God Visioning- "Bhagavad-darshan"

IshwaraH sarvabhootanaam hruddeshO arjunaa tishthati | [BG Ch. XVIII, verse 61].Meaning, the Lord resides in the region of the heart of all..! ahamAtma gudaakEsha sarvabhootashaya sthita | Meaning, O Gudakesha (one who has conquered sleep), I am the Self residing in the hearts of all beings. [BG. Ch, X Verse 20].

 The ignorant jiva does not know the secret of creation. Due to this ignorance, the jiva doubts everything and, even doubts about the existence of God. The question often asked is 'whether there is God' and, 'If God is there how to know or see Him'. Normally, people ask, whether it is possible to have 'visualization', 'darshan', of the Lord? This is a very important and interesting question often comes up when it comes to attainment, realization, fulfillment. Swami Ramakrishna Paramahansa used to say, "Parameswara darshanam eva purushartha sadhanam. It is also purushartha, mokshagatim. Now, the question is very simple: Who is 'Parameshvara', the 'Param '(Supreme//Highest) 'Ishwara' (Lord)?. The Bhagavad-Gita gives the answer. Bhagavan Shree Krishna explicitly states that He is Formless, Absolute Abstract, "He is nirakara parabrahmn", Further, He states that, "He is the Self of all". He pervades the universe as antaryamin. The name 'Vishnu' means 'all- pervasive' Consciousness.  He, the Lord, also states that "He is the One who Exist as the Vaishvanara, Taijasa, and the Prajnya in the three respective states of jagrata, svapna and sushupti of our daily life. He is the only One that exist and there exist nothing beside Him. Thus, it is clear that the question o visualization, darshan, does not arise at all! It's only a question of realization, experiencing Him. Just observe who is breathing when we are in deep sleep. Just find out who appears, takes the physical body, grows and develops, and finally disappears! It is He and Him only! this realization will bring absolute joy, peace and happiness.

  Thus, it is clear that it is very easy to have the darshan of the Lord within oneself and there is no need to search for Him anywhere outside. However, there is another version. Here, the ardent devotee visualizes the Deity of his/her choice! We have accounts of Sri Madhwacharya had a dream visualizing Sri Krishna coming from Dwarka in a mould of clay! Sri Aurobindo and Sri Tilak. These persons had darshan of the Lord. It is said that Sri Aurobindo could see Sri Krishna everywhere when he was pt in Alipore jail for ten months. Needless to say that both Sri Aurobindo and Sri Tilak were working on the 'Atma-jnyan' aspect of the Bhagavad-Gita. We cannot contest such personal experiences. But, it is certain that "it happens"! The spiritual seekers get the vision in the Transcendental Meditative mode (atindriya sthiti). It is said that this God-visioning is the first ever indication of the success of spiritual practice So there is nothing strange about it. 

   Psychologists have their own opinion in regard to 'God-visioning'. They say, it is hallucination. It may be a state of mind dwelling constantly, contemplating, on a particular object. The Mind can create anything it desires. Contemplation on a particular object may bring that into visualization. There is nothing strange in memorizing in what one has seen, heard and experienced or even what is heard intently. Interesting account of others experience narrated may create this. So there is no reason to question the experience of this God-visioning. What all required is a proper disposition, state of mind and desire to experience. 

"Bhagavad-Prapti' [Attainment]

sanyasastu mahabaho duhkham  aptamayogataH | yogayukto munirbtahma nacifull of trash memories, pastrena adhigachhati||yogayukto vishudhatma vijitatma jitendriyaH | sarvabutatma kurvannapi na lipyate || [BG. V. 6-7]. 

 As per the statements made by Bhagavan Sri Krishna in the Gita, it is very easy to reach Him, attain to Him. This attainment is 'Bhagavad-Prapti'.  "I am easily attainable to a yogi who is constantly thinking of Me, with single minded attention, longing to attain to Me.(BG Ch. 8. verse 14). At the outset, it appears so easy, since He only promises  to take us by hand. However, conditions apply. The conditions are very simple. He says, "Just come to Me. If you come ten ft. towards Me , I shall come 20 ft. towards you. If you come half way, I shall come and take you, no doubt about it!" But what is the difficulty? The problem is that we the mortals are jivas full of blemishes, acquired qualities of the earth (tamasic) where we eat and live. There is need for absolute cleanliness and purity to reach  to the realm (salokya) or nearness ('samipya' /'sannidhya) ,or even the like of Him (sarupya), let alone becoming one with Him (sayujya). One has to be pure in body, mind, talks and svabhava and follow the path of adhyatma yoga. All these are absent in the jiva struggling for its livelihood here in a world of competition. Hence, the jiva is destined to go awry, aimless, and constantly is moving away from Him. 

 The jiva suffers due to its prarabhda karma. Sufferings of the jiva is due to its unending desires, insatiable wants, mind full of trash, aimlessly wandering functioning without discretion, coupled by ego, perverted intelligence, and sensuousness. 

