995. Instinct, Intuition, Intellect.....

According to Rishi Gautama’s Nyaya Sutra those having similar type birth are classified in different Jaati (Samaana Prasavaatmika Jaatih). The Gautama Rishi states four type of birth and lists them as follows:

Udbija (one which sprouts from seed like plants)

Andaja (one which are born out of eggs like birds and reptiles)

Pindaja (one developed in womb like in animals and mammals)

Ushmaja (one which are produced due to temperature and atmospheric conditions like virus, bacteria etc).

Similar physical characteristics are the highlight of a particular Jaati which mostly does not change from one to another and is not usually crossbred also. Thus Jaati is creation of Providence. Humans can never be depicted as different Jaati because there is no difference in the way they take birth and even so that have an identical physical characteristics. Hence we can conclude that the whole of the human race is of the same Jaati called Manava Jaati.

“Matruvat Jati Pitruvat Guna” (Breed is motherly while qualities are fatherly) says scriptures. The natural instinct can be pointed out to the breed and it can be referred to as the intangible “sixth sense” which a mother provides to its offspring. The qualities which are based on the intuition come from father. It is that quality which allows us to tap into the subconscious mind, receive guidance and inspiration, and make high calibre decisions and choices.

Mind needs the three Upajja (Instinct), Mati (Intuition) and Buddhi (Intellect) to perform. While the instinct is got by mother and intuition by father, intellect is bestowed by Absolute. By instinct the mind decides unconsciously through the routine memory and impressions. While from intuition mind works by the conscious level but with calculations and caution. In intuition, one suddenly is aware of what is to be done and what is right. It is amazing that one doesn’t know how, but there is energy. It is like having minimum data, no precedence; many choices and suddenly one pops up it is spontaneous.

If can take the example of Ghatotkacha, born to Bhimasena and Hidambi. Hidambi was from a demon family hence the son born to her was physically huge and had a head which was bald hence his name, “Utkacha” is bald and “Ghata” is pot. He had a head which looked like a pot with no hair. He had the demonic instinct. Yet, he had observed and adopted the qualities of Bhimasena, his father. He was a devotee of Sri Krishna as his father. This was the intuition he got from his father and he took part in the war against Kauravas. He heeded the words of Sri Krishna and fell on the Kaurava side when Karna used the Vajrayudha on him, which he had save for Arjuna. His enormous weight crushed many of the Kaurava warriors as he fell on them. The words of Sri Krishna which was the intellect gave him the name and fame even after his death. 

994. The Great Expectations....!

“Apeksha” as it is called in Sanskrit, the expectation is ingrained in our lives. There could be different levels of expectations and different types of expectations but there is no one who can say “I have no expectations”. Let us not confuse with “Asha” which is hope. There is a huge difference between the two; hope is something which has a tinge of uncertainty in the cause while expectation is filled with confidence, though both cannot guarantee the outcome. Hioe is mostly pinned on God, expectations on self and others. But one has to agree that every one of us have these two, hope and expectation as a walking stick to thread the path of life. Those who claim to be satisfied with whatever they have got in their life expect that the same might continue.

Now why do we have these expectations and from where will it arise? The very existence of human life is hinged on to hope and expectations. Without hope and expectations life would be so meaningless and boring too. Expectations keep arising for a better self, a better tomorrow, since we are tuned to look for something more than what we already have. In a sense, we rarely accept ourselves or our circumstances, as they are.

Every one of us is in the process of changing either ourselves, or those around us, or the circumstances and environment in which we live. The idea behind such thought is that once there is the change, we get what we are looking for, it could be anything, and life will be happier and more peaceful. Nothing wrong with this kind of thought, except that the in-built mechanisms of our mind make this a good theoretical exercise, but the one that does not suite us for long, in reality. When we don’t accept ourselves or our circumstances as they are, we yearn for change. This yearning for change is our triumph card for a better future, but, by its very nature, it could be self-destructive.

Expectations that we all carry in our minds, seems to have endless force, so that, even when what we want has been achieved this force of expecting does not die out. This force remains and it is a bit stronger if we have achieved what we sought, and this keeps up the urge pushing us for more and more. Therefore we can see that the very tool which helps us improve our circumstances should have ideally cease and should have taken a break, at least for an extended period of time. Unfortunately, the mechanism in our mind which is responsible for expectations never settles down even when the expected conditions are granted. For example, when it is too cold in December we expect Sun to be Tiksna (hot) but as it becomes hot we expect it to be Shitala (cool). But, like our expecting brain, the mechanism responsible for the Sun to cool down does not happen, and we see that often. Similarly there seems no “stop” or “pause” button in our minds, which can put an end to the mechanism that cause more expectations, even when our initial expectations are fulfilled.

When our expectations are fulfilled we seem to be happy for some time, but that period wears off and the expectation mechanism which has been lying low for a short time kicks in and starts sending “want” messages. Whatever I have right now with me seem to be uninteresting in the due course of time. If I have bought a swanky car, within a month or two, the happiness of the car starts to dull, and my mind is already in the “expecting” mode, wanting something else, which I don't have or possess. In most of us, this process goes on, lifelong.......without stop!!!

