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

Divinely Beneficial Knowledge about Lord Shiva (Part I)

Series on Shiva the Supreme!

– Dr. Dhananjay B. Ghare

This article is based on Shiva Purāṇa‘s Vidyeśvara Samhitā.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Respected Sūta Mahāṛṣi, devotees of every God or Goddess are always

 a) curious to know more and more about their believed and respected divine powers and

 b) willing to perform devotional activities to please, their Gods or Goddesses.

Please brief us about ‘how can Shiva devotees try to please Lord Shiva, The Supreme divine Power’.

Sūta: All Vedopaṇiśadic Gods are theoretical concepts or philosophical entities. The word ‘Shiva’ means pure, holy, pavitra or austere. The Vedic God Supreme is defined as the immortal, infinite energy (super power, śakti) which always exists (Yad bhūtaṁ, Yad cha bhavyaṁ). The format of God Supreme’s presence is either manifested or unmanifested. e.g. before the Big-Bang and birth of the presently manifested our Universe, this ‘energy’ must be existing in the unmanifested form. Further, such manifested form of ‘God Supreme’ is known to possess three sthūla meaning gross physical characteristics (viz. utpatti, sthiti and laya meaning birth, life-span and death). The God Supreme present in intelligent ‘living species’ formats also possesses three sūkśma meaning subtle mental (conscious behavioural pattern type) characteristics viz. satva, rajas and tamas tendencies. These subtle characteristics are not found in non-living objects. Only ‘tamas’ in the sense of ignorance can be identified to be present in the non-living objects.

Majority of happenings in this universe, happen following certain Laws of Nature. Therefore, Vedic sages attribute these occurrences as actions of an intelligent (kartā) ‘creator’.  This hypothetical creator (and evolution manager) is named as Brahmā (or Brahmadeva). Similarly, the hypothetical guardian of these ‘creations’ (dhartā) is named as Viṣṇu and the hypothetical dissolver (hartā, or destroyer of these ‘creations’, at the end of their life-span) is named as Śankara (meaning blissful performer) or Shiva (meaning holy). In fact, all these three activities are carried out by the unique power called God Supreme. Brahmā, Viṣṇu and Shiva are names given to three roles being performed simultaneously by the God Supreme himself.

Universes (and every living and non-living objects residing in them) after birth, keep on aging and evolving with time, following some Laws of nature. The living species, especially human beings, are seen to possess the three sūkśma subtle characteristics viz. 1) Satva guṇa, (saintly attitudes, God fearing reluctance from sinning, non-selfishly helpful attitude towards all other humans, animals and birds) 2) Rajo guṇa (Pride, desire to ‘show off’ own abilities like cleverness, fortunes etc., intuitive creativity, business minded calculations of profitability of actions etc.) and 3) Tamo guṇa (laziness, sleepiness, cruelty, sarcastic, extremist tendencies etc.).

Lord Shiva is defined to represent exemplarily divine Tamo guṇa characteristics of Mother Nature. Therefore, he represents ‘tama’ meaning Extremes or Maximums e.g. ‘Gurūtama’ means largest possible, ‘Laghutama’ means smallest possible, etc. Lord Shiva thus represents extreme or maximum possible holy characteristics. Lord Shiva is omnipresent in the Universe. Consequently, he must be present within every human personality including every one of his devotees. A Shaiva devotee therefore must try to understand, feel, realize and visualize Lord Shiva’s presence in both these fashions. i.e.

a) Extrovertly Lord Shiva’s omnipresence, everywhere in the Universe, including the space and

b) Introvertly, within the devotee’s own body, mind, heart and personality.

Highest level of information about the Vedic concept named ‘Lord Shiva’ is available in

a) Vedic Rudra Sūkta (famous as chamaka and namaka mantras) and

b) in numerous Upaniṣad texts related with him e.g. Iśāvāsyopaniṣad, Rudropaniṣad, Mānḍukyopaniṣad, Śivopaniṣad, Kālāgni-rudropaniṣad, Daxiṇāmūrtyopaniṣad, Pāśupata-brahmopaniṣad, Kathā-rudropaniṣad, Rudra-hṛudayopaniṣad, Lingopaniṣad, Nīla-rudropaniṣad, etc.

