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DEITIES, PHILOSOPHERS & BHAKTS​

Sri Rama, the Historical Being

10/30/2020

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Sri Rama, the Historical Being
Sri Rama, the incarnation (Avatar) of the Supreme Protector, Sri Vishnu, is widely worshipped all over India and South & South East & East Asia (Philippines, Thailand, Laos, Mongolia, Siberia, Malaysia, Burma, Indonesia, Java, Sumatra, Cambodia, China, Japan, Lanka and Vietnam).
The article aims to highlight that Sri Rama, the historical being. Further, it deals with the questions such as, Whether Sri Rama Born; When Sri Rama Born.
 
Whether Sri Rama Born:
Many people create controversies on the birth of Sri Rama. Bhagwan Sri Rama Chandra was born in human form on the ninth day of the lunar month Chaitra as per Hindu calendar (March–April) in Ayodhya (UP) at the end of the second Age or Treta-yuga. The fact has been proved in Supreme Court in its judgement dated 9th November, 2019 of Ramjanmabhomi case; based on scriptures (including 'Valmiki Ramayana' and 'Skanda Purana') and archeological excavations.
 
There are numerous places that are indicated as the locations where various events happened in the life of Sri Rama detailed in Ramayana. These locations are now historical sites such as Chitrakoot, Bhadrachalam, Ramesvaram, Nasik, Hampi, Pampa, Sabrimala, Janakpur in Nepal, several caves, such as Ravana Ella Falls in Sri Lanka and others.
 
When Sri Rama Born:
As per the Institute for Scientific Research on Vedas (I-SERVE), planetarium software has ascertained the birth of Lord Rama as 10th January 5114 BC in Ayodhya based on the details available in Valmiki Ramayana.
 
However, as per Vayu purana (70/48) shloka –
 
“।।त्रैतायुगे चतुर्विर्श रावणस्तपसः क्षयात्।।
।।रामं दाशरथिं प्राप्य सगणः क्षयमीयवानम्।।“
Means:-for the behavior of Ravna & due to his bad deeds he was killed in battle by Dashrath Nandan Rama in battle of sri lanka, in 24th stage of treta yuga.
If we go by Vayu purana, Sri Rama was borne in last part 24th stage (Manvantar) of trata yuga. As per Vedic calculations, each Manvantar is further divided into chaturyugis. Each chaturyugis consist of satyuga, traita, dwapar and kaliyuga having 4,800 Deva Vatsaras, 3,600 Deva Vatsaras, 2,400 Deva Vatsaras and 1,200 Deva Vatsaras (summing up to 12000) respectively. Deva Vatsara means one day and one night of God i.e. equal to one human year of 360 days approx. Hence, one chaturyugi is 12,000 * 360 = 4320,000 human years. This is the 28th chaturyugi and first charan(period) of this chaturyugi is in continuation. Hence, the period, since Sri Rama till now comes to around 1.75 to 1.80 million years back.
 
According to astronomy, the positions of zodiac constellations come back to their original place after a cycle of approximately 26,000 years.  The scientific interpretation of the photographs of the remains of Adam's Bridge (Ram Setu) taken by NASA's Gemini-11  spacecraft  in 2002, reveals that this ancient bridge linking India to Sri Lanka was manmade, and it was dated to be at least 1.75 million years old.  
 
When Worship of Sri Rama heightened:
Since thousands of years Sri Rama’s character has been inspiring millions of people. Ramananda (Born in Prayagraj UP and settled in Varanasi, lived in 1300-1411 century), placed devotional focus upon Rama, whom he considered supreme Lord. He was the spiritual Guru of the twelve great leaders of Vaisnava cult in North India. Among the group's most prominent members were Tulsidas, Kabir (Muslim), Mirabai, Ravidas (cobbler by birth), Sena (barber by caste), Dana (jat), Pipa (Rajput), Dadu and others. It is widely known that Sant Tulsidas has met Bhagwan Rama through Bhakt Hanuman as a reward of composing Sri Ramcharitramanas.
 

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Sri Rama, the Almighty

10/23/2020

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Sri Rama, the Almighty
Sri Rama is the most popular symbol of magnanimity and virtue. Swami Vivekananda  mentioned that Sri Rama is "the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king." He is seen as an embodiment of perfection. He led by example.
 
It is said, “Name of Rama is bigger than Rama himself”. The fact lies in the word "Rama" which is made up of two spores (bijakshara), "Agni Beej" and "Amrit Beej". These letters provide strength to the mind, body and soul.
The article aims to highlight, whether Sri was Purna Avatara (Incarnation); When Worship of Sri Rama heightened; Why Sri Rama called as Maryada Purushottam; Whether Sri Rama was a Man of Modern Management etc.
 
 
Whether Sri Rama was Purna Avatara (Incarnation):
He was incarnation of Sri Vishnu Bhagwan. Narad ji has described sixty four virtues of Sri Rama to Valmiki ji in Bal kand. A few virtues are one who controls his mind, most powerful, most brilliant, most tolerant, with control over senses, intelligent, virtuous, orator, knower of Dharma, protector of living, and one who is truthful in his resolutions. He displayed unequaled qualities labeled as noble, generous, ethical, fearless, simple, respectful to others etc. He never lied.
 
