Giving Love To Get Love, Oh Dear!
In my early years, in life and in spiritual searching, my primary motivation in life was to be loved; there seemed to be such a lack of love, cumulatively, in my own experience, everywhere I turned. (Extreme heartbreak, depression, loss, family trauma and other factors had all contributed to this perception.) Continue reading
Bhagavan Ramana Maharshi
by Alan Adams Jacobs
Boundless Bliss flooded the Heart of Beauteous Mother Earth,
A Sage came as Ramana to save us, he took a human birth. Continue reading
translation and commentary by Smt. Savitri Puram
“Neither I live in vaikunTha nor in the hearts of yOgi.
I am indeed there where my bhaktas are singing (my praises).”
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
Part Two: https://luthar.com/njanappaana-2
Part Three: https://luthar.com/njanappaana-3
Part Four: https://luthar.com/njanappaana-4th/
Part Five: https://luthar.com/njanappaana-5/
Athu chinthichu mattulla lokangal
Pathimoonnilumulla janangalum
Mattu dweepukalaarilumullorum
Mattu khandangalettilumullorum
Mattu moonnu yugangalilullorum
Mukti thangalkku saadhyamallaykayaal
Kalikaalthe, bhaaratha khandathe
Kalithaadaram kaivananageedunnu
Thinking about that (athu chinthicchu) (truth about Bhaaratham)) all the living souls in the other thirteen worlds (lokangal pathimmunnilulla janangalum), those who are living in the other 6 islands (mattu dweepukalil aarilumullorum), those who are living in the other eight continents (mattu khandangalettilumullorum) and all who lived in the other three yugaas (mattu moonu yugangalilullorum), realizing that salvation is not possible for them (mukthi thangalkku saadhyamallaaykayaal), pay respect both to Bhaaratha and the Kalikaala or Kaliyuga with folded hands (kalikaalatthe, bharathakhanadathe kalithaadaram kaivanangunnu).
What does “athu chinthicchu” or “thinking about that” mean? In the 27th Stanza poet reminds us: “Everybody should remember that this place known as Bhaaratham is such an important place. Out of the four yugaas, Kaliyugam is the best to attain salvation.” So thinking about these two factors, all the souls lived outside Bhaaratha varsha and all who lived in the other three yugaas paid respect to this auspicious time and this auspicious land.
Other thirteen lokaas or worlds are :1. Sathya lokam 2. Thapolokam 3. Janalokam 4. Maharlokam 5. swarlokam 6. Bhuvarlokam 7. Athalam 8. Vithalam 9. Suthalam 10. Thalaathalam 11. Mahathalam 12. Rasathalam 13. Paathaalam. The first six worlds are above Earth and the last seven are below earth.
Other six islands or dweepams are Plaksha dweepam, Shaalmala dweepam, Kusa ,Krouncha, Shaaka and Pushkara dweepams.
Other six continents or regions are 1. Ilavrita Region 2. Bhadrasva Region 3.Harivarsha Region 4.Kethumaala Region 5. Ramyaka Region 6. Hiranmaya Region 7. Kuru Region 8. Kimpurusha Region.
Other three yugas are 1. Krutha yuga 2. Thretha yuga 3. Dwapara yuga.
Why all of them think that salvation is not possible or “mukthi saadhyamallaykayaal” in their time and place? Scriptures depict Dharmam as a bull or “vrusham”, and it has four legs in Krutha yuga (chathushpaadam). They are : Tapa, Soucha, Daya, Sathya or Religious austerity, Purity, Compassion and Truth respectively. In Krutha yuga people had all these qualities and Dharma was completely stable. All people were saathwic or pious and only through severe penance one could realize god.
In Thretha, people have only three qualities except Tapa. Dharma was somewhat stable on three legs. One has to strive less than Krutha Yuga, but had to observe strict purity of mind and body along with compassion and truthfulness. They had to perform difficult yanjnaas and distribute their possessions with kindness. In Dwapara yuga people have only Daya and Sathya and Dharma had to balance with effort to survive on two legs. In this yuga also it was much harder to attain salvation than in Kaliyuga. They had to do Yaagaas like Raajasooyam, poojaas using different manthras and thanthras etc.
In Kaliyuga, only one leg is there for Dharma which is Sathya, and it is trembling insecurely on one leg. Kali encouraged by falsehood tries to destabilize the bull called Dharma.
So why do they think that they cannot attain salvation ? They can actually attain salvation in any yuga. But the effort is many many times the effort or yathnam that one has to make in Kaliyuga. When compared to how effortless it is in Kaliyuga, they feel that it is impossible to get salvation in other yugaas. “Not possible” really do not mean that it is not possible but means that practically it is much harder to attain salvation. So they all desire to be born in Kaliyuga in Bhaaratha so that they can get salvation just by chanting Bhagava’s naamam. In other yugaas so much penance has to be done, so many Yanjnaas have to be performed along with daana (giving away ) and purity of mind and body has to be strictly observed. But in Kaliyuga, naamasankeerhtanam can be done anytime, anywhere, clean or unclean, knowingly or unknowingly and one can attain salvation by the power of Naamam.