993. Chaitra Maasa.....!

“Rtunam Kusumakarah” (Among seasons I am spring the bearer of flowers) says Krishna to Arjuna while elaborating His Transcendental opulence. In this season of spring is Chaitra Maasa which is the month Chaturmukha Brahma commenced the creation. This day is also called Yugada Adhi (Start of the Year).      

Yuga also points out to the Aeon which means that it was on the Yugadi day Sri Krishna left for Paramapada after bringing an end to His avatara (manifestation) as the Dwarakadeesha, Pandavapakshapati, Gopijana Vallabha. This also marked the end of Dwapara and start of Kali yuga.

The other unique features of this Chaithra maasam are the appearance of Maha Vishnu as a huge fish to restore the Vedas which were stone by Asura Hayagriva. Matsya Avatara also saved Manu Satyavrata, the first human and Saptarishis. The Lord in Matsya Avatara advised Manu to collect the seeds of all the plant variety and all the species of animals, reptiles and birds and get into the huge boat to save them from the deluge. The appearance of the Matsya was in Satya Yuga and in this current Samvatsara (Year) it falls on Chaitra Sukla Triteeya (30-03-2017). 

In Treta Yuga Maha Vishnu appeared as Maryaada Purushottama Shri Rama on the ninth day of Chaitra maasa which is celebrated as Shri Rama Navami which is on (05-03-2017) this year. As prescribed by the scriptures to donate water (Prapadaana) since these are the hottest days of the year. This whole month we have the devotees of Shri Rama distributing Paanaka (Jaggery Lime squash) alone the street sides.

Also in this month Surya enters Mesha Rashi which is called Meshasankramana. This event is celebrated as Vishu, the harvest festival (14-03-2017). The next day will be Chaitra Pournima which commemorates the birth of Shri Rama Bhaktha Hanuman. It also marks the most religious event that happens here in Bengaluru, the famous “Bengaluru Hoovina Karaga.” It is one of the oldest festivals to happen in the heart of the city. 

Bengaluru Hoovina Karaga is primarily a well-known tradition observed by Thigala community who were created by Draupadi Devi during Mahaprastana. The legend says that while Pandavas were climbing the Himalaya Draupadi was left behind and a Asura disturbed her. She created an army of “Veerakumars” who destroyed the Asura.   

Chaitra maasa is filled with festivities....

Yugadi wishes to all my readers their family and friends...... 

992. New Year.....!

At the time of Sankalpa (Volition) we need to mention the name of the year. Just as we find the mention of numerical numbers denoting the year in the Gregorian calendar, name of the Samvatsara in the Lunar and Solar Hindu calendar is notable. These names of the years keep changing in a 60 year cycle. Also if January first is the “New Year Day” for those who follow the Gregorian calendar, Chaitra Shukla Pratipada marks the beginning of a Hindu new year. This day is called Yuga Adhi (Start of Year) which is Yugadi.

One Samvatsara (Year) is a measurement of Time which is subdivided as Uttaraayana (beginning of Winter Solstice) and Dakshinaayana (beginning of Summer Solstice). Further we have Sad Ritus (Six Seasons) comprising of Vasantha Ritu (Spring), Grishma Ritu (Summer), Varsha Ritu (Rainy), Sharad Ritu (Autumn), Hemanta Ritu (Winter). Shishira Ritu (Dewy) spread over Dwadasa Masa (Twelve Months) namely Chaitra, Vaisakha, Jyeshta, Ashadha, Shravana, Bhadrapadha, Aswayuja, Kartika, Margasira, Pushya, Magha and Phalguna. Each month has Dvi-Paksha (Two Fortnights) Shukla (From New moon to Full moon) and Krishna (From Full moon to New moon), and Sapta Vaasara (Seven Days) Bhanu, Soma, Mangala, Budha, Brihaspati, Shukra, Shani.

Now why is it that 60 years is considered to be one completion of one cycle???

The calculation is done based on the movement of Brihaspati (Jupiter) and Shani (Saturn). When Srustikartha Brahma started this universe the Sun and all other planets were in the Rashi (Zodiac) which was Mesha (Aries) and Moon was in the first Nakshatra (Celestial Star) Ashwini first phase in the Mesha Rashi. The movement of the planets and moon is not the same; each planet takes its own time to return back to the Mesha Rashi from where they started. While the calculation of the year is done it is either Chandramana (Transit of Moon) or Souramana (Transit of Sun) from one Nakshatra and Rashi respectively but while calculating the 60 years the Brihaspatyamana (Transit of Jupiter) is considered.   

    

If we observe the slowest moving planets, Brihaspati (Jupiter) & Shani (Saturn), Jupiter takes 12 Earth years to return back to Mesha Rashi while Saturn takes 30 Earth years. So for the two to get back to Mesha Rashi together it will be 60 years, that is Jupiter would have done 5 laps by the time Saturn returns back to Mesha, the starting point.

Starting from 29-03-2017 (Chaitra Shukla Pratipada) to 17-03-2018 (Chaitra Amavasya) is Hevilambi Nama Samvatsara. 

The complete cycle of 60 years by an Individual is refered to as "Shasti Poorthi" that is when the name of the year a person is born in will recur. If the individual is in the process of unlearning he regains the innocence he had 60 years back and will be childlike. He enjoys the rest of his life the same way as he did in his infancy days. Loved by all and loving all. Isn't it wonderful to get back those "Beete Hue Din"???

