The Glory of Coconut

Kannada Article: Sri Tarodi Suresha

English Rendering: Dr S Srinivasan

Bhaaratiya culture has many rituals giving importance to numerous materials used in the daily life and specially on occasions like puja (worship), festivals, celebrations and even on non-rejoicing activities. Among the numerous materials used, what very often stands out befitting the occasion is the use of different parts of coconut. ‘Coconut’ becomes the prefix for any part of that tree, for example Coconut water, coconut cream, coconut oil, coconut coir, coconut broom etc.  

In our country, Coconut and its various parts, has its unique connotation - as a food ingredient, medicine, charity, offerings in worship etc. Coconut can be all the three: a kernel, a nut, and a seed. The ‘nut’ is so popular; it gets proposed as a co-merchandise while shopping for grocery or materials for worship. The ‘nut’ is not mistaken for other nuts like beetle nut, ground nut, cashew nut, Walnut etc or even other fruits or vegetables. 

Every bit of the coconut is used in daily life. As a result, Coconut is called the “Tree of Life” and can produce drink, fiber, food, fuel, utensils, musical instruments, and much more. Thus Coconut tree is referred to and decorated as ‘Kalpa-Vrksha’ (wish-fulfilling divine tree). This raises several eye brows - Why this high pedestal - only for Coconut?

Coconut becomes quintessential material for cooking in Bhaaratiya culinary. It can blend very well with shadrasas (six tastes). It is pleasant and compatible too. This property makes it a universal ingredient. Coconut has medicinal value due to its pleasant and calming properties. It is known to control Vaata and Pitta; in addition, when applied externally, it is effective in skin diseases too. It has benefits in improving brain functions as well as energize our physique. Tender coconut water can refresh while controlling vaata. It is also possible that there could be other materials in nature which could have similar attributes.

Our sages have explored numerous reasons for the greatness of the Coconut. A Kannada proverb says “Taleye tenginakaye Narayana, berale balehannu Narayana”- when this is deciphered, it means, coconut represents the head of the wise people. Head is the center of enlightenment and thus the most significant part of the body. The two halves of coconut are compared to the two lobes (left and right) of the brain. Jnaanis exhibit shikhe (tuft of hair) “jnanamayim shikhaa”. Similarly, the tuft of coconut can be seen mimicking their tuft. The head holds both bhrūmadhya kēndra (the yogic center between the eye-brows) and Sahasrāra chakra("thousand-petalled" or crown chakra) within its fold. The spiritual aspirant could envision the Divine - the ‘Source of All’ between these two spiritual centres. This is achieved through devotion. Similarly, the coconut holds the pleasant cream and milk between the two halves. Jnaanis, unlike the ordinary, have the extra sense like the third eye. This is the divine-knowledge base and opens up on stimulation during deep meditation. Resembling this, a third eye is present in the coconut too.

In a ripened coconut, in place of the third eye, rarely, a small flower like seed can be found. It is the ‘baby’ plant. This is adored on the head with great reverence. Sri Ranga Mahaguru revealed that this seed-like object represents propagation, an incarnation of Divine. The accomplished aspirant can dwell in this centre, realize the Divine presence in the seed-like object and experience ecstasy.

Every part of the coconut tree - shell, leaves, stem, trunk, bunches, fronds - has productive use in making it versatile and wish-fulfilling divine tree. Coconut also stands as a model for the four purusharthas (Objects of Pursuit) - Dharma (Right Discipline), Artha (Right Resource), Kama (Right Desire) and Moksha (Freedom from bondage). It is the birth-right of every individual to achieve these purusharthas.

It is essential to crack the coconut prior to Divine offerings. Similarly, the sahasrara in the head need to be impacted by soaking the mind in meditation and to achieve the enlightenment.

Sages have declared that coconut is a blessed, auspicious, blissful, divine material and an excellent one for charity. 

It is Coconut which is an epitome of versatility in nature enumerating not only greatness inside but also outside and every part thereof, creating for itself a place of honour in Bhaaratiya Culture.

