Advait: RAVANA: RAVANA Ravana was greater scholar than Rama. He was the mas...
RAVANA
Ravana was greater scholar than Rama. He was the master of 64 categories of knowledge. He had also the knowledge about the training of cows and elephants. Despite all these accomplishments, Ravana was described by Valmiki is a fool (Moorkha). Rama was described as the very image of righteousness. Despite all his knowledge, Ravana failed to keep his senses under control. Because he let his senses have a free play, he became a fool. Anyone who misuses his senses is a fool, whatever be the extent of his knowledge.
There was no limit to Ravana’s riches. Kubera (the God of wealth) was his cousin. His fort and city was paved with gold What was the use of all riches and affluence? He had no character. Ultimately, he lost everything.
We know that there was not an individual who had access to property and wealth more than Ravana had. He also had all the position which one could command. He had all the authority that one could have. In spite of that Ravana was subjected to great difficulties towards the end and he lost his life in battle. We should compare this with Rama who intentionally and willingly gave up all his property, his kingdom and went to the forest for fourteen years. Ultimately, he was given the honour of having maintained Dharma in this country. From this difference between Rama and Ravana who had all the property, position, and authority, we should conclude that one cannot attach any importance to material wealth. We can only attach importance to the character and to the pursuit of right conduct.
Ravana was a great scholar and master of many arts. Ravana looked at Sita with a bad vision. The eye is a sacred organ. Good vision generates good thoughts. In Ravana, the bad look created bad thoughts, which led to his downfall.
Ravana knew all Dharma, but without putting into practice what is the use of having known them simply through the texts? Ravana had expertise in all the branches of learning. He also knew very thoroughly the four vedas. He was fully aware of the contents of the six Shastras. His knowledge of the six shastras and his knowledge of the four vedas (together ten) is the inner meaning of the belief that Ravana had ten heads. It is a symbolic way of saying that he was an expert in all the ten branches of knowledge. Ignoring this inner meaning we simply keep on saying that Ravana had ten heads, in the ordinary daily parlance, we have to ask how he is going to sleep with those ten heads? How does he go to do his daily duties with those ten heads? This is the short of making things appear ridiculous. The writers and the historians may simply have described him as a person having ten heads, but the inner meaning of such a description is that Ravana was having such knowledge and deep wisdom. He with all those strengths and knowledge, was not minding the people’s security and people’s happiness. To him his own enjoyment, his own safety, his own pleasure were all that mattered. We should note here that in spite of all his great and good qualities, he was behaving in a bad manner. Towards the end of his life, he realised that what he did all was sin and the paths he adopted were bad paths, and that whatever Vibhishana had told him was right and that he could not follow the advice given to him by his wife Mandodari also.
Ravana had fallen from the yogic heights he had reached in his previous lives because of his bad qualities, he was roaming about as Rakshasa (demon), really speaking he was a great devotee of God. He was aware deep within his consciousness of the universal absolute named Narayana. He was aware of the fact that Rama was Narayana himself come in human form in order to confer joy and peace on the Godly and in order to destroy all traces of demonic wickedness an earth. However, since there was no other route for Ravana to reach Narayana, he had to cultivate wanton wickedness, violence and hatred, and invite Rama to kill him. Of course, this might be called a type of devotion that is stupid and infamous. But his inner aim was to cross the ocean of birth and death, through that act of self abnegation and surrender to Narayana.
Ravana was suffering not only from ego, but he had also other bad qualities like jealousy, anger, lust and also power based on a wealth. Ravana was born to parents by name Visrawasa and Kaikasi. He had two brothers with names Kumbhakarna and Vibhishana. From his childhood Ravana was a great devotee and was also habituated to perform tapas. By continuous penance, he earned the Grace of Iswara and secured boons from him.
On one occasion when he was engaged in deep penance, Brahma appeared before him and asked Ravana what boon he wanted. Then Ravana asked Brahma to grant him a boon by which he will not be killed by any being or animal other than a human being. At that time, there lived a rakshasa by name Maya. He had beautiful city for himself. That city was more beautiful than the city of Indra. The daughter of Maya was Mandodari. Ravana married Mandodari. She had many good qualities like, chastity, shanti, kindness and prema and Ravana never had any one of them in him.
The daughter of Maya, Mandodari with all such good qualities was married to Ravana. From the time of marriage, his wife Mandodari tried her best to communicate her good qualities to Ravana and save him, but Ravana made no attempt to change his bad qualities. As a man reaches his end his bad qualities will also go on increasing. So also Ravana’s bad qualities began to increase. His brother Vibhishna tried to teach him several good ideals. Ravana also knew all about good conduct and dharma. What is the use of knowing what good conduct and dharma are if they are not to put into use.
Whatever one may learn it is of no use unless he puts it into practice. Ravana was proficient in all the different branches of knowledge. What is the use of having all these things if one cannot use such knowledge to reach the Lord? If bad ideas enter one’s head, his wisdom and knowledge will dry up. Ravana was ruling over a kingdom and his capital city would compare well with heaven. But because of his bad qualities he lost his own happiness, his kingdom, his life, and everything that he had. In fact, he destroyed his own dynasty and family. He knew all the codes of conduct of a king and he knew everything and yet he was behaving like a monkey.
When Hanuman entered Lanka as Rama’s messenger and spoke to Sita. Ravana came to know about Hanuman’s presence in Lanka and ordered Hanuman to be punished. This is quite contrary to the accepted code of conduct of a king. To kill or punish a messenger on behalf of someone else is not the right code of conduct for a king of the country. Vibhishana tried to explain to Ravana this principle, by which he wanted not to punish.
Vibhishana tried his best to get Hanuman released. Ravana in fact, had so many other bad qualities and bad ideas in him, and he often undertook to do things which he should not have done. Many times, he made attempts to kill even Sita.
Mandodari the wife of Ravana tried to teach Ravana that to kill a woman is very wrong and that by doing so he was committing a great sin. The bad qualities that were in him made him take always the wrong path and subject him to many difficulties.
On one occasion Madodari went to her husband and asked him, "You know all the dharma and all the codes of right conduct. With all your wisdom why is it that you are doing wrong things? What is the matter? How can you explain? What is the inner meaning of your behaviour? Not only this, you have all the capacity and you have all the strength to assume any form that you like. On the day when you brought Sita to Lanka, you were in the form of a sanyasi (ascetic)and you deceived her. Why are you taking all this trouble in order to win over the sacred Sita? If only you assume the form of Ramachandra then Sita would be yours. Why did you not adopt that path?"
Then Ravana replied that Ramachandra’s form was a sacred and Divine one. If he really took that form how will he have any bad qualities at all. This means Ravana knew very well that the qualities which one possesses should be appropriate to his form. Because he had the form of a rakshasa, the qualities of a rakshasa were showing up.
The bad qualities should be given up and sacrificed. Because Ravana had these qualities which go contrary to the purusharthas, he became a rakshasa. Ravana might have been a devotee, might have been a very learned person, but in spite of this, because he had the four bad qualities which, contrary to the purusharthas viz Dharma, Artha, Kama, And Moksha, he became a sinner. To such people, whatever Dharma you may preach it will appear as if it is only wrong.
Ravana had many great qualities, he was a great devotee; earned Gods Grace by his penance and in spite of all that he had no peace and he did not secure a good end for himself. He could invade the city of Kubera defeat him and take away the Pushpaka Vimana (celestial vehicle) ancient flying machine. This showed that in him there was the quality of jealousy. He could not bear Kubera being greater than him. Not only this, he invaded the city of Maya his father-in-law’s, defeated him, took away all his attendants and annexed this city which was the principal city of Lanka in his kingdom.
At the same time we should try to understand the good qualities of Ravana. It is not as if there were not good qualities in Ravana. When he was fully immersed in the thought of God, he was prepared to sacrifice even his entire body. He was truly a follower of Dharma and protector of Dharma. The bad qualities of Ravana did not come as natural qualities to Ravana. All the bad qualities and bad thoughts came to him because of a certain curse to which he was subjected to at one time. For such a curse, his own karma was responsible.
Through Ravana the story of Ramayana is teaching a lesson to the world that no one should have bad qualities as he had. Ravana was a wicked person and he adopted several trickeries. He spoke untruth and told Rama that he brought the head of Sita, while he actually brought only an artificially created head of Sita, a deceit. He told that he killed Sita and brought her head. Since Rama was all knowing, he realised that this was a trick and told Ravana that it could not be the truth. Similarly, he did the trick of getting the head of Rama and showing it to Sita and telling her that he had killed Rama. Ravana could not bear the happiness of other people. The normal human nature should be to become happy by looking at the happiness of others.
Ravana had as his guru Sukracharya who taught him the conduct of a king. Ravana was the one who acquired proficiency in all different kinds of action. His warriors and the leaders of his army were very strong and proficient in the art of warfare.
His wife was a very good and chaste lady (pativratha) with good qualities. In spite of the fact that he had such good teaching from such a guru and a good wife and a strong army, he did not change his methods and this simply means that it is a result of his Janmantara Karma (deeds of his previous lives). He was living in utter foolishness. In his foolishness, he would not accept any advice from any one else. This foolishness is a great enemy of a human being. We must also remove this aspect of foolishness in us. On certain occasions, Ravana used to appear as a Satwic person and on other occasions, he used to appear as an innocent person. Sometimes, he would pretend and appear as a great devotee. In reality, there is no one greater than him in the matter of wickedness. He would not hesitate to harm even his own wife or son. Vibhishana, his own brother, was a Satwic person. Yet he showed no kindness to him. He simply drove him away. The wife of Vibhishana touched the feet of Ravana and begged him in many ways to save Vibhishana. This lady, who was the wife of his own brother, should be like his daughter, yet he gave so much trouble to her. The significance of all these points is that we should not simply think that Ravana was just a person with that name. The bad qualities and the cruel ideas that are in us are symbolic of the aspects of Ravana.
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Sunday, March 6, 2016
Advait: The Hidden orders of life
Advait: The Hidden orders of life: The Hidden orders of life : An introduction to the ancient Indian world-view "All things, whether material or non-material...
The Hidden orders of life:
An introduction to the ancient Indian world-view
"All things, whether material or non-material, are subject to a natural way, the course of all things in nature, and are interdependent. This natural course of things was referred to as 'Rta' by the ancient Vedic seer in his search for Truth".
Truth and Order - Satya and Rta
The Rg Veda has two words associated with Truth that are often used synonymously- satya and rta .Satya (Truth) is the same as Sat (Being), the absolute Truth of Being (Sat ). Satya is the absolute Truth before the Unmanifest manifest as the many. Rta is the order behind the manifest world, the harmony among all aspects of manifestation, each of which obeys its own level. Thus, rta is also translated as order, harmony and law in various contexts. Unlike man-made laws rta is natural. Rta is in the nature of things. It is the truth behind the order and harmony in the universe. Man being an aspect and expression of this order has within him a reflection thereof.
In the Vedic world-view ethics is not necessarily a result of social evolution or social necessity. The ethical ideals and virtues emanate with all their purposefulness from the divine nature of the self itself. What is the highest virtue? Of course, the Truth itself. There is no virtue, nobler than truth (Satya ). While there are six synonyms for truth in the Vedic literature, Rta is the most common synonym for Satya or Truth. Rta is Truth in the manifest world, in the world of activity. In other words Rtam is Truth in action. Rta is the projection of the absolute Truth into the plane of space and time. Thus 'Rta'is the natural order in the entire cosmos, an order that is observed by the material world, by the animal kingdom, and even by the forces that bind the heavenly vault with earthly scenes. 'Rta' reigns uniformly and inexorably behind the seasonal variations, behind the changing currents of the wind and waters, behind the orderly movement of the planets in their orbits, and the activity of the Sun, behind all of Nature.
'Rta' is semantically related to to the Avestan 'arta ', the Greek 'srti' , the Latin 'artus' and the German'reeht' in the sense of the ritual that is right -'right rite'. Thus 'rta' is what is right. In a way, it also the law; it is also the ideal. Rta cannot be fully understood through mere description. It is better appreciated through intuition. What is innate is better intuited than understood. Rta has to be discovered through one's own spiritual experience, through one's own intuition. Thus, Rta cannot be formulated or invented or defined in categorical terms. Yet the human mind tries to comprehend the sublime in its own ways. Through the ages our understanding of the Cosmic law evolved and developed into a more concrete concept. Out of this understanding evolved other important concepts such as Dharma Karmaand .
Order and the Way to Order - Rta and Dharma
There is another word in the Rg veda that is closely associated with Rta - Dharma . The latter sections of the Rg veda use the two words synonymously while the earliest sections ( mandalas ) use them as closely allied, but distinct words. By the Upanishadic times Dharma became synonymous with Rta.According to the Taittiriya Upanishad , Dharma is verily the Truth synonymous with Rta .
Etymologically the word ' Dharma' is derived from its root 'dhr' meaning 'to hold' or 'to support' or 'to bear'. If Rta is cosmic order Dharma is its Sustainer. Dharma is natural corollary; it is what is naturally right. Originally Dharma defies dogma. As what is naturally right, it aligns the human body, mind, and soul in harmony with nature. At first Dharma , much like Tao is just the 'Way', the 'natural course of things'. While Rta was the one unchangeable Truth through all the metamorphoses and permutations of nature and of life in general, Dharma is the 'right way' or the 'right path' that sustains the order and harmony in life. Dharma signifies the way life ought to be, thus shifting from natural to ethical and moral order. A right path exists, to be taken by the righteous ones. Thus we see the logical progression of an early 'course of things' into an all-encompassing moral order, a path and way of righteousness that upholds the harmony of the universe.
Gradually Rta transcended its passive role as a natural order, assuming a more active form, that of an active imposition of order. While the Rg vedic usage of the words Rta and Dharma is more in the sense of cosmic laws that govern gods, men and all of nature, the Upanishadic times saw Dharma acquiring a new meaning as 'duty'. Thereafter Dharma is not only descriptive, but also prescriptive. In its prescriptive aspect Dharma also denotes justice and righteousness, law and duty. The contextual nature of Dharma is apparent in the different scopes of applicability of the different, often overlapping, levels or layers of Dharma .
While Dharma in its original sense describes the 'way things are', connoting the inherent order and harmony with the nature of all entities that constitute the cosmos, in its later prescriptive sense, Dharmasets the standard for the 'way things ought to be'. It portrays the ideas and ideals that should be aspired for. Implicit in this is the proposition that goodness, harmony, order, etc., are potentially the essential quality or character of the phenomenal world, and that badness, discord, chaos, etc., are likely aberrations. Dharma is both the goal and the way. It is simultaneously both the end and the means.
Dharma has many overlapping levels or layers to it. In practical terms, Dharma operates on all levels from the microcosm of the individual to the macrocosm of all existence. For the individual, this manifests as conformity to personal, family and social responsibilities or duties. Such requirements constitute an individual's Dharma, and are the part played by the individual in contributing to the broader stability, law, order, and fundamental equilibrium in the cosmos, in the family and in the society. Thus the individual prescriptive Dharma is defined by its context with reference to the descriptive Dharmas pertaining to ever expanding levels of family, society, nation, mankind, all life and all existence. The do's and don'ts of ethical conduct would differ for different individuals, under different circumstances, at different points of time, thus making Dharma relativistic at an individual level. Yet there is a higher level to Dharma that is relatively unchanging. At this highest cosmic level Dharma is synonymous with Rta. In other words Rta , is Dharma at the highest level. It represents the cosmic laws and forces by which all things are maintained (upheld). Thus, all entities, both animate and inanimate, operate according to the principles of R ta .
