Who are you ? Who am I ? Who is my father ? Indeed who is my mother ? From where have we come ? Think over, my friend. -says Shankara in Bhaja Govindam.
Masquerade Party is on. You do not know who the other person is but know yourself. In life, the great party, rarely one or two know who they are. Ramana in last century was one such great man.
Note:
3rd, June, 2008 :1. This questioning process by Shankaracharya is like taking the bull by the horn and make the mind submit. Ramana has a easier method by coaxing the bull with luscious green grass. Deham Naaham Koham Soham.(see a later blog) When thought arises, turn back the mind to its source by the questioning.
2. When a person dies we cry. He will be born again. So why cry ? If he does not come again why cry again? You have to rejoice! Happy is the man who knows Who He is behind the body (mask). He is neither born nor does he die.
Monday, 10 September 2007
Tuesday, 28 August 2007
Geetaa Gangaa Cha Gaayatree Govindeti - (Geetaa, Gangaa, Gaayatree and Govinda)
गीता, गङ्गा, च गायत्री गोविन्देति
(Geetaa, Gangaa, Gaayatree and Govinda)
These four in the G-group pave the way to salvation, singly or collectively.
Geetaa came from the mouth of the Lord. She purifies the hearts of the readers and listeners. Essence pure of the Vedas.
Gangaa flowed out of Vishnu's feet (Another version: When Vaamana raised his foot to cover the heavens, Brahma worshipped the feet with water from his kamaNDala. the sanctified water became Gangaa) and descended to earth after being sanctified further by touch of the matted hair of Shiva. She cleanses your body and mind both.
Gaayatree is Mother of Mantras. gaayantam traayayateeti gaayatree - She protects when you recite the mantra so She is Gaayatree.
Govinda is all embracing.
(Geetaa, Gangaa, Gaayatree and Govinda)
These four in the G-group pave the way to salvation, singly or collectively.
Geetaa came from the mouth of the Lord. She purifies the hearts of the readers and listeners. Essence pure of the Vedas.
Gangaa flowed out of Vishnu's feet (Another version: When Vaamana raised his foot to cover the heavens, Brahma worshipped the feet with water from his kamaNDala. the sanctified water became Gangaa) and descended to earth after being sanctified further by touch of the matted hair of Shiva. She cleanses your body and mind both.
Gaayatree is Mother of Mantras. gaayantam traayayateeti gaayatree - She protects when you recite the mantra so She is Gaayatree.
Govinda is all embracing.
Na Bhooto Na BhaviShyati - (Is Not Born Nor Will Be Born)
न भूतो न भविष्यति
(Is Not Born Nor Will Be Born)
A shloka says - a miser is the greatest donor, because he gives without touching the gift by his hands. Such donors were not born before, nor will they be born in the future.
This has reference to the rule that your one hand should not know what the other hand gives. A miser dies even without writing a will. He cannot think of parting with his wealth. On his death, his wealth is taken by persons without his knowing who they are!
A sage was asked to ask for a boon. He declined. On persuasion, he said - Let me not know what good I do to others. So, God said - OK. Whoever walks in your shadow behind you will be cured of disease.
Write a will, but remember you were holding something in trust while you are disposing so you walk away with clean hands and a clean mind.
Never believe your gift of money will ensure happiness to your child. Put him wise to the fact that God is the only source of happiness irrespective of materials gains.
(Is Not Born Nor Will Be Born)
A shloka says - a miser is the greatest donor, because he gives without touching the gift by his hands. Such donors were not born before, nor will they be born in the future.
This has reference to the rule that your one hand should not know what the other hand gives. A miser dies even without writing a will. He cannot think of parting with his wealth. On his death, his wealth is taken by persons without his knowing who they are!
A sage was asked to ask for a boon. He declined. On persuasion, he said - Let me not know what good I do to others. So, God said - OK. Whoever walks in your shadow behind you will be cured of disease.
Write a will, but remember you were holding something in trust while you are disposing so you walk away with clean hands and a clean mind.
Never believe your gift of money will ensure happiness to your child. Put him wise to the fact that God is the only source of happiness irrespective of materials gains.
MounaM PaNDitalakShaNaM - (Silence is the Hallmark of Wisdom)
मौनं पण्डितलक्षणं
(Silence is the Hallmark of Wisdom)
PaNDaa is the fund of knowledge. PaNDit is one who has acquired knowledge. PaaNDitya is erudition.
Silence is the golden womb of knowledge. All great ideas, inventions, inspirations are born out of silence. All knowledge is with God, God is knowledge, to take a cue from the Bible.
Of course, we have the Mahaavaakya - PrajnaanaM Brahma - Knowlege is Brahman.
There is nothing new. All are discoveries, revelations, unfoldments.
A full pot does not make noise.
On the railways, we know this principle well that an oil-laden train is easier to haul when the anks are full than when half-full.
(Silence is the Hallmark of Wisdom)
PaNDaa is the fund of knowledge. PaNDit is one who has acquired knowledge. PaaNDitya is erudition.
Silence is the golden womb of knowledge. All great ideas, inventions, inspirations are born out of silence. All knowledge is with God, God is knowledge, to take a cue from the Bible.
Of course, we have the Mahaavaakya - PrajnaanaM Brahma - Knowlege is Brahman.
There is nothing new. All are discoveries, revelations, unfoldments.
A full pot does not make noise.
On the railways, we know this principle well that an oil-laden train is easier to haul when the anks are full than when half-full.
Monday, 27 August 2007
Guruh - (Guru)
गुरु
(Guru)
There is no equivalent English word for Guru. Guru is not just a Teacher for which the word Aaachaarya would apply.
A Guru is a teacher for one, but He is much more. He is a friend, philosopher and guide. He is mother, father, God and your very Self. Guru is one who teaches and guides. The concept of Guru, I think, came later than the UpaniShads. Even in the Geetaa, no mention is made of Gurugiri. An odd reference to Guru is made in Shloka 43 of Chapter 11 - greatest of Gurus, but no elaboration of what a Guru stands for.
We have Gurukulas, Kulaguru, Shikshaaguru, Deekshaaguru and so on, but Guru is not defined in any scripture to my knowledge.
In Saivism, the Guru is given prominence.
In the Shivageetaa, the Lord Says -
na guroradhikam , na guroradhikam, na guroradhikam , na guroradhikam
Shivashaashanatah, Shivashaashanatah, Shivashaashanatah, Shivashaashanatah
There is nobody greater than a Guru. This is ordained by Shiva. Repeated four times.
Shiva appearing as Dakshinaamoorthy is the first Guru.
Gurugeetha says - Shive rushte Gurustraataa (traataa = protector), Gurau rushte na kashchana.
If Shiva is angry at you, Guru can protect you. If Guru is angry, not even Shiva can help you.
A Jnaanee only qualifies as a Guru. Guru is not a body. Once, I wrote that a Jnaanee is not a body you see. A Guru who is a Jnaanee can, in addition, give a push to the disciple's mind to concentrate and go faster in his saadhanaa. Once, a devotee was singing RamaNa-Sadguru and Ramana joined the singing while keeping time with his hands. The devotee felt amused the Ramana should sing his own praise. RamaNa explained -Why do you see me as a body six feet tall? A Sadguru is beyond your imagination. Hence RamaNa could sing RamaNaguru song. Once, a newcomer to the aashram met him in the aashram and asked where RamaNa is . RamaNa pointed to a big vessel and passed on. Later, when questioned, RamaNa said - No name is inscribed on me. The vessel has the name RamaNa etched on it.
(Guru)
There is no equivalent English word for Guru. Guru is not just a Teacher for which the word Aaachaarya would apply.
A Guru is a teacher for one, but He is much more. He is a friend, philosopher and guide. He is mother, father, God and your very Self. Guru is one who teaches and guides. The concept of Guru, I think, came later than the UpaniShads. Even in the Geetaa, no mention is made of Gurugiri. An odd reference to Guru is made in Shloka 43 of Chapter 11 - greatest of Gurus, but no elaboration of what a Guru stands for.
We have Gurukulas, Kulaguru, Shikshaaguru, Deekshaaguru and so on, but Guru is not defined in any scripture to my knowledge.
In Saivism, the Guru is given prominence.
In the Shivageetaa, the Lord Says -
na guroradhikam , na guroradhikam, na guroradhikam , na guroradhikam
Shivashaashanatah, Shivashaashanatah, Shivashaashanatah, Shivashaashanatah
There is nobody greater than a Guru. This is ordained by Shiva. Repeated four times.
Shiva appearing as Dakshinaamoorthy is the first Guru.
Gurugeetha says - Shive rushte Gurustraataa (traataa = protector), Gurau rushte na kashchana.
If Shiva is angry at you, Guru can protect you. If Guru is angry, not even Shiva can help you.
A Jnaanee only qualifies as a Guru. Guru is not a body. Once, I wrote that a Jnaanee is not a body you see. A Guru who is a Jnaanee can, in addition, give a push to the disciple's mind to concentrate and go faster in his saadhanaa. Once, a devotee was singing RamaNa-Sadguru and Ramana joined the singing while keeping time with his hands. The devotee felt amused the Ramana should sing his own praise. RamaNa explained -Why do you see me as a body six feet tall? A Sadguru is beyond your imagination. Hence RamaNa could sing RamaNaguru song. Once, a newcomer to the aashram met him in the aashram and asked where RamaNa is . RamaNa pointed to a big vessel and passed on. Later, when questioned, RamaNa said - No name is inscribed on me. The vessel has the name RamaNa etched on it.
Vikreeyante Na GhaNTaabhiH - (Can't Be Sold with False Pretences)
विक्रीयन्ते न घण्टाभिः
(Can't be Sold with False Pretences)
When cows are to be sold after they cease yielding milk, you cannot claim high price by tying a big bell round its neck. People want milk, not the sound of a bell. They are not impressed.
People believe in show and get duped. All that glitters is not gold is an English equivalent.
Tennaali Raama sold a monkey for a fabulous price by putting it on an elephant and telling the price of monkey is Rs. 10,000 and elephant Rs one only!
This is similar to American grants that come with strings attached. For over 50 years, Pakistan's dignity has suffered by yielding to USA grants.
(Can't be Sold with False Pretences)
When cows are to be sold after they cease yielding milk, you cannot claim high price by tying a big bell round its neck. People want milk, not the sound of a bell. They are not impressed.
People believe in show and get duped. All that glitters is not gold is an English equivalent.
Tennaali Raama sold a monkey for a fabulous price by putting it on an elephant and telling the price of monkey is Rs. 10,000 and elephant Rs one only!
This is similar to American grants that come with strings attached. For over 50 years, Pakistan's dignity has suffered by yielding to USA grants.
TasmaadetattrayaM Tyajet - (Therefore Get Rid of These Three)
तस्मादेतत्त्रयं त्यजेत्
(Therefore Get Rid of These Three)
Desire, Anger and Attachment (Delusion) - these three should be avoided - Geetaa.
Desire is at the root. Buddha stressed on this fact repeatedly. Of course, attachment precedes and anger is the result of unfulfilled desire.
Detachment*, not giving in to temptation, is the main weapon to fight these.
Detachment is like a child's make-believe game. Children enjoy their games with all excitement, but never forget to return to their Mother for rest. God is our Mother.
Yield like rubber and return to normal when left to yourself. Know your limits and never let games extend you beyond your elastic limit. Ego makes you feel strong and strains you. It pushes you down before you realize that you have lost control over yourself.
NOTE:
* Detachment is possible only when you develop control over and do not yield to likes and dislikes. EATING IS TO SATISFY HUNGER BUT NOT PLEASING YOUR TONGUE.
(Therefore Get Rid of These Three)
Desire, Anger and Attachment (Delusion) - these three should be avoided - Geetaa.
Desire is at the root. Buddha stressed on this fact repeatedly. Of course, attachment precedes and anger is the result of unfulfilled desire.
Detachment*, not giving in to temptation, is the main weapon to fight these.
Detachment is like a child's make-believe game. Children enjoy their games with all excitement, but never forget to return to their Mother for rest. God is our Mother.
Yield like rubber and return to normal when left to yourself. Know your limits and never let games extend you beyond your elastic limit. Ego makes you feel strong and strains you. It pushes you down before you realize that you have lost control over yourself.
NOTE:
* Detachment is possible only when you develop control over and do not yield to likes and dislikes. EATING IS TO SATISFY HUNGER BUT NOT PLEASING YOUR TONGUE.
Tasya Saprasavaa Iva - (Born With)
तस्य सप्रसवा इव
(Born With)
Silence over wisdom accrued. Accommodating the vanquished enemies. No pride over sacrifices. These and other laudable characteristics were as if inborn in members of the Raghu dynasty(Kaalidaasa in RaghuvaMsha).
As we mature in life, we acquire many qualities after much effort. Those born with such qualities would have put in efforts for many previous births. Your birth in good families is itself a result of good work in earlier lives( Geetaa). Such blessed people turn out Gurus. They begin their mission early in life - Shankaraachaarya, RamaNa, RaamakruShNa, Jesus.
When you toil and mature, in the end there is a tendency to feel proud of the achievements and this acts as a setback. This applies both to acquiring jnaana and wealth, says the Lord in the Geetaa.
All your work and the results, you should dedicate to God at every stage. This is essential to keep pride at bay.
(Born With)
Silence over wisdom accrued. Accommodating the vanquished enemies. No pride over sacrifices. These and other laudable characteristics were as if inborn in members of the Raghu dynasty(Kaalidaasa in RaghuvaMsha).
As we mature in life, we acquire many qualities after much effort. Those born with such qualities would have put in efforts for many previous births. Your birth in good families is itself a result of good work in earlier lives( Geetaa). Such blessed people turn out Gurus. They begin their mission early in life - Shankaraachaarya, RamaNa, RaamakruShNa, Jesus.
When you toil and mature, in the end there is a tendency to feel proud of the achievements and this acts as a setback. This applies both to acquiring jnaana and wealth, says the Lord in the Geetaa.
All your work and the results, you should dedicate to God at every stage. This is essential to keep pride at bay.
Vikaarahetau Sati - (In Disturbing Conditions)
विकारहेतौ सति
(In Disturbing Conditions)
The capacity of a person is to be judged not by how good his performance is but by how fast he can rebound when things go wrong. Do not yield to dejection when in trouble. Use it as a springboard to bounce higher.
You see little ones of animals fight real fights but not using nails and teeth with full strength. It is practising for real fights in adult years. Bittoo plays "attacking" me but never hurts me with his "bites" and "scratching."
Kaalidaasa defines a brave person -Dh;s hearteera - as one who does not panic in dire conditions even. *
When you skid, applying full brakes suddenly can be harmful. Giving a long rope is also advisable to control a person or situation.
NOTE: * Vajraadapi khathoraani mrudooni kusumaadapi-harder than diamond and softer than a flower petal. can withstand any great shock . but very sensitive to pain of others. That is sage's heart . more motherly than a mother's heart.
(In Disturbing Conditions)
The capacity of a person is to be judged not by how good his performance is but by how fast he can rebound when things go wrong. Do not yield to dejection when in trouble. Use it as a springboard to bounce higher.
You see little ones of animals fight real fights but not using nails and teeth with full strength. It is practising for real fights in adult years. Bittoo plays "attacking" me but never hurts me with his "bites" and "scratching."
Kaalidaasa defines a brave person -Dh;s hearteera - as one who does not panic in dire conditions even. *
When you skid, applying full brakes suddenly can be harmful. Giving a long rope is also advisable to control a person or situation.
NOTE: * Vajraadapi khathoraani mrudooni kusumaadapi-harder than diamond and softer than a flower petal. can withstand any great shock . but very sensitive to pain of others. That is sage's heart . more motherly than a mother's heart.
Sunday, 19 August 2007
VardhiShyate Te Shikhaa - (Your Tuft Will Grow)
वर्दिष्यते ते शिखा
(Your Tuft Will Grow)
Little KruShNa admired the long tuft (sheNDi) of Balaraama. So Yashodaa hit upon a plan to make KruShNa drink full glass of milk. If you drink the full glass, your sheNDi will grow long too. And KruShNa would hold His sheNDi in one hand to feel it grow when He drank gulp by gulp from the glass in the other hand. This is childlike innocence.
It is childish ignorance or foolishness when a person thinks he can sing raagas like Bhimsen when he has only learnt Saa in his Swarasaadhanaa. Swarasaadhanaa is mastering the seven swaras -- saa re ga ma pa da ni saa. Learning first saa, one cannot assume he has learnt all about the seven swaras. Similarly it is ignorance or foolishness when a person expects God to appear like Santa Claus with bag full of gifts as soon as he starts on Saa in his saadhanaa.
Time, effort, perseverance and patience over the years, even over births, go towards reaching the goal.
Long ago, you told me of an American principle - You get what you pay for. I have made a new statement - You hear what you pay attention to.
- Even with great atmospheric disturbances you can listen to cricket commentary. Concentration of mind is required.
- RaamakruShNa said - You hear all noise when you approach a market. As you go nearer, you hear a few distinct voices and finally the price of an item which you had gone to purchase. So keep going nearer and nearer.
- When you visit a temple, think of God. Shut your ears and eyes to anything not connected to God. You may hear and see God. Don't be led by distractions. You will feel the peace of God's Presence.
- A child is ever in the mind of a mother. In the kitchen she can pick her child's SOS on being hurt in the compound outside.
(Your Tuft Will Grow)
Little KruShNa admired the long tuft (sheNDi) of Balaraama. So Yashodaa hit upon a plan to make KruShNa drink full glass of milk. If you drink the full glass, your sheNDi will grow long too. And KruShNa would hold His sheNDi in one hand to feel it grow when He drank gulp by gulp from the glass in the other hand. This is childlike innocence.
It is childish ignorance or foolishness when a person thinks he can sing raagas like Bhimsen when he has only learnt Saa in his Swarasaadhanaa. Swarasaadhanaa is mastering the seven swaras -- saa re ga ma pa da ni saa. Learning first saa, one cannot assume he has learnt all about the seven swaras. Similarly it is ignorance or foolishness when a person expects God to appear like Santa Claus with bag full of gifts as soon as he starts on Saa in his saadhanaa.
Time, effort, perseverance and patience over the years, even over births, go towards reaching the goal.
Long ago, you told me of an American principle - You get what you pay for. I have made a new statement - You hear what you pay attention to.
- Even with great atmospheric disturbances you can listen to cricket commentary. Concentration of mind is required.
- RaamakruShNa said - You hear all noise when you approach a market. As you go nearer, you hear a few distinct voices and finally the price of an item which you had gone to purchase. So keep going nearer and nearer.
- When you visit a temple, think of God. Shut your ears and eyes to anything not connected to God. You may hear and see God. Don't be led by distractions. You will feel the peace of God's Presence.
- A child is ever in the mind of a mother. In the kitchen she can pick her child's SOS on being hurt in the compound outside.
Thursday, 16 August 2007
YogaH Karmasu KaushalaM - (Yoga is Skill in Action)
योगः कर्मसु कौशलं
(Yoga is Skill in Action)
During boyhood days Anna and myself played "You follow my orders " (Something like the more familiar game of Statue! If I say "Statue" Anna had to freeze into any position he is in. He could move only when I cancelled my order.) When he is sitting for eating, I would say - Eat. Well, he was bound to eat, breaking my order and giving me a point to my credit. Or wait for a long time until I canceled my order. Fun was when one ordered Do not go when the other is hurrying to the toilet. Destiny plays with us.
Destined work will go on whether you will it or not, whatever you do to change the course. You put up a dam and the flowing river rises in level.
You cannot avoid breathing. And breathing is one of thousand actions which get done automatically. All actions, all works are involuntary and simultaneously compulsorily forced on you.
You are free however to isolate yourself both during progress of work and from reacting to the results of the work. That is the skill required. It is called Yoga attitude.
See the tongue moving involuntarily between teeth skillfully and moving the food this way and that way and finally pushing it down the throat. Or again hear RaamakruShNa - at the pounding device when rice is pounded into beaten rice, the woman skillfully pushes the rice this way and that way so that all rice is evenly and equally flattened into beaten rice. This she does with one hand. Her child is on her lap suckling. With other hand she sells and takes money. And talks to freinds present nearby. Never does her finger get under the pestle and get crushed. That is skill in action.
