Trying to grapple with the sacred and secular thought in the Vedas is as formidable as navigating one’s way through a thickly wooded forest. Maybe that is why people tend to give up hopes of accessing the inner import of these scriptures. But Azhwars and devout poets such as Jayadeva and Leelasuka claim that the essence of these scriptures is easily available to those who empathise with the lives of the Gopis and meditate on the greatness of the Krishna Avatar. Here was the Supreme Lord who made Himself accessible to people and even allowed Himself to be tied to a grinding stone. Granting salvation is His sole privilege, and it is up to us to seek this highest goal from Him through love and devotion to Him, said Sri L. Sampathkumar in a lecture. The Vedas are compared to a Kalpaka tree because the knowledge contained in them is comprehensive — from the mundane to the sublime, from the material to the spiritual. The essence of Vedic knowledge is contained in the Bhagavata Purana and hence it is the ripened fruit of the tree of the Vedas. This text deals exhaustively with the life of Krishna. The Supreme Being promised Brahma and other celestials that He would eventually be born to reduce the burden that Bhu Devi was finding difficult to bear. When the newly married Devaki and Vasudeva were driven in a chariot by Kamsa, a celestial voice predicted Kamsa’s fall at the hands of the eighth child of Devaki. The Lord sought Yogamaya’s help to plan the birth of Balarama (an incarnation of Adisesha) in the womb of Rohini (wife of Vasudeva); and ensured His own safety after birth by requesting her to be born as Yasodha’s daughter at the same time when He would be born. The Lord was born as the most attractive child and immediately gave orders to Vasudeva to exchange the newborns. Kamsa was surprised to see a girl baby, but he tried to kill her too. She escaped his clutches and warned him once again that his killer was safe and would seek him at the appropriate time. The childhood of Krishna is full of dangers to His life; and the child had to protect Himself from Kamsa’s emissaries.
Om Sri Sai Ram Sunday’s parayan Many Sai Devotees used to come to Baba and seek his pardon for mistakes committed by them and sought his blessings for an end to their sufferings.. Baba understood their needs and used to bless them. Today you will read about the experiences of some devotees and people who were drawn to Baba even before they had met him or heard about him. The pujari of the Saptashringi temple at Nasik was mentally troubled and fervently sought the Devi’s help in overcoming his difficulties. One day the Goddess of the Saptashringi temple appeared to him in his dream and instructed him to go to Shridi. The pujari, Kakaji Vaid, decided to do as instructed by his Devi and began to think about how he could get to Shirdi when Shama the great devotee of Baba came for the darshan of Saptshringi devi. Shama immediately offered to take Kakaji Vaid to Shirdi with him. On getting Baba’s Darshan at Shirdi was awe struck and surrendered himself at Baba’s feet. He returned to Nasik after spending a week at Shridi with Baba’s vibhuti Prasad and amazingly free of the tensions he had travelled with to Shirdi. Ramlal Punjabi once had a dream in which a Mahatma came to him and told him to go to Shridi. Ramlal, however, did not know where Shirdi was and did not know the Mahatma who had appeared in his dream. He spent his waking hours wondering who the Mahatma was and how he could get to Shirdi and to his surprise saw a picture of the same mahatma at a shop. When asked the shopkeeper about the person in the picture, the shopkeeper told him the picture was of Shridi Sai Baba and guided him on the route to Shridi. Ramlal immediately set out for Shirdi. Baba’s darshan filled him with immense peace and joy and he thereafter decided to spend the rest of his life in Shridi. Once Kaka Saheb Dikshit had a dream in which Baba asked him to go to Rahata and bring Sri Kushalchand to Shirdi. Kaka hired a tonga and went to Kushalchand’s house at Rahata. While Kaka was on his way to Rahata, Kushalchand also a vision in which Baba asked him to come to Shridi. As he was preparing to leave for Shirdi he realized that his horse was unwell and just at the very moment Kaka arrived at his house and told him he has come to accompany him to Shirdi. This is the amazing leela of Baba, he communicated with his devotees without sending any letters or telegrams. Master Tendulkar once consulted an astrologer who told him that it was not a good time for him to take his exams and he may fail. When Master Tendulkar’s mother met Baba and told about the prediction of the astrologer, Baba said her son have faith in him fully and start preparing for the exams. As advised by Baba, Master Tendulkar prepared for his exams he passed the exams without any difficult. His faith in Baba got him success. Once members of the Madras Bhakta Samaj came to Shridi and sang bhajans at the Shridi shrine. While in Shirdi the head lady of the bhajan mandali had a dream in which Baba appeared as Sri Ram, her ishta devta. When she told her husband about her dream he dismissed it as just a dream. He in turn had a dream in which he saw himself in prison and was released through the blessings of Baba who appeared as Ramdas swamy in his dream. His wife’s dream where Baba appeared as her istha devta and his dream in which Baba set him free from prison appearing as Ramdas Swamy made him a devotee of Baba. He received the blessings of Baba and was told that he would receive plenty of money through the grace of Allah. The first time Shiva Bhakt Megha went to see Baba, he hesitated to prostrate before