 However, the jiva is endowed with all the necessary resources to attain to Him. But, these are of no avail, since the jiva looks for something else; it does not even know what it wants! That is the predicament. Bhagavan has clearly stated that, "He is easily accessible." Sometimes, the jiva cannot understand even a single word of Bhagavan Sri Krishna. For example, the Blessed  Lord says, "maam upetya tu kounteya..." Not only that, He, the Lord, also explains how to reach Him, There are several ways and means of reaching Him as explained n the Gita. First and foremost, He says, "Withdraw the out-going Senses and still the Mind. Second, subdue the ego and turn inward to Me". Is it ever possible for us to withdraw our Senses and Mind from worldly interests? Every sense organ has a hundred interests that drag them, besides the Mind is so fickle that it never stays focused on any one thing at a time. It is extremely difficult to turn the Mind towards God. Thus, the entire life of a jiva is a struggle to fulfill its desire. It is not happy and contented even when its desires are fulfilled. The entire life is spent is earning a livelihood, search for food, entertainment and thus it turns out to be a waste. 

 So, the Lord offers a solution. He says, "Do your duty, offer every thing to Me, and be happy." This is 'nishkama karma yoga'. But, this, too, is impossible. The ego does not permit the jiva to offer the fruits of action to the Lord since it is working with desire for the fruits. It has so much of attachment and greed, selfishness and ego that it never shares anything with others. So, the question of offering the fruits of action to God does not arise. Moreover, it is so ignorant that it asks 'who this God is? The jiva is thus running its cycle of prarabhda. The second option is: manmana madbhava madhyaji namaskuru |  Meaning, "Always think of Me, always be one with Me in bhavana, adore Me. He, the Lord says, "Be devoted to Me with firm Mind, dhruti. This firmness is wanting. Third option is that of 'jnyana yoga'. This attainment of 'supreme knowledge' (para vidya) is impossible for the jiva that takes birth in Ignorance (avidya), lives and dies in Ignorance.! There is yet another solution offered by the Lord. This is simple unconditional surrender to Him. This is sharanagati tattva, the most difficult thing for the jiva for it is so egoistic that it can never surrender, to even God. 

 Thus, all these routes to redemption of the jiva are closed. There is no hope of salvation, liberation, mukti, and moksha. But, the supreme Lord wants that the jiva should attain to Him, for He loves His creation! Hence, the Lord offers unconditional pardon for all that is done by the ignorant jiva and offers to see that there will be no suffering and rebirth, provided the jiva just keeps quiet and utter His name! But, the jiva is so unlucky, natadhrushta, hopelessly bad, that it will not accept even this simple offer! Since the jiva cannot sit quiet even for a moment, it does some mischief or the other and suffers! Even God cannot save such jivas?

"SrI chakra Rajeshwari"

 Devi Shree, Consort of Shiva, is known as SrI Chakra Rajeshwari in Soundarya Lahari.  She is the embodiment of 'SrI Chakra' . In fact, 'Sri Chakra' is the cosmic design, a divine plan, the design of the architecture of the Universe. As the Reigning Queen of the Universe, the cosmos, Devi resides in Sri Chakra. She is Supreme and wields unlimited power. She is the Creatrix, the Sustainer and has the Power of Dissolution at Will! Verse 22 and 31 of Soundarya Lahari  have the Sri chakra as the mandala and the rest all have different types of mandala with their own mantra and bijakshara.

How to worship the supreme Divine Mother? This is beautifully explained in the very firs stanza of the 'Soundarya Lahari'. First, Devi is known as the embodiment of 'mantra' with 'bijakshara' embedded in 'Sri Chakra'. In other words, She encompasses mantra, yantra, and tantra. This is like the science and technology - theory nd practical, along with a processing unit capable of production of the prototype, creation! The adept who takes up the worship of Devi with japa and yantra is blessed with abundant power! Such an upasaka is rare indeed!

  The upasaka should sit in front of the yantra, Sri Chakra, and chant the mantra with offerings of asanam. arghyam, padyam, deepam, dhupam and naivedyam (specific fruits). The yantra is inscribed on a Gold plate and is highly charged with energy, chaitanyamayi. The number of days of worship and chants are prescribed and given in the Text. Each Stanza of the total 100 or 103 have distinct mandala and bijakshara that has to be taken up upasana! Maha-tripura sundari will bless the devotee with Her Grace. The devotee should wait for Her Grace and should not have any doubt. Only option left to the upasaka is to continue till the Devi is happy and smiles and it may take time. But, there is no doubt as to the ultimate moksha for such a devotee!

"ShivaH shaktya yukto yadi bhavati.."