Some people say he was not Purna Avatar but Maryada Purushottam Bhagwan Rama. Sri Nimbarkacharya, the exponent of Dvaitadvaita philosophy who lived during 12–13th century, sub-divided the incarnations into two categories viz. Amsarupavataras (Matsya, Kurma, Varaha, Vamna etc.), when He manifests them only partially and Purnavataras (Sri Narsimha, Sri Rama and Sri Krishna) when all the qualities & powers of God are manifested. But Sri Madhvaharya, the exponent of Dvaita philosophy who lived during 1238-1317, holds that there is no difference between these incarnations. They are all His Svarupamasas or expression of His entire nature.
 
 Why Sri Rama called as Maryada Purushottam:
Sri Rama was born in human form and experienced, what an ordinary human being undergo during his lifetime i.e. the pleasures and pains. He is labeled as Maryada Purushottam. Maryada Purushottam is a Sanskrit phrase in which "Maryada" translates to "honor and righteousness", and "Purushottam" translates to "the supreme man". He never transgressed the human and social life. He lived always in Maryada (limitation) such as kept the vow of one wife, stick to what he has said. His life reflects an ideal way of living as a student, a householder, a king, a father, a son, a husband, a disciple. He always followed orders of parents, Guru and saints.
 
  1. As a perfect son - To keep the respect of vows of his father, he sacrificed throne of Ayodhya and gracefully accepted the exile of 14 years in forest. Despite Ma Kakaiye
  2. As a perfect disciple - He broke the bow to comply the order of guru Vishwamitra and guru Vasishtha.
  3. As a perfect husband - To fulfil the wish of his wife to get the golden deer, he went out, when Ravana came and abducted Sita. He always trusted Sita and she lived in his heart lifelong though she was left to forest due to public opinion after Sri Rama was crowned as king.
  4. As an ideal king – There was not even a single incident of theft, robbery, starvation, etc. when he had become the king of Ayodhya after completing his period of exile. 
  5. As ideal brother – He showered love and affection on his brothers and never doubted them.
  6. As best friend – He proved his friendship with Sugriva, Kavat, Nishadraj and Vibhushan.
  7. As God – by eating the false plum of Shabri, Lord Shri Ram set an example of the relationship of God and his devotee.
 
Whether Sri Rama was a Man of Modern Management, Yes:
Modern Management has provided “SWOT Analysis” as a tool for strategic planning of organizations or situations. SWOT stands for Strengths, Weaknesses, Opportunities, and Threats. Strengths and weaknesses are internal over which one has some control and opportunities and threats are external over which one has little or no control. Strengths and opportunities are favorable and weaknesses and threats unfavorable.
The life story of Sri Rama is living lesson for one and all, how he turned weaknesses into strengths and threats into opportunities.
Turn Weaknesses into Strength – For a leader, “leading by Example” is best way to set the tone for others. In absence of resources during 14 years exile, he displayed leadership qualities as under:
  1. Take along the people - Sri Rama travelled across India through forest areas where tribes were living. Despite being prince of a large kingdom, Sri Rama won over the hearts of tribal and village people with his benevolent behavior and by leading a simple life. He developed friendship with Sugriva, Kavat, Nishadraj and Vibhushan and had a close heart-to-heart relationship with people irrespective of caste, class and gender. The conduct of Sri Rama in the period of odd times made masses to worship him as a God. After 14 years exile and becoming king of Ayodhya, he kept the public opinion on the top.
  2. Won over the confidence of good Advisors – He killed a number of demons who give hurdles in the holy yajnas that were often performed by the sages in the forest. As a reward, these sages gave him blessings and powerful mantras to ignite the weapon system.
  3. Strong decision making - He entrusted the right task to right person such as  Sugriva made head of army, Hanuman was sent to search out Sita, Angad was sent to Lanka to convince Ravana to avert war & the likely destruction, and Nal-Neel to make bridge across Hind ocean connecting Dhanushkodi in India and Talaimannar in Sri Lanka. When Ravana banished Vibhishana from Sri Lanka and he came to Sri Rama, Sri Rama gladly accepted him as friend despite contrary suggestions received from advisors. Not only this, Sri Rama crowned him the king of Sri Lanka and won his full confidence. Later, during war he proved to be best advisors in winning the war.
  4. High endurance during adverse times – He spent 14 years in the forest calmly and without any complaints. When Ma Sita preferred to go to forest to allow Sri Rama to perform King’s duty, he lived life like a monk is the culmination of his endurance, despite being a king.
 