Next level of information about Lord Shiva, in comparatively simpler language, is available in Paūrāṇic literature. Some Purāṇa’s focussed on him are Shiva Purāṇa, Linga Purāṇa, Skanda Purāṇa, etc. The presence of Lord Shiva within one’s own personality needs to be intellectually understood and mentally experienced by every human soul in his own self (e.g. understanding and using the four mahāvākya’s : ‘Aham Brahmasmi’, ‘Tat Tvam Asi’, ‘Ayam Ātmā Brahma’ and ‘Prajñyānam Brahma’).

This may possibly be practically realised as follows.

 a) As the experiencer of the deep sleep state of one’s self-awareness.

 b) As the experiencer of the deep peace and satisfaction in the ‘Samādhi’ state, (‘Ashṭānga Yoga’) or 

c) As the performer of extremely active fully engrossed state of dancing : Naṭarāja.

Sir M. Vishveshvarayyā used to advise ‘Always perform every action in such a way that, it becomes the best ever possible way of its performance’. In Vedic terminology, this advice means ‘everyone should always work in a fashion as if the work is ideally being performed by the divine power like Lord Shiva himself’.

Following strict physical and mental disciplines all 365 days of the year, is not possible for a vast majority of Shiva devotees. Therefore, some special days are recommended for their convenience. Special devotional activities like ‘vratācharaṇa’ (meaning observing certain recommended disciplines on special ‘vrata’ days) are used to please Lord Shiva. Weekly, Monday (‘Somavāra’) is designated as auspicious for fasting and worshipping Lord Shiva. Among Moon phases based ‘tithi’ days, both Śukla and vadya Ekādashī and vadya Chaturdaśi called as ‘Shivarātrī’ are recommended as highly auspicious days for fasting, worshipping and singing prayers of Lord Shiva. ‘Jāgaraṇam’ means keeping awakened all through the night and keeping engaged in devotional activities, is also highly recommended as a part of the vrata performance, especially on the monthly once vadya Chaturdaśi day called as ‘Shivarātrī’ meaning ‘holy night’. Such an annual day in the month of ‘Māgha’ is called as ‘Mahā Shivarātrī’.

‘Fasting’ is recommended as an act of pleasing God, by almost all religions. Modern medical science modifies and recommends it as ‘dieting’. Special feature of fasting on Shivarātrī is the inclusion of keeping awakened in the whole night period, which requires a lot of strong will-power. Spiritually speaking, ‘Will-Power’ is the Goddess Pārvatī realizable within all human personalities and assisting the ‘laya’, ‘vilaya’ processes are hypothecated as being carried out by Lord Shiva. A symbolic story associated with Mahā Shivarātrī’ is as follows.

Once a hunter (vyādha) was walking to the forest for hunting animals like dears, rabbits etc. That day, being ‘Mahā Shivarātrī’ day, he crossed a lot of devotees of Lord Shiva, who were loudly reciting ‘Shiva’ ‘Shiva’ mantra continuously. In a mood of mocking and laughing at them, the hunter also started reciting ‘Shiva’, ‘Shiva’, ‘Shiva’. Unknowingly his tongue got into that rhythmic habit and he started acquiring spiritual credits associated with such mantra recitation. In the forest, he happened to climb on a bilva tree and was waiting for some baits to appear within his range of killing. All the time, he happened to enjoy the fun of shouting ‘Shiva’, ‘Shiva’, ‘Shiva’. By chance there was a Shivalinga on the ground below the trunk where he was sitting. As a time pass, he kept on cutting off some sacred bilva leaves and throw them down. By chance, most of them used to fall on the Shivalinga and some additional spiritual credits kept on getting accumulated for this act as well. One after the other, three she-dears and one he-dear appeared on the scene. Each one of them pleaded with him, to give some time duration to get some urgent work done, and then return and reappear in front him, to get killed by him. Each one of them, preached him about several spiritual aspects of earning good spiritual credits (Puṇya) and bad spiritual discredits or sins (Pāpa) via performance of good or sinful activities. They also described about the resultant good or bad consequences. The hunter enjoyed these discourses and agreed to allow those dears to go home and come back as per their promises. All of them did reappear just before the dawn of the next day. Lord Shiva was pleased by