991. First let’s make place for Shri Rama within.....!

Shri Rama was the son of Dasharatha and Kousalya. Dasharatha is the one who is capable of maneuvering the ten chariots in the body namely five sense organs and five organs of action perfectly. Kousalya is the skill that handles the rider of the ten chariots. The place where Shri Rama was born is “Ayodhya” the place without war. The place without war is peaceful.

The events that occurred are not just a long drama written by Sage Valmiki, but it has a philosophical and spiritual truth in it. 

Ramayana is happening in my body, in our body and in everyone’s body irrespective of who he is and where he is from. Shri Rama is the representation of the Atma (Consciousness), Sitamatha is the Jivatma (Individual Consciousness), Hanuma is the Prana (Vital Breath) while Ravana is the Ahamkara (Ego).

Maha Vishnu who is Absolute Consciousness appears as an Amsha (Part) as Shri Rama. This Consciousness has four Avastha (State) Jagratha Avastha (Awake State) is Lakshmana, Swapna Avastha (Dream State) is Bharata, Sushupti Avastha (Dreamless Deep Sleep State) is Shatrughna and Turiya Avastha (Transcendal State) is Shri Rama Himself.

Guru Vishwamitra (Our Master) takes Shri Rama and Laskshmana (Transcendental and Awake State) to the forest on the pretext of guarding the Yagna (Well-being of Society). There Tataka (Negative Thoughts) is annulled and the flip flop of mind is stopped by breaking the Shiva Dhanush (Bow of Shiva) with this there is yoga of union with Maya Shakti that is Sitamatha.

Parashurama (Purva Samskara) is controlled by wielding the Vishnu Chapa (Bow of Vishnu) which is the present. Purpose of Life is Pitru Vakya Paripalana (Honouring the words of his father). Going to Dhandakarnya (Forest) is like being in the state of solitude. Cutting off the nose of Shurpanaka is the Indriya Nigraha (Control of Senses). Khara, Dushana and Thrishira killing is Kama, Khroda, Lobha (Desire, Anger, Greed) Nasha.   

Sitamatha harana (Abduction of Sitadevi) is our Jignasattva (Desirous of Knowing) being carried away by Vishayavasana (Interest in Materialism) who is Ravana. Mareecha killing is Moha (Attachment) Nasha. Hanumantha Pravesha is the Bhakti Yoga (Path of Devotion) which is to get back the Jignasattva.  

   

First thing to happen in the advent of Bhakti is Ajnana Nasha (Vali Samhara) and Vibheeshana Agamana (Vibheeshana joining Shri Rama Camp) is Sat Sangha in the happening. 

Samudra Langana (Jumping the Ocean) is the test of endurance, Sethu Bandhana (Building of Bridge) is test of our ability. Sitadevi Anveshana (Search for Sitadevi) is exploring in the Scriptures (Shastra Adhyayana). Lanka Dahana (Burning of Lanka) is destroying the Ashastra Pustaka (Bad Literature).  

Vanquishing of Kumbhakarna and Indrajit depicts the Mada, Matsarya (Arrogance, Envy) Nasha. With the loss of Khara, Dushana, Thrishira, Mareecha, Kumbhakarna and Mahiravana, (Kama, Khroda, Lobha, Moha, Mada and Matsarya)  Ravana, the embodiment of Ego is killed. 

Then with the reunion of Sitamatha and Shri Ramachandra there is Pattabhisheka which is Svatmanandanubhava (Ecstasy).

990. The Presence in the Absence......!

A few days back I had posted about a woman who while cutting grass in her field came to know that her brother was elected for the post of the Chief Minister of the state. Reference was to the newly elected Yogi Adityanath sister. The question in the post was if there was anyone who being a 5 times M.P had a sister toiling in the field to make a living. One of my friends on the lighter vein referred to our Ex-PM brothers who are even now toiling in the fields in Hardanahalli, Hassan.       

Though the end result was the same, there was the play of “Anvaya” and “Vyatireka”. Anvaya was that the post was appreciating the gesture of that 5 times MP for not misusing his tenure. While the Vyatireka was the Ex-PM was did not care for his blood relations.

In Vedanta too we find this; Anvaya is concordance while Vyatireka is discordance. For an example, the beads strung to form a necklace is used to explain these two words. The fact that without the string which holds together the beads, there is no necklace of beads is Anvaya. The fact that, however, the string is separate from the beads is Vyatireka. 

The all-pervasiveness of the Absolute is Anvaya. The distinctness of the Absolute is the Vyatireka. Anvaya is the presence of one thing along with the particular another, Vyatireka is its absence when that other is absent. It is synthesis and analysis (positive and negative method).

This Anvaya Vyatireka is the reason for misapprehension and a cause for skepticism. This Anvaya and Vyatireka will fade away when the Truth is comprehended, until then we remain skeptical.  

