A Perspective on the Gita

Reading the Bhagavad Gita out of the context of the battle of Mahabharata leads to errors in interpretation. For instance, there are some common misconceptions about the role of Sri Krishna in the great battle of Mahabharata. Some of these misconceptions are: Krishna started the battle at Kurukshetra. Many erroneously believe that Krishna incited the great war at Kurukshetra. Consequently, he is often portrayed as a troublemaker. In the Mahabharata, it is very clear that no person tries harder to avoid the battle than He. Krishna does not use surgery until it is absolutely unavoidable. Do not use the Battle of Kurukshetra to justify your battles. God loves peace not war. The battle at Kurukshetra is meant to help the Pandavas enjoy their kingdom again. Others believe that Kurukshetra is about the Pandavas getting their kingdom back so that they can enjoy their rule. The issue is far more fundamental and spiritual - the Pandavas are unable to perform their svadharma as kshatriyas. To perform your svadharma and attain self-actualisation is the path to salvation. When you perform your God-given duties to fulfill the purpose of your creation (in the spirit of devotion and sacrifice), your ego is annihilated. You experience your own nonbeing as well as loving intimate union with the Lord. Without performing their svadharma, the Pandavas are unable to attain self-actualisation. As a result, they find themselves barred from attaining salvation. Duryodhana refuses even the compromise of one village per Pandava (to rule as kshatriyas). He states that he will not even give them as much land as will fit on the head of a pin. Only then does the battle become inevitable. Physical violence at Kurukshetra is a means to put an end to the spiritual violence that the Pandavas must otherwise endure. Spiritual violence is the worst form of violence and you must never tolerate it passively. Krishna favoured the Pandavas over the Kauravas. God is always neutral. He is neither for the sinner nor the saint. Like the Sun, He is equally available to both. Only, one chooses to bask in the sunshine and the other chooses to hide from it. Krishna is perfectly neutral to the Pandavas and the Kauravas. When Duryodhana and Arjuna arrive to ask Krishna for assistance in the battle ahead, they discover that He is asleep. Duryodhana sits facing Krishna's head so that he may first ask for Krishna's help. Arjuna out of respect for Krishna sits at His feet. When Krishna opens His eyes, He first looks at his feet and sees Arjuna. Lovingly, the Lord says that there is an option between having Him on their side as a non-combatant and having His magnificent army fight alongside theirs. Out of deference to his elder cousin, Arjuna waives the first choice. Duryodhana chooses the option of Krishna's army fighting for him. Arjuna selects Krishna to be his non-combatant advisor. Do not try to meet God head on. Always sit at His feet. Always choose Krishna over everything else. [Courtsey: Dr. Shantanu Nagarkatti with thanks for this write up.]

"Jnyan" (Knowledge)

   "Jnyan" or Vidya (Knowledge), although one, is considered as higher (para) and lower (apara). The lower knowledge, apara vidya is the one that concerns the materialistic, arthika, whereas, the higher knowledge, paraa vidya is the one that concerns non-materialistic, paramarthic. However, as long as the jiva remains on the earth, struggling to eke out a living, it is worried and more concerned with the materialistic knowledge. It will not bother much about any higher knowledge. Even if one attains the highest level it is of no consequence to the jiva to attain to its emancipation, liberation from the embedded state. At best, a person may get the highest award of the land, or an acclamation and some money, as in the case of Bharata Ratna or Nobel Prize; this will only promote ego and becomes a hurdle to the main goal of life of the jiva. Even the Veda is considered mundane worldly (vishayaa vedaa), lower knowledge,  since it deals with worldly aspects. The only higher knowledge concerning Brahmn is the Brahma sutras. Here, the person is seeking the highest truth and thereby get liberated from the cycle of repeated births and deaths.

   This aspect of knowledge of brahmn is exemplified in the famous 'Ashtavakra Gita' where it is stated that, "Brahmn cannot be attained by any external means such as shastra (scriptures), yoga. Nobody will help in this since it is an individual's own effort. It is like searching for the misplaced valuable within the house, rather, like searching for a gold chain that is already there in the neck! It is 'pratyabhijnya hridayam', the forgotten entity of 'the Self ' by the self. An attained Guru may be some help to dislodge what all the jiva has acquired since birth and become free enabling to have the Atma darshan, 'Self- Realisation'.

