April 2017 archive

Bhagawatam 072: Path taken by a Yogi to reach liberation

1000 Maha-yugas constitute a period of Kalpa. Two such Kalpas constitute 1 day of Brahma. Brahma has a lifespan of 100 years. Each half of this lifespan is known as Parārtham.

The ordinary humans who are not acquainted with this process of meditation (dhyāna prakriya) explained until now, and who do not undertake any sadhana, are born as birds and animals and suffer endless grief. We should not seek to experience this grief and pain.

Residents of these higher planes do not experience old-age, death, physical disorders or mental discomforts of any kind. The accomplished being, who has thus travelled to these planes, fearlessly through his subtle body attains the earth element (prithvi tattva). Merging that into the water element, he becomes the form of water. Merging this water element into fire element he becomes a form of fire. After staying in this form for a certain period of time without disturbances of any kind, he merges this form of fire into the air element. Thereafter he merges this air form into the space element, which brings to light the infinite nature of the Supreme Lord.

The accomplished Yogi merges the subtle sense of smell (ghrānendriya) into the subtle earth element (sookṣma prthvi), subtle sense of taste into the subtle water element, subtle power of seeing into the subtle fire, subtle sense of touch into the subtle air element and the subtle sense of hearing into the subtle space element (ākasa tanmatra). He also merges the various organs of actions (karmendriya) into their respective actions.

He now dissolves these gross and subtle elements (pancha bhootas and tanmatras) into the tamasic egoism (ahamkara), the senses (indriyas) into the rajasic egoism and the presiding deities of mind as well as senses into the Satvik egoism. As these are the different activities of egoism, a Yogi follows this process.

In the similar manner, the Yogi dissolves this egoism into the Mahat tattva (cosmic intelligence). He now dissolves the Mahat tattva into illusory power (māya shakti), which is the root for all the 3 modes of nature (trigunas).

After the Yogi, who is an embodiment of bliss, dissolves this subtle body into the illusory power (māya shakti), the necessity to take on another body permanently ceases. This is the state of liberation.

Then together with Prakriti (Nature), he merges completely into that Paramātma, who is devoid of any transformations and who is a personification of bliss”.

This is liberation. Do you now understand? Listen to this 10 times. Only then you will understand the true meaning of the term liberation. You will understand what merging into Paramatma actually means. You will understand the meaning of Pranayama and yoga.

Do not be afraid. A spiritual aspirant is never afraid. He will be truly happy that so many secrets have come to light only because of Bhagawatam. After all it is Maharishi Śuka who is teaching all this to us. In the form of a parrot he is preaching this knowledge to Parikshit. To be frank, he is not teaching Parikshit. The teaching is meant for us. Aha, O dear Parrot! O Maharishi Śuka! Any number of times I offer obeisance to You is inadequate.

The Yogi who merges into Supreme Parabrahma as explained in this method does not have a re-birth. He will be free from all associations. He reaches that state of ultimate liberation from where the fear of re-birth does not at all exist.

There are many levels in liberation. In all those levels of liberation, the prospect of re-birth exists. Here the Yogi reaches that level of liberation from where the question of re-birth does not arise. One in many crores attains this level of liberation.

A person has to go through this elaborate process in order to reach that state. At least begin the attempts in this birth. We are in an urgency to attain that liberation. Somehow or the other we want to attain it by next year. After attending two classes we demand liberation. Did you think liberation was something so easy to obtain? On the one hand speaking about liberation and on the other indulging in sinful deeds and sinful thoughts, how can you ever obtain liberation?

“O Emperor Parikshit! I have now explained to you about sadyomukti (instantaneous liberation) and krama mukti (progressive liberation), the two methods of liberation, which are eternal and which are explained in the Vedas.”

Narayana! Narayana!

Permanent link to this article: https://puttugam.com/episode-72-path-taken-by-a-yogi-to-reach-liberation/

Bhaja Govindam 2: verse 1

Bhaja govindaṃ bhaja govindaṃ govindaṃ bhaja mūḍhamate |

Samprāpte sannihite kāle nahi nahi rakṣati ḍukrinkaraṇe || 1

O foolish, ignorant person (mūdha)! Revere and worship Lord Govinda! In that final hour at the time of death, this lesson on grammar that you seek to memorize will not come to your aid in any way!

Shankara Bhagawad-pādāchārya begins his teaching by addressing his disciple as ‘Mūdha-mate’. Commonly this refers to a foolish, stupid and idiotic person. However as per Vedanta, ‘mūdha’ is a person who is drowned in moha (illusion, delusion).

Moha means ‘infatuation’. This infatuation causes the person to believe that he is the physical body comprising of the senses (indriyas). Completely enveloped by this belief, he fails to recognize his true Self (atma). This is moha (illusion).

