Monday, December 30, 2024

Is Yoga Religion?

Before I dwell on the million dollar question, here are some interesting facts about Yoga.

The practice of yoga has existed since 3000 BCE and traces its roots to the Indus valley civilization in South Asia. Yoga was first introduced in the United States in 1863 but it wasn’t until the 1930s that it slowly became part of American mainstream culture. Moreover, the series of physical and mental exercises that yoga practitioners perform gained even more significance today as people from all around the world deal with the stress and anxiety that came with the COVID-19 pandemic.

The yoga industry is worth over $117.2bn worldwide and expected to grow at a compound annual growth rate of 9.4%! And that’s just studios, once you account for retreats, clothing, mats, blocks, and other accessories, the global yoga market size is well over $338bn.

If one is asking: are the yoga asanas or postures a part of hindu religious practices? The answer is no as commonsense tells us that no one in their right mind bend and twist their bodies to conduct religious rites. Sri Prabhupada, the founder of International Society for Krishna Consciousness (ISKCON) calls the postures "childish". In other words, if one wants to grow spiritually and attaining liberation is the goal, the yoga postures can't help with the exception of prana yama or breathing exercises.

Why is prana yama an exception? Sage Patnajali, who is universally recognized as the father of yoga, didn't enunciate prana yama. He felt it was of no use. To elaborate, "prana" in Sanskrit means the force that keeps the life the ability to act. It is not mere oxygen, but everything that we call intelligent activity or "chaitanya". Therefore, some ancient sages felt breathing exercises like pooraka, kumbhaka, etc. that regulate the flow of air into the lungs and body by inhalation and holding breath give the practitioner energy for spiritual practices.

In another interpretation of prana, we humans are supposed to have five major air pathways in the body called: pana, apana, vyana, udana and samana. Except for udana, the four pathways keep the body in a healthy condition or simply alive. The udana is a special force that is supposed to play an important role when the soul ultimately leaves the body.

Sage Patanjali relied on an ancient philosophy called "sankhya" that was also elucidated in Bhagavad Gita. In Sanskrit "sankhya" means a number. The sankhya adherents believe there are only soul (purusha) and nature (prakruti) in the world. The prakruti is made of 24 entities: 5 bhootas (water, air, fire, earth, sky that can be called gross elements); 5 tanmatras (the 5 invisible bhootas such as in molecules and atoms); 5 gnana indriyas or senses (eye, nose, tongue, ear, skin); 5 karma indriyas (hand, leg, mouth, anus, genitals); 4 antah karanas (intelligence or budhi, mind or manas, memory or chitta, ego or ahamkara).

The prakruti has 3 gunas called sattva, rajas and tamas. It is believed that under the influence of the purusha (soul), the prakruti is energized. Depending on the various combinations of the gunas, the prakruti reacts and the soul experiences the result. So the sattva guna manifests as calm, considerate, and thoughtful. The rajas guna is seen as activity or performance of karma. The tamas guna is indolence or inertness.

Thus far, there is no implication of any religion. Sage Patanjali says the purusha (soul) is either bound to prakruti or independent of it when liberated. Patanjali yoga is all about how to liberate the soul by practicing the various guidelines he had prescribed. The ultimate state to be achieved is called "samadhi" whereby the soul is freed from further rebirth. So where does the soul go? It is here other philosophers come in and propose "Iswara" or God as the final resting place of the liberated soul. This is their definition of yoga or union which is to say the final merger of the soul with Iswara. Once there is the mention of God, the yogis or practitioners of yoga are inspired to perform religious rituals and spread their religious beliefs which is usually hinduism. But it is not necessary as per the sankhya philosophers and Sage Patanjali who built his theory based on the sankhya foundation.

Does it mean Sage Patanjali is an atheist? Strictly atheists are called "charuvakas" in India. They use logical instruments like deduction and induction to confirm a hypothesis. They use 3 pramanas or standards: pratyaksha (sensory experience), anumana (inference) and apta vakya (an established fact). As mentioned, Sage Patanjali is a follower of sankhya philosophy that doesn't go hand in hand with charuvaka philosophy. The fact that in Bhagavad Gita, sankhya is endorsed as the proper metaphysics to understand and investigate the world, shows that it has all the elements of charuvaka, additionally the prakruti made of gunas.

Wednesday, December 25, 2024

Vivekananda on Sanatana Dharma

We reckon the most often heard phrase these days from India is "sanatana dharma". The west is familiar with the highly philosophical word "dharma" -- there was even a TV show in the US with the lead character called Dharma--which simply means duty. But what is "sanatana" that it is prefixed with? To understand this, I ventured into the speeches of Swami Vivekananda -- who represented India and Hinduism at the Parliament of the World's Religions (1893) in Chicago, USA.

He read a few passages from the Maha-Nirvana Tantra, which treats of this subject. I don't want to digress into the source of Maha-Nirvana Tantra as it inevitably will lead to Manu Smriti and similar scripture.

The householder should be devoted to God; the knowledge of God should be his goal of life. Yet he must work constantly, perform all his duties; he must give up the fruits of his actions to God.