The Law of Karma
There is no flaw
In this law of Karma,
No reservation...
It is an exact and accurate regulation
Of actions and their results.
Man eats what he cooks.
That is, he reaps what he sows.
( Atharva Veda 12. 3. 48)
Along with Dharma, the concept of Karma is a distinctive part of the Indian world-view be it Hindu, Buddhist or Jain. Unlike Rta and Dharma , Karma is a relatively latter principle of the Indian world-view emerging noticeably in the late Vedic period. While Karma shares with Rta the natural and moral aspects of the Cosmic law, it has an additional and unique code of causality to it that Rta does not explicitly suggest. Whether or not the doctrine of Karma owes its roots to Rta , it certainly shares common ground. However, it is the principle of causality that makes the doctrine of Karma so unique. 'Man reaps what he sows'. If one reaps what one sows, then one ought to be careful about what one sows.
Literally karma means 'action' or 'deed', in fact anything that you do. If Rta is "Truth in action", Karma is the "Law of action". In the traditional texts karma is often written as a compound word- karma-vipaka . Karma-vipaka means "action and result" similar to "cause and effect". Everything you do is caused (at least in part) by what you have done in the past and in turn will cause your future actions. Thus, every act, moral and otherwise, is the result of some previous act which caused it. In Upanishadsthe , karma thus operates as a causal explanation for everything that happens, particularly to human beings. "As one does, so one becomes; by virtuous acts one becomes virtuous, by errant acts one becomes errant" (Brihadaranyaka Upanishad 4.4.5). In other words, all actions you take are the results of actions you have taken in the past; all actions you take are also the causes of future actions.
Indebtedness and Interdependence in Nature - Rta and Rna
The concept of 'rta' as cosmic order in the mantra portions of the Rgveda was replaced by the idea of 'rna' or indebtedness at the human level in the Brahmana texts. The subsequent smritis incorporated both 'rta' and 'rna' in the notion of 'dharma' and thus a sense of obligation to conform to the natural, social and moral order. Likewise, both 'rta' and 'rna' share common ground with the law of cause and effect which is identified with the law of karma at one level. The law of cause and effect has other layers of meaning to it apart from the law of karma.
The Sanskrit word ' Rtam' and the English word 'Rhythm' apparently connote a similar idea at some level. Rtam is the rhythmic order of the 'uni-verse'. It is the orderly way in which the world regulates itself. The basic idea behind the words "rhythm" and "harmony" is that of a correlation of parts that can produce an organic whole. 'Rna' or 'indebtedness' among all of nature emerged in later times as the notion of 'rnanubandha' or karmic indebtedness ( rna + anubandha ). According to the notion 'Rnaof' , all beings owe their existence to each other as all life is interconnected. These ideas are commonly shared by both orthodox and heterodox systems of Indian philosophy in spite of some differences. In fact the law of cause and effect lies at the core of the Buddha's teachings on karma , co-dependant origination, impermanence, no-self and emptiness. It lies at the core of some Hindu philosophies as well, though the Hindu systems differ in their approach to the self.
The Sanskrit word ' Rtam' and the English word 'Rhythm' apparently connote a similar idea at some level. Rtam is the rhythmic order of the 'uni-verse'. It is the orderly way in which the world regulates itself. The basic idea behind the words "rhythm" and "harmony" is that of a correlation of parts that can produce an organic whole. This correlation of parts of an organic whole is a natural law. As already stated this natural law or order or harmony is referred to as 'Rta' . The inter connectedness creates an inter-debtedness referred to as 'Rna' . Thus 'Rta' and 'Rna' are two sides of the same coin. The concept as a whole evolved into the law of conditionality or the law of cause and effect in Buddhism.
Our present mental, moral, intellectual and temperamental differences are, for the most part, due to our own actions (karmas) and tendencies (samskaras), both past and present. However, everything is not due to Karma. The law of Karma, important as it is, is only one of the many conditions described in Buddhist Philosophy. If the present life is totally conditioned or wholly controlled by our past actions, then certainly Karma is tantamount to fatalism or determinism or predestination. If this were true, there would be no free will! Life would be purely mechanistic, not much different from a machine. Buddhism along with other great systems like Samkhya-Yoga, Advaita and Jainism, is a highly pragmatic system that places heavy (if not absolute) reliance on human effort or purushardha . While acknowledging the law of Karma as a major condition, most of these systems also propose other conditions of causality. The Abhidharma teaching of the five niyamas is one such view that ties together the various strands of the law of causality. According to this teaching, there are five natural orders or laws (niyama) which operate in the physical and mental realms.
Five-fold Cosmic Order in Buddhism
The word ' niyama' means law, thus denoting a natural law or a cosmic order, in this context. The first of the five niyamas is the 'Rtu' niyama that refers to an order in the world of matter, to the order of the so called physical world encompassing all of material existence. There is a certain order in which the seasons cycle ('rtu krama' ), an order to the planetary movement in their orbits, an order to the movement of the Sun and so on. The second of the five niyamas is the 'bija' niyama' - the germinal/genetic order in all things biological. This is the law of genetics. The third is 'citta niyama' or a psychical order that manifests in all mental or psychological phenomena. The fourth is the 'karma niyama' or the karmic order that refers to the Law of Karma . The fifth order in this system is 'dharmathe niyama' or the dharmic order. Dharma as a spiritual law supports or sustains the spiritual order.
Among the fivefold niyama , Dharma-niyama is most important. In Indian philosophy, the word 'Dharma' and its scope of meaning are very important and extensive. A 'dharma' is that which bears (dhareti ) its own nature. For instance, it is the dharma of birth that is born, the dharma of decay that grows old, the dharma of dying that dies. Thus Dharma niyama is the natural law governing the relationship and interdependence of all things, the Way all things arise, exist and then cease. The first four niyama s are contained within, or derived from the fifth one, the Dharmic order or the Law of Dharma. At one level Dharma niyama is "natural phenomenal sequence". At another level, it is also the "ethical order" derived from an insight into the natural order and thus includes Buddhist precepts as enumerated in the Vinaya Pitaka under the name 'Silakkhandha'. Thus the scope and meaning of Dharma are very extensive. And as may be expected, there are bound to be differences amongst various schools and commentators.
An integral approach to the hidden orders of life
In spite of certain variations the equivalents of various levels of natural order can be traced in both Buddhist and Hindu schools of thought. While most variations can be easily reconciled one major difference remains - whether there is the hand of a lawmaker behind these laws or not. The atheistic version of Samkhya and its allied schools of thought such as Buddhism do not see the need for God behind this order while the theistic version of Samkhya-Yoga and its allied Hindu schools of thought affirm the existence of a Supreme or Absolute cause behind this order. Both views are equally beautiful and suited to different stages if not temperaments. Moreover, these differences need not deter us from studying the order of life and their importance. This book seeks to integrate the best of all rather than to differentiate.
The law of Karmic order and Dharmic order assumed an all-important status in the Indian world-view. In later times both the orders of Dharma and Karma were fleshed out into concrete and clear concepts over the centuries and form essential aspects of the Indian world-view and culture. The orders of Dharma and Karma are not merely theoretical but intensely practical, assuming a life of their own. Embodied in rules and traditions, illustrated by puranas, legends and folktales, the orders of Dharma and Karma are a living tradition in the Indian cultural life. The complex nuances of Dharma are portrayed through the inner and outer conflicts that the mythological and legendary heroes/characters go through in their lives and how they strive to uphold dharma.
"The world is directed by Karma "
Left to themselves all things must function in some way or the other. In our need to understand the natural course of things, we infer that there are certain laws of nature. Whether we refer to it as a "law" or "hidden order" or something else does not make any difference to its existence or operation. Though this book is titled 'Karmic Rhythms', it does not exclusively deal with only the Law of Karma. It explores the Laws of Dharma as well as other important orders of life, such as synchronicity, systemic family order and individual psychological order ('Cittaniyama'), as implied by the subtitle ' the hidden orders of life' .
It is impossible to entirely reduce complex events or phenomena to singular laws. In actual fact, mots phenomena arise from a combination of all or some of these invisible or hidden orders. Thus, all events are not just the workings of Karma , although it is the most important law from mankind's perspective, apart from the Law of Dharma. Human beings are subject to and interact with the other niyama, or natural laws, studying their truths and harnessing the power of these truths, thus giving us an impression that we are able to manipulate and control the natural world. Moreover, human beings shape their own personal and social relationships, as well as their interactions with the environment through the power of volition or intent, which itself is a type of Karma . Karma shapes the fortunes and conditions of our lives. Whilst most other laws are largely in the domain of nature, Karma alone is specifically in our domain, highlighting the importance of taking responsibility for our own actions. Hence the Buddha's words: "The world is directed by Karma" .
Yet the predictable effect of institutionalizing natural truth in a concrete system of human morality and law has, at times, manifest as imperfect understanding, dogma and rigid hierarchies. The more popular traditional explanations of dharma and karma are at times over-simplistic and too generalized if not flawed. The original intuitive, cosmic and natural conception of Rta, Rna, Karma, and Dharma seems to have been compromised over time, thus losing its original purport, at least in part. While popular understanding of Dharma and Karma is still useful, approaching these ideas as "natural orders of life" will restore the beauty and spiritual import of the order and harmony that Rta and Dharma originally imply. Cosmic order, social order, family, order and individual psychic order are all interlinked or correlated. Inner order and harmony eventually synchronize with outer order and harmony. This book attempts to unravel the links between the various levels of order and harmony in the macrocosm and microcosm and also shed light on the hidden orders of life. Thus the title: 'Karmic Rhythms- the hidden orders of life' .
The Hidden orders of life:
An introduction to the ancient Indian world-view
"All things, whether material or non-material, are subject to a natural way, the course of all things in nature, and are interdependent. This natural course of things was referred to as 'Rta' by the ancient Vedic seer in his search for Truth".
Truth and Order - Satya and Rta
The Rg Veda has two words associated with Truth that are often used synonymously- satya and rta .Satya (Truth) is the same as Sat (Being), the absolute Truth of Being (Sat ). Satya is the absolute Truth before the Unmanifest manifest as the many. Rta is the order behind the manifest world, the harmony among all aspects of manifestation, each of which obeys its own level. Thus, rta is also translated as order, harmony and law in various contexts. Unlike man-made laws rta is natural. Rta is in the nature of things. It is the truth behind the order and harmony in the universe. Man being an aspect and expression of this order has within him a reflection thereof.
In the Vedic world-view ethics is not necessarily a result of social evolution or social necessity. The ethical ideals and virtues emanate with all their purposefulness from the divine nature of the self itself. What is the highest virtue? Of course, the Truth itself. There is no virtue, nobler than truth (Satya ). While there are six synonyms for truth in the Vedic literature, Rta is the most common synonym for Satya or Truth. Rta is Truth in the manifest world, in the world of activity. In other words Rtam is Truth in action. Rta is the projection of the absolute Truth into the plane of space and time. Thus 'Rta'is the natural order in the entire cosmos, an order that is observed by the material world, by the animal kingdom, and even by the forces that bind the heavenly vault with earthly scenes. 'Rta' reigns uniformly and inexorably behind the seasonal variations, behind the changing currents of the wind and waters, behind the orderly movement of the planets in their orbits, and the activity of the Sun, behind all of Nature.
'Rta' is semantically related to to the Avestan 'arta ', the Greek 'srti' , the Latin 'artus' and the German'reeht' in the sense of the ritual that is right -'right rite'. Thus 'rta' is what is right. In a way, it also the law; it is also the ideal. Rta cannot be fully understood through mere description. It is better appreciated through intuition. What is innate is better intuited than understood. Rta has to be discovered through one's own spiritual experience, through one's own intuition. Thus, Rta cannot be formulated or invented or defined in categorical terms. Yet the human mind tries to comprehend the sublime in its own ways. Through the ages our understanding of the Cosmic law evolved and developed into a more concrete concept. Out of this understanding evolved other important concepts such as Dharma Karmaand .
Order and the Way to Order - Rta and Dharma
There is another word in the Rg veda that is closely associated with Rta - Dharma . The latter sections of the Rg veda use the two words synonymously while the earliest sections ( mandalas ) use them as closely allied, but distinct words. By the Upanishadic times Dharma became synonymous with Rta.According to the Taittiriya Upanishad , Dharma is verily the Truth synonymous with Rta .
Etymologically the word ' Dharma' is derived from its root 'dhr' meaning 'to hold' or 'to support' or 'to bear'. If Rta is cosmic order Dharma is its Sustainer. Dharma is natural corollary; it is what is naturally right. Originally Dharma defies dogma. As what is naturally right, it aligns the human body, mind, and soul in harmony with nature. At first Dharma , much like Tao is just the 'Way', the 'natural course of things'. While Rta was the one unchangeable Truth through all the metamorphoses and permutations of nature and of life in general, Dharma is the 'right way' or the 'right path' that sustains the order and harmony in life. Dharma signifies the way life ought to be, thus shifting from natural to ethical and moral order. A right path exists, to be taken by the righteous ones. Thus we see the logical progression of an early 'course of things' into an all-encompassing moral order, a path and way of righteousness that upholds the harmony of the universe.
Gradually Rta transcended its passive role as a natural order, assuming a more active form, that of an active imposition of order. While the Rg vedic usage of the words Rta and Dharma is more in the sense of cosmic laws that govern gods, men and all of nature, the Upanishadic times saw Dharma acquiring a new meaning as 'duty'. Thereafter Dharma is not only descriptive, but also prescriptive. In its prescriptive aspect Dharma also denotes justice and righteousness, law and duty. The contextual nature of Dharma is apparent in the different scopes of applicability of the different, often overlapping, levels or layers of Dharma .
While Dharma in its original sense describes the 'way things are', connoting the inherent order and harmony with the nature of all entities that constitute the cosmos, in its later prescriptive sense, Dharmasets the standard for the 'way things ought to be'. It portrays the ideas and ideals that should be aspired for. Implicit in this is the proposition that goodness, harmony, order, etc., are potentially the essential quality or character of the phenomenal world, and that badness, discord, chaos, etc., are likely aberrations. Dharma is both the goal and the way. It is simultaneously both the end and the means.
Dharma has many overlapping levels or layers to it. In practical terms, Dharma operates on all levels from the microcosm of the individual to the macrocosm of all existence. For the individual, this manifests as conformity to personal, family and social responsibilities or duties. Such requirements constitute an individual's Dharma, and are the part played by the individual in contributing to the broader stability, law, order, and fundamental equilibrium in the cosmos, in the family and in the society. Thus the individual prescriptive Dharma is defined by its context with reference to the descriptive Dharmas pertaining to ever expanding levels of family, society, nation, mankind, all life and all existence. The do's and don'ts of ethical conduct would differ for different individuals, under different circumstances, at different points of time, thus making Dharma relativistic at an individual level. Yet there is a higher level to Dharma that is relatively unchanging. At this highest cosmic level Dharma is synonymous with Rta. In other words Rta , is Dharma at the highest level. It represents the cosmic laws and forces by which all things are maintained (upheld). Thus, all entities, both animate and inanimate, operate according to the principles of R ta .