a) the kindness shown by the hunter and his fasting and chanting of mantra ‘Shiva’ ‘Shiva’ ‘Shiva’ ‘Shiva’, on the auspicious Mahā Shivarātrī day, and

 b) the honesty of the dears to reappear on the scene.

Lord Shiva sent his servants (gaṇas) to pick up and place all of them in the heaven.

(to be continued….)

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

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

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

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

Rakshabandhan – The Festival of Protection and Trust

– Dr. Shruchi Singh

Rakshabandhan (Raksha – Protection, Bandhan – Bondage, Relationship) is famously defined as the festival of brother and sister, though it is not limited to these two alone. In a world where fancy rākhīs have established their roots deeply, to know the importance of Rakshabandhan, we need to focus on Rakshasutra (sutra – thread), the thread of protection. This thread is important, as in Bhāratiya sabhyatā sutra holds great value, it represents the manifestation of thoughts, beliefs, and wisdom. This is the reason several philosophical works are called sutra, such as Yoga-sutra, Brahma-sutra, and so on. When this manifestation is for a person, this sutra is symbolized with a sacred thread.

(Source of Image : https://images.app.goo.gl/s73MCBys9QHEFCsS6)

Rakshasutra is tied to the wrist of the person for protection, popularly observed when the purohit applies tilak and then ties the rakshasutra (also referred to as maulī or kalāvā) on the wrist of his yajmān on special occasions such as hawan, kathā, and so on. While tying this thread following mantra is recited,

येन बद्धो बली राजा दानवेन्द्रो महाबल:।
 तेन त्वामनुबध्नामि रक्षे मा चल मा चल।। (रक्षासूत्र का मंत्र)

I am tying you with the thread of Raksha, by which the most powerful dānav king Bali was tied. O Raksha be firm, be firm.

This mantra is in two parts, where first part refers to the person the thread is tied to, and the second part is a prayer to the thread/Raksha. Here the thread/rakshasutra is the indication of the dharma that one must follow. Rājā Bali’s association here is from the time when Sri Vishnu granted him a boon after pushing him down to pātāla lok in his Vāmana avtār. Rājā Bali requested Sri Vishnu to reside with him and protect his kingdom. Mata Laxmi, the consort of Sri Vishnu, was not pleased with this and went to Rājā Bali disguised as a poor Brāhmin woman for a stay until her husband’s return. During her stay, Bali’s kingdom prospered, and on the day of Śrāvan Pūrṇīmā, Mata Laxmi tied a rakshasutra to Bali while praying for his protection. Pleased with her gesture, Bali offered her a boon, to which Mata Laxmi pointed to the doorkeeper and asked Bali to free her husband. Mata Laxmi and Sri Vishnu then revealed their true selves to Bali, who realized Devi Laxmi’s sorrow as the sorrow of his sister, and happily allowed them to leave. This is also the reason, why sisters are invited to their brother’s home to tie the rākhī. Inspired by Rājā Bali, this sutra constantly reminds the wearer of their dharma or duties. The second part of the mantra, which is the prayer for Raksha, is about her being firm, that is, Raksha must stay and protect the wearer, for if she moves, the protection will be lost.