 The first verse of 'Soundaryla Lahari' starts with the words that denotes  'Creation' as a result of the union of Shiva and Shakti. This is the secret of creation, in a way. But, it is not everything. It is only indicative of the cause of creation. Renown scholars like Kameshwara Suri, Jakkana amatya, have given expert comments that reveal many secrets The interpretation of the first stanza leads us to many questions as to who or what Shiva and Shakti are and how the universe is created. If the universe is created by a number of factors that emanate from Shakti, where is the need for Shiva and in what way Shiva is the cause? Shiva only manifests His Shakti, prowess, powers that be! Then where is another Shakti and its independent existence in creation. Shiva only exists and nothing besides Him as stated in the doctrine "Eko devaH"! Hence, it may be understood as Shiva is seated in yoga nidra and there is absolute silence and nothing stirs! The moment He opened His eyes, there was an 'awareness' in Him that He is alone and a desire to become many occurred in Him. This 'Desire' is the Shakti that propelled Him to action as 'sankalpa' and 'kriya' and thus ensues the creation. The entire process of creation is explained in 26 principles here.

  Thus, the first stanza explains the cause and its effect in the process of creation of the universe. There are the spiritual or adhyatmic version, adhibhoutika or physical/materialistic explanation to the explanation. The spiritual aspect is that the very understanding of this verse takes us to brahmn, the ultimate! The physical or materialistic aspect goes on unfolding how the universe is created brick by brick like the pancha mahabhuta, their tanmatras, the sense organs and the manas, buddhi, ahankara and chitta all emanating from the mahat! 

 The mot interesting aspect of the first verse of Soundarya Lahari is that the supreme Lord Shiva and His creative power as Shakti /Shive reside in a Grand Bejeweled Palace, 'Manipura', at the centre of which lies the Sri Chakra. This is a maze one has to wade through. All that exists here as Time, Space, the powers that guard the Space, and other details are given in explanatory notes by different scholars according to their understanding and levels of knowledge acquired in the subject. The explanation given in the following blogs are very interesting.

  Some scholars think Shiva and Shive as two separate entity. This may be true in the third manifest aspect. But the first one is Shiva as 'purusha' ('Ekam') single, independent, disinterested in outer world. The second unmanifest aspect is 'Shivayuvati' (ardhanarishwara). Here the lord is aware of His creative energy, prowess. Creation begins with the glance of Shiva with the mischievous look of Shive both dancing in joy (nrutya)/lalita natya)!

  It is stated that Shiva alone is not capable of moving an inch with out the help of Shive. This is symbolic of Shiva as static, unmoving, in the state of yogic pensive stance. It is only the dynamic aspect that initiates the process of creation This is true of we, the mortals, who do not show interest in marriage and remain single! It is only when 'desire' prompts one to get married, the entire paraphernalia of 'sansar' starts! The power, 'shakti' of 'desire' runs the world.

  The entire subject matter of 'Soundarya Lahari' is treated as a means of 'upasana' for attainment of Atma jnyana that liberates the embodied and embedded soul that has foolishly created a physical body that suffers dualities. The upasana is supposed to be internal as advocated by the 'samayachara' school. This is believed to be superior and more effective than the method adopted by the Koulas. The bahya puja (external worship) adopted by the Koula sect is said to be preliminary, best suited for the beginners. The choice is left to the devotees. nahin jnyanena sadrusham ! Worship of Shakti, independent of the Lord, the source of the power, does not yield the desired result. One should know the source of power is greater and diminishes with the delegation of this power to various other agencies, such as the devi-devata. 

''Mayukha Dhyana'

kshitau shat-panchad dvi-samadhika-panchashad udake; hutashe dva-shastis caturadhika-pancha shad anile | divi dvi-shattrimsan manasi ca chaturshashtir iti ye;  mayukha tesham apy upari tava padambuja- yugam || (Soun.Lah. 14) 

Meaning, Devi Para Bhattarika's pair of Lotus feet is above all the Rays, mayukha, that gives us energy, heat, light, life-force (prana shakti). This is the 'sahasrar, the Seventh, the highest level of Consciousness, starting from muladhara, svadhishthana, manipura, anahata, vishuddhi, ajnya, and above. In fact it is 'dvadashanta', 12 inches above the head! These rays manifest all that appears as the cosmic entity. The living beings are also endowed with the five basic elements (pancha mahabhuta), the energy cycles (Chakra), and the powers of the sounds and magical creative power of the vowels and consonants bijakshara mantra. This shloka is significant in that it is 'moksha-prada', liberates the adept. The upasaka will attain the highest knowledge of the Self, Atma-jnyana' by the Grace of Devi. It is 'Knowledge-based' and the devi is 'jnyanaprada' and bestows Her grace on the Sri-vidya upasaka. However, it should be made very clear that upasana of Devi Para Bhattarika is not that easy. In the first place, Devi is parabrahma svarupini. She has no form, as such. It is difficult to imagine Her and take up japa, dhyana, and tapa, It is easy to keep an idol and offer arghya, paadya, flowers, dhupa, deepa, naivedya, and arti and all that. But, here one finds it extremely difficult to concentrate on the formless and take up upasana, anushthana, and get her sakshatkara. The mayukha dhyana chanting 360 syllables as Her mantra is difficult for the beginners. A very knowledgeable attained guru is required to initiate the mantra.  

