Purāṇa : The Age-Old Ancient Story Telling Technique

– Dr. Dhananjay B. Ghare

Introduction: ‘Śaunaka’ group of sages carried out a ‘yāga’ for global welfare. ‘Sūta’ alias ‘Romaharśaṇa’ a wandering monk, expert in telling spiritually symbolic stories in romantic hair-raising style and famous as ‘Purāṇika’, frequently visited them. Some families in Maharashtra and north Karnataka area have ‘Purāṇika’ as their surnames, most probably because their ancestors used to present ‘Kīrtana’s’ embedded with stories from Paūrāṇika literature.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Welcome Sūta Mahāṛṣi. Your guru Vyāsa Mahāṛṣi made unbelievably huge and excellent contributions to Vedopaṇiśadic philosophy and literature within a single human life spam. He is therefore respected as divine incarnation of Lord Viṣṇu. Later, why did Vyāsa created Paūrāṇic literature?

Sūta: Vyāsa Mahāṛṣi first condensed the huge ‘Vedic’ literature (1000,000,000 stanzas, Śata koti pravistāram) to just about 10,000 most important stanzas. Then, he divided them in four major topic-based groups (Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda). He passed on the responsibility of study and maintenance of these four Vedic literatures, to four of his sharp, intelligent, best students. Then, he thoughtfully made the Vedic-knowledge, available in memory friendly, interesting, mind bogglingly attractive Paūrāṇic symbolic story formats. This way, it has become easily digestible and interesting to children, youngsters and common man possessing average, below average levels of intellectual capability.

He selected 18 major and 18 semi-major topics and composed 18 Purāṇa and 18 Upa-Purāṇa texts. He designed and authored this literature full of symbolic stories. Each one of this ‘Purāṇa’ & ‘Upa-Purāṇa’ texts, includes information about all important theoretical Vedopaṇiśadic concepts and knowledge. These texts are recognized as 18 Mahā Purāṇas and 18 Upa-Purāṇas. For millenniums during pre-Macaulay British-rule periods in India (3000 BC to 1850 AD), these texts were taught to children, during their initial primary and secondary school type education. Study of Veda and Upaniśad texts was reserved for extraordinary children (like Ādi-Śankara) and brightest youngsters qualifying for highest level of education.

The word ‘Purāṇa’ means old, ancient. It is also often used to mean lengthy or prolonged. This literature by sage Vyāsa is compatible to get spread via mouth-to-mouth story telling mode, from grandparents to grandchildren. In the evenings, Indian village temple halls and outskirts were used, to conduct orally communicated mass education via

a) moral, spiritual stories ‘kathā-kathāna’ (‘kirtana-bhakti’) by speakers and ‘listening’ (‘śravaṇa-bhakti’) by the audiences and

 b) singing divine praises, mantra phrases and devotional prayers (‘bhajana’) programs, based on stories from this Paūrāṇic literature of sage Vyāsa along with songs, abhanga’s, doha’s authored by later poets and saints like Mīrābaī, Narasi Mehatā, Purandaradāsa, Dnyāneśvara, Nāmadeva, Tukārāma etc.

Names of 18 Mahā Purāṇa texts designed and composed by Vyāsa Mahāṛṣi are:

1) Brahma Purāṇa 2) Padma Purāṇa 3) Viṣṇu Purāṇa 4) Shiva Purāṇa 5) Bhāgavata Purāṇa 6) Nārad Purāṇa 7) Mārkaṇḍeya Purāṇa 8) Agni Purāṇa 9) Bhaviśya Purāṇa 10) Brahmavaivarta Purāṇa 11) Linga Purāṇa 12) Varāha Purāṇa 13) Skanda Purāṇa 14) Vāmana Purāṇa 15) Kurma Purāṇa 16) Matsya Purāṇa 17) Garuḍa Purāṇa and 18) Brahmāṇḍa Purāṇa

Some minimum stories related with vital information about the three Supreme Gods 1) Lord Brahmadeva, 2) Lord Viṣṇu, 3) Lord Shiva and their consorts 1) Sarasvati, 2) Laxmi and 3) Umā alias Pārvatī are included in every one of all 18 Mahā Purāṇas and 18 Upa-Purāṇas texts. Briefest information about all eighteen Purāṇa texts:

1) Brahma Purāṇa (10000 verses): Everything present in any form at present, must always be present in some form or other, during the infinite time-space of the past and the future. In other words, it is immortal in it’s true nature, but gets transformed in different forms with passage of time. This ancient Indian Vedopaṇiśadic principle is restated in the modern Scientific language as a law of ‘Thermodynamics’. Viz. ‘Energy can neither be created nor be destroyed’.  This indestructible ‘essence’ inside everything, is called ‘Brahmatatva’. Lord Sūrya is the nearest glaring example of divine ‘Brahma’ Energy. Brahma Purāṇa describes history of all Universes and includes praises of Lord Sūrya as typical example of divine Brahma and describes his wonderful temple at Konark, Odisha.

2) Padma Purāṇa (55000 verses): ‘Padma’ means lotus flower. Lord Brahmadeva symbolising the ‘Creativity’ of Mother Nature, is hypothesised to have got born in a symbolic ‘Lotus’ flower oozing out of the navel of Lord Viṣṇu. This Purāṇa describes birth rebirth cycles of Universes and is a good guide for pilgrimages in Indian subcontinent. Important features of Padma Purāṇa are, it includes ‘Bhagavadgītā Māhātmya’ with a symbolic story related with teachings of each chapter and a beautiful commentary on each chapter of ‘Bhagavadgītā’. 

3) Viṣṇu Purāṇa (23000 verses): Meaning of the word ‘Viṣṇu’ is ‘pervading and occupying the entire pervaded space’. Lord Viṣṇu is mythologically regarded as the divine power responsible for ‘sthiti’ meaning current state or status of the Universe. Chāturvarṇāśrama-dharma is advocated as important tradition for proper maintenance of human society and its genetic racial diversity structure forever.

4) Shiva Purāṇa (24000 verses): ‘Shiva’ means pure, auspicious, divine. Lord Shiva represents natural divine purity and auspiciousness within everything. Lord Shiva also represents ‘tamo guṇa’ meaning maximum, peaking, maximisation, extreme etc. Shiva Purāṇa contains information about a) incarnations of Lord Shiva and b) important ‘vratas (e.g. Ekādaśī, Pradośa, Shivarātri, Somavāra) and c) varieties of worships for pleasing Lord Shiva and reaching his abode ‘Kailāśa’.

5) Bhāgavata Purāṇa (18000 verses): Repetitive natures of birth, expansion, spread and death after a certain lifespan of Universes are described, with focus on roles played by Lord Viṣṇu as a divine guardian and his 24 incarnations. Highlight is focused on Lord Kṛṣṇa’s incarnation.

6) Nārad Purāṇa (25000 verses): Sage Nārada, devotee of Lord Viṣṇu constantly reciting ‘Nārāyaṇa’ recommends numerous forms of ‘devotion’. Singing praises of God’s divineness (‘Kīrtanam’) is recommended as the best way of pleasing Gods. Includes information on ancient Indian Mathematics, astronomy and astrology.

7) Mārkaṇḍeya Purāṇa (9000 verses): Important feature is it includes ‘Devī Māhātmya’, Durgā Saptaśati, a ‘Śākta’ treatise on Goddess ‘Śakti’, ‘Chaṇḍī’ or ‘Durgā’.

8) Agni Purāṇa (15400 verses): Lord ‘Agni’ represents ‘Thermal Energy’ which exponentially accelerates all natural activities. This text includes ‘Encyclopaedic’ information on spiritual progress via Śaivism, Vaiśṇavism, cosmology, etc. and materialistic progress via ancient Indian geology, mining, gemology, engineering, vāstuśāstra, architecture etc.

9) Bhaviśya Purāṇa (14500 verses): Forecasts possible events in future using the trends in the past history. Advocates good moral and spiritual activities today, to ensure possibilities of good prospects for ‘Future’.

10) Brahmavaivarta Purāṇa (18000 verses): ‘Brahma-vaivarta’ means metamorphosis of ‘Brahma’. This text projects Lord Kṛṣṇa and goddess Rādhā as Mūla-Prakṛuti and Puruṣa pair.

(Source of Image: https://twitter.com/Anshulspiritual/status/1348996464060452866/photo/1)

11) Linga Purāṇa (11000 verses): ‘Linga’ means important ‘sign’ of identification. ‘Shiva linga’ (representing ‘Universe’ in cylindrical coordinates), is used as a ‘sign’ to worship Shiva.

12) Varāha Purāṇa (24000 verses): ‘Varāha’ means wild boar, and an incarnation of Lord Viṣṇu to kill demon ‘Hiraṇyākśa and save ‘Earth’ from his clutches. Astronomically, this story represents an event which is hypothecated to have occurred at the time of beginning of ‘Śveta-Varāha-Kalpa’ period. This Purāṇa text includes ‘Dharmaśāstra’ or ‘rules and regulations’ for good moral conduct and behavioural pattern to ensure healthy, happy life.

13) Skanda Purāṇa (81000 verses): Skanda represents a six faced God and son of Lord Shiva. This Purāṇa advocates pilgrimage ‘Tīrtha-yātrā’ to please all Gods and to raise one’s spiritual status. Describes geography of pilgrimage centres in Indian subcontinent.

14) Vāmana Purāṇa (10000 verses): Describes the Vāmana incarnation of Lord Viṣṇu and advocates pilgrimages for spiritual upliftment.

15) Kurma Purāṇa (17000 verses): ‘Kurma’ means a tortoise, an incarnation of Lord Viṣṇu during churning of ‘Kṣīra Sāgara’ (ocean of milk ‘milkyway’). Includes related stories.

16) Matsya Purāṇa (14000 verses): ‘Matsya’ means a fish, an incarnation of Lord Viṣṇu, during ‘Jala-Pralaya’ deluge, to save king ‘Manu’ and samples of a lot of important living species. This text Includes a) Vāstuśāstra focussing on building temples, sculptures and b) guidelines for charity, yoga and morally creditable behaviour patterns. etc.

17) Garuḍa Purāṇa (19000 verses): ‘Garuḍa’ means eagle, the carrier ‘Vāhana’ of Lord Viṣṇu. Includes civil engineering concepts and recommendations on duties of King, common man etc.

18) Brahmāṇḍa Purāṇa (12000 verses): Brahmāṇḍa means ‘Universe’, which is estimated to look like a huge ‘egg’ in shape. This text includes popular ‘Lalitā-Sahasranāma’ and ‘Adhyātma Rāmāyaṇa’.

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

‘Jesus’ the ‘Ishā’ and ‘Christ’ the ‘Kshatriya’

– Prof. Bal Ram Singh

While on a visit to India these days, I see quite a bit of Christmas decorations from the airport to the markets. More than a religion it has become a tradition in India to celebrate Christmas. Religious conflicts aside, cultural celebrations of all the sections and regions of the world society need to be recognized and celebrated with full respect and appreciation. If one can find additional reasons to supplement such celebrations, so much better.