   These aspects are discussed at length in the Pancharatra Agama Shastra which we will take up in detail here.

Antiquity of our Scriptures

  We know very little about the origin of the scriptures which we adore and guard so much. In fact, these are the spoken words of Paramatma Narayana as Vasudeva, that was known as 'Ekayana Veda'. (See Ishvara Samhita).  This was later reintroduced by the sages who had heard from Vasudeva as 'vikara Veda'  since it was misconstrued as worldly knowledge leading to sensuous life, instead of leading towards brahmn. as 'ekantin's. Thus, people forgot about Narayana and vasudeva and became more worldly due to the misunderstandings of the teachings. Hence, Vasudeva withdrew the Ekayana Veda and revealed to His trusted disciples- all brainwaves (chitta vrutti), manasa putrah of Brahma, Sana, Santsujata, Sanaka, sanandana, Sanatkumara, , Kapila and Sanatana.. The lucky ones who got the ekayana veda from Narayana are Marichi, Atri, Angirasa, Pulastya, Pulaha, Kratu, Vashishtha, and Svayambhuva and these later came to be established as the Pancharatra shastra. The Satvata, Poushkara, and the Jayakhya Samhitas were later written by the sages according to the teachings of Sankarshana based on Ekayana Veda. Sankarshana taught these to Shandilya and other Rishis. Most of these scriptures are lost and hence, not available. Some rare manuscripts make reference to these and, hence, we get a glimpse of these. These are discussed at length here, one by one. 

  But it should be noted here that most of the Vedic literature we have now are of spurious nature due to lots of misrepresentation of facts for want of proper texts, besides the coded texts that are highly secretive and not easily understood even by experts. These have come to be known as tamas shastra leading people astray in the name of Veda, such as, eating and drinking the prohibited foods and drinks (falsely attributing to Veda?). No scriptures advise people eat and drink tamsic and rajasic food and drinks since the aim is to attain sattvic state and attain to brahmn. Only those who attain to brahmajnyan become brahmins; all others are shudra, meaning, troubled souls, suffering from hunger, thirst, misery., greed, and avarice avidya governing their life.

Worship and Adoration of God

People have been worshiping God for thousands of years. They started worship and adoration due to many reasons. Desire and fear rule the mind and worship and adoration come as a means of fulfilling desire and overcoming fear respectively. People worshiped departed souls, kept the articles they use like the footwear(paduka) for worship.It is common practice to worship a replica, an icon, a piece of stone, too. The rounded stone (Lingam) or a 'pindi' is a common sight everywhere and some of these are found even on roadsides. Vaishnodevi and the Sharda temple at Sharda Village near the confluence of three Rivers Madhumati, Kishen-Ganga and Sharda across the LoC N. Kashmir is said to be almost dated back to dvapara yuga 3500 years B.C. Even today, one finds people keeping three or five stones one above the other and worship these with a red piece of cloth! It all depends on faith. Faith has ruled the minds of people all along in matters of worship of Gods. There is no reason or rhyme in all these. Much has come as a habit or custom and tradition in the family. There are people who do not want to change their habits. The belief system is there to stay.

  However, there are people who do not believe in all these worship of idols,icons, or contribute to any sort of religious practices. They call themselves rationalists. These rationalists too are afraid within,but outwardsly put on a brave-heart. Fear is an inborn trait and nobody can change it. Fear comes along with desire and desire is the seed of birth. "No desire, no life" is the rule. A person who has no desire has indeed conquered the world. 

   Thus, it seems there is no meaning all these religious pursuits. Vedic matra praise Gods to seek goodies, health, progeny, food, wealth. Hence these are again desire-based, and seek God's help to preserve what they get and these are 'fea-based'., So Bhagavan Shree Krishna advised Arjuna to stop these Vedic knowledge and tradition, too since they are aimed at desire and fear. He says, vishayaa ved nistraigunyobhavaarjunaa | One should overcome all desires, fear and take to meditate on the Self. One who is established in his 'Self' has attained It! The Lord resides in the Self of all. The Self is the seat of the Lord, hrit-kamala, Lotus Heart, Meditate on the Self. Self is Brahmn. 

