Article-Scriptures & Philosophies – Hinduism

Karma and Rebirth as per Hinduism (Tamil)

November 19, 2020/1 Comment/in Article-Scriptures & Philosophies/by C.V.Rajan

சனாதன தர்மத்தில் உள்ள கர்மா மற்றும் மறுபிறவிக் கொள்கை

கர்மா என்றால் “செயல்” அல்லது “வினை” என்பது உங்கள் எல்லாருக்கும் தெரியும். யாராலும் கர்மா ஏதும் செய்யாமல் இருக்க முடியாது. சரீரம், வாக்கு, மனம் இவை மூன்றாலும் ஒருங்கேயோ, தனித்தனியாகவோ நாம் எப்போதும் கர்மம் செய்து கொண்டேதான் இருக்கிறோம். நாம் செய்யும் ஒவ்வொரு கர்மாவுக்கும் ஒரு கர்ம பலன் உண்டு.

பொதுவாக நாம் பேச்சு வழக்கில் “அவன் அவன் கர்மாவை அனுபவிக்கிறான்” என்று சொல்கிறோம் என்றாலும் உண்மையில் அதன் பொருள் “அவன் தான் செய்த கர்ம பலனை அனுபவிக்கிறான்” என்பதே ஆகும். ஆக நாம் கர்மா, கர்ம பலன் இரண்டையும் பல சமயங்களில் பொதுவாய் ‘கர்மா’ என்றே சொல்கிறோம்.

நமது சனாதன தர்மத்தில் இந்த கர்மா கொள்கை மிகவும் விரிவான அளவில் ஆராயப்பட்டு, அதைப் பற்றிய கருத்தாக்கங்கள் ரிஷிகளால் உருவாக்கப்பட்டிருக்கின்றன. அவ்வாறு விரிவாய் உருவான கர்மாக் கொள்கையின் படி, கர்மா என்பதில் 3 அம்சங்கள் உள்ளன. அவை:

ஒன்று: பலன் — ஒவ்வொரு வினைக்கும் எதிர் வினை கண்டிப்பாக உண்டு என்று அறிவியலில் நியூட்டனின் மூன்றாவது விதி கூறுவது போலவே, நாம் செய்யும் ஒவ்வொரு கர்மாவுக்கும் ஒரு கர்ம பலன் உண்டு. இந்தக் கருத்து எல்லா மதங்களிலும் உண்டு. “Thou shall reap what thou sow” — “நீங்கள் எதை விதைத்தீர்களோ அதைத்தான் அறுவடை செய்வீர்கள்” என்று பைபிளும் சொல்கிறது.

இரண்டு: காலம் –– செய்த கர்மாவுக்கும், அதற்கான பலனை அனுபவிப்பதற்கும் ஒரு கால இடைவெளி உண்டு என்பது. அது மனிதனின் ஒரு பிறவியில் மட்டும் செயல்படுவதோடு நில்லாமல், ஜன்ம ஜன்மாந்திரங்களாகத் கூடத் தொடர்கிறது. ஒருவன் இறந்தபின் அப்படிப் பின் தொடரும் நற்பலன்களைப் புண்ணியம் என்றும் தீய பலன்களைப் பாபம் எனவும் சொல்கிறோம். கர்மாவில் இந்தக் காலம் எனும் அம்சம் மிக முக்கியத்துவம் வாய்ந்தது என்பதை இந்து மதம் மிகவும் சுவாரசியமாகவும், விவரமாகவும், அறிவுக்கு ஏற்புடையதாகவும் காட்டித் தருகிறது.

மூன்று: ஈஸ்வர இச்சை — கர்மத்தின் பலன் எப்போது எப்படி எந்த அளவு செயல்படும் என்பது இறைவனின் தீர்மானப் படியே நடக்கிறது என்பது.

இப்போது இவற்றைப் பற்றி மேலும் சிறிது விளக்கமாகப் பார்ப்போம்.

ஆபிரஹாமிய மதங்களின் படி, மனிதப் பிறவி என்பது ஒருமுறை மட்டுமே நிகழ்கிறது. செய்த கர்மங்களுக்கான பலனை இந்தப் பிறவியில் அனுபவித்தது போக, மரித்தபின் எஞ்சி இருக்கும் கர்மபலன்களுக்கு, இறைவன் என்ன தீர்மானிக்கப் போகிறார் என்று அந்த ஜீவன் கல்லறையில் காத்திருக்க வேண்டிவரும். பிற்காலத்தில் ஒரு நாள் வரப்போகும் ‘நீதி நாள்’ அன்று இறைவன் அந்த ஜீவனின் பாவ புண்ணியங்களைப் பொறுத்து சொர்கவாசமோ அல்லது நரக வாசமோ அளிப்பார். அதை நிரந்தரமாக அனுபவிக்க வேண்டும் என்பதாக இம் மதங்கள் கூறுகின்றன.

ஆனால், நமது இந்துமதத்தில் அப்படியல்ல.

ஒரு தொழிலதிபரின் வியாபாரக் கணக்கு லெட்ஜரில், இந்த வருடத்து லாப நஷ்டங்களும், வாங்கிய கடன்களும், கட்டாமல் விட்ட வரிகளும் அடுத்த வருடக் கணக்கில் தொடரும் அல்லவா? அது போலத் தான் சனாதன தர்மத்தில், கர்மாக் கணக்குகள் அடுத்தடுத்த பிறவிகளிலும் தொடரும் என்பது கொள்கை.

பொதுவாகவே எல்லாரும் பரவலாகக் காணும் ஓர் உலக நடப்பு உண்டு. சிலர் மிகவும் நல்லவர்களாக இருப்பார்கள்; ஆனால் அவர்கள் வாழ்க்கையில் ஏனோ துன்பங்களும், சோகங்களும் வந்து கொண்டே இருக்கும்.

அதே சமயம், வேறு சிலர் தம் வாழ்வில், செய்யாத தப்புத் தண்டா இல்லை; பிறருக்கு உண்டாக்காத கேடுகள் கொஞ்சமில்லை என்று இருக்கும். ஆனாலும் அவர்கள் வாழ்க்கையில் கஷ்டமோ துன்பமோ ஏதும் இல்லாததாகக் காணப்படும்!

இவற்றையெல்லாம் பார்த்துவிட்டு பலரும் ” இவர்களது வாழ்க்கையைப் பார்த்த பின் எனக்கு தர்மம், நியாயம், தெய்வம் இவற்றின் மீது நம்பிக்கையே போய்விட்டது, இது நல்லவர்களுக்குக் காலமில்லை, சார்” என்பார்கள்.

தற்போது கண்முன்னே நடப்பதை மட்டும் வைத்துக் கொண்டு எல்லாரும் தீர்ப்பு சொல்ல முயல்வதால் தான் இப்படிப்பட்ட தார்மீகக் குழப்பங்கள் வருகின்றன.

அதனால் தான் அம்மா (மாதா அமிர்தானந்த மயி), “கர்மா கொள்கை என்பது ஒரு புரியாத புதிர்.. அதனை விஞ்ஞானத்தைக் கொண்டு விளக்க முடியாது; நீ நம்பிக்கை உள்ளவனாக இருந்தால் மட்டுமே கர்மா கொள்கையை ஏற்றுக்கொள்வாய்” என்கிறார்.

ஸ்ரீ ராமகிருஷ்ண பரமஹம்சர் “இந்த உலகம் என்பது கடவுளின் மாயை. இந்த மாயையில் பல குழப்பங்கள் உண்டு. ‘இதனால் இது நிகழும்’, ‘இதற்குப் பிறகு இது நிகழும்’ என்று திட்டவட்டமாக ஏதும் சொல்லமுடியாது” என்பார்.

அப்படியானால் ஒருவர் செய்த நல்ல கர்மாவுக்கு கெட்ட பலன் விளைகிறதா, இது முரணாக இருக்கிறதே என்று கேள்வி கேட்டால் அதற்கு, “நல்லது செய்பவர்களுக்கு கர்ம நியதிப்படி கண்டிப்பாக நல்ல பலன்தான் உண்டு; ஆனால் அது எப்போது, எப்படி நிகழும் என்பது நம் சிற்றறிவுக்குப் பிடிபடாது; அது இறைவனுக்குத் தான் தெரியும்” என்பது தான் சரியான பதில்.

ஒரு உதாரணம் பார்ப்போம்.

ஒரு மாணவன் பரிட்சைக்கு நன்றாகப் படிக்கிறான்; நன்றாகத் தேர்வு எழுதுகிறான்; அவன் நூற்றுக்கு 90 மதிப்பெண் வரும் என்று உறுதியாய் இருக்கையில் அவனுக்கு 60 மதிப்பெண்ணே கிட்டியிருக்கிறது. அதனால் அவன் விரும்பிய மேற்படிப்பில் சேர மதிப்பெண் போதாமல் மிகுந்த ஏமாற்றமடைய நேர்கிறது. அது ஏன்? அவன் சரியாகத்தானே தன் முயற்சியையும், செயலையும் செய்தான்? பின் ஏன் கதை மாறிப்போயிற்று? அவன் விடைத்தாளைத் திருத்தியவர் செய்த தவறு அது என்றால் அது ஏன் ஒழுங்காய் கர்மம் செய்த மாணவன் தலையில் ஏன் வந்து விடிய வேண்டும்?

இதற்கு பதில் , அந்தச் சமயத்தில் அந்த மாணவனுக்கு அவனது செயலின் நேரடி விளைவுக்குத் தொடர்பு இல்லாமல், ஏதோ ஒரு தக்க காரணத்துக்காக அவனது பிராரப்தப்படி இறைவன் கொடுத்துள்ள தண்டனை அது என்பதாகத் தான் சொல்லியாகவேண்டும். இதற்கு வேறு எந்த விளக்கமும் சாத்தியமில்லை.

இதே போல, ஒரு அயோக்கியன் எல்லாத் தப்புத் தண்டாக்களையும் துணிந்து செய்து கொண்டிருந்தாலும் நன்றாய் வாழ்கிறான் என்றால், இறைவன் ஏதோ நம்மால் புரிந்துகொள்ள முடியாத ஒரு காரணத்துக்காக அவனது முன் ஜன்ம புண்ணியங்களின் பலனை தற்போது கொடுத்துக் கொண்டு இருக்கிறார் என்று பொருள்.

அவை தீர்ந்ததும் நிலைமை மாறலாம். அவன் இப்போது செய்த அயோக்கியத்தனங்களின் பலன் பிற்காலத்தில் அவன் சற்றும் எதிர்பாராத சமயத்தில் அவன் தலையில் வந்து விடியலாம். இல்லை, அவன் மறுபிறவியில் கஷ்டப்படலாம். ஏன் எப்படி என்று இறைவனே அறிவார்.

சிலருக்கு தார்மீக வாழ்வில் நம்பிக்கை இருக்கும். ஆனால் இறை நம்பிக்கை இருக்காது. ‘யாருக்கும் கெடுதல் செய்யக்கூடாது; நல்லதே செய்ய வேண்டும்; வினை செய்தால் எதிர்வினை தானே நடக்கும்; அதிலிருந்து தப்பவே முடியாது; இதில் தேவையில்லாமல் இறைவன் என்ற ஒன்றை ஏன் புகுத்துகிறீர்கள்? ” என்பார்கள். இது ஒரு விதண்டா வாதமே.

அதாவது, கர்மா என்பது ஏதோ ஒரு ‘தானியங்கி’ என்று இவர்கள் நினைக்கிறார்கள்.

பரம ஞானியான பகவான் ரமண மகரிஷி இக்கருத்தை நிராகரிக்கிறார். அவரது உபதேசங்களின் சாரமான உபதேச உந்தியாரில்

“கன்மம் பலந்தரல் கர்த்தனது ஆணையால்
கன்மம் கடவுளோ உந்தீபற
கன்மம் ஜடமதாம் உந்தீபற” என்கிறார்.

அதாவது, “கர்மம் ஜடமே. கர்மம் தானே தன் போக்கில் செயல் படுவதில்லை. கர்மத்தையே கடவுளாக ஆக்கிவிட முடியுமா என்ன? ; இறைவனின் ஆணைக்கு அடங்கித் தான் கர்மம் செயல்பாட்டுக்கு வருகிறது.” என்கிறார் ரமணர்.

அடுத்து, நாம் அடிக்கடி கேள்விப்படும் சொல்லான ‘பிராரப்தம்’ அல்லது பிராரப்த கர்மா என்றால் என்ன என்பதை இன்னும் சரியாகப் புரிந்து கொள்வோம்.

நம் தர்மத்தில் கர்மா என்பது சஞ்சித கர்மா, பிராரப்த கர்மா, ஆகாம்ய கர்மா என்று மூன்று விதமாக அடையாளம் காட்டப்படுகிறது .

நாம் ஒவ்வொருவரும் எத்தனையோ பிறவிகள் எடுத்து கணக்கற்று செய்த கர்மாக்களின் பலன்கள் மூட்டை மூட்டையாய் இருக்கின்றன. அவை ‘சஞ்சித கர்மாக்கள்‘ எனப்படுகின்றன. இவையே நமக்கு அடுத்தடுத்துப் பல பிறவிகள் வரக் காரணமும் ஆகின்றன.

ஒரு ஜீவனின் இந்தப் சஞ்சித கர்ம மூட்டைகளிளிலிருந்து இறைவன் ஒரு சிறு தொகுதி கர்மாக்களைப் பிரித்தெடுத்து, அவற்றை அனுபவித்துத் தீர்க்க ஒரு பிறவியைக் கொடுத்து பூமிக்கு அனுப்புகிறார். அதில் நல்ல பலன்களும் கெட்டபலன்களும் கலந்தாங்கட்டியாக இருக்கும்.

அப்படி அந்த ஜீவன் சுமந்து வரும் குறிப்பிட்ட அந்த ஒரு கர்ம பல மூட்டையே பிராரப்த கர்மா எனப்படுகிறது.

பிராரப்தமே உடல் எடுத்து வரக் காரணம்; பிராரப்தமே பெரும்பாலும் இந்த ஜன்மத்தில் ஒருவன் செய்யும் கர்மங்களுக்கான பலன்களையும் தருகிறது. எந்த பழைய கர்ம பலனில் இருந்து, எதை, எந்த சமயத்தில் எடுத்துக் கொடுப்பது என்பதை இறைவனே அறிவார்.

சில சமயங்களில் செய்த ஒரு சிறிய நற்செயலுக்குக் கூட பெரியதாக நல்லது நடப்பதும், செய்த ஒரு சிறிய தப்புக்குக் கூட பலமான தண்டனை கிடைப்பதும் இந்தப் பிராரப்தத்தின் சேட்டையால் தான்! அது போலவே, சமயங்களில் நல்லது செய்பவனுக்குக் கெடுதல் விளைவதும், கெடுதல் செய்பவனுக்கு நல்லது நடப்பதும் இந்த பிராரப்தத்தின் விளைவால்தான்.

இதற்கு உதாரணமாக என் தந்தையின் வாழ்வில் நடந்த ஒரு சம்பவத்தை இங்கே உங்களோடு பகிர்ந்து கொள்கிறேன்.

அரசாங்கப் பணியிலிருந்து ஓய்வு பெறுபவர்களுக்கு பென்ஷன் வருவதற்காகச் செய்ய வேண்டிய ‘காகிதப் பணிகள்’ (அதாவது பேப்பர் வொர்க்) செய்து கொடுத்து உதவுவதில் என் தந்தைக்கு அலாதி பிரியம் உண்டு. பற்பல படிவங்களை மிகச் சரியாக நிரப்பி, தேவையான சான்றுகளை இணைத்து என்று சள்ளை மிகுந்த ஒரு வேலை அது. பலருக்கும் அவை பிடிபடாது. ஆனால் என் தந்தையோ அதில் கெட்டிக்காரர். அப்படி அவர் உதவியதில், எங்கள் ஊரில் பலருக்கும் பென்ஷன் பணம் ஒழுங்காக வந்தது. இதனால் ஒரு வேளை, தம் சேவையைப் பற்றி என் தந்தைக்கு சற்று கர்வம் கூட இருந்திடுக்கக் கூடும்.

அவரே பணி ஓய்வு பெற்றதும், தம் காகிதங்களை முறைப்படி தயாரித்து அனுப்பினார். இத்தனை பேருக்கு சரியாகத் தயாரித்துக் கொடுத்த அனுபவம் இருந்ததனால், தம் பென்ஷனும் தடையின்றி உடனே வர ஆரம்பித்துவிடும் என்றே அவர் நம்பினார். ஆனால் வெகு காலம் கடந்தும் அவர் பென்ஷன் என்னவோ வரவே இல்லை!

ஏன் இப்படி என்று விசாரிக்க சென்னையிலுள்ள பென்ஷன் பே அலுவலகத்துக்குப் போனோம். அங்கேஅலைந்து விசாரித்ததில், ஒரு கிளார்க் செய்த ஒரு குளறுபடியால் அவரது காகிதங்கள் தேங்கிப் போனது தெரிய வந்தது.

ஆக அவர் தம் கர்மத்தை மிகத் திருத்தமாகச் செய்தும், பிராரப்தப்படி அவருக்கு பென்ஷன் மிகத் தாமதமாகத்தான் வந்து சேர்ந்தது!

ஒரே மாதிரி தொழில் செய்த இரு நண்பர்களில் ஒருவர் தொழிலில் நொடித்து ஓட்டாண்டியாய் போனதும், மற்றவர் மேன்மேல் வளர்ந்து கோடீஸ்வரரானதும் ஆகிய ஓர் உதாரணத்தை அம்மா சொல்வதுண்டு அல்லவா? ஏன் இந்த பாரபட்சம் என்று கேட்டால் முன்னவர் பூர்வ ஜன்மத்தில் லோன் எடுத்து கட்டாது வந்தவர், பின்னவர் டெபாஸிட் செய்துவிட்டுவந்தவர் என்று அம்மா விளக்குவார்.

