Category Archives: INSPIRATIONAL

Harsha's avatar

Njanappaana by Poonthaanam Nambudiri-2

. Advaita and Yoga, INSPIRATIONAL . , , , , , , , ,

translation and commentary by Smt. Savitri Puram 

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Krishna! Krishna! Mukunda! Janaardana!
Krishna! Govinda! Naarayana! Hare!
Achyuthaananda! Govinda! Maadhava! 
Sachidaananda! Naarayana! Hare!

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Introduction

Njanappaana can be considered as the Bhagavad Gita of Malayalees. This is a Darshanika kaavyam or philosophical poem expressed in the most simple Malayalam language for ordinary people. Poonthanam Nambudiri, an ardent devotee of Shri Guruvayurappan, transformed his unbearable sorrow from his infant son’s death into a “yogavishesham”. He used this sad experience to build his Bhakthi soudham or house of devotion and opened it for all devotees for all time. Even though the language is very simple, this njaanappana, or song of wisdom deals with the essence of all vedas and upanishads. May Bhagavan Guruvayurappan, Bhagavathy Sarswathi Devi and Sri Poonthaanam Nambudiri bless us to become wiser by going through this great Song of Wisdom!!

This is continued from Part One… https://luthar.com/njanappaana-1

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 Chuzhannitunna samsaara chakratthil
Uzhannitum namukkarinjeetuvaan
Arivulla mahatthukkal undoru
Paramaartham arul cheythirikkunnu
Eluthaayittu mukthi labhippaanaay
Chevi thannithu kelppin ellaavarum

We are restlessly moving (uzhannitum) up and down in this rotating (chuzhannitunna) wheel of material world (samsaara chkratthil). For us to know (namukkarinjituvaan), great njaanis( arivulla mahatthukkal) have preached (arul chythirikkunnu) the paramaartham (Supreme truth). All of you listen to this (kelppin ellaavarum) because to attain salvation (mukthi labhipaanaay) easily (eluthaayittu) God has given you the sravanaedriyam or ears (chevi thannithu). The meaning of “chevi thannithu” can also be taken as “give your ears” or listen to what Mhaathmaas told us.

Getting human life is rare and even after getting human life, very few people are blessed to pursue the spiritual path. But great sages of the past realized this pitiable condition of ordinary souls and have prescribed easy ways to know the Supreme Truth. One of the easiest method for Kaliyuga suggested by them is Naamasankeerthanam. Since this is the opinion of self-realized bhakthaas, Bhagavan Himself approves this method and tells in Bhagavad Gita: “yajnaanaam japayajnosmi” or Among all the sacrifices, sadhanas, austerities or forms of tapas, I am represented by japa” and thus supporting the words of Mahaathmaas.

(Bhagavan always supports Bhakthaas. When Poothaanam once read Amaraprabhu as Maraprabhu while chanting Vishnusahasra naamam, a few Sanskrit scholars made fun of him. Bhagavan could not take his dear devotee’s grief and told from the sanctum sanctorum : “I am Amara prabhu as well as Maraprabhu, meaning I am also the lord of trees or in Malayalam maram”.)

We are all going up and down on the wheel of material world rotating with extreme speed and it is very difficult to escape from that. But once we know the Supreme Truth, we will be relieved from the samsaarachakra. This Brahma jnanam is possible by sincerely chanting the auspicious names of God because Naamam or names of Lord are even greater than Naami or Lord Himself.  Hanumanji had to just chant Raama naamam to cross the ocean where as Lord Raama had to construct the bridge to cross the ocean to Lanka!

Also as explained in the previous lines [https://luthar.com/njanappana-1 ], anybody can chant naamam anytime and anywhere. So Poonthaanam is asking us to listen carefully to what Mahaathmaas have told us about Supreme Truth. Like sravanedriyam or ears can be used for hearing the greatness of Lord, all other indriyaas should be used for the purpose of serving God. Sankarrachaaryar also gives this idea in a very beautiful sloka in Soundarya Lahari:

JapO jalpa: shilpam sakalam api mudraa-virachanaa
Gathi: praadakshiNya-kramanam ashanady aahuthi-vidhi:
PraNaama: samvesha: sukham akhilam aathmaarpaNa -drushaa
Saparyaa paryaya: thava bhavathu yan mae vilasitham

Let my spoken words become manthras, let all my hand gestures become mudraas, let all my steps become circumambulation or pradakhinam to you, let my lying down to sleep become prostration to you, let the food I consume be an offering to the sacred fire lit for you, let what ever I do become a worship to you. 

Nammeyokkeyum bandhicha saadahanam
Karmam ennariyendathu mumbinaal

First and foremost (mumbinaal), we should know (ariyendathu) that karmam is the thing (saadhanam) that binds (bandhiccha) all of us (naameyokkeyum) to this world.

Even before telling us more about the easiest path for salvation, poet starts with the big word : “Karma” and how we are all bound in the cycle of birth and death by karma. Both good and bad karmaas are binding and hence we have to know what is the root cause for making us do karmaas and eradicate the root cause. In this context, an example of a burning stick is appropriate. If we move a burning stick in a circle, a burning circle will seem to appear. In reality (understanding the reality is njaanam) the circular movement of the stick causes the illusion. Likewise the wheel of time is moving with very high speed dragging us along with it and forcing us to do good as well as bad karmaas with ego (or feeling of “I am the doer). This causes the illusion of bondage. So we have to have the njaanam or knowledge to go beyond this illusion or Maya to escape from the bondage. Also the famous example of seeing a rope and misunderstanding it as a snake is appropriate. Until we know that it is only a rope, we will be scared and stressed. What will lead us to this knowledge of Brahmam? Continuous remembrance of Lord through Naamasankeerthanam will help us to detach us from the karma-bound cycle and lead us to Njaanam and moksham. 

Law of Karma is a law of justice and it is straight forward, impartial and inescapable. The only thing that can nullify the effects of Karma is Bhagavan’s grace. Bhagavan’s blessings loosen the tightly bound law of Karma and makes the otherwise impossible escape possible for us. In Kaliyuga the easiest way to obtain Bhagavan’s blessings and grace is naamasnakeerthanam. 

In Mahabharatha, Sahadeva advises his elder elder brother Yudhishtira on the subject of Karma. He says that when ever we do Karmaas with the feeling of “I am the doer” or “mine (two letter sanskrit word “mama”) those karmaas lead us to the cycle of birth and death. But when we do karmaas thinking that we are not the doer, the results of the karmaas also will not be ours. This feeling is called “I am not the doer” or not mine (in Sanskrit, it is expressed in three letters “na mama”). Karmaas performed with this attitude are not binding and and free us from the eternal cycle of birth and death. Again, how can we develop this attitude in Kaliyuga? Poonthanam assures us along with Bhagavan that Nammasankeerthanam will eventually give us this “na mama” attitude and lead us to njaanam and moksham.

How can we forget to mention Shankaraachaaryar’s lines

punarapi jananam punarapi maranam
punarapi jananii jathare shayanam
iha samsaare bahudustaare
kripayaa apaare paahi muraare

Born again, death again, birth again to stay in the mother’s womb! It is indeed hard to cross this boundless ocean of samsara. Oh Murari! Save me through Thy mercy.

 

Munnam ikkanda viswam aseshavum
Onnaayulloru jyothi swaroopamaay
Onnum chennangu thannodu pattaathe
Onnilum chennu thaanum valayaathe
Onnonnaayi ninakkum janangalkku
Onnukondariyaavunna vasthuvaay
Onnilum urakkaattha janagalku
Onnu kondum thiriyaatha vasthuvaay
Onnu pole onnillaathe ullathil
Onnaayulloru jeeva swaroopamaay
Ninnavan thanne viswam chamachu pol,
Moonnum onnil adangunnu pinneyum

During pralaya or dissolution (word “munnam” refers to pralayam) this whole world (viswam asheshavaum) becomes the one and only one (onnayulloru) jyothi swaroopam or parama thejopunjam. This jyothiswaroopam is only a witness, this is neither attached to anything in this world (line four) nor let anything in the world get attached to this (line 3). Those Jnaanis and Bhakthaas (predominantly of saatwic and raajasic nature) who try to figure out one by one (onnonnaayi ninakkum janangalkku) using “nethi, nethi” process or “not this, not this” process, perceive “It” as one thing through which everything is known (onukondariyaavunna vasthuvaay). For those people whose minds are restless, fickle and out of control (onnilum urakkaattha janangalkku -predominantly of Thaamasic nature) “It” cannot be comprehended or understood by any means (onnukondum thiriyaattha vasthuvaay). Outwardly each and every being is different (oonu pole onnillaathe), but the spirit or jeeva swaroopam in all  beings are the same (ullatthil onnaayulloru jeevaswaroopamaay). The same jeeva swaroopam that exists in everything (ninnavan thanne) created the whole universe (viswam chamacchupol) and “It” again (pinneyum) contains all the three . (moonnum onnil adangunnu)

During pralaya or dissolution, everything is merged in Lord and nothing remains except the parama jyothi swaroopam or light of lights (or paramaathma chaithanyam). This is compared to the disappearance of stars and moon at sunrise. Likewise, the whole universe including the sun, moon, stars and all planets dissolve and become part of that great Jyothi swaroopam. One of the prayers we chant during aarathi or deepaaraadhana expresses the same idea:

Na thathra suryo bhathi, na chandratharakam
nema viddhutho bhanthi kuthoyamagni
Thameva bhantham anubhaathi sarvam,
thasya bhasa sarvamidham vibhathi.

