam) least affected by good or bad, positive or negatiove happenings. At the same time, he treads the path of goodness, compassion, love towards fellow beings and a spirit of sacrifice. He raises himself to be a Witness and is able to view events taking place in himself as well as outside, with a mental attitude of equanimity. His mind is always filled with God-thought.
PARAM (Paramarthikom) is Absolute Truth, and is beyond concepts. None is competent to 'talk' of PARAM.
"RITAGUM SATYAM PARAM BRAHMA" = DHARMAM SATYAM BRAHMAN
'Ritagum' denotes a rhythm in the phenomena, 'Satyam denotes 'Existence' or 'Consciousness' and 'Param' is beyond ritagum and satyam.
We observe in the 'Phenomena', a rhythm in the change of seasons, in the rising and setting of Sun, in the waxing and waning of moon; and even in the very growth from childhood to old age. Natural calamities occur when there is a change in rhythm. Satyam (Consciousness) is never changing, and therefore, the law of rhythm is not relevant. From the standpoint of Satyam, the rising of sun, waxing of moon etc., are only relatively real (unreally real).
Satyam ( Consciousness ) is the substratum, and the apparent vibration on the surface appears as 'phenomena' which is regulated by rhythm. When rhythm is applied to mankind, to their thoughts and actions, it is known as 'dharma'. Dharma is as essential to our 'living' as rhythm is essential to Nature (phenomena). Dharmic living is 'living in rhythm'. At this stage, concepts like good-bad, positive-negative have a value, and Dharma guides us to adhere to goodness and positive qualities.
Ritagum, Satyam and Param are otherwise known by the terms "I AM", "I", and "BEYOND - I". They represent the 'conventional truth', 'Divine truth' and Absolute Truth - Vyavaharikam, Satyam and Paramarthikam. All the three are to be respected and viewed in the proper perspective.
In the field of vyavaharikam i.e., in the field of phenomena, concepts of good-bad etc., exist; in the Divine truth, conceptual dualities get synthesized and Divine truth is neither concerned nor unconcerned with good/bad. When it comes to Absolute Truth, there is neither good nor bad; IT is beyond concepts.
At the conventional level (vyavaharika), one should necessarily follow dharma (ethical living). At the Divine level, one is gifted with an attitude of 'equanimity' ('samatwam) least affected by good or bad, positive or negatiove happenings. At the same time, he treads the path of goodness, compassion, love towards fellow beings and a spirit of sacrifice. He raises himself to be a Witness and is able to view events taking place in himself as well as outside, with a mental attitude of equanimity. His mind is always filled with God-thought.
PARAM (Paramarthikom) is Absolute Truth, and is beyond concepts. None is competent to 'talk' of PARAM.
"RITAGUM SATYAM PARAM BRAHMA" = DHARMAM SATYAM BRAHMAN
Tuesday, August 25, 2009
CONCENTRATION, MEDITATION AND YOGA
The terms Concentration, Meditation and Yoga are quite often confused with different interpretations. Let me share my thoughts with the readers:
'Concentration' means 'bringing together the scattered energy'. Meditation is a practice to be 'contemplatively conscious of one's Reality'. 'Yoga' means 'sense of Equanimity'.
Attentiveness, 'sraddha', 'dharana', mindfulness - all these come under the definition of 'concentration'. Efficiency in 'action' comes as a result of concentration. 'Action' includes 'karma; 'gnana' and 'bhakthy'. All these get the status of 'yoga', when done with sraddha and mindfulness. In many places 'sraddha' and 'bhakthy' are mentioned together which means 'bhakthy' attains perfection only with 'sraddha'.
Next, coming to 'meditation', it is 'dhyana' the seventh step in the Ashtanga yoga of Sage Patanjali. To be contemplatively conscious of one's 'Reality' - swaroopa (as against 'appearance-swabhava') majority of us adopt a 'mantra' - "OM", "SIVOHAM" AHAM BRAHMASMI" etc., which serves as a vehicle to arrive at the contemplative consciousness. After realising the 'Reality' the mantra becomes superfluous. There is no need for a man to remind himself by repeating "I am Man". The 'Sense of Existence' immerses in "Existence". The concepts, name and form and time and space would continue to remain even after realisation of their ultimate Reality.
