Think Positive In 2015

It was a very dark night. It was pitch black with no moon or stars in the sky. A young man needed to travel for some urgent work to the next village but was unable to see anything in the dark. Thus, he stood there puzzled on how to get to the next village.

A noble saint passing by saw the puzzled young man and asked,” What’s the problem my dear?”

The young man replied, “I need to go to the next village urgently, but how will I get there? I can’t see anything!”

The saint lit a lamp and gave it to the man saying, “Here, if darkness is the issue then light is the solution. Now start walking.”

The man looked at the lamp, then around him and once again disappointingly said, “Sir, this lamp only spreads light up to ten feet and the darkness continues after that. This lamp will not help."

The saint replied, “You start walking, the brightness will walk with you”.

What does this story teach us?

Firstly, we need to understand the aim of our life from a great person or saint. What do I want to be? Which direction do I need to take? It is necessary to implement great thoughts and teachings in our life. It is important to receive one such inspirational thought from a great person that will spread brightness in our life.

But, the most important point is, do we have that intense desire to progress in our path?

Now that we know the aim and have the desire, we will achieve nothing by merely concentrating on the darkness instead of the lamp. This is where positive thinking and implementation is vital.

During my travels to America, I read this in a book which touched my heart, “Ten minutes of positive thinking has the power to balance out a whole day’s negativity”. This is why our scriptures advise us to pray three times in a day, known as trikāl sandhyā. If one prays early in the morning, remembers God in the afternoon and constantly recollects that God is with me, then one will always live in motivation and hope. Then, the day ends with remembering God; this way ten minutes of positive thinking will remove the whole day’s negativity.

When these ten minutes of positive thinking slowly increase with time, then how positive can one fully become!

This New Year, let us all understand the aim of our life and begin to walk with positivity and motivation.

A Happy 2015 to all of you!

With Love and Blessings,

Wonderful Gifts To Our selves

During the festive Christmas and New Year season, while we devote so much thought and time to thinking of gifts for other people, few of us spend any time thinking about gifts we can give ourselves. Even those who do so, think only in terms of ‘things’ they want to purchase. However, there are so many gifts you can give yourself, which would be more valuable than anything you can purchase.

Would you believe if someone told you that there exist almost magical gifts that can make you live longer, reduce or even eliminate your medical bills, make you peaceful, increase your popularity amongst others, make you personally and professionally more successful and leave a better world for your children? Sounds like a dream? But such gifts do exist and are within your grasp. And they are free. Let me list ten of these.

Ten Special Gifts
1. The first is exercise. If you give yourself the gift of exercise – even 15 minutes a day – you will be healthier, live longer and feel more alert.

2. Yoga also confers similar benefits. It also adds a zing to your step and makes your muscles shed their laziness.

3. Meditation is invaluable. It confers many benefits, including a peaceful mind, calm demeanor and heightened awareness. Silence is a powerful gift. The first time you experience true inner silence, you will want to stay in this state forever.

4. The fourth gift you can give yourself is the gift of learning something new. It keeps you younger and more interested in life, and you become more alert.

5. Related to this is the gift of reading. Give this gift not only to yourself but also to your children.

6. Personal hygiene is a great gift, too. We take this for granted but even small things such as brushing your teeth before sleeping can have a great impact on your well-being. Washing hands, general cleanliness – everything matters.

7. Smiling -- you will be surprised what a great difference it will make to your life if you give yourself this gift.

8. Another such useful gift it the gift of empathy. This amazing gift broadens your world.

9. Tolerance: We are very quick to take offence. We have our prejudices against all kinds of people and things. We divide the world into ‘ours’, who can do no wrong and ‘others’, who can do no right. Tolerance is the bridge between the two.

10. Finally, how about gifting yourself active concern for your environment? This means not only caring for the environment in a theoretical way but also actively promoting good practices such as waste recycling, water conservation, promoting greenery and so on. With this gift, you will not only improve your life but will gift your children a better world.

That’s Not All

There are other gifts, too, which we can give ourselves. These would be unique for each person. I am sure we can all think of some of these.

Would it not be great if all of us can give ourselves at least some of the above gifts during this gift-giving season? Not only will we be the richer for these, they will make our loved ones richer beyond any material gift we can give them. Just select your own gifts, open them with your will-power and revel in them for many happy years to come.

Add to the list of gifts we could give ourselves

Lesson Of Time-Karma

"In Life you will realize that there is a purpose for everyone you meet.
Some will test you, some will use you and some will teach you.
But the most important are the ones who bring out the best in you, respect you and accept you for who you are.
Those are the ones worth keeping around."

Sri Padmapadacharya

Sri Padmapadacharya
In the land of the Cholas, on the banks of the Kaveri, there was a devout Brahmana called Vimala. He was blessed with a boy. While in his teens, he mastered all the Vedas and showed an extreme distaste for worldly life. He earnestly hoped for a guru who would lead him across the ocean of samsara. Refusing to marry, he travelled with the purpose of finding such a guru. Fortunately for him, Sri Shankara was staying at Kashi, expounding his inimitable Bhasyas. The boy Padmapada resplendent with Brahma-Tejas ran to him and threw himself at his feet. The Acharya perceived the learning, courage and earnestness of the newcomer. He accepted him as his disciple. He initiated him into the Sanyasa Ashrama under the name of Sanandana.
He was first of Shankara’s disciples. He was first in more than one sense. His unrivalled devotion so pleased the teacher that, in appreciation of his earnest search for truth, the Acharya took the trouble of explaining to him his works thrice. This partially engendered in the other disciples a feeling of misgiving, which the Acharya immediately took care to eradicate.
When Sanandana and a few other disciples were once on the other bank of the river Ganga, the Acharya called them to come to him. No boat was available. But Sanandana, secure in faith and grace of the Acharya, stepped on the water and began to walk. Struck with his devotion, the divine Ganga showed her admiration by placing lotuses on the water to support his feet at every step. To the astonishment of all, he unconcernedly crossed over to the other bank where he was duly rewarded by the embrace of the Acharya. It was a mark of affection, which no other disciple had ever received. In memory of this incident, he was henceforth known as Padmapada at the desire of the Acharya.
Even before becoming a disciple, he was in the centre of the world of Vedic, traditional scholarship of his times. It is however not the revelation of his great scholarship, but the great challenge he faced, the course he opted, of flowing generosity and atonement, and the prophetic understanding he displayed that made him great as a person.
There is a famous incident of his saving the life of the Acharya. A devotee of Bhairava, a Kapalika took advantage of the nobility of the Acharya. He begged him to give his head as an offering to the terrible Bhairava. The Acharya willingly consented. But he warned that his head must be taken without the knowledge of his disciples, especially of Padmapada.
When the disciples had all gone to have their bath in the river, the Kapalika came. He found the Acharya in Samadhi. He raised his sword to smite and sever the head. Unfortunately for him, Padmapada intuitively divined the nefarious intention of the Kapalika. By force of his meditation on Lord Narasimha, he assumed the latter’s form. He pounced upon the Kapalika and tore him to pieces. Having done this, he sent up a terrible roar of triumph.
His co-disciples rushed to the spot and the Acharya rose from his Samadhi. He was as much astonished as the others. With great difficulty, he made Padmapada resume his form. They were all surprised to learn that in his Purvashrama, Padmapada was a staunch devotee of Nrisimha. He had contemplated on Narasimha while doing penance on the hills of Ahobila.
Padmapada also related an incident. A hunter asked him what he was doing in the forest. When told that he was seeking Narasimha, the hunter said that there was no such being as he knew every inch of the forest. Padmapada insisted that indeed there was such a being and described minutely the form of man-lion. The hunter said that he would produce the man-lion the next day before sunset.
The hunter roamed about in search of the elusive being. Failing to catch it in the stated time, he decided to take away his life. Narasimha was pleased with the hunter’s devotion and steadfastness. He appeared before the hunter who immediately put the rope round the neck of Narasimha and dragged him to the presence of Padmapada. Surprised beyond measure, Padmapada could not help asking the incarnate Deity how it happened. Sri Narasimha replied that even Brahma had not shown such earnestness in contemplation as the illiterate hunter.