It is the most difficult thing in this world, to work and not care for the result, to help a man and never think that he ought to be grateful, to do some good work and at the same time never look to see whether it brings you name or fame, or nothing at all.

Even the most arrant coward becomes brave when the world praises him. A fool can do heroic deeds when the approbation of society is upon him, but for a man to constantly do good without caring for the approbation of his fellow-men is indeed the highest sacrifice man can perform.

The great duty of the householder is to earn a living, but he must take care that he does not do it by telling lies, or by cheating, or by robbing others; and he must remember that his life is for the service of God and the poor.

Knowing that mother and father are the visible representatives of God, the householder, always and by all means, must please them. If the mother is pleased, and the father, God is pleased with the man. That child is really a good child who never speaks harsh words to his parents.

Before parents one must not utter jokes, must not show restlessness, must not show anger or temper. Before mother or father, a child must bow down low, and stand up in their presence, and must not take a seat until they order him to sit.

If the householder has food and drink and clothes without first seeing that his mother and his father, his children, his wife, and the poor are supplied, he is committing a sin. The mother and the father are the causes of this body, so a man must undergo a thousand troubles in order to do good to them.

Even so is his duty to his wife; no man should scold his wife, and he must always maintain her as if she were his own mother. And even when he is in the greatest difficulties and troubles, he must not show anger to his wife.

He who thinks of another woman besides his wife, if he touches her even with his mind—that man goes to dark hell.

Before women he must not talk improper language, and never brag of his powers. He must not say, "I have done this, and I have done that."

The householder must always please his wife with money, clothes, love, faith, and words like nectar, and never do anything to disturb her. That man who has succeeded in getting the love of a chaste wife has succeeded in his religion and has all the virtues.

The following are duties towards children:

A son should be lovingly reared up to his fourth year; he should be educated till he is sixteen. When he is twenty years of age he should be employed in some work; he should then be treated affectionately by his father as his equal. Exactly in the same manner the daughter should be brought up, and should be educated with the greatest care. And when she marries, the father ought to give her jewels and wealth.

Then the duty of the man is towards his brothers and sisters, and towards the children of his brothers and sisters, if they are poor, and towards his other relatives, his friends, and his servants. Then his duties are towards the people of the same village, and the poor, and anyone that comes to him for help. Having sufficient means, if the householder does not take care to give to his relatives and to the poor, know him to be only a brute; he is not a human being.

Excessive attachment to food, clothes, and the tending of the body, and dressing of the hair should be avoided. The householder must be pure in heart and clean in body, always active and always ready for work.

To his enemies the householder must be a hero. Them he must resist. That is the duty of the householder. He must not sit down in a corner and weep, and talk nonsense about non- resistance. If he does not show himself a hero to his enemies he has not done his duty. And to his friends and relatives he must be as gentle as a lamb.

It is the duty of the householder not to pay reverence to the wicked; because, if he reverences the wicked people of the world, he patronises wickedness; and it will be a great mistake if he disregards those who are worthy of respect, the good people. He must not be gushing in his friendship; he must not go out of the way making friends everywhere; he must watch the actions of the men he wants to make friends with, and their dealings with other men, reason upon them, and then make friends.

These three things he must not talk of. He must not talk in public of his own fame; he must not preach his own name or his own powers; he must not talk of his wealth, or of anything that has been told to him privately. A man must not say he is poor, or that he is wealthy-he must not brag of his wealth. Let him keep his own counsel; this is his religious duty. This is not mere worldly wisdom; if a man does not do so, he may be held to be immoral.

The householder is the basis, the prop of the whole society; he is the principal earner. The poor, the weak, the children, and the women who do not work-all live upon the householder; so there must be certain duties that he has to perform, and these duties must make him feel strong to perform them, and not make him think that he is doing things beneath his ideal.

Therefore, if he has done something weak or has made some mistake, he must not say so in public; and if he is engaged in some enterprise and knows he is sure to fail in it, he must not speak of it. Such self-exposure is not only uncalled for, but also unnerves the man and makes him unfit for the performance of his legitimate duties in life. At the same time, he must struggle hard to acquire these things-first, knowledge, and secondly, wealth. It is his duty; and if he does not do his duty, he is nobody.

A householder who does not struggle to get wealth is immoral. If he is lazy and content to lead an idle life, he is immoral, because upon him depend hundreds. If he gets riches, hundreds of others will be thereby supported.

If there were not in this city hundreds who had striven to become rich, and who had acquired wealth, where would all this civilization, and these alms-houses and great houses be?

Going after wealth in such a case is not bad, because that wealth is for distribution. The householder is the centre of life and society. It is a worship for him to acquire and spend wealth nobly, for the householder who struggles to become rich by good means and for good purposes is doing practically the same thing for the attainment of salvation as the anchorite does in his cell when he is praying, for in them we see only the different aspects of the same virtue of self-surrender and self-sacrifice prompted by the feeling of devotion to God and to all that is His.

He must struggle to acquire a good name by all means. He must not gamble, he must not move in the company of the wicked, he must not tell lies, and must not be the cause of trouble to others.