   There are four different methods or techniques of 'mayukha'. 'The term 'mayukha' means rays. These are the rays of the soma, surya, anala, cit-shakti, and stars (jyotsna loka). The upasaka should remember 'Shadanvya Shambhava' and imagine or keep in mind that 'Light shines under the Feet of Devi' and concentrate on Devi's feet in dhyan. The upasaka should totally merge in Her devotion and become one with Her (attain oneness, 'samya'). Remember, Devi is para Bhattarika, the One that is beyond all words to express. We are all children (shishu) in Her arms! We should give up all that we know or think about as 'I am so and so'.  Devi smiles on us as Her beloved children when we attain that state of 'nothingness'. 

 This is 'mayukha dhyana'. The 'bijakshara dhyana' and other techniques such as the bhutishakti, matrika and the chakra dhyana have been explained in the previous blogs (on 'meditation'). 

'Shree Vidya' in 'Soundarya Lahari'

 'Shreevidya' is incorporated in 'Soundaryalahari' written by Sri Shankaracharya. Who is this Shankaracharya is not very clear since there are almost five or six famous Acharyas of this name starting from 500 B.C, 1st Century BC and and 1st Century A.D and 6th or 7th Century A.D. Actually, it is something like the Veda that is 'heard' (shruti) than written from memory (smruti)! It is Lord' Shiva only who is believed to be the original source! It is stated that the original script was there in Kailasa with Lord Shiva. When a young lad wrote something about the beauty of Devi Parwati and went to show it to Shiva, the Lord pointed to the large volume and gave it to him. But, Nandi, the doorkeeper grabbed it back and only a few pages came in the hands of Shankara! This is the original Soundaryalahari. 

  The Text of Soundaryalahari is by itself Shreevidya. There is no difference between the two since the subject matter of both is the same. The First few verses describe the Sri Chakra. the Verses from 42 to 100 or 103 are symbolic presentation of the description of Devi. Here Devi is not a person, but personified 'Beauty'! There is much secret involved in the wordings and so far, no expert has decoded these secrets yet! It is difficult to express the beauty of Devi in words. Many of the Commentators have tried to bring out as much secret as possible form the scripts. Sri Chakra is a maze that one has to traverse to reach the ultimate! The centre of the Chakra where Bindu and trikona are located are symbolic of creation with Devi represented by 5 Triangles pointed downward and 4 triangles pointed upward. The Point or Bindu is the gross form of the subtle-most absolute silence (mahattanta shanta), an Abstract state of Parabrahman. Both parabrahman and Para Bhattarika are formless at this state and become explicit as Bindu and trikona in gross form on Sri Chakra. All that is created is outside of the Bhu Pura, (the City of the Dwellers) outside the three Squares with four openings!  Thus, the Sri Chakra is the central theme of both Shreevidya and Soundaryalahari.

 There are references to Soundaryalahari in some manuscripts on palm leaf Nandi Nagarakshara, written in Old Kannada Script. Later, commentators like Dindima, Jakkanamatya, Lakshmidhara Acharya and others have given different versions of Soundaryalahari. Etymologically, 'Shree' means, 'Rich' and 'Resourceful'. The esoteric aspect of 'Shree' is the 'Power' ('Shakti') behind creation, sustenance, dissolution and merger. In a way, Devi 'Shree' is the Knowledge, Information, Technology, and the Ability to Transform one to another (KITKAT). Everything is 'vidya', 'Knowledge'! But this is elaboration, dissipation, dispensing, or expansion called 'Vimarsha'. Shiva is 'purusha' and His creative power (kriya shakti) 'Shive' is 'vimarsha'. The purusha and prakruti, together create the entire phenomenal objective world of vyakti, vishaya, vastu prapancha. This is explained in the very Soundaryalahari of Sri Shankaracharya as "ShivaH Shaktya yukto bhavati...." This 'soundaryalahari is the 'Flow of Beauty'! This is also the play (lahari) of Shive who is Incarnate Beuuty! The Knowledge of the Cosmic entity is expressed in a nutshell in the single syllable 'SrIM'.  The syllable 'S' stands for the Deity Shree Para Bhattarika. Raja Rajeshwari, the Sovereign Ruler of the Universe. She commands Hara (H) Hari (R), and Virinchi (Im)- 'HrIM' to carry out the functions of creation, sustenance, dissolution, and merger of all that is created! This is the sum and substance of Srividya.

