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Maharishi Gautama has spoken of eight Atma Gunas (personal qualities) that everyone should cultivate. They help a man enjoy peaceand happiness and give rise to virtue. So their benefits are not confined to the present life. If people cultivate these qualities, the world will become a happier place.
1 Compassion Towards All Beings
shringeri-guru
The first such quality is "Compassion towards all beings." On account of His compassion and desire to uplift mankind God has taken many incarnations. God himself has thus shown us the way. When we have the capacity to help others, it is proper that we should also do so. The desire to relieve others of their sufferings is compassion. It occurs naturally in some persons while in some others it arises on account of the company of great ones who are very compassionate. While listing the traits in devotees that render them dear to God, in Bhagavat Gita, Krishna first mentions friendliness and compassion and absence of hatred.
In the Yoga Sutras also, compassion towards one who is suffering is enjoined to get peace of mind. Aversion, pride and the like agitate the mind. Suppose one cultivates the feeling, "I never want to be unhappy. The same is the case with others. Their suffering is on the same footing as mine. So, let none have misery." Then aversion and pride will subside and the mind will become calm. Development of compassion acts as a remedy for anger, too, and it is well-known that anger severely perturbs the mind.
2 Forbearance
The second quality is "forbearance". Normally, when one hears unpleasant news or encounters an unfavourable situation created by another, one feels angry and seeks vengeance. If one is strong enough, one directly retaliates. If not, one seeks to avenge oneself on the sly. Such behaviour does not make one noble. Though one could take action against another, he must forgive the wrong-doer without harbouring malice. Ramayana says, "Rama does not, by virtue of his self-control, recall even a single piece of wrong acts committed against him by another. On the other hand, he is happy even with a single favour done to him."
An angry person loses his mental peace. Suppose somebody is slighted by another. If he becomes angry, who is the loser? Anger is an ungrateful creature. It burns the person who gives room to it. Instead of getting angry, the slighted person could analyse whether any actual short-coming of his had been pointed out. If so, he could correct his fault and be grateful to the person who pointed it out. On the other hand, the criticism may have no basis. If so, this man could think, "It is said that making others happy is a form of worship of God. So, if this man derives joy by condemning me, then I am lucky. After all, without taking any effort, I am able to worship God by giving him some happiness. This man has done me a great favour."
3 Not Cavilling
The third quality is, "Not cavilling." Generally people who are not dexterous or successful find faults with others who are competent, prosperous or famous. The censure is basically to hide one's shortcomings. This is a bad practice, for we should appreciate good qualities in others and not assume or search for faults. In the Gita, Krishna declares his willingness to expound the Truth to Arjuna, who does not cavil. Sankara has said in his Prabodha Sudhakara, that a person who hears about the condemnation of another incurs sin. What needs be said about the sin incurred by a man who actually engages in nit-picking?
Suppose a man cultivates an attitude of friendliness towards happy people. Then he derives happiness from their success. For instance, a father is happy over the success of his son. Similarly, why will not a man feel happy if he regards another in a friendly light? It is said, “The petty minded think, 'This one is my own. that one is not'. For the broad-minded, the whole world is one family."
How can the prosperity of another agitate the mind of a person who looks upon everyone as a member of his dear family? In fact, such an attitude leads to peace of mind by eliminating jealousy that disrupts mental tranquillity.
4 Purity
The fourth quality is "Purity". If we were to encounter a person who wears filthy clothes and who has not bathed for many days, his obnoxious smell repels us. On the other hand, the stinking one is hardly aware of anything abnormal. Likewise, some are in the habit of spitting in public places. Such practices are not only repulsive, but unhygienic, too. Hence, one must bathe daily and observe hygiene. Cleanliness is an important ingredient of purity.