Skill, grace, dexterity and other words used to explain work well done. But the Lord talks of the skill is the attitude during the work, about the action which is on and the results expected.
RaamakruShNa said - Apply oil on your hands before you open a jackfuit. Enjoy eating without hands getting stuck up in the deeku (sticky sap). Vairaagya and detachment make you free to enjoy life withoiut getting stuck up in the ups and downs in life.
You have children. Vairaagya and detachment would mean denying children their rightful love from parents, we believe. No, it is not so. You are free to play with them, enjoy their company. Make them worthy to be acceptable to the society and by such service to the society make them acceptable to God. Ultimate test is acceptance by God i.e. mukti.
Vairaagya is offering the best fruit to God. A good son or daughter is the best fruit you can offer. He gives you the children, you have to return them to Him fully matured. No egostic feeling - my child, best in the world, IAS, millionaire. These are trinkets not worthy to crave for forgetting God in material success.
You have a job at hand. Apply yourself fully to it. Everything is God's work. He will 'pay' you for your work. What the employer pays you is not important. Take employer as God's agent and respect him for that but don't be a slave to him for a higher increment or promotion.
(Yoga is Skill in Action)
During boyhood days Anna and myself played "You follow my orders " (Something like the more familiar game of Statue! If I say "Statue" Anna had to freeze into any position he is in. He could move only when I cancelled my order.) When he is sitting for eating, I would say - Eat. Well, he was bound to eat, breaking my order and giving me a point to my credit. Or wait for a long time until I canceled my order. Fun was when one ordered Do not go when the other is hurrying to the toilet. Destiny plays with us.
Destined work will go on whether you will it or not, whatever you do to change the course. You put up a dam and the flowing river rises in level.
You cannot avoid breathing. And breathing is one of thousand actions which get done automatically. All actions, all works are involuntary and simultaneously compulsorily forced on you.
You are free however to isolate yourself both during progress of work and from reacting to the results of the work. That is the skill required. It is called Yoga attitude.
See the tongue moving involuntarily between teeth skillfully and moving the food this way and that way and finally pushing it down the throat. Or again hear RaamakruShNa - at the pounding device when rice is pounded into beaten rice, the woman skillfully pushes the rice this way and that way so that all rice is evenly and equally flattened into beaten rice. This she does with one hand. Her child is on her lap suckling. With other hand she sells and takes money. And talks to freinds present nearby. Never does her finger get under the pestle and get crushed. That is skill in action.
Skill, grace, dexterity and other words used to explain work well done. But the Lord talks of the skill is the attitude during the work, about the action which is on and the results expected.
RaamakruShNa said - Apply oil on your hands before you open a jackfuit. Enjoy eating without hands getting stuck up in the deeku (sticky sap). Vairaagya and detachment make you free to enjoy life withoiut getting stuck up in the ups and downs in life.
You have children. Vairaagya and detachment would mean denying children their rightful love from parents, we believe. No, it is not so. You are free to play with them, enjoy their company. Make them worthy to be acceptable to the society and by such service to the society make them acceptable to God. Ultimate test is acceptance by God i.e. mukti.
Vairaagya is offering the best fruit to God. A good son or daughter is the best fruit you can offer. He gives you the children, you have to return them to Him fully matured. No egostic feeling - my child, best in the world, IAS, millionaire. These are trinkets not worthy to crave for forgetting God in material success.
You have a job at hand. Apply yourself fully to it. Everything is God's work. He will 'pay' you for your work. What the employer pays you is not important. Take employer as God's agent and respect him for that but don't be a slave to him for a higher increment or promotion.
Wednesday, 15 August 2007
DaivaM Chaivaatra PanchamaM - (Destiny is the Fifth and Final)
दैवं चैवात्र पञ्चमं
(Destiny is the Fifth and Final)
GuNas act on indriyas and works get done. I do, a man thinks,and gets bounded - Geetaa
An action is caused by five elements - the base (body), ego (ahankaara), instruments (hands and other karmendriyas), cause (kaaraNa) and the fifth and final is daivam (destiny). Aatmaa is not involved. It is the false assumption of I am the body idea (viz ego), that gets confused and involved.
A muni was in deep meditation on a riverbank for years. One morning he opened his eyes and saw a leaf from the tree above fall into the water. That part of the leaf which touched water became a crocodile and the part on ground became an elephant. Two began a tussle. The muni watched with interest and wonder and forgot about his meditation and lost his concentration. Things happen. Just ignore them and keep going with work on hand. Muni should have closed eyes again and continued with his meditation.
You are served food. Eat it with relish and enjoy, but forget the food when you wash your hands. Of course, thank the host. In whatever you do, do well but never boast about how good you are in your work. Take it it is work allotted by God. Be nice to people you come across during the work. Be sorry if the overall work goes wrong but more you had contributed to its failure. Personsl success, personal gain is not the gain to be kept in mind throughout. Observe rules and let destiny move on.
(Destiny is the Fifth and Final)
GuNas act on indriyas and works get done. I do, a man thinks,and gets bounded - Geetaa
An action is caused by five elements - the base (body), ego (ahankaara), instruments (hands and other karmendriyas), cause (kaaraNa) and the fifth and final is daivam (destiny). Aatmaa is not involved. It is the false assumption of I am the body idea (viz ego), that gets confused and involved.
A muni was in deep meditation on a riverbank for years. One morning he opened his eyes and saw a leaf from the tree above fall into the water. That part of the leaf which touched water became a crocodile and the part on ground became an elephant. Two began a tussle. The muni watched with interest and wonder and forgot about his meditation and lost his concentration. Things happen. Just ignore them and keep going with work on hand. Muni should have closed eyes again and continued with his meditation.
You are served food. Eat it with relish and enjoy, but forget the food when you wash your hands. Of course, thank the host. In whatever you do, do well but never boast about how good you are in your work. Take it it is work allotted by God. Be nice to people you come across during the work. Be sorry if the overall work goes wrong but more you had contributed to its failure. Personsl success, personal gain is not the gain to be kept in mind throughout. Observe rules and let destiny move on.
Asti KashcidvaagviShayaH - (Is There Any Special Knowledge?)
अस्ति कश्चिद्वाग्विषयः
(Is There Any Special Knowledge?)
Poorvaashramakaalidaasa: Legend of Kalidas's earlier life. The princess of kingdom was proud of her erudition and refused the hand of prime minister's son who was no match to her, she thought. The minister decided to teach her a lesson.
One day , the minister was on his morning walk at the outskirts of the city. He saw a man cutting down a branch of a tree by sitting on the very branch on the wrong side. I have got him , the minister decided. You will fall down, he told the man and soon he did come down along with branch that was cut . The man saluted the minister, saying -You are great. How could you predict I will fall down. The minister coaxed him to accompany him to his home.
The man was a shepherd. The minister told the man that, if he tries, he can marry the princess. I will take you to the court. You do not open your mouth and I will answer all questions put to you by the princess.
The minister managed to convince the princess that the man is fit to be her husband. The night of the wedding the princess found out the truth and asked him - asti kaschidvaagviShayaH? On his failure to answer, she threw him out of the palace.
The poor man went to a Kaali mandir and prayed. Goddess was pleased with him and made him wise. That gave birth to Kaalidaasa.
Kaalidaasa's three poetic works begin with the three words of the question the princess had posed to him. Kumaarasambhava begins with Asti, Meghadoota with Kaschit and Raghuvamsha with Vaag (I remember by heart all the three verses).
When a silly fellow is spotted, he is called Poorvaashramakalidasa.
(Is There Any Special Knowledge?)
Poorvaashramakaalidaasa: Legend of Kalidas's earlier life. The princess of kingdom was proud of her erudition and refused the hand of prime minister's son who was no match to her, she thought. The minister decided to teach her a lesson.
One day , the minister was on his morning walk at the outskirts of the city. He saw a man cutting down a branch of a tree by sitting on the very branch on the wrong side. I have got him , the minister decided. You will fall down, he told the man and soon he did come down along with branch that was cut . The man saluted the minister, saying -You are great. How could you predict I will fall down. The minister coaxed him to accompany him to his home.
The man was a shepherd. The minister told the man that, if he tries, he can marry the princess. I will take you to the court. You do not open your mouth and I will answer all questions put to you by the princess.
The minister managed to convince the princess that the man is fit to be her husband. The night of the wedding the princess found out the truth and asked him - asti kaschidvaagviShayaH? On his failure to answer, she threw him out of the palace.
The poor man went to a Kaali mandir and prayed. Goddess was pleased with him and made him wise. That gave birth to Kaalidaasa.
Kaalidaasa's three poetic works begin with the three words of the question the princess had posed to him. Kumaarasambhava begins with Asti, Meghadoota with Kaschit and Raghuvamsha with Vaag (I remember by heart all the three verses).
When a silly fellow is spotted, he is called Poorvaashramakalidasa.
Tuesday, 14 August 2007
Sootre MaNigaNaa Iva - (Like Beads on a Thread)
सूत्रे मणिगणा इव
(Like beads on a thread)
In the Geetaa, the Lord says, "You all are strung together by Me, as indeed like beads on a thread." The Lord is is our Aadhaara, our Support.
We are not independent. Our movements are restricted. A little this way or a lttle that way.
We fall off without the string.
Again God is the Sootradhaari, the Divine Puppeteer, pulling strings and making us dance. Using modern terms, we are all robots controlled remotely by God. No strings but still dependent slaves.
Chaturanga is our name for chess (The Persian name Shatranj matches). There is a king and a queen. Four wings of army. Soldiers on feet, on horses, on camels and on elephants (named diffetently in modern chess). Each piece, other than the queen, has its own restricted movement. The king moves one square in any direction. Soldier moves one square forward or one diagonally for attack, horse jumps two squares forward or sideways and one square sideways or forward. Camel moves diagonally. Elephant moves vertical or horizontal. The queen is free to follow any movement, any direction except horse's jump.
Chess pieces have flat bottoms. Now imagine the chess board has grooves - vertical, horizontal and both diagonals. And chesss pieces have a stub at the bottom so that they slide along the grooves. God is like the queen which moves freely across chess board (This is a reverse conception of ourselves as pieces and God moving us across the chess board). Like friendly and smiling ghost Casper (from the comic book), God moves freely and nothing can restrict His movements. This is what we call Otaprota. Pervading and permeating. Warp and weft.
Wonder what binds the small cubes of the Rubik Cube. Each and every layer is free of other layers, horizontally or vertically. I saw a wrist band made of magnetic needles. It could be twisted , broken and rejoined. Then again, in our childhood, our pants and shirts had buttons made of thread. We could make strings of them piercing them with a separate string - they were perfect sootre maNigaNaas.
(Like beads on a thread)
In the Geetaa, the Lord says, "You all are strung together by Me, as indeed like beads on a thread." The Lord is is our Aadhaara, our Support.
We are not independent. Our movements are restricted. A little this way or a lttle that way.
We fall off without the string.
Again God is the Sootradhaari, the Divine Puppeteer, pulling strings and making us dance. Using modern terms, we are all robots controlled remotely by God. No strings but still dependent slaves.
Chaturanga is our name for chess (The Persian name Shatranj matches). There is a king and a queen. Four wings of army. Soldiers on feet, on horses, on camels and on elephants (named diffetently in modern chess). Each piece, other than the queen, has its own restricted movement. The king moves one square in any direction. Soldier moves one square forward or one diagonally for attack, horse jumps two squares forward or sideways and one square sideways or forward. Camel moves diagonally. Elephant moves vertical or horizontal. The queen is free to follow any movement, any direction except horse's jump.
Chess pieces have flat bottoms. Now imagine the chess board has grooves - vertical, horizontal and both diagonals. And chesss pieces have a stub at the bottom so that they slide along the grooves. God is like the queen which moves freely across chess board (This is a reverse conception of ourselves as pieces and God moving us across the chess board). Like friendly and smiling ghost Casper (from the comic book), God moves freely and nothing can restrict His movements. This is what we call Otaprota. Pervading and permeating. Warp and weft.
Wonder what binds the small cubes of the Rubik Cube. Each and every layer is free of other layers, horizontally or vertically. I saw a wrist band made of magnetic needles. It could be twisted , broken and rejoined. Then again, in our childhood, our pants and shirts had buttons made of thread. We could make strings of them piercing them with a separate string - they were perfect sootre maNigaNaas.
Wednesday, 8 August 2007
SamatvaM - (Equanimity)
समत्वं
(Equanimity)
Sama in Samskrut means 'same' in English. Samatva, however, is something more than sameness. Lookalike twins may look similar, but they may have different characteristics, though near relatives can easily spot one from other.
Dvandva is a pair of opposites. When you accept both, you possess the spirit of Samatva. You become Dvandvaateeta (discussed earlier).
Sama and Samatva are two words used many times in the Geetaa.
These days Dhana is king - and god to many. Doctors should treat diseases first and then the patients, not making any distinctions based upon the purse of the patient. Purohits don't treat all devotees equal. Those who come by car get faster attention.
Samatva based on the Geetaa is for benefit of humanity. However, the present political interpretation of uplifting the "poor SC/ST" is a joke. In the former, you go below to help others. Politicains remain on top and will never pull up anybody to their level.
All paths lead to Rome, to God. The two words, Sama and Samatva, confirm this truth. The words appear in different chapters and different contexts in the Geetaa and din the same truthy into our consciousness. Equanimity is indispensable if God is the goal. Once you reach the summit by any path, the view is the same. You develop the same quality of equanimity, whichever path you follow.
Some of the contexts in which these two words are used in the Geetaa are listed:
Chapter 2
Shloka 15: SamadukhasukhaM. We go by comparision, never on absolute terms. Sukha is the absence of dukha and dukha is missing sukha. We see light (we see everything in light but never the light as such). And darkness is the absence of light. Both are in the realm of ignorance i.e . darkness. Like the unseen light, bliss is your natural state.
For us, sukha is the experience of pleasures. Actually, it is the tasting of inherent peace and bliss of the Aatmaa when a desired object is obtained or an undesired object is got rid of and the mind sinks into the Aatmaa. This is sinking in unconscious action. Dukha is running away from the undesired, far from the Aatmaa. The mind keeps vacillating. When the desired object is obtained, or the undesirable got rid of, the mind unconsciously sinks into its inherent state of bliss. After a while, the mind moves out and seeks for new desired objects or to discard the unwanted, i.e., the mind moves back to misery.
By consciously sinking into the Aatman, you become immortal, says the shloka.
Shloka 38: Laabhaalaabhau. Profit or loss is part of the game in business or in personal life. Play the game. Plough the field. Wait for the crop . Reap what is your lot. Don't rest on your oars if much profit comes one year. Be not frustrated and stop ploughng if one monsoon fails one year. In other words, profit or gain is not the goal in life - ploughing the land is the real goal and gain.
Shloka 48: Sidhyasidhyo. This is success or failure in general. Siddhi also refers to miracle-making powers. Looks good to have. If you fail to achieve, you feel lost. If you succeed, failure is not far behind. You start a display of miracles to impress people and the hunger for more fame corrodes your power. If appreciation does not come, your pleasure is corroded. And when you see another with greater powers, you sulk. Loss of peace of mind and simultaneous loss of power.
Chapter 5
Shloka 18: Samadarshinah. A Brahmin is respected for his wisdom. The cow is a sacred animal which serves the society in more than one aspect. A majestic elephant has pride of place in palace and temple. A dog is a useful animal. A scavenger is part of society. A wise man respects each for what he/it is worth. He looks on all with the same affection. Not that he does not know the diffeence betwen them. He will feed the brahmin inside his house. A scavenger will not be refused food, though made to sit in the verandah for his unclean habits.
Shloka 19: YeshaaM saamye sthithaM manah. He whose mind possess equanimity verily enjoys heaven here and now on the earth. Brahman is equanimity unlimited. A true Brahmin is a man with equanimity, not a person who merely displays a sacred thread.
Chapter 6
Shloka 7: SheetoShNasukhadukheshu. Heat and cold are seasonal. The changing seasons regulate life. Nature works and helps us and it takes rest too to recuperate. There are people who take cold bath in the open in winter. People who bathe in boiling hot water even in summer. That is their prakruti. By yoga, you can achieve this. In Tibet, yogis sit bare-bodied on ice slabs for meditation. Ramana recommended prayer to sun so that you do not feel heat. You can walk bare-footed on rock under summer sun.
Take sukha and dukha in the stride. They come and go. Aagamaapaayinonityaah. Transitory, not-lasting. The sun rises every morning. Sunset is end of the day, not of the world.
Shloka 8 : SamaloShtaashmakaamchanah. Price (worth) and value are two different aspects. Price decided by the market whereas value is what worth you give to anything. This is not only for materials, but for ideas and ideals. No price is big to pay for upholding truth. But all do not give the same value in life for truth. Children pick up value of truth from parents and as such parents should never lie at home (or outside).
A clod of earth, a stone and a nugget of gold means same to a wise man. He knows the price of each but places values on them from need and necessity point of view. He will not throw away gold , calling it no better than a stone. Nor he will guard a stone in a treasury. If he finds the gold he has will help another, he will readily give as if he is parting with a stone. Not waiting for wah-wah because, after all he has lost a stone lying in a dark chamber of his treasury.
Shloka 9: Samabuddhih. Freind or foe, unconcerned, with lukewarm intetest in you, relative or one who hates you, let your actions towards them be on humanitarian basis. Food to whoever is hungry. Help wherever needed.
(Equanimity)
Sama in Samskrut means 'same' in English. Samatva, however, is something more than sameness. Lookalike twins may look similar, but they may have different characteristics, though near relatives can easily spot one from other.
Dvandva is a pair of opposites. When you accept both, you possess the spirit of Samatva. You become Dvandvaateeta (discussed earlier).
Sama and Samatva are two words used many times in the Geetaa.
These days Dhana is king - and god to many. Doctors should treat diseases first and then the patients, not making any distinctions based upon the purse of the patient. Purohits don't treat all devotees equal. Those who come by car get faster attention.
Samatva based on the Geetaa is for benefit of humanity. However, the present political interpretation of uplifting the "poor SC/ST" is a joke. In the former, you go below to help others. Politicains remain on top and will never pull up anybody to their level.
All paths lead to Rome, to God. The two words, Sama and Samatva, confirm this truth. The words appear in different chapters and different contexts in the Geetaa and din the same truthy into our consciousness. Equanimity is indispensable if God is the goal. Once you reach the summit by any path, the view is the same. You develop the same quality of equanimity, whichever path you follow.
Some of the contexts in which these two words are used in the Geetaa are listed:
Chapter 2
Shloka 15: SamadukhasukhaM. We go by comparision, never on absolute terms. Sukha is the absence of dukha and dukha is missing sukha. We see light (we see everything in light but never the light as such). And darkness is the absence of light. Both are in the realm of ignorance i.e . darkness. Like the unseen light, bliss is your natural state.
For us, sukha is the experience of pleasures. Actually, it is the tasting of inherent peace and bliss of the Aatmaa when a desired object is obtained or an undesired object is got rid of and the mind sinks into the Aatmaa. This is sinking in unconscious action. Dukha is running away from the undesired, far from the Aatmaa. The mind keeps vacillating. When the desired object is obtained, or the undesirable got rid of, the mind unconsciously sinks into its inherent state of bliss. After a while, the mind moves out and seeks for new desired objects or to discard the unwanted, i.e., the mind moves back to misery.
By consciously sinking into the Aatman, you become immortal, says the shloka.
Shloka 38: Laabhaalaabhau. Profit or loss is part of the game in business or in personal life. Play the game. Plough the field. Wait for the crop . Reap what is your lot. Don't rest on your oars if much profit comes one year. Be not frustrated and stop ploughng if one monsoon fails one year. In other words, profit or gain is not the goal in life - ploughing the land is the real goal and gain.