Turned Threat into Opportunities
  1. When Ravana abducted Ma Sita, he built army of residents of forests and did not take help of any king. He made new associations and friends in the forest such as Sugriva, Hanuman, etc. He solved their problems to win over their hearts.
  2. When he faced challenge in form of the ocean i.e. how to cross the army to reach Sri Lanka, he preferred to request the ocean and waited for three days before taking any offensive action. Consequently, ocean himself conveyed the solution.  On his advice, Nal-Neel engineers were assigned the job. Nal-Neel made the bridge across Hind Ocean connecting Dhanushkodi in India and Talaimannar in Sri Lanka.
  3. After returning from 14 years exile, as a King of Ayodhya, he developed a strong network of feedback system about his rule. In the public interest at large and keeping on the top the King’s duty (Raj Dharma), he sacrificed his own feelings and pleasures and sent Sita to forest. He never slept on bed thereafter as Sita would not have bed in forest.  It is worth mentioning, during those times kings had many wives but he never married again. During Ashvamegh Yajna which required presence of wife in the yajna, he satisfied the requirement by putting statue of Sita in Gold.
It is difficult to mention all the virtues of Bhagwan Sri Rama here. But he is inspiration to one and all.
 

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Sri Madhvacharya, the dualist

8/28/2020

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Sri Madhvacharya, the dualist
Sri Madhvacharya was born on family of Tulu Brahmin, near Udupi, Karnataka. he lived during 1238-1317. Sri Madhva was also known by three other names – Vasudeva, Purnaprajna and Anandatirtha. He demonstrated that each Vedic Sukta had three meanings, the Mahabharata ten meanings, and each word of the Vishnu-sehsranama, a hundred meanings. He introduced the use of animal forms made of a paste of black gram power and ghee in place of animals in sacrifices. He proclaimed that in most ancient days Vedic rituals did not allow animal sacrifice.
 
He, besides philosophical works, influenced great devotional movement known as Dasa Kuta, in Karnataka. He also made excellent arrangements for worship in the temple by founding eight Maths in Udupi. Madhva, unlike all other vedantic acharyas, built an intellectual structure to stimulate people to sustain their faith in a real God and real spiritual destiny for human beings to be attained through devotional disciplines enlivened and enlightened by love and knowledge, and crowned by the grace of God.

Madhva’s philosophy is called Dvaita or the Doctrine of the Two, because it accepts two entirely separate substances, the independent reality (God) and the Dependent reality (the Jivas, Nature and other allied categories). He challenged the philosophy of Advaita (philosophers – Sri Gaudapada & Sri Adishankaracharya) and put forth following reasoning:
 
Theory of Illusions (Khyati-vada):
Advaitia Philosophy:
According to Advaita philosophy (means Non-dual), Brahman is the one and only reality and everything else is a mere illusion. Maya creates apparent multiplicity in a universe where only Brahman really exists. One of the most common examples used to describe the state is momentarily seeing a snake in a rope when it is lying in the darkness. The Advaita system has three levels of experience as under:
 
  1. Paramarthika – Ultimately real i.e. the Para-Brahman – attribute less and quality less, and indicated only by indirect scriptural epithets viz. Satyam, Jnanam, Anandam and Anantam (Truth-Consciousness-Bliss-Absolute). These are not its attributes but the Absolute itself.
  2. Vyavaharika – Empirically real - Daily experiences take the nature of real due to the illusion caused by Avidya-Maya. It persists for all time for those who have not attained the Paramarthika.
  3. Pratibhasika – The momentary experiences such as snake in rope, nacre in silver etc. It is category forming a mixture of both reality (as actually experienced) and unreality (as sublated). For this reason, this is called Anirvacaniya-khyati.
 
Advaitins maintain that Vyavaharika is sublated (taken away) when consciousness get established in Paramarthika level. The Vyavaharika world is then realized as disappearing. The evidence is of the perfected sage.
 
Dvaita Philosophy:
However, Dvaitins dispute both claims of Advaitins. If there is a at all a non-dualistic experience, it is only the temporary disappearance of world consciousness in the blissful absorption of the Jiva in mystic communion with the divine. The Vaisnavite doctrine claims:
  1. Only through devotion and self-surrender to the Supreme Being Jiva can secure salvation. It presupposes a basic difference between them. For this reason, Advaita philosophy characterizes the experience of difference as an illusion resulting from Avidya. Madhva’s philosophy of realism does not accept the Advaita’s two tier conception of Paramartha and Vyavahara and holds difference is an actual experience, and our life is based on its recognition.
  2. Advaitins argued that perceivablity is the nature of falsehood and maintain that experience is their conclusive proof of Paramartha (ultimate reality). Paramartha is attained when there is Alhandkara-vriti (unmodified mind). As per Dvaita philosophy, experience always requires experiencer and the experienced. In case mental mode of Akhandkara-vriti subsides, Paramartha experience too must disappear with it. So all the old mental viritis may come back, or consciousness itself may be destroyed. These arguments proved futile in disproving the reality of the world experience.
  3. Perception through Sense Organs: Madhva maintains that a valid experience must basically be self-validating. Errors occur because of the defects in the organs of perception and placement of the objects. Certainty may not arise in the mind, because presentation by the sense is done through intellect whose nature is to doubt, thinking of the pros and cons of all experiences that pass through it. When the energy of the soul enlightens the impression presented to it by the senses through the mind and intellect that certainty arises. This energy of Atman that gives certainty is called as Saksi (witness). When saksi functions, experience becomes self-validating or svatassiddha. The defects of the organs and placement of objects obstruct the operation of the saksi, and hence one must take all care to remove these obstructions to get valid experience. Experiences like joy and sorrow, dream experiences and sense of duration & peace in deep sleep, are felt without involvement of senses and doubt. These experiences are felt indicating existence of validating power or saksi. 
 