A drama actor is contemplatively conscious of his true person all the time, even while enacting different roles and enacting different emotions in the drama-stage. Similarly, in our life-living drama, we should be contemplatively conscious of our Reality even while living amidst various concepts and emotions.
YOGA the third factor under discussion, is well defined in B-Geetha as "samatwam yoga uchyathe" - "Equanimity is Yoga". An individual who has realised the Reality and is contemplatively conscious of the same, never gets agitated by opposing conceptual dualities. He also outlives emotional dualities. With an attitude of Equanimity he performs his duties efficiently, with Wisdom Knowledge - expression of Consciousness.
'Concentration' means 'bringing together the scattered energy'. Meditation is a practice to be 'contemplatively conscious of one's Reality'. 'Yoga' means 'sense of Equanimity'.
Attentiveness, 'sraddha', 'dharana', mindfulness - all these come under the definition of 'concentration'. Efficiency in 'action' comes as a result of concentration. 'Action' includes 'karma; 'gnana' and 'bhakthy'. All these get the status of 'yoga', when done with sraddha and mindfulness. In many places 'sraddha' and 'bhakthy' are mentioned together which means 'bhakthy' attains perfection only with 'sraddha'.
Next, coming to 'meditation', it is 'dhyana' the seventh step in the Ashtanga yoga of Sage Patanjali. To be contemplatively conscious of one's 'Reality' - swaroopa (as against 'appearance-swabhava') majority of us adopt a 'mantra' - "OM", "SIVOHAM" AHAM BRAHMASMI" etc., which serves as a vehicle to arrive at the contemplative consciousness. After realising the 'Reality' the mantra becomes superfluous. There is no need for a man to remind himself by repeating "I am Man". The 'Sense of Existence' immerses in "Existence". The concepts, name and form and time and space would continue to remain even after realisation of their ultimate Reality.
A drama actor is contemplatively conscious of his true person all the time, even while enacting different roles and enacting different emotions in the drama-stage. Similarly, in our life-living drama, we should be contemplatively conscious of our Reality even while living amidst various concepts and emotions.
YOGA the third factor under discussion, is well defined in B-Geetha as "samatwam yoga uchyathe" - "Equanimity is Yoga". An individual who has realised the Reality and is contemplatively conscious of the same, never gets agitated by opposing conceptual dualities. He also outlives emotional dualities. With an attitude of Equanimity he performs his duties efficiently, with Wisdom Knowledge - expression of Consciousness.
Saturday, July 25, 2009
VISWAM VISHNUM
A few thoughts on Vishnu Sahasranamam:
VISWAM VISHNUM: Viswam denotes the Universe and Vishnu the never-changing Consciousness. Viswam and Vishnu are equated. When we view Viswam as ever changing, the same is 'mithya' as declared by Sri Sankara in the aphorism "Jagan mithya". When the Reality behind the changing form of the universe is realized, we see the entire universe is nothing but Consciousness. It has to be understood that the universe is nothing but an "appearance" of Consciousness. In the Isavasya upanishad it is declared "Isavasyamitham sarvam". Again, in the Purusha suktham it is said "Purushaevathegum sarvam".
Bhootha Bhavya Bhavat Prabhu: "Time" is a concept. The concept of past and future arise because of the present. Consciousness (Vishnu) is ever present and without THAT there is neither past nor future. Past and future have no separate existence. Consciousness which is ever present is thus the Master of the past and future.
Avyaya Purusha Sakshi Kshetragna Akshara: Consciousness is always same, and shines as 'chaitanya' in everyone. Vishnu (Consciousness) is a 'sakshi' i.e. a witness to every happening. From the adwaithic standpoint, He is a 'swayam sakshi' - witnessing His own sankalpas. There is none other than He for the happening. Kshetragna and Akshara are identical. Akshara purusha, kshara purusha and purushottama are mentioned in B.Geta. They denote static energy, vibrant energy and potential energy respectively. Similarly, kshetragna is the static energy and kshetra is the vibrant energy.