Shloka 48: Sidhyasidhyo. This is success or failure in general. Siddhi also refers to miracle-making powers. Looks good to have. If you fail to achieve, you feel lost. If you succeed, failure is not far behind. You start a display of miracles to impress people and the hunger for more fame corrodes your power. If appreciation does not come, your pleasure is corroded. And when you see another with greater powers, you sulk. Loss of peace of mind and simultaneous loss of power.
Chapter 5
Shloka 18: Samadarshinah. A Brahmin is respected for his wisdom. The cow is a sacred animal which serves the society in more than one aspect. A majestic elephant has pride of place in palace and temple. A dog is a useful animal. A scavenger is part of society. A wise man respects each for what he/it is worth. He looks on all with the same affection. Not that he does not know the diffeence betwen them. He will feed the brahmin inside his house. A scavenger will not be refused food, though made to sit in the verandah for his unclean habits.
Shloka 19: YeshaaM saamye sthithaM manah. He whose mind possess equanimity verily enjoys heaven here and now on the earth. Brahman is equanimity unlimited. A true Brahmin is a man with equanimity, not a person who merely displays a sacred thread.
Chapter 6
Shloka 7: SheetoShNasukhadukheshu. Heat and cold are seasonal. The changing seasons regulate life. Nature works and helps us and it takes rest too to recuperate. There are people who take cold bath in the open in winter. People who bathe in boiling hot water even in summer. That is their prakruti. By yoga, you can achieve this. In Tibet, yogis sit bare-bodied on ice slabs for meditation. Ramana recommended prayer to sun so that you do not feel heat. You can walk bare-footed on rock under summer sun.
Take sukha and dukha in the stride. They come and go. Aagamaapaayinonityaah. Transitory, not-lasting. The sun rises every morning. Sunset is end of the day, not of the world.
Shloka 8 : SamaloShtaashmakaamchanah. Price (worth) and value are two different aspects. Price decided by the market whereas value is what worth you give to anything. This is not only for materials, but for ideas and ideals. No price is big to pay for upholding truth. But all do not give the same value in life for truth. Children pick up value of truth from parents and as such parents should never lie at home (or outside).
A clod of earth, a stone and a nugget of gold means same to a wise man. He knows the price of each but places values on them from need and necessity point of view. He will not throw away gold , calling it no better than a stone. Nor he will guard a stone in a treasury. If he finds the gold he has will help another, he will readily give as if he is parting with a stone. Not waiting for wah-wah because, after all he has lost a stone lying in a dark chamber of his treasury.
Shloka 9: Samabuddhih. Freind or foe, unconcerned, with lukewarm intetest in you, relative or one who hates you, let your actions towards them be on humanitarian basis. Food to whoever is hungry. Help wherever needed.
Shloka 29: Samadarshanah. One who has realised his universal being, sees himself in everything and everything in himself. He looks with love towards all.
Chapter 9
Shloka 29: Samoham sarvabhooteshu. The Lord says: I have no friend. Nor a foe. All are my children. A mother loves all children equally; perhaps the weak and the wicked children more. Good or bad, beautiful or ugly, intelligent or dull, a son is a son. Adjectives change. Subject does not change. You may be a king, but you remain a son to your mother -a Kannada proverb.
Chapter 12
Shloka 29: Subhaasubhaparityaagee. Auspicious or inauspicious, carry on with it if it is your lot. Offer the results to God. A hangman is never a sinner for his job.
Shloka 18:
1. Shatrau mitre. Enemy or friend. Let man to man relationship not be given up. Rivalry on the playground should not be carried home.
2. Maanaapamaanayoh. Treat both equal - he who praises you and he who derides you.
3. SheetoShNasukhadukhesh; get over these dvandvas.
Shloka 19: Tulyanindaasthitih. Keep cool and don't lose mental poise under praise or blame. Praise is more alluring than a harlot, a saying goes. Blame incites retaliation.
Chapter 13
Shloka 8: Janmamrutyujaraavyaadhi anudarshanam. Birth and death keep alternating, one following the other. In between, old age and diseases visit you. Birth is another opportunity for you to take as many steps as you can towards salvation. Do it fast before death overtakes you.
Chapter 14
Shloka 24:
1. Samadukhasukhah. Discussed.
2. Samaloshtaashmakaanchanah. Discussed.
3. Tulyapriyaapriyah. Discussed.
4. TulyanindaatmasaMsthuthih. Like the balance held by the blindfolded goddess of justice, don't make any difference between contrasting people. Balancing beam should not deviate for extraneous reasons. See next noting for equanimity under praise and blame.
Shloka 25:
1. Maanaapamaanayostulyah. Not elated by praise, nor dejected by blame. The pleasure is in performing work to your best and not worrying about results; much less giving time to hear comments from others, praise or blame. Is that so? is the Tao story told by Narad Mam clearly brings the significance of such an attitude in life. Tai To, uttered by Shahjahan, bears the same stamp, although it is in helplessness.
2. MitraaripakShayoh tulyah. War is on the battlefield. Leave it there when you retire for the day - the same treatment to office work when you come home. Treat the injured whether he is foe or friend. During the Mahaabhaarata war, nights were spent in Satsanga.
(Be a Red Cross man on the battlefield if you are not fighting.)
Chapter 18
Shloka 26: Sidhyasidhyornirvikaarah. Achievement (accomplishment) or disappointment is by the way. Work with enthusiam and vigour. Set aside ego and accept the result as it comes. Saatvic attitude.
Shloka 54: Samah sarveshu bhooteshu. Look on all life - animal, animals and plants - as your own. Never hurt anyone. Elsewhere, the Lord says, I look on all as my own, consider none a friend nor a foe.
Naapita - (Barber)
नापित
(Barber)
A barber is a very important person. Even a king bows his head brefore a barber.
A barber used to shave the king every morning on the terrace of the palace. The two used to talk a lot during the shaving operation. The barber often would ask the king to make him minister and see how good he is.
One morning, the king saw a big crowd on the bank of the river. After the shave, the king asked the barber to find out why the crowd has gathered. The barber went and returned . A foreigner had come. The king sent him again to get more details. He is a Harikathaa Daasa, reported the barber. Will he perform in our court?, the king wanted to know. Another trip and the barber confirmed he was ready. At what fees? Finally, the barber went and came back - Rs 200/ , he said.
Just then, the minister came and saluted the king. He submitted - I saw a crowd on the river bank. On enquiry, I found a foreigner has come and is a Harikathaa exponent. Your majesty likes to hear harikatha. So I offered him Rs.150 for a harikathaa this evening, expecting your approval. The king looked at the barber and smiled. Barber is a barber and a minister is a minister.
But then barbers are good as barbers. When I sit for a haircut, I hear the rhythmic sound as the scissors click and clack and bunches of hair fall down. When I feel all is over, he will not leave me. He is a perfectionist. A snip here and a snap there. He keeps you on the chair even longer. I never found any difference but he takes his sweet time to release you.
A man must have pride in his work. A cobbler on the roadside recognises people by their footwear without raising his eyes which are glued to the job on hand. He is delighted when he spots a shoe which had passed through his hands for repairs and the great job he had done on it.
Happiness is not in admiration of your work or status of your profession. Happiness is in doing your job well.
(Barber)
A barber is a very important person. Even a king bows his head brefore a barber.
A barber used to shave the king every morning on the terrace of the palace. The two used to talk a lot during the shaving operation. The barber often would ask the king to make him minister and see how good he is.
One morning, the king saw a big crowd on the bank of the river. After the shave, the king asked the barber to find out why the crowd has gathered. The barber went and returned . A foreigner had come. The king sent him again to get more details. He is a Harikathaa Daasa, reported the barber. Will he perform in our court?, the king wanted to know. Another trip and the barber confirmed he was ready. At what fees? Finally, the barber went and came back - Rs 200/ , he said.
Just then, the minister came and saluted the king. He submitted - I saw a crowd on the river bank. On enquiry, I found a foreigner has come and is a Harikathaa exponent. Your majesty likes to hear harikatha. So I offered him Rs.150 for a harikathaa this evening, expecting your approval. The king looked at the barber and smiled. Barber is a barber and a minister is a minister.
But then barbers are good as barbers. When I sit for a haircut, I hear the rhythmic sound as the scissors click and clack and bunches of hair fall down. When I feel all is over, he will not leave me. He is a perfectionist. A snip here and a snap there. He keeps you on the chair even longer. I never found any difference but he takes his sweet time to release you.
A man must have pride in his work. A cobbler on the roadside recognises people by their footwear without raising his eyes which are glued to the job on hand. He is delighted when he spots a shoe which had passed through his hands for repairs and the great job he had done on it.
Happiness is not in admiration of your work or status of your profession. Happiness is in doing your job well.
Monday, 6 August 2007
SamadruShti RamaNa - (RamaNa: Love for All)
समदृष्टि रमण
(RamaNa - Love for All)
Ramana's love was not limited to humans only. It was extended to animals and plants too. He saw palpitating life even in stones.
** A devotee was picking tender leaves from plants. On enquiry, he said he wants to offer 1008 leaves to God. RamaNa said: "Why not pinch yourself 1008 times? God will be more pleased." What pleasure do you get in causing pain to others even if it is in the name of God?
**Hurting plants hurt RamaNa. Once Ramakrushna was watching the green grass on the lawn. A man came walking on the grass. Ramakrushna felt excruating pain in his chest and cried out aloud asking the man to get away from the grass. Bruises seen on the bodies of jnaanis were bruises from bodies of others, near and far, who suffered.
** Ramana disapproved picking leaves or flowers after sunset. Let the plants enjoy their sleep in peace, he would say.
** Pick only mature fruits. Picking immature fruits hurts trees, he said. And don't thrash down leaves when you pick fruits.
** Lord Shiva tells - I am happy with wild flowers, even colourless and odourless. And don't pluck flowers from plants and creepers. Pick flowers dropped on the ground on their own.
** Snake, snake. Kill it, kill it. Hearing the voices RamaNa rushed out: Don't kill, don't kill, he shouted. By the time he arrived at the site the snake was killed. He did not scold anybody. He said, "These people should be beaten by the sticks they killled the snake with. Only then they will know the pain they had inflicted on the poor snake. We have intruded into their land and usurped their land. We cannot be ungrateful."
** In the olden days, sparrows were allowed to build nests on the rafters of on the roofs of the verandah. (MJS house had many nests on the verandah.) If a chick fell down, we would not touch it because if humans touch the chicks, the parent birds will not accept them back. So we waited for parent birds to come down and pick the nestlings. However, it was seen that chicks touched by RamaNa were readily accepted. Once, an egg fell down and the shell developed cracks. Ramana picked the cracked egg and covered it with a wet cloth. Every day he will inspect it. One day a chick came out. Keeping it with him for few days, feeding it, he placed the chick back in the nest. It was greeted and not pushed out by its parents.
Pigeons, monkeys , mongoose and other birds and animals came close to him and rested on his lap. Who knows who the great souls are come to us in these garbs, RamaNa would day. Once a crow came flying down and fell dead at his feet. A great Siddha, Ramana said. A Samaadhi was made in the Ashram compound for the dead crow.
** He understood their language. They would report to him of any harm done to them by any inmate of the Ashram. He would call up the man concerned and scold him. Animals brought their little newborns to him and appreciated his love as he patted the little ones. He settled quarels between two groups of monkeys.
(RamaNa - Love for All)
Ramana's love was not limited to humans only. It was extended to animals and plants too. He saw palpitating life even in stones.
** A devotee was picking tender leaves from plants. On enquiry, he said he wants to offer 1008 leaves to God. RamaNa said: "Why not pinch yourself 1008 times? God will be more pleased." What pleasure do you get in causing pain to others even if it is in the name of God?
**Hurting plants hurt RamaNa. Once Ramakrushna was watching the green grass on the lawn. A man came walking on the grass. Ramakrushna felt excruating pain in his chest and cried out aloud asking the man to get away from the grass. Bruises seen on the bodies of jnaanis were bruises from bodies of others, near and far, who suffered.
** Ramana disapproved picking leaves or flowers after sunset. Let the plants enjoy their sleep in peace, he would say.
** Pick only mature fruits. Picking immature fruits hurts trees, he said. And don't thrash down leaves when you pick fruits.
** Lord Shiva tells - I am happy with wild flowers, even colourless and odourless. And don't pluck flowers from plants and creepers. Pick flowers dropped on the ground on their own.
** Snake, snake. Kill it, kill it. Hearing the voices RamaNa rushed out: Don't kill, don't kill, he shouted. By the time he arrived at the site the snake was killed. He did not scold anybody. He said, "These people should be beaten by the sticks they killled the snake with. Only then they will know the pain they had inflicted on the poor snake. We have intruded into their land and usurped their land. We cannot be ungrateful."
** In the olden days, sparrows were allowed to build nests on the rafters of on the roofs of the verandah. (MJS house had many nests on the verandah.) If a chick fell down, we would not touch it because if humans touch the chicks, the parent birds will not accept them back. So we waited for parent birds to come down and pick the nestlings. However, it was seen that chicks touched by RamaNa were readily accepted. Once, an egg fell down and the shell developed cracks. Ramana picked the cracked egg and covered it with a wet cloth. Every day he will inspect it. One day a chick came out. Keeping it with him for few days, feeding it, he placed the chick back in the nest. It was greeted and not pushed out by its parents.
Pigeons, monkeys , mongoose and other birds and animals came close to him and rested on his lap. Who knows who the great souls are come to us in these garbs, RamaNa would day. Once a crow came flying down and fell dead at his feet. A great Siddha, Ramana said. A Samaadhi was made in the Ashram compound for the dead crow.
** He understood their language. They would report to him of any harm done to them by any inmate of the Ashram. He would call up the man concerned and scold him. Animals brought their little newborns to him and appreciated his love as he patted the little ones. He settled quarels between two groups of monkeys.
eSha aadesha eSha upadeshaH- This is the directive.This is the advice
edit now
--------------
In upanishads, some short phrases or sentences were stressed with such words as - This is the directive; this is the upadesha.
A list of such directives is attempted here.
---------------------------------------------------------------------------------------
1. The four great Utterances ( Aphorisms ) (see relevant blog )
a. Aham Brahmaasmi : I AM BRAHMAN.
b. Ayamaatmaa brahma : This Aatmaa is Brahman. ABHEDA-no difference between the wo.
c. Tattvamasi : That Thou art.
d. Prajnaanam Brahma : Knowledge (consciousness ) is BRAHMAN.
2. Satyam vada., dharmam chara.
3. Maatrudevo bhava , pitrudevo bhava , aachaaryadevo bhava, athithidevo bhava.
4. Swaadhyaayaanmaa pramaditayam : Never slip from regular effort . Personal effort has to preceed God's Grace.
6. Uttishtatha jaagratha praapya varaannibhodhatha : AWAKE, ARISE AND SEEK THE WISE TO GAIN KNOWLEDGE.
7. TENA THYAKTENA BHUJEENTHAA : Renounce and rejoice.
--------------
In upanishads, some short phrases or sentences were stressed with such words as - This is the directive; this is the upadesha.
A list of such directives is attempted here.
---------------------------------------------------------------------------------------
1. The four great Utterances ( Aphorisms ) (see relevant blog )
a. Aham Brahmaasmi : I AM BRAHMAN.
b. Ayamaatmaa brahma : This Aatmaa is Brahman. ABHEDA-no difference between the wo.
c. Tattvamasi : That Thou art.
d. Prajnaanam Brahma : Knowledge (consciousness ) is BRAHMAN.
2. Satyam vada., dharmam chara.
3. Maatrudevo bhava , pitrudevo bhava , aachaaryadevo bhava, athithidevo bhava.
4. Swaadhyaayaanmaa pramaditayam : Never slip from regular effort . Personal effort has to preceed God's Grace.
5. EESWARO GURURAATMETI _ GOD, GURU AND AATMAA ARE ONE AND SAME. (Jesus said --My Father and I are one.)
6. Uttishtatha jaagratha praapya varaannibhodhatha : AWAKE, ARISE AND SEEK THE WISE TO GAIN KNOWLEDGE.
7. TENA THYAKTENA BHUJEENTHAA : Renounce and rejoice.
Sunday, 5 August 2007
Amrutasya Putraah - (Immortal Sons)
अमृतस्य पुत्राः
(Immortal Sons)
Vivekaananda often dinned into our ears the drumbeats of Vedanta - Oh, ye immortal sons. Shankarachaarya also calls us so. We as children of God have to be immortal!
Jesus is called Son of God. It means He knew He is spirit and not the flesh. If you give up the idea you are a body, you are a son too, you are Jesus yourself too.
A medical student wanted to write on the taste of death. So he consumed potaasium nitrate and wrote until his mind failed or his hand failed, whichever was earlier to fail.
Well, I do NOT scent death around. But here I record what wise men have said about taste and scent of death.
NOTE:
**If you give up identifying yourself with the body, you lose fear of death once for all, said RamaNa. BODY IS BUT A LIVING CORPSE, HE USED TO SAY. IT MEANS HE IS HAPPY IRRESPECTIVE OF WHAT HAPPENS TO THE BODY OR WHAT THE BODY DOES.
**You change clothes. In death, you change bodies. This is all to it, says the Lord in the Geetaa.
** In Japan, death is just changing rooms. In fact , RaamakRuShNa used the same words when he appeared in a vision to ShaaradaamaNi - Why are you worried? From this to that room I've shifted.
** Don't identify yourself with the character you are acting while on the stage. The character is
born in the beginning of every show and ends at the end of the show. You are untouched. After all, you are immortal.
** Tagore sang - MaraNa re tumi mama Shyaama samaana. Oh Death, you are as dear to me as Shyaama. When I hear His baansuri, you are forgotten.
** Aananda , Buddha's nephew and beloved disciple was crying during last moments of Buddha"s life, Buddha said - He has been with me for over 50 years. Why is he crying? Is this all he had learnt during last 50 years?
** RamaNa's last laugh. He had his own Aananda and he repeated the same questions on his last day. Well, devotees kept pestering him to put off his cancer. When you have finished your meal, do you preserve the leaf plate? he asked another. After selling and throwing off the bundle of firewood, you feel relieved, he commented. Finally, he announced - Everything will be OK after two days. On the third day, he left with a smile on his face. OK!
** OMAR KHGAAYYAAM SAYS- DRINK FROM THE CUP OF WINE OFFERED BY THE WIFE ANDV EQUALLY FROM CUP IF POISON BY DEATH.
** Jesus had forecast His end and also the mode of departure. But He accepteed death as a freind ! He told Peter - You will deny Me thrice before the cock crows at sunrise tomorrow morning. To save his skin, Peter did just that and let Jesus die on the cross. Jesus did not curse him.
** Aham Brahmaasmi. I am Brahman, the Vedas remind us to realise. My Father and I are One, Jesus asserted. Pure Advaitha. Any further proof required of your immortal nature?
Saturday, 4 August 2007
ahaM beejapradaH pitaa- I am the Father Whom provides seed for birth of anybody and everybody.
EDIT NOW.
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Whosoever is born , wheresoever and whensoever, I am the Father Who provides the seed, says the Lord in the Geetaa.
Any computer is provided with Microsoft/Intel chip. Karma of individual is the software.
I cannot say what software controls thoughts. This sofware receives and records what is heard or read. It also plays back what the prarabdha karma has set to fructify and records your reactions to present actions for results in next births.
A single software handles all languages and even interprets any language to your language.
Thoughts are recollections from memory , some uncosciously recorded. Who puts in new thoughts which lead to discoveries and inventions? Poets are inspired and they produce masterpieces. Who and what inspires? And how?
---------------------
Whosoever is born , wheresoever and whensoever, I am the Father Who provides the seed, says the Lord in the Geetaa.
Any computer is provided with Microsoft/Intel chip. Karma of individual is the software.
I cannot say what software controls thoughts. This sofware receives and records what is heard or read. It also plays back what the prarabdha karma has set to fructify and records your reactions to present actions for results in next births.
A single software handles all languages and even interprets any language to your language.
Thoughts are recollections from memory , some uncosciously recorded. Who puts in new thoughts which lead to discoveries and inventions? Poets are inspired and they produce masterpieces. Who and what inspires? And how?