Location of Avidya:
According to the Advaita Philosophy, Jiva is one with Brahman and this assumes Avidya being in Brahman. Brahman will thus become the center of all corruption.
 
As per Dvaita philosophy, Avidya has its locus only in the Jiva. So their theory of Avidya is called Svabhavajnana-vada, which means the forgetfulness of the Jiva’s true nature and of his dependence on God. It is induced in them by the Independent Being, God. As Jiva is different from Brahman, Avidya is located in the Jiva does not affect Him as in Advaita. Though located in the Jiva, it is not natural to him. For being, an eternal category and a reflection of God, the Jiva’s existentiality and self-consciousness are retained, but his blissful nature is gravely clouded and bodily identification is generated.
 
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
 

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Shri Krishna, the Almighty

8/7/2020

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                                                                 Shri Krishna, the Almighty
                                 
              श्रीकृष्ण गोविन्द हरे मुरारे । हे नाथ नारायण वसुदेवा ।

Shri Krishna appeared on the earth around 5122 years ago to teach the human beings, how to lead balanced life. As in human form, he had to undergo both pleasures and pains. Shri Krishna taught not to crave for power, wealth, kingdom, fame etc. which are mundane desires. He set ideals for different relationships. Various events occurred during his life, displayed these attributes.  
 
Bhagwan Sri Krishna displayed sixteen attributes viz. compassion, patience, forgiveness, impartiality, justice, impartiality, detachment, meditation & spiritual powers, invincibility, beneficence, beauty incarnate, best of dancer, best of singer, honesty, truthfulness, Perfect master of all arts, such as poetry, drama, painting etc. and controller of all & controller of self. Moreover, he displayed fearlessness, freedom from anger; renunciation, tranquility, steady determination, vigor, etc.
 

In Human form enjoyed pleasures as well as pain -Shri Krishna suffered more than anybody else. But, smile never left his lips.
  1. He took birth in a prison cell and was separated from parents.
  2. He was attacked several times, when he was small child.
  3. He was raised by a foster mother, Yasoda & foster father, Vasudeva despite having his own parents.
  4. He was to move far off place in the public interest from his birth place.
  5. He did not get choice to marry a girl and ended up to marrying those girls who wanted to marry him.
 
Displayed control over senses –Shri Krishna displayed control over senses and took decisions in larger public interest.
  1. Positive attitude in both positive as well as adverse circumstances – he faced adverse circumstance since childhood but always maintained calm and happiness. At age six days, Putna attacked him and later on a large number of attacks were made on him in Gokul as well as Mathura.
  2. No greed of Power & Kingdom –
  3. Though he killed Kansa, Shishupal, Jarasanha (through Bhima), Narakasur etc., he gave away the kingdoms to Ugrasen, Shishupal’s son, Jarasanha‘s son, Sahadeva, Narakasur’s son respectively.

War as a last resort –He tried to avoid killing Kansa, Shishupal, Narakasur and war between Kauravas & Pandavas.
  • There was a divine announcement that eighth child of Devaki would kill him. On hearing the announcement, Kansa imprisoned Vasudev and Devaki. Kansa was always remembering Shri Krishna, the eighth child of Devaki, out of enmity. He sent several demons to kill balkrishna. Kansa decided to perform Dhanush Yajna to increase his age and to kill Shri Krishna, so he invited Nand along with his sons. Shri Krishna released Kansa by killing him. Shri Krishna handed over the kingdom of Mathura to Ugrasena, father of Kansa.
  • Shishupal was always criticizing Shri Krishna. He continued abusing Shri Krishna during Rajasuya Yajna despite no instigation by him. Ultimately, Shri Krishna chopped of his head by sudarshan chakra.
  • Shri Krishna killed Narkasur and freed 16000 girls imprisoned by him.
  • Shri Krishna tried his best to avoid the war between Kauravas & Pandavas. He went to Kauravas as ambassador of the Pandavas on peace mission. Krishna asked Duryodhana to return Indraprastha to the Pandavas or, if not, give over at least five villages, one for each of the Pandavas. Duryodhana said he would not give land even as much as tip of a needle to the Pandavas.
 