Anadhinidhana Dhatha Vidhatha Dhatur-Uttama: He is beyond birth and death. He is ever present. He is the substratum of the so called Universe as it appears. All the apparent actions in the Universe are His sankalpas. Even Brahma (one of the trinity gods) is in His sankalpa only.
Aprameya: He is outside the purview of gnana and vignana (common knowledge and analytical knowledge). He is to be realized through 'Atma-gnana' (insight expressed as 'wisdom knowledge'). Even this Atma gnana is only a pointer to Reality and not Reality as such. Reality is beyond the concepts of knower, known and knowledge.
Prana: Prana is commonly known as life force to sustain life, It enters through breath. There are four other 'pranas' with different names viz apana, vyana, udana and samana, and they have different functions,viz., for the elimination of waste,for digestion, for producing sound, and for the movement of muscles. There are five upapranas also with distinct functions. Prana and mind are closely related for prana is regulated to control the thoughts of the mind which certain yogic schools teach. In the Taitireeya upanishad it is said "from the vital force springs all the beings; they live through the vital force and enter into the vital force. Thus the prana is equated to the Supreme Truth. In this context only, Vishnu (Consciousness) is praised as Prana.
Bhugarbha: He has got the world within. He carries the world within Himself. This confirms the earlier explanation for 'viswam vishnum'. Also it can be said that 'bhugarbha' is static form of energy - Akshara Brahman, before appearing as 'kshara' in the vibrant form.
Maadhava: This is an important ephithet. Silence, Meditation and Yoga. "Maunad dhyanad ca yoga ca viddhi". " He who can be realized only by silence, meditation and yoga". Silence is Consciousness. Meditation is a process of metamorphosis thereby "I AM" transforms into "I" Consciousness. The mahavakya "I AM THAT" is to be meditated upon. This technique is "Yoga".
Krithakritha: He is an effect as well as non-effect. He is the means as well as the result. He is a doer as well as non-doer. He is Universe as well as its cause. He is a Person, a Dancer with the dance robe and the dance as well. He is Reality, Expression and Appearance. He is Light, Day-Light and the forms projected in It.
Bhojanam: He is food for the living (beings) to sustain on It. Elsewhere it is declared 'Aham bhojanam naiva bojyam na bhoktha'. I am neither the food, nor the act of eating nor the eater. As He himself being the Universe of enjoyment, He is praised as "Bhojanam".
Viviktha: He who stands Alone; Untouched and unaffected inspite of manifesting as the Universe.
Athishtana: Substratum of the Universe. He in whom the Universe stays. There are terms Aadharam, Athishtanam, Abhasam, Prathibhasam. It seems they mean the Base, Substratum, Appearance and Reflection. Supreme is the Base, Consciousness is substratum, Cosmos is the appearance, 'individual' is reflection with a sense of ego. Individual under the deception of ego should come out of it and realize that he is Consciousness - expression of the Supreme.
Samayajnah: He who treats all as equals. He is personified in the most worthy form as "equanimity". In B.Geetha it is declared "samatwam yoga" Equanimity is Yoga. Through Yoga one attains Equanimity. 'Yoga' as already explained, is the transformation of 'individual' to the 'Universal'.
Karana Kaarana: He is the material as well as instrumental cause for bringing in the appearance of the Universe. An apt example to remind oneself of this truth is 'water and waves'.
Yagna: He is 'Yagna' personified. Karma interspersed with 'Yagna' - sacrifice - attains the status of 'karma yoga'. He is praised as 'Yagna Swaroopa'.Yagna is essentially offering the 'individual good' to the 'universal good' Karma performed without a selfish motive becomes dharma as well as yagna because such karma extends to the expanded Self.
Sat-Asat: That which exists is Sat and that which appears is Asat. One is 'never changing Reality' and the other is 'ever changing Appearance'. 'Existence' (Consciousness) is 'Sat' denoted by the term "I" and the appearance is "I AM". Here in this ephithet, both Sat and Asat are synthesised and Vishnu is praised as Purushottama who is beyond Sat and Asat. Sat is the expression and asat is the appearance of the same Ultimate Reality. In other words Purushottama is both Akshara and Kshara.
