Call of the Conch-3-Not for Human Consumption: By Joyce Sweinberg

November 16, 2009

Harsha . Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . Ahimsa, Bhagavad Gita, Hinduism, India, Love, Nonviolence, Spirituality, Suffering

Dairy products in our current industry, worldwide,
foster the very same adverse effects as meat production and consumption, and even worse,
torture the dairy cow and her offspring repeatedly over time prior to the final slaughter.

For years, I drank milk and consumed milk products, never realizing that I had milk allergies which were causing my facial rashes and breakouts. Finally, someone suggested this to me and when I looked it up online, I was shocked to see how many allergies one can have to dairy products. This was my first step in removing dairy from my diet, for my own benefit. I was not always true to my vows and would often give in to pizza and on Halloween, would raid my sons’ candy for Snickers Bars, and on other holidays, eat the chocolate which was everywhere. In the summer months, I sometimes gave into the soft ice cream cones at the corner ice cream stand. And, usually, I broke out but thought it was worth it.

Until I saw some of the videos posted in the earlier parts of this series. When I saw how the dairy cow and her offspring are abused, I could no longer seek out dairy products in any way. But for some of us, we need to have other reasons than that, so I am including this part to highlight the unknown facts that dairy products really are not that healthy for us or our world, and can cause a multitude of environmental and physical problems. Many of us operate under the false assumption that dairy products make for healthy bones and this is being proven to be untrue in studies. The fact is that it is hard for people to give up their false belief systems if it would require them to remove dairy products from their diets. I have reproduced some excerpts below from online websites along with the link to the actual site for further reading.

Many sites will address the adverse environmental and other effects of the meat industry while including dairy products as a viable alternative to meat. An honest and intelligent assessment of the available facts cannot support such a conclusion. Dairy products in our current industry, worldwide, foster the very same adverse effects as meat production and consumption, and even worse, torture the dairy cow and her offspring repeatedly over time prior to the final slaughter. The simple indisputable fact is that by consuming dairy products or using them in worship, one is promulgating torture of these defenseless animals, and in the process, violating the foremost principle of dharmic behavior, ahimsa.

Let me add this about myself. While I now check the ingredients on everything I buy and I will not knowingly purchase anything which contains meat products or animal products or dairy products, I find it is still a challenge to determine whether there is dairy or animal product in what I eat when I am out, either in a restaurant or at a social event. If I am in doubt, and if the product is one which normally has dairy or eggs in it, I will politely decline.

When I am at temple, it is a more difficult position…I can refuse offers of yogurt or payasam or curd rice, or anything which is obviously milk based. But so many of the prasad offerings are laced with dairy or cooked in ghee that it is impossible to tell. I do still partake, asking His mercy and guidance in what I do. And I write this acknowledging that in co-writing this series, I am educating myself as I go along, making some decisions and deferring others as I ponder the solution that will work for me. I offer these writings to you, the reader, in the same spirit.

FROM PETA…
“Environmental DestructionLarge dairy farms have an enormously detrimental effect on the environment. In California, America’s top milk-producing state, manure from dairy farms has poisoned hundreds of square miles of groundwater, rivers, and streams. Each of the more than 1 million cows on the state’s dairy farms excretes 120 pounds of waste daily.(22) Overall, animals in animal factories, including dairy farms, produce 1.65 billion tons of manure each year, much of which ends up in our waterways and drinking water.(23) The Environmental Protection Agency reports that agricultural runoff is the primary cause of polluted lakes, streams, and rivers. The dairy-products industry is the primary source of smog-forming pollutants in California; a single cow emits more of these harmful gases than a car does.(24)

Eighty percent of all agricultural land in the U.S. is used to raise animals for food or to grow grain to feed them—that’s almost half the total land mass of the contiguous 48 states.(25) Each cow raised by the dairy-products industry consumes as much as 50 gallons of water per day.(26)

