The greatness of Prasaada

Article by: Padmini Shrinivasan

Respond to (lekhana@ayvm.in)

Nadayogi Nadamuni’s grandson Yaamuna was a small boy. Foreseeing his last days, the great yogi, blessed his disciple Manakkaal Nambi with Yogavidya (the science of uniting internally with the indwelling Lord), instructing him to initiate his grandson at the most opportune time. The lad grew up to become a great scholar. Defeating the courtiers of the Pandya kings, he won half the kingdom based on a bet between the king and the queen, which he ruled righteously. Getting used to the comforts of a royal life, the rigour and ordained duties associated with the lineage of yogis faded away. 

Although Nambi was too eager to impart yogavidya, getting to meet the king was next to impossible. Initiating a ruse, offering a special herb to the Lord every day, he instructed the royal chefs to feed it to the king. The herb was presented to the Lord with an intention, that the person who consumes it must imbibe divine sentiments. Just as the king started to develop a taste for the herb, he stopped sending it. The king enquired his chefs and learnt that the person who brought it daily, was not coming anymore.  He sent a word to him and Nambi met the king, introducing himself as the disciple of the king’s grandfather. He added that he had the responsibility of handing over a great treasure passed on to him by his grandfather. The king immediately quipped “My grandfather was a recluse of a tall order. He did not possess any such treasure. Moreover being a king I have no need for any treasure now”. Nambi continued saying that the treasure was kept guarded without his knowledge and was much more precious than his kingdom. He added that before handing over the treasure he had couple of things to speak to him. Their mutual talk went on and on for a couple of days, with Nambi constantly reminding the king of his rich yogic lineage, while the king enquired on and off about the treasure. One fine day, Nambi broke the news that he could collect the treasure, in solitude and silence. The king who had no desire for wealth, desired to receive the treasure as a blessing of his elders.  Nambi took him to the holy island, Sriranga kshetra and pointing to the Lord reclining over Adisesha (serpent) at the Ranganaatha temple, remarked “There lies the treasure!!” All of the kings prior merits (samskaras) swelled to the fore, granting him an inner Yogic vision of the Lord. The king stood speechless in awe, looking at the deity!

Effect of naivedya-prasada:

In the human body, the tridoshas (vaata-pitta-shleshma) represent the power of the trinity Gods (Brahma, Vishnu, Maheshwara). The fundamental saptadhaatus (blood, muscle, bones etc..) energise the internal dynamics. When these three doshas as well as the seven dhaatus reach a state of equilibrium, a body state known in yogic parlance as dhaatusamyata occurs. 

As per vedic tradition, food must essentially be cooked as an offering to the Lord. The rules laid for this offering recommend foods which promote divine sentiments – saatvic character. The herb which was fed to the king possessed a special property of inducing a state of dhaatusamyata, in the person who consumed it. To pepper it, while offering the herb to the Lord, Nambi who had yogic powers, prayed and appealed that the Lord should impregnate his divinity into the herb. Such herb was fed to the king. 

In every human, the mind serves as a bridge between the external sense organs and the indwelling Lord as soul. Through yogavidya, starting from the physical plane, the mind can be made to flow right up to the soul and the same divine sentiment cascaded down up to the herb offered, then the mental plane of the chefs as well as that of the king. Nambi ensured that such a process brought about dhatuprasannata (a state in which divine bliss is experienced) through dhaatusaamyata. The maharshis of yore, discovered through deep penance that, a state of dhaatuprasannata, where all sense organs  are pulled inwards, enables a  vision of the Lord internally.   A caveat – not that everyone who consumes that herb will go through a similar experience!!!

The food consumed after naivedya- offering to Lord – is called a prasaada as it is ingrained with the benevolence of the Lord.  Such a prasaada is superior as it brings about happiness of the sense organs as well as the mind. It ensures the equilibrium of the basic body tissues (dhaatus). The king was able to receive a lofty treasure, none other than Sriranganidhi, due to the consumption of such a superior prasaada. 

