Lord Shiva alias ‘Rudra’

Series on Shiva the Supreme!

(Continued)

– Dr. Dhananjay B. Ghare

(This series is designed in a dramatic conversation format, the selected important information on Lord Shiva as it is available in several related Pauraṇic, Upaniṣadic and Vedic Sūkta literature. This episode is mainly based on information in the ‘Rudra Samhitā’ section of Shiva Purāṇa text)

Śaunakādika: Respected Sūta Mahāṛṣi, thanks for the information about a) the Vedopaṇiśadic concept represented by lord Shiva and b) some important methods useful for pleasing Lord Shiva such as i) performances called as his ‘vrata’s (meaning tools to wrap and grab him via miniature forms of penances or ‘Tapācharaṇa’s’) and ii) five to 16 step procedures of worships to honour and please him. Now please tell us about some other information about Lord Shiva.

Sūta (alias Romaharṣaṇa):  Once sage Nārada was pondering about his own self achievements and progress in spiritual path. Lord Kāmadeva (representing the divine capability to make a wish or ‘Desire’ about possessing or witnessing ‘something’), is considered as the son of Lord Viṣṇu and Goddess ‘Lakṣmi’. To have a full mental control over this divine capability, is considered as a very difficult task achievable by saints and sages of highest order of spiritual status and emotional detachment. Somehow, Nārada in his wrong self over assessment, strongly felt that he had achieved these rare spiritual feet of ‘mental control’ representing a ‘win over Kāmadeva’.

Happily, he hurriedly went to ‘Kailāśa’ and told Lord Shiva about his own opinion on his spiritual achievement of mental self-control representing his ‘win’ over Lord ‘Kāmadeva’. Lord Shiva was amused and laughed heartily and realized that ‘self-pride’ (garva, durahankāra) had overtaken the ‘commonsense’ and ‘humbleness’ in the mental sheath (‘manomaya Kośa’) of the sage. Therefore, Lord Shiva (outwardly) congratulated Nārada over his self-assessment of spiritual progress and advised him to keep it confidential and not to tell this to anybody else, especially Lord Viṣṇu. Sage Nārada however did not take this advice seriously. On the contrary, like a child, he straightaway got inclined to do what he was advised to avoid.

From ‘Kailāśa’, Nārada straightaway went to ‘Vaikuṇṭha’ the abode of Lord Viṣṇu and described about his claim of having achieved the rare mental control and victory over Lord ‘Kāmadeva’. Lord Viṣṇu in reply, mockingly congratulated him on one hand but cunningly created a hypnotic false stage around sage Nārada. As the sage came out of ‘Vaikuṇṭha’, Nārada entered this illusive dramatic atmosphere created by Lord Viṣṇu, which was similar to an experience in a ‘dreaming state’. There, he saw a kingdom ruled by the king ‘Śīlanidhi’ who welcomed and honored sage Nārada with great respect. His daughter princess ‘Śrīmati’ was extremely attractive and extraordinarily beautiful. King ‘Śīlanidhi’ told Nārada that he was soon organizing the program where she was going to get married by the ‘svayamvara’ (self-selection) process. In this process, the princess with a garland of flowers in her hand, was supposed to choose the most impressive ‘Personality’ in the ‘Svayamvara’ program assembly and garland the person chosen by her for getting married.

Nārada was unaware of this ‘Māyā’ meaning a false and non-existing ‘illusive stage’ created by Lord Viṣṇu, in which he had got trapped. His mind got possessed by a strong desire to get selected and married by the extraordinarily beautiful Princess ‘Śrīmati’. This strong desire born in his mind was a clear indication that he had not reached the spiritual status of ‘win over Lord Kāmadeva’. Nārada hurriedly went back to ‘Vaikuṇṭha’ and requested Lord ‘Hari’ alias ‘Viṣṇu’ to give him in boon, a ‘handsome personality like himself’. Lord Viṣṇu mockingly granted the boon that he will look like ‘Hari’ which is one of the thousands of names of Lord Viṣṇu. Each name of a Vedic God is actually a characteristics or description of some action, activity  carried out by that God. e.g. a) ‘Keshava’ means the divine power which has killed the demon ‘Keshi’, b) ‘Gopāla’ means a cowherd taking care of cows and c) ‘Mādhava’ or ‘Madhusūdana’ both names mean the divine power which has killed the demon ‘Madhu’ etc.

(Source of image: https://www.sawanonlinebookstore.com/narads-monkey-face/)

Nārada thought that he had received the boon to look like handsome Lord ‘Hari’ alias Viṣṇu.  Unless seen in a mirror, nobody knows how exactly his or her face is looking at any instant. Therefore, Nārada got into a mental illusion that he must now be looking as handsome as Lord Viṣṇu. However, the word ‘Hari’ also meant like a ‘Monkey’.  Lord Viṣṇu in his jocular mood had actually used his powerful ‘Māyā’ to make sage Nārada’s face to look like a ‘Monkey’. Sage Nārada unaware of this trick played on him by Lord Viṣṇu, attended the marriage of that illusive princess ‘Śrīmati’. There, he noticed that all persons in the assembly were looking at him in great amazement and smiling heartily. All were actually laughing at his face looking like a Monkey. However, sage Nārada thought that they were getting impressed by his handsome personality similar to Lord Viṣṇu. Soon, Lord Viṣṇu himself came there and the princess pleased by his handsome personality, garlanded him and got married to Lord Viṣṇu. Sage Nārada wondered about what went wrong with him and had a look at himself in a mirror. Immediately, he realized that Lord Viṣṇu had played a dirty trick on him and given him the face of a monkey. Raging with anger, sage Nārada went to ‘Vaikuṇṭha’ and cursed Lord Viṣṇu that he will suffer parting away (viyoga) from his wife ‘Sītā’ and will be forced to take the help of monkeys to fight a war against the abductor demon Rāvaṇa, during his human incarnation as Lord ‘Rāma’.

(Source of image: https://www.tamilnadutourism.tn.gov.in/destinations/rameswaram-temple)

After listening to these angry outbursts and curses from sage Nārada, Lord Viṣṇu calmly pointed out to him that he had neither won control over ‘Kāmadeva’ (making ‘Desires), nor had he conquered ‘Anger’ (Krodha). Excited by these bad emotions he had himself suffered from sorrowful conditions and had even cursed Lord Nārāyaṇa, his most beloved and respected God. He should therefore carry out a pilgrimage of holy places of Lord Shiva and get blessings and guidance from the holy presence of Lord Shiva at such special locations, for cleansing his mind and for ensuring his proper progress on the spiritual path of self-moral-upgradation. Nārada as per this advice, visited several important ‘Śaiva’ pilgrimage centres like Somanātha, Kāshī, Rāmeśvara, Shrīśailam etc. to get blessed by Lord Shiva and to improve his spiritual status.

