RECONCILING SCIENCE AND SPIRITUALITY

There is an indepth study, reconciling science with spirituality by one of our readers that is being shared here. He has made a thorough study about the concept of spirituality. I owe my personal thanks to him for such a thought provoking study. Quote: I think my earlier comment was a little too cryptic and lacked a proper explanation of what I meant when I said that we needed to reconcile Spirituality with Science. I am grateful that you found the cause worthy and chose to elaborate upon it in a very wise manner. This is a subject which perhaps bothers a lot of us and I feel encouraged to delve a little farther along the path thanks to your encouraging response. Pardon me if I appear to be a needless critic or a non-believer. I do not wish to waste your time in arguments so kindly ignore what I write below if it is too obscure or irrelevant. Continuing beyond, the reconciliation between Spirituality and Science that I referred to was actually meant more from the standpoint of a more evolved (?) mind which tends to question things. A less inquisitive psyche would perhaps progress along a singular path and never attempt beyond. Let me elaborate my dilemma. Spirituality and Science both have at their heart the quest for the ultimate knowledge. The approaches vary - a scientist experiments in the physical realm and a spiritual person does so in the realm of their mind. The outcomes can likewise be both beneficial and/or destructive. Likewise, each can term the other one as being less evolved - the scientist can call the spiritual experiences as mere bio-chemical hallucinations and the spiritual being can likewise denounce the entire physical world as "maya/illusion". Science fails to answer many things logically. Unfortunately so does Spirituality. The point of reconciliation I think is "LOGIC". Let me give you an example below. I actually debated this and found no satisfactory and logical answer, hence my comment. Let's probe further the concept of the "Jeevatma/Kinetic Energy" and "Brahman/Potential Energy". The former resides within each organism and the later is eternal. As one evolves and rids oneself of past encumbrances, the Jeevatma merges with the Brahman. My mind thought up an analogy of an object moving higher and higher and coming to a state of rest once it reaches a threshold (destination). All the Kinetic Energy expended is now Potential Energy. The object comes to rest. The cycle of birth/death terminates. Logical so far. Over a period of several millennia, more and more souls reach that state and thus the Kinetic Energy keeps reducing and the potential energy in the Universe keeps increasing in proportion to the successful ones who have been able to reach that end state. The sum total of energy in the Universe (the divine power from whom we all derive) remains constant. Logical again. Eventually, logic tells us two things. Firstly, that the process must culminate once 100% organisms evolve (and a few have been evolving every century we can safely presume). Secondly, the cycle must happen only once. Continuing again from our two conclusions above, we arrive at the contradictions which need answers. Discounting the mythological tales of "Pralay / Noah's Ark/Extinction and Regeneration", the Universe must eventually come to a static end state wherein 100% people have evolved and no one is left anymore. Does it finish there when everyone has won? Or is it that the Brahman (the 100% potential energy then) will yet again shed Kinetic Energy in a process of recreation? Will creatures be born yet again and commit sins and strive for salvation as per some revised schema? Who will be those unfortunate chunks of energy that once having reached the pinnacle get thrown out yet again? Or will these be treated as fresh entities (souls)? Is it just a game that the Brahman keeps playing over and over again to keep itself occupied? Does it therefore run the Universe as a Casino and what causes it to do so? And if that is the way it is, are all these spiritual conquests really worth it? Science has similar conundrums and obscurities. The theory of the Big Bang and Origin of the Universe are quiet identical to what I said above. There are no definitive answers either group of people has. The only good thing I found more favorable with Science is that the limitations are universally acknowledged whereas Spiritual teachers have never clearly accepted that there is an upper limit to what can be learnt. Once again the answers must come from the Spiritual community for I presume its got a greater reach and that the Brahman can never be replicated in a laboratory or confined to a test tube? When I said we must reconcile Science and Spirituality, what I actually meant was that spiritual people must strive to provide logical answers to the end state questions like the one above and not merely stop half way at what has already been documented and debated for centuries. The present discourse has become static. Unquote:

KRISHNA INTRODUCES KARMA YOGA

Gita series – part 20. Chapter II - Verses– 40 and 41 Krishna now begins his teachings on ‘Karma yoga’ which can be translated as ‘yoga of action’. The karma yoga has direct relevance to one’s karma. The idea of “Krishna consciousness” begins here. Krishna begins by highlighting the importance of karma yoga. “In karma yoga there is neither end to the beginning nor any opposites. If this righteous path is pursued at least marginally, it protects from the stupendous fear and birth and death (verse 40). Oh! Kurunantadna! (Arjuna is addressed by this name as he was descendent of Kuru dynasty) In this karma yoga there is only a single pointed determination. But the reasoning of those who have irresolute mind is endless and ramified” (verse 41). Karma yoga can be explained as actions that are performed without expecting anything in return. Performing one’s duty for the sake of duty alone and not for any gratifications is karma yoga. Krishna says pursuing the true karma yoga is difficult. There is no beginning or end to this yoga. The karma yoga is eternal, because this forms the basics of spiritual pursuits. The results of karma yoga are not realized because of its tough terrain. If it is not pursued to its logical conclusion and deferred halfway through, even then its fruits to the extent it was pursued gets embedded in the soul. When the soul enters another form in the next birth, this gets manifested from where it was left in the previous birth. This concept has been repeatedly emphasized ancient texts. When the path of spirituality is pursued and 5% success is achieved, this 5% is carried to the next birth and one need not start all over again, but can begin from this 5%. Yogis and sages want to complete the entire 100% in this birth itself. When you perform certain action without expecting any favours the intent is called Krishna consciousness. This means that whatever actions we do, they are for the sake of Krishna or at the command of Krishna. What will happen if someone performs certain actions for his own benefits? The results could be disastrous. If a ritual is not performed properly, it leads to negative results. Whereas, any ritual performed without selfish motive does not yield adverse results but also have the flexibility of commencing again from the place where the soul left its pursuit in the previous birth. Such souls are made to born with comforts. But if one could pursue the path of karma yoga till the end, it makes the soul merge with the Brahman and attains final liberation. No more births and deaths. When Krishna says stupendous fear, He means the fear at the time of death. However Krishna offers solutions for the fear of death in subsequent chapters. In a way it can be said that this verse underlines the importance of meditation or inner ritual than the glorified and tedious external rituals. Determined mind is the basic requirement of karma yoga. This is the difference between yogis and normal beings. Yogis cultivate the habit of single pointed focusing on the Brahman. Whatever they do, let it be sleeping, eating, bathing etc they do it for and on behalf of the Brahman. If they eat, they consider it as intake of food by the Brahman. If they feel the hunger, they feel that the Brahman is hungry. They do not distinguish between the Brahman and themselves. If such a thought arises, the food comes in search of the yogi and the yogi need not go after food. Such a thought can arise only if the mind is well tuned. The mind has to move to the highest stage called intellect. Intellect is the knowledge required to know the Brahman. Such knowledge is called Krishna consciousness, the awareness of Krishna in all the acts at all the times. When a thought arises that makes you to perform an action, afflictions or virtues arising out of such actions do not belong to you. They all go to Krishna, because the doer is only the power of attorney holder of Krishna. If one does not have a determined mind to pursue the path of karma yoga, the mind gets infected as it is not focused on a single object. It starts wandering. A wandering mind does not refine itself as intellect. Mind continues to remain in a mundane state ready for sufferings and miseries birth after birth. The main difference between external ritual and meditation is that rituals are associated with various ingredients. For example let us take a fire ritual. You need wood logs, ghee, etc and during the course of the ritual the concentration will be elsewhere, possibly on the fire itself or one may not be able to tolerate the smoke coming out of the fire causing the suspension of the ritual for some time. Once the ritual is commenced, it cannot be held back even for a few minutes. But in the case of meditation what one needs is nothing but focus. For karma yoga the concentration and thought are important factors. In later stages, thoughts should also fade out. (to be continued)

LALITHA SAHASRANAMAM 366

Para (366) In the next few namas Her Sabda (sound) Brahman form is going to be discussed. The literal meaning of ‘Brahman’ is growing, developing, swelling, expanding, evolving etc. This nama refers Her un-manifested form (of the Brahman). We have already discussed about the origin of sound and evolution of sound and whatever we are going to discuss now will be only by way of additional information. To understand this better, we have go back to the creation. In terms of Sankhya philosophy, the creation is based on 25 tatwas or principles (against 24 tatwas about which we have discussed in the article ‘bondage of karma’ under Gita series 19. The addition here is the principle or tatwa of Ishwara). These 25 principles are 1. Purusha (the individual soul), 2. Prakriti (nature), 3. Buddhi (intellect), 4. Ego, 5-9. Jnaneddriyas (cognitive senses, like ear, nose, etc), 10-14. Karmendriyas (action senses like legs, hands, etc), 15-19. Tanmatras (subtle primary elements like taste, smell, etc), 20-24. Mahabhutas (five basic elements like akash, air, etc) and finally as 25th tatwa Ishwara. Here Ishwara means the Brahman and purusha means the individual soul that gets various shapes and forms. The concept of Brahman is beyond all the other 24 tatwas. Purusha and prakrirti both are aboriginal principles, but there exist certain differences between them. Purusha is known as jiva-atma or the individual soul which is a conscious spirit with positive principle. Prakiriti is unconscious matter with negative principle. When purusha interacts and conjoins with prakriti (opposite energies are attracted to each other), the prakriti manifests into other 21 tatwas and binds the purusha or soul into subtle and then to gross matter. The gross matter is the physical form of man and subtle matter is anthakkaranam (mind, intellect, consciousness and ego). The stage before this union is called avyakta (nama 399) or un-manifested form. In the stage of avyakta, when modifications in the form of manifestation is about to happen, maya spread its veil depending on the karmic density of the soul. This is how the creation is explained in the scriptures. This un-manifested form or ‘avyakta’ is called ‘karana bindu’ because it is smaller than an atom. Bindu means a dot and karana bindu means cause- dot. When the time is ripe for karana bindu to manifest, it pulsates and vibrates getting ready to manifest and this gives rise to another dot called ‘karana bindu’ or effect-dot. From this effect-dot or karana bindu arises another dot called nada bindu or sound-dot. The sound is ultimately delivered through nada bindu after undergoing further refinement. The karana bindu resides in muladhara chakra and during it’s ascend undergoes these modifications and delivered in the form of audible sound. Para has three stages. Its original ‘para’ form is considered as supreme and is full of energy. In order to manifest it loses its supremacy and energy level gradually and becomes ‘parapara’ the mediocre level of supremacy. It further loses its strength at the exact time of manifestation and becomes ‘apara’ where it loses its supremacy and become manifested. These three stages are known as Shiva, Shakthi and nara (man). This way also She is known as para. As the subsequent namas discuss further about the evolution of sound from its para or supreme form, therefore contextually this nama is to be considered from the angle of Sabda Brahman only.