With children we celebrated Christmas culturally in the United States, and decorate it with Devī-Devatā decorations instead of Santa Clause. Further, since it is also a celebration with light, we actually installed the Christmas tree on the Diwali Day, and kept until Makar-Sankranti January. Diwali has assumed a major international dimension for a variety of reasons, including its similarity with Christmas lights and exchange of gifts, and it being celebrated at the White House as well. Some think it is a form of appropriation of Christmas for Diwali. Well, in that case the Christmas tree and even the Christmas itself is a misappropriation of the Pagan celebration of Winter solstice that they used to celebrate to welcome winter by worshipping the evergreen Balsam Fir (the Christmas) tree.

In fact, for Indians it is not that difficult to appropriate Jesus Christ, Jesus being pronounced as ‘Ishā’, and similarity of Christ and Kṛṣṇa. sage – one which excited his audiences.

According an article at PBS.org, “although his message was proving popular, the claim of his disciples that Jesus was the son of God offended many people. What’s more, his ideas were revolutionary and threatened to undermine thousands of years of social tradition.”

Jerusalem, where Jesus once visited, was under the Roman rule. In around 33 AD, Jesus traveled to the city of Jerusalem for the Jewish ceremony of Passover. There were thousands of pilgrims from around the world and the temple provided services for them to change their foreign money or buy animals to sacrifice. Jesus was furious. He believed that trade like this corrupted the holy site. Roman authorities were upset with him, arrested him, and crucified him in public, to show their brutality against those ever opposed. His fault was that he sided with the masses who were being oppressed.

Did Jesus have any Indian connections? Of course, he did. A book by Holger Kersten clearly suggest Jesus was in India for several years, learning and practicing yoga in Kashmir. In addition to yoga, he may in fact learned tradition of standing up to oppression of people. Traditionally, those people are referred to as kshatriya in India, and what Jesus did in Jerusalem no less heroic and principled.

In fact, his behavior perfectly matches with the values of kshatriya described in Sṛīmadbhagvat Gīta-

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ||18.43||

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and Ishwara (tranquil in all condition) characteristics, these are the natural qualities of work for Kshatriyas.

The word, kshatra, comes of ksha = to destroy, and tra = oppressed. A kshatriya unshakingly will stay the ground, as was also demonstrated by Jesus Christ, thus making him naturally a kshatriya worthy of support by all. This revelation about Jesus Christ may sound far fetched but in reality, is very close to his behavior and determination. It may be worthwhile for Christians to follow the Jesus characteristics, rather than trying to convert people to their camp.

This description reminds me of an incident of my own encounter with an evangelist in my university who used to deliver goods from receivables. Francis Boetello was always hanging around with international graduate students trying to give them a Bible or entice them to a Church visit. One day I walked into the laboratory even as Francis was talking to students. As I entered the lab, a student told Francis jokingly “why don’t you convert Dr. Singh and we will all follow?” “So, Dr. Singh, what do you think?” I asked, “think of what?” Francis said, “think of Jesus Christ?” asked Francis turning towards me. “Jesus Christ was a great man, I am his ardent follower”, I replied. “So, you are a Christian?” Francis uttered hesitatingly. I said, “Sure, following Jesus Christ does make me a Christian, as much as following Newton makes me Newtonian.” Not convinced of my assertion, Francis continued with his inquiries further. “What church do you go to?” asked Francis. “What church did Jesus Christ go to?” I shot back, and Francis looked quite puzzled at this but continued his query by saying, “O, so you read Bible on your own“. “What Bible did Jesus Christ read?“, I asked Francis. He was completely at a loss. “How can you be a Christian without going to Church or reading a Bible?” he muttered shaking his head in exasperation. “Francis, I am not a Churchian or Biblian, I am a Christian“. By then Francis seemed to be in a daze, simply gazing at me. Acting professorial and assuring him of my genuine intentions I began. “Look, Jesus Christ was concerned about others passionately. He stood up for his principles against all odds. He was willing to die for his principle of serving others. He did not hate even those who killed him, and wished them well“. Francis nodded at each of my statements about Jesus Christ. “I think those principles are worth following for anybody“, I added. “Why do I need a Church or Bible to follow them?” By then Francis seemed accepting, albeit reluctantly.

Similarly, I am asked many times about religions in India, my own religion, and my opinion of Islam, especially after 9/11. At the Center for Indic Studies, we had much emphasis on Indic traditions, some ancient, some modern, and occasionally discussions about other traditions within India.

An Indian perspective based on the guṇa and karma to accept people’s inclination may actually be a healthy way to lead the life. And, Jesus Christ’s actions prove beyond any doubt for his kshatriya inclination!

Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA

The Emerging Trends of Philosophy about Life

-Ms. Manju Acharya

“The only true wisdom is in knowing that you know nothing”

-Socrates, Greek Philosopher

According to this statement by Socrates, the father of all philosophies, it is said that “knowledge is incomplete, knowledge is infinite, ever changing and endless therefore we are constantly exploring this world to learn and thus to arrive at a conclusion”. Hence, Philosophy is the study of Life, it begins with life and ends to learn its purpose. This study is the work of wisdom, meaning an understanding of people with critical mind, who were inquisitive to explore the world around them, who were busy in knowing the unknown. Interestingly, this ever-changing world is found very mysterious and all their work remains incomplete as the quest to know is constant. All the great scholars, religious teachers, saints and spiritual guides failed to arrive at a single theory or doctrine about the Life and how it should be lived, to be happy. The Ultimate goal of human beings is to be happy and successful in life.

The Greatness of Sṛīmadbhagvat Gīta

Great western philosophers established different theories, which were later followed as ways of Life, we may say these led to different cultures the world over. Among all great Indian philosophies, the holy book, Sṛīmadbhagvat Gīta prescribes solutions to all our problems and the purpose of this life through the dialogues between Sṛī Kriśnā and his friend Arjuna, which are considered the best source of knowledge, examined and experienced by not just great religious leaders but also scientifically proven as well. It is therefore the teachings and ideologies prescribed in Sṛīmadbhagvat Gīta that are being treated as the guide to lead a life that is full of happiness and contentment, and which is one of the purposes of our life.

(Source of Image : https://iskcondesiretree.com/photo/virat-roop-of-shri-krishna)

Accordingly, lack of right knowledge is the cause of all evil. Indian philosophical systems acquired Ignorance as a cause of all pain and worldly pleasure. This notion is followed by our society for many years.  Therefore, the more you are informed the better your life shall be.

Information Technology as a source of Knowledge

Our life’s success basically depends on how well we are informed about the world. Gone are the days when men were dependent upon social gathering or religious textbooks which were the guide to lead a successful life. Now, is the age where information is the need of people, we are continuously struggling to get informed, receive knowledge as fast as possible to lead in the constant human race. Fortunately, with the availability of science and technology, the information is available to all human beings through different sources, by spending minimum resources and efforts.

We are presently living in a world of information technology. We wake up with our smart phones or other digital devices loaded with enormous number of news, information and knowledge on all issues, including spiritual, health, financial, political, entertainment, education, and career. The availability of information and knowledge is easier than anything else that a man needs to survive. It is because the area of knowledge has evolved so much that it appears to be impossible for the consumption of the human mind’s capabilities. This technical upgradation is also the result of human mind to enhance the scale of knowledge.

Many philosophers hold certain convictions with confidence, that human wisdom begins with the recognition of one’s own ignorance. It is not the unexamined life that one should value. Knowledge should be based on logic or reasoning about themselves rather than rely on the judgment of others. Hence, reliability of information and knowledge is again raising many questions in the minds of today’s generation. There are chances of receiving misleading information by unknown sources. With the emergence of social media, it has become all the more challenging to depend on the reliability of information from many search engines, such as Google and others. Thus, the increasing dependency on these tools could be a major threat to human societies. It is more destructive and harmful for this generation. On one hand where we need to advance in science and technology to make our lives convenient and successful, on the other hand, it may lead to destructive ideas to destroy human societies. 

Purpose of Philosophies and Present Time

The classical Indian philosophical schools aim to attain the ultimate goal of life which is said to be the achievement of pure happiness, it is more for constructing a good environment and lives of human beings worthy of their sole purpose.

According to the assumptions of today’s generation in the modern society, everyone is free to form their own ideologies based upon different sources of knowledge, received by them in different situations and circumstances they are facing. It is more often seen that the ideology of others does not help to deal with current lifestyles, we are poised for challenges in every field of life.  Life cannot be guided by other’s ideologies. Good action is the result of a right knowledge and is a matter of habit to be logical and ethical, it is said that “contentment comes when we put our best effort in doing any action and action with gratitude”. At the same time according to some “No one desires evil, no one does wrong voluntarily. Evil is the result of Ignorance”. Therefore, knowledge is the source of all happiness, knowledge based on logical thinking and without failing in your prescribed duties.

Unfortunately, dependence on ancient philosophical theories is at the verge of extinction. This is primarily due to the emergence of different trends in acquiring knowledge and its sources. A natural phenomenal fact remains that life’s complexities are on rise in today’s world. Hence the decisions in every circumstance can’t be examined and judged on a specific doctrine. As human mind is seeking happiness, in all its endeavors, love, romance, beauty, comfort, name and fame. They need to follow the path on which they may lead to reach the desired goals. It is therefore the right path which we need, either from our own sources or guided by the teachers and ancient philosophers.  

Our society’s growth by and large depends upon the knowledge acquired by today’s generation. Therefore, source of information needs to be checked before it is made available for circulation in the social media. The practical problem our generation is facing is the scale or standards to examine credibility of right knowledge. Verification through any researched sources is impossible, because of non-availability of reference books and texts and lack of time, in a fast-moving world where the information travels faster than any other thing from one corner of the world to another, the tools used are easily available.

Artificial Intelligence is a new scientific tool. They are becoming a major threat for misleading young minds, as these are the impediments to arrive at an ethical, logical decisions. Situation is grim to think beyond all these scientific advancements and go back to our roots and knowledge prescribed in our ancient text books which are authentic, tested and logical. We used to rely on the knowledge resulted from researches of thousands of years of work by scholars, found solutions to deal with problems arising in living a life full of contentment and peace. Science and technologies have created many other platforms for our societies to disagree and create conflicts. Resulted in, human societies are waging war against different communities the world over.  

(Source of Image : https://ictasaplatformforchange.wordpress.com/2017/02/09/first-blog-post/)

We may say that we are loaded with so much of news, information and knowledge of all kinds, without any relevance. Human mind in this situation is likely to get confused about the authenticity and reliability of the knowledge. This is alarming and do not see an end in present scenario, the race is on. Think before you follow, delete what is not necessary. Create what is good for others after analyzing on all standards if possible use references of qualified and trusted people. Make minimum use of digital devices for spreading unwanted information, be selective.  