Note: The Kannada version of this article can be viewed at AYVM blogs

The Name says it all

Article in Kannada by:  Tharodi Suresh

English Rendering by: Dr Srinivasan

It is common practice for an individual to be known by a name affirmed in a ceremony as a child; or when gets hooked during the life time may be as an adolescent or adult. The name becomes an essential means of identity for communication of an individual, animal, plant, residence, community or occupation, based on features, living area or even a visible trait. Examples are abundant like Techie, Analyst, Blondie, Blacksmith, Touch me not, Haunted House, Dollars Colony, etc

 William Shakespeare proclaimed "what is there in a name? A rose by any other name would smell as sweet". This did not just apply to fragrance alone, but the name gets associated with its common identity of the various colours, beauty, fragrance or its thorns. It is easy to identify rose in any part of the world irrespective of its colour, size and even shape. Thus, the name is the tool for transactions. Name is not just an iIdentity for dealings alone but for connecting with the purpose of existence also.

Though our mundane transactions get tagged with a name, our revered Sages attributed the

name as an identity to have bearing or relevance not only for worldly transactions but also to

get connected to Divinity. Thus naming is not just a formality but also a means to connect

with pleasure, performance and all round reverence.

There are innumerable examples in our Puranas and Ithihasa about the power of addressing the sacred name which even lead to attain salvation. Ajamila calls out for his son who was named Narayana and made his way for the blessings. Our tradition and culture haves valued naming as an auspicious and important event, considering the positive impact it would make during and beyond the entire life and beyond. Shruthis and Smruithis have a doctrine that when Parathattva (Supreme Being Divine) opted to be part of the creation, the Names rhyming with sound and vibrations were articulated, which resonated with all other matters, creatures and environment while assuming a form, body and identity. This view has been expressed by our revered Sages after experiencing the Divine revelations. 

With the profound knowledge of matters and materials which existed in creation, it was customary to connect the individual’s name with Nature. These were logical, scientific and reflected the wisdom. Sri Ranga Mahaguru had explained, the Name of the individual resonates with the audio (Sound) form of the Divinity in the Selfsoul. Many Divine names and their connections to nature could still be experienced while chanting Vedas and other scriptures. An individual is an embodiment of life, mind, senses and accomplishments of past deeds. The Atmansoul is enlightened with the Parathattva (Divine). Wise parents, in the past, were following the practice of naming the child in consultation with scholars, who through meditation realized the appropriate name which rhymed and resonated with nature. This unique way of exposition of the name had all its essentials. The sound of the name itself whenever expressed vibrated and resonated with Divinity. The greatest Indian epoch writer- (poet-, dramatist) Kalidasa had said, when the name is expressed (the words and sound), its meaning should be in unison (inseparable) like the inseparability combination of Divine couples (Parvathi Parameshwara, Laksmi Narayana). In addition, any name, applicable to male or female, individuals, Deities or any offerings made to them, would instill a sense of encouragement in the path of realization.  This is how the depth of thoughts of our Sages used to be. The names used to be pristine in terms of Meaning, Expression and Recitation which could help surpass all the boundaries to unite with the Divinity.

To summarize, an individual’s Name is like the seed, representing Divinity. It is the culmination of the Word, the Form, and their evaluation, developing to a Dharma (a discipline) which becomes the culture and foundation for the individual’s uplift. It‘s a great wonder, how the recitation of Name itself becomes a tool to practice in the process of achieving realization.

Note: The Kannada version of this article can be viewed at AYVM blogs

Splendour of Speaking (Vaagvaikhari)

Article in Kannada by:  Dr MG Prasad, USA

English Rendering by: Dr Srinivasan

Introduction

The ability to speak initiates from early days after birth. This is nature’s gift. Though

in a few cases the ability to speak is delayed, nevertheless, normally it gets course

corrected, except in unusual cases which needs medical attention and intervention.

The baby-babble is so sweet that the parents, the family, the neighbours, the acquaintances clamour to hear, enjoy and rejoice. As the child grows, it needs to develop the unique strength and power of speaking and the art of deliverance. This becomes an important identity complemented by art and science. The word ‘speak /speech’ is known in Sanskrit language as vaak. We often appreciate a well- articulated orator and often even during conversations we tend to get enthralled by a good conversationalist. This is termed in Sanskrit as Vaag-vaikhari. This leads to inquisitiveness to know, what the secret behind the wow of speech (speaking) is. Our revered sages have revealed these secrets in vedas and identified four stages in the process of deliverance of speech.

