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Friday, April 12, 2024

Arjuna Durga Stuti in the Mahabharata


In the Srimad Bhagvad Gita Parva in Bhishma Parva of Mahabharata, a beautiful Durga Stotra is recited by Arjuna. Arjuna did so on the direction of Shri Krishna to seek blessings of Maa Durga in order to win over the opponents when the war was about to start. 




The Stotra goes like this: 
अर्जुन उवाच 
नमस्ते सिद्धसेनानि आर्ये मन्दरवासिनि ⁠। 
कुमारि कालि कापालि कपिले कृष्णपिङ्गले ⁠।⁠।⁠ 
भद्रकालि नमस्तुभ्यं महाकालि नमोऽस्तु ते ⁠। 
चण्डि चण्डे नमस्तुभ्यं तारिणि वरवर्णिनि ⁠।⁠।⁠ 

Arjuna Said:- Arye (Devi), you reside in Mandarachal and are the chief of the army of Siddhas. You are also known by the names- Kali, Kapali, Krishna Pingala, Bhadrakali and Mahakali. I bow down to you again and again. You are known as Chandi when you get angry on wicked and Tarini when you liberate Bhaktas. You are golden and beautiful. I bow down to you. 

कात्यायनि महाभागे करालि विजये जये ⁠। 
शिखिपिच्छध्वजधरे नानाभरणभूषिते ⁠।⁠।⁠ 

O the luckiest one, you only are the Katyayani- worthy of prayers and you only are the Kali- having a frightening form. You only are known as Jaya and Vijaya. Peacock feathers adorn your flag. You are adorned by a variety of jewelry. 

अट्टशूलप्रहरणे खड्‌गखेटकधारिणि ⁠। 
गोपेन्द्रस्यानुजे ज्येष्ठे नन्दगोपकुलोद्भवे ⁠।⁠।⁠ 

You hold dangerous weapons like Trishul, Kharag and Khteak. You took birth in the lineage of Nanda Gopa as younger sister of Shri Gopeshwar Shri Krishna. You are supreme in qualities and effects. 

महिषासृक्प्रिये नित्यं कौशिकि पीतवासिनि ⁠। 
अट्टहासे कोकमुखे नमस्तेऽस्तु रणप्रिये ⁠।⁠।⁠ 

⁠You were very happy to shed the blood of Mahishasura. You are also famous by the name Kaushiki because you incarnated in the Kaushika Gotra. You wear Pitambar. When you laugh at the sight of your enemies, your face is as agitated as a cyclone. War is very dear to you. I bow down to you again and again. 

उमे शाकम्भरि श्वेते कृष्णे कैटभनाशिनि ⁠। 
हिरण्याक्षि विरूपाक्षि सुधूम्राक्षि नमोऽस्तु ते ⁠।⁠।⁠ 

Goddess who bears the names Uma, Shakambhari, Shweta, Krishna, Kaitbhanashini, Hiranyakshi, Virupakshi and Sudhumrakshi!, I bow to you again and again. 

वेदश्रुति महापुण्ये ब्रह्मण्ये जातवेदसि ⁠। 
जम्बूकटकचैत्येषु नित्यं सन्निहितालये ⁠।⁠।⁠ 

You are the shruti of the Vedas, your form is very holy; The Vedas and the Brahmins are dear to you. You are the power of Jataveda Agni; You have a constant abode in Jambu, Cuttack and Chaitya trees. 

त्वं ब्रह्मविद्या विद्यानां महानिद्रा च देहिनाम् ⁠। 
स्कन्दमातर्भगवति दुर्गे कान्तारवासिनि ⁠।⁠।⁠ 

You are the Brahmavidyaamongst all knowledge, and the great sleep (Maha Nidra) of bodily beings. Bhagwati! You are the mother of Kartikeya. You are Durga, who resides in inaccessible places. 