5 Freedom from Laziness
The fifth essential quality is, "Freedom from laziness." Many persons give excuses for not being in a position to carry out their tasks. No employer would be pleased with an indolent worker. A student who postpones studying fares badly in his examinations. When a person sincerely engages himself in the prompt performance of his duties, his mind gets far less opportunity to engage itself in idle or harmful thoughts. Thus, it is in everyone's interest to eschew laziness and cultivate zeal.
6 Auspiciousness
The sixth noble quality is, "Auspiciousness". When we meet some, we note that their words as also facial expressions are not pleasing. Such should not be the case. We should speak and conduct ourselves in a manner which is pleasant. For instance, when we meet an elderly or important person, we should politely offer a seat.
Manu has said, "Speak the truth. Utter that which is pleasant. Do not verbalise a distressing truth. Do not say anything that is gratifying but false. This is the eternal Dharma." The Lord taught Arjuna, "Speech that is true, causes no pain, is agreeable and beneficial, and the practice of studying the scriptures constitute austerity of speech."
7 Absence of Niggardliness
The seventh ordained quality is, "Absence of niggardliness." The tendency to hoard and not part with anything in charity is the result of greed. Krishna has spoken of desire, anger and greed as the triple gates of hell. Hoarding will never benefit us and when we die, we cannot take our wealth with us. Neelakanta Deekshitar humorously advised, "If you are keen that even after death you should not part with your wealth and that you should carry it with you in a bundle on your head, then give it to the deserving."
The scriptures prescribe donation to the deserving as an antidote for greed. So, charity, apart from making others happy, is conducive to the spiritual well-being of the donor. A person who loses some money feels unhappy. But he feels happy, not sad, when he voluntarily gives the same amount to a poor student who is not in a position to pay examination fees. Charity can thus make not only the receiver, but also the donor happy.
A person was advised by a holy man to gift a vegetable a day and that he would attain great merit by doing so. The poor man strictly followed the advice. After death, he was reborn in a royal family and grew up to become a king. He was able to recall what he had done in his past birth. So, he continued to gift one vegetable a day. Surprisingly, after death, he was reborn as a beggar. The man was unable to comprehend the reason and so sought the advice of the holy man who had earlier blessed him. From the sage, he learnt that prior to becoming a king he had been very poor and so a gift of a vegetable a day was sufficient to give him a lot of virtue. On the other hand, as a king he was endowed with affluence. So, thereafter, the gift of just a vegetable a day was quite insufficient to earn him merit of any consequence. The person realised that the extent of charity needed to earn a certain degree of merit depends upon one's financial status.
8 Absence of Attachment
The last of the eight qualities is, "Absence of attachment". Most of our problems are due to our worldly desires. It is said in the Panchadasi, "He who is attached gets tied down in the world. The unattached one experiences joy. Therefore, attachment should always be discarded by one who desires to be happy." It is perfectly possible to work efficiently and to fulfil all duties without attachment. In fact, attachment impairs efficient functioning. Commonly, surgeons do not perform surgeries on their close relatives. If there was no risk of attachment clouding or impairing performance such would not have been the case.
[This article appeared in a recent issue of Tattvaloka and reprinted with their permission. Tattvaloka, or the Splendour of Truth, is an international monthly publication on behalf of the Dakshnamnaya Sri Sharada Peetham, Sringeri, that highlights our ancient heritage and its contemporary relevance.
To receive a complimentary copy of a recent issue of Tattvaloka in the UK, please contact: Natarajan Sundar: nsundar100@gmail.com, or, phone (0044) 7802782659.]
‘Paryushan Parva’ (“Paryushana”)is one of the most important Jain festivals and is celebrated every year during the auspicious month of ‘Bhadrapad’ (mid-August to mid-September in the Hindu calendar). It is a festival of fasting and forgiveness; a time of reflection and repentance for Jains worldwide.
The meaning of Paryushana:
The word “Paryushana” has different interpretations:
1. Pari + Vasan = ‘Pari’ means from all sides and ‘vasan’ means to stay. Here Paryushana means to stay closer to our own soul from all directions.
