by advaitamandscience | Jun 8, 2024 | Articles
DAIVA SAMPAT (PART 2)
In my last article I explained about six daiva sampat as explained in chapter sixteen in Bhagavad Gita. In this article, I will explain few more daiva sampat.
1. Svadhyaya
Svadhyaya is otherwise said as Brahma yagna. The Rishis have given us many scriptures. They have coded it in order to pass down the precious knowledge to the future generation. It is our responsibility to read them and understand the meaning of the profound texts. Reading, learning and understanding the scriptures is same as respecting and worshipping the Rishi who has given us that knowledge. Svadhyaya is very important for any one who aim for the higher goal in life.
2. Tapas
Tapas is training oneself to understand the true nature of a person. Training oneself are of three types : kaayikam tapah, vachikam tapah and maanasam tapah.
1. Kaayikam tapah – It is the tapas done by the body. Performing the tapas with the body is doing poojas, yagnas and different austerities; Striving hard with the body for the higher values of life is kaayikam tapah.
2. Vaachikam tapah – It is the tapas done by the speech. Chanting mantras, worshiping god by hymns and controlling the speech, and using the words and speech for higher values of life is Vaachikam tapas.
3. Maanasam tapah – It is the tapas done by the mind. Controlling the thoughts, thinking only of the positive aspects of life, meditating on the Self are the maanasam tapah.
In general, tapas is separating the mind from the body and senses and turning the mind towards the Self is tapah.
3. Aarjavam
Aarjavam is straightforwardness. Straightforwardness in thoughts, words and action is aarjavam. It is necessary to do the action according to the words, and the words according to the thoughts. The thoughts, words and action should be in the straight line. One should not hide the truth in any situation. Straightforwardness is an absolutely important value for higher life.
4. Ahimsa
Ahimsa is non-injury to others in thoughts, words and deeds. When we hear of ahimsa we only consider about the himsa (injury) in action. However, before causing injury by action one has to avoid the thoughts of causing injury to other. Any action is preceded by thoughts. One must not injure others in the least way, because it will not help one to realize the Self.
5. Satyam
Truth in speech is an important value in life. Speaking of things as they are, without uttering unpleasant words or lies; it includes self-restraint, absence of jealousy, forgiveness, patience, endurance and kindness. One should not use harsh words and rude tone in the name of telling truth. One should not degrade others or insult others in any way by knowing their truth.
6. Akrodhah
One has to be in the balanced state of mind even when insulted, rebuked or even under the gravest provocation. If a person maintains absolute state of calmness in these situations, then he has a tremendous strength in mind. Only a person with a strong mind is fit for the higher values of life.
These are some of the daiva sampat as said in Bhagavad Gita. There are many more daiva sampat (good values) said by Bhagavan Krishna in the Bhagavad Gita, which I will explain in my next article.
by advaitamandscience | May 18, 2024 | Articles
DAIVA SAMPAT (PART 1)
In this article let me bring before you the different daiva sampat (good values) as said by Bhagavan Krishna in chapter 16 in Bhagavad Gita.
In chapter sixteen Bhagavan explains about nearly twenty-six daiva sampat which I will explain in a series of articles.
1. Abhayam – Fearlessness
To understand fearlessness, one has to understand about fear. Fear is the conditioning of the mind. A young child will not have fear. That is why it goes to grab the insect, cross the road etc. But it is the fearless nature out of ignorance. It doesn’t know the danger of it or it doesn’t know that how much it causes fear and inconvenience to others. If we do not condition its mind with facts about danger then the child cannot be protected. Fearless nature Bhagavan refers here is fear due to unnecessary ideas. Some people have too much negative thoughts and it induces fear in them; and it hides the true nature of the Atma. A wise man will not have fear over any thing and at the same time he behaves in a very intelligent way. If we identify with our Atma then we will be fearless as well as intelligent.
2. Sattvasamshuddhi – Purity of heart.
We all have the same intelligence and it is the intelligence that makes us unique. All the other beings too have intelligence but unfortunately, they lack a developed mind to reflect that intelligence. In human beings also the intelligence is not shining at all the time in all the people. Due to the cloud of impurities in our mind the intelligence is not shining in our mind. It is clouded by the impurity of jealousness, greediness, selfishness and crooked thoughts. It is necessary to have the purity of the mind to make the intelligence in us to shine only then the mind can grasp higher concepts of life.
3. Jnana-yoga-vyavasthiti (steadfastness in knowledge and yoga)
Many people in the materialistic life do not care to know of the nature of the Atma and nowadays practicing yoga has become a trend just for the benefit of the health.