The Law of Karma
There is no flaw
In this law of Karma,
No reservation...
It is an exact and accurate regulation
Of actions and their results.
Man eats what he cooks.
That is, he reaps what he sows.
( Atharva Veda 12. 3. 48)
Along with Dharma, the concept of Karma is a distinctive part of the Indian world-view be it Hindu, Buddhist or Jain. Unlike Rta and Dharma , Karma is a relatively latter principle of the Indian world-view emerging noticeably in the late Vedic period. While Karma shares with Rta the natural and moral aspects of the Cosmic law, it has an additional and unique code of causality to it that Rta does not explicitly suggest. Whether or not the doctrine of Karma owes its roots to Rta , it certainly shares common ground. However, it is the principle of causality that makes the doctrine of Karma so unique. 'Man reaps what he sows'. If one reaps what one sows, then one ought to be careful about what one sows.
Literally karma means 'action' or 'deed', in fact anything that you do. If Rta is "Truth in action", Karma is the "Law of action". In the traditional texts karma is often written as a compound word- karma-vipaka . Karma-vipaka means "action and result" similar to "cause and effect". Everything you do is caused (at least in part) by what you have done in the past and in turn will cause your future actions. Thus, every act, moral and otherwise, is the result of some previous act which caused it. In Upanishadsthe , karma thus operates as a causal explanation for everything that happens, particularly to human beings. "As one does, so one becomes; by virtuous acts one becomes virtuous, by errant acts one becomes errant" (Brihadaranyaka Upanishad 4.4.5). In other words, all actions you take are the results of actions you have taken in the past; all actions you take are also the causes of future actions.
Indebtedness and Interdependence in Nature - Rta and Rna
The concept of 'rta' as cosmic order in the mantra portions of the Rgveda was replaced by the idea of 'rna' or indebtedness at the human level in the Brahmana texts. The subsequent smritis incorporated both 'rta' and 'rna' in the notion of 'dharma' and thus a sense of obligation to conform to the natural, social and moral order. Likewise, both 'rta' and 'rna' share common ground with the law of cause and effect which is identified with the law of karma at one level. The law of cause and effect has other layers of meaning to it apart from the law of karma.
The Sanskrit word ' Rtam' and the English word 'Rhythm' apparently connote a similar idea at some level. Rtam is the rhythmic order of the 'uni-verse'. It is the orderly way in which the world regulates itself. The basic idea behind the words "rhythm" and "harmony" is that of a correlation of parts that can produce an organic whole. 'Rna' or 'indebtedness' among all of nature emerged in later times as the notion of 'rnanubandha' or karmic indebtedness ( rna + anubandha ). According to the notion 'Rnaof' , all beings owe their existence to each other as all life is interconnected. These ideas are commonly shared by both orthodox and heterodox systems of Indian philosophy in spite of some differences. In fact the law of cause and effect lies at the core of the Buddha's teachings on karma , co-dependant origination, impermanence, no-self and emptiness. It lies at the core of some Hindu philosophies as well, though the Hindu systems differ in their approach to the self.
The Sanskrit word ' Rtam' and the English word 'Rhythm' apparently connote a similar idea at some level. Rtam is the rhythmic order of the 'uni-verse'. It is the orderly way in which the world regulates itself. The basic idea behind the words "rhythm" and "harmony" is that of a correlation of parts that can produce an organic whole. This correlation of parts of an organic whole is a natural law. As already stated this natural law or order or harmony is referred to as 'Rta' . The inter connectedness creates an inter-debtedness referred to as 'Rna' . Thus 'Rta' and 'Rna' are two sides of the same coin. The concept as a whole evolved into the law of conditionality or the law of cause and effect in Buddhism.
Our present mental, moral, intellectual and temperamental differences are, for the most part, due to our own actions (karmas) and tendencies (samskaras), both past and present. However, everything is not due to Karma. The law of Karma, important as it is, is only one of the many conditions described in Buddhist Philosophy. If the present life is totally conditioned or wholly controlled by our past actions, then certainly Karma is tantamount to fatalism or determinism or predestination. If this were true, there would be no free will! Life would be purely mechanistic, not much different from a machine. Buddhism along with other great systems like Samkhya-Yoga, Advaita and Jainism, is a highly pragmatic system that places heavy (if not absolute) reliance on human effort or purushardha . While acknowledging the law of Karma as a major condition, most of these systems also propose other conditions of causality. The Abhidharma teaching of the five niyamas is one such view that ties together the various strands of the law of causality. According to this teaching, there are five natural orders or laws (niyama) which operate in the physical and mental realms.
Five-fold Cosmic Order in Buddhism
The word ' niyama' means law, thus denoting a natural law or a cosmic order, in this context. The first of the five niyamas is the 'Rtu' niyama that refers to an order in the world of matter, to the order of the so called physical world encompassing all of material existence. There is a certain order in which the seasons cycle ('rtu krama' ), an order to the planetary movement in their orbits, an order to the movement of the Sun and so on. The second of the five niyamas is the 'bija' niyama' - the germinal/genetic order in all things biological. This is the law of genetics. The third is 'citta niyama' or a psychical order that manifests in all mental or psychological phenomena. The fourth is the 'karma niyama' or the karmic order that refers to the Law of Karma . The fifth order in this system is 'dharmathe niyama' or the dharmic order. Dharma as a spiritual law supports or sustains the spiritual order.
Among the fivefold niyama , Dharma-niyama is most important. In Indian philosophy, the word 'Dharma' and its scope of meaning are very important and extensive. A 'dharma' is that which bears (dhareti ) its own nature. For instance, it is the dharma of birth that is born, the dharma of decay that grows old, the dharma of dying that dies. Thus Dharma niyama is the natural law governing the relationship and interdependence of all things, the Way all things arise, exist and then cease. The first four niyama s are contained within, or derived from the fifth one, the Dharmic order or the Law of Dharma. At one level Dharma niyama is "natural phenomenal sequence". At another level, it is also the "ethical order" derived from an insight into the natural order and thus includes Buddhist precepts as enumerated in the Vinaya Pitaka under the name 'Silakkhandha'. Thus the scope and meaning of Dharma are very extensive. And as may be expected, there are bound to be differences amongst various schools and commentators.
An integral approach to the hidden orders of life
In spite of certain variations the equivalents of various levels of natural order can be traced in both Buddhist and Hindu schools of thought. While most variations can be easily reconciled one major difference remains - whether there is the hand of a lawmaker behind these laws or not. The atheistic version of Samkhya and its allied schools of thought such as Buddhism do not see the need for God behind this order while the theistic version of Samkhya-Yoga and its allied Hindu schools of thought affirm the existence of a Supreme or Absolute cause behind this order. Both views are equally beautiful and suited to different stages if not temperaments. Moreover, these differences need not deter us from studying the order of life and their importance. This book seeks to integrate the best of all rather than to differentiate.
The law of Karmic order and Dharmic order assumed an all-important status in the Indian world-view. In later times both the orders of Dharma and Karma were fleshed out into concrete and clear concepts over the centuries and form essential aspects of the Indian world-view and culture. The orders of Dharma and Karma are not merely theoretical but intensely practical, assuming a life of their own. Embodied in rules and traditions, illustrated by puranas, legends and folktales, the orders of Dharma and Karma are a living tradition in the Indian cultural life. The complex nuances of Dharma are portrayed through the inner and outer conflicts that the mythological and legendary heroes/characters go through in their lives and how they strive to uphold dharma.
"The world is directed by Karma "
Left to themselves all things must function in some way or the other. In our need to understand the natural course of things, we infer that there are certain laws of nature. Whether we refer to it as a "law" or "hidden order" or something else does not make any difference to its existence or operation. Though this book is titled 'Karmic Rhythms', it does not exclusively deal with only the Law of Karma. It explores the Laws of Dharma as well as other important orders of life, such as synchronicity, systemic family order and individual psychological order ('Cittaniyama'), as implied by the subtitle ' the hidden orders of life' .
It is impossible to entirely reduce complex events or phenomena to singular laws. In actual fact, mots phenomena arise from a combination of all or some of these invisible or hidden orders. Thus, all events are not just the workings of Karma , although it is the most important law from mankind's perspective, apart from the Law of Dharma. Human beings are subject to and interact with the other niyama, or natural laws, studying their truths and harnessing the power of these truths, thus giving us an impression that we are able to manipulate and control the natural world. Moreover, human beings shape their own personal and social relationships, as well as their interactions with the environment through the power of volition or intent, which itself is a type of Karma . Karma shapes the fortunes and conditions of our lives. Whilst most other laws are largely in the domain of nature, Karma alone is specifically in our domain, highlighting the importance of taking responsibility for our own actions. Hence the Buddha's words: "The world is directed by Karma" .
Yet the predictable effect of institutionalizing natural truth in a concrete system of human morality and law has, at times, manifest as imperfect understanding, dogma and rigid hierarchies. The more popular traditional explanations of dharma and karma are at times over-simplistic and too generalized if not flawed. The original intuitive, cosmic and natural conception of Rta, Rna, Karma, and Dharma seems to have been compromised over time, thus losing its original purport, at least in part. While popular understanding of Dharma and Karma is still useful, approaching these ideas as "natural orders of life" will restore the beauty and spiritual import of the order and harmony that Rta and Dharma originally imply. Cosmic order, social order, family, order and individual psychic order are all interlinked or correlated. Inner order and harmony eventually synchronize with outer order and harmony. This book attempts to unravel the links between the various levels of order and harmony in the macrocosm and microcosm and also shed light on the hidden orders of life. Thus the title: 'Karmic Rhythms- the hidden orders of life' .
Advait: Significance of Flute in Lord Krishna's hand
Advait: Significance of Flute in Lord Krishna's hand: Significance of Flute in Lord Krishna's hand : In almost all the photos of Lord Krishna, you would see him with a flute in hi...
Significance of Flute in Lord Krishna's hand :
In almost all the photos of Lord Krishna, you would see him with a flute in his hand. Flute symbolizes the supreme personality of the lord and so, without a flute in hand; no image of Lord Krishna can be complete. So, in this article, we will see why Lord Krishna is shown with a flute in his hand or why the Lord chose flute as his divine musical instrument.
The Great Lord Krishna
Lord Krishna is one of the very close gods of all Hindus because of his childhood pranks, Raas-Leela, and his influential teachings through Bhagavad Gita. However, one of the spectacular personalities of Lord Krishna was his ability of attracting everyone to his flute notes. Perhaps, it is said that due to society's barriers, he talked to his dearest companion through the flute tunes, well understood and perceived by his companion ‘Radha’.
Significance of lord flute
According to legends, the Krishna’s flute is the symbol of freedom (Pranava). This is the flute which enchanted devoted Gopis, maidens of Vrindavan, to see their beloved playing the melodious note on the bank of the sacred river Yamuna. Divine sound of this flute thrilled all heart with rapturous joy and immense delight. All the maidens of vraja neither had shame nor fear and were totally intoxicated to the divine music of lordly melodious tone. This love of the maidens towards Krishna was a divine love, union of two souls and similar to merging of Jivatma (Soul) to Parmatma( supreme soul) . These gopis were the sages of forest dandka who desired to embrace Lord Rama. Since Rama was Maryada Purushottam, he was not able to fulfill their wishes and promised satisfaction in his next birth .
The power of creation is expressed through his flute. His melodious music from the flute represents the act of creation. His standing on the big right toe signifies the Upanishad verse: "Ekam Eva Adwitiyam Brahma” which literally means “One without a second". While standing, lord shows three curves which represent the three gunas which form the base of the creation. He stares at Radha to put this universe in motion and the lotus on which he stands represent the entire universe. Lord Krishna is popularly known as "Bansiwala".
Why only Flute?
Made entirely of bamboo, Flute is the oldest musical instrument known to mankind. Flue is the only musical instrument which is completely natural void of any mechanical parts. The Flute represents simplicity and sound very melodious when played in an open environment close to nature. For example, if you play a flute in a mountain or dense forest,the echoes of the sound bouncing back either from the leaves or from the leaves is very enchanting. It is actually like nature is talking back to you. Moreover, the birds start chirping and seem to respond well to the melodious note of the flute. The Flute is one of the very few instruments easily portable.
A short flute can be easily kept in your pocket or can be carried with ease unlike other heavy instruments. This is why lord Krishna favorite instrument is flute and he is often shown playing his flute in an environment close to nature.
Lord Krishna asked his devotees to become his flute
Once, lord Krishna questioned his devotees on how they would like to see themselves in his hands. Some said like a lotus, some said conch, some said chakra, but no one said flute. Then Lord Krishna advised them to become his flute.
Similar to human personality, flute also has 8 main spots, including the five organs of perception, taste, intellect, mind, and ego. If you become my flute, then I can pick you up and touch my lips to breathe through your soul out of the hollowness of your heart. This will not only enlightened you but would also give the captivating melody for all creations.
How a flute is made and what to learn from it?
Flutes are not made of any bamboo piece. Only some of the bamboo pieces are fit enough to become a flute. To devise a flute, first the pulp inside the bamboo needs to be removed and then the outer and inner body needs to be scratched and tiered well to become flutes. This making of flute actually conveys the message that the human body needs no extraneous fitting to spiritually advance to salvation (Moksha) after reaching the heart of the god (Krishna) through his lips. Just like the process of cleaning pulp, one need to clean his materialistic desires, Arrogance, greed, ego etc so as to spiritually advance to reach the lord's lips. This is very well explained in the below story
Radha asks the reason for lord love to his flute
Once Radha asked Lord Krishna: "O my lord, why do you love your flute more than me. What virtuous action (Good karma) has this flute done that it touches your lips but I can’t? Kindly give me an explanation, my Lord".
Lord replied: "O my Ragini, this flute is very close to my heart. It has done very good karma to reach my lips. First, it emptied its egoism, made its inner hollow because of which I can create any tone out of it. If you remove your ego and surrender to me in the same manner as this flute, then I shall love you in the same way I love this flute"
Krishna also gave a spiritual meaning as “Humans sorrows and pains are soul experience similar to holes made in a reed flute. Through these holes, I want to say that the heart of man is like a reed. Their pain and sorrow is like a hole piercing their heart, which is then used by me to produce the music that I wish to produce? But every reed does not become a flute, and so does every human does not believe in me and don’t tend to become my flute. Only those who render me service and does good karma is eligible of becoming my flute. As the holes of pain and sorrows increases in life, human ultimately realizes me and agrees to become my flute.”
The flute has eight holes which represent eight personalities of humans-ears, nose, eyes, skin, tongue, intellect, mind and ego. All humans are like a flute with lord being the player of this flute. If we try to play anything from our flute, then it will produce only harsh noise, and not soothing music. It is only when love, concentration and divine thoughts are created in the mind, flute renders divine music. So, the Human being is like a flute and the Lord fills this instrument with breadth of life to make the inanimate instrument (Made up of five elements) come alive with a range of possibilities.
To become a perfect devotee, one has to remove all his greed, ego, control internal materialistic desires of the mind and surrender to the ever divine service of the lord.
How flute is made by Lord Krishna?