Often people enter into things they have not the means to accomplish, with the result that they cheat others to attain their own ends. Then there is in all things the time factor to be taken into consideration; what at one time might be a failure, would perhaps at another time be a very great success.

The householder must speak the truth and speak gently, using words which people like, which will do good to others; nor should he talk of the business of other men.

The householder by digging tanks, by planting trees on the roadsides, by establishing rest-houses for men and animals, by making roads and building bridges, goes towards the same goal as the greatest Yogi.

This is one part of the doctrine of Karma-Yoga -activity, the duty of the householder. There is a passage later on, where it says that "if the householder dies in battle fighting for his country or his religion, he comes to the same goal as the Yogi by meditation", showing thereby that what is duty for one is not duty for another.

At the same time, it does not say that this duty is lowering and the other elevating. Each duty has its own place, and according to the circumstances in which we are placed, must we perform our duties.

One idea comes out of all this, the condemnation of all weakness. This is a particular idea in all our teachings which I like, either in philosophy, or in religion, or in work.

If you read the Vedas, you will find this word always repeated "fearlessness"-fear nothing. Fear is a sign of weakness. A man must go about his duties without taking notice of the sneers and the ridicule of the world.

If a man retires from the world to worship God, he must not think that those who live in the world and work for the good of the world are not worshipping God; neither must those who live in the world for wife and children think that those who give up the world are low vagabonds. Each is great in his own place.

=================================

A certain king used to inquire of all the Sannyasins that came to his country, "Which is the greater man-he who gives up the world and becomes a Sannyasin, or he who lives in the world and performs his duties as a householder?"

Many wise men sought to solve the problem. Some asserted that the Sannyasin was the greater, upon which the king demanded that they should prove their assertion. When they could not, he ordered them to marry and become householders.

Then others came and said, "The householder who performs his duties is the greater man." Of them, too, the king demanded proofs. When they could not give them, he made them also settle down as householders.

At last there came a young Sannyasin, and the king similarly inquired of him also. He answered, "Each, O king, is equally great in his place."

"Prove this to me", asked the king. "I will prove it to you", said the Sannyasin, "but you must first come and live as I do for a few days, that I may be able to prove to you what I say."

The king consented and followed the Sannyasin out of his own territory and passed through many other countries until they came to a great kingdom. In the capital of that king- dom a great ceremony was going on.

The king and the Sannyasin heard the noise of drums and music, and heard also the criers; the people were assembled in the streets in gala dress, and a great proclamation was being made. The king and the Sannyasin stood there to see what was going on. The crier was proclaiming loudly that the princess, daughter of the king of that country, was about to choose a husband from among those assembled before her.

It was an old custom in India for princesses to choose husbands in this way. Each princess had certain ideas of the sort of man she wanted for a husband; some would have the handsomest man; others would have only the most learned; others again the richest, and so on. All the princes of the neighbourhood put on their bravest attire and presented themselves before her. Sometimes they too had their own criers to enumerate their advantages and the reasons why they hoped the princess would choose them. The princess was taken round on a throne in the most splendid array and looked at and heard about them.

If she was not pleased with what she saw and heard, she said to her bearers, "Move on", and no more notice was taken of the rejected suitors. If, however, the princess was pleased with any one of them, she threw a garland of flowers over him, and he became her husband.

The princess of the country to which our king and the Sannyasin had come was having one of these interesting ceremonies. She was the most beautiful princess in the world, and the husband of the princess would be ruler of the kingdom after her father's death. The idea of this princess was to marry the handsomest man, but she could not find the right one to please her. Several times these meetings had taken place, but the princess could not select a husband. This meet- ing was the most splendid of all; more people than ever had come to it.

The princess came in on a throne, and the bearers carried her from place to place. She did not seem to care for anyone, and everyone became disappointed that this meeting also was going to be a failure.

Just then came a young man, a Sannyasin, handsome as if the sun had come down to the earth, and stood in one corner of the assembly watching what was going on. The throne with the princess came near him, and as soon as she saw the beautiful Sannyasin, she stopped and threw the garland over him.

The young Sannyasin seized the garland and threw it off, exclaiming, "What nonsense is this? I am a Sannyasin. What is marriage to me?" The king of that country thought that perhaps this man was poor and so dared not marry the princess, and said to him, "With my daughter goes half my kingdom now, and the whole kingdom after my death!" and put the garland again on the Sannyasin.

The young man threw it off once more, saying, "Nonsense! I do not want to marry", and walked quickly away from the assembly.

Now the princess had fallen so much in love with this young man that she said, "I must marry this man or I shall die". And she went after him to bring him back. Then our other Sannyasin, who had brought the king there said to him, “King, let us follow this pair".

So they walked after them but at a good distance behind. The young Sannyasin who had refused to marry the princess walked out into the country for several miles. When he came to a forest and entered into it, the princess followed him, and the other two followed them. Now this young Sannyasin was well acquainted with that forest and knew all the intricate paths in it. He suddenly passed into one of these and disappeared, and the princess could not discover him.