Human Bodies Fight Cow’s Milk Besides humans (and companion animals who are fed by humans), no species drinks milk beyond infancy or drinks the milk of another species. Cow’s milk is suited to the nutritional needs of calves, who have four stomachs and gain hundreds of pounds in a matter of months, sometimes weighing more than 1,000 pounds before they are 2 years old.(27)

Cow’s milk is the number one cause of food allergies among infants and children, according to the American Gastroenterological Association.(28) Most people begin to produce less lactase, the enzyme that helps with the digestion of milk, when they are as young as 2 years old. This reduction can lead to lactose intolerance.(29) Millions of Americans are lactose intolerant, and an estimated 90 percent of Asian-Americans and 75 percent of Native- and African-Americans suffer from the condition, which can cause bloating, gas, cramps, vomiting, headaches, rashes, and asthma.(30) Studies have also found that autism and schizophrenia in children may be linked to the body’s inability to digest casein, a milk protein; symptoms of these diseases diminished or disappeared in 80 percent of the children who switched to milk-free diets.(31)

A U.K. study showed that people who suffered from irregular heartbeats, asthma, headaches, fatigue, and digestive problems “showed marked and often complete improvements in their health after cutting milk from their diets.”(32)

Calcium and Protein Myths

Although American women consume tremendous amounts of calcium, their rates of osteoporosis are among the highest in the world. Conversely, Chinese people consume half as much calcium (most of it from plant sources) and have very low incidence of the bone disease.(33) Medical studies indicate that rather than preventing the disease, milk may actually increase women’s risk of getting osteoporosis. A Harvard Nurses’ Study of more than 77,000 women ages 34 to 59 found that those who consumed two or more glasses of milk per day had higher risks of broken hips and arms than those who drank one glass or less per day.(34) T. Colin Campbell, professor of nutritional biochemistry at Cornell University, said, “The association between the intake of animal protein and fracture rates appears to be as strong as that between cigarette smoking and lung cancer.”(35)

Humans can get all the protein that they need from nuts, seeds, yeast, grains, beans, and other legumes. It’s very difficult not to get enough calories from protein when you eat a healthy diet; protein deficiency (also known as kwashiorkor) is very rare in the United States and is usually only a problem for people who live in famine-stricken countries.(36) Consumption of excessive protein from dairy products, eggs, and meat has been linked to the formation of kidney stones and has been associated with colon cancer and liver cancer.(37,38) It’s also suspected that consuming too much protein puts a strain on the kidneys, which compensate by leeching calcium from the bones.(39)”

http://www.peta.org/mc/factsheet_display.asp?ID=98

FROM A PETA SPONSORED WEBPAGEHarvard School of Public Health, on the Consumption of Dairy Products (2005):

“The recommendation to drink three glasses of low-fat milk or eat three servings of other dairy products per day to prevent osteoporosis is another step in the wrong direction. … Three glasses of low-fat milk add more than 300 calories a day. This is a real issue for the millions of Americans who are trying to control their weight. What’s more, millions of Americans are lactose intolerant, and even small amounts of milk or dairy products give them stomachaches, gas, or other problems. This recommendation ignores the lack of evidence for a link between consumption of dairy products and prevention of osteoporosis. It also ignores the possible increases in risk of ovarian cancer and prostate cancer associated with dairy products.”

Cow’s milk is an inefficient food source. Cows, like humans, expend the majority of their food intake simply leading their lives. It takes a great deal of grain and other foodstuffs cycled through cows to produce a small amount of milk. And not only is milk a waste of energy and water, the production of milk is also a disastrous source of water pollution. A dairy cow produces 120 pounds of waste every day — equal to that of two dozen people, but with no toilets, sewers, or treatment plants.