Śaunakādika: Dear Sūta ji, it was interesting to know about the suffering of sage Nārada because of his discarding and ignoring the wise advice given to him by Lord Shiva. Now please tell us about why is Lord Shiva called as ‘Rudra’.

Sūta: The meaning of the verb ‘rud’ is to ‘cry’. Therefore, ‘Rudra’ literally means a) one who is crying himself or b) one who causes ‘crying’ around his location. Lord Shiva spent a lot of time in wandering all over Indian subcontinent with the dead body of ‘Satī’ over his shoulders and crying over her unfortunate death. This episode is one of the reasons to call Lord Shiva as ‘Rudra’ meaning a crying personality.

(Source of image: https://www.bonobology.com/when-shiva-lost-sati/)

Further, he is recognized as the power which causes ‘Laya’ meaning dissolution of each and everything that gets born in this Universe. This ‘Laya’ obviously causes apparent destruction or death or end of every existence which gets born. Therefore, this activity also causes ‘crying’ like emotions among the sufferers (e.g. close relatives and friends of the dying personality). Moreover, when in anger, and while fighting a fierce war, Lord Shiva is known to look so fearfully terrible that the enemies and their relatives can feel like crying (due to auto triggering of that emotion by the fearful appearance of Lord Shiva).

(to be continued….)

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

Dharma is for Humanity

–Adiguru Prakriti

Dharma is a ‘set of values’ or ‘universal principles’ that sustains all life in this Universe. These values are not imposed on Conscious Beings or humans by some higher power or authority but are woven into the fabric of microcosmic and macrocosmic existence. Dharma encompasses the fundamental order and harmony, guiding all life towards its inherent purpose and fulfilment. Dharma is the ethical foundation upon which individuals, societies, and the entire cosmos operate. Furthermore, Dharma is not limited to human beings but extends to all forms of life and existence, including plants, animals, and even inanimate objects. Each being has its own Dharma, its unique role and purpose in the grand tapestry of existence. Fulfilling one’s Dharma and allowing other beings to fulfil their Dharma is essential for the Universe’s overall harmony and well-being.

(Source of Image: https://senicessm.live/product_details/89390177.html)

Dharma (Set of Values, 7 Universal Principles for sustaining all life)

1. Compassion (Karuṇā)
2. Non-Violence, Non-Cruelty (Ahiṃsā)
3. Truthfulness (Satya)
4. Non-Stealing, Non-Exploitation (Asteya)
5. Moderation, Contentment, No Greed for resources and power (Aparigraha)
6. Consciously Dutiful towards Oneself, Others, Society, and nature (Kartavya).
   • One’s duties towards oneself – are to adhere to Dharma, pursue a spiritual journey (Kriyā, Jñāna, Bhakti, Karma), and realise the Eternal nature of the ‘Being/Ātmā/Ātman’ that you are and the Eternal aspect of Nature and the Creator. The eternal aspect of Prakṛti (Nature), Ātmā (Being), and Paramātma (Supreme Being) is called Sanātana or Eternal, and when one lives as per these Realisations, it is termed Sanātana Dharma. Spiritual realisations of Mokṣa/Mukti/Enlightenment, Karma & Rebirth are Sanātana Dharma. 
   • Duties towards others and society—As a parent, child, spouse, kids, relative, colleague, businessperson, government official, soldier, politician, or citizen, one must consciously fulfil one’s duties towards others, society, and country by adhering to the Dharma. To achieve this in a systematic way, the Varṇa System (Brāhman, Kśatriya, Vaiśya, Śudra) & Āshram System (Brahmacharya, Gṛhastha, Vānaprastha, Sanyāsa) were devised based upon the consciousness & natural learning inclinations of people. Know that the caste system was the sick and twisted propaganda devised by Thomas Babington Macaulay and forcefully imposed on Indians during British Terrorisation/Colonisation. 
   • Duties towards Nature – No pollution, cleanliness, respect and care for the earth, mountains, forests, rivers, air and all beings. 
7. Conscious Charity (Dāna)

Countries, Governments, Societies, Organisations, Families, and People may identify with various religions and faiths worldwide or be atheists and non-believers. However, if they want to survive in peace and harmony, they must live the life of Dharma. Those living by Dharma (a set of values sustaining all life) are called ‘Dhārmic’ countries, governments, societies, organisations, families, and persons. Not living the Dhārmic way gives rise to terrorism, colonization, slavery, exploitation of natural resources, wars, poverty, hunger, illiteracy, inequality, natural disasters and ill-functioning societies, organizations and mentally ill people, in the long term, are not self-sustaining for the country or group of people and are termed as Adhārmic (opposite of Dhārmic/Dharma). 

Hence, Adharma (violation of Dharma) is as follows:

1. Selfishness, Self-Centeredness (I, Me, Mine)
2. Violence, Cruelty
3. Lies (including Half-Truths & White Lies)
4. Exploitation of resources, people, societies, countries, civilisations
5. Greed (for resources or power of any kind)
6. Undutiful (Absence of responsibility & accountability, Entitlement)
7. No Charity

Only when any entity, be it a person, organization, community, state, or country, adheres to the Dhārmic Principles in its conduct does the actual welfare of humanity happen.

Dharma Combined with Artha (Micro & Macro Economics) & Kama (Micro & Macro Desires & Ambitions)

Western Economics was and is based upon Adharma primarily and has resulted in the devastation of ancient civilizations, cultures, languages, wisdom, colonization/terrorization, exploitation of resources, looting, mass genocides, ethnic cleansing, stolen generations of indigenous cultures and human suffering beyond healing. Still today, we see ‘Adhārmic Nation States’ as countries like USA, Canada, Australia, Brazil and so on where indigenous cultures and people are still fighting for their human rights, and Bretton Woods Institutions (IMF, World Bank, UN) and other International Human welfare organizations pays no heed to their cries. If it continues, then there will be sick, broken, suffering human beings all around, and there will not be any humanity left in humans. Hence, any Adhārmic entity and their Adhārmic acts must be brought to the public for Dhārmic justice and settlement, and open dialogues must start with colonizers (British Colonized 45+ countries, French, Portuguese, Spaniards colonized many others) offering public apologies first and then returning the loot.

