Guru Pournima Celebrations

    It is customary to celebrate the Guru Pournima as a day of honoring Revered Teachers, Guruji. The scriptures assert Brahma evam guru, vishnu evam guru, maheshwara evam guru and guru is sakshat parabrahma. It is on the day of Full Moon (Pournima). It is significant that the Light removes darkness and knowledge removes ignorance and the teacher, Guru, here stands for removing ignorance.  Etymologically, guru is also ignorant since ga+u+gu, and ra+u is ru that stands for ignorance due to knowledge is clouded, covered by ego, attachment, selfish interest, etc. Hence it is specifically state that we should spell the term 'guru' as 'gu ra' as in tasmai gurave namah| The difference lies in 'a' and 'u' were 'a' is brahman and 'u' is ignorance due to our earthly existence. In this sense of the term, any person to get the status of a teacher should strive hard to attain to higher consciousness, worthy of reverence, and devoid of all ego, selfish interests and even worldly aspiration. We have seen great teachers! They are our friend, philosopher and guide. Here, in the Bhagavad-Gita, Bhagavan Shree Krishna comes as the Revered Master, teacher of Arjuna.  

The Spiritual Essence of the Bhagavad-Gita

The Bhagavad-Gita is considered the'Spoken Words of Bhagavan Shree Krishna". It starts with The Minister Sanjaya narrating the happenings on the battle ground Kuru kshetra, the field (land) of the 'Kuru' (known as vices), actually in the land of dharma (dharma kshetra). Sanjaya narrates what the Bhagavan said. The episode begins begins with the reluctance of Arjuna to fight the war. This reluctance to fight is attributed to his reverence and respect of Bhishma, the Grand sire, and his Guru Dronacharya, besides the cousins with whom he has grown up. This sort of attachment is not good says Krishna. Bhagavan Shree Krishna tries to explain the 'need for action' when it is one's ordained duty. Further, the Lord says, "No one should abstain from the essential duties, particularly, yajnya, dana and tapas.

   The Bhagavad-Gits is all about attainment to 'unity-consciousness' (samyak-prajnya). As the 'Mind' rules the jiva, it is blinded by attachment, anger, ego and other qualities of nature. Initially, the mind is pure and pristine since it is nothing but pure consciousness. As the mind moves away due to its close association with the worldly objects it acquires all sorts of qualities that make it polluted, blemished. This blemished mind is 'Arjuna'- a character in the drama here; Bhagavan Shree Krishna is purna prajnya. Thus, Bhagavan says, "It is the blemished mind that needs to be purified by yoga, constant attachment to Him, the pure Consciousness!"  The entire Gitopanishat is an yogopanishat and imparts brahma vidya. 

   The spiritual essence of the Gita is to purify the confused, blemished, mind through the crucible of jnyan (Knowledge), and yajnya (sacrifice) and tapas (constant meditation) on the Lord. The prescribed syllabus is that of the scriptures. Hence, one can revert from worldly existence- a sensuous life as dictated by fickle mind, to one of pure mind devoted to spiritual attainment. Here lies the purushartha, the goal of life. 

Why We Behave As We Do?

   We find people behaving irrational and change their stance and confuse us.  one may wonder whether there are any set rules and conditions for people to behave in such and such a way? Are there any mystic forces operating behind one's behavior since the thoughts, ideas, images, imagination and dreams often drive a person towards a certain action? May be, each one thinks and acts according to the desire which prompts one to action. Desire is the cause, the root of action!
  Is there any plausible explanation for our behavior? Is there any valid reason for our particular behavior? Are we really good, bad, or indifferent? Much depends on the circumstances and the person's circumstances. Man is a product of circumstances. Most of the time it is instinctive, sometimes rational and/or instinctive. However, one thing is certain. No person has got to know any definite set of rational rules to behave as such and such and much depends on the people with which he works and situation in which he finds himself. These persons, situations and circumstances go n changing, and the behaviour of the person, too! Now, what exactly is the reason why a person behaves in a particular pattern? It depends on the person's ability to cope up with the situation, limitations, understanding ability and many other factors. But, the basic traits are determined by the genes and carry-over of the memories, vasanas, of the previous births. Some get angry, irritated, behave rude and rough for no reason (as it appears) but it is the result of the carry-over of the traits of the past!

     The fundamental principle here is that "Every Jiva has come here to fulfill the task (left unfinished) of the previous birth, as also, fulfill its desires! The 'desire' is the driving force.The jiva takes to any path in order to fulfill its desire. Thus, it is the carry-over of the karmakleshas. We cannot blame any person for a particular behaviour since it is not his/her true nature. The true nature of the Self is always sat-chit-ananda. It is the jiva's karma that it runs its mill! The jiva accrues its karma phala again and again as sanchita karma klesha in addition to prarabhda karma (acquired as  carry-over)! These are brought forward as the agami karma kleshas. karmanusarena buddhih | Buddhi is dictated by karma and these manifest as behaviour of a person. 