Chandi Path For Mahalaya

https://www.youtube.com/watch?v=byItrleFXFs
https://www.youtube.com/watch?v=byItrleFXFs

One Last Question

Swami Vivekanand:- One last question. Sometimes I feel my prayers are not answered.

Ramkrishna Paramahansa:- There are no unanswered prayers. Keep the faith and drop the fear. Life is a mystery to solve, not a problem to resolve. Trust me. Life is wonderful if you know how to live.

My Nation, My Prayers

By: M RAJAQUE RAHMAN
So many religious and ethnic groups, so much cultural diversity… over 350 languages; more than 1600 dialects; nearly 650 different tribes. A different food habit every few kilometers… and yet, one country!

With Independence, we just didn’t become free from British rule; we regained the freedom to be what we are, to live the way we want to. And that freedom has been the hallmark of this great region.It’s not a coincidence that India has never invaded a country in her long history. It’s her unwritten mission statement to be a giver, not a taker. She gave the concept of zero to the world; the game of chess, algebra, trigonometry and calculus; she gave the world its first university, the earliest school of medicine, and she gave four religions to the world. She nurtures hundred of mosques, churches, temples and gurdwaras, to name a few; she gave asylum to more than 300,000 refugees who fled religious and political persecution. The list is endless and unparalleled. But all this will pale in front of one gift she has given to the world: prayer.

Take for example the most popular Gayatri Mantra. It doesn’t invoke God for any small individual comfort. Instead, it calls out for inspiration and guidance for our intellect. No polytheism, no segregation, no discrimination. Just a genuine cry for righteousness!

And that has been core of all common and popular prayers of this nation. A longing to move from untruth to truth; from darkness to light and from death to immortality is the spirit of “Asato ma sad gamaya…” Where else can we find a more inclusive wish for wellbeing than the meaning of “Sarve bhavantu sukhinah…”? This elementary prayer wishes happiness, goodness, and freedom from misery and pain for all.

There is even a prayer seeking not to hate each other. Add to it such simple but profound prayers like “Lokah samastah sukhino bhavantu” (May peace and happiness prevail) and Satyam param dhimahi (Let truth, divinity and knowledge shine through me). They unite the entire creation into a bond of divine blessing. Another one-liner that is mind boggling for its exclusiveness came to my knowledge when I heard Sri Sri Ravi Shankar inspire a huge gathering to say the prayer “Annadata shukhbava” before eating. It was different from the more traditional mealtime prayers like the “Brahma arpanam…” But when explained how this wish for happiness covers the entire food chain from the farmer to the miller to the trader to the cook to the waitress… I was awestruck.

It made me wonder why we haven’t made such deep prayers a part of our national consciousness. Who can have objections to praying for such divine attributes? They nowhere limit whom you should pray to. Allah, Jesus, Krishna, Ganesh or Shiva don’t seem to matter. Then, why are our children not being taught the essence of these prayers? Those who protest such prayers in the name of secularism not only expose their ignorance of their meaning, but also do the biggest disservice to the ideals of secularism. If everybody is blessed with these attributes, the essence of secularism will be a fait accompli.

It’s time to turn to the last word of the Rig Veda, another gem from the Indic region. This word is the ultimate essence of unity. It’s a commitment, a call to move together, not just at the physical, but at the levels of thoughts, feelings and consciousness. Sanghachadwam! Let’s progress together! The author is an Art of Living volunteer. The views expressed are his own.

The Secret Of Enjoyment: Objectivity

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By Jaya Row

Pain is a given, but suffering is a choice. Everyone faces obstacles in life. They are part of life. You can choose to be victim or victor, succumb to setbacks or rise above them. Life is like a game. Sometimes you win, at other times you lose. You have to be able to take it in your stride.

If you depend on the constantly changing, unpredictable world you will get crushed by it. Learn to be Self-reliant. The world will bow to you. spiritual development is inversely proportional to your dependence on the world. The more you lean on it, the less you get. The less you need the more you get! Vedanta helps you become independent of the world and enables you to gain more from it. An enlightened master is totally independent, yet has the world at his feet!

There are three states of balance – restless, fragile and steady. The lowest is when you are like a cone on its apex, totally dependent on external factors. The intermediate state is when you are like a cone on its side – calm by yourself but the slightest fluctuation creates long spells of mental agitation. Be like a cone resting on its base. Nothing will topple or overwhelm you. You will be constantly at peace irrespective of what the world offers.

Every challenge is an opportunity to grow. The way out is to build inner reserves. Gain knowledge of your real worth. Fluctuations of the world will no longer traumatise you. They will only amuse and entertain you. Assess people and situations what they are, not what you would like them to be. Then you will not have unrealistic expectations and disappointments. Defer decisions if your mind is clouded. Consult a clear thinker who will throw fresh light on the matter. Get a sense of humour!

The spiritual path does not demand change of lifestyle, wardrobe or location. You do not have to move away from family, friends or career. It only calls for a change of attitude. Move from the mindset of taking, to that of giving. The law is – give, you gain; grab, you lose. Base your life on serving, adding value to others, offering your talent to a larger cause. See the miraculous results it brings.