(Source of Image : https://images.app.goo.gl/go8nJTkaJt8ud2aM7)

The intention with which the rakshasutra is tied also plays an important role in the bond/relationship established between the two. This is the reason, Indrani (wife of Indra) tied the first rakshasutra to Indra for his protection, when he was going to war. Needless to say, Indra was not only protected due to the thread, but also won the war. Another tale associated is of Draupadi and Sri Krishna, where Draupadi upon seeing the blood oozing out of her friend Sri Krishna’s finger, without even a second’s delay, tore the end of her saree and tied it around his finger to stop bleeding. This incident can be viewed in the link when the attempt to disrobe Draupadi was made, where all the mighty warriors became helpless pawns. Here, Draupadi was left with the trust of Sri Krishna alone, who was not even present there. She prayed to him for help and protection. Sri Krishna saved her by extending her saree’s end that was being pulled, thereby not only keeping the robe in its place intact, but also turning it into a never-ending, uncontrollable, and untouchable cloth. In this instant, the threads that were tied as a bandage for protection from blood loss were transformed into a huge pile of never-ending cloth. Thus, the bond these two shared, became the definition of unshakable trust. This is the similar trust, that is displayed when Rakhi is tied to the wrists of the soldiers of our country by our women and girls, and in a similar fashion also tied to the wrist of our Prime Minister as well. This is the definition of trust that we the people of Bhārat display through the festival of Rakshabandhan.

Rakshabandhan is celebrated on the sacred day of Śrāvan (the month in the Hindu calendar) Pūrṇīmā (full moon day) by energizing the thread through our prayers for protection and dharma. This festival thus, can be celebrated by anyone, for the aim is to seek protection for or by the person. Also, to save the environment, now-a-days, rākhīs are tied to the trees as well, something that reminds us of our mother’s tale, where they used to tie rākhī to everything, including the animate-inanimate in their childhood days. This is the reminder that living or non-living, we co-exist in nature, hence we must protect our environment and nature to the best of our abilities while realizing it to be our basic duty as well.

Rakshasutra when used as kalāvā/maulī is of red and yellow colour, where red represents shakti (energy), and yellow represents auspiciousness. Also, there is a concept of Vedic rākhī, where in a yellow cloth following items are tied,

• Durvā (a type of grass, that grows on its own and never ends) indicates the purity of mind, progress, and continuity of lineage,
• Haldī (turmeric) indicates good health,
• Kesar (saffron) indicating radiance through spirituality, and/or Chandan (sandalwood) indicating peace,
• Akshat (that cannot be broken/crushed, traditionally referred to unbroken rice) indicates the invincibility, and
• Mustard seeds indicate the zeal to eliminate the negatives/problems from life.

(Souce of Image: https://images.app.goo.gl/kUaqipeczisU5q5GA)

All these items after being carefully tied in a piece of cloth, are sewed with the rakshasutra. This rākhī then offers the best kind of protection that is prayed. It is a reminder of maintaining and seeking purity in life through dharma, maintaining good health, a balance between social and spiritual life, peace inside as well as outside, and complete dedication in our efforts while getting rid of vices. This rākhī thus offers well-being (both spiritual and material) along with protection. 

Custom, that is how a festival is celebrated is its very important part, as it holds various meanings. In Rakshabandhan, the following steps are followed, which are like the steps of worshipping a Deity as well:

1. Covering heads with a piece of cloth (for both the people). It is for better concentration, and safety from harmful environmental factors such as heat, and so on.
2. Application of tilak made of vermillion from our right thumb in between the eyebrows of the person for his/her self-consciousness.
3. Application of akshat on tilak, additionally thrown on the head for invincibility at both spiritual and social levels.
4. Performing ārti (circular rotations of diyā/lamp of ghee around the face) to ward off evil energies.
5. Prayer of protection with the mantra stated before while tying the rākhī/rakshasutra around the wrist.
6. Offering sweet, it is auspicious, probably due to it being simply the source of instant energy, followed by water.
7. Giving gifts for tying the rākhī.

