"The Importance of the Ramayana in Human Civilization" : Shri Anantbodh Chaitanya

This speech delivered by Swami Anantboth Chaitanya Jakarta Indonesia

I feel proud and glorified to talk about Ramayana, the oldest epic in the world history of literature. According to the Indian system of counting, time is divided into four ages - the Satyuga, Tretayauga, Dwapara Yuga and Kali Yuga. Kali Yuga consists of 432 000 years, Dwapara 864 000 years, Treta Yuga 1.296 million years and Satyuga has 1.728 million. The calculation time of the Ramayana is minimum 870 000 years (5250 to the present Kali Yuga Dwapara bygone era year 864 000 years) is proven. Some scholars interpret Ramayana was written 8000 BC, which means it, is baseless. Other scholars believe even older.

The great kind-hearted saint vividly described all aspects of human civilizations. This knowledge is bound to be enriched by its philosophical, intellectual values.  Adi Kavi (the first poet laureate) Valmiki wrote Ramayana not only to sing the melodious glory and story of Sri Rama, the Prince of Ayodhya but to present to the posterity a practical philosophy of life, a vision of Truth, by telling how to lead a pious life, within the prevailing conditions of one’s existential conditions.  It has a pragmatic message for a busy man how to go about his daily life so that he would not only acquire his needs here but also get what he deserves hereafter.

The essence of an individual is manifested through his action. The character exhibits itself in action – mental, verbal and physical. Therefore, the Dharma of an individual operates through every action of an individual. It is that basis from which springs every deed of a person. Hence, the word Dharma is a very comprehensive one. It cannot be delineated in one word or in a few sentences. It is neither religion nor philosophy, though they stem from it. It is the very foundation for both of them and for many more things of life. It encompasses the duties, responsibilities, rights, religious observances, social obligations, secular laws, conventions, nay, the very fabric of one’s own life in such a way that one cannot live without it. Everyone acts one’s own Dharma through and through.

A society or a community is called decent or civilized on its outer aspect such as its outer behaviour. Our civilized manner is displayed by lifestyle, eating habits, physical development, family behaviour etc. . . Whereas culture determines our internal thinking, knowledge, science etc.   Simply speaking, our culture dictates our behaviour. Ramayana was a deciding factor to develop a human civilization and will continue to be the deciding factor of human morality and ethical life.

It has been said about Ramayana that यावत् स्थास्यन्ति गिरयः सरितश्च महीतले। तावत् रामायणकथा लोकेषु प्रचरिष्यति ।। means’ till there is hill /mountain on earth Ramayana will be there’.

Social view during Ramayana era:

 Now let us discuss a few aspects from Ramayana to understand its implications:

सर्वे वेदविदः शूराःसर्वे लोकहिते रताः सर्वे ज्ञानोपसम्पन्नाःसमुदिता गुणैः( बालकाण्ड,बाल्मिकीय रामायण 18/25)

Every citizen of the Ayodhya, in society, lead a harmonious life without any sort of discrimination, hatred or ill will among themselves.

Ramayana visualizes us of such a society where under a pious judicious king everyone is happy on all aspects and had no grievance whatsoever.

The so-called development we are hearing about nowadays is nothing but approaching destruction.  So much pollution is being created in the name of development that question started arises about the future of our mother earth. During Ramayana era cow was being referred to as Gou-Mata and was the basis of all sorts of well-being.

In Vedas also said “धेनुः सदनं रयीणाम्” i.e. Gou-Mata is the source of all sorts of wealth.

By preserving and taking proper care to the Goumata we can have a healthy and wealthy life. We should discourage pollution creating fuels and rather would search for non-polluting fuel as we heard about Pushpak –Yanam in Ramayana.

We find a description in Ramayana about a very progressive happy and wealthy kingdom where everyone is happy, no treason, robbery, theft took place.  All these were due to their high culture and values they used to follow. On the contrary, due to the degradation of our values, we are suffering from all possible vices.

Culture:

For a developed man vis-à-vis a developed society as well as a developed world we have to follow the sixteen important Sanskaras right from birth to death. Sanskar (culture) is nothing but some to do’s and some not to do’s which can transform us to acquire a noble life of high values and ethics.

The following is from the Valmiki Ramayana, Aranya Kanda, 9-30, 31.

"Wealth comes out of Dharma. Happiness comes out of Dharma. Everything is obtainable from Dharma. Dharma is the essence of this universe. The adept attain Dharma by disciplining themselves by the conditions of Dharma, with great effort; one cannot get happiness from happiness."

The Ramayana follows the tradition of civilization had five Yagna(sacrifice), Bramha Yagna in Vedic Civilization, Deva Yajna (altar), Pitri Yagya and the oblation, Atithi or guest Yagya (sacrifice) and Bali vaisya Yagya is known by the name of five Mahayagya. These yajnas are the uniting factor to tie the whole universe together and cause of all-out progress and prosperity.

Guest sacrifice: -

In the Ramayana, Atithi (guest) has been given the highest regards.  Guest is like deity equal to God. When Ram, Laxmana and Sita arrived in the forest monks also gave him due respect.

In addition to humanity, Atithi Yagya practised only in the self-help philosophy is to provide our identification with the all-pervasive power installs.

Father's sacrifice -

Ramayana teaches respect parents as a god. Rama obeyed Dashratha the Father and mother Kaikeyi’s will and left the state and went to exile. On the contrary nowadays for financial gain children do not hesitate to kill parents. 