The ultimate aim of philosophy was to minimize problems in dealing with different aspects of life and provide a convenient method to human beings to follow and use them in their lives, there is an overall evolution in growing schools of philosophies, the world over for many known reasons for human minds. The unmeasured capabilities of human minds are the problems and also exploring solutions to deal with them. The endless debate between ‘Right’ and ‘Wrong’ is still a cause of destruction of human societies. Many unanswered questions are constantly giving opportunities to destructive mentality to ruin the World. There are many areas where rethinking and researches are required to have more philosophies about Life. 

Ms. Manju Acharya, Retired Public Relations Officer, Govt. of India       

Paūrāṇic Ganesha (Part-IX)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-VIII)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global-awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

उपदेश (दैवासुर्_सम्पत्) योग

King Vareṇya: My dear son, most people respect and work hard to earn as much richness and prosperity as possible. However, why do most rich and wealthy personalities remain unsatisfied with their possessions and keep on desiring for more and more forever?

Lord Gajānana: My dear father, there is an illusion in the mind of the common man that happiness is related with wealth. Poverty does cause physical & mental unhappiness, especially when even the minimum necessary needs (such as air, water, food, clothes & shelter) for living a healthy life are not satisfied. But when these minimum needs get satisfied, a passion for earning more, and a greed for gathering and storing too much of wealth in different forms like a) money in cash and bank balance, b) flats, houses, c) urban & agricultural lands, d) ornaments and jewellery, e) fancy gadgets etc., goes on increasing forever. Such mental attitude and behavior pattern actually increases the worries related with

 a) the protection of such wealth from theft and

 b) losses due to their wear and tear, aging etc.

Therefore, Vedic sages have advised every human personality to inculcate a habit of regular donation (दान_धर्म) of at least 25% of their earnings every year, to appropriately needy, deserving or scholarly personalities or temples or institutions engaged in educational or social welfare etc. Acts of such donation are advocated to bring the donor, some spiritual credits (पुण्य). It trains one’s mind to willfully dispossess and feel emotionally unattached with such materialistic possessions. Earning such spiritual credits (while physically living on the Earth) is also advised as a method of assuring a comfortable stay in the heaven (after one’s death), for a certain duration related with the amount of such credits. Simple statistics and rational thinking tell us that, such moral and spiritually creditworthy activities, improve the level of average social happiness, which in turn improves the chances of living happier life by all the members of that society. Such moral behavior patterns and actions and the “associated accumulation of credits” is called as a virtual divine wealth (दैवी_सम्पत्ति), which increases

 a) individual as well as social welfare and

 b) average social happiness index level.

Tendencies such as a) belief in God (आस्तिक्य), b) a mental urge for helping others, c) willingness to donate regularly to worthy and needy, d) honesty, e) truthfulness, f) regular study of worthy books of knowledge, f) braveness to face difficult situations, etc. are some examples of divine wealth. On the contrary, immoral behavior patterns and associated accumulation of sins or discredits (पाप) is called as a virtual demonic wealth (आसुरी सम्पत्ति). Tendencies such as a) telling lies, b) ego c) belief in wrong understandings, d) dishonesty, e) greed, f) hatred, etc. are some examples of demonic wealth.  Accumulation of such demonic wealth by individuals belonging to any society results in the increase in crime rates and average unhappiness level in that society, which can even lead to social turmoil and revolutionary political upheavals.

Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India

विविध_वस्तु_विवेक_योग

King Vareṇya: Please enlighten me on correct ways of performing penance.

Lord Gajānana: My dear father,

 a) always respecting elders, scholars, teachers, etc. and behave in tender humble modesty,

 b) honesty & truthfulness,

 c) understanding, remembering and timely fulfillment of all moral responsibilities, etc.

are some examples of simplest forms of penances in routine life. Additional special and harder ‘Penances’ can be divided in six categories in two major groups viz.1) सात्विक, 2) राजसिक, 3) तामसिक, 4) कायिक, 5) वाचिक, 6) मानसिक.

Spiritual (सात्विक) Penances

Good quality spiritual (सात्विक) penances are mostly mental or emotional and are effortlessly carried out with peaceful mind & happy mental willingness. Therefore, they are not physically painful exercises. Such penances are fruitful in increasing the performer’s closeness with Supreme God.

Mediocre (राजसिक) Penances

Spiritually moderate and factually good (राजसिक) penances are carried out with a combination of physical and mental efforts. Therefore, they are somewhat painful exercises. Most of them are carried out with a lot of dramatically attractive publicity stunts (selfishly motivated and undertaken for attracting simpletons who can then be fooled for monetary profits or for sexual exploitation, etc.). Such penances have very little impact on the performer’s closeness with Supreme God.

Worst (तामसिक) of Penances

Spiritually worst varieties (तामसिक) of penances are ignorantly carried out exercises. They can be physically or mentally very painful and sometimes even ‘aimless’. They have very small chances of success. Most of them may actually earn spiritual discredits (पापार्जन) and therefore increase the spiritual distance between the performer and the Supreme God.

कायिक Penances

 a) maintaining good physical cleanliness and health,

 b) respecting elders, teachers etc. and worshiping divine gods,

 c) practicing awareness of visualization of presence of divinity in everything and everywhere (realization of ‘सर्वम् खलु इदम् ब्रह्म्’ principle),

 d) strictly or religiously following laws of good moral conduct, as well as,

 e) adopting strictly nonviolent means (even under testing circumstances)

are typical examples of physical कायिक penances.

वाचिक Penances

a) consciously talking only, the truth while

 b) choosing only sweat, soft & un-hurting words (सत्यम् ब्रूयात् प्रियम् ब्रूयात्  न ब्रूयात् सत्यम् अप्रियम्),

 c) always give most appropriately beneficial advises, which are based on teachings available in Vedopaniśadic literature,

are typical examples of oral (वाचिक) penances.

मानसिक Penances

 Self-conscious efforts for

 a) maintaining calmness and peacefulness of mind,

 b) abstaining from making any loud claims or oral noise (e.g., घटम् भिन्द्यात् पटम् छिन्द्यात्   कुर्यात् रासभ रोहणम्, for attracting publicity cum popularity),

 c) having full mental self-control on (habitual or addiction type) demands of all five sense organs e.g.

     i) eating tasty items without hunger, or

     ii) drinking drinks for taste or for getting intoxicated and not due to the genuine thirst,

     iii) addiction to audio-video instruments like TV or records of musical singing or dancing etc.

are typical examples of mental (मानसिक) penances.

Further, some more spiritually beneficial (पुण्य_सम्पादन तथा पाप_प्रक्षालन प्रद) activities carried out using psycho-emotional modes such as

a) habit of constant continuous recitation of spiritually creditworthy phrases (मन्त्र_जप e.g.  १_ॐ, २_ॐ_गं, ३_ॐ ह्राम्, ह्रीम्, श्रीम्, क्रीम्, क्लीम्, चामुण्डायै विच्चै, ४_ॐ गं गणपतये नम:, ५_ॐ नम: शिवाय etc. preferably linking their repetition frequency with breathing),

b) sparing time to recite or sing divine prayers, rhymes, etc.

c) continuous repetition of recitation of divine names (e.g., Ganesha, Gajānana, Shiva, Rāma, Krishna, Vitthala, Pānduranga, Jagadamba etc.),

 d) donate regularly to deserving needy persons or institutions,

e) regularly visiting temples and walking round the sanctum (प्रदक्षिणा 1, 3, 11, 21, 108, 1008 times etc.),

f) Whenever possible, undertaking travels to pilgrimage centers such as the famous and especially divine places (e.g. Aṣṭa-Vināyaka’ or Dvādaśa Jyotirlinga, or 51 Śaktipītha’s etc.

  तीर्थ् तीर्थे निर्मलम् ब्रह्म वृन्दम् | वॄन्दे वॄन्दे तत्व चर्चानुवाद: | वादे वादे जायते अर्थबोध: | बोधे बोधे भासते चन्द्रचूड: )

Just taking (दर्शन) a glimpse of the idols at these temples, should not be the aim of these pilgrimages. The performer should try to get educated in the philosophical discussions taking place at these centers, in order to gain his/her spiritual upliftment.

 g) on completion of each and every spiritually good activity (e.g., worships, pilgrimages, vrata, yāga, yoga performances etc.); emotional donation of its entire credits, to God’s blessings, support and good wishes (तत्सत्_ब्रह्मार्पणमस्तु), and not allowing any expectations of return benefits to scratch and eat the performer’s mind,

 h) regularly practice performances advised in ‘Ashṭāngyoga_Rāja_Yoga’, especially meditation and staying in highest spiritual level of mental-intellectual-calmness or tranquility called as Samādhi (समाधि).

etc. are also some more worthy formats of penances.

King Vareṇya: Thanks for educating me on numerous varieties of performance of ‘Penances’. Now please tell me about correct ways of earning and enjoying ‘happiness’.

Lord Gajānana: My dear father, there are mainly two categories of the states of happiness. First category is regarded as ‘temporary’ (or momentary & causal) happiness and is obtainable via activities of physical organs (इन्द्रिय_सुख). e.g., eating sweets, smelling a rose flower, hearing melodious music, etc. Such states of happiness last only during the period of the duration of performance of said activity which causes the happiness. The second variety of happiness is comparatively longer lasting. It is mental, psychological or intellectual happiness (अतीन्द्रिय सुख or इन्द्रियातीत सुख). e.g. 

 a) happiness derived by selfless activities of helping others in need or

 b) feeding the hungry or

 c) teaching the ignorant (without any expectations in return),

 d) thinking and contemplating on something worthy or planning some program (विचार_मन्थन) and solving a scientific or mathematical riddle etc.

Further, several states of happiness can also be categorized in three morally, emotionally or spiritually distinct varieties (सात्विक, राजसिक & तामसिक) such as: 

1. Morally divine and spiritually creditable happiness (सात्विक_सुख) :

This variety of happiness can be seemingly painful or unattractive while earning, but practically very healthy and useful way of getting happiness. e.g.

i) periodically performing divine vrata’s and worships,

ii) reading and learning scientific, technological or divine texts or writing a worthy book or composing a worthy poem or

 iii) granting donations to temples or educational institutions, etc.