“There the sun does not shine, nor the moon nor the stars; these lightnings also do not shine – how then (can) this earthly fire? Verily, everything shines after Him reflecting His glory. This whole world is illuminated with His light.”

But this light of lights is “Anaadimadhyaantham” or beginningless,middleless and endless. At the end of the dissolution phase, each individual soul again takes birth depending on the accumulated karmaas. These individual souls with accumulated karmaas do not get salvation during dissolution, but just remain hidden in Easwara Chaithanyam and then take birth again to experience the results of their good and bad karmaas.

These lines specifically explains how Bhagavan is not tainted by our karmaas. Even when we disappear into the jyothi swaroopam, that jyothi swaroopam remains unaffected. So our sorrows and happiness do not affect Bhagavan and Bhagavan is not responsible for our sorrows and happiness. Our experiences are the direct results of our own karmaas. Then how does Bhagavan help us? When we realize that the jyothi swaroopam with in all of us is the same as the paramaathmachaithanyam, all our actions become an offering to the Light of Lights, “mama or mine” attitude disappears, and “na mama or not mine” attitude arises. But only in a pure mind this realization happens and in Kaliyuga, Nammasnakeerthanam is the most practical method to attain purity of mind.

“Onnukondariyaavunna vasthu” indicates that for ordinary people like us, Brahmam can be known only through the path of Bhakthi. Bhakthi leads to Njaanam. Little Prahlaada believed that everything existing was Naarayana swaroopam and when he told his father that God is omnipresent, Lord did come out from the lifeless pillar to protect Him. Gopikaas were ordinary housewives and just because of their intense and blind devotion to the Lord of Vrindavan they attained Jnaanam and moksham. Fickle minded ordinary people who are distracted every moment with the the various temptations of life cannot comprehend the greatness of Bhagavan. First the aasuric or thaamasic or demonic characteristics of our mind has to be reduced by the constant remembrance of Lord and the power of Naamam will elevate ourselves to purer and purer levels.

Last line talks about the number three. This three can refer to several things: Prakrutthi, mahatthathvam, Ahamkaaram or  Satva Gunam, Rajo Gunam, Thamo Gunam or Brahma, Vishnu, Maheswaran or  three worlds. At the time of dissolution, everything merges into the paramachaithanyam and this explains the transient nature of everything we see or feel in this world. Poonthanam explains this to develop an attitude of detachment in our mind and hence perform Nishnkaama karmam and attain the Lotus Feet of Lord by chanting His names.

Onnu kondu chamachoru viswatthil
Moonnayittulla karmangalokkeyum
Punya karmangal paapa karmangalum
Punya paapangal misramaam karmavum
Moonu jaathi niroopichu kaanumbol
Moonnu kondum thalakkunna jeevane

In this universe (virtually) created (chamachoru viswatthil) by our own Avidya or ignorance (here “onnu kondu” means “due to avidya or ignorance”), all karmaas (karmangalokkeyum) can be divided into three categories ( moonnaayittulla). They are namely Punya karmaas, Paapa karmaas and Punya-Paapa-misra karmaas. (lines 2 and 3) When we think (niroopicchu kaanumbol) about the above three types of karmaas (moonnu jaathi), we can see that jeevaathma (jeevane) is bound (thalakkunnu) by all three types of karmaas (moonnu kondum)..

Just like the moon is lit by the reflected light of the Sun, we are alive by the chaithanyam or light lit by the Light of Lights, Paramachaithanyam. A person who is ignorant of the fact that sun’ light causes the moon-light, thinks that it is moon’s own light. Similarly, this whole universe is not different from the paramaathma chaithanyam itself and with our inability to comprehend this and internalize the truth, we do three types of karmaas with “ahambhaavam” or feeling of “I and mine” and these sakaama karmaas (result oriented actions) bind us to the eternal cycle of birth and death. It is difficult to exactly differentiate punya karmaas and paapa karmaas. Some of them can be labelled with out any doubt. But, some of the karmaas can be classified only according to the context.That is why Poonthaanam mentions about the third type called mixed karmaas.

There is a small story to illustrate this point. Once a very pious sage was resting in his hermitage in the forest. A just and righteous King followed by a group of robbers entered the forest. King was running about one mile ahead of the robbers and turned east near the sage’s hermitage. (Hermitage was in junction near a river and one can go in any direction from there). While running, he specifically told the sage not to disclose which way he ran to the robbers following him. As expected robbers came and asked the sage about the direction in which the King ran. This sage who had never spoken untruth in his life did not want to say a lie to the robbers. He could have either said “I do not know” or to save the King’s life he could have even said  “west or south or north”. Instead he told them “east” to save his sathyavratham or vow of truth. Later he had to experience the negative results of his paapa karma because in that particular context, saying the truth was not a punya karma or dharmam. By saying an untruth he would have saved the life of a righteous king and his country. But he cared more for his own vow of truth than saving the life of a just and righteous King. Because of his selfishness, even though he told the truth, it became a paapa karmam.

Since all the three types of karmaas binds us, only destruction of all karmaas can free us from bondage. But it is impossible for ordinary people to live with out doing any karmaas. There is not even a moment when we are not doing karma either by body, by words or by thoughts. So the only solution is to do karmaas with renunciation of the fruits action which is called Nishkaamakarmam. Bhagavan says in Bhagavad Gita;

yasya sarve samarambha:
kama-sankalpa varjitha:
jnanagni dagdha karmanam
tam ahu: panditham budha:

He, all whose undertakings in this world are free from the bondage of expectation, who has sacrificed all the results of his actions in the fire of knowledge is a pandithan or scholar -so says intelligent people or (great seers)

Even though all these philosophical concepts are mind boggling to ordinary people like us, Poonthanam assures that Naamasnakeerthanam will clear our mind and help us to develop an attitude of surrender and intense devotion. Then Bhagavan takes over and assures us : Na mae bhaktha pranashyathi- my devotees will never perish. Bhagavan’s grace will lead us from Rakthi —> Bhakthi—-> Mukthi.

Ponnin changala onnipparanjathil
onnirumbu kondennathre bhedangal
Randinaalumeduthu panichaiytha
Changalayallo misramaam karmavum

Bondage comes from three types of karmaas and one string (changala) formed as a result of satkarmaas or punyakarmaas or good deeds is made of Gold (ponnin), another one (onnu) formed as a result of paapa karmaas or negative karmaas or dushkarmaas is made of Iron (irumbu) and the third  string ( formed as a result of the mixture of the above two types of karmaas-misrakarmam) is made of a mixture of both Gold and Iron (randinaalumeduthu pani cheytha).

Even though Gold and Iron are different metals with entirely different properties, when they are used for tying or binding some one it hardly makes any difference for the bound victim. The word “changala” and “thalakkuka” are usually used for chaining elephants. By using these words, Poonthanam brings out the fact that breaking the strings of bondage is as difficult for us as it is for an elephant to break it’s thick Iron chain. But with lot of effort, sometimes elephants do break and run to freedom. So with continuous and sincere effort human beings blessed with the power of discrimination, can break all three binding chains. Even people with predominantly satva gunaas find it hard to break the bondage effortlessly. As long as their satkarmmas are result oriented, they will not be freed from the cycle of birth and death.  They live to enjoy the results of satkarmaas, again do satkarmaas to be born again and again. Only renunciation of the fruits of action can break the bondage for Punyaatmaas (great souls), Paapis (sinned souls) and those punyaathma-paapaathma combination souls . The only difference is that when we do Paapa karmaas we are subjected to negative experiences and punya karmaas yield positive experiences and mixture of both will give both positive and negative experiences. But eternal freedom from this cycle calls for Nishkaama karmam.