If we are truthful, Kali cannot do anything to us and Naamasankeerthanam helps us to be truthful and strong. Leading a dharmic life we can easily progress in our spiritual path by chanting namam and eventually attain salvation. But negative temptations are all around us and it is hard to resist those. But once we step on the ladder of Naamasankeerthanam, our upward journey to merge with Bhagavaan becomes safe and trouble free with the blessings of Naami (one who bears the naamam).
Athil vannoru pullaayittenkilum
Ithukaalam janichukonteeduvaan
Yogyatha varutheetuvaan thakkoru
Bhaagyam poraathe poyallo daivame!
Bhaaratha khandathinkal pirannoru
Maanusharkkum kalikkum namaskaaram
They (people who are in other worlds) think: Oh God! (Daivame!) (we) are not lucky enough (thakkoru bhaagyam poraathe poyallo) to be qualified (yogyatha varuttheetuvaan) to be born even as a blade of grass (pullaayittenkilum) in that land (athil or in Bhaaratham), in this time (ithukaalam or Kaliyugam), (we) do namaskaaram to both the people who are born in Bhaaratha varsha (bhaaratha khandathinkal pirannoru manushyarkkum) and to Kali himslef(kalikkum).
Here word “athil” indicates Bhaaratham and “ithukaalam” indicates Kaliyugam. Calling God “Daivame” indirectly shows their sorrow and they wish that at least in their next birth, they will be fortunate to be born in Bhaaratha. Brahma Vaiavarttha Purana says: “satajanma tapa: puto janmedam Bhaarate labhet” means “after performing austerities for hundreds of births, one is born in Bhaarahta Varsha”. So poet is indirectly telling us that even after getting a human birth in Bhaaratha, it is really unfortunate for some one to forget God and waste his life going after material pleasures. In Kaliyuga Bhaaratha, attaining salvation is as easy as chanting divine naamaas.
What is the use of being born as a blade of grass? Sometimes even a blade of grass that is growing near sajjanaas may get a chance to hear divine names of Bhagavaan and may be born as a pious human being and eventually attain salvation. There is a story about Poonthanam himself. There were two jack fruit trees in the poet’s back yard and those trees were very fortunate to hear Namasankeerthanam and Bhagavatha paaraynam (reading) by Poonthanam for several years.
Once Poonthanam wanted to write about Vaikundham (Vishnu Bhagavan’s eternal abode) and he was worried how he could realistically describe Vaikundham when he had not actually seen it. That night Bhagavan gave him a real vision of Vaikundham and in that vision or dream two resident devotees of Vaikundham showed special hospitality with lot of affection. They told him that they were the jack fruit trees in his back yard which broke and fell a few days ago due to severe wind and rain. Since they were lucky to have satsangam with Poonthaanam for several years, they attained salvation. Poonthaanam was very surprised to see that even trees can get salvation by listening to Naama sankeerthanam and stories of Bhagavaan. This story justifies the desire of the people in other worlds to be at least born as a blade of grass in Kaliyuga Bhaaratha.
People in the other worlds not only wish to be born here but they actually bow with respect and folded hands to all who are born here. Poet is telling this to us to remind how lucky we are and we should start naamsankeerthanam with utmost devotion with out a moment’s delay. God has blessed us to be born in Kaliyuga Bhaaratha and (even if we are not born in Bhaaratha,) Namasankeerthanam will purify our mind and satsangam will elevate us to higher states of spirituality.
Ennellam pukazhtheedunnu mattullor
Ennathathenthinu naam paranjeedunnu?
Kaalaminnu kaliyugamallayo
Bhaarathamipradeshavumallayo
Nammalellam naranmaarumallayo
Chemme nannai niroopippenellarum
Hari naamangalillathe pokayo
Narakangalil pedi kurakayo
Naavu koodaathe janmamathaakayo
Namukkinni vinaasamillaykayo
Kashtam kashtam! Niroopanam koodaathe
Chuttu thinnunnu janmam pazhuthe naam!
Why should we tell that others are praising us like this? (first two lines ) Don’t we know that this kaalam is Kaliyugam, this land is Bhaaratham and we are all human beings? (lines three, four and five) Are we short of Hari’s or Bhagavan’s names? Are we not afraid of different types of hells? Are we born with out tongue in this janma? Do we believe that we will never be perished? (line seven, eight, nine and ten) We all should think about this in detail (chemme nannai niroopippinellaarum- line six). Alas! alas! (kashtam! Kashtam!) with out proper contemplation (niroopanam kootaathe) we are wasting our lives in vain (last line).
In this stanza poet blames us for wasting our precious lives by going after transient pleasures. He asks: what is the use of saying over and over again about how people in the other worlds praise us? We do not deserve any respect from anybody unless we live up to the expectations of those people and our own mother land. They pay respect to us thinking that we are fortunate to be born in this punya karmakshethra and we will make use of the great opportunity God bestowed on us.