स्वाहाकारः स्वधा चैव कला काष्ठा सरस्वती ⁠। 
सावित्रि वेदमाता च तथा वेदान्त उच्यते ⁠।⁠। 

Savitri! Swaha, Swadha, Kala, Kasta, Saraswati, Vedamata and Vedanta are all your names. 

स्तुतासि त्वं महादेवि विशुद्धेनान्तरात्मना ⁠। 
जयो भवतु मे नित्यं त्वत्प्रसादाद् रणाजिरे ⁠।⁠।⁠ 
Mahadevi! I have praised you with a sincere heart. By your grace may I always be victorious in this battle. 

कान्तारभयदुर्गेषु भक्तानां चालयेषु च ⁠। 
नित्यं वससि पाताले युद्धे जयसि दानवान् ⁠।⁠।⁠ 

Mother! You dwell eternally in the wilderness, in fearful, inaccessible places, in the homes of the devotees, and even in the Patal-Lok.You are the one who defeats demons in battle. 

त्वं जम्भनी मोहिनी च माया ह्रीः श्रीस्तथैव च ⁠। 
संध्या प्रभावती चैव सावित्री जननी तथा ⁠।⁠।⁠ 
You are Jambhani, Mohini, Maya, Hri, Shri, Sandhya, Prabhavati, Savitri and Janani. 

तुष्टिः पुष्टिर्धृतिर्दीप्तिश्चन्द्रादित्यविवर्धिनी ⁠। 
भूतिर्भूतिमतां सङ्ख्ये वीक्ष्यसे सिद्धचारणैः ⁠।⁠।⁠ 

You are also the one who gratifies, confirms, and radiates the illuminance of the sun and the moon. You are the glory of opulent. Siddhas and Charans see you on the battlefield. 

As a result of Arjuna’s prayer, benevolent Mother Goddess appeared before Shri Krishna and Arjuna. She blessed Arjuna and assured him victory in the impending battle.

Sunday, October 22, 2023

Shakti- The feminine aspect of God

 


It is widely accepted by scientists that the Big Bang happened almost 14 billion years ago. The earth came into being 4.5 billion years ago and the earliest species of humans originated in Africa around 2.5 million years ago. It is difficult to assess when Humans started worshiping Gods and that too the feminine aspect.


The worship of a divine feminine has been found in various ancient and prehistoric sites and across cultures. In Sanatan or the Hindu religion, the culture of worshiping Shakti or the divine feminine is as old as the religion itself, if not earlier. There is evidence of worship of female deities in the Indus Valley Civilization. While God can only be father according to Christianity and the Great creator according to Islam, it is far more reasonable to conceive him as father-mother than merely as father. This is what the cult of Shakti has visualized in the umbrella of Sanatan Dharma. Shiva is pure being and Shakti is pure will. Each is a complement of the other and if separated completely from the other, both will be mere fictions.Together they are the cosmic whole and what transcends it.


In the Vedic literature, there were a number of Goddesses like Usas, Ratri, Vak, Prithvi and Sarasvati. Gradually, just as Vishnu rose in prominence by assimilating to himself all traits of Indra, Surya and Varuna, so does the consort of Rudra by assimilating to herself the traits of the other goddesses especially vak rose in prominence. The Rigveda, probably the oldest surviving text of Humanity, includes a hymn in praise of divine feminine known as “ Devi Suktam”. In the first verse, the Goddess declares herself as the controlling power behind the many Devas who are associated with various facets and functions of this universe. She claims to move as one with the mighty Devas, including the eleven Rudras, Vasus, Adityas and Vishwadevas, assuming their form. She is their core and inner self of all the Devas. She is more than their equal, as she sustains and holds them aloft. She is thus Supreme. Goddess also proclaims: “I am the sovereign queen of all existence …I bend the bow for Rudra; I pervade heaven and earth.” Goddess Durga is also called Ambika, or in short just Amba (Mother), or Devi Amba. There are mentions of a divine mother in various Upanishads too.


