April 8, 2017 archive

Vanara Gita 3: Dhyana shloka

To the hymn Vānara Gita, Agastya Maharishi is the Rishi, the meter (chandas) is Jagati; Hanuman is the presiding deity; ‘Maarutātmaja’ is the seed letter (beejam); ‘anjanā sūnuhu’ is the shakti (energy); ‘vāyu putraḥ’ is the kīlakam. This hymn is being recited so as to procure the grace of Lord Hanuman. It should be recited with this intent.

Hymns are not some ordinary poetic compositions, composed by eminent saints, for their pastime, sitting idly under the shade of trees while birds chirped away and water droplets fell on them from the sky. They are the greatest of mantras that flow in full force like the waters of Ganga, from the face of eminent saints, who are masters in yogic science and who have within them tremendous power of penance. It can be emphatically stated that they are statements from the Vedas.

All such compositions are for the welfare of the world; to uplift those living beings who are drowning in the ocean called repeated births and deaths (samsara). They are meant to alleviate the sorrow of the people in distress. They grant liberation. For this reason, whenever a hymn is recited, its composer (rishi), its presiding deity (Devata), its shakti (energy) etc. should all be recollected and recited. Reciting thus will ensure that the recitation will bear fruit quickly. Also, it reflects our gratitude towards the composers and others. Hence there should be no lapse in such recitation.

In this Vānara Gita, Agastya Maharishi has composed the dhyana shloka (meditation verses). From a proper understanding of this dhyana shloka, we can understand that this Vanara Gita is a supreme mantra. Any hymn that is preceded by the dhyana shloka as well as by the anganyasa and karanyasa is a great hymn.

The meaning of the dhyana shloka is as follows:

May He, who has retained the left hand on His left leg, placed the right hand in the position of Chin-mudra, who is praised profusely by all eminent saints, who has reached the pinnacle of all forms of knowledge, who is seated in the garden of plantain trees upon a gem-studded throne, who radiates with the luster of crores of Suns and who eternally meditates upon the Supreme Lord, grant me the purity of mind!

Hanuman should be contemplated upon with all these above stated points in mind. It grants purity of mind.

 

Om namo Hanumate namaha.

Permanent link to this article: https://puttugam.com/episode-3-dhyana-shloka-of-vanara-gita/

Vanara Gita 2: Maharishi Agastya initiates Lord Indra in Vānara Gita

If Lord Rama himself glorified Hanuman then how great would Hanuman truly be? Mahatmas never seek that others should praise them; they too never shower unnecessary praise on others. It is wrong to even expect that others should shower praise upon us. Mahatmas are over and above such wants. Hanuman too likewise never expects that his praises should be sung and that He should rescue devotees in distress only after they have praised him. The truth is that He guards the sincere devotees of Lord Rama, as an eyelid guards the eye.

All the Devatas profusely praised Lord Hanuman simply because they were in awe of Him but not with some expectation of being rewarded. Agastya Maharishi initiated Lord Indra into all these praises and compositions that glorify Lord Hanuman. This initiation by Maharishi Agastya to Lord Indra is found in sacred text Parāśara samhita.

Maharishi Parāśara said to Maharishi Maitreya,“O Maharishi! The greatest among the Vānaras praised Lord Hanuman in various different ways. All their praises are compiled together and are known as Vānara Gita.

Stotram sarvottamam caiva hanuma tattva darsanaṃ

Sarva māya haraṃ caiva ādhi vyādhi vināśanaṃ.

Meaning- This hymn is the greatest among all hymns. It depicts the nature (tattva) of Hanuman. It dispels illusion in totality. It destroys all physical and mental illnesses that trouble the person.

In the congregation of the Gods in the presence of all saints and Gods Lord Indra addressed Maharishi Agastya and prayed, “O compassionate Maharishi! This samsara (repeated cycle of re-births) is an ocean that is impossible to cross over. Could you please enlighten me as to how the living beings, impure as they are, who are bound to this samsara due to their senses, will cross it over?”

To this Maharishi Agastya replied, “O Lord Indra, listen! The Vānaras who were absolutely pure in every aspect composed hymns on Lord Hanuman. These hymns are known as Vānara Gita. He who fixes the mind completely on Lord Hanuman and recites these hymns, will easily cross over this ocean of repeated re-births (samsara). In addition, they will reach the abode of Hanuman.

Ayuh keertir yashas caiva labhante naatra samshayaha  – those who listen, understand or recite this Vānara Gita will be blessed with longevity. Furthermore fame (keerti) will come to them. This is undoubtedly true.