Baba because he thought Baba was a muslim. On seeing him Baba got wild and did not allow him to enter the masjid, and angrily told Megha that since he was a high caste Brahmin and Baba a Muslim, he would lose his identity if he came near Baba. On hearing this Megha immediately knew that Baba had read is mind and he found himself spontaneously prostrating at Baba’s feet seeking his blessings. Thereafter he stayed in Shridi for some time and his affection and devotion for Baba deepened. While at Shirdi he would visit all the temples everyday and then come to Baba for the Pada tirtha. Once he expressed a desire to do abhisheka of Baba as is done to Shiva Lingas. He walked about eight kilometers to fetch water from the Gomati river and did the abhisheka of Baba. Baba had requested him not to pour water on any other part of the body other than his head. Megha poured water on Baba’s head chanting Har Har Gange, and to the amazement of everyone who was a witness to this beautiful spectacle not a drop of water fell on any other part of Baba’s body. Once a devotee by the name Lala Lakshmichand had a vision of an old man with beard and when he attended a discourse by Dasganu he saw a picture of Sai Baba kept there. It struck him that the old man he had seen in his dream resembled the person in the picture. This made him very eager to see Baba and so he borrowed rupees fifteen and arrived to see Baba. On seeing him Baba said if you wanted to come to Shirdi why did you have borrow money? He advised him not to borrow money anymore. On seeing Baba’s love and affection, Lakshmichand was moved and he decided to spend rest of his life at Shirdi. A Ramdasi- a devotee of Lord Ram, lived in Shridi and every day he recited the Vishnu Sahasranam after taking bath. One day Baba sent the Ramdasi to the market to bring Sena pod leaves. While the Ramdasi was away, Baba took his Vishnu Sahasranam book and gave it to Shama, a great devotee of Baba. On his return when the Ramadasi found that his Vishnu Sahasranam book was with Shama, he got wild and said he will die if the book was not returned to him immediately. On hearing the Ramadasi scream thus Baba called him and told him not fight and asked him to be considerate, affectionate and not have any attachment for material things. Baba said “you are not able to give away a small book whose contents you have memorized fully, how can you give away yourself when it is required. The Ramdasi understood significance of Baba’s message, and the meaning of life. This brought him peace and tranquility. Gopal Narayan Ambedkar used to come to Shridi and used to share his grief and happiness with Baba. Once he was so overcome by troubles that he decided to commit suicide by jumping into the well at Shridi. Just when he was about to take this drastic step, another devotee came there and gave a book which had the biography of Akalkot Maharaj. In the book it was mentioned that Maharaj had saved a person from drowning in the well and told him he had to suffer for all the bad and good deeds in this life, and one cannot escape the same by committing suicide. The book further said that if one tries to escape the sufferings and pain in this life by ending one’s life then one has to take several rebirths to atone for sins committed. This left a deep impression on Ambedkar and he realized that taking one’s own life is a sin. Over a period of time he mastered astrology and spent the latter part of his life immersed in astrological studies. Harshchandra Pitle’s son used to faint very often and so Harshchandra brought him to Baba’s masjid hoping that his child would get cured. However, the boy fainted as soon as they entered the masjid. Both Harshchandra and his wife were inconsolable on seeing their son’s plight and began to lament that they had brought their son to Baba hoping he would be cured but it seems there was no help. Baba asked them to be calm and assured them that the boy will regain consciousness soon, and God definitely helps those who have Shraddha and Saburi – faith and patience. As assured by Baba, the boy recovered and was completely cured of his sickness. Shri Pitle was given three rupees by Baba and was told that he should keep the same in the shrine at home and worship it to attain happiness. Baba also told him that he had been given two rupees earlier. Shri Pitle, however, did not remember receive two rupees earlier from Baba. Morever, that was his first visit to Shridi. When he returned home and narrated his conversation with Baba to his mother, she told him that as a young boy he had visited Akalkot Maharaj with his father. At that time his father received two rupees from the maharaj. His father used to worship the coin. Thus Baba reminded Pitle that he knows the past of people and one Mahatma knows about the other because of their visionary power. Once someone sent a box of mangoes for Baba at Shridi. From the box, Baba set aside four mangoes for Damu anna. Baba asked Damu anna to give the mangoes to his second wife and said that Damu anna will be blessed with a child once his wife eats the mangoes. Damu anna who has been childless for a long time was blessed with a child through Baba’s amra (mango) leela. After sometime Damu Anna wanted Baba to join his business as a partner. Baba declined the offer saying that he did not want to entangle himself in worldly affairs. Baba had said that even after he takes Samadhi he would take care of his devotees. He may not be physically present but His spirit would continue to guide his devotees, He would talk to His devotees and take care of their wellbeing. He asked his devotees to always remember Him and have faith. “Good things will