Gradually, the Shakta tradition emerged around three major centers- Kashmir, Kanchi and Kamakhya. The first two were epicenters of what is known as “Srividya” and Kamakhya is still a main place for “kaul” tradition. There are two hymns in the Mahabharata dedicated to Durga, which shows that by this time, Shakti worship tradition was as fairly established as the vaishnav and Shaivite traditions. One of the two instances is when Krishna exhorts Aruna to take blessings of the divine mother before the battle of Mahabharat. Arjuna pleases Durga with his hymn and devi appears before Krishna and Arjuna and blesses them with a boon of victory over their enemies. It is believed that Mata Vaishnodevi devi is the one whom Arjuna pleased before Mahabharata War and she is one of the two living divine presence on Earth along with Lord hanuman and therefore, connects to the devotees faster for their well being.


Just as Vishnu is said to have descended several times to uphold dharma and vanquish Rakshasas, so in parallel Universe of Devi, there are several forms to eliminate demons such as Mahisasura (Quelled by Chandi), Chanda and Munda (Killed by kali) and Bhanda (slayed by Lalita). Similar to the verse in Gita, Devi Mahatmya has a passage which proclaims that Devi incarnates in various forms to uphold Dharma and kill Danavas.





Other major texts of Shakti Upasana in Sanatan Dharma are the following:-


Devi Mahatmya:- By far, the most important text of Shaktism is the Devi Mahatmya (also known as the Durga Saptashati, Chandi or Chandi-Path), found in the Markandeya Purana. She is portrayed as Mahishasura Mardini, Slayer of the Buffalo Demon – a central episode of the Devi Mahatmya, and one of the most famous in all of Hindu mythology.


Lalita Sahasranama:- It is a sequel to the lalitopakhyana which forms part of the Brahmanda Purana. It consists of three chapters. The first is introductory, the second gives the thousand names of the Great Goddess Lalita Ambika and the third contains the usual phalashruti of the benefits of reciting thousand names of Goddess Lalita. Several verses are devoted to Sri chakra which is considered as the form of Goddess. If the Mantra is revelation of the Mother in sound, the yantra is her revelation in lines. Lalita Sahasranama is different from Devi mahatmya and earlier hymns in predominance of Tantrik philosophy and sadhana with three great pillars of Panchadasi Mantra, Kundalini yoga and Sri chakra.


Devi Bhagwatam:- This is one of the 18 mahapuranas authored by Sage Ved Vyasa. The Goddess in the Devi-Bhagavata becomes less of a warrior goddess, and more a nurturer and comforter of her devotees, and a teacher of wisdom. This development in the character of the Goddess culminates in the Devi Gita, which "repeatedly stresses the necessity of love for the goddess, with no mention of one's gender, as the primary qualification," a view inspired by the devotional ideals of Shaktism.


Saundarya Lahiri:- Adi Shankaracharya has written this beautiful Stotra in praise of Mother Goddess. Saundarya Lahari literally translates to 'the wave of beauty' and is specifically tantric in content. Shiva is chitta, the pure attribute-less consciousness within all of us, and Shakti is chidrupini, the power inherent in that consciousness, from which all creation is made possible. 





Sunday, September 10, 2023

When Arjuna asked Shri Krishna to retell Bhagawad Gita


The Mahabharat War had ended. Pandavas were happily ruling over their kingdom. On one occasion Krishna and Arjuna were having an evening stroll. Suddenly, Arjuna told Krishna that he has forgotten all the wisdom he had received on the Kurukshetra battlefield. Hence, Arjuna requested Krishna to retell him whatever was told earlier along with his proper divine form. On hearing this, Krishna rebuked Arjuna for his carelessness and lack of devotion in letting go of the secret and precious wisdom imparted by him, which in itself was sufficient for the liberation of the listener.

Surprisingly, Krishna tells Arjuna that it is impossible to even for him to repeat everything told by him earlier as he had spoken those words after aligning himself with the Par Brahman or the supreme spirit through Yoga(परं हि ब्रह्म कथितं योगयुक्तेन तन्मया).