Avignatha: Agnana, gnana, vignana and atmagnana are some of the terms used to indicate absence of knowledge, common knowledge, analytical knowledge and wisdom knowledge. Here, Vishnu is praised by the term avignatha to indicate He cannot be grasped by analytical knowledge. Only through wisdom knowledge, a unitary knowledge, He can be realized. A very few - sage Ramakrishna, sage Ramana, Nisargadatta maharaj, were blessed with wisdom knowledge direct and there was no need for them to undergo analytical knowledge. (analytical knowledge arise from flow of thoughts whereas wisdom leads to the source of thoughts)
Gnanagamya: He cannot be known through Karma or a combination of karma and analytical knowledge. He can be known only through Atmagnana - wisdom knowledge gained through insight.
Jiva: Soul reflecting as 'individual'. Atma (Self) with the upadhy of 'avidya' reflects jiva and attaches itself to anthakarana, prana and indriyas to bring out a psychosomatic form of 'individual. Ishwara with the upadhy of 'Maya' (vidya roopini) brings out the Universe. The ultimate source is one and the same - Supreme Reality. Sri Sankara's aphorism "Brahma Satyam, Jagat mitya, jivo Brahmeva napara" may be recalled. Neither the universe nor the soul has independent existence. Whatever is, is Supreme Reality.
Chaturatma: anthakarana viz mind, intellect, chitta and ahamkara are meant by 'chathuratma. Reality is One and It appears and reflects bringing out universe and individual.
Ekapath: One fraction of Him constitutes manifestation. "Pathosya Viswa bhoodani" in Purusha Suktham, may be recalled. Sri Narayana Guru has brought out this in his saying "Azhiyam, thirayum, kattum, azhamum...(ocean, waves, wind and still water in the depth)) and compaires the same with Ishwara, universe, Maya and Reality. Only a part expresses manifestation on the surface.
Jana janmathi: Root cause of origin of Jeevas that come to have embodiment. All jeevas have their existence in Him. Supreme Reality expresses Consciousness which in turn brings out the appearance of Viswam. jeevas are the reflections in Viswam. Therefore Vishnu-Consciousness is the root cause of jeevas.
Prananilaya: Prana is the first expression of jeeva. Without jeeva there is no prana. Without Consciousness there is no jeeva. It is jeeva that enlivens prana, anthakarana (mind, intellect, chitta and ahamkara) and the physical structure with karmendriyas and gnanendriyas of the 'individual'. Thus, the prana and jeeva have their substratum in Vishnu-Consciousness.
Bhur Bhuvah Swastaruh tarah: The concept is that there are three regions - one for living beings, one for ancestors and one for devas. While chanting mantras these three are uttered with the prefix and suffix of OM, to remind onself that the concept of the three worlds has its beginning in OM and has its end in OM, pranava mantra (taraha mantra).
Sangabhrt, Nandaki, chakri, sarngadhanva, gadhadhara: Conch representing Cosmic ego; sword - vidhya - wisdom knowledge; wheel - mind(flow of thoughts); bows representing indriyas, mace representing intellect - thus Vishnu-Consciousness is conceived with Cosmic Ego, Wisdom-Knowledge, Mind, Indriyas and intellect. "I" is Vishnu-Consciousness, "I AM" is Cosmic-ego, "I AM THE UNIVERSE/I AM THE INDIVIDUAL represent mind, indriyas and intellect. Wisdom-Knowledge transforms I AM into "I-Consciousness". The little ego (representing concepts and emotions in man) dissolves in Atma-Chaitanyam.
VISWAM VISHNUM: Viswam denotes the Universe and Vishnu the never-changing Consciousness. Viswam and Vishnu are equated. When we view Viswam as ever changing, the same is 'mithya' as declared by Sri Sankara in the aphorism "Jagan mithya". When the Reality behind the changing form of the universe is realized, we see the entire universe is nothing but Consciousness. It has to be understood that the universe is nothing but an "appearance" of Consciousness. In the Isavasya upanishad it is declared "Isavasyamitham sarvam". Again, in the Purusha suktham it is said "Purushaevathegum sarvam".
Bhootha Bhavya Bhavat Prabhu: "Time" is a concept. The concept of past and future arise because of the present. Consciousness (Vishnu) is ever present and without THAT there is neither past nor future. Past and future have no separate existence. Consciousness which is ever present is thus the Master of the past and future.