Poet is wondering what is wrong with all of us! We are intelligent enough to know from the scriptures that this is Kaliyuga and it is easy to attain salvation in Kaliiyuga Bhaaratha just by doing Naamasankeerthanam. Kali Santharanopanishad tells us explicitly that in Kaliyuga only Naamasankeerthanam is the solution to all problems. (“Kalau naasthyeva naasthyeva naasthyeva gathiranyadha”) Why are we hesitating to chant Naamas? Is there any shortage of divine names? Vishnu shasranaamam has thousand names and we can choose any one that appeals to our mind. We can choose the simple “Rama” namam or a complicated one like “Vishvaksena”. Are we not afraid of the sufferings in the hell? If we are not afraid of hell, we should not desire heaven also. We should have “samabhaavana” or we should see both sukham (happiness) and dukham (sorrow) alike. Are we not afraid of the fruits of bad karmaas? Bad Karmaas will only give rise to suffering. Why are we going deep into the samsaara (materialism) by sowing wrong seeds and still expect to reap good fruits?
Why is the tongue that is used for non-stop talking become hesitant to chant divine names of Bhagavan? We act as if we do not have tongue when it comes to Naamasankeerthanam. We are shy to chant loudly because of the powerful ego. But don’t we have the power of discrimination (bestowed on us by Lord) to know that once namasankeerthanam is started, power of naamam will easily take over the power of ego and our mind will get purified. Do we think that our body is eternal? If we realize how uncertain our life is and if we contemplate how helpless we are when death comes and knocks on our door, we should not waste not even one moment of our life. He sympathizes with those people who completely forget about this truth and wastes their life going after transient material pleasures with out ever turning their mind towards God.
In this context, let us remember what Sage Narada asked Bhagavan and Bhagavaan’s reply. Sage Narada asked Lord where His permanent abode was. Is it Vaikundham? Is it Golokam? Is it Bhoomi? Bhagavan said: “Naham vasami Vaikundhe, Na yogi hrudaye ravau, Math bhaktha: yathra gaayanthi thathra thishtaami Narada” – he would not reside in Vaikunta, the celestial abode, nor in the hearts of great tapasvis [sages], nor permeate in the Solar system, but would stand in attention wherever His devotees do sing His name [sankeertanam].
Bhaktha Mirabai says:”This treasure of Bhagavaan’s naamam, none can rob, this treasure does not reduce if you draw from it, and in fact, it grows at a compound rate”
Ethra janmam prayaasappettikkaalam
Athra vannu pirannu sukruthathaal
Ethra janmam malathil kazhinjathum
Ethra janmam jalathil kazhinjathum
Ethra janmangal mannil kazhinjathum
Ethra janmam marangalai ninnathum
Ethra janmam marichu nadannathum
Ethra janmam parannu natannathum
Ethra janmam mrugangal pashukkalai
Marthya janmathin mumbe kazhichu naam
How many previous lives (Ethra janmam) we struggled (prayaasappettittu) to be born in this time(ikkaalam) and because of the good deeds done in the past ((sukruthangal) we are born here (athravannu pirannu). How many lives we would have spent in human and animal excretions, how many lives we would have spent in water (line three and four), how many lives we would have spent in mud, how many lives we would have spent as trees (lines five and six), how many times we died, how many lives we would have spent flying in the sky as a bird (lines seven and eight), how many lives we would have spent as cows and other animals before we took birth as a human being (lines nine and ten)?
The word “ikkaalam” or “this time” refers to Kaliyuga and word “athra” indicates Bhaaratham. First line says that only after several lives of suffering and struggle one gets the opportunity to be born in this Kaliyuga. Birth in Kaliyuga is considered to be very near “Moksha praapthi” or getting salvation because even the mere chanting of naamam leads us to moksham. Poet also says that only good deeds performed in the past make one eligible to be born in Bhaaratham. Even the inhabitants of heaven want to be born in Kaliyuga Bhaaratha so that they can free themselves from the repeated cycle of birth and death by performing “Nishkaama Karma” or karmaas with renunciation of results. Results of the accumulated good karmaas and bad karmaas that can be experienced by the subtle body are experienced in heavens and hells respectively. So, to take birth in Bhaaratha, one should have accumulated some good deeds in the previous janmaas, results of which can only be experienced by a human body born in Bhaaratha. So poet says that it is a very unique opportunity to get a life in Kaliyuga in Bhaaratha.
Before getting here, we do not know how many lives we lived as amoebas, worms and small insects in animal and human excretions. After that we may have promoted to the state of inhabitants of water. Even there, as a small fish we would have lived with fear of larger fishes. Then we might have spent miserable lives in mud in constant fear of being consumed by birds and other larger and cruel animals. Afterwards, we might have spent lives as trees suffering rain and shine and heat and cold. How many times our subtle body would have experienced the time lapse between one death and next birth? That time might have been filled with horrifying experiences in the hell owing to the sins committed. Who knows how many lives we would have spent as animals knowing nothing better than “animal instinct’?
It is interesting to note the effect of fall from human life when compared to the effect of fall or going backward from lives of lower species. Let us take the example of a high rise building with, say, 40 storeys. Imagine fortieth storey is where Jeevathma merges with Parmaathma.