Even if a cage is made of Gold, a bird sees it only as a cage in which it is trapped. It does not enjoy the beauty of Gold. It only wants freedom. Likewise our souls crave for eternal freedom to join the Parmaathma. Because of the avidya or ignorance, jeevathma goes after transient pleasures and with egoistic actions accumulates all three types of karmaas. Poonthaanam advises us to do naamasnkeerthanam which  removes ignorance and makes us realize that we are trapped in this eternal cycle of birth and death. Naamam persuades us to strive with the determination and force of a “matthagajam” or mad elephant to break this chain of bondage. Poet assures that this force to break the chain can be derived from chanting Lord’s name. By the power of Naamajapam even an athiest (who does not believe in God or in prayers) goes through different stages of Bhakthi or devotion and reach the highest state of Uttama Bhaktha or perfect devotee. A Bhaagavatotthama ( the highest type of devotee ) is one who sees the glory of Bahgavan in all animate and inanimate beings, and also perceives all beings as dwelling in Him. So all his karmaas become an offering to God and practically becomes a Jeevanmuktha. Then he discards the body when the results of the accumulated karmaas are exhausted and merges with the Paramaathma.

Where does God live? Bhagavan says to Narada:

Naham vasami vaikunte na yogi hrudaye ravau
Mad bhaktha: yatra gayanti tatra thishtami narada.

“I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I live where my devotees sing my glory and divine names.” 

Brahmaavaadiyaay eecchayirumbolam
karmabaddhanmaar ennatharinjaalum
Bhuvanangale srishtikkayennathu
Bhuvanaantha pralayam kazhivolam
Karmapaasatthe lamkhikkayennathu
Brahmaavinnumeluthalla nirnayam
Dikpaalakanmaarum avvannam ororo
Dikku thorum thalachu kitakkunnu

Know the fact that (ennatharinjaalum) starting from Brahamadevan and other devaas (Brahmaavaadiyaay) to flies and ants (eeccha irumbolum), all of God’s creation are bound by Karma (karmabaddhanmaarr). Creation of universe (bhuvanangale srushtikkayennathu) continues until the dissolution or pralayam of the universe (bhuvanaantha pralayam) is completed (kazhivolam). That means it is definitely (nirnayam) not easy (eluthalla) even for Brahmadevan (Brahmaavinu) to break (lamkhikkayennathu) the binding thread of karma (karmapaashatthe). In the same way (avvannam) eight devaas ruling the eight zones or quarters of the universe also (dikpaalakanmaarum) are lying bound (thalacchu kitakkunnu) in their own directions (dikku thorum).

In these lines, poet says that there is no body (it literally means any jeevaathma dwelling in any type of body) in this world who is not bound by Karmaas. Even Brahmadevan dwelling in a body continuously does srushti or creation and then of course Vishnu Bhagavan has to maintain the universe and Mahadevan has to take care of annihilation. When Dharma declines, Vishnu Bhagavan incarnates in different forms, perform necessary karmaas with out attachment and goes back to Swadhaamam or home discarding the body used temporarily. Only the Nirguna Brahmam or Paramajyothi swaroopam, who is only a witness of all these, is free of this bondage of Karma. But thrimurthis (Brahma-Vishnu-Maheswara) know that they are none other than the Brahmam and they are neither attached to the karmaas or the fruits of their karmaas. Because of their knowledge of the essence of srushti-sthithi-samhaaram (creation, maintenance and annihilation) they do not experience the uncertainties of life like other demigods or mortal human beings. They just perform karmaas with out attachment. (Vaikundhavaasi, ananthashaayi Vishnu Bhagavan and Bhagavaan’s all incarnations are not Jeevathmaa occupying a body, but Paramaathma Himself. With apaara kaarunyam or ocean of mercy, that Paramachaithanyam is letting us worship in any form (sagunam) we prefer. Even though in incarnations, Bhagavaan discards the body after the purpose of incarnation, He would appear before us in any form we worship because He is eternal with form and with out form. In one of the stories, He even takes the form of a “male buffalo” to please his devotee. Bhagavaan appeared as the minister Mangaattacchan to save Poonthaanam from robbers!)

Even Thrimurhis (Brahma, Vishnu and Shiva) do not break the chain of Karmam. So where do we stand?  By their actions, Thrimurthis are demonstrating this truth to the world. The word “Nirnayam” indicates that to destroy the karmaas each and every individual should strive. In the spiritual world there is no proxy and each person should take responsibility for their own advancement. A Guru or satsangam can help to initiate one’s effort and the rest is in each inividual’s sincere effort.  Above all of these, we need Bhagavaan’s blessings every moment and Poonthaanam’s only solution in this Kaliyuga is chanting of naamam. It is interesting to note that Poonthaanam used the words “thalacchu kitakkunnu” for the eight devaas who rule the eight directions. Dikpaalakaas are not as detached to the karmaas as Brahmadevan or in other words they are not Brahmajnaanis and hence they are helplessly lying bound in the eight directions.  Ordinary human beings are far inferior to this dikpaalakaas. To elevate ourselves from the Maanava state to Maadhava stage, Poonthanam recommends Naamasankeerthanam. In Bhagavatam, Sri Shuka Maharshi tells King Parikshit:

Kalair dosha nidhe rajan astihyeko mahaan gunaan
Kirtanaad eva krishnasya mukta sanga: param vrajet

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age:  Simply by chanting  Hari keerthana, one can become free from material bondage and attain salvation.

Shankarrachaaryar’s explanation on the importance of Naamajapam is very interesting. He says Naama japam gives us mukthi or salvation faster than any other form of worship or prayer because of two main reasons:

1. It is very simple and can be done by anybody, anywhere and anytime. No restrictions have to be followed.

2. Second one is the most important reason. We are not asking God for any favours or special blessings or anything in particular when we worship with naamasankeerthanam. We only glorify God with His auspicious names and try to continuously remember His divine form. Naamasankeerthanam promotes Nishkaama Bhakthi which leads us to salvation or mukthi. 

So let us chant along with Suka Muni, Shri Shankarrachaaryar, Poonthaanam Nambudiri and millions of devotees: 

Krishna! Krishna! Mukunda! Janaardana!
Krishna! Govinda! Naarayana! Hare!
Achyuthaananda! Govinda! Maadhava! 
Sachidaananda! Naarayana! Hare!

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Samasthaaparaadham kshamaswa.

Sreekrishnaarpanamasthu.

Harsha's avatar

Matri Vani

. Advaita and Yoga, INSPIRATIONAL, TEACHERS

 

Matri Vani (Words of Sri Anandamayi Ma) (from Matri Vani, Volume 2)

Om_MaA traveler on the path to the realization of the Supreme Being has to obey his Guru’s instructions so that his journey may be crowned with success. However, in a case where there are no such instructions, one should, according to the dictates of one’s heart, keep oneself engrossed in calling out to God and in prayer and meditation. If someone prays to Him with a sincere and simple heart, God will fulfill his cherished desire. To yearn for Him with his whole being is man’s duty.

To invoke That, to be constantly intent on realizing It is man’s duty. At all time in Her arms, in Her embrace—within the Mother. On finding Mother everything is found.

There are two kinds of restlessness: one due to worldly activity and the other the restlessness to advance on the spiritual path. The latter is the very means to real peace. That which is tranquility, Atma, God—That becomes known. Only when there is intense hankering after it will supreme peace be found. Eternal bliss is also one and the same thing. 

It is impossible to invoke God sincerely without a result—this can never happen! He will surely cleanse and purify His own offspring and then take them to Himself. Pray to Him with heart and soul. To the limit of your power, using all the strength and capacity you possess, endeavor to live constantly in His presence. Surrender yourself at His feet. He Himself gives His Kriya (spiritual practice), training the aspirant to go beyond all Kriya in order to reach the Goal. Therefore, try with all your might to concentrate with your entire being on that form of Him to which you can give yourself whole-heartedly and without reserve. Time is speeding away!

To be born as a human being is a rare boon. If in spite of having obtained this great opportunity one does not give time to the contemplation of the Beloved, one will have to ask oneself: “What have I been doing?” To neglect the contemplation of Reality means to take the road of death.

 Anandamayi Ma

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Reprinted  with permission of Swami Sadasivananda
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Harsha's avatar

Call of the Conch-Part 1: By Joyce Sweinberg

. Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . , , ,

 

WARNING:  THE  STILL AND VIDEO IMAGES IN THIS ARTICLE
ARE GRAPHIC DEPICTIONS OF VIOLENCE TO DAIRY COWS.

  5972_217788405374_215886190374_7850084_1398980_n 5972_217788400374_215886190374_7850083_3230150_n 5972_217804335374_215886190374_7850612_5256181_n

Lord Sri Krishna vividly describes the three types of foods,
Sattvic, Rajasic and Tamasic. Milk in the olden days was definitely Sattvic.
However now it is 100% Tamasic due to the abundant violence and abuse it entails.
Drinking such milk is equal to eating beef. In fact the animals raised for meat
do not have to suffer so much as these unfortunate dairy cows are made to suffer.