Rakshabandhan, thus is the festival of protection from our vices, evils, and realization of our duties. It is the festival, that is though popularly famous for brother and sister, is the festival that can be celebrated by anyone irrespective of their relationships, even with nature. It is, however, notable that the brother and sister relationship represents the purest love and care of each other for a variety of reasons, including growing up together with common experiences.  As the name of the thread, rakshasutra, it is the festival tying us in the bonds of dharma, responsibility, and hence protection. Therefore, it can be tied amongst parents and children, brothers and sisters, husband and wife, friends, and so on, that is from anyone by whom one seeks protection, and to anyone one wants to be protected.

(Source of image : https://www.thehindu.com/news/cities/Visakhapatnam/nature-lovers-tie-rakhi-to-136-year-old-banyan-tree-in-visakhapatnam/article67244541.ece)

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

Paūrāṇic Ganesha (Part-VI)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-V)

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).

संन्यास_योग (continued)

King Vareṇya: Please educate me in spiritual ways of enjoyment of ‘Happiness’

Lord Ganesha: My dear father, mostly people are familiar with deriving happiness via the use of five sense organs. Viz. 1) good smell (सुगन्ध), 2) sweet or pleasant taste (सुरुची), 3) soft touch (सुस्पर्श), 4) beautiful vision (सुदृश्य) and 5) hearing melodious music (सुश्रवण). All these methods are elusively short living. Further, they often can cause deceases, if used excessively. E.g., on a given day, the first chocolate tastes very sweet and pleasant. Next and next one’s if chewed immediately, become comparatively lesser and lesser pleasant. By tenth, if consumed continuously, the tongue might loose sensing it’s sweetness. Another chocolate, on the same day, may even trigger an unhappy vomiting sensation. Long duration of such habits can trigger diabetes, BP etc. Similar is the story of happiness derived via the use of any other sense organs. The states of a) sweet dreams and b) ‘deep sleep’ are both the best forms of enjoying happiness. Both do not involve any sense organs and hence the associated health hazards. However, ‘sweet dreams’ and ‘deep sleep’ are sort of God’s gifts and cannot be consciously enjoyed at will. Therefore, reaching mental states similar to ‘deep sleep’, (or semi-unconsciousness) is being consciously resorted to, by use of numerous artificial techniques. Drinking wine and smoking drugs, are two examples. Unfortunately, most of them are a) unhealthy and b) financially costly.

(Source of Image: https://theartofindia.in/products/ganesha-69?_pos=10&_sid=e4d761d7b&_ss=r)

Innumerable tools like sports, tourism, gambling and entertainment are designed to achieve the same goal viz. Happiness and Satisfaction. Most of them involve a) financial expenditure and b) availability of external tools (like playground, playing kits, theater stage & participating companions, audience etc.). ‘Focusing concentration’ via ‘Meditation’ is a self-reliant technique invented by Vedic sages, which can be used to enjoy a ‘deep sleep’ like silence and peace, in a semi-awakened state of consciousness, without usage of any external tools, as well as, financial expenditure. However, it needs some silent, disturbance free quiet place to sit (or lie down and), relax and reach deeper and deeper states of meditation. After acquiring expertise, some ‘Accomplished Yogi’s’ can perhaps tolerate some levels of disturbance and noise. An ‘un-echoic-chamber’ may be ideal for such practice. Vedic sages are known to live in remote ‘Āśrama’ habitats, established in deep enough silent forests. Historically, saintly people used –

a) temple hall or premises (e.g., Swami Vivekānanda & Rāmakrishna Paramahansa) or

b) river banks (e.g., Tulsidāsa, Narasimha Saraswati) or

c) remote places like a cave in a mountain or hill (Govinda Ācharya, Guru of Ādi Shankarācharya) or

d) any semi forest type remote location reasonably away from human habitats (e.g., prince Dhruva, Tukārāma, Samartha Rāmadāsa). 

Sitting lonely in a yogāsana posture (or lying down in relaxing ‘Śavāsana’), in any convenient room of one’s own flat or home, is the easiest place in modern 21^st century era. Early morning time periods (e.g., 03:00 to 06:00 hours, called as ‘Brāhma-muhurta’), is ideal time period to practice meditation (because possibility of getting disturbed is minimum). However, practically one can practice meditation at any time convenient to one’s own living style & environment.