Imagine that we climbed the first two stories and we happen to fall. The impact and momentum of the fall will be less than the fall from any higher stories of the building or in other words, the impact will be directly proportional to the height of the building. Scriptures say that in the spiritual world also the effect of the fall from highest species, human beings are much more serious than falling from other species. The reason is that human beings are blessed with the power of discrimination or vivekam and animal species are guided only by instincts. Other living beings like trees also have no choice other than following the commands of Prakruthi or Nature. When we choose wrong direction deliberately ignoring our ever guiding conscience, repercussions are disastrous. Animals are just experiencing the results of the past karmaas and after exhausting those through several janmaas in different species and kinds, finally gets the chance to be born as a human being. Poet says that human life is so precious and sought after by souls in all other worlds that we should cherish every moment of our life and devote it for knowing God by any prescribed method. In Kaliyuga the prescribed method is Naamasankeerthanam.
In this context, it is appropriate to remember the one sloka from Mukundamala to reinforce the importance of Shri Poonthaanam’s advice.
Aashcahryam etaddhi manushyaloke
Sudhaam parithyajya visham pibanthi
Naamani Naaraayna gocharaani
Thyaktvanya vaacha: kuhaka: pathanthi
“The greatest wonder in human society is this: People reject the life-giving nectar of Bhagavaan’s names and instead drink poison by speaking about everything else”.
Ethrayum panippettingu maathaavin
Garbha paathrahil veenatharinjaalum
Pathu maasam vayattil kazhinju poy
Pathu pantheeraandunniyaayittum poy
Thannethaanabhimaanichu pinnedam
Thannethaanariyaathe kazhiyunnu
Please understand or know (arinjaalum) that after a lot of struggle and effort (ethrayum panippettingu), finally we come or end up in a human mother’s womb (garbhapaathratthil veenathu). Ten months we survive in her womb (patthu maasam vyattil kazhinju poy) and about ten to twelve years we spend in childhood (patthu pantheerantuunniyaayyittum poy) . Rest of the life (pinnedam) we live identifying the body as “I” (thannetthaanabhimaanichu) (separate from Paramaathma) and with out really knowing who we are (thannethaanariyaathe kazhiyunnu).
As explained in the previous stanza, after spending several janmaas in different animal forms, a soul gets a unique chance to be born as a human and takes birth in a mother’s womb. It is said that the baby in the womb remembers all the previous janmas. During the ten months of pregnancy, the baby is trapped inside the womb with no space to move around and during that time it contemplates about his existence and promises God to lead a life completely surrendering to Him when he gets out of the womb. But during of the trauma of birth, memory of the previous janmaas are completely wiped out and the baby becomes a slave of Maya. Here the poet says “patthumaasam vayattil kazhinju poy” and this indicates that even though the child remembered and took decision to lead a detached life with attachment only to God, all the good intentions were lost during his arrival on earth.So poet describes that as a waste of time or loss of time.
Then the next ten to twelve years are spent as a playful child. Here also the word “poy” at the end of line four indicates the loss of his childhood years doing nothing to move towards God. When the baby is born he forgets about all the sufferings of the past janmaas and then starts building attachment to material things and relations influenced by the parents. Each day baby gets attached more and more to the people and things around him. If the parents do not teach him to think of God and surrender to God in the form of prayers, then the unfortunate child will never get a chance to remember or follow what he had promised God when he was in the womb. Swami Vivekananda stresses the importance of parent’s role in reminding the children, their hidden love and attachment for God through daily prayers. So parents can lessen the loss of precious time as a child by giving them the faith in God which they will carry all through their life. This faith in God and love of God given during the childhood years will help them to use their precious time as adults in youth and old age more effectively to advance spiritually amidst their other material commitments.
Fifth line says that the rest of the life we live with terrible ego with out the real knowledge of who we are. So in our youth, we forget ourselves and take credit for all the success we meet with and blame others for every failures we encounter. So youth also is lost with out any contemplation about our own existence and we go after transient material pleasures. When one spends almost all of one’s life with out ever thinking of a higher power who controls everything in the universe, at the fag end of life one gets depressed and confused by the material world. Because of the lack of training of the mind to think and surrender to God, we get lost in the material world. Thus the most precious human life we obtained after a lot of struggle is wasted, ready to repeat the never ending cycle of birth and death. Poet says that God gives us a chance to escape from this and it is unfortunate that we are not making use of the golden opportunity given to us.
I happened to read an explanation by an unknown author about the word “soham” and ego and I would like to share that in this context. What does “soham” mean?
It is split as sa: + aham He or That + I
Sa: means He, That or God and Ham means “I”.
“It is the identification or dissolution of the ego with “that” or God. “I” merges with God or Easwara of the Vedas, Brahman of the Upanishads or Bhagavaan of the puraanaas. The meaning of the phrase might be expressed as follows: “I” am obviously not this body because the physical constituents of the body are changing every moment. Ultimately, the body dies. Atman the soul or self never dies – it is “That”. “That” is Absolute Reality. It is the witness of all, it is what the mind does through the body. This self is always on the path of progression, which is the consciousness. This is called spiritual awareness. ”
Poet says that we live all our life and die with out this spiritual awareness “soham”. That is the meaning of the last line. What is the method to know ourselves or to identify ourselves with Parmaathma for materialistic people like us in Kaliyuga? Poonthaanam has one and only one solution: Naamasankeerthanam. This solution is easily accessible to all sadhakaas or yearning devotees and can be practised anywhere at anytime . One does not need any initiation or training.
