Saint Thyagaraja was an extraordinary Carnatic Music composer and a devotee of Sri Rama of highest order. His contruibutions to Carnatic Music, the classical music of South India are immense, so much so, that he was considered as one of the three personalities (known as thr trinity of Carnatic Music) responsible for the growth and spread of Carnatic Music. He made unique contributions to the cultural growth of South India and even today his compositions (kritis) are very popular among the students and lovers of South Indian classical music. He had composed several Kritis in various raghas. Saint Thyagaraja was born in Tiruvarur in the Thanjavur District on 27th Chaitra, Srvajit, a Sukla Saptami corresponding to 4th May, 1767 according to one tradition and 1759 according to another tradition and named after the presiding deity (Lord Thyagaraja) of that temple town. The name THYAGA-RAJA means the ‘Prince of Renunciation’. Thyagarajar was born as the third son of Ramabrahmam whose family profession was story telling (Katha Kalashepem) and a distinguished exponent of Ramayana who was patronised by the King of Thanjavur. His mother was Seethamma, the daughter of the asthana vidwan Veena Kalahastayya. The bulwark of a great culture, the Vijayanagara Empire fell at the end of the 16th Century. The invasion from the North brought in its wake. Quite a few Hindu families had to flee to southern areas which were still peaceful. Many found shelter under the benign rule of the Nayakas and the Maratha Kings of Tamilnadu. Particularly, a number of Telugu families went to South and formed nuclei of art and culture and Thyagaraja’s ancestors belonged to one such stock, as he describes himself as descending from a family of immigrant Vaidiga Brahmins of the Muriginadu sect belonging to Kakarla family (Kakarla is a village in the Kurnool District of Andhra). They moved to Tamil Nadu Country during the Vijayanagar period in early 1600’s. Very soon after the birth of the saint, the family shifted to Thiruvaiyaru. The king of Tanjavur had gifted a house to him in this village and here Thyagaraja not only spent the major part of his life but also attained samadhi. Saint Thyagarajar completed the study of Sanskrit and Telugu and mastered Valmiki Ramayanam and other religious literatures. His mother had a collection of the Purandaradasa and taught them to her son. He was thus introduced to the Sangita Pitamaha at a very early age and worishipped him as his adiguru. His precocity in music could not escape the notice of his father who put him under the tutelage of the court musician Sonti Venkataramanayya at the age of 16. Thyagaraja absorbed all that the guru could teach him within a year. After that he was on his own, perfecting his technique by immersing himself in the study of musicology from various treatises. Since from the age of 17, he started singing small kritis. He also showed a flair for composing music and while in his teens composed his first song Namo Namo Raghavaya in Desikatodi and inscribed it on the walls of the house. He studied NARADIAM a treatise on music which he got from his grand father, Giri Raja Kavi. In 1784, when he was 18 years, he married Parvathi. In 1785 at the royal court of Pudukottai Ramachandira Thontaiman, Thyagaraja had sung in Jothiswararupeni raga. In 1787, when Thyagaraja was 21 his father Ramabrahmam passed away. In 1787 at his age of 21, he got spiritual initiation into “Rama Shadakshari” mantra from a saint called Ramakrishnananda. In 1789, when he was 23 years old, his wife, Parvathi passed away. He married her sister Kamala in 1790. He had a daughter called Seethalakshmi. In 1802, his guru, Sonti Venkataramanayya arranged for his arangetram where the vidwands of the palace were assembled. Thyagaraja sang his own composition, Dorakuna ituvanti in Bilahari. The song starts by asking, ‘It is possible to get darshan of Hari?’. At the end of the recital his guru, overwhelmed with emotion at his shishya’s performance. Thayagara’s fame as a composer of music was spreading fast. On hearing about him, King Sarabhoji II invited Thyagaraja to the palace to sing before him and also offered him the position of samasthana vidwan at the durbar. But Thyagaraja, who was very clear about his mission in life, refused and declined the offer. Thyagaraja’s reputation as an outstanding musician and composer was due to his desire to compose only to serve Rama and not any human being. In the presence of leading musicians he was asked to sing at Thiruvaiyaru and Thanjavur on two occasions. His mudra is ‘Thyagaraja’. In 1804 at his age of 37, his mother, Seethamma passed way. Thyagaraja was constantly repeating the Rama Shadakshari mantra over 21 years and he completed in 1808 chanting 96 crores of Rama Nama. In 1810, Thyagaraja’s daughter seethalakshmi was given in marriage to Kuppuswami. Thyagaraja’s disciple Walajapettai Vekataramana Bhaagavatar brought a painting of Kothandarama, walking all the way from Walajapettai to Thiruvaiyaru and offered it to his guru. Seethalakshmi and Kuppuswami begot a boy who was named Thyagaraja who died issueless; thus came to an end the direct lineage of the composer. In 1827, at the age 60, he celebrated Sastiaptha Purthi. In 1839 during the month of April, he visited Tirupati, but