How can humans who are drowned in illusion be uplifted? What is the way out for them? Before this question is answered, it is essential to thoroughly understand what actually brings this ill/ bad condition in the person.

Our Upanishads authoritatively dictate that spiritual ignorance (avidya) or illusion (māya) are the cause behind this.  Proponents of Vedanta have decisively stated that except the knowledge (vidya) that teaches about the Self (atma) all other forms of knowledge can be classified as avidya (ignorance). When seen from this angle, even the 6 Vedangas (auxiliary disciplines associated with the study and understanding of Vedas), which include grammar (vyakarana), can be termed as ‘avidya’.

That is why, in this hymn, Shankara Bhagawad-pādāchārya rebukes the person who is spending his entire time memorizing grammatical lessons (vyakarana sutras), thereby neglecting to focus on the nature of the Self (atma).  This is a sheer waste of time. At the final hour of death, instead of thoughts about Supreme Lord, these lessons on grammar will come into memory.

 

If we want to achieve this end goal wherein thoughts of the Supreme Lord reign the mind at that final moment of death it is essential that recollection of divine names be incessantly practiced right from the time the physical body is young, energetic and healthy!

Just because this has been emphatically stated, one cannot completely discard all other forms of knowledge and scriptures terming them useless. All of these scriptures (shastras) should be used as tools to reach the Supreme Lord and with this mindset they can be studied. The goal should only be to understand the essence of the Self (atma tattva).

There was a man who never ever entertained any thought about God throughout his lifetime. At the time of his death all his relatives struggled to ensure that he would recite the Lord’s name in that final breath so that he could accumulate at least some merit (punya). All their efforts were of no use. As a final resort, they brought a scrub (used to wash vessels) and asked him to call out its name. They hoped he would say ‘nāra’ which would amount to at least half of Lord Nārāyaṇa’s name and thus he would accumulate slight punya with this effort. But the man said ‘peechu’ (a synonym) and died. This will be the state of those who do not practise recitation of God’s name right from their young days.

‘Bhaja Govindam’ means ‘understand/ reflect upon the true nature of that Supreme’. To ensure that this fact is driven firmly into the hardened human intellect, these words ‘Bhaja Govindam’ have been repeated thrice in the hymn.

The holy text ‘Srimad Bhagavatam’ states that when Krishna lifted up the Govardhan Mountain and offered protection to the cows, Lord Indra praised him as ‘Govinda’. ‘Govinda’ means ‘Lord of the cows’. In its true essence, ‘Go’ means ‘all living beings having prana (life force) in them’.

How did ‘Bhaja Govindam’ originate? Once Shankara Bhagawad-pādāchārya Swami was returning after bathing in the River Ganga when he happened to pass by a learned teacher who was trying to get his student learn by rote the grammatical lesson ‘ḍukrinkaraṇe’. The little boy was unable to recite this word perfectly and the teacher was unrelenting in his efforts. While this was going on, the pot of water which the teacher was holding fell down. The rolling pot created the sound ‘dukrin- karane, dukrin- karane’. It means that due to this relentless practice, even the water pot had picked up this lesson on grammar.

Seeing this, Shankara Bhagawad-pādāchārya swami was greatly moved. He was saddened that these human beings had completely forgotten to study about the nature of the Self and were instead struggling to fulfill only those activities that were essential for survival. Immediately he composed this hymn – bhaja govindaṃ bhaja govindaṃ govindaṃ bhaja mūḍhamate.

Let us now proceed to the other verses to understand the essence contained within this hymn.

Permanent link to this article: https://puttugam.com/episode-2-bhaja-govindam-verse-1/

Bhaja Govindam 1: Introduction

Śri Ganeśāya namaḥ

Śri saraswatye namaḥ

Śri Pādavallabha Nṛsimha Saraswati

Śri Guru Dattatreyaya namaḥ.

After having obtained an in-depth understanding of the various shastras and other great works authored by Sri Adi Shankara Bhagawad-pādāchārya, eminent pundits and philosophers have quoted- ‘Shankara Shankara sākṣāt’ which means that Adi Shankara Bhagawad-pādāchārya swami is none other than the Supreme Lord Shiva!

From today we are going to discuss about the holy text ‘Moha Mudgara’ composed by him. ‘Mudgara’ means ‘that which dispels happiness’. ‘Moha Mudgara’ means ‘that which dispels the happiness being enjoyed by illusion (moha)’.  In other words, it drives away illusion and ignorance (moha).  These hymns are very much popular as ‘Bhaja Govindaṃ’ shlokas.

The doctor called ‘Sadguru’ prescribes the medicine known as spiritual teaching (upadesha) to help the devotee get rid of the disease called ‘samsāra’ (repeated re-births).