After trying for a long time to find him, she sat down under a tree and began to weep, for she did not know the way out. Then our king and the other Sannyasin came up to her and said, "Do not weep; we will show you the way out of this forest, but it is too dark for us to find it now. Here is a big tree; let us rest under it, and in the morning we will go early and show you the road."

Now a little bird and his wife and their three little ones lived on that tree in a nest. This little bird looked down and saw the three people under the tree and said to his wife, "My dear, what shall we do? Here are some guests in the house, and it is winter, and we have no fire."

So he flew away and got a bit of burning firewood in his beak and dropped it before the guests, to which they added fuel and made a blazing fire. But the little bird was not satisfied. He said again to his wife, "My dear, what shall we do? There is nothing to give these people to eat, and they are hungry. We are householders; it is our duty to feed anyone who comes to the house. I must do what I can, I will give them my body." So he plunged into the midst of the fire and perished. The guests saw him falling and tried to save him, but he was too quick for them.

The little bird's wife saw what her husband did, and she said, "Here are three persons and only one little bird for them to eat. It is not enough; it is my duty as a wife not to let my husband's effort go in vain; let them have my body also." Then she fell into the fire and was burned to death.

Then the three baby-birds, when they saw what was done and that there was still not enough food for the three guests, said, "Our parents have done what they could and still it is not enough. It is our duty to carry on the work of our parents; let our bodies go too." And they all dashed down into the fire also.

Amazed at what they saw, the three people could not of course eat these birds. They passed the night without food, and in the morning the king and the Sannyasin showed the princess the way, and she went back to her father.

Then the Sannyasin said to the king, "King, you have seen that each is great in his own place. If you want to live in the world, live like those birds, ready at any moment to sacrifice yourself for others. If you want to renounce the world, be like that young man to whom the most beautiful woman and a kingdom were as nothing. If you want to be a householder, hold your life a sacrifice for the welfare of others; and if you choose the life of renunciation, do not even look at beauty, and money, and power. Each is great in his own place, but the duty of one is not the duty of the other."

Saturday, December 21, 2024

Ramana Maharshi Biopics

Ramana Maharshi Biopics

Bhagavan Ramana Maharshi

House where Maharshi was born
Temples and Agrahara where Maharshi was fed by Muttukrishna Bhagavata
Maharshi As a Boy and Mangai Pilliyaru Temple
Mission School in Mathura where Maharshi Studied

Arunachala Temple

Annamalai

Annamala Mountain
Seshadri Swami Who Guarded Maharshi and Thousand Pillar Temple Where Maharshi Did Tapas
Arunachala Temple
Maharshi's Mother and Sadguru Swami Cave and Vachaiyamman Temple
Pavalakunru Where Maharshi Meditated
Maharshi and Guhanamasivaya Temple
Entrance of Patala Linga
Subrahmanya Temple and Arunachala
Sivaganga Teertha in Arunachala Temple and Goutama Asram

Maharshi's Personal

Maharshi in Private Moment
Maharshi in Public
Maharshi Eating
Maharshi In Meditation
Maharshi Brooding
Maharshi in Contemplation
Feeding the orphans at Ramana Asram and Young Disciple of Maharshi
Maharshi in Deep Thought
Maharshi in Solitude
Saila Sikhara and Annamalai Temple
Maharshi Alone
Maharshi in Privacy
Maharshi in Deep Contemplation
Maharshi Lost in Thought
Maharshi Lying on Bed
Maharshi Relaxing
Maharshi Staring at Infinity
Maharshi Watching World Go By
Maharshi Leaning on a Stick
Maharshi Staring at a Landscape
Maharshi in Reverie
Rare Moment of Maharshi

Maharshi's Mother

Maharshi's Mother Ennamallu

Maharshi's Disciples

Disciples Kavyakhanta Ganapathy Sastry And Sivaprakasa Pillai
Virupaksha Cave Where Maharshi Did Tapas and Disciple Humphrees
Ramana Maharshi and Disciple Niranjananda Swami
Mahrashi With Disciples At Skanda Asram
Maharshi's Disciple Grant Duff

Maharshi with Freedom Fighters

Maharshi with Freedom Fighters Babu Rajendra Prasad and Jamanlal Bajaj and Kamat

Ramana Asram

Ramana Asram Under Construction
Ramana Asram
Ramana Asram circa 1933
Ramana Asram circa 1936
Entrance of Skanda Asram
Yogambika in Asram
Asram Picture after Maharshi's Niryana

Niryana

Devotees Thronging to See Maharshi
Devotees Waiting to Hear Maharshi's Health Status
Devotees Mourning Maharshi's Niryana

Misc

Maharshi and Elephant in Asram
White Peacocks Presented by Maharaja of Bhavanagar
Maharshi with Cow Lakshmi
Bhoominatheswara Temple and Dindigul Fort

Thursday, December 19, 2024

Viveka Sloka 26 Tel Eng





శాస్త్రస్య గురువాక్యస్య సత్యబుద్ధ్యవధారణమ్ । (పాఠభేదః - సత్యబుద్ధ్యావధారణా)
సా శ్రద్ధా కథితా సద్భిర్యయా వస్తూపలభ్యతే ॥ 26 ॥

యయా- దేనిచేత, వస్తు - వస్తువు, ఉపలభ్యతే-తెలియబడునో, సా - అట్టి, శాస్త్రస్య-శాస్త్రముయొక్కయు, గురువాక్యస్య - గురువచనము యొక్కయు, (శాస్త- గురువాక్యములను) సత్యబుద్ధ్యా - సత్య మనెడు బుద్ధితో, అవధారణా = నిర్ణయించుట, శ్రద్ధా - శ్రద్ధ యని, సద్భిః - సత్పురుషులచే, కథితా - చెప్పబడినది.