when he went to the temple, it was closed. In sadness, he sang “Teratiyagaraadaa” and the temple officials gathered round in admiration when they saw the door opening by itself and the screen falling aside. He sang “VenkaTEsha ninu sEvimpa” in his happiness at seeing the Lord. While returning to Thiruvaiyaru, he visited Chennai-Kovur, where he composed Kovur Pancharatna during his stay with Kovur Sundara Mudaliar. Later he composed Thiruvetriyur Pancharatna while he was staying with Veena Kuppier. At the invitation of his disciple LaalguDi Raamayya, he composed the Laalgudi Pancharatna. He also composed the Shreeranga Pancharatna in praise of Ranganaata of Shreerangam and 5 kritis in praise of Sage Naarada. On completion of this spiritual tour he reached Thiruvaiyaru at the end of October, 1839. In 1841, Gopalakrishna Bharathi visited Thyagaraja at his residence in Thiruvaiyaru. The Ghana Pancharatina Kriti, ‘Endaro mahanubhavulu..’ was composed when Chatkalam Govindamaarar visited him in 1843. It was said that Lord Rama appeared before him on 27-12-1846 in his dream and offered him Motsa after 10 days. Next day he revealed this to his disciples and relatives during ‘Egadesi Bhajanai’. Accordingly everyone believed that 6-1-1847 would be the day when he was excepted to become Mukdhi. The Saint took to Sanyasa on 5-1-1847 when he felt the premonition of his approaching end to his mortal life and called himself Nadha Premmananther. He attained Siddhi on the Pushya Bahula Panchami day in the year Parabhava 1847 A.D. (6-1-1847). His mortal remains were interred at a spot on the left bank of the river Cauvery at Thiruvaiyaru with the honor and religious rites due to a Sanyasi. A brindavan consisting of a conventional brick structure and Thulasi plant was put up. Saint Thyagaraja is stated to have composed several Kritis. Two plays of him of Yakshagana type are available now. He had employed over 200 raghas. The Pancharatna Kritis are the most representative of Saint Thyagaraja’s art as a composer. The Divyanama and Utsava Samprathaya Kritis composed by him are melodies. Though an ardent Ramabakthi he was, Saint Thyagaraja had also sung in praise of other deities as well. To him music was Nadopasana. The vanity of wealth or the pomp of power never tempted him.
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.
The Bhrigu Samhita is an astrological (Jyotish) classic attributed to Maharishi Bhrigu during the Vedic period, Treta yuga, although the available evidence suggests that it was compiled over a period of time by the various sishyas (students in the lineage) of Maharishi Bhrigu. It was said that Maharishi Bhrigu insulted Lord Vishnu in false ego of considering himself the greatest Brahmin, but apologised immediately of his mistake and Lord Vishnu forgave him. But Lakshmi(the wealth goddess), wife of Lord Vishnu could not tolerate the insult of her husband. She gave a curse to Maharishi Bhrigu, that he and his community(Brahmins) to which he represents will be parted away from wealth. After apologising from Goddess too, she suggested him to write Bhrigu Samhita which contains predictions. In this way, Brahmins can earn their living by telling past,present and future of people. The Ashram of Maharishi was in present day Hoshiarpur, India. Major part of Bhrigu Samhita was destroyed during Muslim Invasions. Maharishi Bhrigu was the first compiler of predictive astrology. He compiled about 500,000 horoscopes and recorded the life details and events of various persons. This formed a database for further research and study. This study culminated in the birth of the science (shastra) of determining the quality of time (Hora) and is the Brihat Parasara Hora Shastra. These Horoscopes were based upon the planetary positions of the Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Rahu (North Node of the Moon) and Ketu (South Node of the Moon). After that, Maharishi Bhrigu gave his predictions on different types of horoscopes compiled by him with the help of Lord Ganesha in a brief and concise manner. The total permutations/possible horoscope charts that can be drawn with this is about 45 million. Maharishi taught this art of predictions to his son (Shukra) and other pupils. At present Bhrugusanhita(Original) is not available. During foreign invasions of India by Muslim warriors from the northwest in the 12th and 13th centuries, the brahmin community became dispersed all over India. The invaders captured these prime assets of the brahmins. Some parts of the ‘Bhrigu Samhita’ were taken away by them. The most unfortunate and destructive event was the destruction of the Nalanda university library by then Muslim rulers, where several thousands of the horoscopes compiled by Maharashi Bhrigu had been stored. Only a small percentage of the original horoscopes of Bhrigu Samhi ta remained with the Brahmin community which are now scattered throughout various parts of India. The manuscript was very important and if the same is available, anyone can easily know his past, present or future with 100% accuracy. Of course, this too is a matter of belief and the accuracy has never been consistently documented. Horoscopes (including those of Bhrigu Sanhita) are estimations and depend entirely on the person who is interpreting them.