~Shri Kamlesh

In Patanjali’s Yoga Sutras, Ahimsa (nonviolence) is considered the first principle of the spiritual life. Ramana Maharshi, the great sage of Arunachala has clearly stated, “Ahimsa Param Dharma”. Translated this means that nonviolence is the supreme religion… My friends, in order to gain peace, one has to give peace to others. This is the universal law as described and explained by the doctrine of karma. What we give to others, we give to ourselves. If we are able to learn this lesson by heart, it will influence our actions in this world. It is not an easy lesson at all.Nonviolence is the most beautiful expression and manifestation of the unconditioned recognition of the Nature of Reality. This is our conviction. This ideal is our aspiration. As many times as we fall, we get up and stand on the foundation of nonviolence as our nature. ~Dr. Harsh K. Luthar

                                      https://luthar.com/ahimsa-and-self-realization-by-dr-harsh-k-luthar

Can you hear her crying?

There was a time, a time when the dairy cow was nurtured and revered for her milk, when the calf came first and the human after, when she was part of the family, not part of their property. When she lived out her life with decency until the end, even after she no longer produced milk. But that time is long gone, replaced by industry production methods aimed at one goal…profit.  And in that goal, all decency was lost, replaced with the torture, plunder and cruelty of the present milk farms, both here in the US and abroad.

The female dairy cow spends her life confined in close quarters with other cows, being pumped with hormones calculated to produce pregnancy after pregnancy as long as she is capable of bearing calves, both to increase the population of the cows for milk and meat production and to spur the female to produce more milk. when her calves are born, they are taken from her within a few days of birth, giving rise to the grief of separation for both the mother and the child. (This and the fate of her calves will be the subject of its own article)  Her body knows no rest, either from pregnancy, the drugs used to induce pregnancy and milk production,  or the milking machines which relentlessly squeeze the very life out of her, slowly and painfully.  This relentless assault on her body frequently causes her to develop mastitis, an extremely painful condition of the udder, which results in blood and pus accumulating within the infection and often being expelled into the milk.

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The link below graphically depicts the puncture of  an inflamed udder…
http://www.youtube.com/watch?v=vqqSeO4vqcw&feature=player_embedded

Although the average life span of the cow can be in the neighborhood of  25 years,  the cow in the milk farm is ready for death after approximately 4-5 years.  By this time, the multiple pregnancies, coupled with the hormones and other drugs pumped into her system have taken their toll.  More often than not, by this time, she can barely walk on her own, either due to excess weight gain from the drugs and/or broken bones and the condition is often referred to as a “downed cow.”  This has significance in the market, as a “downed cow”, by law in most states, is not to be introduced into the slaughterhouse and the meat which is being sold to the ever willing population of meat eaters.  For this is her final destination…once she is no longer useful for bearing calves or bearing milk, she is sent to the slaughterhouse to be butchered and sold as meat.

A note about organic farming is in order. Although the cow may not be confined or treated with antibiotics and other drugs, it is quite likely that she will be impregnated, separated from her offspring and slaughtered in the end.

Even as she approaches her last moments, she is prodded and abused to keep her “up” so she can “walk” past the inspectors and into the knife of the butcher.  The videos in the link below show the cows being hit in the face with sticks, prodded with electric prods, chained to forklifts and dragged just to get them “on their feet.”  Once on the feet, the cow is continually pushed, her tail twisted, electric shocks applied to her, anything to keep her moving and get her into the kill box, where all of this will finally come to an end, and she will be slaughtered. The link below to the Humane Society video, taken undercover at a dairy farm in California, illustrates some of this abuse…

http://lawprofessors.typepad.com/foodlaw/2008/02/horrible-dairy.html

  Abuse is not limited to America…

INSIDE THE INDIAN DAIRY INDUSTRY

“The cows are cramped into these trucks, with no food, water for days these poor exhausted animals are then literally thrown from the trucks on to the ground. Many cows break their legs, and bones and cannot walk, to hoist them to the slaughter house acid is poured into their eyes and noses or their tails are broken. These abuses are wide-spread because of lax laws and corrupt officials and the demand for cheap leather products. Some how when these cows are lead to the slaughter house, the cows are literally hammered by a large hammer on their heads and after they are immobile their necks are slit so that they are bled to death. At least their miserable lives have now finally come to an end. The farmer now gets his money from the dead cow’s flesh and leather and buys a younger cow to continue the cycle.”  ~Shri Kamlesh

 http://www.youtube.com/watch?v=ZjYA2K7ke0E&feature=player_embedded

 DOWNED COWS

The cows pictured below, either because of broken legs or other diseases affecting them due to the abuse of their bodies in the production of milk, can no longer stand on their own. They are left stranded, unable to move, even to get away from their own excrement, unable to escape the violence which awaits them as they are either “euthanized” or butchered for meat production.

  Many of the images below can be located at http://www.goveg.com/photos_cows.asp
with detailed explanations of the images…

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 Once they are forced up, this is where they end up, along with their male counterparts…

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  http://www.goveg.com/photos_cows.asp

Having one’s actions grounded in ahimsa for the Lord’s creatures, all of them, calls to our spiritual conscience with the power of the sounding of the conch. The conch, held by Vishnu, the preserver, represents life. When it is sounded, it is the sound of victory, as by Krishna and Arjuna heralding the defeat of the adharmic influences in the battlefield of the mind symbolized in the Holy Gita.  May the adharmic influences inherent in the dairy industry fall to the ground in defeat at the call of the conch.

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 Matkarmakrinmatparamo madbhaktah sangavarjitah;
Nirvairah sarvabhooteshu yah sa maameti paandava.

Whoever works for Me, looking upon Me as the goal;
whoever is My devotee, free from attachments
and from antagonism to any being –
such a one shall enter into Me. (BG 11.55) 

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Njanappaana by Poonthaanam Numidiri-1

. Advaita and Yoga, ART & POETRY, INSPIRATIONAL . , , , , , , ,

 
translation and commentary by Smt. Savitri Puram 

      duzvdh4anypjffvi_D0_guruvayurappa

Krishna! Krishna! Mukunda! Janaardana!
Krishna! Govinda! Naarayana! Hare!
Achyuthaananda! Govinda! Maadhava! 
Sachidaananda! Naarayana! Hare!

Introduction

Njanappaana can be considered as the Bhagavad Gita of Malayalees. This is a Darshanika kaavyam or philosophical poem expressed in the most simple Malayalam language for ordinary people. Poonthanam Nambudiri, an ardent devotee of Shri Guruvayurappan, transformed his unbearable sorrow from his infant son’s death into a “yogavishesham”. He used this sad experience to build his Bhakthi soudham or house of devotion and opened it for all devotees for all time. Even though the language is very simple, this njaanappana, or song of wisdom deals with the essence of all vedas and upanishads. May Bhagavan Guruvayurappan, Bhagavathy Sarswathi Devi and Sri Poonthaanam Nambudiri bless us to become wiser by going through this great Song of Wisdom!!boarder

Gurunaadhan thuNa chaika santhatham thirunaamangal naavinmel eppozhum
Piriyaatheyirikkanam nammude nara janmam saphalamaakkiduvaan

May my Gurunathan help me (thuna chaika) to keep the auspicious names of Lord continuously on my tongue (naavinmel eppozhum) and to make this human life (narajanmam) meaningful and fruitful!(saphalamaakkituvaan).

The only way to to make the human life fruitful and meaningful is to constantly chant the auspicious names of Lord. So, the poet is seeking the blessings of his Gurunaathan to help him retain the naamam on his tongue for ever. Who is Poonthanam’s Guru?  He is considering Guruvayurappan as his Guru because Lord is both the remover of the darkness of Anjaanam or avidya (Guru) and the protector and saviour of all (Naathan). After innumerable births in lower species,we finally got narajanmam in Kaliyuga. Kalisantharanopanishad and many other scriptures reinforce the importance of naamasankeerthanam in Kaliyuga. Naamasankeerthanam can be done any time anywhere.

Innaleyolam enthennarinjeela Ini naaleyum enthennarinjeela
Innikkanda thadikku vinaashavum Inna neramennaethumarinjeela

We really do not know what happened until yesterday or what would happen tomorrow. Neither we know when this body we see today will perish.

When we look at the literal meaning, we may feel like responding: “I know what happened until yesterday and I can roughly guess what will happen in the coming days. I am hail and healthy and unless I get into an accident or so I should be able to live many more years”.

Poonthaanam is putting his forefinger on his nose with an expression of “what a pity?” because he meant much more than the literal meaning of yesterday, tomorrow and our present body. He persuades us to think deep about the uncertainty of life. Yesterday and today also means previous janmaas and future janmaas. We do not know about our previous janmaas or good and bad karmaas we have accumulated. A great part of our good and bad experiences in this janma is the direct result of our past karmaas. We cannot undo the sins or suffering by anything other than sincere prayers. Bhagavaan is the only one who can change the results of our praarabdha karmaas and in Kaliyuga, naamasankeerthanam pleases Bhagavan more than anything. We do not know what is in store for us tomorrow. How can we make sure that our future is in safe hands? Only by offering ourselves in His strong and kind hands. Then what about today? At present we live in this body and the moment jeevathma leaves the body, it becomes lifeless like a log of wood. We have absolutely no idea when that will happen. Here Poonthaanam used the word “thati” for body to specifically tell us that body is like a log of wood or worse than a log of wood when it is lifeless. A dead body that is not preserved starts deteriorating in a few hours where as a log of wood may remain intact for several months or even years. Poonthaanam advises us to think deep about these truths and use every moment available to worship Lord with naamams. Chaitanya Mahaprabhu also said that there are no hard and fast rules for chanting naamaas. Anytime one can chant and under any circumstances one is allowed to chant. “Shuchir va ashuchir va sarva avasthaasu sarvada” meaning in any condition clean (purified) or dirty (impure) one can chant the auspicious names of Lord.