Four stages of Speech

Though speaking appears simple and casual, the manifestation of speech has complex stages. This has been discovered by our revered sages and narrated in vedas.  A mantra (stanza) in Rigveda reveals that speech has four stages. The first three stages are within the body cavity. The fourth stage is the release of sound through mouth. These stages are enumerated as para, pashyanti, madhyama and vaikhari.

Origin of Speech

The initiation of speech is the para, the origin, in the form of power (force). When the 

elated souls could focus through yogic (transcendental) stance, they could visualize uddipana, (the centre of stimulation), also known as the mulaadhaara chakra. This is situated amidst the triangle of anus and sex organs. When an individual desires to speak, this “desire sense” from the brain stimulates the para stage. This Shakti (strength or force) traverses upwards the navel region. This is known as pashyanthi. Further, this desire to speak travels towards heart region called madhyama. This force reaches the throat and exits through the lips amidst tongue, teeth, nose, and jaws. This is known as vaikhari (splendour).

Importance of Speech

No sooner a thought crosses the mind of an individual and till it is verbally articulated, a chain of activities takes place at various centres of the body. These activities depend on the individual’s stock of words, wisdom and way of expression (speech). This pristine nature is traditionally termed as trikarana shuddhi involving - Kaayaa, Vaachaa and Mansaa (execution, expression and emotion). Thus, noble people have unison in their deed, discourse, and thought-process as expressed in ‘karmanyekam, vachasyekam, manasyekam mahaatmanaam’. This is the reason speech (expression or discourse) is paramount. Thus, the deity for the command over speech is recognized as Vaagdevi or Saraswati -  the Goddess of knowledge, who is revered and worshiped. When we compliment a person’s supremacy over deliverance of speech, his recognition is embodied with all the above narrated nuances.

Note: The Kannada version of this article can be viewed at AYVM blogs

Bench-mark for Choice of Materials

Article in Kannada by: Mythily Raghavan

English translation by: Dr. Srinivasan

In the current era, innumerable attractions such as a variety of materials for beauty, fashionable attires, entertainment media, mouth-watering delicacies, luxurious amenities for pleasure and comforts surround us.  It has become quite common to afford these luxuries too. In this context, it is superfluous to question what to wish for. While seeking goodies all around is the human tendency, can one go after anything that is good?Whatever attracts us is good for us. But what one likes may be disliked by others. Thus,it seems that the decision of what is good is purely subjective and not objective.

Liquor is good and dearer than his life to a drunkard. Children today enjoy viewing cartoons more than athletics or sports. Many enjoy and relish the foods often prepared and served on the streets(laced with dust and dirt). This may be disturbing to a Health-Care professional, as these fads are likely to cause health issues.  Here the extent of impact on health and indulgence are the yardstick for the quality. Thus, for the wise, doubtless it is health which is of more importance than its feel-good factor. So,it is clear that the merit of an object is essentially objective and not subjective as it appeared to be earlier.

On further analysis,it can be seen that even a healthy food may not taste good for a depressed mind.For, it is the mind that experiences pleasure. Thus, we can say that the impact an object makes on our mind (the mental health) plays a major role in determining its quality. Hence, it may not be wrong to say, prior to desiring any material, it has to be duly evaluated considering this aspect.

In this context, a thorough knowledge of a healthy mind is very essential. As an illustration, it is common to think that the visual acuity is an indication of good health of eyes. However, for an ophthalmologist, this is not the limit. When the neuronal network in retina, the neurons originating in brain and the various other evaluations responsible for proper functioning of eye as a system are in place then it is considered healthy. Similarly, the mind is supposed to be healthy only if it is able to exercise its full potential. These are well substantiated in modern medicine. This information is well documented after evaluation in the current circumstances (in physical world).

However, the seers of Bharatha have experienced and declared that every individual has many divine centres beyond those of the physical domain. where many devatas or the divine forces dwell. Even the Supreme Lord, who is the source and controller of all these devatas shines here. Every individual possesses the worth and is entitled to traverse in these centres of affiliations; he can have the darshan of these divinities as also of the Supreme One and experience the immense joy of their association. Due to past karma, if these centres are blocked in individuals, it can be unblocked, by the grace and guidance of a Sadguru (revered spiritual guide). This has been declared by the Seers of Bhaarata in unambiguous terms.

The Seers have opined that attaining or regaining this capability of the mind indicates the sign of good and complete health. Thus, those materials which do not down-grade the ability of cognizance are fit for use and therefore can be sought after.

