Njanappaana by Poonthanam Nambudiri-6

December 18, 2009

Harsha . Advaita and Yoga, ART & POETRY, INSPIRATIONAL . ADVAITA, Bhagavad Gita, God, Grace, Mind, Personal Growth, Self-Realization, Spirituality

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].

Meera-Syaam

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

Samasthaaparadham kshamaswa
Sreekrishnaarpanamasthu

The Journey of the Soul – II

December 15, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL, TEACHERS . ADVAITA, ENLIGHTENMENT, God, Grace, Meditation, Meditation 玄想, Self-Realization, Spirituality, Yoga

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.

MEDITACIÓN BARCELONA

We Did Not Go To Him For Profit: By T.K. Sundaresa Iyer

December 12, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL, LIFESTYLE, PERSONAL, TEACHERS . Arunachala, Devotion, favorite story, Love, Ramana, Ramana Maharshi, Self-Inquiry, Spirituality, Story, T.K. Sundaresa Iyer

Note: T.K. Sundaresa Iyer (T.K.S) met Sri Ramana in 1908 when T.K.S was only a twelve year old boy. Bhagavan, although a full blown Self-Realized sage, was also quite young and in his late 20’s. Many early devotees have described how Bhagavan by his sheer look would give them experience of the Self. However, this was not true in every case.

T.K.S’s cousin Krishnamurthy had been visiting Bhagavan Ramana regularly and would sing songs of devotion to him. One day T.K.S asked his cousin where he went every day. Krishnamurthy told him about Ramana and said, “The Lord of the Hill Himself is sitting in human form, why don’t you come with me.” Both of them then climbed the Hill and went to Virupksha cave to visit the Sage.

Now the story in T.K.S.’s own words:

I too climbed the Hill and found Bhagavan sitting on a stone slab, with about 10 devotees around him. Each would sing a song. Bhagavan turned to me and asked, “Well, won’t you sing a song also.” One of Sundramurthy’s songs came to my mind and I sang it. It’s meaning was, “No other support have I, except thy holy feet. By holding on to them, I shall win your grace. Great men sing your praise Oh, Lord. Grant that my tongue may repeat Thy name even when my mind strays.”

“Yes. That is what must be done,” said Bhagavan, and I took it to be his teaching for me. From that time on, I went to see him regularly for several years without missing a day.

One day I wondered why I was visiting him at all. What was the use? There seemed to be no inner advancement. Going up the hill was meaningless toil. I decided to end my visits on the hill.

For one hundred days exactly I did not see Bhagavan. On the hundred and first day I could suffer no longer and I ran to Skandasramam, above Virupaksha Cave. Bhagavan saw me climbing, got up and came forward to meet me. When I fell at his feet, I could not restrain myself and burst into tears. I clung to them and would not get up.

Bhagavan pulled me up and asked: “It is over three months since I saw you. Where were you?” I told him how I thought that seeing him was of no use. “All right,” he said, “maybe it is of no use, so what? You felt the loss, did you not?”

Then I understood that we did not go to him for profit, but because away from him there was no life for us.

From “At the Feet of Bhagwan” by T.K. Sundaresa Iyer.

Surrender and Salvation: By Voruganti Krishnayya

December 9, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL, LIFESTYLE, PERSONAL, TEACHERS . Bargain of a life time, favorite story, God, Grace, Harsh Luthar, Love, Personal Growth, Ramana Maharshi, Salvation, Self-Inquiry, Self-Realization, Spirituality, Surrender to God, Voruganti Krishnayya

Voruganti Krishnayya was a great devotee of Bhagavan Sri Ramana. He has narrated many incidents that he observed while in Bhagavan’s company. The following story is one of my favorite.

Bhagavan Ramana

Bhagavan was most tender with people who thought themselves for some reason or other to be miserable sinners and who went to him torn by repentance.

During summer evenings we used to sit in the open space near the well. We would collect in the dining hall for dinner and come back to the well. Suddenly, one day, a visitor started weeping bitterly, “I am a horrible sinner. For a long time I have been coming to your feet, but there is no change in me. Can I become pure at last? How long am I to wait? When I am here near you I am good for a time, but when I leave this place I become a beast again. You cannot imagine how bad I can be – hardly a human being. Am I to remain a sinner forever?”

Bhagavan answered: “Why do you come to me? What have I to do with you? What is there between us that you should come here and weep and cry in front of me?”

The man started moaning and crying even more, as if his heart were breaking. “All my hopes of salvation are gone. You were my last refuge and you say you have nothing to do with me! To whom shall I turn now? What am I to do? To whom am I to go?”

Bhagavan watched him for some time and said, “Am I your guru that I should be responsible for your salvation? Have I ever said that I am your master?”

“If you are not my master, then who is? And who are you, if not my master? You are my guru, you are my guardian angel, you will pity me and release me from my sins!” He started sobbing and crying again.

We all sat silent, overcome with pity. Only Bhagavan looked alert and matter-of-fact.

Bh: “If I am your guru, what are my fees? Surely you should pay me for my services.”

D: “But you won’t take anything,” cried the visitor. “What can I give you?”

Bh: “Did I ever say that I don’t take anything? And did you ever ask me what you can give me?”

D: “If you would take, then ask me. There is nothing I would not give you.”

Bh: “All right. Now I am asking. Give me. What will you give me ?”

D: “Take anything, all is yours.”

Bh: “Then give me all the good you have done in this world.”

D: “What good could I have done? I have not a single virtue to my credit.”

Bh: “You have promised to give. Now give. Don’t talk of your credit. Just give away all the good you have done in your past.”

D: “Yes, I shall give. But how does one give? Tell me how the giving is done and I shall give.”

Bh: “Say like this: ‘All the good I have done in the past I am giving away entirely to my guru. Henceforth I have no merit from it nor have I any concern with it.’ Say it with your whole heart.”

D: “All right, Swami, I am giving away to you all the good I have done so far, if I have done any, and all its good effects. I am giving it to you gladly, for you are my master and you are asking me to give it all away to you.”

Bh: “But this is not enough,” said Bhagavan sternly.

D: “I gave you all I have and all you asked me to give. I have nothing more to give.”

Bh: “No, you have. Give me all your sins.”

D: The man looked wildly at Bhagavan, terror stricken. “You do not know, Swami, what you are asking for. If you knew, you would not ask me. If you take over my sins, your body will rot and burn. You do not know me, you do not know my sins. Please do not ask me for my sins.” And he wept bitterly.

Bh: “I shall look after myself, don’t you worry about me,” said Bhagavan. “All I want from you is your sins.”

For a long time the bargain would not go through. The man refused to part with his sins. But Bhagavan was adamant.

Bh: “Either give me your sins along with your merits, or keep both and don’t think of me as your master.”

In the end the visitor’s scruples broke down and he declared: “Whatever sins I have done, they are no longer mine. All of them and their results, too, belong to Ramana.”

Bhagavan seemed to be satisfied. “From now on there is no good nor bad in you. You are just pure. Go and do nothing, neither good nor bad. Remain yourself, remain what you are.”

A great peace fell over the man and over us all. No one knows what happened to the fortunate visitor; he was never seen in the Ashrama again. He might have been in no further need of coming.

Bhagavan Ramana

Gratitude and Divine Grace

November 27, 2009

Harsha . Advaita and Yoga, INSPIRATIONAL, PERSONAL . ADVAITA, Bhagavad Gita, God, Grace, Heart, Hinduism, Meditation 玄想, Mind, Nonduality, Philosophy, Spirituality, Yoga

To those who worship Me alone, thinking of no other,
of those ever united, I secure what is not already possessed
and preserve what they already possess. (BG 9.22)

The story below appeared months ago prompting some discussion in the Guruvayur yahoo group in which I am a member. Today is Thanksgiving here in America, and this week we also celebrate Gita Jayanti, or the observance of the gifting of the Bhagavad Gita to the world by Shri Krishna more than five thousand years ago. As my thoughts turn to gratitude, I am reminded of this story below and the responses it produced in the Guruvayur group, and how important it is to always be grateful to the Lord for everything, knowing that He is our eternal well wisher and that everything happens for our highest good, even the things which which appear to be bad or are difficult to endure…everything means everything.

The focus of the discussion was on what should we ask of God. To what end do we pray, asking for this and pleading for that? Success in this venture, a new job, a happy marriage, a grandchild, a son or a daughter, a husband, a wife, a handsome husband, a beautiful wife, a nice house, a beautiful house, a mansion, good grades in school, a child who is a doctor or the president of the US? For what is it that we really seek, when all illusions are cast aside and maya’s veil is lifted? None of the above!!!

What should I seek from the Lord but the Lord Himself? That by His grace, I should know Him as the very Self in my heart, casting aside the shackles of the body and the solitary confinement imposed by the mind. He promises us, in the Gita, that if we are utterly devoted to Him, thinking of Him only, asking only for Him rather than of Him, He will be ours, and as such, will take care of us as needed. To understand this, to believe this, in full faith, can only be followed by complete surrender to His will, trusting that whatever happens is indeed His divine will operating to bring us out of bondage to birth and into reunion with Him.

From http://idharudharkee.blogspot.com/2009/07/what-we-should-ask-god.html

What should we ask of God?

This story from Mahabharata answers this question beautifully and categorically:

The Great War between the Pandavas and Kauravas was to begin. Arjuna, having pondered, decided to go to Lord Krishna and ask him for help.
He went to the Lord’s abode and found him asleep.

He stood respectfully at his lotus feet, with folded hands and head bowed in reverence. Duryodana, of the Kauravas, had the same idea of asking Sri Krishna’s help. He too came and, finding the Lord asleep, sat arrogantly in a chair placed at the head of Lord’s bed.

In due course, the Lord woke up. Arjuna, being at his feet, was the first person he naturally saw. As he turned to get up, the Lord’s eyes fell upon Duryodana.

The purpose of their visit was known to Him. However, he asked them what he could do for them.

Both answered that they had come to request his assistance in the ensuing war. The lord said that they had placed him in a difficult predicament by asking for the same thing. He said he could not deny either of them. He said he would offer himself, alone, without armies to one of them and to the other he would offer all his armed forces completely. He said that since his eyes had fallen on Arjuna first, he should have the first choice in the matter.

Arjuna promptly prayed to Sri Krishna that he alone should side the Pandavas.. Duryodana heaved a sigh of relief and requested Sri Krishna for all his forces. The Lord agreed to their requests.

We know who emerged victorious. The moral is “We should ask for HIM, not ask for things He can give us”

If the Lord gives us everything in the Universe but withholds Himself from us, we gain nothing. But if we seek HIM for Himself alone, we get not merely Him but all that is His, too!

abhyaasa yOga yuktEna cEtasaa naanyagaaminaa,
paramam pursham divyam yaati paarthaanucintayan

Meaning:
He who with his mind disciplined through Yoga in the form of practice of meditation and thinking of nothing else, is constantly engaged in contemplation of God attains the supremely effulgent Divine Purusha (God) (sloka 8 in chapter 8 of Gita)

And what did Arjuna request? The Lord Himself. In his earnest bhakti, he intuited that this was the right choice and it was. When you ask for the Lord Himself, with utter devotion and humility, how can He deny you? In the Gita, He makes this promise to His devotees…

ananyaaScintayamtO maam yE janaah paryupaasatE
tEshaam nityaabhiyuktaanaam yOgakshEmam vahaamyaham. (BG 9.22)

To those who worship Me alone, thinking of no other, of those ever united, I secure what is not already possessed and preserve what they already possess.
https://luthar.com/wp-content/uploads/2009/06/bgita.pdf

But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.
http://www.bhagavad-gita.us/categories/The-Gita%3A-Chapter-9/?Page=2

Those who desire My eternal association precluding all else meditate on me with exclusive devotion; those persons I insure the uniting of their individual consciousness with Ultimate Consciousness perpetually. http://www.bhagavad-gita.org/Gita/verse-09-22.html

Yoga-kesamam, means to provide what they lack and safeguard or preserve what they have. In this context, yoga is said to mean making available what one does not have, and ksema means the preservation of what one already has. For some, the sloka is interpreted to mean those who recognize the nonduality of the Self, abiding in the Self at all times; for others, this is considered to be a promise from the Lord to take care of His devotees. If we go online, we can find countless articles claiming that the interpretation therein is the right one and that all others are missing the point, thus missing salvation itself!

For me, neither one has the right to claim the other is wrong…it can mean both, one at the level at which we exist as entities in this world of maya, or saguna, another at the level of the formless nirguna. The Lord, in His infinite mercy, prescribed numerous paths in the Gita. I am a bhakta. He is my Lord and while I know that philosophically speaking we are indeed nonseparate as it says so in the Gita and in the Vedas, as far as I am concerned, that can only be truly perceived through His Grace. So, while I am nothing but Him, on another level of worldly perception, this is known and experienced only through the operation of Divine Grace.

It is so stated in the Mukanda Upanishad 3.2.3:

nāyam ātmā pravacanena labhyo
na medhayā, na bahunā śrutena,
yam evaiṣa vṛṇute tena labhyas
tasyaiṣa ātmā vivṛṇute tanūṁ svām.
(Mukanda Upanishad 3.2.3)

This Self cannot be realized by studying the scriptures, nor through the use of reason, nor from the words of others–no matter what they say. By the grace of the Self the Self is known; the Self reveals itself. http://www.peterrussell.com/Upi/Mund.php

The Supreme Lord is not attained by reasonings or by vast intelligence, nor even by much hearing. He is attained only by one whom he Himself chooses. To such a person He manifests His own form. http://bvml.org/SBVPGM/sgt.html

And the Katha Upanishad 2.2.23:

The Self cannot be known through study of the scriptures, nor through the intellect, nor through hearing learned discourses. The Self can be attained only by those Whom the Self chooses. Verily unto them Does the Self reveal himself. http://booksandphotos.blogspot.com/2009/05/upanishads-kena-and-katha.html

This Supreme Self cannot be reached by argumentation, or by applying one’s independent brain power, or by studying many scriptures. Rather, he alone can achieve the Self whom the Self chooses to favor. To that person the Self reveals His own true, personal form. http://vedabase.net/sb/10/87/27/en1

The reason I have reproduced more than one translation of the Gita and Upanishad slokas above is that I wanted to read them in several formats for my own benefit and I also wanted to offer the reader the option of seeing it as such. So many ways of saying the same thing. And so many schools of thought want to say that their interpretation is the correct one and all others false and faulty. In the end, Divine Grace is the operational catalyst, whatever you deem its source.

So, what should we ask of God? Truly, there is no thing to be asked. There is no thing to be given. How can we give Him what is already His? All we can do is realize, through His grace alone, that we are already His, in every sense that we as mortals can conceptualize in our limited minds! Not only will He take care of everything and look after the welfare of the devotee, He will guide us if we listen. Thus, I do have a prayer…to fully surrender, to listen without fear of the consequences, no matter what He asks me to do. Where it will lead, I have no real idea and no plan of action! He is guiding the chariot now. May I sit quietly and not be a backseat driver. Chitta chora!!!

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/

Njanappaana by Poonthanam Nambudiri-4

November 14, 2009

Harsha . Advaita and Yoga, ART & POETRY, INSPIRATIONAL . ADVAITA, Personal Growth, Poetry, Spirituality

translation and commentary by Smt. Savitri Puram

Bhagavan says : “njaanagni: sarvakarmaani bhasmasaat kuruthe”
~the fire of knowledge burns all karmaas in to ashes.

Introduction

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

Karmangalkku vilabhoomiyaakiya
Janmadesamibhoomiyarinjaalum
Karmanaasam varuthenamenkilum
Chemme mattengum saadhiyaa nirnnayam

Know (arinjaalaum) that this earth (bhoomi), our birth place or mother land (janmadesaham) is the field where we sow the seeds of all karmaas (karmangalkku vilabhoomiyaakiya). Definitely (nirnayam) it is not possible (saadhiyaa) to exhaust the residual karmaas (karmanaasham varutthenamenkilum) anywhere else other than here.

These four lines may seem to contradict the idea expressed in the previous lines. In the last stanza poet said that karmaas can be performed only on earth (there is no contradiction on this part.)and results of the karmaas are experienced in appropriate worlds like heavenly worlds or worlds of hell. Now this stanza says that “karmanaasham” or exhaustion of karmaas is possible only on earth. Let us explore what poet means by “karmanaasham” in this context.

In this context, by the word “karma” poet means residual karmaas. After death, subtle body (jeevan or soul) experiences the results of all karmaas that can be experienced by subltle body in the worlds other than earth. But some results can be experienced only by the gross body. So jeevan comes back to earth with those residual karmaas, takes an appropriate form of life in an appropriate circumstance to exhaust the remaining karmaas and to do new karmaas. Jeevan thus enjoys or suffers the results of all the residual karmaas on earth. So in the time between births, subtle body experiences the results of good and bad karmaas and during the life on earth, gross body experiences the results of remaining different set of good and bad karmaas. It is to be noted that in the time between births, subtle body does not accumulate any karmaas. Only during the life time on earth, jeevan in gross body accumulates karmaas.

Swami Sivananda says about residual karmaas: “If all Karmas bear fruit after death, there will be no cause for rebirth after life in heaven or hell or in animal bodies, because in these there is no means of virtue or vice. You need not be afraid that if any Karmas are left in store there will be no salvation, because knowledge of Self will annihilate all Karmas. Therefore it is an established conclusion that the souls descend to the earth from heaven with a remainder of works (Anusaya). After the fruits of the meritorious acts have completely been enjoyed in heaven, the remaining other set of works (good and bad) whose fruits are to be enjoyed in this world forms the Anusaya with which the souls come to the earth.” Bhagavan says : “njaanagni: sarvakarmaani bhasmasaat kuruthe” or “the fire of knowledge burn all karmaas in to ashes”.

In short, sum total of all our past lives led us to where we are now. To realize the goal of salvation, soul undertakes many many lives in gross body or physical body. Those who take responsibility for one’s karmaas and do one’s best to free from the cycle of birth and death is defined by scriptures are wise and strong willed. Those who blame others are defined as unwise and weak. How can we become wise and strong willed in this Kaliyuga? Poonthanam suggests chanting of naamam and surrendering to Bhagavaan as the best method. Chanting naamam helps us to remember Lord’s greatness continuously and from there Bhagavan takes over because He has promised in Bhagavad Gita:

Ananyaschintayanto mam ye jana: paryupasate,
Tesham nityabhiyuktanam yoga-kshamam vahamyaham

“Those devotees who think of me continuously, making me the sole object of their worship, I myself will provide for their every need and safeguard their yogakshemam.

Bhaktanmaarkkum mumukshu janangalkkum
Saktharaaya vishayee janangalkkum
Ischicheedunnathokke kodutthitum
Viswa maathaavu bhoomi siva siva

Siva! Siva! this Bhoomi Devi who is the mother of the whole universe (Viswamaathaavu bhoomi), fulfills all the wishes (Inchikkunnathokke kotukkunnu) of devotees (Bhakthanmaarkkum), people who aspire liberation or salvation (Mumukshu janangalkkum) and desire-bound materialists ( saktharraya vishayee janangalkkum) alike!

This earth fulfills the wishes of all kinds of people. It is interesting to note that Bhoomidevi lets any aspirant to advance in their chosen path. The only condition is sincere effort to reach the goal. May it be the desire to feel the presence of God everywhere and in everything, may it be the desire to attain salvation, or may it be the desire to succeed in the material life, our Mother Earth fulfills the wishes of everybody alike.

As per Shri Neelakandhan Nambisan, Poonthaanam used the word “bhakthanmaarkkum” as the first word because Bhagavan is Bhakthadaasan and devotees are more dear to him than those who desire mukthi or salvation. We have several stories to illustrate Bhagavan’s bhaktha vathsalyam or love for devotees. To make Prahlada’s words true, He took incarnation from the pillar as Narasimha, to make Bhishmaachaaryaa’s words true, He broke His own vow and took weapon in His hands, and He became the charioteer of Arjuna. Then as Paartha Sarathi he assures us through Arjuna: “na mae bhaktha: pranashyathi” , “my devotees will never perish”.

The word “Viswamatha” means the mother of the whole universe. There is one more reason to call Bhoomidevi Viswamatha. “viswam” also means Bhagavan. (Viswam Vishnu: Vashatkaara:). In one sense, Bhoomidevi is mother of Bhagavan also because all the incarnations happened in Bhoomi. So Bhagavan is Viswam and as His mother is Viswamaatha. So the name Viswamatha is apt for Bhoomidevi.

Sankaraachaaryar says ” kuputhro jaayetha kwachidapi kumaatha na bhavathi” or “there could be a bad son but never a bad mother !”. This mother of the Universe, Bhoomidevi sets an example and underlines the above statement by supporting and fulfilling the wishes of all her three types of children-bhakthaas, mumukshus and worldly people.

Were the divine naamaas “siva! siva” used to express poet’s surprise when he observed Bhoomidevi supporting the Vishayee’s worldly desires or to indicate Bhoomidevi’s apaara kaarunyam or limitless mercy towards the Vishayees? As a mother, Bhoomidevi may be letting Vishayees fulfill worldly desires for sometime in the hope that in course of time, with the satsangam of the Bhakthaas and Mumukshus, Vishayees will develop detachment towards worldly desires. A mother is an ocean of love and kindness!

Another interpretation is that the poet used these names to express Bhoomidevi’s sorrow to see how Vishayees go after never ending transient pleasures even after achieving their righteous and dhaarmic goals. This earth is karmakshethra and even after taking birth as a human on this earth, it is sad to see some one not trying to attain salvation. In kaliyuga this can be easily achieved by chanting Bhagavan’s divine names and people are still reluctant to turn their mind to the higher power. This might be another reason for Bhoomidevi’s sorrow.Those who do naamsankeerthanam are set on the path of Bhakthi and knowledge and eventually attain moksha.

Viswanaathante moolaprakrithi thaan
Prathyakshena vilangunnu bhoomiyaay

Moolaprakruthi, creation of Lord of the Universe (Viswanaathante) appears (vilangunnu) as Bhoomidevi who is visible by direct senses or direct perception (prakthyashena).

Let us explore more about creation. Bhagavan initiates creation. The first cause is Bhagavan or Viswanathan who is beginingless and endless. First effect is Moola Prakruthi. Second effect is Prakruthi which is the avyaktha or undifferentiated cosmic substance. Then comes the effect of Prakruthi, Mahat thatva. From this Ahamkaaram or feeling of “I-Ness” emerges, next is cosmic mind, five Njaanedriyas or knowing senses from mind, then five karmendriyas or working senses also from the same mind, Pancha tanmathras or five objects of njaanedriyas and finally the physical manifestation of the Pancha tanmathraas, the five visible material substances. These are called Pancha bhoothaas. Of this the last one formed is Bhoomi. First is Aakasham or space , next is Vaayu or air, third is Agni or fire, Fourth is Apa or water and then comes our Bhoomidevi ot Prithvi or earth. So we can see that Bhoomidevi is the gross and visible form (prakthyaksham) of Moola Prakruthi.

We can compare the relation between the Moola Prakrithi and Bhoomi to a mount of mud and an earthen pot made of mud. Here we can say that mud is the Moola Prakruthi and the earthen pot made out of mud is a manifestation of mud. So earthen pot can be compared to Bhoomi. Similarly all the different golden ornaments are made from the same basic substance Gold. Once you melt the ornament, it becomes the basic gold again. Likewise, before dissolution Bhoomi dissolves in water, water is evaporated by fire, fire is put out by air and air disappears in space and everything goes back and dissolves in Moola Prakruthi and in turn Moola Prakruthi dissolves in Paramaathma or Viswanathan.

Shri Nilakandhan Nambishan has given an interesting interpretation for the word “Viswanathan”. One meaning for “Vi”is bird and “swaa’ can mean a dog. So he says that name Viswanathan indicates that Bhagavan’s limitless mercy reaches the whole universe including the birds and dogs and hence undoubtedly He is the Lord of all!

Poonthaanam says that Jeevaas who took birth in this Kaliyuga on this earth as human beings are very blessed because just by chanting Bhagavan’s naamam, we can attain moksham.

Avaneethala paalanathinnallo
Avathaarangalum palathorkkumbol
Athukondu visheshicchum bhoolokam
Pathinnaallilumutthamamennallo
Veda vaadikalaaya munikalum
Vedavum bahumaanichu chollunnu

Several incarnations (avathaarangalum palathu), when you think about them (orkkumbol), are for protecting (paalanatthinallo) earth or Bhoomidevi (avaneethalam) . Because of this (athukondu), earth is considered very special (bhoolokam visheshicchum)and best (utthamam) among all fourteen worlds (pathinnaalilum). Not only munis who have the knowledge of Brahmam (veda vaadikalaaya munikalum) , but also Vedaas say this (chollunnu).

All incarnations of Bhagavan including the Poornaavathaars or incarnations with full glory, of Lord Rama and Lord Krishna happened on earth. Bhoomi got this special blessing and privilege to become the mother of Bhagavaan’s incarnations. These incarnations were to protect her from cruel, unrighteous and demonic kings. Bhagavan promised : “Whenever there is a fall in Dharma and a rise in Adharma, I manifest to protect the good, to destroy evil and establish Dharma” and kept his promise.

When ever Bhoomidevi is subjected to endless suffering at the hands of cruel and demonic people, she approaches Brahma and with Brahma and Devaas they approach Bhagavn. Bhagavan never ignored her prayers but solved her problems and took care of her with love. So Bhoomi is special for Bhagavan. Also as said in previous lines, Bhoomi is the Karma Kshethra and Karmaas can be done only by taking a physical form of life on earth. Bhoomi is special for this reason too. In addition to this, to exhaust residual karmaas from other worlds, jeevan has to take birth on earth. So Bhoomi is the divine place where you can accumulate karmaas, exhaust all results of residual karmaas and this is the only place where you can do Nishkaama karma or “actions with renunciation of fruits” and attain Moksha.

Because of all these reasons realized souls like sages and vedaas consider Bhoomi as the perfect world or the most desirable place to be born in for any living being. “Veda vaadikalaaya munikalum” can be interpreted in two ways:

1. Those who are experts in Vedaas.

2. Word Veda also means “brahmam”. So this can mean those who have realized brahmam or those who always meditate on brahmam.

The fact that Bhoomi is the best of all worlds is approved by Vedaas and great seers. It is said that even inhabitants of swarga or heaven desire to come to earth so that with Nishkaama karmam they can attain salvation. Scriptures and our ancient sages say that Naamasankeertthanam is the first step and best method to realize God in Kaliyuga.

Lavanaabudhi madhye vilangunna
Jambu dweeporu yojana lakshavum
Saptha dweepukaluntathil ethrayum
Uthamamennu vaazhthunnu pinneyum

An island called Jambu dweep with an area of one lakh yojana (one yojana is about 10 miles) stands (vilangunna) in the middle of the salty ocean (lavanaabudhi madhye) and is praised again and again (vaazhtthunnu pinneyum) as the best of all (ethrayum utthamamennu) the seven existing islands (saptha dweepukaluntathil).

There are seven islands and Jambudweepam is the best and most blessed of all islands. Other islands are Plaksha dweepam, Shaalmala dweepam, Kusa ,Krouncha, Shaaka and Pushkara dweepams. There are seven different types of oceans and Jambu dweepam is surrounded by the salty ocean. The other oceans are of sugar cane juice, wine, ghee, milk, curds and pure water. In one description, Jambudweep is not only in the middle of the salty ocean, it also forms the center island. Jambudweep is surrounded by salt water and after this body of salt water is Plaksha dweep, surrounded by an ocean of sugar cane juice. Then comes Shaalmala Dweep surrounded by an ocean of wine. Then comes Kusha dweep surrounded by an ocean of ghee Next is Krouncha dweep, surrounded by an ocean of milk. The last but one is Shaaka dweep, surrounded by an ocean of curd. The outermost and seventh dweep is Pushkara dweep which is surrounded by pure water.

There is an interesting story behind the birth of the seven seas and seven islands. The below quotation is taken from respected KVGji’s and S.N.Sastriji’s translation of Bahktharanjini interpretation of Naarayaneeyam published by Bhaktharanjini Trust.

” Puranams say that the earth is in the shape of a lotus bud in the center of which stands the mountain Mahameru or Sumeru. Once, King Priyavratha observed that the Sun God shines only on one half of the earth’s surface in the course of his circuit around Sumeru and leaves the other half in darkness. The King thought that it was not good to waste half of the day as night. Therefore he made seven circuits around earth, in his effulgent car, following the Sun at its speed determined to turn night into day. The tracks that were sunk by the fellies of the wheels of his chariot came to be the most celebrated seven oceans which divided earth in to seven islands.”

Poonthaanam glorifies Jambudweep because this island has nine regions or parts and one of them is Bharatha varsha. Bharata varsha is the best and blessed of all nine regions of Jambudweep. It is the only place where one can perform good karmaas and attain moksham. So we can even say that because of the Bharata varsham, Jambu dweep became the holiest of all islands! Poonthaanam again tells us to remember the importance of Naamasankeerthanam, especially for those who are fortunate to be born and fortunate to live in this Bharatha varsha of Jambu dweep. It is Karma Kshethra, it is Punya Bhoomi and with Nishkaama karmam one becomes Punyavaan and attains moksham

http://www.youtube.com/watch?v=vbI4Uk8fSYk&feature=player_embedded

Njanappaana by Poonthanam Nambudiri-3

October 17, 2009

Harsha . Advaita and Yoga, ART & POETRY, INSPIRATIONAL . ADVAITA, God, Grace, India, Poetry, Spirituality

translation and commentary by Smt. Savitri Puram

If we have a lighted lamp, we can use it to read and enjoy a book
or use it to burn and destroy the book. We have the choice
to draw the life circle with Bhagavaan and His naamam as the center
and kindness and love as radius of the circle…
Poonthaanam advises us to use the lighted lamp inside us,
lit by the Light of Lights, to walk through the path of Bhakthi and Naamasankeerthanam.

Introduction

This is continued from Part One… https://luthar.com/njanappaana-1
Part Two https://luthar.com/njanappaana-2

Alpakarmikalaakiya naamellaam
alpakaalam kondororo janthukkal
Garbha paathrathil pukkum purappettum
Karmam kondu kalikkunnathingane

We are all (naamellaam) alpakamikal or our duration of one life to do karmaas are short (when compared to the celestial beings). Hence with the karmaas accumulated in this short period we take birth in different animal’s’ womb (kondororo janthukaal garbhapaathratthil pukkum), come out (purappettum), live for a short period (alpakaalam) and continue playing this karma-bound game (karmam kondu kalikkunnathingane)“Alpakarmikal” include all animals and human beings We are all “alpakarmikal” when compared to celestial beings because one celestial year is 365 human years. What about Brahmadevan? One day time of Brahma is one chaturyugam which is equal to 4,320,000,000 human years. Then night also is as long as the day. So one full day is 8,640, 000,000 human years. So if we multiply with 365 and then by 100 years of Brahma’s life it becomes beyond comprehension for us. So let us not go further to Paramapurusha’s time scale because Bhagavan’s one moment is Brahma’s whole life duration which is 311,040,000,000,000 human years!

We perform karmaas continuously during our short life and then take birth in different animal wombs or human wombs based on our sukrutham or dushkrutham or mixture of both.. For example, some say one cat year is equivalent to seven human years. So when born as a cat, results of the accumulated karmaas get exhausted in a short time. We believe that before getting a human birth or narajanmam, we go through millions of lives in the lower species with short durations of life. If we are born as a fire-fly (in Malayaalam, Iyyaampaatta) duration of life to exhaust karmaas is only about 21/2 hours or so. As a crocodile, it may be more than 100 years and as an elephant it may be 60 years. Also we see early deaths in all species and the only explanation for all these untimely deaths and diseases is the results of poorvajanma or previous janmaa’s karmaas. Poonthaanam expresses this numerous cycles of birth and death as a karma-bound game. Only Jeevathmaas in the form of different species of animals and humans are involved in this karma-bound game. Paramaathma is only a witness.

When we are finally blessed with a human birth, Poonthaanam advises us to use the power of discrimination bestowed on us by Lord. Only humans have the “vishesha buddhi” to change the course of our life by surrendering to God and offering all our karmaas at His Lotus feet. Continuous chanting of Bhagavaan’s auspicious names will help us not only to understand the real meaning of the famous sloka, but also to practice it in our daily life:

Kaayena vaacha manasendriyairvaa
budhyaathmanaa vaa prakruthe swabhaavaath
karomi yadyath sakalam parasmai
naaraayanaayethi samarppayaami.

Whatever I do with my body, speech, mind or with other senses of my body, or with my intellect and soul or with my innate natural tendencies I offer (dedicate) everything to Lord Narayana.

With the complete surrender or Sharanagathi, we can escape the terrible cycle of birth,death and sufferings and attain His Lotus feet. Naamasankeerthanam destorys desires and tendencies and helps us to do all karmaas with out expecting anything in return.

Narakatthil kitakkunna jeevan poy
Durithangal otungi manassinte
Paripaakavum vannu kramatthaale
Narajaathiyil vannu pirannittu
Sukrutham cheythu maelppottu poyavar
Sukhicheetunnu sathyalokattholam
Salkarmam kondu maelpottu poyavar
Swargatthinkal irunnu sukhikkunnu

Until the consequences of the the multitude of sins gets exhausted (durithangal otungi) Jeevan stays in Naraka or hell ( narkatthil kitakkunna jeevan) and when slowly mind attains maturity (kramatthaale manassinte paripaakavaum vannu) jeevan moves (poy) to take birth as human being (narajaathiyil vannu). After taking birth as humans (pirannittu), those who do sukrutham or good deeds in abundance goes all the way up ( sukrutham cheythu melpottu poyavar) to the sathyalokam (sathylokattholam) and remains there happy and peaceful (sukhiccheetunnu)( never to return and take birth again). Those who do satkarmaas go up to heaven and remain there (for sometime) enjoying the heavenly comforts.

Can we differentiate sukrutham and satkarmam? Sukrutham is the result of dhaarmic punya karmaas. In other words sukrutham is Nishkaama satkarmam or good deeds with out expecting anything in return. All actions performed with purity of mind is Sukrutham. Sukrutham is satkarmaas done for the Kalyaanam or mangalam of all. Bhagavaan assures in Gita “the doer of good (kalyaanakruth), never comes to grief” or “sukruthis never come to grief”. According to another definition Sukrutham is the results of the satkarmaas accumulated from one’s own past karmaas or sukrutham can even be passed on from ancestors.

What is satkarmam? Satkarmaas are definitely good deeds, but the purpose of action may or may not be pure and also good actions can be performed with selfish motives These satkarmaas with out purity of mind do not become Sukrutham. But the results of these satkarmaas are experienced in Swargam or heaven and when they are exhausted soul is subjected to rebirth.

Another word for sathyalokam is “yathaarthalokam” or real world and once we have realisation, no more suffering, sorrows or rebirth.

Life after death is not to punish the souls by sending them to hell or reward them by sending them to heaven. These experiences are given to remind the soul of it’s true purpose of life. Of course the soul’s journey to mukthi or salvation, or heaven or hell depends on the sukrutham or good deeds done. Experiences in heaven and hell are supposed to impart knowledge and wisdom so that when they take rebirth, they can strive to do more good deeds and attain salvation. That is why poonthaanam says about maturity of mind (manassinte paripaakam). But often Maaya masks this realisation and again jeevan goes after transient pleasures and ahdarmic deeds. But because of the Vishesha Buddhi and power of discrimination, humans have the choice to acquire good and bad karmaas. It is only in human birth jeeva gets this opportunity to go beyond the bondage of karma as a whole and attain salvation. Poonthaanam recommends Naamasankeerthanam as the most easy and enjoyable path to salvation.

In this context Njaanaaanada Saraswathi’s description about the fate of souls after death may help us to understand this better. In this book called Vedantha Vinjaanam, he compares the soul’s journey to a bouncing ball. When we throw a ball to the ground with lot of force, it bounces very high. But when it is thrown with less force it bounces only to a lower height. When it is thrown with hardly any force it hardly bounces and leaves the ground. Here the force with which we throw the ball is compared to sukrutham of the soul. After the death of the body, depending on how much sukrutham one has accumulated, soul goes to Sathylaokam, or Swargam (heaven) or chandralokam or Parjanya lokam , pithrulokam or in the vicinity of earth called prethalokam. Souls that go to Sathyalokam never returns to take janma because they have either attained saalokyam, sarropyam, saameepyam or saayujyam with Paramaathma. (In sathylokam soul can unite with paramaathma and this is Saayujyam. Souls can reside for ever in God’s abode and this is called saalokyam. Next is soul’s assumption of God’s form called Saaroopyam. Staying near to God is Saamipyam.) Poonthannam here mentions about only sathyalokam, heaven and hell. In all other worlds except Sathyalokam, soul stays until the consequences of satkarmaas or dusshkarmaas or a mixture of both are exhausted, and then with the remaining inherent vaasnaas or tendencies takes birth in an appropriate womb determined to improve oneself.

Several different explanations are given for the journey of the soul after death. Dvaitha and Advaitha school of thoughts view these differently. One group believes in attributeless or impersonal God and other group sees God as a personality endowed with glorious qualities. But Mukthi or liberation is unanimously defined as the release from the repeated cycle of birth and death. With the abundance of good deeds or sukrutham, mind becomes pure and “sama-darshanam” or Jeevathma-Parmaathma unity happens. This realization is called enlightenment and enlightened souls eventually get liberated.

Sukruthangalumokke otungumbol
Paripaakavumellolamillavar
Parichodangirunnittu bhoomiyil (jaatharrayi)
duritham cheythu chatthavar pinneppoyi
narkangalil vevvaere veezhunnu

When the results of the good karmaas are exhausted (sukruthangalokke otungumbol), souls remaining in heaven (parichotangirunnittu) are reborn on earth (bhhomiyil jaatharrayi). When their previous good and bad experiences do not impart any maturity and knowledge (paripaakavum ellolam illa-not even as much as little sesame seed), they end up doing more and more bad karmaas (duritham cheythu). Again after death (chatthavar) they suffer the consequences of their various negative karmaas in different ways or in different types of hells. (In one old version the word “jaatharaayi” is not there and with out that meaning can be interpreted in a different way. In that case, the word “parichotangirunnittu” can be for the life on earth or bhoomi itself. When the the good results of the past sukrutham experiencing in this life on Bhoomi is exhausted, with out any realisation of how transient the pleasures are, some commit more sins to end up in different hells)

In this stanza Poonthaanam explains how important is “pascchaatthaapam” or atonement. Even when we enjoy a good life here on earth, we tend to forget how blessed we are and keep hurting others in several ways. When subjected to miseries also, some people often do not realize the sins or mistakes they have committed and refuse to learn and correct themselves. Poonthaanam is talking about such people and he says that they commit more and more sins with out atonement and go through more suffering. If we realize our mistake and do “praayasccchttham” sincerely, we will not be tempted to do more sins. Famous story of the prostitute Pingala is an example for purifying one’s mind with “pascchaatthaapam”. She realized how wrong it was to sell her body for a living and later with deep atonement surrendered herself at Bhagavaa’s feet and attained Mukthi.

“Aviveka: paramaapadaam padam” is illustrated in this stanza. This means “avivekam” or lack of wise discrimination is the root cause of all miseries. When there is no maturity of mind, the power of discrimination will not be there. So instead of going after “sreyas” or what is good, we go after “preyas” or what gives pleasure. Swami Desikan describes nine steps for a spiritual aspirant and vivekam is the first step. Poonthaanam used the word “paripaakam” of the mind to indicate this vivekam or wise discrimination. Lack of Vivekam or paripaakam of mind leads us to hell by performing adhaarmic and bad deeds .

Purity of mind is very important in spiritual advancement. Only from a pure mind knowledge is emerged. With all temptations around us, it is harder to purify our mind in Kaliyuga.

Kalau kalmasha chitthaanaam
Paapadravyopajeevanam
vidhikriyaavihinaanaam
Gathir Govindakeerthanam

In Kaluyuga, mind of ordinary human beings are tainted by Kaamam, krodham, madam, moham etc (kalamsha chittham) and often end up doing adharmam (paapam) to make money (dravyam) for living (for upajeevanam). Ordinary people do not have the time or inclination to do good karmaas as prescribed in vedaas (vidhikriyaheenam). The only thing that can give relief from the sufferings of Kaliyuga is Govinda naama sankeerthanam. Bhagavaan and Bhagavaan’s naama are never separated. Naamam is called Kalpa vruksham of the earth.

Suralokathil ninnoru jeevan poi
Naraloke maheesuranaakunnu
Chandakarmangal cheythavan chaakumbol
Chandaala kulathinkal pirakkunnu
Asuranmaar suranmarayeetunnu
Amaranmaar marangal aayeetunnu
Ajam chathu gajamai pirakkunnu
Gajam chathangajavum aayeedunnu
Nari chathu naranai pirakkunnu
Naari chathutan oriyai pokunnu
Kripa koodaathe peedippicheetunna
Nripan chathu krimiyaai pirakkunnu
Eacha chathoru poocha yayeetunnu
Easwarante vilaasangalingane

A jeevan or soul from heaven or land of Devaas (suralokatthil ninnoru jeevan) is born as a Brahmin on earth (naralokatthil maheesuranaakunnu). People who do extremely cruel actions becomes “chandaala” or a member of a despised caste. Demons or Asuraas become Suraas or Devaas. People who are eternal or immortal or deathless (amaranmaar) are born as trees (marangal aayeetunnu) . A goat (ajam) is born as an elephant (gajam) and vice versa. A tiger (nari) after death is born as a human being (naran) and a woman (naari) is born as a fox (oriyaai). A king who mercilessly tortures (kripa kootaathe peedippicchitunna) his citizens takes birth as a worm (krimi). A fly is reborn as a cat and all these are Bhagavaan’s leelavilasam or playful divine drama.

After death, to experience the results of the residual karmaas, jeevan takes birth in appropriate womb. The passage of a soul from body to body is determined by the force of one’s actions, or karma. If an individual performs good deeds, the next birth will be rewarding, and if not, the person may degenerate into a lower life form. In the above lines, Poonthaanam shows several examples of the effect of karmaas on the soul when it is separated from the body after death. A jeevan from heaven comes to earth to experience the results of his residual negative karmaas. Likewise after experiencing negative results by taking birth as beings in several thousands of species, finally a tiger, for example, gets the life of a human being. Humans bestowed with the power of “wise discrimination” along with the grace of God, can perform good karmaas and advance spiritually. But when a human being resorts to unkind, hurtful, and negative actions, he will again be pushed back to be born in lower life form like a worm. Poonthaanam says: A king who mercilessly tortures (kripa kootaathe peedippicchitunna) his citizens takes birth as a worm (krimi).

There are several examples in our puraanaas to illustrate this law of karma. A good example of how an “amara” or immortal being becomes a “maram” or tree is the story of Nalakoobara and Manigriva who were the sons of Kubera, the lord of Yakshaas or the Lord of wealth. Once Nalakoobara and Manigriva were enjoying themselves playing in a lake with women. They were intoxicated and oblivious of everything around them. Sage Narada passed by the lake during this time and the ashamed ladies immediately covered their body with clothes and showed their respect to Narada with folded hands. But both Nalakoobara and Manigriva, intoxicated with pride and drinks ignored Narada Muni. Narda Muni cursed them to become “maruthu trees”. They had to remain as trees for a very long time until Krishna as Damodara came out of Gokulam and touched them with the wooden mortar.

Another example is the story of Gajendramoksham. King Indradyumana was born as a “divine elephant”. I am quoting below the words of our own respected S.N Sastriji (from the Naaraayneeyam commentary) : “The njana and devotion which he (King Indradyumnan who became an elephant by sage Agasthya’s curse) had acquired in his previous life came back to him under the stress of the suffering caused by the attack of the crocodile. He then worshipped Thee with lotus flowers plucked by his trunk, while singing continuously a great hymn addressed to the Nirguna brahmam which he had learnt in his previous life.” Even though King Indradyumna had to be born as an elephant, his residual good karmaas led him to salvation. (Also the crocodile was Huhu, a gandharvan in the previous janma.)

As a “Bhoktha”, the experiencer, one does not have the freedom of choice in experiencing the results of accumulated bad karmaas. (Bhagavaan and His naamam are the only solution to lessen or erase our suffering due to accumulated bad karmaas). But as a “Kartha” or doer, one has freedom of choice to some extent. If we have a lighted lamp, we can use it to read and enjoy a book or use it to burn and destroy the book. We have the choice to draw the life circle with Bhagavaan and His naamam as the center and kindness and love as radius of the circle. Also we can draw the life circle with “I” and “mine” as center and a combination of kaama,krodha,,lobha moha,mada,maasthryaadi negative qualities as radius of the circle

Poonthaanam advises us to use the lighted lamp inside us, lit by the Light of Lights, to walk through the path of Bhakthi and Naamasankeerthanam.

Keezhmelingane mandunna jeevanmaar
Bhoomiyeennathre naetunnu karmangal
Seemayillatholam pala karmangal
Bhoomiyeennathre naetunnu jeevanmaar
Angane cheythu nedi marichudan
Anya lokangal oronnil oronnil
Chennirunnu bhujikkunnu jeevanmaar
Thangal cheythoru karmangal than phalam
Odungitum athottunaal chellumbol
Udane vannu naetunnu pinneyum
Thante thante grihathinkal ninnutan
Kondu ponna dhanam kondu naamellam
Mattengaanumoredathirunnittu
Vittoonennu parayum kanakkine

These jeevaas run (mandunnu) between the lower worlds and upper worlds (keezmelingane) of the universe. But it is said (athre) that they get to do karmaas (karmangal naetunnu) only in Bhoomi. It is said that only in Bhoomi these jeevaas get to do various (pala) and limitless (seemayilaatholam) karmaas. Thus (angane) they accumulate karmaas(naeti) and after death (maricchutan) spend time (chennirunnu)in different worlds one by one (lokangal oronnil oronnil) and experience or enjoy (bhujikkunnu) the results of (good) karmaas (karmangal than phalam) done by themselves(thangal cheythoru). These experiences end (odungitum-with the exhaustion of accumulated good karmaas that can be experienced in worlds other than earth) in a little while (athottunaal chellumbol) and again (pinneyum) jeevaas come (vannu) to earth and collect (netunnu) karmaas. When a person goes to some unknown place and spends prodigiously all the money he collected and brought from his own house, can be called “vittunnunnavan”. Exactly in the same way, jevaas accumulate all the karmaas from earth and experience the results in another world.

It appears that a literal translation of some of the verses my not make much sense. Therefore, it seems appropriate to explore the metaphysical meaning that the lines convey.

In Vedanta, earth is often referred to by another name “karma-kshethra”. This name came because souls can experience the results of karmaas performed ONLY on earth and not in any of the other 13 worlds. What ever experiences any jeeva go through in any other world is the result of karmaas done on earth. If good karmaas outweigh the bad karmaas, we go to heaven, experience the results of good karmaas that can be experienced in heaven until those results are exhausted. Then it goes to hell to experience the results of bad karmaas that can be experienced in hell until those results are exhausted and comes back to earth with some residual good or bad (or both good and bad) karmaas that can be experienced only on earth. But no new accumulation of karmaas can happen in any other world. “otungeetum ottunaal chellumbol” (line 5, first part) means that the karmaas that took the soul to heaven (or hell) will be exhausted in heaven (or hell) by enjoyment (or suffering). Every action we perform is like sowing a seed. It remains vibrant and at a later time we reap the results. It is not possible for ordinary people like us to link the past karmaas and what we experience now by any reasonable method. The same karma performed with different attitude can lead us to heaven, hell, or salvation. Bhaavam is very important.

Poonthaanam has used the word “bujikkunnu” for experiencing the results. The word “bhojanam” is defined as “sukhena anubhuyathe iti bhojanam” or “what is experienced happily”. So “bhujikkunnu” may apply only for the experiences of our good karmaas. When the good karmaas that can be enjoyed in heaven are over, we come back to earth. To experience the results of different types of karmaas, our subtle body goes to different worlds and then with a gross, physical body comes to earth and experience what ever residual karmaas are left as well as to perform new karmaas and the cycle continues. The word “Vitttoonu” is a characteristic of a spendthrift. Origin of the word spendthrift is some one who has spent his accumulated wealth from predecessors or ancestors. Poonthannam compares jeevan’s enjoying the results of the accumulated karmaas from the past (from earth) to a person’s enjoying life by spending all the wealth acquired over a period of time. Just like wealth gets exhausted by spending, results of karmaas gets exhausted by experiencing. Life in heaven is not eternal, it is transient. It is interesting to note that jeevans in subtle body and gross body welcome the end of suffering, but definitely want the enjoyment of the results of good karmaas to last for ever when both are transient Only Nishkaama karmam (with out expecting anything in return) leads to eternal peace and happiness or salvation.

Since every action we perform, and every thought that comes to our mind has a result or consequence, Poonthaanam used the word “Seemayillatholam” or limitless or endless karmaas. Wheel of karma continues on and on. Nobody can remain Karma-free. There is one and only one solution to get out of the wheel of Karma and all scriptures and our great seers suggest to surrender to God and do karmaas with renunciation of the fruits of actions.. Poonthaanam gives an easy solution to develop this attitude of complete surrender -Naamasankeertthanam.

Let us chant the naamam to purify our mind with Shri Poonthaanam and other millions of devotees:

Krishna! Krishna! Mukunda! Janaardana!
Krishna! Govinda! Naaraayana! Hare!
Achyuthaananda! Govnda! Maadhavaa!
Sachindaananda! Naaraayana! Hare!

http://www.youtube.com/watch?v=vbI4Uk8fSYk&feature=player_embedded

Samasthaaparadham kshamaswa Sreekrishnaarpanamasthu

You Are What You Eat

October 1, 2009

Harsha . Advaita and Yoga, HEALTH & NUTRITION, INSPIRATIONAL, TEACHERS . ADVAITA, Ahimsa, Heart, Mind, Nonduality, Nonviolence, Ramana, Ramana Maharshi, Self-Realization, Spirituality, Wisdom

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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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.

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Now the story in T.K.S.’s own words:

“Yes. That is what must be done,” said Bhagavan, and I took it to be his teaching for me. From that time on, I went to see him regularly for several years without missing a day.

One day I wondered why I was visiting him at all. What was the use? There seemed to be no inner advancement. Going up the hill was meaningless toil. I decided to end my visits on the hill.

Bhagavan pulled me up and asked: “It is over three months since I saw you. Where were you?” I told him how I thought that seeing him was of no use. “All right,” he said, “maybe it is of no use, so what? You felt the loss, did you not?”

Then I understood that we did not go to him for profit, but because away from him there was no life for us.

From “At the Feet of Bhagwan” by T.K. Sundaresa Iyer.

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Voruganti Krishnayya was a great devotee of Bhagavan Sri Ramana. He has narrated many incidents that he observed while in Bhagavan’s company. The following story is one of my favorite.

Bhagavan was most tender with people who thought themselves for some reason or other to be miserable sinners and who went to him torn by repentance.

Bhagavan answered: “Why do you come to me? What have I to do with you? What is there between us that you should come here and weep and cry in front of me?”

The man started moaning and crying even more, as if his heart were breaking. “All my hopes of salvation are gone. You were my last refuge and you say you have nothing to do with me! To whom shall I turn now? What am I to do? To whom am I to go?”

Bhagavan watched him for some time and said, “Am I your guru that I should be responsible for your salvation? Have I ever said that I am your master?”

“If you are not my master, then who is? And who are you, if not my master? You are my guru, you are my guardian angel, you will pity me and release me from my sins!” He started sobbing and crying again.

We all sat silent, overcome with pity. Only Bhagavan looked alert and matter-of-fact.

Bh: “If I am your guru, what are my fees? Surely you should pay me for my services.”

D: “But you won’t take anything,” cried the visitor. “What can I give you?”

Bh: “Did I ever say that I don’t take anything? And did you ever ask me what you can give me?”

D: “If you would take, then ask me. There is nothing I would not give you.”

Bh: “All right. Now I am asking. Give me. What will you give me ?”

D: “Take anything, all is yours.”

Bh: “Then give me all the good you have done in this world.”

D: “What good could I have done? I have not a single virtue to my credit.”

Bh: “You have promised to give. Now give. Don’t talk of your credit. Just give away all the good you have done in your past.”

D: “Yes, I shall give. But how does one give? Tell me how the giving is done and I shall give.”

Bh: “Say like this: ‘All the good I have done in the past I am giving away entirely to my guru. Henceforth I have no merit from it nor have I any concern with it.’ Say it with your whole heart.”

D: “All right, Swami, I am giving away to you all the good I have done so far, if I have done any, and all its good effects. I am giving it to you gladly, for you are my master and you are asking me to give it all away to you.”

Bh: “But this is not enough,” said Bhagavan sternly.

D: “I gave you all I have and all you asked me to give. I have nothing more to give.”

Bh: “No, you have. Give me all your sins.”

Bh: “I shall look after myself, don’t you worry about me,” said Bhagavan. “All I want from you is your sins.”

For a long time the bargain would not go through. The man refused to part with his sins. But Bhagavan was adamant.

Bh: “Either give me your sins along with your merits, or keep both and don’t think of me as your master.”

In the end the visitor’s scruples broke down and he declared: “Whatever sins I have done, they are no longer mine. All of them and their results, too, belong to Ramana.”

Bhagavan seemed to be satisfied. “From now on there is no good nor bad in you. You are just pure. Go and do nothing, neither good nor bad. Remain yourself, remain what you are.”

A great peace fell over the man and over us all. No one knows what happened to the fortunate visitor; he was never seen in the Ashrama again. He might have been in no further need of coming.

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