Kandukandangirikkum janangale  Kandillennu varuthunnathum bhavaan
Randu naalu dinam kondorutthane Thandiletti nadathunnathum bhavaan
Maalika mukaleriya mannante Tholil maaraappu kettunnathum bhavaan

If Bhagavan wishes, those people whom we see today may disappear (may be dead) by tomorrow. Again if Bhagavan decides, with in a few days (two or four days) a healthy man’s dead body may be carried to the funeral pyre. In the same way, by God’s wish, a king sitting in a palace (maalika) can become a beggar with a dirty bag (maaraappu) hanging from his shoulders (tholil).

Poonthaanam explains how transient is our life, wealth, poverty, sorrows and everything that we see in this world. A man walking and having fun this moment can embrace death the next moment. Everything is Lord’s wish! In Kerala, usually a dead body is tied to a wooden ladder or a piece of long wood and carried by relatives (normally by sons) to the funeral pyre. However hail and healthy one may be, when the time decided by Lord approaches, chaitanyam or jeevan disappears leaving the dead body to be carried to the funeral pyre. It can happen any time, in one day, two days or four days (randu naalu dinam kondoruthane). Here Poonthanam used the word “mannan” for king (mannante) because “mannan” also means “drushtan” or “aviveki”. He advises that those people who have money and power should have the vivekam to use both dharmically remembering that they came to this world with nothing and would go from this world with nothing. Bhagavan can take it any moment from anybody.

By Lord Krishna’s blessings, Kuchela or Sudama became wealthy overnight. What about Ravana? He lost everything that he held dear and finally he lost his life too at the hands of Lord Rama. Even if we are destined to go through sufferings due to our past karmaas, surrendering to Lord will lessen the negative effects and lead us to Satgathi. “Bagavan says in Gita: “na hi kalyaanakruth kashchid durgathim thaatha gacchathi” meaning “If you do good, it will definitely lead you to satgathi or protect you from any harm”. Poonthaanam tells this truth from his own experience of the tragic and sudden death  of his infant son.

I have heard several versions of the story. But the following is the one I heard from my parents. Poonthaanam’s son was 5 months old and anna praasham (giving rice for the first time is called “choroonu” in Malayalam and usually it is done either the 5th month or 7th month ) ceremony was fixed. He invited several relatives and that morning after feeding the baby his wife made a bed in the room next to the hall where the ceremony was to be conducted. Usually there will be an entrance to that room from the kitchen also. Baby was sleeping and his wife was busy with all the preparations. It was morning and one namboothiri lady finished her bath and put the wet clothes in the same room where the baby was sleeping. That room was dark even during day time and she did not see the baby and unfortunately wet clothes were put on the baby’s face. ( I can very well believe this because in my house, there is a room on the north side called Vatakkini which is very dark even in day time. So when our parents told us this story, we listened with tears in our eyes and we felt it could happen in any Nambudiri house.) Then the next lady came after bath and seeing the wet clothes in a corner she also put hers on the top of it. One after another a few ladies unknowingly put wet clothes on  and around the baby. Nobody noticed and it was about muhurttham time and Poonthaanam asked his wife to bring the baby. She was shocked to see what happened to her helpless baby and we can imagine the rest.

This sorrow gave birth to Njanappana and Poonthaanam advises us to realize the uncertainty of everything in this world and persuades us to think of God by continuous chanting of His auspicious names.

Kandaal ottariyunnu chilarithu Kandaalum thiriyaa chilarkkethumae
Kandathonnumae sathyam allennathu Mumbe kandangariyunnithu chilar

Some people see this truth, understand it or internalize the truth. But some people cannot comprehend the truth even when they see it everyday. But there are some others who know that all that they see are not real and it is all Maaya.

Here Poonthaanam divides humans into three categories. Utthama purushaas (or wise people or perfect human beings) are able to understand the transient nature of this world. People like Shankaraacharyar, Sreeraamakrishna Paramahasar are examples who belong to this category. Then there are Madhyama purushaas (or reasonably wise people) who understand it when they themselves or people near, dear and around them experience the ups and downs of life. Then the third category of people known as Adhama Purushaas (people with low level of wisdom) do not understand or even do not have the attitude to think more about it even if they or their beloved ones go through the negative as well as the positive experiences including successes, death, suffering and disease. Yudhishtira Maharaj says to the Yaksha who asks ” what is the biggest wonder in the world?”

Even though everybody who is born embraces death eventually, the living people refuse to believe that death will eventually embrace them also. What is more surprising than this? Even though we see it everyday we live as if death is only for somebody else.

Again Poonthanam indirectly tells us that only with Bhagavan’s blessings we can have this vivekam or power of discrimination. So we should pray Bhagavan to include us in that category of few people (the word “chilar” indicates that these kind of people are rare) who are capable of seeing the truth. In this Kaliyuga, the most doable form of worship is naamasnakeerthanam and he encourages everybody to chant auspicious names to purify our mind and elevate ourselves from the state of Adhama Purushas to the state of Uttama Purushas.

Palarkkum ariyenam ennittallo
Pala jaathi parayunnu saasthrangal

Many people (palarkkum) want to know (ariyenam)about all these (including the power of discrimination of human beings, about the mystery of God, how to go beyond Maya and attain salvation etc) and hence so many saasthraas (saathrangal) tells (parayunnu) about or explain these subjects in so many different ways (pala jaathi).

Which saasthra or which philosophy appeals to each one depends on each individual’s nature, attitude and circumstances. Some people like certain approach whereas others like a totally different approach. Saathraas contain so many different philosophies to satisfy the varied interests of ordinary people. Just like we all choose different professions or jobs for the sole purpose of survival, different people accept different saasthraas to advance spiritually and increase the awareness of parmaathma chaithanyam or God. There are Vaishnavaas, Shaivaas, Shaaktheyaas or another group who worship all 33 million gods alike etc. Goal is the same and only paths are different. There is a saying that “vitthamaeva param nrunaam janmaachaarakalodaya:” meaning people choose different ways and methods for the sole purpose of acquiring wealth.

Outwardly each and every philosophy may appear different, but once the essence is understood, the differences slowly disappear and all the paths unite to become one path. The word Saasthraas (saathrangal) is used because they advise to follow certain restrictions and rules to advance smoothly in the spiritual path. How is it possible to choose the right path and who will guide us through? Poonthanam has only one solution: chant the auspicious names of God and He will guide us through the right path.

Karmathiladhikaari janangalkku
Karma saasthrangalundu palavidham
Saankhya saasthrangal yogangal enniva
Sankhyayillyathu nilkkatte sarvavum

For those people (janangalkku) who are authorized to do karmaas like yaaga or yanja, homam, poojaas etc (karmaathil adikaari- it can even mean those who desire to do karmaas or those who are entrusted with the duty of performing karmaas) several different (palavidham) karma saashtraas are available (karma saasthrangalundu). Saankhya saasthra, yoga saasthra etc are among the innumerable or countless(sankhyayillya) saasthraas available. But for the time being, let us keep aside ( nilkkatte) all of them (athu sarvavum)

Just like the diversity of the world and its inhabitants, saasthraas also are diverse. Different types of yanjaas, poojaas, and homams are described very clearly in many scriptures. Initially even though devotees perform them with some specific desire, as the Bhakthi bhaavam matures, Bhagavan’s blessings help them to do Nishkaama karma or do karma with out expecting anything in return. There is a small conversation between Jabali Muni and a vartthaka or business man called Thulaadhaara. Even though Jabaali Muni was an embodiment of kindness, he was proud of his achievements and considered himself as the greatest Dharmishttan. Then he heard an ‘ashareeri” or wise words from God to visit Thulaadhaara. He visited him and Thulaadhaara explains to him how we all should do our swadharmam with out expecting anything in return. Thulaadhaara told him that Yanjaas and poojaas are done to show our gratitude to God, Forefathers, Rishis and other Maahaathmaas for what blessings they  have already bestowed on us. Renunciation of the results of the karma is nishkaama karma  and Nishkaama karma purifies our mind. God’s chaithanyam gets reflected only in pure minds.