அப்படியானால் இந்த ஜன்மத்தில் செய்யும் கர்மாக்களின் நேரடி பலன்கள் என்னவாகும் என்று கேட்டால், அவை ‘ஆகாம்ய கர்மாக்கள்’ – அதாவது வரப்போகிற கர்மங்கள் எனப்படுகின்றன. அதாவது இந்தப் பிறவியிலேயே பிற்காலத்திலோ, அல்லது இப்பிறவியையும் தாண்டி அடுத்த பிறவிகளிலோ பலன் தரப்போகிற கர்மங்களே ஆகாமிய கர்மங்கள். இந்தப் பிறவியில் ஒருவன் இறக்கும்போது, அவனது எஞ்சிய ஆகாமிய கர்மாக்கள், சூட்சும வாசனைகளாய், அவன் முன்பே சுமக்கும் சஞ்சித கர்மாக்களின் மூட்டைகளோடு ஒன்றாய் சேர்ந்து கலந்துவிடும்.

இந்த மூன்றையும் தெளிவாய் புரிந்துகொள்ள ஒரு பிராசீனமான உதாரணம் உண்டு. ஒரு வேடன் வேட்டையாடுவதற்காக அவன் அம்பராத் தூளியில் நிறைய அம்புகளை சேகரித்து வைத்திருக்கிறான். அந்த அம்புகள் போன்றவைதான் சஞ்சித கர்மங்கள். அந்த அம்புகளிலிருந்து அவன் சிவற்றை எடுத்து, வில்லில் பூட்டி வேட்டையாடுவதற்காக இலக்கை நோக்கி அடிக்கிறான். அப்படி வில்லில் இருந்து புறப்பட்டு விட்ட அம்புகள் போன்றதே பிராரப்த கர்மங்கள். பிராரப்தம் செயல்பட ஆரம்பித்துவிட்டால் அவற்றைத் திரும்பப் பெற முடியாது.

பின் வேடன் தனக்கு வேண்டிய புதிய அம்புகளையும் அவ்வப்போது தயாரித்துக் கொள்கிறான். அவை போன்றவை தான் ஆகாமிய கர்மங்கள். அப்படித் தயாரித்த புதிய அம்புகளை, அவன் தன் அம்பராத் தூளியில் ஏற்கனவே உள்ள பழைய அன்புகளோடு சேர்த்துக் கொண்டு விடுகிறான். அதைப் போலவே, ஆகாமிய கர்மாக்கள், சஞ்சித கர்மாக்களோடு சேர்ந்து விடுகின்றன. அவை வருங்காலப் பிறவிகளுக்கு பிராரப்தங்கள் ஆகும்.

இனி இந்த கர்ம கோட்பாடுகளைப் பற்றி நியாயமாக எழக்கூடிய சில சந்தேகங்களையும் கேள்விகளையும் பார்ப்போம்.

முதலில், இந்தக் கர்மா விவகாரத்தை இத்தனை குழப்பலாக இறைவன் ஏன் வைத்திருக்கிறான்? இதனால் அவனுக்கு ஆகப்போவது என்ன? மனிதப் பிறவியின் நோக்கம் தான் என்ன?

இந்த உலகம் இறைவனது படைப்பு மட்டுமல்ல, இந்தப் படைப்பிலுள்ள அனைத்திலும் அந்தர்யாமியாய் வசிப்பவனும் இறைவனே என்பது சனாதன மதத்தின் கோட்பாடு. இதையே அம்மா, சிருஷ்டியும் சிருஷ்டாவும் இரண்டல்ல என்று சொல்வார். மாயையாகிய இந்தப் படைப்பும், அதிலுள்ள ஜீவ ஜாலங்களின் இன்ப துன்பங்களும், ஜனன மரணங்களும் இறைவனின் லீலை அன்றி வேறில்லை. அவனே பங்குபெறும் அவனது விளையாட்டைப் பற்றிக் குறை கூற நாம் யார்?

ஒவ்வொரு ஜீவனும் தன்னுள் ஒளிந்திருப்பது இறைவனே என்பதை உணர்ந்து கண்டுபிடித்து, அந்த சத் வஸ்துவே தன் மெய்யான “நான்”; என்று உணரும் வரை இந்தக் கர்மாவின் மாயச் சுழற்சி தொடர்ந்து கொண்டே இருக்கும் என்கிறார்கள் மகான்கள். இறைவன் இந்த மனிதப் பிறவியைத் தந்திருப்பதே இந்த உண்ஂமையை உணர்ந்து பிறப்பு இறப்பு அற்ற நித்யானந்த நிலையான மோட்சத்தை அடைவதற்குத்தான்.

இருந்தாலும் நாம் எல்லாரும், இறைவனின் மாயா விளையாட்டில், அவன் இச்சைப் படியே மயங்கிப்போய் சிக்கியிருக்கிறோம்.

கடவுள் ஏன் இப்படி செய்து ஏமாற்றுகிறார் என்று கேட்டால், ஸ்ரீ ராமகிருஷ்ண பரமஹம்சர் சொல்வார், “இறைவனுக்குத் தன் மாயா விளையாட்டான படைப்பு தொடர்ந்து நடந்து கொண்டே இருப்பதில் தான் விருப்பம். கண்ணாமூச்சி விளையாட்டில் எல்லாரும் தாய்ச்சியைத் தொட்டுவிட்டால் பிறகு ஆட்டத்தில் என்ன சுவை இருக்கிறது? தாய்ச்சிக்கு விளையாட்டு தொடர்ந்து நடப்பதில் தான் விருப்பம்!” என்பார்!

ஒரு புறம் தன் மாயையால் இறைவன் மயக்கினாலும், மறுபுறம், மனிதப் பிறவியின் நோக்கம் மோட்சமே என்பதை, சிலராவது புரிந்து கொள்ளவேண்டும் என்கிற கருணையும் அவனுக்கு இருக்கிறது. அதனால், இறைவன் தானே அவதாரம் எடுத்து வந்தும், மகாத்மாக்களையும், ஞானிகளையும் உருவாக்கியும் இந்தப் படைப்பின் ரகசியத்தைப் பரப்புகிறான்.

ஆனாலும் என்ன?

நம் அகங்காரத்தைத் தான் நாம் நிஜமென்று நம்புகிறோம். நம் தேக-மனோ-புத்தி-அகங்காரச் சேர்க்கையை ‘நான்’ என்று கற்பித்துக்கொண்டு இவற்றையெல்லாம் திருப்தி செடய்து இன்பம் துய்க்கவே இந்த மனித வாழ்க்கை என்று மயங்கி விடுகிறோம். நம் விருப்பு வெறுப்புகளே நம்மை இயக்குகின்றன.

உடல் மரிக்கும்போதும் இந்த விருப்பு வெறுப்புகள் தீருவதில்லை. எரியும் தீயை எண்ணைய் ஊற்றி அணைக்க முயல்வதைப்போல, செய்த கர்மங்களும், கர்ம பலன்களும், ராக துவேஷங்களை மேலும் தூண்டி எரியவிடவே பார்க்கின்றன. விளைவு? விட்ட குறை தொட்ட குறைகளை அனுபவிக்க மீண்டும் மறு பிறவி!

இதையே பகவான் ரமணர் தம் உபதேச உந்தியாரில்,

வினையின் விளைவு விளிவுற்று வித்தாய்
வினைக்கடல் வீழ்ந்திடும் உந்தி பற
வீடு தறலிலை உந்தீபற

என்கிறார்.

அதாவது, “செய்த வினைகளின் பலன்கள் வித்துகளாய் (அதாவது வாசனைகளாய்) மாறி ஜீவனைத் தொடர்ந்து அதனை மீண்டும் சம்சாரக் கடலில் வீழ்த்தும்; வீடு பேற்றைத் தராது”

நமது புராணங்களின் படி, இந்த ஜீவன் மறு பிறவி எடுக்கும் முன்பு இடையில் சொர்க்க வாசமோ, நரகவாசமோ நிகழவும் வாய்ப்பிருக்கிறது.

இவ்வுலக வாழ்வில் அசாதாரணமான நற்செயல்கள் செய்தவனுக்கு அவற்றின் புண்ணிய பலத்தால் மரணத்துக்குப் பின் இன்பம் அனுபவிக்க சொர்க்க வாசம் கிடைக்கிறது என்பது நமது நம்பிக்கை. அதே போல மிகக் கொடூரமான தீய செயல்கள் செய்தவனுக்கு நரகத்தில் கொடும் தண்டனை கிடைக்கிறது. அங்கெல்லாம் ஜீவனுக்கு தூல உடம்பு இல்லை. அனுபவங்களெல்லாம் மனோமயம் மட்டுமே. சொர்க்க நரகங்களில் செயலாற்றலுக்கு வழியில்லை.

ஆனால் சொர்க்க, நரக வாசங்கள் நிரந்தரம் அல்ல. அப்படி அதீதமாய்ச் செய்த புண்ணியத்தின் அல்லது பாபத்தின் பலன் அனுபவித்துத் தீர்ந்தபின், ஜீவன் தன் சாதாரண புண்ய பாவங்களைத் தொடர்ந்து அனுபவிக்கவும் மீண்டும் செயல்களில் ஈடுபடவும் கர்ம பூமியான இந்த உலகத்தில் உடலெடுத்துப் பிறந்தாக வேண்டும் என்பதே நம் மதத்தின் நம்பிக்கை. இந்து மதம் காட்டும் மோட்சம் என்பது சொர்க்க வாசம் அல்ல!

சில மகாத்மாக்கள், சொர்க்கம் நரகமென்றெல்லாம் தனியே இல்லை; இந்தப் பிறவியிலேயே மனிதன் அதீதமாக இன்பம் அனுபவித்தால் அது தான் சொர்க்கம், அதீதமாகத் துன்பம் அனுபவித்தால் அது தான் நரகம் என்றும் சொல்வதுண்டு.

எப்பேற்பட்ட மகா பாவியானாலும், இறைவனேயே நிந்திப்பவனாய் இருந்தாலும் கூட, அவனும் தன் கர்ம பந்தங்களிலிருந்து விடுபட்டு, தன் ஆத்ம நிலையை உணர்ந்து, மோட்சம் அடைய வேண்டும் என்பதே இறைவனின் நோக்கமும் பரம காருண்யமும் ஆகும். சத் கர்மத்தின் மூலமே தன்னை ஒருவன் மேலான கதிக்கு உயர்த்திக்கொள்ளமுடியும். அதற்கு தெய்வ நம்பிக்கையும் தார்மீக ஒழுக்கமும் மிகவும் சகாயம் செய்யும்.

ஒருவன் இறைவனை மறுத்தான், நிந்தித்தான் என்பதற்காகவே இறைவன் அவனை நரகத்தில் இட்டு தண்டிப்பார் என்று (ஆபிரகமிய மதங்களில் சொல்வது போல) சனாதன மதத்தில் கிடையாது. ஒரு இறை மறுப்பாளன் தான் செய்யும் தீய கர்மாக்களுக்கு (உதாரணமாக இறை நம்பிக்கை உள்ளவர்களை புண்படுத்துதல், அவமானப் படுத்தி வேதனைப் படுத்துதல், கொடுமைப் படுத்துதல் போன்றவைகள் உட்பட்ட கர்மாக்களுக்கு) உரிய கர்ம பலனை அனுபவித்துத் தீர்ப்பான். அவ்வளவே. அவனும் தன்னைக் கடைத்தேற்றிக்கொள்ள வழியுண்டு.

இனி அடுத்த கேள்வி, மனிதன் தனக்குள்ள சுயேச்சையைக் கொண்டு கர்மாவை மாற்றிவிட முடியாதா?

மனிதனுக்கு கர்ம சுதந்திரம் உண்டு, ஆனால் போக சுதந்திரம் கிடையாது என்பது தான் இதற்கான பதில்.

அதாவது ஒரு செயலை செய்வதற்கும் செய்யாமல் விடுவதற்கும் ஒருவனுக்கு சுதந்திரம் இருக்கிறது. ஆனால் ஒரு கர்மாவின் பலனை தன் விருப்பம் போல் அனுபவிக்கவோ அனுபவிக்காது தப்புவதற்கோ அவனுக்கு சுதந்திரம் கிடையாது.

உதாரணமாக நல்லவன் ஒருவனுக்கு, தனக்கும் சமுதாயத்துக்கும் கேடு விளைவிக்கும் ஒரு சமூகவிரோதியைக் கொல்லவேண்டுமென்று மனதில் வெறி வருகிறது. அப்படிக் கொலை செய்துவிடவோ, அல்லது தன் கோபத்திக் கட்டுப்படுத்திக் கொண்டு விலகிப் போய்விடுவதோ ஆகிய கர்ம சுதந்திரம் அவனுக்கு இருக்கிறது.

ஆனால் கொலை செய்த பிறகு, அதன் விளைவாய் விசாரணை நடை பெறும் போது, “அந்தக் கெட்டவனுக்கு உண்டான சரியான தண்டனையைத் தர இறைவன் என்னைத் தன் கருவியாக உபயோகித்துக் கொண்டார்; அவனைக் கொன்றதன் மூலம் நான் சமுதாயத்துக்கு நன்மையே செய்துள்ளேன். ஆகவே எனக்கு தண்டனை தரக்கூடாது” என வாதிடமுடியாது!

கர்ம பலனைத் தருபவர் இறைவன் மட்டுமே. மனிதன் தன் சொந்தத் தீர்மானத்தில் கடவுளின் ஏஜெண்டாக தன்னை நியமித்துக்கொள்ள முடியாது!

தீர்ப்பு வரும் சமயத்தில் அவன் “ஐயா, அப்படி தண்டித்துத் தான் ஆகவேண்டும் என்றால் எனக்கு 4 வருட கடுங்காவல் தண்டனையே போதும்” என்று தேர்ந்தெடுக்க முடியாது! மரண தண்டனை என்று தீர்ப்பு வந்ததும் “என் மரண தண்டனையை நான் ஒரு 10 வருடம் கழித்து அனுபவித்துக் கொள்கிறேன்” என்று சொல்ல முடியாது!

இங்கே அம்மா கூறும் ஒரு குட்டிக்கதை நினைவுக்கு வருகிறது.

மிகவும் புகழ் பெற்ற ஜோசியர் ஒருவர் ஒரு ராஜாவின் அரண்மனைக்கு விஜயம் செய்தார். எல்லாரையும் போலவே ராஜாவுக்கும் தம் எதிர்காலம் பற்றி அறிந்து கொள்ள ஆசை. ராஜாவின் ஜாதகத்தை வாங்கிக் கூர்ந்து பார்த்த ஜோசியரின் முகம் இருண்டது. அவர் நடுங்கும் குரலில், “மகாராஜா, என்னை மன்னிக்க வேண்டும். இன்று மாலை நேரம் முடிவதற்குள் உங்கள் உயிர் பிரிந்துவிடும்; உங்கள் உயிரைப் பறிக்க எம தூதன் இங்கே வந்து விடுவான்” என்றார்.

ராஜாவுக்கு தாங்க முடியாத அதிர்ச்சி. மந்திரிகளைக் கூட்டி இந்த கண்டத்திலிருந்து எப்படித் தப்பிப்பது என்று ஆலோசனை கேட்டார். மூத்த மந்திரி சொன்னார்: “மகாராஜா, உங்களைக் கூட்டிச் செல்ல யமதூதன் வரும்போது நீங்கள் இங்கே இல்லாமல் தப்பிவிடலாமே? மாலை வர இன்னும் 6 மணி நேரம் இருக்கிறது. நீங்கள் விரைந்து பயணிக்கும் ஒரு குதிரையில் ஏறி இங்கிருந்து எத்தனை தொலைவு போக முடியுமோ அத்தனை தொலைவு போய்விட்டால் நீங்கள் தப்பிவிடலாமே?” என்றார். ராஜாவுக்கும் அது சரி என்று பட்டது.

ஒரு உயர் ஜாதிக் குதிரையில் உடனே ஏறிப் புறப்பட்டார். அதிவேகம் பயணித்தார். நாட்டின் எல்லை வந்துவிட்டது. அந்திச் சூரியன் மேற்கே மறைந்து கொண்டிருந்தது. ராஜா ஒரு மரத்தடியில் குதிரையை நிறுத்தினார். களைத்திருந்த குதிரைக்கு தண்ணீர்காட்டி, அவரும் மரத்தடியில் ஓய்வு எடுத்தார். ‘தப்பித்துவிட்டோம் என்று ஒரு நிம்மதி வந்தது. சோர்வில் கண் மூடியது..

ஏதோ ஒலி கேட்டு ராஜா திடுக்கிட்டு விழித்தார்! இருள் கவியும் நேரம். மரத்தின் உச்சியிலிருந்து ஒரு கரிய உருவம் குதித்தது. “என்னடா, இரவு தொடங்கும் நேரமாகிவிட்டதே, இன்னும் உம்மை இங்கு காணோமே என்று இத்தனை நேரம் இங்கேயே காத்துக் கொண்டிருந்தேன்; சரி சரி, கிளம்பும்” என்றான் அந்த யம தூதன்!

கர்ம சுதந்திரம், போக சுதந்திரம் பற்றி அம்மா கூறும் ஒரு கருத்தை இங்கே கவனிப்பது அவசியம்.

நம் கண் முன்னே சிலர் துன்பங்களால் வாடுவதைக் காணும்போது நாம், “அவர்கள் இறைவன் இச்சைப்படி தங்களது பிராரப்த கர்மாவை அனுபவிக்கிறார்கள். அதிலிருந்து அவர்கள் விடுபட முடியுமா என்ன? அனுபவித்துத் தானே தீர்க்கவேண்டும்?” என்று நாம் ஒதுங்கிப் போவது சரியா?