When you have conflict with the people you Love most you tend to blame them. Look within. It is your selfishness that is the cause. You expect people to dance to your tune; you make demands and impose restrictions on them. This makes them want to break free. Love people for what they are. Accept them with their faults and idiosyncrasies. Learn to be self-sufficient. You will enjoy their presence and not miss them when they are gone. They will love you dearly.

Objectivity is the secret of enjoyment. You are able to ‘enjoy’ tragedy, even murder, and horror on screen, because you know you are apart from it. Similarly you are an actor on the stage of life. Play your role to the best of your ability, wholeheartedly. Exit when the time comes. You are your Self. You have nothing to do with the roles you play. You seem to have lost your identity. Understand who you are. The world will lose its sting. You will enjoy the roles and retreat into an oasis of Bliss when your part is over.

Shiva Meditating On Mount Kailash

Shiva Meditating On Mount Kailash
By Swami Chinmayananda
Shiva, one of the Hindu Trinity, represents Brahmn, Supreme Reality, in its aspect of annihilator, the other two aspects being those of Vishnu, the one who maintains and protects and Brahma, who creates. Shiva symbolises constructive destruction in the continuous process of creation, preservation, destruction and re-creation. Brahmn is described as the substratum upon which all creation, sustenance and destruction take place. This continuous chain of creation and destruction maintains the entire universe. The destruction of the morning is the creation of the afternoon, the destruction of the afternoon is the creation of the evening, and the destruction of the evening is the creation of the night. As a result of this chain of destruction-creation, day and night is maintained…

Shiva is also known as the eternal Lord of meditation. With a serenely peaceful countenance, he sits in deep meditation on top of the world, facing south – on Mount Kailash in the Himalayas -- as Dakshinamurti, dispenser of supreme knowledge. The term dakshina means that divine power of subtle perception generated in a fully integrated, pure intellect. When this power flows towards the vasana-conditioned hearts of disciples, it is said to be ‘turned southward’. Shiva thus assumes the form of guru and sitting on the peak of Kailash, turns southward to serve all seekers.

The meditating Shiva is a seen against the background of the snowcapped Himalayas. The white snow represents the absolute purity of His mind. His posture symbolises the ideal of harmony and poise experienced by a realised person. In that state of perfection, He is in total harmony with the external environment and happenings.

A life of harmony is attained by rising above a limited, egocentric view of life and expanding the mind so as to accommodate a constant awareness of the totality of the world, the entirety of humankind, and the vastness of universal problems. A life of harmony brings to one’s heart an inward peace and poise. By consistently living in harmony with the outer world, you gain sufficient poise and the problems and challenges of life do not affect you at all. Shiva sitting in meditation is a figurative representation of an ideal ‘man of poise’ who remains ever unaffected by all surrounding disturbances.

A ‘man of poise’ is not to be construed as living a life of ideal acceptance or unintelligent surrender to external challenges. On the contrary, such a person is dynamic and serves as the leader of all beings. Shiva’s eyes are half closed; indicating that He is fully conscious of all that is within and without. He understands the world outside to be only a reflection of the Self within. A realised person is one who has overcome the ego and kept it under perfect control. In contrast to such a one, worldly persons are victimised by the demands of ego. The glory of a ‘man of perfection’ is, therefore, in transcending the ego.

After grasping the objective knowledge of Truth, one has to retire to a quiet place for contemplation. Thereafter, spiritual knowledge can be communicated to others only in gradual doses, since their power of understanding the abstract knowledge is limited. This idea is indicated by the fact that the Ganga water descends from Shiva’s locks in a trickle. A dip in the sacred Ganga, therefore, is considered sacred, for it implies (in a metaphorical sense) that the seeker has cleansed the ego and become one with Supreme Reality. Abridged from ‘Siva’.

Hanumanji Charita

Sri Adi Sankara

Sri Adi Sankara

Some events, and an artist's impression:
Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra".
About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva.
In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them.
Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child".
As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house.
One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver.
One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son.
Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi.
Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya.
Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country.
Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).
Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?"
Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara.
When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."
Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals.
However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won.
As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband.
Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps.
In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples.
When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself.
After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara.
Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara.
Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of it.
Sri Sankara visited Thiruvanaika, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.
Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day.
Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri.
Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan.
Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus.

Spirituality Is No Magic Pill

Self-realisation with spiritual growth is a profound goal to pursue. However, spirituality is not a panacea for all our challenges. While spiritual progress offers pathways to heal our varied wounds, we also need to work at resolving our emotional and mental baggage. Unless we simultaneously focus on that, some of our emotional issues keep surfacing, even during the journey of spiritual growth.

For example, if we have grown up with a reserved personality, we are likely to remain aloof in our spiritual practice; if our competitive streak has been our psychological copout for feeling inadequate, we will probably be drawn to constant comparison of our spiritual progress with others; and if chasing success was our defense mechanism for not feeling loved, we may pursue spirituality with the same obsession.

Similarly, if spirituality offers possibilities of leading a more meaningful life, we can readily develop aversion for other lifestyles and judge others based on that. If we increasingly value a life of austerity, we run the risk of looking down on extravagant spenders. If we have begun experiencing greater peace, we can easily find accepting anger of people around us challenging.

Moreover, spiritual practice can become an escape from our emotional demons – issues of anger, loneliness, envy, aversion and judgmental nature; instead, it needs to be a path to face them. Working out our emotional past and conditioned mental patterns, alongside pursuing spiritual insights, paves the way for a more wholesome growth. For example, consciously working with our judgmental nature and limiting mental beliefs, acquired during childhood, can be very supportive in our journey.

Each of us desires to be loved – it’s our primal instinct. However, during our formative years, we subconsciously develop personality traits that seemingly best fulfill this need. Depending upon what helps us gain our parents’ love during childhood, be it conformity, winning, diplomacy, aggression, perfectionism, playing a victim and so forth, we subliminally begin to cement those traits into our psyche. Over time, they become an integral part of our adult personality. Only when we are able to bring these traits into our active awareness, effectively neutralise them, and be our authentic selves, can we create healthy shifts in our limiting mental beliefs.

Further, being routinely judged by our parents, teachers and peers during our early years impacts our self-esteem. We feel inadequate within and grow up believing that it is desirable to be perfect. These beliefs get reinforced at our work place as well as in our personal relationships. These experiences guide our value system and we get accustomed to judging ourselves and others.

Instead of constantly seeking perfection in ourselves -- and in our colleagues, spouse and children -- we need to build appreciation for wholesomeness. Instead of judging ourselves, we need to learn to be compassionate towards our shortcomings and be comfortable with who we are. This supports our ability to unconditionally love ourselves. This does not mean we stop striving to get better – instead, it entails learning to love our current state and not postpone our contentment to achievement of a new and improved future state alone.