 Let us all consume such a prasadam every day

Method of food preparation, purity of its ingredients, intentions of the person who cooks and serves, method of serving - all put together make an impact on the person who consumes it. Food offered to God, works as per its prior intentions and aids the process of uplifting in a spiritual plane. The inherent properties of the ingredients, too have their role to play. 

These days paucity of time is forcing us to eat out more often. Let us all try to curtail this habit and prepare food with good intentions and offer it to the Lord every day. By doing so, let us all inculcate devotion to the Lord through the consumption of such holy prasadam. An aphorism of Srirangamahaaguru is worthy of recollection at this point -“cooking food items (aduge in Kannada)  which bring home  Lord’s memory at every step (adigadige in Kannada- ingredient collection to preparation and ingestion) alone is to be considered as an ideal food preparation”.

Chandrayaana - 3,4 and beyond…

Padmini Shrinivasan

Respond to (lekhana@ayvm.in)

Humanity's quest to explore outer space started with a modest beginning in our country Bhaarata six decades ago. Space technology was considered most essential for an all round economic development of the nation. This vision made giant leaps recently, as the headline news read  "India goes where no nation's gone before.." (Aug 23, 2023). This day would be remembered in future by all Bharateeyas as a red-letter day – the day on which our country became the first to land a spacecraft Chandrayaana-3 on the South pole of Moon, joining as the fourth member of the elite lunar club. Extremely meticulous planning, perseverance learnt through failures and dedicated efforts to top it, by the project team, culminated in the successful landing on Moon. The entire nation catapulted into jubilation, as they watched the flawless landing. The spacecraft, a sort of mini lab, was designed to study the space surrounding the moon, its surface as well as its interior through a battery of instruments (payloads). Understanding the Moon is believed to serve as a springboard for future interplanetary missions, to explore our cosmos beyond the confines of our cozy planet earth. A more challenging and ambitious Chandrayaan-4 mission, which is in the offing, is expected to bring back lunar samples.

Moon in scriptures

In ancient astronomy, 'Chandra' meaning bright and shining, identifies our immediate celestial neighbor, the moon. Several millennia old sacred scriptures - Puraanas - associate moon with night – who as Soma nurtures plants. Somadeva (Shiva) is believed to energize and control Soma. Several stories speak about the waxing and waning of the moon; the crescent moon adorning the matted hair of lord Shiva etc. Hence, an object of worship. Somarasa, the internally dripping nectar of Chandra, is considered an elixir by yogis. Moon has lent itself as a natural simile to describe the indescribable in Sanskrit literature too. It is also associated with the mind - manas – of humans.

If an object is so sacred, is man allowed to step over and excavate it? Is the present space age thinking which thrives on knowledge and technology different from what the scriptures say? Should we debunk the old in favour of the new? Or is it possible to gel all of these diverse viewpoints harmoniously? Above all, where do we find a qualified person to answer these queries with a holistic perspective?

The perspective of Bhaarateeya maharshis

A yogi par excellence and a great patriot that he was, Sriranga Mahaguru lived at a time when our own space program was just taking shape, while the other members of the elite space club were racing to the moon. Excerpts from his teachings are summarized below. 

"This land Bhaarata derives its name from bhaa – meaning effulgence and rata – meaning to sport i.e. A land conducive to sport in the Supreme light – paramaatma jyoti. The sages - maharshis of yore were accomplished personae in mundane as well as spiritual domains. Having experienced the paramaatma jyoti, being engrossed, they studied and researched about the origin, evolution and dissolution of the human life, while experiencing Supreme joy - paramaananda  in that exalted state. 

Through a flight in a rocket, we get to know the mysteries of the Moon. The common man would be simply amazed at the  rocket reaching the moon, without having any knowledge about the rocket or its payload, as there is nothing for his intellect. But, the scientists who designed it have a totally different view, looking at everything like its structure, mechanism, its functions etc. in great detail. Devoid of this depth, the view is merely superficial. 