In Lancaster County, Pa., manure from dairy cows is destroying the Chesapeake Bay, and in California, which produces one-fifth of the country’s total supply of milk, the manure from dairy farms has poisoned vast expanses of underground water, rivers, and streams. In the Central Valley of California, the cows produce as much excrement as a city of 21 million people, and even a smallish farm of 200 cows will produce as much nitrogen as in the sewage from a community of 5,000 to 10,000 people, according to a U.S. Senate report on animal waste.

FOR YOUR HEALTH: Dairy products are a health hazard. They contain no fiber or complex carbohydrates and are laden with saturated fat and cholesterol. They are contaminated with cow’s blood and pus and are frequently contaminated with pesticides, hormones, and antibiotics. Dairy products are linked to allergies, constipation, obesity, heart disease, cancer, and other diseases.

The late Dr. Benjamin Spock, America’s leading authority on child care, spoke out against feeding cow’s milk to children, saying it can cause anemia, allergies, and insulin-dependent diabetes and in the long term, will set kids up for obesity and heart disease, America’s number one cause of death.

And dairy products may actually cause osteoporosis, not prevent it, since their high-protein content leaches calcium from the body. Population studies, backed up by a groundbreaking Harvard study of more than 75,000 nurses, suggest that drinking milk can actually cause osteoporosis. Find out more by visiting our links page.”

http://www.milksucks.com/index2.asp

Other resources:

https://luthar.com/wp-content/uploads/2009/11/bookofcompassion2ed.doc

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

Nursing calf photo can be found at http://www.faqs.org/photo-dict/phrase/5743/calf-nursing.html

n702126689_1382369_7333

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

b36

https://luthar.com/call-of-the-conch-introduction/
https://luthar.com/call-of-the-conch-1/
https://luthar.com/call-of-the-conch-part-2/

Call of the Conch-Part 2: By Joyce Sweinberg

September 29, 2009

Harsha . Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . ADVAITA, Ahimsa, Bhagavad Gita, God, India, Nonviolence, Spirituality

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

We need to realize that milk is not an “Innocent”
animal product as it is thought to be, but is a
highly violent, cruel, and immensely exploitative food.
The most important factor in cow abuse is the economic factor;
we need to realize that as long as we, the consumers
of milk and leather, continue to buy these violent products,
the exploitation of the cow and the killing of her calves
will continue to occur. ~Shri Kamlesh

“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.” https://luthar.com/call-of-the-conch-1. The videos below depict the artificial insemination of the dairy cow, the birth of the calves, and the removal of the calf shortly after birth…on it’s way to either the slaughterhouse if it is male, or to its own pathetic future as a female dairy cow, soon to face the same fate as the grieving mother who gave birth to her, bearing in her heart the infant grief of separation from her mother and facing the maternal grief in the heart of a mother forced to face the loss of her child.

The motherless child…

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

http://www.youtube.com/watch?v=_ZrX1rTddho

http://www.youtube.com/watch?v=_kM387cI4rk&feature=player_embedded

http://www.youtube.com/watch?v=hAiIIZMKPC0&feature=player_embedded

Contrasts a dairy calf searching for his mother on a farm with undercover footage of calves at a slaughterhouse.

“Roughly 50% of the calves are male calves which are considered to be the by-products of the milk industry and do not have any value. These male calves are the most unfortunate souls of the milk industry; they are the silent sufferers in the background that no one bothers to notice. They sacrifice their lives so that we can drink the milk which was meant for them.These calves meet their deaths wherever factory farming occurs both in India and in the western world.

India.

Before mechanized farming, the male calves were highly sought after as draught animals that would till the land and become the farmer’s best friend. But with tractors taking over the role of draught animals, the male calves are useless and the farming/milk industry no longer feels it necessary to sustain them.

Due to the cultural heritage of India, where beef eating is not popular and cow killing is illegal, these calves are not slaughtered for calf-meat or “veal” as in the western countries. But since they pose no value to the farmer these calves are killed in the most horrific manner.