In comparison, ancient Indus/Sindhu/Hindu Valley Civilizational countries before invasions, looting, terrorization, and colonization had Dhārmic Micro and Macro Economics. They, hence, were able to reach the pinnacle of human and social welfare. Everyone was able to live a fulfilling and purposeful life. The wisdom of Dharma from the Hindu Civilization must be brought back and adhered to while writing the policies for the foundation and operations of organizations, governments, and communities in any State or Country.

Adhārmic micro and macroeconomic agendas and policies have created social issues like poverty, hunger, inequality, poor health, and education for which grass-root level social welfare organizations work tirelessly. Micro Desires and ambitions are individual, while Macro Desires and ambitions belong to a community, organization, government, state, or Country. Adhārmic micro and macro desires and ambitions of Westerners have led to conquests of terrorization, killing, gold/resources looting, colonization, and great human suffering. Such heinous Adhārmic desires and ambitions of the Western communities, Abrahamic religions, and Western governments of states and countries have created the social issues of Stolen Generations, Loss of Culture, Art, Language, Wisdom, orphanages, human trafficking, and so many more.

(Source of Image: https://saicenterofstamford.wordpress.com/about-2/sse-program/sarva-dharma-values/)

In a Dhārmic community, society, state or Country, the number of grassroots social welfare organizations is meagre because there are fewer social issues to fix in the first place. A higher number of such organizations is directly proportional to the Adhārmic people, organizations, and governments of any given state or Country.

Humanity includes each human, the smallest entity that must adhere to Dharma. Only a Dhārmic Human Being can create and sustain a Dhārmic family, community, society, government, and Country. It is evident from the history of humanity that Western educational institutions and Abrahamic religious education schools lack the education of Dharma for children, hence failing to cultivate humanity and not raising the beings who are human enough to sustain all life on this planet. Instead, such schools and institutions created think tanks and ideologies that committed crimes against humanity and are continuing to do that in myriad manipulative ways.

Schools, Colleges, and universities worldwide must teach each student a mandatory course on Dharma (Saṁhitā). They must provide a supportive environment for individuals and groups to live and practice Dharma to implement these Dhārmic Principles (Brāhmana). Students must be encouraged to introspect and meditate (Āraṇyaka) upon their Dhārmic & Adhārmic actions. Dhārmic Dialogues with Gurus and Ācharyas (Upaniṣad) must be held to discuss and address complex issues and knowledge roadblocks. That way, ‘Vedic Culture’ can be introduced to strengthen humanity worldwide.

Dharma is for Humanity and must be adhered to by all.

– Adiguru Prakriti, Founder and Chairperson, Being Shiva Foundation, Melbourne, Australia

Thriving Through Midlife: Wisdom from Ayurveda, Yoga, and Spirituality for Women

Ms. Aparna Sharma

In Vedic texts, women are depicted in multifaceted roles, each reflecting their profound significance in ancient Indian society. Revered as divine creators embodying the energies of goddesses such as Śakti and Sarasvatī, women are seen as the nurturing forces behind life’s creation and sustenance. Within the household, they serve as the cornerstone of stability, managing domestic affairs with grace and efficiency while nurturing familial bonds and social cohesion. Moreover, women are celebrated as educators, transmitting cultural traditions, values, and wisdom to future generations, thereby shaping the very fabric of society. In partnership with their husbands, they share mutual respect, companionship, and support, contributing to each other’s growth and well-being. Beyond the realm of the household, women are active participants in spiritual pursuits, engaging in religious rituals, prayers, and meditative practices, reflecting their spiritual autonomy and quest for higher consciousness. Throughout Vedic texts, women are accorded profound reverence and importance, embodying the foundational principles of respect, honor, and equality that continue to resonate within Indian culture and tradition.

Women are portrayed as spiritual seekers and practitioners, actively engaged in religious rituals, prayers, and meditative practices. They have access to spiritual knowledge and participate in sacred ceremonies, demonstrating their spiritual autonomy and connection to the divine. Women in Vedic texts are revered with significant respect, honor, and importance for their pivotal contributions to family life, community welfare, and spiritual evolution. Although social norms and roles have evolved over time, the foundational principles of reverence for women and their integral role in society remain deeply ingrained in Indian culture and tradition.

Women transitioning into midlife were supported through practices such as Dinacharyā, which emphasized the importance of daily routines to maintain balance and well-being. During this pivotal stage, women were encouraged to prioritize self-care and holistic health practices to thrive in midlife. Dinacharyā, which translates to “daily regimen,” encompassed various rituals and activities aimed at nurturing physical, mental, and spiritual health. Women would adhere to specific routines involving waking up early, cleansing practices such as oil pulling or tongue scraping, and engaging in activities like yoga, meditation, and nourishing meals. These practices were believed to promote hormonal balance, reduce stress, and enhance vitality during the transition into midlife. Additionally, women received support from their communities and families, who valued their wisdom and experience, further bolstering their resilience and well-being during this phase of life.

In traditional contexts, particularly within the realms of Ayurveda, Yoga, and spirituality, the midlife transition for women holds profound significance. It is viewed as a pivotal phase marked by both physical and psychological changes, and is often referred to as the “Pitta” stage of life, characterized by the dominance of the fire element. Ayurveda, the ancient Indian system of medicine, recognizes midlife as a period of hormonal shifts and physiological transformations. According to Ayurvedic principles, women experience a decline in the “Pitta” dośa during this time, which can manifest as symptoms such as hot flashes, mood swings, and digestive disturbances. These changes are seen as a natural part of the aging process and are attributed to imbalances in the body’s dośic constitution.

Yoga, as a complementary practice to Ayurveda, offers tools for managing the physical and emotional challenges of midlife. Through the practice of āsanas (postures), prāṇāyāma (breath control), and meditation, women can cultivate balance and harmony within the body and mind. Certain yoga poses, such as twists and backbends, are believed to stimulate the endocrine system and alleviate symptoms associated with menopause. Prāṇāyāma techniques, such as cooling breaths like Shītali and Shītkari, can help pacify the fiery nature of Pitta and promote a sense of calmness and equilibrium.