Food and Living Beings

   All living beings are born from food and live on food (annam).  Annad bhavanti jivani | says the Gita. And, food comes from rain! Rain (parjanya) is the product of sacrifice (jaynyam). 'Yajnya' or sacrifice is the action performed by priests and the sacrificer (yajaman). This yajnya is performed by Brahmana who knows the Veda and the mantra. In fact, the Veda, the mantra and the Brahmana go together. Brahmana means 'knower' (vedvidu) of mantra. The knowledge of mantra is comes from akshara- 'ah' and Brahman is Vedabrahma. Akshara is that immutable, Omniscient, Eternal and the Unmanifest- the source of all that exists. Incidentally, 'Akshara' also means alphabets- the alpha and beta of creation! The manifest aspects of 'Brahman', the Unmanifest, is the Universe, the world of objects. The entire universe, rather, the material world is the product of the manifestation of 'akshara brahmn'. The creation of the universe is the result of 'kshara' (Reduction) of 'Ah' (Brahmn). 'A-h' is the range of alphabets starting from 'a' to 'h' and these are the sounds of breath emanating from the jiva! It is said that the Deity of akshara breathes unto others without Her self breathing! 

    Thus, it can be inferred that the creation is the end result of yajnya, sacrifice, the breath! Each and every breath is a sacrifice (yajnya), the inward and outward flow of the 'Life-force'  (Prana). The vibration (kampana) and the consequent sound (shabda) of the air that one breathes create the alphabets (vowels) full of creative energy, power, and force. These are the a, e, i, o, u, am, ah. Each of these alphabets are supported by brahman ('a'). The syllable or letter 'a' is at the root of all creation and supports all creation. The sequence of creation is thus: 'a' ('sat') as the initial promoter of 'chit shakti'  (Consciousness), followed by creative power 'e' ('ae') and 'i' ('ai') that produce 'ichha' ('desire') to promote the objective phenomenal world. The sounds and the letters of alphabet originate within the body of the jiva. These sounds (shabda), alphabets (akshara) and the words (pada formed by the grouping alphabets or akshara) produce the objects (padartha) according to the the meaning (artha) they 'desire' (ichha)!

     These are the pronunciate aspects of the Deity, Devi Sharada and Devi Saraswati. The letters are full of potency, capable of producing the desired results and are knows as the seed-letters (bijakshara) of the mantra of the Devi ( like 'aim'). The Deity, Devi Annapurneshwari is the Goddess of Food. Food gives strength and annam is brahma. Anna is the supporter of Life and Life-force (prana) and the life-breath. Thus, the air we breathe, the food we eat and the life-force (Prana) are all related to the Brahmn, the manifest forms of padartha (arising out of pada and artha supported by akshara).  Now, it is also stated that the jivarashi (living beings) depend on food arising out of soil, water and heat. It is also stated that the food possesses qualities that are imbued by the jivarashis.  One has to be careful in food order to live a sane and sensible life. The Gita explains this aspect too!      The different types of food obtained from different geographic regions, soils and minerals,and the climate affect significantly.Thus, people display different qualities according to the principle; guneshu guna vartante |  The Gita gives a classification of tamas, rajas and sattvic foods and the people.
  

(to be contd.)  

The Fundamental Principles of Creation

There is a beautiful explanation as to Creation in the Bhagavad-Gita. The Verse Bhumirapo analo vaayurakasha eva ca | gives the idea how the supreme Lord created the world with His power- 'yogamaya'. This creation is attributed to the power vested in Him! But, what is this power? It is the 'desire' to manifest Himself. This aspect is also made clear in the scriptures. Desire, 'iccha', of the Lord is of paramount importance.Nothing moves, not even a blade of grass moves, without his desire or will.

  The first manifestation of the Lord, the desire to create, is His expansion! The supreme Lord expands to cover the entire universe as the sky, the space (akasha) that occupies as also accommodates everything one can ever imagine! This space is filled by air (vayu) and the friction of the elemental air (Hydrogen- H derived from the Sun (is so light that it is not in the earth?), Oxygen, Nitrogen, and the like) have produced enormous heat (Energy) and fire (anala)! This fire (anala), is everything- the surya (not exactly the Sun, yet unmanifest!)), soma (the elixir,, prithvi- the gross aspect (Earth and Fire)! Rk Veda, Mandala VII (asya vamiya sukta) explains this as tribandhu. Thus, we find how air manifests from akasha and later on air manifests fire and all these produce water and earth, plants, food, and living creatures. 

   There is no conflict in these since the science also explains what the scriptures explain! The only difference is in the language, expression, the equations. Everything is Energy. Hydrogen (H) is the main constituent element and Helium is the manifest form due to fission and fusion (He 4). In a way, everything is Hydrogen, Oxygen, Carbon compounds. There is nothing but hydro carbons and carbo- hydrates here! The elements and compounds go to make the material world!