the Bhagavats

  The Bhagavat sect is a very old Vaishnava cult worshiping Narayana under different names such as Vishnu, Achyuta, Vasudeva. They were the followers of Shree Krishna Bhagavan since the early days of Dvapara yuga. It is also interesting to note that there were Saraswats worshiping Devi Sharda at the same time. Records show the Bhagavats practising Vaishnava practices worshiping images of Vishnu as early as 6th Cent. B.C. These people were totally a devoted section, not well versed in the knowledge of Veda, or any scriptures, and thereby, frowned and looked down, too, with contempt by the puritan Vedic pundits. The contempt was so deep that it was considered a sin to talk to these people, let alone sit and eat with them! This extreme situation was only due to the strong belief that the Vedic pundits considered knowledge as superior to devotion. Moreover, there was no practice of idol worship among the Vedic people since they use only yajnya, yaga, havana, homa and other methods to propitiate the  Vedic Gods like Indra, Rudra, Varuna, Maruta, Vishve devas, etc.All these Vedic Gods were 'Elemental Gods' who gave rain, food, wealth, good health and happiness. This was in contrast to rituals of idol worship- starting from the construction of temples, installing idols, initiating people to shastra and mantra to worship and detailed accounts of these came up as shilpa shastra, puja vidhi, and other kainkaryam. 

    Kurma purana has more details about these. The non-Vedic  Shaiva, Shakta, and the Pancharatrins were considered great sinners. (Ch. XV). These Vedic pundits denounced the Pancharatrins as fools who do not understand the Veda. A number of Samhitas like the Vashishtha-samhita, Suta-samhita and the Shamba purana denounced the pancharatrins' ways of worship. However, Yamunacharya and Ramanuja showed pity and was sympathetic of the Bhagavats and appreciated Bhakti cult since it was full of devotion and sincerity. Pure devotion (Bhakti) was sure to deliver the ignorant souls from the miseries and bondage. Thus, we have great supporters of Pancharatrins in the Shree-Vaishnava pundits and acharyas.

    The Pancharatra works, such as, the Satvata, Poushkara, Parama, Jayakhya are the most beautiful samhitas eulogising Narayana who manifests as Vasudeva, Sankarshana, Pradyumna, and Aniruddha. The vast .  multifarious worlds of manus, manes and  amnu start here. Creation is explained in great detail in the Ahirbudhnya samhita and will be discussed here in the next few blogs.. However, it must be noted that there is no need for any Vedic knowledge to worship devi devata in temples and all archakas, poojaris, need not necessarily be brahmins. Worship of devi and devata in temples like Lakshmi, Kali, Durga, Hanuman or Ganapati are given on lease to some families and they collect all the temple income! Only Agama shastra experts perform rituals strictly in accordance with the guidelines given in the Shastra, specially as in South Indian Temples (as in Tirupati, Kamakshi, Meenakshi, Ranganatha, Padmanabha Swamy, etc). But, one should worship the deity of his/her likes only in meditation (dhyan), dharana, japa only. All outward worship are of lower level as per the Agama Shastra, too.

Narayana

   Who is Narayana? purusho ha narayana | is a Vedic statement. Narayana is mahapurusha. He is said to be avyakta, kaal, mahat-prajnya, purusha. Narayana is also known as Brahmn. Shatapatha Brahmana XIII. 6.1 gives an account of Narayana. It seems a person could attain to Sate of Narayana by performing a certain sacrifice (yajnya) called the pancharatra. But it is also stated that even after performing the yajnya nothing happened! The revered Sage Devarshi Narada is the only one who is said to have seen Narayana, that too from 'Shveta Dvipa'. But, nobody knows where is this Shveta Dvipa and whether it is the snow clad island or a galaxy? Finally, it is said that Narayana is the one who manifests as Vasudeva, Sankarshana and Pradyumna. All the paraphernalia of this objective material world is the manifest forms of these vyuha, vibhava and powers of Narayana. Lakshmi is said to be the manifest power of Narayana,
   The Pancharatra samhitas give us details about the Gods and Goddesses (Devi-Devata) and their functions. Almost every Samhita deals with the principles of creation, sustenance, dissolution of the universe. Some of these deal with the ritual aspects while some deal with the mantra aspect; there are some devoted to asana, pranayama and yogabhyasa. There are many dealing with occult science (tantra shastra). The samhita credited to Narada popular in Bengal is not much appreciated by other schools of thought and they consider a text of spurious nature The Vaishnava school consider the Vedic texts as of  Pancharatra source, and many believe that the Veda have their source in the Pancharatra. This is due to the stress laid on 'Purusha' (nara and narayana) as in Purusha sukta of Rk Veda, Mandala X. The concept of Narayana is found in Mahanarayan upanishad, Narayana Upanishad and many others. The Samhitas dealing with Lakshmi, Vishnu, and Sudarshana Chakra are very interesting. Ahirbudhnya Samhita in 2 volumes deal with many aspects of these.

