HAPPY NEW YEAR

Year 2009 is bidding adieu and 2010 is blossoming forth shortly. Let this New Year bring with it all the joy and happiness. Let the universal prosperity and universal brotherhood prevail all over. Let success prevail over failures. The one who realises God is the most successful of all. Every action of ours is being monitored by Him. Let us do only good things in life. Let us not shirk our responsibilities and do our work with perfection. Both mind and body should be properly nurtured. The one without the other becomes useless. Harmonious environment is crucial for inner peace. Developing negative mental attitude is equivalent to digging our own graves. Our thoughts are extremely powerful than our actions. The mere thought of feeling good transforms our environment filled with positive vibrations leading to joy and happiness. Serving aged parents is important than serving for a social cause. Serving others without selfishness is the service rendered to God. Fear and worry are the dangerous enemies to prosperity. God never likes a place filled with emotions. Failure and sickness can be impelled out by establishing commune with God. Live in the present. Neither our past was decided by us, nor will our future be decided by us. All of our actions unfold as per our karma. By performing actions that please God, give us everlasting happiness. We have to learn to be with Him at the appointed time daily. The quality of time spent with Him is more important than quantity of time. “And Allah doth advance in guidance those who seek guidance: and the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best in respect of (their) eventual returns.” Says Holy Koran (Surah 19 Maryam: Mary: 5:76) “And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and in live his neighbour as himself, is more than all whole burnt offering and sacrifices.” Says the Holy Bible (Mark 12:33) “He who is free from hatred toward all creatures, is friendly and kind to all, is devoid of the consciousness of “I-ness” and passiveness; is even minded in suffering and joy, forgiving, ever contended; a regular yoga practitioner, constantly trying by yoga to know the Self and to unite with Spirit, possessed of firm determination, with mind and discrimination surrendered to Me – he is My devotee, dear to Me.” Says Bhagavad Gita (XII.14, 15) Let us welcome 2010 with love and compassion, happiness and joy and multitude of wealth and prosperity by seeking His eternal grace. HAPPY NEW YEAR.

BHAGAVAD GITA. CHAPTER III. 27 - 29.

Gita series - 44. III. 27 –29 In all respects, all actions unfold due to the attributes (gunas) of prakriti (primordial nature). But the ignorant, deluded by ego thinks ‘I am the doer’. Oh! The mighty armed (Arjuna)! The one who is aware of the truth about the divisions of gunas and karmas, realising that all the gunas (sensory attributes) operate only in guans (sensory objects) remain unattached to them. But, the wise men should not influence those who are overwhelmed by the gunas arising out of prakriti and indulging in gunas (sensory attributes) and karmas. The three gunas are satwic, rajo and tamo. The whole universe remains in a potential state within prakriti so long as the three gunas remain in equilibrium. When the equilibrium of the gunas is disturbed, metaphysical creation starts unfolding. The gunas can be generally explained as the inherent qualities of the nature or prakriti. These three gunas give rise to 23 tatwas or attributes. These tatwas are five basic elements – five jnanendriyas (organs of perception) – five cognitive faculties (knowledge) – five karmendriyas (organs of action) – five action faculties along with mind, intellect and ego. Prakriti can be explained as follows: The soul or purusha can manifest only if it interacts with prakriti, which is also known as the nature or creative self-unfolding act. It is only the prakriti that unfolds the act of creation. The prakriti is potentially a powerful tool that binds the soul to manifest in the form of bodies, just to unfold the karmas embedded in the soul. When the soul is under the influence of prakriti, the soul that is part of the Supreme Brahman forgets its own nature, and identifies itself with ego. The deceptive and illusionary nature of prakriti engulfs the soul with all sorts of addiction, affliction and confusion and makes the soul totally bewildered. The pure soul now stands veiled by the effects of prakriti called maya or illusion. Those persons who are afflicted by maya or illusion are called ignorant. Such ignorant men, deceived by ego think that they are responsible for the acts of prakriti. The ego makes them to think ‘I am the doer’. Ego is the pernicious enemy while pursuing the path of spirituality. A man acting through his unique free will creates his own karmas that unfold through the three gunas acting through prakriti. `Unaware of this fact, an ignorant man thinks that he is responsible for all the actions that unfold through him. This egotism gives rise to attachments towards his senses. Senses excogitate their influence through their dimensions on sensory objects thereby making a man attached to such objects. But a man of knowledge, possibly a yogi understands the truth behind this reality. He is not bewildered by the effects of maya. He understands that the three gunas acting in different proportions is responsible for all the karmas that unfold around him. Since he understands this truth, he remains unattached to sensory objects or sensory attributes. He is fully aware that his body is perishable like sensory objects. His consciousness would be with the eternal Brahman. Krishna says that such realized persons should not influence the ignorant men. This can be looked at from two different angles. From the perspective of the first angle, such ignorant men as long as they do not indulge in unlawful activities, are a necessity for carrying out other actions for human sustenance. If everyone is involved in pursuing spiritual activity, there will be none left for carrying out other activities, though this is a remote possibility. Krishna has already said that irrespective one’s advancement in spiritual pursuit everyone has to perform the prescribed actions. From the second point of view, if such materialistic persons are initiated by realised persons, there is a possibility of misapprehending the path of spirituality. Such sort of initiation should be gradual and final initiation could be done only if such materialistic persons become receptive to the knowledge of the Brahman. If an active materialistic person is told that the existence of the universe is illusory, his alert mental state could transform into mental inertia. Most of the men during the course of their evolution and after going different experiences begin their search for eternal truth. That could be an appropriate time for proper initiation. Meanwhile, the realised person should continue his efforts to progress further in self-realisation. The end to the road of spirituality is like a mirage. Only persistent practice (meditation) alone helps to make substantial spiritual progress. For further reading: E-book titled ‘principles of creation’ to be published shortly through Google books which can be checked under e-books in the side bar of this site.

RUDIMENTARY PRINCIPLES OF EVOLUTION

This is part IX and concluding part of the series ‘the supreme creation’. Generally, only 25 tatwas or principles alone are referred. When 27 tatwas are referred to, it is called ‘sadakhya’ principle. For better understanding of the principles of creation, we have discussed 27 tatwas. What we have discussed so far is based on the principles of ‘sankhya yoga’. Sankhya yoga has been discoursed at length by Krishna in chapter II of Bhagavad Gita. The word ‘sankhya’ can be explained as the aboriginal distinction between material body and soul. One of the prominent and forgotten ancient treatises ‘Sankhya sutras’ discusses intricately on this yoga. The25 tatwas are broadly categorized into four groups based on their cause and effect on creation. The most important factor is ‘mulaprakriti’ which is the primeval form of ‘prakriti’ which is ‘not an effect’. Mulaprakriti is the primitive matter. Samkhya sutra 61 says “Primitive matter is the state of equipoise of three gunas; from the primitive matter proceeds the ‘great one’ (the capacity of judging); from the great one the ‘egotistical organ’ (delusion); from the egotistical organ the five rudiments (five tanmatras) and the two kinds of senses (faculties of action and faculties of perception); then follow the gross elements (akash, air, fire, water and earth). These together with soul form the series of twenty five (tatwas).” The next is ‘cause and effect’ which includes intellect and ego out of anthakkaranam and five tanmatras or cognitive faculties viz. sound, touch, sight, taste and smell (totaling seven). These are classified as cause and effect because they originated from other causes and they in turn cause other effects. Thus, they become both cause and effect. For example, intellect is the product of prakriti. Intellect in turn produces ego and ego produces the five cognitive faculties. Thus, they become both cause and effect. The next category comprises only of ‘effects’ (totaling 16). They do not produce anything and they are jnanendriyas or cognitive senses viz. ear, skin, eye, tongue and nose (5), karmendriyas or organs of actions viz. mouth, feet, hands, organs of excretion and organ of procreation (5), five basic elements viz. akash, air, fire, water and earth (5) and the mind (1) (out of anthakkaranam) thus making a total of 16. The third category is ‘no cause and no effect’. Purusha or soul alone comes under this category. We have seen earlier that soul cannot manifest on its own. Soul can function only if it is associated with prakriti. Thus from ‘mulaprakriti’ the rest 24 tatwas originate, thereby unfolding creation. Some are of the view that anthakkaranam includes only mind, intellect and ego thereby excluding consciousness. In that case 25 tatwas is calculated as 20 (five elements, etc) + anthakkaranam 3 + purusha or soul +prakriti. Sankhya Sutras discusses elaborately about the principles of creation. For example, sutra 66 says “Soul from the fact that combined is for the sake of another”. Such aphorisms are very difficult to interpret. The interpretation for the above sutra is ‘the cognition of soul is not from the mulaprakriti or primitive matter, which is eternal and therefore soul which is not eternal cannot be the material cause’. Ultimately, it is the ‘mulaprakriti’ that is the cause for the process of creation as this is the primordial matter. For any creation, two objects (positive and negative energies or prakasha and vimarsha forms of the Brahman, which is also known as Shiva and Shakthi) are generally required and if creation of the universe is to be viewed from this angle, Purusha and Prakriti are to be viewed as the primitive transcendental matters of creation. Vedanta system does not accept the multitude of the souls and argues that individual soul is nothing but a part of the Brahman or the Brahman Himself. Vedanta system also considers prakriti as maya or illusion and calls it as another aspect of the Brahman. Such differences in opinion are natural because such opinions are based on one’s ability of comprehension and interpretation. The impregnable truth cannot be unraveled entirely because it remains to be an eternal enigma and it is intended to remain that way by the will of the Divine. The enigma of divinity can never be fully researched. What we have attempted to understand through our discussions, is the rudimentary principles of evolution. Such an understanding provides the excogitating knowledge, a prerequisite to pursue the path of spirituality for ultimate emancipation. Without such functional knowledge, the attempts that we make could possibly become futile. Further elaborate studies are possible based on “Samkhya Sutras” which we will take up subsequently. .

LALITHA SAHASRANAMAM 495 - 503.