Through his flute, Krishna would express his love to all plants and animals of the forest. Plants would respond by gushing falling leaves, blossoming leaves, etc., and animals would express their love by coming close to Lord Krishna and listen to his divine music sitting next to him. One day Lord Krishna came running to the garden and asked the bamboo plant “I need something from you but it would be difficult. Can you give me?” Seeing the lord requesting him, bamboo replied gracefully “Tell my lord. If I can, I will definitely give it to you”. Krishna said “I need your life. I want to cut you” So Krishna said “I need your life. I need to cut you”. Thinking for a while, bamboo asked “Is there any other choice? Is there any other way out?”. Krishna answered,"There is no other way”. Then the bamboo replied immediately "Ok,do what you want. I surrender to you”. Then Krishna cut part of the bamboo and made eight holes in it and every time the hole was made, bamboo was crying in pain. Finally, Lord Krishna made a beautiful flute out of that bamboo and kept it always with him.
Gopis asking bamboo the secret of the Lord's love
No other object other than the flute was with him 24 hours a day. Seeing this gopis became very jealous and said, “Krishna is everyone Lord, yet we get to spend very few times with him. But you are always with him even when he is asleep. What merits does our Lord sees in you that he gives you tender and love day and night and you are able to drink the divine nectar of his lovely lips "You are black and from a wild bamboo". So, what charm, beauty, grace and attractiveness do our Lord sees in you? Please reveal your secret to us so that we don’t have to beg our Lord for his love?” Bamboo remained silent as for he cannot cross his limit of speaking to a living entity. Seeing no answers gopis further said” When the lord plays you, peacock dances madly to your tunes, the birds start chirping and singing to your melody. Even the most deadly snakes and cobra become humbled to your tunes. Cows leave their activity of grazing grass and listens to you. Calves stop sucking their mother breast and behave like statues with erect ears and rapt attention. You behave like not a simple bamboo stick and behave more like a magic wand. Why your music attracts and holds the Soul (Jivas) of the whole Vrindavan citizens. Please tell us why the lord treasures a nonliving being like you more than us. Tell us "O bansi (Bamboo) or we would die right here”.
Seeing the extreme love and passions of the gopis, bamboo decides to speak, Bamboo said “Listen my friends. Listen, O lovers of my Lord: I have no merits nor I am attractive nor I have cast any magic on my Lord. I am a simple forest reed completely hollow and bereft of beauty. The Lord asked me to empty myself so that he can fill me with love. I realized its truth and obeyed his words. I don’t create music. Music is created by the one who plays me. I don’t attract anyone for that they are attracted by the one who plays me. From what I understand every creature is a flute and Lord is the supreme player of this flute. He brings sweet or sad melodies to everyone lives according to his wish and karma. One who destroys his ego and totally surrenders to the Lord becomes the melody of my Lord and merges with Him. To come close to the Lord, destroy your ego and purify your mind. All sounds of this universe are His voice. Let Him shine through your eyes, speak through your tongue, smell through your nose. So, the secret of His love is complete surrender to Him. One should not be scared into doing the rightful duty in the service of the Lord”
I worship Krishna, the supreme Lord, who’s every gait is a dance, every word is a song, who is master in playing flute, one with head decked with peacock's feather and blooming eyes like lotus petals, with a figure like beauty tinged within the hue of blue clouds, and love charming millions of cupids.
Significance of Flute in Lord Krishna's hand :
In almost all the photos of Lord Krishna, you would see him with a flute in his hand. Flute symbolizes the supreme personality of the lord and so, without a flute in hand; no image of Lord Krishna can be complete. So, in this article, we will see why Lord Krishna is shown with a flute in his hand or why the Lord chose flute as his divine musical instrument.
The Great Lord Krishna
Lord Krishna is one of the very close gods of all Hindus because of his childhood pranks, Raas-Leela, and his influential teachings through Bhagavad Gita. However, one of the spectacular personalities of Lord Krishna was his ability of attracting everyone to his flute notes. Perhaps, it is said that due to society's barriers, he talked to his dearest companion through the flute tunes, well understood and perceived by his companion ‘Radha’.
Significance of lord flute
According to legends, the Krishna’s flute is the symbol of freedom (Pranava). This is the flute which enchanted devoted Gopis, maidens of Vrindavan, to see their beloved playing the melodious note on the bank of the sacred river Yamuna. Divine sound of this flute thrilled all heart with rapturous joy and immense delight. All the maidens of vraja neither had shame nor fear and were totally intoxicated to the divine music of lordly melodious tone. This love of the maidens towards Krishna was a divine love, union of two souls and similar to merging of Jivatma (Soul) to Parmatma( supreme soul) . These gopis were the sages of forest dandka who desired to embrace Lord Rama. Since Rama was Maryada Purushottam, he was not able to fulfill their wishes and promised satisfaction in his next birth .
The power of creation is expressed through his flute. His melodious music from the flute represents the act of creation. His standing on the big right toe signifies the Upanishad verse: "Ekam Eva Adwitiyam Brahma” which literally means “One without a second". While standing, lord shows three curves which represent the three gunas which form the base of the creation. He stares at Radha to put this universe in motion and the lotus on which he stands represent the entire universe. Lord Krishna is popularly known as "Bansiwala".
Why only Flute?
Made entirely of bamboo, Flute is the oldest musical instrument known to mankind. Flue is the only musical instrument which is completely natural void of any mechanical parts. The Flute represents simplicity and sound very melodious when played in an open environment close to nature. For example, if you play a flute in a mountain or dense forest,the echoes of the sound bouncing back either from the leaves or from the leaves is very enchanting. It is actually like nature is talking back to you. Moreover, the birds start chirping and seem to respond well to the melodious note of the flute. The Flute is one of the very few instruments easily portable.
A short flute can be easily kept in your pocket or can be carried with ease unlike other heavy instruments. This is why lord Krishna favorite instrument is flute and he is often shown playing his flute in an environment close to nature.
Lord Krishna asked his devotees to become his flute
Once, lord Krishna questioned his devotees on how they would like to see themselves in his hands. Some said like a lotus, some said conch, some said chakra, but no one said flute. Then Lord Krishna advised them to become his flute.
Similar to human personality, flute also has 8 main spots, including the five organs of perception, taste, intellect, mind, and ego. If you become my flute, then I can pick you up and touch my lips to breathe through your soul out of the hollowness of your heart. This will not only enlightened you but would also give the captivating melody for all creations.
How a flute is made and what to learn from it?
Flutes are not made of any bamboo piece. Only some of the bamboo pieces are fit enough to become a flute. To devise a flute, first the pulp inside the bamboo needs to be removed and then the outer and inner body needs to be scratched and tiered well to become flutes. This making of flute actually conveys the message that the human body needs no extraneous fitting to spiritually advance to salvation (Moksha) after reaching the heart of the god (Krishna) through his lips. Just like the process of cleaning pulp, one need to clean his materialistic desires, Arrogance, greed, ego etc so as to spiritually advance to reach the lord's lips. This is very well explained in the below story
Radha asks the reason for lord love to his flute
Once Radha asked Lord Krishna: "O my lord, why do you love your flute more than me. What virtuous action (Good karma) has this flute done that it touches your lips but I can’t? Kindly give me an explanation, my Lord".
Lord replied: "O my Ragini, this flute is very close to my heart. It has done very good karma to reach my lips. First, it emptied its egoism, made its inner hollow because of which I can create any tone out of it. If you remove your ego and surrender to me in the same manner as this flute, then I shall love you in the same way I love this flute"
Krishna also gave a spiritual meaning as “Humans sorrows and pains are soul experience similar to holes made in a reed flute. Through these holes, I want to say that the heart of man is like a reed. Their pain and sorrow is like a hole piercing their heart, which is then used by me to produce the music that I wish to produce? But every reed does not become a flute, and so does every human does not believe in me and don’t tend to become my flute. Only those who render me service and does good karma is eligible of becoming my flute. As the holes of pain and sorrows increases in life, human ultimately realizes me and agrees to become my flute.”
The flute has eight holes which represent eight personalities of humans-ears, nose, eyes, skin, tongue, intellect, mind and ego. All humans are like a flute with lord being the player of this flute. If we try to play anything from our flute, then it will produce only harsh noise, and not soothing music. It is only when love, concentration and divine thoughts are created in the mind, flute renders divine music. So, the Human being is like a flute and the Lord fills this instrument with breadth of life to make the inanimate instrument (Made up of five elements) come alive with a range of possibilities.
To become a perfect devotee, one has to remove all his greed, ego, control internal materialistic desires of the mind and surrender to the ever divine service of the lord.
How flute is made by Lord Krishna?
Through his flute, Krishna would express his love to all plants and animals of the forest. Plants would respond by gushing falling leaves, blossoming leaves, etc., and animals would express their love by coming close to Lord Krishna and listen to his divine music sitting next to him. One day Lord Krishna came running to the garden and asked the bamboo plant “I need something from you but it would be difficult. Can you give me?” Seeing the lord requesting him, bamboo replied gracefully “Tell my lord. If I can, I will definitely give it to you”. Krishna said “I need your life. I want to cut you” So Krishna said “I need your life. I need to cut you”. Thinking for a while, bamboo asked “Is there any other choice? Is there any other way out?”. Krishna answered,"There is no other way”. Then the bamboo replied immediately "Ok,do what you want. I surrender to you”. Then Krishna cut part of the bamboo and made eight holes in it and every time the hole was made, bamboo was crying in pain. Finally, Lord Krishna made a beautiful flute out of that bamboo and kept it always with him.
Gopis asking bamboo the secret of the Lord's love
No other object other than the flute was with him 24 hours a day. Seeing this gopis became very jealous and said, “Krishna is everyone Lord, yet we get to spend very few times with him. But you are always with him even when he is asleep. What merits does our Lord sees in you that he gives you tender and love day and night and you are able to drink the divine nectar of his lovely lips "You are black and from a wild bamboo". So, what charm, beauty, grace and attractiveness do our Lord sees in you? Please reveal your secret to us so that we don’t have to beg our Lord for his love?” Bamboo remained silent as for he cannot cross his limit of speaking to a living entity. Seeing no answers gopis further said” When the lord plays you, peacock dances madly to your tunes, the birds start chirping and singing to your melody. Even the most deadly snakes and cobra become humbled to your tunes. Cows leave their activity of grazing grass and listens to you. Calves stop sucking their mother breast and behave like statues with erect ears and rapt attention. You behave like not a simple bamboo stick and behave more like a magic wand. Why your music attracts and holds the Soul (Jivas) of the whole Vrindavan citizens. Please tell us why the lord treasures a nonliving being like you more than us. Tell us "O bansi (Bamboo) or we would die right here”.
Seeing the extreme love and passions of the gopis, bamboo decides to speak, Bamboo said “Listen my friends. Listen, O lovers of my Lord: I have no merits nor I am attractive nor I have cast any magic on my Lord. I am a simple forest reed completely hollow and bereft of beauty. The Lord asked me to empty myself so that he can fill me with love. I realized its truth and obeyed his words. I don’t create music. Music is created by the one who plays me. I don’t attract anyone for that they are attracted by the one who plays me. From what I understand every creature is a flute and Lord is the supreme player of this flute. He brings sweet or sad melodies to everyone lives according to his wish and karma. One who destroys his ego and totally surrenders to the Lord becomes the melody of my Lord and merges with Him. To come close to the Lord, destroy your ego and purify your mind. All sounds of this universe are His voice. Let Him shine through your eyes, speak through your tongue, smell through your nose. So, the secret of His love is complete surrender to Him. One should not be scared into doing the rightful duty in the service of the Lord”
I worship Krishna, the supreme Lord, who’s every gait is a dance, every word is a song, who is master in playing flute, one with head decked with peacock's feather and blooming eyes like lotus petals, with a figure like beauty tinged within the hue of blue clouds, and love charming millions of cupids.
Advait: Significance of Akshaya Tritiya
Advait: Significance of Akshaya Tritiya: Significance of Akshaya Tritiya Akshaya Tritiya falls on the third tithi (Lunar day) of the bright half ( sukla - paksa ) of ...
Significance of Akshaya Tritiya
Akshaya Tritiya falls on the third tithi (Lunar day) of the bright half (sukla-paksa) of the month of Vaisakha. The presiding deity of this auspicious day is Sri Visnu and his worship is performed with great devotion on this day. It is on this day that the doors to the Sri Badri-Narayana Temple are opened and the all the Gods headed by Brahma, Siva,Indra, Kuvera etc. Worship Sri Laksmi-Narayana. Many pilgrims start their pilgrimage to (char-dhama) the four holy abodes (Gango-tri, Yamuna-tri, Badrika-asrama, and Kedarnatha) from this day.
AKSHAYA TRITIYA - The Legend of this auspicious day is actually connected to the AKSHAYA PATRA given to Draupathi, by SUNGOD, which will ever give food. This day is celebrated every year on third day of the bright half of Vaishakha month. Now read the legend-
This Akshaya-patra is said to have been given by the Sun god, and it is the same pot that Srimati Draupadi used to cook in. It is said that from the time of turning it upwards, the pot will provide unlimited amounts of foodstuffs for the satisfaction of the Lord. Then from the time after cleaning it and placing it upside down it stops providing.
Once, while the Pandavas and Draupadi were living here during their exile, he invited Maharsi Durvasa and fed him a sumptuous, delicious meal with great honour.Durvasaji was satisfied and requested Duryodhana to ask for a boon. With folded hands, Duryodhana said, “Maharaja Yudhisthira is my elder brother. Please accept his hospitality at his residence together with your sixty-thousand disciples. But you should go and be their guest after midday, during the third prahara. The Pandavas are currently living in Kamyavana.”
Duryodhana knew very well that the Pandavas served their guests very carefully.Draupadi had a pot that had been given to her by Suryadeva. The cooking done in that one pot could feed innumerable persons to their satisfaction, but once Draupadi ate and cleaned the pot, that pot could no longer provide any further food. Draupadi would feed any guests as well as the Pandavas, and then clean the pot without fail before the third prahara. Durvasaji and his sixty thousand disciples were to arrive there during the third prahara so that the Pandavas would not be able to feed them. Duryodhana expected that the very hot-tempered Durvasa rsi would curse the Pandavas and thus burn them to ashes.
Maharsi Durvasa is fully aware of the glories of the Pandavas, who are krsna-bhaktas. However, it is difficult for even the demigods to understand his contrary activities. Only he knows what, when and why he does what he does. Thus, he and sixty thousand rsis reached the residence of the Pandavas in Kamyavana in the afternoon. Upon seeing him, the Pandavas became very happy. Maharaja Yudhisthira worshipped him and requested him to accept his hospitality. Maharsi said, “We are now going to take bath in Vimala Kunda and will come back very soon. You should arrange for our meals. We will eat here.” Saying this, Durvasaji left to take bath together with his whole entourage
The Pandavas now became very concerned. What arrangement could be made to feed these rsis? They called Draupadi and asked her if she could arrange to feed a gathering of sixty thousand, but her pot had already been cleaned and turned upside down. She considered hard what to do to save the Pandavas but could think of no plan. At last, she began calling out to her dear friend Sri Krsna in a very distressed voice. How could Dvarakanatha not come upon hearing her call? He immediately appeared in front of Draupadi and said, “Sakhi, I am very hungry! Give Me something to eat.” Draupadi answered, “You are hungry and I have nothing at home. My pot has been cleaned and is lying upside down. The very hot-tempered Maharsi Durvasa together with his sixty thousand disciples are about to come to take their meal. When he finds that there is nothing to eat, he will annihilate the Pandavas. This will be unavoidable, therefore, first please arrange for them to be fed.”