(During praanaayaamam some people say “so” while inhaling and “ham” while exhaling. While inhaling we take God or God’s power as prraanavayu and leave out ahamkaaram or I while exhaling. This happens 21,600 times a day and that means we are welcoming God and driving out ego that many times- Saibaba
http://www.youtube.com/watch?v=vbI4Uk8fSYk&feature=player_embedded
This is in continuation of a Journey of the Soul – I
That is how it comes about that in scientific terms, one cannot prove that energy. What can be proven is only that which has motion. Yet motion is such that at the moment you view it, it changes, and you do not have a true picture of that motion at its most subtle level. That is why we know so little, from laboratory experiments, of the mind. Yet a whole vast range of the mind, over 90 percent, exists which is unexplored. As technology develops, there will be instruments or certain inventions which will probe a bit deeper into the mind. The 10 percent, explored, can become 15, 20 or 30 percent. But we want to know here and know the entirety of the mind, and the mind, being so involved in itself, cannot know itself.
When you are involved in a problem, an emotional problem, you cannot think straight because you are involved. But if you separate yourself from the machinations of the mind, you can view the mind from a different perspective altogether. That is why we have counselors, so that when you are in a rut (someone told me the other day, a rut is nothing else but a coffin with both ends open), you can go to a counselor who can view the subject or the problem objectively, because he is not emotionally involved. Many times people involved in a business deal will say, “let me sleep on this” That means that at this moment I am so involved in this problem that I need to let my mind rest. Tomorrow I shall look at the proposition with a rested mind, more objectively. In this process what travels from point to point is nothing else but the mind.
Now, where can the mind travel to? That is the other question. We have said that the spirit within a human being, or the spirit which pervades the universe, is omnipresent. If the manifestor is omnipresent, then its manifestation must be omnipresent too. Where is there a place for the mind to go? What happens is this: There is just a shifting of energies in the mind. Because there is contraction and expansion going on all the time in the universe, polarities are created. You lift the weight from this side of the scale, and you add some weight on the other side of the scale. The pendulum is forever swinging from one end to the other, and that is happening in the universe. That is what is known as contraction and expension. So the mind goes from nowhere to nowhere, while the energies are just shifting.
Through spiritual practices, we are also working with energies. We are also activating energies, but activating grosser energies and very systematically leading those grosser energies toward the more and more subtle energies which are in the mind. The mind has the conscious level, various strata of the subconscious level, and the superconscious level. All this falls under manifestation, and all manifestation is relative. It is relative to the Absolute.
Within the confines of this whole scheme of things, relativity has its gradations: The conscious mind, which is gross; the subconscious mind, including the various subtler levels of the subconscious mind (psychiatrists and psychologists only delve 10-15 percent into the subconscious layers) and beyond that vast subconscious field, the superconscious mind. So we start with the subconscious mind and lead it gently through the layers of the subconscious to the superconscious until we experience the finest, subtlest relative. When we experience that, we can safely say that we have the universe in the palm of our hand.
So there lies the movement from grossness to its subtler levels; yet it is standing still. All the movement in the ocean you see is surface movement. Really speaking, the ocean is not moving. It is there. So, if we think of movement and that which lies between the area of Silence to Silence, nothing has moved. Silence reamains the same and the superimposition remains the same. So, traveler, where do you come from and where are you going to? Nowhere.
It is all here and now. Of course, there are the theories of reincarnation and karma and “reap what you sow.” They also are true at certain levels. But in reality, a person moves nowhere, and the apparent movement is only the mind experiencing itself at its subtler and subtler levels. That is the greatest illusion: By thinking that I move, I sit still.
For the mind to experience the subtler states, various forms of evolution are necessary, and this evolution from very gross matter to the present stage of humanity has taken millions of years, proceeding through various forms. Yet the substance of all those forms is not different. The substance that makes up the vegetable kingdom is the same substance that makes up the animal kingdom, which is the same substance that makes up the human kingdom. In essence, the substance remains the same. What is this body? It is nothing but food.
These very same substances, assuming different shapes and forms are given names. This table and I are not at all different from each other; we are of the same substance. This table is at a grosser level, and I, having developed the power of thought, am at a more subtle level. That’s the only difference. This table cannot think, the animal cannot think, but I can think; it is just a matter of degree, not of difference in substance. The molecular and atomic structural framework of this table is the same that structures me. The great illusion is accentuated in human beings, because people have reached that certain evolutionary stage where they are thinking.
The great illusion comes about because a person thinks that he thinks, while he is not really thinking. The less a person thinks, the more he experiences. The very process of thought, if wrongly used, can be the wall between the changing unreality and the unchanging reality. That does not mean that we need to destroy the mind – the mind is a great instrument and is to be used.
A sharp knife given to a delinquent boy can be dangerous. But the same sharp instrument in the hands of a surgeon can help perform an operation. So the mind has to be consciously directed. The power and force of the entire universe is contained in the mind, but it has to be directed.