Our spiritual answers come more naturally when we stop seeking to be perfect and stay open to accepting all possibilities. We sense greater harmony with everything around us only when we overcome our limiting personality traits and start being our authentic selves. We are more present and better experience being in the flow when we get away from our conditioned judgmental responses. The writer is a life coach .

Consciousness And Conscience

Q: What is the difference between Consciousness and conscience?
A: They can be termed as twin flames that enlighten life’s journey. A human being is not living without consciousness and is not human without conscience.
Consciousness in its basic wakeful state help us to respond and react to physical requirements arising from survival instinct loaded with ego, entrapped by illusions. This mind-driven entity can also elevate one to higher levels of consciousness or altered states of awareness, to sarveshwara or pure consciousness.
Seers tell us that consciousness in primary form is only outward awareness. In its stabilised condition it is knowledge and in pure structure it is our inner-world that reconnects us with the divinity that exists everywhere. This awakening, coming from core calmness, can cross the limiting parameters of the material world’s physical demands and daily struggle of maintaining balance in life.
According to Lao Tze, “The key to growth is introduction of high dimensions of consciousness into our awareness.” Aiding this deeper perception is conscience, the voice of the ever-vigilant spirit within us which tells us right from wrong. These two formless attributes are the passport and the visa to enter the universe of supreme bliss, the world of nothingness.
In its normal state, consciousness, confronted with numerous challenges, often buries conscience that deals with truth, honesty and integrity. Conscience has to be kept alive and active because in confrontation with trials and temptations, traumas and tragedies, consciousness often becomes a defence mechanism to justify unjustifiable acts. It requires true courage to encounter fathomless fears, irrational insecurities, abnormal angers, and lasting lusts.
Q: Then why we do not pay any attention to our conscience?
A: Basically, in moments of confusion and conflicts, decisions and dilemmas, our ego stands as barrier between conscience and consciousness. In our competitive life guided by ego we tend to see illusory images, fail to observe consequences, distracted by the external world, and we do not listen to our inner voice. It is better to have conscience as Sakha or friendly adviser, because there can be no witness so terrible, no accuser as powerful as our own conscience. Gandhiji said, “The court of conscience supersedes all other courts”. But before cracking the whip, conscience does issue warnings in the form of admonitions and condemnations. It is up to us to recognise these signals within.
Introspection is the only way to bring about deeper awareness and positive perception. Get baptised by sunlight. Infuse body and mind with the cosmic light and energy of the morning sun. This ignites the atmasoorya or inner sun. Light causes reflections and shadows. The rays of light in the atmosphere are imperceptible, but when they fall on any object it becomes visible by virtue of the reflection caused by light, which also causes shadows. Similarly, when we observe our self with this inner light we perceive reflections and shadows within. Intensify this light, breathe light, wash your thoughts and mind with light and study the shadows it casts. Once the symptoms and shortcomings are diagnosed, they can be faced, encountered and obliterated. Pure conscience is light; it is love.
Life’s experiences are meant to set in motion evolution of consciousness and conscience helps us to stay on the right track. Deep down in the darkness of coal mines, under tremendous heat and pressure, some carbons transform into diamonds. A clean conscience takes us closer to Supreme Consciousness.

Akshra Mana Malai

Desirelessness is wisdom” teaches Sri Ramana Maharshi in the seminal work “Who am I”. Followers of Ramana Maharshi strive for desirelessness as a spiritual goal.
Even spiritual aspirants committed to “desirelessness” must engage in life sustaining acts like finding food and water. Renunciates in Hinduism are permitted to live on alms as a means of cultivating desirelessness and humility.
Some renunciates who associated with Ramana Maharshi lived on alms. They went to town collectively in a group singing praises of the Lord.
Before descending the Hill for alms, the sadhu would blow a conch shell, providing an initial notice to the pious residents of the town who provided them food. Once again, at the foot of the Hill they would blow the conch announcing their arrival at the town for alms. The town folks graciously offered them plenty of food out of respect for their association with Ramana Maharshi who was living on the Hill.
The arrangement worked well until men who were not followers of Ramana Maharshi found out the special generosity of householders towards devotees of Maharshi. They too formed a group, blew on a conch and walked the streets singing traditional praises of the Lord. Purposely, they started on the rounds to collect food a little earlier than the devotees of the Maharshi. The generous householders could not distinguish between Bhagavan’s real devotees and the imposters who were similarly clad and singing similar praises of the Lord. The devotees of Maharshi had to return with meager collections and accept hunger.
The devotees, victimized by identity theft, turned to their Savior, Ramana Maharshi who was personification of the infinite compassion of Arunachala with matchless power to change misfortune into good fortune. Perumal Swamy a disciple of Maharshi requested Him to compose a unique prayer that would secure for them the Presence of Ramana Maharshi and reveal to the world their true status as His genuine followers.
Normally those going out begging for food sing a song with the refrain “Samba SadaSiva, Samba SadaSiva, Samba SadaSiva Hara Hara”. At first, the Maharshi composed a few similar lines with the refrain “Arunachala” and stopped. Perumal was waiting for the next lines but was disappointed. One day, the Maharshi went for giri pradakshina(walking around the hill) alone. That day one hundred and eight verses invoking the grace of Lord Arunachala gushed forth like a perennial spring from the depths of Maharshi’s heart.
The very name of the song reveals its import (bhava); the bride was the Jiva (Maharshi himself) the bridegroom was Lord Arunachala. The Maharshi created situations where the bride pined for the bridegroom and thus composed the song.
Normally a pining lover’s words would be piteous but when they are accompanied by devotion the effect is perfect. The bride displays various feelings like self-pity, bashfulness, maturity and hurt at being spurned; all these make the poem exquisite with a remarkable co-mingling of bhakti(devotion) and sringara(romantic love). Like sugar in milk, the poem abounds in upadesa of wisdom also. In the original Tamil the words employed have more than one meaning, which makes a perfect translation impossible. Those who sing and listen to the song at the Ashram are overwhelmed with joy. When the bhava is sweet and the words are delicately balanced – this is only to be expected. This song has a soothing effect in the hearts of devotees.
The first effect of the sacred song was to solve the problem of food shortage. In “Day by Day with Bhagavan” it is recorded that Bhagavan says that Akshara Mana Malai fed the devotees for many years. The power of the song is far greater than simply vouching daily ration of food by the Grace of Arunachala. It assures for us the presence of Arunachala and Sri Ramana Maharshi wherever we may live.
Sri Ramana Maharshi poured His heart out and imparted His spiritual power into Akshara Mana Malai as a gift to His devotees so that they may easily invoke His gracious presence wherever they want. The sacred poem if regularly chanted confers the protective umbrella of Aruanachala (Maha Guru Sri Ramana Maharshi). It has the power to remove the obstacles facing the devotee and to guide him in day-to-day life.
A hundred years have passed since the “Akshara mana Malai” came into existence. The centenary event will be observed by organizing daily chants of Akshara Mana Malai at the ashram and all the centers dedicated to Ramana Maharshi. May all devotees learn and chant Akshara Mana Malai with fervour! May they all emerge victorious in their endeavour to gain self-knowledge of which Arunachala and Ramana Maharshi are supreme symbols! May all benefit by the power of the presence of Ramana Maharshi revealed by his immortal composition Akshara Mana Malai