However, Krishna agrees to impart to Arjuna the same instruction in other words, through the medium of a few ancient stories(Itihasa). The wisdom so conveyed by Krishna constitutes what is called the “Anugita”, which means “that which follows the Gita”. 

Anugita broadly consists of the discussion regarding Jivatma, birth, emancipation through the negation of the senses and control of the mind through the following dialogues or fables:- 

  • Dialogue between Krishna and a Brahmin regarding the story of Maharishi Kashyapa and a Siddha. 
  • Dialogue between a Brahmin and his wife (includes a sub-dialogue between Devarshi Narada and Devmat, Kartvirya - Parashuram story, Rajarshi- Alarka story) 
  • Dialogue between an enlightened Guru and his disciple (including a sub-dialogue between Brahma- and Brahma Rishis). 

 At the end of the discussion, Krishna confirms that this knowledge was imparted on the battlefield and has been repeated (although not verbatim) due to the love and affection he has for Arjuna. Krishna proceeds to Dwaraka after this dialogue. Both the Bhagavad Gita and Anugita highlight the importance of controlling one's senses and promoting detachment and renunciation. However, while the Bhagavad Gita emphasizes devotion to a God and the belief that God can grant salvation, Anugita emphasizes human initiative and effort in realizing one's true nature and achieving salvation. 

(Source:- Mahabharata - Anu Gita Parva in Ashwamedha Parva) 

(Featured Image: - https://commons.wikimedia.org/wiki/File:Krishna_and_Arjun_on_the_chariot,_Mahabharata,_18th-19th_century,_India.jpg)

Thursday, June 22, 2023

MUNDAKA UPANISHAD & THE THEORY OF EVERYTHING (Greatest Question ever asked)

    For decades theoretical physicists have embarked on a quest to come up with a “Theory of Everything” or “The God Equation”. Physicists believe that such a theory would be able to describe the behavior of matter and energy at the most minor scales, such as the behavior of particles inside an atom or even closer to the beginning of the universe. Currently, our understanding of the universe is described by different theories that govern various aspects of nature. For example, the theory of general relativity explains the force of gravity and how massive objects interact, while the standard model of particle physics describes the electromagnetic, weak, and strong nuclear forces, as well as the fundamental particles that make matter. The theory of everything, often referred to as a "final theory," would go beyond these existing theories and combine them into a single framework that can explain all known phenomena in the universe. It would provide a unified description of how particles and forces interact and behave under all conditions. The pursuit of a theory of everything is a major goal in physics because it has the potential to answer some of the most fundamental questions about the universe, such as how it began, why it is the way it is, and what its ultimate fate might be. However, developing a complete theory of everything is a highly challenging task, and it remains an ongoing area of research and exploration for physicists.

 

 This reminds me of a similar quest in India more than at least 2500 years ago. The sages of India wanted to know much more than mere knowledge of the surrounding physical world. While the Eastern world has always been introverted, the West has been extroverted in its pursuits. This may be the reason why all the great enlightened masters have come from the East and most great scientists have come from the West. The West has explored the outer matter leading to development in science. However, it has completely forgotten about the inner soul. The East has become too much concerned with the inner soul and has forgotten the outer world leading to advancements in meditation and spiritual pursuits.

 

 In Mundaka Upanishad, a householder disciple named Shaunaka comes to his Guru Angiras and asks a question that is akin to the theory of everything and is often considered one of the greatest philosophical questions ever asked:
 
“O adorable sir, (which is that thing) which having been known, all this becomes known?”

 

 The teacher Angiras gives an indirect reply starting with the two types of knowledge viz. Lower and higher and then goes on to describe Brahman or Purusa (the all-pervasive pervasive Reality), as the foundational material of the whole existence including our Universe and ways to realize Brahman. That (Reality), after knowing which all this becomes known, is the subject matter of the higher knowledge of Brahman. Just like knowing a piece of Gold all things made of gold are known although they may differ in appearance and name, same way, knowing the all-pervading Brahman leads to true knowledge of our existence and our Universe.