Friday, 3 August 2007
Upaakhyaana - 1 - (Tales and Fables - 1)
उपाख्यान
(Tales and Fables -1)
Pigeon. Two pigeons lived in their nest on a tree at the edge of a village. One evening, a traveller came and sat below the tree and lay down. It was winter and cold. The pigeons collected sticks and lit a fire to give some warmth to his numbed limbs. Then noticing he was hungry, the male said - He is our guest. We have to provide food to him. We have no stock of food. So I will jump into the fire and he can eat my roasted body. His wife said - He is my guest too . I will offer my body too. Indeed what will I live for without you? Thus both flew down into the fire.
This is the height of hospitality. (Upanishad lore / Jataka tales)
Tittibha. Tittiba is a small bird living on the seashores. They build their nests on the ground. Once when a Tittiba couple was out for food, a high wave from sea washed away the nest and the two eggs . The couple were dejected on return, but at once decided to retrieve their eggs by drying out the sea! They flew to the water, picked a beakful of water, flew back and dropped the water in a pond nearby. Whole afternoon and evening, they kept doing this. Garuda observed this and reported to ViShNu. Admiring their courage, ViShNu ordered the sea to restore the eggs. Courage brings good results.
Cow (PuNyakoTi). PuNyakoTi was one of many cows in a shed. Every morning, the cows went to the hills and returned in the evening. One day, PuNyakoTi suffered s sprained ankle and was limping. She slipped behind the other cows. A tiger intercepted her and was about to pounce on it. She pleaded with the tiger to let her go to feed her calf once and make arrangements for the orphan's care after her death. The tiger would not listen at first, but finally let her go. Back in the cowshed, she fed the calf and told all about her fate. She asked her sisters to take of her calf . And left the moaning calf behind. The tiger was surprised to see her. He said - You are so truthful. If I kill you, God will punish me. Better that I kill myself. Saying thus, the climbed a cliff and hurled itself down and was killed. PuNyakoTi ran back to her child. The poem PuNyakoTi was a favourite of all the children. They recited it and their mothers recited it to them. Both shed tears.
(Tales and Fables -1)
Pigeon. Two pigeons lived in their nest on a tree at the edge of a village. One evening, a traveller came and sat below the tree and lay down. It was winter and cold. The pigeons collected sticks and lit a fire to give some warmth to his numbed limbs. Then noticing he was hungry, the male said - He is our guest. We have to provide food to him. We have no stock of food. So I will jump into the fire and he can eat my roasted body. His wife said - He is my guest too . I will offer my body too. Indeed what will I live for without you? Thus both flew down into the fire.
This is the height of hospitality. (Upanishad lore / Jataka tales)
Tittibha. Tittiba is a small bird living on the seashores. They build their nests on the ground. Once when a Tittiba couple was out for food, a high wave from sea washed away the nest and the two eggs . The couple were dejected on return, but at once decided to retrieve their eggs by drying out the sea! They flew to the water, picked a beakful of water, flew back and dropped the water in a pond nearby. Whole afternoon and evening, they kept doing this. Garuda observed this and reported to ViShNu. Admiring their courage, ViShNu ordered the sea to restore the eggs. Courage brings good results.
Cow (PuNyakoTi). PuNyakoTi was one of many cows in a shed. Every morning, the cows went to the hills and returned in the evening. One day, PuNyakoTi suffered s sprained ankle and was limping. She slipped behind the other cows. A tiger intercepted her and was about to pounce on it. She pleaded with the tiger to let her go to feed her calf once and make arrangements for the orphan's care after her death. The tiger would not listen at first, but finally let her go. Back in the cowshed, she fed the calf and told all about her fate. She asked her sisters to take of her calf . And left the moaning calf behind. The tiger was surprised to see her. He said - You are so truthful. If I kill you, God will punish me. Better that I kill myself. Saying thus, the climbed a cliff and hurled itself down and was killed. PuNyakoTi ran back to her child. The poem PuNyakoTi was a favourite of all the children. They recited it and their mothers recited it to them. Both shed tears.
Monday, 30 July 2007
ekaM, dvayaM, trayaM, catuShkaM, panchaM, ShaTkam, Saptak - (Monad, Dyad, Triad, Tetrad, Pentad, Hexad)
एकं, द्वयं, त्रयं, चतुष्कं, पञ्चं, षट्कं
(Monad, Dyad, Triad, Tetrad, Pentad, Hexad)
A list of common classifications in our scriptures. I wonder at the depth vision of our elders who had investigated any and every thing - physical, mental ans spiritual, and classifed/codified them.
EkaM (Monad) - One by itself. Kevala is the word used in Advaitha - KaivalyaM is the state of being by oneself. No other entity for you to know about or to know about you. Only Brahman is in this class.
DvayaM (Dyad) - A set of two. Two which go together. Dwandwa is pair of opposites. Dwiteeya is second.
TrayaM (Triad) - A set of three. Truteeyam is third. Tri is three.
- Taapatraya. Three afflictions caused by:
1. Due to instrinsic nature. Bodily afflictions Named Adhyaamtika.
2. Due to extrinsic nature. Inflicted by other indiviuduals, human or animal or bird and even inanimate objects. Named Adhibhoutika.
3. Due to supertnatural. Inflicted by nature (rains, cyclone , floods etc.) and by ghosts, evil spirits etc. Named Adhidaivika.
Note: Chanting Shanti, Shanti, Shantihi is the praying for peace by overcoming the three afflictions.
-Gunatraya: Sattva, Rajas and Tamas
-Triad of connections. Conjunction, inseparable inherence and identity
-Shareeratraya . We have five bodies comprising five sheaths (Discussed later) and the following three bodies out of these five sheaths:
1. Sthoola shareera - Gross body called annamaya kosha.
2. Sookshma shareera - Subtle body comprising praaNamaya, manomaya and vijnaanamaya sheaths.
3. KaaraNa shareera - Causal body. Cause of first two. Aanandamaya kosha.
- Karmatraya. Sanchita, Aagaami and Praarabdha . Commonly known.
-Avasthaatraya. Three states - Wakeful , dream and deep sleep.
ChatuShkaM (Tetrad) - A set of four. Chaturtham is fourth. Chatur is four.
- Saadhanaa chatushtaya. Dealt in detail in an exclusive blog.
- Purushaartha. Dealt in detail in an exclusive blog.
- Chaturupaadhi - Four adjuncts:
1. ViShaya - subject matter
2. Prayojana - aim
3. Sambandha - relationship
4. Adhikaarin - the person for whom the work is meant
- Chaturaashrama -Brahmacharya, GRuhasta, Vaanaprastha and Sanyaasa
- Chaturkarana - four instruments
1. Manasa (mind) - the moon is its deity
2. Buddhi (intellect) - Brahma is its deity.
3. Ahankaara (ego) - Rudra is its deity.
4. Chit (thoughts, intelligence) - Vaasudeva is its deity.
- Chaturkalpa. A Kalpa is a Yuga. Epoch.
1 Kruta yuga: 1,728,000 years.
2. Tretaa yuga : 1,296,000 years.
3. Dwaapara yuga : 864,000 years.
4. Kali yuga : 432,o00 years.
PanchakaM (Pentad, set of five) - Panchamam is fifth. Panch is five as well.
- Panchapraana and Panchopapraana - Discussed in an exclusive blog.
- Panchakosha. Our bodies comprise five sheaths.
1. Annamaya. Sheath of food. Gross physical body.
2. PraaNamaya. Sheath of Prana (vital air) with its instrumentality of "vital airs "and nervous system.
3.Manomaya. Sheath of mind with its patterns of desires and motives,which form the complexity called mind.
4. Vijnaanamaya . Sheath of intellect.
5 Aamandamaya. Sheath of bliss. Being closest to Brahman this sheath has taste of bliss.
These koshas are not like one over another. They are intermingled, a difference in subtlety. Like salt in water. Annamaya is grossest. Take a bread piece soaked in coffee. Every bite has
bread, coffee, milk, sugar and water included in it.
God being the subtlest, is within all five sheaths.
- Panchendriya
1. Senses of perception. Ear, eyes, nose, tongue ans skin. Ears and eyes are special: you can "visualise" sound and scenes.
2. Senses of action. Tongue, hands, feet, the motor organ of evacuation and organ of procreation.
-PanchaakSharee - Om NamaH Shivaaya (Om is not counted)
-Panchakrutya
1. SRushti (creation)
2. Sthiti (maintenance)
3. SaMhaara (destruction)
4. Tirodhaana (obscuration)
5. Anugraha (grace)
- Panchabhoota - Five primary elements - earth, water, fire , wind and sky - much research is required here.
- Panchdevataa. Brahma presiding over earth, ViShNu over water, Rudra over fire , Eeshaana over wind and Sadaashiva over space.
-Panchpaapa - five great sins
1. Brahmahatyaa - killing of a brahmin
2. Suraapaana - consumption of alcohol
3. Steya - stealing
4. Gurvanganaasangamana - adultery with teacher's wife
5. Samsarga - association with anybody guilty of first four
-PanchdhaaraNaa - concentration of mind. Fixation. Meditation. Five modes:
1. Repetition of OM
2. Concentration on a spiritual centre in the body such as heart centre or lotus of heart
3. Concentration on the heart of an illumined soul that is free from passion
4. Concentration on a dream experience about a holy personality or divine symbol
5. Concentration upon any divine form or symbol
- Shatka - (Head, sextet) - A group of six
- Shatsampatti - six valuable characteristics. See item three of saadhanaa chatutshaya.
- Shadripu- Dealt in detail in an exclusive blog
- ShaDaishwarya - six great qualities. Called Bhaga. He who possesses these six is Bhagavaan.
1. Aishwarya - supremacy, sovereignity, might, power, sway, dominion, affluence, wealth, greatness, divine faculties of omnipresence, omnipotence and so on.
2. Veerya - prowess, valour, vigor, strength, virility, energy, firmness, courage, potency, splendour, lustre, dignity.
3. Yashash - Fame, reputation, glory, renown
4. Shree - Prosperity, plenty, wealth, riches, royalty, majesty, beauty, grace, lustre, virtues, excellence.
5. Jnaana - knowledge, learning, cognizance, sacred knowledge acquired by deep meditation on hugher truths of religion and philosophy.
6. Vairaagya : Absence of desires and passions, ascetism,
- ShaDRutu - six seasons:
1. Vasanta - spring months of Chaitra and Vaishaaka (mid-March to mid-May)
2 GreeShma - summer. Months of JyeShTa and AaSshaaDha (mid-May to mid-July)
3. Varsha -monsoon. Months of Shraavana and Bhaadrapada (mid-July to mid-September)
4. Sharad - autumn. Months of Aashwija and PhaalguNa (mid-September to mid-November)
5, Hemanta (hima) - Months of (mid-November to mid-January)
6. Shishira -cool. Months of (mid-January to mid-March)
- SaptakaM -
-- Saptajihvaa : Seven toungues ( flames ). Fire in Yajnakunda had seven flames. Different food offerings are to be in different flames .One is KRUSHNA jivhaa i.e, BLACK FLAME.(! ? )
----Ashtaangayoga . Explaind in detail in an exclusive blog.
-ASHTAKSHARAMANTRA OM NAMO NAARAAYANAAYA
--Ashtamoorthi. God is manifested as 1. Earth, 2. Water, 3. air, 4. Fire, 5. sky , 6.sun, 7. Moon and Humankind.
MUHYAPRAANA is one of the kalaas. Hanuman, Madhwaachaarya and Samartha Ramdas are manifestations of mukhyapraana.
--Chaturshashti
There are 64 kalaas i.e. arts.Some great persons have these 64 kalaas. Rest of us are blessed a few of them.
TIME units- KSHANA IS FOUR-FIFTH OF A SECOND.
TRUTI IS ONE-FIFTH OF A SECOND
(Monad, Dyad, Triad, Tetrad, Pentad, Hexad)
A list of common classifications in our scriptures. I wonder at the depth vision of our elders who had investigated any and every thing - physical, mental ans spiritual, and classifed/codified them.
EkaM (Monad) - One by itself. Kevala is the word used in Advaitha - KaivalyaM is the state of being by oneself. No other entity for you to know about or to know about you. Only Brahman is in this class.
DvayaM (Dyad) - A set of two. Two which go together. Dwandwa is pair of opposites. Dwiteeya is second.
TrayaM (Triad) - A set of three. Truteeyam is third. Tri is three.
- Taapatraya. Three afflictions caused by:
1. Due to instrinsic nature. Bodily afflictions Named Adhyaamtika.
2. Due to extrinsic nature. Inflicted by other indiviuduals, human or animal or bird and even inanimate objects. Named Adhibhoutika.
3. Due to supertnatural. Inflicted by nature (rains, cyclone , floods etc.) and by ghosts, evil spirits etc. Named Adhidaivika.
Note: Chanting Shanti, Shanti, Shantihi is the praying for peace by overcoming the three afflictions.
-Gunatraya: Sattva, Rajas and Tamas
-Triad of connections. Conjunction, inseparable inherence and identity
-Shareeratraya . We have five bodies comprising five sheaths (Discussed later) and the following three bodies out of these five sheaths:
1. Sthoola shareera - Gross body called annamaya kosha.
2. Sookshma shareera - Subtle body comprising praaNamaya, manomaya and vijnaanamaya sheaths.
3. KaaraNa shareera - Causal body. Cause of first two. Aanandamaya kosha.
- Karmatraya. Sanchita, Aagaami and Praarabdha . Commonly known.
-Avasthaatraya. Three states - Wakeful , dream and deep sleep.
ChatuShkaM (Tetrad) - A set of four. Chaturtham is fourth. Chatur is four.
- Saadhanaa chatushtaya. Dealt in detail in an exclusive blog.
- Purushaartha. Dealt in detail in an exclusive blog.
- Chaturupaadhi - Four adjuncts:
1. ViShaya - subject matter
2. Prayojana - aim
3. Sambandha - relationship
4. Adhikaarin - the person for whom the work is meant
- Chaturaashrama -Brahmacharya, GRuhasta, Vaanaprastha and Sanyaasa
- Chaturkarana - four instruments
1. Manasa (mind) - the moon is its deity
2. Buddhi (intellect) - Brahma is its deity.
3. Ahankaara (ego) - Rudra is its deity.
4. Chit (thoughts, intelligence) - Vaasudeva is its deity.
- Chaturkalpa. A Kalpa is a Yuga. Epoch.
1 Kruta yuga: 1,728,000 years.
2. Tretaa yuga : 1,296,000 years.
3. Dwaapara yuga : 864,000 years.
4. Kali yuga : 432,o00 years.
PanchakaM (Pentad, set of five) - Panchamam is fifth. Panch is five as well.
- Panchapraana and Panchopapraana - Discussed in an exclusive blog.
- Panchakosha. Our bodies comprise five sheaths.
1. Annamaya. Sheath of food. Gross physical body.
2. PraaNamaya. Sheath of Prana (vital air) with its instrumentality of "vital airs "and nervous system.
3.Manomaya. Sheath of mind with its patterns of desires and motives,which form the complexity called mind.
4. Vijnaanamaya . Sheath of intellect.
5 Aamandamaya. Sheath of bliss. Being closest to Brahman this sheath has taste of bliss.
These koshas are not like one over another. They are intermingled, a difference in subtlety. Like salt in water. Annamaya is grossest. Take a bread piece soaked in coffee. Every bite has
bread, coffee, milk, sugar and water included in it.
God being the subtlest, is within all five sheaths.
- Panchendriya
1. Senses of perception. Ear, eyes, nose, tongue ans skin. Ears and eyes are special: you can "visualise" sound and scenes.
2. Senses of action. Tongue, hands, feet, the motor organ of evacuation and organ of procreation.
-PanchaakSharee - Om NamaH Shivaaya (Om is not counted)
-Panchakrutya
1. SRushti (creation)
2. Sthiti (maintenance)
3. SaMhaara (destruction)
4. Tirodhaana (obscuration)
5. Anugraha (grace)
- Panchabhoota - Five primary elements - earth, water, fire , wind and sky - much research is required here.
- Panchdevataa. Brahma presiding over earth, ViShNu over water, Rudra over fire , Eeshaana over wind and Sadaashiva over space.
-Panchpaapa - five great sins
1. Brahmahatyaa - killing of a brahmin
2. Suraapaana - consumption of alcohol
3. Steya - stealing
4. Gurvanganaasangamana - adultery with teacher's wife
5. Samsarga - association with anybody guilty of first four
-PanchdhaaraNaa - concentration of mind. Fixation. Meditation. Five modes:
1. Repetition of OM
2. Concentration on a spiritual centre in the body such as heart centre or lotus of heart
3. Concentration on the heart of an illumined soul that is free from passion
4. Concentration on a dream experience about a holy personality or divine symbol
5. Concentration upon any divine form or symbol
- Shatka - (Head, sextet) - A group of six
- Shatsampatti - six valuable characteristics. See item three of saadhanaa chatutshaya.
- Shadripu- Dealt in detail in an exclusive blog
- ShaDaishwarya - six great qualities. Called Bhaga. He who possesses these six is Bhagavaan.
1. Aishwarya - supremacy, sovereignity, might, power, sway, dominion, affluence, wealth, greatness, divine faculties of omnipresence, omnipotence and so on.
2. Veerya - prowess, valour, vigor, strength, virility, energy, firmness, courage, potency, splendour, lustre, dignity.
3. Yashash - Fame, reputation, glory, renown
4. Shree - Prosperity, plenty, wealth, riches, royalty, majesty, beauty, grace, lustre, virtues, excellence.
5. Jnaana - knowledge, learning, cognizance, sacred knowledge acquired by deep meditation on hugher truths of religion and philosophy.
6. Vairaagya : Absence of desires and passions, ascetism,
- ShaDRutu - six seasons:
1. Vasanta - spring months of Chaitra and Vaishaaka (mid-March to mid-May)
2 GreeShma - summer. Months of JyeShTa and AaSshaaDha (mid-May to mid-July)
3. Varsha -monsoon. Months of Shraavana and Bhaadrapada (mid-July to mid-September)
4. Sharad - autumn. Months of Aashwija and PhaalguNa (mid-September to mid-November)
5, Hemanta (hima) - Months of (mid-November to mid-January)
6. Shishira -cool. Months of (mid-January to mid-March)
- SaptakaM -
-- Saptajihvaa : Seven toungues ( flames ). Fire in Yajnakunda had seven flames. Different food offerings are to be in different flames .One is KRUSHNA jivhaa i.e, BLACK FLAME.(! ? )
TWO SET OF seven LOKAS. (already discussed )
----Ashtaangayoga . Explaind in detail in an exclusive blog.
-ASHTAKSHARAMANTRA OM NAMO NAARAAYANAAYA
--Ashtamoorthi. God is manifested as 1. Earth, 2. Water, 3. air, 4. Fire, 5. sky , 6.sun, 7. Moon and Humankind.
-- NAVA
Naarada BHAKTISOOTRA gives NAVAVIDHABHAKTI
--Dasha
- Dashaavataara .Requires no elaboration.
- Dashapraana. Just Panchapraana and Panchopapraana put together.
- Chaturdashaloka.
WORLDS of higher order. 1. Bhooloka , 2. Bhuvarloka, 3. Svaroka, 4. Maharloka, 5. Janarloka, 6. Taparloka and 7. Satyaloka.
Worlds of lower order . 1. Atala, 2. Vitala, 3. Sutala, 4. Rasaatala, 5 . Talaatala, 6. Mahaatala and Paataala.
( Itis not clear whether they are graded by subtility or physically.
Shodasha Set of 16 .
-- Shodashasa poojaa .Described in Poojaavidhi.
-Shodashakalaa. GOD has 16 kalaas and HE DESCENDS AS avataara with one or more or the kalaas. Krushna had all 16nkalaas . He is thus called Poornaavataara. Vivekananda was not respectful towards Krushna to begin with because of His "flirting " with Gopis" ended by accepting Him as Poornaavataara.