It is very important to know the nature of our Self else we continue to live in a world of fantasy. We feel that earning and spending is the only way of life and we spend our whole life covered in ignorance. It is very important to have knowledge and a wise man will have a steadfast knowledge.
The main aim of yoga is to control the mind and the senses but unfortunately it is used as a physical exercise without knowing its real meaning. A wise man will practice yoga to merge his mind in reality.
4. Dhanam (giving alms)
We feel that giving alms is generosity, but it is absolutely needed to erase our sins. Giving dhana helps us to erase the nature of greediness, jealousy and selfishness which instigates us to do sins. Due of this nature we have done sins and it will kindle us to do more sins.
Dhana need not be material objects or money alone. We are limiting dhana to a very small circle. We can do many dhanas like spending our time for others goodness, sharing knowledge, giving advice only when needed, sharing our facilities for others to come up in life etc. Whatever we consider worthy of sharing with others for others goodness is considered as dhana. We should not consider the recipient as a dumpbin to dump our over used objects. we should share what we have with others that is worthy of sharing.
Dhana must be done as a duty and not as a privilege. When we take something from the world, even though it is the salary for our hard work, we have to give back a portion of it for the needy people. It is the dharma.
We must give dhana to the worthy people, at the right time and right place; else we will be taken advantage for our action. Our dhana will not be used in the right way. It will make others lazy and greedy. To identify a proper recipient is very important.
5. Dama (control of the senses)
The five senses drag the mind to the external world. The senses are the door to the external world. If they are controlled by proper knowledge then we will not be deceived by ignorance. The five senses (eyes, nose, ears, taste and touch) delude the mind and hides the reality. One has to control the senses gradually.
6. Yagna (sacrifice)
We accept so many benefits from nature; so, it is inevitable that we have to give back and worship them. There are five types of yagna a person has to perform in his life time.
They are deva-yagna – worship of god
pitru-yagna – to worship the ancestors
Bhuta-yagna – to worship other being who have helped us to come up in our life like guru pooja, go pooja etc
Rishi yagna – many Sages (rishis) have given us the scriptures and the Vedas. Without this we would have been in ignorance. It is our duty to thank them and worship them by reading their scriptures.
Manushya yagna – In this modern world treating the guest who come to see us in a comfortable way has become very rare. We avoid guests, and we too do not go and visit them in their place. We fail to recognize the people who have lifted us up in our life. Aditi pooja is considered as a great pooja. The people who visit us must feel comfortable and free to stay in our place.
These are the five types of yagnas a person ought to do in their life time.
There are many more daiva sampat (good values) as said by Bhagavan Krishna in Bhagavad Gita, which I will continue in my next article.
by advaitamandscience | Apr 6, 2024 | Articles
SARANAAGHATA TATTVA OF BHAGAVAN SRI RAM
The wife of Sri Ram, Sita Devi, was abducted by Ravana, the Rakshasa ruler of Lanka. Maruti crossed the ocean and went to Lanka and met Sita devi. Maruti, just to show the power of a mere messenger of Sri ram, created a havoc in Lanka. Ravana came to know of this but in his ignorance and arrogance, he refuses to free Sita devi, who is staying in the Asoka vana in the palace of Ravana. Vibeekshana, the brother of Ravana, requested his brother to release Sita Devi. In fear and in respect for Sri Ram, he said to his brother that if you fail to release Sita, then our Kula (fellow men) along with our land will be destroyed by Sri Ram. Any amount of advice or request from Vibeekshana or some ministers supporting him, fell on the deaf ears of Ravana. At last, Ravana asked Vibeekshana to go out of the Rajdhani. Vibeekshna knowing the divine nature of Sri Ram, directly came along with four ministers who supported him to the shore of Rameshwaram, where Sri Ram is camping with the Vanara army preparing plans to cross the ocean. He came by akasha marga (way of sky) by his power of maya and requested the vanaras to inform Sri Ram about his coming; the vanaras feared Vibeekshana, thinking that he is a Rakshasa and might have come with a plan to kill Sri Ram. The king of the vanaras was not at all interested to include Vibeekshana in their army. Sugriva went and said to Sri Ram about the arrival of Vibeekshana and said about his decision. Vanara leaders like Angatha and others said vehemently that he has come with a plan to deceive us all and he has not come to take refuge but to kill Sri Ram. Maruti said, if he has come to take refuge, doubting him unnecessarily will make him our enemy. His words and mannerism are favourable; unable to find any deceit in it. He must have come by knowing that how Sri Ram destroyed Valli and gave the kingdom to Sugriva. “The same can happen to me too” he might have thought like that, I do not doubt him said Maruti.