If the mind tries to direct itself, then many things can happen, including misdirection, because the instrument is trying to work upon itself. So we use meditation and spiritual practices to go deep to the superconscious level, which is the closest to the manifestor. We let those subtler energies remodify the thought patterns of the conscious mind, for the conscious mind is a conditioned mind, and we’ve got to use a subtler force to be able to repattern and overcome the conditionings of the conscious mind.
Most of our troubles are of the conscious level. These are in turn pushed forth from the subconscious level. The left hemisphere of the brain, which is said to control thinking, analysis, verbalizing, and symbolizing, is connected to, not apart from, the right hemisphere of the brain, the part that is said to be a link to the intutive ability and the universal mind. Through meditation and spiritual practices we enliven this connection, first in the organ of the brain, and then in its subtler layer, which we call the mind, it’s subtler self. The entirety of the mind has been grossified into the organ called the brain to give us the individuality that we have. Of this brain, three pounds in weight, containing twelve billion cells, we use only one millionth part.
So, by activating the right hemisphere, we are energizing the left hemisphere, and therefore there is greater clarity of thought, greater concentration, and greater one-pointedness: and all these qualities plus others make one’s life successful. Not only we are using the energies of the left hemisphere, but, as a result of spiritual practices, we are also drawing upon the intuitive level. If we combine the analytical with the intuitional, how much more forceful our actions become, how much more truthful our thinking becomes. In this way we are led to right thought and right action.
So after practice, over a period of time, the mind gradually starts functioning in a spontaneous manner, to do that which is right. Then thinking is not necessary; you just do. You would, for example, come to a fork in the road, and you would just ver spontaneously take the right road. Your analytical mind will not tell you why or how you did it.
What is working is that intuitional level, which fulfills your every need, not your every want. With “want” the left hemisphere comes into play: “I want a million pounds, I want a 50-room mansion, I want this, and I want that.” That kind of analysis leads only to ego-boosting.
Now, all this exists within the framework of the traveling from Silence to Silence. This is the motion that is created. When that which we are calling the left hemisphere dominates us, we are enmeshed in our ego-selves, which know only this: me and mine.
If the mind is empowered by what we are calling the right hemisphere, the intuitional level which has its roots in the core’s of one personality, which we also call the heart, then “me” and “mine” disappears and it is “thee” and “thine.” For the core of the human personality, though outwardly seeming individualized, also exists in its universilezed form. So what happens to a person is this: He can exist as an individual and yet at the same time be universal, for he has now realized, through his spiritual sadhana , how vast he is. When this happens, a person, being divine, recognizes and experiences this Divinity.
to be continued in Journey of the Soul – III
Soon coming.
Bhagavan Ramana
Bhagavan Ramana
by Swami Sadasivananda
Are we Really what we Eat?
The Need for a Vegetarian Diet!
Every one has heard the saying: “You are what you eat.” But according to the scriptures and saints of the major Eastern religions, as well as of early Christianity, a more precise reckoning of this euphemism is, in fact, a twofold statement: “You are what you think, and you think like what you eat!”
Science tells us that the food we eat is transformed into energy that fuels the physical body. Only in our recent times has science acknowledged that there is also another energy imbued within our food, of a far more subtle nature, that influences not only the physical sphere of our being, but more importantly, the mental realm of our existence. Although modern science holds the trophy for “The slowest learners on earth”, they are now admitting that the most profound and powerful effect food has on man occurs at the psychological plane of existence.
This fact is, of course, based on the Maxim of physics that all elements in existence are essentially energy, and that energy is constant. The constancy of energy is defined by its nature of being impervious to essential altercation. The energy in the beginning of a process is the same at the end of the said process. What goes in, stays in!
In terms of ingestion of digestible matter, the quality of the energy, scientifically and specifically the vibratory rate, that dominated the nature of the plant or animal that is being eaten, is directly transferred through the digestive process and into the mind of the consumer. Thus our mind, our perception, and finally our spirit become what we eat!
If the energy is heavy or inert, little can be done with it to produce the state of silence and clarity needed to reflect the truth of spirit. Certain actions darken the mind and make it thick or heavy, vibrating very slowly–sometimes seemingly not at all. On the other hand, some actions lighten the mind, making it fluid and subtle, vibrating at a very high level. It is this latter condition that is needed for attaining the state of liberation–or rather, the state that liberates the spirit from the illusion of bondage and suffering. It is really the mind that becomes liberated, but that liberation also affects the essentially ever-free spirit and sets it free from involvement with the mind. And to attain such liberation the mind must be purified and refined. Thus, vegetarian diet becomes one of the best and strongest means for its purification.