Most male calves in India are separated soon after their birth… they are strangulated to death, starved and then even buried alive in compost mounds to dispose their bodies. In some cases a stuffed animal like structure is covered with the hide of the dead calf and placed near the cow, so that she continues to give milk thinking that the stuffed doll is her living calf! Many are slaughtered in illegal slaughter houses to make fancy “calf leather” belts, purses, wrist bands etc.

Western Countries.

In the west the male calves are seen as sources of “calf-meat” or veal, which is the most perverted food any human can eat. The specialty of veal meat is that it is very tender, fatty and succulent and to achieve this, the calves are taken from their mothers immediately after birth and raised so as to deliberately induce borderline anemia.

They are then confined in small cages called as veal-crates, usually measuring 2-feet-wide, in which they cannot turn around or stretch their limbs all their lives. This is done so that their flesh does not build muscle which is considered to be tough to eat. After about 3-5 months of living confined to their cages, these innocent calves are then slaughtered to satisfy humans’ perverted thirst for flesh.

The plight of the female calves is worse, they are raised so that they can be perpetually inseminated to give us their milk for the rest of the lives. If they are so unfortunate so that they become sick or break their legs which they often do, due to being continuously pregnant they are then mercilessly slaughtered, ending as meat and leather.

It is a well known fact the cows raised for milk (Dairy cows) have to undergo much more abuse and sufferings than the cows which are raised for meat (Beef cows)”

These are NOT isolated incidents, but are in fact routine procedure to dispose the male calves as profitably as possible depending upon the location, either in India or in the west. This suffering and killings are a direct result of the milk industry, which satisfies our thirst for milk, our cravings for ice-creams, payasams and chocolates at the cost of these innocent animals.

While we enjoy our milk, the silent killings go on! ~Shri Kamlesh*

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.

… dhenoonaamasmi kaamadhuk…

Among the cows, I am Surabhi, the wish-fulfilling cow. B.G. 10.28

https://luthar.com/call-of-the-conch-introduction
https://luthar.com/call-of-the-conch-1

*The italicized text of Part 2 in this series was written by Shri Kamlesh, who also provided many of the images used. Any edits were to context, not to content. I offer my namaskarams to him.

Njanappaana by Poonthaanam Nambudiri-2

September 20, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL . ADVAITA, Bhagavad Gita, God, Nonduality, Philosophy, Savitri Puram, Self-Knowledge, Self-Realization, Spirituality

translation and commentary by Smt. Savitri Puram

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!!

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

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!

Samasthaaparaadham kshamaswa.

Sreekrishnaarpanamasthu.

Call of the Conch-Part 1: By Joyce Sweinberg

September 14, 2009

Harsha . Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . Ahimsa, Bhagavad Gita, Nonviolence, Radhe

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

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.

cow07

cow10

cow11

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…

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

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

gita-101

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)

Njanappaana by Poonthaanam Numidiri-1

September 5, 2009

Harsha . Advaita and Yoga, ART & POETRY, INSPIRATIONAL . ADVAITA, Bhagavad Gita, God, Hinduism, India, Love, Nonduality, Spirituality

translation and commentary by Smt. Savitri Puram

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

Introduction

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…

Call of the Conch-Introduction: By Joyce Sweinberg

August 24, 2009

Harsha . Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL . Ahimsa, Bhagavad Gita, God, Grace, India, Nonviolence, Radhe, Spirituality

“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.

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.”

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!