MUHYAPRAANA is one of the kalaas. Hanuman, Madhwaachaarya and Samartha Ramdas are manifestations of mukhyapraana.
--Chaturshashti
There are 64 kalaas i.e. arts.Some great persons have these 64 kalaas. Rest of us are blessed a few of them.
TIME units- KSHANA IS FOUR-FIFTH OF A SECOND.
TRUTI IS ONE-FIFTH OF A SECOND
Meghadootam (The Cloud Messenger)
मेघदूतं
(The Cloud Messenger)
Kaalidaasa is the uncrowned king of poetry and dramas of our land; why, even in the world, amongst all languages. The sweetness is missing in Shakespeare. Goethe, the best of German poets sings - In Kalidaasa, we see flowers and fruits the same time, colourful spring and colourful leaves the same time. Even Sri Aurobindo would go into raptures and has written books on Kaalidaasa's dramas and poetical works. Philosophy and nature worship in one place.
Kaalidaasa has written three dramas - Shaakuntalam (on Shakuntalaa from puraaNa), Maalavikaagnimitra (historical ) and Vikramorvasheeyam (mythological). Also two epic poems -Kumaarasambhavam (love and wedding of Paarvatee and Shiva and birth of Kumaar) and RaghuvaMsha (on Solar Dynasty in which Raama was born).
Rutasamhaara - Collection of beauty of six seasons. Considered his earliest work. One gets the unmistakable jhalak of a great poet in the making here.
Meghadootam is a khandakaavya - a poem of about 150 shlokas, in Mandaakraanta metre, a slow moving taala. A young YakSha, in the service of Kubera, is in charge of collecting flowers from the gardens for morning worship by the king. He is newly married. One morning, he wakes up late and hurriedly collects flowers worn by his wife and gives them to the palace. Noticing hairs in the flowers, the king is furious and exiles the yakSha for one year.
He settles for a lonely life below the Vindhyaa Mountains on the Raamagiri hills. Monsoon comea. Time for travellers and traders to return home to their families. The yakSha cannot.
One day a huge cloud settles on the hill top. Looking at it, the yakSha salutes it and offers poojaa with kutaja flowers and praises the cloud for pouring rains and cooling down the weather. Then he requests the cloud to take his message his beloved on the Himalayas, Alakaapuri, the place of his residence.
Firstly he wishes godspeed to the cloud and pleasant flight all through. Then he charts out the route, visiting natural beauties and places of pilgrimage. Gives a rough idesa of our country in his times. (In Raghuvamsha, Kaalidaasa gives s larger circuit taken by King Raghu during his conquering days behind the Sacrificial Horse. Here he touches our Konkana coast where the warriors drank fermented coconut drink from cups made out of taamboola (betel) leaves.)
His drescription of Ujjain and prayer to Lord Kaalabhairava at the city is very picturesque and respectful. His flight over Sangam, the holy confluence of sacred rivers is bewitching. (In RaghuvaMsha, Kaalidaasa had over twelve shlokas in which Rama desribes to Sita the beauty of the confluence as viewed from the Pushpaka vimaana on their return journey from Lanka.)
His references to the village lives enroute provides heartening reviews of rural people, simple and down to earth. Once Alakaapuri is sighted, directions with landmarks are given for the cloud to follow to reach his residence. Nice bird's eyeview of the rich city. Followed by detailed description of his residence. A loving description of his wife. A secret anecdote known to him and his wife only is narrated so that the wife will know the cloud is a genuine messenger. Finally the message of encouragement to hold on a month more until he comes home.
I had this whole poem by heart and used to sing it to tune while pacing up and down the verandah after night meals. Mother picked up a few lines and would sing them when she was working in the kitchen. I remember the lines she would sing even now.
(The Cloud Messenger)
Kaalidaasa is the uncrowned king of poetry and dramas of our land; why, even in the world, amongst all languages. The sweetness is missing in Shakespeare. Goethe, the best of German poets sings - In Kalidaasa, we see flowers and fruits the same time, colourful spring and colourful leaves the same time. Even Sri Aurobindo would go into raptures and has written books on Kaalidaasa's dramas and poetical works. Philosophy and nature worship in one place.
Kaalidaasa has written three dramas - Shaakuntalam (on Shakuntalaa from puraaNa), Maalavikaagnimitra (historical ) and Vikramorvasheeyam (mythological). Also two epic poems -Kumaarasambhavam (love and wedding of Paarvatee and Shiva and birth of Kumaar) and RaghuvaMsha (on Solar Dynasty in which Raama was born).
Rutasamhaara - Collection of beauty of six seasons. Considered his earliest work. One gets the unmistakable jhalak of a great poet in the making here.
Meghadootam is a khandakaavya - a poem of about 150 shlokas, in Mandaakraanta metre, a slow moving taala. A young YakSha, in the service of Kubera, is in charge of collecting flowers from the gardens for morning worship by the king. He is newly married. One morning, he wakes up late and hurriedly collects flowers worn by his wife and gives them to the palace. Noticing hairs in the flowers, the king is furious and exiles the yakSha for one year.
He settles for a lonely life below the Vindhyaa Mountains on the Raamagiri hills. Monsoon comea. Time for travellers and traders to return home to their families. The yakSha cannot.
One day a huge cloud settles on the hill top. Looking at it, the yakSha salutes it and offers poojaa with kutaja flowers and praises the cloud for pouring rains and cooling down the weather. Then he requests the cloud to take his message his beloved on the Himalayas, Alakaapuri, the place of his residence.
Firstly he wishes godspeed to the cloud and pleasant flight all through. Then he charts out the route, visiting natural beauties and places of pilgrimage. Gives a rough idesa of our country in his times. (In Raghuvamsha, Kaalidaasa gives s larger circuit taken by King Raghu during his conquering days behind the Sacrificial Horse. Here he touches our Konkana coast where the warriors drank fermented coconut drink from cups made out of taamboola (betel) leaves.)
His drescription of Ujjain and prayer to Lord Kaalabhairava at the city is very picturesque and respectful. His flight over Sangam, the holy confluence of sacred rivers is bewitching. (In RaghuvaMsha, Kaalidaasa had over twelve shlokas in which Rama desribes to Sita the beauty of the confluence as viewed from the Pushpaka vimaana on their return journey from Lanka.)
His references to the village lives enroute provides heartening reviews of rural people, simple and down to earth. Once Alakaapuri is sighted, directions with landmarks are given for the cloud to follow to reach his residence. Nice bird's eyeview of the rich city. Followed by detailed description of his residence. A loving description of his wife. A secret anecdote known to him and his wife only is narrated so that the wife will know the cloud is a genuine messenger. Finally the message of encouragement to hold on a month more until he comes home.
I had this whole poem by heart and used to sing it to tune while pacing up and down the verandah after night meals. Mother picked up a few lines and would sing them when she was working in the kitchen. I remember the lines she would sing even now.
Saturday, 28 July 2007
BraahmaNasya VijaanataH - To him who has realised BRAHMAN
DO NOT EDIT NOW
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A shloka from Geethaa : Where the area is flooded, of what use is a well ? To a man who has realised Brahman of what use are the Vedas ?
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A Braahmana is not a person born in the Brahmin caste. He is a person who has realised Brahman. The sacred thread is a sign of the Brahmin caste and not necessarily a sign of enlightenment.
( Amchigele BAAMMUNU is husband but rarely a BRAAHMANA.)
Your saadhana can take you to a certain point. Beyond that a great force takes over and you are dragged into a vortex. You feel inundated in a flood of peace and bliss.
You learn the alphabet a the first step towards gaining knoweledge. Later you read words and do not read individual letters that form the words. They have lost significance. You pass over Vedas when you reach the source of Vedas.
( Later, as in speed-reading, you do not read individul words but read line by line OR as a whole.
Vivekananda read the first page of a book and then the last page and gave you the full contents of the book which a normal man cannot give even after reading every page of that book..)
Raamakrushna and Ramana had necert studied scriptures.But both could explain most difficult passages from any scripture. Their realisation had made them wise and when a passage from any scripture they esasily understand it because of their personal EXPERIENCE. AND PERHAPS WHAT THEY STUDIED IN PREVIOUS BIRTHS WAS RECOLLECTED. IT IS LIKE HAVING ACCESS TO THE MAIN COMPOUTER WHICH HOLDS ALL KNOWLEDGE.OR THEY PICKED FROM SOMEBODY ELSE'S BRAIN. Ramana has talked of all three POSSIBILITIES
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A shloka from Geethaa : Where the area is flooded, of what use is a well ? To a man who has realised Brahman of what use are the Vedas ?
--------------------------------------------------------------------------------------------
A Braahmana is not a person born in the Brahmin caste. He is a person who has realised Brahman. The sacred thread is a sign of the Brahmin caste and not necessarily a sign of enlightenment.
( Amchigele BAAMMUNU is husband but rarely a BRAAHMANA.)
Your saadhana can take you to a certain point. Beyond that a great force takes over and you are dragged into a vortex. You feel inundated in a flood of peace and bliss.
You learn the alphabet a the first step towards gaining knoweledge. Later you read words and do not read individual letters that form the words. They have lost significance. You pass over Vedas when you reach the source of Vedas.
( Later, as in speed-reading, you do not read individul words but read line by line OR as a whole.
Vivekananda read the first page of a book and then the last page and gave you the full contents of the book which a normal man cannot give even after reading every page of that book..)
Raamakrushna and Ramana had necert studied scriptures.But both could explain most difficult passages from any scripture. Their realisation had made them wise and when a passage from any scripture they esasily understand it because of their personal EXPERIENCE. AND PERHAPS WHAT THEY STUDIED IN PREVIOUS BIRTHS WAS RECOLLECTED. IT IS LIKE HAVING ACCESS TO THE MAIN COMPOUTER WHICH HOLDS ALL KNOWLEDGE.OR THEY PICKED FROM SOMEBODY ELSE'S BRAIN. Ramana has talked of all three POSSIBILITIES
Na KarmaNaa Na Prajayaa Dhanena (Not by Action, Children or Wealth)
न कर्मणा न प्रजया धनेन
(Not by Action, Children or Wealth)
This is the beginning line of a vedic prayer in daily recitation of vedic prayers in RamaNaashramam. RamaNa often recited it by himself and encouraged others to learn it and recite regularly.
The poetry is thrilling. An attempt is made here to catch the spirit in a translation.
Renunciation is not connected with karma, children or wealth. Good karma, children by their good acts, including pinDadaana, and wealth, enable you to help others - this gives you puNya and enables you to move Godwards, and, over many births, bring in mukti. These three, htus, are generally expected to help you but not to obtain mukti. Renunciation is living in God Awareness whether or not you have children or wealth. By no amount of actions, by no account of having many children and many to support or by pots of money earned can you achieve Immortality. By renunciation only can you hope to reach Immortality.
Children offer pinDas - offerings to the manes. An agency exists to transport the food to them. RamaNa said - the food will reach them even if they are reborn on earth. However, the pinDas do not ensure that the recipient will attain heaven much less mukti. Incidentally a Mukta is not dependant on pinDas. Just as there are agents to carry the pinDas to the manes, there are different agents for different duties. We know people who die in UttaraayaNa go direct to heaven but those who die in DakShinaayaNa miss the bus. In DakShiNaayana, some agents take these souls to a parking lot and when UttaraayaNa comes again, they move to heaven. The
Bible talks of angels and so does the Kur-ran. Darwin talks of over 400 super-human agents.
Note: SharadaamaNi says that when naivedya is offered after pooja, a ray of light emerges from eyes of of the deity, touches the various offerings, tastes them and withdraws.
Jnaanis, who have completely mastered their senses, feel in their hearts the many-splendoured shining wonder of Him Who grants Immortality.
By yoga and sanyaasa, Jnaanis have made their hearts pure for Him to come and reside. By gaining the Knowledge Supreme by study of scriptures and arriving at the Truth by meditating on truths in the scriptures, they have succeeded. They are SiddhapuruShas. Nityamuktas. They reach Brahmaloka.
A Shokamukta BraahmaNa (kah mohah, kah shokah - A BraahmaNa has no delusion. Without delusion, desires do not arise. Without desires, there is no frustration. What shoka will he have?) ever worships the Resplendant One in sookShma shareera in his heart.
That One is beyond the sacred Aadi Shabda, Om. Beyond Vedas. Without beginning or end.
Mother means Aammaa. The word "mother" does not evoke the same response as Aammaa to an Amchigele person. Of course, mother is a sweet word for babies whose mother tongue is English. A translation of such a word into a different language is at best a mirror image.
(Not by Action, Children or Wealth)
This is the beginning line of a vedic prayer in daily recitation of vedic prayers in RamaNaashramam. RamaNa often recited it by himself and encouraged others to learn it and recite regularly.
The poetry is thrilling. An attempt is made here to catch the spirit in a translation.
Renunciation is not connected with karma, children or wealth. Good karma, children by their good acts, including pinDadaana, and wealth, enable you to help others - this gives you puNya and enables you to move Godwards, and, over many births, bring in mukti. These three, htus, are generally expected to help you but not to obtain mukti. Renunciation is living in God Awareness whether or not you have children or wealth. By no amount of actions, by no account of having many children and many to support or by pots of money earned can you achieve Immortality. By renunciation only can you hope to reach Immortality.
Children offer pinDas - offerings to the manes. An agency exists to transport the food to them. RamaNa said - the food will reach them even if they are reborn on earth. However, the pinDas do not ensure that the recipient will attain heaven much less mukti. Incidentally a Mukta is not dependant on pinDas. Just as there are agents to carry the pinDas to the manes, there are different agents for different duties. We know people who die in UttaraayaNa go direct to heaven but those who die in DakShinaayaNa miss the bus. In DakShiNaayana, some agents take these souls to a parking lot and when UttaraayaNa comes again, they move to heaven. The
Bible talks of angels and so does the Kur-ran. Darwin talks of over 400 super-human agents.
Note: SharadaamaNi says that when naivedya is offered after pooja, a ray of light emerges from eyes of of the deity, touches the various offerings, tastes them and withdraws.
Jnaanis, who have completely mastered their senses, feel in their hearts the many-splendoured shining wonder of Him Who grants Immortality.
By yoga and sanyaasa, Jnaanis have made their hearts pure for Him to come and reside. By gaining the Knowledge Supreme by study of scriptures and arriving at the Truth by meditating on truths in the scriptures, they have succeeded. They are SiddhapuruShas. Nityamuktas. They reach Brahmaloka.
A Shokamukta BraahmaNa (kah mohah, kah shokah - A BraahmaNa has no delusion. Without delusion, desires do not arise. Without desires, there is no frustration. What shoka will he have?) ever worships the Resplendant One in sookShma shareera in his heart.
That One is beyond the sacred Aadi Shabda, Om. Beyond Vedas. Without beginning or end.
Mother means Aammaa. The word "mother" does not evoke the same response as Aammaa to an Amchigele person. Of course, mother is a sweet word for babies whose mother tongue is English. A translation of such a word into a different language is at best a mirror image.
Thursday, 26 July 2007
Sarvadharmasamanvaya (Salutations to All Gods)
सर्वदेवसमन्वय
(Salutations to All Gods)
The shloka reads -
Rain water fallen anywhere reaches the sea ultimately. Namaskaarams to any God reach Keshava ultimately.
The Lord says in the Geetaa - whosoever deity you worship, you worship Me only in that form and Name.
Keshava , KRuShNa and other Names are just symbolic. KRuShNa does not refer to KRuShNa, the son of Devaki. All the Names ultimately merge in one God that is without name.
Whatever religion you follow, whatever language you pray in , whatever be the mode of your worship to reach God represented by your IShTadevataa, you will reach God.
This is Sarvadharmasamanvaya held out by RaamakRuShNa.
No other religion gives you this freedom - freedom for hatred and fanaticism, freedom from fear. Only Love and Peace.
Om Shanti Shanti Shantihi
(Salutations to All Gods)
The shloka reads -
Rain water fallen anywhere reaches the sea ultimately. Namaskaarams to any God reach Keshava ultimately.
The Lord says in the Geetaa - whosoever deity you worship, you worship Me only in that form and Name.
Keshava , KRuShNa and other Names are just symbolic. KRuShNa does not refer to KRuShNa, the son of Devaki. All the Names ultimately merge in one God that is without name.
Whatever religion you follow, whatever language you pray in , whatever be the mode of your worship to reach God represented by your IShTadevataa, you will reach God.
This is Sarvadharmasamanvaya held out by RaamakRuShNa.
No other religion gives you this freedom - freedom for hatred and fanaticism, freedom from fear. Only Love and Peace.
Om Shanti Shanti Shantihi
HaMso HaMsah Bako Bakah (A Swan is a Swan, a Stork is a Stork)
हंसो हंस: बको बकः
(A Swan is a Swan, a Stork is a Stork)
Our scriptures and literature are full of references to nature, to animals, plants, mountains, rivers etc. Here is a shloka telling us how to evaluate two simliar things.
A swan is white. A stork is white. When it comes to neeraksheervibhaaga, i.e., separating water from milk, you see that a swan is a swan and a stork is stork. When a swan drinks milk, some chemical in its beak turns the milk into a solid substance and water. It swallows the solid and spits out the water.
A wise man is conversant with neeraksheeravibhaaga i.e. discriminate between right and wrong. He accepts the former and rejects the latter.
A similar shloka ends with " kaakaH kaakaH pikaH pikaH" - a crow is a crow, a koel is a koel.
Vadantakaale sampraapte i.e. when spring comes, a koel begins singing and you can easily spot it and shoo off a cawing crow.
As you know, a swara shadja is picked from a peacock's cry. Peacock's cry indicates that rain is imminent. Like the rain tree. Well, monsoon is mating season for peacocks and they are in singing mood.
Oour Gods are connected with particular animals and trees. The significance is lost to us. We should try to search for the significance and not join the westerners in laughing at it.
In one upanishad, recommendations are found to choose the sex of child before conception. In the book Samskaara, they give special food to be taken by an expecting lady to chose the main charactetristic of the child- intelligent, devoted , warrior , etc. The prescribed food is the brains of different birds!
The cow is the most sacred animal for reasons now clear to science.
(A Swan is a Swan, a Stork is a Stork)
Our scriptures and literature are full of references to nature, to animals, plants, mountains, rivers etc. Here is a shloka telling us how to evaluate two simliar things.
A swan is white. A stork is white. When it comes to neeraksheervibhaaga, i.e., separating water from milk, you see that a swan is a swan and a stork is stork. When a swan drinks milk, some chemical in its beak turns the milk into a solid substance and water. It swallows the solid and spits out the water.
A wise man is conversant with neeraksheeravibhaaga i.e. discriminate between right and wrong. He accepts the former and rejects the latter.
A similar shloka ends with " kaakaH kaakaH pikaH pikaH" - a crow is a crow, a koel is a koel.
Vadantakaale sampraapte i.e. when spring comes, a koel begins singing and you can easily spot it and shoo off a cawing crow.
As you know, a swara shadja is picked from a peacock's cry. Peacock's cry indicates that rain is imminent. Like the rain tree. Well, monsoon is mating season for peacocks and they are in singing mood.
Oour Gods are connected with particular animals and trees. The significance is lost to us. We should try to search for the significance and not join the westerners in laughing at it.
In one upanishad, recommendations are found to choose the sex of child before conception. In the book Samskaara, they give special food to be taken by an expecting lady to chose the main charactetristic of the child- intelligent, devoted , warrior , etc. The prescribed food is the brains of different birds!
The cow is the most sacred animal for reasons now clear to science.
Tuesday, 24 July 2007
Kaivartakah Keshavah (Keshava is the Boatman)
कैवर्तकः केशव:
(Keshava is the Boatman)
These are the only two words from the scriptures that Vaaman Baappaa talked to me about. He had read out to me, actually sang out to me, poet-laureate Govind Pai's long poems on Jesus and Buddha. Other than this, he kept a low profile on religion and scriptures. He performed poojaa at home when Ajja could not. He would fall flat for namaskaar in front of devaa kooda before going for meals. And he never prayed for anything, he told me. Incidentaly he told me of RamaNa in 1950 when papers published articles on MaharShi who had expired that year.