2. Morally neutral and spiritually credit-less happiness (राजसिक_सुख) :

 This variety of happiness can be mentally or emotionally very attractive but practically very painful ways of getting happiness. e.g.

i) building a house for one’s own residence or renovation of older residence,

ii) purchasing attractive costly clothes for one’s own usage or for one’s own family members   or

 iii) making publicity stunts to gain name and fame (घटम् भिन्द्यात्, पटम् छिन्द्यात् कुर्यात् रासभ रोहणम्) &

3. Immoral or morally discreditable & spiritually sinful (e.g. sarcastic) ways of earning  happiness (तामसिक_सुख) :

  Some wicked personalities enjoy troubling and teasing others even though they gain nothing for themselves e.g.

i) teasing helpless children or weaker simple persons or helpless birds and animals,

ii) planning and enjoying breakage of friendships, morals or marriages, 

iii) stealing, robbing others properties or possessions or

iv) damaging and destroying public properties (e.g., parks, gardens, beaches, theaters etc.)

v) damaging social goodwill (spreading bad news or even rumors which can insight violent reactions),

vi) damaging international relations and global welfare etc.

Even just mental or intellectual involvement in these types of bad immoral activities increases the distance between the performer and the Supreme God.

Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India

King Vareṇya: My dear son, I am most grateful and thankful to you for educating me in these spiritual and practical ways of getting nearer to (and avoiding going away from) your divine omnipresence.

Lord Gajānana: The divine spiritual knowledge compiled in this ‘Ganesha-Geetā’ text will guide all future generations of my devotees to get linked with me and gain spiritually higher levels and morally higher status, ultimately approaching vicinity with my divine omnipresence

य: पठेत् सप्तकृत्वस्तु  गीताम् एताम् प्रयत्नत: | ददामि तम् सुसन्तुष्ट:  अहम् भोगान् सुखप्रदान्  (11.50-51)

Those who will carefully study this text seven times and make sincere efforts to practice my advice’s compiled in this text will please me. They will get linked with me and will be loved by me and in reward I shall grant them divine peace and happiness.

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Paūrāṇic Ganesha (Part-VIII)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-VII)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global-awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India

क्षेत्र_ज्ञातॄ_ज्ञान_योग 

King Vareṇya: My dear son, evidently there are mainly two distinct paths (सगुणोपासना & निर्गुणोपासना) for getting linked with you. Viz.

 1) to worship your symbolically representative idols or pictures, images etc. (मूर्ति पूजा, सगुणोपासना). Alternatively,

 2) Purely mental, emotional or meditation-based approach (निर्गुणोपासना) which also has several alternatives. e.g.

  a) repeating prayers and recitations of sacred phrases (स्तुति_स्तोत्र गायन, मन्त्र जाप etc.) or

  b) following the eight steps of Rāja_Yoga (viz. यम, नियम्, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान & समाधि) and keep the mind constantly engaged in meditation (निर्गुण उपासना).

Now, please tell me which method is a better alternative and is more liked by yourself.

Lord Gajānana: My dear father, both these approaches (सगुण & निर्गुण उपासना) are equally liked by me. Their choice or preference should depend on the physical and psychological mood of the performer devotee at any given instant of time. A single devotee can choose one or the other method depending on the need of the time e.g.  variations in his own a) physical health or b) mental, intellectual, emotional mood conditions etc. Most devotees in their teens or youth may perhaps be inclined to use physical worship (सगुण उपासना), whereas, same devotees in older ages (or in some sickness conditions) may prefer to use mental and emotional based alternatives (निर्गुण उपासना). Further, the physical worship (सगुण उपासना) is much easier to perform. The concept of meditation-based worship (निर्गुण उपासना) is comparatively more difficult to understand and execute.

भक्तिश्चैवादर: चात्र कारणम् परमम् मतम् | सर्वेषाम् विदुषाम् श्रेष्ठो   ह्यकिञ्चज्ज्ञोऽपि भक्तिमान्  (९.७)

The intensity of devotion & respect about me, in the heart of the devotee is of prime importance. Even a child or ignorant devotee can be superior to many highly learned scholarly experts, in respect of reaching an emotional and spiritual level nearer to me. Those who find it difficult to keep their mind constantly attached with me (Supreme God), can try to keep themselves intellectually engaged in learning more and more about myself (बुद्धि_योग). Those who find it difficult to practice such intellectual linking via study, should get engaged in any spiritually oriented activities (कर्म_योग) and offer the ‘credit’ as well as the ‘resultant benefits’ to Supreme God (कर्म_संन्यास_योग). Practicing such mental aloofness from claiming credits, of one’s creditworthy actions, relieves such devotees from the consequences of expectations and possibilities of satisfaction or disappointments, and therefore they move nearer to the spiritual level of liberation (मुक्ति or मोक्ष).

अनिष्ट् आप्तौ च न द्वेष्टी   इष्ट प्राप्तौ न  तुष्यति | क्षेत्रतज्ज्ञौ  च यो वेत्ति   स मे प्रियतमो भवेत् (९.१९)

The devotee who

   a) neither gets upset by any undesirable occurrences, circumstances or results,

   b) nor gets happily over-excited while receiving desired and satisfactory results, fulfilling one’s expectations and enjoying favorable circumstances, and

  c) who possesses the knowledge about the field of his mortal body (क्षेत्र) and his immortal soul as a resident occupying room in such house of his mortal body (क्षेत्रज्ञ), becomes dearest to my heart.

King Vareṇya: My dear son, please explain me more clearly about this concept of physical body as a field and its knowledgeable user (क्षेत्र-क्षेत्रज्ञ) as the master.

Lord Gajānana: My dear father,

पञ्चभूतानि तन्मात्रा: पञ्च  कर्मेन्द्रियाणि च | अहन्कारो मनो बुद्धि: पञ्चज्ञानेन्द्रियाणि च (९.२१)

इच्छा अव्यक्तम्  धृतिद्वेषौ   सुखदु:खे तथैव च | चेतना सहितश्च अयम् समूह: क्षेत्रम् उच्यते (९.२२)

  Any living species possesses

 a) the physical body made up out of the basic five great presences (पञ्चमहाभूता – आकाश, वायु, तेज, आप, पृथ्वी) and

 b) their five associated characteristics (पञ्चतन्मात्रा – शब्द, स्पर्श, रूप, रस, गन्ध)

 c) the five organs useful for carrying out all desired activities (पञ्चकर्मेन्द्रियाणि – हस्त, पाद, मुख, पायु, उपस्थ),

 d) the self-ego (अहंकार) or self-awareness (‘I’ am existing) of one’s own self existence,

e) the mind (मानस),

 f) the intellect (बुद्धि) and

g) five sense organs (पञ्चज्ञानेन्द्रियाणि – कर्ण-श्रवण, नेत्र-दर्शन, नासिका-गन्ध, जिह्वा-रस, त्वचा-स्पर्श) used for collecting recognizable (/ understandable) information,

 h) the ability to make desires (इच्छा-शक्ति) and a determination or will-power to stay resolutely firm (for making efforts) to achieve these desired objectives or

 i) have a disliking or a feeling of hatred towards certain things (or personalities or situations etc.) and a will-power to stay away or avoid them consistently,

 j) the ability to feel happy or unhappy,

k) the lively super-presence (चेतना) which experiences the three states of sleep, dream and awakening, (अवस्था_त्रयी) etc.

All these items, all together is referred by the name of ‘field’ or the ‘kśetra’ (क्षेत्र) in the Indian Vedopaniśadic philosophical science. The soul or the consciousness (जीवात्मा, क्षेत्रज्ञ) fully pervades and resides inside this ‘field’ (or the ‘kśetra’), as a master or like the owner of this field, whose essential nature, is similar to that of the Supreme God (who similarly resides in this entire Universe as his body and controls its activities). Since, the consciousness of a) any living species (जीवात्मा) and b) that of this Universe (परमात्मा), are similar in their essential nature, they both enjoy the king like mastery within their respective occupied (kśetra) spaces or kingdoms. 

King Vareṇya: My dear son, many times there is confusion in my mind about

  a) correct and worthy knowledge and

  b) wrong knowledge or

  c) vague & inaccurate knowledge (elusively appearing like convincingly true and correct knowledge) and

  d) mis-interpretations of knowledge made either mischievously or by genuine mistakes.

Lord Gajānana: My dear father, there are infinite possibilities of earning varieties of useful pieces of information as pieces of useful knowledge. e.g.

 a) How to select and process seeds and how to plant them in order to get desired grasses, bushes and trees for growing agricultural, horticultural outputs 

 b) how to cook a healthy and tasty dish

c) how to recognize a specific decease or infection causing sickness in a given patient etc.

All such information’s are worthy and useful pieces of knowledges. There are hundreds of branches of Arts, Commerce, Science, Technology, Medicine etc. which are all worthy of learning and earning expertise. However, knowledge about the current state and nature of the ‘Universe’ or ‘Mother Nature’, involving both Astrophysics and Astronomy (along with their probabilistic extensions in future as fore-castings) are traditionally being respected as the most fundamental basic physical knowledge about the gross (or स्थूल) nature of Supreme God himself. Further, the knowledge about the ‘spirit’ (or soul or जीवात्मा) residing within the bodies of every living species, along with a focus on the spiritual realization of this self and its relationship and link with the spirit of the entire Universe, also called as the (सूक्ष्म ‘subtle’ nature of the) Supreme God, is recognized as the highest level (or category) of knowledge in the ancient Vedopaniśadic literature. Further,

सम दृष्टि: दृढा भक्ति:   एकान्तित्वम्  शमो दम: | एतै: यत् च युतम् ज्ञानम्   तद् ज्ञानम् विद्धि बाहुज (९.२५)

When faced with confusing alternatives, that knowledge which passes the tests of proper visionary balance and equanimity, along with attributes such as

 a) firm devotion (दृढ़ भक्ति:) to the Supreme God,

 b) restraint (शमो) and

 c) control over unnecessary excitation’s (दम:) etc.,

that knowledge should be chosen (or selected) as the most appropriate (and correct or worthy) for adoption. Being devoid of any (sense organ’s sensibility based) characteristics, the ultimate and real nature of the Supreme god is actually beyond the normal understanding capabilities of the human intellect and therefore it is referred as ‘almost un-understandable’ (दुर्ज्ञेय:). However, trying to understand this un-understandable presence, to some possible extent, is the objective of most ancient Vedopaniśadic literature.

All ‘characteristics possessing’ presences in this Universe altogether, are called as ‘Mother Nature’ (स्थूल_प्रकृति), whereas, the characteristics-less un-understandable presence (जीवात्मा or परमात्मा) is considered as it’s ‘Master’ (सूक्ष्म, परब्रह्म, पुरुष). The body of every living species is known to perform activities as per the desires of this master. 

Further, this characteristics-less ‘subtle’ presence is however found to get ‘glued-up to’ or possess and enjoy three subtle-characteristics (सत्व, रज, and तम) referred to as 

1. saintly (सात्विक) attitudes,
2. human (राजसिक) attitudes and
3. demonic (तामसिक) attitudes or tendencies.

