Well-being of Humanity through Cultivation of Spiritual Qualities

Article in Kannada & English Rendering by: M R Yashaswini

Respond to (lekhana@ayvm.in)

Tvashtra, grieving his son's death at the hands of Devendra, had vowed to avenge his son's death. He begot a gigantic and monstrous son Vrutra through a Yaaga, to seek revenge. Vrutra kept growing day by day and gained enormous strength so much so that he started obstructing the pathways in which the gods travelled. His malicious influence transcended on to the people of Bhooloka (the physical world) provoking them to resort to unjust and extravagant means of living; thereby they lost interest in matters pertaining to the eternal truth. With Vrutrasura's swelling-might, the divine beings feared the victory of Adharma over Dharma.

 

Devendra decided to put an end to these atrocities and as per the advice of Devaguru Bruhaspati sought a solution from Mahavishnu. Mahavishnu praised the Tapobala (power of Sadhana) of Dadheechi Maharshi with which he had turned all his bones into Vajra (invincible diamonds). As suggested by Mahavishnu, Devendra along with Bruhaspati reached the hermitage of Maharshi Dadheechi and praised him profusely. He explained the atrocities of Vrutraasura and the need for establishing Dharma. He then requested Maharshi's backbone itself to create the invincible Vajrayudha (supreme weapon of Devendra). Maharshi was pleased by his dedication and devotion. Realizing  that the body was impermanent and had to be discarded eventually, Maharshi decided that it was essential to sacrifice his body then and there for the sake of protecting Dharma. So he readily agreed to the request. He directed Devendra to collect his backbone while he attained the state of Samaadhi (Supreme Blissful  state). Devendra thus generated his Vajrayudha and slayed the demon Vrutrasura.

 

In this narrative, Compassion and Charity (Dayaa and Daana) are two of the many hidden noteworthy virtues. Saatvika Daana is of the first order among the three kinds of charity, the other two being Raajasika and Taamasika. Making charity without any expectations for the well being of virtuous people, despite the personal losses, is even superior. Daya- a spiritual quality that comes naturally to people who have experienced the eternal truth is a precursor to the noble virtue of charity. It is also equally significant that this quality when consciously practiced will reinforce our spiritual journey. These values were inherently present in a Brahmajnaani like Maharshi Dadheechi.

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

Why isn't God visible to us?

Kannada Article by: KS Srinivasa Iyengar

English Rendering by: MR Yashaswini

Respond to (lekhana@ayvm.in)

While counselling Arjuna in Bhagawadgeeta Sri Krishna says - "Oh Arjuna! Ishwara who controls all the beings through his Maayaa (illusory power) resides in the heart of all living beings. From this it can be inferred that this supreme entity resides in all our hearts too. Heart inside our body is well-known; but how do we see the lord residing within it? While the heart is internal, our eyes are external! Ironically he isn't seen by even the cardiologists who perform open heart surgeries!

As the experienced describe, our body is synonymous to a Ratha (chariot) - "Nara Ratha" or a human chariot is what it is called. "Nara" is nothing but the "Jeeva" (being). This chariot also carries "Narayana" who is the guide, aim and also the destination of this Jeeva. Heart is the region where the Jeeva and Deva unite. But how do we believe that both the Jeeva and Deva reside in the Human Body? Then why is it that we are unable to see the Paramaatma residing within? It is because we have not paid attention in this direction. Sriranga Mahaguru has beautifully illustrated this behaviour through an analogy. A man who is engrossed in his routine work might not notice even biological stimuli as natural as his hunger or sleep. Body indicates hunger amidst his day-to-day activities. But yielding to his busy schedules, he either fails to notice them or sometimes even ignores them. Similarly one might feel very sleepy in a movie's second show screening. This, when ignored and made a habit, would result in sleep and hunger gradually dwindling away.

By surrendering ourselves to these sense organs and material pleasures we are neglecting our soul's hunger. Hence the Lord who is indeed residing in our body is not visible to us. In order to turn our focus towards him, the Maharshis of our country have constructed several temples in this holy land of Bharata. They prescribed 16 samskaaras (purificatory rites) to be performed for every jeeva in every household. They formulated several rules and regulations that ward off the impediments and complement the path of Saadhana.