No egoism, humbleness –
  1. After the death of Kansa, his wives, Asti and Prapti came to home of their father, Jarasandh. Jarasandh attacked Mathura seventeen times and got defeated by Shri Krishna. Thereafter, Shri Krishna decided to leave Mathura in the interest of Mathura habitants as repeated battles was gravely harming them. He preferred to be called as Ranchhord means that ran from battlefield. He left for Okha, Gujarat and set up a new city named as Dwarka.
  2. Despite being king of a large kingdom, Shri Krishna served as the charioteer of the Pandava Arjuna during the war of Mahabharata.
 
Spread love –
​
Sri Krishna spread spiritual love throughout his life. He gave spiritual love to gopals & gopis in childhood, Udhav, Sudama, Padavas (friends), to deviki & Yashodha (mothers), etc. He even gave liberation to Putana who tried to kill him & Jara hunter who killed him.
 

Taught respect for different relationships –
Throughout his life, Shri Krishna played whatever role; He perfected that role and became role model.
  1. Ideal Student - He was a very fast learner. He mastered sixty-four arts by Sandipani Muni in the brief period. After completing his study, Shri Krishna spoke of giving Guru Dakshina to Gurmata. On this, Gurumata considered Krishna as unique and asked for his son back in Guru Dakshina, who died by drowning in the ocean during Prabhas tour. Obeying Gurumata, Krishna ripped the stomach of a demon named Shankachakunda in the sea and pulled out son of Guru and a conch, which was called "Panchajanya".
  2. Ideal Friend - Shri Krishna met Sudama in Gurukul (School). Sudama was a poor Brahmin from Saurashtra, Gujarat. When poor Sudama reached Dwarka to meet his friend, Shri Krishna cleaned his feet with his tears and plucked the thorn with his teeth. Shri Krishna ate the coarse rice brought by Sudama and in exchange bestowed entire prosperity of Dwarka. As a friend, Shri Krishna became charioteer of Arjuna and showed him his universal form.
  3. Ideal Son –When Balkrishna was leaving for Mathura, Ma Yasodha was much agitated and she said to him that people have been telling that she is his foster mother. She begged pardon for binding him and said, “She loved him much”. Balkrishna saluted her and assured that she is his mother and would remain as mother. In Mathura, Shri Krishna killed Kansa and freed his parents from prison.
  4. Ideal Brother – The relationship of Shri Krishna with sister Subhadara and Balrama was ideal. At Jagannath Puri temple, all the three are worshipped together. Balrama also killed many demons. He along with Shri Krishna killed Kansa. He was constant companion of Shri Krishna.
  5. Ideal Husband - There is lot of talks about thousands of wives of Shri Krishna. But very few people know the real stories behind Shri Krishna’s wedding with 16,108 girls. All the weddings of Shri Krishna were at the behest of the girls as they wanted to marry with him. Once, Narada ji desired to see the married life of Shri Krishna and his conduct with 16108 wives. He reached Dwarka. He visited all the houses of Shri Krishna’s wives and found him engaged in family affairs.
  6. Ideal Disciple – The relationship of Draupadi and Shri Kirshna was more like a devotee and God. Shri Krishna saved the modesty of Draupadi at a time when all left her alone.
 
Bhagwan Sri Krishna is called as Purna Avatara as he displayed sixteen “Kalas” viz.
  1. Immense wealth and rich in spiritually (Story of richness of Dwarka)
  2. Right over a large land (Vast area of Dwarka)
  3. Fame (His glory was spread since childhood till death)
  4. Seductive voice (Story of gopis who forget their complaint after listening Krishna’s voice)  
  5. Life interesting (Stories of Bal Leela)
  6. Enticing beauty (Krishna’s beauty is awesome)  
  7. Proficient in all types of learning (Vedas, politics, diplomacy, war, music, dance, art etc - Bhagavad Gita Jnana, story of dance on hood of Kali naag, attracted not only people but also nature & cows by playing flute)
  8. All are equal (Story of Maharasa, Krishna gave first choice to Duryodhna to choose between his large army fighting on one side and Him becoming Sarathi on the other side during Mahabharta War)
  9. Skilled in inspiration and planning (story of inspiring Arjuna in Mahabharata)
  10. Qualities that give a new direction to the society (Story of Goverdhan leela)
  11. Actuality (Krishna may not have fought the war with weapons in his hands but became the charioteer of Arjuna and conducted the war)
  12. Self-controlled (Krishna is called as Yogeshwar, remained detached & happy as Gopal as well as Dwarkadheesh)
  13. Devoid of ego & full of humility (Story of friend Sudama’s visit to Dwarka)
  14. Not abstain from telling harsh Truth (Story of slaughter of Shishupala. Krishna told Shishupala’s mother without hesitation about his slaughter, this is the law of law and I have to do it)
  15. Influence people (Story of influencing the residents of Mathura to settle in Dwarka city)
  16. Favor people with selfless feelings (fulfilled the desires of devotees without expecting anything​)
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God (Brahman) – The Hindu Perspective

4/21/2020

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In Hinduism, the Vedanta of the Upanishads mainly preaches the doctrine of the Absolute Being, the non-dual Brahman, about God. “Ekam Sat Vipra Bahudha Vadanti” (एकम सत विप्रा बहुधा वदन्ति), the Sutra quote can be traced to the Rigveda and the Upanishads. It literally means “Truth is one, the wise perceive it differently” or God is one, the enlightened or the wise, call him by different names or perceive him differently. God is self-evident, impersonal, omniscient, the Knower and Master of nature, the God of all. He is behind all worship.
 