Maharshi Kapila’s Saankhya philosophy regards Universe as consisting of two eternal realities Purusha and Prakriti. Pathanjali Maharshi’s yoga saasthra describes different types of yogas like Hatha yoga, Raja Yoga etc. They all lead one to the knowledge of Brahmam, but those paths are very difficult and with out an able Guru (in every sense of the word) it is impossible to follow those paths. But in this Kaliyuga, Bhaktha Kavi Poonthaanam advises us to set aside those difficult paths (which are as sharp and dangerous as the edge of a razor) and follow the most simple and enjoyable path of Bhakthi or devotion. What is the first and final step in the path of devotion? Naamasankeerthanam. Bhakthi starts with Naamam and ends with Naamam. It is for ordinary people as well as for self realized souls. No question of whether you are authorized, whether you have enough knowledge to pursue or whether you have the right comes into question in this way of worshipping Lord. Anybody can do naamajapam, anytime, anywhere. 

 

Krishna! Krishna! Mukunda! Janaardana!
Krishna! Govinda! Naarayana! Hare!
Achyuthaananda! Govinda! Maadhava! 
Sachidaananda! Naarayana! Hare!

Part One…To be continued…

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Call of the Conch-Introduction: By Joyce Sweinberg

. Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . , , , , , , ,

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“We need to challenge our age old habits and tradition
if they are in direct contrast to the principles of
non-violence and dharma laid down by Sri Krishna in Gita.”

Lord Krishna is also known as Gopala, or protector of the cows. His love for and relationship with the cows of Vrindavan forms a major part of His transcendental past times.  Among the artwork depicting His holy image, there are just as many showing Him with His beloved cows as there are images depicting Him with His beloved Radha and the gopis.  As Giridhara, He lifted the mountain of Govardhana to protect the citizens and the cows from destruction.  When He played His flute, the cows were there, His most ardent audience.  When He wanted to eat, the cows were there, His most willing suppliers of milk and butter.  When He wanted affection, the cows were there, His most unselfish companions, wanting nothing from Him but His caress and His embrace, which they freely returned.  And so, it is not surprising that from these stories and for other reasons, the practice of offering Him prasadam made with dairy, and bathing His image in milk developed and took hold as the cornerstone of devotional rituals.

At abishekam, a devotional service, the offering of milk is one of the most common items donated by devotees.  Sometimes mixed with honey and other items, the milk is poured onto the deity and flows freely and amply throughout the ritual, allowed to drain into metal bowls, collected and then poured back into the bottles for the devotees to take home, now blessed by the Lord.  A small vessel is also passed around the room, with each of us given a small spoonful to drink the blessings of Divinity. Food is also offered to the Lord for prasadam and usually contains milk and ghee, a form of clarified butter.  After the puja is complete, the food is shared by devotees partaking of the Lord’s blessings, gathering together in the sangha of God’s worship.

What appears as a charming expression of devotion now has lurking behind it a vile abuse of this most sacred creature of the Lord, both in India and here in America, knowingly perpetrated by the suppliers of the dairy products and unwittingly financed by the Lord’s devotees.  While I converted to a vegetarian diet years ago, I continued to include some dairy in my diet, although very limited due to my developing concern with ahimsa and allergic skin reactions.  But I continued to accept the prasad, I continued to pour the milk when the occasion arose and I relished the sweets and the wonderful Indian cuisine so freely shared where I worship. I told myself that any hesitations I had should be quashed within myself because these were offerings to God and had been blessed and cleansed of any sins committed in their procurement. Lately, though, I was becoming uneasy about it, but not voicing my thoughts and not knowing quite how to voice my developing uncertainty over the source of these offerings.

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Until recently, when Kamleshji, another devotee on a bhakta forum posted a message directly confronting this subject, and ripping open my cloak of uncertainty to the naked truth that cannot be denied if one looks with one’s eyes open, if one hears with one’s heart and if one thinks with one’s conscience. From his post and subsequent communications from him, I quote a few lines below…

“….as devotees of Lord Sri Krishna we must definitely pay attention to the plight of His most beloved animal, the Cow (Go-mata).

Just recently on Sri Krishna Jayanthi, we bathed Lord Sri Krishna in milk, curd, ghee and offered Him His favourite naivedhyams such as paal payasam,  ghee and butter.

However we must be aware how this milk is obtained in this Kali yugam, especially where milk is obtained in commerical farming techniques (as in big cities in India and especially here in the US).  Before this exploitative factory farming age, our saints used to procure Milk products in harmony and without cruelty, the milk was taken from the cow only after the calf has had it’s fill and the cow was worshipped as Go-matha.  Such offerings are certainly pleasing to the Lord.

However in the present age,  factory produced milk is a very cruel exploitative product of torturing cattle. The poor cows are  enclosed in a tiny space, chained in its own waste in darkness, cold and filth for the rest of its life. It is pumped with insane amounts of hormones, and other toxic medications to artifically increase milk production.

These large amounts of hormones, antibiotics and other unnatural feed, cause the cow to grow large and make it prone to bone fractures and other very painful diseases. To add to this torture the cows are artifically inseminated to produce calves to ensure regular supply of milk.

The most unfortunate of the calves are male calves  (called Bobby calves) who are considered to be useless and are sold off to be butchered for meat when they are just five days old. The mother cows separated from their calves cry in agony, yet they are not spared and are administered more hormones to continue milking them.

After milking the cow till it has been exhausted and after ensuring that the cow cannot yield anymore milk, it is sold off to be slaughtered in the most brutal manner for meat and leather.  I request all bhaktas to please think about this, will our Lord ever accept our abhiseghams and Naivedhyams if it means that His favourite innocent animals are killed slowly and extremely painfully all their lives?  Let us not act in an adharmic manner and perform unthinkable atrocities and sins by offering factory produced milk and milk based products especially in our sacred rituals and also in our diets. I can only be certain that we shall never suceed in our sadhana if it causes so much needless pain for innocent animals.

Lord Sri Krishna, vividly describes the three types of foods, Sattvic, Rajasic and Tamasic. Milk in the olden days was definitely Sattvic however now it is 100% Tamasic due to the abundant violence and abuse it entails. Drinking such milk is equal to eating beef.  In fact the animals raised for meat do not have to suffer so much as these unfortunate dairy cows are made to suffer.

We cannot afford to fool ourselves into believing that just because we are vegetarians and do not eat beef, we are protecting the cows. We need to challenge our age old habits and tradition if they are in direct contrast to the principles of non-violence and dharma laid down by Sri Krishna in Gita.”

govardhanagiridhari

His post prompted me to respond to him and to also go online to view some of the websites which I knew would show me the truth, as painful as it might be to watch and to listen. I am now convinced that I must be even more vigilant in my avoidance of all dairy products where I do not know the source.  I will also post several more blog entries examining this subject in more detail, in the hope that each of us can look more honestly into our hearts about what we put into our mouths and onto our bodies, and onto the Lord.

The Luthar.com blog already has several articles on the subject of vegetarian diet…this short series is specifically examining the vegan diet.  We will look at ahimsa as the foundation for a vegan diet, the economic incentives fueling the abuse, the ways in which the dairy cows are abused, including their offspring, and how they are slaughtered in the end. We will examine the human health consequences of ingestion of dairy products and the environmental effects of the mass procreation of cows for human consumption.  We will explore the organic industry as well. We will post photos and links to videos so you can see for yourself what is happening to the dairy cows.  We will also post links to organizations geared to helping the abused cows and offering alternatives to the current system.  We will offer suggestions and ideas on how to substitute other products in our diet and in our worship. We ask that you the reader examine the facts with an open heart. Together with Kamleshji, who has studied the subject extensively and speaks with eloquence and fortitude in His devotion to the Lord on this subject, I will continue to post, seeking His blessings and inspiration.

Today is Ganesh Chaturthi and I take this opportunity to post the first in this series on this day with this prayer…that I serve the Lord without reservation acting as best I can on His wishes, and that I open my mind and my heart enough to let Him speak through me as He guides me.  Ganesha Saranam!

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Patram pushpam phalam toyam yo me bhaktyaa prayacchati;
Tadaham bhaktyupahritamashnaami prayataatmanah.

If one offers Me with love and devotion of a leaf,
a flower, fruit or water, I will accept it with joy. BG 9.26

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AUGUST SUMMER by Alan Jacobs

. Advaita and Yoga, ART & POETRY, INSPIRATIONAL . , , , , ,

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 August summer from awesome meadow sings,
I never tire from commune with my Soul,
In silent wood’s enchanted shades, where broad
Shafts of sunlight fall in full accord
Gilding leaves of green. The dusty lane’s my goal,
Which ends where the higher path begins.
The air, the fair horizon, crystal springs,
Rosy lips of dawn, which one yearns to kiss
This hem of heaven’s robe in joyful bliss.
Come! let’s gaze at gleaming stars so chaste
They shine on Mother Earth through veils with haste.
Let pine trees imparting scented breath
Waft you along to life away from death,
To sapphire streams and fields of emerald green.
Let Nature’s radiance reveal her sheen
On the solemn beauty of your furrowed brow.
True love latent in your heart, here and now,
Will ever grace this sacred, monumental hour.