Spirituality plays a crucial role in navigating the midlife transition, offering women a deeper understanding of their life’s purpose and inner fulfillment. Practices such as meditation, prayer, and introspection provide avenues for self-reflection and spiritual growth. In many spiritual traditions, midlife is regarded as a time of wisdom and self-realization, where women are encouraged to embrace their inherent strengths and cultivate a sense of acceptance and gratitude for the journey of life.

In Vedic literature, hymns and verses touch upon various stages of a woman’s life, though specific focus on midlife may be limited. The Ṛgveda, an ancient Hindu text, portrays women in diverse roles, addressing their transitions. While hymns dedicated solely to women’s midlife may be absent, the text acknowledges their importance and significance throughout different life stages. For example, Ṛgveda 10.85, attributed to sage Vasiṣṭha, celebrates women’s power and vitality, depicting them as embodiments of strength, wisdom, and nurturing qualities. While not specifically about midlife, the hymn highlights women’s importance across life stages, emphasizing their maturity and wisdom gained through experience. Similarly, Ṛgveda 10.159, known as the “Vāgambhranī Sūkta,” praises the creative power of speech, symbolized as the divine goddess Vāk or Sarasvatī. Although not directly about midlife, the hymn underscores the importance of women’s voices and their capacity to inspire positive change in society, applicable across various life stages.

However, the midlife crisis in traditional contexts goes beyond the physical and psychological realms, touching upon the existential and spiritual dimensions of human existence. It is seen as an opportunity for women to reassess their priorities, redefine their identities, and reconnect with their innermost selves. Through self-inquiry and self-discovery, women can transcend the limitations of ego and embrace the fullness of their being, finding fulfillment and purpose in every stage of life.

In contemporary times, women’s experiences during midlife crisis are influenced by a complex interplay of social, economic, and psychological factors. Shifting societal norms may fuel identity crises in midlife for women. Changes in family dynamics, caregiving roles, and aging parents can disrupt self-perception. Social media amplifies pressures to meet unrealistic beauty standards, worsening feelings of inadequacy. Career challenges like stagnation and glass ceilings can unsettle women’s midlife. Financial worries about retirement savings and pensions heighten stress. Socio-economic disparities affect women’s coping abilities during midlife transitions. Midlife prompts women to reevaluate identity and values, sparking existential questions. Societal beauty standards amplify body image concerns, causing psychological distress. Women utilize coping strategies like social support and therapy for midlife challenges.

In conclusion, the midlife crisis for women in traditional contexts is a multifaceted phenomenon that encompasses physical, emotional, and spiritual dimensions. Drawing from the wisdom of Ayurveda, Yoga, and spirituality, women can navigate this transformative phase with grace and resilience, embracing the inherent beauty and richness of the journey. As they embrace the fire of midlife with courage and compassion, women have the opportunity to emerge stronger, wiser, and more radiant than ever before. Overall, women in the Vedic period and traditional times took care of aging individuals with compassion, dedication, and reverence, recognizing the wisdom and experience that elders brought to the family and society. Their caregiving roles were deeply ingrained in cultural norms and values, emphasizing the importance of familial bonds and mutual support across generations.

By incorporating traditional wisdom into contemporary frameworks, we acknowledge the timeless relevance of age-old insights. This integration allows us to address modern challenges with a holistic perspective, drawing from the wisdom of the past while adapting to the complexities of the present. Through this approach, we create a more balanced and sustainable approach to navigating midlife transitions in today’s rapidly changing world.

Ms. Aparna Sharma, Integrative Intervention Therapist, Psychotherapist, ANANTHAM MIND STUDIO

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

Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ – A Vedic Perspective

Dr. Raghava S. Boddupalli

The entire world is aware of the Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ that was performed on Puṣya, Śukla, Dwādaśi, the 22^nd January 2024, by the Prime Minister of India, Shri Narendra Modi ji. This was a momentous occasion of the installation of the idol of Bāla Rāma in the newly built Rāma Mandir at Ayodhyā. To witness the occasion, people from every walk of life were invited. As it was a live telecast, people all over the world could watch and participate in this historic event. The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ has distributed the invitation with a picture of the newly built temple along with Akṣata (Holy yellow rice grains) to every village in the country.

Foundation Stone

The foundation stone for the Ayodhyā Rāma Mandir was laid on 05^th August, 2020 by Shri Narendra Modi ji, the Prime of Minister of India.

Ayodhyā Rāma Mandir Architecture

The original design for the Rāma Mandir was conceived in 1988 by the Sompura family of Ahmedabad. The Sompuras have contributed to the design of over 100 temples worldwide for at least 15 generations, including the Somnath temple. The chief architect of the temple is Shri Chandrakant Sompura, assisted by his two sons, Shri Nikhil Sompura and Shri Ashish Sompura, who are also architects.

The construction work accomplished with 17,000 m³ (600,000 cu. ft.) of sandstone from Bānsi in Rajasthan. No iron and steel have been used in the construction of the temple, and the fusing of the stone blocks has required ten thousand copper plates. In a culturally significant move, Thailand also contributed to the inauguration of the Rāma Mandir, by sending soil and waters from their two important rivers to the Rāma Janmabhūmi.

The ‘Bāla Rāma Sculptor

On 29 December 2023, the selection of the idol of Rāma Lalla for the Rāma Mandir was done through a voting process. A sculptor, known for various statues across India, Shri Arun Yogiraj, from Mysore, Karnataka, created the idol of Lord Bāla Rāma. The ‘Bāla Rāma idol stands at 51 inches and weighs 1.5 tons. The representation portrays Lord Bāla Rāma as a five-year-old child standing on a lotus, holding a bow and arrow. The entire structure is crafted from a single monolithic stone. Shri Arun, earlier in 2021, had sculpted the statue of Adi Shankaracharya which has been installed at Śṛī Kedārnāth Dhām in Uttarakhand. Shri Arun, the 41-year-old, hails from a family of five generations of sculptors.

Vedic Rituals

There are two important śāstras namely, Śaivāgama and Vaiṣṇavāgama that are followed for temple construction, worship and during the rituals of Prāṇa Pratiṣṭhā. The Bāla Rāma Murti Pratiṣṭhā was performed based on the Vaihãyasi Saṃhitā (9/28-84, 90) of the Paṃcarātra Vaiṣṇavāgama Śāstra. Paṃcarātrādikamu reveals the rituals of procedures of worship of the deity.