Our scriptures and literature give long winding similes to describe events or characteristics. Kaivartaka is a boatman. Saamsaara is compared to sea/river hard to cross without help of a boat and the Guru/God is called the boatman. The shloka which ends in two words - kaivartakah Keshavah decribes the great war which KruShNa helped PaaNDavas to negotiate and reach victory on the other shore. BheeShma and DroNa are two steep banks. Jayadhratha, brother-in-law of the Kauravas is the turbulent water. Shakuni is the rocks preventing smooth sailing. Shalya is crocodile waiting to rock the boat and get at you. KRupaachaarya is skyhigh waves. KarNa is the rising tide. Ashwatthaama and VikarNa are reptiles. Duryodhana is the vortex to toss and sink the boat. The PaaNDavas crossed the river safely, Keshava was their dependable boatman. (The shloka is from the Geethaastuti prayer. I recite it after bath evey morning.)
Kaivartaka has become KhevaTa in Hindi. Recollect Tulaseeedaasa describing Guha not taking fare for taking Raama across the river? Guha had said - When I come to the river you ferry me across (to heaven).
Shankaraachaarya has used this methodology to din into our ears some point. Like comparing the seed of a thought to final loss of peace of mind to a tree from roots to fruits. And Kaalidaasa has made great use of upamaas (similes ) in his works. They say - Upamaa Kaalidaasasya. None can excel Kaalidaasa in similes. (A joke - what is Kaalidaasa's favourite food - upamaa!)
(Keshava is the Boatman)
These are the only two words from the scriptures that Vaaman Baappaa talked to me about. He had read out to me, actually sang out to me, poet-laureate Govind Pai's long poems on Jesus and Buddha. Other than this, he kept a low profile on religion and scriptures. He performed poojaa at home when Ajja could not. He would fall flat for namaskaar in front of devaa kooda before going for meals. And he never prayed for anything, he told me. Incidentaly he told me of RamaNa in 1950 when papers published articles on MaharShi who had expired that year.
Our scriptures and literature give long winding similes to describe events or characteristics. Kaivartaka is a boatman. Saamsaara is compared to sea/river hard to cross without help of a boat and the Guru/God is called the boatman. The shloka which ends in two words - kaivartakah Keshavah decribes the great war which KruShNa helped PaaNDavas to negotiate and reach victory on the other shore. BheeShma and DroNa are two steep banks. Jayadhratha, brother-in-law of the Kauravas is the turbulent water. Shakuni is the rocks preventing smooth sailing. Shalya is crocodile waiting to rock the boat and get at you. KRupaachaarya is skyhigh waves. KarNa is the rising tide. Ashwatthaama and VikarNa are reptiles. Duryodhana is the vortex to toss and sink the boat. The PaaNDavas crossed the river safely, Keshava was their dependable boatman. (The shloka is from the Geethaastuti prayer. I recite it after bath evey morning.)
Kaivartaka has become KhevaTa in Hindi. Recollect Tulaseeedaasa describing Guha not taking fare for taking Raama across the river? Guha had said - When I come to the river you ferry me across (to heaven).
Shankaraachaarya has used this methodology to din into our ears some point. Like comparing the seed of a thought to final loss of peace of mind to a tree from roots to fruits. And Kaalidaasa has made great use of upamaas (similes ) in his works. They say - Upamaa Kaalidaasasya. None can excel Kaalidaasa in similes. (A joke - what is Kaalidaasa's favourite food - upamaa!)
Monday, 23 July 2007
RuNaM KRutvaa GhRutaM Pibet - (Eat ghee even if You Have to borrow to buy it)
ऋणं कृत्वा घृतं पिबेत्
(Eat ghee even if You Have to borrow to buy it)
Chaarvaaka Samhitaa is a great book on Materialism. Chaarvaaka is cunning and puts up good arguments and confuses you to fall in line with his line of thinking. His book was taught in Gurukulas as an exercise to whet the intellect of students to discriminate between truth and "sham" truth. Not to support the Chaarvaaka-view but keep guard against "flowery" words. No Truth, only hollow words.
The Lord takes up one full chapter of the Geetaa to explain the undesirable qualities of humans, not to give any importance, much less any credit, to them. It is only to make it easy for us to recognise the wrong things in life lest we fall into the trap of believing the wrong as good. Telling lies, taking bribes are tempting, when on looks at people making money riding lies and bribes. A friend once told me that when he got into the railways, his naani asked him - what would be his "oopari " income - income over and above the salary.
An Advaita student is taught Dwaita as well. The idea is that no validity is accorded to Dwaitha. It is like a hired mourner wailing at a funeral of a person not related to him.
(Eat ghee even if You Have to borrow to buy it)
Chaarvaaka Samhitaa is a great book on Materialism. Chaarvaaka is cunning and puts up good arguments and confuses you to fall in line with his line of thinking. His book was taught in Gurukulas as an exercise to whet the intellect of students to discriminate between truth and "sham" truth. Not to support the Chaarvaaka-view but keep guard against "flowery" words. No Truth, only hollow words.
The Lord takes up one full chapter of the Geetaa to explain the undesirable qualities of humans, not to give any importance, much less any credit, to them. It is only to make it easy for us to recognise the wrong things in life lest we fall into the trap of believing the wrong as good. Telling lies, taking bribes are tempting, when on looks at people making money riding lies and bribes. A friend once told me that when he got into the railways, his naani asked him - what would be his "oopari " income - income over and above the salary.
An Advaita student is taught Dwaita as well. The idea is that no validity is accorded to Dwaitha. It is like a hired mourner wailing at a funeral of a person not related to him.
Chidren must be told the mistakes they should avoid. And keep away from people who commit mistakes. It is a delicate task. The dislike for those persons as such should not be encouraged. In family, we may have fun of some another family but children must be taught that others may have something to laugh at our family and we should not bear hatred or anger at others.
Sunday, 22 July 2007
Vada Me Vatse -4 (Tell Me, Dear Child -4)
वद मे वत्से - 4
(Tell Me, Dear Child - 4)
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How does the body decide that the baby in the womb is ready to be delivered ? Time device ? An erratic device as the period varies . Any chemical device ?
What triggers stopping feed to the baby, if it is still undelivered even after grace period allowed ?
What is the Material of "glue " which hold the umblical cord until then and then dries off and the the cord is pushed out?
What pushes water from roots to the leaves high up on the tree ? And indeed by what force the roots suck in water ?
Water and food goes up. CO 2 is given back to the air by the leaves. Is food produced by the leaves sent down to branches, trunk and roots ? Mixed with water ? Are there separate paths for the water mixed with food go down ?
DOES ANY EXCESS DRAWN IN by roots dissipates through leaves ?
Like the " glue " material referred to earlier what is plant "glue " material that holds on the leaves/flowers/fruits to the stems and dries up to drop off the ripe leaves/flowers/ fruits ?
There must be matching tubes between stems and leaves/flowers and fruits for transfer of food from stem to them ? When does the feed stops and what orders the shutting off?
CO2 -O2 exchange takes place on the bottom side of the leaves. Top sides receives heat from the sun. This is so so that when dust covers top side the exchange does not cease.
Radhmam told me that being a doctor he believes in existence of God looking at the wonderful machine that our body is. What is written above is proof enough for scientists ,at least botanists in existence of GOD
(Tell Me, Dear Child - 4)
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How does the body decide that the baby in the womb is ready to be delivered ? Time device ? An erratic device as the period varies . Any chemical device ?
What triggers stopping feed to the baby, if it is still undelivered even after grace period allowed ?
What is the Material of "glue " which hold the umblical cord until then and then dries off and the the cord is pushed out?
What pushes water from roots to the leaves high up on the tree ? And indeed by what force the roots suck in water ?
Water and food goes up. CO 2 is given back to the air by the leaves. Is food produced by the leaves sent down to branches, trunk and roots ? Mixed with water ? Are there separate paths for the water mixed with food go down ?
DOES ANY EXCESS DRAWN IN by roots dissipates through leaves ?
Like the " glue " material referred to earlier what is plant "glue " material that holds on the leaves/flowers/fruits to the stems and dries up to drop off the ripe leaves/flowers/ fruits ?
There must be matching tubes between stems and leaves/flowers and fruits for transfer of food from stem to them ? When does the feed stops and what orders the shutting off?
CO2 -O2 exchange takes place on the bottom side of the leaves. Top sides receives heat from the sun. This is so so that when dust covers top side the exchange does not cease.
Radhmam told me that being a doctor he believes in existence of God looking at the wonderful machine that our body is. What is written above is proof enough for scientists ,at least botanists in existence of GOD
Friday, 20 July 2007
SharaNaagati (Surrender)
शरणागति
(Surrender)
We have discussed surrender under AatmasamarpaNa. SharaNaagati is the word in use by those on the Bhakti Maarga.
RamaNa said - It is a mistake to think that surrender is a passive posture in which we wait helpless and supine for something to happen miraculously with Guru's or God's Grace. Surrender is not a feeble,vulnerable attitude of abject submission nor a magic ticket which frees us from the responsibility to make efforts. Right surrender is intense and subtle at the same time. You remain alert and open to the workings of God or Guru. It requires firm faith and trust that whatever happens is for our best even in the midst of seeming discord or disaster.
There are critical times in our lives when we apparently have definitive choices and we are faced with decisions which irrevocably affect our lives. RamaNa said - Bear in mind that the real choice is whether you identify with these choices or not. Pay heed to each moment. Nothing is too insignificant to be discarded outright without appropriate consideration. Judge the events and people involved in proper perspective, surrender to the moment and do what is apt, without thinking of results or consequences. God will take care of it as indeed He takes care of you as well. *
Surrender is living in the present. Our duty is to be alert and remain engaged in and attentive to the current moment without identifying with it. No thoughts of past. No thought of future. Thoughts always come in pairs - attraction and repulsion, love and hatred, humility and contempt, activity and indolence and the like. Concentrate and realise they are part of a whole which only God only is aware of. You will be free from the binding dwandwas. This enhances the richness of your understanding; they turn into friends, no longer enemies.
Problems in life are actually opportunities for you to test yourself. The dhobi beats the dirty clothes on rock to clean them, not to tear them.
How will our future turn out right if we do not think about it, plan for it ? Well, you plan for it. But do not worry about it, waste no time in anxiety over it. If the plan fails, try again but with with no regrets or frustration. If you succeed, thank God but don't waste time to gloat over it and rest on your oars.
Ramana was running a high fever. But he was sitting and correcting the proof of some book to be published. When devotees asked him to take rest, he continued in proof reading, saying - There are many here who worry and take care of this body. Let me do my job! That is subtle humour and a lesson.
God looks after your work. You act to fulfil the actions required for the work to be done. Do your best and leave the rest to God.
Surrender means giving up the work as my work and doing it as God's work. You will do it better. Do it for the pleasure in doing God's work and not for some personal gain - money or name. Pleasure in doing God's work cannot be "purchased" by the money you earn in doing any work.
Smiles on the faces of children is your reward. Smile on God's face is a bigger reward. The point is not success of your work but the manner in which you did the work.
Joan of Arc was on the pyre. They were burning her alive for witchcraft. She prayed to God while helping the guards to tie the ropes properly her! Surrender makes you strong.
NOTE :
* A MOTHER IN THE KITCHEN KEEPS HER EARS TUNED to the voice of her child outside. She passes over its normal cries. When she senses pain in the cry, she rushes out. GOD is ever tuned to you -both audio and visual. HE passes over loud wailing and over copious tears. But when HE finds you cry from the mind, from the heart He rushes to you.
(Surrender)
We have discussed surrender under AatmasamarpaNa. SharaNaagati is the word in use by those on the Bhakti Maarga.
RamaNa said - It is a mistake to think that surrender is a passive posture in which we wait helpless and supine for something to happen miraculously with Guru's or God's Grace. Surrender is not a feeble,vulnerable attitude of abject submission nor a magic ticket which frees us from the responsibility to make efforts. Right surrender is intense and subtle at the same time. You remain alert and open to the workings of God or Guru. It requires firm faith and trust that whatever happens is for our best even in the midst of seeming discord or disaster.
There are critical times in our lives when we apparently have definitive choices and we are faced with decisions which irrevocably affect our lives. RamaNa said - Bear in mind that the real choice is whether you identify with these choices or not. Pay heed to each moment. Nothing is too insignificant to be discarded outright without appropriate consideration. Judge the events and people involved in proper perspective, surrender to the moment and do what is apt, without thinking of results or consequences. God will take care of it as indeed He takes care of you as well. *
Surrender is living in the present. Our duty is to be alert and remain engaged in and attentive to the current moment without identifying with it. No thoughts of past. No thought of future. Thoughts always come in pairs - attraction and repulsion, love and hatred, humility and contempt, activity and indolence and the like. Concentrate and realise they are part of a whole which only God only is aware of. You will be free from the binding dwandwas. This enhances the richness of your understanding; they turn into friends, no longer enemies.
Problems in life are actually opportunities for you to test yourself. The dhobi beats the dirty clothes on rock to clean them, not to tear them.
How will our future turn out right if we do not think about it, plan for it ? Well, you plan for it. But do not worry about it, waste no time in anxiety over it. If the plan fails, try again but with with no regrets or frustration. If you succeed, thank God but don't waste time to gloat over it and rest on your oars.
Ramana was running a high fever. But he was sitting and correcting the proof of some book to be published. When devotees asked him to take rest, he continued in proof reading, saying - There are many here who worry and take care of this body. Let me do my job! That is subtle humour and a lesson.
God looks after your work. You act to fulfil the actions required for the work to be done. Do your best and leave the rest to God.
Surrender means giving up the work as my work and doing it as God's work. You will do it better. Do it for the pleasure in doing God's work and not for some personal gain - money or name. Pleasure in doing God's work cannot be "purchased" by the money you earn in doing any work.
Smiles on the faces of children is your reward. Smile on God's face is a bigger reward. The point is not success of your work but the manner in which you did the work.
Joan of Arc was on the pyre. They were burning her alive for witchcraft. She prayed to God while helping the guards to tie the ropes properly her! Surrender makes you strong.
NOTE :
* A MOTHER IN THE KITCHEN KEEPS HER EARS TUNED to the voice of her child outside. She passes over its normal cries. When she senses pain in the cry, she rushes out. GOD is ever tuned to you -both audio and visual. HE passes over loud wailing and over copious tears. But when HE finds you cry from the mind, from the heart He rushes to you.
Aananda (Bliss)
आनन्द
(Bliss)
Nanda , a verb, means to please. In a bhajan mother sang, KruShNa is called Nandanandana - His father Nandaa's source of pleasure (Nandana)
Aananda means much pleasure.
RamaNa was operated for a cancerous growth on his left shoulder. No chloroform. He was blissfully unaware of any pain.
A Sufi saint was pierced in the chest by an arrow. Remove it when I offer Namaaz , he said. He did not feel any pain then as he was bliss personified at that time.
In Bhaja Govindam , the Aachaarya sings - A Jnaani is not an Aanandi, who has happiness but but is Aananda, the very form of happiness. He alone truly rejoices whose mind delights in Brahman, be it in company or in solitude, be it in divine communion or immersed in pleasures.
The following is inspired by reading an article in The Mountain Path magazine of Sri RamaNaashrama. (Is the english word path an adaptation of the Samskruta word patha?)
Aananda is absolute happiness , eternal, perpetual and unchanging; unconditional bliss; freeedom from any lack or limitation; fullness.
Even a child wants freedom, feeling tired of restrictions and limitations. It has full faith in its mother and returns to mother 's arms after tasting a little freedom. Mother is like Aatman. Ignorant, w erush out and return to mother during sleep to experience supreme happiness without the outher world and without even the prison house of the mortal body.
The Infinite alone is Bliss: perpetual , uninterriupted Happiness; there is no happiness in captivity, in the finite. Therefore, Aananda means infinitude, limitlessness, wholeness as the very nature of Aatmaa. Free from shackling limitations, absolute happiness is a natural corollary of self-knowledge.
A Jnaani, a self-realised soul, crosses all sorrows once for all and is absorbed in positive bliss, not a mere absence of misery but a fullness with not the slightest want and hence utter cessation of desires and fears. He is Aaptakaama.
RamaNa's Who am I? begins with - "As all beings desire to be happy always, and being endowed with supreme love for oneself, and happiness being the only reason for such love, one should seek and know the self."
Yajnavaalkya's discourse to his wife, Kaatyaayani, on this subject (found in the BRuhadaaraNyakopaniShad) is very illuminating.
ViShayaananda is sense pleasure. Classified as Priya, Moda and Pramoda. These are corrupted forms of aananda, aanandavikaara. Just lost in thoughts. Priya is a flash of joy, say when a ripe mango is seen. Moda is when you buy it and take home. Pramoda is when you eat it and recollection thereof. Just droplets of bliss of Brahman which mistakenly taken as coming from external objects.
Vidyaananda comes out of book knowledge. An appropriate line in knowledge resolves the wanting of some information by the ego brings in joy which again is partial manifestation of inherent bliss but mistakenly taken as coming from the information gathered.
Yogaananda comes from personal experience - not intellectual appreciation - of knowledge gathered. Still in the the shade of manifestation.
Swaroopaananda, Aatmaananda - means merger with Brahman, Aatman. Bliss. "You forget all that you have learnt, but still remain in bliss," says RamaNa. Unconditional bliss - shining full in its pristine and unfettered glory.
Jesus said: Be still and know I am God. Watch the verb - know. If He had said -think, it would have been yogaananda , experiencing happiness through intellect. Know means direct experience, transcendental.
Visiting temples, worship at home give viShayaananda a necessary stepm to start the journey.
NOTE : 1. GOD is ever present in our hearts. HE is the only source of BLISS. Happiness is a taste of this BLISS. When we feel happy, our mind is inturned. When we are unhappy, our mind is outurned in the mundane world.
(Bliss)
Nanda , a verb, means to please. In a bhajan mother sang, KruShNa is called Nandanandana - His father Nandaa's source of pleasure (Nandana)
Aananda means much pleasure.
RamaNa was operated for a cancerous growth on his left shoulder. No chloroform. He was blissfully unaware of any pain.
A Sufi saint was pierced in the chest by an arrow. Remove it when I offer Namaaz , he said. He did not feel any pain then as he was bliss personified at that time.
In Bhaja Govindam , the Aachaarya sings - A Jnaani is not an Aanandi, who has happiness but but is Aananda, the very form of happiness. He alone truly rejoices whose mind delights in Brahman, be it in company or in solitude, be it in divine communion or immersed in pleasures.
The following is inspired by reading an article in The Mountain Path magazine of Sri RamaNaashrama. (Is the english word path an adaptation of the Samskruta word patha?)
Aananda is absolute happiness , eternal, perpetual and unchanging; unconditional bliss; freeedom from any lack or limitation; fullness.
Even a child wants freedom, feeling tired of restrictions and limitations. It has full faith in its mother and returns to mother 's arms after tasting a little freedom. Mother is like Aatman. Ignorant, w erush out and return to mother during sleep to experience supreme happiness without the outher world and without even the prison house of the mortal body.
The Infinite alone is Bliss: perpetual , uninterriupted Happiness; there is no happiness in captivity, in the finite. Therefore, Aananda means infinitude, limitlessness, wholeness as the very nature of Aatmaa. Free from shackling limitations, absolute happiness is a natural corollary of self-knowledge.
A Jnaani, a self-realised soul, crosses all sorrows once for all and is absorbed in positive bliss, not a mere absence of misery but a fullness with not the slightest want and hence utter cessation of desires and fears. He is Aaptakaama.
RamaNa's Who am I? begins with - "As all beings desire to be happy always, and being endowed with supreme love for oneself, and happiness being the only reason for such love, one should seek and know the self."
Yajnavaalkya's discourse to his wife, Kaatyaayani, on this subject (found in the BRuhadaaraNyakopaniShad) is very illuminating.