A Jnani just plays with theses Avaya and Vyatireka as he is knows the truth. For him this Anvaya and Vyatireka is like a play and he enjoys it. It so happened in Mahabharata that once Yudhisthira wanted to consult Sri Krishna on some important matter. He wished to send a messenger to Dwaraka to bring Sri Krishna. The next day the messenger with a chariot was ready to leave to Dwaraka. Just then Bhimasena came in and seeing the chariot he enquired about it with Yudhisthira. When he came to know that it was an arrangement to bring Sri Krishna to Hastinapura 
Bhimasena said, “There was a simpler way to get Sri Krishna here.”  

Yudhisthira was curious to know how.

Immediately Bhimasena flung his heavy mace high up in the air and stood under it with folded hands and cried out loud, “Hey! Krishna Parandhama, you have to save me from the falling mace.” In the blink of an eye Sri Krishna was there to catch the falling mace. This is Anvaya. Let us see the Vyariteka.    

   

While on exile Sri Krishna stayed in the Dwaithavana forest for an year with Pandavas and it was time for Him to leave for Dwaraka. Everyone including Yudhisthira were in tears as they could not come in terms with the departure of Sri Krishna. Bhimasena and Draupati were calm and poised; Yudhisthira asked Bhimasena why he was not apprehensive of the fact that Sri Krishna will no longer be with them.

“When was Sri Krishna not in Dwaraka and when He not is with us in Dwaithavana, I don’t realize. To me it does not matter if He is anywhere as He is in assess able distance always. Why should I weep for someone who is always within the hearing distance?” said Bhimasena.

Bhimasena felt the presence in the absence which is Anvaya while Yudhisthira experienced the absence in the presence which is Vyatireka. 

989. An Enlightened Being is the one............

An Enlightened Being is the one who understands that whatever he loves, he loves for the sake of his own self. (Sage Yagnavalkya and Maitreyi conversation). 

An Enlightened being is the one who stops comparing with others. (Sage Asthavakra undeterred by the eight physical deformities he had). 

An Enlightened Being is the one who works on a person to escalate him. (Bhagvan Buddha dealing with Angulimala).

An Enlightened Being is the one who believe in live and let live (Bhagvan Mahavira).

An Enlightened Being is the one who does not differentiate between Holy and Lowly (Sri Sri Shankara confronts with Chandala).

An Enlightened Being is the one who is not concerned about his emancipation alone. (Srimad Ramanuja disclosing Astakshara Maha Mantra from the top of temple tower at Thirukostiyur).

An Enlightened Being is the one who understands that everyone is right in his own perspective, but there is the need to work on those perspectives. (Sriman Madhva providing the Nine Basic Tenets to comprehend the Truth).

An Enlightened Being is one who reiterates that strength and knowledge both necessary to combat despots and plunderers of a region. (Smartha Ramadas, the Guru of Shivaji Maharaj).

An Enlightened Being is one who is able to differentiate between “need” and “want” and is able to let go off the wants. (Sant Kabir).

An Enlightened Being is one who wishes to correct himself before correcting others. (Sri Ramakrishna Parmahamsa restraining from sweets to advise the boy who's mother complained that he eats lot of sweets).

An Enlightened Being is one who feels every single being has come from the same source (Swamy Vivekanada at Chicago).

An Enlightened Being is the one who is at peace with himself. (Bhagvan Ramana Maharashi, the Mouna Muni).

An Enlightened Being is one who stops attaching “happiness” to material things (Shirdi Sai Baba).

An Enlightened Being is one who does not seek approval from others. (Srila Prabhupada, the ISKCON head).

An Enlightened Being is one who stops trying to proving his intelligent to others. (Swami Rama of the Himalaya).

An Enlightened Being is one who knows to “let go” (Nisargadatta Maharaj).

An Enlightened Being is one who is able to drop expectations from every relationship and gives for the sake of giving (Pramahansa Yogananda).

An Enlightened Being is the one who Bend the Body, Mend the Senses and End the Mind. (Sathya Sai Baba).

.....List is Alpa (Small) and Apoorna (Incomplete)......There are many many many more Enlightened Beings that my land has witnessed. 

988. The fruits we have collected......!

He finished his shower and was wiping his hair with a towel; his mind was engrossed in thoughts. He came out of his room and saw his grandfather sitting on the sofa reading some religious book. He walked to his grandfather and sat beside him. His grandfather looked at him and asked, “What’s the matter Aloka, you seem to be disturbed?”     

“Thatha, you know Naveen, my friend his twin brother Praveen passed away this morning, had been to attend his funeral.” said Aloka.  

“Why, what happened to him?” enquired the elderly man.   

“He was fighting against cancer Thatha, he could not make it. He was such a nice guy always helpful to others. You always told everything good happens to such a person. I don’t understand why God was so impartial towards him.” replied Aloka.

“See Aloka, none can comprehend the ways of destiny.” Thatha said.

“Isn’t it so convenient to place the blame on destiny? He never ever dreamt of hurting other either in thought, word or deed. It is injustice on the part of God to have snatched his life.” lamented Aloka.

“No, Aloka why do you say God was impartial and unjust. God has nothing to do with our destiny. Let me tell you a story so that you can understand.    

Once there was a King who ordered his three ministers to go to the forest and bring a bag full of fruits. All the three of them left the palace the next morning and rode into the forest separately. 

The first minister thought since it was the order from the King; he had to collect the best of the fruits. So he went on looking for nice ripe and half-ripe fruits. Therefore his bag was filled with good variety of fruits but his bag was soiled. 