People of Kṛta Yuga (first eon) were very supremely knowledgeable persons (jnanis) who possessed deep ripened intellect. Therefore in that period, Datta Swami imparted teaching in the form of Upanishads. He composed complex texts such as ‘Avadhoota Geeta’ during this period.

Times had slightly changed by the time of Treta Yuga (second eon). For this reason Maharishi Vashistha and other great saints drew out the essence from the Upanishads and presented it to people in the form of texts such as ‘Jnana Vāshishtam’.

A significant change could be visible amongst the people by the time of Dwapara Yuga (third eon). A tremendous increase in desires could be noticed in them. 50% of the time was spent in administrative and political activities, 25% in fulfilling their personal needs and desires. Only the remaining 25% was spent towards spiritual activities. It was not just limited to this. Deceitfulness was rampant among people. The thought of engaging in selfless action (nishkāma karma) had been totally wiped away from the individual intellect.

At such a critical juncture, Maharishi Veda Vyasa divided the entire Vedas into different groups and thus made it easy for the people to learn Vedas. Likewise, as people did not have the time to read the Upanishads, he complied the ‘Brahma Sutras’ and the 18 supreme Puranas. Yet he did not obtain the resultant contentment. He then composed the holy text, Srimad Bhāgavatam, in which the entire emphasis is on the pillar called devotion (bhakti).

Everything underwent a change when Kali Yuga (4th eon) made its appearance. Life became chaotic. Human beings began to chase objects that were attractive to the eyes. Holy words such as ‘Vedas’ and ‘Upanishads’ were not to be heard even remotely. At this critical juncture Adi Shankara Bhagawad-pādāchārya swami decided to incarnate.

Adi Shankara Bhagawad-pādāchārya follows a very unique way of imparting his teachings. Through the medium of small hymns (shlokas) he passes on very insightful and profound messages. While giving a mild shock treatment to the person, he also shows him the ‘real true object’.  What appears like a small hymn actually contains utmost, significant and insightful wisdom! While going through the deeper meaning contained in them the ultimate goal of life appear clearly before the eyes!

In this hymn ‘Bhaja Govindam’ he elucidates clearly those dangers from which the person should clearly stay away. He also teaches the ways through which the person can break free from those dangers. He details the ways of this world, the nature of the human beings and those matters/ objects towards which people are normally attracted. The significance of time (kala mahima) is also taught. The duties that the person should mandatorily engage in during his lifetime are taught. He teaches just as a mother would teach her child.

Without any distinction of caste, religion or gender, every individual is entitled to listen/ read this powerful teaching called ‘Bhaja Govindam’. Please listen and put into practice that what is being taught to you.

Permanent link to this article: https://puttugam.com/introduction-to-bhaja-govindam/

Shatashloki 2: Dhyana shloka

It is customary to worship Lord Ganapati, at the beginning of any new task. This holds good for each and every task. Thereafter Goddess Saraswati, who is the Goddess of entire knowledge is worshipped. Thirdly, our Guru, who teaches us this knowledge and who puts us on this right path should be worshipped.

Who is a Guru? The one who takes the living entity from darkness to light is the Guru. Ignorance is the complete darkness within which the being is wholly enveloped. The Guru shows the light and takes the being on that path.

At first, prayer is offered to Ganapati, so that the obstacles on the path would be cleared, thereafter blessings are sought from the Divine Mother so that the offering would be error-free, now Guru is being prayed to so that He will lead us from darkness to light.

This ocean of repeated re-births (samsāra), together with all its bondages, is the utter darkness within which we are submerged. It is absolute ignorance. This darkness is extremely chill which means that it is dreadfully fearful. The one who shows the path out from this terribly fearful darkness is Guru.

Absolute faith in Guru is a must. Merely having darshan is inadequate. Guru should be worshipped too. The more He is worshipped, the better. We are now worshipping such a Guru.

Akhanḍa manḍalā kāraṃ vyaptam yena carācaraṃ

Tatpadaṃ darsitam yena tasmai śrī gurave namaḥ.

I offer my obeisance to that Guru, whose tattva (essence/nature of Guru) has, akin to the sky, enveloped the entire creation and which has enabled me to visualize the Brahma who is known as ‘tat’.

It is said that there can be no knowledge without a Guru. Be it any form of knowledge, a teacher (Guru) who shows the path/direction is essential. There are many who boast that they have mastered all knowledge without the help of any Guru. however one fine morning all of a sudden their knowledge will simply vanish.

One can treat the book as a Guru and learn from it. But even then, like Ekalavya, one should strive to get a direct visible Guru (pratyaksha Guru).