Avyaya Purusha Sakshi Kshetragna Akshara: Consciousness is always same, and shines as 'chaitanya' in everyone. Vishnu (Consciousness) is a 'sakshi' i.e. a witness to every happening. From the adwaithic standpoint, He is a 'swayam sakshi' - witnessing His own sankalpas. There is none other than He for the happening. Kshetragna and Akshara are identical. Akshara purusha, kshara purusha and purushottama are mentioned in B.Geta. They denote static energy, vibrant energy and potential energy respectively. Similarly, kshetragna is the static energy and kshetra is the vibrant energy.
Anadhinidhana Dhatha Vidhatha Dhatur-Uttama: He is beyond birth and death. He is ever present. He is the substratum of the so called Universe as it appears. All the apparent actions in the Universe are His sankalpas. Even Brahma (one of the trinity gods) is in His sankalpa only.
Aprameya: He is outside the purview of gnana and vignana (common knowledge and analytical knowledge). He is to be realized through 'Atma-gnana' (insight expressed as 'wisdom knowledge'). Even this Atma gnana is only a pointer to Reality and not Reality as such. Reality is beyond the concepts of knower, known and knowledge.
Prana: Prana is commonly known as life force to sustain life, It enters through breath. There are four other 'pranas' with different names viz apana, vyana, udana and samana, and they have different functions,viz., for the elimination of waste,for digestion, for producing sound, and for the movement of muscles. There are five upapranas also with distinct functions. Prana and mind are closely related for prana is regulated to control the thoughts of the mind which certain yogic schools teach. In the Taitireeya upanishad it is said "from the vital force springs all the beings; they live through the vital force and enter into the vital force. Thus the prana is equated to the Supreme Truth. In this context only, Vishnu (Consciousness) is praised as Prana.
Bhugarbha: He has got the world within. He carries the world within Himself. This confirms the earlier explanation for 'viswam vishnum'. Also it can be said that 'bhugarbha' is static form of energy - Akshara Brahman, before appearing as 'kshara' in the vibrant form.
Maadhava: This is an important ephithet. Silence, Meditation and Yoga. "Maunad dhyanad ca yoga ca viddhi". " He who can be realized only by silence, meditation and yoga". Silence is Consciousness. Meditation is a process of metamorphosis thereby "I AM" transforms into "I" Consciousness. The mahavakya "I AM THAT" is to be meditated upon. This technique is "Yoga".
Krithakritha: He is an effect as well as non-effect. He is the means as well as the result. He is a doer as well as non-doer. He is Universe as well as its cause. He is a Person, a Dancer with the dance robe and the dance as well. He is Reality, Expression and Appearance. He is Light, Day-Light and the forms projected in It.
Bhojanam: He is food for the living (beings) to sustain on It. Elsewhere it is declared 'Aham bhojanam naiva bojyam na bhoktha'. I am neither the food, nor the act of eating nor the eater. As He himself being the Universe of enjoyment, He is praised as "Bhojanam".
Viviktha: He who stands Alone; Untouched and unaffected inspite of manifesting as the Universe.
Athishtana: Substratum of the Universe. He in whom the Universe stays. There are terms Aadharam, Athishtanam, Abhasam, Prathibhasam. It seems they mean the Base, Substratum, Appearance and Reflection. Supreme is the Base, Consciousness is substratum, Cosmos is the appearance, 'individual' is reflection with a sense of ego. Individual under the deception of ego should come out of it and realize that he is Consciousness - expression of the Supreme.
Samayajnah: He who treats all as equals. He is personified in the most worthy form as "equanimity". In B.Geetha it is declared "samatwam yoga" Equanimity is Yoga. Through Yoga one attains Equanimity. 'Yoga' as already explained, is the transformation of 'individual' to the 'Universal'.
Karana Kaarana: He is the material as well as instrumental cause for bringing in the appearance of the Universe. An apt example to remind oneself of this truth is 'water and waves'.
Yagna: He is 'Yagna' personified. Karma interspersed with 'Yagna' - sacrifice - attains the status of 'karma yoga'. He is praised as 'Yagna Swaroopa'.Yagna is essentially offering the 'individual good' to the 'universal good' Karma performed without a selfish motive becomes dharma as well as yagna because such karma extends to the expanded Self.