All materials, have influence on humans through sight, feel or consumption. The effects on Physical, Divine and Spiritual centres of affiliations have been proved by experiments by Sages. For example, holy Basil and Cardamom have the ability to support the traverse in all the three centres. Though onion, garlic and few others have health benefits, they are not conducive to reach the Divine centres. Thus, for this reason,the spiritual Masters have classified materials as fit or unfit for consumption by the devotional aspirants. This science of materials enumerated by the Sages, but gone into oblivion as time passed, has been brought to fore and revived by the Master yogi Sriranga Mahaguru. An adept in this Science, he had the ability to evaluate and declare the potentiality of the materials to unfurl and support all the three Divine Centres of affiliation.  

Thus, there exists a principal benchmark for the choice of materials for those who desire to experience the infinite joy through realization.

Note: The Kannada version of this article can be viewed at AYVM blogs

Avatara

Original Kannada article – Sri. Tarodi Suresha

English translation – Dr. Shrinivasan

In our country and some neighboring countries Lord Sri Rama and Lord Sri Krishna and many other great men are worshiped as ‘Avataras’ of Lord Vishnu. Innumerable Devotees throng to listen to their sacred stories repeatedly and seek to get blessed. In summary, the concept of ‘Avatara’ or loosely Incarnation is part and parcel of our Bharatiya society.

However, the concept of incarnation itself raises many questions.

1. Incarnation of a Lord who is omnipresent seems to be an oxymoron. ‘Ava-tarana’ means ‘to descend’. Does it then imply, that if He descends, the place he had earlier occupied is now empty ? He is said to be omnipresent. If this is so, isn’t it meaningless to say that He descends from one place to the other.  Hence Bhagawan has neither entry nor exit, thereby falsifying the notion of ‘avatara’ or incarnation.
2. Incarnation is to be born as human or in some such mortal frame. This is against the Bharatiya philosophy. Because Birth and Death are considered to be a ‘vikara’ or deviation from the ideal. If incarnation is accepted, it attributes a defect to the Lord we salute as ‘avikaraya shuddaya nityaya parmatmane’
3. The Lord is immanent. There is no need for Him to incarnate for destruction of the wicked and ‘adharmi’’. He is all powerful and all-knowing. He can simply bring about change in the wicked one’s thinking from within. Whence the need for incarnation?
4. Isn’t it sufficient to respect them as ideal individuals? Do we have to deify them?

The sages have established by means of their practical experience that in order to measure divinity one needs extrasensory perception. Hence it is said ‘Drushyathe jnanachakshurbhihi tapaschakshurbhirevacha ….’. In addition, first-hand experience, reason-logic and truthful testimony are the basis on which we understand the truth.

In context of avatara, innumerable renderings based on the personalized (factual) experience, reason and a blend thereof abound in Bharatiya literature. In addition, history has also recorded, the vision and experiences of these avataras in sadhakas in varied periods and places.

Keeping in view the above, we attempt below to answer the questions raised afore on the topic of incarnation. In a spiritual sense, Bhagawan is immune to alternating rise and fall. 

He is ever complete – whole and square. He is free of the repeated births and deaths on account of past karma. Incarnation ascribed to Him is only notional. Whenever He reveals himself to the jeevas of His own will, then that is termed as ‘avatara’. His incarnation is an appearance in our time and space and not a literal descent. So the question of vacancy in his original place after incarnation and other such objections are pretty puerile. He is omnipresent and complete.

The theology which terms the cycle of birth and death as a deviation from ideal also extols Him thus ‘Ajayamaano bahudha vijaayate’ – which means he is unborn yet takes different forms. It is not a fall to this mortal frame due to the cycle of birth and death, but descent of his own volition. This does not constitute vikaara.

As the immanent and almighty force it is not impossible for him to achieve his objective from within. That being so, can he not choose to grant his devotees the most elevating visual treat of his divine and beautiful form both within themselves and without? Does he not have that freedom?

The ‘Avatara Purushas’ are verily a pure object of meditation for aspirants and can grant them the both Bhoga and Moksha – i.e. material benefit and spiritual liberation. Before, during and even after their term of incarnation, their effect pervades and persists. However, a human who has attained realization by performance or penance may not have such ability to influence the sadhana of aspirants. If a leader were to have an ideal lifestyle his followers can at the most be religious.