In much the same way, the human body is indeed a machine made up of smaller compact machineries. The maharshis, who were conversant with the science of this ready-made 'body-machine' steered it in diverse ways. This everlasting laboratory of maharshis spans the entire region from bhuvi to divi (earth to heaven). On entering it, the Nature's womb has to be penetrated with a spade called manas, to start the exploration. When such a research is undertaken, encompassing the physical, divine and spiritual spheres - bhuh, bhuvah, suvah, age-old principles regarding the Bhaarateeya culture, hidden in the core of aatma  - soul - can be brought out."

The bidirectional manas

Manas is one among the four internal tools – antahkaranas – which powers all activities of the body, be it mundane, intellectual or spiritual. While manas acts with its foraging nature, buddhi - intellect, also an antahkarana helps in decisive thinking. The nature of the mind is to flow. Manas has the power to stretch itself and fly to any distance. 

When manas is made to flow outwards, along with buddhi, it directs the sense organs to execute jobs in the physical world - pravritti maarga. This mode promotes all activities including intellectual thinking and research in the physical plane. 

Just as streaming water surges backwards, when obstructed by a dam, the outflowing mind drifts inwards - nivritti maarga, when blocked. Maharshis relishing the divinity, made their mind to flow backwards through bhuh, bhuvah, suvah to eternity and realized that the pindaanda (human body) is nothing but a miniature brahmaanda (universe). They visualized the internal Soorya -Sun and Chandra - Moon as true benedictory forms of jnaana - the Supreme Lord, with the external cosmic bodies serving as true representatives of their internally visualized counterparts.

Puraanas narrate these aspects as stories about the invisible power of the personified deities – devatas, which energize the dynamics of the human body as well as the Lord's creation.

Aananda vs Paramaananda

The maharshis regressing their mind through deep penance, also brought out a comprehensive design of evolution from paramatman towards the physical universe known as Bhaarateeya samskruti, which encompasses scriptures, ordained duties, lifestyle, attire, food habits, worship procedures, visit to temples etc, all impregnated with droplets of paramaananda, for the  common man to enjoy happiness – aananda.

The excitement - euphoria experienced  on the success of any human endeavor is termed 'manusheeya aananda'. Aananda mimaamsa, a sacred text quantifies the state of brahmaananda as the maximum possible joy a human can experience, which is several trillion trillion times the manusheeya aananda!! The former happiness experienced through our sensory organs, is but a spark, backed by the latter. 

Looking ahead

The value system embedded in our culture by the maharshis, has lit the torch of jnaana as vijnaana (extension of jnaana) in innumerable ways to nurture our body, mind as well as the soul. Blessed are we to be born through the lineage of these rshis, as Bhaarateeyas. As our country gallops ahead with the already launched  Aditya-L1 and future launch of Gaganyaan, Shukrayaan and Chandrayaan-4, let us augment our thoughts with a true spirit of exploration, without belittling the contribution of these great sages. Saint Tyaagaraja salutes these realized souls, who engineered their minds, in his famous song "endaro mahaanubhaavulu andariki vandanamulu". Salutations to Bhaarata Maata! who nurtured the intellectual rocket scientists as well as jnaanis, who rocketed themselves into the metaphysical space.

Peace and jubilation amidst a dreadful ocean

 Original in Kannada by: Mythily Raghavan

English rendering by: Padmini Shrinivasan

Respond to (lekhana@ayvm.in)

A gargantuan pile of water, torrential waves to top it, cavernous with an invisible floor, wild aquatic creatures residing within – all of this portrays an ocean as a fearful place. Isn't it? Very many realized souls (jnaanis) profess that – life too is such a frightful ocean. 