ViShayaananda is sense pleasure. Classified as Priya, Moda and Pramoda. These are corrupted forms of aananda, aanandavikaara. Just lost in thoughts. Priya is a flash of joy, say when a ripe mango is seen. Moda is when you buy it and take home. Pramoda is when you eat it and recollection thereof. Just droplets of bliss of Brahman which mistakenly taken as coming from external objects.
Vidyaananda comes out of book knowledge. An appropriate line in knowledge resolves the wanting of some information by the ego brings in joy which again is partial manifestation of inherent bliss but mistakenly taken as coming from the information gathered.
Yogaananda comes from personal experience - not intellectual appreciation - of knowledge gathered. Still in the the shade of manifestation.
Swaroopaananda, Aatmaananda - means merger with Brahman, Aatman. Bliss. "You forget all that you have learnt, but still remain in bliss," says RamaNa. Unconditional bliss - shining full in its pristine and unfettered glory.
Jesus said: Be still and know I am God. Watch the verb - know. If He had said -think, it would have been yogaananda , experiencing happiness through intellect. Know means direct experience, transcendental.
Visiting temples, worship at home give viShayaananda a necessary stepm to start the journey.
NOTE : 1. GOD is ever present in our hearts. HE is the only source of BLISS. Happiness is a taste of this BLISS. When we feel happy, our mind is inturned. When we are unhappy, our mind is outurned in the mundane world.
Thursday, 19 July 2007
Nimittamaatra - Kaakataaleeya (Just a Tool in God's Hands - like The Crow and The Palm Leaf)
निमित्तमात्र - काकातालतीत
(Just a Tool in God's Hands, like The Crow and The Palm Leaf)
Nimittamatra is a well-known word in the Geetaa. You are just a tool in God's hands, used by Him for keeping the show on to keep the world going. You are only a facade for actions to be done. You may like it or not, it may please you or not, you may do anything to stop it or not, the planned action will be done. Nature will force it on you. And somthing that is not meant to happen will not happend even if you do sheershaasana to try to make it happen.
When a crow sat on a palm leaf, it fell off. Coincidence, you say. The crow did not sit to dislodge the leaf nor the leaf was waiting for the crow to come and sit and trigger the falling off. The leaves have ben falling off even before Newton thought of gravity.
As you progress in spiritual life or even as life teaches you by knocks on the head, you come to realise that your separate individuality is a phantom. You begin to come face to face with your own intristic being. You realise you are part of a bigger family where every living being, human or animal or plant, river or mountain has a role. When this Jnaana dawns, surrender is imminent and inevitable.
You come to see the seeming co-incidences are all pre-planned and there need be no surprise over them. Do you call it a coincidence when a newborn drinks when the mother takes it to her breast? Do you call it a coincidence when a rainbow appears in the sky after rains? Can love at first sight be termed a coincidence?
Is breathing voluntary or a series of coincidences?
RamanA says even miracles just happen. He denies his involvement in miracles in his presence or attributed to him.
Every single action, however mundane and insignificant it be, is preplanned - eating, walking, fighting, etc. The Lord has made it clear - Naiva Kurvan Na Kaarayan. You do nothing nor is any action caused by you.
NOTE;
BAAPPAMMAA TOLD US OF THIS ANECDOTE. Arjun was proud when the war was won. i have won ,killing many brave warriors, he told Krushna. Hanuman ,sitting on the flag laughed and said- I have seen a CHAKRA going round and killing warrios .Your arrows were nimittamaatra.
Once you are convinced of nimittamaatra significance , you see HIS CHAKRA moving about making all people act this way or that way. You stop finding faults in others, much less envy and hate others. God is teaching you a lesson by actions of others, good or bad actions.
(Just a Tool in God's Hands, like The Crow and The Palm Leaf)
Nimittamatra is a well-known word in the Geetaa. You are just a tool in God's hands, used by Him for keeping the show on to keep the world going. You are only a facade for actions to be done. You may like it or not, it may please you or not, you may do anything to stop it or not, the planned action will be done. Nature will force it on you. And somthing that is not meant to happen will not happend even if you do sheershaasana to try to make it happen.
When a crow sat on a palm leaf, it fell off. Coincidence, you say. The crow did not sit to dislodge the leaf nor the leaf was waiting for the crow to come and sit and trigger the falling off. The leaves have ben falling off even before Newton thought of gravity.
As you progress in spiritual life or even as life teaches you by knocks on the head, you come to realise that your separate individuality is a phantom. You begin to come face to face with your own intristic being. You realise you are part of a bigger family where every living being, human or animal or plant, river or mountain has a role. When this Jnaana dawns, surrender is imminent and inevitable.
You come to see the seeming co-incidences are all pre-planned and there need be no surprise over them. Do you call it a coincidence when a newborn drinks when the mother takes it to her breast? Do you call it a coincidence when a rainbow appears in the sky after rains? Can love at first sight be termed a coincidence?
Is breathing voluntary or a series of coincidences?
RamanA says even miracles just happen. He denies his involvement in miracles in his presence or attributed to him.
Every single action, however mundane and insignificant it be, is preplanned - eating, walking, fighting, etc. The Lord has made it clear - Naiva Kurvan Na Kaarayan. You do nothing nor is any action caused by you.
NOTE;
BAAPPAMMAA TOLD US OF THIS ANECDOTE. Arjun was proud when the war was won. i have won ,killing many brave warriors, he told Krushna. Hanuman ,sitting on the flag laughed and said- I have seen a CHAKRA going round and killing warrios .Your arrows were nimittamaatra.
Once you are convinced of nimittamaatra significance , you see HIS CHAKRA moving about making all people act this way or that way. You stop finding faults in others, much less envy and hate others. God is teaching you a lesson by actions of others, good or bad actions.
Wednesday, 18 July 2007
krutakarma /karmakrut - A person who has done his JOB.
edit now
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Krutakarma and Karmakrut are two combined words ( karma and krut ) meaning the same. Both are used in the Geethaa. It defines a person who has achieved his goal in life successfully.------------------------------------------------------------------------------------------
We have two goals in life - first for sake of family, society and motherland and second for personal uplift i.e. spiritual .
Acquire knowledge and work and earn. Marry, raise a family. Bring up children , educate them,
get them married and see them happily settled. Retire from work , live in peace on a hill station. This is generally considered a successful life.
This life has achieved the first three goals set for man. The fourth goal is lost sight of. Moksha is forgotten . This fourth goal is to be pursued simultaneously during toiling for the first three. Otherwise, it is like travelling to see God and getting off at the garden of God's palace and being content with the flowers in the garden. Such persons have not succeeded in life, not done their job well. One has to cross the doorstep and enter into the presence of God.
THE GOAL MOKSHA can be and should be pursued from the beginning itself and simualtaneously with other three wordly goals. But this Moksha is after shedding the body.
We have four aashramas and the last aashrama can be entered without passing through earlier three. Shankaraachaarya, Ramakrushna and Ramana entered sanyaasa aashram even while still in the first aashram. The latter two did even study scriptures. ( THEY did their homework in previous births.) They are called ATYAASHRAMEES. THEY HAD TRANSCENDED THE GAMUT OF AASHRAMAS. THEY ARE MUKTAS WHILE STILL IN THE BODY -JEEVANMUKTAS .
Katakarma or Karmakrut is another name of a jeevanmukta. (Like an emeritus profeesor freed from any assignments. His own master. ) They may be seen performing actions like a common man. They are all good actions because they are done by GOD. They are uncocerned about the results and what others will think. Praise or blame make no difference to him. He lives in the PRESENCE OF GOD -HERE (no waiting for heaven after ) and in perfect bliss a long as his destiny has fixed the span of life. IT is immaterial to him whether his body is given an honourable farewel or thrown into a gutter. He had discarded the body long back.
A fan continues to rotate for some more time even after electricity is switched off. Momentum . Jnaani's body carries on by momentum.
You hold to bars tight when you kearn cycling. Once you get balance your grip loosens. You may give hold even . Jnaani has his hands off his body once for all.
Thoughts rush out from your mind. A Jnaani has to exert to get a thought out.
Now what is the KARMA done by then blessed souls ? Karma here is the effort put in to gain spiritually. Getting a degree and earning money is not meant.
Krutakrutya and Kruthartha are two other words used in general . Narendra is krutakrutya by his service to parents. He is Krathartha, has given a meaning to life by his selfless service. His life is SAARTHAKA.
paropakaaraH puNyaaya paapaaya parapeedaNam
edit now
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Olden days housewives were real housewives , not going out to earn bread. In the afternoon they had the puraana reading sessions. Thus generally, ladies learnt many samkrut shlokas . My Baappammaa recited about a dozen shlokas. One of the shlokas she recited said-In all his 18 puraanas ,Vyaasa had stressed on two things - Help others if you want to earn punya. Troubling others increases you load of paapa.
Jesus said -Love thy neighbour. The easy way to earn punya.
In olden days, homes were open houses. Any visitor during me meal time stayed for meals. During festivals guests from outsations came to stay with families. And the postman, school teacher , station masters and others were standing guests. Even for events like wedding in the family.
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ANOTHER SHLOKA from Baappammaa's bag- When the body is weakened by age and diseases make life miserable, God is the only doctor and Gangaajal is THE medicine.
People were not afraid of death. In AFRICA , amongst some tribes when death is calling, the man just walks out and sleeps below a tree. Without food for days on. PURE FAITH.
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3rd shloka- A LEAF, A FLOWER, A FRUIT, A SIP OF WATER IS ALL THAT IS REQUIRED TO PLEASE GOD. BUT OFFER IT WITH DEVOTION.
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SHREERAAMARAAMETI , YADAA YADAA HI DHARMASYA AND PARITRAANAAYASAADHOONAAM WERE A FEW OTHERS I HEARD FROM BAAPPAMMAA. My mother never recited any shloka but God was very much present in her life. Thus I had a good base to stary on my journey towards God.
It is essential the children accept the Existence of GOD and develop love for HIM. Know of powers and HIS love for us.
Parkinson was a professor in SINGAPORE and he formulated the Parkinson's Law. During his visit to Bombay, during a lecture he had said the children in Hindu fsmily rule the children BY THE HIDDEN POWER of the father. I WILL TELL FATHER WHEN HE RETURNS HOME was the stick. These days mother also goes out and being financially independant , asserts her own power. does not easily accept a supertior. Children sense it .
God's HIDDEN POWER had to be invoked as an alternative .Children should realise their parents are not rich on their own right. God's Mercy is very much essential to keep them rich. Thus God has as place - and an indespensable place in life. CHILDREN SHOULD BE TAUGHT THAT .
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Olden days housewives were real housewives , not going out to earn bread. In the afternoon they had the puraana reading sessions. Thus generally, ladies learnt many samkrut shlokas . My Baappammaa recited about a dozen shlokas. One of the shlokas she recited said-In all his 18 puraanas ,Vyaasa had stressed on two things - Help others if you want to earn punya. Troubling others increases you load of paapa.
Jesus said -Love thy neighbour. The easy way to earn punya.
In olden days, homes were open houses. Any visitor during me meal time stayed for meals. During festivals guests from outsations came to stay with families. And the postman, school teacher , station masters and others were standing guests. Even for events like wedding in the family.
------------------------------------------------------------------------------------------------
ANOTHER SHLOKA from Baappammaa's bag- When the body is weakened by age and diseases make life miserable, God is the only doctor and Gangaajal is THE medicine.
People were not afraid of death. In AFRICA , amongst some tribes when death is calling, the man just walks out and sleeps below a tree. Without food for days on. PURE FAITH.
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3rd shloka- A LEAF, A FLOWER, A FRUIT, A SIP OF WATER IS ALL THAT IS REQUIRED TO PLEASE GOD. BUT OFFER IT WITH DEVOTION.
----------------------------------------------------------------------------------------------
SHREERAAMARAAMETI , YADAA YADAA HI DHARMASYA AND PARITRAANAAYASAADHOONAAM WERE A FEW OTHERS I HEARD FROM BAAPPAMMAA. My mother never recited any shloka but God was very much present in her life. Thus I had a good base to stary on my journey towards God.
It is essential the children accept the Existence of GOD and develop love for HIM. Know of powers and HIS love for us.
Parkinson was a professor in SINGAPORE and he formulated the Parkinson's Law. During his visit to Bombay, during a lecture he had said the children in Hindu fsmily rule the children BY THE HIDDEN POWER of the father. I WILL TELL FATHER WHEN HE RETURNS HOME was the stick. These days mother also goes out and being financially independant , asserts her own power. does not easily accept a supertior. Children sense it .
God's HIDDEN POWER had to be invoked as an alternative .Children should realise their parents are not rich on their own right. God's Mercy is very much essential to keep them rich. Thus God has as place - and an indespensable place in life. CHILDREN SHOULD BE TAUGHT THAT .
Tuesday, 17 July 2007
samkramaNa - crossing star raashis
Makara and Karkaataka are the two samkramanas when the sun changes " dierction." But in each direction it crosses five constellations (raashis ). A year is completed when all 12 constellations have been covered.
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A Sourswamaana year is 365 days during which earth completes one round round the sun. It is a fraction of a day more and we have leap years when one day is added to the days of February. Souramaana is measurement of time by earth rotating round the sun .
A Chandramaana year has 354 days only. The difference of eleven days rises to difference of 29 days and a half in two years and eight months of solar calendar days. Therefore during 33rd solar month, 30 days are added to the lunar year and both years are drawn in line. Actually the difference is little more than 29 days and the extra 30 days are added only once in 29/31/33 and 35 years. The extra month is called ADHIKAMAASA i.e. EXTRA MONTH. The extra of leap year may be called Adhika Divasa.
Lunar month starts after Amavavaasya. In between Amavaasyas there is a Sakramana. LUNAR YEAR starts after samkramana. If there is no Samkramana between Amavayasas then theAdhika Maasa is introduced. When Adhikamaasa exceeds 30 days, KSHAYA MAASA IS INTRODUCED. ONLY ELEVEN LUNAR MONTHS THAT YEAR. THIS IS RARE.
Sun is named different between Samkramanas. Bhanu, Tapana, ----- and Soorya. ( WONDER WHAT IS THE SIGNIFICANCE OF THEB DIFFERENT NAMES. ANY SPECIAL CHANGES IN SUN'S MOVEMENTS OR CHARACTER? DURING ADHIKA MAASA THE HEAT AND LIGHT IS FROM SOORYA MANDALA ! NOT THE SUN !)
EVERY MONTH is named after a different God. Adhikmaasa is called PURUSHOTTAMA MAASA. (SIGNIFICANCE ? WE HAVE LOST MUCH KNOWLEDGE ! )
Our elders were far advanced in astronomy. West started with ten months a year and made it twelve only later. Both our calendars started with twelve and they sychronised periofdically. ( July and August were new months added by Romans and named after Julius Caesar and Augustus Caesar. Months September to December suggest seveth, eighth, ninth and tenth months respectively , a Indian tilt!)
Our matthematicians were far advanced too to set calcutlations for casting calendars and horoscopes.
THIS BLOG IS JUST TO HIGHLIGHT THE KNOWLEDGE OF OUR ASCESTORS WHO HSADF KEEN OBSERVATING POWERS WITHOUT HELP OF TELESCOPES AND MODERN EQUIPMENTS. THEY HAD NO WEATCHES OR CLOCKS AS OF TODAY, BUT KEPT TIME TO HALF A SECOND OF TODSY.
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A Sourswamaana year is 365 days during which earth completes one round round the sun. It is a fraction of a day more and we have leap years when one day is added to the days of February. Souramaana is measurement of time by earth rotating round the sun .
A Chandramaana year has 354 days only. The difference of eleven days rises to difference of 29 days and a half in two years and eight months of solar calendar days. Therefore during 33rd solar month, 30 days are added to the lunar year and both years are drawn in line. Actually the difference is little more than 29 days and the extra 30 days are added only once in 29/31/33 and 35 years. The extra month is called ADHIKAMAASA i.e. EXTRA MONTH. The extra of leap year may be called Adhika Divasa.
Lunar month starts after Amavavaasya. In between Amavaasyas there is a Sakramana. LUNAR YEAR starts after samkramana. If there is no Samkramana between Amavayasas then theAdhika Maasa is introduced. When Adhikamaasa exceeds 30 days, KSHAYA MAASA IS INTRODUCED. ONLY ELEVEN LUNAR MONTHS THAT YEAR. THIS IS RARE.
Sun is named different between Samkramanas. Bhanu, Tapana, ----- and Soorya. ( WONDER WHAT IS THE SIGNIFICANCE OF THEB DIFFERENT NAMES. ANY SPECIAL CHANGES IN SUN'S MOVEMENTS OR CHARACTER? DURING ADHIKA MAASA THE HEAT AND LIGHT IS FROM SOORYA MANDALA ! NOT THE SUN !)
EVERY MONTH is named after a different God. Adhikmaasa is called PURUSHOTTAMA MAASA. (SIGNIFICANCE ? WE HAVE LOST MUCH KNOWLEDGE ! )
Our elders were far advanced in astronomy. West started with ten months a year and made it twelve only later. Both our calendars started with twelve and they sychronised periofdically. ( July and August were new months added by Romans and named after Julius Caesar and Augustus Caesar. Months September to December suggest seveth, eighth, ninth and tenth months respectively , a Indian tilt!)
Our matthematicians were far advanced too to set calcutlations for casting calendars and horoscopes.
THIS BLOG IS JUST TO HIGHLIGHT THE KNOWLEDGE OF OUR ASCESTORS WHO HSADF KEEN OBSERVATING POWERS WITHOUT HELP OF TELESCOPES AND MODERN EQUIPMENTS. THEY HAD NO WEATCHES OR CLOCKS AS OF TODAY, BUT KEPT TIME TO HALF A SECOND OF TODSY.
Monday, 16 July 2007
SaadhanaachatuShTaya
साधनाचतुष्टय
(Four-fold saadhanaa)
Four-fold saadhana is followed on the Jnaana Maarga as indeed Ashtaangayoga is followed on the Yoga Marga (Ashtaangayoga was discussed earlier)
1. Viveka - The ability to discriminate between real and unreal.
2. Vairaagya - A spirit of detachment from enjoyment of sense objects and fruits of actions.
3. A sextet of essentials (SHADSAMPATTI ) :
(SIX TREASURES TO BE ACQUIRED )
a) Sama: peacefulness, tranquility, composure
b) Dama: Self-control.
c) Uparati: renunciation, cessation of actions, self-withdrawal
d) TitikShaa: forbearance, endurance, fortitude, getting over dwandwas (sukh-dukha, gain-loss etc) and accept either without struggle for revenge or redress, being always free from anxiety or lament over them i.e. dwandwas.
e) Shraddhaa - Clear understanding supported by discrimintion, faith, an affirmative frame of mind (humility, sincerity earnestness, unwavering and reverential pursuit of the Real at any cost).
f) Samaadhaana - Profound meditation, abstract contemplation
4. MumukShatva - A burning, surging desire for mokSha.
(Four-fold saadhanaa)
Four-fold saadhana is followed on the Jnaana Maarga as indeed Ashtaangayoga is followed on the Yoga Marga (Ashtaangayoga was discussed earlier)
1. Viveka - The ability to discriminate between real and unreal.
2. Vairaagya - A spirit of detachment from enjoyment of sense objects and fruits of actions.
3. A sextet of essentials (SHADSAMPATTI ) :
(SIX TREASURES TO BE ACQUIRED )
a) Sama: peacefulness, tranquility, composure
b) Dama: Self-control.
c) Uparati: renunciation, cessation of actions, self-withdrawal
d) TitikShaa: forbearance, endurance, fortitude, getting over dwandwas (sukh-dukha, gain-loss etc) and accept either without struggle for revenge or redress, being always free from anxiety or lament over them i.e. dwandwas.
e) Shraddhaa - Clear understanding supported by discrimintion, faith, an affirmative frame of mind (humility, sincerity earnestness, unwavering and reverential pursuit of the Real at any cost).
f) Samaadhaana - Profound meditation, abstract contemplation
4. MumukShatva - A burning, surging desire for mokSha.
Sunday, 15 July 2007
Shadripu
षड्रिपु
(Six enemies)
Man has six enemies within him and they have to be overcome first. Eliminate them; at least keep them under control if you want to preserve the quality of your life.