లోకములో కూడ, అప్తవాక్యమును విశ్వసింపని పురుషుడు, తదనుసారముగా విచారాదులయందు ప్రవర్తింపడు. అట్టి పరిస్థితిలో, అతీంద్రియమగు శాస్త్రార్థము విషయమున వేరుగ చెప్పనేల? అందుచే శ్రద్ధ అత్యుత్తమకారణము

అశ్రద్ధధానాః పురుషా ధర్మస్యాస్య పరంతప,

అప్రాప్య మాం నివర్తన్తే  మృత్యుసంసారవర్త్మని.

"ఓ అర్జునా! ఈ ధర్మము పై శ్రద్ధలేని పురుషులు, నన్ను పొందజాలక మృత్యుసంసారమార్గమునందు తిరుగుచుందురు" అని భగవద్గీతలో కూడ చెప్పబడినది.

శాన్తి దాన్తి (శమదమ), ఉపరతి, తితిక్షలు కలవాడు మాత్రమే. "బ్రహ్మ ఒక్కటియే సత్యము; బ్రహ్మ నీవేష మిగిలినదంతయు మిథ్య" అని గురువు వేదాంతములును బోధించిన తత్త్వమును, అది అట్లేయని నమ్మగలుగును. అవి లేనివాడు నమ్మజాలాడు

అందుచే గురువేదాంతవాక్యముల విషయమున శ్రద్ధ ఆశ్రమాధిసాధనముల పిమ్మట పేర్కొనబడినది.

శాస్త్రమనగా శ్రు. 'తత్త్వమసి' ఇత్యాదికము. దానిని అనుసరించి “నీవు సంసారియగు జీవుడవు కాదు. నిత్యము, శుద్ధము, జ్ఞానస్వరూపము, ముక్తము అగు పరబ్రహ్మవు. ఇతరమైనదంతయు మిథ్య" అని బోధించు గురువుయొక్క వాక్యము గురువాక్యము. 'ఇది సత్యము, అనగా అబాధితమగు అర్థమును బోధించుచున్నది' అను నమ్మికతో నిర్ణయించుకొనుట అవధారణ. అనగా దృఢమగు నిశ్చయము.

అవ. ఇట్టి శ్రద్ధ కలవానికే సమాధానము బాగుగ కుదురును గాన దాని తరువాత సమాధానమును విశదీకరించుచున్నాడు.

śāstrasya guruvākyasya satyabuddhyavadhāraṇam । (pāṭhabhēdaḥ - satyabuddhyāvadhāraṇā)
sā śraddhā kathitā sadbhiryayā vastūpalabhyatē ॥ 26॥

In this sloka, the Acharya is talking about the fifth attribute in the shatsampatti called sraddha which is unconditional faith in the guru and scripture. When a guru says tattvamasi (Thou art that), the student had better believe it. There are two reasons for it: (i) it is a mahavakya based on scripture and (ii)Brahman is qualitatively the same as us, even though quantitatively it is infinitely powerful.

Generally we accept a statement in the scripture based on pramana which can be: (a)pratyaksha, (b)anumana, or (c)aptavakya. In pratyaksha pramana we accept a statement as true if we can verify it with our senses such as "sun rises in the east". In anumana pramana we infer such as "we are seeing smoke on the mountain, so there must be fire". In aptavakya pramana we accept a statement based on vedas and the allied scripture such as tattvamasi. A neophyte is not expected to equip himself with all of these analyses. It is virtually impossible for him to validate each and every statement of the guru. Therefore, sraddha is necessary to make progress in spirituality. In non-spiritual studies, such as in schools that teach maths, science, etc. one has to believe in the curriculum created by the experts and prescribed by the authorities. This is also sraddha.

Some gurus such as Sri Prabhupada liken the Hindu pantheon to a government with Lord Krishna at the top and rest of the demigods like ministers, secretaries, bureaucrats and so on below him. The demigods exist to serve the Lord and take care of devotees. Lord Krishna says devotees worshiping demigods also worship him (Gita 9.23). So one may mistakenly conclude there is no difference between Lord Krishna and demigods. Consider a plant that you are going to water. You can water it on the leaves, flowers and such. This is like worshiping the demigods. However, the water poured on the roots only is taken up by the plant. Here watering the roots is like worshiping Lord Kirshna.

The rajju-sarpa metaphor is often used by gurus to teach that the world is an illusion and only brahman is the truth (brahma satyam, jagat mithya). We may have never experienced a rope mistaken as a snake. But we believe that such a situation can exist in the world when spoken by the guru.