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

b36

The Self is Never Born: Bhagavad-Gita 2.20

June 27, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL . Bhagavad Gita, Birth, Death, Krishna, Radhe, rebirth, Self

na jaayate mriyate vaa kadaachin-
naayaM bhuutwaa bhavitaa vaa na bhuuyaH |
ajo nityaH shaashwato.ayam puraaNo
na hanyate hanyamaane shariire ||

The Self is never born, nor does It ever die;
never It came into existence nor will It cease to be –
It will not take rebirth, It is unborn, eternal and changeless;
It is timeless and is never killed when the body is killed (BG 2.20)

Several Gita sources for English transliteration of the sanskrit, for English translation of the words and purport are utilized to create these Holy Gita Inspirations. It includes an eclectic yoga, as it were, among several sources, Swami Chinmayananda, Swamy Gambiranda, Prabhupada, and Swami Sivananda, each coming from slightly different traditions, fueled by One Spirit. If you go to the links, you can find additional articles there to enhance your appreciation and understanding of this shloka or verse from the Holy Gita.

http://sss.vn.ua/bh_g_eng.htm#Chapter%20XI

https://luthar.com/wp-content/uploads/2009/06/bgita.pdf

http://www.bhagavad-gita.org/Gita/intro.html

http://www.srimadbhagavatam.org/gita/contents.html

Authenticity and Freedom: By Dr. Harsh K. Luthar

May 9, 2009

Harsha . Advaita and Yoga . Arjuna, Bhagavad Gita, Freedom, Gunas, Krishna, linkedin, Raj Guna, Sattva Guna, Tamas, Yoga psychology

Most of us have had the experience where someone tells us, “You are two faced” or “you are speaking from both sides of your mouth”. I recall from watching the old western movies that there was a saying among American Indians in America. Something like, “one should not speak with a forked tongue”.

Being two faced, speaking with a forked tongue, speaking from both sides of the mouth, etc., essentially mean the same thing. It means that the person saying this to us feels we are being tricky and sneaky in some way. The suggestions to act with integrity and honor exist in all cultures.

Interestingly, we perceive much wider gaps between the words and actions of others than ourselves. There is generally a tendency to view our own behavior in a more favorable light than that of others. That is not good or bad but simply one manifestation of the root instinct to survive by avoiding cognitive dissonance.

Psychologists tell us that our perceptions about the world and others in some way are meant to be self-serving. Given the ambiguity present in the world of politics, business, organizations, and our personal life, multiple interpretations of events, situations, and people are possible. We tend to pick those views and outlooks which in some way satisfy or confirm our biases. That is just how it is.

Philosophically, when we accuse others of being duplicitous, two faced, wearing a mask, and lacking integrity in their actions, we are essentially trying to say something meaningful about our perceptions. The assumption that our perceptions are objective, free from error, and right on mark is always taken for granted.

If we reflect carefully, we find that we can only see the masks of others through our own mask. Just as others are prisoners of their conditioning which affects their outlook, the same is true of us. Even with the most minimum observation and basic analysis, we can conclude that the illusion of freedom only covers up the puppet like and predictable behavior that is common to human beings.

Having said all that, my observation is that there are indeed tangible differences between human beings that are inherent in their nature. According to ancient yogic psychology, people’s behaviors are influenced by the three mental forces that act on them. These three forces are known as “Gunas” in Sanskrit. The theory of Gunas is part of classical Hindu literature and embedded in texts on yogic psychology. Sri Krishna mentions to Arjuna the nature of Gunas and how the combination of various Gunas affect human behavior.

When Sattva Guna predominates in a person, the individual tends to be honest, straightforward, rational, calm, and thinks of the good of others. When Raj Guna (Rajas) dominates, the person tends to be passionate, hard working, goal oriented, excitable, quick of temper, and eager to confront opponents and fight. When Tamo Guna (Tamas) predominates, the person’s behavior tends to be thoughtless, uncaring of others, and there is avoidance of personal responsibility, and the inability to think rationally and logically.

Yogic psychology explains why some some people are more cunning, deceitful, and violent than others. One can infer the nature of persons from their actions and behaviors. So although we are all conditioned in some way to perceive reality through our own special personality lenses, the refinement of our conditioning certainly differs according to the mental forces or gunas that are influencing us.

We do not have to look far in the world of business, politics, and world affairs to find suitable examples of grossly unethical, immoral, and violent actions and decisions. In face of such things, how should a person act or react?