சரியில்லை என்கிறார் அம்மா. கர்மம் வேறு தர்மம் வேறு. அவன் கஷ்டம்படுவது அவனது கர்மம் என்றால் அவனுக்கு உதவுவது நமது தர்மம் ஆகவேண்டும். அவனுக்கு உதவும் செயலைச் செய்யக்கூடிய கர்ம சுதந்திரம் நமக்கு இருக்கிறதல்லவா? ஆகவே, தார்மீக உணர்வோடு நாம் அவனுக்கு உதவுவதால், நாம் தான் பலன் பெருகிறோம் என்கிறார் அம்மா.

மறு பிறவி உண்டு என்பதே ஒரு ஊகம் தானே அதற்கு என்ன ஆதாரம்? ஆபிரகாமிய மதங்கள் மறுபிறவி பற்றிப் பேசவே இல்லையே? என்பது அடுத்த கேள்வி.

மறுபிறவிக் கோட்பாடு மிக மிக அறிவுப் பூர்வமான ஒன்று. நமது சகோதர மதங்களான பௌத்தம், சமணத்திலும் கர்மா, மறுபிறவி கொள்கை உண்டு.

இந்தக் கர்மா கொள்கையல்லாது பல உலகியல் அனுபவங்களை ஏன் எப்படி என்று திருப்திகரமாக விளக்க வழியொன்றும் இல்லை என்பது ஓர் நிதரிசனமான உண்மை!

ஒரு உதாரணம் பார்ப்போம்.

ஒரு தாய்க்கு மூன்று பிள்ளைகள். அதில் ஒரு குழந்தை 2/3 வயதிலேயே கர்னாடக இசை ராகங்களை அடையாளம் காண்கிறது; 5 வயதில் பாடுகிறது; 7 வயதில் திறமையாய் புல்லாங்குழல் வாசிக்கிறது. பள்ளிப் படிப்பிலும் படு புத்திசாலியாக இருக்கிறது.

அதே தாயின் மற்றொரு குழந்தை மந்த புத்தியுடன் இருக்கிறது; சங்கீதம் சுட்டுப்போட்டாலும் வராது.

மற்றொரு குழந்தையோ சதா நோய்வாய்ப் படுகிறது; மற்ற இரு பிள்ளைகளும் ஆரோக்கியமாகவும், சந்தோஷமாகவும் வளைய வருகையில், இப்பிள்ளை மட்டும் நோய், துன்பம், எப்போதும் அழுகை என்று வளர்கிறது.

ஒரே தாய் பெற்ற மூன்று பிள்ளைகளுக்குள் ஏன் இத்தனை வித்தியாசம் என்று என்று கேட்டால் நீங்கள் என்ன பதில் சொல்வீர்கள்?

கர்னாடக இசையை பல ஆண்டுகள் ஒரு குருவின் கீழிருந்து படித்து சாதகம் செய்தாலுமே ஒரு சிறந்த பாடகனாய் வருவது எத்தனை சிரமம் என்பது பலரும் அறிந்ததே. அவ்வளவு கஷ்டமான ஒரு நுண் கலையின் ஞானம் ஒரு 5 வயதுக் குழந்தை எப்படி அனாயாசமாக வந்தது? இதற்கு என்ன விளக்கம் அளிப்பீர்கள்? அந்த இசை ஞானம் முற்பிறவிகளிலிருந்தே வந்திருக்க வேண்டும் என்கிற கருத்துக்கு வந்து சேர வேண்டியிருக்கிறதல்லவா?

மூன்றாவது குழந்தை மட்டும் ஏன் சதா நோயில் விழுந்து துன்புற வேண்டும்? இப்படித் துன்பத்தில் அல்லாடுவதற்காக அந்தக் குழந்தைப் பருவத்தில் என்ன கெட்ட செயலைச் செய்திருக்க முடியும்?

ஆக, அது அனுபவிக்கும் இன்ப துன்பங்களுக்கு பூர்வ ஜன்ம கர்ம பலன்களே காரணமாயிருக்க வேண்டும் என்கிற முடிவிற்கு வரவேண்டியிருக்கிறதல்லவா?

ஒரு புதிய பிறவி எடுக்கையில் முந்தைய பிறவியின் ஞாபகங்கள் யாருக்கும் இருப்பதில்லை. சூட்சுமமான முன் பிறவி வாசனைகளை மட்டுமே சுமந்து வருகிறோம். ஆனாலும் வெகு அபூர்வமாக சில குழந்தைகள் தங்கள் பூர்வ ஜென்ம நினைவுகளை தாங்கி வரும் அதிசயங்களும் உலகில் நடக்கின்றன!

“நான் முன்பு இன்ன பெயர் உடையவனாக இருந்தேன்; என் தந்தை தாயாரின் பெயர் இது, இது; ; நான் இன்ன ஊரில் வாழ்ந்து வந்தேன்” என்றெல்லாம் சொல்லும் நிகழ்வுகள் உண்டு.

இவை நம் நாட்டில் மட்டுமல்ல; இந்துமதம் சாராத வெளி நாடுகளிலும் நிகழ்ந்ததுண்டு.

அத்தகைய பல நூற்றுக்கணக்கான நிகழ்வுகளிலிருந்து வடிக்கட்டி 20 நிகழ்வுகளை ஆதாரப் பூர்வமாகவும் அறிவியல் பூர்வமாகவும் அலசி ஆராய்ந்த ஓர் விஞ்ஞானி உண்டு. அவர் பெயர் இயான் ஸ்டீவன்ஸன். அவர் 1974 இல் எழுதி விர்ஜீனியா பல்கலைக்கழகம் வெளியிட்ட புத்தகமான Twenty Cases Suggestive of Reincarnation (மறுபிறவி பற்றிய 20 நிஜ சம்பவங்கள்) மிகவும் பிரபலமானது.

பொய், புரட்டு, கற்பனை, உள்நோக்கம் ஏதும் இல்லாத நிகழ்வுகளா இவை என்பதை மிக வலிவாக அலசி ஆதாரங்களை உறுதி செய்து வடிக்கட்டிய பின்பே ஸ்டீவன்ஸன் தம் ஆராய்ச்சி முடிவுகளை இப்புத்தகத்தின் மூலம் வெளியிட்டார். “இந்த நிகழ்வுகளுக்கான மிகவும் சிறப்பான விளக்கம், ‘மறுபிறவி உண்டு’ என்பது தான்” எனத் தன் முடிவைச் சொல்கிறார் அவர்.//

இனி அடுத்த கேள்வி, பிராரப்தத்தால் வரும் கஷ்ட நஷ்டங்களை நாம் சரியான விதத்தில் எதிர்கொள்வது எப்படி?

பிராரப்த கர்மா மூன்று விதங்களில் செயல்படும் என்று அம்மா சொல்கிறார்:

உடம்புக்கு வரும் சில நோய்கள், சிறிது காலம் உடலைப் படுத்தினாலும் பின் மருந்து மாத்திரைகளிலேயே குணமாகிவிடும். அது போல சில பிராரப்தங்கள் சிறிது கஷ்டம் தந்து விட்டு நீங்கிவிடும்.

சில நோய்க்கு அறுவை சிகிச்சை தேவைப்படும். அதனால் கூடுதல் துன்பத்துக்குள்ளானாலும், அதை செய்து விட்டால் நோய் குணமாகிவிடும். அவ்வாறே சில பிராரப்த கர்மங்கள், தான தர்மங்கள் சத் கர்மங்கள், ஈசுவர ஆராதனை இவற்றின் மூலம் மட்டுப்பட்டு பின் நீங்கிவிடும்.

சில தீவிர நோய்களுக்கு அறுவை சிகிச்சை செய்தாலும் பயன் இருக்காது. நோய் மீண்டும் மீண்டும் பீடிக்கும். அது போல சில கடினமான பிராரப்தங்களை துன்பம் மிக அனுபவித்தே தீர்க்க வேண்டிவரும். வேறு வழியில்லை என்கிறார் அம்மா.

இந்த ஜன்மத்தில் நாம் அனுபவிக்கும் துன்பங்களுக்குப் பெரும்பாலும் பிராரப்தமே காரணம் என்றாலும், இப்போது நாம் செய்யும் சத்காரியங்களின் பலன் பிராரப்தத்தின் தாக்கத்தைக் குறைக்க உதவும் என்கிறார் அம்மா.

ஒரு பாத்திரத்தில் உள்ள உப்பு நீரில் தொடர்ந்து நல்ல நீரைக் கலந்துகொண்டே இருந்தால், பாத்திரத்திலுள்ள நீரின் உப்புத் தன்மை குறைந்து கொண்டே வருமல்லவா? அதைப் போல என்பது அம்மா தரும் உதாரணம்.

பிராரப்தத்தை சமாளிக்க மிக அனுகூலமான வழி இறைவனிடம் சரணாகதி செய்யும் பக்தி யோகம் தான். எந்த இறைவனின் இச்சைப் படி பிராரப்த கர்ம பலன்கள் செயலாற்றுகின்றனவோ அவனையே சரணடைந்து அவன் அருளுக்குப் பாத்திரமாவதற்கு என்ன செய்ய வேண்டுமோ அவற்றை செய்வதே சரியான வழி.

ஆசைகளை நிறைவேற்றிக் கொள்ள கர்மாக்கள் செய்துகொண்டே இருக்கும் வரை மனிதன் பிறவிச் சக்கரத்தில் உழன்று கொண்டே இருக்க வேண்டியது தான். பற்று விடாதவரை பிறவியும் விடாது.

ஆகவே, பலன்களில் பற்றை விட்டு, கர்மங்களை இறைவனின் ஒரு கருவியாக நாம் செய்தால் கர்மங்கள் நம்மை பந்திக்க மாட்டா. இதுதான் பகவத் கீதையில் கிருஷ்ணர் அருளும் கர்ம யோக வழி.

இறை நம்பிக்கை இல்லாவிட்டாலும் கூட விவேக வைராக்கியத்தின் மூலமே ஒரு கர்மயோகி, பிராரப்தத்தை வெற்றிகரமாக எதிர்கொள்ள முடியும். அது ஞானமார்க்க வழி.

இதற்கான வழியை இரு முக்கியமான திருக்குறள்களில் தெய்வப்புலவர் திருவள்ளுவர் 2000 ஆயிரம் ஆண்டுகளுக்கு முன்பு காட்டித் தந்திருக்கிறார்:

இன்பத்துள் இன்பம் விழையாதான் துன்பத்துள்
துன்பம் உறுதல் இலன் (குறள் 628)

இதன் பொருள் : ‘இன்பம் எங்கே, எங்கே’ என்று ஆலாய்ப் பறந்து அதைத் துய்க்கும் நாட்டத்தில் அலையாது எவன் இருக்கிறானோ அவன் துன்பத்திலேயே தீவிர துன்பத்தில் சிக்கி அல்லல் உறவும் மாட்டான்.

இன்பம் விழையான் இடும்பை இயல்பென்பான்
துன்பம் உறுதல் இலன் (குறள் 629)

இதன் பொருள்: எவன் இன்பத்தை நாடாமல், ‘துன்பம் இயற்கையே’ என்று ஏற்றுக்கொள்கிறானோ அவன் துன்பத்தில் சிக்க மாட்டான்.

இவை எல்லாவற்றிலும் மேலானதும், இவற்றை உள்ளடக்கியதுமான ஒரு “விரைவுப் பாதை” — “எக்ஸ்பிரஸ் ஹைவே” உண்டு!

அது ஒரு அவதார புருஷரை, இறைவனைக் கண்டுணர்ந்த மகாத்மாவை, ஒரு ஆத்ம ஞானியை, ஒரு மெய்யான சத்குருவை நாடி அவரிடம் சரணாகதி செய்தல்!

அப்பேற்பட்ட ஒரு மகாத்மா, தன் அளப்பெரும் கருணையினால், தமது சரணாகதர்களின் மோசமான பிராரப்தங்களில் இடைபட்டு, அவற்றைக் குறைக்கவோ, மடை மாற்றித் தரவோ சக்தி படைத்தவர். அத்தகைய நிகழ்வுகள் எந்த ஒரு அறிவுப் பூர்வமான விளக்கத்துக்கும் கட்டுப்படாது. மகாத்மாக்கள், தம் அளப்பிலாக் கருணையினால் தம்மையே பூரணமாய் நம்பியிருக்கும் பக்தர்களின் நோய் நொடிகளைக் கூட தாமே ஏற்றுக்கொண்டு, அந்தத் துன்பத்தைத் தான் அனுபவித்து பக்தர்களை ரட்சித்த நிகழ்வுகள் உண்டு. மருத்துவர் கருத்துப் படி பிள்ளைப்பேறு சாத்தியமில்லாதவர்களுக்குக் கூட அந்த பாக்கியத்தை அருள்வது, மருத்துவர்கள் கைவிட்ட நோயாளிகளைப் பிழைக்க வைப்பது, மிகக் கொடிய விபத்துகளிலிருந்து மயிரிழையில் காப்பாற்றுவது, தீராத நோய்களைத் தீர்த்துவைப்பது, மலை போல் வந்த உலகியல் பிரச்சனைகளைப் பனி போன்று நீக்கித்தருவது என்று பல்வேறு விதங்களில் மகாத்மாக்கள் தம் அருளைப் பொழிந்து பக்தர்களின் தெய்வ நம்பிக்கையை வலுப்படுத்துவார்கள்.

அப்படி பொழியும் அருள் மூலமேயே அந்த பக்தர்களின் உலகியல் பற்றுகளைக் குறைத்து, மனதில் தீவிர விவேக வைராக்கியம் வர வழிவகுப்பார்கள். மனதை விரைவில் உலகியலிலிருந்து ஆன்மீகத்தை நோக்கித் திரும்பச் செய்வார்கள்.

காலம் காலமாக மகாத்மாக்களையும் அவதார புருஷர்களையும் ஞானிகளையும் ஈன்றுள்ள நம் பாரத தேசத்தில் அவர்கள் வருகை தரும்போதெல்லாம் அவர்களை அண்டி அடிபணிந்த /அடிபணிந்து வாழும் எண்ணற்ற பக்தர்களுக்கு இத்தகைய பிரத்யட்ச அனுபவங்கள் தாராளம் உண்டு. இறை நம்பிக்கை இல்லாதவர்களும், கோவில் சார்ந்த தெய்வ நம்பிக்கை இருந்தாலும், சத்குருமார்களையும், மகாத்மாக்களையும் நம்பி ஏற்காதவர்களும் மேற்சொன்னவற்றை எளிதில் நம்பவும் மாட்டார்கள், ஏற்கவும் மாட்டார்கள்! ஆனால் அனுபவப் பட்டவர்களுக்குத் தெரியும் அவையெல்லாம் எத்தனை நிதரிசனமான உண்மைகள் என்று.

ஒருவிதத்தில் பார்த்தால் பிராப்தப்படி வரும் இப்படிப்பட்ட துன்பங்கள் கூட இறைவனின் அனுக்கிரகமே என்கிறார் அம்மா. துன்பத்தில் துவளும்போது இதுவரை கடவுளையே நினைக்காதவன் கூட அவரைப் பிரார்த்திக்கிறான், தன் தவறுகளைத் திருத்திக்கொள்ள முயல்கிறான் அல்லவா?

மனிதனாய்ப் பிறந்த ஒருவன் பின் ஜன்மங்களில் மிருகமாய்ப் பிறக்க வாய்ப்புண்டா என்பது அடுத்த கேள்வி.

அபூர்வமாகக் கிடைத்த மனிதப் பிறவியை ஒருவன் சத் கர்மங்கள் செய்வதன் மூலம் மேலான கதிக்குப் போக உயர்த்திக் கொள்ளாது பந்த பாசங்களில் உழன்று கொண்டும், கீழான, மிருகத்தனமான செயல்களிலும் ஈடுபட்டால் மீண்டும் மிருகமாகப் பிறக்க வாய்ப்பு உண்டு.

தன் பிள்ளை குட்டிகள், சொத்துபத்துகள் மீது அதீதப் பற்று வைத்து மரிக்கும் ஒருவன் தன் சந்ததியர் வீட்டில் வளர்ப்பு நாயாய் பிறந்து வருவான் என்று அம்மா சொல்வதுண்டே!

மனிதப் பிறவியின் ஆசைகளிலிருந்து முற்றிலும் விடுபட்டு, ஆனாலும் சற்றே மீதமிருக்கும் கர்மாக்களைத் தீர்த்துக் கொள்ளவும், ஒரு மகாத்மாவுடன் வாழும் இன்பத்தைத் துய்க்கவும் சிலர் வலிந்து மிருகப் பிறவி ஏற்று வருவதும் உண்டு.

ரமணாசிரமத்தில் வளர்ந்து பல கன்று களை ஈன்று தாராளமாய் பால் தந்த லட்சுமி எனும் பசு, ரமணர் மீது அதீதப் பிரேமை கொண்டிருந்ததும் ரமணரின் பிரியத்துக்குப் பெரிதும் பாத்திரமானதும் ரமண சரிதம் படித்தவர்கள் அறிந்த ஓர் கதை. பகவான் ரமணர் அந்தப் பசுவுக்கு அப்பிறவியிலேயே மோட்சம் அருளினார். அந்தப் பசு லட்சுமியின் சமாதி, ரமணாஸ்ரமத்தில் இன்றும் இருக்கிறது.