There is a saying guru devo bhava (Guru is god alongside mother and father). This is said to inculcate the disciple to accept the guru the same way he trusts his parents. This is sraddha

It doesn't mean one has to blindly believe in whatever a guru says. One should be able to question the guru humbly and receive clarifications until one is satisfied with the teaching. Disciples of modern gurus often follow them blindly lapping up every word they speak. When the guru says "Follow me, I can grant you liberation", one has to remember the Gita (7.22) where it is proclaimed by Lord Krishna that he alone grants fruits of karma no matter whom one worships.

Thursday, December 12, 2024

Viveka Sloka 25 Tel Eng




సహనం సర్వదుఃఖానామప్రతీకారపూర్వకమ్ ।
చింతావిలాపరహితం సా తితిక్షా నిగద్యతే ॥ 25॥

అప్రతీకార పూర్వకం = ప్రతిక్రియ యేమియు చేయకుండగను, చిన్తా విలాపరహితం – చింతగాని విలపించుటగాని లేకుండగను, సర్వ దుఃఖానాం – సమస్త దుఃఖముల (యొక్క) ను, సహనం - సహించుట, సా - ఆ, తితిక్షా - తితిక్ష యని, నిగద్యతే - చెప్పబడుచున్నది.

ఉన్నిబట్టలు, వింజామరలు మొదలగు వాటితో శైత్యము, ఉష్ణము మొదలగు దుఃఖములకు ప్రతిక్రియచేసికొనుట లోక ప్రసిద్ధము.

అట్టి సామగ్రి లేనిచో - "అయ్యో ! దీనులమగు మన మిపు డేమి చేయవలెను" అను చింతయు, ఏడ్పును గూడ ప్రసిద్ధములే.

అప్రతీ కారపూర్వకమ్ ఇత్యాదికముచే ప్రతీకారాది చింతాదికమున్నచో అది బ్రహ్మవిచారసాధనమగు తితిక్ష కాజాలదని చెప్పుచున్నాడు.

'దుఃఖానామ్' అను దానికి దుఃఖహేతువులగు శీతోష్ణాదులు అని యర్థము. చిన్తావిలాపాది సహితమగు మనస్సునకు ఆత్మవిచార మనునది చాల దూరము కదా- అని భావము.

sahanaṃ sarvaduḥkhānāmapratīkārapūrvakam ।
chintāvilāparahitaṃ sā titikṣā nigadyatē ॥ 25॥

When we are subjected to a bone-chilling cold, we wrap ourselves with warm clothing, start the heater, etc. A sadhaka is one who endures such an extreme even when external aids are unavailable. This is called titeeksha. One can say the sadhaka regulates his body functions with his mind in a laser-like focus on the brahman. Also, by titeeksha, Sankara means that a sadhaka should give up all thoughts of taking revenge and such negative emotions.

It is well known that Sri Maha Vishnu is hard to please. So to attain his abode, vaikuntha, one has to endure extreme tests of faith. Why should we aspire for vaikuntha? What is it that we find earth lacking? Or for that matter what does heaven lack? In Gita Lord Krishna promises that attaining vaikuntha is the end of a soul's journey. There is no other place the soul needs to go or transmigrate.

As for the deficiencies of earth, we find that some humans are demoniac by exhibiting lust, greed, and anger. Lord Krishna in Gita (Chapter 16) delineates the divine and demoniac traits. The demoniacs are easy to take offence and seek revenge for petty little transgressions. They pay no attention when the earth is being destroyed by their activities. They kill life in the name of abortions and animals for pleasure. They stock-pile weapons in anticipation or prosecution of wars that may end life on earth. They perpetuate negative discrimination, inequality and persecution.

As for heaven, one is promised wine, women, song, dance and all round happiness there. And it is a respite before transmigration. A sadhaka is not interested in any of these. He would rather suffer in a demoniac society with titeeksha because his ultimate goal is liberation.

It is believed that liberation is of five types: (1) salokya: living in the same realm as the Lord (2) samipya: living close to the Lord (3) sarupya: assuming a divine form similar to the Lord (4) sarshti: achieving divine powers and opulences similar to the Lord (5) sayujya: complete merger with the Lord. What is it that merges? The atma is a form of energy that regulates the material body and acts as a witness to the body's activities. However, it needs an upadhi to experience prakriti. It is believed that after the physical body falls, a sookshma sareera (astral body) is donned by the atma along with manas, budhi and chitta of the jeeva. It is this sookshma sareera that attains one of the aforementioned states of liberation. Dualism doesn't accept sayujya and maintains that atma has a separate identity even after liberation. When a new kalpa starts and a new creation takes place, it manifests materially as a jeeva.

Thursday, December 5, 2024

Viveka Sloka 24 Tel Eng






బాహ్యానాలంబనం వృత్తేరేషోపరతిరుత్తమా ॥ 24॥

వృత్తేః = మనోవృత్తి, బాహ్యానాలమ్బనం - బాహ్యవస్తువుల విషయమున ప్రసరింపక పోవుట, ఏషా -ఇది., ఉత్తమా - ఉత్తమమైన, ఉపరతి - ఉపరతి.