To begin a meditation session, it is a non-mandatory practice to perform some ‘prāṇāyāma’ based breathing exercises. e.g., rechaka, pūraka, (rikta or pūrṇa) kumbhaka based variations to one’s own choice or comfortable performability on any given day, Yoga expert’s guidance etc.

प्राणायामै: द्वादशभि:   योगीश: धारणाऽभ्य़सेत्| ब्रह्मरूपम् जगत् सर्वम् पश्येत् स: स्वान्तरात्मनि| [४.३४.३६]

There are 12 varieties of breathing exercises which are popularly used by yoga experts before proceeding further on the next aṣṭānga yoga stages called as dhāraṇā, dhyāna and samādhi. This entire manifested universe is actually a visible (as well as humanly invisible) form of the Divine Energy or ‘Lord Supreme’, called as ‘Brahma’ (in Vedopaniśadic literature). This manifestation seems to have a date of birth (e.g., Big-Bang), a certain life-period and logically an end in distant future. But this ‘Energy’ which is indestructible must exist for ever, in some form or other. Every existence in this manifestation (including every yoga performer) is an infinitesimal form of this energy or ‘Brahma’.

 योग_वॄति प्रशंसन_योग

When a ‘Mental attitude’ is adopted by yoga performers, to link one’s self-consciousness (soul or spirit) with the Supreme God, during every activity consciously planned (or unconsciously, unintentionally, habitually performed) and being carried out by the personality, then that personality’s behavior pattern (प्रवॄति) gets linked with the Mother Nature (God Supreme) in a special fashion. One of the best ways to keep in touch or linked with me (Ganesha, God Supreme) is to appreciate the importance of each and every activity, undertaken to be responsibly carried out and then carry it out in the best possible manner (as if it is carried out by God Supreme himself). Sir M.Vishveshvarayya (while planning any new activity), used to think about ‘how can I design and perform it in the world’s best ideal fashion’. He was therefore a good example of a ‘Yogi’ with expertise in the ‘योग_वॄति प्रशंसन_योग’. A yogi can deeply ponder on ‘suppose if God wants to do this activity, what is the best way in which he would perform it?’  Then plan it same way and carry out the plan ‘on behalf of the God’ as if God’s order.

मानेऽपमाने सुखे दु:खे मित्रेऽमित्रे च बन्धुषु | समत्वम् अभ्यसेत् सततम्  योगी ध्यान परायण: [५.५.९]

Such a ‘Yogi’ rises above any a) insulting comments or b) entangling praises while performing his dutiful activities. He totally ignores the pleasures or pains involved in the performance of his work. He pays equal attention and respect while treating his friends and unfriendly personalities, as well as relatives.

 नाति भुञ्जन्, अभुञ्जन् वा नातिजाग्रत अभ्यसन् | जीवन्मुक्त: स योगीन्द्र: सर्वत्र वेत्ति माम् सदा [५.१२.१८]

Such a yogi never eats more than what is necessary and enough for his maintenance, nor does he fast unnecessarily. He studies all educative books of knowledge. He does not remain ‘awakened’, neglecting his body’s needs of sound sleep and rest.

(Source of Image: https://theartofindia.in/products/lord-ganesha-22?_pos=103&_sid=e4d761d7b&_ss=r)

Such a divine king of yogi’s is in a spiritual state of ‘Live-liberation’ (जीवन्मुक्त) and capable of realizing my live presence in each and every thing getting sensed by him everywhere.

(to be continued…)

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

The Untold Status of Women in the Institution of Marriage: Understanding through the Philosophical Lens

Dr. Jayanti P Sahoo and Dr. Aparna Dhir Khandelwal

(Continued..)