 

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       Photos courtesy of Trina Kavanagh

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Mangal Aaratee

. Advaita and Yoga, ART & POETRY, INSPIRATIONAL . , , , , , , ,

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  Mangal Aaratee Priyaa Preetam kee, Mangal Preeti Reeti Doun kee
Blessed prayer of lover and Beloved,  Blessed  is the ritual of their union

Mangal Kaanti Hansani Dasanan kee, Mangal murlee Beena Dhun kee
Blessed is the light of His swanlike splendour,  Blessed is the sweet rhythm of His flute

Mangal Banik Tribhangee Hari kee, Mangal Sevaa Sab Sahachar kee
Blessed Hari, omnipresent knower of three worlds,  Blessed friend of all devotees

 Mangal Sir Chandrikaa Mukut kee, Mangal Chabi Nainan mein At kee
Blessed is His crown made of Peacock’s feather,  Blessed is His glance enslaving my eyes

Mangal Chataa Phabee ang ang kee, Mangal Gaur Syaam Ras Rang kee
Blessed beauty of ornaments on Shyam’s body, Blessed are  Krishna’s activities

 Mangal Ali kati peyare pat kee, Mangal Chitvan Naagar nat kee
Blessed love of Sweetheart Govinda , Blessed allure of that magical Krishna

Mangal Shobhaa kamal Nain kee, Mangal Maadhuri Mridul Bain kee
Blessed is the beauty of His lotus eyes,  Blessed the soft and sweet voice of His Flute

 Mangal Vrinidaavan Mag At kee, Mangal Kreedan Jamunaa Tat kee
Blessed husband of Vrindavan’s gopis,  Blessed is His play on the river  banks of Jamuna

Mangal Charan Arun Taruvan kee, Mangal Karani Bhagati hari Jan kee
Blessed are His Feet under the Arun tree of the forest ,  Blessed Lord, remover of obstacles

 Mangal Jugal Priyaa Bhavaan kee, Mangal Shree Raadha Jeevan kee
Blessed pair of beautiful charming lovers,  Blessed Hari, who is the life of Radha

 

To listen to this Aaratee, click on the link…
http://www.youtube.com/watch?v=oeOEW5bJUHE

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Arati (also called  Aarti, ãrti, arathi) is performed in many Hindu temples first thing in the morning, and several times throughout the day, with a final arati in the evening.  Arati is also performed after services such as puja.  The word is derived from the syllables “Aa” which means towards, and “rati” which means the highest love for God.  As the devotee waves the lamp before the deity, the frame of mind should be one of surrender and devotion, a prayer to Divinity to annihilate the ego in the flames of the sacred fire such that complete surrender is achieved.

At the Chinmaya Mission temple where I worship, following the monthly group chanting of the Vishnu Sahasranama, we sing a beautiful Mangal Aaratee to Lord Krishna, which glorifies the love of the Lord for Radha and for the gopis, thus symbolically glorifying the Oneness of the Paramatma and the atma as embodied in the living jiva.  Something about this Aaratee drew me the first time I heard it even though I could not really make out the melody as a small group of devotees sang it one night.  I later found out the language was Hindi, and one afternoon I drove over to the Temple to request Swamiji to sing it for me so I could record it and learn the melody for the monthly chanting.  Like some other bhajans have done, this one took me over and I needed to take it a step further, learning it on my harmonium and memorizing the words.  Still, something was missing…I knew the general gist of the words had to do with auspiciousness and Lord Krishna and Shrimata Radarani, but I wanted more. I wanted to know what all the words meant.

So, I posted photos of my lyric sheet in the Roman transliteration as well as the Hindi devanagari script on my Facebook page, asking my FB friends if anyone there knew Hindi and might be able to help.  One of them did, Shravanji Manyan, and he was kind enough to make an effort which was a great help.  But, there were some lines which he felt he could not quite make out and so there will still some missing lines.  I knew that if the Lord wanted it to happen, He would make it happen.  In the meantime, believing that God helps those who help themselves, I resolved to bring it to a few people at the Mission who I thought might be able to help. 

Before I had to do that, I met a woman who joined into a small yoga group which meets at the Mission.  When our practice was finished for the morning, I pulled it out for my friend, Lakshmi, to ask for her help.  Then a new member of our yoga group, Pushpa, spoke up to say that she had a Masters in Hindi and would be glad to take a look. We started to go over some words, when she offered to take it home.  As a result, she sent me an in depth translation, word for word in a prose like fashion, which gave me a thorough outline of the lyrics. But this was not in the flow of the poetic beauty which graced the Hindi lines. I rewrote the translation to at least try to give it more of a poetic feel and do poetic justice to the author, unknown, who penned these beautiful lines.  Both the lyrics and the melody are hauntingly beautiful, taking you to the banks of the Jamuna River where Radha, the human soul and Krishna, Divinity gracing us in human form,  eternally re-enact the holy union of  His Divinity within the human soul.  There is a certain mystery and wonder to the dance of the lover and the Beloved.  May we all know the glories of this sacred Oneness.

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 Samo’ham sarvabhooteshu na me dweshyo’sti na priyah;
Ye bhajanti tu maam bhaktyaa mayi te teshu chaapyahamUnsaved_Production 1 

 I look upon all creatures equally,
none are less dear to Me and none more dear.
But those who worship Me with love and affection live in Me,
I come to life in them.” 

BG 9.29

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Offered with gratitude to the Lotus Feet of my Guru, Shri Krishna, and my Lord, Shri Krishna,
for His Grace in allowing me to love Him, to serve Him and to be His devotee,
and for gifting me with Swami Siddhanandaji in my life, in so many ways,
and in particular, for singing this beautiful work of art for me to learn,
for Shravanji Manyan and for Pushpaji Gairola,
both of whom generously offered their time and talent in
reviewing the lyrics and translating them for me,
and for the unknown poet who wrote this Aaratee through His Grace.
It is said that the Vedas have no author since
they derive from Divinity itself…so too with this Aaratee.

 

 

 
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Jai Guru Omkara

. Advaita and Yoga, INSPIRATIONAL . , , , , , , ,

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In honor of the Guru, which can only be Him
manifesting in His infinite mercy to remove the illusion of duality.

It may be external, or it may be from within,
opening the chambers of the heart and
unlocking the shackles of the mind such that nothing remains but Him,
everywhere manifesting in everything.  Chitta chora!  Chitta chora!

Steal it all and give me only one thing in return…your holy Presence. 
May I prostrate before you eternally
in gratitude for the Grace you have brought into my life.

  

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Puja Prayer

Like a flower
In complete surrender
I come unto You

Petal by petal
In complete surrender
I come unto You

Like the primrose heralds the spring
In complete surrender
I come unto You

May my actions be right
In complete surrender
I come unto You

May I walk in thy Light
In complete surrender
I come unto You

Earth, my altar… I, my offering
In complete surrender
I come unto You

May my only reward
Be complete surrender
Unto You

 

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The Self manifests externally as Guru when occasion arises;
otherwise He is always within, doing the needful.
From Talks with Ramana Maharshi, 12th June, 1937 Talk 426.

To view Adi Shankaracharya’s Guru Ashtakam… 

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Light From Eternal Lamps: By Swami Sadasivananda

. Advaita and Yoga, INSPIRATIONAL, TEACHERS . , , , , , , ,

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“One must make the mind to bear on God”

ENTERING THE PALACE OF LIBERATION…

The One Thing Needful

“The eternal, unbroken, natural state of abiding in the Self is jnana. To abide in the Self you must love the Self. Since God is verily the Self, love of the Self is love of God; and that is bhakti. Jnana and bhakti are thus one and the same…. their purpose is to lead you to dhyana, to meditation, which ends in Self-realization.”  Maharshi’s Gospel I, The Teachings of Sri Ramana Maharshi. p. 17-18.

Sri Ramana Maharshi maintained this ancient form of instruction. The answers he gave to questions represent what has evolved in our modern times as a uniquely universal spiritual teaching that can be taken up by anyone the world over without adopting the limiting constraints of any one religious tradition. It has been said that these teachings were indeed God-given, for they began with the words of grace flowing from Sri Ramakrishna and continued with the blessing of perfection that was embodied as Bhagavan.

As did his predecessor, Bhagavan Sri Ramana Maharshi stressed practice that produces purification (removal of that fog of ignorance, the obstacles and habits of the mercurial mind which diminish our pure vision) as well as the grace of the knowledge of the Self as the eternal companions of those who would be led:

From the unreal to the Real,
From darkness to Light,
From death to Immortality!

NOTES FROM ARUNACHALA…

Devotees present with Bhagavan on this day said that a most important spiritual lesson was transmitted through the actions of Bhagavan as he held Lakshmi’s head during her final moments.