The ceremony of the Bāla Rāma Murti Pratiṣṭhā has several parts. The Vedic Ritual titles and brief descriptions are provided below:

Karmakutir – A Nādā Chhadī (a yellow-coloured cotton string) is tied to the right wrist of the Mūrti before it leaves the artisan’s workshop. The first step is to remove any evil influences in and from the Mūrti by using Darbhā (Kuśā) grass while chanting Veda mantras. The artisan then closes the Mūrti’s eyes by smearing a thin layer of ghee and honey over the eyes. Then the Ṛtviks perform Yajña / Homa and provide Havis/Ahutis (oblations) to the Agni while chanting mantras.

Jalādhivās – The Mūrti is then transported to the Yajña mandapa where the Yajña is to be performed. Here the Mūrti is submerged in the waters collected from various rivers. The purpose of submerging the Mūrti in water is to check whether the Mūrti is damaged or not. A small amount of pañcāmṛta is added into the vessel containing the Mūrti along with other pujā dravyas. The vessel is then covered with a cloth, and the Agni mantras are chanted for further purification. The cloth is then removed, and the Mūrti is awakened by sounding a ghanṭānāda (sounding the bell). The Mūrti is removed from the vessel and wiped dry.

Dhānyādhivās – A layer of dhānya (grains or pulses) is spread on the floor, and the Mūrti is laid supine on the layer of dhānya. The Mūrti is then completely covered with more dhānya, usually rice or wheat grain. This is performed to further purify the Mūrti.

Ghrutādhivās – The Mūrti is submerged in the cow-ghee (ghṛta). However, this step is altered on many occasions because a stone or marble Mūrti covered with ghee is highly prone to slipping, resulting in possible damage to the Mūrti. Instead, a piece of cotton wool soaked in cow-ghee is placed on the big toe of the foot of the Mūrti. The Mūrti is again awakened and then placed on a wooden stand.

Snapan – Abhiṣēka or bath to the deity/idols while chanting particular Veda mantras. The ritual of bathing the Mūrti with water, milk, honey, cow-ghee, cow-curd, coconut water and others. This rite is the principal form of purification involving 108 different types of materials, such as pañcāmṛta, water containing the essence of various fragrant flowers and leaves, water which has been poured over the horns of a cow, and sugarcane juice. One dravya is placed in each pot. All the 108 pots are placed in front of the Mūrti in three groups: (i) the dakshiṇa (south) group has eleven pots; (ii) the madhya (middle) group has eleven pots; and the remaining pots are in the (iii) uttar (north) group. Abhiṣēka for the Mūrti is then performed with the contents of each pot. Each dravya has its own special mantra that is recited as abhiṣēka is being performed with that particular pot. Such an extensive assortment of pure substances renders the Mūrti’s immense śakti (power) and purity.

Netra-anāvaran – The artisan who sculpted the Mūrti stands behind it and holds a mirror in front of the Mūrti’s face. By looking at the Mūrti’s eyes in the mirror, the artisan removes the layer of ghee, honey and other substances formed during the abhiṣēka with a gold śalākā (needle); this is known as the netra-anāvaran rite. The reason for using the mirror is because once the Mūrti’s eyes are opened, it’s first immensely powerful dṛṣṭi (vision) should not fall on a human being. Instead, the Mūrti is offered food already arranged in front of it prior to the netra-anāvaran ritual.

Ṣōḍaśōpacāra Pujā – After wiping the Mūrti dry, it is laid on a new mattress with cooked rice food and a pot of water for one night’s rest, sixteen (16) types of services will be performed to the deity/God. For sleep, the Nidrā Devī, Goddess of Sleep, is invoked with āhavāna mantras. All through the night, ten Ṛtviks continuously perform Yajna / Homa, away from the sleeping Mūrti. While offering the āhuti of ghee in the eight directions (ashtādik), one drop of ghee is placed in a pot of water. In the morning, water from this pot is sprinkled on the sleeping Mūrti to awaken it while chanting uttiṣṭhat mantras. The Mūrti is then taken from the Yajña mandapa to the garbhagṛhā (inner sanctum) of the Mandir where it is placed on the pinḍika (the nave of a wheel). While chanting mangaḻāṣṭaka (mantras of auspiciousness), a mason cements the Mūrti to the pinḍika. After the cement has dried, Ṛtviks (or the Satpuruṣ) enter the garbhagṛhā to perform the actual Mūrti Prāṇa Pratiṣṭhā.

Prāṇa Pratiṣṭhā

After the purification of the Mūrti, it is ready to become the home of the Divine. Nyãsa vidhi is the first step in the Prāṇa Pratiṣṭhā. ‘Nyãsa’ means assignment of various parts of the body to tutelary divinities.

‘Prāṇa Pratiṣṭhā‘ is a sacred consecration ritual that breathes life into an idol, transforming it into a divine entity. In this ceremony, the divine energy of the deity, represented as ‘Prāṇa’ or life force, is invoked and installed into the idol, turning it into a living representation of the divine. The ‘Prāṇa Pratiṣṭhā’ ceremony thus played a crucial role in infusing Lord Rāma’s idol with spiritual energy.

‘Muhūrta’ – Auspicious Day

The śubha muhūrta was calculated as per Surya Siddhānta Panchānga by Pandit Ganeshwar Sastri Dravid ji and other scholars of Varanasi. The day and time chosen was on January 22, 2024 at 12:29:03 PM, and conclude at 12:30:32 PM, which is during the ‘Abhijīt Muhūrta’. In this brief period of 1 minute and 24 seconds, Bāla Rāma’s consecration was taken place, following one-hour Yajña rituals. Āchārya Ganeshwar Shastri Dravid ji is a distinguished scholar in the fields of Jyotiṣa and Dharma Śāstra, who resides on the banks of the Ganges at Kashi Ram Ghat, Varanasi, gained nationwide recognition as a prominent astrologer. According to insights from Kāṣi Pandits about the auspicious Muhūrta, the 84-second micro-moment is considered highly propitious, and beneficial for India without influences from fire, death, theft, disease, and death arrows. 

The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ announced the names of Pandit Ganeshwar Shastri Dravid ji and Vedic scholar, Pandit Laxmikant Mathuradas Dixit ji, as the main priests for the Rāma Lalla ceremony. Pandit Ganeshwar Shastri Dravid ji was honourned by the Jagadgurū Śṛī Śṛī Vijayendra Saraswati Swami, Kānchipuram Matt, in the Annual Panchānga Sadas which held at Varanasi on 08 August 2023.

Śṛī Rama ‘Yantra’

Before enshrining any God’s idol in the sanctum sanctorum (Garbhagṛha), a Yantra of the respective deity is enshrined at the base of the idol. Similarly, in Ayodhyā too, ‘Śṛī Rāma Yantra’ was first installed. This ‘Rāma Yantra’ was prepared by Brahmaśṛī Dr. Annadanam Chidambara Sastry Garu, who is a prominent spiritualist and worshiper of Śṛī Rāmabhakta Hanumān, hails from Andhra Pradesh. A few years ago, Śṛī Sastry Garu prepared this ‘Rāma Yantra’ in gold, with the purpose to complete the construction of Śṛī Rāma Mandir at Ayodhyā. Śṛī Chidambara Sastry Garu imbued and powered the golden Yantra by chanting ‘Rāma Nāma’ 14 crores time. This Yantra was kept underneath the ‘Bāla Rāma’ idol before ‘Prāṇa Pratiṣṭhā’.

Conclusion

This historical Mandir is now open for people across the country and the world for pilgrimage and have blissful Darśan of Rāma Lallā.

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS), Bangalore

January 2024, When the Republic of India Hugged the Bhāratvarṣa

Dr. Shruchi Singh

January of the year 2024 has given the glimpse of the vision and mission of the nation, which is, the strong and well-balanced all-round development of the country and its people with mutual cooperation and harmony while maintaining its rich cultural past and scientific achievements of present intact. January 26^th is celebrated as the ‘Republic Day of India’, as it was the day in the year 1950 when the nation’s constitution completely came into effect (the constitution was partially adopted on November 26, 1949). But this year of 2024 brought with itself a highly special month of January with ISRO’s achievement, a time travelling experience where Rām Bhakts relived the return of Sṛī Rām in his birth city through the prāṇ-pratiṣṭhā [a ceremony where the divine essence (prāṇ, the life force) is installed into the idol of the Deity through strict code of holy practices thereby transforming an idol into the divine] of Rām Lalla (5 – year old Sṛī Rām) in Sṛī Rām Mandir at Ayodhyā, along with the celebration of Republic day with the spectacular display of its ‘Nārī-Śakti’ or women force. The nation thus in this month of January 2024, displayed its scientific, religious or more appropriately its dhārmic aspect, along with its constitutional and strong feminine aspects.

The Indian Space Research Organization (ISRO) on January 1, 2024 made the nation proud with its another successful launch. This time it launched its inaugural X-Ray Polarimeter Satellite, which shall be crucial in providing with an important data about celestial entities such as black holes. As updated on ISRO’s website on January 25, 2024, ‘The 6-meter-long magnetometer boom on the Aditya-L1 satellite has been successfully deployed. It is deployed in the Halo orbit at the Lagrange point L-1, on January 11, 2024. The boom had been in stowed condition for 132 days since the Aditya-L1 launch.’ Thus, the nation is successfully stepping ahead with its Aditya-L1 mission, which is meant to study the mysterious Sun, a task extremely difficult to handle even for bigger space organizations around the globe.

In modern India, where Hindus are in majority, the believers judicially fought for their God’s right for decades. This fight was not only judicial but also communal where many lost their life. In spite of the several archaeological and scriptural proofs, the wait was long. Yet, people did not lose their trust in India and its judiciary. The constitution was respected, and the laws of land were relied with the belief that they will give the judgement which will be with satya (truth) and dharma (eternal law, duty, responsibility and, virtue), under the guidance of Parmeśwar Himself, who gave them the power of dhairya (patience) to walk on the path of constitutional justice. This resulted in the return of the Divine King at Ayodhyā, who rules the entire cosmos while teaching us humans the path of satya, dharma with niṣṭha (a firm devotion giving strength to accomplish)and dhairya.

(Source of image : https://hindi.business-standard.com/companies/industrial/ram-mandir-markets-of-many-cities-like-new-delhi-mumbai-kolkata-colored-in-ram-colors-and-business-increased-id-341056)

The dream of reconstructing the temple on Sṛī Rām Janma Bhūmi was several generations old, spanning for almost 500 years, which in the views of bhakta was the second vanvās (exile) of Rām Lalla from his birth place. The first one being in tretāyug for fourteen years, where he gained wisdom from various sages, eliminated several criminals from the face of the earth, and established himself as an ideal ruler, where all the subjects were happy, content and in the state of eternal bliss. This second vanvās though extremely painful for his devotees ended with a time-travelling experience of Rām Lalla’s return, where people experienced the feelings lived by their ancestors in tretāyug. Similar to their ancestors, they also eagerly waited for his return to Ayodhyā, celebrated Deepāwalī on his return by lighting the lamps, cried on seeing Rām Lalla returning to his home, got goosebumps on empathizing with the trauma their God had to face, chanted his name, served and worshipped him, and were left simply speechless while witnessing the Divine. This grand temple is constructed with the donations from devotees, giving a glimpse into the feeling of how ashamed they felt when their Rām Lalla had to live in a tent in his own land, and how earnestly they wanted his return at his house with no more troubles. The devotees thus felt themselves to be blessed to witness this historic event, where their only greed was to be with their beloved Rām Lalla. This feeling can also be realized from the words of the sculptor of Rām Lalla’s idol, Arun Yogiraj, “Nirman hote samay alag the, sthaphit hone ke baad alag the. Mujhe laga ki ye mera kaam nahi hai. Ye to bahut alag dikhte hai. Bhagwan ne alag roop le liye hai” (While carving he was different, after prāṇ-pratiṣṭhā he looked different. It appeared to me as if it is not my work. He looks different. God has taken a different form).

(Source of image : https://images.app.goo.gl/BW88YQDBei5ixtmk7)

Rām is not only the soul of the Bhāratīya sabhyatā, but is also the part of various cultures around the globe. A large population of the world has faith in Him. He is the one who unites the entire humanity with dharma. He is the ideal son, brother, husband, friend, enemy, and ruler. He teaches us the art of prioritizing, the art of realizing one’s duty and responsibility, the art of achieving the balance and maintaining harmony, and the art of establishing good relationships along with several other qualities. Often people sacrifice for their loved ones, but subjects do not sacrifice for their ruler, as it is the ruler who is expected to sacrifice for them being their guardian with a duty to protect and safeguard them as well as a servant to serve them with efficient ruling. But he is the one for whom people connected so intimately that they sacrificed themselves. His brothers along with their wives and prajā (subjects) akin to him, lived like a sanyāsī, that is, they all abstained from all kinds of pleasures (worldly and sensory both) for fourteen years.

(Source of Image : https://www.indiatvnews.com/education/news/five-states-declare-holiday-for-schools-offices-on-january-22-due-ayodhya-ram-mandir-consecration-ceremony-2024-01-16-912158)

January 2024, thus brings to us not only the realization of the responsibilities we have towards our nation, its law and order through the republic day, but also makes us aware how to serve, sacrifice and benefit the society through rightful ruling. Through the welcoming of Rām Lalla, we also need to welcome and awake the Rām within us and within our society. The fourteen years of exile brought with itself the freedom of earth and its children from the tyrants along with the establishment of Rāmrājya, but for this, Sṛī Rām and his supporters (family and subjects) had to undergo strong tapas and overcome their weaknesses. This implies, to obtain Rāmrājya, we need to perform tapas and first defeat the demons present within us before aiming for the outer ones. Thus, this January 2024, brought with itself second Deepāwalī while making the modern Republic of India hug its culturally rich viśwagūrū, the Bhāratvarṣa.

January 26, 2024 was the 75^th Republic Day of the Republic of India/Bhāratīya Gaṇarājya. This day in this year brought a difference with display of its increasing women power or in other words, the ‘Nārī-Śakti’ at different levels for the first time. On Kartavya Path this year, the women were seen reclaiming the deep-rooted Indian culture of strong, unafraid, independent, fierce, devoted, and kind feminine energy which is always in balance with the masculine energy through mutual cooperation, freedom, trust, and respect.

(Source of Image : https://www.hindustantimes.com/ht-img/img/2024/01/26/original/INDIA-POLITICS-REPUBLIC-DAY-52_1706261623758.jpg)

This feminine prowess was showcased in both arts and battlefields through the 100 women artists playing traditional Indian musical instruments [such as Śankh (conch shell), nādaswaram (a double reed wind instrument), and nagādā (Indian drum)], 1500 dancers showcasing 30 different folk styles, all-women tri-service contingent, women personal in CAPF contingent, and stunts by 265 women on motorcycles. This display of our ‘Nārī-Śakti’ paves the way towards the balance of all the genders, where they all contribute equally with respect, determination, and holistic approach for well-being.

(Source of image : https://www.hindustantimes.com/ht-img/img/2024/01/26/550×309/INDIA-POLITICS-REPUBLIC-DAY-75_1706261776796_1706261813633.jpg)

Prime Minister Narendra Modi’s speech after the prāṇ-pratiṣṭhā of Rām Lalla was very important. Few lines from that speech are worth mentioning keeping in mind the mission and vision of our nation along with its characteristics of vasudhaiv kuṭumbkaṁ (the world is one family). The excerpts are, “I also seek forgiveness today from Lord Sṛī Rām for any shortcomings in our efforts, sacrifices, and penance that might have prevented us from accomplishing this task for so many centuries. … Even in the first page of our Constitution, Lord Rām is enshrined. Despite the existence in the Constitution, there was a legal battle over the existence of Lord Rām for decades. I express my gratitude to the Indian judiciary, which upheld the dignity of justice. The temple of Lord Rām has also been built in a just and lawful manner. … Rām is not fire; Rām is energy. Rām is not a dispute; Rām is a solution. Rām is not just ours; Rām belongs to everyone. Rām is not just present; Rām is eternal. … You represent that generation of Bhārat… which is hoisting the Tricolour on the moon, which is making Mission Aditya successful by travelling 15 lakh kilometers, going near the sun, which is waving the flag of Tejas in the sky… and the banner of Vikrant in the ocean. Be proud of your heritage and write about the new dawn of Bhārat. Embracing the sacredness of tradition and the endless possibilities of modernity, Bhārat will reach the goals of prosperity by walking on both these paths.” These lines display the acceptation of the faults within ourselves so that we can bring the improvements within ourselves as individuals as well as the society, taking the route of justice through judicial system even though the truth was always known and was the belief of majority of the country (a contrast to the common belief of majority controlling the minority and forcing them to submit through unjust means, which is in contrast to the Rām bhakts who fought for decades for their rights and truth), expression of the soul of the country and its people through Rām, scientific achievements of our nation through ISRO’s accomplishments, and the developments in the defence sector of India. All these points cover the diverse aspects of our nation’s development, acceptation of our cultural heritage which is also the world’s heritage through common belief in Rām and Rāmāyaṇa along with the scientific developments in various sectors.

January 2024, thus made India proud with its numerous achievements spanning through deferent sectors. With ISRO’s scientific achievements our nation is progressing on scientific aspect, with Sṛī Rām Janmabhūmi our nation accepted its cultural heritage which has been an important part of our nation’s fabric, with women prowess at republic day stands our efforts in bridging gender gap. We the people of India are thus accepting its culture which is strongly rooted in science, will be free from stereotypes, and will be recognizing people based on their skills, and will always be working together for making the world a better place. This also point towards the inherent pluralistic nature of our country and culture, which is aimed towards the betterment of all by realizing that Truth can be known from different paths, and by all. Thus, January 2024 came out as the holistic month where all-round development or progress was achieved.

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences [An associate institute of ‘Institute of Advanced Sciences’ (INADS), USA]

The Rāma and Rāmāyaṇa for Modern Time

– Prof. Bal Ram Singh

(Source of Image : https://www.livemint.com/news/india/ram-mandir-inauguration-ceremony-pran-pratishtha-photos-live-pm-modi-rajnikanth-alia-bhatt-katrina-kaif-ayodhya-news-11705902845031.html)

The Rāmāyaṇa, (रामायन or रामायण) is derived from राम and आयन आयेन, आयिन (literally meaning comes, joins, in Avadhī language), thus Rāmāyaṇa literally meaning in which Rāma comes or joins. It is therefore important to understand and use a language for the source of Rāma’s story that properly reflects the context, culture, and character of the characters involved.

In the Matsya Purāṇa, there is a reference, which suggests Vaivasvata Manu, the primordial origin of humanity in the current period, being of the 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).