Be the master of our mind

Be the master of our mind
Teachings from a story of Lord Buddha

Pujya Bhaishri explains the importance of keeping our mind steady in all situations
Once Lord Buddha was collecting food from one house to another. An angry man came running towards him and spat on Lord Buddha’s face. Without losing his peace and compassion, Lord Buddha calmly asked, “My dear, do you wish to say anything else?”
Seeing the stable mind of Lord Buddha the man was moved. The man really regretted his actions. The next day, Lord Buddha was collecting food from the same houses when the man came running and fell at his feet. He kept crying at Lord Buddha’s feet. Once again, Lord Buddha said, “my dear, do you wish to say anything else?”
The man replied, “Why do you not say anything? Please say something.”
Lord Buddha said, “You have come to say something. I am the listener and observer. Yesterday you came to say something but couldn’t, hence you conveyed your message by spitting on me. Even today, you wanted to say something but expressed your love through your tears.” Saying this, Lord Buddha walked away.
What does this teach us?
Our mind is very unsteady. We get angry, sad and happy depending on someone else’s actions. If this is the case, then we are a toy and our key is in other people’s hands. Why should we hand over our emotion’s key to others?
Lord Krishna also says in the Shrimad Bhagavad Gita (Chapter 12, Verse 18-19):
"One who is alike to friend and foe, in honour and dishonour, in cold and heat, in joy and sorrow, without attachment, to whom praise and insult are same, has control over what one speaks, is silent, satisfied with anything, doesn’t care for any residence, with an unwavering mind, is dear to me".
Let us be the master of our own mind and not let our mind be the servant of others.
Happy Buddha Jayanti to you all!
Seva mein samarpit,
Sandipani Vidyaniketan

contactus@sandipani.org

Pancha Maha Yajna

JIVA YATRA is a beautiful text written by
Swami Jnanananda Bharathi. Everyone
wants to live happily and comfortably and
this is taken as the destination of life. This
text shows how to reach that destination.
Kathopanisad gives an analogy of travel in
a chariot. Jivatma is compared to the Master
of the chariot, buddhi is compared to the
driver of the chariot, physical body is
compared to the chariot, sense organs are
compared to the horses, sense objects are
compared to the road, mind is compared
to the reins and Moksha is compared to
the destination.
One should understand the
limitations of material pursuits
as bandhakatvam (leading to
emotional dependence),
atriptikaratvam (never
satisfying), and dukha-
misritatvam (mixed with pain).
We can take Nachiketas as our
role model for remaining
detached.
Regular performance of
pancha maha yajna leads to
spiritual growth. They are:
Deva yajna (daily prayers for the welfare
of all living beings), pitru yajna (respecting
and serving parents and elders) , brahma
yajna (learning the Vedas and handing over
to the next generation), manushya yajna
(serving fellow human beings) and bhootha
yajna (taking care of the environment).
The path to reach the destination can be
summarised as follows: One should first
have sraddha in the Vedas. After doing
karma and upasana, one should study the
vedantic scriptures from a Guru. Grasping
the central message of “Brahma Satyam,
Jagat Mitya and Jivah Brahmaiva na
aparah” is sravanam. Getting intellectually
convinced about this teaching is mananam.
Removing the habitual ways of thinking
that one is a helpless jiva is nididhyasanam.
When one follows this path, the destination
of moksha can be comfortably reached.
Swami Paramarthananda’s Jnana Yajna 10 Arsha Vidya Newsletter - May 2013
BHAGAVAD GITA teaches the essence of
Upanishads. Sankaracharya’s commentary
is essentially the interpretation of Gita
verses as per upanishadic teaching. Chapter
XVIII is a summary of all the other
chapters. Gita discusses four topics: karma
yoga, upasana yoga, jnana yoga and daivi
sampath.
Karma yoga is proper action with proper
attitude. Proper action is doing nitya,
naimittika karmas including pancha maha
yajna. Actions are done with Iswara arpana
bhavana. The results are accepted with
prasada bhavana, understanding that the
results are based on laws of karma. Karma
yogi has reduced - anxiety about the
future.
Upasana yoga is meditation on Iswara. The
entire universe is meditated as
manifestation of Iswara. This process dilutes
one’s ahankara and mamakara. The family,
body and mind are offered to Iswara. As
a Trustee one takes care of the family and
body without any worry.
Jnana yoga is systematic study of vedantic
scriptures for a length of time under the
guidance of a competent Acharya.
The five capsules of Vedanta are:
1. I am of the nature of eternal and all
- pervading consciousness
2. I am the only source of permanent
peace, security and happiness
3. By my mere presence, I give life to
the material body, and through the
body, I experience the material
universe
4. I am not affected by anything that
takes place in the material world and
in the material body.
5. By forgetting my nature, I convert life
into a burden and, by remembering
my nature, I convert life into a
blessing.
Lord Krishna tells that sannyasa and thyaga
are one and the same and it is of three
types. Similarly jnanam, karta, karma,
buddhi, drithi (resolve) and sukham are of
three types, namely sattvic, rajasic and
tamasic. By following the sattvic type one
attains Moksha.