The second minister felt since King would be very busy he may not inspect what kind of fruit is in the bag, so he went on collecting whatever he could lay his hands. Therefore his bag was filled with a mixture of ripe, semi-ripe and over ripe fruits and his bag looked as it was.

Third minister thought the King would look at the size of the bags and it does not matter what was inside and hence he just filled up the bag with all dried leaves and twigs. He decorated the bag with vines and fresh green leaves.

 
All the three ministers came back to the palace in the evening with their respective bags having collected the fruits. Everyone present there were attracted to the bag belonging to the third minister while the bag of the first minister was disregarded. 

The King did not even inspect the bags or wanted to know what they had brought, he just ordered that the three ministers be sent to separate jails for a month. He further ordered that they should not be provided with any kind of food but have to be allowed to have access to the bags they had brought from the forest.

First minister had picked good fruits and hence had a good time relishing them over a period of thirty days. Second minister had to juggle between the ripe and over ripe fruits he had to consume even putrid ones too. Now what to say about the third minister he had nothing to eat at all. He had deceived himself by decorating the bag with nothing at all to sate his hunger.

Look Aloka, we are here with the bag of fruits from our previous births, we relish what we have collected. God has no role in it at all. ”

The young man thanked his grandfather for making him understand the intricacies of Karma and for guided him to the right path.  

987. Conserve.......for future!!!

Everything in nature is for us to relish but at the same time it is our duty to see that the resources got from nature will remain intact to serve the next generation too. Though nature can provide in abundance for our needs, if we wish to satisfy the greed in us then we will have to face the wrath of nature. It is proved time and again, only problem is that we forget it every time.      

It is said that we do not inherit the natural resources from our elders; we borrow them from our progeny. It is our responsibility to hand over the loan we have taken from them. We need to conserve the natural resources to ensure there is plenty for the next generation. This is especially necessary for non-renewable resources which include fossil fuels. These naturally available resources are limited in supply. Conserving it can ensures that it is not wasted and used more economically.

As the human population is escalating the renewable resources have diminished drastically. Forests are felled to accommodate human settlements, constraining the living space of animals, birds and reptiles. Little plants and shrubs can grow back quickly, but it takes large trees and forests a lot more years to be replaced. Making sure that our future generations too have plentiful as it is today relies on proper usage of natural resources by us.

In ancient days we humans were termed “Asheeras” the one who consume what the nature provides. In Sanskrit “Sheera” is a python it is said that the job of a python is to consume once in three months and hibernate. It was called “Ajgar Vruthi.” (Ajgar too is Python). 

We humans follow three types of Vruthis (jobs) in consuming the natural resources;

Anga Hara Vruthi: Anga is “body” and Hara is “take away”. The example given to this is, we humans make coal by burning the forest. Here the source is completely destroyed. The coal is got from burning the tree trunk and so the entire tree is lost.

Maalika Vruthi: Maalika is  “garland” In this we pluck flowers from the plants and shrubs to make a garland. In this example the plant or the shrub is not entirely harmed or destroyed but a part of it is taken. We can expect the flower to grow again from it. So if not as Anga Hara here there is a slight modification in the plant or tree.

Madhukara Vruthi: Madhukara is “honey bee”. We might notice that the honey bee collects nectar from various flower in such a way that neither the plant nor the flowers undergo any change. Honey bee just extracts the nectar leaving behind the flower untouched. In other way the honey bee also helps the flower to pollinate too. There is a quid pro quo arrangement between those two.     

Our elders advised us to be like those Honey Bees when consuming the natural resources..... Are we following their advice???

986. Purpose of Life.....!

What is the purpose of life? This is a question which does not have a specific answer. Try asking whomever you feel like, the answers will be too many but there is no explicit answer.  

  

A few enlightened souls say that the purpose of life is life itself, while some feel the purpose of life is life of purpose. As I understand the purpose of life is to see that it becomes a purpose for others to live.

We Indians who are mainly Hindus believe that there is a ten incarnation of Maha Vishnu yet to happen. He has made a declaration that He will come every time there is imbalance in Dharma and Adharma. Our scriptures declared that sin exceed day by day and a point, it will outnumber the good. At that time, He will appear and save the good. So, we decided to wait. Wait for Him to come. If we are to wait for Him to come, what is the Purpose of Life???

When He created all of us, he just simply created. He gave us intelligence and most importantly intellect. Here I wish to distinguish between Intelligence and Intellect. Intelligence is Yukthi while Intellect is Buddhi. Intelligence is used by us for our well-being, while Intellect is to find the answer for the question “What is the purpose of Life.”

So as humans we have this intelligence to tackle the outer world and the intellect to manage our inner world. The atrocities happening at the outer world does not need Him to come to subdue them. The intelligence in us is enough to take care of it. All we need to do is develop the habit of appreciating anything which is Sadhaka (Benevolent) and condemn that which is Badhaka (Malevolent) to the welfare of the society.

   

Vishnu Purana explaining about Kalki, the ten incarnation of Maha Vishnu says, He will arrive on a white horse welding a sword in his hand. As I understand the white horse is the spiritual sense in all of us. As it stands now, the earth plane is witnessing lot of crime, where a lot of conflict and commotions prevail and this development is nothing short of dangerous for the future generation. The sword in the hand of Kalki signifies the ability to distinguish between a saint and a sinner. A sinner has to be given a chance to live a right life but not a prospect to improvise his offence.