Rishikesh Shanti Mantras By Sri Swami Shivananda The Divine Life Society, Rishikesh Om sarveshaam swastir bhavatu Sarveshaam shantir bhavatu Sarveshaam poornam bhavatu Sarveshaam mangalam bhavatu Sarve bhavantu sukhinah Sarve santu niraamayaah Sarve bhadraani pashyantu Maakaschit duhkha bhaag bhavet Meaning: Auspiciousness (swasti) be unto all; peace (shanti) be unto all; fullness (poornam) be unto all; prosperity (mangalam) be unto all. May all be happy! (sukhinah) May all be free from disabilities! (niraamayaah) May all look (pashyantu)to the good of others! May none suffer from sorrow! (duhkha) Om asato maa satgamaya Tamaso maa jyotir gamaya Mrityor maa amritam gamaya Meaning: Lead us from the unreal to the Real From darkness to Light From death to Immortality Om poornamadah poornamidam Poornaat poornamudachyate Poornasya poornamaadaya Poornamevaavashishyate Meaning: That (pure consciousness) is full (perfect); this (the manifest universe of matter; of names and forms being maya) is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. – Peace invocation -Isa Upanishad Om sham no mitrah sham varunah sham no bhavatvaryamaa Sham na indro brihaspatih sham no vishnururukramah Namo brahmane namaste vaayo twameva pratyaksham Brahmaasi twaameva pratyaksham brahma vadishyaami Tanmaamavatu tadvaktaaramavatu Avatu maam avatu vaktaaram.Om shantih shantih shantih! Meaning: May Mitra, Varuna and Aryama be good to us! May Indra and Brihaspati and Vishnu of great strides be good to us! Prostrations unto Brahman! (Supreme Reality). Prostrations to Thee, O Vayu! Thou art the visible Brahman. I shall proclaim Thee as the visible Brahman. I shall call Thee the just and the True. May He protect the teacher and me! May he protect the teacher! Om peace, peace, peace! Om saha naavavatu sahanau bhunaktu Saha veeryam karavaavahai Tejasvi naavadheetamastu maa vidvishaavahai Om shantih shantih shantih Meaning: May He protect us both (teacher and the taught)! May He cause us both to enjoy the bliss of Mukti (liberation)! May we both exert to discover the true meaning of the sacred scriptures! May our studies be fruitful! May we never quarrel with each other! Let there be threefold peace. Namaste sate te jagat kaaranaaya Namaste chite sarva lokaashrayaaya Namo dvaita tattwaaya mukti pradaaya Namo brahmane vyaapine shaashvataaya Meaning: Salutations to that Being, the cause of the universe! Salutations to that Consciousness, the support of all the worlds! Salutations to that One Truth without a second, which gives liberation! Salutations to that pure, eternal Brahman who pervades all regions! Om yaschandasaamrishabho vishwaroopah Chhandobhyo dhyamritaat sambabhoova Sa mendro medhayaa sprinotu Amritasya devadhaarano bhooyaasam Shareeram me vicharshanam Jihwaa me madhumattamaa Karnaabhyaam bhoori vishruvam Brahmanah Koshoasi medhayaapihitah Shrutam me gopaaya Om shantih shantih shantih! Meaning: May He, the Lord of all, pre-eminent among the Vedas and superior to the nectar contained in them, bless me with wisdom! May I be adorned with the knowledge of Brahman that leads to immortality! May my body become strong and vigorous (to practise meditation)! May my tongue always utter delightful words! May I hear much with my ears! Thou art the scabbard of Brahman hidden by worldly taints (not revealed by impure, puny intellects). May I never forget all that I have learnt! Om peace, peace, peace! Om aham vrikshasya rerivaa Keertih prishtham gireriva Urdhwapavitro vaajineeva swamritamasmi Dravinam savarchasam Sumedhaa amritokshitah Iti trishankor vedaanu vachanam Om shantih, shantih, shantih! Meaning: I am the destroyer of the tree (of samsar; worldly life). My reputation is as high as the top of the hill. I am in essence as pure as the sun. I am the highest treasure. I am all-wise, immortal and indestructible. This is Trishanku’s realisation. Om peace, peace, peace! Om aapyaayantu mamaangaani vaak Praanashchakshuh shrotramatho Balamindriyaani cha sarvaani sarvam brahmopanishadam Maaham brahma niraakuryaam maa maa brahma niraakarod Niraakaranamastva niraakaranam me astu Tadaatmani nirate ya upanishatsu dharmaaste Mayi santu te mayi santu. Om shantih, shantih, shantih! Meaning: May my limbs, speech, Prana, eye, ear and power of all my senses grow vigorous! All is the pure Brahman of the Upanishads. May I never deny that Brahman! May that Brahman never desert me! Let that relationship endure. Let the virtues recited in the Upanishads be rooted in me. May they repose in me! Om peace. peace. peace! Om vaang me manasi pratishthitaa Mano me vaachi