A newborn child is shown a lamp placed in a niche resembling the urdhva trikona (upward triangle). The child is also made to hear Ghantaa-naada (reverberation of the divine bell which resembles the pranava naada). This way Maharshis ensured that our focus is always on Jyothi (divine Light), Naada and that it stays focussed on Paramaatma throughout our life. Today these principles have been forgotten and hence God also has gone out of sight. Sriranga Mahaguru's words are noteworthy here - "We are entitled to dwell in the fourth state and enjoy the gracious company of god just as we have the right to experience the other three states namely waking, dreaming and deep-sleep states."

May that Sarveshwara (Supreme Being) bestow upon us the ability to realize and experience the Lord.

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

ಆತ್ಮಗುಣಗಳಿಂದ ಆತ್ಮಕಲ್ಯಾಣ - ಲೋಕಕಲ್ಯಾಣ (Athmagunagalinda Athmakalyana - Lokakalyana)

ಲೇಖಕಿ : ಯಶಸ್ವಿನಿ ಎಂ ಆರ್

(ಪ್ರತಿಕ್ರಿಯಿಸಿರಿ: lekhana@ayvm.in)

ದೇವೇಂದ್ರನಿಂದಾದ  ತನ್ನ ಮಗನ ಹತ್ಯೆಯಿಂದ ನೊಂದಿದ್ದ ತ್ವಷ್ಟೃವು(ಶುಕ್ರಾಚಾರ್ಯರ ಮಗ)ಪ್ರತೀಕಾರ ಬುದ್ಧಿಯಿಂದ ಯಾಗ ಮಾಡಿ ವೃತ್ರನೆಂಬ ದೈತ್ಯನನ್ನು ಪಡೆದನು. ಆತನು ದಿನೇದಿನೇ ಬೆಳೆಯುತ್ತ ಅಪಾರ ಶಕ್ತಿಯನ್ನು ಹೊಂದಿದನು. ದೇವತೆಗಳ ಸಂಚಾರಮಾರ್ಗವನ್ನು ಮುಚ್ಚಿ ಅವರಿಗೆ ಕೆಡಕುಂಟುಮಾಡುತ್ತಿದ್ದನು. ವೃತ್ರಾಸುರನ ಪ್ರಭಾವದಿಂದ ಭೂಲೋಕದ ಜನರೂ ಅಧರ್ಮಿಗಳಾಗಿ, ಆಡಂಬರದ ಜೀವನ ನಡೆಸುತ್ತಾ ಸದ್ವಿಷಯಗಳಲ್ಲಿ ಅನಾಸಕ್ತರಾದರು. ವೃತ್ರಾಸುರನ ಪರಾಕ್ರಮದಿಂದ ಯುದ್ಧದಲ್ಲಿ ಅಸುರರಿಗೆ ಜಯ ದೊರೆತು, ಅಧರ್ಮದ ಮೇಲುಗೈಯಾಗುವುದೆಂದು  ದೇವತೆಗಳಿಗೆ ಚಿಂತೆಯಾಗಿತ್ತು.

ಈ ಸಮಸ್ಯೆಯ ಪರಿಹಾರಕ್ಕಾಗಿ ಇಂದ್ರನು ದೇವಗುರುವಿನ(ಬೃಹಸ್ಪತಿಯ) ಸಲಹೆಯಂತೆ ಶ್ರೀಮಹಾವಿಷ್ಣುವಿನ ಬಳಿ ಹೋದನು. ಅವನು ದಧೀಚಿ ಮಹರ್ಷಿಯ ತಪೋಬಲವನ್ನು ಪ್ರಶಂಸಿಸಿ ಅವರ ಸಹಾಯವನ್ನು ಪಡೆಯಲು ಸಲಹೆ ಇತ್ತನು. ದಧೀಚಿಗಳು, ತಮ್ಮ ಸಾಧನಾಶಕ್ತಿಯಿಂದ ವಜ್ರಕಾಯರಾಗಿದ್ದರು. ಮಹಾವಿಷ್ಣುವಿನ ಆದೇಶದಂತೆ ಇಂದ್ರನು ಬೃಹಸ್ಪತಿಸಮೇತನಾಗಿ ದಧೀಚಿಗಳ ಬಳಿಸಾರಿ, ಅವರನ್ನು ಸ್ತೋತ್ರ ಮಾಡುತ್ತಾನೆ. ಸ್ತೋತ್ರದಿಂದ ತೃಪ್ತರಾದ ಅವರಲ್ಲಿ ಇಂದ್ರನು ಶಸ್ತ್ರಗಳಲ್ಲಿಯೇ ಅತ್ಯುತ್ತಮವಾದ, ವಜ್ರಾಯುಧವನ್ನು ತಯಾರಿಸಲು ಅವರ ಬೆನ್ನುಮೂಳೆಗಳನ್ನು ಕರುಣಿಸಬೇಕಾಗಿ ಪ್ರಾರ್ಥಿಸಿಕೊಳ್ಳುತ್ತಾನೆ. ತತ್ಕ್ಷಣವೇ ಅವರು ಎಂದೋ ತ್ಯಜಿಸಲಿರುವ ನಶ್ವರದೇಹವನ್ನು ಧರ್ಮಸಂರಕ್ಷಣೆಗಾಗಿ ಇಂದೇ ತ್ಯಜಿಸುವುದು ಉತ್ತಮವೆಂದು ತೀರ್ಮಾನಿಸಿದರು. ತಾನು ಧ್ಯಾನಸಮಾಧಿಯಲ್ಲಿರುವಾಗ  ಮೂಳೆಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವಂತೆ ಆದೇಶ ನೀಡಿದರು. ಅದರಂತೆಯೇ  ಅವರ ಮೂಳೆಗಳಿಂದ ವಜ್ರಾಯುಧವನ್ನು ಮಾಡಿ ಇಂದ್ರನು ವೃತ್ರನ ಸಂಹಾರವನ್ನು ಮಾಡಿದನು.

ಅನೇಕ ತಾತ್ತ್ವಿಕರಹಸ್ಯಗಳನ್ನೊಳಗೊಂಡ ಈ ಕಥೆಯಮೂಲಕ  ದಯೆ-ದಾನಗಳ ಬಗೆಗೆ ಗಮನಿಸುವುದಾದರೆ, ಸಾತ್ತ್ವಿಕ, ರಾಜಸ, ತಾಮಸಗಳೆಂಬ ಮೂರು ಬಗೆಯ ದಾನಗಳಲ್ಲಿ, ಫಲಾಪೇಕ್ಷೆಯಿಲ್ಲದ, ತನಗೆ ನಷ್ಟವಾದರೂ ಇತರರ ಒಳಿತಿಗಾಗಿ, ಸತ್ಪಾತ್ರರಿಗೆ ದಾನಮಾಡುವುದು ಸಾತ್ತ್ವಿಕದಾನದಲ್ಲೂ ಅತಿ ಶ್ರೇಷ್ಠವಾದದ್ದು. ಇಂತಹ ಪ್ರವೃತ್ತಿಗೆ ಮೂಲ ಆತ್ಮಸಾಕ್ಷಾತ್ಕಾರವಾದವರಿಗೆ ಸಹಜವಾಗಿ ಸಿದ್ಧಿಸುವ 'ದಯೆ'ಯೆಂಬ ಆತ್ಮಗುಣವೇ ಆಗಿದೆ. ಇದನ್ನು ಪ್ರಯತ್ನಪೂರ್ವಕವಾಗಿ ಅಭ್ಯಾಸಮಾಡಿದಾಗ, ಆತ್ಮಸಾಕ್ಷಾತ್ಕಾರದ ಸಾಧನೆಗೆ ಪುಷ್ಟಿಯನ್ನು ನೀಡುವುದೆಂಬುದೂ ಸತ್ಯ. ಆದ್ದರಿಂದಲೇ ಬ್ರಹ್ಮಜ್ಞಾನಿ, ದಧೀಚಿಯಲ್ಲಿ ಸಾತ್ತ್ವಿಕದಾನದ ಪ್ರವೃತ್ತಿ ಸಹಜವಾಗಿಯೇ ಮೂಡಿಬಂದಿತು.

ಸೂಚನೆ: 3/09/2020 ರಂದು ಈ ಲೇಖನ ಉದಯವಾಣಿ ಯಲ್ಲಿ ಪ್ರಕಟವಾಗಿದೆ.

Be Cautious - External Form may be Deceptive

Kannada Article by: Subrahmanya Somayaji

English Rendering by: Yashaswini MR

Respond to (lekhana@ayvm.in)

On his way to the banks of river Ganga for bathing, Shankara Bhagavatpaada along with his disciples once encountered a Chandaala (keeper of a crematorium) and his four dogs. Repulsed by his filthy attire, Shankara ordered - "Oh chandaala !! Move away." However the Chandaala laughed it away. A surprised Shankara bade him for the second time. These were the words that came out of Chandaala - "Oh Yati ! Are you still not out of your delusion? What are you driving away? If it is the body you addressed, then it can't move as it is inert. If it is the aatma (soul) you addressed, then it is sarvaantaryaami (omnipresent). From where should it move and to where?"  What a fascinating question! The ultimate truth of one's life came from the mouth of a chandaala! At once Shankara exclaimed - "Indeed you have spoken the truth! Only a Brahmajna (the enlightened) can speak such stirring words. I venerate a Brahmajnaani as my guru (spiritual teacher), be it a Brahmin or a Chandaala." So saying, Shankara prostrated before him. Then lord Vishweshwara with the four vedas, disguised as the Chandaala and his four dogs, revealed his identity and gave his darshan to Shankara. This story is a mystic anecdote in the biography of the Acharya.

Maha Chaitanya (Supreme energy) beaming in the origin of Cosmos, the cause behind the existence of everything is Brahman. The radios and the fans stop working when there is a power cut. Likewise life goes on as long as there is a supply of energy from the Lord. When that stops, everything comes to a standstill - The words echoed by Sriranga Mahaguru are noteworthy here. In the state of Advaitha everything is filled with Brahman. How is it possible for Brahman to move from one point to another when it is spanning the entire creation? This ultimate knowledge was tested by Lord himself in the guise of a Chandaala. Shankara surrendered himself to this truth and as a consequence composed the Maneeshaa Panchaka --guidelines in a set of five stotras and offered it to the Lord. This incident holds a mirror to Bhagavatpaada's intellectual honesty. He did not hesitate to consider even a Chandaala as his guru for he had reminded him of the eternal truth. Only the Brahman radiating internally in the form of Satya (eternal truth) is valuable and not the external form and the attire of the one who experiences this Truth - this is the lesson from this excerpt.

Shankara Bhagavatpaada's primary goal was also the establishment of this very philosophy. Thus his life was filled with many such anecdotes, all of which are elucidations of this eternal truth. Let us not forget that they are relevant for all time to come.

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

Divine Chariot at the Door-step of Life

Kannada Article by: MA Sumedha

English Rendering by: MR Yashaswini

 (Respond to lekhana@ayvm.in)

It is a very natural desire to invite our beloved ones to our houses just the way we visit them. Especially on special occasions we insist that they be our guests. There could be certain circumstances where they might not be able to grace the occasion with their presence. Respecting the affection with which we invite, they find an amicable solution for this quandary. The family head sends their son as their representative. In this situation, we pay all the respects and tributes to the son as though we are offering them to the father himself and find ourselves content and A very familiar and commonly observed scenario illustrated above also signifies the principle behind 'The Rathotsava' - the procession of the divine chariot. Although the deity is daily worshipped in the 'Garbhagruha' (the Sanctum Sanctorum) of the temple, there is a desire to 'invite' him home and worship him. The boon that fulfills this desire is nothing but Rathotsava. This is the reason why the 'Maharshis of Bhaarata' established the concept of 'Utsava Moorti' (Processional Deity). Being the representatives of the Moola Moorthis (Primary Deity), these Utsava Moorthis of the temples are worshipped and taken in procession through the streets of the village/town. The Moola Moorti showers his choicest blessings on all his devotees through the Utsava Moorthi. Similarly the devotion of all his devotees is also offered to him.

'Utsava' implies a Yajna (a ritual) that 'elevates' the Jeeva to its 'Source' which means that it is led in the path of experiencing 'Paranjyoti' (Supreme Light). 'Rathotsavas' are thus an important means to attain this state. Variety of colourful Rangolis decorates the houses and the streets during this festival. Similar to the creepers of life, these Rangolis bow to welcome the Lord. The entire path of the chariot is decorated with rows of lamps. People welcome the Lord with great grandeur as though He is entering their own houses. The Ratha sparkles amidst all the divine chants, Veda mantras, Jayaghosha, cultural songs, dances and musical instruments. Every household offers fruits, flowers and mangalarathi to the Lord. All the devotees, with a one-pointed mind towards the Lord, pull the divine chariot together. After giving Darshana to all his devotees the Utsava moorti finally joins the Moola moorti.

Here, Sriranga Mahaguru has thrown light upon the nuances of this 'Utsava' as follows: "While pulling the ropes of this Ratha, we should rather surrender ourselves to the Ratha of Bhagawath Sankalpa (Will of the Lord) instead of yielding to our own Manoratha (chariot of our materialistic desires)".

Our body is also compared to the Ratha as well as to the temple. One who rides this Ratha is none other than the Parama Purusha. Our feet are analogous to the wheels of the Ratha. Hrudaya (Heart) depicts the Mantapa (Pedastal). The Soma-Surya-Agni mandalas are compared to the Gopura (divine tower). In the pinnacle of the shiras (head) shines the Pranavaakshara (Om). It is our utmost duty to transform this god-gifted body to Bhagawath Ratha.

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

Is Mere Mumbling Adequate for Moksha ?

Kannada Article by: Vadiraj Prasanna

English Rendering by: Yashaswini M R

(Respond to lekhana@ayvm.in)

  

It is a popular belief that the path of Bhakti is an easy one to attain Bhagawath Saakshaatkaara. Let us study a story that upholds the significance of 'Bhakti maarga', a story that is very close to the hearts of 'Vishnu Bhaktas' -- the story of Ajaamila. 

Once there lived a virtuous Brahmin by name Ajaamila in the city of Kanyakubja. He fell in love with a daasi and had 10 children from her. Of all his children, he was very affectionate towards his youngest son 'Naarayana'. This city of Kanyakubja was known for robbery, frauds, gambling and other such vices. Ajaamila too took to these vices. As he spent his life immersed in these activities, one fine day in his 85th year, death knocked at his door. Three terrifying and grisly-looking 'Yamadoothas' with 'Mrithyu-paasha' (weapon (rope) of death) in their hands appeared before him. Seeing them, Ajaamila immediately screamed for his son -"NAARAYANA!" At once appeared before him were divinely spectacular and enchanting 'Vishnudoothas'. A conversation ensued between Vishnudoothas and Yamadoothas and in the end the former chased away the latter and escorted Ajaamila to Vaikuntha - says the world renowned story.  

The essence of this story as shown by Sriranga Mahaguru is worth reminiscing – "The story of Ajaamila has a philosophical significance. The appearance of the three Yamadoothas signifies the punishments he has to undergo for the copious sins committed in the three realms namely body, mind and speech. His ten children signify the ten Indriyas (sensory and motor organs). Ajaamila's beckoning his tenth son is indicative of his exceptional attachment to the tenth indriya."  

"Further, Ajaamila's story needs to be studied thoroughly before summarizing. Ajaamila too was a 'Bhagavath Bhakta' who followed the virtuous path in his earlier years. He had whole-heartedly chanted the word Naarayana in the true sense of Paramatman several times earlier. But later, having been trapped in the company of vices, he led an animal's life. Although he called out his son's name in his deathbed, without his knowledge, his articulation turned out to be the real chanting of Narayana's Name; this was due entirely to his previous Samskaara. Only then did he have the darshana (divine sight) of Vishnudoothas. After having performed a penance on the banks of river ganga, repenting for his sins, he attained Vaikunta." 

Whosoever chants the Supreme Lord's name 'Naarayana' with Bhakti is sure to be benefitted. If this habit somehow is inculcated, there is a possibility to learn and experience its real essence someday which helps in attaining Moksha. This is the reason its significance is glorified and revered.

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