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Friday, October 14, 2011
Lord Brahma
Lord Brahma symbolizes the aspect of the Supreme Reality that brings forth the creation. For this very reason, Hindus call Lord Brahma the Creator of the universe. He is the first member of the Hindu Trinity that also includes Lord Vishnu and Lord Shiva. His divine consort is Saraswati/Gayatri, the Goddess of learning and knowledge. Goddess Saraswati provides Lord Brahma with knowledge that is necessary for the process of creation.
Brahma is usually conceived of by Hindus as a bearded, four-faced, four-armed deity. In popular images, He carries a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand, and bestows grace with His lower right hand. The four faces represent the sacred knowledge of the four Vedas (Rig, Yajur, Sama, and Atharva), and this is the most prominent feature of any image of Brahma. The four faces, therefore, symbolize that Brahma is the source of all knowledge necessary for the creation of the universe. The four arms represent the four directions and thus represent the omnipresence and omnipotence of Lord Brahma.
The four hands represent the four aspects of human personality: mind (back right hand), intellect (back left hand), ego (front right hand), and the empirical self or conditioned consciousness (front left hand). The rosary symbolizes the time cycle through which the world moves from creation to sustenance, from sustenance to dissolution, and from dissolution to new creation. The rosary also symbolizes the materials used in the process of creation. Its position in the back right hand suggests the intelligent use of these materials in the process of creation.
A book in the back hand (symbolizing the intellect) illustrates that right knowledge is important for any kind of creative work. A water pot (kamandalu) in the front left hand symbolizes the cosmic energy by which Brahma brings the universe into existence. The hand symbolizing ego (the front right hand) is shown in the pose of bestowing grace. This conveys the idea that the Lord bestows grace and protects all sincere devotees.
The color gold symbolizes activity and thus the golden face of Brahma indicates that the Lord is active when involved in the process of creation. The white beard denotes wisdom and the long beard conveys the idea that creation is an eternal process. The crown on the head of the Lord implies that the Lord has supreme power and authority over the process of creation.
The lotus symbolizes the Supreme Reality, the essence of all things and beings in the universe. Brahma sitting or standing on a lotus indicates that He represents the creative power of the Supreme Reality. The color white symbolizes purity. Thus Brahma wearing clothes that are off-white, represents the dual nature of creation, that is purity and impurity, happiness and unhappiness, vice and virtue, knowledge and ignorance, and so on.
In Hindu mythology, a swan is said to possess a unique discriminating faculty, which enables it to distinguish pure milk from a mixture of milk and water. The swan is therefore used to symbolize the power of discrimination. Brahma uses the swan as a vehicle. This is intended to convey the idea that although creation is pluralistic in nature, there is only one Supreme Reality that the entire universe emanates from. This knowledge can be acquired by an individual by training his mind and Intellect to acquire the power of right discrimination.
As creation is the work of the mind and the intellect, Lord Brahma symbolizes the Universal Mind. From the standpoint of an individual, Brahma symbolizes one's own mind and intellect. Since an individual is naturally gifted with the mind and intellect, he or she may be said to have already realized Brahma. For this reason the worship of Brahma is not very popular among all Hindus. He is, however, worshipped by seekers of knowledge, such as students, teachers, scholars and scientists.
- Bansi Pandit
Thursday, October 13, 2011
Lord Brahma Mantras
Lord Brahma Mantras
"Gurubrahma Guruvishnu Gurudevo Maheswarah,
Guru saakshaat Param Brahma Tasmai shri guravey Namah."
Meaning : The guru is none other than the creator, Lord Brahma; he verily is Lord Vishnu, the preserver, and the truly is Maheswara, the destroyer. He is the supreme Brahma himself. To such a guru I offer my salutations.Lord Brahma is part of the Hindu Trinity and is the Lord of Creation. Lord Brahma represents the universal mind as creation is the work of the mind and the intellect. He is the generator of life on earth, a role which he performed by creating eleven 'Prajapatis' for fathering human race. Theologically, he is the uncreated creator and the self-born first person. Mythology describes Brahma as springing from a Lotus from the navel of Vishnu. Brahma has four heads and the four Veda's (Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda) are said to have sprung from his heads. Brahma is depicted as carrying a rosary in the upper right hand, a book in the upper left hand, a kamandalu (water pot) in the lower left hand and bestows grace with his lower right hand. He is seen sitting on a swan or standing on a lotus. His consort Saraswati manifested out of him and all creatures of the world resulted from their union. Chanting the Brahma Mantra helps us to fulfill the four aims of life righteousness, Prosperity, Pleasures and Liberation. Brahma Mantras are also good for those who wish to gain knowledge.
Brahma Bija Mantra
"Aum Satchit Ekam Brahma"
“Om Eim Hrim Shrim Klim Sauh Satchid Ekam Brahma”
Brahma Gayatri Mantra
Om Chathur mukhaya Vidmahe
Hamasaroodaya Dheemahe
Thanno Brahma Prachodayath.