Sri Krsna said, “I cannot do anything without eating and drinking, so please bring your pot.”
In a very sad voice Draupadi said, “There is nothing in the pot. I have cleaned it very thoroughly.” “Still, you please bring it. I want to see.”
Draupadi brought the pot and put it in Krsna’s hands. Krsna looked into it and became joyful. A very tiny piece of leafy vegetable was stuck to the side of the pot.
Sri Krsna scraped it off with His nail and put in His mouth. He then filled His stomach with water poured by Draupadi’s hands. Trpto ’smi! Trpto ’smi! (“I am satisfied! I am satisfied!”) He exclaimed, and he began to pat His stomach with His hand. He even belched in satisfaction. Sri Krsna then sent Bhima-sena to quickly go and call the rsis.
The great warrior Bhima, club in hand, started towards Vimala Kunda.
Maharsi Durvasa and his disciples had been bathing in Vimala Kunda when suddenly their stomachs felt so full that they all started belching as if they had eaten a meal. When Durvasaji saw Bhima coming towards them, the memory of the incident with Ambarisa Maharaja entered his mind and he became very frightened. He and his sixty thousand disciples quickly fled to Maharsi Loka through the celestial pathways. Upon arriving at Vimala Kunda, Bhima could not find the rsis anywhere. He returned and told Maharaja Yudhisthira and Sri Krsna, “I searched everywhere but could not find them.”
After learning what had happened from Sri Krsna, Draupadi and the Pandavas became free from anxiety. If Sri Krsna is satisfied, then the whole universe is satisfied. This is indeed this episode’s message to the world. This lila of Sri Krsna took place here at Kamyavana.
Another legend says, "On this day Shri Krishna has blessed his friend Shri Kuchela with all prosperity. Untill then Kuchela was living in utter poverty. When Krishna has eaten one mouthful of parched rice prepared by Kuchela's wife, He blessed 'Akshaya' meaning without diminish or without depreciating.
Kubera, the treasurer in Heaven received his wealth on this day from Siva. It is on this day Lord Siva blessed Goddess Lakshmi with wealth. In fact Lord Siva made Kubera as Lord of wealth and Lakshmi as Goddess of wealth. Kubera worshipped Lord Siva in the temple at Sivapuram. Buried underneath the land surrounding the temple are thousands of Sivalingams. Just by stepping on the ground here, or by worshiping here, your bad money karma will be dissolved, they say.
According to another legend, the "Akshaya bowl" which creates unlimited food was given to the great king Yudhishtira on this day. This event happened at the Thirumanthurai temple. Also on this day Avatars (Gods incarnation on the earth plane) were blessed to rule their countries. They received wealth on this day. Two people were born on this 3rd moon. One is Parasurama, the warrior Brahmin who destroyed all his enemies and then became a sage. The second one was Annapurani, a special form of Parvati who feeds the hungry. Annapurani fed Siva on this day. Siva disguised himself as a beggar (for Bikshaatana) and approached Annapurani for food. Siva’s begging is a symbolic act. He is the lord of the Universe. Why should he beg? The answer is he begs for all his beggars (the impoverished lots, like us!!).
Also as per another legend connected with Arasar Koil, Lord Ganesha seems to have gifted the Akshaya bowl (divine vessel of inexhaustible food) to Garuda (the Vehicle of lord Vishnu). Garuda worshiped Lakshmi who happens to reside in this temple and Goddess Lakshmi offered this Akshaya bowl in gold to Garuda. Garuda while worshiping Lord Surya Narayana (the Sun God) offered food to the deity in this golden Akshaya bowl. All the above incidences happened in Arasar Koil temple only in the previous Yugas, mind you.
In this temple, Lord Ganesha is in front of Goddess Mahalakshmi' s Sanctum and is known as Akshaya Vinayakar. He is also known as Sri Lakshmi Ganapathy. Since it was Lord Siva who on this day bestowed Kubera as the Lord and Lakshmi as the Goddess of wealth, worshiping Lord Siva on this day and chanting the mantra, “Om Namah Sivaaya” will bring in abundance and prosperity in one’s life. Let the Srivaishnavite's differ on this, and chant "SrimathE nArAyaNa namah: ".
Feeding the poor is the most important charitable act. Also donation of umbrellas and chapels (sandals) for poor children are recommended by some. Poojas and charity acts will yield good results on this special 3rd moon day, i.e.3rd day from new-moon day known as Tritiya, a day for charity.
If you do charity, you will conquer the pain of death.
If you help the poor and down-trodden, you will be blessed in your next birth.
If you give clothes to poor people, you will get over diseases.
If you give fruits, you will get higher position in life.
If you give butter milk, buttermilk, etc, you will progress in studies.
If you give grains, you will not die untimely.
If you perform " Deva tharpaNam", you will get rid of poverty.
If you give curd rice, you will get over your negative deeds and you will progress in life
IN THE OLDEN DAYS Sumangalies (Housewives) used to FEED BHRAMINS ON THIS DAY after performing puja and prayer to Lord Krishna and Lakshmi.
But of late for the past 2 decades, it is celebrated for some other reason and people start buying Gold, Silver, Properties ect. This practice has been started by the business people who sell jewellery and other things. Nowhere it is mentioned that gold and silver are to be purchased on this day.
Akshaya Tritiya, is now considered one of the four most sacred days of the year. The word Akshaya means that which never diminishes - hence beginnings made or valuables bought on this day are considered certain to bring luck and success. All over India people celebrate weddings, plan new business ventures, long journeys and other events on this day. Like Diwali, Dussera and Gudi Padva. Akshava Tritiya is reserved for buying gold, silver and other assets. On this day jewellers keep their shops open well into twilight time to entertain their buyers. Akshaya Tritiya or Akha TeeJ is traditionally the birthday of Parshurama, the sixth incarnation of Vishnu. The Puranas tell how he reclaimed land from the sea along the west coast of India by his valour.
Even today Goa and the Konkan are called Parshurama Kshetra. He then settled 96 selected families there, called Shahanavkuli Brahmins, who are said to have created the cultural heritage of this nart of India. In India gold is regarded as the ultimate symbol of wealth and prosperity. Buying gold and jewellery is a popular activity on Akshaya Tritiya, considering it now as one of the most auspicious days of the year.
Why Is Akshaya Tritiya So Auspicious?
1.Astrological Importance- Do you know what is the astrological significance of akshaya thritiya? It is considered as one of the most important time (tithi) of Hindu astrology. It is believed that the sun and the moon become equally bright on this day.
2.Beginning of the Epic- You can never ignore this important significance of akshyaya thritiya. Sri Vyasdev started to dictate the great Indian epic, Mahabharata, and Lord Ganesh began to write it down without asking second time. Definitely, it is an important cause to commemorate the day.
3.Birthday of Goddess Annapurna- it is believed in Hinduism that this holy day is the birthday of the goddess Annapurna. People, basically, who are related to cultivation, celebrate navanna on this day which is an occasion of having new and healthy crops.
4.Regain of Wealth- The old Hindu Purans are consists of many stories. On this day, Kuber, the keeper of gold and other wealth of the heaven, worshipped Lord Shiva and regained his post. Thus it is believed that if you worship Lord Shiva and donate something, for his blessing, you get double.
5.Parshuram’s Birthday- The importance of akshaya tritiya is never ending. This day is the time when Parshuram, the sixth incarnation of Lord Vishnu, appeared on the earth to establish justice by demolishing the tyranny of Khastriyas.
6.Never ending Wealth- You already know the occasion is named on idea of never diminishing health and wealth. So, the mythical significance of aksahya thritiya lies in another charming story. Lord Krishna’s poor friend Sudama came to meet him with a hand of rice and received never ending wealth from Him as blessing.
7.Another Mahabharata Reference- In Mahabharata, it is the day when the King Yudhistir received ‘Akshaya Patra’ to quench the hunger of his kingdom. On the list of significance of akshaya thritiya, it is also important.
All these stories are based on faith and myths which are age old Indian culture from ancient time. If you carefully go through all the points, it will be clear to you that all stories are denoting the fulfillment of wish, getting blessings of God and the accomplishment of human life.
.............
Significance of Akshaya Tritiya
Akshaya Tritiya falls on the third tithi (Lunar day) of the bright half (sukla-paksa) of the month of Vaisakha. The presiding deity of this auspicious day is Sri Visnu and his worship is performed with great devotion on this day. It is on this day that the doors to the Sri Badri-Narayana Temple are opened and the all the Gods headed by Brahma, Siva,Indra, Kuvera etc. Worship Sri Laksmi-Narayana. Many pilgrims start their pilgrimage to (char-dhama) the four holy abodes (Gango-tri, Yamuna-tri, Badrika-asrama, and Kedarnatha) from this day.
AKSHAYA TRITIYA - The Legend of this auspicious day is actually connected to the AKSHAYA PATRA given to Draupathi, by SUNGOD, which will ever give food. This day is celebrated every year on third day of the bright half of Vaishakha month. Now read the legend-
This Akshaya-patra is said to have been given by the Sun god, and it is the same pot that Srimati Draupadi used to cook in. It is said that from the time of turning it upwards, the pot will provide unlimited amounts of foodstuffs for the satisfaction of the Lord. Then from the time after cleaning it and placing it upside down it stops providing.
Once, while the Pandavas and Draupadi were living here during their exile, he invited Maharsi Durvasa and fed him a sumptuous, delicious meal with great honour.Durvasaji was satisfied and requested Duryodhana to ask for a boon. With folded hands, Duryodhana said, “Maharaja Yudhisthira is my elder brother. Please accept his hospitality at his residence together with your sixty-thousand disciples. But you should go and be their guest after midday, during the third prahara. The Pandavas are currently living in Kamyavana.”
Duryodhana knew very well that the Pandavas served their guests very carefully.Draupadi had a pot that had been given to her by Suryadeva. The cooking done in that one pot could feed innumerable persons to their satisfaction, but once Draupadi ate and cleaned the pot, that pot could no longer provide any further food. Draupadi would feed any guests as well as the Pandavas, and then clean the pot without fail before the third prahara. Durvasaji and his sixty thousand disciples were to arrive there during the third prahara so that the Pandavas would not be able to feed them. Duryodhana expected that the very hot-tempered Durvasa rsi would curse the Pandavas and thus burn them to ashes.
Maharsi Durvasa is fully aware of the glories of the Pandavas, who are krsna-bhaktas. However, it is difficult for even the demigods to understand his contrary activities. Only he knows what, when and why he does what he does. Thus, he and sixty thousand rsis reached the residence of the Pandavas in Kamyavana in the afternoon. Upon seeing him, the Pandavas became very happy. Maharaja Yudhisthira worshipped him and requested him to accept his hospitality. Maharsi said, “We are now going to take bath in Vimala Kunda and will come back very soon. You should arrange for our meals. We will eat here.” Saying this, Durvasaji left to take bath together with his whole entourage
The Pandavas now became very concerned. What arrangement could be made to feed these rsis? They called Draupadi and asked her if she could arrange to feed a gathering of sixty thousand, but her pot had already been cleaned and turned upside down. She considered hard what to do to save the Pandavas but could think of no plan. At last, she began calling out to her dear friend Sri Krsna in a very distressed voice. How could Dvarakanatha not come upon hearing her call? He immediately appeared in front of Draupadi and said, “Sakhi, I am very hungry! Give Me something to eat.” Draupadi answered, “You are hungry and I have nothing at home. My pot has been cleaned and is lying upside down. The very hot-tempered Maharsi Durvasa together with his sixty thousand disciples are about to come to take their meal. When he finds that there is nothing to eat, he will annihilate the Pandavas. This will be unavoidable, therefore, first please arrange for them to be fed.”
Sri Krsna said, “I cannot do anything without eating and drinking, so please bring your pot.”
In a very sad voice Draupadi said, “There is nothing in the pot. I have cleaned it very thoroughly.” “Still, you please bring it. I want to see.”
Draupadi brought the pot and put it in Krsna’s hands. Krsna looked into it and became joyful. A very tiny piece of leafy vegetable was stuck to the side of the pot.
Sri Krsna scraped it off with His nail and put in His mouth. He then filled His stomach with water poured by Draupadi’s hands. Trpto ’smi! Trpto ’smi! (“I am satisfied! I am satisfied!”) He exclaimed, and he began to pat His stomach with His hand. He even belched in satisfaction. Sri Krsna then sent Bhima-sena to quickly go and call the rsis.
The great warrior Bhima, club in hand, started towards Vimala Kunda.
Maharsi Durvasa and his disciples had been bathing in Vimala Kunda when suddenly their stomachs felt so full that they all started belching as if they had eaten a meal. When Durvasaji saw Bhima coming towards them, the memory of the incident with Ambarisa Maharaja entered his mind and he became very frightened. He and his sixty thousand disciples quickly fled to Maharsi Loka through the celestial pathways. Upon arriving at Vimala Kunda, Bhima could not find the rsis anywhere. He returned and told Maharaja Yudhisthira and Sri Krsna, “I searched everywhere but could not find them.”
After learning what had happened from Sri Krsna, Draupadi and the Pandavas became free from anxiety. If Sri Krsna is satisfied, then the whole universe is satisfied. This is indeed this episode’s message to the world. This lila of Sri Krsna took place here at Kamyavana.
Another legend says, "On this day Shri Krishna has blessed his friend Shri Kuchela with all prosperity. Untill then Kuchela was living in utter poverty. When Krishna has eaten one mouthful of parched rice prepared by Kuchela's wife, He blessed 'Akshaya' meaning without diminish or without depreciating.
Kubera, the treasurer in Heaven received his wealth on this day from Siva. It is on this day Lord Siva blessed Goddess Lakshmi with wealth. In fact Lord Siva made Kubera as Lord of wealth and Lakshmi as Goddess of wealth. Kubera worshipped Lord Siva in the temple at Sivapuram. Buried underneath the land surrounding the temple are thousands of Sivalingams. Just by stepping on the ground here, or by worshiping here, your bad money karma will be dissolved, they say.
According to another legend, the "Akshaya bowl" which creates unlimited food was given to the great king Yudhishtira on this day. This event happened at the Thirumanthurai temple. Also on this day Avatars (Gods incarnation on the earth plane) were blessed to rule their countries. They received wealth on this day. Two people were born on this 3rd moon. One is Parasurama, the warrior Brahmin who destroyed all his enemies and then became a sage. The second one was Annapurani, a special form of Parvati who feeds the hungry. Annapurani fed Siva on this day. Siva disguised himself as a beggar (for Bikshaatana) and approached Annapurani for food. Siva’s begging is a symbolic act. He is the lord of the Universe. Why should he beg? The answer is he begs for all his beggars (the impoverished lots, like us!!).
Also as per another legend connected with Arasar Koil, Lord Ganesha seems to have gifted the Akshaya bowl (divine vessel of inexhaustible food) to Garuda (the Vehicle of lord Vishnu). Garuda worshiped Lakshmi who happens to reside in this temple and Goddess Lakshmi offered this Akshaya bowl in gold to Garuda. Garuda while worshiping Lord Surya Narayana (the Sun God) offered food to the deity in this golden Akshaya bowl. All the above incidences happened in Arasar Koil temple only in the previous Yugas, mind you.