  Description of Sri Chakra takes away a larger part of the Text and will be dealt in detail later. Suffices it to state here that the Shiva as purusha is static and Devi is dynamic. Devi resides in Manipura and often comes down to muladhara chakra and svadhishthana chakra to create and goes back to stay in her Palace of jewels surrounded by a number of Attendants expressed in syllables, and symbols. Each and every Lotus Petal (padma Dal) of the Sri Chakra has to be explained carefully. Devi is guarded by nityas (the deities of Days and nights of the two Paksha Masa (each name for a day and night from First day, pratipada to Amavasya (New Moon) and again from first day (pratipada) to Full Moon (Pournima). The adept has to cross the three Square walls, and then the three Circles and then the outer Padma dala chakra and inner padma dala chakra and enter the inner precincts getting permission of Deities guarding the doors (Dvara Palikas). Finally, the Devi will come down to receive the child (shishu) in Her arms and take it Shiva, Finally, both Devi (Parvati) and the child (Ganapati) rest on Shiva's laps! 

(to be contd.)

'Meditation' in 'Soundarya Lahari'

 'Soundarya Lahari' has some of the most beautiful verses that several interesting secrets. The first 41 verses are extremely important and the verse 14 speaks about meditation on 'Sri Chakra'. Some important techniques of meditation are: mayukha dhyana, matruka dhyana, and bijakshara dhyana. There is also 'Bhuti tattva' (Principle of Five Elements- pancha mahabhuta tattva).

1. The Earth (Prithvi) is the base, the main support  'mula adhara 'chakra'. The bijakshara are: a -ha+ EM,  hrIM, shrIM, Em klIM hsou.

2. Jal (Aps)-manipura chakra-  All the 50+2 akshara ('a' to 'ksha') of Samskruta svara and vyanjana.a, ha, hsou, shrIM,

3. Agni (Fire Principle)- 'svadhishthana chakra'- 50 akshara (alphabets) + ou, ham saH

4. vayu (Air Principle)- 'anahata chakra'- 50 alphabets + yam, ram, lam, vam.

5.akasha- (Space Principle)- 'vishuddhi chakra' -  all alphabets except am, aH, - 5times +eM hrIM= seventy two seed letters.

6th Principle is 'manas'. ajnya chakra- 16 vowels (svara)- four times. 64.

 These will together make 360 seed letters/ powerful creative syllables/ bija akshara. Here, the Creative power of Shiva is 'e' , i.e., Shive. It (alphabet 'I' is also known as art of creation (abhivyakti)'kamakala'.

The adept should meditate on 360 bijakshara keeping in mind the sun, moon, fire, chit-shakti (jyotsna loka) with letters 'ham', 'saH'.

The maha mantra is: Om Ham sah so'ham svaha ||

This meditation may last up to 48 months since each chakra takes at least 6 months to attain some perfection and success (siddhi). The meditation starting from muladhara to sahasrar chakra will be 7 x 6= 42 months. Manas may take another six months or more! Thus, a person will get ashta siddhis at the end of this meditation, when done regularly with devotion and adherence to the rules/shastra.

There is Sri Krishnananda Ashram started by Sri Brahmananda from Belagavi in the early decades of last Century, about 22 km from Bengaluru city on the way to Airport near Chikka Gubbi Railway Station where this Meditation is taught. Seven caves for seven chakras with mantra inscribed inside is there and a Hexagonal structure with a pyramid also to sit inside and meditate. This will energize us in just two mins. 

(Chakra dhyana to be contd.)

[Ref. Sou. la. Ed. A. Kuppuswami].

Should we believe in Atrology?

 These days, the Facebook and News papers carry lots and lots of advertisements by astrologers and many give free readings on daily basis or weekly, monthly and annual forecasts for the twelve zodiac signs. But in England they say there are thirteen! What is this? Let alone, know our own, can any human being forecast the future happenings of others. Great Sage Bhrugu Muni is known for forecasts and he was cursed for defying Yama's authority to conceal the secret! It so happened that the Sage told that a certain person is due to die on such and such a day at such and such a time. That person took shelter under the sage and the Lord of death could not touch him. So the Lord Yama cursed him. The curse is very clear. Whatever the astrologers forecast that should not materialize! This makes any accurate forecast null and void!    

   It is interesting here to note that there was a discussion on TV Show regarding Astronomy and Astrology and the accuracy of Forecasts. The experts included the Scientist from the Nehru Planetarium, editor of the Astrological Magazine, and another astrologer. The scientist specialized in astronomy was emphatic about the inexact science of astrology. He did not find any meaning in the forecasts on the basis of the movement of stars and planets, particularly on different age groups over vast regions! He ridiculed that the astrologers treat the Sun, the Moon and the Planets on the same plane. However, the astrologers were vehement in their arguments that the twelve Houses (Gruuha) occupied by the Planets (Graha0 decide the benefits or adverse effects on the person born under a particular Star (Nakshatra) and the Constellation (Rashi). This is person specific and the date, time place should be very accurate. There isa compendium of a thousand horoscopes (Brihat Jataka) bySage Bhrugu Muni for reference.