The concept of incarnation which is mystical has been woven into the life of Bharatiyas like warp and woof due to the spiritual inner experience of the Rishis who were beyond the senses.

Note: The Kannada version of this article can be viewed at AYVM blogs

Punishment (Shiksha)

Original Article in Kannada by: Sri.Rajagopalan K S 

English by Dr.Shrinivasan. S

Parents often resort to punishing their children to correct their mistakes.  In schools, punishment is given by teachers and principals to students when they commit mistakes. Not everyone is punished the same way for similar mistakes. Everyone is aware of the proverb –“A nod for the wise and a rod for the fool”. Only when a hard whip is given does the thick skinned buffalo realize that it has been beaten while a thin skinned cow is alarmed by  patting.  Thus depending on the circumstance, the amount and type of punishments vary.

The net effect of punishment should be to  bring about change in the attitude of the offender. For identical offences, different punishments are prescribed in our Dharmashastras. On the face of it, this appears unjustified. However, for an unbiased  mind the principle behind prescribing different types of punishments is understandable.
The word ‘Shiksha’ used in Sanskrit (supposed to be equivalent to punishment) is derived from the root Shiksha which means ‘to educate’ (shiksha vidyopaadaane).Such Shiksha is welcome indeed. The person punished should not feel avenged.The goal is not revenge against the person punished. Instead,  The offender should feel convinced, not to commit such offences in future.

An interesting episode in the Ramayana.  When Vibhishana, after parting ways with his brother Ravana, accompanied with his close aides is on his way to surrender to Rama, Vanaras(monkeys)  were intrigued whether to take Vibhishana  in Rama’s camp. Rama solicits the opinion of chieftains. ‘Vibhishana who deserted his brother Ravana for the lure of Kingdom should not be trusted,  announces Sugriva, who once fought against his own brother Vali. Rama responds with a smile and says- Sugriva, go and  bring him; Vibhishana or even if Ravana himself  seeks my refuge, it shall be granted.  Rama does not have a personal grudge against Ravana. Rama feels that if Ravana has purified himself by repentance, then there is no need to punish him. Vibhishana is in a dilemma whether to perform last rites of Ravana, considering him to be a sinner. Rama advises - ‘Vibhishana go ahead with last rites, your brother Ravana is like a brother to me also’. Rama’s  only purpose of killing Ravana was to destroy adharma. Hence Ravana got death penalty.

Everyone may not have an occasion  to punish. While reacting to others’ mistakes, a balanced approach needs to be developed in order to educate them.
Even in Mahabharatha, Sri Krishna proposes for truce with Duryodhana. Duryodhana refuses to part even with tip of a needle of land to Pandavas(=Dharma). Sometimes, when medicines are ineffective in treating a disease, a surgeon opts for surgery.  Likewise, Sri Krishna  feels that war is the only solution.

Humans err due to misunderstanding (wrong perception).  Punishment is successful only if transformation is brought about in the mind of the offender. In such a case, punishment can truly serve as protection.

Note: The Kannada version of this article can be viewed at AYVM blogs

Svadesho Bhuvanathrayam

Original Kannada article – Subrahmanya Somayaji

English Translation – Dr. Shrinivasan

Which is your country? For Indians it is Bharatha - India, for the British – England, for Americans – USA, Japanese – Japan. So, what is so special? It is common to ascribe the place of birth and growth as ones motherland. The place where we would have nestled is also termed as motherland. Patriotism, love and affinity to the country of origin is not uncommon.

The caption mentions, that the three worlds are my homeland (swadesho bhuvanatrayam). This statement is made by our great sages meaning ‘Motherland is beyond the geographical boundaries and encompasses all the three worlds’. How is it right? Is it just to signal broad-mindedness? Or is it exaggerated ? Contemplation is required to verify if this statement is based on substance.    

Here swa is the Jeeva-soul that rules our existence. We owe our existence - living, talking, breathing to the power of the Jeeva. The soul is fundamental to everything. According to the Great Sages’ internal experience, the extent of operation of the Jeeva of the individuals have spread over the three worlds. What are these three worlds? – what we see is Bhuhu - earth (physically world); that which supports it is Bhuvaha – the "subtle", this is the abode of Divine incumbents. The core anchor of all, is the subtlest suvaha the world of the  parabrahma - the Ultimate. The Jeeva is capable of traversing through the three worlds by tapasya (spiritual discipline that involves deep meditation, austerity/moderation and self-discipline).