2. Another interpretation is – Pari + Ushan = ‘ushan’ which means “to burn” therefore Paryushana means shedding or burning our all bad karma.
3. The word ‘Paryupashamana’ is also used for Paryushana. Therefore a third interpretation is Pari + Upshamana = upshamana which means “to suppress” referring to suppressing negative emotion such as anger, ego, deceit and greed.
The collective meaning of Paryushana is to purify the soul by staying closer to it, shedding bad karma and suppressing negative thought, word or deed.
The most important part of Paryushan is the practice of daily meditation and prayer providing an opportunity to look inward and outward, towards the teachings of the enlightened Jain Tirthankaras, for religious guidance.
The origin of Paryushana:
The origin of Paryushana is related to monks halting in one place for the rainy season termed “chaturmasa”. This word refers to the length of the rainy season of about four months. The minimum duration of Paryushana is around 70 days. As monks settled in towns for a longer duration, householders could renew their faith by listening to the statement of the Dharma and by meditation and vratas (self-control).
The festival of Paryushana
Jain scriptures make reference to Lord Mahavira, the 24th enlightened Tirthankara, starting Paryushana on Bhadrapada Shukla Panchami. The date for the Paryushana festival is, therefore, the fifth day (“panchami”) of the Shukla (“bright”) phase of the Bhadrapada month for both major
Jain sects – the Svwetambaras and the Digambaras.
Svwetambara Jains celebrate an 8-day festival ending with Bhadarpada Shukla Panchami. The last day is called Samvatsari. Since it coincides with Paryushana, the terms “Samvatsari” and “Paryushana” are sometimes used interchangeably.
During the 8-day festival, the Kalpa Sutra, a scripture which recounts the life of Mahavira – the fourteen dreams of his mother before his birth, followed by the story of his birth, his life, and his liberation is recited. The Kalpa Sutra also recounts the lives of other Jain Tirthankaras and the rules of Paryushana.
The Digambara Jains observe Paryushana over 10 days starting from Bhadrapada Shukla Panchami. During this time, the “Dashalakshana Vrata” which celebrates 10 characteristics of dharma such as gentleness, austerity, truth, renunciation, chastity and humility is undertaken. The Tatvartha-sutra of Umaswati is recited.
Overseas, various Jain centers have been established with the presence of samans and samanis (monks and nuns) who are part of a new order created especially to attend to Jain communities residing outside India as well as established scholars to enparticipation in the festival and rituals and keep their faith alive
Jains often take time off from daily chores during this period and eat a much simpler diet. They add to their normal vegetarian restrictions by avoiding such foods as potatoes, onions, and garlic to avoid eating that which entails killing the entire plant instead of just taking its fruit. Many Jains also fast during Paryushana, some for the entire period and others also observe the Paushadha Vrata, the practice of monkhood for a day or more while fasting.
A special indication to celebrate Paryushana
• Practice ‘Samayika’ i.e. equanimity
• Control food intake
• Read spiritual books (minimum 15 minutes)
• Speak less and use kind words (observe 1 hour silence)
• Meditate for a minimum of 20 minutes
• Control your anger
• Send vibrations of friendliness to all living beings everyday
By following such a life-style, one can develop spirituality within the self. These activities purify one’s emotions and thereby consciousness. Paryushana is the time to fill the qualities lacking in our lives.
The process of shedding our karmas really begins by asking for forgiveness with true feelings, and by taking the vow not to repeat mistakes. The quality of forgiveness requires humility (absence of ego) and suppression of anger. One of the great aphorisms to ask for forgiveness is:
Khamemi savva jive,
Savve jiva khamantu me
Mitti me savva bhooesu,
Veram majjha na kenai.
I grant forgiveness to all living beings,
May all living beings grant me forgiveness;
My friendship is with all living beings,
My enmity is non-existent.
Let there be peace, harmony, and prosperity for all.