In the ocean of life, 'Desire' is that vast pool of water with roaring waves of 'attachment' dashing over it. 'Lust' is like the gusty winds perturbing these waves further. Relationships with spouse, son etc., engulf like monstrous crocodiles. All these views are no doubt a cent percent correct! Similar to successive waves, constant wandering and scrambling to fulfill the desires arise in the mind. Hurdles encountered through difficulties and deep distress in the three domains viz. material, divine and spiritual; sufferings arising from wife and children, inundate a householder's life. He would not even find time to find a way out to attain peace. Living thus, when would a householder surmount all these, to attain the Lord and become peaceful? How is it possible at all? 

But despite all these troubleshooters, stories narrate that a good number of Bharateeya sages led a householder's life, yet living in peace, having attained the Lord's vision. Attaining the rank of a Brahmajnaani/ Brahmarshi, through intense penance, many householders still enjoyed all the pleasures of a worldly life, begetting progeny as well. Sages like Chyavana-Soubhari-Vasishta bear testimony to this fact. Newlywed couples are blessed as - 'May you live happily adapting the ideals of Vasishta and Arundati'. Many kings and emperors ruling over big empires, nurtured and protected, not only their own small family, but all the subjects in the kingdom, considering them as their own children. While shouldering this much of responsibility laden with attachment, along with accountability, they would easily renounce everything in their old age, after passing it on to their sons and with total detachment, engage themselves in penance, to reach the Lord. 

Was their life unlike a frightful ocean?  How is it that it was free from formidable turmoils? How did they manage to create an island of tranquility, along with the comforts of mundane existence? Oblivious of how rough or frightful the ocean is, if the travel is enjoyed within the confines of a secure ship, one can even reach the other bank, continuing to be in that state of enjoyment. Isn't it? Hooray! What elegance! What happiness! Following these ideals, while enjoying the worldly pursuits, in order to sail across to the opposite bank, the sages of Bhaarata guided us to undertake the voyage in a secure ship viz. a purushaartha based lifestyle – following the four cardinal principles dharma (righteousness), artha (material means and purpose), kaama (lust) and moksha (emancipation from rebirth/ ultimate oneness with the Lord) – to sail through, as well as reach a dwelling of undiminishing comfort and eternal happiness. The education necessary to lead a householder's life was being imparted right from childhood and the permission to enter a householder's life  was accorded only upon mastering these principles. This is a unique feature of the education system ordained by maharshis. Even though the target for leading a righteous life is salvation, while leading such a life, material wealth and ambitions follow naturally, as by-products. If the primary goal is disregarded and an ambitious life is pursued with a desire to accumulate wealth, then it is like jumping, struggling and drowning ourselves in an ocean.

At this juncture it is appropriate to recollect the aphorism of Sriranga Mahaaguru –"wealth and desire are like a naughty cow. If you try milking it, it kicks you back. But, if you tie its legs onto poles called dharma and moksha, then it would milk, divine ambrosia".

If lust is not constrained this way, it ceases to be one among the four cardinal principles and becomes one among the six enemies (arishadvargas). In Bhagavadgeeta, Sri Krishna says thus "kaama esha krodha esha rajoguna samudbhavaha---vidyainamiha vairinam". These drown us in an ocean. When wife and children are protected and nurtured, considering them as a treasure entrusted by the Lord, then a mutual affection grows, together with a sense of detachment. This directive of maharshis should serve as our yard-stick.

Kulashekhara azhvaar speaks about yet another simple method to tide over the ocean called 'mundane life'. A ship called 'unstinted devotion to the Lord' is an amazing means to help us cross over. Association with pious people and the Lord's devotees strengthens this devotion. "Association with pious people is as pleasant as savoring the choicest honey." Having said all this, we cannot conclude that such people will never have any trials or tribulations in their lifetime. When difficulties do confront them, reminiscing on God they develop the courage necessary to face the challenges.

This was all about a palatable and nectarine tool which made the lives of rajarshis-maharshis comfortable and paved way to enjoy the ultimate state of peace-contentment-jubilation. Their lifestyles based on the purushaartha principles and their constant association with noble people should serve as a model for all of us.

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

When do our actions qualify as karmayoga?