  In fact everything is energy and it manifests in different forms.This Energy is neither created nor destroyed. This is what Lord Krishna says in the Gita. "I am neither born, nor do I die". Further, He says, "Arjuna, you too are neither born, nor die! Krishna is Consciousness, Chit, Chiti (Fire), Chaitya, Chetasa, Chaitanya, Consciousness, Knowledge, Technology of Creation and a Transformation, and other forces (shakti)  all that exists! Arjuna depicted in the Gita is the symbol of vibrant Mind, chitta. 

   It is the Energy, Knowledge, and Transformation of the elements and components into chemical compounds that create the multifarious organic, inorganic, and the physical world! We, the humans, are basically cells comprised of nucleic acid, enzymes, vitamins, DNA, genes, chromosomes, harmons and other elements as chemical bonds! The cells go to make tissues, organs and body. The body is sustained by constant replenishment in the form of proteins,carbohydrates and other essentials! The chaitanya, the life-force, and prajnya or consciousness is inherent in these elements as the divine will'!  

'brahmn' and the 'Atman'

“Oh, my God, if there is God, save my soul, if there is one.”

   Someone jocularly said, “Philosophy is all about searching for a black cat in a dark room, that too, when the cat is not there.” It is also said to be ‘Philo Sophia’, meaning, simply love for words an exercise in futility. It has no practical utility. But, the subject matter here is not philosophy or religion, but it concerns about the very nature of the universe and our very existence! None can escape this search for ‘truth’ and everybody will have to come to this search one day or the other. This is to seek redemption, liberation, mukti, moksha.

  What is so special about this subject that concerns all and creates an inner urge to search? It is something that nobody knows, yet, what appears as real! This concerns the self, the Atman, the core of the substance. The mystery surrounds this self, its vagueness, ambiguity, abstract nature which prompts everyone to look within! This inward journey into one’s self and visualize the truth is the ultimate goal of a wise person! The person who seeks this truth will not rest in peace (R.I.P?) until and unless he/she finds it out. But, the ‘truth’ is eluding! Nothing, neither the mind nor the thoughts and words, reach there. The words rebound. The thoughts return. It is something that cannot be comprehended, understood by the simplistic Mind. It cannot be seen by the ordinary eyes and requires the inner eye, divya chakshus, to open. Persons who have visualized this have gone through this arduous journey, taking recourse to yoga, and have open their third eye (the inner eye that lies between the eyebrows- Ajnya/Bhru). This inner eye looks inward, whereas, our two eyes always look outward. Moreover, our eyes have limited capacity to visualize things and cannot see subtler objects that exist in nature. Most of the time, the jiva remains deluded, unable to visuzlize the ‘truth’, the true nature of the world and its own existence. The jiva cannot realize the true nature of the world unless it extricates itself from the external worldly existence. It is indeed difficult for the jiva to realize the ‘truth’ since it lives in it and gets intensely and intricately involved in it. 

'Brahma jijnyasaH"

   The author of the famous Brhama Sutras is said to be Badarayana and nobody knows who this author is! However, there is a cave where it seems Badarayana wrote this spiritual text! Many saints who have realized the ultimate truth, the Brahmn, have concluded that the author of this Brahma Sutras is sakshat Narayana only! It is like the Bhagavad-Gita where Bhagavan Shree Krishna speaks! 

      The introduction to the Inquiry into 'Brahmn' is 'brahm jijnyasa'. This inquiry begins late in life after the worldly responsibilities are all over and the jiva looks for some meaning and purpose of lif. However, there is not sufficient time to think and arrive at some conclusion; and, the quest is carried over to next life. Thus, the jiva rests not till it finds the meaning and purpose of life and seeks redemption from the mundane existence. As the search, the quest, the inquiry continues the Lord will help sending an attained soul to guide and ultimately the jiva looking for emancipation succeeds!

    It is the craving of the soul to seek redemption, liberation and thus, it prompts the jiva to take to this inquiry. The jiva may not be filly equipped for this search. Moreover, the search for 'truth' is a tricky one! The path of the jiva that goes in pursuit of 'truth' gets trapped and often loses its track! However, there are many sacred texts that guide the jiva and even a teacher is provided by providence! Thus one comes to the Text of Brahma Sutras. These are formulae, doctrines that enunciate Brahmn. The tricky aspect of the search for truth is revealed here. There are 555 sutras (565 Sutras since some Sutras are sub-divided). The ultimate realization comes when the seeker finds that what he is looking for is none/nothing but himself! The ultimate truth is that the seeker and the sought are not two, but one only! The perception is the illusion! the perceiver and the perceived are one only. The entire  scripture is a hard nut to crack. Every Sutra or formula is full of hidden secret! Each word connotes many alternate meaning and makes the student wonder what it is all about! So far, hardly there are about 20 commentaries on the Badarayana's Brahma Sutras. It is sheer ignorance that learned scholars try to give a commentary on a Text that needs a mere study, not commentary. It is meanyt for one's svadhyaya and the scholars miss this sole objective!