Thus the sages who had realized and experienced the supreme joy of all the three worlds within themselves during tapsya, did not just consider themselves as inhabitants of a specific geography in this physical world. For them svadesha- their motherland consisted of all the spheres that were permeated by the parabrahma – the source and substratum of all. That experience was the source of their statement ‘swadesho bhuvanatrayam’.

We mortals who are driven by sensory impulses are not able to perceive extra sensory regions such as suksma –para (dormant and paramount) which sustain us unseen. Thus we identify the limited region as motherland. It is no surprise that the sages, who could enjoy the association of omnipresent paramatma could declare unbounded regions also, as their motherland. Thus, the declaration swadesho bhuvanatrayam is borne of their internal experience and enchantment. It is not an emotional statement. It is a solemn declaration of those who have experienced it directly.

This thought is further substantiated by the oft-quoted subhashita , ­‘Ayam nijaha parovethi ganana laghu chetasaa, udara charitanaam tu vasudhaiva kutumbakam’ meaning- the myopic who can see no more than the physical world thinks, this is mine and that belongs to someone else. However, it is common for the broad minded and realized one, to see the Divine, the Originator, in everything, hence, the universe is his family.

In order to get that broad minded outlook, one must realize Satya-Absolute reality that exists within every one of us. Our motherland Bharatha was one that cultivated hearts and homes, cities and states, nay the nation itself with the prime goal of realizing that Divinity within oneself, so that our lives may be that nest of bliss. The vision- that the three worlds are my homeland (swadesho bhuvanatrayam) is the outcome of such an exalted internal experience.

Note: The Kannada version of this article can be viewed at AYVM blogs

Are Ganga and Gowri squabbling co-wives??

Original Kannada article – Subrahmanya Somayaji

English translation- Shrinivasan

Ganga and Gowri are depicted as Lord Shiva’s consorts in Puranic mythology. This has been enumerated in Epic poems, Dance, Drama, Films etc.  Co-wives and the attendant rivalry, competition and fights is common knowledge. This trend gets extrapolated in the case of Ganga and Gowri too. In the show business, this gets depicted often as an unmanageable task for Lord Shiva, particularly in the narration of Dance, Drama and Films. We must bear in mind that Divine incumbents are not like mortals that are driven by sensory impulses. We should not forget that they are radiant forces that act in the spiritual world within, which can be perceived only by penance.

Our perception graduates from the physical to the spiritual only when the Divinity of Ganga – Gowri is understood.

Goddess Swarna Gowri is worshipped with gaiety on the auspicious third waxing day in Bhadrapada (the previous day of Ganesha Chathurthi). We are the children of the primordial Couple – Parvathi Parameshwara. Great Saints have experienced that nothing in this universe exist that is not pervaded by them. Thus prayers to Divine Mother Parvathi are auspicious.

Sri Adi Shankaracharya describes her beauty as ‘Champeya Gaurardha sharirakayai‘- her hue is like that of champa flowers. Her name Gowri derives from Gaura or white.  When she is out to destroy – she is Kali (Black), when she is offering education she is Shyamala (deep hue), while bestowing Sowmangalya – Sowbhagya – prosperity (auspicious presence – benevolence  – Prosperity), she appears as fair as a champa flower, at other times she is spotlessly clean like snow, known as Gowri; when she pervades the three worlds as a profuse shower of knowledge within – she is known as Ganga (flowing).

As the Great Lord manifests Himself as Bramha – Vishnu – Maheshwara for creation, sustenance and destruction,  his consort para – prakruthi, the divine mother takes upon herself various roles and responsibilities in various forms Saraswathi – Lakshmi - Parvathi to execute different activities.

Even now, the tradition exists, to obtain clay from the river bed of Ganga to prepare the idol of Gowri for worship. The epics depicts both Ganga and Gowri as daughters of King Himavaan. Ganges originates in Himalayas. According to the context of epics, Ganga is also known to spring up from - Lord Vishnu’s feet, emerge from the sacred pitcher of Brahma, daughter of Maharshi Jahnu, as Bhagirathi, the daughter of King Bhagiratha.