The conclusion of the festival leaves behind a deep impression in the heart and minds of every Jain wherever they may be in the world.
Z
Courtesy The Mail UK
Deathbed theory dreamt by an Indian maths genius is finally proved correct - almost 100 years after he died
Theory came to Srinivasa Ramanujan in a dream on his deathbed in 1920 - but has never been proved
Discovery could now be used to explain the behaviour of parts of a black hole
By MARK PRIGG
PUBLISHED: 20:21, 28 December 2012 | UPDATED: 21:23, 30 December 2012
Researchers have finally solved the cryptic deathbed puzzle renowned Indian mathematician Srinivasa Ramanujan claimed came to him in dreams.
While on his death-bed in 1920, Ramanujan wrote a letter to his mentor, English mathematician G. H. Hardy, outlining several new mathematical functions never before heard of, along with a hunch about how they worked,
Decades years later, researchers say they've proved he was right - and that the formula could explain the behaviour of black holes.
'We've solved the problems from his last mysterious letters,' Emory University mathematician Ken Ono said.
'For people who work in this area of math, the problem has been open for 90 years,'
Ramanujan, a self-taught mathematician born in a rural village in South India, spent so much time thinking about math that he flunked out of college in India twice, Ono said.
Ramanujan's letter described several new functions that behaved differently from known theta functions, or modular forms, and yet closely mimicked them.
Functions are equations that can be drawn as graphs on an axis, like a sine wave, and produce an output when computed for any chosen input or value.
Ramanujan conjectured that his mock modular forms corresponded to the ordinary modular forms earlier identified by Carl Jacobi, and that both would wind up with similar outputs for roots of 1.
Ramanujan, a devout Hindu, thought these patterns were revealed to him by the goddess Namagiri.
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Ramanujan claimed the patterns in numbers were revealed to him by a Hindu goddess
Ramanujan claimed the patterns in numbers were revealed to him by a Hindu goddess
However, no one at the time understood what Ramanujan was talking about.
'It wasn’t until 2002, through the work of Sander Zwegers, that we had a description of the functions that Ramanujan was writing about in 1920,' Ono said.
The amazing solar 'wink' that let us know the end of the...
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Ono and his colleagues drew on modern mathematical tools that had not been developed before Ramanujan’s death to prove this theory was correct.
'We proved that Ramanujan was right,' Ono says.
'We found the formula explaining one of the visions that he believed came from his goddess.'
The team were also stunned to find the function could be used today.
'No one was talking about black holes back in the 1920s when Ramanujan first came up with mock modular forms, and yet, his work may unlock secrets about them,' Ono says.
A highlight of working on a film about Ramanujan's life was getting to browse through some of the Indian master's original notebooks, said Ken Ono, right
A highlight of working on a film about Ramanujan's life was getting to browse through some of the Indian master's original notebooks, said Ken Ono, right
'Ramanujan's legacy, it turns out, is much more important than anything anyone would have guessed when Ramanujan died,' Ono said.
The findings were presented last month at the Ramanujan 125 conference at the University of Florida, ahead of the 125th anniversary of the mathematician's birth on Dec. 22nd.
-asked The four Pandavas
(except Yudhishthira who was not present)
Krishna smiled and said "let me demonstrate you the situation of Kaliyug"
He took a bow and four arrows and shot them in four directions, and ordered the four Pandavas to bring them back.
Each of the four Pandavas went in different directions to search for the arrows.
Arjuna - when he picked the arrow, he heard a very sweet voice.. he turned back and saw a cuckoo was singing bhajans in very spellbinding voice but was also eating flesh of a live rabbit which was in great pain.
Arjuna was very surprised to see such a gory act by such a divine bird ...he left the place immediately.
Bhima picked the arrow from a place where five wells were situated, the four wells were surrounding a single well.
The four wells were overflowing with very sweet water as if they were not able to hold water and surprisingly the well in the middle of these four overflowing wells was completely empty.