happen to you,” thus spoke Shri Sai Baba. Once Hemandpant was washing Baba’s feet when some peanuts fell from his coat pocket. He was puzzled as to how there were peanuts in his coat pocket. Baba remarked that since it was the day of the baazar (weekly market) Hemandpant may have gone to the bazaar, bought some peanuts and eaten them all by himself. On hearing this Hemandpant told Baba that he never ate anything without sharing and it was wrong to say that he had brought peanuts to eat them all by himself. To this Baba replied that he knew that Hemandpant always shared and would never eat anything without giving to others. He advised all present there to remember that God is always with them and before anything is eaten it should be offered to God as all that we have or receive is provided by His grace and blessings. Once Shama, a devotee of Baba was bitten by a snake, and as was the custom people wanted him to be rushed to the temple of Khandoba. Shama refused and said his God and the doctor was Baba, so they should take him to the Masjid. When he was entering the Masjid, Sai Baba started to scream “Oh thankless Brahmin get down and get out.” Shama was taken aback by Baba’s reaction and as he lay at the Masjid wondered why Baba was not helping him. However, he soon found himself feeling better, cured of the effects of poisoning without any medicine. He came to realize, as did the other devotees present there, that Baba was not shouting at Shama but commanding the snake to get out. Om Sri Samarth Sadguru Sai Nath Maharaj Ki Jai. Baba Sai, my prostration to you at your feet. With your blessings I could complete the Parayan for Sunday. Please bless me with a life well lived, with good health, with the means to take care of my life and of those around me, and peace for the world. Please bless me with your remembrance always and to receive the Prasad of your blessings daily. Om Satguru Sainathay Namah. Om Shanti Shanti Shanti.
Om Sri Sai Ram Monday’s Parayan There lived a devotee by name Ram Gir Bua, Whom Baba used to address as Bapugir with affection. One day Bapu Gir wanted to go to his village. When he went to seek Baba’s permission, Baba gave him a piece of paper in which there was an arati written and packet of Udi (sacred ash) and asked him to first go to Jamnagar and hand over the arati and the udi to one Nana Saheb Chandorkar. Ram Gir Bua told Baba that he had just enough money to go upto Jalgaon, to which Baba assured him that arrangements will be made for him to go to Jamnagar on his getting down at Jalgaon. When Ramgir Bua got down at Jalgaon man on a horse cart came and asked who was Ramgir Bua from Shridi and also informed Bapugir that he has been sent by Nana Saheb. The man took Bapugir on the tonga to Jamnagar. On reaching the entry point of Jamnagar Bapugir got down to attend nature’s call and whene returned he found that neither the tonga not the cart man was there. Bapugir went to the local court and got Nana Saheb’s address and went to his house to deliver the Udi and the arati. At that time Nana Saheb’s daughter was in labour and she was in a serious condition. On receiving the udi and arati from Bapugir, Nana Sahib immediately called his wife and asked asked her to mix the udi with water and give it to their daughter Naina tai. After giving the udi mixed with water, all of them recited the arati. To everyone’s relief the delivery of the baby was smooth and thus Nainatai came out of the difficult situation. Bapugir thanked Nana Saheb for sending the tonga to the station, to which Nana sahib replied that he did not send any body or any tonga to the station. On hearing this both Bapugir and Nanasaheb recognized this as Baba’s leela. One devotee by name Bala Bua Sutar saw a picture of Baba at his friend’s place and prostrated before the picture. Thereafter after some years when he went in person to see Sai Baba, Baba told that the other devotees present that he has known Bala Bua for the last four years. Bala Bua remembered that it was fours ago when he had seen the picture at his friend’s place and had bowed before it. Through this episode Baba conveyed that seeing his picture is like seeing him in person. A devotee who had undergone surgery but not relieved of his malady was brought to the masjid and the parents of the devotee were very worried. Baba took pity on them and told them that he who ever sets his feet at the Dawrakamai will be cured. He said the masjid is Dwarkamai who gives happiness and health to all who come there. The Dwarkamai is very considerate and compassionate, Baba said. He asked the parents to apply Udi on the wound and it healed within some time. A great devotee of Baba, Sriman Pillay suffered from ulcer in one of his feet and he told Baba that he is prepared to take ten more births if he were freed of the terrible pain in this birth. To which Baba told him not to worry and told that he will be cured of his malady within ten days as crow will come and peck his ulcerated feet. While Baba was telling this one Abdulla who was cleaning the masjid unknowingly stamped the feet of Pillay, no sooner he did that seven guinea worms came out of the ulcer of Pillay and he started crying in pain. Soon he felt the pain gone from his feet and he became calm. Baba asked him to use the Udi on his wound and within ten days Sriman Pillay found himself cured. Baba had lovingly referred to Abdullah as the crow who would peck at Sriman Pilay’s feet. One person from Bandra was having vision of his dead father whenever he went to sleep and who used to scold him in his vision, was given Udi by Baba and was asked to keep the same under his pillow. This person was soon cured of visions