Sat-Asat: That which exists is Sat and that which appears is Asat. One is 'never changing Reality' and the other is 'ever changing Appearance'. 'Existence' (Consciousness) is 'Sat' denoted by the term "I" and the appearance is "I AM". Here in this ephithet, both Sat and Asat are synthesised and Vishnu is praised as Purushottama who is beyond Sat and Asat. Sat is the expression and asat is the appearance of the same Ultimate Reality. In other words Purushottama is both Akshara and Kshara.
Avignatha: Agnana, gnana, vignana and atmagnana are some of the terms used to indicate absence of knowledge, common knowledge, analytical knowledge and wisdom knowledge. Here, Vishnu is praised by the term avignatha to indicate He cannot be grasped by analytical knowledge. Only through wisdom knowledge, a unitary knowledge, He can be realized. A very few - sage Ramakrishna, sage Ramana, Nisargadatta maharaj, were blessed with wisdom knowledge direct and there was no need for them to undergo analytical knowledge. (analytical knowledge arise from flow of thoughts whereas wisdom leads to the source of thoughts)
Gnanagamya: He cannot be known through Karma or a combination of karma and analytical knowledge. He can be known only through Atmagnana - wisdom knowledge gained through insight.
Jiva: Soul reflecting as 'individual'. Atma (Self) with the upadhy of 'avidya' reflects jiva and attaches itself to anthakarana, prana and indriyas to bring out a psychosomatic form of 'individual. Ishwara with the upadhy of 'Maya' (vidya roopini) brings out the Universe. The ultimate source is one and the same - Supreme Reality. Sri Sankara's aphorism "Brahma Satyam, Jagat mitya, jivo Brahmeva napara" may be recalled. Neither the universe nor the soul has independent existence. Whatever is, is Supreme Reality.
Chaturatma: anthakarana viz mind, intellect, chitta and ahamkara are meant by 'chathuratma. Reality is One and It appears and reflects bringing out universe and individual.
Ekapath: One fraction of Him constitutes manifestation. "Pathosya Viswa bhoodani" in Purusha Suktham, may be recalled. Sri Narayana Guru has brought out this in his saying "Azhiyam, thirayum, kattum, azhamum...(ocean, waves, wind and still water in the depth)) and compaires the same with Ishwara, universe, Maya and Reality. Only a part expresses manifestation on the surface.
Jana janmathi: Root cause of origin of Jeevas that come to have embodiment. All jeevas have their existence in Him. Supreme Reality expresses Consciousness which in turn brings out the appearance of Viswam. jeevas are the reflections in Viswam. Therefore Vishnu-Consciousness is the root cause of jeevas.
Prananilaya: Prana is the first expression of jeeva. Without jeeva there is no prana. Without Consciousness there is no jeeva. It is jeeva that enlivens prana, anthakarana (mind, intellect, chitta and ahamkara) and the physical structure with karmendriyas and gnanendriyas of the 'individual'. Thus, the prana and jeeva have their substratum in Vishnu-Consciousness.
Bhur Bhuvah Swastaruh tarah: The concept is that there are three regions - one for living beings, one for ancestors and one for devas. While chanting mantras these three are uttered with the prefix and suffix of OM, to remind onself that the concept of the three worlds has its beginning in OM and has its end in OM, pranava mantra (taraha mantra).
Sangabhrt, Nandaki, chakri, sarngadhanva, gadhadhara: Conch representing Cosmic ego; sword - vidhya - wisdom knowledge; wheel - mind(flow of thoughts); bows representing indriyas, mace representing intellect - thus Vishnu-Consciousness is conceived with Cosmic Ego, Wisdom-Knowledge, Mind, Indriyas and intellect. "I" is Vishnu-Consciousness, "I AM" is Cosmic-ego, "I AM THE UNIVERSE/I AM THE INDIVIDUAL represent mind, indriyas and intellect. Wisdom-Knowledge transforms I AM into "I-Consciousness". The little ego (representing concepts and emotions in man) dissolves in Atma-Chaitanyam.
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