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 then from here to everywhere else, making India as the main source of human migration some 60,000 years ago. This may provide further cultural and linguistic connections with Ayodhyā and Avadhī to rest of the world. Avadhī, thus, becomes a prime source of many languages. Exploring links between literature of Avadhī and other languages could provide a whole new gamut of research. For example,

Avadhī             English         Sanskrit

Nani                 nanny            matamahi

Nika                  nice               sobhanam

Bara                  burn              prajwalita

Tohara              your              tava

Niyare               near             nikata

Avadhī language, therefore, justifiably brings out passion in India that it is a torch-bearer of a civilization, which has sung the deeds of Rāma, Raghu, and Hariscandra! One could easily surmise why Sant Tulasidāsa decided to write Rāmacharitamānasa in Avadhī, although his mother-tongue was Brajabhāṣa. He came from Soron, Kasganj district in Uttar Pradesh, and he was a scholar in the most sophisticated known on Earth, that is Sanskrit, but decided to compile his thoughts about the story of Rāmāyaṇa in Avadhī.

With his experience (he was already 75 years old by then), he could have easily understood that Avadhī is the best language to communicate the original culture of Ayodhyā, both symbolically and linguistically. We have often seen how Bollywood movies also script this language effectively for the portrayal of rustic characters like milkman (dudhwālā), gardener (mālī), or cook (rasoiyā), who more often than not usually come to Mumbai from the Avadh region of Uttar Pradesh. It just communicates better the culture, values, and behavior of the people portrayed in those roles.

Avadhī is spoken by over 65 million people throughout the world, including the places like Fiji, Mauritius, Caribbean countries and also in some pockets of American and European continents. Its linguistic overlap and affinity with Bhojpuri, Angika, Chhatisgarhi, Bundelkhandi, Bengali, Marathi, etc. make the ambit of this language even more widespread.

A culture is quite heavily carried through food, dress, and language with native or regional connotations. This was also true in the ancient times, when long distance travels were limited. This made the source of food, dresses, and even language of communication very local. Over the years, human ingenuity produced variations in culinary preferences, sartorial sense, and exchange of ideas. But with passage of time, sometimes quaint expressions, monologues, or dialogues have created problems in their interpretation. Tulsi Rāmāyaṇa, ‘the Ramcharitmānas’, thus becomes the most authentic source of information from the Rāma story.

With that prologue, let’s explore Rāma and his values for the contemporary time. Although temple is not part of the deep Indian traditions, as one can hardly find any reference to any large structures of temple either during Rāmāyaṇa period or Māhābhārata period, yet India’s temple structures from north to south, and east to west, reflect the many marvels of architectural designs and construction feats.

Temples, likely borrowed from the Buddhist structures and Church culture, represent symbolic consideration and communication, and provide a target of dedication and devotion, something that was primarily taken care by the Gurukula, that provided direct interactions with Gurū, the source of knowledge with full clarifications made available through the questions and clarifications. With these premises of Rāmāyaṇa and Rām Mandir, let’s explore a few fundamental values of Rāma in Rāmāyaṇa.

There is a common belief that Rām, the incarnation of Bhagavān Viṣṇu, has been an ideal son, an ideal brother, an ideal husband, and an ideal father.

प्रात काल उठिके रघुनाथा, मातु पिता गुरु नावहि माथा।

Prātkāl uthike raghunāthā, mātu pita guru nāwahi māthā.

This just goes a long way to show how devoted he was to his parents, both the father and his mothers. Similarly, according to Ramcharitmānas, he cries at the time Lakṣaman gets hit by Meghnāth’s śakti and becomes unconscious.

जौ मैं जनत्यों बन्धु बिछोहू, पिता बचन मनत्यों नहि वो हू।

jau main janatyon bandhu bichhohū, pitā bachan manatyon nahin wohū.

Had he known this potential separation from his brother, he would have even ignored his father’s words that he had given to exile which resulted in potentially losing his brother.

जब जब रामु अवध सुधि करहीं, तब तब बारि बिलोचन भरहीं ।

सुमिरि मातु पितु परिजन भाई, भरत सनेहु सीलु सेवकाई।

Jaba jaba ramu avadha sudhi karahi, taba taba bāri bilocana bharahi.

Sumiri mātu pitu parijana bhāi, bharata sanehu silu sevakā. 140.2

Every time Rāma thought of Ayodhyā, his eyes filled with tears. The gracious Lord became sad when He recalled his father and mother, his family and brothers and particularly the affection, amiability and devotion of Bharata.

Similarly, Bharata was an equally devoted brother to Rāma.

भरत सरिसा को राम सनेही, जगु जप राम रामु जप जेही। 217.4

bharata sarisā ko Rāma sanehi, jagu japa Rāma ramu japa jehi. 217.4.

Who is there who loves Rāma as Bharata loves. World repeats Rāma’s name where Rāma repeats name of Bharata.

In the same vein of family love, Rāma loved his wife, Sītā, to no limit, by not only taking vrat for one wife when it was a common practice for royals to have multiple wives.

According to Shrimad Bhāgavat (SB), SB 9.10.54

eka-patnī-vrata-dharo rājarṣi-caritaḥ śuciḥ

sva-dharmaṁ gṛha-medhīyaṁ śikṣayan svayam ācarat

Bhagvān Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in his character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāś Rāma-dharma. Thus, He taught the general public by his personal activities.

Additionally, he waged a very uphill and extremely dangerous war with a very powerful enemy, ordinarily a sure death step at that time.

There were apparently no instances of a close relationship with his own children, Lav and Kush, as they were born, away in the forest. Based on the scenes from the Rāmāyaṇa serial by Rāmanand Sagar, he was a loving father to his children and the children of his brothers.

These are the ideal behaviors the contemporary society could understand, adopt, and follow in their lives. However, looking from the scientific culture we have developed in the modern time, and a more holistic approach to knowledge, the inductive or the Āgama pedagogy of observations, hypotheses, principles and theories, one must consider the opposites or the behavior under contrary conditions to obtain.

धीरज धर्म मित्र अरु नारी। आपद काल परिखिअहिं चारी।।

Dhīraj dharam mitra aru nārī Āpad kāl parakhiye chārī! (Arandya Kand Ramcharitmanas)

In the time of crisis are the (deep waters) of patience, dharam (principles), friends and women (wife/partner) tested! This means under the most difficult situations, one’s patience, principles, and time test friends who have stood by, and the trusted life partner, are all tested by their behavior of standing by with their integral values.

What those strenuous conditions may have been in Rāma’s life need to elaborated and his approaches need to be understood, and his conducts need to be understood for adoption to bring Rāmrājya on this Earth.

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