pratishthitam Aaveeraaveerma edhi vedasya ma aanisthah Shrutam me maa prahaaseer anenaadheetena Ahoraatraan samdadhaami ritam vadishyaami Satyam vadishyaami tanmaamavatu tadvaktaaramavatu Avatu maam avatu vaktaaram avatu vaktaaram Om shantih, shantih, shantih! Meaning: Let my speech be rooted in my mind. Let my mind be rooted in my speech. Let Brahman (Supreme Reality) reveal Himself to me. Let my mind and speech enable me to grasp the truths of the Vedas. Let not what I have heard forsake me. Let me spend both day and night continuously in study. I think truth, I speak the truth. May that Truth protect me! May that Truth protect the teacher! Let peace prevail against heavenly, worldly and demoniacal troubles. Om peace, peace, peace! Om bhadram no apivaataya manah. Om shantih, shantih, shantih! Meaning: Salutations! May my mind and all these (the body, senses, breath etc.) be good and well! Om peace, peace. peace! Om bhadram karnebhih shrunuyaama devaah Bhadram pashyemaakshabhiryajatraah Sthirairangaistushtuvaamsastanoobhih Vyashema devahitam yadaayuh Swasti na indro vridhashravaah Swasti nah pooshaa vishwavedaah Swasti nastaarkshyo arishtanemih Swasti no brihaspatir dadhaatu. Om shantih, shantih, shantih! Meaning: Om, O worshipful ones, may our ears hear what is good and auspicious! May we see what is auspicious! May we sing your praise, live our allotted span of life in perfect health and strength! May Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya, who saves from all harm, and Brihaspati who protects our spiritual lustre, vouchsafe prosperity in our study of the scriptures and the practice of the truths contained therein! Om peace, peace, peace! Om yo brahmaanam vidadhaati poorvam Yo vai vedaanshcha prahinoti tasmai Tam ha devmaatma buddhi prakaasham Mumukshurvai sharanamaham prapadye
Simhâvalokanam (August, 1919-20, pp. 103-104) Yoga and Nature By Swami Ramakrishnananda Books are nothing other than the records of men’s experiences about Nature; so in reality Nature is our teacher. Whenever Nature teaches us,we become really learned and gain something thereby not only for ourselves but for others. When young James Watt studied the action of steam in the boiling kettle before him, he made a valuable contribution to the progress of the human race. When Benjamin Franklin was flying the kite and detected the existence of electricity in the clouds, he gained a new and most useful servant for man. Similarly by studying Nature George Stephenson was able to invent the locomotive engine. All these incidents clearly show that Nature is the book the study of which gives us the greatest return. Our Indian Yogis, knowing this, deeply studied the book of Nature and ultimately found out the methods which took them beyond Nature. Through the study of the inner aspect of Nature they opened a channel of unlimited knowledge; they could subsist without food any length of time; and they gained supernatural powers which our modern science cannot even dream of. That a man can become practically all-knowing they seem to have at first learnt from studying the property of a convex lens. Ordinarily the solar rays have no burning power; but if brought together at the focus of the lens, they will begin to burn. This burning power is brought about by the convergence of the scattered rays of the sun to a single point. This fact suggested to the mind of the Yogi that because the mind is distributed through the senses and as such is scattered in all directions, it has only the ordinary power of knowing what is visibly going on in this world and of knowing that but very partially. If, however, he could call his mind back from all external pursuits and concentrate it on one idea or at one point, as in the case of the focused solar rays, then why should it not be able to perceive both these ordinary things and many extraordinary things also? He made the experiment and was successful. This intense increase in the power of the mind was learnt also from the current of a stream. If we build a dam across a flowing stream, keeping only a very small aperture in the embankment, the water which then comes out of that aperture has a thousand fold more power than the ordinary current of the stream. This suggested to them the idea that if by shutting up all other outlets of the mind, it is made to flow through one outlet, it must acquire powers unknown to it before: In this manner the Yogi discovered the extraordinary powers which mental concentration can produce. T h e V e d a n t a K e s a r i ~ 2 9 0 ~ A U G U S T 2 0 0 9