What Is God's Grace

Swami Paramarthananda lectures
You can access the talks of the master on http://www.vedantavidyarthisangha.org The following posts are TRANSCRIPTIONS; these posts don't bear any sentence of mine. The ideas, language is wholly Swamiji's.
Sunday, March 2, 2014
Sivaratri Talk –What is God’s grace? (27/02/2014)
Our culture which is based on the Vedic scriptures is a religious culture which appreciates the presence of God in everything. Our scriptures define Ishwara as Shisti, Struthi, and Laya Karanam – not only Bhagawan creates this world, not only does Bhagawan resolves this world, in between also the world is surviving because of the presence and blessings of the Lord only. The entire universe is operating according to several laws and that’s why everything in creation performs in an orderly manner. We as human beings can only know the laws governing creation, we cannot create or maintain this universal principle. Therefore we appreciate the presence of the Lord, and also the grace of the lord in the uniform functioning of the creation. In Brihdaranya Upanishad, Yagnavalkya tells Gargi: If the planets are moving round the sun, and if they are maintaining some orderliness because of which alone days and nights are possible, because of which alone all the seasons are possible, because of which alone we get rain and food etc; when we are experiencing all of them, a Vedic person appreciates the unseen hand of God behind all of them. I see the grace of the Lord in the sunrise, I see the grace of the Lord in the sunset; in Sri Rudram we are only appreciating that glory of the Lord. In the Bhagavad Gita also Lord Krishna tells the same thing: In the form of Surya Bhagawan, I alone absorb water from the ocean. I alone generate cloud at the right season, and I alone make the cloud pour in the form of rain. In all these, may you appreciate the unseen hand of Ishwara. Thus everything is possible in our life because of the provisions given by the Lord only. Dayananda Swamiji beautifully says,” When a person goes to a 5 star hotel, he need not carry everything. Because in a 5 star hotel everything will be provided; you don’t have to carry a bucket or a mug. And if you do, you are a mucku!” …(laughter). If I appreciate what has been provided, I will appreciate the person who has organized all these things. As Swami Dayananda would say,” If that is the glory of a 5 star hotel, when we are born, we are born in a creation which is not 5 star but a multi-star creation. When we come into this world, we come only with a suitcase called the physical body. We don’t bring oxygen for our need, imagine if you have to carry oxygen cylinders, what kind of pregnancy will it be? If we have carry water, food etc; we don’t bring anything but we just land and everything is provided for us. In all this multi-star facilities that we enjoy, there is an unseen hand and that is Ishwara. Therefore a Vaidika, a Hindu, must appreciate Ishwara’s grace in everything for whatever is happening in the creation. This is not only to be appreciated at the macro level, at the individual level also we appreciate the grace of the Lord in all our activities. So whenever we accomplish something, everyone may appreciate us, but we will add “all this is possible because of grace of the Lord” only. If I am able to give this talk because of Lord’s grace, two weeks back I had to cancel the class, remember. Therefore in every activity and in every accomplishment, we appreciate the grace of the Lord.
But when it comes to the life of the individual living being, we do face a problem. With regard to the creation at the macro level Ishwara’s grace is always there; everything functions perfectly. But in one’s individual’s life, I do experience the grace of the Lord on several occasions. In some instances I find the situations very, very favourable to me and immediately appreciate HIS grace. “I went there and there was this last ticket, I got the ticket…God’s Grace.” Whenever extraordinary things happen, I experience God’s grace. But when I look at my life, at the individual’s level, God’s grace does not seem to be uniform. There are many situations I face a lot of unfavourable and adverse circumstances; in such trying circumstances I would wish God to rescue me from those difficulties. I desperately look for God’s grace. I desperately pray for God’s grace. There are lots of situations that despite my expectations, in spite of my desperate prayers, God’s grace seem to elude me. And problems after problems come and they say Patta kal ayala Paddam….(the same leg is hurt once more) I face problems like a wave coming one after the other. Each problem being worse than the previous one. In desperation, I pray to the Lord. Sometimes the prayers are answered, and sometimes the prayers are not answered. Sometimes Bhaktas sing the song also: O Lord, I have been screaming. Aren’t you not listening? Are you also hard of hearing because YOU are growing old? Do you require an audiogram test as my prayers seem to fall on deaf ears? Only this morning I heard this song on Kapalieswara: Kathinain Kadarinain (I shout and I crawl) and Lord you don’t seem to look at me even with the corner of the eye. When such difficult situations come and when God seems to desert, we get a question: WHAT ARE THE NORMS FOR GOD”S GRACE? When will grace come and when will grace not come? Is it an arbitrary choice of God? HE looks around and says: let me send grace to this person. There are times when HE sees the devotees crying also and HE chooses to ignore him. So what are the norms for the Lord to favour the devotees with HIS grace? Are there any norms or is it Bhagawan’s choice? When we are in dire states; they say Bhagawan is Karunamaya, Karusindhu, Karunasagarah, Karunandhi….I don’t want to say that ..(laughter). Some bhaktas pray to God very intelligently: O Lord, I am dinahah and you are supposed to dina saranyah. You are the protector of the desperate one. If YOU have to protect your title, better you save me.”….(laughter). Otherwise YOU will lose YOUR name. Bhaktas try all kinds of methods and sometimes everything fails. Then there is a doubt,” Whether there is a God at all; or whether there is God’s grace at all?” Some people turn nasthikas also. “Swamiji, I have stopped praying to God and I have stopped the pujas.” And there are some who don’t know how to answer the question, therefore they suppress the intellect. We don’t know the basis for Bhagawan’s grace. Whenever HE feels, let him bless. I have no right to question HIM? Therefore Bhagawan’s ways are inscrutable; whenever HE feels, HE blesses. Whenever HE doesn’t feel, HE does not bless. I should not ask any question because I don’t understand the ways of the Lord. When these questions arise some suppress the intellect and don’t raise the question, and some reject the Lord HIMSELF. Two extremes! But our scriptures point out that when we get such questions, what is the norm with regard to the grace of the Lord, neither suppress the intellect nor reject Ishwara but try to understand the principle behind Ishwara Krupa.