As Bhagavan was stroking Lakshmi’s head, she was gasping for breath in the final moments prior to her passing. Bhagavan, who all knew was capable of removing her pain and causing her spirit to easily exit the body, rather whispered in Lakshmi’s ear to “Tolerate the pain!”.

At a later day, Bhagavan said that, “Suffering is the way to Self-realization.” Our training within meditation prepares us to remain “steady in wisdom” even during the final trial of separation from the body.

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“Practice is necessary, Grace is there.”
Reprinted from Swami Sadsivananda’s July newsletter.
To subscribe to his newsletter, go to http://www.ramanateaching.org/contact.html
For more information on Swamiji, click here:   About Swami Sadasivananda
Teachings of Bhagavan Sri Ramana Maharshi web site: http://www.ramanateaching.org
Ask your question in relation to Bhagavan’s teachings, meditation and spirituality at:
http://www.ramanateaching.org/faq

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A Dance Ballet on Gautama Buddha: By Vinatha-ji

. ART & POETRY, INSPIRATIONAL

Buddham Sharanam Gachaami

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(We seek the Lotus feet of the Enlightened ‘One ‘)

A Kuchipudi DanceDrama on the Life of Gautama Buddha , the Ninth Incarnation of Lord Maha Vishnu

Who else but Smt. Mrinalini Sadananda , a renowned  Kuchipudi Dancer , an excellent Choreographer and now the Director of Kalamandapam, a Washington based Dance School , could come up with such an Enchanting Evening of Pure Dance and Melodious Music  at the Kennedy Center on June 27th, 2009 ?  This  immaculate presentation on the Life of Gautama buddha entitled ‘ Buddham Sharanam Gachaami’   was narrated within 6 Acts and 15 scenes within a time span of Two and a half hours . From Start to finish, Mrinalini and her troupe of talented men, women and children held the huge audience spellbound with their mastery over this Art Form, Kuchipudi. The spirit of dedication, devotion and discipline that Mrinalini had invested in the production of this dance drama was evident from the first scene where the artists portrayed the ten incarnations of Sri Mahavishnu to the  final Climax scene ,when  DalaiLama took center stage with his Benevolent and Compassionate presence . That was an ingenious touch in choreography for it is Dalai Lama who says ” Kindness itself is a Religion’.

It is said that  Adi shankara bhagvadapada was a Buddhist in disguise and a Mayavadi  . Can we lightheartedly parody on this and say our beloved Vishistadvaitin Mrinalini  is also a Buddhist in disguise  and Lady Maha Maya herself ? ? In her   portrayal of Mayadevi , King Shudhodana’s Royal queen and Prince Siddarth’s mother , Mrinalini  totally stepped into the character of Mayadevi and portayed all the Navarasas beautifully – Mrinalini’s excellent abinaya , immaculate footwork and graceful hand gestures were  outstanding. A  proud grandma looked like an   agile gazelle on stage when she moved all around the stage dancing her way into the hearts of an appreciative audience .

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Mrinalini , a Kuchipudi danseuse of Rare Charm and Exquisite Beauty

As the audience was not allowed to use video camera or any other device , i was unable to capture all this on Camera . But , i did manage to get a picture of Mrinalini off stage after the programme was over .  Here is one .

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A Narthaki and Her Rasika ( A dancer and her fan.)

It would not be fair to give all credit to Mrinalini because a Dance Ballet’s success depends on the performance of all the participants .  I never knew ‘artistic’ talent  runs in the family . Dr. Keerthana , daughter of Mrinalini, proved that She is the wave of the Future Kuchupudi Scene in Washington DC.. Young and vivacious  Keerthana captivated the audience as Yashodhara ,  the abandoned wife of  prince Siddhartha .  Keerthana’s fluid and flexible body movements indicated that she has had wonderful  dance training from a young age .  Keertana was able to convey different moods such as love ,  Shyness, Coyness , Modesty ,  Grief , Disappointment , Detatchment , etc very effectively  on stage  with her waist movements , chest movements and eye movements . Keerthana’s role as Yashodhara and mother of young Rahul was a memorable performance for who else but a new mother and a young wife  like Keerthana could portray this role so perfectly ?

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Mrinalini’s daughter Keerthana performing the role of  sri ‘Lakshmi’ in another dance ballet

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The three Shaktis – Adi, Keerthana and Laasya

( Iccha , Kriya and Jnana  )

The six month old granddaughter of Mrinalini appeared on stage with her mother Keerthana as Baby Rahul . It was well past 9 ‘o clock and  beyond bed time , Young  Laasya had no stage fright whatsoever and was calm , cool and collected and young Raul was so ‘still’ that you could hear his Father (young  Siddartha’s footsteps .  Only Mrinalini can perform brave feats like this .  In fact , Mrinalini put many child performers on stage in many of the scenes including the Raas lila , The Karate scene ,  the Birds and of course the dancing of Snakes . The children were from all  different age groups from infants to toddlers to pre teens and teens  and exhibited rare skill and prowess  and it is their  unique contributions which made the Show Lively , Vibrant  and Spectacular . Kamalkiran Vinjamuri , the 11 year old nephew of Mrinalini , was outstanding as the young Siddartha and Young Rahul and  was  impressive  in both roles.

How can we forget the main character Gautama buddha ? This role was performed by none other than Mrinalini’s niece,  Ramadivya Vinjamuri . Of all the Navasrasas , Karunyam ( compassion) , and Shantam ( Peace and Tranquility)   are hardest to portray  and these two expressions are best portrayed through eye movements , facial expressions and body language .  Divya came out with flying colors in all the scenes where as a Young Gautama she saved a bird from a hunter’s arrow , rescued the goat from being slaughtered at Kali’s altar , while witnessing the funeral procession of a dead man . and finally taking ‘Sanyasa’ .  Divya did not merely dance – she lived the role of Gautama buddha  and displayed the Buddha nature of compassion and kindness through her  luminous expressive eyes. This was a challenging role and Divya accepted the challenge with courage and confidence .

Divya as Gautama Buddha

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A  Court dancer and a Mortal woman asking for Buddha’s Sangham ( Benediction)

All in all , it was an evening of Truth , Consciousness and Bliss – Sat- Chit- Ananda .  Mrinalini’s forte is her excellent choreographic skills and this was evident throughout the two and half hour performance and my favorite ones were  Scene 2 (Brindavana) , scenes 7 and 8 ( Wedding)  and scene 11 . ( Siddartha’s waking up to Reality) . Mrinalini’s choreography has sophistication , refinement and above all complexity and creativity .  The Costumes were well designed  and every dancer looked his/her part. Aniket Sidhaye , Keerthana’s husband , did a great job as a Master of Ceremonies – he had ready wit and humor and pronounced all the Sanskrit  words/names  correctly – lol:-)

This review  will not be complete if we do not mention about the excellent Live orchestra who gave wonderful support to Mrinalini and her troupe . Without a Live Orchestra and Melodious  Music ,  a dance performance is limp and lifeless. While the dance sequences were entertaining , the melodious music was enlightening.

We need to thank cultural ambassadors like Mrinalini Sadananda  who came to Washington as a young bride in 1971 and have taken a rare Art Form from a village in Andhra pradesh and has given the Art Form a new dimension by putting it on a world stage  like the Kennedy Center. Indeed, a Remarkable Achievement . Guru Vempatty Chinna Satyam has every reason to be proud of his sisya, Mrinalini.

Who  is behind the Success of Mrinalini, the dancer ?  None other than her Husband , Dr. Kuntimadi Sadanananda , well known in Washington circles as  Vedanta Teacher of Chinmaya Mission . While Sadaji is doing selfless service by preaching about Hinduism ( Santana Dharma ) to young and old alike through the platform of Chinmaya mission, his wife Mrinalini is engaGed in the task of exposing second generation immigrant Indians to HinduCulture and Art forms. Our Thanks to this Noble Couple .

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A Vedanti and an Artharthi

What is the eternal message that comes out of this dance Ballet,   Buddham Sharanam Gachaami ? The following lines from Noble Laurette Rabindra Nath Tagore  comes to mind !

“When I thought I would mould you, an image from my life for men to worship, I brought my dust and desires and all my coloured delusions and dreams.
When I asked you to mould with my life an image from your heart for you to love,
you brought your fire and force, and truth, loveliness and peace”
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Buddhahood

Srimad Bhagvad Gita ( chapter 14 , verse 20)

gunan etan atitya trin
dehi deha-samudbhavan
janma-mrityu-jara-duhkhair
vimukto ’mrtam asnute

Translation

When the embodied being is able to transcend these three modes associated with the material body, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.

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SOHAM
Those of you who are interested in learning this rare Art Form called ‘ Kuchipudi ‘ please contact Smt. Mrinalini  at  http://kalamandapam.org/ and if you are interested in knowing about Vedanta , pl join  http://www.advaitaforum.org/