Om Vedathmanaya vidmahe,
Hiranya Garbhaya Dheemahi,
Thanno Brahma prachodayath.
Lord Brahma
Brahma: This entire cosmos, with all of its contents, the state of conscious existence which is one with everything.
Longer Brahma Mantra
Om Namo Rajo Jushei Sristau"Om is the name of He who created this cosmos with its three gunas (qualities of nature: positive, negative and quiescent) who brought all things to form and who is universal. He is Brahma whom I salute."
Sthithou Sattwa Mayayacha
Tamo Mayaya Sam-harinei
VishwaRupayaVedhasei
Om Brahmanyei Namaha
Brahman
Let us look at what Hinduism holds to be the Absolute. The ultimate goal and Absolute of Hinduism is termed "Brahman" in Sanskrit. The word comes from the Sanskrit verb root brh, meaning "to grow". Etymologically, the term means "that which grows" (brhati) and "which causes to grow" (brhmayati).
Brahman, as understood by the scriptures of Hinduism, as well as by the 'acharyas' of the Vedanta school, is a very specific conception of the Absolute. This unique conception has not been replicated by any other religion on earth, and is exclusive to Hinduism. Thus to even call this conception of Brahman "God" is, in a sense, somewhat imprecise. This is the case because Brahman does not refer to the anthropomorphic concept of God of the Abrahamic religions. When we speak of Brahman, we are referring neither to the "old man in the sky" concept, nor to the idea of the Absolute as even capable of being vengeful, fearful or engaging in choosing a favorite people from among His creatures. For that matter, Brahman is not a "He" at all, but rather transcends all empirically discernable categories, limitations and dualities.
What is Brahman?
In the 'Taittariya Upanishad' II.1, Brahman is described in the following manner: "satyam jnanam anantam brahma", "Brahman is of the nature of truth, knowledge and infinity." Infinite positive qualities and states have their existence secured solely by virtue of Brahman's very reality. Brahman is a necessary reality, eternal (i.e., beyond the purview of temporality), fully independent, non-contingent, and the source and ground of all things. Brahman is both immanently present in the realm of materiality, interpenetrating the whole of reality as the sustaining essence that gives it structure, meaning and existential being, yet Brahman is simultaneously the transcendent origin of all things (thus, panentheistic).
The Nature of Brahman
As the primary causal substance of material reality (jagatkarana), Brahman does not arbitrarily will the coming into being of the non-Brahman metaphysical principles of matter and jivas (individuated consciousness), but rather they are manifest into being as a natural result of the overflowing of Brahman's grandeur, beauty, bliss and love. Brahman cannot but create abundant good in a similar manner to how Brahman cannot but exist. Both existence and overflowing abundance are as much necessary properties of Brahman as love and nurturing are necessary qualities of any virtuous and loving mother.
Brahman is the Source
One can say that Brahman Itself (Him/Herself) constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no ex nihilo creation in Hinduism. Brahman does not create from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.
The Final Goal & the Final Cause
As the source of Dharma, the metaphysical ordering principles inherent in the design of the cosmos, Brahman can be viewed as the Formal Cause. And as the final goal of all reality, Brahman is also the Final Cause. Being the ontological source of all reality, Brahman is the only substantial real that truly exists, all other metaphysical categories being either a) contingent transformations of Brahman, having their very being subsisting in attributive dependence upon Brahman, or else b) illusory in nature. These views about the nature of Brahman are in general keeping with the theological teachings of both the Advaita and the Vishishta-Advaita schools of Hinduism.
Brahman is the Ultimate Reality
All reality has its source in Brahman. All reality has its grounding sustenance in Brahman. It is in Brahman that all reality has its ultimate repose. Hinduism, specifically, is consciously and exclusively aiming toward this reality termed Brahman.
Meditation and the Spiritual Consciousness
Meditation and the Spiritual Consciousness Beyond It 
By Remez Sasson
Constant practice of meditation has a profound influence on the consciousness and the mind. The mind is restless and loves constant movement and change. Meditation removes the restlessness of the mind, making it a better and more useful tool.
Meditation develops concentration, awakens inner peace and brings the mind under your control. Constant practice develops peace of mind, silence, inner quietness, joy and inner power that no outer circumstances can take away or change.
There are people who regard meditation as an unpractical, useless and meaningless pursuit. They consider those who seek inner peace and silence as dreamers, visionaries and unpractical people, who are out of touch with reality. This is an erroneous assumption. There have always been very practical, pragmatic and active persons, who also engaged intensively in inner, spiritual quest, some of whom you may find difficult to associate with meditation and spirituality. This shows that practicality, common sense and spirituality can go hand in hand.
Living a spiritual life, and at the same time engaging in mundane activities is not unusual. Read about the life of Papaji, the Indian sage, and you will find out that he had worked hard for many years, while at the same time living an intense spiritual life. He is not the only one. There is no such rule that one has to abandon everything and live in an ashram or a monastery, in order to meditate and lead a spiritual life.
Success in meditation requires earnestness, persistence and strong motivation,but the rewards are great and valuable. After the mind becomes habitually calm and quiet as a result of a regulat practice, one might discover that there is no need for special meditation sessions anymore, becuase inner peace and silence will be experienced at other times of the day.
When the mind is at peace, there arises a kind of calm, joyous and powerful consciousness, which is different from the ordinary, everyday consciousness. It is vast and endless, full of calmness, rest, happiness, joy, power and invincibility. It is a sort of an altered state of consciousness, which is not a a state of trance or lack of awareness of the earthly plane. It is an awareness that encompasses both the earthly and spiritual planes.
After beginning to taste this consciousness of inner peace and bliss, you will find that sometimes you may experience it in your everyday life, not only while meditating. It may suddenly or gradually possess your awareness for some time, and then it goes away. At this stage you will need to make it constant. This is done by pacifying your mind, and by making the effort to remember and awaken it wherever you are, at any time, and under all circumstances. This is the way to turn it into your ordinary, everyday consciousness.
In order to hasten the awareness of the inner consciousness it is recommended that you become more aware of your thoughts as they arise and pass through your mind. Do not let them sweep you away. Just remain focused, uninvolved with them, and deeply aware of the consciousness that looks at these thoughts. Let the peace that wells up fill you completely.
All techniques of meditation actually lead to this state. It is a state of light, happiness and joy, but also of inner power, concentration, practicality and common sense. It is called by many names, Nirvana, Samadhi, Self Realization, Cosmic consciousness, Higher Self. The name is only an outer label. The content is more important, and it is the same under all these labels.
Constant practice of meditation has a profound influence on the consciousness and the mind. The mind is restless and loves constant movement and change. Meditation removes the restlessness of the mind, making it a better and more useful tool.
Meditation develops concentration, awakens inner peace and brings the mind under your control. Constant practice develops peace of mind, silence, inner quietness, joy and inner power that no outer circumstances can take away or change.
There are people who regard meditation as an unpractical, useless and meaningless pursuit. They consider those who seek inner peace and silence as dreamers, visionaries and unpractical people, who are out of touch with reality. This is an erroneous assumption. There have always been very practical, pragmatic and active persons, who also engaged intensively in inner, spiritual quest, some of whom you may find difficult to associate with meditation and spirituality. This shows that practicality, common sense and spirituality can go hand in hand.
Living a spiritual life, and at the same time engaging in mundane activities is not unusual. Read about the life of Papaji, the Indian sage, and you will find out that he had worked hard for many years, while at the same time living an intense spiritual life. He is not the only one. There is no such rule that one has to abandon everything and live in an ashram or a monastery, in order to meditate and lead a spiritual life.
Success in meditation requires earnestness, persistence and strong motivation,but the rewards are great and valuable. After the mind becomes habitually calm and quiet as a result of a regulat practice, one might discover that there is no need for special meditation sessions anymore, becuase inner peace and silence will be experienced at other times of the day.
When the mind is at peace, there arises a kind of calm, joyous and powerful consciousness, which is different from the ordinary, everyday consciousness. It is vast and endless, full of calmness, rest, happiness, joy, power and invincibility. It is a sort of an altered state of consciousness, which is not a a state of trance or lack of awareness of the earthly plane. It is an awareness that encompasses both the earthly and spiritual planes.
After beginning to taste this consciousness of inner peace and bliss, you will find that sometimes you may experience it in your everyday life, not only while meditating. It may suddenly or gradually possess your awareness for some time, and then it goes away. At this stage you will need to make it constant. This is done by pacifying your mind, and by making the effort to remember and awaken it wherever you are, at any time, and under all circumstances. This is the way to turn it into your ordinary, everyday consciousness.
In order to hasten the awareness of the inner consciousness it is recommended that you become more aware of your thoughts as they arise and pass through your mind. Do not let them sweep you away. Just remain focused, uninvolved with them, and deeply aware of the consciousness that looks at these thoughts. Let the peace that wells up fill you completely.
All techniques of meditation actually lead to this state. It is a state of light, happiness and joy, but also of inner power, concentration, practicality and common sense. It is called by many names, Nirvana, Samadhi, Self Realization, Cosmic consciousness, Higher Self. The name is only an outer label. The content is more important, and it is the same under all these labels.
Sunday, October 9, 2011
Excerpts from The Bhagavad-Gita
I am Justice: Clear, Impartial
~
Creatures rise and creatures vanish;
I alone am real, Arjuna,
looking out, amused, from deep
Within the eyes of every creature.
I am the object of all knowledge,
Father of the world, its mother,
Source of all things, of impure and
Pure, of holiness and horror.
I am the goal, the root, the witness,
Home and refuge, dearest friend,
Creation and annihilation,
Everlasting seed and treasure.
I am the radiance of the sun, I
Open or withhold the rainclouds,
I am Immortality and
Death, am being and non-being.
I am the Self, Arjuna, seated
in the heart of every creature.
I am the origin, the middle,
And the end that all must come to.
Those who worship me sincerely
with their minds and bodies, giving
Up their whole lives in devotion,
Find in me their heart’s fulfilment.
Even those who do no know me,
If their actions are straightforward,
Just, and loving, venerate me
With the truest kind of worship.
All your thoughts, all your actions,
All your fears and disappointments,
Offer them to me, clear-hearted;
Know them all as passing visions.
Thus you free yourself from bondage,
From both good and evil karma;
Through your non attachment, you
embody me, in utter freedom.
I am justice: clear, impartial,
Favouring no one, hating no one.
But in those who have cured themselves
of selfishness, I shine with brilliance.
Even murderers and rapists,
Tyrants, the most cruel fanatics,
Ultimately know redemption
Through my love, if they surrender
To my harsh but healing graces.
Passing through excruciating
Transformations, they find freedom
And their hearts find peace within them.
I am always with all beings;
I abandon no one. And
However great your inner darkness,
You are never separate from me.
Let your thoughts flow past you, calmly;
Keep me near, at every moment;
Trust me with your life, because I
Am you, more than you yourself are.”
Sri Krishna to Arjuna,
Commentary for Poem of the Day 28/01/06
"The Bhagavad Gita record the conversation between Sri Krishna and Arjuna during the battle of Kuruksetra. It is part of the Mahabarata and is one of the most important Hindu scriptures. The Oxford professor Max Muller described the Bhagavad Gita as "Like a University lecture delivered by God" In this extract Sri Krishna describes the omnipotence and omnipresence of God and also His all forgiving nature."
~
Creatures rise and creatures vanish;
I alone am real, Arjuna,
looking out, amused, from deep
Within the eyes of every creature.
I am the object of all knowledge,
Father of the world, its mother,
Source of all things, of impure and
Pure, of holiness and horror.
I am the goal, the root, the witness,
Home and refuge, dearest friend,
Creation and annihilation,
Everlasting seed and treasure.
I am the radiance of the sun, I
Open or withhold the rainclouds,
I am Immortality and
Death, am being and non-being.
I am the Self, Arjuna, seated
in the heart of every creature.
I am the origin, the middle,
And the end that all must come to.
Those who worship me sincerely
with their minds and bodies, giving
Up their whole lives in devotion,
Find in me their heart’s fulfilment.
Even those who do no know me,
If their actions are straightforward,
Just, and loving, venerate me
With the truest kind of worship.
All your thoughts, all your actions,
All your fears and disappointments,
Offer them to me, clear-hearted;
Know them all as passing visions.
Thus you free yourself from bondage,
From both good and evil karma;
Through your non attachment, you
embody me, in utter freedom.
I am justice: clear, impartial,
Favouring no one, hating no one.
But in those who have cured themselves
of selfishness, I shine with brilliance.
Even murderers and rapists,
Tyrants, the most cruel fanatics,
Ultimately know redemption
Through my love, if they surrender
To my harsh but healing graces.
Passing through excruciating
Transformations, they find freedom
And their hearts find peace within them.
I am always with all beings;
I abandon no one. And
However great your inner darkness,
You are never separate from me.
Let your thoughts flow past you, calmly;
Keep me near, at every moment;
Trust me with your life, because I
Am you, more than you yourself are.”
Sri Krishna to Arjuna,
Commentary for Poem of the Day 28/01/06
"The Bhagavad Gita record the conversation between Sri Krishna and Arjuna during the battle of Kuruksetra. It is part of the Mahabarata and is one of the most important Hindu scriptures. The Oxford professor Max Muller described the Bhagavad Gita as "Like a University lecture delivered by God" In this extract Sri Krishna describes the omnipotence and omnipresence of God and also His all forgiving nature."
Wednesday, October 5, 2011
Excerpts from the Gita
Excerpts from the Gita
" Do all thou dost for Me! Renounce for Me!
Sacrifice heart and mind and will to Me!
Live in the faith of Me!
In faith of Me All dangers thou shalt vanquish, by My grace,
But, trusting to thyself and heeding not,
Thou can'st but perish!"
“O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth. For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age ."
" Do all thou dost for Me! Renounce for Me!
Sacrifice heart and mind and will to Me!
Live in the faith of Me!
In faith of Me All dangers thou shalt vanquish, by My grace,
But, trusting to thyself and heeding not,
Thou can'st but perish!"
“O Bharata! Whenever righteousness declines and unrighteousness becomes powerful, then I Myself come to birth. For the protection of the good, for the destruction of evil-doers, for the sake of firmly establishing righteousness I am born from age to age ."
Monday, October 3, 2011
What Is Om / Aum
What Is Aum / Om
OM or AUM is the sound substance of the Absolute, the seed of the universal manifestation, and connected to the infinite Brahman. It is also a name of God. It is composed of the letters A, U, and M. Several meanings for these have been written in the Sanskrit texts. "A" represents that which is observed in the state of wakefulness, or the experience of the body and senses. "U" represents that which is observed in the dream state, or the inner astral realm. "M" represents that which is in the state of deep sleep as well as that which is beyond the perception of the senses in the wakeful state.
The silence, which is like the fourth letter of AUM, is the basis and underlying reality found in all states of consciousness, whether waking, dreaming or deep sleep. This is the Brahman, which is all that is manifested and all that is unmanifest. However, OM/AUM also reveals itself according to the depth of consciousness and realizations of the practitioner or sadhaka. For example, another interpretation by the Gosvamis of Vrindavana is that the letter A (a-kara) refers to the Supreme Being, Krishna, the master of all living beings and all material and spiritual worlds. He is the Supreme Leader. The letter U (u-kara) represents Radharani, or the pleasure potency or spiritual energy of the Supreme, otherwise known as the feminine aspect of God.
The M (ma-kara) represents the living beings, the marginal energy of the Supreme. Thus, OM/AUM is the complete combination of the Absolute Truth. In other words, omkara represents the Supreme Being, His name (Krishna), fame, pastimes, entourage, expansions, energies and everything else. Thus, OM/AUM is also the resting place of everything and the full understanding of the Vedas. Further information relates that omkara, as the representation of the Supreme Lord, delivers one back to the spiritual dimension if one remembers or chants it at the time of death. Srila Jiva Gosvami, in his Bhagavat-sandarbha, says that omkara is considered the sound vibration of the holy name of the Supreme Lord.
The Srimad-Bhagavatam also begins with omkara. Thus it is considered the seed of deliverance from the material world. Since the Supreme is absolute, then both He and His name are the same. Contact with the name is also contact with the Lord Himself.
Vedas - The Path To The Absolute
Ultimately, the Vedic system is to engage everyone in a process that will elevate them from whatever position they are in to a higher mode of living. Thus, there are many levels of understanding found within the Vedic tradition in order to accommodate the various forms of consciousness and tendencies of the innumerable living beings, especially humans. But without coming to the highest level of knowledge and Realization, they will continue to engage in activities resulting in different degrees of anxiety and lamentation. Being concerned about this problem and foreseeing the troubled times ahead, the great sages 5,000 years ago requested Suta Gosvami to explain the Srimad Bhagavatam after having learned it from Srila Vyasadeva and others.
Thus they put forth the following request:
O learned one, in this iron age of Kali, men have short lives. They are quarrelsome, lazy, misguided, unlucky and above all, always disturbed. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Bhag.1.1.10-11)
In this way, the sages pointed out that in Kali yuga, this present age, men are easily distracted by so many things and their lives are very short, so, now let us not waste time but hear only the essence of all spiritual knowledge so that everyone can be satisfied and know the real goal of life and not remain confused. It was also for this reason that Srila Vyasadeva was feeling dissatisfied, even after compiling all the previous Vedic knowledge into written form in the earlier texts. The essence of all spiritual and metaphysical understanding and realizations had not yet been put into a concise and conclusive format.
Vyasadeva, while questioning his unexpected dissatisfaction, was at that very moment greeted by the sage Narada Muni who had just arrived at Vyasadeva’s cottage. Suta Gosvami, in Srimad Bhagavatam, Canto One, Chapters Five and Six, relates the story in this way:
Narada Muni asked Vyasadeva whether he was satisfied after having written the great Mahabharata. Sri Vyasadeva answered that in spite of all he had done, he was not content and accepting Narada Muni as his spiritual master, questioned him about the root cause of the dissatisfaction he felt. Narada replied that the cause was that Vyasadeva had not written about the sublime characteristics of the Supreme. The philosophy that does not satisfy the transcendental senses of the Supreme is considered worthless, but that literature which is full of the transcendental descriptions of the name, form, and pastimes of the unlimited Supreme can bring about a revolution amongst the misdirected civilization of the world. Even though improperly composed, such literature is heard and accepted by saintly and intelligent men.
This is exactly what is missing in the earlier Vedic texts as well as most other religious scriptures found in the world today. Narada is recommending that to include the topics he mentioned will certainly bring about a revolution to help all those who are living in a misguided civilization. The reason for this is simple: one may defend the science of religion or engage in so many philosophical conversations, but there will never be any final conclusion to such talks without practical experience of the Supreme. Without this genuine experience, all religious or philosophical talk is merely cultivated knowledge or mental speculation. It is another way of passing time for the armchair philosophers because anyone, simply by juggling words or taking things out of context, can steer various controversial topics towards any conclusion they want. This is the way some so-called religious leaders or propagandists use things like religion to justify their own selfish intentions.
More light is shed on these points in the Bhagavatam (11.22.5-6) wherein Lord Krishna explains to Uddhava that when philosophers cannot agree on the way they view things; it is simply the interaction of Lord Krishna’s illusory energies that motivate their disagreements. But for those who have fixed their minds in Lord Krishna, the Absolute Truth and ultimate conclusion of all spiritual realizations, the cause for argument and differences of opinion disappear.
Just as when you may have several hungry people in a room discussing the various causes of and means to extinguish their pains of hunger, no one has to tell them that the process of eating a nice meal has worked when, after having done so, they automatically feel their hunger subside. The experience is universal and after eating and feeling satisfied, leaves no room for argument. Similarly, after having reached the platform of experiencing the Absolute Truth, what need could there be for further argument or disagreement? The experience is universal for those who have reached it. And for those who have, participating in a religion or faith which condones the idea of deliberately quarreling or fighting wars with members of other faiths is utterly absurd. Indeed, such fighting only shows the gross ignorance of one’s real spiritual identity and the animalistic qualities of such people, though they may claim strong allegiance to a particular religion. Of what use to the world is such a religion or philosophy? As pointed out in the Manu samhita (12.95-96), such a religion is simply based on darkness and is worthless, producing no good reward after death. Therefore, to help avoid further quarrel and confusion among the people in this age, Narada Muni encouraged Vyasadeva to write and describe the eternal spiritual truths in a more direct manner.
Narada explained to Vyasadeva that spiritual knowledge, though free from material faults and connections, is still incomplete if devoid of an understanding of the transcendental characteristics of God. But Vyasadeva, who is completely perfect, can meditate on the Lord’s pastimes for the liberation of all people from material existence. Only one who has retired from activities for material happiness deserves to understand such spiritual knowledge and experience spiritual bliss. Therefore, Narada emphasized that by Vyasa’s mercy, those who are attached to material existence should be shown how to attain spiritual realization. Those who are truly intelligent will endeavor to reach this goal.
Vyasadeva knew all about spiritual knowledge and the transcendental qualities of the Supreme Being because he is a plenary portion of the Lord. Though he is birthless, he appeared in this world for the welfare of all. And to teach a lesson, he displayed dissatisfaction when he had still not engaged himself in writing the glories of the Supreme’s spiritual qualities, and then accepted Narada as a spiritual master to learn the reason for his discontent. Thus, Narada continued to explain to Vyasadeva that learned men have concluded that the actual purpose for engaging in austerities, sacrifices, studying the Vedas, chanting the hymns, etc., is to advance in the knowledge of the transcendental characteristics of the Supreme, which is the only way to remove all difficulties.
This is the ultimate process for perfecting one’s life and for attaining full spiritual Realization. This is the answer to Uddhava’s question about whether a particular process in the Vedic literature is superior. Without understanding the Absolute Truth, one’s knowledge of his real identity, or the universe, the purpose of life, and everything else in one’s experience, is incomplete. So the conclusive purpose of the Vedic process is to increase one’s knowledge of the Supreme, which will encompass all other forms of knowledge. The most direct way of doing that is through the practice of hearing about the Supreme Being from the Vedic literature, such as Srimad Bhagavatam. Simply hearing or studying this literature is a part of the process of Bhakti Yoga. As explained in Bhagavad-Gita (11.54), only through bhakti yoga can one enter into the mysteries of understanding the Supreme as He is. Similarly, Srimad Bhagavatam (1.2.20) points out that only by bhagavata bhakti, devotion to the Lord, can one get positive scientific knowledge of the Supreme Personality. Therefore, Narada requested Vyasadeva to describe the spiritual activities and qualities of the Supreme to satisfy inquisitive and learned men, and mitigate the sufferings of the people in general. After all, by engaging in ordinary Yoga people may attain some peace of mind and freedom from desire and lust, but to give satisfaction to the soul requires the performance of devotional service, Bhakti Yoga, to the Supreme. This is the means of establishing a link between the soul and the Infinite Lord. This is what Vyasadeva had yet to do. And the perfection of this was to compile the great devotional work of Srimad-Bhagavatam.
Then, when Lord Krishna had left this planet after performing His various pastimes by which He attracts the conditioned souls and on the new moon night near the end of the month of Phalguna (February-March), the planets aligned themselves in one direction above the Earth, with the planet Rahu over India. On that night in 3102 BC, according to the Vedic scholars, the world slipped into the depths of forgetfulness as Dvapara yuga ended and the age of Kali yuga began. Shortly after this occurrence the great sage Vyasadeva had heard all these instructions from Narada Muni.
Therefore, in this age of Kali yuga the essence of the Vedas becomes all the more important to us which consequently are the only means to the path to the Absolute.
source: thehindulife.com
Thus they put forth the following request:
O learned one, in this iron age of Kali, men have short lives. They are quarrelsome, lazy, misguided, unlucky and above all, always disturbed. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Bhag.1.1.10-11)
In this way, the sages pointed out that in Kali yuga, this present age, men are easily distracted by so many things and their lives are very short, so, now let us not waste time but hear only the essence of all spiritual knowledge so that everyone can be satisfied and know the real goal of life and not remain confused. It was also for this reason that Srila Vyasadeva was feeling dissatisfied, even after compiling all the previous Vedic knowledge into written form in the earlier texts. The essence of all spiritual and metaphysical understanding and realizations had not yet been put into a concise and conclusive format.
Vyasadeva, while questioning his unexpected dissatisfaction, was at that very moment greeted by the sage Narada Muni who had just arrived at Vyasadeva’s cottage. Suta Gosvami, in Srimad Bhagavatam, Canto One, Chapters Five and Six, relates the story in this way:
Narada Muni asked Vyasadeva whether he was satisfied after having written the great Mahabharata. Sri Vyasadeva answered that in spite of all he had done, he was not content and accepting Narada Muni as his spiritual master, questioned him about the root cause of the dissatisfaction he felt. Narada replied that the cause was that Vyasadeva had not written about the sublime characteristics of the Supreme. The philosophy that does not satisfy the transcendental senses of the Supreme is considered worthless, but that literature which is full of the transcendental descriptions of the name, form, and pastimes of the unlimited Supreme can bring about a revolution amongst the misdirected civilization of the world. Even though improperly composed, such literature is heard and accepted by saintly and intelligent men.
This is exactly what is missing in the earlier Vedic texts as well as most other religious scriptures found in the world today. Narada is recommending that to include the topics he mentioned will certainly bring about a revolution to help all those who are living in a misguided civilization. The reason for this is simple: one may defend the science of religion or engage in so many philosophical conversations, but there will never be any final conclusion to such talks without practical experience of the Supreme. Without this genuine experience, all religious or philosophical talk is merely cultivated knowledge or mental speculation. It is another way of passing time for the armchair philosophers because anyone, simply by juggling words or taking things out of context, can steer various controversial topics towards any conclusion they want. This is the way some so-called religious leaders or propagandists use things like religion to justify their own selfish intentions.
More light is shed on these points in the Bhagavatam (11.22.5-6) wherein Lord Krishna explains to Uddhava that when philosophers cannot agree on the way they view things; it is simply the interaction of Lord Krishna’s illusory energies that motivate their disagreements. But for those who have fixed their minds in Lord Krishna, the Absolute Truth and ultimate conclusion of all spiritual realizations, the cause for argument and differences of opinion disappear.
Just as when you may have several hungry people in a room discussing the various causes of and means to extinguish their pains of hunger, no one has to tell them that the process of eating a nice meal has worked when, after having done so, they automatically feel their hunger subside. The experience is universal and after eating and feeling satisfied, leaves no room for argument. Similarly, after having reached the platform of experiencing the Absolute Truth, what need could there be for further argument or disagreement? The experience is universal for those who have reached it. And for those who have, participating in a religion or faith which condones the idea of deliberately quarreling or fighting wars with members of other faiths is utterly absurd. Indeed, such fighting only shows the gross ignorance of one’s real spiritual identity and the animalistic qualities of such people, though they may claim strong allegiance to a particular religion. Of what use to the world is such a religion or philosophy? As pointed out in the Manu samhita (12.95-96), such a religion is simply based on darkness and is worthless, producing no good reward after death. Therefore, to help avoid further quarrel and confusion among the people in this age, Narada Muni encouraged Vyasadeva to write and describe the eternal spiritual truths in a more direct manner.
Narada explained to Vyasadeva that spiritual knowledge, though free from material faults and connections, is still incomplete if devoid of an understanding of the transcendental characteristics of God. But Vyasadeva, who is completely perfect, can meditate on the Lord’s pastimes for the liberation of all people from material existence. Only one who has retired from activities for material happiness deserves to understand such spiritual knowledge and experience spiritual bliss. Therefore, Narada emphasized that by Vyasa’s mercy, those who are attached to material existence should be shown how to attain spiritual realization. Those who are truly intelligent will endeavor to reach this goal.
Vyasadeva knew all about spiritual knowledge and the transcendental qualities of the Supreme Being because he is a plenary portion of the Lord. Though he is birthless, he appeared in this world for the welfare of all. And to teach a lesson, he displayed dissatisfaction when he had still not engaged himself in writing the glories of the Supreme’s spiritual qualities, and then accepted Narada as a spiritual master to learn the reason for his discontent. Thus, Narada continued to explain to Vyasadeva that learned men have concluded that the actual purpose for engaging in austerities, sacrifices, studying the Vedas, chanting the hymns, etc., is to advance in the knowledge of the transcendental characteristics of the Supreme, which is the only way to remove all difficulties.
This is the ultimate process for perfecting one’s life and for attaining full spiritual Realization. This is the answer to Uddhava’s question about whether a particular process in the Vedic literature is superior. Without understanding the Absolute Truth, one’s knowledge of his real identity, or the universe, the purpose of life, and everything else in one’s experience, is incomplete. So the conclusive purpose of the Vedic process is to increase one’s knowledge of the Supreme, which will encompass all other forms of knowledge. The most direct way of doing that is through the practice of hearing about the Supreme Being from the Vedic literature, such as Srimad Bhagavatam. Simply hearing or studying this literature is a part of the process of Bhakti Yoga. As explained in Bhagavad-Gita (11.54), only through bhakti yoga can one enter into the mysteries of understanding the Supreme as He is. Similarly, Srimad Bhagavatam (1.2.20) points out that only by bhagavata bhakti, devotion to the Lord, can one get positive scientific knowledge of the Supreme Personality. Therefore, Narada requested Vyasadeva to describe the spiritual activities and qualities of the Supreme to satisfy inquisitive and learned men, and mitigate the sufferings of the people in general. After all, by engaging in ordinary Yoga people may attain some peace of mind and freedom from desire and lust, but to give satisfaction to the soul requires the performance of devotional service, Bhakti Yoga, to the Supreme. This is the means of establishing a link between the soul and the Infinite Lord. This is what Vyasadeva had yet to do. And the perfection of this was to compile the great devotional work of Srimad-Bhagavatam.
Then, when Lord Krishna had left this planet after performing His various pastimes by which He attracts the conditioned souls and on the new moon night near the end of the month of Phalguna (February-March), the planets aligned themselves in one direction above the Earth, with the planet Rahu over India. On that night in 3102 BC, according to the Vedic scholars, the world slipped into the depths of forgetfulness as Dvapara yuga ended and the age of Kali yuga began. Shortly after this occurrence the great sage Vyasadeva had heard all these instructions from Narada Muni.
Therefore, in this age of Kali yuga the essence of the Vedas becomes all the more important to us which consequently are the only means to the path to the Absolute.
source: thehindulife.com
The Vedas
What Are Vedas? |
| The word "veda" translates from Sanskrit as knowledge or wisdom. The Vedas are perhaps the oldest written text on our planet today and are the most sacred texts of the Hindus. They were composed and performed orally over a lengthy period of time, generally over 6,000 BCE. They are considered by Hindus to be revealed literature, having originated with the Gods whose praise they sing. The core of the Vedas is formed by the Mantras which represent hymns, prayers, incantations, magic and ritual formulas, charms etc. The hymns and prayers are addressed to a pantheon of Gods (and a few Goddesses), important members of which are Rudra , Varuna , Indra , Agni , etc. The mantras are supplemented by texts regarding the sacrificial rituals in which these mantras are used as well as texts exploring the philosophical aspects of the ritual tradition, narratives etc. The first portion of the Vedas called the Samhita are the result of their curiosity about the nature of creation, about who created life and who created nature. The Vedic thinkers ascribed creation to celestial beings and Gods. Hence the Samhitas are largely a collection of hymns in praise of the deities of creation. The second section of the Vedas called the Brahmanas contains mantras dedicated to the deities and description of the offerings of suitable foods during worship. The Brahmanas give examples of the many different kinds of rituals and ceremonies. This was the ceremonial phase of religious life, which was elaborate, exotic and dramatic. But this phase too passed into another to answer the new curiosities of man, the new phase developed as an answer to a new question : what if this elaborate ceremonial life was not possible, then, what path was there for people to follow? It was then, that the third section of the Vedas was produced, called the Aranyaka . Aranya means forests and Aranyaka means, relation to forest life. In the Aranyaka are prescribed various kinds of meditation upon the deities. Turned inwards away from the objects of the world, the mind of man became concentrated. The clarity of vision increased manifold and took them to transcendental, spiritual levels of the mind and consciousness. These were direct, intuitive glimpses of spiritual philosophical truth. Thence came the last section of the Vedas, the Upanishads . They were called the Vedanta - the completion of the thinking of their authors. In realizing the true nature of the soul lies the fulfillment of mans life. Towards this realization of the self, contemplation is necessary. And, the contemplation is of knowledge. The Upanishads show us this very direction. You may now ask : how can these very ancient directions be applied to the modern world and life? The answer to this is that, all that advances of the modern world have done is to touch the externals, the objective part of life, none has touched the internal, the core of man. |
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