that troubled him in sleep. Balaji Patil used to come to Shridi after every harvest and used to offer all the produce to Baba.. He would carry back whatever was returned to him and he used to feed his family with that. He used to sweep the street through which Baba walked. One day there was Bhagwat discourse in his house and he invited many people. It was found that there were three times more number of people than invited and Balaji Patil’s family was worried that the food prepared may not be enough to feed all the guests. Balaji’s mother asked his wifeo put some Udi in all the eatables before distribution and keep them covered. After all the guests were fed, Balajis’ family found , that there was food left. Balaji Patil’s knew that this was the miracle of Udi from Baba. Baba used to distribute Udi as Prasad to his devotees and he would apply some on the forehead of devotees. Whenever was in a pleasant mood he would sing “please bring sack full of Udi and praise the lord Ram for the same.” Balaram Mankar became dejected after his wife’s death and after handing over all his responsibilities his son, he came to Shridi, Baba advised him to go to Manchindergad and to do meditation there in order to get peace. While at Machindrgad, Baba appeared before Balaram Mankar and said that his body of three and half cubits was there in Shridi, he could be present anywhere. Through this Baba conveyed that devotees could have the comfort of Baba’s presence wherever they be. Once a sick tiger was brought to Shridi and taken to the masjid. Baba advised the owners to immediately release the tiger from chains. The tiger dragged itself to where Baba was sitting, moved its tail thrice and fell to the ground dead Is said whoever dies in the presence of a Mahatma attains salvation in his life. Once two friends from Goa came to Shridi and Baba asked one of them to give Rs.15/- as dakshina, the other friend who was watching wanted to give Rs 35/- but Baba refused. The devotee then told people present there that he had lost around Rs.35000/-. His cook who had stolen it returned it apologizing for his deed. The devotee said that all this was due to the grace of Baba. The devotee’s friend said he had got a job with Baba’s grace. He had started with a salary of Rs.15/- which gradually rose to Rs,700/-. He had vowed to offer Baba Rs.15/- as Dakshina once he got job, so now Baba had helped him remember and fulfill his vow by asking for Rs.15/- as dakshina. A couple in Aurangabad was childless and they came to Baba seeking his blessing for a child. Shama, Baba’s devotee insisted that Baba bless the couple with a child. Baba gave a coconut to the couple and blessed them, after some the couple had a child. When the infant was 5 months old the couple brought the child to Shirdi and thanked Baba for the blessings. Sai Baba would sleep at the masjid and the Chavdi on alternate days. After some time this ritual began to celebrated in a big way and was called the Chavdi Utsav. Many people joined the Chavdi procession where Baba was carried in a palanquin, from the masjid to Chavdi. At the chavdi , Baba would make his own bed and sleep., Devotees are requested to remember the Chavdi procession every day before going to bed. Om Sri Samarth Sadguru Sai Nath Maharaj Ki Jai. Baba, my prostrations to you at your feet. With your blessings I could complete the Parayan for Monday. Please bless my family and friends with long life, health, wealth and peace. Please bless me with your remembrance always. Om Satguru Sainathay Namah. Om Shanti Shanti Shanti.
By Kamala Murthy The leaves of the tulsi plant are important in worship. They are superior even to fragrant flowers. Flowers are fragrant only when they bloom. But every part of the tulsi plant has fragrance. Its seeds, it leaves, its stem, its roots- all have fragrance. Even the soil in which it is planted acquires the fragrant smell of the plant. All we need to do is to use a single tulsi leaf in worship. Nothing will please Lord Narayana more. Using tulsi leaves in worship will bring prosperity. One day, Tulsi went to the Lord with a complaint. She had a grievance, she said. Like Goddess Mahalakshmi, Tulsi too came from the milky ocean. But while Lakshmi adorned His chest, which was Her permanent abode, what honour had she (Tulsi) been given? Tulsi had come from the scattered drops of nectar. Why was it that she was not honoured, while Lakshmi was, Tulsi wondered. The Lord said that Lakshmi had done penance and had thus reached Him. Lakshmi, however, was going to appear on the Earth, as the daughter of Sage Markandeya. Tulsi should go to the Earth too, and there spread herself as a bush, that would shelter Lakshmi, who would appear under the bush. Lakshmi would be brought up by Sage Markandeya. The Lord would come down too, and would marry Lakshmi later on. As per the Lord’s instructions, Tulsi appeared on the bank of the Cauvery river. She appeared in such profusion, that the whole place resembled a tulsi forest. So dense was the vegetation. Sage Markandeya, who was on a pilgrimage, reached the place where Tulsi had taken root. He bathed in the river, and began to meditate. In his mind’s eye, the sage could see the Lord. And as long as the image of the Lord filled the sage’s mind, he was oblivious to everything else around him. He did not even notice the child who was under the tulsi bush. This child was none other than Goddess Mahalakshmi. In order that the sage should open his eyes and see Her, the Lord caused His image to disappear from the sage’s mind. Only then did the sage open his eyes, and upon seeing the child, he picked her up, brought her up, and later got Her married to the Lord.