What is Brahman:
Brahman is Supreme God and not “one of the four castes i.e. Brahmin which is popular in common parlance”. He is the highest Supreme Being or the God. The word Brahman is derived from the root word "brah" meaning to expand. It is a reference to his infinite power, infinite dimensions, and endless manifestations. The Brahman therefore has been classified into two categories as under:
  1. Apara Brahman – It is a lower knowledge of the Supreme Being identifiable with any of the deities such as Shiva, Vishnu, and Devi etc.
  2. Para Brahman – It is Supreme Consciousness.
 
Other Nomenclature of Brahman:
In addition to the term Brahman, God is also addressed and referred to as 'Paramatman', 'Purusha', 'Ishvara', 'Bhagavan', Narayana and the like. As it was found that the popular mind could not grasp the too lofty concept of the Upanishads, The theology of the Puranas mainly revolve around the Trinity - Vishnu, Brahma and Shiva - as also the incarnations of Vishnu and the Shakti’s of the Trinity - Lakshmi, Sarasvati and Durga - and the two sons of Shiva. The Puranas amplified the religious aspect of adoration of God.
 
Attributes of Brahman:
Vedas and the Upanishads speak of four aspects (Padas) of the Supreme Being viz. Avidya pada (Ignorance Aspect), Vidya pada (Knowledge Aspect), Ananda Pada (Bliss Aspect) and Turiya pada (Transcendent Aspect).
 
The Brahman is all inclusive and all absorbing, and described as Sat-Chit-Ananda (Existence-Knowledge-Bliss) and Satyam, Jnanam, Anantam (Truth, Consciousness and Infinite). Narayana name indicates that He possesses six glorious powers as described in Vishnu Purana. These powers are as under:
 
a)       Aishvarya – it is Sovereignty i.e. unchallenged rule over all.
b)      Jnana – It is the Power to know about all beings of all times simultaneously.
c)       Bala – It is the strength or capacity to support everything by His will and without any fatigue.
d)     Virya – It is the power to retain the immateriality as the supreme spirit in spite of being the material cause of mutable creations.
e)       Shakti – It is the capacity to make the impossible possible.
f)      Tejas – the splendor which expresses His self-sufficiency and capacity to overpower everything by His spiritual effulgence.
 
Creative Power of Brahman:
When Prakriti and the Jivas go into latency during Parlaya (dissolution) in their substratum, the Supreme Being or Brahman is described as causal or Karana-Brahman. When they come into manifest condition Brahman is called Effect Brahman or Karya Brahman. Prakriti and the Jivas always form an organic whole with Him in all states.
Creative Process of Brahman:
The purpose of creative process is the fructification of karma of Jivas who are countless in number. Their essential nature of consciousness and bliss is covered up by the mist of Avidya (ignorance). They attain to higher and higher evolution through the attainment of better and better body-minds suited for the adoration of the divine until they finally obtain liberation through the grace of God. The creative aids this bestowal of grace in Jivas and their release from Samsara.
 
Manifestations of Brahman:
According to the Sri Vaishnava doctrine, The Supreme Being manifests mainly in four forms as under:
  1. His transcendent status of Vaikuntha (Para or Narayana);
  2. Indweller in the universe as a whole and in all its parts (Antaryamin);
  3. Manifestation as Avtara or Incarnations (Vibhava);
  4. Consecrated images in temples (Arca).

Supreme Being has several other forms of His creative manifestation for meditative purpose as under:
  1. The Vyuhas – These are four viz. Vasudeva (Krishna himself), Sankarsana (Individual self in all Beings), Pradyumna (Mind of all Beings) and Aniruddha (controller of cause & effect).
  2. The Incarnations - For the protection of Dharma and blessing of devotees, Supreme Being manifests Himself as Avtaras or Incarnations. These incarnations have divine status. Though Bhagavad Purana mentions a large number of Incarnations, Sri Rama and Sri Krishna are two incarnations as human beings are discussed widely. An Incarnation’s body is of Suddhasattva or pure stuff unalloyed by material nature. Though human in appearance, he is not the slave but master of material nature. He does not endure sufferings which Jivas undergo in Samsara. His descent is often described as the destruction of evil forces and establishment of Dharma as proclaimed by Sri Krishna in Shrimad Bhagwat Gita. The Incarnations being non-different from Narayana, contemplating of Him is equal to contemplation on Narayana.
 