Hearing the views of all Sri Ram said,
When a person has attained me, as a friend or for refuge, I do not abandon him in any way; even though there may be dosha (defects) in him, I do not care. It is my dharma. Sri Ram said, ‘If I hear the word ‘I surrender to you’, I will protect him by all means. I do not care who turns against me; even if anyone oppose me I will protect him’, said Sri Ram. The sruti says so and I follow it said Sri Ram.
Sri Ram said even if he pretends to be my friend, I respect it. I do not see whether he pretend or not. That is the respect I give for friendship and surrender. If he considers me as his friend, I will reach out to him; but here he has come. It is immoral to make him wait said Sri Ram. He has left behind his relatives, friends, wife, children and his land to surrender me. If he just thinks to surrender that is enough for me to approach him. His surrendering mentality is enough, he need not worship or do pooja for me, Said Sri Ram.
Even if Vibeekshana has negative aspect in him, by seeing us all he will change his nature favourably. My duty is to protect him, what he does is his karma, said Sri Ram. At the time of surrender, whatever emotion he may have, just a thought of saranagadha is enough to surrender. He need not come in person, even if he desires for saranagatha from a faraway distance I will give respect for his thoughts. That is saranagadha dharma said in the scriptures said Sri ram.
When a person surrenders and if he is not protected, then that will incur sin and due to it one will experience delusion, unhappiness and miseries in this life and all the puniya earned by him will be melted like the ice under hot sun.
Sri Ram said, If any one surrender to me even by his thoughts like “I surrender to you. Hereafter I am your’s” if anyone say this, then I will protect him and all his dear one’s from all fears. This is my decision. At any time, I will not cross this vow, said Sri Ram.
This is the saranaagadha tattva of Sri Ram as said in the Yudha Kanda of Valmiki Ramaayan.
by advaitamandscience | Mar 22, 2024 | Articles
QUIETUDE OF THE MIND
Quietude of the mind is an important concept in Vedanta. The nature of the mind is to create thoughts. It is always turned external. The doors of the mind are the sense organs. The sense organs collect information from the external world and feed the mind with information. The mind churns out thoughts based on it. Even if the senses are closed, the mind churns out thoughts based on the previously collected information. A part of the mind will work even in deep sleep. Therefore, the mind of the person is always active. When the mind is always active one cannot realize the truth. The thoughts of a person always dominate over the truth. The mind has to be made silent to realize the truth.
Different methods are used in different philosophies to make the mind silent. The method of Pathanjali’s yoga uses the prana to control the mind. Prana and the mind are closely related. When we control the prana, the mind can be controlled. Initially, the prana is controlled to control the thoughts. In the Hatha yoga various yogic postures are practiced to control the thoughts. Karma yoga reduces the thoughts to a large extent. It makes a person free of desires and in that way controls the thoughts. Bhakti yoga controls the thoughts by bhakti (devotion). When our mind is devoted to Bhagavan the thoughts become streamed in one direction; and this reduces the unnecessary thoughts drastically. Jnana yoga makes one understand the concept and by this way it helps one realize the truth. When the truth is realized, the mind becomes automatically clam. In the stillness of the mind the truth is automatically revealed. Therefore, all the efforts in the path of self-realization are done to quite the mind. If the mind is made still, then the self-reveals automatically.
The desires, attachment and ego create thoughts in the mind. All the philosophies give importance for unattachment (asangathva). A person must understand the concept of ego. Only then (asangathva) unattachment can be practiced. It is the ahankara (ego, individual “I” consciousness) that separates us from the Universal Consciousness. As soon as the ego is formed, the thoughts will be formed based on the individual consciousness. Mainly the thoughts will be of ahankara (I consciousness) and mamakara (Mineness). These types of thoughts continue to dominate our life. The ego is formed due to maya and it continues to exist till one attains liberation. To attain liberation, one has to cross over the thoughts. To cross over thoughts, one has to practice unattachment and desireless nature. So, all these are interconnected with one another. When the ego exists, one cannot realize the truth.
It is very important to practice to make the mind quite. Normally, when we concentrate on one matter, the mind will be in the grasping mode and it will not create thoughts. When it creates thoughts while we are concentrating on one matter, then our concentration is lost. After the mind is out of the grasping mode, it will begin to create thoughts based on what it has grasped. If the mind concentrates on bhakti or jnana, then even if it creates thoughts based on it, it will help the mind to calm down and be silent. It will reduce the thoughts. That is why Vedantist, give importance for Jnana. When a person read the scripture, understand the concept and practice nidhidhyasana, then it will quite the mind gradually. Prior to nidhidhyasana, one should practice shravana (hearing or reading scriptures), manana (analysing the scriptures). Shravana and manana leads to nidhidhyasana, and nidhidhyasana leads to quietude of mind, and quietude of mind leads to self-realization.