   Now, the problem is that of fixing the correct date and time, Latitude and Longitude of the place. Astrologers who predict forecasts should not generalize and give the readings. If they say, a person of a certain Rashi is getting job or getting married shortly and the person is either a child of five or six years or aged more than 80 and lying in ICU? Similarly, the astrologers should remember that except the Moon all other planets have their movements of different speed and distance from the Sun and the earth. Moreover, the Stars are so far away that their distance is calculated in terms of Miles traversed  in a year (Light Year)@ 186000 Miles per sec during a year!  

    Hence, it is better to take the astrological predictions with 'pinch of salt', as they say? It is better to ignore, or at best take it as a sort of pre di(re)ction? 

Should we Go to Temples??

 There are magnificent temples, huge, well-designed, decorated according to Agama Shastra in many parts of India. The temples at Madurai (Meenakshi Devi), Kanchipuram (Kamakshi Devi), Chidambaram with thousand pillars (Nataraja), Tirupati Venkateshvara, Anantapadmanabha Temple at Tiruvanantapuram, Somanatha, Dwarka, etc. are all very famous. These are only a few to mention! However, there are the famous Sharada Temple across the LoC in Kashmir and the Vaishno devi at Khetri that do not have the temple structures of Dravidian style. The Pindi or Shalagrama mark the devi and a high pedestal is the seat of the Devi! As we go north, the people just keep a few stones one above the other and worship with a piece of red cloth with golden colour border. That's all! What s important here is just 'FAITH'. People develop a certain faith and practice their faith s a family or community tradition. Behind this 'faith' and tradition is the fear and desire. We pray God, the Almighty, to get our desires fulfilled and protect us!

  But the important question is: Should we go to temple to pray? What if there are no temples? The answer is simple. It is again the family tradition to go to temples, go on pilgrimage and visit shrines once in a while. Some families make it a tradition to visit their family shrines every year or on occasions to perform certain functions. It was the wish of most of the elders to visit the temples at Kashi and Rameshwaram before they die. Some went as far as Badrinath and Kedarnath in the Himalayas by foot! This tradition is there since times immemorial. Sri Shankaracharya visited the Pashupatinatha Temple in Kathmandu, Nepal, Sharada Temple in Kashmir, and others by foot several times. The famous temples are mostly located in places where geo-magnetism is very powerful, and these are called shakti sthal. There are many Shiva temples of Jyotirling like this. Now, it suffices here to state that the visit to  temples give solace, satisfaction, and feel a sense of protection from the tapatray= the three types of tapa, troubles and turmoil of life; one of Nature or Prakruti vikopa, second of neighbors, and the third of self-made commission and omissions!  

  Temple tourism is another pastime. Behind the construction is the design as laid by the Agama Shastra. The foundation and the structure are well defined. Prof. Salagrama Ramachandra Rao has written a beautiful account of these in his Shilpa Shastra, temple architecture. Jakkannacharya is a famous name in the science of sculpture. He has created marvelous idols. Th carvings on the walls of temples, particularly the erotic ones, have called for a special attention. Some say, it is symbolic that the devotees should give up these sensuous thoughts before entering the shrine. Some are of the opinion that these are chiseled to divert the attention of the people who are not having firm faith and devotion! In Konark, as the story goes the erotic sculptures were designed to attract or lure the invaders and kill them! The temple pillars are a wonder! The most important thing one should notice here is the lay-out of the Temple. This is of special significance.

   When we enter a temple, we notice two doors at the entrance. The first door is fitted with nail-like sharp metals to prevent forced entry and even elephants get hurt if they try forced entry! Inside is the place for drummers and musicians and then the door that leads to a vast open space. There is a small pandal of stone where usually the palki is kept before the deity is taken in procession. It is also used for functions like dance and music. Then there are five doors before one reaches the sanctum sanctorum (garbha gruha) where the deity is located. The front wall surrounding the temple is usually very high and the entrance has Gopuram with seven levels. These are so constructed that the morning Sunrays directly fall on the Deity!

   Symbolically enough, the seven doors are the seven levels of Consciousness that one has to cross to reach the highest nirakara, nirvikalpa stage! It is all like an annual temple Festival or Jatra. with fun and frolic. People come with families and fix tents, cook food, spend leisure time and wait for darshan!  Since long que is there, they wait and finally enter the temple! Symbolism: First, the outside stalls, hotels, and theatres for entertainment are the world at large. These are sense organs and their objects. Then enter the first door. This is determination to seek spiritual attainment. Second door is the firm mind and the door is the symbol of obstruction, as well as, a means to enter! Weak minds fail and give up if there is rush, go back to entertainment. Third door is the entrance into the main temple. Here, the mind tries to push the door and enters the door of Buddhi, and then the door of ahankara. These doors are all swirling doors that may throw back people who do not have firm faith and devotion. The successful ones who conquer mind and intellect and ahankar and turn to prajnya will get the inner door leading to sanctum sanctorum. Finally, the true devotee will have darshan of his Self! This is Atmasakshatkara and darshan! Thus, one has to cross the seven doors- horizontal and seven gopuras vertically, in order to reach the Brahmn.

