"Divine Mother Lakshmi"

 It is appropriate to worship Lakshmi as our Divine Mother during the Dasara festivities. We also worship Devi Saraswati and Devi Durga as the Deities of Vidya and Valor on the days of Ashtami and Navami of the Dasara. Who are all these Shakti aspects?

 Lakshmi Tantra, a Pancharatra Agama Shastra Text clearly explains all these starting from the primordial state step by step from basic stages. Accordingly, there are Thirty-five Sattvata realities, with Brahman as the Transcendental supreme power. Thus, first comes Bhagavan (God), param dhamam, the highest seat where everything is still. This is identical with the potential aspect of Lakshmi, It is brahmn, Absolute Void, rather, mahattanta shanta, with absolutely no vibration (Supreme Silence). Then comes the manifest aspect of 'Adi Purusha' (the First Person). followed by His Shakti (valor), niyati, kala, and the thre qualities of sattva, rajas, and tamas. Then follow maya, prasuti, prakriti, and the three components of mnas, buddhi, and ahankara. These are followed by the ten organs (Indriya- jnyana and karma). These are the basic stages of creation as accepted by agama scholars.

   Bhagava (God) includes all divine emanations. Lakshmi says, "I am Brahmn" and I am identical with 'tat' sat.-. Mahalakshmi, She, Mahalakshmi becomes dynamic (kriyashakti), the active aspect of God. Purusha is the collective man (living being) and his shakti is Mahalakshmi. (Lakshmi Tantra p. XXIII). Niyati is Mahavidya, who reoresents cosmic wisdom Who controls law and order in the universe. Mahakali is Kala (Time), Who is in fact the Creator,of the material universe. Then there are the purana (epic) that describe the universe as in Brahmanda purana, Shiva purana, Vishnu purana and the like. , 

Liberation (mukti/moksha)

 The term 'Liberation' or 'Release from Bondage' (bandha mukti) here refers to the jiva (living being) that suffers repeated births and deaths. Some people argue that the question of liberation arises only when 'one feels that he/she is in bondage and needs to be liberated'. This may be true to some extent. The ignorant never realizes the fact that taking birth on this earth where everything is subject to time, space, and causality is itself a bondage. Moreover, the living beings are subject to serious limitations. Hunger, thirst, shelter are very serious problems. It is very difficult to overcome these and attain liberation, freedom. 

  In 'Lakshmi Tantra', liberation from worldly bondage means that the jiva (being) has been freed from his three limitations of space (anu), of knowledge (asarvajnya), and power to act (aishvarya). It is also stated that, there are four ways of attaining liberation. These are the path of karma, samkhya, yoga and sharanagati. These are also the paths proclaimed by Bhagavan Shree Krishna in the Gita. Ultimately, it is total enlightenment only that brings liberation. This total awareness, Absolute Consciousness, para vasudeva. After one gets enlightenment he/she enters Shakti, the presence of Divine Mother. And, it is the prerogative of Ma Lakshmi to bestow Her Grace. Devi anugraha is what is important. The jiva should cry for the Mother! Isn't only the baby that cries, gets milk?

 There are great Saints and Rishis, jnyanis who are said to be liberated ones. There are millions of them in this country of ancient lores, India, ie. Bharata. What is this attainment, 'Knowledge' (jnyan), that liberates one from eternal bondage, repeated births and deaths? It is the realization that 'Desire' is at the root of the problem of bondage, and one should desist from this 'desire'. The true knowledge is that which makes a person realize the fact that these desires are insatiable, no end, and can never be satisfied. Each sense organ has a thousand desires! And it is also true that desire is 'brahmn'. It is not in one's hands to overcome it. It is said, 'He Willed'. Hence what is the solution? Thus, once born on this elemental body that is unconscious, it is difficult to get liberated, released from bondage. However, the great sages have shown us the way.

 The living beings can seek liberation, mukti, moksha, by sheer surrender to the 'Will of the Lord'. It is the 'Will of the Lord' that we are all here. He said, "Eko'ham, bahusyam' and there appeared all these paraphernalia of the Stars, Sun, solar system, earth, and its all living beings. The supreme Lord (pramatman) only became the jivatman. He created and entered it! Tadsrushtvaa tadevaanupravishat !