చెరువులోనున్న నీరు చెరువునకుగల రంధ్రము ద్వారా బయటకు వెడలి క్షేత్రాద్యాకారమున పరిణమించును. అట్లే లోపల నున్న మనస్సు శ్రోత్రాదిచ్ఛిద్రముల ద్వారా బయటకు వెడలి శబ్దాది విషయాకారమున పరిణతి చెందును.

ఇట్టి పరిణతికే వృత్తి (అంతః కరణవృత్తి) యని పేరు. బాహ్యేంద్రియములను నిగ్రహింపగనే లోపలనున్న మనస్సు బైటకు వచ్చుటకుగాని, బాహ్యవిషయా కారమున పరిణమించుటకుగాని అవకాశముండదు అని భావము.

అవ- చిత్తమునకు బాహ్యవస్తువు సంబంధము లేనప్పుడు శీతోష్ణాది ద్వంద్వముల జ్ఞానముకూడ కలుగదు. ఒక వేళ కర్మవశము చేతను, కాలాదివశము చేతను, అట్టి జ్ఞానము కలిగినను, వాటిని సహించెడు శక్తి దీనికే తితిక్ష యని పేరు కలుగునని చెప్పుచున్నాడు.


bāhyānālambanaṃ vṛttērēṣōparatiruttamā ॥ 24॥

The water in a lake flows out through a canal into fields naturally. Similarly, our senses usually go outward attracted by sound, sight, smell, etc. This is called vritti whose roots are in the mind. When the senses are controlled, the mind is made steady and focused on the objective which is called uparati

Some pundits, like Sri Prabhupada, opine that Bhagavat Gita is all about devotion to Lord Krishna who delineates various methods to attain him. Why is Lord Krishna interested in giving the devotees the knowledge to escape from the birth-death cycle causing the cessation of the creation which he presided over?

There are two great forces that counter each other in the universe: gravity and dark energy. The former brings matter together. Greater the mass of the matter, greater the gravitational pull. A common example is our solar system. Dark energy is the opposite of gravity. Science tells us that the universe is expanding at an accelerated pace because of dark matter and dark energy that mysteriously enter the universe and push the various visible astral bodies like galaxies apart.

In the spiritual world, devotees function as gravity. They are attracted by the Lord. The non-devotees, sceptics, atheists and so on are repelled at the sight of the Lord. Thus, there is a tug-of-war going on in the spiritual world. The Lord is partial to the devotees and wants them to win this war. Hence he reveals the secrets that endear them to him.

There is another battle raging in the spiritual world between the forces of good and evil. Devas represent the good and asuras stand for evil. When the balance of dharma tilts towards asuras, Devas pray to the Lord and gain strength from him to defeat the asuras.

Yet another battle between good and evil is taking place in the material world. When evil dominates on earth, Lord Vishnu assumes a human form, destroys the evil and restores dharma. In other words, he saves his devotees from the destructive forces and protects them from evil by donning an avatar.

Uparati, therefore, is conceptually the battle between senses racing outward and mind drawing them inward. When the senses are totally uncontrolled, there is no telling the havoc they can wreak. The lives of addicts, gluttons stand as testimonials.Uparati is the process by which the mind gains control of the senses. Some meditate, others do hatha yoga, some do pooja to control the senses. Whatever method one chooses, one has to bring the cessation of vrittis which are the root cause emanating in the subconscious mind.

Some claim Adi Sankara is a saivaite and others as a vaishnavaite. What is the truth?

When you ask a saivaite about how creation happened, he would narrate a story about Siva-Sakti in artha naareeswara form who conceived the universe as a way to experience himself like sugar trying to taste itself. He says the universe is enveloped in all directions by Siva-Sakti which is like a magician or a dancer whose magic or dancing can't be apart from him. Therefore, Sakti is the attribute of Lord Siva that fulfills his desire to create.

A vaishnava, on the other hand, draws attention to Bhagavad Gita where Lord Krishna unequivocally declared himself as the creator, ruler and destroyer of the universe. The Sankhya philosophy was adopted by the vaishnavites to explain the process of creation from 24 tattvas:karma indriyas (senses), gnaana indriyas, tanmatras, pancha bhootas, purusha, prakruti, manas, budhi, ahamkaram, etc.

The argument that both Lords Siva and Vishnu create and rule the universe gives raise to two infinities. That is not permissible as there is only an infinity. Therefore, erecting walls between Lords Siva and Vishnu is a futile exercise. Whereas positing a brahman that is transcending them brings the various religious camps together. Thus, Adi Sankara, being a primary advaiti, established nirguna brahman , that has been mentioned in the vedas, as the ultimate source who assumed the forms of various gods.