   During the early centuries, the temples played important role as pathashala teaching Samskruta Bhasha, Shastra samhita, Ayurveda, Astrology, yoga, organizing lectures (purana pravachana), etc. and inculcating means of spiritual development as also conducting certain rituals. Now a days, the temples have become highly commercial ventures and place of social contact and gossip. The tragedy is that people engage themselves in personal dealings and discussions while the puja is going on! Tha Agama Shastra do not permit puja according to the will and wish of rich people and temple administration (treating VIPs.). The Priests (archaka) will perform archana and arti several times, or even whenever the VVIP want! This has reduced the status and value! Obviously, the modern day youth who think rational give up these traditions?

Pancharatra Agama about 'Jnyanodaya' and 'Moksha'.

 Agama Shastra Texts are not easily available to us. Hence, very little is known about the range and depth of spiritual knowledge depicted in many of these! Jayakhya Samhita is a very important Samhita that explains how the embodied jiva overcomes the limitations imposed by niyati-  time, space, and causality. It gives us a detailed explanation about yoga.  

 The illusory nature of the world or maya is the most powerful work of God. In the last few pages of Vishnu purana, we find how the illusion is created by Vishnu. The Jayakhya Samhita states that God has created the illusion as a result of past impressions, vasanas. The embodied jiva acquires the vasanas since birth and, as a result of that suffers running after the illusory world. The objective phenomenal world is not real in the strict sense of the term 'Real'! The Reality is different. All that change with Time and distance cannot be called real or true! The truth is unchanging, eternal, immortal, and permanent. Nothing is real that sense! Even the phenomenal objective material world created by God as prakruti sarga is not real. 

 It is stated that"the embodied jiva suffers due to the past impressions, the Vasanas." Since the vasanas are anadi, beginningless and knows no end, the embodied jiva gets entangled in its worldly existence! Instead of realizing its true nature and get itself liberated, it gets deeper and deeper into entanglements building up contacts, relationships, and running after the errands of the fickle mind using the senses. Even buddhi fails to check this due to the strong attachments of raga, dvesha, moha, mada, matsarya, and other qualities! Thus the embodied jive takes repeated births and deaths in pursuit of its unending desires and in the process acquires more prarabhda, sanchita and agami karma. Finally, God only comes to its rescue by sending a guru to lead it to light from darkness, from ignorance toknowledge from death to immortality. 

  Now the illusion is created due to the embodied jiva identifying itself with the physical body and the mind as its self! 'Jnyanodaya', or 'Realization of the True Knowledge', brings awareness of the embodiment of the Jiva! The moment it realizes this truth, that the Atman, Self, is not the body and mind, but a permanent entity, knowledge dawns and it is relieved from the bondage. The bondage (bandhana) of the body-mind complex identified with the ever-changing worldly objects, running after sensuous objects and unending desires of the flesh and senses will end the moment it realizes that the Self, the Atman, is pure. complete, and needs no external support or objects for its happiness. The jiva comes to know its very nature is eternal bliss! Thus, there arises a sense of reluctance. All desires cease and disinterestedness, nirasakti bhava, ensues! Vairagya or renunciation emanates from the awareness of the illusory nature of the world!   .

The most interesting aspect of the Jayakhya Samhita is the 'moksha'! It advocates 1. 'jnyanakhya' or acquiring the right knowledge, Knowledge of the Self, and  2. 'kriyakhya' -cleansing of the Mind by shoucha, satya, ahimsa, apathy (karune), dana, etc. and upasana (meditation). By the Grace of God, the embodied jiva gets released from repeated embodiments by taking recourse to yogabhyasa and right knowledge through satsang, svadhyaya, nidhidhyasana, mantrajapa, etc.  Finally, the jiva gets a chance to look towards God, try to seek his nearness (sannidhya), reach his abode (salokya), and even His appearance sarupya) and finally merge in Him (sayujya). Thus it  ends its journey on this mruthyu loka and returns to its abode to rest at the feet of the Lord.

How the Jiva takes a Body

   The  Pancharatra clearly explains how the jiva or jivatman takes the physical body. First, it is stated that the jiva takes body according to 'karma', due to the "Will of the God" Sri Hari Ichha!. The association of the jiva with the inert body makes the inert body appear as conscious and behave just like 'a piece of iron behaves when comes in contact with a powerful magnet"!