One has to learn the scriptures and do self analysis, and cross over the thoughts to realize the Self.
by advaitamandscience | Feb 17, 2024 | Articles
THE HYMN OF DEVI KUNTI
Srimad Bhagavata purana is considered as a very profound text in Sanatana Dharma. It is considered as the fifth Veda. The theme of Srimad Bhagavada purana is the birth and life of Bhagavan krishna.
In the Mahabharata war the Pandavas won the war. After the war was over, in the night the children of the Pandavas were sleeping in a tent built in the Kurukshetra war field itself. The son of Dronacharya, Ashwattama, came to the war field to see Duryodhana. Duryodhana was mourning in the war field unable to bear the pain of the broken thigh, which was broken by Bheema sena. At that time in order to please him, Ashwattama came to the tent where the children of the Pandavas were sleeping and killed the children of the Pandavas and took of the head from their bodies and went to show the heads to his friend Duryodhana.
Arjuna and Sri Krishna chased Ashwattma to kill him; Ashwattama sensing the danger, to protect himself he released a Brahmastra. By the advice of Sri Krishna, Arjuna too released another Brahmastra to nullify it. After nullifying the Brahmastra, Arjuna got down from the chariot and tied Ashwattama and dragged him to the tent were all the other Pandavas along with Panchali were crying. Seeing the plight of the Guru’s son being tied by a rope, Panchali wanted to release him immediately. Accordingly, he was released but his head was shaven and his jewel on the forehead (mani) was taken by Arjuna. Bereft of spiritual power and in shame Ashwattma left the tent of the Pandavas. After doing the last rites for the children of the Pandavas, Sri Krishna prepared to go to his kingdom Dwaraka. At that time, seeing Sri Krishna Kunti devi, the mother of the Pandavas, sang a hymn praising the Lord and it has very deep meaning, which I will share with you in this article.
The Hymn of Devi Kunti
I salute the uncreated original being, the supreme person, the Lord of all and the one transcending prakriti, though you pervade everywhere no one can see you directly.
You are hiding behind the mysterious power maya; an ordinary person cannot recognize you, just like an actor’s nature is hidden behind the role he plays.
Krishna, you have taken this avatara to teach your devotes the highest tattwa through your sportive leelas. Thinking about the leelas many bhaktas have attained the supreme state.
Salutations to you Sri Krishna, who was the son of devi Devaki and Sri Vasudeva. He is the Brahman of the Upanishads, who has appeared in His sportive manifestation as the son of Nanda.
Salutations to the one having the world-lotus emerging from his navel. Salutations to the one who is lotus eyed and lotus garlanded and His feet is marked with the lotus sign.
Just like how you released mother devi Devaki from the prison of the cruel Kamsa, you have solved all my problems under perilous situations. To remember a few,
A murderous attempt to poison Bheema sena when he was very young.
When we were in vanavasa (forest) you Sri Krishna helped us in many ways.
In the battle you saved the pandavas number of times by saving them from various astras (missiles). And now also Sri Krishna, you saved them from the missile released by Ashwattama.
O Lord, let many perilous situations like this face us for ever; because whenever there are any perils in life, I could feel your presence and I could see you and that itself leads me to liberation.
You do not appear before the people who are infatuated by their birth, wealth, education, skills etc. You are attainable to the people who do not have any other wealth other than you.
Salutations to the one in whom the three gunas do not affect. Salutations to the one who is always absorbed in His own bliss, who is always peaceful and the bestower of liberation to the jivas.
Salutations to the Lord who is the controller of time, which destroys everything without partiality. No one is friend to you and no one is enemy to you; since no one can understand your sportive actions many feel that you are their enemy. To that non-dual being my salutations.
Your incarnations are a mystery. No one can understand the depth of your leelas. People who are not good in jnana and vairagya, always think about your leelas and merge their mind in you.
Without your help, we Pandavas are mere name and form; you are the soul for all of us.
This land of ours is prosperous because the marks of your feet are on its soil.
O Lord, cut all my connections of love with the Pandavas and Yadus; just like the ganga flowing towards the ocean, let my mind flow towards you Krishna.
O friend of Arjuna, leader of the Vrishnis, O Lord of Gokula, protector of the week and holy, spiritual guid of mankind, O Lord of all, Salutations again and again to you.
These are the words of praise pouring from the heart of Devi Kunti seeing Bhagavan Krishna. The hymn of Kunti Devi comes in the Skanda 1, Adhyaya 8 of Srimad Bhagavata Purana.
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