What exactly is Ishwara krupa? And how come Ishwara krupa works for some people for some time and does not work for another at that time? In an accident the whole bus falls into a ditch, some people survive the accident while some people die. Some people have Ishwara’s grace while some people don’t have HIS grace. Why is there a reason, is there a norm behind it? The scriptures say we have the answers to these question but we must study the scriptures to understand it. And what do the scriptures say with regard to Ishwara krupa or Ishwara anugraha? It says Bhagawan does not select the people with regard to HIS grace. If Bhagawan were to choose some people and favour some people and does not favour other people, then what will it mean? Can you guess the answer? Suppose in an accident Bhagawan saves some people and allows some people to die, if Bhagawan is responsible for choosing the people then HE will be open to the charge of favouritism. The Lord will be polluted with RAGA and DVESHA. We human beings have this problem of raga-dvesha, strong likes and dislikes, HE will also suffer the same problem if HE favours some and doesn’t favour some others. In Brahma Sutra Vysacharya dedicates an exclusive adikaranam that clearly states that Bhagawan does not choose the people for favouring with grace. Bhagawan does not choose, HE cannot afford to choose, and if Bhagawan does choose, HE will be open to the charge, in Brahma sutra, it is called Vaishamya Nairgrunya dosah. Vaishamya means favouring someone and helping them to escape an accident. No doubt the person who is alive will come and say,” All this is due to God’s grace” and Swamiji nothing happened to me”. It is very nice to hear but we should ask the question: If Bhagawan saved that person with grace, why didn’t Bhagawan save the other person with the same grace? This means the Lord is partial with regard to this person and HE is very cruel to the other person. So Vaishamyam means partiality or favouritism and Nairgrunyam means cruelty. And if Bhagawan were to choose objects or people for HIS grace, HE will be accused of FAVOURITISM and CRUELTY. We had the recent flood havoc in Kedarnath, the temple itself was saved because a huge boulder came before the temple. All the waters were diverted and so the temple was saved from destruction. And everyone was praising the glory of the Lord as HE was able to save HIS temple. They talked about the miraculous role of God in protecting the temple. But if you go to the villages and those people who lost their near and dear ones, many lost their entire savings and livelihood and you tell them,” Bhagawan saved HIS temple, they will argue what kind of Bhagawan is HE? HE is so selfish to look after HIS temple but not my wife and children. So if you say Bhagawan is great because HE saved some people, will it not imply that HE is cruel as HE did not save some other people. Therefore in Brahma Sutra Vaishamya Nirgrunya Adhikaranam, Vysacharya clearly states that the Lord does not select people for HIS grace. Bhagawan is an embodiment of grace and his infinite grace is open to all. It is not directed towards a person or a society or a particular country, it is not unidirectional but it is omni-directional – HIS grace is there for all people. It is available. Therefore HE does not have Vaishamya Nirgrunya dosah, Bhagawan is uniform with regard to availability of HIS grace. This is lesson number one. And Lord Krishna says this in the Bhagavat Gita amo 'ham sarva-bhutesu na me dvesyo 'sti na priyah ye bhajanti tu mam haktya mayi te tesu capy aham I am uniform with regard to everyone. In an accident if someone is saved, it is not because I directed MY grace to some person and withdrew MY grace to some other. I don’t DIRECT and I don’t WITHDRAW. Then there would be this question: if Bhagawan’s grace is uniformly available for all people, how come only some people benefit and some does not in an adverse situation? How do you explain the disparity with regard to enjoyment of Bhagawan’s grace? In an accident some survive and some die; what is the reason for this disparity?
The scriptures say the differences or disparity is not because of Bhagawan. The disparity is caused by the individual jiva, they alone are responsible for the disparity with regard to availability and non-availability of his grace. Grace will be available for me only if I earn my grace. Only when I tap the grace, only then it will be available. And if I don’t tap I am only the loser. Grace is available for all; but you must know how to tap it.The disparity in grace is not caused by Bhagawan but by the individual jiva – by tapping or non-tapping, by earning or non-earning. Several examples are given in the scripture but let me take a modern one. Solar energy is available is everywhere. But if you want electricity, whether I should get or not that I have to decide and not the sun. I have to fix solar panels to avail this energy. The sun god gives the solar energy uniformly to all the people, but I have to work if I want to tap this energy for my electricity. Then I can light up my lamp. But if my neighbour’s lamps glow and mine does not, then I cannot complain about Sun’s partiality. I must fix these solar panels like my neighbor to access it. In Soundarya Lahiri, Sankaracharaya says,” O, mother you are like the moonlight available uniformly for all.” Therefore tapped grace alone will be useful for us. As long as we don’t tap, we will not be able to benefit from the grace of the Lord. Therefore TAPPING THE GRACE is required. As Lord HIMSELF says you can have MY GRACE by tapping it using a solar panel. The question is, what is the panel I need to fix, Can I just look at the picture of Lord and ask,” Give me 500 units of grace.” Grace is not available for asking but you have to deserve. By mere asking nothing can be gained. You can’t go to a shop and say,” Give me 5 kg of sugar.”
Many people falsely propagate that Lord will provide anything you ask.Thattuga Kadavu Tharaka Pattum; Kelunga and Kuttaka Padam (meaning Knock , and the door will be opened. Ask, and it will be given). That God is a karunamurthy and HE will give anything is asking is an exaggeration. We have to earn grace by putting forth the right effort; mere asking will not help. I read a joke in Readers Digest. A religious preacher was telling people about the glories of the Lord and telling them how kind HE is. You pray and ask; prayers will move mountains. You just have to ask, and the Lord will give.” This preacher goes to several villages and gives this talk. In a gathering there was a young boy. The preacher wanted to inculcate this Bhatkti to the boy. He told the boy,” The Lord is so great that HE will give you whatever YOU want. And I have got everything in my life through HIS grace.” The boy was very impressed by the talk and he looked at the beautiful watch of the preacher. The boy asked for the watch, he looked at it admiringly and the boy asked,” How did you get this watch?” The preacher said,” Everything including this watch is God’s grace. Whatever you want, lord will give.” The boy said,” Preacher, I will suggest this. I will take this watch, you can pray to the Lord and get another watch.” ……(laughs). After by praying, if you are going to get just like that, you will ask for a palatial bungalow in Nungambakam or in the centre of the city and you will get a house. God’s grace is definitely there but not merely by praying or asking but by earning, by doing appropriate karma. Therefore karma is compulsory for earning the grace of the Lord. In scriptures Lord HIMSELF has talked about different kinds of karma that will earn the grace of the Lord. Several karmas are suggested but we have seen one karma in our Gita classes, in the context of Karma yoga I have mentioned those “grace earning karmas” (GEK). GRACE EARNING KARMAS ARE CALLED PANCHA MAHA YAGNAS. I have to earn the grace of the Lord by doing one or two or three or all the Pancha Maha Yagnas. All with the pure motive of serving the lord, worshipping the lord, or for the welfare of the entire creation – loka skhemartham, sarva bhavantu sukinah.
Today’s puja was also “loka schema” with a pure and open motive of doing pancha maha yagna. Deva Ygnah, all kind of pujas I do and praying for loka skhema. Instead for praying for my children and grandchildren and family centric prayers, the more puja I do for loka skhema. Every such prayer will bring me grace in my saving account. Everyone has got a bank account in which Bhagawan deposits grace. If a devotee performs such selfless prayers, his/her grace amount will increase. The first is “deva yagnah”. “
Pitru yagna” is the second, all forms of service we do for our parents which is slowly dwindling now. Because of a nuclear family and no one is interested in taking care of the old parents – scriptures insist on that karma. Service to parents in particular and service to elders in general is extremely wonderful karma when it is done without any expectation. Without having an eye on the property; without hoping for any favours in the will of the parent! If I serve the parents for the sake of parents, matru devo bhava, pitru devo bhava that is another powerful grace earning karma.