From a spiritual or taattvic view, Ganga, is the flow of brahma vidya personified. The origin or seat of brahma vidya is the abode of the Lord. From there she descends for the wellbeing of all. Himavaan, the personification of clusters of lofty sacred mountains and the hermitage of saints is the supreme lord’s representative. When she emerges from Maharshi Jahnu’s right ear – where Jnanis hear the sound of Pranava, she may rightly be called the daughter of a Maharshi. Ganga came down to earth from the crest of the lofty mountains due to the spiritual exertions of Yogi Bhagiratha – again an allegory to the yogic experience of Brahmanubhava at the crown permeating the entire body.  All these point to the fact that Ganga is the personification of the Supreme Knowledge flowing within a Jnani.

Adi Shankaracharya proclaimed “tribhuvana janani vyapinee jnanaganga” –Divine Mother who as Jnana ganga engulfs three worlds. Likewise, Gowri has been proclaimed as ‘Brahma vidya swaroopini’  -  embodiment of sacred knowledge. Both Ganga and Gowri as consorts of Lord Shiva are involved in propagation of the supreme knowledge embodied by Shiva.

Thus Ganga and Gowri are two embodiments of para – prakruthi. The core essence of both is Knowledge. Thus, the shastras recognize them as siblings as well. It is childish and travesty of truth to perceive Ganga and Gowri as squabbling co-wives. When the brahma Jnana flows downwards, it is Ganga and while engaged in sustenance and propagation of Nature, as per the wish of the Lord, she is Gowri.

On the auspicious occasion of Festival of Gowri Pooja let us worship them both with the remembrances of this sacred truth.

Note: The Kannada version of this article can be viewed at AYVM blogs

Designing a home

Dr. Shrinivasan

Original Kannada by : Dr. C.R. Ramaswamy

A house is a necessity for all of us. Even better if it be our own. In spite of financial and other challenges that it brings, building a house of our own to suit our needs brings huge satisfaction. In today's time, the challenges of building a house have significantly come down due to availability of required amenities and services.

The current thinking is to have a house as per our taste, with built in safety and security. An emerging trend is the desire for compliance with Vaastu. If houses and offices do not meet Vaastu, they are either partly demolished or remodeled to be Vaastu compliant, by spending lakhs of rupees.

However, even birds and animals have been wonderfully designing and constructing their nests even better than humans since ages. For eg. The weaver bird’s nest is creative and attractive. It has various compartments to lay eggs, store food, provision for ventilation and all these without any help from architects, engineers or others.

So then, what is the novelty in the way humans design their houses? The exalted view of Bharateeya Maharshis is worth noting in this context. The design of house is special and follows the cue of an underlying theme. The theme originates in our intellect and imagination and takes the form of a plan on paper and eventually the physical structure of the house. In the plan of our sages, the theme is none other than the model of the human body itself.

The various parts of the human body are designed for the preservation and well-being of the 'Self'-Jeeva, Similarly, a home while being convenient for its owner-inhabitants, must satisfy the desires of the owner's 'Self'- Jeeva. So what does the Jeeva desire? We often mistake the desires of our senses to be the desire of the Jeeva as well. A man being blackmailed and threatened, will not speak the truth even in the presence of a judge. Similarly, under the influence of our senses, we are incapable of expressing the desires of the Jeeva. However, wise men, who have understood the truth after freeing themselves from the chains of the senses have established that, the Jeeva craves to get back to roots, to be reunited with the Lord. Sages have shown ways and means to please the senses while pursuing this reunion without hindrances. These are the system of Purusharthas (Literally ''For the sake of the supreme Purusha') comprising ‘Dharma, Artha, Kama, Moksha. To achieve this, the Jeeva chooses as home, the human body -   a natural sculpture capable of achieving both Yoga-emancipation and Bhoga- sense gratification.

A house too should follow the same principles and aid the pursuit of Yoga and Bhoga. In order to do that the presence of the Devas need to be invoked and the dark forces eliminated. The Shastra that enunciates procedure for doing so is the Vaastu Shastra.

The four walls of the house remind us about the four 'Purusharthas'. The pillars of the house represent, the Prana-apana (balancing) on which the body is anchored. There should be a pillar at the center of the house to represent Dharma and two doors to represent sun and moon. A place of worship to seek Moksha (liberation) should be an essential part of the house. Sages opine that such a house based on Vaastu supports achievement of Purusharthas. A life in such a dwelling is a well lived one.

Note: The Kannada version of the same can be found in AYVM Blogs