Ideal Family –

Today’s society of indulgence has caused families to disintegrate.  We are able to observe the effect in the Western world.  Ramayana demonstrates the highest level of family values, with which we are familiar.  Lord Ram went into exile as he obeyed his father.  Sita gave up the luxury of a palace to follow her husband.  And Lakshmana abandoned the comfort of his family to serve his big brother and sister-in-law.  When Ravan abducted Sita, Ram and Lakshmana found some ornaments in the forest that belonged to Sita.  Lakshmana stated that he only recognized Sita’s toe ring as he had never seen anything but her feet.  Nobody can destroy a family that has a brother like Lakshmana.  On the other hand, brother Bharat always considered himself incomplete without his brothers even when he was crowned.  Sumitra is an ideal mother.  She gave Bharat all the love as her own son despite Kaikeyi’s ill-treatment of her own son.  Hanumana is an ideal devotee, who is ever-present to serve the needs of Ram.

शक्तिबाण से मूर्छित  लक्ष्मण को उनकी सेवा के कारण ही प्राणदान प्राप्त होता है। इनके पावन चरित्र का स्मरण ही क्षुद्र स्वार्थो के कारण टूटते हमारे दाम्पत्य जीवन एवं परिवारों को बचा सकता है। Ramayana gives us the message on the right path to take. This brilliantly teaches us that the mother-father, husband-wife, brother - brothers and King - What are the duties of subjects.

Status of Women -

There is much to be learned from the characters of Kausalya, Sita, and Anusuya described in the Ramayana. Women of today are able to dress well and present themselves as civilized.  However, the lack of integrity, honour and sacrifice results in happiness and peace of families.  Even an old bird Jatayu could not tolerate the sight of a woman being mistreated and fought with his life to protect her. This indicates that we should respect and protect women.

Environmental ----

Today's blind development of our modern tradition is engaged in destroying our environment. In the Ramayana, people worshipped river, lake, forest, trees, air and holistic nature.  Relationship with animals is like a relationship with friends.  On the demise of a deer, Maharishi Valmiki produced the entire Ramayana at the bank of river Ganges.  We should respect and preserve nature.

Vastu and Science ---

Ramayan depicts a culture of sacrifice as well as different aspects of human civilization.  The city of Ayodhya shows excellent city planning and construction, roads, unique palaces, gem towers, safe and beautiful homes, arms, and engine-free flower aircraft.  Vishwakarma built Lanka, Alka Puri, and Ram Setu.  All of these architectures serve as examples for today’s society.

Ramayana literary importance -----

Ramayana is considered to be the original source of Indian culture. This is a subject on which people have been writing books for hundreds of years.  It is written in several Indian as well as other languages of the world.   By merely pursuing Ramayana, love, devotion, and reverence arises.  Conscience is purified. So this is a unique and long-lived treatise. In literary terms, it is a precious creation of world literature.  Several serials and films have also been constructed based on the legendary story of Ramayana.  Ramayana rituals in contemporary society and governance method is described. Eternal values of Ramayana in development is as important today as it was in ancient times. Ramayana creation of human life and overall development of eternal life values - the purpose is to inspire.

Ramayana The World - prevalence -----

Ramayana has been universal since the 19th Century.  Numerous poor Indians came from Fiji, Mauritius, Trinidad, Suriname, Jamaica travelled to India in search of jobs.  They took Tulsidas Ramayana with them that helped them through a crisis.

In the second phase during the 20th Century, especially before the partition of India in 1947, Ramayana had spread to many countries in the East and West, in any of the forms – Ramcharitmanasa, Valmiki Ramayana, or Kamban Ramayana.

The third and most powerful phase brought Ramayan to East and Southeastern parts of the world where Ramayan is incorporated as part of the culture. The poets of these countries wrote about Rayamana and filled in gaps.  Local names of cities and people were used to depict characters, to the point that it seems that Ramayana took place in their country.  However, the essence of Ramayan is still based on Valmiki Ramayana. 

In Thailand, Lord Ram is intertwined in their culture as well as religious practices.  Ram and Buddha co-exist and are integrated.  The biggest example is the Royal Palace in Thailand, in which the Emerald Buddha resides.  The is the most famous landmark and is visited by people from all over the world.  The story of Ramayana is painted along the walls of this temple.  They have their own version of Ramayana, called “Ramakien” which was written by King Rama the First.  The current King is King Rama Nine.

You can also view the grand presence of Lord Ram in the national museum.  On entrance, you can see a statue of  Ram with his bow and arrow. The most surprising thing is the cities name Ayodhya and Lopburi in Thailand.  Thais believe that Ramayan took place in their country.

Angkor Wat of Cambodia is the biggest symbol of Indian Culture the presence of Lord Ram in SouthEast Asia.  You will find statues of Shiva, Vishnu, Ram and other Indian Gods.  This was constructed in the 11th Century by Suryavarman Dwitiya..  The different parts are Angkor Wat, Angkor Tham, Bayon.  The walls of Angkor Wat depict different episodes of Ramayan, like Hanuman’s arrival in Ashok Vatika, the war between Ram and Ravan in Lanka, the war between Bali and Sugreev.   Ramayan is called Ramker, which is similar to Thai Ramayan.  Similarly, in other Buddhist countries like Laos and Burma, the story of Ram is prevalent and is seen in their stage plays and dances. 

And here, in Indonesia – regardless one is a Hindu from Bali or Muslim from Java Sumatra, everybody thinks of Ram as a national hero and considers Ram as an important historical and cultural heritage.  The temple called Prambanan is 15 miles from Yogyakarta is the proof of this, whereby the entire story of Ram is engraved on stone walls.