“When we realize that any physical object has all the levels which we do, namely, the physical, biomagnetic, sensory, intellectual and will bodies, we can understand the importance of the kind and quality of food we eat. For not only does the physical substance of the food become assimilated into our physical body, so also do the subtler energies become united to our inner levels. This is the teaching of the Chandogya Upanishad:
“Mind consists of food. That which is the subtle part of milk moves
upward when the milk is churned and becomes butter. In the same
manner, the subtle part of the food that is eaten moves upward and
becomes mind. Thus, mind consists of food.” 1
“It is obvious, then, that the food we eat is going to determine the quality and condition of all the levels of our being. Our food has the same levels we do, and the different energies of the food are absorbed into our corresponding levels. Therefore when we eat something, it not only affects us on all levels of our existence, it becomes those levels. In this very real sense we indeed are what we eat. In esoteric philosophy our various levels are looked upon as separate bodies through which our consciousness operates. Since those bodies are formed essentially from the food we eat, they will be conditioned by and function according to the kind of energy extracted from the food. We are very much like the child’s toy that is a series of colored rings stacked on a rod. That is, we are successive layers of subtler and subtler energy that are connected to the physical body. From these energy levels the different life processes are empowered and administered. When the energies within us are positive, they produce harmonious states of mind and behavior. But when the energies are negative, they move in a random and chaotic manner and produce negative states of mind and, consequently, negative behavior. Moreover, these toxic energies can also manifest as physical illnesses or defects. Substances that are toxic to the body–such as meat, alcohol, nicotine, and drugs–are toxic on the inner levels as well, and their ingestion poisons all our bodies by putting into them negative energies which are going to manifest in the disrupting manner just described. On the other hand, fruits, vegetables, and grains are reservoirs of pure, basic life energies that are very light and malleable. These energies are easily assimilated into all our bodies and made to take on our specific, unique life vibrations and karmic patterns.” 2
Thus, we must accept, and can on no legitimate grounds refute the facts of the twofold statement: “You are what you think, and you think like what you eat!” Therefore, it can be gleaned, from both the material as well as the spiritual viewpoint, why Sri Ramana Maharshi stressed a vegetarian diet.
Question: I have heard it said that the Maharshi set no rules of conduct or lifestyle within the Ashram that came up around him. Therefore, how can what is being said regarding a vegetarian diet be essential for spiritual attainment?
It is in fact openly stated, and recorded within several of the published core teachings at the Ashram that Bhagavan Ramana set forth only one regulation for the devotees living within the Ashram, as well as for those living outside that followed his teaching. This one rule of life regarded the maintaining of a sattvic (pure) diet.
Question: Did Bhagavan ever explain why maintaining purity of diet was important, and what constituted a sattvic or pure diet?
He did explain the reason why a vegetarian diet was, and is even to this day, maintained at all times. This discipline was central to his guidance of effective means of sublimating (uplifting) the mind and its direction towards reflection upon its True Nature. His guidance stressed an ever purer awareness or quality of mind, which paved the way towards awareness within the heart, the essential home of our Eternal Self.
In Bhagavan’s own words we find recorded:
Devotee: What diet is prescribed for a sadhak (one engaged in spiritual practices)?
Maharshi: Sattvic food in limited quantities.
D.: What is sattvic food?
M.: Bread, fruits, vegetables, milk, etc.
D.: Some people take fish in North India. May it be done?
(The Maharshi made no answer.)
D.: We Europeans are accustomed to a particular diet; change of diet affects health and weakens the mind. Is it not necessary to keep up physical health?
M.: Quite necessary. The weaker the body the stronger the mind grows.
D.: In the absence of our usual diet our health suffers and the mind loses strength.
M.: What do you mean by strength of mind?
D.: The power to eliminate worldly attachment.
M.: The quality of food influences the mind. The mind feeds on the food consumed.
D.: Really! How can the Europeans adjust themselves to sattvic food only?
M.: (Pointing to Mr. Evans-Wentz) You have been taking our food.
Do you feel uncomfortable on that account?
Mr. Evans-Wentz: No. Because I am accustomed to it.
D.: What about those not so accustomed?
M.: Habit is only adjustment to the environment. It is the mind that matters. The fact is that the mind has been trained to think certain foods tasty and good. The food material is to be had both in vegetarian and nonvegetarian diet equally well. But the mind desires such food as it is accustomed to and considers tasty.
D.: Are there restrictions for the realised man in a similar manner?
M.: No. He is steady and not influenced by the food he takes.
D.: Is it not killing life to prepare meat diet?
M.: Ahimsa stands foremost in the code of discipline for the yogis.
D.: Even plants have life.
M.: So too the slabs you sit on!
D.: May we gradually get ourselves accustomed to vegetarian food?
M.: Yes. That is the way. 3
In this example, and as is seen throughout the teachings of Sri Ramana Maharshi, Bhagavan is stressing: “It is the mind that matters.” Furthermore, “The mind feeds on the food consumed”, and “The weaker the body the stronger the mind grows.”