Thus Maharishi Agastya began his initiation (upadesa) to Lord Indra, beginning with the phala śruti (results or fruits of recitation of the hymn). The normal practice is to conclude a hymn with the benefits that it accords (phala śruti). Contrary to this, here the phala śruti is extolled even before beginning the hymn.

 

Om namo Hanumate namaha.

Permanent link to this article: https://puttugam.com/episode-2-maharishi-agastya-begins-to-initiate-lord-indra-in-vanara-gita/

Vanara Gita 1: Introduction

From today we are going to speak about Vānara Gita. However much a person may sing the praises of Lord Hanuman, the hero of Vanaras, it is always insufficient and inadequate. Even the greatest Gods themselves took on the form of Vānaras and sang the praises of this Pranadeva (Lord of life-force) Lord Hanuman. Lord Indra and other Devatas too have praised this Lord in many great ways.

Although Lord Hanuman is in the form of wind (vayu roopa), He is the image of Lord Sadashiva himself. Also, Hanuman is to be the Brahma (creator) for the forthcoming period.

With such divinity within Him, how much ever He is praised it always falls short.

We often hear that when Hanuman is praised profusely He begins to show his universal form and comes to the rescue of the devotee. Yes, it is true. But what should be understood here is that Hanuman does not ‘need’ any praise. What is implied is that His hymn should be sung and that He should be glorified. Satiated with this, He will come immediately to the rescue of his devotee who is in distress.

References to such great Lord Hanuman can be found in all the sacred Puranas as well as in the holy text Parāśara samhita. Ramayana contains references to this Lord in many various places. Let us briefly discuss about the Vānara Gita that refers to this great Lord.

This ardent devotee of Lord Rama is an ideal example (adarsha purusha) for one and all. He is an erudite scholar. As He has achieved mastery in the nine forms of devotion (nava vidha bhakti) it can be aptly said that He has reached the pinnacles of devotion. There is nothing that escapes His eye, as He is master of Yoga. Moreover He is to be the future Lord of this creation (Brahma). Yet, He chooses to sit at the feet of His master Lord Rama, in all humility, feigning ignorance.

Hanuman gazing intently at Lord Rama symbolizes that buddhi (intellect) is merging into manas (mind). Such a Lord is eternally seated with complete concentration (ekagrata) fixed upon the Supreme Lord. This is to teach that the focus of every living being should be eternally fixed on that Lord alone! Only when the action oriented intellect (karma roopa buddhi) is channeled towards the Supreme Lord, spiritual enlightenment will arise upon the person. It is impossible otherwise.

It is this humility with which He seats himself at the feet of His Lord that has rewarded him with such greatness. Neither in the presence of Devatas, nor in the presence of his devotees has He ever displayed or publicized his knowledge. Being egoistic is unknown to Him. It has taken him to the state wherein even the greatest among the great, felt the need to praise Him! Every composition refers to his immense devotion (bhakti) and extreme humility (vinaya).

Yet, He behaves in a manner that is easily understood by everyone. He displays great maturity of mind in all his actions. Very tactfully he handled the war with demons. While pardoning, forgiving them and teaching them the methods of saving themselves, He went about with the destruction. With his skill (yukti) He ensured that they were blessed with liberation. His greatness can be understood from the very fact that His master Lord Rama sang His praises! Sita devi too praised Him and beseeched Him to complete her task (of re-uniting her with Lord Rama) in all earnest. She prayed-

tvamasmin kārya niryoge pramāṇaṃ hari sattama

Hanuman yatna māsthāya duḥkha kṣaya karo bhava 

Likewise, Hanuman too begs Sita devi to show him Her universal form. Hanuman is a Lord that every other Lord and every incarnation of the Lord have praised. Such praises are all compiled in the text Vānara Gita. Let us with full devotion and interest listen to Vanara Gita.

 

Om Namo Hanumate namaha.

Permanent link to this article: https://puttugam.com/episode-1-introduction-to-vanara-gita/

Bhagawatam 068: Maharishi Śuka teaches about developing dispassion (vairagya)

Śuka Maharishi continues, “Swayambhuva Manu is the intellect (buddhi) of the Supreme Lord. Human being is His residence”.

Listen to this carefully. The Supreme Lord resides within the human being!

“His prowess manifested in the form of sum total of all demons. Brahmins are the face of this Supreme Lord. Kshatriyas (warrior clan) are His arms. Vaishyas (herders, traders etc.) are His thighs. Shudras (labourers) are His feet”.

The Shudras have attained such a wonderful place in this universal form!

“Together with Vasu, Rudra and many other such troops of demigods, the Supreme Lord exists as a form of the Universe!

Elaborate Yagna rituals which are coupled with chanting of Veda mantras and making offerings into the holy fire are His only activities. In this way I have explained to you the various limbs of the cosmic form of that Lord.

Spiritual aspirants, through the medium of the intellect, fix their mind in total concentration upon this universal form. There is nothing in this world apart from this universal form.

The Supreme Lord resides within each and every being in the form of the Self (atma)! Seated within the living being, through the medium of its mental activities, it is He who perceives and experiences this entire world!

During dream, the person sees himself as manifesting in various different forms. But the dream world does not have an existence separate from the person who is dreaming. Likewise, this entire world does not have an existence separate from the Supreme Lord. In fact there is nothing which is not Him or which is separate from Him.

For this reason, the aspirant should serve the Supreme Lord considering Him to be a personification of bliss. He should ensure great caution in matters pertaining to the visible world and should not get attached to them. This is because attachment towards material objects drags the aspirant downwards.

With this the first chapter of the second canto comes to an end.

Second Canto Second Chapter

In this chapter the steady deep concentration (dhāraṇa) displayed by eminent saints (Yogis) has been explained. Instantaneous liberation (sadyomukti) and progressive liberation (krama mukti) have also been defined.

In the first chapter, in response to Parikshit’s question, Maharishi Śuka explained the universal form of the Supreme Lord. He expressed that through the practice of Ashtānga Yoga, single focused concentration should be developed towards the universal form and through this liberation could be attained. Now in this second chapter, some more topics pertaining to Yoga are being explained.

Maharishi Śuka continued, “O Emperor! In the period prior to creation of the Universe, Lord Brahma lost awareness of this universal form. He then meditated deeply upon the Universal form (virāt roopa) as explained in the above verses. Pleased with this meditation, the Supreme Lord restored to him the knowledge of the Universal form. Brahma now obtained unlimited supreme knowledge. Having obtained complete knowledge pertaining to creation, He created this universe exactly the same way as it existed in earlier creations.

Veda, which is nothing but a form of sound, explains the ways in which one can obtain fruits for actions performed (karma phala). It also teaches about Swarga and other heavenly planes. However, the truth is that these celestial planes (heavens) are only imaginary and theoretical and do not have any real existence. Nevertheless, the human mind eternally thinks only about such celestial planes which are of impermanent existence.

The individual being who is trapped in spiritual ignorance (ajnana), becomes deeply desirous of the comforts of this world and the next. Due to these desires, he constantly travels between these imaginary planes which have no real existence. In other words, trapped in this cycle called repeated births and deaths, the individual being forgets the essence of the Absolute Truth and thus is unable to obtain it.

Listen to the following with great attention. If needed, please listen to it again and again so that it is grasped.

The aspirant who possesses discriminatory intelligence of permanent (nitya) and impermanent (anitya) objects in the creation, should take from these imaginary worldly comforts, only as much as is needed to sustain the body. Even in those minimum necessities which he thus takes, he should not have any desire/ attachment.

In the event he is able to sustain his body without the aid of these minimum necessities, he should totally abstain from them. In other words, he should not even seek these basic minimum necessities if he is able to sustain his body without their help. He should be contented with whatever is available without his asking and should not crave for more comforts. He should not strive to obtain these additional comforts.

When a person can sleep on the bare earth, why does he seek beds and mattresses? When he can use his hand as a pillow, what is the need for using a pillow? When he can join his palms into a cup for eating food, what is the necessity of different vessels? When directions, barks of trees and clothing made from leaves are available, why does he need silken clothes?

Trees that exist purely for helping others, feed the hungry through the medium of their fruits. Can he not eat such fruits and survive? Rivers have not dried up completely. When rivers which supply drinking water are available to us, can we not quench our thirst with just this water? Is there any rule that we should not reside in mountain caves? We can happily reside in those caves.

The Supreme Lord always protects living beings who have totally surrendered to Him. Is it not enough to just pray and surrender to Him? How can those, whose eyes are closed in vanity due to excessive wealth, ever serve great Mahatmas and Jnanis?

In the form of the Self, the imperishable, eternal Lord Srihari inherently resides in the heart of every living being! Knowledge is His form! He is the only real existence! As He is the Self (atma) that resides within every being, He is dear to every being.

The spiritual aspirant, while seeking liberation, should practice dispassion (vairagya) in the manner explained above. Thinking eternally about the Supreme Lord and deriving bliss from it, he should strive eternally to serve only Him!

Narayana! Narayana!

Permanent link to this article: https://puttugam.com/episode-68-maharishi-suka-teaches-about-developing-dispassion-vairagya/

Bhagawatam 067: Description of the Universal form of the Lord

Maharishi Śuka replied,

Jitāsano jita-śvāso jita-saṅgo jitendriyaḥ

Sthūle bhagavato rūpe manaḥ sandhārayed dhiyā

Perfection in sitting posture should be achieved through persistent practice. In other words, the aspirant should be able to sit in the same posture for any length of time. This is the first step.

This visible universe which is the support for all living and non-living objects is the gross body of the Supreme Lord. In this visible universe the past, present as well as the future periods of time are experienced.

Now let us understand about this gross body (virāt roopa) of that Lord, which is unimaginably huge.

This entire universe which is His gross body is composed of seven enclosures (āvarana) viz., the five basic elements, ahamkara (sense of I-ness) and Mahat tattva (cosmic intelligence). Hiranyagarbha, the supreme consciousness, is the owner of this universal body (virāt deha). The mind of the aspirant should be steadily fixed upon Paramātma, who has manifested as Hiranyagarbha. He should then meditate upon Hiranyagarbha.

To Hiranyagarbha who has created the entire universe, the sole of His feet is Pātāla (the lowest among the seven lower planetary systems). The top of his feet, the heels and toes constitute the another lower planetary system called Rasātala loka. His ankles are the Mahātala loka. The shank (the portion of leg from the knee to the ankle) is the Talātala loka. The two knees of this Lord are the Sutala loka. Both His thighs are the Atala and Vitala lokas. (These seven are the seven lower planetary systems). The abdomen is the Bhutala (earth). The outer space is the pond called the navel.

This is how the Maharishis describe the Lord’s universal form and meditate upon Him.

The chest of Hiranyagarbha, who is the primordial being in this creation, is the heavenly planets (swarga, higher worlds). His neck is the Mahar loka. His mouth is the Jana loka. His forehead is the Tapo loka. To that infinite Lord who possesses countless heads, His heads are the Satya loka.

(These were the 14 planetary systems of the Universal form, explained in the bottom-up approach).

Indra and other Devatas form His innumerable hands. Directions are His ears. Actual sound (śabda tanmātra) is His organ of hearing (śrotrendriya).

Ashwini Devatas are His nostrils. Fragrance (gandha tanmātra) is His organ of smell (ghrānendriya). The burning fire is His organ of speech (vāgendriya).

Sun and the power of seeing (chakṣur-indriya) are the two eyes of Mahavishnu. Day and night are His eyelids. The playful movement of His eyebrows is the residence of the four-faced Brahma.

Water is His jaw.  Tongue is His subtle sense of taste (rasa tanmātra). To that infinite Lord, Vedas are the Brahmarāndhra (aperture in the crown of the head). Lord Yama, the Lord of death, is His molar tooth.

It is but natural for every being to have feelings of love towards their progeny. This love is His teeth. Maya shakti (power of illusion) which traps every being is His enchanting smile. This vast material universe visible to us is the playful gaze of His Maya Shakti.

Upper lip is the modesty of this Supreme Lord. Greed is His lower lip. Dharma (righteousness) is His breast. Adharma (unrighteousness) is His back. Prajapati is His genitals. Mitra and Varuna are His testicles. The oceans are His womb. The huge mountains are His bones.

To Mahavishnu, whose body is this vast universe, the rivers are the nādis (subtle astral nerves). The trees in this creation are His hair on His body. Wind is His breath. Time is His movement.

His task is to create living beings through the medium of the three attributes of nature (traits of goodness (sattva), passion (rajo) and inertia (tamas)).

The clouds are the hair on His head. Goddess Sandhya (the three time junctions during a 24 hour cycle viz., early morning, afternoon and evening twilight) is His clothing. Prakriti (Nature) is His heart. Moon, who is the refuge for plant life, is His mind.

To that Lord who is everything, Mahat tattva (cosmic intelligence) is His knowledge”.

This universal form is nothing but the Puruśa suktam from the Vedas. If we listen to this suktam daily, we can understand the cosmic form of that Lord.

“Rudra is His ahamkara (egoism). The horse, camel, mule and elephant are his nails. Cow, deer and all other creatures are His waist. Maharishis who are exponents in knowledge of the Vedas state that He should be contemplated upon in this manner.

His exquisite artistic ability has taken the form of the birds. When He renders the sapta swaras (7 musical notes), they take the form of the divine celestial beings such as Gandharva, Vidyadhara, Cānara, Apsarasa”.

Narayana! Sriman Narayana!

Permanent link to this article: https://puttugam.com/episode-67-description-of-the-universal-form-of-the-lord/

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