He is in all of us as Kalki, He is not waiting to come He is already in us. Hence we celebrate His jayanti today, Shravana Maasa Shukla Paksha Shashthi. Let us be aware of His existence in us and be proactive to safeguard our society. Let us make this earth plane an envious place for the divine beings. This would be the purpose of the life, we think of transforming negative thoughts in our mind to positive thought why not deal with those negative elements and if possible transform them too. If it is impossible, then as we discard the negative thought from our mind let us annul the negative elements from our society.

The purpose of life is to create a clean society and have a clear mind....What say??? 

985. Mental worship.....!

A shepherd was an ardent devotee of Sri Krishna. As a shepherd his job was to lead the flock of sheep from barn to pasture. He had to keep vigil on the flock to safe guard them from wolves and wild dogs. As an ardent devotee he had to adore his Sri Krishna. Hardly that was a problem for him, since he used to mentally remember Him. Thus he was mentally with Him always and it had become so routine to the shepherd that as soon as he closed his eyes Sri Krishna would appear playing His flute.

Once it so happened that a renowned Saint was travelling along with his followers. The Saint was being carried in a palanquin as per the custom and practice in those days. The palanquin went pass the pasture where this shepherd was gazing his flock of sheep. On the other side of the pasture was Tulasi patch, the holy basil-herb grown in plenty. The Saint in the palanquin who was a devotee of Sri Krishna saw the shrubs and was delighted. His mind at once leaped to his Lord and he decided to dedicate the Tulasi to Sri Krishna mentally. Overflowing with emotional ecstasy he prepared a garland of Tulasi and imagined Sri Krishna and wished to garland Him. To his surprise the garland would not settle on the Lord properly.

The Saint was mystified! “Why is this garland not settling on the broad shoulders of my Lord!” he wondered. thinking it might be too short he tried another garland, to his surprise and dismay even that garland could not settle on the shoulders of the Lord. A little astonished the Saint was wondering what his Lord was up to. Then he saw the shepherd running towards him calling out loud, “Mahaswamy, Mahaswamy.”    

The Saint stepped out of the palanquin and looked at the shepherd. “Mahaswamy! The garland did not settled well on the shoulder of the Lord as the Lord was holding his flute and playing it. Try putting the garland a little away and it will be perfect,” told the shepherd.

Those around did not know what was happening what this shepherd was telling about garland? which shoulder? what flute? Moreover who was this fellow who was instructing our Saint? The followers were perplexed. Meanwhile the Saint closed his eyes and creating another garland mentally to put it on the Lords shoulders, this time a bit away and of course it settle down fine there! A surprised Saint asked the shepherd how he knew about the problem and the solution which was in his mind which none could understand.

The shepherd replied “Mahaswamy, I was listening to the melodious tunes from my Lord when your hands appeared and tried to put the garland on His shoulders. with the flute of the Lord extended the garland would not settle on his shoulders. Hearing that the Saint experienced boundless joy.

   
The shepherd went on to become Kanakadasaru who got initiation from the renowned Sri Vyasaraja Tirtharu. 

When I heard this story I could relate it to “Telepathy.”

Telepathy is about the mind to mind communication. There is no necessity of words or sign language; it is an instant form of transfer of thoughts from one person to another. It is a unique way to sense by feel or see or hear someone far away bare by extending the thought. 

There are many types of telepathic activity:

Inception: planting a message or image in other persons mind.

Mind Reading: To get a picture on what is going on in other persons mind.

Mental Communication: Exchange or flow of information or ideas from one person to another.

Mind Control: Similar to hypnotism to gain control over other persons mind.   

Kanakadasaru could read the mind of Sri Vyasaraja Tirtharu and observe the Saint prepare the garland and offer it to the same Lord from whom he was listening to the melodious music.

Unbelievable?......Believe it!!!

984.Vedas, Upanishad & Gita......

Vedas Upanishads and Gita know no difference between Hindus and others, from their point of view there is no “us and them.” They do not denounce anyone, it fact they gives space to those who have denounced them.  It is irony to calling Vedic Science and Upanishad Thoughts a part of a particular religion; it is like calling values and principles as a part of some religion. Vedas do not preach violence nor does it instigate to kill those who rebuke it.

Every region has its primary education showcasing its history, philosophies, art, culture and sciences. It is natural for any school of the region to teach ancient language of that region along with the philosophies. Would it not be ridiculous if in a family a rational mind encourages the mother tongue of the neighbour by sidelining their own? Would it not be stupidity if the history of other region is given more preference than to know about the history of their region? Indian ancient thought were never confining to one region or religion as it was framed to the advancement of the entire mankind of the world.

Today, if a light minded person feels the need to introduce to the younger generation the culture, tradition and dharma as expounded by Vedas, Upanishads and Gita as a curriculum in primary schools he is branded “communal” and “Fundamentalist.”