  Thus, liberation is attained with the realization of the fact that everything is 'Lord's Will' and surrender to Him. This is the 'sharanagati tattvam'. It is like hiring a Taxi for a long journey instead of taking one's own vehicle and face problems, if any occur, on the way? It's the firm belief, faith, trust in the Lord that saves one from the problems. Bhagavan Shree Krishna has explicitly stated that He will protect all those who seek refuge in Him. He also assures redemption, liberation, release from bondage and rebirths!

  maam upetya kounteya sarva paapebhyO mokshayishyaami ma suchaa ! ... punarjanma na vidyate!

'The Predicament' (Contd.)

 Having born on this Elemental Planet Earth composed of the pancha mahabhuta, it is but natural that everything disappears when the parts fall apart! All that are made up of parts are thus, not real! What is real is "That which is behind all these parts"! It is explicitly stated in the Vedic Texts that "no one can for sure say that in the beginning, there was either something or nothing". if we say, "Everything was already there", the question arises "How come?" The same question arises even if we say "There was nothing" This 'neither', 'nor' constitute the predicament. Yet another predicament is that no one can be certain that, "all that we see today in this material world always existed." This idea is based on our perception that "whatever that did not exist cannot come into existence later", If we say nothing existed before and all that we see today came into existence either 'all of a sudden' or 'one by one later'."  If all that we see already existed before, this should be accounted for. There is a via media to overcome this predicament. What if we say everything existed in a primordial state in an invisible or imperceptible manner? The Vedic texts give the answer. 

 Now this predicament can be overcome by simply saying that "everything that exists is 'brahmn'." The 'term 'brhamn' stands for 'That', that which 'IS' and 'IS NOT' (sada and asada). First, there existed akasha (Space), that is 'brahmn'. This Space accommodated everything that came after, such as, Vayu (air/ primarily Hydrogen, Oxygen, Nitrogen, etc)), Agni (Fire), jal (Water (Hydrogen 2 + Oxygen), and Prithvi (Earth consisting of Nickel, Iron, Magnesium, Manganese, Aluminum, Silicon, Carbon, Calcium, Gold, Silver, Uranium, Vanadium, etc.). These gaseous and non-gaseous, as well as metallic and non-metallic elements are all the manifest aspects of 'brahmn'. Hence it is said: "sarvam khaluvidam brahmaa". 

 

  The term 'brahmn' is applied to the 'Absolute One', Indivisible, Unborn, Eternal, Immortal and the 'All-pervasive". Since it is the 'core of the substance', the "Self of All', it is said to be 'Vishnu', the mahat-prajnya (Pure Consciousness). This pure consciousness is the basis, the fundamental aspect of all that manifest here in this cognizable universe. This is also called the Transcendental miniscule aspect of brahmn, pure Consciousness. This explains why there is a cognizable universe. Nothing (Objects) can exist without the subject (consciousness). It is so easy to understand. If one looks westward all that exist in other directions simply do not come within the purview of one's consciousness. Only a yogin, a saint who rises above these lower levels of existence can perceive everything that exists like a 'bird's view'.

  The predicament disappears once a person realizes the fact that everything is manifest brahmn and this includes the humans upward to Brahma, Vishnu and Maheshwara on the one hand and the quadrupeds and bipeds as animals, birds, plants, and other living beings numbering several Billions.

  This holistic view or the Samyak vision comes to a yogi who rises above the muladhara prajnya (Basal plexus of consciousness) and reaches gradually to Sahasrar (the highest level of consciousness through yoga. This is the reason why the Lord said, "tasmad yogirbhavaarjuna", said Bhagavan Shree Krishna in the Gita.  

'The Predicament'

 "To do, or Not to do" is the predicament like the Shakespearean "To Be' or 'Not to Be' in Hamlet. This refers to 'Karma' and 'Sanyasa' in the Gita. Bhagavan Sri Krishna says, "karma or action is a must, an ordained duty, that must be performed (Fighting the Battle is a must for Arjuna as a Kshatriya)". This has reference to caste system. But what is the position when there is no caste system is not clear? This is the case in a secular State or a State where there is no caste system. There is no compulsion these days and anybody can take up any job irrespective of the caste in which he/she is born. There is freedom of choice, and all are welcome to choose a profession of one's choice, if qualified for the job. There is no gender discrimination, too. However, the predicament here is to act or not in specific cases. It is very clear that a doctor cannot refuse to treat a patient. No one can run away from the assigned duties, especially in the Defense forces. However, nobody can force a person to join the Defense forces unless there is an emergency and conscription. It's one's sweet will and pleasure to join the Air Force or Navy or Army.