* * * *

‘அரிது அரிது மானிடராய்ப் பிறத்தலறிது’ என்பது மகாத்மாக்களின் கூற்று. இந்தக் கர்மா மற்றும் மறுபிறவிக் கொள்கையைச் சரியாகப் புரிந்து கொள்வதன் மூலம் ஒருவன் கிடைத்தற்கரிய் இந்தப் பிறவியை சத் கர்மங்கள் செய்து தன்னை உயர்த்திக்கொள்ளவும், மகாத்மாக்களைச் சரணடைந்து பிறவிப் பிணியைத் தீர்த்துக்கொள்ளவும் முயல்வதே சரி.

அதற்கு, இறையருளுக்கும் குருவருளுக்கும் பிராப்தர் ஆவோமாக.

Introduction to Bhagavad Gita — its origin, background story, its significance and greatness – FAQ on Bhagavad Gita

December 1, 2018/0 Comments/in Article-Scriptures & Philosophies, Bhagavad Gita, Featured posts/by C.V.Rajan

1. Is Bhagavad Gita part of Vedas, the Hindu scripture?

No. Bhagavad Gita is not part of Vedas. Vedas are the original and ancient source books of Hinduism and they are called Shruti (as heard). They are believed to be originated from God and no specific authors are attributed to Vedas.

Bhagavad Gita is one very important and widely read and acclaimed book of Hindu spiritual wisdom coming under the group of scriptures known as Smritis (as remembered). Smritis came much later to Vedas and they have their allegiance to Vedas, written by specific authors. Smritis are meant to explain, elaborate and interpret Vedic knowledge.

2. Where exactly is Bhagavad Gita written?

Ramayana and Mahabharata are two great Sanskrit poetic works known as Itihasas which means ‘thus happened’. They contain the historic stories of ancient Kings who lived and ruled in India thousands of years ago. The stories are interwoven with teachings of dharma.

Bhagavad Gita is part of the great Hindu epic Mahabharata, authored by Maharishi Vyasa.

Bhagavad Gita appears in the middle of the story of Mahabharata. According to some historians, the period of Mahabharata was around 2500 BCE. It is in the form of a discourse given by Sri Krishna, an Avatar of Lord Vishnu, to Arjuna, who one of the prime characters in the story of Mahabharata as part of their discussions in the middle of a war field, just before the epic war at Kurukshetra was to begin.

3. In which language was Bhagavad Gita Written? At what period of time?

All ancient scriptures of Hinduism (Shruti and Smiritis) inclusive of Mahabharatam were written in Sanskrit language.

Some Historians assign the period of Kurukshetra war to the year 3067 BCE. (i.e. about 5085 years ago). Of course such time period estimates are debated by other Historians; there have been many theories assigning the time period from 1000 BC to 4500 BC.

4. Who was the author of Bhagavad Gita? Was it God, Krishna?

As said earlier, Bhagavad Gita essentially is a discourse of spiritual wisdom given by Lord Krishna to his friend Arjuna at the war front to clear Arjuna’s confusion in taking part in the war. Since the Mahabharata was authored by Maharshi Vyasa, he was indeed the author/recorder of Bhagavad Gita portions too.

5. What was the cause of the grand war at Kurukshetra? Who was fighting against whom?

The Kurukshetra war was actually considered a war of dharma (righteousness) against adharma (anarchy). Five Pandavas (sons of Pandu, headed by Yudhisthira) who were on the side of dharma were fighting against 100 Kauravas (sons of Dhritarashtra, a blind king of the Kuru clan ruling Kuru Jangala kingdom) headed by Duryodhana.

Pandu and Dhritarashtra were brothers and hence Pandavas and Kauravas were cousins. Thus, virtually, it was a war within a family and Pandavas fought for getting back their rightful share of their land and kingdom, confiscated by Kauravas by a treachery, in a game of dice. Kauravas tried to humiliate pandavas by disrobing Pandava’s wife Panchali (Draupadi) after their defeat in the game. Kauravas sent Pandavas to forest and put some stringent conditions on them, if they ever wanted to get back their land. Pandavas fulfilled them successfully, but still Kauravas did not want to return the land and rule back to Pandavas. A war between them became inevitable.

Pandavas lost their kingdom, wealth and their wife Draupati too by betting in the game of dice to Kauravas. Draupati was brought to the court and Duschasan tried to disrobe her. Lord Krishna came to her rescue. It was then Pandavas took vow to avenge Kauravas for the insult.

Practically all the kings who ruled so many countries across the length and breadth of Bharata Varsha (Indian Subcontinent) took part in this war siding with one of these two warring groups. Arjuna was the brother of Yudhisthira and was the most valiant warrior and a great archer. He was virtually the hero of the Pandavas.

Krishna (an Avatar of Lord Vishnu) was a great warrior and a kingmaker at the kingdom of Yadavas and was a distant cousin of Pandavas. Krishna and Arjuna were bosom friends. Before the war, both Arjuna and Duryodhana wanted Krishna’s support for their respective group. Krishna offered his entire army to one side and his physical and moral support without taking up arms to another side; he asked them to choose what they preferred. Arjuna chose Krishna’s support only and Duryodhana was happy to receive the huge Army of Krishna for his side. Krishna offered himself to be the charioteer for Arjuna.

Actually, well before the war began, Krishna did his best to avert the war; he used all his diplomatic skills to mediate between Pandavas and Kauravas. He offered several compromises and concessions to Kauravas from the Pandava’s side so that a war between brothers could be avoided. But he failed in all his attempts as Duryodhana was extremely adamant and arrogant; he totally rejected any compromise and was bent upon going ahead with the war and was confident of finishing off Pandavas in the war.

Thus such a massive war became totally unavoidable. The pandavas too were very determined to fight and annihilate the adharmic Kauravas and re-establish a kingdom based on dharma, with Krishna’s divine and moral support at their side.

6. Why did Arjuna get confused about participating in the war?

When they were boys, Pandavas and Kauravas played together and studied together. Though, as boys, Kauravas did not like Pandavas and created lots of troubles for them, they were also getting beatings from Bhima (one among the Pandavas) who was an extremely strong and powerful bully. Both the groups received the love and care of their mighty Pitamaha (Grandfather) Bhishma; Bhishma was the elder brother of their grandfathers; he was indeed the real heir of Kuru Jangala kingdom, but he had relinquished it based on an oath.

Guru Dronacharya was very fond of young Arjuna who excelled in Archery, under his teaching.

Both the groups studied together and learned archery and other war skills from Gurus Kripacharya and Dronacharya. Dronacharya’s son Ashwathama too studied with them and was a good friend to Pandavas. The Acharyas were particularly fond of Arjuna who was extremely skilled in archery.

Despite the undercurrent of enmity, the Pandavas had maintained some sort of cordiality and entertained their brothers well when they became owners of their own kingdom with Indraprastha as capital. Everything turned sour afterwards.

But Arjuna did possess a soft heart for his erstwhile relatives deep down his heart and also lots of respect and love for his acharyas. Unfortunately, the mighty grandfather Bhishma and his teachers Kripacharya and Dronacharya (and his son Ashwathama) sided with Kauravas in the war on account of their loyalty to the Kuru Jangala Kingdom. Some other kings who were their relatives too were at the side of Kauravas.

Just before the war began, Arjuna wanted to see at close quarters who were the people ganged up against them in the war. Krishna took the chariot to the front, facing the opponents.

It was then Arjuna suddenly became very weak-hearted. He saw his own cousins, his most respected Grand father Bhishma, his masters Kripa and Drona standing up in the war against his side. With Lord Krishna on his side, he was sure that the war would be won by Pandavas, but all the people who were his relatives and beloved teachers now standing in front of him would get killed in the war. He was caught by the emotions of attachment and he felt very bad about such an outcome of the war.

Arjuna becoming weak and disheartened to see his dear ones in the other camp in the war. He dropped his bow.

Suddenly the whole war looked meaningless to him. He was gripped by a sudden inexplicable feeling of renouncing all his cherished desires to win back and rule their kingdom.

7. How did Krishna, Arjuna’s charioteer became his counsellor?

Though Arjuna was very friendly with Krishna and was so close to call him ‘Yadava’ (Krishna’s caste as a cowherd) and was free to talk with him without using respectful words, he was fully aware of the fact that Krishna was a divine personality (avatar) and a personification of universal wisdom. He knew that at the time of his confusion and dejection, it was Krishna who could counsel him and guide him towards dharma and rightful course he had to follow in order to come out of his predicament.

Thus Arjuna had no qualms to openly express his thoughts and worries to Krishna and seek His guidance. He was humble enough to surrender to Krishna as a disciple and seek Krishna’s guidance from His stature as a Sadguru.

Krishna not only taught dharma to Arjuna, but also showed him his Vishvarupa (cosmic) form.

It was then Lord Krishna too shed his pretences of behaving like a friend or an obedient charioteer and took up Guru Bhava (the mood of a Guru). When Krishna spoke, he did not speak as a human being, but as the Supreme Being, the lord of the entire universe — the creator, protector and destroyer of the whole creation and at the same time, in-dweller in all the souls; in order to wipe out any trace of doubt that may appear in the faith of Arjuna, Krishna even showed him His Vishvarupa (Universal cosmic form) which awed Arjuna.

8. If the Bhagavad Gita discourse took place right at the middle of a massive war field between Krishna and Arjuna as a dialog, how exactly was it brought to other’s knowledge?

Actually, it is highly interesting how this ‘recording’ of the conversations happened at the centre of a battle field.

Maharshi Vyasa was one of the most prime characters in Mahabharata. He was a rishi having many mystic powers. According to Bhagavata Purana, he was also an incarnation of Lord Vishnu. He was the one who fathered Dhritarashtra and Pandu, which he did conceding to very compelling reasons for the sake of continuation of progeny in Kuru Kingdom, upon his mother’s request. Thus he was the grandfather of both Kauravas (Sons of Dhritarashtra) and Pandavas (sons of Pandu). He was one central personality who was a knower of trikala (past, present and future) and he would present himself physically at most critical places and times amidst his kin in order to give them solace when in trouble and guide them on dharma. Thus he was an eye-witness and also a historian of the entire Mahabharata story.

Since the King Dhritarashtra was blind, he could not participate in the War; in order to keep him informed of the day to day developments and happenings in the war, Vyasa gave special powers of visualization (‘doordarshan‘) to Sanjaya, a personal assistant/ minister of blind Kaurava King Dhritarashtra to remotely witness all that happened in the Kurukshetra war in order to narrate them to the blind king. The power also included reading the thoughts of the people who were engaged in the war.

During the first ten days of war, Dhritarashtra was not too keen to know the details of what happened in the war except for the information on which side was having the upper hand at the end of each day. When on the 10^th day, the grand old Bhishma, the commander of the Kaurava Army was defeated and grievously wounded by Arjuna, Dhritarashtra became extremely concerned. He wanted Sanjya to narrate every detail of the war right from the beginning.

Thus, Sanjaya using the divine powers given to him, narrated every minute details of the happenings at the war front (as a flashback) to the blind king.

The Bhagavad Gita portion of the Mahabharata in fact starts with Dhritarashtra asking Sanjaya to tell him what his own sons and the Pandavas assembled at the battle field were doing. Sanjaya begins his narration of the scenario where both sides were ready to begin the attack. It was then that Arjuna asks Krishna to take his chariot to the middle where he could see his opponents standing fully geared up to fight against them. Subsequent happenings and the dialog between Krishna and Arjuna (which formed Bhagavad Gita) was narrated to Dhritarashtra by Sanjaya. Sanjaya continued with the narration of every detail and happenings in the war subsequently.

Vyasa dictating Mahabharata for Lord Ganesha to write it.

Much later after life the period of Pandavas and Kauravas, Sage Vyasa formed in his mind the entire story of Mahabharata as a grand Itihasa which was too monumental a work for him to put into writing. Conceding to his prayers, Lord Brahma engaged Lord Ganesha to do the writing of this grand epic on palm leaves based on the dictations of Vyasa.

While the present version of Mahabharata as available to us contains some 24000 verses, Bhagavad Gita comes in the middle of Mahabharata as part of the Book 6 – Bhishma Parva, spreading across 18 chapters (Chapters 25 to 42). The Gita contains 700 slokas (verses) each of two line length.

Interestingly, Vyasa’s Mahabharata text as we have today is not a direct narration of Vyasa but appears as narrated by the Pouranika (Purana exponent) by name Ugrasrava, son of Romaharshana Rishi, surnamed Souti to the rishis of Naimisharanya! How did Ugrasrava come to know of the entire story of Vyasa for narration to others?

Souti (Ugrasrava) narrating Mahabharata to the sages at Naimisaranyam.

The Vyasa Bharata story was heard by him from Maharishi Vaisampayana (a disciple of Vyasa) as he narrated it to King Janamejaya (Grandson of Abhimanyu and great-grandson of Arjuna ) during a Sarpa Yagna in the august presence of Sage Vyasa himself.

We cannot help but get wonderstruck by the power of memory and transmission our rishis of the past had possessed on account of their severe austerities (Tapas).

Thus, the Bhagavad Gita (and Mahabharata) as the authentic Sanskrit script available in the present form is indeed from Souti (Ugrasrava) as heard by him from Rishi Vaisampayana. Thus this specific text’s period of origin is at least about 60 to 100 years after Kurukshetra war.

9. How did Krishna manage to convince Arjuna?

Krishna primarily emphasized the role of Arjuna as a Kshatriya (warrior/ruling class) whose prime dharma was to fight and annihilate evil people. Having exhausted all avenues of reconciliation already and having made all preparations for the war, backing out at that juncture would amount to cowardice for ruling class.

Regarding killing of the near and dear ones, Krishna went about explaining the relationship between human body, jivatma (soul) and further higher truths about Atman (Self) and God. He explained the idea of selfless action surrendering fruits to God, which would make him free from any guilt of wrong perception of killing people in a war.

As Arjuna asked several doubts and sought clarifications, Krishna explained the various deep spiritual wisdom from Upanishads and other scriptures in a simple way that Arjuna could grasp; he revealed to Arjuna about His divinity and how he was the mastermind behind all happenings including the war and the impending deaths. He revealed his Vishvarupa (cosmic divine form) to Arjuna that cleared him of all doubts. It convinced Him of Krishna’s all-encompassing power, made him surrender to Krishna unequivocally and act as per his instructions.

He got back his lost confidence and stood up valiantly to fight the war to its logical finish.

10. Why is this discourse called Bhagavad Gita?

Bhagavad Gita means God’s song. It means Gods’ teachings here. Though the conversation took place as prose, Vyasa Mahabharata and the Gita are in poetry form only.

11. What is the source and authenticity of Bhagavad Gita/ Mahabharata text as it is available today, if it is indeed several thousand years old?

It is hardly possible to preserve the original manuscript of the Bhagavad-Gita written by Vyasa himself or by Souti (Ugrasrava), for the last 5000 years. However many ‘Pothis’ (religious poetic works) of the Bhagavad-Gita as well as Mahabharata were there in palm leaves all over India as preserved in manuscript tradition with some ‘path bhedas’, ( variant readings).

It was Bhandarkar Oriental Research Institute, Pune that took a monumental project of compiling a Critical Edition of Mahabharata. This edition was prepared with painstaking efforts of scholars by the likes of V. S. Sukhtankar, S. K. Belvalkar, S. K. De, Prof. Dr. R. N. Dandekar for about five decades consulting 1,259 manuscripts and the task spread across 50 years starting from 1917.

Taking into consideration these available manuscripts, and particularly Prof. Shripad Krishna Belvalkar has published ‘Authentic Version‘ (critical edition) of the Bhagavad-Gita in November, 1941.

12. How and why did Bhagavad Gita acquire such a prominence as a Hindu spiritual scripture, if it was only a private conversation between Arjuna and Krishna?

Whatever Sri Krishna taught to Arjuna was not something meant specifically for Arjuna’s understanding. Actually, Bhagavan Sri Krishna utilized the opportunity to teach mankind about the highest truths of spirituality with Arjuna as a ruse.

It is so because Bhagavad Gita contains the quintessence of the Vedic knowledge of doing Karma with dharma (righteousness) and attaining Moksha (liberation), the role and purpose of them in life, how to face the ups and downs of life by proper understanding of these and how to lead a balanced life, keeping moksha as the ultimate goal.

While in the Vedas, the Karma Kanda (earlier part of Vedas) emphasizes pravritti (external actions to fulfil worldly desires through ritualistic worship of Gods), the Jnana Kanda (Upanishads) gives thrust to Nivritti (relinquishing Karma) and seeking true Jnana. It is Bhagavad Gita that brings in a synthesis between the two, by advocating selfless engagement in action, by relinquishing the fruits at the feet of God.

While Upanishads are somewhat more difficult to comprehend, Sri Krishna taught the essence of Upanishads through Bhagavad Gita in a much simplified way for the consumption of all classes of people. It must be remembered that in the olden days, Vedas were learned, memorized and propagated only by Brahmins; Kshatriyas and Vaishyas had access to Vedic knowledge, but Shudras were prohibited from knowing Vedas.

But Bhagavad Gita, as a Smriti was open to all for knowing and learning the greatest spiritual wisdom of Sanatana Dharma.