These subtle characteristics also cannot be detected and measured by any sensing organs or even the modern scientific instruments. The ‘soul’ (जीवात्मा) of any living species (including human beings) possesses all these three subtle characteristics in a variably mixed format. Whenever one of them grows far bigger and subdues the other two, then that personality behaves like ‘possessed’ by this bigger emotion e.g. a) like a saint or b) like a human or c) like a demon.

Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India

Therefore, my dear father, you please try to encourage the growth of (सात्विक) saintly tendencies in your activities and behavior pattern. This effort will raise your spiritual status and you can get lifted to become worthy of merging with myself (Supreme God).

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Paūrāṇic Ganesha (Part-VII)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-VI)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global_awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

(Source of Image: https://theartofindia.in/products/avaneesh)

बुद्धि_योग (Linking using Intellect)

King Vareṇya: Due to aging, deceases, etc. people often lose capabilities of performing physical activities. How should they get and stay linked with God supreme?

Lord Gajānana: Retirement from or ‘renunciation’ and minimization of, physical activities are also described as formats of ‘Yoga’ or ways of bonding with supreme god. They are all different formats of ‘Sanyāsa Yoga’ (संन्यास_योग). No one can live without activities like breathing even for a few minutes. Therefore, with aging or under difficult circumstances, one should stop or retire from all ‘currently unnecessary, out of date, or useless, unhealthy or harmful’ activities. A number of such possibilities (संन्यास, वैध_संन्यास, कर्म_संन्यास, ज्ञान_कर्म_संन्यास etc.) have been listed by Vedic sages in geetopaniśadic literature. Even in physically fit and active conditions, people may prefer to use their intellectual capabilities to ‘understand’ my real universal nature and then get (and stay) intellectually linked with me.

भ्वानलौ खम् अहंकार: कं चित्तम् धी समीरणौ | रवीन्दू यागकृत् चैकादशधा प्रकृति: मम (६.४)

Every living species possesses –

a) A physical body (भू) which provides the basic support like the Earth.

b) The healthy living body needs to get maintained within a certain temperature range, by the ‘Agni’ devatā or the special divine. Thermal Energy (residing within the body and controlling the body temperature, within a certain range for each living species), throughout its lifespan, e.g., for human species this temperature range is 96⁰ to 98.6⁰ F.

c) Each body possesses a certain ‘volume’ occupying a certain amount of space.

d) Further, each living species possesses a consciousness of self-realization and of self-existence (अहंकार).

e) A certain level of ‘intellect’ (बुद्धि) uniquely permitted for that species by the mother nature,

f) A ‘mind’ (मानस),

g) Five sense organs (पञ्च_ज्ञानेन्द्रिया:) for sensing (e.g., touch, smell, taste, vision, hearing sound etc.) and

h) Five activity organs (पञ्च_कर्मेन्द्रिया:) like hands, legs, mouth, excretory and sex organs, etc. for carrying out numerous desired activities.

The living species also possess several systems e.g., for breathing, blood circulation, food digestion, etc. Finally, each living species possesses the crucial ‘soul’ (जीवात्मा) whose existence or otherwise is the major difference between a living or a dead body. In all, such eleven varieties of ‘information’ type of knowledge is about the ‘प्रकृति’ or common nature of supreme god’s existence, within the form of any desired living species. There have been millions of varieties of living species currently existing on earth, at any given time period, during the last million years or so. Many forms of living species have become extinct by now and all of them are destined to become extinct at certain time (of their own) in future.

क्षितौ सुगन्ध रूपेण तेजो रूपेण चाग्निषु | प्रभा रूपेण पूष्ण्यब्जे रस रूपेण चाप्सु च (६.९)

It is not possible for a common man (possessing an average intelligence) or a child to realize my invisible omnipresence in each object in this universe. However, even such personalities can understand my invisible presence with examples such as a) smell in a solid or liquid, b) light coming out of a flame, Sun or Moon, c) taste in the juices, etc.

यथा यथा मतिम् कृत्वा भजते माम् जनोऽखिल: | तथा तथास्य तम् भावम् पूरयाम्यहमेव च (६.१३-१४)

In this way, each individual possesses his (or her) own special way of perception of realization of my divine existence. Therefore, I myself, representing the Supreme God, become perceptibly recognized by each individual, in their own unique fashion.

उपासना_योग (Link via nearness and respectful interactions)

Theoretically, every human personality is residing within my infinite and shapeless special omnipresence. However, a vast majority of persons imagine and emotionally perceive my presence, inside some shapes of idols, pictures, or statues etc. They therefore offer worship to such idols and enjoy nearness with me, via their nearness to such idols. They build temples and install such idols for offering their worships and prayers. Vedopaniśadic sages have designed several steps and procedures for such worships and prayers, mainly in purānetihāsic literature, for the benefit of such devotees.

ये माम् सम्यग् उपासन्ते परम् ब्रह्म प्रयान्ति ते | ध्यानाद्यै: उपचारै: माम् तथा पञ्चामृतादिभि: (७.६)

Those devotees who learn and properly follow such procedures of worshiping me (via an idol, picture etc. of their own choice), also do get mentally and emotionally lifted to the plane of supreme God. There are three major variations of performances of such worships. In the first, an idol is actually physically worshiped by the devotee. Alternatively, an idol is mentally imagined and virtually worshiped following all steps in one’s own mental space. In the third alternative, the eight steps of ‘Ashṭāngyoga_Rāja_Yoga’ (यम, नियम, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान & समाधी) are followed for reaching and enjoying nearness of one’s soul with the universal soul or myself.

पूजयेत् माम् प्रयत्नेन तत्तद् इष्टम् फलम् भवेत् | त्रिविधासु अपि पूजासु श्रेयसी मानसी मता (७.१०)

Every devotee can choose his own method of worshiping me and spend time and efforts to carry it out in a satisfactory fashion. However, among these three alternatives, the third mental performance is considered as the best format. On the other hand, if a person carries out all such steps with a lot of physical efforts, but his mind is being engaged in other activities or events, then such a performance does not get any spiritual credit (पुण्य) added to his divine account.

जपम् निवेद्य देवाय स्तुत्वा स्तोत्रै: अनेकधा | एवम् माम् य: उपासीत स लभेत् मोक्षम् अव्ययम् (७.१७)

If one chooses to worship God via the ‘Ashṭāngyoga_Rāja_Yoga’ type procedures, then he can start to feel my nearness, when he starts recitation of my divine names or divine prayers and phrases (स्तोत्र_मन्त्र_जप). Then he should keep on offering me these recitations forever, in a repeated fashion, throughout his life span. If his mind and soul are fully and devotedly engaged in such performances, then he keeps on getting relieved from all his (/her) worries and troubles (which could have spoiled his intellectual perception, emotional satisfaction and mental balance & happiness).

विश्वरूप_दर्शन_योग (Link via Universal visualization)

King Vareṇya: My Dear son, please show me your huge universally omnipresent form.

विश्वरूपम् इदानीम् मे व्यापकम् चारु दर्शय (८.२)

Lord Gajānana: My Dear father, my universal omnipresence cannot be seen by anybody with his mortal eyes. It has to be intellectually understood and then mentally visualized during every visual perception, in one’s awakened state. When you realize and keep constant mental awareness that this entire universe (including all stars and galaxies etc.) has got born out of a single source, conceivable as an almost infinite amount of divine energy, then you can start to sense and perceive my presence (as a form of energy) in each and every object visible to your eyes. On the surface of this Earth, every living species or vegetation or any non-living object like a stone, is a temporary form of my universal divine energy, which exists in that shape or form for a certain time period of its lifespan, e.g., a small seed of a banyan tree gets germinated in the contact of some absorbed water, and can grow and become a huge tree by collecting gaseous molecules from air and photonic energy from the Sun etc. All these items are my own different temporary forms of energy, and they then get converted or transformed in the grown-up form of that tree. That tree form of the energy may then get uprooted by a cyclonic wind or get burned by the strike of a lightening, and all molecules forming that tree can get further transformed in some other forms of energy (e.g., gaseous molecules, charcoal etc.). In this fashion, please use your divine intellectual conception power (ज्ञान_चक्षु) and see my omnipresence everywhere, in every visible and invisible but perceptible form of presence.

King Vareṇya: My Dear son, I am now implementing your advice and have started seeing your presence everywhere. With some regular practice, and will-power, I shall realize the goal of getting always linked with you, using this viewing your universal omnipresence (विश्वरूप_दर्शन_योग) technique.

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Celebrations of the New Parliament Building and the Continuation of the Colonial Clutch on India

Prof. Bal Ram Singh

India is reaffirming itself in the modern world, and Modi plays master strokes regularly! His style of promoting Vasudhaiva Kutumbakaṁ as part of the upcoming G-20 Summit is praiseworthy, as have been his ways of promoting Yoga through ‘International Yoga Day’, and value of millets through ‘International Year of Millets’. His creativity, penchant, and leadership in promoting India most genuinely sets him apart from other political leaders in contemporary times and even historically.

But mind it, strengthening the parliamentary democracy with a more robust parliament building is like prisoners making a larger jail themselves, the shackles of colonialism are in fact tightening around a civilization known to provide leadership to the humanity throughout the history.

How?

The centralized power system of colonialism, a borrowed system of democracy where it does not have a direct participation of masses for deciding their own future, an imported system of bureaucracy optimized for oppression and corruption, retention of 78% of British rules, etc. are not exactly breaking from the shackles of the colonial era. It is actually worse to adopt a system of oppression by one’s own people just replacing the names of British or British appointed authorities. The current system of parliamentary government promotes colonialism, such as Anglicized terms being used, for example, district collector, whose job used to be to collect taxes for the British. The entire country is still governed by the thānas or the police stations, set up to just to arrest people not conforming to British rules.

It is interesting that British used India as their experimental ground for testing various forms of governing concepts, including adopting a civil service concept from the 2^nd century China. In a book entitled, ‘Colonialism and Its Forms of Knowledge – The British in India’, Princeton University Press. (1996) Bernard S. Cohn writes “the projects of state building in both countries—documentation, legitimation, classification, and bounding, and the institutions therewith—often reflected theories, experiences, and practices worked out originally in India and then applied in Great Britain, as well as vice versa. Many aspects of metropolitan documentation projects were first developed in India. For example, the Indian civil service provided some of the models for the development of the Home services. Conversely, the universities and public schools in Victorian Great Britain were the factories in which the old aristocracy was associated with the new middle class, and new governing classes for the empire were produced. These models were exported to India and the other colonies to produce loyal governing elites.”

In this manner, even the university officials of statures of Dean, Provost, Chancellor, are all derived from Church, rather than the Gurukul systems of integrated education system India had for thousands of years until British colonialism dismantled it.

We name Takṣaśīlā and Nālandā systems of Gurukul education as universities claiming some recognition, when there is a contrast of earth and heaven in the two systems of education. The modern university and college system was first developed in churches and mosques (Google it for the history of university!!) to study the books, as these traditions are for the people of the book! Indian intellectuals are generally lethargic, as against the sages and saints led education system for creating knowledge with their disciples in practices. Their intimate thoughtful discussions led to creation of Upaniṣads.