In Bali, the popularity of Ram Lila or dance is increasing every day.  The famous Ramayana epic is called Kakvin.  In Malaysia,  leather puppets by night are shown in the context of Ramayana. Their version of Ramayan is called Hikayat Seri Rama, in which they believe Ram to be an incarnation of Lord Vishnu.  Islamic influence is apparent.  In the sixth Century, Sinhalese poet named Naresh Kumar composed poetry based on the kidnapping of Janki.  Later, it was translated by John D Silva made adaptations to the Ramayan.

Because Sanskrit achieved its place in Western universities, Valmiki Ramayan has been introduced to the world centuries ago.  However, Ramcharitmanas (by Tulsi Das Ji) only got introduced to the Western world in the last century.  It has been translated into many of the world’s important languages and is still continuing to be so.  In 1839, French scholar “Gasan Tdasi” translated Sunder Kand of Ramcharitmanas. Mr Wadi Vilan of Paris University took it forward and translated the rest.

The Ramayana of Tulsidas was translated in English by Rev. A.G. Atkins, which is very popular.  Devdas Gandhi of Times of India got it published.  Similar translations have been made in Germany and  The Soviet Union.  Alexei Warinikov established a powerful cultural bond between Russia and India by translating the Manas.  The Manas is placed on his memorial in his hometown village Kaporov, which is in the north of St. Peters berg.  In China, both Valmiki and Ramcharit Manas have been translated.  Also in Dutch, Spanish, Japanese and other languages.

The flow moved forward in the Western world through research dissertations.  Dr Tisotori of Italy, who studied Hindi literature, was awarded a doctorate from Florence University in 1910, based on his thesis titled “Valmiki and Ramcharitmanas – a comparative study”.  Another thesis was written in London University in 1918 by J.N. Carpenter.  The title was “Theology of Tulsidas.”

It is a matter of satisfaction that Ramayana has received global recognition.  It has an important place in cultural, spiritual as well as part of the International Ramayana Conference.  There have been more than 17 conventions in 12 countries, which started in India and have spread worldwide.

Ramayana democracy, the ideal format ----

In the past few centuries, the imbalance in democracy has been of rising concern.  In the age of Ramayana, life was more about being a good social person, now the power is more important.  Despite being a King, Lord Ram followed rules of democracy, public expression, being cognizant, as well as fusing with other people.  If we were to follow the same rules today, we could have a more prosperous and complete thriving democracy.

Epilogue -----

There is no doubt that at least two-thirds of the world is influenced by Ramayana in different forms.   From Egypt and Rome to Vietnam Cambodia and here in Indonesia, you can see the pervasive influence of the Ramayana.  This indicates that Ramayana is a pillar for the way of life in our civilization.  Just the way all the characters in the Ramayana follow the principles of their roles, we should learn our role and follow it sincerely.  This is the only way to have a good life and be free from all the problems.

7वें निर्वाण दिवस पर अनंतबोध चैतन्य की हार्दिक श्रद्धांजलि

मेरे प्रिय गुरुजी, आचार्य महामंडलेश्वर निर्वाण पीठाधीश्वर स्वामी विश्वदेवानंद जी, जिन्होंने अपने जीवन के प्रत्येक क्षण को भगवती त्रिपुरसुंदरी को समर्पित किया और भागवती कृपा से परिपूर्ण रहे। उन्होंने एक दिव्य श्री यंत्र मंदिर का हरिद्वार के कनखल स्थित विश्वकल्याण साधना यतन आश्रम में निर्माण करवाया। जो कि शताब्दियों तक उनकी कीर्ति पताका और भगवती की साधना का एक केंद्र रहेगा।
उन्होंने 7 मई 2013 को अपने मानव रूप को ब्रह्मांड के साथ एक होने के लिए छोड़ दिया और सैकड़ों अनुयायियों के लिए एक शून्य भी छोड़ दिया जो पूरा नहीं हो सकता है।
वह सर्वव्यापी है, हाँ ... लेकिन उसकी भौतिक उपस्थिति अपूरणीय है। वह कई वर्षों से हजारों लोगों को मुफ्त सेवाएं प्रदान कर रहा था। वह एक दयालु, प्यार और शुद्ध आत्मा थे।
हमारे गुरुदेव स्वामी विश्वेदेवानंद जी, चौथे निर्वाण पीठाधीश्वर को उनके 7वें निर्वाण दिवस पर हार्दिक श्रद्धांजलि अर्पित करता हूं जिन्होंने मुझे और दुनिया में लोगों को मदद और दिशा प्रदान की है। वह एक द्रष्टा और दूरदर्शी, वे हिंदुत्व के एक प्रमुख विचारक थे।
"गुकारस्त्वन्धकारस्तु रुकार स्तेज उच्यते । अन्धकार निरोधत्वात् गुरुरित्यभिधीयते" ॥
भावार्थ :
'गु'कार याने अंधकार, और 'रु'कार याने तेज; जो अंधकार का (ज्ञान का प्रकाश देकर) निरोध करता है, वही गुरु कहा जाता है ।
"गुरुर्ब्रह्मा ग्रुरुर्विष्णुः गुरुर्देवो महेश्वरः । गुरुः साक्षात् परं ब्रह्म तस्मै श्री गुरवे नमः" ॥