He has authored several books which are well known internationally. His book, ‘A Concise Dictionary of Indian Philosophy,’ initially published by the New York State University Press, is already into its third edition. Jhon Grimes Family ‘Ganapati’ (on Lord Ganesha) was his first book and so far he has released a dozen titles, the latest being ‘Ramana Maharishi – The Crown Jewel Of Advaita.’ The author is an American, who knew India only on the world map in school. John Grimes, today, is a recognised authority on Advaita Vedanta. It is during an interview at his sprawling apartment in Poonamalli High Road that details of his spiritual pursuit come to light. “I say I have the samskaras ( latent Impressions) to do all this,” begins Grimes. “I was a pucca American up to the point of my graduation from the University of Washington, U.S., where I learnt western philosophy. One day I was overwhelmed by a desire to go to India to learn philosophy,” he continues. “It was in the 1970s, when people from the West set foot in India in the course of their spiritual quest. I wanted to learn about Indian sages, who were embodiment of Indian philosophy. The day I left for India, my father Johnson Alan Grimes, who was a city attorney in Beverley Hills, got initiated into the order of Swami Paramahamsa Yogananada. My sister was already a devotee of an Indian saint.” And how was he received here? “ I met several sages wandering around India and they had one word to sum up my inclination – ‘samskara. Some even felt it was the continuance of an old relationship when they saw me. My thirst to learn Indian mythology grew.” Today John Grimes calls himself an Indian when it comes to Indian spirituality. What was the search for and where did it end? “In the course of my search for a Guru, a Russian Yoga Instructor showed me the life-size portrait of a person in her studio that moved me. It was Sathya Sai Baba of Puttaparthi, of whom I had never heard of till then. I wanted to meet him and I set off for Puttaparthi. “I met him and on his advice went to Varanasi to study Sanskrit. I was asked to leave the country during Emergency in 1975. Returning to Baba’s Bangalore ashram, I was asked to attend his summer courses. Nine months later, he instructed me to go to Madras and do my masters in Philosophy at the University of Madras. My life changed course from that of a sadhak to a student of philosophy and I went on to earn a Ph.D at the Radhakrishnan Institute of Advanced Study in Philosophy, University of Madras.” It was during his student days in the mid 1970s that John met the child prodigy Bala Meera (Hari Katha exponent), whom he married later. The couple have a son named Isa, who is a Management scholar living in the U.S. On Sai Baba On Baba as his Guru. “The moment I saw his portrait, my desire was fulfilled. There wasn’t any direct learning. Many of my spiritual experiences happened outside the boundary of Puttaparthi.” How did he dare to do a treatise on Adi Sankara’s ‘Viveka Choodamani.’ “I had learnt Sanskrit by then and was fascinated by Adi Sankara’s Advaita Philosophy. It took almost 10 years for me to complete the book which I wrote in an inclusive style. I have also written a book on Sureshwara’s Naikarma Siddhi.” It was Professor R. Balasubramanian, Director, Radhakrishnan Institute of Advanced Philopshy, who inspired him to write a book on Ramana. “I would not have embarked upon this without someone prompting me. I have read about Ramana and studied his teachings for the past three years. Earlier, I was looking at it from a sadhak’s view point but now it has changed to an intellectual and analytical perspective. Arunachala the mountain, stole my heart.” Grimes describes the experience. “My sister, a staunch Visishtadvaitin, and I travelled to Tiruvannamalai. During the trip, we argued about the philosophies we learnt. As the silhouette of Arunachala began to emerge, we felt overpowered by a strong force. We became silent. We went to Skandasram and the Virupakshi cave, yet the impact never left us. We could feel the sakti. Arunuchala is a symbol of Brahman and in spite of being an Advaitik, I feel both Ramana and Arunachala are synonymous.” Close to the heart Which of his works are close to his heart? “‘Ganapati.’ I have read it several times. Many people around the world use it as a reference. In New York when I was teaching Advaita at the University, I was given a grant to do research on Ganesa. It is more of a devotional offering than a book for academicians and students of philosophy. Ganesa is not just an elephant headed deity. He is the beginning of all good things and is present everywhere including the Mooladhara Chakra,” John asserts. On future plans: “I want to write a book on all the sages and saints of India whom I have met during my spiritual quest and also a book on the gurukula system. John turns nostalgic when he says he misses the fun he had at Bangalore and Puttaparthi as a budding sadhak with young Baba. Keywords: John Grimes, Advaita
By Swami Bhoomananda Tirtha The course of the Jivatma’s journey towards liberation passes through many births. At some point of time, due to past Karma and more importantly through God’s grace, the Jivatma realises the ultimate purpose and begins the search for this goal. The Bhagavata Purana, that is the essence of Vedic literature, provides the necessary assistance to the Jivatma in this regard.As one starts listening to the narratives not only are one’s sins wiped away gradually, but the desire for liberation takes root as well. Parikshit, who got the valuable opportunity of listening to the Bhagavata Purana from Sage Suka and attained liberation, exemplifies the successful spiritual aspirant. This king had inadvertently thrown a dead snake on a sage in deep meditation, and immediately regretted this act. Though the sage himself remained unruffled, it was his son who cursed the king that he would die of snake bite within seven days. Parikshit accepted this curse willingly as a fit punishment for his act. He undertook penance for the remaining period of his life and did not want to get immersed in worldly life. This Vairagya is to be emulated by the Jivatma who has to turn his back to worldly attractions and look inwards for seeking liberation. Dhruva and Prahlada also teach valuable lessons. Dhruva had desired to sit on the lap of his father but the stepmother refused to grant this rightful wish. Dhruva felt insulted and his mother, who also suffered indignities in the palace, saw no other way than ask the child to seek God through penance and propitiation. God is the only enduring relative for every one. He alone remains with us always and protects us unfailingly. In the case of Prahlada, the father was tooth and nail against his son who implicitly believed in God. He advised his young friends to get involved in seeking God and not fritter away the life in wasteful pursuits. From one’s childhood the dharma of devotional service to God is to be practised. Attachment to perishable things only leads to physical and mental strain. We have to cultivate the discrimination by which the body and the soul are perceived as two entities.