Kannada Article by: Soumya Pradeep

English Rendering by: Padmini Shrinivasan

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Aanjaneya, a great devotee, executed Sriraamachandra's errands with utmost veneration, regarding Him as the prime source of his sustenance; he thus earned the goodwill of Sriraamachandra and Seethamaata. Searching for the whereabouts of Seetha, he performed a herculean feat of crossing the ocean to reach Lanka; met Seetha under the ashoka tree; consoled her and passed on the message of his master to her; returned with Seetha's message and became instrumental in uniting the two. Similarly, during the war between Raama and Raavana, when Lakshmana fell unconscious the valorous Aanjaneya flew to the Himalayas to fetch Sanjeevini herb, along with the hill! This way Aanjaneya executed many formidable tasks for his Lord with a happy countenance.

 One of the poets while portraying Sri Raama has skillfully described the repercussions of our actions (karma). Though deeply impressed with Hanumaan, Sri Raama told him "You have performed very mighty tasks for my sake. Yet, do not expect anything in return from me, because the one, who desires return favours, invites calamities in reality". If we help a person, who is in distress and expect a return, then, are we not justified in getting back our services only when we are in trouble?! The gist here is that Sri Raama wished that no misery or associated difficulties should befall Hanumaan. An additional message to all is that, when a return favour is expected the doer gets bound by the action (karma-bandhana). The fruits reaped out of every one of our actions, is preordained. Some day, commensurate with our activities, the meritorious deeds fetch us auspicious fruits while bad deeds fetch us equally bad fruits. Again, some results of actions are obtained immediately, whereas some others may take a long time. Yet a few other fruits have to be reaped over several births! The impact of karmas is intricate. So, rejecting bad deeds on all accounts, we should continue to perform our actions bereft of the 'I, Mine' feelings; then the action becomes a karmayoga when it is performed without expecting any return and with a feeling of submission to the Lord. Then, without binding us, it leads us through a path to unify us with the Supreme Lord. As the Lord himself says – "All we need to do is to perform our ordained duties zestfully - karmanyevaadhikaaraste maa phaleshu kadaachana". (Your authority lies in the performance of actions alone and never on the fruit of actions).

Aanjaneya never expected anything in return but executed the jobs with zest and devotion to the Lord, through body, mind and speech. Immortality and Sri Raama's embrace were the best fruits he attained. In contrast, Raavana who worked against the righteous path set by the Lord became a target for Sri Raama's arrows, culminating in his death.

As per Srirangamahaaguru's words - "In our lifetime, whatever actions we execute must have a significance. It should guide us to our roots. Our daily activities must be such that they show us the way to the Lord". Let us all engage ourselves in pursuits adored by the Lord and become karmayogis.

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

The mystic symbolism of Sengol

Dr Mohan Raghavan

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The Sengol has been all over the news ever since the announcement of its restoration to the seat of parliament; for the first time since 1947. Historically it was the symbol of authority wielded by the kings of bhārata; most famously by the Tamil kings who called it the Sengol, associated with righteousness, abundance and prosperity. The Sengol or dharma daṇḍa(in Sanskrit) is highly celebrated in Tamil¹ and Sanskrit literature² alike as the personification of dharma, upholding which was considered the greatest duty of the king; in fact, it was their raison d' etre. The word daṇḍadhara³ itself is a synonym for Yama, the lord of dharma in particular and in general to a king. The science of statecraft is often called daṇḍaniti⁴. However, all of this begs the question, "Why was the daṇḍa chosen to represent royal authority?". The staff is not the greatest of weapons when compared to the sword, mace, spear or bow. Royalty is indicated by the presence of several items like the catra (Umbrella) and cāmara (Whisk). However, the daṇḍa alone is a personification of royal authority. 