These are of three types as under:
  1. Gunavataras or Kalavataras – His manifestation assume the form of one of three Gunas of Prakriti viz. Sattva, Rajas and Tamas – for creation, preservation and dissolution of manifested universe. These Gunavataras are Brahma, Vishnu and Rudra (Shiva).
  2. Purusavatara – He is the manifestation for controlling the evolution of Prakriti and rests in causal waters (Karanarnava - Maha-Vishnu is laying in the Causal Ocean, Karanarnava).
  3. Lilaavtaras – Lilavtaras have several variations viz. Avesavtara, Saktyamsavatara, and Svarupavataras.
    1. Avesavatara – The God own self uses a psycho-physical organism having no Jiva to intervene. E.g. Incarnation as Nara-Narayana.
    2. Saktyamsavatara – The God infuses His potency into an organism possessing a Jiva and manifests His power through him. E.g. Parshurama, Kapila, Sanat Kumara, Narada, Vyasa etc.
    3. Svarupavataras – The God manifests Himself in His Sat-Chit-Ananda form. Sri Nimbarkacharya sub-divided the incarnations into two categories viz.
      1. Amsarupavataras (Matsya, Kurma, Varaha, Vamna etc.), when He manifests them only partially and
      2. Purnavataras (Sri Narsimha, Sri Rama and Sri Krishna) when all the qualities & powers of God are manifested.
 
But Sri Madhvaharya holds that there is no difference between these incarnations. They are all His Svarupamasas or expression of His entire nature.
 
Reference: Bhakti Schools of Vedanta – by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.

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Emergence of various forms Deities in Hinduism

3/15/2019

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Emergence of various forms Deities in Hinduism
Hinduism recognizes the diverse aspects of personalities and personal preferences. Worshipping or prayer of god has its root in human desires.  Various deities in Hinduism address the different aspects of human desires. For instance, Lakshmi ji is worshipped for wealth & prosperity, Sarasvati ji is worshipped for knowledge & various discipline of art, Durga ji is worshipped for power & valor, Ganesha ji is worshipped mainly to overcome obstacles, Hanuman ji is worshipped mainly for strength,   Shiva represents austerity and so on. Hence, the Hinduism offers more than one options for worshipping and creating personal bond. This can be seen in parallel with the growth of general management system to specialized management system in corporate world for better results.
 
Since Vedic times, many forms of this divinity have been idolized such as deities of nature (Indra, Agni, Soma, Surya etc.); 33 koti deities (eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapathi Brahma); Trimurti (Brahma, Vishnu & Shiva), Panchparmeshvar (Shiva, Vishnu, Devi or Parvati, Surya and an Ishta Devata) and Vaishnava Avtars (mainly Rama & Krishna).
 
However, Hinduism fundamentally, establishes that there is only Brahman or one all-pervasive God or cosmic consciousness which energizes the entire universe and also deities.
 
Emergence of various forms of deities is discussed as below:
 

Vedic Deities:
  1. During Vedic period (over 5000 years ago), people did not worship images or idols but gods of nature. Vedic people did not build any temples to house their gods.
  2. There was no supreme deity. The gods in the Rig-Veda fall into two categories: the devas – who were gods of nature – such as the weather deity Indra (who is also the King of the gods), Agni ("sacrificial fire"), Usha ("dawn"), Surya ("sun") and Apas ("waters") on the one hand, and on the other hand the asuras – gods of moral concepts – such as Mitra ("contract"), Aryaman (guardian of guest, friendship and marriage), Bhaga ("share") or Varuna, the supreme Asura (or Aditya). Devas are characterised as Younger Gods while Asuras are the Older Gods.
  3. In later Vedic texts, the Asuras become demons. Gradually, dominance of four-fold godhead namely Indra (associated with storm), Agni, Soma (plant of immortality i.e. amurta) and Surya (or aditya) emerged. Extensive hymns were consecrated to these gods in the Rig Veda.
  4. Philosophically, Vedic gods represent symbols of inner self (antahkaran) such as Sun symbolises to intellect, Agni to volition, Soma to feelings etc.

33 Koti Deities

In Brihadaranyaka Upanishad, it is mentioned that 33 koti deities as the important ones, namely eight Vasus, eleven Rudras, twelve Adityas, Indra and Prajapathi Brahma. These gods belong to different sphere in creation.
Note:
Please also see related article on my website named as “what is God in Hinduism” published on 19.06.2018 under the category “Principles”.
 
Trimurti or Trinity Deities
The triad (trimurti or trinity or Brahma, Vishnu & Shiva) appears in Maitrayaniya Upanishad, for the first time. From the 1st century CE a new type of worship known as Bhakti or devotional Hinduism spread across the Indian sub-continent, and the old Vedic gods were replaced in importance by deities like Shiva, Vishnu, Brahma, and Devi. Their worship required temples where the devoted could offer their thanks which led to construction of elaborate temples.

 
 Supreme Brahman:
  1. Major Upanishads like Brihadaranyaka, Ishavasya, Chandogya, Katha, Kena, Aitareya, do emphasize on the knowledge of Brahman as essential to liberation.
  2. Sri Adi Shankaracharya (788-820) established Advaita (Non-duality of Supreme Brahman) interpretation of Vedanta which has its roots at least to Gaudapada (600 CE). 
 