Our scriptures clearly point out that the primary goal of human life is spiritual fulfillment which is known as by different names: ‘moksha’, ‘Iswara prapthi’, etc. The other goals that we pursue, i.e. material goals like procuring food for ourselves and our family are only subsidiary or secondary. Even animals strive to accomplish this. They procure food and even train their young ones to do so. Therefore procuring food, finding shelter, raising a family and earning more money is not the goal of human existence. No doubt we can pursue these goals but keeping in mind that they are only secondary. Spiritual accomplishment is the top priority. But since we do not know this, we have to be told by the scriptures. Not only do the scriptures have to tell us, they have to repeat it because even if we are aware of the spiritual goal, we do not have the time and keep postponing the spiritual pursuit. In a well known verse in Bhaja Govindam, Sankara says the child is lost in play, the youth is consumed by passion, the old man is immersed in his sorrows, alas, there is none who yearns to realise the spiritual truth. When we are young, we think it is too early to start spirituality. By the time we are old, our mind is full of worries and our faculties are very weak. Throughout our life, we are preoccupied with something or the other that we forget the spiritual goal. It is for this reason that scriptures prescribe so many festivals and ‘vratams’, to constantly remind us that spirituality is our primary goal. Festivals are of two types: those that are primarily for enjoyment such as Deepavali where we buy new clothes and ornaments, visit friends, etc. and those that do not engender enjoyment (vratams) but remind us of the spiritual goal. Sivarathri is not for enjoyment but withdrawing and asking the question ‘What am I doing?’. Under the varnashrama system, as one progresses from grihasta to vanaprasta to sanyasa, the material pursuit should become lesser and lesser and the spiritual pursuit should become more and more. The time that we spend qualitatively and quantitatively must gradually change more for spirituality and less for material ends. Ultimately in the sanyasa ashrama, one hundred percent of the time is devoted for spirituality. So we must periodically ask the question ‘Is there a change in how I spend my time?’ Vratams emphasize two types of practices: ‘upavasa’ and ’sath katha shravanam’. Upavasa means fasting. We give up not only food but all types of enjoyment. Upavasa is also a prayaschitam. It purifies not only the body but also the mind. Sath katha shravanam means listening to the scriptures. We are expected to follow these two practices on every ‘ekadasi’. If our health does not permit us, instead of practising ’shuddha upavaasa’ (total fasting), we can confine ourselves to consuming a simple meal. Even if this is difficult, we can fast once a year, on ‘Vaikunta Ekadasi’ or ‘Sivarathri’. Listening to the scriptures will remind us of the spiritual goal. Sankara says ‘You may have a lot of wealth, a kingdom, wife and children, a palatial house, many vehicles, friends. What is the use of all these? They are all perishable. Even if they are not, you are. Why are you spending your time on something that is ephemeral? Take only the minimum (material possessions) and focus on the higher. Worship Lord Siva for the sake of moksha and take the help of a sathguru. Then real happiness is possible without relying on material comforts’. Sankara emphasizes ‘Don’t postpone. Everyday you are growing older and older and you are assuming you are going to live a hundred years. Start today’. Sivarathri is a very important function that reminds us of the spiritual goal. On this occasion we think of Siva and chant ‘Rudram’ 11 or 121 times. Chanting Rudram is very auspicious. It will remove all our ‘papam’. Having removed all papam, we start the study of the scriptures, a very important part of ’sadhana’. And for this we must allot some time regularly, about half an hour or an hour every day. Today the study of scriptures is made easy by the availability of a wide range of books and cassettes. Also, many TV channels telecast ‘upanyasams’. If we find scriptures like the ‘Upanishads’ a little intimidating, we can take up a simpler text such as ‘Bhagavatam’, ‘Ramayanam’ or ‘Mahabharatam’. The study of scriptures will give us knowledge. On this auspicious occasion of Sivarathri, let us examine the meaning of the ‘dhyana slokas’ for ‘Rudram’ that are expressed in a few verses. All dhyana slokas contain certain peculiarities. The Lord is described in three different forms and this indirectly reveals Vedic teaching. First, God is described as a person. In the initial stages of the spiritual pursuit, a person can appreciate God only as a person because an abstract God is difficult to comprehend. Siva, Parvathi, Ganesha, Vishnu, Lakshmi, Saraswathi