  Purushottama Vasudeva is of the 'shuddha sarga' creation. There is no creator to this Creator, and as such, "He manifests Himself"! He Him Self manifests as achyuta, satya and purusha. Hence, these three manifest aspects are n different from Purushottama. Purusha acts as 'inner controller' (antaryamin). Seated within, He inspires all Gods to work. It is He, who binds the jivas to the prarabhda or residual impressions, vasanas. The wonder of all wonders is that He the antaryamin only inspires the jiva to work for liberation. He inspires the jiva to take up to yogabhyasa, mantrajapa and such other sadhana to get out of the clutches or bondage of these vasana, erase the impressions!

 Thus, it is clear that the jiva/Atman/or purushottama as jivatman (purusha) takes an inert body! An inert body is like flesh, inert, not moving, but not dead! This is what is called 'halal'. Chaitanya or prana is not present in it. Now, the intriguing aspect is how does prana enter the inert body? As it is well known, a sperm impregnated in a 'cell' in woman's body multiplies and develops into tissues, organs and body in a matter of 9 months! It may be much less in animals and birds. Even if the egg is fertilized, the birth of a child is not assured! It is only when jiva enters the body that the heart starts working! The heart-beat once starts will not stop till the ripe old of several decades! The Energy aspect, the life-force, the pumping of air and role of Oxygen are all very intricate functioning of the body as directed by the antaryamin.

   Vishnu Purana, the Bhagavad-Gita, Shiva Purana, Padma Purana, Garuda Purana and many other scriptures reveal the nature of the jiva taking birth. It is expressly stated in the Gita that "The Supreme Lord only manifests as the Self of all"!  ayam Atma brahma | This is the Vedic doctrine. He, the Lord, Bhagavan Sri Krishna asserts that "He only exists, and nothing besides Him". As the story goes, the Lord created the jiva but it was not functioning! So, He entered into it! tad srushtva tadevaanu pravishat | As soon He, the Lord entered into His creation through the brahma-randhra and seated in the heart, the jiva started functioning as a prani. All the 72 000 Gods and Goddesses took position in the nerves and neurons, nadis of the jiva in order to serve the Lord seated in the 'hridaya' (Abode of Sri Hari). da i eve devah | 'da' means lift! The terms 'Deva' and 'devata', means that which holds up! The moment the Lord leaves the body, it falls apart!

  So, we have the mantra: Hari Sarvottama, Vayu jeevottama! He the Creator is within as well as, without, everywhere! So, who are, the tiny mortals in front of the supreme Lord of the Universe, seated as 'Anatryamin', the self, the core of all that exist?

 

Pancharatra Agama Shastra (Contd.)

  'Parabrahman', paramatman, is nirguna (without any attributes of qualities. Though 'gunatita', beyond all qualities (guna), He is sarvajnya (Omniscient/all-knowing), the bhoktru (Enjoyer) of all that is borne out of Him, as qualities (guna)! Jayakhya Samhita says, the Vedic sacrifices (yajnya), dana (giving gifts), svadhyaya (study of scriptures), satsang, and such other disciplines are useful in spiritual life. It further emphatically lays down that "Only jnyana (Knowledge) of Brahmn, Atman, the Self, will bring moksha. Jayakhya Samhita says, God, the 'paratattva' is Brahmn as stated in the veda. Brahmn is of the nature of pure consciousness, sat-chit-ananda and 'niralamba' (needs no support), self-effulgent, without any beginning or end (anadi and ananta). In fact, He the invisible, too subtle to be perceived by humans, is all powerful supports all that exists! His creation is of three types: Brahmasarga, Prakrutisarga, and shuddhasarga. The Brahmasarga is Chatumukha Brahma, the Creator is the manifest aspect of Vishnu who creates the phenomenal objective material world. The predominant aspects of creation are better explained in the 'Lakshmi Tantra' of the Agama Shastra where Devi Maha Lakshmi says, "She is the Sovereign Authority (Samrajnyi) and appoints Vasudeva, Sankarshana, Pradyumna, and Aniruddha to create the Great Sages, Devi Devata, Pitrus/manes and the prani/jivarashi of tamasa pravrutti! 

 After the 'Brahma Sarga' comes the 'prakruti sarga'. Here, the three Guna- sattva, rajas, and tamas act and react in permutation and combination in the functioning world. of tri-gunatmika or traigunya vishaya-vyakti-vastu prapancha.

 'Pradhana' is the first evolute of prakruti sarga. Sattva guna is predominant here and 'buddhi' or 'cosmic intelligence' operates. When 'rajoguna predominates, 'ahankara' manifests as the second aspect. Ahankara is of three types- prakashatma, taijasatma, and bhutatma. The 'prakashatma' produces the five jnyanendriya and the mind (manas). the taijasatma produces five karmendriya. And, the third one, bhutatma, produces the sukshmbhuta or subtle elements called tanmatra (the qualities such as shabda (sound), touch (sparsha), smell (gandha or vasana), taste (rasa or ruchi), and forms (rupa) grasped by the jnyanendriya.

Thus, the entire creation is the product of combination of these (as enunciated in teh Sankhya).

(to be contd...)