How should we deal with individuals who we perceive as crooked, deceptive, dishonest, cunning, scheming, and bent on causing harm to us or others. This is the most difficult question that perpetually faces us at a personal and national level.

I believe the answer to that is that we face such people or situations by being authentic and true to our nature. When we are grounded in certain basic principles firmly, these influence our actions and bring stability in our life.

In the beginning of the Bhagavad-Gita, Arjuna refuses to fight in the Mahabharata war. Krishna tells Arjuna that his very nature would compel him to fight. Given the circumstances, once the arrows started flying, the warrior in Arjuna would come alive.

So Krishna’s advice to Arjuna was to engage in action but without anger or fear or expectations. Simply do the right thing and leave the rest to the higher power.

Self-Realization makes our actions spontaneous and straight forward. After all, who are we trying to impress? And what will we get if someone is temporarily impressed with us? Surely, the admiration and even adoration of others, like all things, is transient with a beginning and an end.

That is why it is best to ground oneself in the Truth of Being and abide in the authenticity of one’s own self. That is all we can do.

Truth is utterly simple. Sometimes it is difficult to see what is so close, what one actually is. That is why we call Self-Realization a Radical Understanding. Seeing the obvious clearly as the obvious as one’s own Self is the way. Abiding in That, one is consumed by That, and becomes That, and sees One has always been That.

To be totally and utterly free is possible, because Freedom is our very nature.

Love and light to all

Namaste

I Have A Prayer: By Joyce Sweinberg

February 9, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL . Barrack Obama, Bhagavad Gita, Joyce Sweinberg, Lord Krishna, Martin Luther King Jr, racism, Sanatana Dharma, tolerance

cid_a5f6d05e7c3741c29c4c9316d2659183dg4090711

I decided early to give my life to something eternal and absolute.
Not to these little gods that are here today and gone tomorrow,
but to God who is the same yesterday, today, and forever.
~Martin Luther King, Jr. From “Rediscovering Lost Values,” Feb. 28, 1954

I have reproduced below a letter I delivered to the principal at my son’s elementary school on January 20, 2009. It could easily have been written in any of the many small towns in the USA, as well as in many places around the world. It could easily have addressed the first cousins of racism, such as religious intolerance or sexism. The child who was victimized by intolerance could have been American Indian, or Eastern Indian, or Asian. It could have happened anywhere. It just so happens that it happened here, right in my hometown, the child who was victimized was my young mixed race son, and I am the one to author the letter.

I have removed some parts of the letter which make it possible to identify the child who called my 9 year old son a nigger on the school bus, to protect him, because he is only 10 or 11 years old and is much too young to bear the responsibility for what he has learned somewhere. It may have been from irresponsible lyrics and images shoved into the eyes and ears of the children of the USA by record companies more interested in making money than uplifting the listener with music rather than raucous unholy odes to violence and intolerance. It may have been from the home environment where conversations are not censored and that which is not spoken in public is freely flowing for the children to hear. It may have been from the TV where black folks are paid to refer to themselves in such a manner, supposedly as an inside joke which only one black can call another, but one which reaps financial rewards as it crushes the human compassion and spirit of all who come into contact with it. This child is not the true source of the comment, but the unwitting mirror reflecting the world in which he lives …

divd1

January 20, 2009

It is with great sadness that I write this explanation for Jesse’s absence from school this past Friday, January 15. On Thursday evening, Jesse set the stage for his stay home the next day, telling me he did not feel well, that his belly hurt and he had a headache. When I went upstairs to wake him in the morning, he first told me that he had thrown up in my bathroom. Being an attorney provides me with the interrogation skills I need to get to the truth, so I asked him, point blank, “Where did you throw up…did you do it in the toilet?” “Yes,” he tells me. “Did you flush it yet?” He now knows where I am headed, to the toilet to sniff for the unmistakable smell of vomit. So he backs off and admits that he “almost” threw up. Still, he persists in saying that he does not feel well..his belly hurts. So I move on. “Well, I have to go somewhere this morning, and I cannot change the commitment. That means you will have to stay home by yourself, or you can come with me, but I still have to go. (He does not know it but I have a friend who is coming over to work on some projects at my house, so he will not be there alone) Also, you do not go out anywhere today and no friends are allowed to come to the house, even if you happen to feel better later today. Got it?”