गुरु ब्रह्मा की तरह है-निर्माता। वह शिष्यों के मन में ज्ञान का सृजन या विकास करता है। गुरु विष्णु की तरह है - संरक्षक। वह शिष्यों में ज्ञान को बनाए रखता है या संरक्षित करता है। गुरु शिव के समान है-विनाशक। गुरु शिष्यों के मन से अज्ञानता के अंधेरे को दूर करता है। गुरु इसलिए हम सभी के भीतर परा ब्रह्म (सर्वोच्च सार) की अभिव्यक्ति है। मैं अपने प्रणाम गुरु को अर्पित करता हूं।

गुरु आकांक्षी का मार्गदर्शन करने के लिए व्यक्तिगत रूप में प्रकट होने वाला भगवान है। भगवान का अनुग्रह गुरु का रूप लेता है। गुरु को देखना भगवान को देखना है। गुरु भगवान के साथ एकजुट होता है, दूसरों में भक्ति को प्रेरित करता है और उनकी उपस्थिति सभी को शुद्ध करती है।

गुरु मोक्ष-द्वार (मुक्ति का द्वार) है। लेकिन यह आकांक्षी है जिसे इसके माध्यम से प्रवेश करना है। गुरु एक सहायता है, लेकिन साधना का वास्तविक कार्य - साधना आकांक्षी पर गिरती है। ताली बजाने में दो हाथ लगते हैं।
आचार्य महामंडलेश्वर निर्वाण पीठाधीश्वर स्वामी विश्वदेवानंदजी ब्रह्मलीन निर्वाण पीठाधीश्वर स्वामी अतुलानंदजी के शिष्य थे जिनकी वंशावली आदि शंकराचार्य जी से मिलती है जिन्होंने अद्वैत वेदांत की शिक्षा पूरे विश्व को दी।
श्री अनंतबोध चैतन्य, स्वामी विश्वदेवानंद योग वेदांत आश्रम भक्त परिवार, लिथुआनिया।

What is Shri Yantra?

What is Shri Yantra explained by Shri Anantbodh Chaitanya

The Sanskrit term Shri yantra originates from “yan” or “yam” meaning “medium” and “tra” meaning “instrument” or “tool”. Here Shri represents wealth and Yantra is an instrument, apparatus or an amulet endowed with protective powers, its ultimate purpose is to unite us with our higher selves.

Shri Yantra holds supreme status among all mystic sciences and disciplines. Tantric gurus have collectively declared Shri yantra as the best medium for manifestation and wish fulfilment.
The Shri Yantra is considered to be the tool for obtaining and fulfilling all worldly desires and material manifestation. The Shri Yantra is a mathematically precise design and based upon Golden Proportion or Phi ratio. Everything that exists in nature, is constructed in the proportionately precise manner and this proportion is called the Golden/Phi ratio. The Shri Yantra means “holy instrument” and can also be known as the Shri Chakra or “holy wheel”. It contains all form of sacred geometry/golden ratio is mathematically precise and can also represent the union of the Divine Masculine and Feminine (The upward triangles meeting the downward triangles).

Shri Yantra has nine triangles that can be interlaced in such a way as to form 43 smaller triangles like a web; this web can be symbolic of the entire cosmos

Staring at the central dot or ‘Bindu’ of the Shri Yantra is known and proven to create changes within the brain and the stimulation of the Pineal gland by focusing our attention on the ‘3rd eye’ area. The Pineal gland is a small endocrine gland in the brain. It produces melatonin, a serotonin derived hormone, which affects the modulation of sleep patterns in both seasonal and circadian rhythms. It’s the shape resembles a tiny pine cone (hence its name), and it is located in the epithalamus, near the centre of the brain, between the two hemispheres, tucked in a groove where the two halves of the thalamus join. 

The typical Shri Yantra with its central point (Bindu) and concentric circles of petals and other geometries are conceived of as a sacred dwelling in which the presiding deity and their entourage take up residence. So you move through each layer pay attention to what elements are being brought in.  Look at the number behind each of the segments like the 9 strings or why are there 4 triangles for the Shiva and Shakti.  
The Bindu represents the location of the highest manifestation of the deity as well as the focal point through which the deity transcends the relative plane, with its form and structure to merge into the formless consciousness.  To help visually understand, the Bindu is the centre of the Shri Yantra and the dot is the symbol of AUM – it represents the piercing, breaking or bursting through (Bindu Bhedana) and it is the final stage.  This is the very same formless consciousness in which the devotee merges with the highest truth.  The Shri Yantra is then fully activated in its Divine nature and reveals the true potential and nature of the devotee in this merging and loving Shri relationship with the Divine as the divine.

The Shri Yantra (called the Shri Chakra) is the symbol of Hindu Tantra also, which is based on the Hindu philosophy of Kashmir Shaivism.

The Shri Yantra is the object of devotion in Shri Vidya. The Shri Chakra is also known as the Nava chakra because it can also be seen as having nine levels. "Nine" comes from "Nau or Nava" of Sanskrit. Each level corresponds to a mudra, a yogini, and a specific form of the deity Tripura Sundari along with her mantra. These levels starting from the outside of the bottom layer is:

1.Trailokya Mohana or Bhupara, The earth square of three lines with four portals. This chakra fascinates the worlds. It has a mudra we call Sarva Sankshobhani mudra. Dram is the Beeja mantra of this mudra.

2. Sarva Aasa Paripuraka chakra a sixteen-petal lotus. It fulfils all desires or hopes. There is also a mudra we call Sarva Vidravani mudra. Dreem/Drim is the Beeja mantra of this mudra.

3. Sarva Sankshobahana chakra an eight-petal lotus. It is quite agitating. The mudra name of this chakra Sarvaakrshini mudra. Kleem is the Beeja mantra of this mudra.