Does secularism in my country India mean to belittle our ancient cultures and traditions and abuse them??? Is it not very idiotic to bat for reservation on the basis of caste/religion and impose an intolerant alien tradition on the top of our rich Indian culture??? When we have understood through Vedas, Upanishads and Gita that we are all from the same source and hence all are entitled to everything in nature according to what we deserve.

How foolishly we have disregarded the promotion and study of Veda, Upanishads and Gita which is considered as a psychological recourse by many renowned scientists around the world. Every nation in the world is proud of her history and culture and ensures promotion of it, while here it is discomfort among my own brethren to be proud of what is appreciated by others outside my land.

It is not wrong to know about other countries culture and tradition but glorifying it at the cost of demeaning our culture by calling it gibberish, uncivilized and barbaric is misfortune indeed. It is a slow poison to the young of my country as it not only distorts the truth about our culture but also conditions the young mind with a feel of inferiority complex and lack of pride for our heritage. The young start perceiving the philosophies of others superior and our own is branded as outdated. They conclude that any concept established by a foreign author is better than that brought out by an Indian author who has based his writing on those ancient culture and tradition. 

I find many posting the quotes from foreign authors which may make me feel modern and nice to read, but in fact it is all just the same old thought which one can find in Vedas, Upanishads and Gita with different words. To me Rumi and Iqbal have told the same which we knew long back. Words might have changed there but the essence of the thought is the same. Yet out of perplexity we love to read from them instead of getting it from the source........ Irony isn't it??? 

983. Guru Vyasaraja Tirtharu....

Vyasaraja Tirtharu was the preceptor of six emperors of Vijayanagara Dynasty. A disciple of Sripadarajaru he was sent to the court of Vijayanagar. At Vijayanagara everyone regarded Vyasaraja Tirtharu as the guardian saint of the Dynasty. The land of Hampi beamed with the glow of knowledge from this saint.  

One incident illustrates how much importance Vyasaraja Tirtharu gave to learning. 

One day, the Vijayanagar Emperor, Krishnadeva Raya sent a palanquin to the seer. Vyasaraja Tirtharu was seated on the decorated palanquin and brought into the city with much fanfare. Drummers and heralds announced the arrival of the seer and music was being played. Amid the cacophony of sound and noise, Emperor Krishnadeva Raya was astonished to see the seer oblivious to the sound and music, was reading intently from a book. He did not even notice the Emperor peeping in.

Vyasaraja Tirtharu held durbar and this was religious and philosophical in nature which even the Emperors attended. Portuguese travellers Domingo Paes and Nuniz wrote about the durbar in their chronicles. 

Krishnadeva Raya had the eight gems in his court such as Tenali Ramakrishna, Allasani Pedanna, Nandi Thimmanna,Madayyagari Mallana, Dhurjati, Ayyalaraju Ramambhadrudu, Pingali Surana, Ramarajabhushanudu. Vyasaraja Tirtharu had Purandara Dasa, Kanaka Dasa, Belur Vaikunta Dasa of the Dasa Koota and Vadiraja Thitharu, Srinivasa Thirtharu, Rama Thirtharu, Srinivasa Thirtharu of the Vyasa Koota, it was a wonderful mix of literary and philosophy in the durbar. The Royal court and durbar was known for its riches, pomp and pageantry, Vyasa Raja’s court was known for its knowledge, its holiness, nearness to Hari, music and philosophy. These two parallel courts enhanced the power and prestige of the Vijayanagar dynasty. If one came to be widely regarded as the richest and most ornamental durbar halls of all times, the Dasa-Vyasa Koota was known for its simplicity, holiness, honesty, sincerity and straightforwardness and its nearness to Sri Hari. If Purandara Dasa was the chief ornament of the Dasa Sahitya, the incomparable Vadiraja Tirtharu was the glittering star among Vyasa Koota.

Vyasaraja Tirtharu continued to be the Raja Guru of Vijayanagar even after the death of Krishnadeva Raya in 1529. He continued to advise Achutadeva Raya and in this period Vyasa Raja decided to entered brundavana at Nava Brundavana near Hampi. He selected a spot to enter Brundavana earlier and Achutadeva Raya took personal interest in getting the Brundavana ready.

Just before he entered Brundavana, Vyasaraja Tirtharu had warned Achutadeva Raya about the impending end of the Vijayanagar Empire. He had clearly predicted that the days of the Hindu Empire were numbered and he wanted the Emperor to take remedial measures. The advice went in vain, weather the Emperor was powerless to effect any change or he did not pay adequate heed is not clear.

Among the thousands of people who witnessed Vyasaraja Tirtharu entering Brundavana was Purandara Dasaru, Emperor Achutadeva Raya himself and all his noblemen. He had chosen his spot for his final resting place and this was in the midst of several other Madhwa saints on the banks of the River Tungabhadra near Anegundi, the ancient site of Kishkinda where Hanuma met Sri Rama and Lakshmana for the first time.

Arthikalpita kalpoyam prathyarthi gajakesari | Vyasathirtha gururbhoryarth asmad ishtartha siddhaye ||

982. Guru Vadiraja Tirtharu.....

Sri Vadiraja Tirtharu is one of the saints in the Madhva Tradition. He was not only a saint but also poet and an able administrator who brought about many changes to the operational system of the Udupi Matha. The credit of changing the Paryaya (Turn) system of Udupi to two years from the earlier practice of 2 months so that the Aasta (Eight) Mathas could do the Kainkarya (Servitude) of Kadagolu Krishna goes to this saint. This extension helped the Peetadhipathi (Pontiff) enough time to travel far and wide and spread the message of Sriman Madhva.