Bhima was also puzzled at this sight.
Nakula was returning to the place after picking up the arrow he stopped at a place where a cow was about to give birth. After giving birth the cow started licking the calf but continued to lick it even after the calf was clean, with great difficulty people were able to separate them and by that time the calf was injured badly.
Nakula was puzzled by the behaviour of such calm animal.
Sahdev picked an arrow which fell near a mountain and saw a big boulder falling, the boulder was crushing the rocks and big trees on his way down, but the same boulder was stopped by a small plant.
Sahdev was also amazed at this sight.
All the Pandavas asked the meaning of these incidents from Krishna who smiled and started explaining-
" In Kaliyug the priests will have very sweet voice and will also have great knowledge but they will exploit devotees the same way cuckoo was doing with rabbit.
In Kaliyug poor will live among rich, those rich will have enormous amount of wealth which will actually overflow but they will not offer a single penny to the poor same as the four well didn't had a single drop of water for the empty well.
In Kaliyug parents will love their children so much that their love will actually spoil them and will destroy their lives similar to the love shown by cow to her newborn calf.
In Kaliyug people will fall in terms of character like the boulder from the mountain and they will not be stopped by anyone at the end only the name of God will be able to hold them from doom like the little plant held the boulder from further fall.
That's the explanation of Kaliyug from Lord Krishna to the Pandavas...-
"To fight the darkness do not draw your sword, light a candle"
"You can't climb the ladder of success with your hands in your pockets"
GURU PRAYER
Verses 1 and 2 are from the Guru Gītā in the Skanda-Purāṇa and verse 3 was composed by Swami Veda Bharati for the frontispiece to his Yoga¬sῡtras. (Volume I: Samādhi-pāda)
ॐ ॐ ॐ गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः।
गुरुः साक्षात्परं ब्रह्म तस्मै श्रीगुरवे नमः॥१॥
Om Om Om gurur brahmā gurur viṣṇur gurur devo maheśvaraḥ,
guruḥ sākṣāt paraṁ brahma tasmai śrī-gurave namaḥ. (1)
Om, Om, Om. To that beautiful and benevolent Guru who is Brahmā, the Creator, Viṣṇu, the Maintainer, and Śiva, the Great Lord through whom all things return to their origin. To that Guru who is the direct experience of Brahman, salutations.
अखण्डमण्डलाकारं व्याप्तं येन चराचरम्।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥२॥
akhaṇḍa-maṇḍalākāraṁ vyāptaṁ yena carācaram,
tat-padaṁ darśitaṁ yena tasmai śrī-gurave namaḥ. (2)
(Which) pervades the entire unbroken form of the circle (of creation), moving and unmoving. To that beautiful and benevolent Guru through whom that state was revealed (to me), salutations.
हिरण्यगर्भादारब्धां शेषव्यासादिमध्यमाम्।
स्वामिश्रीरामपादान्तां वन्दे गुरुपरम्पराम्॥३॥
hiraṇya-garbhād ārabdhāṁ śeṣa-vyāsādi-madhyamām,
svāmi-śrī-rāma-pādāntāṁ vande guru-paramparām. (3)
Originating from the Golden Womb (of light, the guru-spirit), and (flowing) down through the medium of gurus like Śeṣa (Patañjali), Vyāsa and the rest, ending at the feet of Śrī Swāmī Rāma, that (unbroken stream of) succession, I worship.
PEACE PRAYER
This Śānti Pāṭha is a traditional introduction to several of the Upaniṣads.
ॐ असतो मा सद्गमय। तमसो मा ज्योतिर्गमय।
मृत्योर्मामृतं गमय॥
Om asato mā sad gamaya,
tamaso mā jyotir gamaya,
mṛtyor mā amṛtaṁ gamaya.
ॐ शान्तिः शान्तिः शान्तिः ॥
Om śāntiḥ śāntiḥ śāntiḥ.