4. Sarva Saubhagyadayaka chakra, composed of fourteen small triangles. It confers all good fortunes. It has Sarva Vashankari mudra. Bloom is the Beeja mantra.

5. Sara Arthasadhaka chakra, composed of ten small triangles. It fulfils all expectations. It has Sarvonmalini Mudra. Sah is the Beeja of this mudra.

6. Sarva Rakshakara chakra, composed of ten small triangles. It saves the devotee from all troubles. It has Sarva Mahankusha mudra. Krom is the Beeja mantra of this mudra.

7. Sarva Rogahara chakra, composed of eight small triangles. It removes all diseases. It has Sarva Khechari mudra. Hasakhapharem is the Beeja mantra.

8. Sarva Siddhiprada chakra, composed of 1 small triangle. It confers all fulfillments. It has Sarva Beeja mudra.  Hasoum Beej Mantra.

9. Sarva Anandamaya chakra, composed of a point or Bindu. It stands for attainments of Paramount bliss absolute. It has Sarva Yoni mudra. The aim is the Beej mantra.

For more information visit our website: http://shriyantramandir.com/

Why Brahmana Youth should adopt age-old Brahmana life-system values in modern times?

Om!

The feelings of 'most' of the Brahmana parents of current times, who have lived their lives fairly comfortably, by the benefits of modern education and well paid jobs, and have been able to raise their children fairly well by providing them with modern comforts, perhaps, who themselves have not adhered to Brahmana traditions strictly, are similar. Most of them focused on advancing in the worldly pursuits without giving due place to their own adherence to what they are expecting now from the newer generation.

They all have concerns of identity of their own Brahmana community and struggle encouraging their children to marry within the Brahmana community. They all wish that their children retain their community identity, by following some minimum set of Brahmana values, most important of which is marrying within their own community.

This is in contrast to their own upbringing where the previous generations of parents could not have similar 'good' lives and could not provide 'good' lives to their children, in spite of their desire to do so, because their social and economic circumstances did not permit. This has been the story of the Brahmana community who lost their foundation and vision, in the previous 500+ years, slowly, because of social pressures. The parents of previous generations did not have the opportunity to put their children in this Brahmana ideal, because for them social and economic success meant everything, and they lacked proper training and discipline, in their own lives.

So, do not cut this off thinking that it is only my personal cry. 

When I am harping on being born as a Brahmana and remaining / living as a Brahmana, and raising a child as Brahmana,  it is not merely for name sake. Of course, you ought to start with that name identification, but grow into that ideal of 'Being a Brahmana', for what it is 'truly' meant.

It is the 'final ideal of man's living' and man's endeavor to reach that 'final ideal' that the Brahmana and Brahmanism originated and evolved and fructified. So, all the rules and regulations of a Brahmana's life are not mere imaginations. They are meant to provide the perfect training ground to realize that ideal 'in this life'. Please do not be short sighted. Once you understand it 'rationally', you may take it up more enthusiastically. If I had this clarity when I was young, perhaps, my own life would have been different.

Every man is born alike. Every man has the same opportunity and temptation to live life in comfort, by satisfying the sensory organs. In fact man lived that way, perhaps for millennia. Out of the collective experience of such living, 'Culture' evolved. Man discovered, over centuries, the most rewarding way of living this life on this planet. They aspired to communicate that ideal and rewarding life to their future generations. Religion, as it is called now, was born. 

So, if I die and disappear without that 'religious experience', if you die and disappear without that 'religious experience', whose loss is it?  So, if I caution you against such grand loss, you owe it to yourself to investigate further. The message is so worthy that you should ignore all personalities and take the benefit of the message.

I should admit, even the current generation of parents have not achieved 'all happiness', in spite of riches. Their 'core sadness' remained. Some are still pursuing wealth. Some others have been investigating the reason for their 'core sadness'. A few have started taking a look at what they have lost, as the basic burden of living has been removed from their lives.

Some have found the link.

This writing is a reflection of the cry of their heart. 

Because the current generation is growing up in a more 'rational' world, than submission to 'heart', and their contact with the 'psyche' of the past has reduced, I will take a chance to lay out the map once again.

As an intelligent generation, born devoid of poverty and many social limitations of the past, you ought to give yourself a chance to investigate what is said here, and you ought to refine further, and make your own lives the fountain of joy.

Learn from others’ failures, and avoid all such failures from your lives, so that you may make rapid progress, and reap the benefits that are only reserved for a man aspiring to reach the perfection of ‘True Understanding’.

First answer to yourself, do you consider yourself to be a Hindu or not? What is your religious identity? Of course, you can try to carve out a 'new religious identity'. But then the burden is on you to support your own pursuit. You ought to have the courage to discard all the comfort you are now enjoying from 'vile' use of the present Hindu identity and security, derived from your parents, family, and society. Then you can be on your own. If you are dishonest, my writing will not serve any purpose in your life. You are born a sheep and camouflaged in tiger's skin!

You can't have ambivalent answers here. 

Then answer what traits and beliefs make a true Hindu. Then try to discover the essential characteristics of a Brahmana. Unless you have value for those values, nothing will change in your life. Like many other sheep, this sheep also will be sacrificed in butchery, even though it is camouflaged in tiger's skin.

Without going into a huge philosophical debate, let me remind you of the basic tenets of understanding of Life as we know on this planet, as per Hindu thought. 

The life of each one of us, as we know today, is a mixed bag of joys and sorrows, occasional successes and many disappointments. Each such life span is full of discord and frustrations, for we do not know what the 'cause' is. We continuously try to improve our circumstances, we try to game the system, but still remain unfulfilled. We live a life of 'limitations'. Are we to remain clueless for the happenings of our life?