In the following story, we are being shown that a pure diet will not only elevate the quality of the mind, but will also keep the body free from illness: “One afternoon at 3 o’clock, a devotee who was going to Madras gave a small tin containing some ointment and said that if that medicine was applied to Bhagavan’s legs, the pain would decrease, and that if Bhagavan would continuously use it, he would bring a dozen tins of it from Madras. Bhagavan replied, saying: “Enough. The Karpura Thailam I am using now is adequate. Why do I require such costly medicines? If diet is properly regulated, no medicine will be required. When these medicines are used, the ailment apparently disappears, but it starts again. That is because of some irregularity in diet.” 4
One of the close disciples who lived with Bhagavan, Arthur Osborne, related what the Maharshi taught him: “It should be explained for non-Hindu readers, that the practice of vegetarianism is not only out of disinclination to take life or eat flesh, though that is one reason for it; it is also because unsattvic food tends to increase animal passions and impede spiritual effort.” 5
Although the Ashram food was strictly vegetarian, Alagammal, Bhagavan’s mother, like some very devout Brahmins, went still further and considered some vegetables (i.e. onions) also unsattvic (impure). When Bhagavan would sit with the devotees in the kitchen and peel onions, Alagammal would weep bitterly. In response, Bhagavan would retort while holding up an onion: “Behold the powers of this small bulb.” She would then weep all the more loudly. Bhagavan had the final word, and would say mockingly: “Mind that onion! It is a great obstacle to Moksha (Deliverance)! It should be said here that Sri Bhagavan did not disapprove of orthodoxy in general. In this case there was excessive attachment to the forms of orthodoxy and that was what he attacked. In general he laid stress on the importance of sattvic (pure) food. He did not often give any injunctions at all concerning outer activity; his usual method was to sow the spiritual seed in the heart and leave it to shape the outer life as it grew. The injunctions came from within.” 6
1 Chandogya Upanishad, 6.5.4, 6.6.1,2,5.
2 Spiritual Benefits of a Vegetarian Diet, Swami Nirmalananda, Atmajyoti Press.
3 Talks with Sri Ramana Maharshi, recorded by Sri Munagala Venkataramiah, Sri Ramanashramam 2006, Talk 22, p. 20.
4 Letters from Sri Ramanashramam, Suri Nagamma, Sri Ramanashramam 2006, Letter #266 December1949, p. 640.
5 Ramana Maharshi and the Path of Self-Knowledge, Arthur Osborne, Sri Ramanashramam 2006, p. 82.
6 Ibid. p. 81.
Reprinted with permission of Swami Sadasivananda
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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.
Bhagavan Ramana
Ramana
Self-Realized sages are like parrots. You see them in their youth, in middle age, and then in their old age.
Bhagavan Ramana
They do not change their message and keep saying the same thing over and over again.
On the outside, such sages appear the same as anyone else.Yet, within, the perpetual fountain of love for all beings becomes an ongoing stream that can barely be contained. So they do not mind repeating themselves again and again.
Self-Realized sages are like parrots. But unlike parrots, their utterances come from the depth of their experience, the direct knowledge of the Heart. Such words, although always the same, are energized by the power that can transform a human being.
The devotees of Sri Ramana, even those who did not have much learning, used to say, “He made us like Himself”. The simple silence of a Self-Realized sage exerts a powerful influence that follows a devotee until the Self is realized as one’s own Heart.
Bhagavan Ramana
I am starting with this post a series of articles dedicated to the teachings that Gururaj Ananda Yogi gave to his chelas during 12 years. Gururaj Ananda Yogi (birth name: Purushottam Narsinhram Valodia, 3 March 1932, Gujarat, India – died 17 May 1988, Cape Town, South Africa) was the founder of International Foundation of Spiritual Unfoldment. Gururaj Ananda Yogi started giving satsang in his living room at his home in South Africa and during 1974 with the help of some of his disciples in South Africa started The South African Meditation Society and The International Foundation for Spiritual Unfoldment. Since that date to 1988 when he passed away he traveled around the world lecturing and had chelas in several countries, particularly Spain, USA and the UK countries he visited twice a year since he started teaching. His teachings were recorded and more than 3,000 hours of recorded material are now being edited and transcribed to be published in different media. Some of his disciples are today teachng meditation and there are centers in many parts of the world. I actually dedicate myself full time to teach meditation and maintain meditation centers in Barcelona, Asturias, Bilbao and Madrid
Emptiness
Just emptiness
Nothing to do
Nowhere to go
Pulsating life that laughs back at
This bunch of impressions
That feel have an existence by its own
But just exist as impressions of this singled drop of water
Moment by moment, this form performs within this universal dance
And carries images to this singled drop of water
Still pictures of a film
Only existing in its own maya of mind
Clouds that hide the sun
Amazing sun that created those very same clouds
At times merging into my soul – a moment of perfection,
Vain seems my learning, and incomplete
The world’s knowledge gathered through its lifetime,
Impressions of what is, moment by moment, gathered in this singled drop of water
At this moment into timelessness, spacelessness, perfection;
Vain is all art, cults, creeds, humanity – all incomplete
Illusions! Mirages! And then that moment lapses:
The limitless becomes limited, the infinite becomes finite
The machinery of mind starts rolling in its own disturbance –
Surveying the din and tumult of the world,
All existence becomes real and time is divided;
The mind gropes in its own darkness
Real becomes the multitude stricken with pain –
All striving for wealth or fame or a dreamed “forever” prince.
A strive for perfection – the aim of all – consciously or unconsciously.
Knowledge and art and cults and creeds are not in vain
In the world of mind; toiling, striving, fathoming –
Seeking completeness from without
Images gathered reflected back in this moment of delight.
I that have tasted of infinity
Fight with my own mind at times, to loosen its bonds,
And try to seek within
For another moment of eternity
Through these series of articles I will be introducing the teachings of Gururaj Ananda Yogi from which many will be able to benefit
Namaste
Luthar.com 
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