These are all solar panels; second of the five panels! Deva Yagna is grace panel, Pitru yagna is grace panel, and the third is “Brahma Yagnah”. It means spreading the message of the scriptures especially this message of performing pancha maha yagna to as many people as possible. Brahma means Veda. Thus preserving and propagating the message of the Vedas will come under Brahma Yagnah. Even regular parayanam will come under Brahma Yagnam; chanting Vishnu Sahashranam or Gita or all of them. Any parayanam done without having any motive for one’s worldly gains but when done for loka samastha sukhino bhavatu. If this is the attitude before any chanting, then Bhagawan will deposit in my grace account. Since grace is invisible which we don’t see but definitely it increases.
The fourth one is called “Manushiya Yagnah”, any service done to any human being around. Any kind of social activity I do, even a simple smiling. Some people even in smiling are very stingy. What are they going to lose, even a simple smile is beyond them. If you smile, it makes the other person comfortable and Lord will add one unit of grace in your account. At the end of the class, do it freely….(laughter). Even a thought that when someone is suffering and I cannot do anything, a simple prayer: O Lord, may he/she have your grace. Such a prayer will come under manushiya yagnah.
Every service to other human beings is grace earning karma (gek) and the last one is “Bhuta yagnah”. This is very popular in our culture, service done to all animals that serve us. So many animals are serving us, we also have a duty to serve animals and plants. So many Mahatmas are undertaking “go samrakshanam”. Cow is such a sacred animal that it serves us even in its excretion. Even cow dung and cow’s urine are useful, only one animal whose excretion is fragrant. Any other species, it would stink. We will hold our noses and run away. So cow is worthy of worshipping and serving; sadly slaughter houses are increasing and in lacs and lacs they are slaughtered. So many people have started “go samrakshnam kedram” to protect aged cows that cannot give anything. Thus anything we do to protect the animals, plants, and environment which will in turn bless us will come under “Bhuta yagnah”.
Thus pancha maha yagna will help me deserve Ishwara’s grace. So if a person escapes an accident with God’s grace, it is not because of god’s favoritism but this person has got “tapped grace”. The other person, don’t say does not have grace, he does not have tapped grace. Whether I should tap god’s grace or not, who should decide? I or Ishwara? If Ishwara decides or makes some people to tap and others not to tap, then what will be problem? If that were to be the case then the Lord will be open to the charge of favouritism. Whether one should tap grace or not; Bhagawan will not and cannot decide. Therefore whether I should tap or not is dependent on my own freewill. We should accept every jiva has a freewill with which he/she can decide to tap or not to tap Ishwara’s grace. By doing what? PANCHA MAHA YAGNA.
That is why Lord Krishna says in the Gita: samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah I am uniform to all. Arjuna if some people get moksha, it is not because I chose them. But they chose moksha. Therefore the choice is yours. You can get Bhagawan’s grace and accomplish all the goals that you want.
Here the scriptures add one more point. Tapping the grace alone is not sufficient because the tapped grace will not become operational instantaneously. Just as a seed cannot produce a tree or a fruit instantaneously; the seed can give benefit only after a duration and manifestation to become operational. Therefore the tapped grace will be there in the account of all living beings who chose to tap through pancha maha yagna. So in all our accounts, what kind of grace will be there? The tapped grace will be there, but it will require some time to become operational which is gestation period, incubation period, manifestation period. In Sanskrit it is called “Pari pakvam” which means to fructify. It is like some fruits we buy and wait for it to fully ripen. Tapped grace will not benefit you, but only tapped grace which has become ripened. Therefore TAPPED RIPENED GRACE will be available to me by giving me favourable situations and condition. Therefore TRG, whoever has more trg will have an extra advantage. And whoever does not have TRG or ERG (earned ripened grace) will not have that advantage. This earned ripened grace alone is called “pari pakvam punyam”. When an individual has ERG or pari pakvam punyam they will find all the situations favourable. Without that, they will not have that extra advantage. So grace requires two conditions: a) it should be earned grace and b) it should be ripened grace. Unearned grace will not benefit, earned and un-ripened grace also will not benefit; earned ripened grace called pari pakvam punyam alone will bless us. So when you find some people have advantages and so people don’t have that advantage, what should we understand? Don’t say Bhagawan is partial; or HE is blind and deaf; don’t complain against Bhagawan. It will only means that I don’t have enough in my grace account, ERG is missing. So we can all work for EARNED RIPENED GRACE only if we choose and practice Pancha Maha Yagna in our daily lives.
And lastly when we practice pancha maha yagna for pari pakva punyam or Ishwara Anugraha (both these words are synonyms) we can earn it for two types of purposes. This punyam can be allocated in both ways, just like in those charitable trusts. We can allocate money for building fund or temple fund etc likewise when we have Ishwara krupa; we have a freedom for any one of the two purposes. We have the choice. One for spiritual purpose, meaning I should grow internally and my mind should become purer and purer – kama, kroda, moha, mada, matsarya; all of them should get diluted. Sadhana Chatushtai Sampathi I should gain; my mind gets spiritually oriented. That I should get a spiritual guide so that I can pursue moksha; when I seek grace for that then it will come under “spiritual purpose”. Guru is available but I am not able to go? For what, you need HIS grace. For Shravanam, Mananam, Nidhidyasanam; I must have grace. So self-enlightenment and moksha is spiritual purpose. When I earn Ishwara’s grace, I can allocate it for spiritual purposes. That I should tell in my sankalpa:Annpurne sada purne shankar pran vallabhe Gyana vairagya siddhiartham; immediatelyGod will mark it for spiritual purpose. Suppose you say: Putra Pautra sidyartham, dhana dana sidyartham ….(laughter) promotion sidhyartham; so any non-spiritual things you mention that Lord allocates accordingly. One is called “Sreyah” and another “Preyah” – there are two types of anugraha Sreyah Ishwara Anugraha and Preyah Ishwara Anugraha. We can decide which one we want. Today we did puja, and when you offer flowers; watch your mind. If you pray for your son, daughter, father, mother while doing namaskaram, then the grace will be attached to it. But spiritual gain will not be there, we will be dying an ignorant person. Punarapi janam, punarapi maranam.Today’s puja will come under deva yagnah. And if you dedicate these prayers forJnana Yogyatha Prapthi. Jnana Prapthi, Jnana Nistta Prapthi then desire for knowledge of spiritual knowledge comes.
All these will come only from Ishwara’s grace. Can you use the right word? EARNED RIPENED ISHWARA ANUGRAHA (ERIA). This grace will bring you to Vedanta class. And ERIA will keep you awakened in Vedanta class. ….very tough (laughter). ERIA will help you understand the teaching. Therefore we should increase earned ripened Ishwara anugraha, flow must be there continuously. If you want continuous flow of ERIA, what should you do? There is only one way and that is you should do pancha maha yagna continuously.
Therefore Ishwara Angraha is available for some and not available for some not because Bhagawan is partial because some have earned and some don’t have the earned ripened grace. Let us all earn Ishwara’s grace and accomplish either preyas as you like or if you are an intelligent bhakta you can use it for jnanam and moksha.
Posted by A.Sathyanarayanan at Sunday, March 02, 2014 No comments:
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Saturday, February 22, 2014

Bhagwat Gita 1st Chapter Summry

10 CHAPTER 01, SUMMARY