Bhagavad Gita also qualifies to be one of the best sources of spiritual wisdom of Hinduism for the following additional reasons:

The idea of Karma Yoga (doing selfless action, without aspiring for the fruits of action) gets expounded for the first time.
By emphasizing the indestructibility of the Atman which is One without second, but existing as jivatmans (individual souls) in living beings, Sri Krishna reiterated the basics of Advaita expounded in Upanishads. It is with this very first thought flow, Krishna started convincing Arjuna to engage in war and kill the opponents’ bodies because only bodies perish and not Atman.
The idea of Bhakti Yoga (path of devotion to God) too gets stressed as a very valid path and gets elaborated for the first time. This paved the way for evolution of Dvaita School of Philosophy in future.
The idea of God being the in-dweller in the hearts of all souls is also expounded in Bhagavad Gita. This paved the way for the evolution of Vishishtadvaita school of philosophy of the Vaishnavism sect in the future. Bhagavad Gita shows Saranagati (total surrender to God) as the simplest course which became the best ideal of attaining liberation for Vaishnavas of the Vishishtadvaita school.
In Bhagavad Gita, Lord Krishna unequivocally expounds His all-encompassing nature as the Ishwara (the creator, protector and destroyer of the universe) and his stature as the Parabrahman – God beyond names and forms, past present and future. This lead to the concept of Krishna as the ultimate God (not just an avatar of Vishnu) and paved the way for the Gaudiya Vaishnava sect. According to this sect including its followers under ISKCON), Krishna is the only God/ Paramatman and Bhagavad Gita is the most authentic scripture for reference.
In Bhagavad Gita, Lord Krishna criticized the practices of conducting Yajnas (fire sacrifices) with fulfilment of desires as goal. Thus, Krishna underplayed the significance of Purva Mimamsa school of thought and advocated Vedanta (Upanishads) thoughts better. This paved the way for future generations to wean away from worshiping devatas (celestial beings) and getting entangled to Vedic Karmas, without aiming for spiritual progress. In other words, Krishna emphasized the need for progressing from Karma (actions) to Jnanam (wisdom).
Krishna emphasized the importance of becoming “a man of steady wisdom” as an ideal. Such a person would be totally aligned with God and do all his worldly activities without getting affected by ups and downs, failures and successes in life, be keeping himself totally detached from the fruits of all actions.
Krishna quoted concepts and ideas from Samkya School of Philosophy of Hinduism in Bhagavad Gita (like Purusha and Prakriti and the ideas of Trigunas). Thus he gave his stamp of approval to those sections of philosophy too as valid.
The Upanishads, the Brahma Sutras and Bhagavad Gita are the three ancient scriptures that form the core of essential Hindu philosophy. Hence the three together are called Prasthana Traya.

Thus Bhagavad Gita, as a spiritual scripture of Hinduism, is a re-emphasis on the existence and approval of the various facets and tenets of Hinduism. All these facets are valid for establishing a relationship with God/ Ultimate Truth to progress towards Moksha.

Going one step further, Bhagavad Gita has also become a book of wisdom for universal reference, cutting across religious barriers.

Swami Sivananda says:

This holy scripture is not just an “old scripture”, nor is it just a book of “religious teachings”, nor even a Hindu holy book. It transcends the bounds of any particular religion or race, and is actually divine wisdom addressed to mankind for all times, in order to help human beings face and solve the ever present problems of birth and death, of pain, suffering, fear, bondage, love and hate.

It enables man to liberate himself from all limiting factors and reach a state of perfect balance, inner stability and mental peace, complete freedom from grief, fear and anxiety. Within its eighteen chapters is revealed a human drama. This is the experience of everyone in this world, the drama of the ascent of man from a state of utter dejection, sorrow and total breakdown and hopelessness to a state of perfect understanding, clarity, renewed strength and triumph.

The study of the Gita alone is sufficient for daily Swadhyaya (scriptural study). You will find here a solution for all your doubts. The more you study it with devotion and faith, the more you will acquire deeper knowledge, penetrative insight and clear, right thinking.

Shruti – The 4 Vedas

September 16, 2018/0 Comments/in Article-facets, Article-Scriptures & Philosophies/by C.V.Rajan

Origin of Vedas

The Vedas (inclusive of Upanishads or Vedanta) are the foremost reference scriptures of Hinduism.

The 4 Vedas (Rig, Yajur, Sama & Atharva vedas) are the original source of all knowledge and they are not attributed to any specific authors or messiahs. They are considered as originating from God, heard and registered by great rishes (seers) of the yore. Hence they are known as Shruti (as heard). Vedas are also known as apaurusheya (not made of man).

Even though certain hymns and mantras are attributed to certain Rishis in the vedic texts, they are recognized as the seers (mantra Drishta) of those texts and not the authors of the texts. According to Kanchi Paramacharya (Sri Chandresekharendra Saraswathi) it is akin to Columbus identifying America — he is not the creator of America.

It is said in Hindu Puranas that Veda was originally one, but in Dwapara Yuga, Veda Vyasa (Krishna Dwaipayana Vyasa), (who is considered an Avatar of Vishnu) split it into four; he did so for the sake of bringing Vedas to logical groups, convenient for transmitting in written form (from the practice of verbal transmission only prevailing in earlier yugas).

Each Veda is broadly said to contain two major parts — the Karma Kandam and the Jnana Kandam. The Karma Kandam deals with mantras and procedural rituals and the Jnana Kandam contains the supreme wisdom — the Upanishads (or Vedanta — The culmination of Veda). While the ritualistic parts got diluted over the period of time, the Upanishads, the quintessence of Vedic knowledge lives on and they form the basic source of reference for all the supreme philosophies of Hinduism. They serve as guides for earnest seekers and also as reference books for comparing the experiences attained after practice of the spiritual disciplines.

The term ‘shruti’ carries considerable significance because in times of yonder, there was no practice of writing the vedas in scripts, but were only transmitted by chanting and listening from one generation to another.

Proper Chanting essential

Vedas carry significance not only in their contents, but also in the right pronunciation and intonations with which the chanting of the mantras are to be carried out. The Vedic mantras carry subtle vibrations and these vibrations were essential to invoke the Gods of nature and get their blessings. The rishis did not want to allow any change in the contents of the Vedas nor in the way they were to be chanted; hence they devised extremely systematic and strict procedures and guidelines for chanting as well as teaching them.

Only Brahmins were allowed to propagate Vedas because extreme austerities involving physical and mental purity, sacrifice, simple living, intellectual capacity, memory capacity, devotion to God and ability to handle an extremely difficult language of Sanskrit etc were fundamentally essential for the task. Brahmins were nurtured traditionally across generations to possess those qualities.

Vedangas

At the later periods of propagation of Vedas, a properly formulated system of ensuring that Vedas were preserved and passed on generation after generation without errors, 6 Vedangas (Veda Angas, meaning limbs of Veda) were developed. They deal with outlining and explaining systematically the grammar (Vyakarana), meter (chandas), phonetics (shiksha), etymology (Nirukta), astronomy (Jyotisha) and rituals (kalpa).

NOTE: The Vedangas are NOT part of Shruti, but they are part of Smriti texts.

Parts of Vedas (classification of contents)

Karma Kanda — Samhitas (hymns) & Brahmanas (rites)

Vedas prominently contain mantras, hymns, chants and rites which were/are essential to worship Celestial Gods of nature (Varuna, Vayu, Indra, Rudra etc) in order to satisfy them and get cattle, good harvest, progeny, gold, wealth and possessions for happy living in this world without being troubled by natural calamities. Whatever activities (karmas) and rites vedas ordain for these purposes are classified into Karma Kanda. It must be noted that each of the 4 vedas do contain Karma kandas with Samhita and Brahmana classifications under it.

For convenience sake, the Mantra, hymns and chanting part of Vedas (under Karma Kanda) were grouped in to Samhitas. The procedural aspects, rites and rituals were explained in prose under Brahmanas.

Conducting a Yagya (Fire sacrifice)

Samhitas and Brahmanas are primarily concerned with invocation of Gods and conducting fire rituals and sacrifices connected with the 16 samskaras (healthy vedic practices and ordained rituals to be done at various stages in life right from conceiving a child, birth, naming ceremony, beginning of education, marriage, death ceremonies and ending with post-death remembrance ceremonies. At the larger picture, there were elaborate yagnyas (Grand fire sacrifices) conducted by kings like Ashwamedha yaga, Rajasuya Yaga, Vaishnava Yaga etc.

Kings conducted such yagas to establish their supremacy over other kings, to conquer more powers through boons to be obtained from celestial Gods, to ensure life in heaven post-death, to bring prosperity to their nations and so on. Such yagas involved lots of materials, elaborate procedures, plenty of gifts to be given to poor people, invited guests (including other kings) and Brahmins, variety of mantras to be chanted to invoke celestial Gods and so on. Samhitas and Brahmanas essentially contain all these details.

The Jnana Kanda

The Aranyakas (theology)

The Aranyakas contain the Vedic practices, and contemplative analysis and aspects of them related to forest life. In some vedas and in the assessment of some scholars, the Aranyakas appear to be an extension of Brahmanas only and some times they are treated as part of Karma Kanda only.

As per the Ashrama dharmas (Brahmacharya, Grihasta, Vanaprastha and Sanyasa) prevailing in vedic period, once the duties of family life (grihasta ashrama) are over, middle aged husbands and wives shifted to forest for living a life of austerity and divine contemplation. As per vedic tradition, they get so much used to doing their vedic karmas with necessary fire sacrifice rites, they tend to continue with those practices in the forest too. The Aranyaka portion of the Vedas contained the necessary scriptural guidelines for them. Procedures and materials for such sacrifices have got to be simpler to suit the simpler lifestyles of forest dwellers.

A relaxed life in the forest without worldly desires also means there was scope for review and contemplation of the vedic practices, finding out better interpretations and meanings of them, questioning their significance, need for search of better knowledge about divinity other than seeking sops from Gods for happy living. The Aranyakas contain the contemplative aspects of the Rishi’s thought process in these matters.

Further, as we can learn from Ramayana, great Rishis like Vishwamitra conducted special fire sacrifices with some grander purposes (for the welfare of the world perhaps to counter the evil forces like asuras and rakshasas) . Some of them could be secretive too. Suspecting this secrecy, Asuras came to destroy those Yagnas and thats’ how we find Vishwamitra taking the help of Rama and Lakshmana to protect the yaga. Naturally, the secretive part of rituals too are contained in Aranyakas.

Vedanta – The Upanishads (philosophy)

Having experienced the worldly life with its joys and sorrows and having understood the benefits as well as the limitations of totally relying on vedic karmas, there were indeed doubts and questions in the minds of the rishis. Procedures were too many, disciplines were too demanding, material needs to conduct rites were imposing and there could be so many lapses leading to failure of the intended purposes of conducting yagas. Desires don’t seem to get satiated, expectations are not always met and dissatisfaction still remains in life.

The rishis of yonder started thirsting for better spiritual knowledge; through deep meditation, they inquired into the cause of birth, death, jiva (soul), God, how God is related to soul, what is the true nature of God and so on. Through their tapas, the rishis acquired the supreme knowledge related to all these queries. They experienced that God called by them as Brahman is beyond name and form but inclusive of everything in the creation; it is smaller than an atom but as all pervasive as infinity and it is no different from Self. It is not just a theory but something experienced and never explicable by words.

The rishis tried their best to teach this transcendental experience of Brahman in whatever best way they could — by verbose explanations, through poetically expressed hymns, by cryptic but grand statements (‘maha vakyas‘), through examples and similes, by stories and so on. Such part of the documents is Upanishads or Vedanta (the culmination of Veda) and those parts of vedas containing these teachings are called Jnana Kanda. In some vedas and in the assessment of some scholars, the Aranyakas appear to be a prelude to the Upanishads; Upanishads in some vedas seem to naturally culminate as an extension of Aranyakas. Hence Aranyakas too are considered parts of Jnana Kanda.

Upanishads thus form the very core and crux of the highest knowledge of spirituality in Hinduism. They are one of the three authentic philosophical reference scriptures of Hinduism viz Prasthana Triya (Brahma Sutra and Bhagavad Gita are the other two). More details on Upanishads are covered in a separate chapter here: <> UPANISHADS.

Several portions of Vedas have been lost across time

It is only natural that a scriptural tradition existing and propagated across countless generations only through verbal transmission from time immemorial, several parts and segments of Vedas have been lost. More than hundreds of Upanishads were said to be existing, but primarily about a dozen of them are existing. Only a very small portion of Sama Veda is reportedly existing alive now.

The significance of Karma Kanda has also been considerably diluted in present times. Yagas like Ashvamedha or Rajasuya have totally lost their significance since several centuries. However, the crux of Upanishad philosophy is still available intact and whatever existing definitely contain the very essence of the ultimate spiritual knowledge.

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The Brahma Sutras (Vedanta Sutras)

July 16, 2018/0 Comments/in Article-Scriptures & Philosophies/by C.V.Rajan

What are Brahma Sutras?

Brahma Sutras or Vedanta Sutras are very cryptic and extremely short notes written in Sanskrit to serve as points or hints to understand without conflicts the elaborate teachings available in Upanishads (Vedanta) . The word Sutra in sanskrit means an extremely short sentence containing some information in a nutshell. Another meaning of Sutra is thread/ string. The knowledge of Brahman (God) or the teachings of Vedanta are brought together like beads in a string in this scripture.

Brahma Sutras are clues or aids to memory on the study of Vedanta. They can not be understood without a lucid commentary (Bhashya). The commentary also is in need of further elaborate explanation from a competent Guru/ Acharya for earnest students of scriptures to comprehend the subject matter.

Brahma Sutras are also known as Uttara Mimamsa. Uttara means the latter. Upanishads are the latter part of Vedas. Mimamsa means the investigation or enquiry into the connected meaning of the sacred texts.

What is its importance as a Hindu scripture?

Considering the importance of its contents, Brahma Sutra is one of the three prime source books of Hindu Philosophy having allegiance to Vedas. The Upanishads (Vedanta), The Bhagavad Gita and Brahma Sutras are the three reference books and together they are called Prasthanathraya. Upanishads are known as Shruti Prasthanam (essense of Vedic knowledge), the Bhagavad Gita is known as Smriti Prasthanam. Smritis are essence of derived, secondary knowledge from Vedas serving as guidance for practical life covering dharma shastras (teachings on righteousness), Puranas, Itihasas (mythological stories) and essential spiritual teachings. Brahma Sutras are known as Nyaya Prasthanam or Tharka Prasthanam (Logical essence of Vedantas).

When was Brahma Sutras composed? Who was its author?

Historians say that the practice of writing scriptures in the form of Sutras existed between 400 BCE to 400 CE and hence the origin of Brahma Sutras could be sometime in this period. But based on the contents of Brahma Sutra, where Buddhist and Jain philosophies too are discussed,many scholars are of the opinion that it is a work done after the period of Buddha and Mahavir (Jainism). Accordingly, some historians assess that Brahma Sutras were written some time in 2nd century CE and some say 4th Century CE.

The Rishi Badarayana Vyasa was the author of Brahma Sutra.

Vyasa is credited with compiling all 4 vedas and also authoring the epic Mahabharata and many Puranas. But the historical period of those scriptures were far earlier than the period of Brahma Sutras.

Since ‘Vyasa’ is considered a title rather than a name, it is also argued that the Vyasa of Mahabharata (known as Krishna Dvaipayana) is different from the Vyasa of Brahma Sutras (known as Badarayana).

What are the essential contents of Brahma Sutras?

Brahma Sutras essentially discuss Ontology – Nature of Man, God, Universe, life, creation and their interrelationships. It also deals a little with Eschatology — death and post-death scenario. The Sutras highlight not only on how the creation came from God (Brahman) but also how God himself is part and parcel of the created. The sutras establish that human being is essentially Atman and hint on the nature on atman and how the Atman is related to Paramatman (God, Brahman). It gives hints on spiritual practices particularly on meditation. it also throws hints on what happens at the time of death and the post death scenario of normal mortals and how it differs from the death of realized saints.

All the notes in Brahma Sutras on the above are essentially based on the teachings available in Upanishads (Vedanta), particularly on Chandogya Upanishad and Brihadaranyaka Upanishad. The Sutras also touch upon other Hindus Sashtras Mimamsa and Samkya and also on the philosophies of Buddhism and Jainism to throw hints on how Vedanta differs from their view point.

Brahma Sutras indicate renunciation as the ultimate way to attain realization. Hence it is also known as Bikshu Sutra (Bikshu means a renunciate who eats by begging food).

The Brahma Sutras have been contained in 4 Adhyayas (chapters) and each chapter contains 4 Padas (sections) . In each Pada, there are several adhikaranas (Topics or propositions) containing the Sutras. Totally, there are about 555 Sutras , based on Sri Shankaracharya’s commentaries on Brahma Sutras. They are grouped in 191 adhikaranas. Each adhikarana consist of five parts:—(1) Thesis or Vishaya, (2) Doubt or Samsaya, (3) Anti-thesis or Purvapaksha, (4) Synthesis or right conclusion or Siddhanta and (5) Sangati or agreement of the proposition with the other parts of the Sastra.

(The four chapters and their contents in Each Pada’s adhikaranas in brief are given at the end of this article).

Can a person with a rudimentary knowledge on Hindu philosophies and good knowledge in Sanskrit understand Brahma Sutras? Will reading a direct translation of Brahma Sutras in other languages be helpful in understanding Hindu philosophy on God better?

No. Not at all.

The Sutras as such will be totally incomprehensible for plain sanskrit scholars. Same is the case with direct translation too. Even with a reasonable knowledge in Hindu philosophies, one cannot make head or tail of reading Brahma Sutras directly. Brahma Sutras have to be comprehended only through commentaries (Bhashyams).

Here is a sample of a few Sutras directly translated:

From Chapter 1, Padam (Section 2):

Sutram 1: “As this teaching is popular”
Sutram 2: “As the qualities proposed match”
Sutram 3: “As not matching, it is not life force with body”
Sutram 4: “As Karma and doer are mentioned”
Sutram 5: “Due to difference in wording”
Sutram 6: “As per Smriti too”
Sutram 7: “The place is mentioned small, likewise that too is mentioned small, if cannot be God, it is not so, as it is told for meditation and as vast as sky”
Sutram 8: “If experience of pain / pleasure is present, it does not match; because of difference”
Sutram 9: “God is the eater as the entire cosmos is absorbed”
Sutram 10: “As it happens“

Doesn’t it look extremely obvious that nothing meaningful could be obtained from these even by a scholar who knows Hindu philosophies well?

On the other hand, if you take Upanishads and Bhagavad Gita, a person with rudimentary knowledge on Hindu philosophies may reasonably understand their direct translations even without explanations. It is quite likely that many doubts and confusions may linger, but still one can definitely grasp considerably on the subjects by reading the direct scripture (if knowledgeable in Sanskrit) or through direct translations.

It is obviously not so with Brahma Sutras. As already mentioned and seen, the Sutras are extremely cryptic notes, serving as systematically organized and sequentialized hints to aid and rekindle the memory of the earnest students of philosophy in relating to the larger elaborations and references taught by the gurus through the Bhashyas (commentaries).

The bhashyas relate which particular verse of which Upanishad is referred to in a Sutra; or which Sankhya philosophical text is being negated in which Sutra; or which statement from a Smriti is associated with which Sutra; what is the wholesome meaning of each Sutra or each adhikarana and so on.

If read with Bhashyams (commentaries) will the Brahma Sutras serve as an adequate source of knowledge of Hindu philosophies?

No. Brahma Sutras are NOT independent source of spiritual knowledge like Bhagavad Gita or Upanishads.

Brahma Sutras with Bhashyams, when heard through the explanations of one’s Guru, at the best serve as a guide to remove any confusions, misunderstandings and doubts on Upanishads, for those who have already studied Vedanta in depth. They can also help in clearing any added confusions on account of reading other scriptures like Mimamsa, Samkya philosophy or philosophies of Buddhism and Jainism.

Is Brahma Sutras meant more for scholars and Pundits?

Yes, more or less.

Even to understand Brahma Sutras with appropriate Bhashyams, one must have studied and reasonably grasped at least the 12 major Upanishads and Bhagavad Gita; a reasonable exposure to Purva Mimamsa, Nyaya and Samkya philosophies too are essential. In the olden days, only highly qualified and brilliant Pundits (Brahmins) with a good grasp of Sanskrit language and keen, earnest seekers of spirituality with a thirst for grasping the highest knowledge on Brahman (also possessing the knowledge of Sanskrit) were fit for learning Brahma Sutras.

It must be noted that the Bhashyams too were only in Sanskrit and a mere understanding of Sanskrit would not just help in deciphering the bhashyams too. A qualified Guru’s teaching and explanation using the bhashyams and appropriate references to the source texts in Upanishads and other scriptures are essential.

For present day scholars and earnest seekers of core philosophy of Hinduism too, the same conditions are applicable, except for the fact that they can make good with translations of the originals from Sanskrit to their own languages. In any case, the teaching from a qualified Guru can never be dispensed with.

Are there many Bhashyams (commentaries) on Brahma Sutras?

Yes; indeed.

Badarayana’s disciples must have learned and memorized Brahma Sutras and also received and absorbed the Bhashyam, to be transmitted to next generations by word of mouth. Over a period of time, Sutras (and probably bhashyams) might have started appearing in written form in palm leaves. Across centuries, the original bhashyams too could have been lost.

The earliest available and reportedly the most authentic commentary on Brahma Sutras is from Sri Shankaracharya (788-820 CE) and his bhashyam is based on his Advaita philosophy. In the subsequent centuries, several other commentaries appeared from different Acharyas by offering their explanations of the particular school of philosophy they professed. Thus there are bhasyams written by Sri Bhaskara and Sri Yadava Prakasha (10th & 11th Century) based on Bheda-Abheda school of thought, Sri Ramanujacharya (11th/12th Century) based on his Vishitadvaita school of thought, Sri Madhvacharya (13th/14th Century) based on his Dvaita School of philosophy, Srikanta (13th Century) based on Saiva Siddhanta and so on.

Down the line of disciples of the masters (who wrote the original commentaries), across time, even comprehending the bhashyas got difficult, needing further enlightenment on the original bhashyams. Thus several additional explanations to the original teachings too came, written by latter disciples.

Why are there different schools of interpretations? What is the impact?

The technique of Sutras served as effective mode of teaching in a period when propagation of Vedic knowledge was primarily through word of mouth and not through writing.

But the negative outcome of this technique could be that there was tremendous scope for losing (fully or partially) the associated teachings with the Sutras, or distorting and twisting the original teachings associated with the Sutras, while the Sutras themselves, being brief, were memorized and transmitted reasonably accurately and in latter periods got written in palm leaves.

The original teachings contained in Upanishads are essentially non-dualistic (Advaita) in their core, which have been expressed by the rishis in poetic form directly based on their experience. They also contain metaphors, allegories and parables which give scope for different interpretations. We have seen already how the direct meaning of Sutras are so cryptic and vague; naturally, the sutras coupled with allegories in the Upanishads do provide enough scope for different interpretations.

The spiritual experiences attained by different acharyas at different periods of histories and their own convictions of their experiences to be truer than Advaitic experience of the rishis gave them the impetus to give different meanings to the sutras and also to the Upanishad statements; some upanishad statements also have the scope of differing from purely advaita point of view . Added to these is the scope available in Sanskrit language per se to spit or combine words to get different meanings.

Swami Shivananda says, “Sanskrit is very elastic. It is like Kamadhenu or Kalpataru. You can milk out of it various kinds of Rasas according to your intellectual calibre and spiritual experiences. There fore different Acharyas have
built different systems of thought or cults by interpreting the Sutras in their own ways and became founders of sects.”

Swami Vivekananda says, “...the problem gets compounded by the acharyas who wrote the commentaries. A commentator interpreting the Sutras from Advaita point of view retains phrases emphasizing the advaita angle, but distorts the meaning of certain words that seem to convey Dvaita concept. A sanskrit word meaning ‘birthless’ (ajah) gets conveniently distorted to read ajaa to mean a female goat! If not worse, at least in a similar fashion, the acharyas of Dvaita conveniently distort Vedic words and phrases conveying Advaita concept, while retaining those giving a dvaita angle of meaning!”

Added to this is another reality that the number of Sutras referred and quoted by these Acharyas too vary. While Sri Sankara’s commentary is based on 192 adhikaranas and 555 sutras, Sri Ramanujar’s is based 155 adhikaranas and 545 sutras and Shi Madhvar’s is based on 223 adhikaranas and 564 sutras.

Naturally, we get an impression that the writers of commentaries could have played with and distorted, to some extent, the original purport and conception of Sutras by Badanarayana!

For an English reader, which could be a good commentary on Brahma Sutras to read?

It is felt that Brahma Sutra commentaries done by Swami Shivananda (Divine Life Society, Rishikesh) which is based predominantly on Sri Shankara’s Bhashyam is a good one, very neatly arranged and written in an easily comprehensible style.

To give a birds eye view of what Brahma Sutras broadly contain, the chapter wise contents are given below (based on the above book):

(Note: Each bullet below corresponds to each adhikarana)

Chapter 1: Samanvaya Adhikaram

In the first chapter the author shows that all the Vedic texts uniformly refer to Brahman and find their Samanvaya (reconciliation) in Him.

(Ch. 1) Section (Pada) 1

The enquiry into Brahman and its prerequisites.
Definition of Brahman
Brahman is realisable only through the scriptures
Brahman is the main purport of all Vedantic texts
Brahman (the intelligent principle) is the First Cause
Anandamaya is Para Brahman.
The being or person in the Sun and the eye is Brahman.
The word Akasa must be understood as Brahman
The word ‘Prana’ must be understood as Brahman
The light is Brahman.
Prana is Brahman

(Ch. 1) Section (Pada) 2

The Manomaya is Brahman
The eater is Brahman.
The dwellers in the cave of the heart are the individual soul and Brahman.
The person within the eye is Brahman.
The internal ruler is Brahman.
That which cannot be seen is Brahman.
Vaisvanara is Brahman.

(Ch. 1) Section (Pada) 3

The abode of heaven, earth etc. is Brahman
Bhuma is Brahman
Akshara is Brahman
The Highest person to be meditated upon is the Highest Brahman
The Dahara or the ‘Small Akasa’ is Brahman
Everything shines after Brahman
The person of the size of a thumb is Brahman
The Devas also are entitled to the study of Vedas and to meditate on Brahman
The right of the Sudras to the study of Vedas discussed
The Prana in which everything trembles is Brahman
The ‘light’ is Brahman
The Akasa is Brahman
The Self consisting of knowledge is Brahman

(Ch. 1) Section (Pada) 4

The Mahat and Avyakta of the Kathopanishad do not refer to the Sankhya Tattvas.
The Aja of Svetasvatara Upanishad does not mean Pradhana.
The five-fold-five (Pancha-panchajanah) does not refer to the twenty-five Sankhyan categories.
Brahman is the First cause.
He who is the maker of the Sun, Moon, etc. is Brahman and not Prana or the individual soul.
The Atman to be seen through hearing etc., of the Brihadaranyaka Upanishad (II-4-5) is Brahman and not Jivatma
Brahman is both the efficient and the material cause
The arguments which refute the Sankhyas refute the others also.

Chapter 2: Avirodha Adhikaram

In the second chapter, alternative concepts in other Shastras are confronted and proved that there are no conflicts in Upanishad interpretations.

(Ch. 2) Section (Pada) 1

Refutation of Smritis not based on Srutis
Refutation of Samkhya Yoga
Brahman can be the cause of the universe, although It is of a contrary nature from the universe.
Kanada and Gautama Refuted
The distinctions of enjoyer and enjoyed do not oppose unity
The world (ef fect) is non-dif fer ent from Brah man (the cause)
Brahman does not create evil
Brahman is the cause of the world
Brahman is the material cause of the universe, though He is without parts
Fully-equipped Brahman
Final end of Creation
Brahman is neither partial nor cruel
Saguna Brahman necessary for creation

(Ch. 2) Section (Pada) 2

Refutation of the Sankhyan theory of the Pradhana as the cause of the world.
Refutation of the Vaiseshika view
Refutation of the atomic theory of the Vaiseshikas
Refutation of the Bauddha Realists
Refutation of the Bauddha Idealist
Refutation of the Jaina Doctrine
Refutation of the Pasupata System
Refutation of the Bhagavata or the Pancharatra school

(Ch. 2) Section (Pada) 3

Ether (Akasa) is not eternal but created
Air originates from ether
Brahman (Sat) has no origin
Fire originates from air
Water is produced from fire
Earth is created from water
Brahman abiding within the element is the creative principle
The process of dissolution of the elements is in the reverse order from that of creation
The mention of the mind and intellect does not interfere with the order of creation and reabsorption as they are the products of the elements
Births and deaths are not of the soul
The individual soul is eternal. ‘It is not produced’
The nature of the individual soul is intelligence
The size of the individual soul
The individual soul is an agent
The soul is an agent as long as it is limited by the adjuncts
The soul is dependent on the Lord, when he works
Relation of the individual soul to Brahman

(Ch. 2) Section (Pada) 4

The Pranas have their origin from Brahman
The number of the organs (organs of knowledge and action)
The organs are minute in size
The chief Prana has also an origin from Brahman
The chief Prana is different from air and sense functions
The minuteness of the chief Prana
The presiding deities of the organs
The organs are independent principles and not functions of the chief Prana
The creation of names and forms is by the Lord and not by the individual soul

Chapter 3: Sadhana Adhikaram

In the third chapter, the means of attaining Brahman are described.

(Ch. 3) Section (Pada) 1

The soul at the time of transmigration does take with it subtle parts of the elements
The souls descending from heaven have a remnant of Karma which determines their birth
The fate after death of those souls whose deeds do not entitle them to pass up to Chandraloka
The soul on its descent from the Chandraloka does not become identified with ether, etc., but attains a similarity of nature
It takes only a short time for the descent of the soul
When the souls enter into plants, etc., they only cling to them and do not themselves become those species

(Ch. 3) Section (Pada) 2

The soul in the dream state
The soul in dreamless sleep
The same soul returns from deep sleep
The nature of swoon
The nature of Brahman
The Neti-neti text explained
Brahman is one without a second
The Lord is the giver of the fruits of actions

(Ch. 3) Section (Pada) 3

The Vidyas having identical or the same form found in scriptures constitute one Vidya
Particulars of identical Vidyas mentioned in different Sakhas or places are to be combined into one meditation
Those Vidyas with different subject-matter are separate, even if there may be some similarities
It is appropriate to specialise OM by the term ‘Udgitha’
Unity of the Prana-Vidya
Attributes like Bliss, etc., of Brahman have to be combined into one meditation
Katha Upanishad (I.3.10-11) teaches merely that the Self is higher than everything else
The Self mentioned in Aithreya Upanishad I.1. is the Supreme Self and the attributes of the Self given elsewhere should be combined with this meditation.
Only thinking water to be the dress of Prana is enjoined in the Prana-Vidya
Vidyas of the same Sakha which are identical should be combined, in meditation
The names ‘Ahar’ and ‘Aham’ of Brahman occurring in Brihadaranyaka Upanishad (V.5.1-2) cannot be combined
Attributes of Brahman occurring in the Ranayaniya Khila constitute an independent Vidya
The Purusha Vidya in the Chhandogya and the Taittiriya are not to be combined
Unconnected Mantras and sacrifices mentioned in certain Upanishads do not belong to Brahma-Vidya
The statement that the good and evil deeds of a person go respectively to his friends and enemies is true for texts that mention discarding of such actions by him
The shaking off of good and evil by the man of Knowledge occurs only at the time of his death
The knower of Saguna Brahman alone goes along Devayana, and not the knower of Nirguna Brahman
The passage of the soul by Devayana applies equally to all Vidyas of Saguna Brahman
Perfected souls may take a corporeal existence for divine mission
The negative attributes of Brahman mentioned in various texts are to be combined in all meditations on Brahman
Mundaka Upanishad III.1.1 and Katha Upanishad I.3.1 constitute one Vidya
Brihadaranyaka Upanishad III.4.1 and III.5.1 constitute one Vidya
The Sruti prescribes reciprocal meditation in Aithreya Upanishad (II.2.4.6)
Brihadaranyaka Upanishad (V.4.1 and V.5.3) treat of one Vidya about Satya Brahman
Attributes mentioned in Chandhyogya Upanishad (VIII.1.1) and Brihadaranyaka Upanishad (IV.4.22) are to be combined on account of several common features in both texts
Pranagnihotra need not be observed on days of fast
Upasanas mentioned in connection with sacrifices are not their parts, but separate
Meditations on Vayu and Prana are to be kept separate notwithstanding the essential oneness of these two
The fires in Agnirahasya of the Brihadaranyaka are not part of the sacrificial act, but form an independent Vidya
Atman is an entity distinct from the body
Upasanas connected with sacrificial acts, i.e., Udgitha Upasana are valid for all schools
Vaisvanara Upasana is one entire Upasana
Various Vidyas like the Sandilya Vidya, Dahara Vidya and so on are to be kept separate and not combined into one entire Upasana
Any one of the Vidyas should be selected according to one’s own option or choice
Vidyas yielding particular desires may or may not be combined according to one’s liking
Meditations connected with members of sacrificial acts may or may not be combined according to one’s liking

(Ch. 3 Section (Pada) 4

Knowledge of Brahman is independent of sacrificial acts
Sannyasa is prescribed by the scriptures
Scriptural texts as in Chhandhyogya Upanishad (I.1.3.) which refer to Vidyas are not mere praises but themselves enjoin the meditations
The stories mentioned in the Upanishads do not serve the purpose of Pariplavas and so do not form part of the ritualistic acts. They are meant to euloigise the Vidya taught in them
Sannyasins need not observe ritualistic acts, as Brahma Vidya or knowledge serves their purpose
Works prescribed by the scriptures are means to the attainment of knowledge
Food-restrictions may be given up only when life is in danger
The duties of Asrama are to be performed by even one who is not desirous of salvation
Those who stand midway qualified for knowledge; between two Asramas also are
He who has taken Sannyasa cannot revert back to his former stages of life
Expiation for one who has broken the vow of Sannyasa
The life-long celibate who fails to keep up his vow must be excluded by society
The meditations connected with the subordinate members of sacrificial acts (Yajnangas) should be observed by the priest and not by the sacrificer
In Brihadaranyaka Upanishad ( III.5.1) meditation is enjoined besides the child-like state and scholarship
Child-like state means the state of innocence, being free from egoism, lust, anger, etc.
The time of the origination of knowledge when Brahma Vidya is practised
Liberation is a state without difference. It is only one.

Chapter 4: Phala Adhikaram

In the fourth chapter the result of attaining Brahman is described.

(Ch. 4) Section (Pada) 1

Meditation on Brahman should be continued till knowledge is attained
He who meditates on the Supreme Brahman must comprehend It as identical with himself
The symbols of Brahman should not be meditated upon as identical with the meditator
When meditating on a symbol, the symbol should be considered as Brahman and not Brahman as the symbol
In meditation on the members of sacrificial acts the idea of divinity is to be superimposed on the members and not in the reverse way.
One is to meditate sitting.
There is no restriction of place with regard to meditation
Meditations should be continued till death
Knowledge of Brahman frees one from all past and future sins.
Similarly good work do not affect the knower of Brahman.
Works which have not begun to yield results are alone destroyed by knowledge and not those which have already begun to bear fruits.
Permanent obligatory works enjoined by the Vedas for different Asramas are not to be given up.
Sacrificial works not combined with knowledge or meditation also help in the origination of knowledge
After enjoying the fruits of Prarabdha Karma the knower becomes one with Brahman

(Ch. 4) Section (Pada) 2

At the time of death the functions of the organs are merged in the mind.
The function of mind is merged in Prana.
The function of Prana is merged in the Jiva.
The mode of departure from the body up to the way is common to both the knower of the Saguna Brahman and an ordinary man.
The dissolution of fire etc., at the time of death in the Supreme Deity is only relative.
The Pranas of the knower of Brahman do not depart at the time of death.
The Pranas (organs) and elements of the knower of the Nirguna Brahman get merged in It at death.
The Kalas of the knower of the Nirguna Brahman attain absolute non-distinction with Brahman at death
The soul of the knower of the Saguna Brahman comes to the heart at the time of death and then goes out through the Sushumna Nadi.
The soul of one who knows Saguna Brahman follows the rays of the sun after death and goes to Brahmaloka.
Even if the knower of the Saguna Brahman dies in Dakshinayana, he still goes to Brahmaloka.

(Ch. 4) Section (Pada) 3

The path connected with the deities beginning with that of light is the only path that leads to Brahmaloka.
The departing soul reaches the deity of the year and then the deity of the air.
After reaching the deity identified with lightning, the soul reaches the world of Varuna.
Light, etc., referred to in the text describing the path of the gods mean deities identified with light, etc., who conduct the soul stage after stage till Brahmaloka is reached.
The departed souls go by the path of gods to Saguna Brahman.
Only those who have taken recourse to the worship of Brahman without a symbol attain Brahmaloka.

(Ch. 4) Section (Pada) 4

The liberated soul does not acquire anything new but only manifests its essential or true nature.
The released soul remains inseparable from the Supreme Soul.
Characteristics of the soul that has attained the Nirguna Brahman.
The soul which has attained the Saguna Brahman effects its desire by mere will.
A liberated soul who has attained Brahmaloka can exist with or without a body according to his liking.
The liberated soul which has attained the Saguna Brahman can animate several bodies at the same time.
The liberated soul which has attained Brahmaloka has all the lordly powers except the power of creation.

To read the complete elaboration of the above subjects, here is the link to the site: Brahma Sutras (Swami Sivananda)

The pdf format of the book is also available for free download: Click here

References:

Brahma Sutram (Tamil) By Swami Asuthoshananda (By Ramakrishna Math Chennai, Year 2013)
Deivatthin Kural (Tamil) – Part 2 (compilation of talks of Sri Kanchi Paramacharya) – Vanathi Publications, Chennai.
Upanishad Saram (Chandogyam, Brihadaranyakam and Brahma Sutra saram) By Sri Anna Subramaniam – Tamil – Ramakrishna Math Chennai (10th Edition 2016)
Brahma Sutras – Swami Sivananda – Divine Life Society

Purusharthas – Dharma, Artha, Kama & Moksha

April 24, 2018/0 Comments/in Article-facets, Article-Scriptures & Philosophies/by C.V.Rajan

The purpose of a religion is basically to pave a way for leading a meaningful, smooth and joyous life without sacrificing mental peace and without too much pain and suffering.

Hinduism which is sanatana dharma — the way of righteous living contains more than enough guidelines for the above purpose.

Purusharthas

Hindhu dharma outlines four Purusharthas — meaningful pursuits for life: Dharma, Artha, Kama & Moksha.

Dharma (Righteousness)

Righteousness and duties in life. Hinduism places highest importance to following righteousness in life. Whatever be your activity in life, if it confirms to right dharma, it brings in peace and harmony in life. The Hindu dharma does not permit an unbridled life of carefree enjoyment; everything has its preset boundaries. ‘Eat, drink and be merry’ is never considered the goal of life. Every individual is bound by his duties and responsibilities towards his family, to the society, to the nation and to the entire nature and universe even encompassing the departed souls of forefathers and devatas (demigods controlling the nature) in the upper worlds. In ancient Hindu civilization, Manu Smriti was the scripture elaborating the dharmas to be followed in life by different classes of people.

Artha (Wealth)

Going in pursuit of money, wealth, comforts and possessions is indeed considered as an essential aspect of human life. But it shall not be the only goal of life and whatever one does to acquire Artha should be bound by dharma. Else, one is sure to end up in a chaotic life of suffering.

Kama (Pleasure)

Seeking pleasure through the 5 senses including sexual pleasure is the very nature of all creatures. Again Hinduism permits enjoyment within boundaries. Any hunt for joy ignoring dharma is highly discouraged because such a pursuit may bring short term joy but end up in pain in the long run.

Moksha (Liberation)

Of all the acceptable pursuits of life, seeking Moksha (liberation from the Samsara — from the cycle of births and deaths) is considered the highest goal of life. Man, after pursuing a life of seeking artha (wealth) and kama (pleasures) and even leading a life of strict dharma (righteousness) is bound to feel a shallowness in life at some point of time or other. Even within one’s life time, the process of ending up in old age deprives one from enjoying artha and kama to any level of reasonable satisfaction and a sense of dejection of not having enjoyed enough lingers in the mind even at the death bed.

This causes subsequent births and the cycle keeps on continuing, because the the fundamental nature of wealth or sensual enjoyments is such that practically no one ever gets a feeling “enough is enough”. This aspect of creation is known as maya. Maya always deludes people to indulge in more and more enjoyment leading only to more and more suffering or dissatisfaction.

At some point of other in life, at some birth or other, man starts wondering whether his hunt for wealth and enjoyment is fundamentally flawed somewhere. He starts seeking more clear answers for the true meaning of birth. It is at this point, a man grows from the clutches of religious faith to spirituality. From the Karma Kanda in Vedas (that gave all the procedures for seeking worldly enjoyments) a seeker elevates himself to Jnana Kanda — Vedanta /Upanishads and he gets the right answers and clarifications now.

He gets mentally prepared to leave behind Artha and Kama and goes behind Moksha as the only meaningful pursuit in life.

Upanishads – Vedanta

March 25, 2018/0 Comments/in Article-Scriptures & Philosophies, Featured posts/by C.V.Rajan

What are Upanishads? Where are they?

Upanishads are the concluding parts of the four Vedas (Rig, Yajur, Sama and Atharva Vedas); they are also known as Vedantas (Veda+anta = end of Vedas). They are also known as Aranyakas, that which were taught at forests.

The contents of each Veda are classified into two portions – the Karma Kanda and the Gnyana Kanda. The Karma kandas are the first part of Vedas and they contain hymns, procedures and instructions regarding rites and ceremonies, rules of conduct and mantras and verses with intonations etc connected with doing Vedic karmas and fire ceremonies. The second, ending portions called the Gnana Kanda are the Upanishads that contain the quintessence of Vedic spiritual knowledge about God – Jnana.

What does ‘Upanishad’ mean?

Upanishads contain the core spiritual teaching of Vedas and are taught by Rishis to their deserving and spiritually earnest disciples in seclusion. The word Upanishad in Sanskrit means “sitting down by the side” which actually relates to hearing the teachings of the saint by sitting close to him. Its another meaning is secret doctrine. It also said to mean the knowledge of Self/ Brahman (Atma Vidya/ Brahma Vidya).

Why Jnana Kanda (Upanishads) considered the Ultimate of Vedic knowledge?

The earlier Karma Kanda part of Vedas was essentially to do with hymns, prayers, rituals and rites to please the celestial Gods for getting worldly life with desires and wants fulfilled. But, by doing the rites and fulfilling the worldly desires, several questions also came in the minds of rishis — are they really fulfilling? Are they able to solve all problems? Why wants, suffering, sorrows and pains in life do not seem to get eradicated totally from life simply through the path of conducting vedic rites? Is there some Supreme Truth behind the celestial Gods who are pleased by Vedic ceremonies and other Gods (Eswaras) of creation, sustenance and destruction?

Having understood the benefits as well as the limitations of totally relying on vedic karmas, there were indeed such doubts and questions in the minds of the rishis. Vedic procedures were too many, disciplines were too demanding, material needs to conduct rites were imposing and there could be so many lapses leading to failure of the intended purposes of conducting yagas. Desires don’t seem to get satiated, expectations are not always met and dissatisfaction still remains in life.

The rishis of yonder started thirsting for better spiritual knowledge; through deep meditation, they inquired into the cause of birth, death, jiva (soul), God, how God is related to soul, what is the true nature of living and non-living beings, human mind, intellect, ego, the connection between the creation and the creator (God) and so on. Through their tapas, the rishis acquired the supreme knowledge related to all these queries. They experienced that God called by them as Brahman is beyond name and form but inclusive of everything in the creation. It is not just a theory but something experienced and never explicable by words.

What do Upanishads contain?

It is in the Upanishads that the concept of God beyond name and form called Brahman find explanation in so many ways. The advaita concept of Brahman (or parabrahman — universal soul) and atman (Self) being one and the same is explained. Upanishads in fact appear to be a labor of love of the great seers to explain the inexplicable — Brahman who is beyond all names forms, beyond the conception of the mind, omnipresent, omniscient and omnipotent, smaller than the atom but larger than the largest, all inclusive but not not bound by anything, not perceptible to the senses, mind or intellect and yet experienced without doubt by the single minded devotion and meditation of the earnest seeker.

Despite the various styles, methods and flows with which the different Upanishads speak, the common thread of knowledge carried by them is the knowledge about Brahman and Atman and the unity between the two.

Thus, Upanishads ascertain monotheism. That One God beyond name and form, being omniscient and omnipotent, can come assuming numerous names and forms to reach His devotees who, based on their tastes, temperaments and conceptions tend to worship him in various names and forms. Whatever different God forms that various Puranas (in Smritis) glorify as the Supreme Gods are none other than Brahman, the Ultimate Truth behind Upanishads.

How many Upanishads are there?

It is said that there are 108 Upanishads. However, the following 10 upanishads are acknowledged to be the most important and comprehensive ones (for study in the order given below), by great Spiritual masters like Sri Shankaracharya:

1) Isa Upanishad (in Shukla Yajur Veda)

2) Kena Upanishad (in Sama Veda)

3) Katha Upanishad (in Krishna Yajur Veda)

4) Prasna Upanishad (in Atharva Veda)

5) Mundaka Upanishad (in Atharva Veda)

6) Mandukya Upanishad (in Atharva Veda)

7) Taittriya Upanishad (in Krishna Yajur Veda)

8) Chandogya Upanishad (in Sama Veda)

9) Brihadaranyaka upanishad (in Shukla Yajur Veda)

10) Svetasvatara Upanishad (in Krishna Yajur Veda)

Three more Upanishads namely, Aithereya Upanishad (in Rig Veda), Kaushitaki Upanishad (in Rig Veda) and Maitrayani Upanishads (in Krishna Yajur Veda) were also included by later scholars into the fold of principal upanishads, taking the total count to 13.

Free Will versus Determinism from Hinduism Point of View

March 19, 2018/0 Comments/in Article-Scriptures & Philosophies/by C.V.Rajan

Western idea of determinism and Hinduism’s concept of Karma have several similarities. While determinism as a philosophical idea does not involve God, the concept of Karma in Hinduism is intrinsically interwoven with God’s will as a strong mediating force.

According to Wikipedia, “Determinism is the philosophical proposition that every event, including human cognition and behavior, decision and action, is causally determined by an unbroken chain of prior occurrences.”

Hinduism’s Karma principle concurs with the above definition to a large extent, except perhaps, with the phrase “an broken chain”. Whether the chain of prior occurrences can be broken or not remains at the will of God, according to great Hindu Masters.

Does Hinduism totally negate existence of free will? Not really.

In Hinduism, everything in the relative plane involving name and form the entire cosmos, this world, all the sentient and non-sentient creations including human beings – is Maya, God’s divine play. Man is deluded by Maya and this maya makes him identify himself with his body, mind and ego. This maya makes him think that he has the free will. Free will is strongly associated with ego.

Free Will and Ego

In proportion to a man’s dependence on his ego, he believes he has the free will to function as he wishes. On the other hand, a saintly person, who is more and more aware of the supreme divinity controlling all, who is able to decipher the wily play of egotism inside human minds, understands quite lucidly on the strength of his experiences and convictions, that it is God’s will that is always done.

An egotistic person has the strong faith that he is the doer. On the other end, a saint who has surrendered his ego at the holy feet of God has the strong conviction that he is NOT the doer but it is God’s will that acts through him. Hinduism links this sense of doer-ship to the inescapable necessity of enjoying or suffering the consequences of the actions by the doer.

Relationship Between Actions and Results

Thus, if you engage in actions based on the whims of your free will, you have to own up the consequences or results or fruits of your actions. As a doer with ego, you have the freedom to act as per your free will. The actions you undertake in this way are known as “Agamya Karma” — actions that are bound to bring their fruits in (unknown) future. But the enjoyment or suffering you undergo presently based on your past acts across several births, done out of free will, is known as “Prarabhda Karma”.

One of the strongest messages given by Hindu Masters is that as long as one has the sense of doer-ship, a man has the freedom of choice in action (free will). But as an enjoyer of the consequences of past actions, he has NO freedom of choice! The extent of enjoyment or punishment and the time and sequence at which the fruits of actions are delivered unto to him, happen purely at the will of God, according to Hindu Masters.

Freedom of Action and “Vasana”

Every person in this world possesses certain inherent tendencies, based on his intensity of desire, his cultural background, his education, the extent of his faith in God etc. These indwelling impressions and tendencies, which Hinduism calls as “vasana”, meaning, very appropriately, smell, play a very strong role in the working of free will of people. Thus, under identical situations, a decision taken out of free will by one person will definitely differ from that of another person, based on their respective vasanas. Thus the concept of vasana of Hinduism agrees fairly well with determinism.

In Hinduism, the ultimate goal of human birth is stated to be God realization or salvation. To attain this goal, a total surrender of ego to the divine will (known as “saranagathi”), the total elimination of desires (which cause one to engage in action based on free will) by practicing discrimination and a total elimination of vasanas (which remain accumulated deep inside the heart across several births) through spiritual disciplines like meditation, form the essentials of religious practice for an earnest seeker.

The Gospel of Sri Ramakrishna – Book Review

March 19, 2018/0 Comments/in Article-Ramakrishna, Article-Scriptures & Philosophies/by C.V.Rajan

The holy book The Gospel of Sri Ramakrishna, was originally Written in Bengali by “Ma-” (Mahendranath Gupta) and translated to English by Swami Nikhilananda.

The Gospel is a virtual source book for all facets of Hinduism, a treasure trove of spiritual knowledge, accessible to all, expounded in the most simple language comprehensible to one and all. It is no wonder this voluminous collection of extensive teachings of Ramakrishna Paramahamsa, recorded more than a century and a quarter ago, is still being read spellbound by earnest spiritual speakers across the globe, cutting across all religious barriers.

Who is Sri Ramakrishna?

Sri Ramakrishna Paramahamsa (1836-1886) was one of the greatest spiritual masters of Hinduism, who lived at Dakshineswar (near Kolkotta, India). Considered to be Divine Avatar (God’s incarnation in human form), Sri Ramakrishna, who hardly had a rudimentary primary education turned out to be a spiritual volcano, who through his all consuming devotion on divine mother Kali, had a vision of her. He spent 12 years in intense spiritual practices in various paths of Hinduism and attained God realization/ self realization/ Nirvikalpa Samadhi/ Atma sakshatkar.

He is a rare spiritual personality, who personally engaged himself in practicing the various paths of attainment of the Supreme divine bliss that Hinduism presents as suited to people of different tastes, capacities of intake and mindset. He practiced the path of Bhakthi (devotion), Gnyana (the path of Self Inquiry) and Tantra(Kundalini Yoga) at varying times by undergoing intense practice and attained the ultimate divine experience in each path. Despite being a realized person himself, he opted to be under the guidance of specific Gurus who were masters in their specific paths to guide him procedurally in those paths.

He also practiced the disciplines of Islam and Christianity for a while and attained divine experience through these religions too. By the strength of his experience, he confirmed that the ultimate truth and experience of God attained by following various paths is one and the same. This virtually unlettered person turned out to be a great exponent in explaining the intricacies of Hinduism in all its facets and tenets, which even learned pundits cannot fathom.

He declared that every Religion, every sub-sect and every method of practice is ultimately intended to take man to this highest goal in life. And he declared “As many faiths, so many paths” purely by the strength of his own experiences.

His prime disciple, Swami Vivekananda later founded Sri Ramakrishna Math and Mission and spread spirituality and selfless service, with the able assistance from his master’s other Sanyasi (relinquished) disciples.

Who is Ma- , Mahendranath Gupta?

Sri Ma- Mahendranath Gupta fondly called Master Mahasaya. He is an apostle and evangelist of Sri Ramakrishna Paramahamsa

A school teacher by profession, Mahendra Nath Gupta was a house-holder disciple of Sri Ramakrishna who was destined to end up at the Feet of his Master in a time of utter mental turmoil. He was associated with Sri Ramakrishna for a period of about 5 years till his master’s death, and he was divine-commissioned to be the authentic recorder of Sri Ramakrishna’s profound teachings.

Ma-, after every meeting with his Master, recorded his conversations in his diary with details of date, people present, topics and summary of the discussions that took place and a brief descriptions of the place and scenario. After his masters passing away, Ma- wrote those diary notes into elaborate publications, spanning over 5 volumes in his mother tongue Bengali. The Bengali gospel was titled “Sri Sri Ramakrishna Kathamrut” At first it was published in 1897 as a small booklet. It received lots of attention and appreciation from the Master’s devotees. Later, it became his life mission. He was engaged in this massive task till the end of his life. “Sri Sri Ramakrishna Kathamrith” was published by him in 5 volumes one after the other in 1902,1904, 1098,1910 and 1932. The last volume got published only shortly after Ma’s death in 1932, but before that Ma- had finished complete proof reading of the book and he was ready to depart, having fulfilled his life’s mission.

Sri Sri Ramakrishna Kathamrit 5 parts.

The greatness of the Gospel of Sri Ramakrishna

Perhaps in the history of religious teachers, it is the first time that the spiritual teachings of a great master have been recorded with such a precision and truthfulness. The conversations will bring before the reader’s mind an intimate picture of the Master’s eventful life from March 1882 to April 24, 1886. With vivid description of the scenario, the moods and the nature of the people present, the song and the dance made, the utterances of the master in his native simplicity and rustic beauty have been brought out by Ma- in a wonderful way in the book.

Sri Ramakrishna could expound the deep religious truths of Hinduism that eluded comprehension to the greatest scholars in the simplistic way, with down to earth examples. As one reads the Gospel, one could see that Dvaita (Duality), advaita (Non-duality), Visishtadvaita (Qualified non-duality), Bhakti Yoga (Path of devotion), Karma Yoga (path of selfless work), Gnyana yoga (path of self-inquiry), Hatha Yoga, Raja Yoga, Tantric practice, the concept of Avatar, God with Form, God without form, Kundalini yoga, the various Samadhis all the facets of Hinduism have been wonderfully explained by Sri Ramakrishna. It could be treated as one source book of Hinduism which can be read and understood by any earnest follower of Hinduism with out need for an any intellectual interpretation.

The book starts with Ma-‘s first visit to Dakshineshwar to meet the master. He gets captivated by Sri Ramakrishna’s simplicity, loving words and the divinity that he radiates. He soon makes a second visit; the master starts asking more personal details about Ma-. He finds Ma- to be possessing physical features indicative of spiritual substance in him. Ma- starts asking questions and he gets answers that hit him point blank with utter straightforwardness and simplicity that could shatter his ego. He becomes like a ‘peacock fed with a little opium’. Lured by the addictive power of the opium, the peacock starts coming again and again to Sri Ramakrishna to partake the feed!

The greatness of the Gospel not only lies in the substance of the master’s profound teachings but also on the wonderful narrative skills of Ma-. When you read the Gospel, you would feel like getting transported back to those times, to be at the places where Sri Ramakrishna lived, sang, danced, froze in Samadhi, traveled, visited, ate and jovially chitchatted with his devotees unleashing his childlike guilelessness and spontaneous humor. You would meet his closest devotees who became great spiritual monks and other prominent devotees of Ramakrishna in future. You would feel like being present along with them, sitting in front of the master, partaking his prasad, singing with him, laughing with him and dancing with him in divine ecstasy.

When you read and re-read the Gospel, you will understand Bhagavad Gita better. Your doubts in Upanishad statements will get cleared. What you had judged as foolish idiosyncrasies of Hinduism earlier would become quite meaningful. The book has the potential to transform a common religious person to a spiritual aspirant. If you are a non-Hindu, you would get wonder-struck at the greatness of Sanatana Dharma. If you are a Christian, you will start understanding the Bible better; your reverence on Jesus Christ will increase. If you are a Muslim and studied the Gospel in all earnestness, you will finally understand why it is so important to segregate ‘the sugar from the sand’ in religious scriptures.

Swami Nikhilananda

The English Version

Swami Nikhilananda, a monk of the Ramakrishna Order, for the benefit of English speaking readers took up the monumental work of translation of the Gospel into English and completed it in the year 1942 and was first published by Ramakrishna-Vivekananda Centre, New York.

About his effort, Swami Nikhilananda says:

“I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception.”

The Gospel of Sri Ramakrishna – First edition Year: 1942

He wants the readers of the Gospel (particularly from West, who are not too familiar with Hinduism) to keep in mind the following: “But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna’s experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The skeptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.”

The Gospel is also available (translated from original Bengali version) in all major languages of India. One of the earliest translation of the book was done in Tamil and the book is titled “Sri Ramakrishnarin Amutha mozhigaL” (ஸ்ரீ ராமகிருஷ்ணரின் அமுதமொழிகள்) in 3 volumes, available from Sri Ramakrishna Math,Chennai.

If you want to buy The Gospel of Sri Ramakrishna online, here is the link: https://istore.chennaimath.org/product/the-gospel-of-sri-ramakrishna-royal-edition/

How to prepare yourself for meditation

February 7, 2018/0 Comments/in Article-facets, Article-Scriptures & Philosophies, Meditation, Spiritual practices/by C.V.Rajan

Many people who undertake meditation with lots of initial enthusiasm discontinue it after a while. There are many obvious reasons for it. Hindu saints, who devised meditation as a means of attaining self-realization or Samadhi (or Nirvana in Buddhism) were quite aware of this stark reality. The goal of meditation being the highest, the task of succeeding in it is also the toughest.

To attain success in meditation, there are, in reality, several preparatory disciplines needed. A sportsman participating in 100-meter-dash is expected to run just for about 10 seconds only in the actual competition, but think of the extreme physical rigors he has to undergo just to tune up his body for the purpose.

In the same way, in Ashtanga Yoga or Raja Yoga ( by Saint Patanjali), meditation comes only as the seventh and penultimate step in attaining Samadhi.

Swami Shivananda (1887-1963) the founder of Divine Life Society, Rishikesh, used to retort to his disciples who complained about lack of success in meditation this way: “Meditation is only the seventh step. Have you succeeded in all the previous six steps?”

Amma (Mata Amritanandamayi) absorbed in meditation)

The Preparatory Disciplines for Spiritual Meditation

Of the six steps preceding meditation, the first two are really concerned with attaining the physical and mental purity so basically essential for any spiritual aspirant to aim for a divine pursuit in life. They are yama (self-restraint) and Niyama(observances).

Then comes the right sitting posture (asana) and then the right breathing practice (pranayama). Pratyaharaand Dharana are the 5th and 6th steps that are at times considered as part and parcel of meditation itself. Unlike the first two, these four disciplines are closely associated with the actual practice of meditation. We can study them more deeply in separate articles.

Here, let us see in detail what the first two basics stand for:

Practice Yama (self restraint):

Yama includes the following qualities:

Ahimsa: non-violence, non-killing, non-injury, remaining harmless. A body and mind inclined towards violence causing injury (both physical and mental) to others will be in an agitated state. Naturally calming it down through meditation is difficult.

Satyam: truthfulness, honesty.

Astheyam: non-stealing.

Brahmacharya: continence, being free from sensual cravings. Attraction towards sex is a taboo for any spiritual aspirant. Body and mind craving for sex can never be easily tamed by meditation. Any craving for other sensual pleasures is also highly detrimental in attaining concentration at meditation.

Aparigraha: non-covetousness, not yearning for gifts. In other words, non-attachment to materialism. To love things coming free is a human tendency that, when nurtured, increases one yearnings. A mind always craving for materialistic possessions becomes unfit to meditate. Further, getting a gift from a person makes one obligated to that person which can become a bothersome bondage.

Practice Niyamama (observances or disciplined habits).

Niyama includes the following:

Soucha: purity, cleanliness. This includes both external as well as internal. External purity is obtained by bathing, wearing clean clothes, etc. and internal purity comes by regular practice of yama.
Santosha: happiness, contentedness. Being happy with what you are and what you have, remaining contented without unnecessary cravings – this quality makes one fit for undertaking meditation. A person who gets upset for trivia, one who is mostly unhappy and dissatisfied with himself or with others around him will find meditation too difficult.

Tapas: practicing austerities, spiritual disciplines. Willingness to give up physical comforts, readiness to sacrifice, observing fast, tolerating physical suffering, engaging in regular spiritual practices, readiness to help others at the cost of one’s own personal comfort – these qualities elevate one’s mind to a higher level.

Swadhyaya: self study, spiritual study. Reading spiritual books, scriptures, life history and teachings of great spiritual masters will help one to constantly think of what is truly essential in spiritual life. This practice also negates reading novels, watching television and movies, reading newspapers, etc. which have the tendency to dissipate the mind on sensual and worldly matters.

Ishwara Pranidhana: worship of God, surrendering to God. Acceptance of God as the supreme power controlling everything in the creation is one of the best ways of subduing the ego. The more one surrenders and worships God, the more one is freed of the machinations of self-will and egotism. A mind thus unburdened finds it easier to do meditation.

How About Disciplines Needed For Non-Spiritual Meditation?

Meditation as promoted today through techniques like Transcendental Meditation is more for “commoners” who seek physical and mental well-being. For them too, some good measure of disciplines is essential if they want to pursue with meditation in the long run and reap the benefits aimed. Many drop out in the middle because they lack such disciplines in life. If one word is to be used for explaining what are the disciplines needed, it is “moderation”. They are given below:

Eat moderately, Eat “sattvik” (pure) food: Food is intrinsically connected with thoughts. Food, mild in taste and texture most preferably vegetarian, not too hot and spicy, not fried with excess fats and oils, has to be consumed in moderate quantities. Drinking alcoholic drinks must be either avoided altogether or curtailed heavily.

At least 2 to 3 hours should have passed after eating food when one sits for meditation.

Sleep Moderately: Both excess sleeping and inadequate sleeping are detrimental to doing meditation. A healthy person needs about 6 to 8 hours of sound sleep (which may vary with age and body nature) a day. Sleeping in the daytime can potentially affect doing meditation.

Enjoy sensual pleasures moderately: Whether engaging in sex, seeing movies, watching television, listening to music, speaking over the cell phone or whiling away time with friends – whatever be the activities, engage in them in moderation.

The more one progresses in maintaining the basic preparatory disciplines elaborated above, the more one will feel his/ her progress in meditation. A strong will, a sense of surrender to God and determination to succeed are needed for one to maintain these preparatory disciplines and reap success in meditation.

How to understand Trigunas – Sattwa, Tamas and Rajas – The ancient Hindu Psychology

February 7, 2018/0 Comments/in Article-facets, Article-Scriptures & Philosophies, Featured posts/by C.V.Rajan

Hinduism contains a very ancient and a remarkable analysis of human psyche and its constituents. This concept, known as Trigunas (three characteristics) is part ofSamkhya Philosophy which is a part of six orthodox systems (astika) of Hinduism, having allegiance to Vedic knowledge.

Samkhya school is considered one of the oldest Hindu systems of philosophy and its origin is attributed to Saint Kapila.

According to this school philosophy, from the causeless, infinite, unfathomable and intransient “Purusha”, everything that is manifest in creation – the worlds, the life forms, the matter and energy behind them all came on account of “Prakriti”; every being under prakriti is made up of the trigunas – known as Sattwa, Rajas andTamas in its core psyche.

Trigunas: Sattwa-Rajas-Tamas

Sattwa is purity and holiness; Rajas is to do with action and drive and Tamas is laziness and inertia. In other words, every human being’s mind-stuff is made of a mixture of these three basic qualities in different proportions. All words, actions, temperaments, aspirations, conduct and character of every individual person are reflected by the proportion in which these three qualities exist in the mind.

No individual’s conduct, character, aspirations, values and drives are same as another person’s. Why is it so? It is purely because the ratio in which these three qualities are built in the psyche of each person is different.

To understand these qualities better, let us see what each of these qualities represents more elaborately.

Sattwa: Purity, holiness, devotion, serenity (Sage Sri ‘Kanchi PeriavaL’))

Sattwa (Purity and holiness):

Sattwa

Love, compassion, devotion to God (Bhakti), ahimsa (non-injury), truthfulness, non-stealing, discrimination (viveka), dispassion (vairagya), daya (compassion), thyag (sacrifice), kindness, soft-speak, control over senses, non-jealousy, honesty, non-covetousness, patience, forbearance, mercy, humility, guilelessness

Rajas (Action and Drive):

Rajas

Activeness, boisterousness, hurry, action, impatience, passion, drive, ambition, motivation, power-mongering, manipulation, desire for leadership, domination, self-promotion, rule-breaking, pushy, love for coterie, love for subjugating others, love for grandeur, competitive instinct, workaholism, exhibitionism, strenuous effort, fighting spirit, strong belief in self-will, love for spending and extravaganza, materialism, loudmouth, assertiveness, avarice, authoritativeness, pride.

Tamas (Laziness and Inertia):

Tamas

Laziness, dullness, sloth, greed sans effort, lack of motivation, fatalism, negativism, excess sleep, jealousy, envy, miserliness, pessimism, perverted desires, hatred, lust, obsession, deceit, vengeance, day dreaming, bashfulness, covetousness, gluttony, stealth, treachery, possessiveness, aversion, rumor mongering, back biting, dishonesty, laxity.

The Human Mind is a Mixture of Trigunas

In any human being, though all these three qualities will be present in varying proportions, generally one of these qualities will be more predominant than the other two. For example, Saints and sages are predominantly sattwic. A politician or a sports star is predominantly rajasic. People who easily get hooked to drinking or drugs are predominantly tamasic.

How do these qualities fundamentally find their place in a human psyche?

One of the foundation stones of Hinduism is the concept of Karma and rebirth. Every human being takes birth in this world and engages in action – karma. Actions are driven by aspirations and desires; Aspirations and desires are propelled by vasanas, literally meaning smells, that you acquire based on the imprint of your past experiences (also known as samskaras).

Trigunas and Rebirth

Some of one’s desires may get satisfied through one’s actions in this birth whereas some may not; some actions create very strong samskaras inside one’s psyche and may even work like fuel added to fire to increase the cravings. But unfortunately, the human life span is limited. Hinduism says that when one dies, one’s unfulfilled desires, cravings, dreams, love, hatred, and spiritual aspirations are carried as vasanas along with the soul.

When the soul takes a rebirth, its psyche comes built essentially with the appropriate mix of Trigunas, based on the vasanas of its previous births.

Trigunas and the Process of Aging

In childhood, the trigunas remain buried deep inside and starts manifesting gradually as one ages.

Little children (up to the age of two to three) are not fettered by trigunas. They are not attached to Sattwa, Rajas or Tamas as grownups do. Great saints and divine souls too though essentially sattwic, live beyond the fetters of trigunas. That’s one of the reasons why little children are so divine, lovable and attractive.

As one grows into adulthood, one’s character evolves more clearly based on his inherent trigunas. It can be said that basic personality traits in a person remain more or less confined within certain boundaries, but they definitely evolve and get reshaped as one ages more and more.

Life is fickle. A person engaged in excessive action may one day long for a life of idleness and sloth; a person full of desires at heart but too lazy to act upon them may dream of an action-packed life; a person used to running madly for satiating selfish sensual pleasures may one day understand the futility and the pain behind such pursuits and he may want to rededicate his life to do selfless service to society. Aging and consequent physical limitations too influence one’s composition of trigunas.

Is it possible to make a self-assessment of the extent and proportion of sattwa, rajas and tamas inside us? Yes. By answering the quiz given in the following article, one can get a reasonably good picture on one’s constitution of Trigunas.

Bhagavad Gita, one of the greatest scriptures of Hinduism gives elaborate explanation on the role of Tigunas in human psyche. Click here to read on what Bhagavad Gita says on this subject.

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Hinduism – Various Facets & Tenets

(Click at each sub-title below to read more)
(Titles in red colors – links pending)

Brief Introduction to Various Facets

Introduction to various Gods In Hinduism
– Lord Shiva
– Lord Vishnu
– Devi Parashakti
– Other Gods
– Brahman – God beyond name & Form
– Sat-Chit-Ananda

Avatars in Hinduism
– Rama Avatar
– Krishna Avatar
– Narasimha Avatar

Divya Darsanam – Having a vision of God

Creation

Soul, Atman & Brahman

Body-Mind-Intellect-Ego-Atman

Vasanas-Tendencies

Goal of Human Life

4 Purusharthas
-Dharma
– Artha
– Kama
– Moksha

Renunciation (Sanyas)
Guru, Satguru
– Acharya
Guru parampara in Various schools, Mutts

Religious sects
– Saivam
– Vaishnavam
– Shaktam
– Tantra

Hindu Scriptures
– Vedas
– Prasthana Triya
– Vedanta – Upanishads
– Bhagavad Gita
– Brahma Sutras (Uttara Mimamsa)

Agama Shastra
– Temple & Idol worship

Karma & Rebirth

Varnashrama (Social class differences)
– Brahmin (Priests/ teachers/knowers of Veda)
– Kshatrya (Warriers/ rulers)
– Vaishya (Traders/ Businessmen)
– Shudra (laborers)

4 Ashrama dharmas
– Brahmacharya (Student, unmarried)
– Grihastasrama (Family life)
– Vanaprastha (Detached Living in forest)
– Sanyas (Renunciation)

Sadhana- Spiritual practices
– Tapas
– Worship, Prayers, Hymns, Stotras
– Pranayama
– Scriptural study, contemplation, self inquiry
– Japa (Mantra chanting)
– Dhyanam (Meditation)
– Preparation
– Methods & Practices (Various)
– Dhayanam-Mediation-2

Ramayana (Itihas)-1

Mahabharata (Itihas)

18 Puranas
– Srimad Bhagavatam

Yogas
– Bhakti Yoga
– Bhakti traditions
– Gnyana Yoga
– Karma Yoga
– Raja Yoga
– Pathanjali Yoga Sutras
– Kundalini Yoga
– Hatha Yoga
– Yoga Asanas

Darshan Shastras
– Poorva Mimamsa
– Nyaya
– Vaiseshika
– Sankhya
– Trigunas- Satva Rajas Tamas-3

3 States of awareness
– Jagrat (Waking)
– Swapna (Dream sleep)
– Sushupti (Dreamless sleep)
– Turiya – the 4th state

Ayuveda

Jyotisha

Samsara Cycle
– Birth, Living, death
– Reincarnation/ rebirth

Mukti, Moksha, Liberation
– Jeevan Mukta
– God realization/ Self realization

3 schools of philosophy regarding Soul & God
– Dvaita (Dualism)
– Sri Madhvacharya
– Visitadvaita (Qualified non-dualism)
– Sri Ramanujacharya
– Advaita (Non-dualism)
– Sri Sankaracharya

Great Masters of recent origin
– Sri Ramakrishna Paramahamsa
– Bhagwan Sri Ramana Maharshi
– Swami Sivananda
– Mata Amritanandamayi
– Others

Hinduism Versus other religions
– Problem of religious conversions

Common Misconceptions about Hinduism

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