            The main points described by Angiras in his reply are the following:

 

  1. The Vedas, with their appendages, constitute the “lower knowledge” (Apara) which is devoted merely to the world in appearance with corresponding injunction and prohibition, and does not possess the power of removing the defects of ignorance, etc. Thus, lower knowledge is ignorance, which has to be eradicated, since nothing, in reality, is known by knowing the objects of ignorance. By the higher knowledge (Para) or the Brahma Vidya, the wise realize everywhere that (Brahman) which cannot be perceived and grasped, which is without out source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multi-formed, all-pervasive, extremely subtle, and undiminishing, and which is the source of all. Higher knowledge is knowledge of Brahman that is the means for the highest goal and is achievable through the grace of the teacher after renouncing everything whether it be an end or means.
  2. As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation).
  3. Brahman grows by his energy at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality.
  4. Taking hold of the bow, the great weapon familiar to the Upanishads, one should fix on it an arrow sharpened with meditation. Drawing the string, O good-looking one, hit that very target that is the Imperishable, with the mind absorbed in Its thought. OM is the bow and the soul is the arrow, and That, even the Brahman, is spoken of as the target. That must be pierced with an unfaltering aim; one must be absorbed into That as an arrow is lost in its target. Just as the success of the arrow consists in its becoming one with the target, similarly one should bring about the result, consisting in becoming one with the Imperishable, by eliminating the ideas of the body, etc. being the Self. Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid said Self by becoming multiform. Meditate on the Self thus with the help of Om. May you be free from hindrances in going to the other shore beyond darkness.
  5. Two birds that are ever associated and have similar names cling to the same tree. Of these, one eats the fruit of divergent tastes, and the other looks on without eating. The soul is the bird that sits immersed on the one common tree, but because he is not lord he is bewildered and has sorrow. But when he sees that other who is the Lord and beloved, he knows that all is His greatness and his sorrow passes away from him.
  6. Truth alone wins (सत्यमेव जयते), and not untruth. By truth is laid the path called Devayana, by which the desireless seers ascend to where exists the supreme treasure attainable through the truth.
  7. Brahman is great and self-effulgent, and Its form is unthinkable. It is subtler than the subtle. It shines diversely. It is farther away than the far-off, and It is near at hand in this body. Among sentient beings, It is (perceived as) seated in this very body, in the cavity of the heart. It is not comprehended through the eye, nor speech, nor the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect, therefore can one see that indivisible Self through meditation. Though the intellect in all beings is intrinsically able to make the Self known, still being polluted by such blemishes as an attachment to external objects, etc., it becomes non-transparent and impure, and does not, like a stained mirror or ruffled water, make the reality of the Self known, though It is ever at hand.
  8. He who covets the desirable things, while brooding (on their virtues), is born amidst those very surroundings along with the desires. But for one who has got his wishes fulfilled and who is Self-poised, all the longings vanish even here.
  9. As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusa that is higher than the higher (Maya).
  10. Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality.
 



REFERENCES

 1. Swami Gambhirananda. Eight Upanishads, with the Commentary of Sankara, Vol. II: 2 (Kindle Edition).

2. Theory of Everything;- https://youtu.be/B1GO1HPLp7Y.

Friday, June 9, 2023

"Sage-Warrior" and the "Warrior-Sage"

Once there lived a great king named Gadhi. He had a daughter named Satyawati. One day, a sage called Ruchik, the son of a great sage named Chyavan, came to ask for the princess's hand in marriage as he had learned that it was so written in destiny. The king was taken aback. He didn’t want to marry his daughter to a sage as he had no son and he wanted his daughter to take over his throne after him! But he was also scared that Ruchik’s father might curse him. So he tries to lay down an impossible condition and told Ruchik that there was a tradition in their family that whoever wants to marry the princess must bring the king 1000 white horses with each one of them having 1 black ear. Ruchik agreed to this strange condition.


Ruchik prayed to Lord Varun, the god of water, to get the white horses with one black ear as demanded by the king. After a lot of penance, Varun appeared and gave Ruchik what he had asked for. Ruchik took the horses to the king, and thus, Ruchik married the princess and took her along to the forest to live with him.


Back at the palace, the king and queen were very worried because they thought that once the king would die, who would become the ruler? One day the king and queen went to the forest to see how their daughter was doing. To their surprise, their daughter was living quite happily in the forest. After ensuring their daughter was doing well, they had a discussion with Ruchik. They told Ruchik that they wanted a child who could rule the kingdom after the king dies. Ruchik understood and told them not to worry.


After the king and queen went back, Ruchik started deep meditation. In the evening, Ruchik gave his wife two Charus (a particular type of food). Ruchik understood that the king’s son should be a great aggressive warrior and his own son should be a great, calm, and spiritual sage. So he had prepared the two Charus so that these qualities pass on to the children as needed.


Satyawati and her mother saw the two Charus. The queen thought that Ruchik probably gave his wife the better Charu, so the queen told her daughter that they should switch their Charus so that the son of the queen will become a great king in the future, whereas the son of Satyawati has to stay in the forest and do intense meditation. So the queen and her daughter switched their charus and ate them.


Later, when Ruchik found out about this, he lost his temper and scolded his wife. Ruchik told Satyawati that he had added the qualities of an aggressive warrior king in his mother’s charu so that he could win over all the kings on Earth and the qualities of a great sage in her charu. Now, the son of the king i.e. your brother will be a great saint, whereas their own son will be a short-tempered and warrior Sage who will punish people who will deviate from the path of righteousness. When Satyawati repented, he delayed the impact for one generation and said, “Instead of our son, our grandson will be the aggressive warrior sage”.


The grandson of Ruchik and Satyawati grew up to be a fierce warrior sage. He was none other than Parashurama himself, an incarnation of Lord Vishnu, who is said to have eliminated all the Kshatriyas on Earth twenty-one times. The son of King Gadhi and his queen grew up to be a king who left worldly life and achieved the status of a Brahmarishi. He was none other than the great sage Vishwamitra, credited with the discovery of the  Gayatri Mantra, amongst other things. 

Rishi Vishwamitra with Ram & Laxman emancipating Devi Ahilya from a curse. (Image by Raja Ravi Varma)

 Lord Parshuram (Image by Raja Ravi Varma)


(Story Source: Shrimad Bhagavat Mahapurana)


Wednesday, June 7, 2023

"Ishwara" in the Yoga Sutra of Patanjali

The word ‘Yoga’ literally means ‘union’, i.e., spiritual union of the individual soul (Jivatma) with the Universal Soul (Parmatma). Sage Patanjali, the author of "Yoga Sutra" begins his Yoga Sutras with the definition of yoga as "restraining the mind-stuff (Chitta) from taking various forms (Vrttis)" i.e. Chitta vritti nirodha (1:2). Swami Vivekananda in his commentary on Yoga Sutra compares Chitta to the lake where the waves are the Vrttis. As soon as the waves have stopped, and the lake has become quiet, we see the ground below the lake. So with the mind; when it is calm, we see what our own true nature is. To achieve this purpose of restraining the Chitta, Yoga gives us the Eightfold Path of Discipline or the "Ashtanga Yoga". The prescribed eight sadhanas to control "Chitta" are the following; 1. Yama, 2. Niyama, 3. Asana, 4. Pranayama, 5. Pratyahara, 6. Dharana, 7. Dhyana, 8. Samadhi.

 


The Yoga-sutra of Patanjali contains 196 aphorisms or Sutras arranged in four parts. The first part is called samadhi-pada which deals with the nature and aim of concentration. The second, sadhana pada, explains the means to realize this end. The third, vibhutipada, deals with the supernatural powers (Siddhis) which can be acquired through Yoga. The fourth, kaivalyapada, describes the nature of liberation and the reality of the transcendental self. Patanjali Yoga Philosophy is based upon Samkhya Philosophy, the only difference being that God has no place in the latter. The Yoga, therefore, is described as the Samkhya with God. "Iswara" (God) is one of the many objects on which Yogis can concentrate their mind. Patanjali defines God as a special kind of Purusha who is always free from pains, actions, effects, and impressions. He is eternally free and was never bound nor has any possibility of being bound. He is above the law of karma. He is omniscient, omnipotent and omnipresent. He is perfection incarnate. He is the purest knowledge. Yoga Sutra also specifically mentions that Aum (Om) is the symbol of Ishvara.