Swami Radha invites us to explore some difficult questions, to clarify our lifes purpose. As an aspirant, these are questions we have to constantly explore for ourselves, and which lay the foundation for further spiritual … Swami Sivananda Radha Yasodhara Ashram Yoga Satsang Study Retreat Course Kundalini Lightwaves British Columbia
Yasodhara Ashram resident, Deborah Pohorski speaks during Satsang about relationships and cultivating a relationship with the Divine. … Yasodhara Ashram Yoga Satsang relationships divine karma lightwaves study course kootenay bay british columbia
Prof.Francis X.Clooney Courtesy The Hindu Of 14th Aug 09 Srivaishnavism is an interesting tradition, philosophically and theologically. The coming together of any two religions for most of us could mean raised voices and bloodshed… quite paradoxical to what all religions preach. But Prof. Francis X. Clooney, S.J., Harvard University, and author of several books, has a different perspective. Prof. Clooney spoke about his book ‘Beyond Compare: St. Francis and Sri Vedanta Desika on Loving Surrender to God’, during a talk organised by Prakriti Foundation at Madras Terrace House recently. In his work, he compares the two preceptors who were from different times and countries, and practised different religions, but who were united in their approached the concept of surrender to God. Prof. Clooney pointed out that since his work was like the interpretative work of a dancer or a musician, there was a great deal of practice and hard work that went into it right from the choice of subject. “It took me several years to narrow down on whom to compare”, he said. He added that “the minute you compare to celebrate one over the other, or compare to just get common quotes, it is not comparison in the real term.” So what does Vedanta Desika, the 13/14th century preceptor for Vaishnavites, have in common with St. Francis, a 17th century Catholic priest from Geneva? Both valued writing and in their written work, they hoped to pursue the devotee to perform a religious act itself. Both sought to transform the reader and used older texts to reinforce their message. Most important, both urged the reader to introspect and find out what it takes for him to surrender unconditionally to God. The book has several interesting passage on these topics. The audience was treated to a few enthralling readings. Catching up with Prof. Clooney after the session for a short interview, helped put the book in a greater context. Excerpts: Tell us a little about your research. I work in certain traditions of classical Hinduism, including Mimamsa Vedanta and Srivaishnavism. Of course, my work as a professor leads me to write on other topics and themes at times, but these are my areas of focus in the study of Hinduism. Beyond these, I am also a comparative theologian, and so, I reflect on what I learn from Indian traditions alongside my understanding of my Christian bearings. And, to understand comparative study, I am also a bit of a historian, studying how Western Jesuits over the centuries have understood Hinduism. What got you interested in Srivaishnavism? It is a very interesting tradition, philosophically and theologically, and it shows us a complete religious way of life. The fact that Srivaishnavism flourishes in both Tamil and Sanskrit makes it all the more beautiful. The poetry of Divya Prabandham in particular is very lovely. I also appreciate the Vaishnava temples, their architecture, imagery, and the worship that takes place there. In many ways, I have found Srivaishnavism to be parallel to Roman Catholicism, with a similar depth, breadth, and wholeness. What is your mission on comparative religious studies and what forces do you see helping/hindering it? I am a professor at one of the oldest and best universities in the U.S., and also a Catholic priest and Jesuit. So my mission is academic — scholarly writing on topics of religious importance, and doing comparative study. It is also spiritual, in the sense that I believe that inter-religious truths and understanding are valuable to one and all. If my work helps people appreciate and learn from other religions, then I think I would have succeeded and will be very happy. If people become more convinced of the truth of their own tradition, with deep faith, that too is very good. Since there is a lot of religious misunderstanding and intolerance today, my hope is that my work will probably show a way for people to relate to other religions more constructively and positively. Your future plans and interests… I have several book projects in mind, including more work on the Srivaishnava Bhagavatha Visaya, certain songs and commentaries compared with medieval Christian commentary on the Biblical Song of Songs. I have also been doing research on the Jesuit tradition of inter-religious learning in India, and may soon have something more to write on that. Click on the picture to see a larger Image