are examples of God with a particular form. This is called ‘ekaroopa Iswara’. Secondly, the Lord is not with one form but is all forms. This includes not only God-forms (Siva, Vishnu, etc.) but all other forms including humans, animals, plants and even inert objects. This is called ‘vishwaroopa Iswara’ or ‘anekaroopa Iswara’ and indirectly suggests that we should expand our mind to see the Lord in all forms. It is not uncommon to come across a staunch Saivite who will not go to Vishnu temples or a staunch Vaisnavite who will refuse to accept ‘vibhudi’. Not only must we strive to see the Lord in all Hindu God-forms but also in Islam God-form, Christian God-form, etc. Thirdly God is formless. God is the absolute, infinite reality and is called ‘aroopa Iswara’. The Lord is like pure crystal known for clarity and purity. The dhyana slokas describe Lord Siva as having three eyes. Two are regular eyes and the third is the ‘gnana chakshu’. Siva has five heads that represent shristi, sthiti, laya, nigraha and anugraha, the five-fold functions of the Lord. ‘Gangadevi’ flows out of His head that is adorned with a variety of ornaments. The digit of the moon and a snake also grace His head. Siva is the blue-necked one because He has taken poison. His dress is a tiger skin. He gives shelter to one and all. He holds a ‘kamandalam’ and a ‘mala’ in His hand for doing ‘japa’ and ’shoolam’ (spear). He has ‘jata’ (matted locks) and water within. Siva is described both as a ‘bhogaswami’ meaning the Lord of enjoyment (when He puts on all ornaments) and ‘yogaswami’ meaning the Lord of renunciation (when He renounces everything and is committed only to meditation). Siva plays both roles – ‘grihasta’ (when He is with Uma) and ’sanyasi’. We can worship Siva in either form. These two represent ‘pravrithi marga’ and ‘nivrithi marga’ respectively. Siva is soaked in ‘amritam’. This represents immortality. He sits on a throne and is surrounded by ‘digdevathas’. Siva is worshipped by both ‘devas’ and ‘asuras’ because He gives all boons. This is a description of Siva in the ‘ekaroopa’ form. In the ‘vishwaroopa’ form, Lord Siva is not a person sitting in ‘Kailasa’. He is in Kailasa also, He is in ‘bhoolaka’ also. The dhyana slokas describe formless Siva as ‘aksharam’ (imperishable), ‘nityam’ (eternal), ’suddham’ (absolute), ‘avyayam’ (changeless). All these words indicate Siva is ‘nirguna Brahma swaroopa’. Siva is free from all kinds of ‘gunas’ or properties (From the standpoint of Vedanta, guna is a dosha). So on Sivarathri, according to our temperament, we can worship Siva as a person, as ‘vishwaroopa’ or as ‘nirguna’ and we must continue this practice regularly.
Sukhi Sivam Words can comfort or hurt. It is our pride that makes us use words that hurt. The words that great men utter are words that will prove true. We should, therefore, seek their blessings, and not doubt whether their words of blessing will come true, said Suki Sivam in a lecture. One day a spiritual man blessed a sick man and said he would recover soon. A bystander mocked at the great man and asked how he knew that the sick man would recover. Moreover, would his words of blessing have the power to heal, he wondered. The great man then said to the bystander, that he, the bystander, was like an animal. Immediately, the bystander fell upon the spiritual man and scratched him. The spiritual man observed that all that he had said was that he (the bystander) was like an animal. Immediately, the man had behaved like an animal. If he, through his behaviour, had proved that the great man’s words would come true, why should anyone doubt that the great man’s words of blessing too would come true? Words of great men come true, because of their spiritual strength. The reason we disbelieve even great men is our pride. Pride is like drug-resistant bacteria. If we suppress one form of pride, it mutates and takes another form. So we have the strange phenomenon of people who are proud of their worship of God, and dismissive of other people’s bhakti. In temples, we see how some people arrive with a lot of fanfare, and wonder if others are watching them as they display their devotion. So in their case, pride has taken a novel form – pride in religiosity. There was once a teacher, to whom everyone went for lessons in siddhanta. In that village was a child, wise beyond its years, who was taking spiritual lessons, but not from this famous teacher. Angered, the teacher asked the child what it knew. Did it know the meaning of pride? Could it define pride, the teacher asked. The child silently pointed to the direction of the teacher. The teacher was the embodiment of pride, for he had assumed that there was no one else who had more knowledge than he, and a child had pointed this out to him. If we leave the luggage of pride behind, then we can reach the destination of heaven.