If we take an example of Nālandā University, which not only got attention of current government, but also the previous Congress government, it attracted stalwarts like Professor Amartya Sen and Dr. Vijay Bhatkar, but its state of affairs is nearly dismal despite 7 countries, including China, made efforts to revive it.

Contribution From Foreign Countries to Nālandā University
Name	Amount (INR)
PR China	512,17,500
Thailand	71,60,754
Laos	27,03,178
Indonesia	18,54,525
Switzerland	6,37,05,000
South Korea	7,37,432
Australia	5,54,89,229
Total	18,28,67,618

According to an article in India Today,  “If we combine the contributions from the government and from aboard, it comes to around Rs. 982 crores — the money that came to the university. A total of 710 regular students got admission at the Nālandā University. It means per student expenditure of the Nālandā University stands at 1.38 crore. If one includes 992 students, who got enrolled into other programmes, per student expenditure would come to around Rs 57 lakh.” Although one needs to be careful in using the per student cost calculation, as it does not reflect the correct picture as Nālandā University is a young institution and as such most of the cost has gone into infrastructure development. “But what is certainly of concern is that despite such a substantial investment, this university is consistently failing to create a buzz.” The internationally famous ancient university (actually Gurukul) at Nālandā existed gloriously for eight centuries. Its fame having spread to far-off lands, it stood out as a beacon of knowledge. For the new university, there is still a long way to go not only in terms of time but certainly in the reach of its reputation.

Building a parliament to expand that system is what I meant to describe the mental prisoners we have become, and are putting our own labor to expand it. 75 years of ‘Independence’ has not allowed us to think original, derive a system from our rich past to create a system more suitable for diversity driven democracy fanning it to the local areas, in contrast to increasing more representatives to live in Delhi!

At the same time, PM Modi will, in all honesty, have to take some steps back though. For example, he has anglicized Nīti Āyog, when he had changed from Yojanā Āyog (Planning Commission), with no English translated name. Ironically, Nīti is not referring to the Sanskrit or Hindi word that can be translated as policy, rather it is derived from National Institution for Transforming India (NITI). His government has a fascination with such English acronyms for very traditional and philosophical words, like Diksha and Swayam – part of much-touted NEP 20, Amrut, Ujala, Hriday, Uday, Mudra, etc. This slavery of mindset needs to be addressed in the new initiative of Rāj to Kartavya, a much-needed idea that will allow India to shed its colonial baggage.

Business practices of profiteering rather than service, something that is quite contrary to the great lessons of Bhagvadgītā, needs to be reminded:

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |

परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 18.44||

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam

paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

This translates as the ultimate creativity (Kṛṣi), planetary sustainability (Gaurakṣya), and business as in exchange of goods and services (Vāṇijyaṁ) are the natural inclination of Vaiśya, the representative of Viśṇu or the universal preserver, through service, as is also the natural inclination of Śudra [as seen in practice of Prajā (‘Prajā’ in the Light of Vedic View, Aparna Dhir and Bal Ram Singh, Vedic Blog, December 29, 2016)], who acts/works/serves around others considering them as self (paricharyātmakaṁ, pari = around, chari = work, ātmakaṁ = self), such as a mother.  Service or sevā is the operational word of all, and for this only Vaiśyas are known as Shreshthi (corrupted as Sethi) and Mahajan (as in Seth Mahajan).

There is a good reason why the artha does not translate into money in Indian context, it is a meaning as in the meaning of life. India’s economy is growing leaps and bounds, with its current GDP at $3.5 trillions, marching towards $7 trillions by 2030. This is wonderful but India that has been known for its material, spiritual, artistic, and family values (kularitī = the entire truth) cannot be limited to a material-based values that was and is the colonial legacy to the entire world. Professor Romesh Diwan in an article on ‘Relational Wealth and Human Well Being’ posited that human well being depends both on “material wealth (measured in terms of GDP),”—affluence of first kind—and “relational wealth (kula and community),” affluence of the second type. “National policy objectives need to consider the maximization of not only the material wealth but also of relational wealth and its connection with material wealth” (Diwan, Diwan, Romesh, 2000. “Relational wealth and the quality of life,” Journal of Behavioral and Experimental Economics (formerly The Journal of Socio-Economics), Elsevier, vol. 29(4), pages 305-340, July).

If it were to represent the material wealth fairly as it claims in the name of democracy, the $3.5 trillion will translate into a payment of Rs. 200,000 per capita, amounting to about 9 lakh rupees per household in India, considering 1.4 billion people and 4.44 persons per household. In 2021 only the 3% so called rich people make Rs. 300,000 per year, whereas the rest make between Rs. 12,500 and Rs. 50,000 per household. Hopefully this make people realize that colonialists were always about sucking the money out of the poor, be through Zamindari, famine, and now Dalal street-based stock market, touting it as the wealth of all, actually made for only a few! Would that make us feel free from the shackles of colonialism? Actually, the 8% GDP growth-based wealth earned by less than top 0.1% is indeed driven by the consumer price rate increase of 5.89%, a salary raises of 10%, and a population growth of 0.9%. GDP is thus a façade, as used to be advocated by late Shri Rajiv Dixit ji.

But such a thing would neither be realized nor appreciated by the ‘educated’ class, be it Sanskrit scholars of sutras or the law experts of penal codes. The judicial system of black gown of judges and lawyers even in 120-degree F temperatures, having a parliament act requiring all the laws to be written in the English language first, then translating in Indian languages, and many other such issues, have shackled India. This is exactly what British imposed on India for official work and education. Our own Sanskrit scholars have conducted themselves with derelict of duty, when translating words like Parliament (literally meaning charchāghar, चर्चाघर) as Sansad (the place of truth or morality), ministries (a church terminology) as mantrālaya (मंत्रालय, meaning the center of mantras), even the colonialism as upaniveśvād (उपनिवेशवाद), giving an impression of some kind of upaniṣad, when all it means is a toliākhorī (टोलियाखोरी), akin to ghūskhorī (घूसखोरी), chungalkhori (चुंगलखोरी), dalālkhorī (दलालखोरी), harāmkhorī (हरामखोरी), etc.

India’s long-standing concept is to develop, recognize, and realize Self or the “Swa”, an essential element of Independence to create Mahatma Gandhi’s concept of Swarāj. Usually, realization of Self goes along with realization of Swadharma or one’s own nature (Swabhāva). In Bhagvadgita it is said,

स्वधर्मे निधनं श्रेयः पर धर्मो भयावहः ||3.35||

 Swadharme nidhanam shreyah par dharmo bhayawah

exhorting all to live by one’s own nature or dharma. This type of the knowledge of Self makes one detached from the outcome of one’s action (Karma) as long as it is based on one’s Kartavya driven by Swadharna and Swabhāva. Colonialists if anything are/were the antithesis of the Niṣkām Karma, and thus the conflicts and resultant mess we face in the world today. The whole idea of colonialism, as practiced overtly then, and covertly now, was and is to gain something materialistic by exploiting people in one way or the other.

Finally, Self-realization facilitates the establishment (Stha)of ourselves in Self (Swa), that leads to Swastha or health. Only a healthy person can remain independent, to avoid slavery to others or to other’s system. Until we can create a Grām Swarāj of Mahatma Gandhi’s dreams, it may be advisable for their representatives to operate from the villages rather than an ostentatious parliament building. Use of the much-touted online technology could come handy.

All that said, one must join the celebrations, rather than boycotting it as did some opposition parties, of the new triangular parliament building, perhaps suggesting the trinities or triangular political structure, in place of the circular parliament, perhaps representing the infinity of its origin and the Śunyata of Buddhist detachment. It is India’s village tradition to join the functions of celebrations and sad (jīvan-maraṇ, जीवन-मरण) events, even by otherwise adversaries! The boycott by opposition parties is reprehensible by every means of measurement.

Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA

Sensibilities and Bhāratvarsha – India’s New Parliament

Dr. Shruchi Singh

May 28^th, 2023 witnessed the inauguration of Bhāratvarsha, or India’s new parliament. I am referring to the nation with its both old and new names. But why? The reason is, this occasion brought together its various threads, both old and new, the recognition of the talent used in building the new parliament, the diversity with its plurality, and lastly, Dharma with its symbolic installation.

(Source of Image : https://www.bbc.com/news/world-asia-india-65705154)

Bhāratvarsha, the land of Bhārat (Bhā – light, rat – devoted; meaning devoted to light or knowledge). The light here is a symbol of knowledge and hence a path toward the realization of Dharma. The emotion that the name Bhāratvarsha evokes, can thus be understood through the following śloka, where Sat (Truth), Jyoti (Light), and Amrit (Immortality) with the prayer for Śānti (Peace) form the freewill that is sought.

ॐ असतो मा सद्गमय । [Om, lead me from unreal to the real.]

तमसो मा ज्योतिर्गमय । [Lead me from darkness to light.]

मृत्योर्मा अमृतं गमय । [Lead me from death to immortality.]

ॐ शान्तिः शान्तिः शान्तिः ॥ [Om may there be peace, peace, peace.]

(Bṛhadāraṇyaka Upaniṣad, 1.3.28)

I suddenly recalled this śloka while watching the inauguration of the new parliament on the internet. The havan, chants of sacred mantra¸ all once again made me realize how insignificant we are in this creation. The presence of pañcamāhābhutas (Prithvi – earth, Jal – water, Agni – fire, Vāyu – air, Ākāsh – space) during this hawan-pujan and bowing of the respected Prime Minister not only during the ceremony but also to the Adhinam and Sengol suggests the bowing to the knowledge that is given by the Divine and by the learned.

(Source of Image : https://images.app.goo.gl/qcZjGSfradLXzbio8)

Thus, the inauguration of the temple of democracy with Bhāratiya traditions is the symbol of assimilating the old and new, the good of both worlds, the guidance of old and wise and the energy of the young and devotion towards the betterment of all. In short, it signifies the invitation to the entire cosmos, to not only register the event but also be the guide for the nation and its leader who must take the road of Dharmapath.

The talents that were used in the building of this new parliament were also felicitated. This reflects the recognition of the efforts of others, who are often left unappreciated. Though those people who worked may not have much value in the eyes of normal people; to the righteous, every contribution, however small or big it is, holds value. This also reminds me of the popular tale of a squirrel, whose contribution was appreciated by Śri Rām during the construction of Rām Setu.

(Source of Image : https://images.app.goo.gl/5LkPRJtdTvh53WRH7)

Sarva Pantha Prarthāna (Multi-faith prayer), taking the definition of Dharma to be ‘the universal order’ and Panth to be the fractions that realized some aspect of that universal, was performed by religious people from different religions and traditions. This prayer meeting where everyone prayed one by one, gives us the motivation to continuously engage with our diversity, and walk the path of pluralism. This plurality is a step ahead of ‘unity in diversity,’ where we were united despite our diversity, but now, we want to understand each other, know about each other, and accept each other irrespective of their identity. Here, the other is not responsible to maintain unity, but all are responsible to promote plurality through increased and meaningful engagements.

(Source of Image : https://centralvista.gov.in/parliament/images/new5.png)

The themes of both the houses in parliament are peacock and lotus flower, where the former is associated with Goddess Saraswatī (knowledge), Śri Kṛśṇa (upholder of Dharma), and Kumār Kārtikeya (commander of Devas, and hence warrior of Dharma) whereas the latter is associated with all the deities signifying the wealth of knowledge, that remains pure even after being born in mud. This signifies, Bhāratvarsha which lost its greatest wealth of knowledge and became India (colonized, looted of all kinds of wealth and left in an extreme state of destitute), is now rising again while embracing its culture, knowledge, talent, plurality, and technological advancements.

(Source of Image : https://centralvista.gov.in/new-parliament-building.php#gallery-14)

Sengol (Tamil: Semmai – righteousness, Kol – sceptre; sceptre of righteousness) is a symbol of righteous ruling (given to the ruler upon their appointment for a righteous rule) and a reminder of the transfer of power from one hand to the other. This Sengol was used as a symbol for the transfer of power from British to India. Though it was forgotten after the acceptance of power, its installation in the new parliament next to the chair of the Lok Sabhā speaker symbolizes the practice of Dharma/righteousness to be a responsibility of not only the ruling party/prime minister but also of all the members of the parliament, the representatives of the people. Sengol, built of silver with gold coating, also has spiritual and material relevance. Spiritually, it is also a symbol of engagement in the pursuit of righteousness with all our senses. This can be inferred as; silver being the element associated with the moon (mana, the wandering faculty responsible for our actions) and gold being associated with Guru Bṛhaspati (Guru of Devas, is responsible for the right understanding of Dharma; gold is also considered to be pure/auspicious). This Sengol thus represents the establishment and practice of Dharma, the eternal order, with all our senses. Also, it has Vṛṣabh (Nandi) upon the top, representing the firmness with which the Dharma must be upheld. Material understanding of this Sengol is, the greed of unrighteous pursuit may appear to be invaluable (akin to the value of gold) in the material world, but Dharma must be practiced however worthless it may appear. Dharma therefore, is above all.

(Source of Image : https://www.ndtv.com/india-news/sengol-installed-in-new-parliament-5-facts-about-the-symbol-of-justice-4072660)

The new parliament, thus sends the message of recognizing everyone’s efforts, the plurality that must engage the diversity, and the rule of Dharma/the eternal order. The Sengol as a symbol of righteousness, requests for the law and order from the representatives of the democracy, as well as directs them to maintain the law and order and rule with righteousness.

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences (An Associate Institute of INADS)

Paūrāṇic Ganesha (Part-V)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-IV)

This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).

(Source of Image: https://theartofindia.in/collections/ganeshotsav/products/ashirwad)

Introduction

King Vareṇya:  I beg your pardon, for my foolish and highly cruel action under the influence of some foolish priests & ministers.

Lord Ganesha: My dear father, please feel relaxed. Such mad, cruel, silly actions happen due to blind beliefs and ignorance. Often, there is intellectual confusion about ‘true knowledge’ as against a mistaken recognition of ‘wrong knowledge’ as ‘true’ and valid. Further, any ‘Interpretation’ of Veda-shāstrokta advise, true and valid in one context, can be wrong and misleading in several other contexts or situations. Many times, a) wrong b) ignorantly performed or c) mischievously floated ‘motivated misinterpretations’ of Veda–geetopanishadic verses are blindly believed as correct, appropriate and valid.

King Vareṇya: Oh, my dear son Ganesha, you are right. All my ministers, recognized as great scholars, misled me in carrying out a shameful sin. Please coach me in the correct and true knowledge.

सांख्य सारार्थ योग:

Lord Ganesha: My dear father, my intention in undertaking this ‘Gajānana’ incarnation is to unfold the knowledge compiled in ‘Ganesha Geetā’ containing knowledge about several alternative Yoga-techniques. These methods can be used for achieving a linking between oneself with myself as ‘Ganesha’. Literally, the word ‘Ganesha’ has several alternative meanings depending on the context. e.g. ‘Gaṇa’ can mean ‘a follower’. In that context, ‘Ganesha’ means the ‘Commander in chief’ of any set of followers. Mathematically, ‘Gaṇa’ can mean to count or compute. In that context, ‘Ganesha’ means the ‘Supreme God’ possessing divinely infinite computational capability to control all activities in all infinite numbers of Universes. This ‘Ganesha Geetā’ text will work as an illuminating light for all future human generations.

The word ‘Yoga’ is many times used to indicate the ‘probability’ of occasions of a) meeting together of friends, relatives, etc. or b) of events like getting married, getting awarded etc. But the ‘Yoga’ I am teaching you now, is about an ‘intellectually convinced’ ‘Mental State’ of getting permanently bonded with ‘Para Brahma’ or ‘Ultimate Universal Reality’ which is

1. the original ‘Source’,
2. the ever existing ‘Existence’ (presence) and
3. the ultimate ‘Drain’ of all existences.

A person in such yogic spiritual state, realizes that he is not just his physical body, but is actually a part and parcel of the spiritual omnipresence in this entire universe (just like a drop of water belonging to an ocean).

ध्यायन्त: परमम् ब्रह्म   चित्ते योगवशीकृते | अनुग्रहाय लोकानाम् भ्रमन्ति धरणीतले (१.१५_१८)

Such saintly personalities (immersed in 24×7 meditation-based link with God Supreme) live and wander all over the world, just for helping all other mortals. Therefore, they do not get over-worried, deeply-saddened, unhappy or upset while facing unfortunate, bad-luck type events or circumstances. Nor do they get over-excited with joyful happiness, due to any gains or good-luck’s, fortune’s etc. Normally, persons first make a ‘desire’ and then they work towards fulfillment of such desires.

चिन्तयान् अस्य विषयान् सङ्ग: तेषु उपजायते | काम: सञ्जायते तस्मात् तत: क्रोधोभिजायते  (१.५९)

क्रोधात् अज्ञान सम्भूति:  विभ्रम: तु तत: स्मृते: | भ्रंशात्  स्मृते:  मते: ध्वंस: तद् ध्वंसात् सोऽपि नश्यति (१.६०)

The repeated fulfillment of one’s desires, leads to habits or addictions. Any ‘non fulfillment’ of addictions generates ‘anger’. Excessively angry mood generates intellectual confusion. This confusion or ignorance blocks or distorts memory, which leads to wrong ways of thinking patterns. This in turn, can lead to ‘destruction’ of that personality. The organs of one’s body are like horses of a ‘chariot’. They need to be properly trained, controlled and driven along the correctly desired direction and path. Loss of strong mental control over these horses, leads to conditions like that of a ‘boat’ left to wind, in the ocean.

कर्म योग:

King Vareṇya: All people are not intelligent enough to pursue the paths of knowledge (ज्ञान-योग, सांख्य-योग, बुद्धि-योग etc.). Many cannot retain conscious awareness in intellectual discrimination during performance of every activity.

Lord Ganesha: A person without matured knowledge (e.g. in childhood or during some sickness) or if born with lower intellectual capabilities, should learn to a) limit and control all his limited basic activities, b) get engaged only in selected minimum appropriate activities, c) the art of mental detachment with ‘personal profit or loss’ like calculations. Further, for ensuring ‘best possible performance’, one should consciously a) get intellectually involved and b) learn to ‘enjoy’. To ensure ‘success’ of his undertaken activities, one must follow a) correct step by step procedures, b) in appropriate order. In case of each ‘moral duty’ type activity, a) one should concentrate on ‘faithful implementation’, irrespective of it’s possible outcomes or results and b) one should not get discouraged by any incidental failures and must tenaciously pursue one’s involvement in such good activities.

(Source of Image: https://omshivam.files.wordpress.com/2010/06/shri-ganapathii.jpg)

ज्ञान् योग:

Every activity which is a) well planned and b) is being carried out with proper knowledge, can be considered as a ‘Yajña’. For the benefit of children (or ignorant), Vedic sages have recommended and prescribed the procedures of several such daily routine type Yajña activities, which are physically and spiritually credit worthy activities. E.g. ‘पञ्चमहायज्ञा:’ are recommended for daily routine performances. They are

1. ब्रह्मयज्ञ study of Vedopanishadic, spiritual or contemporary knowledge.
2. पितॄयज्ञ respectful services to elders and ancestors
3. देवयज्ञ performance of any variety of worship (of Gods, Goddesses etc.), 
4. भूतयज्ञ feeding any pets like dogs, cows, etc.
5. मनुष्ययज्ञ (अतिथि सत्कार, अतिथि देवो भव) taking care of human guests.

None of these five ‘महायज्ञ’ activities involve fire and burning of anything in flames.  Burning off to smoke, bit by bit, is useful to maintain pleasantly warm climate and to sustain a source of fire or smoke for repelling flies, mosquitoes and wild animals etc. Participants in Yajña type cooperative events, make their own contributions with selfless attitudes and work towards ‘Success’ of such events. The laws of Mother Nature are binding to all natural divine forces (called as Vedic Gods देवाधीनम् जगत् सर्वम्  मन्त्राधीनम् च दैवतम् ). Activities involving such natural powers (e.g. wind mills, solar heaters, steam turbines etc.)  produce results as per these laws. If correctly planned and implemented, any Yajña type activity must result in success, e.g. setting up an industry to manufacture a desired product or establishment of a school or college etc.

अखिलै: विषयै: मुक्त:   ज्ञानविज्ञानवान् अपि |  यज्ञार्थम् तस्य सकलम्   कृतम् कर्म विलीयते  (३.२९)

Activities carried out with selfless spirit do not lead to bindings and expectations. All activities naturally occurring in this Universe, can be considered as a ‘Brahma Yajña’. In Vedopanishadic texts, a conceptually imagined ‘Leader’ or coordinator of these natural activities is called as Brahmā or Brahmadeva. Most of these natural activities are rhythmically repetitive with their own periodicity. E.g. a) day and night b) month c) seasons d) year etc.

संन्यास योग:

As per one’s age and health requirements, everyone should practice renunciation from every currently irrelevant useless activity. Performance of duties and responsibilities, (without classifying them as good, bad etc.), is spiritually creditable and should never be abandoned. Non-performance of duties, even if they are classifiable as ‘bad’ (like punishing a thief or hanging a properly sentenced criminal) leads to acquisition of sin.

तत्ववित् योग युक्तात्मा   पुण्य_पापै: न लिप्यते |  त्यक्त्वाशाम् कर्म कुर्वन्ति   योगज्ञा:  चित्तशुद्धये (४.८-१०)

Saintly persons perform every (consciously performed) action in one’s life, from a) eating food when hungry or b) sleeping or resting when tired c) study of spiritual texts and worshiping any Gods or d) donating any funds for a good reason etc. as their contribution to the ‘Brahma Yajña’ and never claim any selfish personal credit (nor expect returns) for these performances. This is one of the best ways for living a) in grateful touch and b) linked and bonded with Mother Nature (प्रकृति), also called as ‘God Supreme’ (पुरुष).

(to be continued…)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Dravidian Origin of Makar Sankrānti and Much of Indian and World Culture

Ayodhya Nanihal Series. III

Prof. Bal Ram Singh

Makar Sankrānti is celebrated when the Sun enters the constellation of Capricorn from Sagitarius, and according to the Vedic zodiac this phenomenon happens on January 14/15 every year, and is celebrated as the dawn of the Uttarāyan movement of the Sun.

According to the Bhagvadgītā’s Chapter 8 –

अग्निर्ज्योतिरह: शुक्ल: षण्मासा उत्तरायणम् |
तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जना: ||24||
agnir jyotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥā

धूमो रात्रिस्तथा कृष्ण: षण्मासा दक्षिणायनम् |
तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ||25||
dhūmo rātristathā kṛiṣhṇaḥ ṣaṇmāsā dakṣhiṇāyanam
tatra cāndramasaṁ jyotiryogī prāpya nivartate

शुक्लकृष्णे गती ह्येते जगत: शाश्वते मते |
एकया यात्यनावृत्तिमन्ययावर्तते पुन: ||26||

Śukla-kṛiṣhṇe gatī hyete jagataḥ śāśvate mate
ekayā yātyanāvṛittim anyayāvartate punaḥ

Meaning (Bhagvad Gita, Commentary by Swami Muktananda), Those who know the Supreme Brahman and who depart from this world, during the six months of the sun’s northern course, the bright fortnight of the moon, and the bright part of the day, attain the supreme destination. The practitioners of Vedic rituals, who pass away during the six months of the sun’s southern course, the dark fortnight of the moon, the time of smoke, the night, attain the celestial abodes. After enjoying celestial pleasures, they again return to the earth. These two, bright and dark paths, always exist in this world. The way of light leads to liberation and the way of darkness leads to rebirth.

Thus, Uttarāyan movement of the Sun is very auspicious, and it is stated in Māhābhārata that Pitāmāhā Bhīshma waited 58 days for this occasion on the bed of arrows to depart from the Earth. It is somewhat connected to the Winter Solstice that currently occurs on December 21/22, and the difference may be due to the use of Gregorian calendar, according to an article by Kartik Chaturvedi (The Astronomical Significance of Makar Sankranti, Science, February 13, 2022).

Makar Sankrānti is celebrated throughout India, albeit with a regional and local tinge to it, in terms of names, such as Thai Pongal (Tamil Nadu), Uttarāyan (Gujarat), Lohri (Punjab), Poush sôngkrānti (Bengal), Suggi Habba (Karnataka), Makara Chaula (Odisha), Maghi Sankrānt (Maharashtra and Haryana), Magh/Bhogali Bihu (Assam), Shishur Saenkraat (Kashmir), and Khichdi Parv (UP and Bihar). Interestingly, one thing is common in its celebration, from south to north and from east to west, and that is a rice dish, mostly called khichadi or Pongal. The question is where did this tradition begin and how far it has traveled?

India is arguably one of the most ancient countries of the world, and a country that is at least civilizationally the origin of the most of the world population. There are two lines of evidences to support India’s ancientness and its connection with the remaining world civilizations. One is the population genetics data that shows the origin of the human race in the central part of Africa, over 2,00,000 years ago.  Over 70,000 years ago humans in large chunks began to migrate to India. In an article entitled ‘Out of Africa, into India’ it has been asserted that human migration to India may have been more than coincidental. The other being the cultural one that includes language, food, and dress.

For the timeline of the population genetics data, it may be noted that according to Indian cosmology, a kalpa consists of fourteen manavantaras, each with seventy-one Yugas of 12,000 years. At present we are living in the 28^th of Yuga of the 7^th manavantara. Every Yuga sees pralaya (deluge) and srishti (creation). There is no equivalent day of reckoning like other biblical religions in Hindu cosmology or mythology. This makes human civilization about 5,448,000 years old, which is in the range of around 2 million years supported by modern scientific calculations. Every manvantara has its own Manu. At present, the progenies of Vaivasvata Manu, are in the existence since 336,000 years (Singh, 2022: “Land of Ayurveda, India, That Was, That is, and That Could Be”…, Ayurveda Journal of Health, Volume 20, pp. 32-40). The word ‘Manu’ is interesting, as later words like manava, manusya, or even ‘man’ or ‘Adam’ (from ‘Ādimanu’) of English language are derived from the same root. So, linguistically this credits India as the cradle of human race.

According to various texts (for example, The Matsya Purāṇa, A Study By V. R. Ramachandra Dikshitar, M.A., Lecturer In Indian History, University of Madras, 1935),  Vaivasvata Manu is supposed to have founded the kingdom of Ayodhyā, on the bank of Saryu river, as his son Ikshavāku is the originator of the Suryavaṅśa or the solar dynasty, and his another son, Ila is believed to be the originator of the Chandravaṅśa or the Lunar dynasty. After the Vānaprastha, he and his queen Śatarupā are supposed to have retired for his tapasyā in the forest, which is in the Avadh region.

Evidently, this makes Ayodhyā as the first city of human civilization and her language Avadhi, as the spring-well of all later languages of the world. Although, some tend to credit Vedic Sanskrit as the oldest language (or even devabhāṣa), but the classical Sanskrit (literary, the purified, or perfected, or cultivated, or adorned), as we know it today, was organized by Māhāṛṣi Pāṇini only around 2500 years ago. Even Vedic Sanskrit could not be more than 30,000 years old. Linguists, therefore, are in favour of considering more germane languages like Prākrit, with Avadhi and Tamil variations in North and South India. There is a reference in the Matsya Purāṇa, which suggests Vaivasvata Manu of Dravidian origin, who moved to Ayodhyā during the epochal deluge (Singh, 2021: “A New Narrative of Ayodhya as the Nanihal of Humanity,” Vedic Waves blog, August 6, 2021) .

As per Dikshitar (1935), “The origin and date of the Matsya Purāṇa have long been a matter of speculation among scholars. Orthodox tradition has it that this Purāṇa was revealed originally by Lord Viṣṇu in the form’ of a fish to Vaivasvata Manu, the first king of the solar dynasty who survived the deluge (Pralaya) which resulted in a partial dissolution of the world and not in its total annihilation. In this connection, two legends, the legend of the flood and the legend of the incarnation of Viṣṇu as fish require a careful investigation.” Further (Dikshitar, 1935), “according to the Matsya Purāṇa the place where Manu, the hero eponymos of the Vedic mythology and son of Aditya Vivasvat, performed his penance, is the Malaya Hill in South India. This receives further corroboration from the Bhāgavata Purāṇa where reference is made to the king of the Dravida-desa in connection with the Deluge. This theory gains further support, if the five tribes of the ṚgVeda, who are supposed to be the offspring of Father Manu, bear any affinity to the five natural geographical divisions of the territory to which the Tamil Sangam Literature makes such pointed reference. The geographical divisions of people, according to Tamil literature are maritime, hilly, sandy, agricultural and forest.” Elsewhere, it is stated that the purpose of this Matsya incarnation of Viṣṇu is said to be to recover the Vedas or revealed texts after slaying the demon Hayagriva who had stolen them.” The names in this account are not Manu and Malaya. But it is Satyavrata, the royal sage, the king of Dravida-desa. Thus, the Dravidian origin of the King Manu has a preponderance of the textual reference. The question is what cultural connection can be established between the Dravidian King Manu and the Manu of Ayodhyā in north India. One thing, there are some common words between Tamil and Avadhi and Tamil, such as Amma for mother, Appa/Bappa for father, and peculiarly Pillu for little babies.

However, a most compelling case is made for the celebration of Makar Sankrānti. While it is known as Pongal in Tamil Nadu, the dish for the celebration of the festival is prepared from rice, just like the Khichadi in north, particularly the Avadh region. The festivals in India are mostly celebrated at some harvest, especially when a specific food is served at the festival. The rice crop in north India is harvested in November, so a January celebration for a rice crop does not make any appropriate sense. However, it is a recent discovery for me to learn that in Tamil Nadu there is a rice crop in January. It is, therefore, quite likely that rice dish tradition was imported along with King Manu, making the Dravidian origin of the Manu more strongly established.

This finding may have more implications than simply a festival, as the Dravidian origin of Indian culture and civilization will have social, political, linguistic, and dhārmic repercussions, and will completely destroy the concepts of Aryan Invasion Theory mooted by the British for a long time. There will be questions about Sanskrit or the Tamil being the most ancient language, and finally it will explain the most authentic Hindu practices in India being that of the Tamil or South India origin. Much research and analysis is further needed.

Interestingly, in a genetic study by National Geographic Society (See, Singh, 2021, above) it has been proven that human population initially migrated from Africa to the Indian Subcontinent, and that too, first to the South India, and then from here to everywhere else, making India as the main source of human migration some 65,000 years ago.

This may provide further cultural and linguistic connections with Ayodhyā and Avadhi to the many parts of the world. Avadhi, thus, becomes a prime source of many languages. Exploring links between literature of Avadhi and other languages could provide whole new gamut of research. For example,

Avadhi language, therefore, not just be a source of speech in the world but also culture, a culture of a civilization that still brings out passion in India, and, indeed, throughout the world. It will be wonderful to examine the cultural connection of India throughout the world. I recently learned from one of my associates in the United States, Mr. Paul Lindo, who mentioned that as per his family tradition, he used to touch the feet of his grandfather as a mark of paying respect, something that is seen as a very common practice in India. In addition, it is notable that Italians have a rice dish called Risotto, which is uncannily similar to Pongal, and also to Khichadi. A colleague from some 30 years ago, now Prof. Giampietro Schiavo at the University College London, had mentioned that many people in Italy, particularly in southern Italy claim to have come from India.

More interestingly, during my recent visit to Milano, Italy, I surprisingly encountered a bookstore name after Mandodari. The owner of the bookstore had no clue to its meaning or connection to India. There is so much to research, there is so much to learn, and there is so much to share about the Indian culture, traditions, and the history. Makar Sankrānti provides just a beginning, perhaps from its traditional value of hopefully an auspicious beginning!

Wish you all a happy, purposeful, and meaningful Makar Sankrānti!

Prof. Bal Ram Singh, School of Indic Studies and Botulinum Research Center, Institute of Advanced Sciences, Dartmouth, USA