Om. Lead me from the unreal and the untrue to the Real and True. Lead me from darkness (of ignorance) unto light (of consciousness). Lead me from mortality to immortality. Om, Peace, Peace, Peace.
Prayer at dawn by Śankarācārya
(Prātaḥ-smaraṇa-stotram)
प्रातःस्मरामि हृदि संस्फुरदात्मतत्त्वं सच्चित्सुखं परमहंसगतिं तुरीयम्।
यत् स्वप्नजागरसुषुप्तिमवैति नित्यं तद् ब्रह्म निष्कलमहं न च भूतसङ्घः॥१॥
prātaḥ smarāmi hṛdi saṁsphurad-ātma-tattvaṁ
sac-cit-sukhaṁ parama-haṁsa-gatiṁ turīyam,
yat svapna-jāgara-suṣuptim avaiti nityaṁ
tad brahma niṣkalam ahaṁ na ca bhῡta-saṅghaḥ. (1)
At dawn I remember the true Self, shining in the heart, the fourth state, Turéya, existence – consciousness – supreme joy, the goal of the supreme sages, That which eternally pervades the three (other states), waking, dream and deep sleep. I am That eternal Brahman, not this aggregate of elements.
प्रातर्भजामि मनसां वचसामगम्यं वाचो विभान्ति निखिला यदनुग्रहेण।
यन्नेति नेति वचनैर्निगमा अवोचंस्तं देवदेवमजमच्युतमाहुरग्र्यम्॥२॥
prātar bhajāmi manasāṁ vacasām agamyaṁ
vāco vibhānti nikhilā yadanu graheṇa,
yan neti neti vacanair nigamā avocaṁs
taṁ deva-devam ajam acyutam āhur agryam. (2)
At dawn I sing the praise of that which is unreachable for the mind and words, That by whose grace all words shine, That which the scriptures describe with the words, "neither this nor that," That unborn, eternal foremost Divinity of divinities.
प्रातर्नमामि तमसः परमर्कवर्णं पूर्णं सनातनपदं पुरुषोत्तमाख्यम्।
यस्मिन्निदं जगदशेषमशेषमूर्तौ रज्ज्वां भुजङ्गम इव प्रतिभासितं वै॥३॥
prātar namāmi tamasaḥ param arka-varṇaṁ
pῡrṇaṁ sanātana-padaṁ puruṣottamākhyam,
yasminn idaṁ jagad aśeṣam aśeṣa-mῡrtau
rajjvāṁ bhujaṅgama iva prati-bhāsitaṁ vai. (3)
At dawn, I bow to That whose color is a flash beyond darkness (of the void, śῡnya, or of ignorance), the Plenum, the ancient goal (or eternal state), which is called the ultimate person(hood), That in which the remainderless (whole of the) Universe is revealed as the rope instead of the serpent.
श्लोकत्रयमिदं पुण्यं लोकत्रयविभूषणम्।
प्रातःकाले पठेद्यस्तु स गच्छेत् परमं पदम्॥४॥
śloka-trayam idaṁ puṇyaṁ loka-traya-vibhῡṣaṇam,
prātaḥ-kāle paṭhed yas tu sa gacchet paramaṁ padam. (4)
Who so ever at the dawning hour recites this auspicious triad of verses, an ornament to the three worlds, goes to the supreme station, mokṣa, liberation.
PRAYER FOR HARMONY BETWEEN TEACHER AND STUDENT
This Śanti-Pāṭha is a traditional introduction to several of the Upaniṣads.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै।
तेजस्वि नावधीतमस्तु। मा विद्विषावहै॥
Om saha nāv avatu, saha nau bhunaktu, saha vīryaṁ karavāvahai,
tejasvi nāv adhītam astu, mā vidviṣāvahai.
ॐ शान्तिः शान्तिः शान्तिः ॥
O