Sri Ramakrishna Mission Temple (August, 1919-20, pp. 103-104) Yoga and Nature By Swami Ramakrishnananda Books are nothing other than the records of men’s experiences about Nature; so in reality Nature is our teacher. Whenever Nature teaches us,we become really learned and gain something thereby not only for ourselves but for others.When young James Watt studied the action of steam in the boiling kettle before him, he made a valuable contribution to the progress of the human race. When Benjamin Franklin was flying the kite and detected the existence of electricity in the clouds, he gained a new and most useful servant for man. Similarly by studying Nature George Stephenson was able to invent the locomotive engine. All these incidents clearly show that Nature is the book the study of which gives us the greatest return. Our Indian Yogis, knowing this, deeply studied the book of Nature and ultimately found out the methods which took them beyond Nature. Through the study of the inner aspect of Nature they opened a channel of unlimited knowledge; they could subsist without food any length of time; and they gained supernatural powers which our modern science cannot even dream of. That a man can become practically all-knowing they seem to have at first learnt from studying the property of a convex lens. Ordinarily the solar rays have no burning power; but if brought together at the focus of the lens, they will begin to burn. This burning power is brought about by the convergence of the scattered rays of the sun to a single point. This fact suggested to the mind of the Yogi that because the mind is distributed through the senses and as such is scattered in all directions, it has only the ordinary power of knowing what is visibly going on in this world and of knowing that but very partially. If, however, he could call his mind back from all external pursuits and concentrate it on one idea or at one point, as in the case of the focused solar rays, then why should it not be able to perceive both these ordinary things and many extraordinary things also? He made the experiment and was successful. This intense increase in the power of the mind was learnt also from the current of a stream. If we build a dam across a flowing stream, keeping only a very small aperture in the embankment, the water which then comes out of that aperture has a thousand fold more power than the ordinary current of the stream. This suggested to them the idea that if by shutting up all other outlets of the mind, it is made to flow through one outlet, it must acquire powers unknown to it before: In this manner the Yogi discovered the extraordinary powers which mental concentration can produce. The above article is from the Archieves of Vedanta Kesari
Emerson: The Boston Brahmin By Courtesy Prof. A. V. Narasimha Murthy,Former Head,Department of Ancient History & Archaeology,University of Mysore Sir William Jones (1746 – 1794), the father of Indology, brought to the Western gaze the rich cultural, philosophical and literary heritage of India. The Western scholars, who had considered vedas as a mad man’s utterances, began to read them and discovered sublime thought in them. Kalidasa’s Shakuntala, Bhagavadgita and Puranas were translated into English. All these indological developments began to reach America through England, particularly Boston, the most important town of New England area which played an important role in American Independence movement. Commercial City: Boston, the Capital of Massachusetts State, was not only a great commercial city but also a center of music, literature and culture. The world famous Harvard University and MIT are located here. This city had a group of intellectuals with liberal outlook and penchant for freedom. This group became famous as Bostonians or Bostonian Brahmins. At this juncture was born Ralph Waldo Emerson in 1803. His father was a clergyman, an enlightened person and founded a cultural club which published a monthly magazine called The Boston Review. Though a Christian padri, he had collected a large number of books on Indian Philosophy and religion. The young boy Emerson was attracted towards these books and began to read them. Fortunately, he