1. kaama - Lust. The tsunami #1. Lust is not harmful if you can apreciate why God has given this bonding grace for a loving family.
2. krodha - Anger. Sages have lost puNya earned over years of tapasyaa by yielding to anger and hurling curses. Our stock of punya is minimal and we have to prserve it. Discipline in life can control anger.
NOTE : The Geetaa asks us to resist steep rise of both lust and anger. Moderation in both is possible and permissible.
3.mada - Pride. Money, chamchaas and health are not lasting. Enjoy them and share with others. Pride over their possession is harmful.
4. moha - Delusion. Love of God never fails you. Love of earthly possessions leads to delusion and consequent destruction of the very fabric of life.
5. lobha - Greed. Most commonly found, a silent killer.
6. matsara : Jealousy. Happiness does not lie in possessions. Why feel jealous of others who possess more? If happiness were to come with money, the rich should be a happy lot. This is not true. Always remember the poem - Miller on tne Dee. "No lark more blithe than him."
(Six enemies)
Man has six enemies within him and they have to be overcome first. Eliminate them; at least keep them under control if you want to preserve the quality of your life.
1. kaama - Lust. The tsunami #1. Lust is not harmful if you can apreciate why God has given this bonding grace for a loving family.
2. krodha - Anger. Sages have lost puNya earned over years of tapasyaa by yielding to anger and hurling curses. Our stock of punya is minimal and we have to prserve it. Discipline in life can control anger.
NOTE : The Geetaa asks us to resist steep rise of both lust and anger. Moderation in both is possible and permissible.
3.mada - Pride. Money, chamchaas and health are not lasting. Enjoy them and share with others. Pride over their possession is harmful.
4. moha - Delusion. Love of God never fails you. Love of earthly possessions leads to delusion and consequent destruction of the very fabric of life.
5. lobha - Greed. Most commonly found, a silent killer.
6. matsara : Jealousy. Happiness does not lie in possessions. Why feel jealous of others who possess more? If happiness were to come with money, the rich should be a happy lot. This is not true. Always remember the poem - Miller on tne Dee. "No lark more blithe than him."
Saturday, 14 July 2007
AShtaangayoga
अष्टाङ्गयोग
(The eight-limbed Yoga)
Patanjai's Yogasootra is called Raaja Yoga. Vivekaananda has written a voluminous book/commentary on it. It is also called AShTaangaygoa - a school of philosophy postulating discipline to remove afflictions, leading to a discriminative knowledge of the Truth beyond untruth, of reality beyond unreality. The discipline has eight limbs and is thus named Ashtaangayoga.
1. Yama - abstentions, restraints on oneself (ethical).
2. Niyama - observances, regulations in actions towards others (physical)
3. Aasana -Postures for strengthening the muscles and gaining control over them.
4. PraaNaayaama - Breathing exercises.
5. Pratyaahaara - Withdrawal of senses from their respective domains.
6. DhaaraNa - Fixing one's attention. Early stages of meditation. You concentrate on limb by limb of the IShTadevataa. On the head, on the face, on the shoulders and down to feet.
7. Dhyaana - Concentration on the deity's body as a whole.
8. Samaadhi - Full absorption of the mind into the object of concentration.
This is followed in the Yoga Maarga. The Jnaana maarga has SaadhanaaachatuShtaya - a fourfold discipline. Both disciplines have common points. RamaNa says -You can pick one or other discipline or even interchange some limbs. Both help you to make the mind one-pointed. For his method of Self Inquiry, one can overlook these disciplines if the mind is amenable to concentration by itself.
(The eight-limbed Yoga)
Patanjai's Yogasootra is called Raaja Yoga. Vivekaananda has written a voluminous book/commentary on it. It is also called AShTaangaygoa - a school of philosophy postulating discipline to remove afflictions, leading to a discriminative knowledge of the Truth beyond untruth, of reality beyond unreality. The discipline has eight limbs and is thus named Ashtaangayoga.
1. Yama - abstentions, restraints on oneself (ethical).
2. Niyama - observances, regulations in actions towards others (physical)
3. Aasana -Postures for strengthening the muscles and gaining control over them.
4. PraaNaayaama - Breathing exercises.
5. Pratyaahaara - Withdrawal of senses from their respective domains.
6. DhaaraNa - Fixing one's attention. Early stages of meditation. You concentrate on limb by limb of the IShTadevataa. On the head, on the face, on the shoulders and down to feet.
7. Dhyaana - Concentration on the deity's body as a whole.
8. Samaadhi - Full absorption of the mind into the object of concentration.
This is followed in the Yoga Maarga. The Jnaana maarga has SaadhanaaachatuShtaya - a fourfold discipline. Both disciplines have common points. RamaNa says -You can pick one or other discipline or even interchange some limbs. Both help you to make the mind one-pointed. For his method of Self Inquiry, one can overlook these disciplines if the mind is amenable to concentration by itself.
Sthitaprajna
स्थितप्रज्ञ
(A man of steadfast wisdom)
9 is an auspicious number for Hindus, as indeed 7 is for Christians. Vyaasa wrote 18 (a multiple of nine) PuraaNas. The Geetha has 18 chapters. The real message of Geethaa is in the first 18 Shlokas when the LORD begins His famous discourse. (Shlokas 12 to 29 of Chapter Two ) A Sthitaprajna is descibed in full in 18 Shlokas (No. 55 to 72 ) of the same chapter.
A Sthitaprajna is a man of steadfast wisdom - the bedrock of human perfection. You feel drowned in his presence - his silence is golden.
Shloka No. 55 - When a person has given up the last vestige of desire from his mind, he becomes a Sthitaprajna. He is happy in himself, happy by himself (Just as you enjoy with the children in their make-believe games, he takes life as a game. Win or lose, it is a game to be enjoyed).
Shloka No. 56 - No calamity can shake him. No success can excite him. The master of lust, fear and anger, he is free and happy all the time.
Shloka No. 57 - Auspicious or inauspicious, he is untouched by circumstances. He does does go
out to flatter people nor can flattery ensnare him.
Shloka No.58 - Like a tortoise which withdraws its limbs inside its shell, his senses are under his control and never led astray (He knows God is not approachable by senses. He knows whatever is sensed by senses is transitory and not worth pursuing).
Shloka No.59 - Senses sense his mature sense and drop away .( SENSES here stand for five senses together. SENSE is a verb , to inderstsnd correctly. Mature SENSE is singularly plural standing for our five senses of perception. )Not the least tempted by wordly objects.
Shloka No. 60 - The senses however keep biding their time, to pounce on him at any moment of weakness. But he is ever alert and does not swerve from his chosen path.
Shloka No. 61 - Like an experienced charioteer controlling horses, he keeps his senses under control.
Shlokas No. 62 and No.63 - Do not dwell on any thought. A persisting thought on any object gives rise a desire to possess it. An unsuccessful attempt to get at it, brings in the fangs of anger. This affects the mental balance, leading to indiscrimination and, consequently, loss of peace of mind.
Shloka No. 64 - Peace of mind is possible only when you enjoy the God-given gifts with senses under your full control.
Shloka No. 65 - The mind stabilizes as desires, anger and the like disappear.
Shloka No. 66 - How can you expect yor intellect to perform right if the senses are let loose? How can the mind stabilize if tossed by senses? How can you taste bliss and lasting peace with a disturbed mind?
Shloka No. 67 - Like a boat cast adrift by the wind, the mind is cast adrift by the senses.
Shloka No. 68 - Sense objects keep tempting. But never allow the senses to follow them.
Shloka No. 69 - The wise man is always awake when the ignorant are sleeping. He is asleep to the world enjoyed by the ignorant.
Shloka No. 70 - An ocean receives water from rivers all over the world. It does not cross its boundaries. A Sthitaprajna is an ocean of peace and bliss. Happiness and unhappiness of the world are insignificant to him and do not affect him in the least. Can a cupful of milk make an ocean white? Can a cupful of drain water pollute an ocean?
Shloka No. 71 - Give up the sense of ego - renounce and rejoice!
Shloka No. 72 - Hold on to this state of Brahman until death. Death will hold no fear for you. It will honour you and escort you to God.
(A man of steadfast wisdom)
9 is an auspicious number for Hindus, as indeed 7 is for Christians. Vyaasa wrote 18 (a multiple of nine) PuraaNas. The Geetha has 18 chapters. The real message of Geethaa is in the first 18 Shlokas when the LORD begins His famous discourse. (Shlokas 12 to 29 of Chapter Two ) A Sthitaprajna is descibed in full in 18 Shlokas (No. 55 to 72 ) of the same chapter.
A Sthitaprajna is a man of steadfast wisdom - the bedrock of human perfection. You feel drowned in his presence - his silence is golden.
Shloka No. 55 - When a person has given up the last vestige of desire from his mind, he becomes a Sthitaprajna. He is happy in himself, happy by himself (Just as you enjoy with the children in their make-believe games, he takes life as a game. Win or lose, it is a game to be enjoyed).
Shloka No. 56 - No calamity can shake him. No success can excite him. The master of lust, fear and anger, he is free and happy all the time.
Shloka No. 57 - Auspicious or inauspicious, he is untouched by circumstances. He does does go
out to flatter people nor can flattery ensnare him.
Shloka No.58 - Like a tortoise which withdraws its limbs inside its shell, his senses are under his control and never led astray (He knows God is not approachable by senses. He knows whatever is sensed by senses is transitory and not worth pursuing).
Shloka No.59 - Senses sense his mature sense and drop away .( SENSES here stand for five senses together. SENSE is a verb , to inderstsnd correctly. Mature SENSE is singularly plural standing for our five senses of perception. )Not the least tempted by wordly objects.
Shloka No. 60 - The senses however keep biding their time, to pounce on him at any moment of weakness. But he is ever alert and does not swerve from his chosen path.
Shloka No. 61 - Like an experienced charioteer controlling horses, he keeps his senses under control.
Shlokas No. 62 and No.63 - Do not dwell on any thought. A persisting thought on any object gives rise a desire to possess it. An unsuccessful attempt to get at it, brings in the fangs of anger. This affects the mental balance, leading to indiscrimination and, consequently, loss of peace of mind.
Shloka No. 64 - Peace of mind is possible only when you enjoy the God-given gifts with senses under your full control.
Shloka No. 65 - The mind stabilizes as desires, anger and the like disappear.
Shloka No. 66 - How can you expect yor intellect to perform right if the senses are let loose? How can the mind stabilize if tossed by senses? How can you taste bliss and lasting peace with a disturbed mind?
Shloka No. 67 - Like a boat cast adrift by the wind, the mind is cast adrift by the senses.
Shloka No. 68 - Sense objects keep tempting. But never allow the senses to follow them.
Shloka No. 69 - The wise man is always awake when the ignorant are sleeping. He is asleep to the world enjoyed by the ignorant.
Shloka No. 70 - An ocean receives water from rivers all over the world. It does not cross its boundaries. A Sthitaprajna is an ocean of peace and bliss. Happiness and unhappiness of the world are insignificant to him and do not affect him in the least. Can a cupful of milk make an ocean white? Can a cupful of drain water pollute an ocean?
Shloka No. 71 - Give up the sense of ego - renounce and rejoice!
Shloka No. 72 - Hold on to this state of Brahman until death. Death will hold no fear for you. It will honour you and escort you to God.
Thursday, 12 July 2007
KarmaNyevaadhikaaraste
कर्मण्येवाधिकारस्ते
(You only have the right to action)
You have the right for actions but do not wait on results thereof. Advice by the Lord in His discourse to Arjuna on the battlefield.
Adhikaara is right, power, authority. Adhikaari is one who has the right, the power and the authority. Adhikaari, as a goverment officer, has the power and authority delegated to him by a higher authority. Delegated power or authority is not absolute - it is limited in its scope, and can be modified by the higher authority.
Swayaatta Adhikaara is Absolute Power as wielded by the kings of old. And by God.
A right is the proper exercise of power and authority. If a judge orders every guilty person to be hanged without discrimination, it is a misuse of power. Every punishment has an alternative suggested for lesser degree. Also, power is demonstrated by your use of discretion. As a senior officer, I sanctioned leave. I asserted my power by witholding the sanction of leave where reasons are not justified, or if exigencies did not permit staff going on leave for the time being. Judicious dispensation is necessary.
Results of all actions in this life determined by destiny which again is based on your actions in past lives. It is up to you accept them gracefully whether they are to your expectation or otherwise. No joy if the results please you and no frustration if they displease you. The attitude in accepting results determine actions and results of future births.
Well, this applies to persons who are still ego-ridden and think they are master of their destiny. They do not know that they are Nimittamaatra, just acting as pulled by the strings in God's hands. Not just the three involuntary functions as stated by science, ALL actions are "involuntary" as clearly as explained by the Lord later on. Is the growing of nails and hair voluntary? Is the tongue moving dextrouly without being cut by teeth as it moves transferring food from this to that side of the mouth and its final pushing chewed food down the throat to be considered acting voluntarily?
Prakrutistvaam niyokShati, says the Lord. GuNaa guneShu vartante, He says further. You are no better than a robot. Of course, a perfect robot, having been made by God. That's all there is to it.
(You only have the right to action)
You have the right for actions but do not wait on results thereof. Advice by the Lord in His discourse to Arjuna on the battlefield.
Adhikaara is right, power, authority. Adhikaari is one who has the right, the power and the authority. Adhikaari, as a goverment officer, has the power and authority delegated to him by a higher authority. Delegated power or authority is not absolute - it is limited in its scope, and can be modified by the higher authority.
Swayaatta Adhikaara is Absolute Power as wielded by the kings of old. And by God.
A right is the proper exercise of power and authority. If a judge orders every guilty person to be hanged without discrimination, it is a misuse of power. Every punishment has an alternative suggested for lesser degree. Also, power is demonstrated by your use of discretion. As a senior officer, I sanctioned leave. I asserted my power by witholding the sanction of leave where reasons are not justified, or if exigencies did not permit staff going on leave for the time being. Judicious dispensation is necessary.
Results of all actions in this life determined by destiny which again is based on your actions in past lives. It is up to you accept them gracefully whether they are to your expectation or otherwise. No joy if the results please you and no frustration if they displease you. The attitude in accepting results determine actions and results of future births.
Well, this applies to persons who are still ego-ridden and think they are master of their destiny. They do not know that they are Nimittamaatra, just acting as pulled by the strings in God's hands. Not just the three involuntary functions as stated by science, ALL actions are "involuntary" as clearly as explained by the Lord later on. Is the growing of nails and hair voluntary? Is the tongue moving dextrouly without being cut by teeth as it moves transferring food from this to that side of the mouth and its final pushing chewed food down the throat to be considered acting voluntarily?
Prakrutistvaam niyokShati, says the Lord. GuNaa guneShu vartante, He says further. You are no better than a robot. Of course, a perfect robot, having been made by God. That's all there is to it.
Wednesday, 11 July 2007
PuruShaartha
पुरुषार्थ
(Goals for man)
MokSha is the ultimate goald set by all religions. The Hindu scriptures also put mokSha at the top of the list of goals for man. They, however, set stages - each blending into the next for gradual and natural evolution toward mokSha.
1. Dharma - After a childhood spend at home, when childen were told of stories from RaamayaNa and Mahaabhaarata and devotion to Gods was incultated in their minds, they were sent to Gurukulas, residential hermitages, for study of the scriptures. Besides scripture, the Guru's wife trained them in filial duties and love for society, animals and the plant world. Even Raama and KRuShNa studied in the Gurukula. Life was dedicated to building up strong bodies and a disciplined way of life, besides the main object of studying scriptures.
2. Artha - Earning of money through honest work.
3. Kaama - Marry and raise families of your own but looking after elders lovingly. The cresation is for us, His children. Enjoy, but never forget God Who has granted you health to enjoy and means to enjoy.
4. MokSha - work for the ultimate goal of mokSha and fulfilment.
Monday, 9 July 2007
UpaniShadah
उपनिषद:
(Upanishads)
UpaniShads are concluding portions of Vedas and hence called Vedaanta (the end of the Vedas). The word upaniShad has been held severally to mean: sitting near, devotedly; instructions given by the guru to the disciple sitting close; secret teaching; knowledge of the Absolute.
Each Veda has several branches (shaakaas). Each shaakaa has a karmakaaNDa (which deals with actions to be performed), and mantras. JnaanakaNDa has AaraNyakas (Particularly dealing with studies for those who resort to forest hermitages for devoted and dedicated pursuit of knowledge). UpaniShads are in the AaraNyakas.
Sage Vyaasa had identified 1180 shaakas of the four Vedas. Each shaakaa ends with an upaniShad. Most of upaniShads are lost and only 108 are now available.
Ten of these are called major UpaniShads and are the subjects of commentaries written by all three great Achaaryaas. MuNDakopaniShad has only 13v shlokas but is considered the best.
A commentary (called kaarikaa) was written by GauDapaada (Guru of Shankara's Guru Govindapaada). Shankara has written a commentary on Kaarikaa! BRuhadaaraNyaka and ChaNDOgya UpaniShads are voluminous . The former contains the famous conversation between Yajnavaalkya and his wife Maitreyi. The latter contains a guru-shiShya conversation. Both are illuminating.
Other upaniShads are grouped; Saamaanya (dealing with ordinary matters ), Shaiva, Shakta, Vaishnava, Yoga and Sanyaasa.
Our scriptures comprise 14 Mahaavidyaas.
4 Vedas
6 Vedaangas (Shikshana, Vyaakarana, Chandas, Niruktas, JyotiShya, Kalpa)
4 Upaangas (Meemamsa , Nyaaya, Puraanas and Dharmashaastras)
(PuraaNas have 18 major puraaNas compiled by Vyaasa and two Itihaasas, i.e., RaaamaayaNa and Mahaabhaarata)
(Dharmashaastra includes ManusmRutis)
Upavedas are Aayurveda, Arthashaastra, Dhanurveda and Gandharvaveda (dealing with health, money matters, warfare and dance and arts).
(Upanishads)
UpaniShads are concluding portions of Vedas and hence called Vedaanta (the end of the Vedas). The word upaniShad has been held severally to mean: sitting near, devotedly; instructions given by the guru to the disciple sitting close; secret teaching; knowledge of the Absolute.
Each Veda has several branches (shaakaas). Each shaakaa has a karmakaaNDa (which deals with actions to be performed), and mantras. JnaanakaNDa has AaraNyakas (Particularly dealing with studies for those who resort to forest hermitages for devoted and dedicated pursuit of knowledge). UpaniShads are in the AaraNyakas.
Sage Vyaasa had identified 1180 shaakas of the four Vedas. Each shaakaa ends with an upaniShad. Most of upaniShads are lost and only 108 are now available.
Ten of these are called major UpaniShads and are the subjects of commentaries written by all three great Achaaryaas. MuNDakopaniShad has only 13v shlokas but is considered the best.
A commentary (called kaarikaa) was written by GauDapaada (Guru of Shankara's Guru Govindapaada). Shankara has written a commentary on Kaarikaa! BRuhadaaraNyaka and ChaNDOgya UpaniShads are voluminous . The former contains the famous conversation between Yajnavaalkya and his wife Maitreyi. The latter contains a guru-shiShya conversation. Both are illuminating.
Other upaniShads are grouped; Saamaanya (dealing with ordinary matters ), Shaiva, Shakta, Vaishnava, Yoga and Sanyaasa.
Our scriptures comprise 14 Mahaavidyaas.
4 Vedas
6 Vedaangas (Shikshana, Vyaakarana, Chandas, Niruktas, JyotiShya, Kalpa)
4 Upaangas (Meemamsa , Nyaaya, Puraanas and Dharmashaastras)
(PuraaNas have 18 major puraaNas compiled by Vyaasa and two Itihaasas, i.e., RaaamaayaNa and Mahaabhaarata)
(Dharmashaastra includes ManusmRutis)
Upavedas are Aayurveda, Arthashaastra, Dhanurveda and Gandharvaveda (dealing with health, money matters, warfare and dance and arts).
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