śrīranga mahāguru's beautiful exposition on this matter is worth recalling at this juncture. He identifies the king's dharma-daṇḍa or royal sceptre as the replica of merudaṇḍa or backbone which houses the spinal cord. The true king is said to rule over two kinds of kingdoms - the heavenly and the earthly ones⁵. The heavenly kingdom is the one that yogis see within themselves. The yogis dive deep within and enjoy the greatest bliss that anyone could achieve. Yoga śāstras say that this ultimate bliss is reached only when the yogi enters the sahasrāra or the crown. This state of bliss⁶ is followed by an experience of nectar or amṛta that pours downwards⁷, giving joy to every one of the senses and nourishes the physical body. It is thus that the process of Yoga gives unbounded joy within and also freshness and agility of the senses to enjoy the material world outside, albeit with a sense of calmness and balance. Thus such a prince who has learnt the secrets of yoga from his gurus and achieved the same by penance is a master of the inner heavenly kingdom and is also capable of enjoying the material world with a sense of equanimity and balance. 

Such a prince is in due course anointed as a king. His goal is to secure for his subjects, that which he has secured for himself - the two-fold happiness within and in the material. This is the dharma that he must uphold. He is anointed by the rājaguru in a ceremony which reminds him of the source of this dharma and the means to preserve it. His conquest of heavenly joys were made possible by the 'control over the senses' or damā. The dharma daṇḍa or royal sceptre presented to him is none other than a replica of the merudaṇḍa or backbone which houses the spinal cord. It is only with damā, that one ascends the suśumna within the spinal cord and enjoys the bliss of joy within the sahasrāra. The chatra over his head is the kunḍalinī that has risen up straight like a rod or daṇḍa and holds its hoods erect over the crown. The chatra also resembles an inverted lotus that showers the bliss of amṛta downwards. This downwards-shower of amṛta is represented by the abhiṣekha of the king where ceremonially purified waters from the sacred rivers are poured downwards from the crown of the head. Thus the rajyābhiṣekha in Indic tradition⁸ is not a transfer of power but a grand reminder of a king's role on earth. In fact it is said that a king is verily the viṣṇu on earth⁹, for he secures for his subjects all the joys.

Now how does the king practically achieve this? It is by creating institutional systems for the same if they do not exist. When they do exist he preserves, nourishes and upholds them. First and foremost is the protection of the system of yajña and its underlying methods of tapasya that bestows all boons. In a different age and time,  yajña could be replaced by pūja and another spiritual discipline. Thus he must ensure that the ṛshis who are the custodians of this knowledge of yogavidya (spiritual discipline) are well protected and provided for. The guru-śiṣya parampara must be well protected so that there is an unbroken transmission of the knowledge. This ensures dharma. 

Secondly, the people in their daily lives must exercise due caution so that the vices like anger, lust, greed, infatuation and others do not take over and destroy dharma. Such codes of conduct must be implemented so that all must be able to enjoy the material and the higher joys. Legendary kings like rāma and yudhiṣṭira are celebrated for their ability to uphold the dharma - in individuals, homes, societies and the country at large. They did it rigorously,  meticulously and by setting an example themselves. Bathed in the shower of amṛta within, their mind, words and deeds became gentle, soft,  pleasant,  attractive and devoid of vices.  While they were kind and empathetic,  they were also unsparing in matters of dharma, even if it were their own kith and kin. It is thus no surprise that the dharma rājya is also called 'rāma rājya' and Rama is considered an embodiment of Dharma itself.

It is quite apt that the Dharma daṇḍa or Sengol will soon be installed in its rightful place in the assemblage of those whose duty it is to deliver dharma in our Bharata.

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¹ tirukkuṟal̤: 543: antaṇar nūṟkum aṟattiṟkum ātiyāy niṉṟatu maṉṉavaṉ kol.