got admission in Harvard University which had the richest collection of books on Indian philosophy and history. After obtaining a Master’s degree from Harvard, Emerson joined as a clergyman in one of the churches in Boston. He became a popular Minister (padri) and his church became famous. The people were greatly attracted by his novel and attractive way of preaching Bible. Thus his fame spread in Boston. However, Emerson felt that there was no creativity in his work. Hence he resigned his job and went to England. There he met Coleridge, Wordsworth, Carlyle and other stalwarts and this changed the nature of his thinking. He became a liberal thinker and evinced interest in the study of other religions. He was particularly impressed by Bhagavadgita translated by Wilkins, and Vishnupurana translated by Wilson. He also took to the study of Vedas and Upanishads. As he had an open mind, he saw universality in all religions. He came to the conclusion that all great men and all religious teachers spoke the same language. Gita & Emerson: The Bhagavadgita appealed to Emerson most. When he was asked to deliver a lecture on religion, he said God is not separate from creation: God manifests himself in this universe through creation. Thus there is no duality in religion or philosophy. Thus he hailed Advaita as the essence of the word. But he never criticised any other religion and hurt their feelings and asked the people to follow any religion of their choice which took them closer to God. These ideas were taken from Bhagavadgita. He was also a poet and wrote many poems. One of them is very significant because it is titled Brahma. This poem though short is a successful summary of Upanishads and Bhagavadgita. The influence of kenopanishad is easily seen in this poem. Emerson did not believe in the Saguna form of worship as practiced by most of the Hindus. He believed in Nirguna form of worship in which God is formless, nameless, colourless etc. In fact this is the peak of Indian metaphysical thought which portrays the concept of Brahman (not four – faced Brahma). Generally this poem is recommended to readers who cannot read the original Upanishad in Sanskrit, to understand the concept of Brahman. Emerson’s aunt Mary became an admirer of Emerson and she happened to read a poem “A hymn to Narayana” written by William Jones. She was greatly impressed by this poem and sent a copy of it to Emerson. Emerson copied this poem in his diary because he wanted to read it again and again whenever he opened his diary. He thanked his aunt profusely and wrote “that all books of knowledge and all the wisdom of Europe twice told lie hidden in the treasure of Brahmins.” Nobody either in India or abroad has paid a better tribute to Indian philosophy and metaphysics. Emerson believed in the transmigration of soul and the concept of rebirth. He asserted that body alone decays but not the soul. This idea is taken from the Upanishads and the Gita. Emerson had a good library of Indian classics and he used to lend them to his friends so that they could read these books and get acquainted with Indian philosophy. Due to an accident, a portion of his house was destroyed in fire and it was rebuilt by the spontaneous public donations of more than 18,000 dollars in 1872. A Writer:Emerson was not only an indologist but was also a writer. His works include Nature (1836), American scholar (1837), two anthologies collected in 1841 and 1844. He again went to England in 1847 – 48 and wrote a book called English Traits (1856), analyzing the character of English people. His next work was Representative Man (1862). Books which made him famous were Nature, The Conduct of Life, Self – Reliance, American Scholar and Over Soul. He condemned the practice of slavery and differentiation on the basis of colour, creed and race. Emerson died in 1882 at the age of 79 at Concord and unprecedented number of admires paid homage to this great friend, guide and philosopher. The church bell tolled 79 times to mark his 79th year. I had the good fortune of visiting both Boston and Concord about fifty years ago. Emerson is no longer with us today but he will remain in our minds for ever. A great historian has said: “Emerson had all the wisdom and spirituality of Brahmins and perhaps he was the best Brahmin outside India.” Most Brahmins are so by birth but Emerson was a true Brahmin by culture. Bhuvani now you can see Brahmins not only in Naganallur but in Boston also, you can go to a website called Brahmins university Boston and will know more about Brahmins of western world.