    The process of evolution is no where given in such details as in the Pancharatra as we can see from the following few texts quoted here. Jayakhys samhita, ahirbudhnya samhita, parama samhita, Sattvata samhita, Lakshmi Tantra are notable among these. Let us see how Gods manifest in different names, forms and functions. One Narayana only manifests as achyuta, vasudeva, samkarshana, pradyumna, aniruddha, mahalakshmi, indra, rudra, shiva, varuna and the like. There were no separate sects or castes devoted to these gods in the beginning. Shivam achyutam was the order of the day at that time, say satya yuga.  

God-Visioning- Pancharatra

Can we see God? This is an enigmatic question. If I say, "I have seen God", one may as k which God? Where is He? Can we also see Him? How is He? A host of other questions follow and an intelligent person may even ask "Where were you when God was talking to you? Were you not in trance? How can you see God in trance? If i say I have seen and talked to God, nobody would believe me. Even if I say i have seen the Sun shining at midnight the same doubt will arise. But these are simply accepted without any doubt if i say, such and such a great saint saw God Venkateswara, Lord Hanuman,  or saw Sun at mid-night, people will believe it! This is the difference. Blind faith will do. So called rational thinkers go to the extent of saying, all bunkum when we talk about these! Hence, these topics are not for discussion. But this is exactly what happened in pancharatra and various samhitas discuss about all these and we can not only learn a lot about these, but can have the vision of Gods, too.. Much depends on one's faith and belief system, sanskar, and it must be in the genes! Anybody can have this visioning and thousands of such experiences are narrated here and there.

   In the Pancharatra, as the very name indicates, a five day and night yajnya (Fire sacrifice) was conducted by the saints including Sage Brihaspati under the patronage of a Vaishnava King. No such appearance of God was forthcoming and all were disappointed. Finally, it was suugested, God can be seen only in the form of 'Light' and that 'Light' is so bright that it is not possible for us to see with our normal eyes. "So, one has to become Light only to see Light"; it also means one should have jnyan chakshus, inner eye (Third eye). It is said that "Devarshi Narada had gone to shveta dvipa (Galaxy Milky Way) to see Narayana, So all the sages sat in tapas and became Light and reached the Shveta dvipa, but found no Narayana there! Again they we disappointed.  They heard a divine voice saying, "You fools, look inside, not outside to discover Me. I am covered by your ignorance, avidya. Remove your avidya (ignorance) by vidya, jnyan, you can see Me. Thus they all returned satisfied. They never asked this question again!

   All these said and done, what do we understand by God-visioning? Who is God? Is there a Christian God, Parsi God, Vaishnava God, and a Shaivite God? Yes. There are as many gods as many people are there. It is very simple. One can have his own personal God, family God, Village God (Gram Devata), Country's God (Naada devata), etc. People go to Vaishno devi to see three shalagrama pindis (not idols of Lakshmi,Sarasvati and Durga Devi). So also, one can go to Tirumalai to see Lord Venkateshvara, but stupid administration do not allow to have even a glimpse of the statue; so there is no use going there! Lord will appear to you if you so ardently desire! No problem. This has happened to many people and they have build a small temple in their own homes and worship Him! I have seen many of them (one in Jayanagar Bengaluru and another near Bagalkote).. 

   In the Pancharatra system, particularly in the Vaishnava system Lord Narayana is the only God. However, this Narayana is not well defined. Narayana is said to manifest as Vasudeva, Sankarshana, Pradyumna and Aniruddha. So who is Narayana? This problem is further complicated by a reference in Mahabharata (Shanti Parva Canto 334) where  Nara- Narayana, two sages are mentioned; these two sages wanted to see parabrahman, the unchanging, eternal divine being and conducted a yajnya. The terms 'nara' means human and 'narayana' means the divine power. It is stated that both belonged to the Satya Yuga and they perceived the divine form of Narayana.So anybody can perform tapas, askesis, and see narayana?

   But, the question remains-"Who is Narayana" ?