SCIENCE AND SPIRITUALITY

We have been talking about the Brahman, the Creator in the form self illuminating light. A recent article published in The New York Times goes to prove that what we are discussing is not outside the purview of scientific studies. It is really amazing to realize that the ancient sages discovered these scientific facts without the aid of current technology. Articles of this nature prove beyond doubt that the study of spirituality is no way different from the study of science, provided we are able to analyze and identify the areas of similarity between these two, as occasionally spirituality also unfolds stories to make the understanding easier.

BONDAGE OF KARMA

Gita series – part 19. Chapter II - Verses– 38 and 39 Krishna continues to encourage Arjuna not to shirk his responsibilities. “Consider victory and defeat, profit and loss and happiness and sorrow on equal footing and get ready for the battle. If you do so, you do not acquire sin (verse 38)”. Having thus made a preliminary introduction to ‘karma yoga’, Krishna then proceeds to explain certain intricacies on this subject in the following verses. This chapter consists of 72 verses. Krishna concludes his introductory remarks by stressing the importance of having a balanced mind. The opposites like happiness and sorrow are not perennial in nature. If one enjoys excessive happiness today, he has to feel the sorrow arising out of excessive dose tomorrow. A typical example is over eating in a party unaware of the imminent stomach disorder. The stomach cannot consume more than what it can. Same is the case with the mind. If one could tame his mind in such a way that it treats the opposites on equal footing, the end result is the much sought after mental peace. Mental conflicts arise only due to our indulgence in extremities. When we are in a situation of anticipation and ultimately we do not get what we have anticipated, the end result is a serious affliction on mind causing mental distress. Sometimes such distressed state of mind leads to health related issues. The cause for such a situation is desire and anticipation. None of these opposites are permanent in nature and they normally occur in alternate bouts. When we are in happy state, let us enjoy the happiness with an unaffiliated mind and when we are in a miserable situation, here again we have to keep our mind our unaffiliated. In both these situations, you should not allow your mind to get associated with the prevailing situations as the mind alone is responsible for such delusions. The mind should never be allowed to cross its borders. If it does so, the conflict is inevitable. Even if one wants to achieve material prosperity and if the mind is trained to remain unruffled with profit or loss, he is bound to make significant progress in his goal. If he gets demoralized with his loss, his mind loses its potential to make meliorate planning to offset this loss. The even minded man always marches ahead ignoring temporary setbacks to reach his ultimate goal. Krishna’s sayings are applicable, not only for the spiritual pursuers, but for all those who want to achieve something in life. The sermons of Krishna are also meant for B school students as well. The ultimate success depends on one’s determination and dedication. Krishna having made out the reasoning now proceeds to explain the route for logical execution. The acquired knowledge unless implemented and executed, will not be reflected in the end result. Knowledge should not be treated as secret but should be shared with those who are in need of it. The teachings of Bhagavad Gita would not have been available to us, but for Arjuna seeking the advice of Krishna. Krishna continues to address Arjuna thus; “Oh! Partha! What I have explained to you so far, was on the basis of sankhya. Now, listen to this from the point of view of yoga. You will then become endowed with knowledge and free yourself from the bondage of karma” (verse 39). The sermons of Krishna so far were on the basis of imparting theoretical or analytical knowledge of the Supreme. He is now going to expound the practical side of it. A true master does not stop with the theory alone, but substantiates or demonstrates it with practice. This combination helps the students to understand the subject better. That is why Krishna wants to substantiate his teachings taking pains to explain them from an entirely different angle. ‘Sankhya’ means the highest wisdom or the total wisdom. This mainly deals with 24 or 36 tatwas or principles, the cause of creation. Like the levels of consciousness, wisdom too has many levels. We have earlier seen that intellect is the highest level of wisdom. This intellect is called as ‘sankhya’. In subsequent chapters we are going to deal with ‘sankhya yoga’ in detail. At this point, let us understand this as the supreme knowledge. After having imparted the highest level of wisdom to Arjuna, Krishna now wants him to understand the supreme wisdom from a different perspective. Krishna simply uses the word ‘yoga’ here. In general yoga means union. Only through yoga alone, the merger of the soul with the Brahman can be achieved. Yoga is a powerful tool to control the senses. The wisdom or ‘sankhya’ is to be implemented through ‘yoga’ to achieve the desired result. Therefore ‘sankhya yoga’ becomes a potential source to realize the Brahman. Since ‘sankhya yoga’ not only dissects and analyzes the knowledge (by negations and affirmations), but also teaches practical applications through experience and exposure and the net effect on one’s karma arising out of actions. (to be continued)

LALITHA SAHASRANAMAM 362-365

Citihi (362) She is in the form of eternal knowledge. Cit can be explained as pure knowledge that helps in realizing the Brahman. The opposite of cit (vidya) is nescience (avidya or ignorance about the Brahman). Her vimarsha form is discussed here. Brahman has two forms prakasha or the static and self illuminating energy and vimarsha or the kinetic and reflecting energy. The one without the other is not capable of sustaining this universe and this interdependency is called as the union of Shiva and Shakthi. Tatpada-lakshyartha (363) She, who is denoted by the word “That”. ‘Tat-twam-asi ‘or ‘you are That’ is said to indicate that you are the Brahman where ‘That’ refers to the Brahman. This goes to prove the omnipresence nature of the Brahman and His non-dualistic nature. The previous nama discussed about the two forms of the Brahman. Prakasha form is without attributes and is eternally pure and vimarsha form is with attributes and though pure is subjected to modifications exclusively for the purpose of administering the universe. Though they are interdependent, in literal sense there appears to be no difference between these two as they are embodiments of pure knowledge or Cit. In fact this undifferentiated form of the Brahman is known as That or Cit. In order to avert any confusion arising out of the previous nama, this nama confirms Her nirguna (unconditioned) Brahman status. Cideka-rasa-rupini (364) She is the essence of knowledge. The difference between knowledge and the essence of knowledge is to be understood. The knowledge of the unconditioned Brahman or the prakasha form of the Brahman is different from the conditioned Brahman or the vimarsha form of the Brahman. The Brahman with attributes and without attributes remains the same so also their purity of the knowledge. This is the reason for establishing the identity of the both as one. This nama says that She is not different from Cit (nama 362) or That (nama 363), the qualities of the Brahman. There is no difference between conditioned and unconditioned Brahman as any modifications take place purely at the will of Brahman for the purpose of creation, sustenance and dissolution. When knowledge is extracted, we get the essence of knowledge, possibly from its gross form to its subtle form. But, the nature of the gross form of knowledge and subtle form of knowledge is not different. Swatmananda-lavi-bhuta-brahmadyananda-santatih (365) The sum total of bliss of Gods like Brahma and others is only a droplet of Her bliss. All gods and goddesses enjoy the ananda or bliss. Brahma and other gods indicate the three actions of the Brahman viz. creation, sustenance and dissolution. Every action of the universe is said to be controlled by one form of god or goddesses. For example Brahma is said to be in charge of creation, Vishnu for sustenance and Rudra for destruction, Varuna for waters, Agni for fire, etc. But what is bliss? Our real nature is always in the state of bliss or happiness or ananda whatever you call it. But this perennial nature of the bliss is disturbed by the powerful tools of desire and associated losses. Desire is for the one that you do not possess and loss is a situation where, what you had earlier is not with you now. Taittiriya Upanishad II.8 beautifully described the bliss. “To give the idea of bliss that Brahman represents, take a young and honest man with a commanding personality, well versed in the scriptures, well built and strong. Suppose he owns the wealth of the entire world, then take his maximum stage of happiness as one unit and multiply it with infinity is the bliss of the Brahman” (this is not verbatim translation). In the next verse this Upanishad says “…being free from desires, he first attains the self represented by the vital breath, then the self represented by the mind, then the self represented by the intellect and the self represented by bliss and finally merges into the cosmic self or the Brahman”. The bliss is the penultimate stage of the final salvation. Such a sort of bliss can be enjoyed only at the time of merging into the Brahman, the final stage of liberation. This nama is in confirmation of nama 363 which says that she is in fact the Supreme Brahman or the Brahman without out attributes.

THE ENDOWED SOUL

Gita series – part 18. Chapter II - Verses– 35-37. Irrespective of Krishna’s sermons, every conflict that is happening today in this world is provoked with the ill-gotten ego of religious fanatics. God never created humanity based on religion that is rabid. For Him, Jesus, Krishna and Mohamed are not different. This thought is to be sown at least in the younger minds now, which could pave way for the universal brotherhood. Krishna continues to address Arjuna; “Those who held you in high esteem will now assume that you have shunned this battle out of fear. Your enemies will make contemptuous comment on your capability. What could be more distressing than such comments? If you are killed in the battle, you will reach the Heaven. If you are victorious, you will enjoy in this earth. Kaunteya! Therefore rise up, by firmly deciding to wage this battle” (verses 35-37). Kaunteya means son of Kunti. The warriors are respected on the talent of their ability and capacity to fight. Arjuna is considered as the best amongst the warriors, therefore he was held in high esteem by everybody. If a warrior of Arjuna’s caliber refuses to fight, out of love for his kith and kin, he will lose his credibility and fame and his enemies will view him as a man of disrepute who fears for his life. He will be jeered and mocked and nothing could be worse than this for a warrior of Arjuna’s caliber. There can be only two results in a battle, victory or defeat. Krishna says that Arjuna would go to the Heaven if he is killed in the battle. Krishna knows the great qualities of Arjuna. If Arjuna wins this battle, he will enjoy all material comforts of being a kind. Going to Heaven or hell depends upon one’s thoughts than actions as the latter arises only out of thoughts. Propagation of good thoughts depends upon the mind, which functions based on the data provided by the sense organs. That is why it has been stressed time and again to control the sensory perceptions. Bondage, desire, anger, ego and lust arise out of attaching more importance to the sensory organs. Happiness and sorrow are the products of mind and body, the former being the source of the latter. If one has a balanced mind, uninfected either by happiness or sorrow, the mental conflicts do not arise giving no room for physical infirmity. Arjuna happened to be in this situation due to his afflicted mind. There are certain noteworthy points in these verses. Life itself is full of conflicts that have to be fought with determination and conviction. When one learns to endure the difficult times, he is better tuned to reap success in future. Crumbling under pressure does more harm than good. If one learns to fight against the odds in this birth, his soul gets endowed with capacity to fight in future births. Unless persistent efforts are made to fight against the evils of the sensory organs and ultimately win over them, the final liberation of his soul could well be a distant possibility. (to be continued)

CHAKRAS AND COLORS

What is the color of the light? I see moving blobs of blue and green etc. Or sometimes a light source that fades in and out - one light source fading away and replaced by another. The light could be of any color depending on your chakras. At a given point of time, one chakra would be more predominant than the rest and naturally the color of that chakra will be predominant. When the activity shifts from one chakra to another, the color of the chakras fade in and fade out. This happens quite frequently in charka meditation. The colors that you have mentioned belong to higher chakras. But, it is better not to concentrate on the colors as this would divert the level of your consciousness. It appears that you have achieved considerable level of spiritual progress. If you are able to move your consciousness to higher levels, ignoring these lights, probably you could be closer to self-realization.

LALITHA SAHASRANAMAM 355-361

Samhrtasesha-pashanda (355) She is referred in this nama as the destroyer of heretics. Heretics are those who do not follow the principles laid down by Vedas. 14 places (which include the four Vedas and their extensions) are referred to as the principle domains of dharma. Those men who cross the boundaries of the principles of dharma are called ‘pashanda’ or heresy. She destroys all those who act against the principles of Vedas. Sadachara-pravartika (356) She removes the innate ignorance of the soul to realize the Brahman. In this nama She is said to induce the ignorant men to perform noble acts. ‘Sat’ refers those who perform noble deeds and ‘achara’ means the righteous acts performed by them. She makes the ignorant people (ignorant means lack of knowledge of the Brahman. It could also mean the concept of duality) to pursue the righteous path to realize the Brahman. The principles of righteousness are expounded in the epics. These principles form the basis of dharma sastra (refer previous nama). Tapatrayagni-santapta-samahladana-chandrika (357) Ancient scriptures talk about three types of afflictions, pertaining to body, elements and deities. These three are compared to three types of fires. These three types of fires cause serious damage to the one who undergoes the sufferings of bondage called ‘samsara’. She is like the moon light (grace) that gives happiness to those affected by the said three afflictions. The meaning of the nama is that by Her sheer grace She destroys the miseries caused by these three afflictions and showers happiness to Her devotees. The three types of miseries are: 1. Adhyatmika – this comprises of the four components of anthakkaranam, five karmendriyas and five jnanaendriyas. 2. Adhibhautika – comprises of five basic elements and sense organs. 3. Adhidaivika – influence of super human powers. All the three are called afflictions because they function on the basis of data provided by the sense organs. Taruni (358) She is eternally youthful. Eternal youth is possible only in the absence of modifications, a quality of the Brahman. The Brahman is non-decaying and immortal says Brhadarnayaka Upanishad. We have already discussed about the eternal Brahman in namas 136, 292, 286 and 344. Tapasaradhya (359) She is worshipped by ascetics. The ascetics are highly respectable as they abstain from all pleasurable objects in order to seek the Supreme Brahman. They do not worship demigods or goddesses as their only aim is to realize the Supreme Brahman. Such ascetics worship Her which goes to confirm that She is the Brahman. There is yet another interpretation. Tapa means bondage which is the root of all miseries. Saradhya is split into ‘sara’ (essence) + ‘a’ (deep) + ‘dhya’ (dhyan or meditation). The bondage arising out of samsara can only be removed by meditating on Her. Tanumadhya (360) She has slender waist. There is meter by name ‘tanumadhya’. Meter refers to the number alphabets or words in a verse as per Sanskrit literature. She is said to be in the form of this meter. Krishna says in Bhagavad Gita that He is in the form Gayatri meter. Tamopaha (361) Tamas means ignorance. Tamo guna is one the three gunas. An ignorant person is said to have tamo guna. There is a beautiful explanation for ignorance or darkness in Isha Upanishad. ‘Those who mechanically perform rituals go into darkness which is like being blind. But, those who merely worship God go into deeper darkness’. Mundane worship never gives result. Any worship for material prosperity or personal uplift will never be rewarded. Such men are called ignorant. She is said to remove this darkness.

UNPROVOKED BATTLE

Gita series – part 17. Chapter II - Verses– 32-34. After having pointed out to Arjuna that his decision of not fighting is not against the laid down principles, Krishna continues “Oh! Partha! Opportunity of fighting an unprovoked battle arises to those Kshatriyas who are fortunate; this is like open doors of the Heaven (verse 32). If you decline to fight in this righteous battle, you lose your self-dharma and glory and incur sin (verse 33). People will then talk about your ignominy that lost long. For a person of great honour, this disgrace is worse than death (verse 34)”. Krishna conveys His explicit message to Arjuna. Kshatriyas’ (the class of warriors), main duty is to fight for their country. However, this battle was not provoked by the Pandavas (includes Arjuna and his brothers). Opportunity of participating in such battles arises only to those warriors, who are blessed. Krishna goes to the extent of saying that partaking in such battles is the path to the unsolicited Heaven. We should not hesitate to fight against the evils of our mind as well. Evil thoughts should be driven away mercilessly is the subtle message of Krishna. When one gets rid off evil thoughts, the gates of the Heaven are always open to him. If the enemies (subtle meaning – sense organs) are not destroyed in the battle, then it amounts to shirking of one’s responsibilities (leading to ignorance). The mean act of shirking one’s responsibility is against the principles of righteousness or dharma. If one chooses to pursue the path of adharma or act against the principles of righteousness, Krishna says that the he will be ridiculed by the humanity and his act would be considered as a sin. The simple concept is that what one sows that he reaps. If Arjuna continues to be afflicted by the evils of bondage, his karmic account swells with sins and he has to undergo consequent sufferings and miseries. Arjuna has built up his reputation over a period of time. He is not just a warrior; his spiritual advancement is significant. Krishna points out to him that those acts against the principles of dharma will make him a sullied man. For a person of Arjuna’s reputation and stature, any blemish to his personality is worse than death. Krishna says through these verses that we should not on our own, provoke a conflict. The conflict could be either internal or external. External conflict is fight against perpetrators. The internal conflict is against the sense organs. Opportunity to fight against the evils is not available to all. Only the blessed ones get such opportunities, possibly based on one’s karmas. Secondly, attacking an enemy in self-defense is not against the principles of justice. If one succumbs to the onslaught of enemies without counter attacking them, it is considered as the worst thing that can ever happen to a warrior. He is then called as a coward and generations after generations treat him as disesteemed person. The nature of cowardice could be again external or internal. The internal courage is nothing but self confidence. One has to have self-confidence to drive away the evil effects maya or illusion, the root cause of bondage and desire. Basically either external or internal conflict, mind is the basic factor that could play both positive and negative roles. (to be continued)

MORE ABOUT GURU AND MEDITATION

Is it required for a person to be physically present at the guru’s place to learn? If the answer is no, then I would like to learn more about concentration. I know one has to go through some process of deep concentration, but how do I know that I am in deep stage of concentration or sleep. If I have gone to the deep state of meditation, how will I come to know that I have come out? In the ancient times, students stayed with the Guru and underwent the process of learning. In today’s situation, it is difficult to find such type of guru-disciple relationship. Because of this, the quality of teaching as well as learning has come down. If corrective steps are not taken now, the value of spirituality will be lost over a period of time. When your consciousness reaches higher planes, you reach a state of trance or samadhi where you enjoy bliss. The interactive communication between God and you starts here. In our present day life style, we may not be able to stay for long in the stage of ananda or bliss. Should I start thinking of something and start meditation or should I think nothing or observe my breath? Is it always required to meditate in sitting position? Meditation means resting the mind, hence the question of thinking something or nothing does not arise. Observing the breath is one of the easiest ways to rest your mind. When you meditate, the erect position of the spine is important than the postures. You can sit on a chair or sofa and meditate, but it is not advisable to rest your back on sofa or chair as this will prevent free flow of energy.

BHAIRAVA THE SUPREME

You gave an enchanting account of lord Bhairava...the most mistaken god. The descriptions made by you, I think will clear the doubts about the authenticity of this lord. However, I request you to guide me more on this line by telling me where I can find a higher level learning about this lord. Hoping to hear from you soon... The word Bhairava is made up of bha + ra +va. ‘Bha’ means the sustenance of the universe and ‘ra’ means dissolution of the universe and ‘va’ means manifestation of the universe. These are the prime qualities of God (the Brahman) creation, sustenance and dissolution. If you go through my earlier postings you can know about ‘prakasha’ and ‘vimarsha’ forms of God. In the Bhairava form of Shiva, His ultimate reality is coupled with the eternal awareness of Shakthi. This Bhairava form is different from the forms of Bhairava that we have discussed in forms of Bhairava and pervasive Bhairava . This Bhairava form is considered as the Supreme combination of Shiva and Shakthi from where the universe originates and sustains and dissolves. We have elaborately discussed about Shiva and Shakthi in this blog. You can also use other texts on Shiva.

SPEAK TO GOD

The highest level of consciousness is bright and pure and hence it shines. This light is not drawn from any external sources like sun or moon as no other object exists apart from this consciousness. It is all alone. At this stage it has no parentage. Nobody created it. Nobody has infused light into this. It shines on its own and does not depend upon anything else for its existence. That is why it is called aadhi (the first) and anadhi (without parentage). It has no counterparts. This is the original Creator. That is why God is said to be omnipresent. He existed before, He exists now and He is going to exist forever. Even during the great dissolution, He alone remains along with His Shakthi. Shakthi again is neither aadhi nor anadhi. She was created by the original Creator, to sustain this universe with love and care like a mother taking care of her children. Her every action is reflected in the form of all the creations of this universe. We are only Her tools and every action of ours is predetermined and executed at the appropriate time by the law of karma. She never overrides the law of karma, though She can. She does not break the rules formed by Her. These rules, karma, actions, birth and death, etc are only the actions of Shakthi. The self illuminating light does not get involved in all these. The light merely shines and shines forever to cause illumination elsewhere. That is why it is called ‘Prakasha’ which means light. We have to distinctly remember, that this highest level of consciousness has originated from our body. Body is a sheath that covers the invisible tools of anthakkaranam. If the body is not there, there is no place for anthakkaranam. Out of the four components of anthakkaranam, only the consciousness alone is capable of reaching the higher planes. Even this consciousness does not carry any light with it. The light was created on its own without any external help. When the illumination appears, the consciousness also fades away. Apart from the light, nothing exists. This is the Supreme light. That is why the holy Bible begins by making a reference to the light “God said, Let there be light: and there was light” (Genesis. I.3). It is like a rocket. When a rocket is launched, all the parts of the rocket are burnt during its process of ascend, one after another. In the same way when the consciousness ascends from the lower plane to the higher planes, it burns its other accomplices. It alone majestically surges upwards. During its process of ascending, it also stops at a point where it gets itself transformed into a formless illumination. This point is called bliss, the stage of ananda. At this stage neither the illumination has started nor is the ascending of the consciousness over. This is the stage where manifested forms and subtle sound continue to exist. The cloud nine arises only at this stage, not an inch before or after. In the lower stages, visualization and gross sound exists. In the higher stage nothing exists except the light. Your prayers are heard and questions are answered only in the state of bliss. The sound is so subtle and the manifestation is so feeble it is extremely difficult to decode them. The capacity to decode is attained over a period of time, by persistent practice, supreme dedication and tremendous will power. A few hours of ritualistic mediation is surely not going to help. A true longing for Him alone helps. God will never appear and talk to you when your level of consciousness is low. You have to reach Him out without any desires, without seeking boon, without seeking material prosperity. You have to seek Him for His sake and for His love that is pure and eternal. The saying that ‘Love is God’ is not without any meaning. He will never let down His true lovers. He can clearly distinguish between a true love and a camouflaged love. He cannot be deceived and if we think of deceiving Him, He is not the one who is going to be deceived and it is only we, who are going to be deceived. In one or two attempts this is not going to happen. Half-an-hour meditation twice daily, kundalini meditation, rituals, etc are not going to help in establishing our communion with Him. Unstinted, unpolluted, unaffiliated, and eternally pure and munificent love for Him alone will help to feel His presence. Your love for Him and for Him alone should continue for years and years. He will be willing to reveal His true form to you, he will listen to your love for Him, He will also discuss and guide you. Let make a beginning now, before it is too late. An advanced discussion on this subject will be dealt with subsequently. Your comments and feed back at feedback@manblunder.com

MIND, INTELLECT, CONSCIOUSNESS AND EGO

When you say that we are the same entity (God and we), I am not really able to comprehend it. My view of Ma is such that I should be able to see Her and talk to Her in the same way that I do with other people! Every living and non-living being is a mere reflection of God. This reflection is caused by maya or illusion. This illusion prevents you to realize the God either within you or with others. That is why maya is called as veil that prevents the true form of God to be realized. When we say God is omnipresent, naturally He has to be present within you, within me and with everybody else. Let us understand this in a comprehensive way. The one that differentiates a man from other living beings is the anthakkaranam. Anthakkaranam can be explained as the psychological result of perception, learning and reasoning that happens internally. This works predominantly only on the physical plane, the lowest of all the planes (the level of existence and development). This is an invisible and powerful tool that comprises of four components viz. consciousness (an alert psychological state in which you are aware of yourself and your situation), intellect, ego and mind. When an individual identifies himself with his body and emotions, it is called ego. As this is against the principles of self-realization, ego is considered as the most dangerous enemy. More details on this are available in our discussions on Bhagavad Gita. The intellect and mind are interrelated and interdependent and one cannot function without the aid of the other. Intellect is a product that develops from the mind, but does not have the impure qualities of the mind. Suppose you see a rope. Your mind gets confused in the darkness (ignorance) whether it is a rope of a snake. The confusion prevails only in the mind. When the mind is in a state of confusion, the intellect comes to its rescue. Intellect, by its sheer intelligence conclusively decides that it is only rope. When the mind is in a state of trauma, only the intellect comes to its rescue. In the path of spirituality, we should use the intellect and not the mind. Intellect is the purified and refined form of mind. Mind is bombarded by the inputs received from all our sense organs. When the mind on its own without the aid of the intellect, responds to these inputs by means of actions, such actions arise out of ignorance (the impure form of mind) which is ‘avidya’ in Sanskrit. Intellect is known as ‘vidya’ or knowledge. Vidya or intellect does not mean the mundane knowledge. Mundane knowledge is different from the supreme intellect. The former is acquired by worldly experience and exposures and mainly deals with objects. The supreme intellect or vidya deals only with internal exploration (search within) and deals with the source of the object and not with the object itself. What do we look for within? Look for the source of our creation. Why should we look for the creator within when we say that He is omnipresent? It is easier for us to look within than searching for Him elsewhere in the universe. That is why it is advocated to pursue the path of self-realization. This path is to be pursued with the help of the tool called anthakkaranam. But all the components of this tool are not necessary in this search. If all the components are used in this search, you continue to dwell in the physical plane alone, in the sense that you consider your body as the source of creation. Body is only a product of creation and not its source. What we are trying to do is to know the source and not the product. This can be explained as the difference between a programmer and a vendor of software. Programmer creates the software and the vendor merely distributes it. The end user deals only with the vendor and not with the developer. What we are now trying to do is know the developer and know the source code. To know the source, we do not need the mind as the mind is unrefined and primitive. It can deal only with vendors. So leave that alone. Then there is ego, the deadly enemy to know the creator. If it is involved it will always identify only the body. It does not know anything beyond body, as it knows only the body. So we have to drop this too. The balance is consciousness and intellect. Before proceeding further, we have to understand the difference between this two, the important tools in self-realization. Consciousness is awareness. There are several levels of consciousness. The lowest level of consciousness is at the physical plane and the highest level of consciousness is illuminating, pure and unpolluted and is outside the physical plane. There is no time and space limit to the highest level of consciousness. This highest level of consciousness is known as the Brahman or God or Spirit or Paramatma etc. The middle level of consciousness is neither pure nor impure and neither illuminating nor dark. This middle level of consciousness is called the soul or jiva or jivatma, where karmic account is embedded. The soul cannot function on its own and it needs necessary directions to manifest from the highest level of consciousness or the Brahman. At this point we are aware of the three levels of consciousness. The first is associated with the physical body, the next is associated with the soul and the third is the Brahman or the Spirit. It is only the intellect that differentiates between these three types of consciousness. The intellect functions on the basis of the inputs derived from the mind. The mind seeks the help of intellect only when it is not able to decide on certain issues. Mind functions comfortably with all the objects and emotions. But when it comes to the subject, mind struggles to find a solution and leaves the decision to the intellect and mind proceeds with its most liked job of dancing to the tune of the senses. During this process, the mind gets corrupted, afflicted and polluted. Therefore the intellect does not get associated with mind and lower level of consciousness, the consciousness that exists at the physical plane. The intellect cannot move beyond a certain point. Intellect is like a master or guru. A master cannot always be with his disciple. The master can only show the righteous path and it is the will and dedication of the disciple that can take him forward. Same is the situation with consciousness and intellect. Consciousness is the student and intellect is the guru. The level of consciousness cannot come back from the higher levels that easily, unless the mind is terribly damaged. When the intellect leaves the consciousness all alone, it becomes more matured and refined, unaffiliated, unpolluted and attains the state of self illumination, which is called the Supreme Consciousness, the God. This article will be concluded in the next part with the specific answer to the question.

LALITHA SAHASRANAMAM 352-354

Vahni-mandala-vasini (352) She lives in the sphere of fire. Vahni means fire. The sphere of fire is said to be in muladhara chakra and in akash or ether. Already nama 99 ‘muladharaka nilaya’ explained that She resides in the base chakra. The other interpretation that She resides in akash or ether does not appear to be convincing. Vahni also means numeric 3. This numeric 3 could mean the moon, the sun and the fire one below the other in the spine. The moon is in sahasrara, the sun in anahat and the fire in muladhara. She is in the form all these three. The Panchadasi mantra consists of three kutas and this nama could mean that She resides in this mantra. Possibly this is the reason why Panchadasi mantra is considered as the supreme mantra. Bhaktimat-kalpa-latika (353) Kalpa is a divine creeper that grants boon to those who sit under it. In the same way She gives boon to Her devotees. ‘Latika’ means spread over. This indicates that Her devotees spread are over across the earth (devotees is a general term representing the whole humanity) . ‘Kalpa’ also means imperfection. Those who worship Her with imperfect devotion, She makes them to acquire perfect devotion over several births and gives them final liberation. There is difference between final liberation and reaching the Heavens which is called moksha. The final liberation means no re-birth and moksha means after exhausting all good karmas in the Heavens (the heaven can be explained as a place where certain souls are rested for some period of time. Other souls are reborn immediately after leaving a body) the soul has to be reborn. The soul reaching the Heavens does not attain perfection to become eligible to get liberated. Such final salvation is possible only with Her grace. This is the inherent meaning of this nama. We will discuss more on this concept in Bhagavad Gita. Pashu-pasha-vimochini (354) The concept of self-realization is best explained in Brahadaranyaka Upanishad I.iv.10. It says “Through the knowledge of Brahman, we shall become all”. When we realize the Brahman, we realize everything. Those who do not have the requisite knowledge to know the Brahman are called ‘pashus’. Pashu means cattle; pasha means bondage arising out of ignorance. The cattle need just food and beyond food they do not think about anything, because they are incapable thinking. That is why those who do not possess wisdom for knowing the Brahman are called ‘pashus’. Linga Purana says Pashus are the individual souls and pasha is the bondage and such bondage of pashus are destroyed by Pashupati , the lord of all the pashus (Shiva). It is better to know a little more on ‘pashu’ as this has been more frequently used in many Upanishads. Shiva Sutra 2 says ‘jnanam bandhaha’. Jnanam means vitiated knowledge and bandhaha means bondage. Limited knowledge is ignorance. Ignorance is the cause for bondage that veils the true Brahman. This phenomenon is called ‘anava mala’. ‘Mala’ has been explained as ignorance that hampers the free expression of the Brahman. ‘Anava mala’ means innate ignorance of the soul. Anava is the word derived from the root ‘anu’ which means the empirical individual. This ‘anava mala’ is subdivided into two. The first one is the ignorance innate in the very being of the individual Self and other is ignorance inherent in the intellect or buddhi. The anava mala is the cause of bondage. Those who are afflicted by such anava mala undergo birth and death. This nama says that She removes this anava mala for Her devotees, which is a precondition for final liberation.

UNIVERSAL BROTHERHOOD

Gita series – part 16. Chapter II - Verses– 30-31 Krishna continues to infuse confidence into Arjuna. “Oh! Bharata (Arjuna)! The One (soul) who dwells in all the bodies (all living beings) can never be slain. Therefore, it is not appropriate to grieve for the living beings (verse 30). Even if you look at this from the angle of dharma, you should not bother because for a Kshatriya (class of warriors) there is nothing more worthwhile than a righteous battle (verse 31)”. Krishna again and again underlines the importance of the soul and its eternal nature. Only the body perishes and not the soul at the time of death. The invisible Soul continues to exist and gets yet another body for executing the accumulated karmas. Krishna says that one should not attach importance to the body that is susceptible to decay (aging) and destruction (death). Opposites like pleasure and pain, happiness and sorrow are only for the body and for the soul. This does not mean that one should not mourn a relative’s death. Krishna does not say so. After all we are used to see a certain form for many years and one find day, it does not exist, naturally there is bound to be a feeling of bereavement. What is lost is lost and cannot be regained in the same form. A particular shape and form exists only once. What Krishna says is to understand this hard reality. If this reality is not understood in the proper perspective, the maya or illusion takes complete control of that person leading to terrible conflicts in his mind that leads to shirking of responsibilities. In the next verse (31), Krishna talks about righteousness. Krishna classifies mankind broadly under four categories, depending upon their level of knowledge and ability. This categorization is not based on birth, but purely depends upon one’s ability to develop certain qualities. They are Brahmins, Kshatriyas, Vaishyas and Sudras. Those who pursue the study of Vedas are called Brahmins. Those who protect the sovereignty of the soil are called kshatriyas, those who involve in trade are called Vaishyas and those who undertake cultivation, etc are called Sudras. The men under each of these classes have to depend upon the other three classes for their very survival. If one chooses to follow any one of these four categories, then they are bound by certain guidelines prescribed by sastras. Arjuna chose to follow the principles of Kshatriyas and hence protecting his country becomes his duty. But, Arjuna bound by the clutches of bondage, refuses to fight. Krishna says that the decision by Arjuna not to fight is against the principles of sastras. Most unfortunately, this categorization of mankind led to the disastrous division of mankind based on race and colour. In due course this paved way for further divisions based on economics, language, color etc. “God that made the world and all things therein ….hath made of one blood all nations of men for to dwell on all the face of the earth” says the holy Bible. The components of blood of all the human beings are the same. Universal brother hood should not stop at the speech level and should percolate into the thoughts of all men to provide a safer environment for the future generation. Religion is the most destructive weapon than all the nuclear war heads put together. The fragrance of love should prevail everywhere paving way for a harmonious and peaceful living in the lap of Mother Nature. (to be continued)

JIVA vs ATMA

What is the difference between Jiva and Atma? Jiva is soul and atma is God. I had one more question. I had told you earlier that when I saw the picture of (some name has been referred) Ma, I was really moved. Is it OK if I visualize Her instead? It comes so much more naturally to me. God does not have a form and in whatever form you are comfortable with, that is your God. Whenever I see the image clearly, I tend to forget chanting and everything else. The only thing which is there is that image. And the awareness that She is not with me yet. That in itself induces a great longing and agony in my heart for Ma, which I could express in a very limited way. Mantra is merely to control your mind from wandering. When you reach the higher planes of consciousness, the image also will fade out leading to a pure bright light. You have an illusionary awareness that is leading you nowhere. Instead of focusing your attention, you are diffusing it. Continue to be associated with your normal life that is being directed by Her. You are not doing anything; it is She, who is empowering you to act. Ma is with you in every action you do and still you want to find Her as a separate entity? I sometimes wonder as to why Ma does not reveal Herself. Part of me says that there are still impurities within me which obscures my perception of Her. The other part says that it is simply because She does not hear me. Which of these is true? What more can I do for Her to reveal Herself? Is it simply a matter of time? If so can anyone say how much? Who told you that Ma has not revealed Her to you. She has already revealed Herself, but you are not mature enough to realize Her. The affirmations we make in life are important. Positive thoughts lead to positive results and negative thoughts lead only to negativities. The concept is important in perception. When the concept is wrong, perception is obscured. Are you not listening to what you reveal as sound? When you are able to hear what you speak how can you say that She is not hearing you? Do not treat Her as a separate entity.

LALITHA SAHASRANAMAM 346-351

Vijaya (346) She is always victorious. She wins all Her battles against evil doers who are known as demons. We can also say that She had conquered Shiva’s love, hence victorious. During dasara festival, 10th day evening (known as vijaya dasami, meaning victorious 10th day of dasara festival) twilight time is considered as the most auspicious time to commence any event. There is a titi nitya devi (worshipped in Sri Chakra) by name Vijaya. Vimala (347) She is devoid of impurities. ‘Mala’ means impurities arising out of ignorance. When She is the embodiment of knowledge, there is no question of impurities arising out of ignorance. The same meaning is also conveyed in nama 135. Interpretation for nama 135 ‘nirmala’ is repeated here. Mala means dirt arising out of impure matter. She is without such dirt. In the last nama (134) impurity arising out of mind was discussed and in this nama (135) impurities arising out of matter is being discussed. It is to be recalled that mind and matter is Shakthi. Mala is a sense of imperfection that leads to ignorance about the soul and hampers the free expression of the Supreme Self. This ignorance is caused by ego which is called mala or anava-mala. This nama says that if you get rid of attachments towards matter and dissolving ego, knowledge is attained. Presence of mala causes avidya (lack of knowledge) which leads to confusion, dirt and darkness. This darkness etc can be dispelled by meditating on Her, thereby acquiring knowledge. Vandya (348) She is adorable. We adore somebody by merely seeing them and without even knowing them. This happens because they draw the divine vibrations from the cosmos and this gets reflected through their body. Such vibrations are normally drawn through an orifice in the crown chakra and also through medulla oblongata which is situated beneath the back of our head. The third eye, the pineal gland and the back head chakra are placed in a straight line. When you are able to look within through the ajna chakra, the energy generated passes through the pineal gland and gets released through the back head chakra and in the process the cleanses your bio-plasmic body. This process not only accelerates your spiritual progress but rarely confers some super human powers (siddhis). She is the embodiment of all the energies of the universe. She draws Her energy from the Supreme Shiva and transmits to the universe for its sustenance. Vandaru-jana-vatsala (349) This can be considered as an extension of the previous nama. She loves Her devotees like a mother who loves her children. The vibration of love is emanated through one’s body like fragrance of a flower. Because of caring and loving nature also She is known as Vimala (the previous nama). We can notice this in our daily life. When you serve food to your dog, by impulse you develop love for your dog and this is radiated through your body. The dog reads your vibration and feels your love and wags its tail as a token of reciprocating your love. Vagvadini (350) She prompts speech or She is in the form of speech itself. Goddess Saraswati is referred to as the goddess of speech. This nama could mean that Saraswati got the control of speech from Her (like allocation of portfolios in a government). Since She is the origin of speech, hence She is vagvadini. Vamakeshi (351) Wife of Vamakeshwara is Vamakeshi. Shiva introduced 28 tantras to the universe and one among them is called Vamakesha tantra. This deals only with Her worship, hence She is called Vamakeshi. ‘Vamaka’ means a man. Shiva is considered as the chief among men (Ishwara), hence She is known as Vamakeshwara (vamaka+ishwara). His wife is Vamakeshi. It is like Bhairava and Bhairavi.

IS GURU NECESSARY

Is it possible to know the soul without the assistance of a guru? Or, are some gurus internal -- in other words, meeting him or her in the physical dimension is not required? In my honest opinion, it is difficult to realize the soul without an expert guidance. There are hundreds of texts available explaining the soul. They can at the most give some inputs for us to know what soul is. There is a huge difference between knowing the soul with the aid of knowledge and realizing the soul with the help of a guru who already had the experience of the soul. In the initial stages of a spiritual journey, the texts can help but when one makes progress, the requirement of an experienced master will be felt. When one is able to move his consciousness to the higher planes, contacts with great masters are established. In such a situation the physical dimension of a guru is not necessary. Every further step will be guided by them and they never allow one to take the wrong route. They will protect the practitioner like a treasure. They will take complete control of the practitioner. When our thoughts are focused only on realizing the soul, the master himself comes to the practitioner.

INEXPLICABLE SOUL

Gita series – part 15. Chapter II - Verses– 28-29 “Oh! Bharata! All lives before their births were not visible, after their present lives too, they become invisible, but in between they are visible. This being the situation, why should you lament? (verse 28). Someone behold this soul in amazement. Yet another describes this concept (concept of soul) as something marvelous, one more listens to this (knowledge of the soul) as surprising and yet another even if he listens to this (the sermons on the soul), he will not understand (verse 29)” thus says Krishna. The present physical body is for this birth alone. Nobody knows the shape and form it had in the previous births nor can anybody know about the shape and form of their future births. We are aware of our shape and form only in this birth. Therefore we should not get attached to the gross body that we have, which is sure to be non-existent at a future date. However, the soul remains the same and it does not undergo changes along with different physical bodies it may have. This is so because, soul is eternal and without changes. The lack of knowledge in identifying the soul as different from the gross body leads to attachments and desires. This in turn leads to love and bondage. Love and bondage are only towards the gross body, as we are not aware (lack of knowledge) of the soul. When such physical bodies die, we become grief stricken. As long as we are under the illusion of physical attraction our miseries and sorrows continue to exist. If one give a serious thought to this, he can realise that all our sufferings or happiness are associated only with physical structure that is subjected to aging, decay and death. Due to our ignorance we are unable to look beyond the skin. The skin is merely a covering for the filth and dirt underneath. That is why Krishna says attachment should not be developed to such physical bodies. The one, who has realized the soul, looks beyond the gross bodies and knows that the soul that exists within him also exists in others as well. The concept of the soul has not been understood properly. A proper Guru alone can impart the knowledge of the soul. But that Guru should have known the soul by himself. A mere study of Vedas, Upanishads and scriptures alone do not convey the requisite knowledge that is required to realize the soul. At the most, they can create awareness. This can be intrinsically explained by somebody who knows the soul out his own experience. This is what Krishna explains. The subject of soul cannot be taught like science or history. This cannot be explained that easily. We have seen earlier, that soul can be explained by negations and affirmations. The basic qualifications for knowing the soul are dedication and practice. A realised master can tell you that soul has no form, no shape, it has neither birth nor death, it does not undergo changes, etc. But ultimately, it is the effort of the practitioner that counts. According to Krishna it is rare to find persons, who are really interested in knowing the soul. It is said in other scriptures that even an attempt to realize the soul depends upon our karmas. For accumulating good karmas, we need to have good thoughts and actions.

LALITHA SAHASRANAMAM 341-345

Kshetra-swarupa (341) Since the next few namas deal with Her ‘Kshetra’ form, it is better to know about ‘Kshetra’ first. Kshetra is the physical body and Kshetrajna is the soul. Kshetra is made up of 36 tatwas (some take only 24) or principles. There is an exclusive chapter (XIII) in Gita on this subject. Krishna opens this chapter by saying that “the body is called kshetra (where karmas are created and its effect executed) and which cognizes this is called kshetrajna”. Linga Purana also says ‘the Goddess (Shakthi), the beloved of the slayer of the three cities (Shiva) is kshetra while the Lord (Shiva) is Kshetrajna’. In fact Kshetra is matter and Kshetrajna is the mind. Kshetra is gross and Kshetrajna is subtle. She is said to be in the form of such Kshetra. This nama means that She is the embodiment of all gross forms of this universe. Kshtreshi (342) Wife of Kshetrajna (Shiva) is Kshetrshi (Shakthi). It is like Bhairava and Bhairavi. It must always be remembered that there is no difference between Shiva and Shakthi. Or it may also be said that She is the head of all kshetras (possible extension of the previous nama). Kshetra-kshetrajna-palini (343) The protector of both Kshetra and Kshetrajna. She protects both viz. the gross body and the soul. Kshetrajna-palini could mean the protector of the soul or the protector of Shiva. Being Shiva’s wife She has to necessarily protect Him. Being Sri Mata or the divine Mother She has to protect Her children. That is why Shiva is called as the universal father and Shakthi as the universal mother. Kshaya-vrddhi-vinirmukta (344) She is beyond growth and decay. These are associated with all the living beings. We have to look at the beauty of this nama. In nama 341 She was called as the gross body Kshetra. In 342 She was called as Kshtreshi, wife of Kshetrajna (Shiva). In the next nama 343 She was called as the protector of both the Kshetra and Kshentajna (body and soul) and in this nama Vak Devis call Her as the One without growth or decay, the qualities of the Brahman. Without calling Her as the Brahman She is being addressed by Her various actions. Krishna says in Gita II.23 that the soul cannot be pierced, destroyed by fire and water etc. More details are available in impermanency of existence . Brhadaranyaka Upanishad (IV.iv.22) says ‘It is the controller of all…It does not grow better through good work nor worse through bad work’. Ksehtra-pala-samrchita (345) She is worshipped by Kshetra-pala. Kshetra as we know is the body. Pala means the protector. This body is protected by pancha bhutas (the five elements viz. akash, air, fire, water and earth). Each of these elements is represented by a demigod. She is worshipped by them. This appears to be the appropriate interpretation. There is an interesting story associated with this nama. Goddess Kali was created by Shiva to slain a demon called Daruka. Even after killing him, the ferocity of Her anger could not be controlled. The entire universe was rattled by Her anger. To appease Her anger Shiva Himself assumed the form of an infant. After all She is the Supreme Mother. She started feeding the child (Shiva). While suckling, Shiva also sucked Her anger. This child is called Kshetrapala, because He protected this universe from a catastrophe. She was worshipped by this Kshetrapala. The place where major fire rituals take place is also called Kshetra and the god who protects it is called kshetrapala and She is worshipped by him.

IMPERMANENCY OF EXISTENCE

Gita series – part 14. Chapter II - Verses– 23-27 Krishna continues to explain about the soul to Arjuna thus: “The soul cannot be pierced by any weapons, fire cannot burn it, water cannot wet it and air cannot dry it (verse 23). Without doubt it cannot be pierced, it cannot be burnt, it cannot be made wet and it cannot be dried. The soul is eternal, omnipresent, immovable and without changes (verse 24). It is said to be invisible, cannot be manifested and without modifications. Therefore, knowing it as such you should not grieve (verse 25).” When Arjuna was unwilling to fight just because of the illusion that when he kills his enemies, it tantamount to killing his relatives and masters. Krishna explains that the destruction of the gross form does not mean the destruction of the soul. The soul is not something that we cannot meddle with. It is eternal and beyond modifications. In one word Krishna explains the soul. It ‘cannot be manifested’. Manifestation is possible only if one has prior knowledge about an object. But the soul is not comprehendible as it is not an object. The soul can be realized only by means of internal search and exploration and cannot be conceived that easily. Manifestation and conception are possible only for the objects that existed, exists or at least going to exist in future. Therefore objects are bound by space and time. Anything that is associated with space and time is subject to changes and ultimate destruction. But the soul transcends all these descriptions. That is why nobody is able to give a physical description of the soul. Even Krishna chooses to explain the soul by negations only. That is why Krishna asks Arjuna to understand this concept and should not feel sorry for killing his relatives and masters. Such killings do not amount to killing of the soul which is beyond destruction. Krishna reasons out for having asked Arjuna not to grieve. “Even if you think that the soul is incessantly born and dies, it is not good to grieve, Oh! Mighty armed! (verse 26). When one is born, he is sure to die and after death he is sure to be re-born. When there is no way to avoid this, it is not good to grieve (verse 27).” Krishna having explained about the soul now proceeds to impart some basic spiritual knowledge to Arjuna. Krishna is trying to come down to the lowest level and starts his preaching. Even if someone thinks that soul is a misnomer or non-existent, at least they are able to physically see birth and death. So, what is born today is going to perish later, which is a known factor. At least from the context of this impermanency, Arjuna should not grieve says Krishna as there is no way to avoid this birth and death and this cycle happens automatically. There are two ways of looking at this. The first is the concept of soul and second is about the fear of death. Though Krishna explains the situation at the time of one’s death in later chapters, He indirectly says here that one should not fear about death that is certain to happen at any time. (to be continued)

KRISHNA EXPLAINS ABOUT SOUL

Gita series – part 13. Chapter II. Verses– 19-22 Krishna continues “the one who thinks that he kills the soul or the one who thinks that soul can be killed are ignorant as the Self does not kill nor it is killed. The soul has neither birth nor death. The soul is neither born nor does it perish. It is not that it existed before nor it is going to exist again. The soul is without birth and death, eternal, does not undergo changes, old and does not get killed when physical body is killed” (verses 19 and 20) Here Soul is referred to as the Brahman or the Supreme Self. The soul where our karmas are embedded should not be confused here with the Brahman that Gita talks about. Gita does not distinguish between soul and the Brahman. It talks about jivatma and Paramatma. When atma is inside a living being it is called jivatma and the same atman’s all pervading nature is called Paramatma. Probably the following reference in Svetashvatara Upanishad (IV.6) might help in understanding the jivatma (soul) and the Paramatma (Brahman the Supreme). Two birds, individual self (soul) and the Cosmic Self (the Brahman) occupy the same tree (the gross body subject to death). The first bird (soul) eats and enjoys the fruits of the tree. The other bird (the Brahman) just sits on the same tree and merely witnesses the action of first bird eating fruits. This bird acts as a spectator. The first bird suffers because of overeating and the suffering of the first bird is also being watched by the second bird. In other words, the first bird simply watches the happiness and sorrow of the first bird. The first bird’s happiness is temporary and the second bird does not feel the difference between good and bad. When the tree is cut (death of the physical body), both the birds fly away (both jivatma and the paramatma leave the physical body at the time of death). Krishna’s explanation is lucid. The atma has no connection with the physical body. We should not be under the illusion that when the physical body dies, the atma also dies. The atma is eternal (be it jivatma or Paramatma) and it has no birth or death and even it does not undergo changes along with the aging process of the body. When somebody is killed it means that only his gross body is killed and not the atman. Atman leaves the physical body once the body stops functioning. But the same atman existed even before this physical body, during the tenor of this physical body and shall continue to exist even after the death of this physical body. Let us assume that a physical body lives for 90 years and during these 90 years, the atman does not undergo any modifications or changes along with the aging of the body. Therefore the Atman does not have birth and death, hence called eternal. When the body is killed, the atman is not killed simply because it cannot be killed. Krishna continues “Oh! Partha! When one knows that this atman is imperishable, eternal, birth less and without modifications, to whom and how he could cause death?” (verse 21). Krishna gradually begins his preaching. He says the eternal soul cannot be destroyed by human efforts. Krishna continues “It is like a man discarding his old clothes and wearing a new one” (verse 22). The soul gets a new physical body when the existing physical body ceases to function. Krishna says that the transition of soul from one body to another is as simple as changing our clothes. Krishna addresses Arjuna as Partha, reminding his father’s lineage that is known for its valor. (to be continued)

LALITHA SAHASRANAMAM 338-340

Veda-janani (338) Creator of Vedas. Literally this can be explained as ‘She gave birth to Vedas’. Vedas originated from the Brahman in the form of sound. This sound was realized by the ancient sages and taught to their disciples only orally. Only in the recent past, Vedas are made available in readable forms. More than the text, the pronunciation is important in Vedas and any wrong pronunciation leads to undesired results. This was the reason for teaching Vedas orally. Vedas originate from Shabda Brahman (Shabda means sound). Manduka Upanishad gives a different interpretation. It says Vedas are not the Brahman (I.1.5). They are only the source of knowledge. The knowledge that leads to the Brahman is considered as the Supreme, which is the ultimate reality in the form of cit vibration (vibration of foundational consciousness), in which state thought and word are identical. But, Brhadaranyaka Upanishad puts this in a different perspective. It says that ‘the Vedas are the breadth of this infinite Reality. They are like the breath of this Supreme Self’ (II.iv.10). Purusha suktam gives yet another interpretation. It says that ‘the Vedas originated from a yagjna called ‘sarvahuthaha’ that was conducted by gods and great sages, invoking the ‘purusha’ as the lord of this fire ritual. This Purusha (prakasha form of the Brahman) is called the Brahman from whom the Vedas originated. Even though the interpretations are different, all of them concur that the Vedas or its subtle form sound, originated from the Supreme. Vishnu-maya (339) She is the maya of Vishnu. Vishnu is all-pervading and the sustainer of the universe. Brahman’s sustaining act is known as Vishnu. Narayana suktam says ‘Vishnu exists both internally and externally (of our physical body)’. We have seen earlier that Shakthi is in the form of maya or illusion that forms a sort of veil around the Brahman. Unless the veil is removed, one cannot realize the Brahman and this is the reason why so much importance is attached to Shakthi worship. Krishna says (Gita.VII.14) “It is difficult to transcend my maya consisting of three qualities. Only those who surrender unto me can become free from the clutches of maya”. This verse of Gita should be considered as very significant. In a single verse Krishna explains the concept of maya and way to overcome it. Maya is the combination of three gunas viz. satvic, rajas and tamas. Manipulating these gunas cause manifestation. If one is able to transcend these three gunas, the first step of removing the veil of maya is achieved. The next step is to surrender to Him. Krishna says ‘mam eva ye prapadyante mayam etam taranti te’. This means ‘those who surrender unto me certainly overcome this illusion’. Vilasini (340) Vilasa means playful. One interpretation is that She is interested in fun associated with lusty acts with Shiva. Possibly this could mean that such acts are not considered as sins as projected. If such acts do not exist, where is the question of procreation? If no procreation is happening, one of the God’s acts, the creation itself will be in jeopardy. Even the ancient scriptures do not advocate desisting from such acts. But, at the same time they do prescribe certain rigorous rules and regulations that are to be strictly adhered to. Vilasa also means the power of projection which is called ‘vikeshapa-shakthi’. This is the true act of maya, veiling the ultimate truth and projection is as something else, thereby causing illusion. This interpretation seems to appropriate as this nama follows the earlier nama ‘Vishnu-maya’. When She is in the form Vishnu’s maya, naturally She causes illusion.

LALITHA SAHASRANAMAM 335-337

Veda-vedya (335) She can be known through Vedas. There are three postings on Vedas Part I Part II and Part III . If you need more information on Vedas you can go through these postings. All the Vedas lead to the Supreme reality, the Brahman. Brahman is the embodiment of Vedas. Krishna says in Gita XV.15 “By all the Vedas, I am to be known. …I am the knower of all Vedas”. Vedas can be known only through knowledge. In other words, we can also say that unless one has knowledge, the self-realization is not possible. Brahman is the essence of that knowledge. There is a difference between Vedas and Vedanta. Vedanta refers to the teachings of Upanishads. Study of Upanishads gives the necessary impetus to the knowledge. It is also said that the Sri Chakra has four gates on the four sides and each gate represents one Veda. Knowing Her through Vedas is called Suddha Vidya (the perfect knowledge) in contrast to Sri Vidya that deals predominantly with the rituals. No doubt, some good interpretations on Vedas are available, but generally Vedas are beyond human interpretation. If one looks at the Vedas, one may tend to believe that they talk about external fire rituals. In fact they do not. They convey several subtle interpretations and out of such interpretations, Upanishads originated. Upanishads do plain speak and to the point. They say this is not Brahman, that is not Brahman, Brahman will be like this and like that. In other words, they try to identify the Brahman by negations and affirmations. She is in the form of essence of Vedas. Vindhyachala-nivasini (336) She lives in Vindya Mountains. In Durga Saptasati (700 verses like Bhagavad Gita and a part of Markendeya purana) XI.41 She says “I will be born in the house of Nandagopar (father of Krishna) and will live in Vindya mountains, during which time I will kill these two demons (two demons called Sumban and Nisumban)”. This verse is a definite clue identifying Krishna as Lalithai. This could be the reason for various namas in this sahasranamam identifying Her with Vishnu. There are certain instances where She is said be the sister of Vishnu. In this Sahasranamam, nama 280 says that She is the sister of Padmanabhan, a form of Vishnu. Vidhatri (337) Dhatri means the motherhood. She being (Sri Mata) the Supreme Mother, She nourishes this universe. Dhatri also means gooseberry and in this context it is said that She likes gooseberries. The lord of creation Brahma is known as Vidharta and his wife is Vidhatri. The Supreme Shiva in the form of Brahman creates this universe, as Vishnu maintains it and as Rudra destroys it. His consorts in these three stages are known as Sarawathi, Lakshmi and Roudrani. There are other namas (457, 823, 826, 985) with the same meaning, come up later in this Sahasranamam. In Lalitha Sahasranamam no nama is repeated for the second. But there are certain namas that could convey the same meaning. If we go deep into each nama, we can realize that such namas also convey different meanings only.

SCIENCE AND SPIRITUALITY

One of our readers said that there should be a proper reconciliation of science and spirituality (comments are now available for easy viewing in the side bar). Spirituality can be explained as a study concerning with things of the Spirit. Can spirituality be related to mythology? If we want to, we have to understand what mythology is. Mythology is nothing but a story retold several times over a period of time. Since it is not backed by any theory or analysis it is not a science. Our mind acts on such myths and works at higher levels of consciousness leading to some metaphysical experience. Metaphysics is the philosophical study of being and knowing and is associated with theory and analysis of being and knowing, through the study of mental life which is called psychology, a subject of science. When we talk about spirituality normally we tend to think on the ritual worship. A person who does all the holy rituals is considered as a spiritually advanced person, which is a wrong notion. This is called devotion. Devotion is nothing but ardent love for some object. Therefore devotion is based upon religions and religious faiths. You cannot love something that does not exist. Therefore you have to have an object to develop your devotion. Devotion is different from spirituality. Spirituality is a subject that purely depends on metaphysics and psychology. As we have seen earlier that both these are subjects of science and not myths. We talk about mind and matter in spirituality, a study of abstract that exists only in the mind; separated from embodiment, being pass over to the concrete, capable of being perceived by the senses; not abstract or imaginary. We do not blindly discuss in spirituality. We talk about static and kinetic energies while discussing creation. Spirituality does not say that the universe was born on a single day. It talks about evolution of mind and body, it talks about the five elements that we know, it talks about the progress, and it talks about energy ( for example kundalini energy) which also we know. Therefore spirituality is an advanced study of science that is associated with modifications and changes that are both gross as well as subtle. When we refer to oxygen, we are not saying so by seeing its gross form (oxygen is not visible in its gross form), but realising its subtle form (the creative and sustaining power of oxygen). This is exactly what spirituality is, a study concerning subtle matter packed in a gross form, our physical body, like oxygen filled in a cylinder. Once we understand the difference between spirituality and devotion, we can with authenticity affirm that spirituality is the study and practice of the highest level of science. But now-a-days, this is made as a money spinning business that leads to this unfortunate confusion. Spirituality cannot be bought and sold. It is to be learnt initially from a master and further development is based on our own efforts. It is like a scientist researching on his subject, the basics of which had been learnt during his university days. That is why spirituality says that one should explore within.

HAPPY DIWALI

What is the significance of Diwali? Diwali is celebrated on the day when Lord Krishna killed a demon called ‘Narkasura’. Narakasura consists of two words viz. narak + asura. Narak has several meanings. Naraka means hell. In epics, 21 types of hells are referred. Pluto is said to be lord of death as per Roman literature. God of death is known as Yama in Vedas. Pluto’s realm is said to have 21 different types that correspond to 21 hells referred in Hindu mythology. Nara means Arjuna also. The word ‘asura’ means incorporeal, a super human form. In the ancient texts of Rik Veda the word ‘asura’ is used to refer the ‘Brahman’. It was only subsequently the ‘asura’ was meant to mean the demons. As per the modern interpretation, slaying of Narakasura means the destruction of all those evil acts that lead to one or more varieties of hells. The hell indicates darkness and in order to dispel the darkness, lamps are lit to drive away the evil forces. Knowledge is called light. The darkness of evil and ignorance is dispelled by the light of knowledge and wisdom is the concept of Diwali. There are several stories about the demon Narakasura in epics. He carried the daughter of Vishvakarma, the architect of God’s worlds to his place and outraged her. Apart from this, the demon also carried away daughters of demigods to his place. Lord Krishna killed Narakasura and released these women. This could possibly mean the liberation. There is yet another story where the demon carried the earrings of the demigod Aditi; Krishna, at the request of all the gods killed Narakasura and handed over the earrings to Aditi. Aditi is the god representing guests. This could mean that when we honour our guests with food and water, we will get back the amount spent on them. The importance of hosting is considered as one of the sacred rituals in Indian mythology. The concept of Diwali is significant. It means that we have to get rid of all the evils (associating with our senses) by knowledge and wisdom. The lighting of lamps and bursting of crackers mean dispelling darkness leading to illuminating light. Let us celebrate this Diwlali with love and care. Happy Diwali.

OMNIPRESENT BRAHMAN

Gita series – part 12. Chapter II. Verses– 17-18 In the earlier part Krishna has said that the difference in perception is realised by learned men. Now He elaborates further. Krishna continues to address Arjuna thus “Know that by which everything is pervaded is indestructible and none has the power to either create or destroy that. It is said that the physical body that covers the indestructible, unexplainable and limitless Brahman (God) is perishable (the physical body). Therefore Bharata, fight” (verses 17 and 18). {Please note that during our discussions, the words ‘the Brahman’ and ‘the soul’ are used quite frequently. Though the difference between these two has been explained on several occasions, again it is explained here for easy reference. When we refer to the ‘Brahman’ (Paramatma) it means God. When ‘soul’ (jivatma) is referred, it refers to the ‘life’ of an individual. The Brahman is omnipresent, but the soul is restricted to a life that may take different physical forms in different births. Soul is the place where karmic account of a life is embedded and this determines ones pleasure or pain. There is another school of thought who says that the Brahman and soul are not different and the representation of the Brahman in a body is the soul. If this is to be accepted, the soul should also act as a witness to our actions which leads to the question ‘who is responsible for our actions’ and ‘what is responsible for our happiness and sorrow’. Surely, the Brahman will not give either happiness or sorrow as He does not get involved in actions. He remains only as a mute spectator to our actions. It is the karma in the soul that prompts us to do this or do that. For easier understanding, it is better to look at the Brahman and soul differently and in fact, it is so. It is always conceived that the Brahman lies within the soul.} Krishna says that that what we see or hear or anything that we do in association with our senses is all due to the Brahman. Without the will of the Brahman the whole universe would not have come into existence as it appears today. None in this universe has the capacity to challenge the Brahman as the Brahman is omnipresent and omnipotent which are His unique qualities. Men of knowledge are capable of distinguishing between what is eternal and perishable. Krishna uses a word ‘sarvam’ which indicates both fixed and movable things. For example a mountain is a fixed object and a man is a movable object. When we say universe, the term includes both. After having explained the source of creation, Krishna says that physical bodies are perishable. The flesh and blood are only the sheaths that cover the Brahman. Though the Brahman is the same in every life, the external visible differences will one day vanish along with the gross body, when the soul leaves the body. It is to be clearly understood that at the time of death, only the soul leaves the body and the Brahman continues to exist even in a corpse. This is because of His omnipresence nature. Otherwise His omnipresence nature has no value. The Brahman also exists in the soul that had left the body. All these concepts can be realized only through immanent act of mind in association with consciousness. Therefore Krishna says that all physical bodies are perishable one day and the Brahman who is within all beings is imperishable. Even if a physical body is killed it does not mean that the Brahman is also killed as the Brahman cannot be destroyed by anybody. Pointing out these facts, Krishna asks Arjuna to fight with kurus. Krishna addresses Arjuna as Bharata reminding him of his father’s lineage. (to be continued)

LALITHA SAHASRANAMAM 330-334

Kadambari-priya (330) Kadambari is mead made up of honey and water that is allowed to ferment. It is a type of intoxicating drink. It is one of the five ‘M’s that we have discussed under tantra sastra. In navavarana puja (ritual worship of Sri Chakra) a special drink is prepared and offered to the Goddess. This special drink consists of components of these five Ms. This sort of worship is called left hand worship. To practice this, one needs to have a masterly guru. In general this practice is not ideal for regular worship. The Supreme Goddesses is known for Her liking for such intoxicating drinks. In reality, it is not wine or any other intoxicating drink but it refers to the ambrosia that is generated when kundalini reaches the sahasrara. Or it could also mean the devotion expressed by Her devotees and She gets intoxicated by such true devotion (refer nama 118 bakti-priya). It is also interesting to note that there are other namas in this sahasranamam about Her liking for intoxication, that convey different interpretations depending upon the context. Varada (331) The one who grants boons. In Vishnu Sahasranamam nama 330 is also Varada. Granting boons is the general quality of all Gods and Goddesses. In certain forms of Gods and Goddesses the right palm is used as a gesture of granting boons. Then what is the special significance of this nama? She does not grant boons through Her palms. Her sacred feet give boons. She is ‘kamadayini’ (nama 63). Otherwise nama 83 will not have any meaning. The significance of this nama is further strengthened by nama 117. Soundarya Lahari verse 4 also confirms this interpretation. It says that She gives more boon than sought for and these boon are given through Her sacred feet. Such niceties describe the ease with which She grants boon. Vama-nayana (332) Literally it means ‘beautiful eyes’. Vama also means fruits of action and nay means leading to. Vamanayana therefore means ‘the fruits of our actions lead to Her’, meaning the final liberation. This is substantiated in Chandogya Upanishad in IV.15.2. It says ‘samyad-vama’ (concentration of all good things) which means that one who knows the Self (Her Brahman form as the Supreme Self) becomes a container of all good things. He carries the fruits of good things according to what they deserve (as per their karmic account). The positive vibration of a place or a yogi can be felt only by a few. Ultimately such things depend upon one’s karmic account. Varuni-mada-vihvala (333) Varuni is the extract of dates that is allowed to brew and when consumed causes inebriation. By consuming this, She forgets the surroundings and concentrates on Her inner Self (possibly meaning Shiva) is the literal meaning of this nama. This will be further explained in nama 878. There is a nadi (nerve) called varuni which can be controlled by our breath. If this nadi is brought under our control by proper breathing exercises, one will never feel the tiredness in the body. Sages keep this nadi under their control to cope with longer duration of meditation. She is said to be in form of this nadi. This nama could not have been conceived by any human brain. Vishvadhika (334) She is beyond all tatwas. There are 36 important tatwas commencing from Shiva tatwa and ending with pritvi (earth) tatwa. She transcends all these tatwas. All the living beings exist because of these tatwas only. These 36 tatwas comprise of basic five elements and the four components of anthakkaranam.

KNOWLEDGE IS TRANSFERRED TO SOUL

Gita series – part 11. Chapter II. Verses– 15-16 After underlying the importance of tolerance, Krishna talks about the eligibility criteria for attaining liberation. Krishna continues to address Krishna: “Oh! The best among men! The influence of the sense objects will not affect a person, if he considers pleasure and pain equally. Such a person becomes eligible for liberation. For the unreal, there is nothing called existence. For the real there is nothing called non-existent. The difference in perception between the two is realized by men of knowledge”. (verses 15 and 16) How can Krishna address Arjuna as the best among men? Such men will not have mental conflicts. But Krishna cannot be wrong. He chooses to forgive Arjuna for his onetime slip. It is natural in the case of even great saints and sages, such slips do occur. God looks into your perception and not the occasional slips. The universe exists only on illusion or maya. If there is pleasure there will be pain too. The pleasure and pain are realized only through the sense organs. What is the role of sense organs? They convey pleasure or pain to the mind. It is ultimately the mind that receives the inputs from sense organs. One cannot persuade the sense organs not to function. But one can definitely tune the mind away from the inputs of the sense organs. It is like tuning a radio receiver to different frequencies. When duality is realized, mind controls you. No one can prevent the existence of duality as it is a part of creation. But when you train your mind in such a way that it does not recognize the inputs from your senses, duality is not realised and you are the master of your mind. Krishna says that those who could master their minds are eligible for liberation. It is true in the sense that it is difficult to follow this teaching. But, if one wants spiritual advancement, he has to begin somewhere at some point or time. Mind can be surely trained to the level of Krishna’s teachings. The beginning can be made by making a few sacrifices in our life, by sharing a portion of what we have with havenots. This first step will lead to further advancements. Without a proper beginning, no one can move forward. What is real and unreal that Krishna talks about? The unreal is perishable and real is not perishable. Every object that exists in this universe is perishable. Our gross body, the pleasures arising from our senses and all objects are unreal. They will cease to exist at one point of time. But the knowledge, wisdom and intellect are not perishable. Here knowledge, etc mean the quest for realizing the Brahman and not the usual knowledge we talk about. That is why knowledge about the Brahman is called as the Supreme knowledge. A question may be asked whether they also perish along with the body. No, they do not perish because they are not associated with the body, but with the soul. Knowledge though derived through senses, ultimately gets transferred to the soul. Knowledge gives rise to actions. A person pursuing the path of spirituality will not perform evil actions. Source of karma is only our actions. Therefore the knowledge is not perishable as the end result of knowledge is transferred and gets embedded in our soul. Soul is also not permanent, but we will discuss this in the relevant chapters. Krishna says that bodies are not permanent and that Arjuna should not worry about killing of his cousins and masters. It should not be misconstrued that killing is approved by God. God approves Arjuna’s actions as Arjuna is going to wage a war against evils that are associated with pleasures, desires, money, hatred, etc. That is why Krishna says that such differences are realized by the learned. Krishna carefully chooses His words. (to be continued)