Vadiraja Tirtharu is seen offering daily Neivedya (Prasada) to Sri Hayagriva by holding it on his head. Everyday a horse would appear and eat the prasada from the plate held by Vadiraja Tirtharu by placing its hoofs on his shoulders.

It so happened once when Vadiraja Tirtharu had been to Delhi he had selected a place to worship the traditional idol of Sri Bhuvaraha given to the linage by Sriman Madhva. At the same time the son of the Mughal king had passed away and he was not let to perform his daily rituals. By looking from his divine sight Vadiraja Tirtharu told the prince was not dead and it would be great sin to bury the child alive.

Hearing this the Mughal king came running to  Vadiraja Tirtharu and fell to his feet. Understandably the King was anxious to know if his child was alive, though the palace physician had declared the kid to be dead. Vadiraja Tirtharu told the king that it was “Sri Hari” who had made him utter so and it would never be untrue.

The King asked Vadiraja Tirtharu to accompany him to the palace. The Madhva saint sprinkled the holy water from his kamandala (Pitcher) by chanting the name of Sri Hari and the prince got up. That prince was none other than the Akbar.

Humayun was so happy that he gifted wealth which Vadiraja Tirtharu rejected. But the King requested the Madhva saint to use it in the service of Kadagolu Krishna at Udupi. Vadiraja Tirtharu planned to use it to thatch the roof of the temple of Kadagolu Krishna at Udupi with gold, but Sri Krishna appeared in the dream of the Saint and opposed the idea of building golden roof and advised to use it to the welfare of the devotees if the Udupi matha ever face the problem of insufficient funds.

Udupi is the place of “Anna Brahma” where is the question of insufficient funds when the devotees throng to the temple and are  willfully donating yatashakti (according to their ability).

Sri Vadiraja Tirtharu lived a life of 120 year and performed Lord Krishna's Paryaya at Udupi 5 times. He is the first Sanyasi who entered the Brundavana alive. Today Phalguna Bahula Thritiya is the day commemorated as Sri Vadhiraja Tirtharu entering the Brundavana.

Tapo Vidya Viraktyadi Sadgunaou Gakaranaham| Vadiraja Gurun Vande Hayagreeva Padashrayan||

Sri Vadiraya Namaha.

981. Debates and Discussions......!

We Hindus have so many schools of thought and in a sense we are so fortunate that time and again we have a new thought which makes our effort to comprehend the Truth much more easier. We have had the great philosophers like Sri Sri Shankara, Srimad Ramanuja and Sriman Madhva to decode the Vedas for us with a new dimension.       

We only know that these three Acharyas gave contrary views about the Truth, but we do not understand that it was completely under the guidelines of Khandana (Refutation) followed by Mandana (Embellishment). It is very easy to disagree but it is difficult to give an alternative. In the social media we find many discussions and arguments which sometimes get diverted from the topic due to lack of material to embellish that which was refuted.   

The truth about a subject will get the clarity through debate, this is called Carcha. There are 4 types of debate.  

The first and foremost is the one between a learned and a learner, here the learned one is doing the talking the other is listening most of the time, but when he has any doubt he will pose a question. The best example is that of Sri Krishna and Arjuna just before the start of Kurukshetra war. This is called Samvaada (Interaction). The Upanishads are filled with such Samvaada where the Shishya clarifies his doubt by approaching his Guru and requesting him for clarification.         

Next is the debate between two who have the same wavelength of understanding. This kind of debate is to resolve the confusion and arrive at the truth. This is called Vaada (Discussion); here both the individuals have an open-mind. Though at first they are convinced that what they think is right, they will be ready to listen and accept the version of the other. At the end of the discussion understanding unfurls and there is a flow of knowledge from one individual to the other. There is a sense of satisfaction in both, as the Truth is established. 

While Samvaada and Vaada help in establishing the truth there are yet two more types of debate which fall back in establishing the truth. The first among them is Jalpa (Argument) which is just to prove either of the debater is correct. Unlike in Vaada, the purpose is not to establish the Truth, but only to establish the supremacy. This kind of debate create lots of noise and there is no end for it. With the keen interest of gaining supremacy both do not value the debate but will continue to overpower the other with the sword of words. 

Next type of debate is much funnier. This is called Vitanda (Nitpicking). Here the topic of debate is diverted by targeting the other by taking the statement made out of context or using Anukula Shastra (Theory of Convenience). The sole purpose of the debate will be to humiliate the other. Basic exercise in this kind of debate is to refute whatever the other says without providing an alternative. Sometimes a topic is so selected that it is only to argue, even though either of them have no faith in the truth of the subject. 

Jalpa and Vitanda are nothing but display of mental strength and desperation to win instead of knowing the truth. But the result of Samvaada and Vaada is to ascertain truth and an unbiased non-partisan agreement of truth. We have heard of the debates and discussions held at the court of King Janaka. The King was one of the great patrons of learning metaphysics. He had an impressive court and would invite all for debate and discussions.