Manipurbja-nilaya (495) Manipuraka chakra is the naval chakra and the yogini who presides over this chakra is ‘Lakini’. From this nama till nama 503 (nine namas) describe this yogini. This chakra has 10 lotus petals and each petal is inscribed with another 10 consonants with bindus (dots). The pericarp of this chakra is in the form of an inverted triangle, which is red in colour. Each of the three sides of this triangle has swastika symbol. This chakra represents the element of fire and the bija of fire ‘ram’ is placed in the centre of the triangle. The bija ‘ram’ is extraordinarily powerful and aids in acquiring supernatural powers. This bija is capable of providing powers of creation and destruction, depending upon its combination with other bijas. Most of the important bijas like ‘hrim’, ‘shrim’, etc contain ‘ram’ bija. This bija is said to have the power of 12 suns. This bija can play a vital role while formulating atma bija. Scriptures on kundalini also refer this yogini as ‘Lakini’. Meditating on this chakra gives powers for creation as well as destruction. Jataragni, the internal fire that enables digestion in our body functions from this chakra. The fire that generates lust is also situated here. Normally, a fully awakened kundalini does not descend below this chakra. Vadanatraya-samuta (496) Lakini has three faces; hence, this chakra is discussed as the third chakra in this sahasranamam. Vajradikayudhoepeta (497) Lakini has thunderbolt and other weapons. She has four arms, two of them holding a thunderbolt and a shakthi weapon. The other two hands have vara mudra (a mudra that grants boon. Almost all the gods and goddesses have this mudra) and abhaya mudra (a mudra that protects by dispelling fear). Damaryadibhi-ravrta (498) Lakini is surrounded by 10 of her assistants like Damari. Rakthavarna (499) Her complexion is blood red in colour. Mamsa-nishta (500) Lakini presides over flesh. Flesh is found beneath skin and blood. This is yet another reason for Vak devis to discuss manipuraka chakra as the third chakra in this sahasranamam. Gudannaprita-manasa (501) Gudanna refers to rice cooked with jaggery (jaggery is unprocessed sugar made out of sugarcane). Lakini has a liking for this preparation. Samasta-bhakta-sukhada (502) Lakini confers happiness to all the devotees of Lalithambigai. Lakinyamba-swarupini (503) She (the yogini) is in the form of Lakini or her name is Lakini. (Lakini + amba = mother Lakini.)

BHAGAVAD GITA. CHAPTER III. 25-26.

Gita series - 43. III. 25 –26 Oh! Descendent of Bharata! As ignorant are attached to the reward of their actions, so the men of knowledge who remain unattached to their actions, should act to lead the people in the right path. Such self-realized men should not confuse those who perform such actions with dedication and sincerity as prescribed by sastras, undermining the importance of such actions. Instead, the ignorant should be encouraged to perform the prescribed actions. Krishna addresses even minute details in expounding karma yoga, to which this chapter is dedicated. Ignorant are those who are bound by desires and attachments, which springs up while performing actions expecting something in return. For example, let us take a person who continues to perform rituals for a longer time. He performs those rituals with a desire to attain material prosperity. While performing such rituals, his concentration may not be on the invoked deity to whom such rituals are performed and instead he might concentrate on the procedural formalities. At the same time, the necessity and importance of performing such rituals are not to be subverted, based on the fact that rituals have been prescribed in sastras and scriptures. External rituals are not given importance by the learned people. They would like to spend their time by purifying their consciousness, leaving behind all desires for material prosperity. At the same time, such a stage can be attained only by dedication and sincere practice of performing such rituals in the initial stages of pursuing the path of spirituality. The transition in spirituality should be steady and gradual. Overnight renunciation does not help in enlightenment. Krishna calls those who continue to perform only rituals for a longer time as ignorant. Men of knowledge are those who have progressed from the ignorant stage to the higher stages of realisation. They have gained their wisdom by performing such rituals initially and over a period of time, they have conglomerated knowledge by understanding that the Brahman can be better realized by mind control and exploring within, pursuing the path of meditation. Such men of knowledge and wisdom should continue to perform their prescribed duties, though they are not necessary for them. But they should continue to do their prescribed duties so that the ignorant are guided by them to perform prescribed actions in right earnest. Instead of not performing any actions, it is better to perform actions, though with attachments. Krishna cites the same reasons for His own actions in verse 22 of this chapter. Such men of knowledge should encourage the ignorant to perform actions irrespective of their attachments to fruits of such actions. Krishna had already said that everyone should be active and remaining inactive and docile is not acceptable for spiritual progress.

THE VITAL FORCE OF CREATION

This is part VIII of the series ‘the supreme creation’. Though the interdependency is established between external tools and internal tools, it is the mind that is more active in interacting with the external tools. That is why yoga attaches greater importance to mind control. As we know, purusha which is also known as soul is the primary source of a life. Without soul, an existence is just not possible as the soul alone is the cause for all actions that unfolds due to manifestation of karma. The illusionary effect or maya induces the soul to think that it assumes the dual role of the enjoyer (beneficiary) and doer. Maya causes this inducement through ego. Maya never acts directly but always acts through one’s ego. But the fact is that ego alone is responsible for making the organs of perception and action to function harmoniously based on the factor of their interdependency. Now apart from the factors of internal and external tools, other factors come into to play their due roles in creation and sustenance of man. The most important among other factors is ‘prana’, which is also known as vital force. Our inhalation undergoes a process by which the air we inhale gets converted from its gross form to five subtle types of pranas. These pranas by getting converted into vital force aid in different metabolic activities of the body. Prakriti or nature is the platform in which the internal and external tools begin to function, if they get associated with the soul or purusha. Both the internal and external tools, though interdependent on each other cannot manifest unless activated by the soul. Such an activity will not happen unless there is a proper platform available. Since such a platform is available in the form of prakriti, both the tools in colligation with the soul begin to unfold the first activity of creation. For example, the subtle nature of tanmatras such as sound, touch, form, taste and smell get transformed into the grosser form of basic elements such as akash, air, fire, water and earth. The finer or subtler form of elements gets transformed into gross forms known as objects, thereby causing the creation of the universe that is not total at this stage. The basic elements of akash, air, fire, water and earth undergo changes in their composition, whereby the objects become visible, completing the process of total creation. As an example, let us take the case of akash which is 100%. Out of this 100%, only 50% of akash remains as such. The balance 50% is filled with 12.50% each of air, fire, water and earth. Same is the case with other four elements as well. Therefore, interdependency all these factors becomes an important factor in creation. The entire process of creation depends upon these 27 principles or tatwas. To recollect, following are the 27 tatwas. 1.The Brahman (the supreme or paramatma), 2. Purusha or the soul, 3. Prakriti or nature, 4,5,6,7. Anthakkaranam or internal tools comprising of mind, intellect, consciousness and ego, 8,9,10,11,12. Jnanendriyas or organs of perception or cognitive senses comprising of ear, skin, eye, tongue and nose. 13,14,15,16,17. Cognitive faculties or tanmatras sound, touch, sight, taste and smell. 18,19,10,21,22. Karmendriyas or organs of actions mouth, feet, hands, organs of excretion and organ of procreation. 23,24,25,26,27. Action faculties speech, movement, holding, excretion and procreation. (to be continued)

LALITHA SAHASRANAMAM 485 - 494

Anahatabja-nilaya (485) Anahata chakra is known as heart chakra, which is below the throat charka or vishudi chakra in the heart area (nama 475) in the spinal cord. There is an imaginary lotus with twelve petals that is dull red in colour. This is the chakra where sound is produced without any friction. This sound is called ‘shabda Brahman’. Vedas says that the soul which is also known as purusha resides here. “The thumb sized purusha is seen as a smokeless flame in their hearts” says katha Upanishad II.1.13. Below this anahat chakra, there is a small eight petal lotus where one’s Ishta Devata is meditated upon. The difference between soul and Ishta Devata is clearly distinguished here and should not be confused with the Brahman. The first 12 consonants with bindus are conceived in each of the petals. The pericarp of the lotus is a hexagonal structure. This chakra represents air element and ‘yam’ is the bija for this chakra. ‘Yam’ bija is the bija meant for protection and is capable of fulfilling desires. Atma bija for an individual is elicited by into account various such factors. Yogini who presides over this chakra is Rakini (nama 494). It is to be noted that the names of the yogins who preside over all these chakras differ from the texts that deal exclusively with kundalini. For example, in this sahasranamam the yogini of this chakra is referred as Rakini, whereas in other texts her name is mentioned as ‘Kakini’. Kakini is the presiding yogini of swadishtan chakra in this sahasranamam. This nama says that yogini Rakini, who is depicted in the next namas resides in the heart chakra is ever alert to pave way for Lalithambigai to reach the sahasrara. Every time when She passes through this chakra, the soul which is embedded here gets blessed by Her. When this happens, the intensity of the karmic manifestation gets reduced, thereby making a man devout. Shyamabha (486) The description of Rakini now begins. She has greenish dark complexion and of 16 years of age. Vadana-dvaya (487) Rakini has two faces. Yogini Dakini of vishudi chakra has one face (nama 479) and as per the ascending order of faces on which the chakras are denoted in this sahasranamam, Rakini has two faces. Damshtrojjvala (488) Rakini has terrifying teeth (also referred as tusk) like that of a wild boar. Akshamaladi-dhara (489) Rakini is wearing a garland made of 51 beads, representing all the 51 alphabets of Sanskrit. Since sound is heard in this chakra without arising from any cause of friction (normally sound can be produced with the aid any two objects, for example clapping wherein we need to use both the palms). Since this chakra is capable of producing sound on its own (during deep meditation, the sound of OM is heard from this chakra) and sound is carried by air, the Vak Devis have fittingly chosen Rakini for wearing this garland of letters. There is an Upanishad called ‘Akshamalika Upanishad’ that discusses about 51 alphabets of Sanskrit. It says that one should take a garland (mala) of 51 beads made up of different gems and metals strung with gold or silver string. This should be consecrated by the procedures laid down therein. Any japa done with this mala would make any mantra fructify early. In general, all japa malas should be consecrated before using it for counting. Such malas should be treated as sacred as mantras. Rudhira-samsthita (490) Rakini presides over blood, the element next to the skin. This is another reason for Vak Devis to formulate anahat chakra next to vishudi. Kalaratryadi-shakthyauga-vrta (491) She (Rakini) is surrounded by 12 of her assistants like Kalaratri devi, each presiding over a petal. It is said that Kalaratri devi was born out of tamo guna of Rudra who is described like this. “She is three eyed, whose luster is like that of rising sun, whose plaits are loose and disheveled, who is in black garments, who holds in her four hands Linga, Bhuvana, truncheon and boon, who is brilliant with the luster of different kinds of ornaments, who is cheerful and is served by the group of devas and whose body is torn and bruised by the arrows of the mind-born lord of love.” Recitation of her mantra causes destruction of one’s enemies. She is also said to be a form of Durga. It is also said that on the eve of one’s death, this devi appears in dream bespeaking the death. Snigdhaudana-priya (492) Rakini is fond of rice mixed with ghee. This food item is capable of producing quality blood. Mahaveerendra-varada (493) She (Rakini) grants boons to warriors. Here warriors mean eloquent orators and such eloquence is the boon given by Rakini. This epithet augurs well with mala made of 51 alphabets, the element of air and the manifestation of anahat sound. Shiva sutra I.11 says “Being an enjoyer of the rapture of ‘I’ consciousness in waking, dreaming and deep sleep stages becomes the warrior of his senses.” Veeras mean the senses and one who wins over these veeras is called veerendra. In this context, ‘veerendra’ means all those who are able to reach the fourth state of turiya where bliss is enjoyed. The next higher stage of turiya is known as ‘turiyatita’ where self-realisation takes place. These are the stages of one’s own consciousness. It is also said that one who has transcended the concepts of “I” and “this” is called veera and she derives pleasure in granting them boons (she holds boon in her hand – nama 491). Rakinyamba-svarupini (494) She assumes the form of Rakini, who has been described from nama 485 to 494 (10 namas).

BHAGAVAD GITA. CHAPTER III. 22 - 24.

Gita series - 42. III. 22 –24. “Partha! There is no is no work for me to do in all the three worlds, nor there is anything that I have to acquire. Yet, I am engaged in discharging my duties. In case I do not perform my duties consciously, all men would follow me. In case I do not discharge my duties properly, the universe will be annihilated. Further, I become the cause for such annihilation and destroyer of the humanity.” The Brahman is the cause for every activity that unfolds in this universe. Krishna’s words ‘there is no work for me to do’ require a detailed study. Krishna says these words as the Brahman without attributes. Brahman without attributes is eternally pure and does not get involved in any causative acts. There is another side of the Brahman which is known as the Brahman with attributes and is the cause of all acts that unfolds in this universe. As per Saiva siddhanta principle, the Brahman without attributes is called Shiva and the Brahman with attributes is called Shakthi. They are considered as two different components of the Brahman, the static and kinetic energies respectively, the former giving rise to the latter. Though Krishna does not speak about this differentiation here, but it is entailed. When Krishna says ‘there is no work for me to do’, he refers to the Brahman without attributes. When He says, ‘yet I am engaged in discharging my duties’ He refers to the Brahman with attributes. It is but natural that Brahman need not acquire anything as everything is sourced from Him only. The three worlds Krishna refers to are the three vyahrits of Gayathri mantra Bhuhu, Bhuvaha, Suvaha. The vyahritis of Gayatri mantra are nothing but the modifications of consciousness. They could also mean gross, subtle and casual bodies. Out of these three types of bodies, only the first one is visible. The three states of consciousness awake, dream and deep sleep manifest in the three bodies respectively. The second part of His statement explains that if the Brahman with attributes stops functioning, the impact on the universe would be devastating. This stage of the Brahman can be compared to our biological heart. If it ceases to function for a moment, the gross body ceases to exist. Krishna though an incarnation, comports like a normal human being, which prompted him to say that all men would follow him. Krishna was respected and revered for his altruistic actions. Krishna makes this statement in his capacity as an unfeigned guru. Comprehending the results if attributes of the Brahman cease to function is difficult. We have discussed in several earlier articles that the law of the Lord is law of karma. Brahman acts mainly through law of karma. There has to be a place in which the karma of a soul has to unfold and this place is known as the gross body. If the Brahman chooses to ignore the law of karma for a moment, the whole universe will be exterminated into nothingness. If God Himself fails in His duty, the faith we repose in Him would become misplaced. God is comprehended beyond indolence, an embodiment of auspiciousness, justice and permissiveness. Therefore, Krishna being the godhead would not like to be the cause for destroying the humanity by not discharging His duties, which places immense faith in Him for its very survival.

REMEMBERING JESUS CHRIST

The holy Bible (New Testament) says “Now when Jesus was born Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him” (Mathew 2:1, 2). “And the angel said unto them, Fear not: for, behold, I bring you good things of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord” (Luke 2:10, 11). This was the announcement of the arrival of the great yogi whose teachings attracted everyone. He is later known as Jesus Christ. When the world celebrates his birthday, let us recoup some of his eternal sermons.


“Oh Father forgive them, they know not what they do” thus he pleads for ignorant.

“My kingdom is not of this world. My kingdom is the kingdom of heaven which is within you” are his words about realising God within.

“Whatever you have done unto anybody, you have done unto me” thus he says about the true spirit of indiscrimination.

“Know the truth and it shall make you free” are his sayings about the truth of the inner Self.

“Lead us not into temptations and deliver us from evil” a significant prayer to get away from sensorial adversities.

“Enter into thy closet, shut the door” which means enter the mind by shutting the doors to sensory influences. He emphasizes the importance of a clean and unpolluted mind.

“Love God, love thy neighbour, love thy enemy; as I love you, love one another”. There can be no better pedagogy for universal brotherhood.

“The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, they body also is full of darkness. Take heed therefore that the light which is in thee be not darkness” (Luke 11: 34, 35). There cannot be a better exposition about the divine vision.

“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angles? But how then shall the scriptures be fulfilled, that this it must be?” This explicitly shows his concern for the humanity even he was about to be crucified.

“Man shall not live by bread alone, but by every word that proceedeth out the mouth of God”. Jesus says that our body is not given by God not for nourishing it but to listen to the holy sermons of God.

“Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and all they strength” are his words for enlightenment.

Let us celebrate Christmas in the way shown by Jesus Christ. On the day of his nascence it is not enough to just remember him, the reverent incarnation, but to purse the path shown by him with dedication and determination.

Merry Christmas to all.

LALITHA SAHASRANAMAM 475 - 484.

Vishudi-chakra-nilaya (475)

Before we proceed with the next 60 namas, it is to be understood that these namas do not refer Lalithambigai, but Her important assistants known as yoginis. They refer only to the presiding yoginis of kundalini chakras, through which Shakthi passes through, to reach Shiva at the crown chakra. There are six chakras that are subtle in nature in the spinal cord, beginning with the base chakra or muladhara and ending with ajna chakra or third eye. The crown or the sahasrara is not called as chakra. Vak devis commence their description of these chakras in detail.

Vishudi chakra is also known as throat chakra. Vishudi chakra is smoky purple in colour. It appears like a sixteen petal lotus with sixteen vowels of Sanskrit with bindus (dot) inscribed on each of the petals. Each of these chakras has one predominant bija and bija for vishudi chakra is ‘ham’. This bija is white in colour and covered by akash tatwa and seated on a white elephant. Vak Devis begin with vishudi chakra, through which speech is delivered in the form of vaikhari (nama 371). The descriptions of these chakras begin with the name of the chakra and ends with the name of the yogini who is the presiding deity of that chakra. For example, this nama says ‘vishudi-chakra-nilaya’ which means ‘she resides in vishudi chakra’. But who resides in this chakra is mentioned only in nama 484, which says ‘Dakinishvari’, the name of the yogini who controls this chakra. Unless all the namas (normally 7 to 10 namas for a chakra) pertaining to a particular chakra are studied, understanding of a particular chakra will remain incomplete.

Arakthavarna (476)

The yogini’s (Dakini) complexion is mild red.

Trilochana (477)

Dakini has three eyes.

Khatvangadi-praharana (478)

‘Katvangam’ is a club fitted with human skull.

Vadanaika-samanvita (479)

She has a single face. The order of priority of the chakras is based upon the number of faces each yogini has. Dakini is single faced and she represents akash tatwa.

Payasanna-priya (480)

Payasam is a kind of semi solid sweet normally offered to gods and goddesses on festive occasions. This is made out of rice or cereal cooked with sugar and milk. This nama says that yogini of vishudi chakra Dakini is fond of this sweet.

Tvakstha (481)

She (Dakini) presides over skin and sensation of touch. Skin being the outermost covering of a living being is another reason for Vak Devis to commence the narration of the chakras commencing from Vishudi chakra.

Pashuloka-bhanyankari (482)

Pashu means those who are ignorant. Here ignorance means lack of knowledge about the Brahman or those who are afflicted with duality. Dakinishwari is frightful to those who are ignorant. This type of ignorance is explained in Brahadranyaka Upanishad (I.iv.10) thus.”Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and I am another’ does not know. He is like an animal to the gods.”

The same Upanishad further explains about the fear arising out of ignorance. “He was afraid. Therefore, people are afraid to be alone. He though ‘If there is nothing else but me, what am I afraid of?’ From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes” (I.iv.2).

Taittiriya Upanishad also explains this fear (II.7). “When a person rests fearlessly in that Self, he is no longer afraid of anything. So long as he sees the least difference between himself and the Cosmic Self, he is not altogether free from fear. A person may be learned, but if he still thinks he is separate from Brahman, Brahman itself becomes a source of terror.”

The presiding deity of vishudi chakra Dakinishvari causes this fear arising out of ignorance. If proper steps are initiated to realise the Brahman within, such sort of fear can be overpowered which otherwise will remain as a huge hindrance while pursuing the path of spirituality. Nama 354 is ‘pashu pasha vimochini’ referred to Lalithambigai and this nama refers to Dakinishvari. There is difference between these two namas. In 354 Lalithambigai’s ability to remove the ignorance is mentioned, whereas in this nama Dakishivari is simply mentioned as the goddess who induces a sense of fear amongst the ignorant. This difference indicates the quality of the Supreme Brahman and an ordinary yogini.

Amrtadi-maha-shakthi-samvrta (483)

Dakinishvari is surrounded by sixteen shakthis. Each of these sixteen shakthis presides over each of the sixteen petals. Each vowel is represented by a shakthi. Names of these shakthis begin with all the sixteen vowels. For example, alphabet ‘a’ is presided over by shakthi Amrutha, the next vowel ‘aa’ is presided over by ‘Aakarshani’, etc. Shakthis in this context refer to the lower level of goddesses controlled by Dakinishvari. This nama specifically says that these shakthis are powerful by using the word ‘maha’ which means great.

Dakinishvari (484)

The name of yogini who has been described from nama 475 to 484 (10 namas) is Dakinishvari, the presiding deity of vishudi chakra.

SUPREMACY OF INTELLECT

This is part VII of the series ‘the supreme creation’.


We have dealt in the earlier parts the following subjects.

Part I: Internal tools or anthakkaranam comprising of mind, intellect, consciousness and ego.

Part II: soul

Part III: prakriti

Parts IV and V: the Brahman

Part VI: external tools or tatwas or principles.

In this part we are going to discuss about the coordinated efforts of all the above in bringing about Creation. Creation is an action of God that is executed in a scientific manner based on the principles discussed above. Though it is going to be a lengthy discussion to understand this in detail, let us make it as simple as possible.

The process of creation gets its initial impetus by the binding of internal and external tools. Let us call a person who enjoys through his senses as ‘enjoyer’. The enjoyer uses his cognitive perceptions (sound, touch, sight, taste and smell) to experience an object. His experience thus derived through an object could be pleasurable or painful. Whether such an experience is pleasure or pain is decided by the internal tools, mainly by the mind. Though it is the mind that plays a major role in determining the quality of the experience such as pleasure or pain, other factors intellect, consciousness and ego also have their own part to play. While consciousness concentrates on an object, in complicated matters, intellect determines the quality of the experience and ego experiences the experience.

The enjoyer, in the process of acquiring experience has to perform certain actions. Experience cannot be gained without action. Thus, the enjoyer does not remain as a mere enjoyer, but also becomes a ‘doer’ of actions or ‘karta’ of karma. This doer or karta has to perform actions through his organs of action (mouth, feet, hands, organs evacuation and organ of procreation). Organs of action function only if they receive command from the mind, a component of internal tools. Mind receives inputs from the organs of perception (cognitive perceptions). Thus, a man can function only if he assumes his dual role, one as the enjoyer and another as the doer. Thus, the interdependency of organs of perception and organs of action has been established. In reality though, they are not interdependent but their products viz. faculties of perception and action are interdependent.

The external tools comprising of faculties of perception and action which are known as ‘bahyakarana’ is the main source of information to anthakkaranam. Let us now find out how this operation of interdependency takes place. It is the mind that functions predominantly amongst the internal tools, receives the information through these ten faculties of senses (faculties of perception and faculties of action) belonging to external tools. This is a process where the outer experiences realised through the ten external sense faculties is processed by the mind for onward transmission to ego (the self). Ego always remains in a state of delusion, hence cannot take a concrete view on the experience. The ego now passes on the experience to the intellect to take a final decision. Intellect is the most seasoned among the four, though not as powerful as consciousness. Intellect is highly refined form of mind where in-depth analysis can take place based on the inputs received from the organs of perception and action. The decision of the intellect is implemented through organs of perception and action, the source from which the inputs were received. Thus, the interdependency of the internal and external tools is established.



(to be continued)

LALITHA SAHASRANAMAM - INTRODUCTION TO YOGINIS

From nama 475 to 534 (60 namas) discuss in detail about the six chakras or centers of kundalini and sahasrara. Each chakra or etheric centers is presided over by a deity called ‘yogini’ and there are seven yoginis. The seven chakras in the body (considering sahasrara as a chakra for easier understanding) represent particular body element such as skin, blood, muscle, fat, bone, marrow and semen or egg. Each yogini is described in 10 or 9 or 7 namas. It is to be clearly understood that these namas are not direct reference to Lalithambigai. Since Lalithambigai is described to be in the form of kundalini energy, and the kundalini energy has to transcend these chakras to reach sahasrara from muladhara, worshipping the presiding deities of these chakras have been undertaken vak devis. However, the order of worship neither commences from the base chakra to the crown chakra nor from the crown chakra to the base chakra. It begins with vishudi chakra, goes down to the lower chakras then to ajna and ends with sahasrara. Each of these yoginis has their own dhyan verses, japa mantras, etc. They have their own assistants and the most important among them is also referred against each of the yoginis. Their complexion, their armories, qualities, the food they like, etc have also been described. Sanskrit acoustics has 51 alphabets. All these 51 letters are placed in the six chakras. The order in which they are mentioned in this sahasranamam is based on two concepts. Each of these yogins has many faces. The yogini at vishudi chakra has one face and the yogini at sahasrara has many faces. Probably vak devis could have prioritized these yoginis based on the number their faces. Alternatively, Vak devis could have chosen this order based on the type of bodily element, each of these yoginis represents. Anatomically first we have skin followed by blood, muscle and other elements one below the other. The food that we consume is literally cooked by the internal fire in our stomach called ‘jadaragni’. This ‘cooked food’ undergoes suitable changes, modifications and conversions and infused to the respective bodily elements and the finest essence of all is converted into semen and eggs (they are sometimes wrongly interpreted as ojas) that are capable of reproduction. Bhavana Upanishad verse 4 says that father of these elements is goddess Varahi (nama 70) and mother is goddess kurukulla (nama 438).


Sanskrit has 51 alphabets that are divided into 16 vowels known as ‘letters of life’ (verbatim translation) and the balance is called ‘letters of body’. Each chakra has certain number of lotus petals and each of these petals represent a particular alphabet of Sanskrit. For example, the throat chakra or vishudi chakra has 16 lotus petals, which represent 16 vowels. The explanation provided here is nothing to do with kundalini meditation. What we are going to discuss is concerned about the presiding deity of each chakra and related narrations. For practical guidance to kundalini meditation, you can go through our e-book kundalini unravelled. We have already discussed that Her subtlest form is kundalini. With this brief introduction, we now proceed to discuss about yoginis presiding over the seven chakras (including sahasrara) in the next 60 namas.

BHAGAVAD GITA. CHAPTER III. 19 - 21.

Gita series - 41. III. 19 – 21. . “Therefore, perform your duties well, without associating with the fruits of such actions. By performing duties without attachment, one reaches the Paramatma. Kings like Janakar attained perfection only by performing their prescribed duties. You have to do your duties, at least for the purpose of guiding others. Whatever the actions done by great men are followed by common men. Whatever standards set by such great men are simply being followed by all other men”. Krishna stresses the importance of performing ones prescribed duties. Shirking from responsibilities and thereby avoiding work has already been disapproved by Krishna. Krishna reemphasizes the fact that one should not be concerned about the end result of an action. Whether good or bad, the fruits of all actions should be surrendered to God. If someone thinks that he is responsible for the achievement arising out of his actions, “I” ness dominates, which is otherwise known as ego. Only materialistic actions give rise to ego, thereby creating a huge distance from God. If the same action is performed spiritually, the doer of the action moves towards the God. The action being the same, it is only the mind that differentiates between material and spiritual. Material actions are done with the sole purpose of one’s own benefits, whereas spiritual actions are done for the welfare of the humanity. King Janakar, a noble king of his times was a highly realised person. By remaining as a king, he remained unattached to the material comforts, at the same time not causing any disrepute to his status. He is a typical example of a realized person. No one teaches that one should not enjoy the available and affordable material comforts. If one’s karma is good, he is bound to enjoy such material comforts. The point driven home by Krishna is that one should not get attached to such comforts. It should be understood, that the comforts made available are all given by Him, probably in appreciation of good karmas done by him in his previous births. Such comforts do not belong to the enjoyer but belong to the supreme giver, the Brahman. By performing noble actions such material prosperity can be retained are increased. But, by not performing any actions, either to protect or to increase the wealth and on the contrary without doing any work and make a living out of such wealth does not mean anything and tantamount to committing sin. This is sin because the prescribed duty has not been done. This is a situation where an idle mind becomes a devil’s paradise prompting to do evil actions. By associating with evil actions, one’s karmic account swells, resulting in further births and colligated miseries and sufferings. Thus, neglecting one’s duties lead to chain reactions that can easily be averted by performing the prescribed actions at the right time. Based on these factors, Krishna draws Janakar as a typical comparison who never permitted his commune with God to interfere in his state duties and vice versa. Krishna repeatedly emphasizes the importance of not shirking ones responsibilities. By going to forest and remaining all alone and doing nothing except sitting cross legged (padmasana), spiritual knowledge cannot be attained. God is omnipresence in nature and therefore it is not necessary to seek in an isolated place. There is yet another point that Krishna emphasizes. A spiritually evolved person like Arjuna should set an example to others by performing prescribed rituals, though such rituals may not be necessary for a yogi like Arjuna. That is why, rishis, saints, sages and yogis perform their daily rituals, though they do not derive any additional spiritual benefits out of such actions. Such great men act merely to set an example. It is like a school student takes his teacher as an example. Nobody can become spiritually evolved without first performing rituals. Spiritual progress is an evolution by itself. Starting with rituals, one has to gradually transform to internal exploration. Mantras, pujas, fire rituals, meditation, etc are only the intermediary processes. Epics teach only these principles. It is difficult to locate a person like Janakar today. Still, we can know the qualities of Janakar and other great men like him through scriptures. It is irrelevant to discuss if such things happened in the past. What is important is to understand the subtle spiritual messages conveyed through them. Involved study of such scriptures provides us with a lot of knowledge and wisdom, which is otherwise not possible today.

LALITHA SAHASRANAMAM 469 - 474.

Vamadevi (469) Wife of Vamadeva, yet another form of Shiva. In Hindu mythology, Shiva has five faces namely Ishana, Tatpurusha, Aghora, Vamadeva and Sadyojata. Each of these faces represents five elements like akash, etc. Ancient scriptures say that only three faces of Shiva are visible. The fourth one is on his back and the fifth face called Vamadeva is on the top of His head. This head represents the element of ether or akash. Linga purana describes Shiva’s Vamadeva form like this. ‘He was adorned in red ornaments. He wore red garlands and clothes. His eyes were red. He was valorous.’ Vamadeva mantra of Shiva is “Om namo brahmane Vamadevaya.” It is said that if one regularly chants this mantra, he is absolved of his sins and is not born again. The combined form of Shiva and Shakthi is known as Ardhanaishwara form. This form is also known as Vamadeva form. She occupies His left portion. We can also say that Shiva’s Vamadeva form isred because, She is occupying His left side and Her red colour gets reflected in His crystal white colour. Left is also known as vama and hence Vamadevi. She is also worshipped through ‘vamachara’, the rituals performed with left hand. Even today, this type of worship is being followed widely, though it is against the teachings of Vedas. Vayovastha-vivarjita (470) She is beyond the effects of aging. This is the quality of the Brahman, who does not undergo changes. Siddheshvari (471) She is the Ishvari for Siddhas. Siddhas worship Her. Siddhas are those who have attained the powers of ashtama siddhi or eight types of super human powers. Such powers are attained only through kundalini meditation. As per the concept of Siddhas, Shiva stays in the crown chakra or sahasrara without any movement. It is only Shakthi, in the form of kundalini is to move towards Shiva. She is worshipped in the form of kundalini by such yogis. Hence, She is called Siddheshvari. Siddha-vidya (472) The eternal mantra of Panchadasi is called siddhi-vidya. All mantras have the potency of facilitating auspiciousness to a person who recites mantras with dedication and devotion. Mantra of god (he) is known as mantra itself and mantra of goddesses (she) is known as vidya. When someone is to get an initiation of mantra, his guru will test the suitability of a mantra to that person. If a mantra does not suit a person, it causes more harm than good. That is why, knowledgeable gurus initiates his disciples with an atma bija (the letter of the soul), and prefixing this atma bija to any mantra will only rains in auspiciousness. For quicker results, the atma bija can also be prefixed and suffixed to a mantra. However, such things are to be decided by one’s guru. But, Panchadasi mantra is exempted from testing its suitability. This mantra will not cause any harm under any circumstances. Panchadasi mantra has been described in detail in three articles published in this site during the month of August 2009. Normally mantras are initiated during an auspicious time. For Panchadasi mantra, such astrological calculations are not necessary. This is based on the principle that all the planets function under Her control. Siddha-mata (473) She is worshipped as their mother by Siddhas or yogis. Even for a sanyasin, mother remains as an exception. The supremacy of motherhood is well known. Siddhas renounce everything and always stay connected with Shiva and Shakthi. There are certain yogis who get into deep meditation, without even taking food for years. They are able to survive because of the power of kundalini, through which they stand connected to the cosmos. Such yogis address Her as “Ma” and hence She is known as mother of such yogis. Already we know Her supreme motherhood through namas 1 (Sri mata) and 457 (mata). She protects such yogis as their mother. Yashasvini (474) The most renowned. She is famous because of Her multitude of capabilities. Shiva, after creating Her, does not get involved with any of the activities of the universe. She administers the entire universe single handedly. Mahanarayana Upanishad I.10 beautifully explains this situation. It says “No person ever grasped by his understanding the upward limit of this Paramatma, nor his limit across, nor his middle portion. His name is ‘great glory’.” Such is the type of Her greatness.

PRINCIPLES OF CREATION

This is part VI of the series ‘the supreme creation’. We have discussed important aspects of creation viz. internal tools, soul, prakriti, maya and the Brahman. Before we proceed to understand the actual process of creation, we have to know about the tatwas or principles called external tools known as ‘bahyakarana’ as opposed to ‘anthakkarana’ or internal tools. Basically, the entire creation revolves around the five basic elements- akash or ether, air, fire, water and earth. Each individual creation, functions based on the combined effect of these five principles. Ancient literatures have even assigned certain symbols for these elements. Earth is represented by a square, water by a crescent, fire by a triangle, air by hexagon and akash by a circle. Each element is worshipped in the form of a God, earth as Brahma, water as Vishnu, fire as Rudra, air as Maheshvara and akash as Sadashiva. Each of these Gods takes care of an aspect of creation. Brahma takes care of creation, Vishnu takes care of sustenance, Rudra takes care of death, Maheshvara takes care of tirodana or total dissolution and Sadashiva takes care of anugraha or blessings by way of re-creation. These five elements proceed to control activities by breaking down from their gross forms to organs of perception and action. The derivatives of this process are known as tatwas or principles. First, they become jnanendriyas or organs of perception. They are ear, skin, eye, tongue and nose. These are the instruments of sensory faculty and hence they are also known as sensory organs. For self-realization, these sensory faculties are to be made ineffective. Next is karmendriyas or organs of action comprising of mouth, feet, hands, organ of excretion and organ of procreation. Five jnanendriyas or organs of perception produce five cognitive faculties. Ear gives us the power of hearing, skin produces touch or sensation, eye gives sight, tongue produces taste and nose feels the smell. Five karmendriyas or organs of actions produce five action faculties. Mouth produces speech and helps in consuming food for sustenance, feet give movements, hands give the power of holding etc, organs of excretion causes evacuation of undigested food from the body, and organ of procreation causes reproduction. The following chart will explain the modification of the five elements. Basic elements – jnanendriyas (organs of perception) – cognitive faculties (knowledge) – karmendriyas (organs of action) – action faculties. Akash – ear – sound – mouth – speech Air – skin – touch – feet – movement Agni – eye – sight – hands – holding, etc Water – tongue – taste – organ of excretion – evacuation Earth – nose – smell – organ of procreation – reproduction. Thus, we get 20 principles or tatwas. Agamas call these principles as atma-tatwas. These are called external tools or bahyakarana as they function outwardly. Anthakkaranam comprising of mind, intellect, consciousness and ego function inwardly and hence known as internal tools. The five cognitive and five active faculties are subtle in nature and are not obvious. But their participation can be comprehended by their performance. The five cognitive faculties cause the individual attitude that varies from person to person, depending upon the potency of the basic elements. Not all elements will be active in the same proportion and varies from person to person. This is the reason for difference in attitude of different individuals. The faculties of action make that person to act. The cognitive faculties cause actions to be performed in the latter, who is called as an actor. The faculties of perception and action together form the subtle body, while organs of perception and action form the gross body. A man functions due to the coordinated efforts of gross body by being an actor and subtle body causing actions. (to be continued)

BHAGAVAD GITA. CHAPTER III. 16 - 18.

Gita series - 40. III. 16 -18 “Arjuna! The one who does not follow this long lasting cycle (as discussed in Gita series 39) lives in vain, impaired by his senses. But no duty subsists for the one who stays attuned with atman with delectation. Such a man has no use, either by performing his duties or not performing his duties. He does not depend upon others for anything”. Krishna further enlightens on self-realization. Long lasting cycle means the interdependency in creation. The one who does not follow the intrinsic principles of creation simply wastes his life by getting engrossed in sensorial pleasures. Since nothing is achieved in leading such a life, Krishna says that he lives in vain. He continues to live a routine life to be born again and again to undergo sufferings and miseries. But the one, who has developed higher level of consciousness, always stays colligated with the Supreme Self. It should be clearly understood that purest form of consciousness is divine. Such a pure form of consciousness can be derived only by forbidding our thoughts from getting associated with senses. Such an association causes bondage. When one’s mind is stricken by bondage, he cannot transgress his mundane life. While pursuing the path of spirituality, one has to necessarily consider making certain sacrifices. The foremost factor is not being selfish and should learn to live for peaceful and prosperous coexistence. In the case of a self-realised person, he also performs all his prescribed duties, but remains unconcerned with its fruits. Even if he does not perform the prescribed duties, nothing alters his situation as his consciousness is always with the Creator. There is nothing more to achieve beyond this. The ultimate aim of these discussions is to realize our Creator and to ultimately merge with Him to obviate further births. For such a self-realized person there is no use of either performing or non-performing actions. Either way, he is not affected by the fruits of actions, as he always stay attuned with God consciousness and does not identify himself as different from God. Whatever actions he does, he does it on behalf of God Himself and therefore no karmas arise out of such actions. Such a man does not have any needs. In the absence of needs, desires and ego die a natural death in his mind. His mind discovers complete clarity, as it becomes fully sublimated and unaffiliated by sensory stimulations. Such a man further gets refined and totally purified to become one with the Brahman. Ultimately his soul gets merged with its Creator. He does not meditate, he does not perform rituals, and he does nothing except unifying his consciousness with the Brahman forever. It is extremely difficult to identify such men and it is also equally difficult to say whether such men exist or not. If found their mere glance will absolve us from our evil karmas. Spirituality can be preached only by such men. Any amount of reading materials is of no use when compared to expert practical guidance.

LALITHA SAHASRANAMAM 464-468

Kalakanti (464) Shiva is also known as Kalakanta because of blue colour of the poison in his throat. This poison is called ‘kalakuta’ or ‘kalahala’ the deadliest poison got out of churning ocean, which was swallowed by Shiva. She being the wife of Shiva is known as Kalakanti. It is also said that when Shiva was consuming the poison, She held His throat, preventing Him to swallow the poison. Kalakanti, a deity, is said to be the creation of Shiva along with Kali for destroying demons. Kala also means soft sound and kanti means throat. This could mean Her sweet and soft voice (refer nama 27). Kantimati (465) She is resplendent and radiating. Refer nama 449 ‘kanti’ Kshobhini (466) She causes creative pulsation or throbbing in Shiva for creation. As a result of this throbbing Shiva makes the souls or purushas to merge with prakriti to commence the process of creation. The soul or purusha can manifest only if it interacts with prakriti, which is also known as the nature. This process is known as the creative Self-unfolding act. It is only the prakriti that unfolds the act of creation. When the soul is associated with prakriti, the latter unfolds first into the subtle non-materialistic form and later into the gross form. Once the gross forms emerge, the karmas of souls begin to manifest, thereby initiating the activities of creation. This process is known as ‘spanda’, the dynamic aspect of Shiva. More details of creation are available in our series ‘the supreme creation’. Sukshmarupini (467) This nama refers to Her subtle form. As already discussed, She is known through three forms. The first one is Her gross (sthula rupa) form that is described in the dhyan verse of this Sahasranamam. Her subtle form is kamakala (nama 322 and sukshma rupa, the present nama) form. Her subtlest form is Her kundalini (‘para rupa’ – nama 366 and ‘kundalini’ - nama 110). All these three forms are amply discussed throughout this Sahasranamam. Katha Upanishad explains this subtle form (I.ii.20). It says ‘anoh aniyan’ meaning smaller than the smallest. The Self is smaller than the smallest and bigger than the biggest and from this arises all existence and the one who knows this process is called self-realised person. Mundaka Upanishad (I.i.6) says ‘su sukshmam’ which again means smaller than the smallest. It is eternal, the cause for creation and He is realised by those who long for Him. Vishnu Sahasranamam 457 is ‘sukshma’ conveying the same meaning. Arjuna says in Bhagavad Gita XI.18, “Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire on the immeasurable radiance of the sun. Yet I see this glowing form everywhere”. Sukshma is also known as a type of internal fire oblations in the ever existing fire of kundalini in the muladhara chakra. As this is performed mentally, it is called sukshma homa. Vajreshwari (468) She is the sixth nitya devi worshipped in Sri Chakra in jalandra pitha situated in vishudi chakra also known as throat chakra. Again, in the Sri Chakra worship, in the eighth avarana, there is a deity by name ‘Maha-vajreshwari’ who is worshipped in the innermost triangle of Sri Chakra. The detailed study of Sri Chakra will be taken for discussion separately. This devi represents vidya tatwa, sustenance of the universe, dream state, jnana shakthi, Her kamakala form, etc. Sri Chakra worship is to be looked into from an entirely different angle. There are so many deities representing various acts of the Brahman. Each such activity is realised by way of worshipping in the form of deities. Without understanding such acts of the Brahman, mere ritualistic worship does not lead to realization. After worshipping the attributes of the Brahman, in the centre of Sri Chakra, at the bindu point Shiva and Shakthi are worshipped, the focal point of Creation in the form of Prakasha and Vimarsha. There is an invisible river called ‘Vajra’ where the pleasant musical notes of swans are flowing. On the banks of this river, there is a deity called ‘Vajreshi’ adorned with diamond ornaments. She is worshipped by lord Indra, the chief of demigods and goddesses. It is also said that Indra obtained his famous and the deadliest of his armories called ‘vajrayutha’ after performing penance on Her. She was pleased with Indra’s penance and gave him this armor and then only Indra could return to his world.

BHAGAVAD GITA. CHAPTER III. 13-15.

Gita series 39. III. 13 – 15 “Those who eat the remnants of fire oblations (yajna) are freed from all sin. But the sinners who make food merely nourish their bodies consume only sin. All the living beings are born out of food that is grown out of rain. Rain decants out of yajna (the sacrificial fire, as prescribed in Vedas). The sacrificial fire arises out of karmas. Karmas arise out of Vedas. Further Vedas originated from the eternal Brahman. Consequently, the omnipresent Brahman populates in yajna.” These verses convey deeper meaning. Yajna means sacrifice and offerings. We have already dealt with five types of sacrifices, to be performed by everyman. They are Deva yajna (appeasing gods and goddesses), pitr yajna (for the souls of departed ancestors), brahma yajna (appeasing those who are well versed in Vedas), bhuta yajna (feeding animals) and atiti yajna (feeding guests and poor). The subtle meaning that is conveyed here is that one should first feed those who are needy and hungry. The remnants of yajna means, the food that is remaining after feeding them. The sacred act of feeding the needy is called yajna. Preparation and consumption of food in a routine manner without sharing with the needy, is what Krishna says is the cause of sin. But the meaning of yajna is mostly misunderstood with performing fire rituals and associated oblations. Not everyone can perform such fire rituals, which involves a lot of money. As we have discussed earlier, such yajnas are meant for the rulers such as kings and emperors. Nowadays, such yajnas are being performed for the cause of humanity at the expense of learned and noble persons. For a common man, performing these five types of yajnas give immense mental satisfaction and resultant peace. When ones mental status is calm and peaceful, he is not prone to commit sin. On the contrary, if one makes a living merely for the purpose of eating, his mind gets afflicted with evil thoughts that get transformed into sinful actions. The concept behind the five types of feedings is that one should realize that he cannot survive all alone and he has to necessarily depend upon other beings for his survival, the principle of co-existence. For every living being, there is an inner fire in the physical body. The flame of the inner fire can be controlled by pranayama or breath control. Pranayama along with better level of consciousness cause kundalini energy to rise from the base chakra to ascend to higher chakras. When the kundalini energy reaches the heart chakra, universal brother hood is realized and the five types of sacrifices that we have discussed above are performed without any expectation in return. This is the ideal situation, where one performs his duties, unconcerned with the consequences of his actions. If one is able to reach this stage, he is not impaired by further karmas. Meditation is a process through which the universal brother hood and principle of co-existence can be better understood and realised. Otherwise, one continues to incubate under the influence of selfishness. When selfishness prevails, there is no end to accumulation of evil karmas, resulting in continued sufferings and miseries. Krishna teaches the basics of happy and peaceful living. The interdependency in creation is now being elucidated by Krishna with examples. No organism can exist without food. Crops grow with the help of rain. But, when we eat our food, we think about food alone and not its cause, the rain. In the same way, when we perform our actions, we get associated only with our actions, and forget our Creator. Rain pours due to the auspicious effects of yajna. The ritualistic effect of yajna does a lot of good, causing positive vibrations through chanting of mantras and associated oblations. It should not be construed that the effect of fire rituals alone is capable of bringing in rain. The vibratory effect of good deeds on the cosmos is potential enough to cause rain. Therefore, yajna means not merely the rituals, but also means thoughts and actions of everyone for the prosperity of the universe as a whole. In the words of Sir James Jeans “The universe can best pictured, though still very imperfectly and inadequately, as consisting of pure thought…” It is often said and proved that the group prayers have more healing effect than individual prayers. Krishna says that karmas arise out of Vedas. Here karmas mean actions as prescribed Vedas. A derivative of Vedas is sastras (rules for ethical living). Sastras prescribe dos and don’ts as advocated by Vedas. That is why Krishna says karmas arise out of Vedas, as any action done outside the purview of Vedas is not considered as an approved action. Such actions are considered as sin. Vedas originated from the Brahman, as Vedas are not manmade. They are considered as the precepts of the Brahman Himself and perceived by ancient sages and saints who developed immense abilities to commune with God. Such abilities were obtained by them by powerful meditations. {Scriptures like Bhagavad Gita can provide necessary thoughts and ideas to realize God, but it is only through our endeavour to practice proper meditation, their commandments can be realized. This is the reason why we are dealing simultaneously with the scriptures and the tools that are necessary for proper meditation. A lot of such articles are available under the label ‘self-realization’ in this site.} That is why Krishna said the omnipresent Brahman populates in yajna.

LALITHA SAHASRANAMAM 456 - 463

Hamsini (456) In the form of hamsa mantra, also known as ajapa mantra, a method of mantra recitation from dawn to dawn concentrating on the chakras (kundalini meditation). Swans are known for their agility of walking. Poetic parlance of Soundarya Lahari verse 91 describes this situation as ‘the swans that are nurtured in the house of Paramashiva (Her house as well) practice your walking agility’. Mata (457) The first nama of this Sahasranamam is Sri mata meaning universal mother. Lalitha sahasranamam is the only sahasranamam where a nama is not repeated twice. In this nama, ‘Sri’ that was a prefix in the first nama is not used. In view of the contextual reference of this nama i.e. while dealing with mantras (namas 453, 455, 456), this nama can be interpreted as ‘She is the mother of mantras’. She is also known as ‘matrka’ meaning the mother or letters. Malayachala vasini (458) In Kerala, a state of India, She is worshipped as Bhagavati. The state of Kerala is known as ‘malayachalam’. Malayalam is the language spoken in Kerala. Malayachala Mountain has rich growth of sandalwood trees and therefore, has natural fragrance. This place is also known as the garden of Indra, the chief of demigods and goddesses. The subtle meaning conveyed by this nama is that She has natural fragrance emanating because of mantras. By drawing a comparison to natural fragrance, the power of mantras is portrayed. Sumukhi (459) She has a beautiful face. Face is the reflective part of wisdom. Chandogya Upanishad (IV.14.2) says “your face is shining like that of a knower of Brahman. Who has taught you?” (This Upanishad proceeds to say that a person who has known the Brahman remains pure and nothing could taint him. He is incompetent of doing anything wrong). If one advances spiritually, his face becomes radiant and glows. Svetasvatara Upanishad VI.15 also says “I, a seeker of liberation, take refuge in that luminous Lord, who reveals Self-knowledge in the mind”. Self can be identified only with luminosity. Vishnu Sahasranamam nama 456 ‘sumukha’ which gives the same meaning. Mantra initiation should be taken only from these types of gurus, not from the one who is associated only with rituals. Only then, the purpose of initiation is attained. Nalini (460) Her limbs are compared to a lotus flower. Nama 278 said that Her seat is lotus. This nama says that She Herself looks like a lotus flower. The beauty of Her sculptured figure is described by making a subtle comparison to a lotus flower. River Ganga is also known as Nalini. Subhruh (461) She has beautiful eyebrows. Nama 17 already described about Her eyebrows by drawing a comparison to festoons. Soundarya Lahari verse 47 beautifully describes Her eyes. The verse says that Her eyebrows are arched like a bow and the two eyes appearing like bees down below and Shankara superimposes a bowstring connecting the two eyes. The bow thus formed is ready to destroy fear of Her devotees. Like anger, fear is also one of the worst enemies of mankind. Shobana (462) Her exceptional beauty is portrayed. Vak devis failed in their attempts to describe Her beauty by drawing comparisons to the objects to manking . Since they could not amply describe Her beauty, they ended up with this nama while delineating Her beauty. Shobana means the beauty embodied and endowed with auspiciousness. This is called the divine beauty. The word ‘shoba’ also means divine. Suranayika (463) She is the head of Devas. Devas mean all types of gods and goddesses that include Brahma, Vishnu, Rudra, Sarasvati, Lakshmi, etc.

LALITHA SAHASRANAMAM 453 - 455

Trinayana (453) Three eyed. The three eyes are sun, moon and fire. In the subtler sense, this can also mean Her ‘kamakala’ form (nama 322). Shiva has three eyes representing speech, inference and observation. Since She is not different from Shiva, She too has three eyes. This has been more fully described by saint Patanjali in his master piece yoga sutras I.7. To know that something is right, one has to depend upon three factors viz. ‘pratyakara’ or direct perception, ‘anumana’ or inference and ‘agamah’ or spiritual knowledge (spiritual knowledge is also known as wisdom). Brhadaranyaka Upanishad (II.iv.5) expounds it further by saying ‘by the realisation of the Self through hearing, reflection and meditation all this is known. These three are said to be the three eyes of spiritually awakened persons. Trinayana could also mean ajna chakra or the third eye that is capable of developing ones clairvoyance. There are three types of Her worship, northern (left), southern (right) and Brahman (vedic). They are left hand worship, right hand worship and vedic type of worship. She leads these worshippers in the proper way in any of the paths chosen by them. Lolakshi-kama-rupini (454) She is in the form of desire of women. This desire is explained by Krishna in Gita (VII.11)”I am that desire in men which is in keeping with dharma (righteousness)”. The desire that Krishna refers to is the liberation. Probably Her desire is for Shiva (nama 320), as otherwise She has everything and there is no need for any desires for Her. It is also interpreted that Her desire is not for Shiva alone, but for everyone. As an indicative nature for the all the living beings, the word women is used. This could be based on the principle that without desires of women, procreation is not possible, indicating the motherhood. She is also said to be in the form of a deity called “yogeshwari”, the goddess of desire. There are eight mothers (ashta matas), representing eight different human qualities. They are 1. Yogeshwari representing desire, 2. Maheswari for anger, 3. Vaishnavi for greed, 4. Brahmani for passion, 5. Kalyani for bewilderment, 6. Indraja for envy, 7. Varahi for disdain and 8. Yamadandara for death. Some of these eight mothers vary from the eight mothers referred to Sri Chakra worship such as Brahmi, Maaheswari, Koumari, Vaishnavi, Varahi, Maahendri, Chamunda, Mahalakshmi. These goddesses are worshiped in the first avarana in Sri Chakra worship. Malini (455) She is wearing garland. This garland is made up 51 alphabets of Sanskrit. Since She is Shabda Brahman, all the alphabets originate from Her and it is logical to say that She wears these alphabets in the form of a garland (refer namas 366 – 371). Malini is the goddess of 51 alphabets of Sanskrit. There is a story in Varaha purana. Malini is a close friend of Lalithai. At the time of Lalithai’s marriage with Shiva, Malini held the foot of Shiva firmly and refused release it. Shiva asked Malini to release his foot for which He was willing to grant any boons. Malini asked Shiva to shower on her friend Lalithai, all His prosperities in exchange for releasing His foot. Shiva told Malini that He had already conferred His fortunes on Her and that she can now release His foot.

VEDAS, THE WAY OF LIFE.

Vedas, the way of life

THE LEVEL OF CONSCIOUSNESS

The level of consciousness

BHAGAVAD GITA. CHAPTER III. 9 -12

Gita series 38. III. 9-12. “Except for the activities done for the purpose of religious rites (yajna), the temporal beings, involving in other worldly activities get bound by karmas. Arjuna! Perform well and without attachment for the sake of yajna. At the time of creation of mankind, Prajapati (Brahma) the lord of creation, created humans along with yajna and said ‘multiply by this yajna. Let this yajna give you (humanity) all material prosperity. By this yajna, appease gods and goddesses. Let these gods and goddesses make you prosper. Without self-centeredness, attain mutual prosperity. The gods and goddesses, who prosper out of your yajna, will fulfill your materialistic requirements without even asking for them. The one who enjoys such pleasures without giving these gods and goddesses their due share is a thief’.” Yajna is a vedic ritual wherein oblations are offered to appease gods and goddesses. Vedas prescribe various rituals to appease different types of gods and goddesses. These rituals are performed by Kings in those days for peace and prosperity of their kingdoms and by sages and saints for universal peace and prosperity. The important aspect of yajna is the sacrifice or renunciation. The mantras are chanted by saying that the oblation does not belong to the doer and is only for the particular god or goddess. Lord Vishnu, whose incarnation is Krishna, is the presiding God of all yajnas. It is to be noted that Vishnu is worshipped as the God who sustains this universe. It is believed that oblations offered in the fire, where the respective god or goddesses are invoked are carried to the respective gods and goddesses through the medium of fire. Therefore, fire is said to be the carrier of appeasements to the respective gods. It is also believed that food is offered to such gods only through such yajnas. But over a period of time, the sanctity of the rituals has undergone a total makeover towards commercialization. Apart from the ritualistic aspect, the yajna requires complete identification of body and mind with the god invoked in the fire. In the absence of sanctity and perfection in today’s yajna, people are slowly but surely moving away from such rituals to concentrate more on internal yajnas called meditation, wherein no external participation is required. Thus, the external yajna is categorized under five types. They are Deva yajna (appeasing gods and goddesess), pitr yajna (for the souls of departed ancestors), brahma yajna (appeasing those who are well versed in Vedas), bhuta yajna (feeding animals) and atiti yajna (feeding guests and poor). The contemporary thinking has surely undergone a transformation for the better, by feeding poor and needy, feeding animals, etc thereby deriving true internal happiness, a step closer to the bliss. These acts are done without expecting material comforts, without desires and attachments and without ego leading to true experience of happiness. This is what Krishna advocates here. The principle of Krishna’s teachings is that one should not identify himself with any actions that cause attachments and desires. The cause and fruits of all such actions should be surrendered unto Him. If this is not done, he is then bound by karmas leading to further births. Krishna then proceeds to explain the teachings of Brahma, lord of creation. It is interesting to note that Shiva is called as the father of the universe, Vishnu as the grandfather and Brahma as the great grandfather. Brahma created universe along with yajna. Yajna can also be interpreted as light. Brahma says that the universe was created along with light. The Bible says “And God said, Let there be light: and there was light” (Genesis 1:1.3). This confirms the theory that all that exists in this universe are only reflection of His creation. This reflection is caused due to the self-illuminating light of the Brahman. This light is the cause for nourishment and multiplication. Nourishment means both external and internal. Internal nourishment is nothing but nurturing the atman within, and this process is called self-realization. External nourishment means material comforts and prosperity. The latter part of Brahma’s statement refers to the level of consciousness. Ones consciousness can reach the higher levels only if ones thoughts and actions are not self-centered, which leads to desires and attachments. Level of consciousness is to be understood as gods and goddesses. The highest form of consciousness, which is known as the cosmic illumination is the Brahman. Lower levels of consciousness refer to the various dimensions of the Brahman, indicating the lower levels of cosmic energy. Lower level of cosmic energy is capable of pulsations and vibrations, which is realized by deriving super natural powers. One should not become delusory with these powers that ultimately prove to be annihilating. When one could take his level of consciousness to the purest form of cosmic energy, where only the pure self-illuminating light alone exists, he gets assistance from gods and goddesses from the lower planes without asking for it, as described in the Bible “And there appeared an angel unto him from heaven, strengthening him” (Luke 22:43). Multiplying means multiplication of this light into various attributes of the Brahman in the form of various gods and goddesses. To cite a few examples, god of fire, god of beauty, god of water, god of death, etc. One should realize that whatever stage that he is today is due to the act of God, which operates through His various attributes. The one, who does not take cognizance of the attributes of the Brahman, remains deluged by ego, the worst enemy in spirituality. He therefore is called as thief.

LALITHA SAHASRANAMAM 442 - 452

Kumara-gananathamba (442) Mother of Skanda (Subramanya or Muruga) and Ganesha. There is a deeper meaning to this nama. The nama is split into ku (inferior) + maragana (modification of intense passion or emotion) + natha (lords of the above) + amba (the one who binds). This gets translated as ‘the lord of the inferior and intense passion or emotion, who causes binding to the materialistic world, known as ego. Kumara is said to be the lord of ego. Vishnu or Shiva is known as purusha. Lakshmi or Parvati their consorts is known as avyakta (avyakta is the un-manifested form of prakriti). Ego arises during the union of purusha and avyakta. Purusha is the king, avyakta is the queen and ego is the chief of army. Krishna says in Gita that He likes Skanda, the best among the chiefs of army. It is also said that by worshipping Skanda, one can destroy one’s ego. Tushtih (443) Beginning with this nama, next seven namas describe Her seven specific qualities. She is in the form of happiness. This happiness is due to contentment. She is only a giver. She derives happiness in giving. Pushtih (444) She is in the form fullness. Fullness of the body and mind. Matih (445) She is in the form of intellect. Intelligence is gained by experience by the purusha or the soul. She is in the form such intelligence. It is also said that Shiva is called ‘mati’ because of his knowledge on Vedas. Dhrtih (446) She is in the form of courageousness and steadfastness. These qualities are required to administer the universe. Shantih (447) She is known for her quietude. Shanti means the eternal peace of mind derived from controlling senses. Fifteen inches from the tip of the nose is where the soul gets purified (this could also mean the exhalation of carbon dioxide and inhalation of air containing more oxygen). This is called sixteenth kala and this kala is known as shanti. She is in the form of shanti here purifying the souls, subject to their karmas. Svastimati (448) The Absolute Reality. The absolute reality is beyond empirical reality and manifestations. Brhadaranyaka Upanishad (II.i.20) refers this situation as “Truth of truth (the absolute reality), has a transcendental import and it is difficult to understand”. Kantih (449) This nama refers to the self-illuminating nature of the Brahman. This is the will of the Brahman to sustain. Because of this illumination, sun shines and sustains the universe. With this, the seven namas describing Her seven qualities end. Nandini (450) A type of holy cow that is capable giving whatever is asked for. This also means the river Ganga. She is in the form of river Ganga who is known for her purifying qualities. Vighnanashini (451) The one who destroys all obstacles. She destroys the obstacles while acquiring knowledge of the Brahman. Tejovati (452) She is radiating. This nama is more or less in line with nama ‘kantih’ discussed earlier. But there is subtle difference between these two. The earlier nama is the will of the Brahman and this nama talks about the creative aspect of the Brahman. Both for creation and sustenance, light is required. This nama more explicitly explains Her luminous nature, from which other luminaries derive light.

TRANSCENDING ILLUSION

This is part V of the series ‘the supreme creation’. In continuation of our discussion on the Brahman, consciousness or cit is the Brahman. Consciousness in operational stage is the cause of all energies, be it static or kinetic, the canonical requirements of creation. This cit transmutes into the five basic elements of akash or ether, air, fire and earth. These in turn form various forms and shapes in combination with other factors, about which we shall discuss later in this series. The consciousness is invisible in nature. It appears in the visible form due to the effects of maya or illusion. This is the reason for considering maya or illusion as part of the Brahman. Without the effects of maya, the existence of objects cannot be recognized. The Brahman has two aspects. One is the cause (karana) and another is its effect (karya). Cause is the origin and effect is the end. Any activity that takes place is juxtaposed between these two. In reality, the cause cannot be perceived as it is beyond perception. But the effect is always visible as it is a reality. Though cause and effect originate from the same Brahman, effect alone is visible and therefore, there should be something else, possibly a different aspect of the Brahman. This aspect is called maya or illusion. Maya plays a vital role in our very existence. Transcending maya is a difficult task. The realisation of the Self is possible only if the veil of maya is abstracted. There is nothing more potent than cit or the pure form of consciousness. Apart from this, there are other two factors that contribute to the Brahman with attributes. They are ‘sat’, the existence and ‘ananda’ or bliss, the highest form of happiness. Because of these contributory factors, we experience and feel our existence. The Brahman, existence (sat) and consciousness (cit) are inseparable from each other but the ignorance makes us to realize that they are different. Ignorance is nothing but the impure form of consciousness. In other words, the lack of adequate knowledge about the Absolute is the reason for our failure to understand that everything that exists in this universe is only the reflection of the Brahman. This reflection is known as manifestation. The absence of any one of the three leads to a stage of catastrophe where none in this universe is realized. However, the most essential part of the three is the Brahman, without which the other two are not possible. This is based on the fact that the Brahman is the first of entire creation and its origin remains unexplored. Therefore, on the basis of above discussions, the universe and the Brahman are not two separate entities, but as a result of maya, we are conceiving them as two discriminated entities. Here comes the philosophy of advaita or non-duality. The third aspect of the Brahman is the bliss. Bliss is nothing but the supreme happiness derived from the highest level of experience. This is unique and stand alone aspect of the terrestrial experience. This can never be jubilated when the consciousness continues to dwell in the lower planes. When cit or consciousness has to reach the higher planes, it has to necessarily associate with sat or experience. Without experience, one cannot enunciate whether what is realised is pleasure or pain. The extract and essential nature of our experience, called sat, in combination with the highest level of cit or consciousness is called ananda or bliss. Bliss can be attained only through the essence of our experience and not on the basis of gross form of experience. Sat-cit-ananda means their combination in a highly condensed form. The condensed forms are arrived at, by experiencing through their gross forms over a period of time. This experiencing is called practice. Sat-cit-ananda in their gross forms is called maya or illusion. This goes to prove that the Brahman is not just a myth, but a reality. It is a principle based on the theory of evolution, as sat-cit-ananda the three interdependent factors constantly undergoing changes, moving from lower levels to higher levels. It is important to note that the process of evolution unfolds only on the attributes of the Brahman, and not on the Brahman itself. It is like gold remaining as gold, even though it undergoes changes in the form of various ornaments. The gold is Brahman and the ornaments are sat-cit-ananda. The former is pure Brahman and the latter is Brahman with attributes. At this stage, we have discussed about the internal tools called anthakkaranam (mind, intellect, consciousness and ego), soul, prakriti and the Brahman. We are yet look into one more aspect of creation viz. external tools called tatwas or principles that will be taken up in the next article. Finally, we will look into the combined effect all these factors in the supreme creation. (to be continued)

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BHAGAVAD GITA. CHAPTER III. 7 - 8.

Gita series 37. III. 7-8 “But the one who controls his senses through the mind and follows the path of karma yoga without any attachments is considered as great. Perform the mandatory actions, as performing actions is better than inactivity. Further, inactivity does not even help to nourish your physical body”. Krishna further explains karma yoga. As discussed in earlier verses, Krishna says that the senses should be controlled by mind and not by the external factors. A man functions on two types of forces called internal tools and external tools. Internal tools are known as anthakkaranam that include mind, intellect, consciousness and ego. The senses can be controlled permanently by using the internal tools. On the other hand, if senses are curbed by exercising control on objects, then control becomes impermanent. Intellect, consciousness and ego are the products of mind only and hence mind is considered as the epicenter of all bodily processes. If this epicenter becomes repeatedly impaired with external sensory objects, it could lead to a human volcano as the potency of the mind is extremely cogent. The human mind is so made that it is easily afflicted by senses and safeguarding the mind from the sensory influence is very difficult. If mind is made to be controlled easily, probably the karma may not have an active contribution in human behavior. Controlling the mind is called penance, which can be effectively achieved through regular practice of meditation. The mind that is accustomed to regular meditation gets endowed with a very high level of morality. When the mind functions with a high moral standard, it remains unattached to the physical body. Therefore, mind needs proper training to comprehend this reality. Mandatory actions are those actions that are prescribed to maintain a human body. The human body is considered as a holy place, as the Brahman dwells within. Therefore, the body is to be properly nourished. Inertia leads to dispirited mind and a dispirited mind is the place for all diabolic acts. From this angle also, one has to be physically active. Though one has to act, it should always be remembered that the cause of action and the fruits of action do not belong to the doer. The Brahman is the cause of action and naturally, the fruits of actions also should be surrendered to him. But the ego prevents the mind to realize this fact and a deceptive mind dominated by ego, takes credit for the fruits of actions. If a study of the famous men is made, one can realize that such people do not get impaired by ego. Ego is one of the stumbling blocks not only for spirituality, but also for materialistically. The soul enters a body to manifest itself, and when such a body remains in a state of inertia, the soul cannot manifest its karmic account which necessitates the soul to manifests again in some other form in later births. Therefore, the stage of inertial is against the law of divinity. One has to necessarily act, but without binding oneself to such actions.

LALITHA SAHASRANAMAM 429 - 441

Nihsima-mahimna (429) Her greatness has no boundaries, as the Brahman is omnipresent. Nitya-yauvana (430) She is eternally youthful, as she is beyond space and time. Mada-shalini (431) She is in the stage of ananda, the stage of bliss. Normally, bliss is a stage where one’s thoughts are totally unified with the Brahman. But being the Brahman Herself, possibly she is in the stage of bliss by associating Her thoughts with Her spouse and creator Shiva. Though She is in the stage of bliss, She continues to perform Her duties of creation, sustenance and dissolution. This is a typical example of karma yoga that Krishna talks about in Bhagavad Gita. The effects of this bliss on Her person is described in the next two namas. Mada-ghurnita-raktakshi (432) Her eyes have natural red tinge. This tinge is due to the reflection of redness associated with Her. This nama says that Her eyes are red due to the bliss. Our eyes will also turn red after a deep meditation. This naturally happens due to the heat generated in the body during meditation. Drinking plenty of water and consuming fresh fruits always help in controlling this heat. By transforming this heat into energy, one can develop healing abilities. Mada-patala-kanda-bhuh (433) Because of Her blissful state, Her cheeks blush with red colour. If a person regularly meditates, his body turns into golden sheen. This is because, during a good meditation, the consciousness detaches from external objects and focuses internally, with intense power (beginning of the process of knowing self-illumination) making the skin glow. Chandana-drava-digdhangi (434) Her body is smeared with sandal paste. Sandal paste is said to cool down the internal body heat. Chameya-kusuma-priya (435) She is fond of champaka flower. Her liking for this flower is already mentioned in nama 13. Kushala (436) She is skillful. Because She handles all the three acts of divinity with such an ease. Komalakara (437) She has beautiful and tender body. She has a graceful form. Kurukulla (438) Kurukulla is a goddess who dwells in Sri Chakra between the boundaries of ego and consciousness. The Bhavano Upanishad considers goddess Varahi as father and Kurukulla as mother. This is based on the principle that our body consists of sensory organs along with flesh and blood that cause the feeling of bodily lust. The physical description of Kurukulla is terrifying, probably indicating that lust is one of factors that form a stumbling block to the ultimate spirituality. Kuleshvari (439) She is the ruler of the triad ‘kula’. The triad consists of cognizer, cognized and cognition (the psychological level of perception). She controls this triad. Kulakundalaya (440) Kulakunda is a small orifice in muladhara chakra, where She takes rest. Soundarya Lahari verse 10 also says ‘You sleep in the hollow of the kulakunda’. A practitionner’s spiritual pursuit begins from kula kunda that transcends upwards to turiya and turiyatita stages where bliss and salvation take place. Kaula-marga-tatpara-sevita (441) She is worshipped by those who follow the ‘kaula’ tradition. This nama means that She is worshipped through the methods followed by one’s lineage. The worship differs based on the rituals followed. In Her worship there are three main paths called samaya, kaula and mishra. Samaya path follows the teachings of Vedas. Kaula way of worship is purely based on tantric rituals. This is considered as the lower level of worship as it advocates the five Ms that we have discussed earlier. However, this worship has its own tough rituals. The third is mishra or the mixed way of worship, consisting of both vedic and tantric rituals.