‘लड़की लोगों के लिए पूरी दुनिया सोचती है, बस यह नहीं पूछते कि वो क्या सोच रही है’

(A dialogue from the movie ‘Pagglait’ released in 2021)

Passing through the 21^st century, women feel more confident and independent in terms of thoughts, choices, and finances but when it comes to the institution of marriage why our own traditional women happily adopting live-in culture or by-pass their legally wedded partner. From the land of Ṣṛī Rāma and Devī Sītā, why we found bitterness in relations that too specifically in the institution of marriage? These unanswered questions are drilling our society’s conventional foundation and polluting our new generation’s minds for happily accepting western culture. Numerous issues that are yelling and can be heard from our own neighbourhood stories are touching big figures in the form of pending cases from lower to higher courts.

It’s a wake-up call now, to understand why these issues are on rise. It is not about giving equality to women but to understand their priorities of life too as equable members of the family/society.   

When we address the institution of marriage philosophically, we take metaphysical, epistemological, logical, and ethical aspects into account. So far as the metaphysical aspect is concerned, it considers the objective truth. It starts with a realistic model with idealistic parameters where two conscious beings entered a relationship that is permanent, eternal, and everlasting. The authoritativeness is claimed through the texts which justifies the truth. The institution of marriage was highly-value-loaded and based on customary morality. The values are taken from the scriptures starting with the Śruti and followed by Smriti texts such as Rāmāyana and Māhābhārat, Purāṇas, and also the Āgamika texts.

चक्रवाकेव दम्पती

पति-पत्नी में चकवा-चकवी के समान परस्पर प्रेम हो।

(अथर्ववेद 14.2.64)

पुरुषो ह जायां  वित्त्वा कृत्स्नतरमिवात्मानं मन्यते

पुरुष पत्नी पाकर स्वयं को अधिक पूर्ण मानता है।

(ऐतरेय आरण्यक 1.3.5)

सन्तुष्टो भार्यया भर्ता भर्त्रा भार्या तथैव च। यस्मिन्नेव कुले नित्यं कल्याणं तत्र वै ध्रुवम्॥

हे गृहस्थो!  जिस कुल में भार्या से पति प्रसन्न और पति से भार्या सदा प्रसन्न रहती है, उसी कुल में निश्चित कल्याण होता है।

(मनुस्मृति 3.60)

Rāma is treated as Maryādā Purūśotaṁ and Sitā is treated as the most pious woman. And in real-life situations, the husband treats himself as Rāmachandra and his wife as Sitā. The relationship between Rāma and Sitā is based on the sacrifice made by Rāma to keep his father’s promises and Sitā equally followed the path of Svadharma or Patnī Dharma. Both are doing their duties in order to retain the metaphysical boundaries of the institution of marriage. Respect, keeping promises, sacrificing individual interests for social interests, and retaining family values are essential conditions upon which the institution of marriage is built.

There is no problem so far as the metaphysical explanation of marriage is concerned. The problem arises where the epistemological aspect is concerned. Though it appears to be good, the inside story is different. No more universal values exist.

The categorical imperatives of Immanuel Kant (German Philosopher) are very much practiced and followed to retain the sanctity of the institution of marriage. Initially, it is love, faith, and trust but after entering that relationship it becomes a moral obligation.

The perceptual analysis of marriage is a problematic area. The Chārvāka theory of perception cannot bring the truth of the institution of marriage. Nor even the Nyāya theory of perception which will provide a logical and rational explanation of the whole thing cannot provide us with the truth.

The choice left with us is an existential one. The witness consciousness of Advaita Vedanta will be able to address the problem and will also provide the path to resolve the gap between appearance and reality. In the 21^st century relationships are going bitter day by day. There is neither Sat nor Cid nor Ananda. The relationships are based on value-loaded compromises. But these values have also changed with the passage of time. The conditionality has changed. The institution of marriage does recognize the work done by women but mostly the appreciation or the motivation is found to be negligible towards women. Whereas, it is often seen that man is the one who goes beyond family interest and communicates with the larger domain and thereby transcends himself, the woman accepts passivity and stagnation often. In other words, it can be said that the conditionality has never brought reciprocity between them. The substantial change in the social conditioning of the women have not reached to its highest level as still she is not considered as a complete individual by the society. The society always treats a man as a productive worker that enlarges his existence. The reason is that most of the time these relationships are based on the satisfaction of our biological desires and once the joy is over and the two married beings come into real-life, bitterness takes its place. The expectations are many but the mechanical lifestyle has created a gap. ‘Problems are many and vary from family to family, individual to individual, society to society, and culture to culture.’ There are many taboos imposed upon women inside the institution of marriage. The woman is the sufferer so also the man. Both parties suffer because of the conditionality they have created, as Buddha said.