He thinks for a moment, and despite the thought that he might be here alone and has to stay confined to the house all day, insists that he does not feel well. Having passed my test of his veracity, I let him stay home. As has happened before, as the day wears on, he becomes “cured.” When my ex-husband stops by to visit him, he is not allowed to go out and hang out somewhere with him since he had stayed home sick that day. Observing his miraculous recovery from his belly ache as we hear him squealing down the hallway playing one of his video games, his father suggests that he will try to see the real reason behind his absence, as he is of the opinion that there is usually some motive behind the boys’ “illnesses” which cause them to miss school. While I trust my own judgment on this most of the time, this time, I could not help but wonder as well, so he goes back to hang out with him and see what he can find out.

He emerges from the room a few minutes later to tell me that Jesse says his homework was too hard. Homework? He told me he had no homework. Little liar! But he has gone to school before not having done his homework to face the consequences and has never had trouble confessing to me in the morning before school that he had homework. Still I do not think much about it as I am cooking and preoccupied with that. His dad goes back to him again. About ten minutes later, he comes out again to tell me this…The day before, Thursday, after Jesse got on the bus, he sat in the seat across from a boy and his younger brother. With his younger brother listening and anyone else in hearing range to hear it, the young boy turned to Jesse and said…”Silly rabbit, Trix are for niggers.” It was such a stupid childish statement, a silly joke really. He may not have had any conception of what he was saying, yet his message plunged itself deep into my heart with the butcher knife of racial prejudice. He does not want to talk about it, but I wonder how the knife felt as it plunged into Jesse’s heart.

At first, he was upset with his dad for telling me this, already hearing me from down the hallway saying that I wanted to have a conference with the boy and his parents and the school guidance counselor. He does not want to talk about it. He also informs me, in all my whiteness, that my ancestors probably had slaves. I laugh and tell him that my ancestors did not have enough money to be slave owners, but his thoughts and feelings do not go unnoticed towards my whiteness. Of course, he has the advantage of having a mother who is white who loves him and whom he loves, who wraps her arms around him and takes him into her heart, so he has an immediate salve to the racism around him by his very life circumstances.

[Text describing the child’s first name and bus stop removed to protect privacy of child involved] Please determine who the child is so that we can arrange a meeting at school with him and his younger brother and at least one of his parents. Please be assured that I am not angry…I lived with racial prejudice for many years when I was married to Jesse’s father, which included my father’s inability to accept my life choices because of his own racism. I have already processed and clearly understand that many good people, my father having been one of them, are prejudiced, so I have no axe to grind. However, I do want this young boy and his parents to clearly understand the ramifications of his statement. My young son did not want to go to school Friday because of it and I am still crying tears of sadness and pain for him as I write this note to you.

When I tried to question him he did not want to talk to me about it. I asked him why and he said “Because you will try to make it right.” While I am secretly pleased that he sees me that way, I am also saddened knowing that he has no trouble coming to me to make it right when he gets into a fight with his brother, or his belly hurts, or one of the bigger neighborhood boys got too rough with him and hurt him. His father tells me that Jesse is fine and that he is an intelligent young boy and will handle it, just like he did as he grew up. I am not satisfied with this answer or this approach. Yesterday, we celebrated the birthday of Martin Luther King, Jr., to honor him and his contributions to our world. Today, our first black president will move into the White House, marking the beginning of a new era for the world around us. As he walks through those doors and sets up house, the suffering around him will not stop just because he is there. It will take much more than that to slowly erase the lines created by racism in our world, and it is not his job…under His guidance, it is ours. I await your response to my request.