In this temple, Lord Ganesha is in front of Goddess Mahalakshmi' s Sanctum and is known as Akshaya Vinayakar. He is also known as Sri Lakshmi Ganapathy. Since it was Lord Siva who on this day bestowed Kubera as the Lord and Lakshmi as the Goddess of wealth, worshiping Lord Siva on this day and chanting the mantra, “Om Namah Sivaaya” will bring in abundance and prosperity in one’s life. Let the Srivaishnavite's differ on this, and chant "SrimathE nArAyaNa namah: ".
Feeding the poor is the most important charitable act. Also donation of umbrellas and chapels (sandals) for poor children are recommended by some. Poojas and charity acts will yield good results on this special 3rd moon day, i.e.3rd day from new-moon day known as Tritiya, a day for charity.
If you do charity, you will conquer the pain of death.
If you help the poor and down-trodden, you will be blessed in your next birth.
If you give clothes to poor people, you will get over diseases.
If you give fruits, you will get higher position in life.
If you give butter milk, buttermilk, etc, you will progress in studies.
If you give grains, you will not die untimely.
If you perform " Deva tharpaNam", you will get rid of poverty.
If you give curd rice, you will get over your negative deeds and you will progress in life
IN THE OLDEN DAYS Sumangalies (Housewives) used to FEED BHRAMINS ON THIS DAY after performing puja and prayer to Lord Krishna and Lakshmi.
But of late for the past 2 decades, it is celebrated for some other reason and people start buying Gold, Silver, Properties ect. This practice has been started by the business people who sell jewellery and other things. Nowhere it is mentioned that gold and silver are to be purchased on this day.
Akshaya Tritiya, is now considered one of the four most sacred days of the year. The word Akshaya means that which never diminishes - hence beginnings made or valuables bought on this day are considered certain to bring luck and success. All over India people celebrate weddings, plan new business ventures, long journeys and other events on this day. Like Diwali, Dussera and Gudi Padva. Akshava Tritiya is reserved for buying gold, silver and other assets. On this day jewellers keep their shops open well into twilight time to entertain their buyers. Akshaya Tritiya or Akha TeeJ is traditionally the birthday of Parshurama, the sixth incarnation of Vishnu. The Puranas tell how he reclaimed land from the sea along the west coast of India by his valour.
Even today Goa and the Konkan are called Parshurama Kshetra. He then settled 96 selected families there, called Shahanavkuli Brahmins, who are said to have created the cultural heritage of this nart of India. In India gold is regarded as the ultimate symbol of wealth and prosperity. Buying gold and jewellery is a popular activity on Akshaya Tritiya, considering it now as one of the most auspicious days of the year.
Why Is Akshaya Tritiya So Auspicious?
1.Astrological Importance- Do you know what is the astrological significance of akshaya thritiya? It is considered as one of the most important time (tithi) of Hindu astrology. It is believed that the sun and the moon become equally bright on this day.
2.Beginning of the Epic- You can never ignore this important significance of akshyaya thritiya. Sri Vyasdev started to dictate the great Indian epic, Mahabharata, and Lord Ganesh began to write it down without asking second time. Definitely, it is an important cause to commemorate the day.
3.Birthday of Goddess Annapurna- it is believed in Hinduism that this holy day is the birthday of the goddess Annapurna. People, basically, who are related to cultivation, celebrate navanna on this day which is an occasion of having new and healthy crops.
4.Regain of Wealth- The old Hindu Purans are consists of many stories. On this day, Kuber, the keeper of gold and other wealth of the heaven, worshipped Lord Shiva and regained his post. Thus it is believed that if you worship Lord Shiva and donate something, for his blessing, you get double.
5.Parshuram’s Birthday- The importance of akshaya tritiya is never ending. This day is the time when Parshuram, the sixth incarnation of Lord Vishnu, appeared on the earth to establish justice by demolishing the tyranny of Khastriyas.
6.Never ending Wealth- You already know the occasion is named on idea of never diminishing health and wealth. So, the mythical significance of aksahya thritiya lies in another charming story. Lord Krishna’s poor friend Sudama came to meet him with a hand of rice and received never ending wealth from Him as blessing.
7.Another Mahabharata Reference- In Mahabharata, it is the day when the King Yudhistir received ‘Akshaya Patra’ to quench the hunger of his kingdom. On the list of significance of akshaya thritiya, it is also important.
All these stories are based on faith and myths which are age old Indian culture from ancient time. If you carefully go through all the points, it will be clear to you that all stories are denoting the fulfillment of wish, getting blessings of God and the accomplishment of human life.
.............
Advait: Pancha Brahma Upanishad
Advait: Pancha Brahma Upanishad: Pancha Brahma Upanishad (Part of the Krishna Yajur Veda) Introduction: The Pancha Brahma Upanishad deals with the five fold aspect o...
Pancha Brahma Upanishad
(Part of the Krishna Yajur Veda)
Introduction:
The Pancha Brahma Upanishad deals with the five fold aspect of Pancha Brahmas (Siva). The Upanishad explains the significance of the five divinities, namely Sathyojatha, Aghora, Vamadeva, Thathpurusha and Ishana, their respective attributes, functions and colors. The five fold aspect of Brahman or Siva is represented by the five syllables hidden in the Panchakshari mantra, "Na-Ma-Si-Va-Ya." The Upanishad also reveals the fact that every form in the universe contains the five fold aspect of Brahman and that Lord Siva exists in the hearts of all beings.
The Upanishad:
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
Om Shanti ! Shanti ! Shanti !
Next Paippalada addressed (Mahadeva) ‘What is That which came to exist at first’?
2. (He replied). Sadyojata. ‘What is that O Lord’, ? ‘Aghora’. What is that, O Lord? ‘Vamadeva’. What are those, O Lord? ‘Tatpurusha.’ What are these, O Lord? ‘Isana, the instructor of all the Vidyas.’
3. He is the Isana (ruler) of the past and the future and of all the gods.
4. All the Secrets, whatever they have with colors, divisions and energies, the Lord Mahesa gave out to him (Paippalada).
5. Adoration to Mahadeva, Maharudra.
6. O Sakala, hear from me, whatever are the secrets of secrets in the world (a teacher says to his pupil).
7. Sadyojata, which bestows all the desired objects, represents Earth, Pusha (the sun), Lakshmi, Brahma, Trivritsvara (sound), Rig Veda, Garhapatya fire, the mantras which have seven notes, yellow color, and Kriyasakti.
8. Aghora, which destroys all the multitude of sins, which pacifies evils, and which bestows all prosperities, represents water, the moon, Gauri, Yajurveda, cloud color, Sandrasvara, Dakshinagni, the mantras with fifty syllables, protection and Ichchasakti.
9. Vamadeva, which gives the great wisdom, represents Agni, Vidyakala, Samaveda, Svara with eight notes, Dhirasvara (majestic sound), Ahavantya fire, knowledge and dissolution energies, and white color mixed with darkness. He, whose brightness is equal to that of crores of suns, possesses full consciousness and is the leader of the three states (of consciousness). He distributes the fruits of all actions to men, who are in the three states of consciousness, and also bestows on them all the prosperities. He, whose mantra is Eight syllabled one, resides in the center of eight-petalled lotus (of the heart).
10. Tatpurusha is with eight letters (Aa, Ka, Cha, Ta, Tha, Pa, Ya, Sa) and is in the eight petal lotus and is normally surrounded by air, the five fires, who is the leader of the mantra energies, and who has the fifty letters and their notes, and Atharvaveda. He is the head of crores of the Ganas (Elements) and whose body is the whole universe. His color is Red-which gives the desired objects. He is the panacea for all kinds of diseases, the cause of the creation, preservation and destruction &c., and the possessor of all the Saktis. He is above the three states of consciousness, the fourth (Turiya), and existence, consciousness and bliss himself, He is worshipped by Brahma, Vishnu and others, and the Supreme Father of all.
.
11. Isana should be known as the Supreme Ruler and the witness of the intelligence. He is the Ether unmanifested, and to be worshipped by the ‘Omkarasvara’. He is all the Devas, calm, and above the calmness, and beyond the ‘Svara’ (notes). He is the presiding deity of the letters ‘A’ and other Svaras, and whose body is the Ether itself. He is the cause of the five functions (creation &c.) in the great form of the five Brahmans (Sadyojata &c.). He remains (at the time of dissolution) involving the five Brahmans in himself, and also remains after absorbing all the manifestations of his own maya in himself. He shines by his own glory transcending the five Brahmans. He shines in himself in the past, present and future depending on none else.
12. All the Devas, do not realize him, bewildered by the maya of Sambhu, the Mahadeva, the Guru of the universe and the Cause of all the causes.
13. His form will not stand before any. He is the highest of the highest, the support of the universe, the person, by whom the universe is manifested and in whom it is involved. He is the Supreme Brahman, calm, he is the Supreme abode and I am that Brahman itself.
14. One should understand the five Supreme Brahmans, Sadyojata and others; whatever we see and hear all are the five Brahmans. These five are, as it were, the division of one Brahman. Thus understanding the one as five he reaches Isana (the fifth). The learned should absorb all, which are in the form of the five Brahmans, in his self and realize that ‘I am they’, and he reaches Brahman, becoming immortal. He who knows thus, becomes freed from the bondage; there is no doubt in this.
15. Sambhu is in the form of the five-syllabled mantra (Panchakshara). He is the Supreme Brahman. Knowing the Panchakshara as consisting from the letter ‘Na’ to ‘Ya’, one should repeat the mantra.
16. One should realize the universe as Panchakshara in the nature of the five Brahmans.
17. He, who studies this vidya of the five Brahmans with devotion, attaining the state of the five Brahmans, shines himself in five forms.
18. Thus Mahadeva, addressing Galava, the great Soul, blessing him and disappeared there.
19. By hearing which alone, the unheard things become heard, the unthought, O Sakala, and the unknown is known. Just as by knowing one lump of earth alone, O Gautama, all the Earth is known as the effect (pot &c.) is not separate from the cause (Mother Earth); just as by knowing one jewel alone, all other metals one known; and just as by knowing one nail parer only, all other iron made things are known, as they are not in nature different from their cause, so is the effect (the universe) not separate from its cause (Isvara). The effect becomes always eternal in the form of its cause. The saying as different is indeed false. The cause is only one, and he is not separate (from the effects) nor with both forms (separateness and non-separateness). The idea of separateness is false, as it is impossible to find out the cause of difference. Therefore the cause is only one, the eternal and second less. This second less cause is, surely the Pure Consciousness itself.
20. In this city of Brahman (Body) there is, O Sage, a small lotus like house. In the center of it, there is a subtle ether. He is Siva, Sat, Chit, and Ananda. He should be sought after by those desirous of Salvation. As He is residing in the heart as the witness of all, without differences, Siva is called ‘Hridaya’ (resider in the heart), the liberator from the Samsara.
It shines at the beginning, middle and end without any causative reason. All those devas who are all under stupor by the illusion of Maheswara would not understand properly that Mahadeva who is the teacher of the universe, is the cause of all causes. His shape does not appear before the eye. This world is shining because of that Parathpara Purusha in whom the world exists. It merges in him. That Ishana aspect is the Para Brahman which is the upper boundary of peace. The knowledge that the Para Brhaman is oneself and the rise of Sathyo Jatam (birth of truth) is Para Brahman. Whichever is seen or heard is the soul of Para Brahman.
The existence in five shapes is called Brahma Karya (activity). After understanding Brahma Karya, Ishana is appreciated. After putting the fact all that is originating from Para Brahman in ones soul, the wise man experiences and understands that "It is me" and becomes Brahman as well as deathless. There is no doubt that the one who understands this Brahman becomes freed (emancipated).
One should chant the Panchakshara Mantra which is from Na to Ya (Namasivaya) and which is of the shape of five letters and is Lord Shiva's body. After understanding the philosophy of the soul of Pancha Brahma, One should understand that every form is the form of those five. One who studies this knowledge of the soul of the Pancha Brahma would shine himself as Pancha Brahma. This Upanishad tells that Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within).
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
The Panchabrahma Veda Mantra
One of the greatest and most sacred of all mantras, the Pañchabrahma Mantrāṇī, is found in the Kṛshṇa Yajurveda, Taittirīya Āraṇyaka 10.17-21. Here its five verses are cited in reverse order (21 to 17), just as they are chanted during puja. This is a lucid translation by Sabharathnam Sivacharyar, based on the 12th-century translation by Ugrajyoti Sivacharyar in his priestly manual Vedartha Nirnaya Manjari, giving the enhanced meaning of the mantras in the context of the Saiva Agamas.
ईशानस्सर्वविद्यानां ईश्वरस्सर्वभूतानां ब्रह्मािधपतिर्ब्रह्मणोऽधिपतिर्ब्रह्माशिवो मे अस्तु सदाशिवोम्।
īśānassarva vidyānām īśvaras sarva bhūtānām brahmādhipatir brahmaṇo’dhipatir brahmā śivo me astu sadāśivom
Lord Ishana—the Supreme Lord and Revealer of all knowledge and spiritual disciplines, the nourisher and controller of all living beings, the Directing Lord of Sadasiva, He who is the guiding and directing authority for the eight Vidyeshvaras, who directs Brahma, Vishnu and others—may He present Himself in this Sivalinga. By such benign presence, let there occur absolute purity and auspiciousness in me. Om.
तत्पुरुषाय विद्महे महादेवाय धीमहि तन्नो रुद्रः प्रचोदयात्।
tatpurushāya vidmahe mahādevāya dhīmahi tanno rudraḥ prachodayāt
As guided by my guru, I realize the form of Siva known as Tatpurusha. I meditate with pure mind and refined intellect on the Great Illuminator. Let Tatpurusha—who cuts asunder the limiting bonds of the souls and by this act comes to be known as Rudra—guide, enlighten and strengthen my organs of knowledge and action and my internal faculties.
अघोरेभ्योथघोरेभ्यो घोरघोरतरेभ्यः सर्वेभ्यस्सर्व सर्वेभ्यो नमस्तेऽस्तु रुद्ररूपेभ्यः।
aghorebhyotha ghorebhyo ghora ghoretarebhyas sarvebhyas sarvasarvebhyo namaste astu rudrarūpebhyaḥ
Salutations to Lord Siva who manifests Himself in countless benign forms, in frightful and terrifying forms, and to all those countless forms of Rudra (eulogized in the Sri Rudram hymn). Salutations to all such manifestations of Lord Siva.
वामदेवाय नमो ज्येष्ठाय नमः श्रेष्ठायनमो रुद्राय नमः कालायनमः कलविकरणाय नमो बलविकरणाय नमो बलाय नमो बलप्रमथनाय नमस्सर्वभूतदमनाय नमो मनोन्मनाय नमः।
vāmadevāya namo jyeshṭhāya namaḥ śreshṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balavikaraṇāya namo balāya namo balapramathanāya namas sarvabhūta damanāya namo manonmanāya namaḥ
Salutations to the luminous Lord who sportively creates everything. Salutations to the One who is eternally the Eldest, transcending the great cycles of time. Salutations to the One whose lordship excels all other Gods. Salutations to the One who wards off the sufferings of all living beings. Salutations to the One who is Eternal Time. Salutations to the One who sets into operation the divisions of time and maintains the worlds in an orderly way. Salutations to the One who, being the source of strength, strengthens the auspicious forces. Salutations to the One who, being the wielder of strength, withdraws the strength of inauspicious forces and extirpates them. Salutations to the One who guides all souls to ultimately reach Him.
सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः। भवे भवेनातिभवे भवस्वमां भवोद्भवायनमः।।
sadyojātaṁ prapadyāmi sadyojātāya vai namo namaḥ bhave bhavenātibhave bhavasva māṁ bhavodbhavāya namaḥ
I submit my mind, speech and body totally and repeatedly to Lord Sadyojata, who manifests Himself and instantaneously creates bodies and worlds, who appears to devotees in the forms contemplated by them and yet transcends such forms assumed by Him and who has a retinue of Deities formed of millions of mantras. May He make my form as of His own form.
Here ends the Pancha Brahma Upanishad, as contained in the Krishna Yajur Veda
Pancha Brahma Upanishad
(Part of the Krishna Yajur Veda)
Introduction:
The Pancha Brahma Upanishad deals with the five fold aspect of Pancha Brahmas (Siva). The Upanishad explains the significance of the five divinities, namely Sathyojatha, Aghora, Vamadeva, Thathpurusha and Ishana, their respective attributes, functions and colors. The five fold aspect of Brahman or Siva is represented by the five syllables hidden in the Panchakshari mantra, "Na-Ma-Si-Va-Ya." The Upanishad also reveals the fact that every form in the universe contains the five fold aspect of Brahman and that Lord Siva exists in the hearts of all beings.
The Upanishad:
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
Om Shanti ! Shanti ! Shanti !
Next Paippalada addressed (Mahadeva) ‘What is That which came to exist at first’?
2. (He replied). Sadyojata. ‘What is that O Lord’, ? ‘Aghora’. What is that, O Lord? ‘Vamadeva’. What are those, O Lord? ‘Tatpurusha.’ What are these, O Lord? ‘Isana, the instructor of all the Vidyas.’
3. He is the Isana (ruler) of the past and the future and of all the gods.
4. All the Secrets, whatever they have with colors, divisions and energies, the Lord Mahesa gave out to him (Paippalada).
5. Adoration to Mahadeva, Maharudra.
6. O Sakala, hear from me, whatever are the secrets of secrets in the world (a teacher says to his pupil).
7. Sadyojata, which bestows all the desired objects, represents Earth, Pusha (the sun), Lakshmi, Brahma, Trivritsvara (sound), Rig Veda, Garhapatya fire, the mantras which have seven notes, yellow color, and Kriyasakti.
8. Aghora, which destroys all the multitude of sins, which pacifies evils, and which bestows all prosperities, represents water, the moon, Gauri, Yajurveda, cloud color, Sandrasvara, Dakshinagni, the mantras with fifty syllables, protection and Ichchasakti.
9. Vamadeva, which gives the great wisdom, represents Agni, Vidyakala, Samaveda, Svara with eight notes, Dhirasvara (majestic sound), Ahavantya fire, knowledge and dissolution energies, and white color mixed with darkness. He, whose brightness is equal to that of crores of suns, possesses full consciousness and is the leader of the three states (of consciousness). He distributes the fruits of all actions to men, who are in the three states of consciousness, and also bestows on them all the prosperities. He, whose mantra is Eight syllabled one, resides in the center of eight-petalled lotus (of the heart).
10. Tatpurusha is with eight letters (Aa, Ka, Cha, Ta, Tha, Pa, Ya, Sa) and is in the eight petal lotus and is normally surrounded by air, the five fires, who is the leader of the mantra energies, and who has the fifty letters and their notes, and Atharvaveda. He is the head of crores of the Ganas (Elements) and whose body is the whole universe. His color is Red-which gives the desired objects. He is the panacea for all kinds of diseases, the cause of the creation, preservation and destruction &c., and the possessor of all the Saktis. He is above the three states of consciousness, the fourth (Turiya), and existence, consciousness and bliss himself, He is worshipped by Brahma, Vishnu and others, and the Supreme Father of all.
.
11. Isana should be known as the Supreme Ruler and the witness of the intelligence. He is the Ether unmanifested, and to be worshipped by the ‘Omkarasvara’. He is all the Devas, calm, and above the calmness, and beyond the ‘Svara’ (notes). He is the presiding deity of the letters ‘A’ and other Svaras, and whose body is the Ether itself. He is the cause of the five functions (creation &c.) in the great form of the five Brahmans (Sadyojata &c.). He remains (at the time of dissolution) involving the five Brahmans in himself, and also remains after absorbing all the manifestations of his own maya in himself. He shines by his own glory transcending the five Brahmans. He shines in himself in the past, present and future depending on none else.
12. All the Devas, do not realize him, bewildered by the maya of Sambhu, the Mahadeva, the Guru of the universe and the Cause of all the causes.
13. His form will not stand before any. He is the highest of the highest, the support of the universe, the person, by whom the universe is manifested and in whom it is involved. He is the Supreme Brahman, calm, he is the Supreme abode and I am that Brahman itself.
14. One should understand the five Supreme Brahmans, Sadyojata and others; whatever we see and hear all are the five Brahmans. These five are, as it were, the division of one Brahman. Thus understanding the one as five he reaches Isana (the fifth). The learned should absorb all, which are in the form of the five Brahmans, in his self and realize that ‘I am they’, and he reaches Brahman, becoming immortal. He who knows thus, becomes freed from the bondage; there is no doubt in this.
15. Sambhu is in the form of the five-syllabled mantra (Panchakshara). He is the Supreme Brahman. Knowing the Panchakshara as consisting from the letter ‘Na’ to ‘Ya’, one should repeat the mantra.
16. One should realize the universe as Panchakshara in the nature of the five Brahmans.
17. He, who studies this vidya of the five Brahmans with devotion, attaining the state of the five Brahmans, shines himself in five forms.
18. Thus Mahadeva, addressing Galava, the great Soul, blessing him and disappeared there.
19. By hearing which alone, the unheard things become heard, the unthought, O Sakala, and the unknown is known. Just as by knowing one lump of earth alone, O Gautama, all the Earth is known as the effect (pot &c.) is not separate from the cause (Mother Earth); just as by knowing one jewel alone, all other metals one known; and just as by knowing one nail parer only, all other iron made things are known, as they are not in nature different from their cause, so is the effect (the universe) not separate from its cause (Isvara). The effect becomes always eternal in the form of its cause. The saying as different is indeed false. The cause is only one, and he is not separate (from the effects) nor with both forms (separateness and non-separateness). The idea of separateness is false, as it is impossible to find out the cause of difference. Therefore the cause is only one, the eternal and second less. This second less cause is, surely the Pure Consciousness itself.
20. In this city of Brahman (Body) there is, O Sage, a small lotus like house. In the center of it, there is a subtle ether. He is Siva, Sat, Chit, and Ananda. He should be sought after by those desirous of Salvation. As He is residing in the heart as the witness of all, without differences, Siva is called ‘Hridaya’ (resider in the heart), the liberator from the Samsara.
It shines at the beginning, middle and end without any causative reason. All those devas who are all under stupor by the illusion of Maheswara would not understand properly that Mahadeva who is the teacher of the universe, is the cause of all causes. His shape does not appear before the eye. This world is shining because of that Parathpara Purusha in whom the world exists. It merges in him. That Ishana aspect is the Para Brahman which is the upper boundary of peace. The knowledge that the Para Brhaman is oneself and the rise of Sathyo Jatam (birth of truth) is Para Brahman. Whichever is seen or heard is the soul of Para Brahman.
The existence in five shapes is called Brahma Karya (activity). After understanding Brahma Karya, Ishana is appreciated. After putting the fact all that is originating from Para Brahman in ones soul, the wise man experiences and understands that "It is me" and becomes Brahman as well as deathless. There is no doubt that the one who understands this Brahman becomes freed (emancipated).
One should chant the Panchakshara Mantra which is from Na to Ya (Namasivaya) and which is of the shape of five letters and is Lord Shiva's body. After understanding the philosophy of the soul of Pancha Brahma, One should understand that every form is the form of those five. One who studies this knowledge of the soul of the Pancha Brahma would shine himself as Pancha Brahma. This Upanishad tells that Lord Shiva, who grants salvation to one, from this day- to-day life of the world, exists as witness without differentiation in the heart of all beings and is called Hrudayam (That which exists within).
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !
The Panchabrahma Veda Mantra
One of the greatest and most sacred of all mantras, the Pañchabrahma Mantrāṇī, is found in the Kṛshṇa Yajurveda, Taittirīya Āraṇyaka 10.17-21. Here its five verses are cited in reverse order (21 to 17), just as they are chanted during puja. This is a lucid translation by Sabharathnam Sivacharyar, based on the 12th-century translation by Ugrajyoti Sivacharyar in his priestly manual Vedartha Nirnaya Manjari, giving the enhanced meaning of the mantras in the context of the Saiva Agamas.
ईशानस्सर्वविद्यानां ईश्वरस्सर्वभूतानां ब्रह्मािधपतिर्ब्रह्मणोऽधिपतिर्ब्रह्माशिवो मे अस्तु सदाशिवोम्।
īśānassarva vidyānām īśvaras sarva bhūtānām brahmādhipatir brahmaṇo’dhipatir brahmā śivo me astu sadāśivom
Lord Ishana—the Supreme Lord and Revealer of all knowledge and spiritual disciplines, the nourisher and controller of all living beings, the Directing Lord of Sadasiva, He who is the guiding and directing authority for the eight Vidyeshvaras, who directs Brahma, Vishnu and others—may He present Himself in this Sivalinga. By such benign presence, let there occur absolute purity and auspiciousness in me. Om.
तत्पुरुषाय विद्महे महादेवाय धीमहि तन्नो रुद्रः प्रचोदयात्।
tatpurushāya vidmahe mahādevāya dhīmahi tanno rudraḥ prachodayāt
As guided by my guru, I realize the form of Siva known as Tatpurusha. I meditate with pure mind and refined intellect on the Great Illuminator. Let Tatpurusha—who cuts asunder the limiting bonds of the souls and by this act comes to be known as Rudra—guide, enlighten and strengthen my organs of knowledge and action and my internal faculties.
अघोरेभ्योथघोरेभ्यो घोरघोरतरेभ्यः सर्वेभ्यस्सर्व सर्वेभ्यो नमस्तेऽस्तु रुद्ररूपेभ्यः।
aghorebhyotha ghorebhyo ghora ghoretarebhyas sarvebhyas sarvasarvebhyo namaste astu rudrarūpebhyaḥ
Salutations to Lord Siva who manifests Himself in countless benign forms, in frightful and terrifying forms, and to all those countless forms of Rudra (eulogized in the Sri Rudram hymn). Salutations to all such manifestations of Lord Siva.
वामदेवाय नमो ज्येष्ठाय नमः श्रेष्ठायनमो रुद्राय नमः कालायनमः कलविकरणाय नमो बलविकरणाय नमो बलाय नमो बलप्रमथनाय नमस्सर्वभूतदमनाय नमो मनोन्मनाय नमः।
vāmadevāya namo jyeshṭhāya namaḥ śreshṭhāya namo rudrāya namaḥ kālāya namaḥ kalavikaraṇāya namo balavikaraṇāya namo balāya namo balapramathanāya namas sarvabhūta damanāya namo manonmanāya namaḥ
Salutations to the luminous Lord who sportively creates everything. Salutations to the One who is eternally the Eldest, transcending the great cycles of time. Salutations to the One whose lordship excels all other Gods. Salutations to the One who wards off the sufferings of all living beings. Salutations to the One who is Eternal Time. Salutations to the One who sets into operation the divisions of time and maintains the worlds in an orderly way. Salutations to the One who, being the source of strength, strengthens the auspicious forces. Salutations to the One who, being the wielder of strength, withdraws the strength of inauspicious forces and extirpates them. Salutations to the One who guides all souls to ultimately reach Him.
सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः। भवे भवेनातिभवे भवस्वमां भवोद्भवायनमः।।
sadyojātaṁ prapadyāmi sadyojātāya vai namo namaḥ bhave bhavenātibhave bhavasva māṁ bhavodbhavāya namaḥ
I submit my mind, speech and body totally and repeatedly to Lord Sadyojata, who manifests Himself and instantaneously creates bodies and worlds, who appears to devotees in the forms contemplated by them and yet transcends such forms assumed by Him and who has a retinue of Deities formed of millions of mantras. May He make my form as of His own form.
Here ends the Pancha Brahma Upanishad, as contained in the Krishna Yajur Veda
Advait: Matsya Avatara
Advait: Matsya Avatara: Matsya Avatar An avatara is an incarnation and means that a god adopts a human form to be born on earth. Why do gods do this...
Matsya Avatar
An avatara is an incarnation and means that a god adopts a human form to be born on earth. Why do gods do this? This purpose is to destroy evil on earth and establish righteousness. Vishnu is regarded as the preserver of the universe and it is therefore Vishnu’s incarnations that one encounters most often. Vishnu has already had nine such incarnations and the tenth and final incarnation is due in the future. The first avatar, Matsya, was taken by Lord Vishnu at the end of the Satyuga (last age), when a flood destroyed the world. Through this avatar, he saved humanity and the sacred Veda text from the flood.
The Matsya Avatara is the first incarnation of Mahavishnu. Many years ago, the whole world was destroyed. The destruction in fact extended to all the three lokas (worlds) of bhuloka, bhuvarloka and svarloka. Bhuloka is the earth, svarloka or svarga is heaven and bhuvarloka is a region between the earth and heaven. All three worlds were flooded with water. Vaivasvata Manu was the son of the sun-god. He had spent ten thousand years in prayers and tapasya (meditation) in the hermitage vadrika. This hermitage was on the banks of the river Kritamala.
In Hindu puranas there are four eras [yuga] – Satya yuga, Treta yuga, Dwapara yuga and Kali yuga. Each Yuga is supposed to be a day for Lord Brahma. One day of Lord Brahma is 4320 million human years. After the end of every yuga Lord Brahma goes to sleep. The power of Lord Brahma’s creation comes from the Vedas. When Lord Brahma sleeps there is no creation and the universe comes to an end.
Lord Vishnu is the God of Preservation. Whenever the earth was in danger and when evil threatens to overpower good, Lord Vishnu descends from the heaven to incarnate on the earth. There are ten incarnations of Lord Vishnu. [Dasavatar – Das meaning ‘ten’ and avatar is ‘incarnation’, the last avatar – Kalki avatar is yet to come] The first avatar of Lord Vishnu is called as Matsya Avatar [Matsya means ‘fish’].
In the Satya Yuga there was a king by name Manu. He was a staunch devotee of Lord Vishnu. His greatest desire was to see Lord Vishnu with his own eyes. For this he performed severe penances for thousands of years.
The Satya Yuga was about to end and a great flood was to come and destroy all the life on earth to start afresh for the next Yuga. Lord Brahma after a day full of creation, was tired. He wanted to go to sleep and was soon snoring loudly.
While Lord Brahma was sleeping an asura Hayagriva emerged from Brahma’s nose. With Brahma asleep, Hayagriva realized that it was the right time to take in all the knowledge of the Vedas. Hayagriva concentrated and soon absorbed the knowledge in the Vedas. He then hid deep inside the ocean, thinking that nobody would find him there.