Though the institution was started with the appreciation of the role of women it reaches a level where in most cases, matrimonial families don’t consider their daughter-in-law’s priorities or creativities as their own like those of their sons. For example- if a son wants to continue his studies, job, his passion even after marriage there’s no such pressure of fulfilling marriage obligations but at the same time if a daughter-in-law wants to pursue her studies, job, creative talents then there is always a question ‘who will take care of the family?’. Also, buying a property or a car or investing in funds or shares is generally not being discussed even in front of educated daughters-in-law of the family. Research tells us that men and women are often still exposed to different expectations from a young age. Women are often expected to be communal, which is typically reflected in caring for and nurturing others. There is more pressure on them to be “kin keepers” who manage relationships within the family and the community. Men are traditionally expected to be more agentic from a young age — rational, strategic, and assertive — even if this results in being less cooperative and considerate. But Today’s young men have a greater sense of shared responsibility for domestic life. Young men are realizing they have to do more at home than they traditionally did, and they want to do so. Of course, it might also be that men today are more inclined to expect and want their wives to work, both for income and for their wives’ professional fulfilment. Then from where the problem comes in? It actually happens because of the mindsets of the members of the family or society that treats a woman as an object which will not resolve the problem. The time has come not to prove who is right and who is wrong. Ethics will create more gaps as ethics is invoked by both sides.

Co-existent and Interdependence Model of Śūnyata doctrine

Since its inception, no one has ever put a serious reflection on the institution of marriage. The time has come to address the problem of not creating a negative set of ideas that revolves around biological desire but working through the Svatahpramanyavada model of Advaita Vedantic and the co-existent and interdependence model of Nagarjuna’s Śūnyata doctrine so that we can re-establish the traditional values. Diversity in Indian tradition is cherished. It reminds us of the Śūnyata doctrine of Nagarjuna which provides eight no’s

Nagarjuna in his Mādhyamika Karikā has described Śūnya as the symbol of the inexpressible. His analysis of Śūnya consists of ‘eight Nos’, such as:

Anirodham anūtpādam anūchedam asāsvatam /

Anekārtham anānārtham anāgamam anirgamam //MK

What is needed is acceptance, recognition, respect, assimilation, and care for each other so we can save the institution of marriage. This relationship demands human touch. Nobody should work in bad faith (Jean-Paul Sartre- knowing the truth and hiding the truth). If both treat each other as subjects and work for each other, not through the conditionality given by Buddha to understand sufferings (as understood by Hinayana), but through interdependence and co-dependence theory which add happiness (Nagarjuna Concept of Śūnyata). We can create relational wealth by understanding each other, surrendering our egos, and sharing and caring for each other. We can work through human desire. CAN WE??-Let’s begin our journey!

Dr. Jayanti P Sahoo, HOD & Associate Professor, Philosophy, JDM College, University of Delhi, Delhi &

Dr. Aparna Dhir Khandelwal, Assistant Professor, School of Indic Studies, INADS, Dartmouth, USA

Paūrāṇic Ganesha (Part-V)

Series on Ganesha the Great!

Dr. Dhananjay B. Ghare

(Continued from Part-IV)

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

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

Introduction

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

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

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

सांख्य सारार्थ योग:

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

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

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

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

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

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

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

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

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

कर्म योग:

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

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

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

ज्ञान् योग:

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

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

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

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

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

संन्यास योग:

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

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

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

(to be continued…)

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