Thursday, November 28, 2024

Viveka Sloka 23 Tel Eng




విషయేభ్యః పరావర్త్య స్థాపనం స్వస్వగోలకే ।
ఉభయేషామింద్రియాణాం స దమః పరికీర్తితః । ||23||

ఉభయేషాం – ఉభయవిధములగు, ఇంద్రియాణాం - జ్ఞానేంద్రియ కర్మేంద్రియముల (యొక్క) ను, విషయేభ్యః- భోగ్యవిషయములనుండి, పరావర్త్య=మరల్చి, స్వస్వగోలకే - తమతమ గోలములలో, స్థావనం - ఉంచుట, సః -ఆ, దమ - దమముగా, పరికీర్తితః - చెప్పబడినది.

మనస్సునకు విషయవిచారము చేయగల సామర్థ్య మున్నది. అందుచే (పై శ్లోకములో మనస్సు) “స్వయముగనే వైరాగ్యమును పొంది" అని చెప్పబడినది. కాని బాహ్యేంద్రియములగు శ్రోత్రాది జ్ఞానేంద్రియములకును, వాగాది కర్మేంద్రియములకును స్వయముగ విషయ విచారముచేయు సామర్థ్యము లేదు. కావున అశ్వములవంటి ఆ బాహ్యేంద్రియములను, కళ్లెమువంటి మనస్సుచేత శబ్దాదివిషయ మార్గములనుండి పరాఙ్ముఖముల నుగచేసి, చెవి, ముఖము మొదలగు వాటి వాటికి సంబంధించిన గోళములలో నిలిపి, వాటి వ్యాపారములను నిలుపుచేయుటకు 'దమము' అని పేరు. మనస్సు మొదలగునవి, కళ్లెము మొదలైనవాటివంటివి అను విషయము కఠోపనిషత్తులో చెప్పబడినది.

ఆత్మానం రథినం విద్ధి శరీరం రథమేవ తు,
బుద్ధిం తు సారథిం విద్ధి మనః ప్రగ్రహమేవ చ,
ఇన్ద్రియాణి హయాన్యాహు ర్విషయాంస్తేషు గోచరాన్. 

ఆత్మను రథస్వామిగను, శరీరమును రథముగను, బుద్ధిని సారథిగను, మనస్సును కళ్లెముగను, ఇంద్రియములను గుఱ్ఱములుగను, విషయములను మార్గములుగను తెలిసికొనుము.

అవ. బాహ్యేంద్రియముల నిగ్రహము దమము. దానిచే సాధ్యమగు ఉపరతిని విశదీకరించుచున్నాడు.

viṣayēbhyaḥ parāvartya sthāpanaṃ svasvagōlakē ।
ubhayēṣāmindriyāṇāṃ sa damaḥ parikīrtitaḥ ।|23||

Why did Lord Krishna reveal in Bhagavad Gita the secret of how to reach his abode and attain him? To answer this we must assume that the Lord has enormous compassion toward his devotees. When a devotee performs austerities (like sama, dama, etc.) mentioned in this sloka and the previous sloka, and denies himself the pleasures derived from the senses, Lord rewards him with knowledge that leads to moksha.

The followers of Budha are not only attracted to his teaching, but also the fact that as Sidhartha he sacrificed the pleasures of royalty. Adi Sankara renounced the pleasures of childhood by embracing sannyasa as an adoloscent. Ramana Maharshi left the security of his family at a young age in search of self-realization. There are too many illustrations of great devotees renouncing physical comforts to enumerate. Anyone who trades comfort for hardship is dearer to the Lord. Hence some do upavasa or fasting, others do penance, the adventurers trek mountains to visit temples and so on. The mere thought of fasting or visiting a great lake amidst the Himalayas such as manasarovar in bone-chilling cold, will dissuade ordinary men from attempting them. But great people have done them and received the grace of the Lord.

Besides austerities, the Lord is also impressed when devotees spread his message. In these days of mass media, it is easy to understand. Many message bearers have no pecuniary interest but are dedicated to lifting up humanity from the suffering and strife because of samsara. When polytheists were attacking each other in ancient times, Sankara spread advaita to raise their awareness and unite them. This was no ordinary feat as the people were spread out all over the large subcontinent from Kanya Kumari to Himalayas requiring Sankara to make multiple trips across the length and breadth of the land on foot.

In a nation with citizens adhering to dharma, the needs of everyone are automatically met. As there is no friction between people, naturally they share what they have and appreciate each other. They are in control of their senses, and refrain from immoral activities and excessive consumption. Further, their physical and economic well being will grow manifold when they accept and implement Sankara's teachings.

One can say these are high ideals applicable to a certain yuga such as satya or treta when dharma was followed at the highest level. In kali yuga feeding the senses by giving up strict allegiance to dharma is only natural. The non-believers assume resetting the clock is not possible and we should wait for a new kalpa. The believers strive to prove them wrong by adhering to the scripture and teachings of great gurus like Sankara, Ramana Maharshi, etc.

Also, there is something endearing about a person with shat-sampatti as Sankara is going to reveal in the subsequent slokas. Aphorisms such as vinayam dadaati vidya, sarvatra gnaana muttamam, etc. tell us that a life long quest to seek the light of knowledge is preferable to a life in darkness entailed from the senses that seek more and more pleasures as one tries to fulfill them.

Is Yoga Religion?

Before I dwell on the million dollar question, here are some interesting facts about Yoga. The practice of yoga has existed since 300...