  The real predicament is one of action (karma) or inaction (akarma). This has reference to Bhagavan's utterances with regard to inferior values of action (of karma) when compared to sanyasa (karma sanyasa) where giving up the greed or expectation in return for action that is superior. karma saynyasa is free from bondage although the fruits of action accrue. One is advised to do action without any expectation in return (nishkama karma). Giving up greed or doing work with profit motive is stressed here. any work that is done for the welfare of people-at-large is more beneficial than work done with selfish interest. The Gita is all about nishkama karma. It says karmanyavadhikaraste ma phaleshu kadachana |

 The predicament disappears when one does action as per the principles of the Gita. Here, in the Gita, it is enunciated that Karma is good when done with selfless intention. It is better to act with wisdom and equanimity (yogasu karma koushalam). It is buddhiyoga (jnyan yoga). There are any number of ways to act with discretion, equanimity, social service without profit motive and even restraint from doing harmful things even under compulsion or situations that warrant! 

  Hence all actions are welcome when it is for the welfare of society and done with equanimity. Actions performed in the name of the Lord are far superior to actions done for personal benefits. Even preparing food and eating without first offering to God (as naivedyam) is a sin. Ultimately, it's the action oriented to liberation, salvation (mukti/moksha) through knowledge of the Self (Atmajnyan) that is far superior to all other actions. Act only if you must, and act with knowledge of consequences and desist from all actions that binds you to repeated births and deaths is the message conveyed here in the Gita (muktiyoga rahasya).    

' I '

 Everybody uses this letter (syllable 'I' that is a pronoun which stands for a noun. But what is that noun aspect is not very clear. It is just taken as a name that the person goes by. Actually, it is not so. Different people call a person by different names and which name is actually the correct one is not clear. Most of the people use surnames. Some people use the names of their native place or place of birth, or name of their ancestral family name. Thus, there is a lot to say about these. After all what is there in a name, they ask? Here the question is one of of deeper spiritual nature. What is this 'I'? 

  The syllable 'I' refers to the soul. Even a child touches its heart when it says 'I'. So the term is very clear. It is interesting to go further deep into this aspect. In Lakshmi Tantra, a Pancharatra Text, Devi Lakshmi says, "I am the I aspect of Sri Hari." It is aham, ahanta, self or 'I' aspect of Paramatma Sri Hari Narayana Who manifests as 'jiva' or 'jivatman'. Thus, the soul or the 'Self' is referred to as this 'I'. In the Bhagavad-Gita, Bhagavan Sri Krishna says, "I am the Self of all". But people introduce themselves as so and so connecting it to their profession, family name, or place, 

  Now, the spiritual aspect of 'I' is clear. the term 'I' stands for the manifest aspect of paramatman only who manifests, appears as jiva. Paramatma or Bhagavan says, "I only exist. There is nothing besides Me. This 'I'  thus refers to Brahmn. Sarvam khaluvidam brahmaa. The supreme Lord resides in the cavity of the heart, soul, as 'chaitanya; or Consciousness. This chaitanya is the Energy, prana, or the life force. It is this piritual power that runs the jiva is the I aspect. Hence all that exists is Sri Hari, the Noun and the pronou of that is 'I'. Whoever knows is a jnyani, yogi.     