 

The Sutras dealing specifically with Ishwara are listed below with English Translations:

 à¤ˆà¤¶्वयप्रणिधानाद वा ॥ 1.23॥
 Or by devotion to Isvara (that state can be achieved).

 à¤•्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरःll1.24॥ 
 Isvara (Supreme Ruler) is special Purusa, untouched by misery, results of actions, or desires. 

 à¤¤à¤¤्र निरतिशयं सर्वज्ञबीजम् (1.25) 
 In God, the seed of omniscience is at unsurpassable level. 

 à¤¸ पूर्वेषाम् अपि गुरुः कालेनानवच्छेदातस पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात् (1.26) 
 Not being limited by time, He is even the master of the ancients. 

 à¤¤à¤¸्य वाचक् प्रिव् (1.27) 
 His manifesting word is Om. 

 à¤¸à¤®ाधिसिद्धिरीश्वरप्रणिधानात् (2.45) 
 By sacrificing all to Isvara comes Samadhi. By resignation to the Lord, Samadhi becomes perfect.

Monday, May 29, 2023

WHERE TO LOOK FOR GOD?


    Keshav Chandra Sen, one of the co-founders of Brahmo Samaj, was opposed to the worship of idols. He expressed his disapproval of the increasing popularity of Ramakrishna Paramhansa, who was widely revered as a sage with direct visions of the Mother Goddess. Keshav Chandra challenged Ramakrishna to a debate on the existence of God, with the agreement that the winner would accept the other as a disciple. During the debate, Keshav Chandra based his arguments on the content he found in Ramakrishna's small books, which contained his teachings, sayings, and anecdotes from his life. Ramakrishna, however, received these criticisms with delight and acknowledged their effectiveness. He would often praise Keshav Chandra's critical analysis and even embrace him, recognizing his genius. Keshav Chandra, on the other hand, emphasized that he had come to argue, not seeking approval. Ramakrishna responded by saying that there was no need for an argument as Keshav Chandra himself was the proof (Without God how is such intelligence possible).The profound significance of Ramakrishna's words began to deeply affect Keshav Chandra, touching his heart in a way that astonished his followers. By the end of their discussion, Ramakrishna humbly asked Keshav Chandra to determine who had emerged victorious, promising to follow that judgment. To everyone's surprise, Keshav Chandra fell at Ramakrishna's feet. People were curious about the sudden change and asked Keshav Chandra what had happened. In response, Keshav Chandra said he was unsure but acknowledged that Ramakrishna had experienced something that he had only been talking about. Keshav Chandra could articulate his thoughts skillfully, but Ramakrishna possessed an inner radiance and depth. Sitting by his side, Keshav Chandra felt a transformation occurring within him—the dissolution of his antagonism and aggressiveness. This was the first time he had experienced such a profound change in the presence of someone. While some considered Ramakrishna to be mad, Keshav Chandra expressed his desire to also embrace such "madness," recognizing the superiority of Ramakrishna's sanity compared to their conventional notions. This story of Ramakrishna shows that enlightened Gurus have a special way of looking at things, as they see divinity in everything within and beyond them. 