We spend our entire life trying feverishly, to gain security, being blind to the fact that countless Rajas and Maharajas have come and gone.  We don't even pause and question where our real security lies, before death consumes us. 

We may have consolation, if the problems of 'our life' are to 'end' truly, with our physical death. So, many have attempted to answer this mysterious question, 'Is the physical death, end of all problems?'. The Hindu thought is that, the physical death is not the final resolution! So, the conclusion is that we must find the 'real cause' of our sufferings and find a permanent solution.

The permanent solution is to escape from this cycle of birth and death, sukha and dukha, caused by punya and papa, merit and demerit, the effects of actions we perform and the attitude with which we perform those actions, which in turn are reflected as the three gunas, Sattva, Rajas, and Tamas, of our psyche, which form the material of our tendencies and prompt us to behave according to our in built tendencies, thus causing the cycle of birth and death of miseries with occasional joys to perpetuate. (see notes 1).

Re-birth until man achieves 'perfection' is inevitable. Play of samskaras, tendencies, of the psyche is the cause of this cycle of birth and death. So, it is inferred and discovered that until such samskaras of the man are refined and purified, and their real ‘true’ relationship to ‘me’ is known, 'eternal happiness' is not possible.

Living life as a Hindu, as a Brahmana is to alter those samskaras, and make man fit for that Understanding, which will free the man from the cycle of Birth-and-Death, free the man from the life of 'limitations' imposed by the psyche.

So, if you are a Jew, or a Christian, or a Muslim, or a Confused, this writing is not going to be palatable to you. You may be the material for 'imperfect living' now, and re-birth and refinement in unknown future. That is a slow process. But, you have a chance to understand rationally, adapt, and get release in this birth.

The 'tough and rigorous' life of thought and deeds, prescribed for a Brahmana, whose main aim in life is to realize the Truth, the Reality of this unfathomable manifestation, is not for everyone. Such life is not for every creed and community who is willing to concede easily, when faced with the limitations of life, even though they will inevitably be slaughtered by time in time. They don't have the 'makeup' to take up the highest challenge. While being in queue to be devoured by Death, they are content to 'suck' joy worshiping the God of Ignorance, in ignorance.   

A man of high ideal, to know, directly, the fabric which makes this world, nay, the thread that makes this cloth of the universe, a man of such highest courage of intellect, who can be inspired to climb that peak of the mountains, him I consider a Brahmana. Being born in a home and parentage of such a Brahmana is the admission into the samurai's ranks! With admission, the training only begins.

You can continue with the training or run away. But, it is said, you trained yourself in your past lives, built your aspirations in a way that you landed here. You may make rapid progress with one-pointed devotion to SvaDharma, or adopt ParaDharma and die miserable. The choice is yours!  (see notes 2).

Following the SvaDharma and avoiding ParaDharma, is to ultimately remove samskaras which are already separating us from the Reality of who we are, making us feel as suffering ‘individuals’, pitting one against the other. So, following ParaDharma and avoiding SvaDharma is counterproductive, as it is not cutting off your accumulated samskaras. It is only going to reinforce the false notion, ignorance, of ‘individuality’. You experience daily in your deep sleep that the ‘individuality’ does not exist. So, you need no other theory or proof for it.

Getting rid of this false notion, of ‘individuality’, the cause of misery and feeling of insecurity, forever, is the ultimate aim of a Brahmana.  

Once again! Don't need to be overly philosophical, here. In your present state, you may not be able to even imagine that state which is reserved only for a select few in this universe.

Trust your loving parents, who are on the same path of discovery, who have no other ulterior motives, and your ancestors who struggled on the same endeavor to perfection, and attain the glory of those Rishis and sages who attained perfection out of such courageous enquiry, discovered the Truth and spoke at the peak of their joy!

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1. Notes on Gunas

a. Gunas: fundamental / primary qualities/characteristics of the mind stuff, the subtle material of which the mind is made (not brain stuff; mind is subtle and is different from the brain).

b. Sattva: quality / state of peace, joy, calm, reflection, contemplation

c. Rajas: quality / state of activity / worry / fear / agitation / impulsiveness / aggression / lacking-proper-thinking

d. Tamas: quality of dullness / stupidity / laziness / indifference / stupor / lack of comprehension / unable to respond  / unable to make any sort of effort 

2. Notes on SvaDharma and ParaDharma:

Dharma Sastras determined and proclaimed that human birth in a specific environment is not by fluke. Their conclusion is that it is because of Karma of individual beings. Karma is a (self-created, inevitable) product / result / fruit of physical and mental Karmas (actions) of our own past lives, called by the same name Karma.

Each action creates samskaras, some form of storage of psychic impressions, which can self-manifest when it is conducive.

Net effects of all the samskaras is spoken of by aggregating as Gunas (as we save different crops such as paddy, corn etc. as generic Gold, silver etc., so also psychic-effects-of-all-actions (samskaras) are stored / represented / spoken of as Gunas) of the mental world, which self-actualize, manifest, de-aggregate again, in some unknown, conducive future, and express as Karmas (actions).

Only what is inside can come out, so the manifested Karma is samskara itself, and not different.  The tendency to manifest is samskara itself, it is not different, similar to oneness of what is in the womb, what is attempting to come out, and what comes out finally, the same baby.

The English word 'tendency' seems to represent only the potential state, or while in the process of expression. Discard that language dependent confusion.