Sincerely,

Joyce Sweinberg

divd11

cid_b29b06bef0804652b395342eea9cae72dg4090711

divd11

While Barrack Obama took the oath to serve this country as one who is considered the first black President of the US (notwithstanding the fact that he is not black, but is mixed race, just like my Jesse), I saw and heard none of it as I sat at my computer finishing the letter to deliver to the school principal so that the matter could be handled. And while it was a day for celebration for most, it was also a day for somber reflection and shedding of the tears of sadness I felt at the irony of the circumstances giving rise to this letter on this date. Yet, this is a beginning toward the change which cries out for deliverance through our actions predicated in tolerance and universal love.

Where should we look for the answers to our pleas for peace and love in this world? There is no one who acts without His impetus, so why not appeal to the very Source? Has He not promised to redeem us from our suffering and to maintain Sanatana Dharma? He is a Keeper of His Promises. So let us appeal to His mercy and love to Grace us with that which He has always promised and vowed to do when we need it most…to make His presence felt as He manifests to uphold dharma…Sanatana Dharma (the eternal truth of right and proper action), heralded in the Bhagavad Gita ( the Celestial Song of God), a holy gift to the world from ancient India delivered by Lord Krishna Himself.

cid_e930933be2714959aa9f5d2a5fd05810dg409071
And what is this Eternal Truth contained in the Veda,
the Truth that shines effulgent in the eyes and burns brightly
in the souls of all sentient beings upon this earth?
What is this Truth which unites us all even when it is
obscured by the veil of our ignorance of it…?
quoted by H.H. Pujya Swami Dayananda Saraswati in his article “Vedic Vision of God” …

Ishavasyam idam sarvam
yat kincit jagatyam jagat

The Veda is not saying that there is one God;
it says there is only God.*

Eternally In His Service,
Radhe

* https://luthar.com/wp-content/uploads/2009/02/vedic_vision_of_god.pdf

Advaitic Mananam on Gita shloka 2:12 & 2:13: By V. Subrahmanian

December 10, 2008

Harsha . Advaita and Yoga . ADVAITA, Bhagavad Gita, V. Subrahmanian

ShrIgurubhyo namaH

Advaitic Mananam on Gita shloka 2:12 & 2:13

With a Critique of Dvaita Remarks

Continue reading →

	Rama Kant on How I Found My Way to Ramana:…
	Rama Kant on Icon Painting As A Spiritual P…
	Dr Satinder Singh Ma… on The Meaning of the Term…
	Sara Calzedonia on On Death and Dying: Words of B…
	Sue Averett on Paintings by Bill Rishel

Luthar.com

Interfaith Enlightenment Site

Tag Archives: Bhagavad Gita

Call of the Conch-3-Not for Human Consumption: By Joyce Sweinberg

Call of the Conch-Part 2: By Joyce Sweinberg

Njanappaana by Poonthaanam Nambudiri-2

Call of the Conch-Part 1: By Joyce Sweinberg

Njanappaana by Poonthaanam Numidiri-1

Call of the Conch-Introduction: By Joyce Sweinberg

The Self is Never Born: Bhagavad-Gita 2.20

Authenticity and Freedom: By Dr. Harsh K. Luthar

I Have A Prayer: By Joyce Sweinberg

Advaitic Mananam on Gita shloka 2:12 & 2:13: By V. Subrahmanian

Advaitic Mananam on Gita shloka 2:12 & 2:13

With a Critique of Dvaita Remarks

Share this:

Share this:

Share this:

Share this:

Share this:

Share this:

Share this:

Share this:

Share this:

Advaitic Mananam on Gita shloka 2:12 & 2:13

With a Critique of Dvaita Remarks

Share this: