Vedanta Tattva
Vedanta Darshanam
Salutations to all.
We are currently in a world where nothing is in order. The entire world is running here and there trying to solve one problem after the other. When we thought the economy recession was the only problem, the winter storms are coming one after the other (in the west). And not to mention the big earthquake in Haiti which has left many people in the country suffering. It is not just the suffering that the people of Haiti faced that comes to mind but the news about such people taking resort to even stealing and other ways to get some food and other materials. When there are nations trying to help the country, the various nations themselves are arguing amongst themselves as to who will help first etc. Not to mention various religious people trying to convert the children of Haiti; thus the entire world is in a chaotic situation.
This incident of calm people of Haiti taking resort to violence shows us as to what all can we be lead to when we face dire situations in our lives. This should make us realize one as to how temporary life is and we could become the next suffering people in the world with one strike of nature (like the Tsunami few years back); and two is that there will no dearth for desires and when we face situations where our desires cannot be fulfilled through the righteous way, we will take resort to non-righteous way. This doesn’t mean that righteous people will realize and rejoice in bliss but that they will be in a better state to at least have a chance for realization in the future than non-righteous people.
Thus it is very important that we don’t waste this precious human birth given to us in order to realize our very nature of non-dual reality of blissful Brahman. We don’t have to renounce everything, shave our head and live on the streets in order to achieve this. We just have to constantly remember this entire world of names and forms to be just an illusion in the non-dual reality of Brahman as the pulsating Consciousness (pulsating inside us as “I-exist, I-exist”). This doesn’t require money, lot of time, effort etc. It just requires a desire for liberation from the sorrowful world and a resolution of implementing it in our lives whatever it takes.
At least remembering the goal to be achieved through this implementation, we should strive towards implementing it. If we start implementing Vedanta now, we will at least be successful by the end of this birth or at least in a couple of births. If we don’t realize it now, then it may be too late when we want to try to implement it. The older we grow, the lesser our sense organs and intellect will perform; thus we will not be able to analyze and assert this world to be an illusion in Brahman and will not be able to constantly remember Brahman in our minds.
Let us thereby not waste any more time in implementing this simple sadhana of remembering in our mind that this entire world is one non-dual reality of Brahman and Brahman alone thereby making us rejoice in bliss soon in this very birth itself.
Let us also pray for the welfare and peace of the entire world – let us take the resolution to keeping Haiti and its people in our prayers – let us also try to help in whatever way we can the suffering people of Haiti remembering that they are also our very Self of Brahman.
AUM NAMAH SHIVAYA
Feb 7th
Anukramaanika
Vedanta Darshanam 1
Guru Mahima 3
Mukhya Vishayam 7
Sankshiptha Vedanta 15
Gitaamritham 19
Upanishad Prachaaram 22
Raga Varsha 26
Madhuraamritham 28
Praadeshikam 31
Sthuthi 34
Charitham 37
Sanskritha shiksha 42
Sanatana Dharma Sameeksha - snatn xmR smI]a 45
Vedanta Pariksha 47
Karuna 50
Ghatanaa 54
Anukramaanika Nirdesham 55
Guru Mahima
Let us continue with the slokas of Gita popularly known today as “Guru Slokas”.
Akhanda mandalaakaaram vyaaptham yena charaacharam
Tat padam darshitham yena tasmai sree gurave namaha
Brahman which is of the form of this entire world; Brahman that pervades the moving and non-moving (objects of the world); he who shows us that goal of “TAT” or “Brahman”, to such a Guru my prostrations.
Sarva vyaapi chit – all pervasive Consciousness
We often hear about Brahman or Ishwara as pervading the entire world. Many times in discourses and other places, we hear this description of Ishwara as one who doesn’t just abide in the idol that we see in the temple but as pervading the entire world that we perceive (including the other world which we currently don’t perceive). Yama when questioned by Nachiketha in Katha Upanishad as to what is there beyond this world answered that whatever is there here is only present there (here means this world and there means the other world or world-after) and vice versa.
Though many of us know this description of Brahman as pervading the entire world, rarely will a person know as to why and how Brahman pervades the entire world. It requires some understanding of Vedanta to grasp the reason behind Brahman being all-pervasive. The reason is very simple and once we get a grasp of the same we will be able to remember it at all times (never forgetting this ultimate truth). The added advantage of remembering the reason behind Brahman being all-pervasive is that once we remember this truth, it is implementation of Vedanta which will give us the goal of blissful Brahman very soon (sama darshanam or equanimity is the way to realize Brahman as it is vision of truth – the truth that the world we currently perceive is Brahman alone).
Without much delay let us see the reason for Brahman being all-pervasive. The world that we perceive is constantly changing – each and every minute objects and people are changing. This changing world thus is an effect of a cause – the cause has to be non-changing as changes are possible only in a changeless entity. Thus the cause of the changing world is a changeless entity. This changeless entity is termed in Vedanta as Brahman or Lord – of the nature of Existence, Consciousness and Bliss absolute. It doesn’t require much analysis to understand that the world requires the light of Consciousness to exist – without Consciousness, the entire world will cease to exist. Thus the source of this insentient world is sentient Brahman. Taking an example to analyze this cause-effect relationship, the cause of mud creates the effect of pot out of it. The cause of mud pervades the effect of pot – pot has mud throughout. Or in other words mud pervades the pot – the difference or that which differentiates pot from mud is the name of “pot” and the particular “form”. Names and forms don’t create a new entity but they just make it appear as if a new entity has been created. Thus mud alone exists throughout the pot. In a similar way, Brahman alone exists through the world as Brahman is the cause of the changing name-form world. Names and forms make it appear as if objects of the world are different from one-another and as if the world is different from Brahman – in essence, the world is Brahman and Brahman alone as without Conscious Brahman the world cannot even exist for one moment.
Thus the real-cause-Brahman pervades the illusory-effect-world. The effect of world is just an illusion of names and forms – not real at all. We saw in the previous issue that the Guru is one with Brahman. Thus Guru is all-pervasive with respect to the world – all moving and non-moving objects of the world are just illusions of names and forms in Brahman and hence Brahman pervades them.
This means that the entire world is filled in and out with the Guru. This also means that such a Guru thereby is a living embodiment of the truth of Brahman – that Brahman who is indicated through the word of “TAT” or “THAT” in the mahavakya of TAT TVAM ASI or THAT THOU ART. Therefore a shishya who is able to develop devotion and surrender to the Guru would be able to see the Guru as pervading the entire world – such a shishya would be thinking about the Guru, seeing the Guru in everything and remembering the Guru at all times. This constant remembrance of the Guru is constant remembrance of Brahman and such remembrance of Brahman as pervading this entire world is the direct sadhana for realization (termed as anusandhaanam or nidhidhyaasanam in Vedanta).
Sthaavaram jangamam vyaaptham yat kinchitsacharaacharam
Tvampadam darshitham yena tasmai sree gurave namaha
The Self which pervades the living and non-living, moving and non-moving; he who shows us that Self indicated through the word of “TVAM” or “YOU” in the mahavakya of TAT TVAM ASI or THAT THOU ART, to such a Guru my prostrations.
TAT TVAM ASI – THAT THOU ART
This mahavakya of TAT TVAM ASI is well known to most of us. This is from the sama vedeeya Chandogya Upanishad where the Guru-father of Uddhalaka instructs the Shishya-son of Svethakethu not just once but nine times with different analogies in order for the son to grasp it fully. This mahavakya is called upadesha vakya in that it is instruction given by the Guru to the Shishya asserting that the shishya isn’t different from the Brahman preached in the scriptures – that Brahman which alone exists here as the non-dual reality of Consciousness. Put in other words, the Guru is instructing the shishya that the Chit or Consciousness that pulsates inside you as “I-exist, I-exist” is Brahman alone and not different from Brahman.
The TAT in the mahavakya denotes Brahman and TVAM denotes the Self that pulsates inside as “I-exist, I-exist” – both are one and the same. This oneness is denoted through the word of ASI. What this mahavakya means is that we think currently that we are different from blissful Brahman as we are limited and suffering every moment of our lives. But in essence or reality we are one with Brahman – it is just an illusion of ignorance that makes us feel as if we are different from Brahman. Once we realize our very nature of Consciousness different and distinct from the body-mind-intellect complex, we will be able to rejoice in bliss (that bliss which is the very goal of life and seeking which we do all worldly activities and thereby take many births over and over again).
In the previous sloka Siva said that Guru shows us the term of TAT and in this sloka Siva says that Guru shows us the term of TVAM – this means that the Guru shows us the oneness of the term of TAT and TVAM through making us realize our very nature of non-dual Brahman (the state where the Guru already resides – only a person who is abiding as Brahman can guide another to realize Brahman). It is now easy to figure out that the next sloka would have the Guru defined as one who shows the term of ASI (meaning).
Chinmayam vyaapitham sarvam trailokyam sacharaacharam
Asitvam darshitham yena tasmai sree gurave namaha
That which is of the nature of Consciousness and pervades the three worlds of moving and non-moving objects; he who shows us that Brahman denoted by the term of “ASI” or “ARE”, to such a Guru my prostrations.
Three worlds
Scriptures speak about not three worlds but 14 worlds in total – seven of which are lower than Earth or Bhoo loka (which we reside in currently) and six are higher than Bhoo. Here Siva just speaks about three worlds alone – this means the bhoo loka where happiness and sorrow both are experienced, svarga or suva loka where happiness alone is experienced (temporary happiness and not eternal bliss) and pathaala loka (lower lokas) where sorrow alone is experienced. These three lokas are representatives of the 14 worlds – these worlds are attained by people due to the actions performed by them. The better actions a person performs with respect to the rules of the scriptures, the better or higher world will be attained. The bad the action is, the lower the world will be and thereby sorrow will be experienced. Thus going from lower to higher, a person experiences sorrow alone (temporary happiness is also a source of sorrow as it doesn’t stay for long). Thus performing actions a person goes from one birth to another – but this bhoo loka is the best of lokas as here we are experiencing both happiness and sorrow; it is like a neutral world. Such a neutral world or state alone can make us think, analyze and assert that all the pleasures of any world are temporary and thereby sorrowful. Thus analyzing we will be able to strive to achieve the eternal bliss which is always available to us in the form of our very nature of Consciousness and as the essence of the entire world of names-forms (TVAM as Self and TAT as Brahman).
Thus though all the worlds are pervaded by Brahman, the world that we currently are in is apt for realization and hence we often hear about the greatness of human life (bhoo loka). This is thus a wake-up call to us to utilize this human life to realize our very nature of eternal bliss thereby putting an end to these worlds and actions that take us to these worlds; but making us ever rejoice in bliss. May us until the next issue try to perform the sadhana towards realization of Brahman through seeing Brahman everywhere so that we don’t waste this precious human birth.
Mukhya Vishayam
Devotion
This is one term which has been misunderstood by majority of people in the world, so much that the original meaning is never understood; forget implementing it in our life. A proper understanding of this term is very essential towards our goal of eternal bliss as the very nature of Brahman (also termed in the puranas and other scriptures as Ishwara, Lord, Paramaatman etc.). Unless we understand this term of bhakthi or devotion, though we may learn a lot of scriptures and do many so-called spiritual or devotional activities we will not get the result or effect of eternal bliss in our lives. Even after seemingly following spiritual sadhanas we will end up with the same lack of peace in the mind along with many desires lingering in the mind which will lead to many more births to come. Thus continuing from birth to birth, we will end up in sorrows and sufferings never to experience the bliss that pervades the entire world and pulsates inside us as “I-exist, I-exist”.
Devotion – unconditional love to Ishwara
Devotion is unconditional love to Ishwara – this is the very apt and right definition of devotion as given by Narada in the bhakthi sutras (saa tu asmin parama prema rupa). If we have to understand this definition we have to understand the term of Ishwara. Ishwara is often considered as somebody living in sky or any other world like Vaikunta or Kailasa and at times who appears in temples to bless his followers. All these are wrong notions about Ishwara. The oldest of the Upanishads, Ishavasya Upanishad, defines Ishwara as one who pervades the entire world that we currently perceive. Not just this world but all other worlds are also pervaded by Ishwara. This makes Ishwara all-pervasive Consciousness. All-pervasiveness is not like Ishwara is present everywhere as objects of the world but Ishwara pervades the objects as their essence. Objects that we experience in the world are names and forms of Ishwara. Even as gold pervades all gold ornaments which are names and forms of gold, similarly Ishwara pervades the world which is name and form in Ishwara.
Unless this definition of Ishwara being the essence or reality behind names and forms of the world is remembered, we will not be able to develop unconditional love. It is this definition of Ishwara as all-pervasive reality which can give us eternal bliss while merely remembering him. If we consider Ishwara as just a being sitting in Vaikunta or Kailasa, we will ask for worldly objects rather than asking for the Lord himself – this would mean we will get all the benefits out of worldly objects including the benefit of sorrow which is what comes out of the objects in the long run.
Once we know the definition of Ishwara, next comes the aspect of unconditional love. Love is something which is commonly seen in the world amongst people and even other beings too. But those love that we witness in the world are out of some benefits or expectations whereas true love has to be unconditional. Though we can claim that such unconditional love does exist between true lovers or between a mother and her child, it is impossible to have unconditional love other than with Ishwara. This is because Ishwara alone is beyond all conditions (all-pervasive means beyond all limitations or conditions). If the object that we love is limited, our love also will be conditional or limited (if the object itself vanishes after some time, then how can we have unconditional love?). Thus unconditional means always, at all times and without fail – such unconditional love thus can be had towards Ishwara and Ishwara alone --- that Ishwara who pervades the entire world (Ishwara not being one who has a particular form and only serves his devotees alone).
Devotion – fixing the mind unto Ishwara, steadfast in Ishwara and having Ishwara as ultimate goal
Unconditional love is beautifully split into three parts by the Lord in the 12th chapter of Gita. Fixing the mind unto Ishwara means our mind is thinking about Ishwara or our mind is pervaded with thoughts of Ishwara (again Ishwara as pervading the entire world). Thinking about Ishwara in mind will initially make us forget it after some time; hence it is important to remain steadfast in Ishwara; this means that we have to constantly try to remember Ishwara in our mind. Whenever we forget Ishwara, we have to pull the mind back to Ishwara and take the resolution of never again forgetting Ishwara. Fixing the mind on Ishwara at all times is only possible when we consider the Lord as the ultimate goal of our life. A student whose ultimate goal is to get into IIM will be able to constantly focus on studying towards getting into IIM – similarly only a person who considers Ishwara as the ultimate goal of life will be able to remember the Lord at all times in the mind.
Ishwara – blissful nature being the ultimate goal of life
As to why we should remember Ishwara rather than anything else in the world is answered by the Lord’s very nature of bliss (since the Lord is unlimited therefore the Lord is blissful – that which is limited will only give us temporary bliss) and the goal that we all are seeking constantly (being bliss). Irrespective of all distinctions we are seeking the goal of eternal bliss and bliss alone. But we have been and are searching for bliss in the wrong place of world rather than the substratum of the world – the substratum of Ishwara who alone is eternal. If we are able to remember the two aspects of Vedanta as sorrowful nature of the world and blissful nature of Brahman with Brahman or Ishwara being the substratum of the illusory world, then we will be able to strive towards the goal of Ishwara through considering Ishwara as the ultimate goal of life. Unless this ultimate goal of life being Ishwara is kept in mind, we will not be able to seek Ishwara with all fervor and without full fervor we will not achieve the goal.
AMMA narrates a beautiful story to illustrate this point that unconditional love or full fervor is essential to realize our very nature of Ishwara. Once Yashodha was feeding Baala Krishna who was very hungry. But she had kept milk on the stove and it was time for the milk to get boiled. Hence in order to protect the milk from spilling she left hungry Krishna and went to put off the stove. She was just in time to put the stove off and thus saved the milk from spilling. She returned only to find all the ghee in the house spilled by Krishna who was very hungry. Trying to save few glasses of milk, she lost a lot of ghee in the house – unless we are fully focused on Ishwara, we will not be benefitted by bliss; instead we will lose quite a lot rather than gaining anything.
We find this also in the episode of Mahabharatha where Draupadi’s dress was being pulled away by Dusshasana. Draupadi calls out to Krishna with one hand while holding on to her saree with the other hand. Krishna doesn’t come to protect her. But once she lets go of her saree and calls out to Krishna with both hands, Krishna immediately comes to protect her and he does protect her. Thus unless we consider Ishwara as the ultimate goal of life, we will not be able to gain complete surrender or unconditional love towards Ishwara; and unless we have unconditional love towards Ishwara, we will not get benefit of eternal bliss.
Devotion – not part-time
Today Devotion is generally considered as visiting the temple once in a week or once a day. If we chant the Lord’s name once a day, it is considered as devotion. This is only part-time devotion. Such part-time devotion will not work as we saw examples/stories earlier. We have to blame ourselves to creating this wrong definition or impression about devotion being part-time. If a person visits the temple often, we consider such a person as devotional. If a person remembers Ishwara at some times, we consider such a person as devotional even though such a person might be attached to the form of Vishnu and averted to the form of Siva. All these are part-time or incomplete devotion and hence not true devotion. True devotion is when we are able to remember the Lord beyond all limitations, conditions and restrictions. Going to the temple, chanting Ishwara’s names, doing dhyaana on Ishwara’s form etc. are all just means to gain true devotion to Ishwara. We cannot all of a sudden remember Ishwara at all times. The change has to happen gradually – this gradual change becomes very easy if we are able to remember Ishwara during certain times of the day. Even as Vaamana grew from being a dwarf to pervading the world in Mahabali’s life-story in Bhagavatham, similarly when we follow means to true devotion Ishwara will pervade our mind by growing slowly. But growing of Ishwara is possible only if consider Ishwara as the ultimate goal of life and only if we know Ishwara as the all-pervasive substratum of the world.
Devotion – mental and not external
The external means to true devotion (like wearing sandal paste on our forehead etc.) are just means to true devotion and aren’t true devotion. Yes, externally having all these symbols will make us easily remember Ishwara. Rather than wearing a golden chain which will only make us think worldly, wearing a rudraksha or a locket of Ishwara will make us remember Ishwara whenever we see it; not only that, we will be able to help others remember Ishwara when they see us. When others remember Ishwara when they see us, they will discuss about Ishwara rather than as to what is the fashion of the gold ornament. Thus following these external means are important but they are just means and not the goal. The goal of devotion is to remember the Lord in our mind at all times – this doesn’t necessarily mean we have to wear a sandal paste or a rudraksha.
There are even political parties who think they are devoted by wearing these symbols but are no where nearer to the Lord because their very thoughts about getting their party to win elections and as to how they can kill other religions in the world. True devotion will never hate anyone as true devotion is when we see the essence of Ishwara in all – if we see Ishwara in all, then how can we like or hate another person or being?
We have to repeat in our mind again and again that true devotion is a state of mind wherein the mind abides in thoughts or contemplation of Ishwara while externally we do activities like a worldly person. Devotion doesn’t stop us from doing our work whatever the work maybe. Even worst actions become good if we remember Ishwara while doing them (the Lord mentions this twice in Gita). Thus external actions don’t matter; what really matters is whether our mind is contemplating on Ishwara.
Devotion – implementation in action
Vedanta says that action is born out of ignorance (ignorance that we are perfect causes us to desire perfection and thereby we perform actions in order to attain perfection) and hence actions cannot remove ignorance thereby giving us realization. Realization is thus possible only through knowledge and knowledge alone (as to whether knowledge is same as devotion, we will see a little later).
But this doesn’t mean that we cannot mix knowledge with action – this doesn’t mean that we cannot implement knowledge while performing actions. Both aren’t contrary as knowledge is in the mind whereas actions are external. When actions are performed externally while internally remembering the Lord, such action not only leads to purification of the mind (as we don’t have any likes or dislikes) but it also becomes an implementation of devotion through constant contemplation of the Lord as pervading the world.
This implementation of devotion in actions has two aspects to it which are closely related to the two aspects of action. Action requires a doer who does actions and has a fruit seeking which the action is performed. With respect to the doer, when an action is performed as an offering to Ishwara (as an yajna) the doer vanishes. Such offering action should always be associated with non-seeking of any fruits thereof (we can do yajnas expecting some fruit out of it) and this negates the craving for fruit. When doer is not there and fruit is not there, such an action becomes inaction.
Thus implementation of devotion in action means performing actions as an offering to Ishwara (that Ishwara who pervades the entire world) and without craving for the fruits there-of. As we can see, this is very simple as it is mental and not external. Externally we can perform actions even as an actor portrays his role in a movie but internally we remember the Lord while performing actions. This has been beautifully explained in simple words by Ramana Maharshi thus in Upadesa Saram (well worth by-hearting):
Ishwara arpitham na icchayaa kritham
Chittha shodhakam mukthi saadhakam
Actions performed as an offering to Ishwara and without craving for fruits will purify the mind and thereby help in liberation.
The Lord mentions these in many places of Gita (including the famous slokas of Ananyaaschinthayantho maam, Sarva dharmaan parityajya) but this one is very beautiful with respect to the analogy provided:
Brahmani aadhaaya karmaani sangham tyakthvaa karothi yah
Lipyathe na sa paapena padma patram iva ambhasaa
Actions performed as an offering to Ishwara and without getting attached to the action (or the fruit thereof) will not taint a person (the fruits will not affect the person) even as the lotus leaf is not tainted by water (though it is in water, it is not tainted – similarly though the person will perform actions still not be tainted by the fruits of the actions).
Put in AMMA’s beautiful words, when good happens it is Ishwara’s grace and when bad happens it is Ishwara’s will – thus considering everything as filled with Ishwara, we will be able to go beyond the dual world and ever rejoice in bliss by being a true devotee of the Lord.
Devotion – means to true devotion
It would be unfair not to mention the normal means that a seeker can perform daily in order to attain true devotion to the Lord. The below are a few of those (the list isn’t complete as any action which helps in remembering the Lord more becomes a mean to true devotion):
• Chant the Lord’s name whenever possible (mantra japa – get mantra from a spiritual master if you haven’t got one yet – if there is no mantra, then chant the generic mantra of the deity like for Siva chant Aum namah shivaya and for Vishnu chant aum namo naraayanaaya).
• Perform dhyaana at least twice a day.
• Whenever mingling with people, try to talk about Ishwara rather than worldly things. Try to form a gang with such like-minded people who are interested in spiritual talk.
• When in the world, try to visualize all objects as the Lord’s various forms. Visualizing is in the mind and possible with constant practice.
• Anything that happens, consider it as the prasaadam of the Lord irrespective of whether good or bad.
• Never give up on the Lord. If we are angry with the Lord, try to argue with the Lord and throw our anger on the Lord rather than trying to get away from the Lord. If we are attached to someone, try to change that attachment and direct it towards Ishwara.
• Try to maintain any attitude towards the Lord which will help us remember the Lord at all times – attitude could be that of a devotee, lover, friend, mother, father etc. (even enemy attitude is also fine().
• Try to start and end the day with a simple prayer to the Lord showing our gratitude to whatever the Lord has given to us in the day (or going to give us in the day).
• Along with prayers to ourselves, try to pray for the entire world as the world is pervaded with the Lord.
As mentioned earlier, these are just few points. We can add any action or attitude or thought which will help us remember the all-pervasive Lord in our mind at all times.
Devotion – activities of a true devotee
Any topic is incomplete without explaining the quality and activities of a person who has perfected the topic. Interested seekers should read through the later half of the 12th chapter of Gita (12.13 to 12.19) where the Lord explains in depth the qualities and activities of a true devotee.
But in order to not extend this article too much that it leads to devotion towards nidra devi (in other words, sleep(), we will just content ourselves with this beautiful sutra of Narada.
Tat praapya tadeva avalokathi, tadeva srunothi, tadeva bhaashayathi, tadeva chinthayathi
After having attained true devotion, a devotee will always see the Lord (everywhere); always listen to the Lord and his glories; talk about the Lord; think about the Lord.
As Harinaama keerthanam beautifully puts this:
Yaathonnu kaankilathu naaraayana prathima
Yaathonnu kelkilathu naaraayana sruthikal
Yaathonnu cheykilathu naaraayana archanakal
Yaathonnathaakil athu naaraayanaaya namaha
Whatever is seen is Narayana’s form; whatever is heard is Narayana’s praise; whatever actions are performed are offerings to Narayana; whatever is there is Narayana alone.
Irrespective of whatever is the external activity, we will be able to experience the presence of the Lord in a true devotee’s vicinity. Presence of the Lord means bliss and peace. When we are in the presence of a true devotee, we will experience bliss and peace pervading our mind. As the Lord says abhitho brahma nirvaanam varthathe vidhithaatmanaam, bliss will be dancing around a true devotee.
Devotion – one with knowledge
This topic of devotion is incomplete without comparing it with knowledge and removing our wrong notions that bhakthi and jnaana are two different things. This wrong notion has become so much today that many people when asked to learn Vedanta will say that they are suited to bhakthi and vice versa. True devotion is true knowledge – both are one and the same. Narada says in bhakthi sutras that there is no lack of knowledge in a true bhaktha. The Lord while categorizing various devotees says that a jnaani is the ultimate devotee who is one with the Lord.
Knowledge means knowing this entire world to be one entity of Brahman. This is the same as devotion except that in devotion we term Brahman as Ishwara. Both are exactly the same and there is no difference at all between both. Yes, the external means to bhakthi and jnaana might be different but the goal is the same. Only fools will fight over which is greater or better; a wise person realizing that both are the same will follow whatever external means are helpful for him (for his mental nature) and thereby attain the goal of Ishwara very soon itself.
Even in just bhakthi or in just jnaana, there are many external means; some may suit few people and other means may suit other people. Thus there are many means but the goal in both bhakthi and jnaana (as well as the goal through any of the external mean in itself) is the non-dual reality of Ishwara of the nature of Existence, Consciousness and Bliss.
Let us rather than enter into arguments over what is greater try to implement true devotion in our lives which is as simple as remembering all-pervasive Lord in our mind without any fail so that we will conquer sorrows and sufferings once and for all thereby ever rejoicing in bliss in contemplation of the Lord.
An old article on bhakthi in :
Sankshiptha Vedanta
The greatness of spiritual masters is that they create spiritual masters out of normal individuals in the world – this is compared to many lamps lit by one lamp, by AMMA. While talking about Vedanta, the one name that comes to mind instantly is Adi Sankaracharya (of course this may not be the case with many people – such people ought to learn Vedanta more seriously and sincerely). It is not a surprise that Sankara, the great spiritual master, had four wonderful disciples each one giving us treasures of knowledge through their works and leading the way to humanity in the form of Sankara mutts in the four corners of India. One of Sankara’s foremost disciple was Sureshwaracharya. There are definitely some difference of opinion with respect to whether this Sureshwaracharya was the same as Mandana Mishra who had a debate with Sankara – our goal is not to argue about historical values of things which we can gladly leave it to historians and to those intellectuals who are so engrossed in logic that they forget the Brahman which is to be proven through logic. Sureshwaracharya is famous for his vartikas and hence he is also called Vartikakaara. Just in brief, vartika is a type of commentary wherein the commentator can go against the actual work (which is being commented) and mention concepts which might have been left out or which might help lower seekers (seekers with lesser intellect) to understand properly. His vartikas include vartikas on Sankara’s Upanishad bhashyas on Brihadaranyaka and Taittirya Upanishad (the former being a very vast work so deep in concepts and volume), vartika on Dakshinamurthy Astakam of Sankara and vartika on Panchikaranam of Sankara.
Amidst all these vartikas it is his individual work that stands out as a monument of Vedanta. This individual work is Naishkarmya Siddhi. The greatness of this work isn’t because it is an individual work (there have been many individual works) but because this handles one of the very important concepts of Vedanta which is an analysis of karma or action and its place in Vedanta (or the spiritual quest of a seeker). This analysis of karma is very important as we find Sankara spending a lot of time explaining karma and jnaana in the fourth sutra of Brahma Sutra and Krishna himself explaining this in many places of Gita.
Karma and Jnaana are two important words which if we don’t understand properly we will end up in suffering and sorrow though it might appear as if we are in the spiritual path. Today when Haiti hasn’t yet healed even little bit from the earthquake in Haiti and when spiritual masters are doing a lot of social services through their charitable missions, it becomes very important to understand the place of karma in our life. This is being dealt in depth by Sureshwaracharya in Naishkarmya Siddhi. It is impossible to even give a brief of this work in a short article so we are just going to analyze karma and jnaana aspect (with a small paragraph on the work itself).
Sankara beautifully explains in atma bodha
Avirodhithayaa karma naavidyaam vinivarthayet
Vidyaavidyaam nihanthyeva tejasthimira sanghavat
Since action is not against ignorance therefore action cannot remove ignorance; only knowledge can remove ignorance even as light alone can remove darkness.
Actions, any actions, stem from a particular fruit or goal to be achieved by the action. This means that actions are propelled by desires. Desires in turn are that which instigate us to achieve perfection in one or the other way. These desires arise because we are ignorant of our very nature of perfection – “I” am perfect Brahman, this is not known and hence a seeker desires to become perfect. All the desires whether it be petty ones or big ones like getting a car or a job or a wife are impelled by our strive for perfection. This striving itself is because we don’t know our very nature of Brahman. Thus ignorance or avidya or ajnaana is the cause of desires (kaama). Desires in turn make us do actions so that we can become perfect. Actions go on and on leading to many births and never letting us get any perfection. This is because karma or actions are like the grand children of ajnaana (ajnaana -> kaama -> karma) and thereby they can only add on to ajnaana and not remove ajnaana even as darkness can only add on to more darkness. Darkness cannot remove itself – only its opposite of light can remove darkness. In the same way only knowledge can remove ignorance – actions cannot remove ignorance at all.
If actions cannot remove ignorance, it means that actions cannot give us moksha or liberation. Then why do we do actions? We do actions for two reasons:
- One is because not even for one second can a person remain without doing actions as we are in the action-work (karma loka).
- Actions can help us get out of actions itself (selfless action or nishkaama karma purifies the mind – purification of the mind is essential for knowledge to become effective)
As to whether we will be doing actions after realization, we don’t have to think about it now. Let us first realize and then worry about it (those who cannot still stop thinking about it, actions will automatically fall off after realization even as a ripe fruit automatically falls off a tree – a realized person will never get affected by actions as he is not the doer but the witness Self).
Since we cannot be without doing actions, therefore the only option we have is to do actions that can help us get out of this chain of action. Can something itself help us out? Definitely – even as a maze can help us get out of the maze (with some helping directions or a person in the maze); even as a dream lion can wake us up (get us out of the dream world).
Sureshwaracharya gives this beautiful sloka as to why actions cannot give us moksha:
Utpaadyam aapyam samskaaryam vikaaryam cha kriyaa phalam
Naivam mukthiryathah tasmaat karma tasyaa na saadhanam
The four types of fruits of actions are creation (origination), attainment, purification and modification; since moksha cannot be any of those fruits therefore action is a not means for moksha.
The above sloka doesn’t mean that karma doesn’t help at all. Karma does help us indirectly through purification of the mind (the purification type of action) but not directly as moksha can be directly attained only through knowledge.
Ramana Maharshi also beautifully mentions this in Upadesha Saram thus
Ishwaraarpitham na icchayaa kritham
Chittha shodhakam mukthi saadhakam
Actions performed as an offering to Ishwara and without any craving for the fruits thereof will purify the mind and thereby (indirectly) help is moksha.
Thus purification of mind happens through nishkaama karma or selfless actions. Many people in the world think that selfless actions are those which are performed when we are part of some or the other organizations doing some relief work or visiting orphanages. No – any action can become a selfless action if it is performed as an offering to Ishwara (which means there is no doership) and without craving for fruits. If there is no kartha or doer and there is no phala or fruit, then action itself doesn’t exist. Such action which is in fact an inaction will purify the mind (that mind which is focusing on duality – dual notions through desiring a lot – desire itself means that we consider ourselves as different from objects of the world). Once a person gains purity of mind, then knowledge will become fruitful – this is like a mirror which has been cleaned will result in us seeing our own face in it. An impure mind is like a dirty mirror in which our face cannot be seen (an impure mind will not be able to experience bliss out of knowledge and knowledge will just become an intellectual property which will only boost the ego).
When nishkaama karma is performed, it leads to the state where action ceases to exist (actions continues externally but since the ego does actions and “I” am just a witness to it, therefore is no doer or enjoyer – this is like an actor portraying his role in the drama where actions are happening externally though really there is no action happening). This state is termed as naishkarmyam or the state where karma ceases to exist. That state where karma doesn’t exist is the state of jnaana or the state of Brahman. It is this state that is the main subject matter of this beautiful work of Sureshwaracharya. This work is a huge work spanning more than 400 slokas and split into four chapters. The first chapter is one where Sureshwaracharya analyzes karma thoroughly to refute the various views that karma can give us moksha and that only jnaana can give us moksha. The second chapter is devoted to an analysis of the mahavakya of Tat Tvam Asi or That Thou Art. The third chapter analyzes the atman and the anaatman (self and not Self). The fourth and final chapter is a summary of the other three chapters through various Vedantic quotations. Each of these chapters are vast and exhaustive in themselves. There are a few good commentaries on this work though the standard one is the Chandrika of Jnaanottama; another good one is Bhaavaprakaashika of Chitsukhacharya (though it bases itself on Jnaanottama’s Chandrika).
It is really a treasure for a seeker to even read through these chapters once. Let us hope that this brief glimpse of this work of Sureshwaracharya (not exactly a glimpse of the work but a glimpse into the subject-matter of the work) instigate us to learn this work so that it can take us to the state of naishkarmyam or moksha or anandam.
Naishkarmya Siddhi with Chandrika work
Gitaamritham
15.3
na rupam asyeha tathopalabhyate nanto na cadir na ca sampratistha
asvattham enam su-virudha-mulam asanga-sastrena drdhena chittva
15.4
tatah padam tat parimargitavyam yasmin gata na nivartanti bhuyah
tam eva cadyam purusam prapadye yatah pravrttih prasrta purani
Word meaning
Na rupam – not from
Asya iha – in this tree, in this
Tathopalabhyathe – cannot be perceived (as such)
Na anthah na cha adih – neither the end nor the beginning
Na cha sampratistha – nor the foundation
Asvatham – the tree asvatha
Su virudha mulam – strongly rooted
Asanga sastrena – with the weapon of detachment
Drdhena chittva – with a strong determination, cut
Tatah padam – thereafter
Tat parimargitavyam – has to be searched out
Yasmin gata na nivarthanti bhuyah– after reaching which there is no return
Tam eva – unto him
Ca adyam –he is the beginning
Purusam – the supreme god head
Prapadye – surrendering
Yatah – from whom
Pravrittah – beginning
Prasrata – extended
Purani – from old times
Meaning of the sloka: This tree of the world cannot be perceived as a whole as such (from inside the world). It’s end nor the beginning can be known. This tree of the world should be cut down with strong determination with the weapon of detachment.
After that a person should seek that truth, reaching which there is no return. One has to surrender to that truth from which everything has come and unto which everything merges from time in memorial.
Explanation: We see many people in the world having the questions like what is this world? Where has it come from? When does it end? The answers to these questions are found in the above sloka when Lord Krishna says that the world cannot be understood. We cannot say when it started and when it will end.
When something has no beginning and end but we experience it, we can just term that as an illusion. Like the water in the desert. We see water in the desert. But we cannot say where the water has come from and when it will vanish, but at the same time we see as if water is present in the desert. We all know that water seen in the desert is just a mirage and not true. Similarly the whole world is just an illusion and hence we cannot talk about its beginning nor the end.
Each and every day we are experiencing the world as true and suffering in the world. So in order to experience the truth of the world being unreal, one has to develop detachment to the world. Only a person who has the strong vairagya can overcome the delusion of the world. That’s what the Lord says that one should cut down the tree of the world with strong detachment.
As AMMA says, when one is in the forest one cannot see the complete forest, only coming out of the forest, one can apprehend what it is like. So with the understanding that the world is an illusion, one should develop the strong detachment to the world and one should pursue the truth attaining which there is no return.
Ishwara or the lord is alone the truth. He is the one from whom the whole world has come from and unto which the whole world will merge. Lord Krishna says that by gaining surrender unto the lord one would reach that state from which there is no return. By gaining surrender unto lord alone one can see the world as an illusion.
Lord Krishna says in Gita 7.14
‘daivi hy esa guna-mayi mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te”
Lord Krishna says here “It’s difficult to overcome the world of all three gunas. Only by surrendering unto me a person can cross over the ocean of samsaara”.
Once a person understands that the desert is the truth and water is just an illusion, he is never again deluded into believing that water exists in the desert. Likewise after a person realizes the truth through intuitive experience that the world is an illusion, he no longer is deluded by the world and ever remains blissful remembering Ishwara to be the ultimate truth all the time.
Thus through the above sloka Lord explains the nature of the world and how to overcome it and reach the abode of Ishwara. May through this learning, let us cut this tree of world and rejoice in bliss in contemplation of Ishwara.
Upanishad Prachaaram
Sarvasaara Upanishad
This is an Upanishad from the Shukla Yajur Veda (as per the shanthi mantra of Sah naavavathu). It is a very short Upanishad in prose form that raises few questions on Vedanta and answers this in simple but beautiful words. There is no mention in this Upanishad as to between whom all the dialogues are happening but the Upanishad starts with questions and then answers all of them successively.
As the name of the Upanishad shows, it is an essence of all concepts essential for a seeker to realize the ultimate goal of Brahman.
The Upanishad starts with these questions:
Katham bandhah Katham mokshah kaa vidhyaa kaa avidhya ithi
Jaagrat svapna sushupthi turiyam cha katham
What is bondage? What is liberation? What is knowledge? What is ignorance? What are the four states of jagrat, svapna, sushupthi and turiya. What are the pancha koshas? Who is the doer jeeva? Who is kshetrajna, saakshi, kutastha, antharyaami? Who is the pratyagaatman? Who is the supreme atman? What is Maya?
As we can see from the above sloka (just few lines of the sloka rather than the entire sloka which has all the questions), these questions are various terms which will be dealt in Vedanta for a seeker to gradually understand everything essential in order to progress in the spiritual path towards the goal of Adviteeya Brahman of the nature of Sat Chit Anandam (Existence, Consciousness and Bliss absolute).
Bandha or bondage is when the Self (the pulsation inside as “I-exist” and termed as jeeva) considers and associates itself with the not-Self of body etc. (sense organs, mind, objects etc.). Moksha or liberation thus is getting rid of this wrong notion (superimposition).
When we try to analyze the entire experience spectrum that we have, we will end up with just two entities alone (though science tries to enumerate the various objects or specimens available in the world, it is something that the vaisheshika system had tried – but all these are unnecessary as a further drill-down into just two entities is very much possible) – one is the Seer or Subject of Self and second is the Seen or Objects which we collectively term as jagat or world. The Subject of Self is changeless, eternal and non-dual whereas the Objects of not-Self (that which isn’t the Self) is changing, unreal and dual. The not-Self is just an illusion in the Self even as the dream world is just an illusion in the dreamer. If this much we are able to understand, then everything is known – Vedanta becomes known and through practice of contemplation will become an intuitive experience of immense bliss.
Sankara beautifully explains this thus:
Drigdrishyau dvau padaarthau sthah paraspara vilakshanau
Drik brahma drishyam maayethi sarva Vedanta dindimaa
There are only two entities here of Seer and Seen both of which are mutually contrary in nature; Seer is Brahman whereas Seen world is an illusion – thus roars the lions of Vedanta.
Thus bondage is when we don’t remember this truth that everything is Self and Self alone exists; liberation is when we are able to remember this truth and thereby ever rejoice in bliss.
That which causes the identification or association of Self with not-Self is avidya or ignorance; that which will remove this identification is knowledge.
The Self is that which is beyond the pancha koshas – the pancha koshas include the gross body, vital forces along with sense organs of action, mind, intellect along with sense organs of perception and the happiness (as experienced during sensual pleasures and during deep sleep). The Self goes through the three states of waking, dream and deep sleep. An analysis of these three states would make us realize the underlying substratum or the connecting link between these diverse and mutually contradicting states as well as the experiences in these states. The Self that which is link between these three states is termed as a saakshi or witness – witness to all the activities that are happening in these three states. The Self is witness to activities of these states even as the dreamer is a mere witness to the activities in the dream world. This Self is also that which knows the body along with the instruments of sense organs, mind, intellect and objects of the world as well (from this aspect, the Self as an illuminator is termed as kshetrajna).
Once the Self is defined as distinct from the not-Self (vyaavritta lakshana) and is defined as a witness or substratum of the not-Self (thatastha lakshana), then comes the very nature of the Self in itself (without any relation with the not-Self or world). This svarupa lakshana is very important for a seeker to constantly contemplate once dispassion towards the world is cultivated through knowing the world to be not only sorrowful but as something which is an illusion and veiling our very nature of distinct Self. The Upanishad in the end gives very beautiful slokas to explain the svarupa lakshana of the Self.
Sthaanurnityah sadaanandah shuddho jnaanamayo amalah
Aatmaaham sarvabhoothaanam vibhuh saakshee na samshayah
Constant, eternal, always-blissful, pure, filled with knowledge and without impurities – such an Atman I am – that Atman which is the all-pervasive witness of all the beings in the world; there is no doubt regarding this.
I am the Self
This is the ultimate truth that “I am the Self” – not just a Self but Self of the nature of bliss. This very nature of bliss should at least instigate us to strive towards realization rather than running behind the illusory and sorrowful world. We have been running behind the world and worldly goals for many births now without any progress towards the goal of bliss – we only have become more and more sorrowful with each birth or each seeking of worldly goals. A thorough analysis of this should make us strive towards realizing our very nature of Self in this very birth itself rather than wasting yet another precious human birth. And to think that we are searching for bliss when bliss is our very nature, we should be considered as great fools or idiots if we don’t strive towards achieving this now itself.
Achieving this isn’t very tough at all as we generally think it to be. Realizing our very nature of Self is as simple as knowing ourselves to be different from the world filled with names and forms and asserting over and over again that “I am the all-pervasive, blissful and non-dual Self”.
The Upanishad ends with these two beautiful contemplative slokas which are worth repeating in our mind over and over again whenever we get time.
Brahmaivaaham sarvavedantavedhyam naaham vedhyam vyoomavaathaadirupam
Rupam naaham naama naaham na karma brahmaivaaham sacchidanandarupam
I am Brahman that which is to be known through Vedanta; I am not to be known like space and other objects; I am not form; I am not name; I am not action; but I am Brahman of the nature of Existence, Consciousness and Bliss.
Naaham deho janmamrithyu kutho me naaham praanah shutpipaase kutho me
Naaham chethah shokamohau kutho me naaham kartha bandhamokshau kutho me
I am not the body and hence how can there be birth and death for me? I am not the prana so how can I have thirst and hunger? I am not the mind and so how can I have delusion and sorrow? I am not the doer and hence how can there be any bondage and liberation?
The above two slokas are very beautiful and as mentioned before worth by-hearting and repeating in our mind whenever possible. Constant contemplation along with remembering their meaning will quickly elevate us to the state of Brahman wherein we will be able to ever rejoice in bliss amidst the problems of the illusory world. May this brief summary of this beautiful short Upanishad make us contemplate on our very nature of Brahman and thereby make us rejoice in bliss in this very birth itself.
Text
Meaning
Raga Varsha
Brindavani Sarang
Brindavani Sarang also known as Sarang is a very beautiful raga. It is an audava jati raga and has only the five swaras of shadja, rishabha, madhyama, panchama and nishaadha. The speciality of Sarang is in its usage of both shuddha and komal nishadha. Komal nishadha is used in avarohana whereas shuddha nishadha is used in arohana. This raga gives a very beautiful soothing effect and a proper portrayal of the raga is as beautiful as the flute playing of Lord Krishna.
AROHANA
NI SA RI MA PA NI SA
AVAROHANA
SA ni PA MA RI NI SA
LAKSHANA
NI SA RI, RI MA PA, ni PA (MA) RI SA
(NI is shuddha and ni is komal)
BHAJANS
Chaliye Kunjana from Swathi Tirunal (one of his compositions)
Makara Sankramathil
Nin ormakal maatram
COMPOSITIONS
Brindavana Saranga
Brindavana Saranga is the Janyam of Karaharapriya (22nd Melakartha raga).
AROHANAM:
S R2 M1 P N2 S
AVAROHANAM:
S N1 P M1 R2 G1 S
Kaakali nishadam is used in the arohanam and kaishika nishadam is used while in avaroham. There are different versions of usage of G1 thus making different versions of avarohanam for this raga. In one version R2 G1 R2 S is used and in some R2 G1 S is used while in avarohanam. This might look little bit like Sri raga, but the vakra usage of G1 makes it sound different from Sri raga.
Classical songs:
Ranga pura vihara – Muthuswamy Dikshitar
Swaminaathena samraskhitoham – Muthuswamy Dikshitar
Kamalaapta kula – Thyagaraja Swami
Caliye kunjan – Swati thirunal
Film Songs:
Ponnondru kanden pen angu illai – padithaal mattum poduma
Madhuraamritham
Akhilaandeshwari – Krithi of Muthusaamy Dikshithar in the raga Dwijaavanthi
Akhilaandeshwari raksha maam aagama sampradaaya nipune shri
O Ruler of the entire world, protect me; one who knows all the traditions in the aagamas (scriptures).
Nikhila loka nityaatmike vimale nirmale shyaamale sakala kale
One who is the eternal Self in all the worlds (all-pervasive nature); one who is without impurities; one who is pure; one who is of dark complexion; one who knows all the arts.
Devi as the Lord of all
Generally the term Lord means someone who owns people under him but the term of Lord in Vedanta isn’t used in that sense (alone). The Lord in Vedanta is one who controls the entire world and this controlling is not just mere external control but control through the beings themselves; such a control is where the Lord is the essence of all beings and through being all-pervasive, control comes automatically.
Vedanta isn’t against any particular form worship as we may sometimes think it to be. Vedanta preaches that Nirguna Brahman or Brahman without any qualities is the ultimate truth. But this ultimate truth is very tough to apprehend for those who are still under the clutches of Maya, considering the world and their own body to be real. The Lord thus says in Gita that Nirguna Upasana is tough for those who think they are the body (embodied feeling). Hence in order to transition from the world that is perceived to the world-less, quality-less, duality-less truth of Brahman, various forms are prescribed in various scriptural texts. No form is greater than another – all forms are equal in that they serve as a bridge from our ignorant state to the state of nirguna Brahman. Comparing one form to another is like comparing the left eye to the right eye – both have its purposes.
So what are the purposes of various forms (from a form perspective rather than their real purpose of guiding to Brahman)?
As is the inner tendency or vasana or guna of a person, so will he or she be attracted to a particular form. Some might get attached to the form of beautiful Krishna or beautiful Vishnu whereas others might get attached to the form of Siva; yet others might get attached to Devi as Parvathi; yet others might get attached to the form of Kali. Depending on one’s inner tendencies, the various forms have been prescribed in the scriptures. No form will lead us to eternal bliss unless we are able to take the bridge towards form-less Brahman – the bridge is through pervading the form to the entire world. This is what we see Dikshitar explaining in the second paragraph about Devi as one who is all-pervasive and eternal. Any form whether it is the form of Krishna or Vishnu or the form of a human being cannot be eternal and will die after a period of time. A human form survives for 100 years but Krishna’s form might survive more but no form can be eternal. The Lord himself proclaims clearly in multiple places of Gita that those are fools who consider the Lord as being a form – the Lord is all-pervasive form-less Consciousness. That which is all-pervasive cannot be limited by a form (all-pervasive means in all spaces and form is that which is limited to a form).
It doesn’t matter whether we worship Devi or Krishna or Vishnu, we have to pervade the form in the entire world. This pervasion is through seeing the form in the entire world. Whatever we see, we have to remember that it is Devi or the Ishta Devata alone. This is mental perception and hence easy to implement too. We don’t have to externally prostrate at the feet of our boss but internally we can prostrate through remembering our boss also to be Devi and Devi alone. Thus with this vision of oneness, we will progress from our likes and dislikes or dual notions to the non-dual truth of Brahman.
What is special about the forms of Devatas rather than let’s say celebrities form like Shah Rukh Khan or Amitabh Bacchan or Aishwarya Rai?
The speciality about the form of devatas is that they are pure (as Dikshitar mentions). The idea behind those forms or the meaning of those forms as in scriptures is different from the form of worldly beings. Worldly beings are motivated by passions and desires. They are subject to attachment, aversion, greed, pride, jealousy etc. whereas the forms of these devatas aren’t subject to any of these. The devatas are content in themselves; they are pure; they are blissful in nature; they are all-knowing; they are satisfied. Only a person who is blissful can give bliss to another person. Since the various celebrities themselves aren’t happy with whatever they have achieved till now and they crave to achieve more and more, therefore they cannot give us fulfillment or peace or bliss.
Thus the various fans of these celebrities themselves fight with each other and none of them are content with themselves. Only a seeker who is able to take up the form of various devatas who are content in themselves will be able to gain contentment in life.
What easier way to contemplate on the ishta devata than through music or sangeetham. Today music has become a source of livelihood where many of the singers and musicians are busy trying to earn more money by selling records or performing on big stages. But the music that we tradition has left us in the past isn’t the music that we see today. The trinities of music themselves didn’t consider music as a source of money but as a source towards the goal of Brahman (sangeetha jnaanamu bhakthi vinaa sanmaargamu galade o manasaa). Today singers and others perform the songs of the trinities but with no devotion whatsoever – the only thing we get out of their performances are just few hours of temporary happiness which vanishes once we come out of the katcheri hall. Of course such unfortunate decline of music is part of the illusory nature of the world and cannot be changed. But we as seekers should remember to use music as a chariot for gaining more and more devotion. We should use music as a way to remember our Ishta Devata thereby forgetting all duality and trying to abide in the non-dual truth through making the Ishta Devata pervade our minds.
May this brief song of Dikshitar help us in gaining devotion towards Devi or our Ishta Devata so that we are able to use it to build the bridge of one-pointedness towards Nirguna Brahman – may this help us to attain the goal of eternal bliss in this very birth itself rather than wasting yet another precious human birth.
Praadeshikam
Kandhar Anubhuthi
Kandhar anubhuthi is written by a tamil saint called Arunagirinadhar. Saint Arunagirinadhar considered Lord Muruga as his beloved deity and has written many great works in the praise of Lord Muruga and along with the Vedantic import. Saint Arunagirinadhar was most known for his work called Thirupugazh which is written in praise of Lord Muruga along with vedantic imports.
Kandhar Anubhuthi is a work of 51 verses. This work speaks about the state of realization of Ultimate Reality of Brahman which is symbolized as Lord Muruga. The saint not only speaks about that Ultimate Reality, he also presents the fundamental problem which is ignorance in each suffering person and also gives the way to get to that state of realization. He enumerates many problems that we face as if those were his problems and is seeking God’s grace to get rid of those problems, but he is actually showing us the way to pray to the Lord for his grace so that we can get rid of the problem. In the midst of such prayer verses, he also gives his state of mind and thanks Lord for helping him to crossover all suffering by the knowledge of the Truth. The contexts of certain verses may seem to contradict as in one verse he would be seeking god’s grace to overcome some weakness that are binding and in the very next verse he would thank the Lord for giving knowledge. But as mentioned before, the Saint is actually established in Brahman, compassionately presents how one may have to overcome it and the reason for presenting his current state is to show what the state of a person is who is established in Brahman. So the state of being established in Brahman is the Ultimate goal of spirituality and currently that state is not present in person who is suffering in this world. So if a person suffering, he must understand that he has to get rid of the suffering once and for all by understanding the real nature of Lord which is his own nature as well.
In the final few verses the Saint speaks about the state of being established in Brahman. Here is stanza 48.
aRivonRu aRaninRu aRivaar aRivil
piRivonRu aRaninRa piraan alaiyo
seRivonRu aRavandhu irule sidhaiya
veRivenRavarodu uRum velavane
Ceasing from every knowledge, those who know, O Lord,
Dost Thou not, in their intelligence, inseparably stand?
Their relations coming to the naught and darkness destroyed,
O Velava! Thou abideth in them who have conquered their delusions
In this stanza, Saint Arunagirinadhar is giving the mental state of that Jnaani who have realized his own nature of Self.
The first line might seem to be contradicting as it says that the Lord is in the mind of the people who knows and has ceased all other knowledge. Any knowledge, whether it is worldly knowledge or spiritual knowledge, happens in the mind. We have the instruments, the organs of knowledge, through which we get the worldly knowledge. But the knowledge of the Self is contrary to this worldly knowledge in a way that it cannot be known like worldly knowledge. Self cannot be known through any instrument because Self is the knower. Even when we get the worldly knowledge, the Self stays behind as the illuminator of both the mind and the object and thus making it possible to get the knowledge of the object. But such a Self is never affected by these worldly experiences, it just stays as illuminator. And such an illuminator is never illumined by anything else. It is Self-effulgent and ever exists. Also, Self doesn’t have any intention to illumine things, as long as we experience objects of the world, we can know that it is the Self that is illumining everything.
The very first sloka of Drig drishya viveka says
“roopam drishyam lochanam drik thath drishyam drikthu maanasam
Drishyaa dheevriththayah saakshi drigeva na thu drishyathe”
“Form is seen eyes are its seer, eyes are seen mind is the seer, mind is seen Sakshi is the seer alone and sakshi is never seen”
So that Self which is the illuminator of everything, which is of the nature of Anandam is to be realized as our own nature. Anandam always is our very nature but it is not known because of the ignorance. Ignorance not only veils our nature of Anandam but also make us see everything else as real and different from us. And once things are seen in the world as real and different from us, we get different experiences from these objects. Thus, the root cause of these problems we have in the world is ignorance of our nature.
A seeker of liberation would try to realize his own nature of the Self as directed by the Guru and Shastra. When a seeker understands clearly that any amount of worldly knowledge or experience cannot give contentment and peace, and also when he understands clearly the nature of the Self through the study of scriptures from the Guru, the seeker’s mind automatically gets withdrawn from the objects of the world and focuses on the Self. When mind becomes free from binding thoughts, it automatically becomes calm and a calm mind naturally experiences Anandam. A mind that is free from binding thoughts is the pure mind and in that mind Self shines naturally. But until this withdrawal becomes natural, with the strength of knowledge effort has to be put to withdraw the mind from the worldly objects and should be focused on the Self. Thus in that mind which is withdrawn from the world, can experience the Anandam. And this has to be practiced continuously until it becomes very natural.
Thus in the 2nd and 3rd line, Saint Arunagirinadhar speaks about the Jnani for whom withdrawing the mind from the objects of the world and focus on Self becomes natural. Such a person is ever established in Self and hence Anandam is very natural for that person and will remain inseparable from him forever. Such a person has nothing else left to be known, he is ever free, ever free from all delusions, ever free from all bondages. That Self, Saint Arunagirinadhar symbolizes as Lord Muruga. In the very next stanza, he says that the anandam of Self cannot be expressed in words and hence one has to realize oneself to know it.
From poetical perspective also, one can enjoy the usage of words and meter that is used in Kandar Anubhuthi by Saint Arunagirinadhar. In many Muruga temples and homes, this work is chanted during Kandar Shashti along with Kandar Sashti kavacham of Devaraya Swamigal.
Sthuthi
Shiva Panchaakshara Stotram
Naagendra haaraaya trilochanaaya bhasmaangaraagaaya maheshwaraaya
Nityaaya shuddhaaya digambaraaya tasmai nakaaraaya namah shivaaya
My prostrations to Shiva who wears the king of serpents as a garland; who has three eyes; whose body is smeared in ashes; who controls everything; eternal; pure; who is wearing only directions (nothing); who is denoted by the letter of “na”.
Mandaakini salilachandana charchithaaya
Nandeeshwara pramathanaatha maheshwaraaya
Mandaarapushpa bahupushpa supujithaaya
Tasmai makaaraaya namah shivaaya
My prostrations to Shiva who is worshipped from ganges water and with sandal paste; the Lord of Nandi; the Lord of ghosts and other beings; the controller of everything; worshipped with various flowers; and denoted by the letter of “ma”.
Shivaaya gaurivadanaabja vrinda-
Suryaaya dakshaadhwaranaashakaaya
Sreeneelakantaaya vrishadhwajaaya
Tasmai shikaaraaya namah shivaaya
My prostrations to Shiva who is auspiciousness in nature; who is the Sun causing the lotus-face of Parvathi to shine; destroyer of the yajna of daksha; whose throat is blue; whose flag has the emblem of bull; and who is denoted by the letter of “shi”.
Vasista kumbhodbhava gauthamaaryamuneendra devaarchithashekharaaya
Chandraarka vaishwaanaralochanaaya tasmai vakaaraaya namah shivaaya
My prostrations to Shiva whose linga (Shiva linga) has been worshipped y many sages like Vasistha, agastya, Gautama and gods like Indra and others; whose three eyes are the sun, moon and fire; and who is denoted by the letter of “va”.
Yakshasvaroopaaya jataadharaaya pinaakahasthaaya sanaathanaaya
Divyaaya devaaya digambaraaya tasmai yakaaraay namah shivaaya
My prostrations to Shiva who has the form of a yaksha; who has matter hair; who has the pinaka bow in his hand; the eternal Lord; the brilliant Lord; who is without any dresses; and who is represented by the letter of “ya”.
Panchaaksharamidam punyam yah patetshivasannidhau
Shivalokamavaapnothi shivena saha modathe
These five letters, together making the five-letter mantra, is pure and he who chants it continuously; such a person attains the abode of Shiva and in Shiva’s presence rejoices in bliss.
Importance of mantra
This is a very short work of Sankara where he explains each of the five letters of the mantra om namah shivaya. AUM isn’t generally considered as part of any mantra as it is the one syllable that is always added to a mantra. Thus the siva mantra has five syllables of na, ma, shi, va and ya.
Mantra means that which uplifts a person by chanting (mananaat traayathe ithi mantrah). The more and more a person chants a mantra; it gives more power or effect to the seeker. Mantras help in gaining focus on the ishta devata or favorite deity and keeping us remember the favorite deity. Mantras also help in generating a positive current or vibration around us so that whenever we chant the mantra it gives us immense peace – mantras in themselves are sacred syllables that have inherent power but they gain more power depending on the input of the seeker (through constant chanting). Once a seeker puts a lot of effort into a mantra by chanting it while remembering the deity behind the mantra and with devotion and love; then whenever the seeker is in distress mere chanting of the mantra will be enough to get him/her out of the distress instantly.
Though we may argue as to whether mantras have power in themselves (and that mantras only gain power by us putting effort into it), it is but a fact that words have a natural meaning to them and obviously they also have a meaning depending on our mental interpretation of the same. The word of “car” has an inherent meaning but it can also have a different meaning based on the interpretation of the person hearing or saying the word. Thus we cannot deny the inherent importance of mantras even as the word of “help” may mean nothing to us but the general meaning of the word is what people around us will see when they hear the word.
AMMA gives this beautiful story to illustrate the importance of mantras. Once a Guru was teaching his disciples the importance of mantra in his Gurukula. The King who was passing by decided to visit the Gurukula. He came into the Gurukula; he was told that the Guru was busy and hence was asked to wait. The King waited for some time; after some time the Guru came and met the King. The King asked the Guru as to what he was teaching and the Guru replied that he was teaching the importance of mantras. The King asked the Guru whether the mantra was more important than even the King to which the Guru instead of giving reply went inside. The Guru called the smallest disciple he had (a boy who was merely 2 years old) and told the boy to treat the King very well (in a sarcastic way). The boy came out and he saw the King – the King had to look down a lot to see the boy. The boy looking at the King said “poda” (this is a Malayalam word meaning “get out” or “get lost”) and then went back inside. The King was enraged. He started shouting saying he would burn the entire ashram into ashes. The rage of King was unbound when the Guru came back calm as usual. The Guru told the King to remain calm and let him explain. The Guru then said to the King “if the two letters of poda can have such a great effect on you, then what would be the effect of mantras?” Thus the King came to know of the importance of mantras.
Though mantras have inherent effect yet in order to reveal their full power we have to chant them constantly remembering the deity behind the mantra and with faith, love and devotion. A mantra which is not chanted is as useless as a car that is unused. May this small work of Sankara guide us to get a mantra as per our deity and chant it at least 1008 times a day (and if possible, chanting whenever we can) so that our minds will not only be purified but will become calm so that Vedantic knowledge about non-dual reality of Brahman will be easily apprehended and we will be able to ever rejoice in bliss remembering everything to be Brahman.
Text plus meaning
Charitham
Swami Vivekananda
Many things have already been spoken and written about Swami Vivekananda in various web sites and even books. Hence this article would not focus much on swamiji’s life but rather on what we have to learn from this great saint so as to achieve the goal of moksha in this very birth itself. Through an analysis of Swamiji’s life with respect to the Vedanta we will be able to learn a lot in order to help us attain the blissful state of Brahman. Else we will end up like any other orator who just goes on speaking the greatness of Swamiji without being able to apprehend even one small aspect of Swamiji thereby making him no different from the many people of the world who fail to apprehend the underlying reality of blissful Brahman.
Swamiji’s poorva ashrama name (name prior to sanyaassa) was Narendra. It wouldn’t be wrong to say that Narendra was the pet of Sri Ramakrishna Paramahamsa. There are numerous references in the gospel of Sri Ramakishna Paramahamsa that indicate clearly that Ramakrishna Paramahamsa liked Narendra and his presence. Probably anticipating the reason for this, he says in one place that these youngsters have a lot of options in the world (to get deluded) but they still seek Ishwara and hence he likes them a lot. Of course this isn’t that common these days. Narendra when he met Ramakrishna Paramahamsa, was just in his late teens. And he had learned all the scriptures very well and had the strong conviction to seek realization (experience of Ishwara or Brahman). Today hardly do we find people striving to realize the Self or tread the spiritual path – most of the youngsters are running here and there in search of worldly pleasures. As the world is progressing in technology and other fields, the options of sense enjoyment has also increased quite a lot. Today in order to enjoy a good pizza, one just needs to surf the net and order it – within minutes, the pizza will be at one’s home.
Rarely do we find young people wanting to realize and when we find such people, their parents, relatives and friends ensure that they are convincingly distracted from the spiritual path. This goes to such an extent that one of my cousin’s father used to stay behind him when he used to talk to my father – still my father’s words to seek Ishwara didn’t stop and hence his father ensured that the cousin never visits the house. And last but not the least, the so-called learned yet totally ignorant parents will somehow twist scriptural statements to suit their own needs. Hence it isn’t a surprise that Ramakrishna Paramahamsa was attracted to many of the youngsters like Narendra.
Today when we learn that there is a term called Vedanta, we are almost half-way through this life – if not half-way then at least one-third. Having accumulated so many vasanas, it therefore is very tough to do some sadhana or listen to a discourse with full attention. This doesn’t mean we should get discouraged – there is still lot of time left in this birth. If we were to focus on Ishwara from this moment onwards, then we will definitely achieve Ishwara in this very birth itself. Thus through Narendra, we find as to how strong the desire for moksha should be for a sadhaka. Once a devotee asked Ramakrishna Paramahamsa as to when he will realize Ishwara, instead of answering Ramakrishna pushed him into the water and kept him immersed. The person couldn’t breathe and wanted just one gulp of air. Then Ramakrishna let him come out of water and answered to him “when your desire to realize Ishwara is like your desire to get out of water, then you will realize”. Swami Vivekananda shows us that such strong desire for moksha isn’t just in theory but can be found in the world (even if it is very rare).
Narendra once he found Sri Ramakrishna Paramahamsa, could sense the power of God completely. Hence he never strayed from Sri Ramakrishna. This resolve to not stray away from whatever gives us a glimpse of Ishwara through removal of sorrow and experience of bliss is something we ought to keep in mind. This is what is known as the two aspects of prathikoola varjanam and anukoola sevanam – removal of that which obstructs our goal and following that which will lead us to the goal. In Narendra’s case, it was company or association with Ramakrishna that would lead him towards the goal of moksha. For us seekers, it is learning, reflecting and contemplating on the Vedantic truth of Brahman that will help us towards the goal of moksha. We should therefore always keep Brahman in our thoughts, words and actions – this is as simple as constantly remembering that this entire world is Brahman and Brahman alone.
Many people also think that Swamiji was responsible for giving the four distinct ways to moksha as jnaana yoga, karma yoga, bhakthi yoga and raja yoga. In fact these ways are just ways – the goal is always one non-dual reality of Brahman as the substratum of the illusory world that we are currently experiencing. Swamiji himself explains this in many places of his discourses. At the end of his life, he calls his own disciple and tells him that “glad I did big blunders” and to assert that there is no world at all existing. This is the truth that Sri Ramakrishna Paramahamsa experienced intuitively through his advaita guru of Totapuri.
Once when Swamiji was giving a discourse in the west saying that we are currently under the illusion of Maya and this world is just an illusion thereby making our very nature that of Brahman, then a girl stood up and proclaimed “Swamiji, you are hypnotizing us” to which Swamiji smilingly replied “No, you are already hypnotized by Maya and I am just de-hypnotizing you”.
If we start reading about Swamiji’s life and his words, then we will understand as to how important it is to stick to our goal whatever might happen – the goal being eternal bliss in the form of realizing our very nature of Brahman. The words from Katha Upanishad which said that we should strive to achieve the goal and rest not until the goal is achieved was one of Swamiji’s favorites. Swamiji never gave up the thirst for knowledge, dispassion and realization even when his family was struggling in poverty. We find this beautiful incident in his life. Once when his family was very much struggling, Sri Ramakrishna asked him to go and pray to Devi at the Kali temple to give his family wealth. Narendra started towards the temple and after some time returned very happy. Seeing him, Ramakrishna asked as to whether he asked and got the promise from Devi. To this, Narendra replied that he didn’t ask for wealth. When questioned as to what happened, Narendra replied that when he went to the temple he saw Devi there and he prayed to Devi that Devi might give him jnaanam and vairagyam (knowledge and dispassion) and then came back. Ramakrishna scolds him and sends him back again. This time too the result was the same. Ramakrishna sends him another time (the third time) and still the result was the same. Finally giving up, Ramakrishna says to Narendra that you cannot ask Devi. Therefore I will ask Devi to give your family the wealth they need to survive in the world. This incident truly speaks about Swamiji’s steadfastness towards the goal of moksha.
Just because a person is a sanyaasin doesn’t mean we should let others disrespect us. When Swamiji landed in America and an American pushed him down, Swamiji boldly stands up to him and asks “why did you push me”. It is a common wrong notion that renunciates and spiritual people shouldn’t have any worldly desires or sensual enjoyments. Vedanta never speaks anything about no sensual pleasures but speaks about remembering Brahman amidst all sensual pleasures too. There are many people in the world who don’t have any sense enjoyment but still aren’t nowhere in the spiritual quest towards Brahman. Thus having sensual pleasures or not isn’t the main point – the main point is whether we are able to remember Brahman in our mind while doing activities whether they are worldly or spiritual.
But this attitude of remembering Brahman as the underlying reality behind the illusory world of names and forms doesn’t mean that we just negate the world and ignore it. Swamiji addressed the world parliaments with the opening remarks of “Sisters and Brothers” – a real seeker who sees Brahman as pervading the world will consider everyone as oneself. If at least this attitude of seeing everything as our own Self is not possible (it may not be possible at the worldly plane as we can only see people as the Self in our mind, not externally), we should see everybody as our brothers and sisters. Most of us Indians would be familiar with the Indian prayer of “all Indians are my brothers and sisters” but how many of us truly understand the meaning; and how many of us are able to remember it; and still how many of us are able to implement it in our lives; very few indeed. Today states and people from different parts of India are fighting amongst each other. This is the reason why countries are also fighting amongst each other with no peace at all in the world – every nation behaves as if it is like an air-filled balloon ready to explode when pricked by another person. Swamiji’s remarks about everyone being our brothers and sisters should be memorized and we should strive to live it – if we are able to at least live it for a few moments in a day, the dual notions of likes and dislikes will vanish. When likes and dislikes vanish, then we will be able to lead a very blissful life remembering this entire world to be filled with one reality of Brahman.
There are many people in the world who consider others are their brothers and sisters – the most common being social-service workers. Social service is very good but not at the cost of remembering the world to be pervaded in and out by Brahman. The moment we forget Brahman, it doesn’t matter whether we are doing social service or not, we will end up in sorrow and sorrow alone. We cannot argue that the scriptures say that we should do social service – the scriptures ask us to do social service because social service is service to Ishwara because the world is Ishwara (because of the vision of seeing everything as Ishwara). If we forget the reason why social service is done, then we will end up in sorrow only at the end of this life because we will find many more people needing social service in the world (as the temporary and sorrowful world will always have sorrows in one or the other way). Thereby worrying about the suffering people of the world, we will either be born as a suffering person or be born to do more social service. This chain will continue over and over again – there will not be any contentment even after many births. Hence we should forget the underlying reality of Brahman irrespective of whether we are doing worldly activities, social service activities or spiritual activities.
Brahmani aadhaaya karmaani sangham tyaktvaa karothi yah
Lipyathe na sa paapena padma patram iva ambhasaa
Offering actions unto Brahman (Ishwara) without getting attached to the action or the fruits there-of, a person will get rid of all the sins accrued due to the action and the fruit; such a seeker will not be tainted by sin or sorrow even as a lotus leaf which is in water is not wet by water.
There are many slokas from Gita that can be quoted to show that actions need to be performed with a sense of surrender and as an offering; offering and surrender means as simple as remembering the world to be pervaded by Brahman. If the world is pervaded by Brahman, then actions are offered to Brahman (because actions performed in the world are performed in Brahman). Such actions are surrendering to Brahman too because everything is Brahman. This type of action is termed by the Lord in Gita as a Brahma Yajna where the doer is Brahman, the fruit is Brahman, the instruments are Brahman and it is done with the attitude of “everything is Brahman”.
This is the very basis of Swamiji’s life irrespective of whether he was living in India with Sri Ramakrishna Paramahamsa or whether he was establishing the order of monks in Ramakrishna Mission (or many other organizations that he helped created) or whether he was giving lectures in the States or any other country.
Let us through this very brief analysis of Swamiji’s life strive to live the truth preached and lived by Swamiji which is that everything is one Brahman so that our life will be fulfilled with this human birth itself making us ever rejoice in bliss even when Yama comes to us to take away the body.
Sanskritha shiksha
Persons and Numbers
In samskritam, there are 3 persons and 3 numbers. Observe and study the table given below.
| |Singular Number |Dual Number |Plural Number | |@kvcn< |iÖvcn< |b÷vcn< |
|Third Person |A boy |Two boys |Boys |àwm pué; |bal> |balaE |bala> |
|Second Person |You |You two |You all |mXym pué; |Tvm! |yuvam! |yUym! |
|First Person |I |We two |We all |%Äm pué; |Ahm! |Aavam! |vym! |
Gender
There are 3 genders for nouns - masculine (pui‘¼), feminine (ôIil¼) and neuter (npu |god |kwa |story |jIivtm! |life |
|dev> |god |]ma |patience |zôm! |weapon |
|nr> |man |devta |deity |Aakazm! |space |
|iz:y> |disciple |inza |night |zrIrm! |body |
| | | | |naqkm! |drama |
|gué> |teacher |ndI |river |tu{fm! |face |
|izzu> |child |jnnI |mother |Éaejnm! |food |
|Éanu> |sun |dasI |servant |neÇm! |eye |
|àÉu> |master |rajxanI |capital |Öarm! |door |
|sUnu> |son |vapI |lake |raò+m! |country |
| | | | |miNdrm! |temple |
|kiv> |poet |vxU |daughter-in-law | | |
|Ai¶> |fire |cmU |army | | |
|Aitiw> |guest |ñïU |mother-in-law | | |
|\i;> |sage | | | | |
|riv> |sun | | | | |
Just notice the ending samskritam letter in the above words. The ending letters in the above words are (A), (#), (%), (Aa), ($), (^) and (m!). Generally, the words ending in (A), (#), (%) are masculine, those ending in (Aa), ($) are feminine and those ending in (m!) are neuter.
PUZZLE (àheilka)
Apd> ËrgamI c sa]rae n c pi{ft>, Amuo S)…q v´a c y> janait s pi{ft>.
without foot, travels far and educated (literate or with letters), not scholar.
mouthless, good speaker, one who knows it, he is a scholar.
Answer - postletter.
suÉai;tm!
igirmRhan! meraeriBxmRhanBxenRÉaemht!, nÉsae=ip mhdœ äü ttae=Pyaza grIysI.
Prose order
igir> mhan!, merae> AiBx> mhan!, ABxe> nÉ> mht!, nÉs> Aip mht! äü, tt> Aip Aaza grIysI,
Mount Meru (or mountain) is huge. Bigger than mountain is the ocean. Still larger is space. Bigger than space is Brahman. But desires are larger in number than the (limitless) Brahman.
, nmSte,
Sanatana Dharma Sameeksha - snatn xmR smI]a
In Sanaatana Dharma, we generally worship Lord Vinayaka before performing any auspicious activity. In this section, let us understand the subtle beauty of the form of Lord Ganesha.
• Vinayaka means Supreme Leader (one who shows the path). Ganesha or Ganapati - the Lord of Ganas (the attendants of Lord Siva or His devotees). Gajanana - one having elephant's face. Vighneshwara - the Lord of obstacles (one who removes subjective and objective obstacles) (master of circumstances).
• Married to Riddhi (Goddess of wealth) and Siddhi (Goddess of Knowledge).
• Ganapati is the son of Lord Siva and Goddess Parvathy. He is the brother of Lord Subramanya or muruka.
• Elephant face - large face indicates subtle, logical and discriminative thinking capability (to understand the depths of spirituality).
• Large ears - Good intelligent listening skill (sravana).
• Trunk - Flows down from the forehead. Denotes the intellectual ability to deeply think (manana) and discriminate over whatever is heard (subjective and objective matters). The trunk is more efficient than even the most scientific equipments. It can uproot huge trees as well as pluck a blade of grass or a needle.
• Discrimination is possible only between two things. The trunk flows in between the two tusks.
• Lord Ganesha is indicating a Man of Perfection. He is beyond the pair of opposites; shown by one tusk (the other one is broken).
• Large belly - Is the dwelling place for the whole world.
• The story of Lord Ganesha being called for lunch by Kubera is well known. A sincere seeker of Knowledge seeks the highest truth in and through all experiences (good and bad). So he is never satisfied (of eating or experiencing) until he is given puffed rice (denotes baking or roasting of vasanas in the fire of knowledge) by Lord Siva (Spiritual Guru).
• Huge stomach indicates the readiness to accept both auspicious and inauspicious experiences.
• Lord sits with one feet hanging down. Normally we experience this world through the subtle equipment of mind and intellect, our two feet. Lord is an integrated personality whose mind and intellect are not divorced from each other, but are in perfect harmony. Hence the significance of only one leg hanging down or resting on the ground.
• Vehicle mouse - mouse is sitting looking at its master. It dares not to eat the abundant amount of food kept in front of the Lord. The Lord allows it to eat a little now and then. A little creature by itself, the mouse can eat up huge barns of grain and cause great loss. Similarly the mouse of desire in us can eat up the huge barns or mountains of merit in us and cause downfall. A Realized master keeps His desire under control and now and then allows it to eat (desire to serve the world).
• The moon laughed at Ganesha riding on His little mouse. People of gross intellect (denoting the moon) laugh at Saints or Realized Masters when they ride on their vehicle (mouse of 'desire to serve').
• Four hands - represent the four inner instruments (antahkarana chatushtaya).
• Ganesha holds axe, rope, modaka in three hands and one hand is in vara mudra. With the axe, He cuts all our attachments (to the world of objects, emotions and thoughts) and pulls us towards Him (or ties us to the supreme Truth) with the rope. For such a surrendering seeker, He provides more and more subtle joy of the Truth. The Lord also bestows everything that is needed for the seeker in his growth (vara or boon) and removes his obstacles.
• Lord's physical form represents the Truth. If we observe carefully, we will see His form resembling the Primordial sacred word OM in samskritam (`) (represents the supreme Truth). His form is brilliant and equals the brilliance of hundreds of rising suns. Lord is Knowledge (Brahman) incarnate. Hence His brilliance and shine is unsurpassing.
Enjoy the following names understanding their subtle meanings:
@kdNt mhakay v³tu{f gjann mUi;kvahn maedkhSt iv¹ivnayk paza»‚zxr papivnazk à[vSvêp g[naw mat¼vdn l ................
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