So, samskaras are qualities which have the ability to self-actualize. This cycle continues, unless more powerful samskaras / tendencies are created by effort, by working in tandem with the in-born samskaras / tendencies, which tendency is also self-created by abhyasa (practice), which fact is quoted by Srikrishna in the Gita.

So, Dharma Sastras prescribe, the values and life-style which are conducive to inculcate the requisite progress in the psyche, which will lead the individual to the ultimate happiness and fearlessness, and lasting security.

Dharma Sastras advocated different life-styles, considering the Guna-s and Karma-s of different classes of individuals, grouped as Varna-s (castes).

1. SvaDharma (practicing the values and life-style prescribed by the Dharma Sastras by accepting the inevitability of the cycle of Karma, and living with an attitude of trust in Isvara)

2. ParaDharma (which is contrary to SvaDharma, i.e practicing the values and life-style prescribed for other Varna-s, which even though practiced well, will not give growth in Psyche because they do not bring about the requisite destruction of the in-built samskaras / tendencies, getting rid of which alone can make one closer to Reality)

* * *

This writing is meant to address the basic aim of human life. 

Though emphasis is in addressing the youth, it is urgently necessary for the aged, because less time is available for them in the present life. It will serve well if one pays deep attention to the intent and seek Truth as per one's capability. 

Grace of God, Gurus, and Scriptures, and well-wishers do not become helpful until their instructions are practiced in good faith and with staunch devotion."

If we remove the word 'Brahmana' from the entire message above, it is still valid, and is applicable for everyone.

The word Brahmana is representative, in some sense.  Now-a-days, Brahmana Youth is thoroughly confused and sees no place for the old values in his/her life. So, the message is directly applicable to them.

What to talk of other communities! Unfortunately, the Youth from other communities seem to think, the fundamental questions of life and death are not applicable to them! They seem to think they need no discipline or practices!

I wish others ponder over their own situation and ask what is in this message for them, and brave to inculcate the desired samskaras.

Written by : Srikrishna Ghadiyaram

* * *

The secret of spiritual practices (Upasana)

India has a very rich heritage in terms of spirituality, spiritual practices, yoga and tantra. Every practice had been experimented upon and validated by many yogic and spiritual masters and written down in the form of scriptures and texts. But the problem remained that billions of people had been practicing these rituals and spiritual practices without any tangible results with very few exceptions. Probably one or two people in billions can claim to have understood the way these practices work in life. Further, the results of these practices though practiced by an individual or group or family under the protection or blessings or patronage of Guru, without knowing the mechanism process or effect. This ignorance has brought much defame to the ancient living tradition of India with respect to these spiritual practices. In addition, the practitioner is generally afraid and feels insecure or at times passes his days in conspicuous silence while keeping his mind on the fulfillment of his desires.

All rituals or outer form of physical practices are collectively written in Vedic scriptures known as Purva Mimamsa or Karmamimamsa. Purva Mimamsa means “first reflection”. The first reflection conveys the meaning that before one takes up higher and deeper spiritual practices, one may take up outer physical practices to bring about changes one’s  present behavior and develop the  attitude and temperament conducive  for realizing the divine consciousness. That is why “Purva Mimamsa” is also known as “Karma Mimasa” or the study and practice of rituals or outer mode of physical practices for transforming the state of consciousness. Initially, the physical practices claimed to have the potential for bringing about transformation in life. It is this assertion that resulted in many interpretations of “Karma Mimamsa”. “Badari” who is the first known author and commentator of physical practices suggested that all the practices are to be undertaken without any intrinsic motivation. But selfish interests and craving for material possessions more often than not rules supreme in the minds of practitioners, who spend millions of rupees in rituals i.e. offering thousands of rupees to poorest in charity, building temples worth crores of rupees, daily prayer including the offering of flowers, fruits, money and incense sticks before idols in temples for fulfilment of their desires.  “Jaimini”, who composed sutras in about the 4th century BC, was critical of the earlier Mimamsa authors, particularly of Badari, and said that Vedic injunctions do not merely prescribe actions but also recommend these actions as means to the attainment of desirable goals. However, all commentators agree that performances of the Vedic sacrifices are aimed at securing an abode in heaven and attainment of material possessions and happiness in the outer sphere of life.

 Reasons were   put forth in the beginning that these practices cannot be challenged by reasoning and that Spirituality is something very different from these rituals.

Veda means knowledge. This is the knowledge of Real-Self or pure consciousness and since “Purva Mimamsa” is a part of Vedas, there must be some intrinsic meaning in these practices aimed at spiritual development and self-perfection of an individual.  “Shabara” another commentator, sought to establish the intrinsic validity of experiences and explained that every physical action in the form Upasana must be performed with a proper mental attitude developed prior to any practice.

Every physical action takes mental form and every mental action takes physical form. Mind and body are intimately linked and do interchange their expressions and realisations. If any idea , will or  plan  when organized can become manifest in physical reality, then  why can not any practice known as rituals and a part of Upasana   translate into physical reality.    

Badarayana, a great commentator lays stress on the philosophical portions--i.e., the Upanishads. Jamini, another commentator, recommends the path of Vedic injunctions, hence the ideal of karma. Though one moves around the central concept of  what ought to be done and other takes the central theme of Brahman--i.e., the absolute reality. But Ramanuja, a great South Indian philosopher of the 11th-12th centuries, presented that there is no conflict  between the two approaches and they jointly constitute a single work with Jaimini's coming first and Badarayana's coming after it in logical order, thus offering harmony, unity and proved that the origin of two approaches is the one and the same-Veda.