Even Ekalavya, who indulged in self-study, earnestly aspired and longed for a visible Guru (pratyaksha guru). Circumstances prevented Guru Drona from imparting any teaching to Ekalavya. Ekalavya returned home and made a statue of his Guru Drona. He worshipped the statue diligently. He believed that his Guru was physically present there and that he was talking and preaching to him directly.

The same logic should be applied when learning directly from book. When reading the material from the book, one should believe that there is a teacher who is teaching through the written medium. In the absence of this belief and feeling (bhavana) that what is being read is actually a lesson being taught by someone, the knowledge acquired through the reading will never be fruitful. Such knowledge will never ever be obtained completely.

That Lord Subrahmanya is a Maha Jnani (very knowledgeable) is a well-known fact. Lord Datta taught Subrahmanya the essence (tattva) of Omkaara. That’s all. Datta did not preach to him anything else except explaining the meaning behind the word ‘OM’. For this tiny teaching, Lord Subrahmanya addressed Datta as his Guru.

So it is enough if the Guru just teaches a word/alphabet or merely initiates the person into education (aksharabhyasam) or if He asks the person to undergo aksharabhyaasam. We should accept him as the Guru. It is immaterial to us whether he is a master in the subject or not. What is important to us is that he has guided us in the right direction. We should offer obeisance to Him, for being our guide.

 

Om Seeta raamabhyam namaha.

Permanent link to this article: https://puttugam.com/dhyana-shloka-2/

Shatashloki 1: Introduction and Dhyana shlokas

Om Seetarāmā bhyaam Namaha

 

Within the very first section of the Bāla Kānḍa (the section that deals with the childhood of Lord Rāma) of Srimad Ramayana, Maharishi Narada has preached the entire Ramayana in brief to Maharishi Valmiki in 100 shlokas (hymns). These 100 shlokas are popularly known as Bāla Ramayana, Samskipta Ramayana and as Shata shloki Ramayana.

Merely listening to this condensed version of the Ramayana bestows the merit (fruit) of listening to the entire Srimad Ramayana.

Let us begin with a prayer to Lord Ganapati-

śuklām bharadaram vishṇum śaṣivarṇam chaturbhujam

prasanna vadanam dhyāyet sarva vighnopasāntaye

With an intention that He should remove all the obstacles in my path, I contemplate on Maha Ganapati who wears white clothes, who is all-pervading, who is in the colour of the Moon (white), who has four hands and whose face is peaceful and pleasant.

śāradā śāradāmbhoja vadanā vadanaambhuje

sarvadā sarvadāsmākam sannidhi sannidhiṃ kriyāt

Mother Goddess Sharada’s face glows like the fresh bright white lotus. May such a Divine Mother, who is dear to everyone, remain eternally in our face!

As the Divine Mother is worshipped primarily during the Sharad rutu (autumn), She takes on the name Shārada. During this season, the sky is crystal clear. Due to this crystal clear sky, the moon on the full-moon night (Purnima) appears incredibly bright and luminous. Mother Goddess Sharada eternally radiates like the Full moon of this month (Sharad Purnima). Her face illumines eternally like the white lotus.

Only those who have been ardently and reverentially worshipping Her for past many births possess the abilities to compile/author sacred treatise/texts, give detailed knowledgeable commentary about these sacred texts, compose poetry and the like. Occasionally in life we come across people who are proficient in these arts. We have developed friendship with such persons too. We are astounded at their poetic skills and derive great delight in listening to them.

Such is the value behind right/proper education. Purely for this reason, the elders in our homes constantly prod us to study. When Mother Goddess Saraswati (Goddess of Learning) showers Her blessings upon us, we can walk on the right path of true knowledge for the rest of our life.

An uneducated, ignorant person could earn name, fame and money and emerge victorious in this worldly life. He could possess many virtuous traits too. Yet, he will be helpless in progressing on the path of reaching Paramatma through the path of jnana (knowledge). He will fail in this path.

Assume that a sumptuous feast has been organized which has in it every form of delicacy.  The host is of a calm and pure mind and the guest has the right appetite for   providing justice to this sumptuous meal. The ambience is pleasant. However water for drinking has not been organized. Under such circumstances, can the meal be enjoyed? Without water, the guest will not be able to chew and swallow even one mouthful properly. For this reason, provision of water for drinking purposes is ensured at the beginning of the meal.

Likewise, a person could be a multi- billionaire with great name, fame, power and reputation.  He could own plenty of assets. Yet, if the small spark of knowledge is lacking within the person, of what use is all that money and fame?

Sharada (Saraswati, Goddess of Learning) is worshipped for this reason. To us all, She is a great treasure house. Through this prayer, we seek that this Divine Mother shines eternally in our face. We pray that She should eternally reside on our tongue.

 

Om Seeta Rāmābhyām namaha.

Permanent link to this article: https://puttugam.com/introduction-and-dhyana-shlokas/

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