Embodying good qualities What is the nature of Lord Narayana’s form, when He takes avataras? While those of us on earth have bodies that are made up of Satva, Rajas and Tamas, His form is always pure Satva, said Adur Asuri Madhavachari. Swami Desika points out that in all His avataras, whether as Rama or Krishna or Trivikrama, He retains all these auspicious qualities, thereby demonstrating His Supremacy. Lord Narayana is the opposite of all bad qualities, and the embodiment of all good ones. But those who still harbour doubts, then turn their attention to the Narsasimha avatara, and wonder how the half- man, half- lion form is also auspicious. There need be no doubts on this count. It is one of the three complete avataras, the other two being the Rama and Krishana avataras. In the Vishnu Sahasranama, it is the Narasimha avatara that is mentioned first among all the avataras. Narasimha came heeding the calls of a child, and that too the child of an asura. It is said that Lord Narayana came as Narasimha for the sake of Prahlada. But a better way of putting it would be to say that He came in order that Prahlada’s words might be proved true. The Lord is always true to His words. He never slips from them. Nor does He let his devotees’ words prove false. Prahlada had declared to his father Hiranyakasipu that the Lord was there everywhere. That is why the Lord took His position in all pillars, for He wanted to be at hand, whichever pillar Hiranayakasipu chose to strike. He wanted to show that He would never allow His devotees’ words to be proved false. Whatever form pleases His bhaktas, is a form that He readily assumes, and in doing so, the Lord loses none of His auspicious qualities. His form remains always pure and untainted. Nammazhvar shows this to us, by saying that He is the One who is on earth, heaven and also in the space between heaven and earth. He is one and the same everywhere, with no dilution in His qualities. His form is pure everywhere and at all times. He is unmatched and Supreme, and yet simplicity is His defining quality. Else would He hasten to the side of Prahlada, in His half-man, half-lion form
Sri Abhinava Vidyatheertha Mahaswamy Sri Abhinava Vidyatheertha Swaminah (born Srinivasa Sastri; 1917 – 1989 ) was the Jagadguru Shankaracharya (ecumenical pontiff) of one of the most important Hindu Advaita Mathas in India , the Sri Sringeri Sharada Peetham . A ” matha ” is a seminary and monastery for followers of the Hindu religion. Srinivasa Sastri was born in Basavanagudi , Bangalore to Venkatalakshamma and Rama Sastry on November 13 , 1917 . The family was an extremely pious Telugu -speaking smartha brahmin family belonging to the Mulukanadu subcaste. Even as a young boy, Srinivasa Sastri exhibited extreme dispassion, a hallmark of great ascetics . When offered the opportunity to stay in Sringeri and study the Hindu scriptures under the tutelage of the then Jagadguru, Sri Chandrasekhara Bharati , he quickly accepted and settled without ado into a life of austerity and scholarship. Sri Chandrasekhara Bharati eventually announced that Sri Srinivasa Sastri would succeed him as the next Jagadguru Shankaracharya of Sringeri. The sacred initiation ceremony was held on May 22 1931 . The Acharya named his holy successor designate “Abhinava Vidyateertha”. Srinivasa Sastri was only thirteen years old at the time of his initiation into Sannyasa (Asceticism). From then until his mukti in 1989 , Sri Abhinava Vidyatheertha Swaminah navigated the affairs of the Sringeri Matha with sagacity and immense dignity. Under his supervision, the activities of the Matha expanded all over India . Apart from offering spiritual guidance to the throngs of the faithful, he also expanded the charitable actions of the mutt, including the construction of a state-of-the-art medical facility , the “Sharada Dhanavantari Charitable Hospital”, to serve the population of Sringeri and surrounding areas. The Jivanmukta(One who is liberated while alive) Sri Abhinava Vidyateertha Swaminah attained videhamukti on 21 September 1989 . His Adhishtana stands in the Narasimha Vanam at Sringeri Sri Abhinavatheertha swamigal’s biography is available in the following book named as Yoga Enlightenment And Perfection and the same book is named as Yogmum Gyanumum Jeevanamukthiyum in tamil The following is an exposition of Karma Yoga by Achryal, throug parables one of the many is given here as sample for you . A woman doted on her young son and took great care of him. One day ,she woke up with intense headache and nausea,neverthe less she attended to her child’s morning requirements without any laxity. That day,she found the rice prepared by her to be slightly over cooked.Promptly she started to cook some more rice , her husband noticed this and told her, You are sick and in pain why do you want to strain youself? The rice ready is quite eatable, for that she said I want to give my son the kind of rice he is used to and the over cooked rice I shall consume it. Out of deep love for her child the woman did her very best for hm. Likewise , a Karma-Yogin, by virtue of his devotion to GOD, performs his duties to the very best of his ability and refrain from adhrama . The lord has declared in the Bhagwat Gita, Perform your prescribed duties, for action is superior to inaction.Moreover, even the maintainance of your body will not be possible through inaction. Man becomes bound by all his action except those done by him of the sake of God. O son of Kunti, perform actions for God without being attached…..By performing his duty without attachment, a peron attains liberation.(through the purifiction of his mind).