2. In Chapter Ten of the Bhagavad Gita, Arjuna asks Bhagwan Krishna as to in what forms, aspects, and states of being should one contemplate the countless wonders of the divine being. Shri Krishna replies that there is no limit to his endless forms and expansions (Vibhutis). Still, due to compassion for Arjuna, Bhagwan Krishna listed some of his major expansions in brief which are tabulated below:


S. No. 

Amongst 

Bhagwan Krishna appears as

1

Sons of Aditi

Vishnu (Vamana)

2

Luminous bodies

Sun

3

Maruts

Tej

4

Lord of constellations 

          Moon

5

Vedas

Sam Veda

6

gods (devtas)

Indra

7

Senses

Man

8

  In living beings

Consciousness

9

Rudras

Shankar

10

Yakshas and demon

Kuber

11

Vasus

Purifying Agni 

12

Mountain peaks

Sumeru

13

Priests

Brihaspati

14

Leader of armies

Kartikeya

15

Water bodies 

Sea

16

Maharishis 

Bhrigu

17

Spoken words/scripts

Om or Pranav

18

Yagnas

Japa Yagna

19

Static beings

Himalayas

20

Devarshis

Narada

21

Trees

Peepul (Ficus Religiosa)

22

Gandharvas

Chitrarath

23

Siddhas

Kapila Muni 

24

Horses

Uccheshrava (उच्चैःश्रवा) 

25

Elephants

Airavat

26

Humans

King

27

      Weapons 

Vajra

28

Cows

Kamdhenu

29

Cause of Births of progeny

Kamdev

30

Snakes/सर्पोंमें 

Vasuki

31

Cobras/नागोंमें 

Anant (Sheshnag)

32

Lord of water being 

Varuna

33

Ancestors

Aryama

34

Rulers

Yamaraja

35

Demons

Prahlad

36

Astrologers

Time (काल) 

37

Animals

Lion

38

Birds 

Garuda

39

Purifying objects 

Air/ Vayu

40

Weapon wielders 

Rama

41

Water animals 

Crocodile

42

Rivers

Ganges

43

Subjects of knowledge

BrahmaVidya (Adhyatma vidya, the science by which one knows oneself as the atma.)

44

Sastrarth/debates

Vaad (logic of the irrefutable conclusion.)

45

Alphabets

A (अकार)

46

Samaas (समासोंमें )

principle in grammar that joins two words together as a dual compound. (द्वन्द्व समास )

47

Females 

Kirti, shri, vak, smriti, medha, dhriti and Kshama.

48

Vedic Melodies

brihat sama.

49

Poetic Meters

Gayatri

50

Months 

Margashirsha

51

Seasons

Spring

52

Cheaters

Gambling

53

Vrishni Dynasty

Vasudeva (i.e. Bhagwan himself)

54

Pandavas

Dhananjay (Arjuna) 

55

Munis

Ved-Vyas

56

Poets

Shukracharya


3. Bhagwan Krishna says that there is no end to his divine manifestations, and he  shared the above examples with Arjuna merely as a small example of the vistas of his unlimited opulence manifested by his personal energies. He further says “O Arjuna, what is the need for sharing all this detailed knowledge with you, since with a single fragment of Myself, I support everything that exists?”(BG10.42). Further, in Chapter Seven, Bhagwan has given a few more of his Vibhutis (7.8/9/10/11 and 12) before he finally concludes “O Arjuna, there is nothing greater than Me or beyond Me. All that exists is held in place by Me, just like the jewels strung on a necklace are held together by invisible threads”(BG 7.7).



4. Thus, whenever one comes across a thing of beauty, talent, courage, intelligence, or anything exceptional, it should be remembered that all of that emanates from the diving force of Shri Hari. When one looks at a bird with a special plumage, one often wonders what was the need of so many colors when a simpler color could also have sufficed for the biological purpose of impressing the partner. Is it because the ultimate painter decided to have some fun someday? 



Shri Krishna says “Whenever you see anything that is shrimad ‘a splendid, powerful, prosperous, truthful, glorious reality, full of vigor and powerful urges to greatness’, just try to understand that in every case, every being or object is merely endowed with just a tiny spark of My unlimited being and energies.”. (BG 10.41)




(Translations of Bhagavad Gita Verses sourced from - Armstrong, Jeffrey. The Bhagavad Gita Comes Alive: A Radical Translation (p. 161). VASA Publishing. Kindle Edition.)