Lord Vishnu saw this and was worried. If the Vedas were stolen by the asura, the knowledge of the Vedas could not be passed on to the Next Yuga. As a Preserver, it was his job to make sure the knowledge survived to the next Yuga.
Wondering what to do, Lord Vishnu looked at Manu performing penance. Lord Vishnu smiled, realizing that he could complete quiet a lot than just save the Vedas…
The next morning, Manu went to the river to begin his prayers. He took the water in his hands and held it high above his head and offered it to the Lord Vishnu to mark the beginning of his prayer. He was about to pour the water into the river, when he heard a tiny voice from his hands. ‘O great king! Please do not put me back in the river…’
Surprised Manu stared at his hands. In the palms of his hands was a tiny fish, squirming. The fish looked at Manu, pleading, ‘Please do not put me back in the water. There are so many bigger fishes in the water, they will eat me. Please, O great king…’
Manu looked at the tiny fish with pity. As a King it was his duty to protect anybody who came to him for help. The king readily agreed and put the fish inside his ‘kamandalam’. [Kamandalam is a small jug carried by sages in those days to carry water]
Manu finished his penance and went to his Palace for the night. He had left the fish inside the kamandalam, knowing that the fish would be safe inside. He woke up next morning hearing a strong voice, ‘O King…Help me…Your kamandalam is stifling me. I cannot breath in here…’ Surprised Manu looked at his kamandalam, only to find a big fish staring at him from the top of the kamandalam. The fish was pushing the sides of the jug as the jug was too small for it.
Overcoming his surprise, Manu ran inside his palace to get a bigger vessel. The fish gulped few breaths and said softly, ‘Thank you, kind king.’
Manu smiled and was about to walk out the Palace to begin his morning prayers, when he heard an even more powerful voice, ‘King, this vessel is too small for me. Please get me another one.’
Manu blankly stared at the fish started to grow out of the vessel he had got just minutes back. The fish was again struggling for breath. Manu brought the biggest vessel from his Palace and threw the fish inside it. The fish thanked him and after checking that the vessel was big enough for the fish, still puzzled, was about to walk out of the house, when he heard a strong voice, ‘I am sorry this vessel is also not sufficient for me, the King’
Manu stared in disbelief as he saw the huge fish stare out of the big vessel. However, realizing that this was not the time for questions, he carried the fish and ran to the river, where he had found the fish and threw the fish inside.
The fish gulped a few breaths inside water, ‘Thank you…king. You have protected me. But please don’t leave me here. I am afraid the other bigger fishes may eat me…’
Manu began to get suspicious, but he was a king. He could not just stop protecting someone who had come to him for help. He stared at the fish for long and before his very eyes saw the fish getting larger and larger, till it had covered up the entire river.
The same routine followed again. Manu carried the fish from one river to another river, but the fish kept getting bigger.
Finally, he dropped the fish inside the ocean, only to find that the fish grown to full one side of the ocean. Looking at gigantic fish, a sudden flash came to Manu. He bowed before the fish, ‘Narayana, you are Narayana..my Lord.’
The fish smiled, ‘You wanted to see me and here I have come.’ Manu stared with tears in his eyes, as a huge horn grew on the head of the fish.
‘My Lord, you have granted me my only desire. I want nothing more. What do you want me to do now?’ Manu said prostrating before the fish.
‘Manu, the Yuga is about to end in seven days. There will be a great flood and all living things on the earth would perish. I want you to build a big ship. Take the seeds of all plants, the male and female of every animal, and the seven sages along with their families. Take them all on the ship’
Manu nodded. The fish continued. ‘Don’t forget to bring Vasuki, the snake God also.’ Manu nodded again as he watched the fish tear through the ocean to the other side.
One half of the fish’s work completed, the fish went to the other side to complete the other reason for the incarnation. On the other end of the ocean, the fish saw Hayagriva guarding the Vedas. Seeing the huge fish, Hayagriva was terrified. What a huge fish…However, no sooner than he had thought this, the fish attacked him. The fish was so huge, that a single push sent the asura reeling. Still dazed Hayagriva tried fighting the fish, but the fish was huge and powerful.
After a brief and futile struggle, the asura was dead. Once the asura was dead, the Vedas imbibed by him went back to Lord Brahma, who was still asleep.
On the other side of the ocean Manu was building his ship. He had also brought the seven sages, with their families.
Soon there were torrential rains which washed away everything. The water level kept increasing and very soon there was a flood. The ship wobbled and many times were about to capsize, but Manu and that others were steadfast in their belief that Lord Vishnu would protect them.
Soon the fish came as promised, ‘Manu, use Vasuki as a rope to tie my horn to the ship’ It bellowed loudly, above the roar of the rain.
Once the fish was tied to the ship, the fish, guided the ship at sea and kept the ship safe while the storm raged outside.
While the boat was being dragged around by the fish, Manu asked Vishnu several questions. The answers that Vishnu provided forms the text of the Matsya Purana.
Matsya Avatar
An avatara is an incarnation and means that a god adopts a human form to be born on earth. Why do gods do this? This purpose is to destroy evil on earth and establish righteousness. Vishnu is regarded as the preserver of the universe and it is therefore Vishnu’s incarnations that one encounters most often. Vishnu has already had nine such incarnations and the tenth and final incarnation is due in the future. The first avatar, Matsya, was taken by Lord Vishnu at the end of the Satyuga (last age), when a flood destroyed the world. Through this avatar, he saved humanity and the sacred Veda text from the flood.
The Matsya Avatara is the first incarnation of Mahavishnu. Many years ago, the whole world was destroyed. The destruction in fact extended to all the three lokas (worlds) of bhuloka, bhuvarloka and svarloka. Bhuloka is the earth, svarloka or svarga is heaven and bhuvarloka is a region between the earth and heaven. All three worlds were flooded with water. Vaivasvata Manu was the son of the sun-god. He had spent ten thousand years in prayers and tapasya (meditation) in the hermitage vadrika. This hermitage was on the banks of the river Kritamala.
In Hindu puranas there are four eras [yuga] – Satya yuga, Treta yuga, Dwapara yuga and Kali yuga. Each Yuga is supposed to be a day for Lord Brahma. One day of Lord Brahma is 4320 million human years. After the end of every yuga Lord Brahma goes to sleep. The power of Lord Brahma’s creation comes from the Vedas. When Lord Brahma sleeps there is no creation and the universe comes to an end.
Lord Vishnu is the God of Preservation. Whenever the earth was in danger and when evil threatens to overpower good, Lord Vishnu descends from the heaven to incarnate on the earth. There are ten incarnations of Lord Vishnu. [Dasavatar – Das meaning ‘ten’ and avatar is ‘incarnation’, the last avatar – Kalki avatar is yet to come] The first avatar of Lord Vishnu is called as Matsya Avatar [Matsya means ‘fish’].
In the Satya Yuga there was a king by name Manu. He was a staunch devotee of Lord Vishnu. His greatest desire was to see Lord Vishnu with his own eyes. For this he performed severe penances for thousands of years.
The Satya Yuga was about to end and a great flood was to come and destroy all the life on earth to start afresh for the next Yuga. Lord Brahma after a day full of creation, was tired. He wanted to go to sleep and was soon snoring loudly.
While Lord Brahma was sleeping an asura Hayagriva emerged from Brahma’s nose. With Brahma asleep, Hayagriva realized that it was the right time to take in all the knowledge of the Vedas. Hayagriva concentrated and soon absorbed the knowledge in the Vedas. He then hid deep inside the ocean, thinking that nobody would find him there.
Lord Vishnu saw this and was worried. If the Vedas were stolen by the asura, the knowledge of the Vedas could not be passed on to the Next Yuga. As a Preserver, it was his job to make sure the knowledge survived to the next Yuga.
Wondering what to do, Lord Vishnu looked at Manu performing penance. Lord Vishnu smiled, realizing that he could complete quiet a lot than just save the Vedas…
The next morning, Manu went to the river to begin his prayers. He took the water in his hands and held it high above his head and offered it to the Lord Vishnu to mark the beginning of his prayer. He was about to pour the water into the river, when he heard a tiny voice from his hands. ‘O great king! Please do not put me back in the river…’
Surprised Manu stared at his hands. In the palms of his hands was a tiny fish, squirming. The fish looked at Manu, pleading, ‘Please do not put me back in the water. There are so many bigger fishes in the water, they will eat me. Please, O great king…’
Manu looked at the tiny fish with pity. As a King it was his duty to protect anybody who came to him for help. The king readily agreed and put the fish inside his ‘kamandalam’. [Kamandalam is a small jug carried by sages in those days to carry water]
Manu finished his penance and went to his Palace for the night. He had left the fish inside the kamandalam, knowing that the fish would be safe inside. He woke up next morning hearing a strong voice, ‘O King…Help me…Your kamandalam is stifling me. I cannot breath in here…’ Surprised Manu looked at his kamandalam, only to find a big fish staring at him from the top of the kamandalam. The fish was pushing the sides of the jug as the jug was too small for it.
Overcoming his surprise, Manu ran inside his palace to get a bigger vessel. The fish gulped few breaths and said softly, ‘Thank you, kind king.’
Manu smiled and was about to walk out the Palace to begin his morning prayers, when he heard an even more powerful voice, ‘King, this vessel is too small for me. Please get me another one.’
Manu blankly stared at the fish started to grow out of the vessel he had got just minutes back. The fish was again struggling for breath. Manu brought the biggest vessel from his Palace and threw the fish inside it. The fish thanked him and after checking that the vessel was big enough for the fish, still puzzled, was about to walk out of the house, when he heard a strong voice, ‘I am sorry this vessel is also not sufficient for me, the King’
Manu stared in disbelief as he saw the huge fish stare out of the big vessel. However, realizing that this was not the time for questions, he carried the fish and ran to the river, where he had found the fish and threw the fish inside.
The fish gulped a few breaths inside water, ‘Thank you…king. You have protected me. But please don’t leave me here. I am afraid the other bigger fishes may eat me…’
Manu began to get suspicious, but he was a king. He could not just stop protecting someone who had come to him for help. He stared at the fish for long and before his very eyes saw the fish getting larger and larger, till it had covered up the entire river.
The same routine followed again. Manu carried the fish from one river to another river, but the fish kept getting bigger.
Finally, he dropped the fish inside the ocean, only to find that the fish grown to full one side of the ocean. Looking at gigantic fish, a sudden flash came to Manu. He bowed before the fish, ‘Narayana, you are Narayana..my Lord.’
The fish smiled, ‘You wanted to see me and here I have come.’ Manu stared with tears in his eyes, as a huge horn grew on the head of the fish.
‘My Lord, you have granted me my only desire. I want nothing more. What do you want me to do now?’ Manu said prostrating before the fish.
‘Manu, the Yuga is about to end in seven days. There will be a great flood and all living things on the earth would perish. I want you to build a big ship. Take the seeds of all plants, the male and female of every animal, and the seven sages along with their families. Take them all on the ship’
Manu nodded. The fish continued. ‘Don’t forget to bring Vasuki, the snake God also.’ Manu nodded again as he watched the fish tear through the ocean to the other side.
One half of the fish’s work completed, the fish went to the other side to complete the other reason for the incarnation. On the other end of the ocean, the fish saw Hayagriva guarding the Vedas. Seeing the huge fish, Hayagriva was terrified. What a huge fish…However, no sooner than he had thought this, the fish attacked him. The fish was so huge, that a single push sent the asura reeling. Still dazed Hayagriva tried fighting the fish, but the fish was huge and powerful.
After a brief and futile struggle, the asura was dead. Once the asura was dead, the Vedas imbibed by him went back to Lord Brahma, who was still asleep.
On the other side of the ocean Manu was building his ship. He had also brought the seven sages, with their families.
Soon there were torrential rains which washed away everything. The water level kept increasing and very soon there was a flood. The ship wobbled and many times were about to capsize, but Manu and that others were steadfast in their belief that Lord Vishnu would protect them.
Soon the fish came as promised, ‘Manu, use Vasuki as a rope to tie my horn to the ship’ It bellowed loudly, above the roar of the rain.
Once the fish was tied to the ship, the fish, guided the ship at sea and kept the ship safe while the storm raged outside.
While the boat was being dragged around by the fish, Manu asked Vishnu several questions. The answers that Vishnu provided forms the text of the Matsya Purana.
Advait: "Mind is a Monkey"
Advait: "Mind is a Monkey": "Mind is a Monkey" let's Analyze these sayings.. The Monkey is Hanuman, if our mind is engrossed with the Bhakti of th...
"Mind is a Monkey" let's Analyze these sayings..
The Monkey is Hanuman, if our mind is engrossed with the Bhakti of the Lord, then no Maya can bind us, as Lord resides in our Soul..
There is an Incident in Ramayana, Jambuvant made Hanuman to realise his hidden powers, and by realizing it, with the grace of the Lord, Hanuman Jumped the Ocean and reached Srilanka,... For a Layman, his Chitt-shakti is situated in the Mooladhara chakra, when a Guru(Jambuvant) makes us realize our hidden powers, with the grace of the Lord, we too can jump the Bhavasagar and all the Chakras and reach the Sahasaradhara and Merge with the Infinite..
Again at Lanka Indrajeet (Son of Ravana) ties up Hanuman and takes Hanuman in front of Ravana and Ravana torches Hanuman's tail, and with the grace of the Lord, Hanuman in turn sets up the Golden Lanka on fire...
Indrajeet is Greed, Ravana is Ego, when Greed ties up the Mind and takes it to the Ego, only with the grace of the Lord, the Mind can burn down the Vasanas (Golden Lanka)....
Hanuman has Lord Rama and Sita seated in His Soul....and became Chiranjeevi (no death)
when Mind has Bhakti and Lord seated in it, then there is no Janma-Marna Bandhana for the Soul, it becomes Chiranjeevi by Merging into the Infinity.....
"Mind is a Monkey" let's Analyze these sayings..
The Monkey is Hanuman, if our mind is engrossed with the Bhakti of the Lord, then no Maya can bind us, as Lord resides in our Soul..
There is an Incident in Ramayana, Jambuvant made Hanuman to realise his hidden powers, and by realizing it, with the grace of the Lord, Hanuman Jumped the Ocean and reached Srilanka,... For a Layman, his Chitt-shakti is situated in the Mooladhara chakra, when a Guru(Jambuvant) makes us realize our hidden powers, with the grace of the Lord, we too can jump the Bhavasagar and all the Chakras and reach the Sahasaradhara and Merge with the Infinite..
Again at Lanka Indrajeet (Son of Ravana) ties up Hanuman and takes Hanuman in front of Ravana and Ravana torches Hanuman's tail, and with the grace of the Lord, Hanuman in turn sets up the Golden Lanka on fire...
Indrajeet is Greed, Ravana is Ego, when Greed ties up the Mind and takes it to the Ego, only with the grace of the Lord, the Mind can burn down the Vasanas (Golden Lanka)....
Hanuman has Lord Rama and Sita seated in His Soul....and became Chiranjeevi (no death)
when Mind has Bhakti and Lord seated in it, then there is no Janma-Marna Bandhana for the Soul, it becomes Chiranjeevi by Merging into the Infinity.....
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