 Consciously Understanding Upasana

What is the rationale of Upasana or spiritual practices? What is its process and mechanism? What ought to be the ideal attitude of the practitioner? What are the different practices   which can bring expected results? Are these practices instrumental in the attainment of PPS –peace, prosperity and success in life or are they simply a waste of time? Can these practices result in excellence at Personal, Professional, Social and Spiritual levels in life? There are several pertinent questions related to these practices that must be answered in order to bring yoga and spirituality in the field of scientific understanding. It is very important to bring experienced based knowledge in the fold of evidence based knowledge so that quacks in the field can be eliminated and a rational understanding of the process can be laid down for humanity.

Upasana -defined

Upasana" is a Sanskrit word. The word Upasana includes three parts - up+aas  +yuch . “Up” is a prefix “aas” is root of verb and “Yuch” is an anafix. -  it means the devotee's mental unity with the deity for a long period. The synonyms of word Upasana are meditation, Sadhana, Aradhana etc. Accordingly three things exist - devotee, devotor and devotion.  Upasaka is a person whose mind is constantly busy in worshiping the mental form and qualities of the deity. There are different types of devotees and devotors. Therefore the methods of worship are also different- but one element of the Supreme Divine exists everywhere.

Upasana also means seating near. How?  By withdrawing one’s consciousness from the mundane objects and directing it towards God & communicating with him emotionally. When this process of communication starts, man begins to acquire Divine power.

Upasana means sitting near. This means sitting near divine. But how to sit near divine, when divine is nearer than the nearest. Can I sit with myself? This is the puzzle for practitioner to solve by different practices and enter into nearness to divine.

 Physical, mental and emotional proximity all have different meanings and experiences. When  physical proximity to any object or person  whether it be money, a  big house or any other material possession does not and cannot solve our mental and emotional problems  then how it can bring divine presence within?  Near to the mind are thoughts which spring either from the past, our subconscious or unconscious mind or from our needs, desires cravings etc. we remain emotionally charged both due to the desire sense and or ego sense –we remain dominated by our instincts and drives.

Whenever we think of nearness, we consider it in relative terms like: I am sitting near you, the table is near me etc. Then what is the meaning of sitting near the divine. Who sits near divine and how to sit near divine so that it becomes Upasana?  

 Upasana is nearness with reference to unity and oneness; with reference to the unfolding of oneself. Upasana is awareness of the Real-Self which is one and the   same in all beings. Upasana is a discovery of that element within oneself that is eternal, permanent and beyond the world of name and form. Upasana is a process by which the practitioner discovers the ultimate reality that lies within. Sitting near as in Upasana is more a symbolic and points to the reality behind all appearances that can be achieved by hundreds of practices explained in yoga, spirituality and tantra. It is not impossible to search for the one and only one divine through the many practices that lie in the field of space and time. Upasana is generally associated with all forms of practices aimed at self realization e.g.

Bhanopasana: Ascribing to the Lord the Highest splendor, the deepest compassion, the most potent Power, etc. and worshiping Him with the deepest and highest emotion.

Gitaupasana: Adoring Him as the Master and Preceptor who teaches the Gita and reveals the Way.

Adwaithopasana: (Non-Dualism) the   God is omnipresent and has to be discovered and experienced in order to realize Bliss and Awareness. Like oil in mustard, butter in yogurt, like water inside the earth, like fire in timber, God is also present in all beings. God is in the human body and in the human mind. To become aware of Divine presence, spiritual effort is necessary.

Dwaitopasana: (Dualism) The Dualistic outlook on the relationship between God and the individual is that of husband and wife. Vishnu, the Lord, the ever-free, ever-full, has to be adored as the wife adores the husband. The practices of   chanting the name of god, living a life of penance, directing one’s heart to the one   and only one god till one is able to manifest Divine within.

Saivopasana: This emphasises the worship of Siva as formulated in the Lingam . The Infinite Lingam is the symbol of the Primal Energy which represents the basic cause of origin, condition and progress of the 'elements' that compose the Cosmos. The Lingam is the Form of Siva Himself and realising it as such is asserted as the ultimate goal of liberation.

Virasaivopasana: the worship of Siva, the Lord or Isvara, as the omnipresent is the basis of this Upasana. The merging of the individual in the splendor of the Linga or Isvara is symbolic of Liberation .In fact this Upasana begins with manifest or God of form and name and transforms the mind to realize, experience the formless divine known as Linga.

Pasupatiupaasana: The individual entity (Jiva) is tied by the bond (paasa) of the qualities or moralities arising from nature. Pasupathi (Siva) is worshiped in order to attain freedom from Bondage. The bondage of unconsciousness, ignorance and falsehood can only be freed by the one who dwells within all, is the protector of all and creates all sufferings to extend its essential nature of bliss, knowledge, truth and love to one and all.

Saktiupaasana: Godess is an epitome of Shakti or power that is all and divine. The Primeval Universal Energy, Aadi Para Shakti, is conceived as the matrix of all forms of Divinity. The Cosmic Urge, the Prakrti, is the cause of the variety and multiplicity of expression, the manifold forms. The Maheswara (Supreme Divinity) has this capacity to manifest and is therefore so named. Maheswara and Para Shakti are two aspects of the same force. This dual-faceted force motivates the Universe, from the vast expanse of the sky to the entire earth. The unmanifest Supreme Person manifests as the feminine Universal, the Maya, and the Para Shakti. In each individual, it is experienced as knowledge, strength and activity.

The practices performed by Christians, Muslims, Jains, and Buddhists can also be placed under Upasana. By understanding the mechanism of Upasana, one can easily understand process and mechanism of practices explained in scriptures of all religions.