² devībhāgavata purāṇa: 1.17.3: vinā daṇḍam kathaṃ rājyaṃ karoti janakaḥ kila | dharme na vartate loko daṇḍaścenna bhavedyadi

³ śabdakalpadruma: daṇḍadharaḥ:

⁴ śabdakalpadruma: daṇḍanītiḥ: tat cāṇakyādi prāṇītam nīti śāstram

⁵ ṛgveda: 4.42.1: mama dvitā rāṣṭraṃ kṣatriyasya viśvāyorviśve amṛtā yathā naḥ

⁶ ṣaṭcakranirūpaṇam: 40: daśa śata dalam pūrṇacandrāti śubhram…pravilasitavapuḥ kevalānandarūpaṃ

⁷ ṣaṭcakranirūpaṇam: 43: sudhā dhārā sāraṃ niravadhi vimuñcannatitarām

⁸ A classic example of the coronation with all these features are found in vālmīki rāmāyaṇam : 6.131.60 onwards: vasiṣṭhovāmadevaścajābālirathakāśyapaḥ | kātyāyanosuyajñaścagautamovijayastathā || abhyaṣiñcannaravyāghraṃprasannenasugandhinā | salilenasahasrākṣaṃvasavovāsavaṃyathā ||

⁹ devībhāgavatapurāṇam: 6.10.24: nādevāṃśo dadātyannaṃ nāviṣṇuḥ pṛthivīpatiḥ

The grandeur of the inner world

Kannada Article by: Sumukha Hebbar

English Rendering by: Padmini Shrinivasan

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Praveen, a youth, was describing to his immediate family members, the beauty of parks, grandeur of buildings, lakes and rivers of a city he visited. A lad in the group who was listening to Praveen's description, thought this was sheer exaggeration and such a city could never exist! He raised an allegation that, all this was Praveen's imagination. Praveen heard all of it patiently and replied "If you accompany me, I will show you all of it. But, the path is formidable". The enthusiastic lad took it as a challenge and agreed to accompany. Both of them left.

The path was fraught with pebbles, stones, thorns, hillocks, forests etc. Praveen being familiar with the terrain, moved forward with ease, while the lad kept fainting on a couple of occasions, as he was not used to such hardships. Relaxing often and guided by Praveen he managed to move forward without collapsing. Praveen's words were succor to him, to proceed ahead. Travelling thus, one fine day, they reached the wonderful city and started enjoying its charm. The lad was convinced and accepted Praveen's description.

Bhaarateeya Itihaasas and Puraanas portray many such places. It is told that Shiva resides with his attendants at Kailasa. It seems Vishnu reclines over a huge snake, floating over the milky ocean, in a divine location named Vaikuntha! Swarga is the divine court of lord Indra. It is the dwelling of Indra, Agni, Varuna and other demigods. Celestial damsels Rambha, Urvashi, Menaka, Tillottama, dance in that court. As per sacred texts, the abode of lord Yama is a place, where people get punished for their sins. This way, not just about many places, scriptures vividly describe demigods - their features, attire and ornamentation, vehicle, weapons etc. Observing these, it is obvious that queries such as "Does it really exist? Or is it imaginary?" are but natural.

The vision of Maharsis was not limited to the physical world alone. By subjugating their sense organs, they possessed an ability, to extend and navigate it to the astral as well as to the spiritual domains, traversing through formidable terrains. The eternal and joyful Truth, which unveiled itself through their inner vision, was presented to the exterior world unadulterated, through the medium of Itihaasas, Puraanas, literature, hymns as well as through the idols sculpted in temples. A well-treaded path to comprehend this Truth is also well laid down by them.

Just as Praveen led the lad, through a formidable path full of obstacles, our rshis have taken the place of preceptors to guide their disciples till they visualize and experience the Eternal Truth. Srīrangamahāguru used to clarify: "Those who narrate to us, after experiencing the inner Truth are the real aaptas (meaning accomplished in Sanskrit and intimate people in Kannada)." Their Truth- impregnated speech is aaptavaakya (authorized or a well-warranted speech). Let us all wish that we too qualify one day to witness such a Truth, treating these scriptures as proofs and treading our lives using them as a means to attain Supreme Knowledge.

  

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

Samskaara Series - Concluding Remarks

Kannada Article by: Tarodi Suresha

English Rendering by: Padmini Shrinivasan

Respond to (lekhana@ayvm.in)

An auspicious ending with a 'Mangala' would be a fitting finale to this series on Samskaaras, after acquainting ourselves with a glimpse of the various rituals. Samskaara has been widely used, to mean differently, such as polishing, purification, refinement, elevation, Vidyaa etc. A lackadaisical attitude has downsized the present-day rituals, rendering them bereft of their core guiding philosophy. Its essence is not being experienced. On quizzing - what is Samskaara? At face value, the answer would be 'purity'. A process through which, accumulated dirt is removed to restore the sheen. Sriranga Mahaguru used to describe this as a process to restore the original form of the object. Now if we ask, which are the objects requiring purification through a Samskaara? It can be said that it is essentially for the materials, body, the seven constituent elements of the human body and mind. Some include the soul (Atman) too. In this last case unification of the soul with the Supreme is the purification process and vision of the Effulgent Light is the accruing benefit. In summary, all purification processes culminate in the principle of the Supreme Truth i.e. realizing the Self. Although innumerable Samskaaras are enlisted in scriptures, they have been shortlisted to 40 and among these 16 are considered as the most important (Shodasha Samskaaras). As sins can be accumulated in innumerable ways, it is quite natural that procedures to administer antidotes too exist in an equal measure. Depending on when they are performed, Samskaaras are classified as prior and post. The essential qualities of a soul or Atma Gunas enunciated by Rshis are Dayaa (kindness or compassion), Kshama (forgiving), Anasooya (free from jealousy and ill-will), Shuchi (purity in every aspect of life), Anaayaasa (shouldering all ordained duties effortlessly without fatigue), Mangala (radiating auspiciousness), Akaarpanya (large heartedness), Aspruha (non- attachment). Samskaaras aid in the process of accumulating these Atma Gunas over a lifetime. These Atma Gunas in turn fetch the ultimate reward of attaining Brahmapada (Feet of the Lord) and ensure continuity as a healthy lineage.

Every human needs Samskaaras. A sage who has experienced the Divine light does not require Samskaaras. However, the person who performs his Samskaara, accumulates the benefit of spiritual elevation. A few Samskaaras have to be performed by the husband or father only. The death rituals can be performed by others too. Brahmopadesha or Upanayana is performed by the father or an Achaarya (preceptor). In a nutshell, the Samskaara is also for all those who partake in the ritual. The practical aspects of these rituals have assumed different forms. Samskaaras are conducted with or without the recitation of hymns. Hymns-rituals-sacred materials all have their role to play, as long as they are used exactly in the manner enunciated by the Rshis. "The hidden mysteries should be understood before performing the rituals" was Sriranga Mahaguru's emphatic statement.

Holy bath, auspicious wishes, prayers to Mahaa Ganapati, an opening ceremony for ancestors; prayers in remembrance of the maternal lineage; rituals to purify self; as well as the premises are the preparatory rituals preceding the performance of the rites. Garbhaadaana, Pumsavana, Seemantonnayana, Jaatakarma, Naamakarana, Nishkramana, Annapraashana, Choodaakarma, Upanayana, Four Veda Vratas, Holy bath, Vivaaha and Anthyeshti are the 16 Samskaaras which are to be performed for an individual over a life time, beginning even before conception and extending right up to the cremation ground. Few law makers for householders (Gruhya sutrakaaras) hold these numbers differently. If the number of rituals is less in a particular group, then it is compensated elsewhere to make up the count.

Samskaaras are necessary not just to obtain eternal bliss, personal virtues (Atma Gunas) and a superior clan, but absolutely essential to build a noble society at large. Daily activities, festivities as well as austerities covering an entire year; Samskaaras encompassing the entire life-time, right from pre- conception to cremation; have all been built into a way of life commensurate with the four cardinal principles of life known as Purushaarthas. Salutations! To this land Bhaarata, where Maharshis' were born as architects of this divine plan.

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