Narayana-Narayani

  The term 'Narayana' means 'Eternal Flow (naarah yaana) of Consciousness'. It also means the path (ayana) of journey of jiva (nara). In the term 'Narayani', the 'a' at the end of the word Narayana stands for the 'brahmn' or 'paramatman and the same replaced by 'i' in Narayani stands for the creative energy, power of the supreme brahmn. Thus, these two are the two fundamental principles of 'Purusha' and 'Prakriti'. 'Purusha' is Supreme, and 'Prakriti' borne out of Purusha is Sovereign. This sovereign power is 'Mahalakshmi', the 'I-hood' (ahanta) of Narayana. In Lakshmi Tantra, Devi Lakshmi speaks to Shakra (Indra). See ''Lakshmi Tantra'', Pub.: MLBD. Here, it is very interesting to note how Lakshmi wields Her sovereign power in creation, sustenance, and dissolution in Her different forms and functions.  She, Mahalakshmi only manifests as Mahashree, Mahavidya and Mahamaya. She is called by different names like Lakshmi, Sarswati, Sharada, Kali, Durga, Roudri, etc. There is no question of any 'limitations to her Shakti (powers) or jnyan (Knowledge), or aishvarya (resources), or even bala (strength), virya (valour), and tejas (glory) for She is the reigning queen (samrajni) of the cosmic entity called the Universe. She creates the universe and enters into it as 'chit shakti' (Consciousness). She has, no doubt, conceded that the power She wields is that of Sri Hari. However, She, the Devi, is not bound by any limitations or control of any sort by any authority. She is thus Independent. She is the supreme Mother.

  The supreme Lord Paramatman, called parabrahman only manifests as 'Atman', and enters into all living beings as 'jivatman'. This aspect of Atman is Myslef pronounced as 'I. I-hood' of paramatman is attributed to Me, says the Blessed Devi. She, the Devi, further asserts that "I am the creative power (kriya shakti) of Sri Hari, paramatman. I am the I-hood, 'Shree', power of Hari, Narayani. The supreme Lord is said to be pure (parishuddha), nishchala (inert), shanta (silent), and takes no part in any activity. Just a particle of His dynamic aspect has pervaded the universe. Devi Mahalakshmi says, "a minute particle of My transcendent power' (Shakti) has created this illusory world!

  Mahalakshmi says, the attributes of Paramatman cannot be explained except the by the Suris. tad vishnoh parmama padam sada pashyanti surayah diviva chakshus atatam | [Rk veda 1. 22. 20]. He has no attributes, qualities, forms or functions. Yet the Vedic doctrines, enunciated by the great sages, attribute all the best qualities to Him. He is sat-chit-ananada svarupi. He is the bestower of ananda, bliss. Meditate, contemplate on brahmn and the manifest aspects of parabrahman and attain to the Highest bliss.

  Chant the name of 'Shree Hari' and be Blessed!

How to Invoke God's Grace?

 God's grace (daiva anugraha) is very important. It seems  the past deeds (karma) also play a very important role in our day to day life. It's like the physical law that operates as 'action and reaction are equal and opposite'. There are yet two other important invisible benevolent forces that operate in our life. These are the parents and elders blessings as well as teacher's grace. Parents and  teachers bless wholeheartedly and their blessings carry us long well and give good results, success, name and fame. There is no doubt about it. Here the secret is is that these well-wishers send a part of their accumulated punya to their loved ones. It is in the Hindu sanskar, tradition, culture that one should always respect the parents, teachers and elders. There are many instances where the children have tp pay for the misdeeds of their elders, too! Hence, not only good deeds but the bad deeds as well affect the life of youngsters. This prarabhda. The shastra have laid down certain remedies, prayaschitta to overcome the evil forces. Performance of rituals like shraddha of the departed souls, havana and homa,, shanti, etc. are suggested fot overcome the evil forces.

  By far, the divine grace is the best that makes one's life easy and leads to salvation. This divine grace (daiva anugraha) comes from constant prayer and worship of God/s. There are many and varied ways of prayers and worship. Much is attributed to shastra and the customs and tradition of the family. Prayer may be for seeking blessings for oneself or for the benefit or welfare of others. It is said that prayer one does for others welfare pays! It is always good to pray for others.

  Seeking divine grace may be through offering prayers, performing, rituals, or worship. There are many ways of worship starting from the lighting of lamps, uttering sacred words (mantra) or offering flowers, incense, food items as naivedyam, arti, etc. The agama shastra prescribes the ways of worship. But the Lord assures that He will be pleased with just a leaf or spoon full of water! God needs nothing from us, except pure hearted devotion.

  Gods are many may be in millions! Here God is meant by divine forces that are benevolent. These forces operate as our own self-confidence, daring and fearlessness, action for the welfare of all. Gods will be pleased by our good thoughts, and selfless actions. Hence, it is very easy to invoke God's grace and live happy and successful. Just honor the parents, teachers and elders by touching your heart and folding your hands. That will do the magic.