Panch-Parmeshwar
  1. Five deities being Shiva, Vishnu, Devi or Parvati, Surya and an Ishta Devata such as Kartikeya or Ganesha or any personal god of devotee's preference. It became popular in medieval period which has been attributed to Adi Shankara, the 8th century CE.
  2. The Puranas provide insight into the aspects of idol-worship, festivals and devotions. There are 18 Mahapuranas and an equal number of subsidiary Puranas or Upa-Puranas and many 'sthala' or regional Puranas. Of the 18 major texts,
    1.         six glorify Vishnu; six glorify Brahma; and six glorify Shiva viz. Vaishnava aspects - Vishnu Purana, Naradiya Purana, Bhagavat Purana, Garuda Purana, Padma Purana, Varaha Purana;
    2. Brahma as central deity - Brahma Purana, Brahmanda Purana, Brahma-Vaivarta Purana, Markandeya Purana, Bhavishya Purana, Vamana Purana;
    3. Shaivite aspects -  Matsya Purana, Kurma Purana, Linga Purana, Shiva Purana, Skanda Purana and Agni Purana.
  3. In Markandeya Purana, glorification of goddess is recognized under all major aspects. This led to traditions of Vaishnavism, Shaivism, Shaktism, and Smarthism.
  4. The Vaishnavism tradition is known for the loving devotion to an avatar of Vishnu (often Krishna), and it has been key to the spread of the Bhakti movement.
  5. In the Shaivism traditions, the followers revere the Shiva as Supreme Being.
  6. In the Shaktism tradition, feminine and Adi Parashakti is supreme.
  7. In the Smarthism or Smarta tradition treat all the five deities treated as equal – Vishnu, Shiva, Ganesha, Surya and Devi (Shakti).
Vaishnava Avtars
  1. During medieval period, Philosophers such as Ramanujacharya, Madhvacharya, Nimbarkacharya, and Vallabhacharya started Various Vaishnava Sampryadaya to worship of Sita-Rama and Radha-Krishna as Sagun Upasna. Even, Adi Shankara who believed to be advocated Jnana marg, also emphasized the importance of devotion and wrote Bhaja Govindam of 33 verses.
  2. Vaishnava-inspired scholars authored 14 Vishnu avatar-focused Upanishads that are called the Vaishnava Upanishads. These Upanishads quote the texts included in the Brihadaranyaka Upanishad, Chandogya Upanishad, Katha Upanishad, Isha Upanishad, Mundaka Upanishad, Taittiriya Upanishad and others.
  3. The Bhagavad Gita is a central text in Vaishnavism, and especially in the context of Krishna. The two Indian epics, the Mahabharata and the Ramayana also present Vaishnava philosophy and culture.
  4. During the 9th-17th centuries, Bhakti poets such as Alwars, Raidas, Narsigh Mehta, Haidas, Meera Bai, Namdev, Ramananda, Surdas, Tulsidas, Eknath, Tyagaraja, Chaitanya Mahaprabhu and many others influenced the expansion of Vaishnavism. They wrote a large number of Bhajans (poetries) in the glory of Parmatama and taught the religion of love and kindness to society.
Note:
Please also see related articles on my website named as “Vaishnava Bhakts” published on 02.03.2018 under the category “Deities, Philosophers and Bhakts” and “Bhakti Yoga” published on 07.03.2018 under the category “Philosophy”.
 
One Supreme God taking multiple forms in Deities
  1. Shree Krishna (in chapter 7, verse 21 of Bhagavad Gita) has clarified that whatever deity a devotee chooses to worship with reverence (out of craving for some worldly object), I stabilize the faith of that particular deity/form. He explains that ignorant persons do not understand that the powers of the deities are derived from Brahman i.e. supreme God and Brahman himself gives them the desired fulfilment. Further, he (in verses 9.18, 10.21-23 and 11.15) asserts that the triad or trinity is manifestation of one Brahman.
  2. Shree Krishna further, asserts on Vedic Gods (in chapter 10 of Bhagavad Gita), he is Vishnu among the twelve Adityas, Shiva among eleven Rudras, Agni among eight Vasus, the radiant sun among the luminaries, the moon, the lord of the stars, the Indra and essence of so many things.
 
Hence, Nirakar & Nirgun Brahman takes various forms of deities to satiate the needs & desires of human being.
 
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Shree Hanuman – the Sankat Mochan

1/27/2019

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Shree Hanuman – the Sankat Mochan
“अतुलितबलधामं हेमशैलाभदेहं दनुजवनकृशानुं ज्ञानिनामग्रगण्यम्‌। कलगुणनिधानं वानराणामधीशं रघुपतिप्रियभक्तं वातजातं नमामि॥“
(Meaning: Atulit Bal Dhaamam - Repository of incomparable strength, Hemshailaabh Deham - whose body resembles a golden mountain, Danujvan Krushanum - destroyer of forces of demons,         Gyaaninaam graganyam - foremost among knowledgeable beings,      Sakal Gun Nidhaanam - repository of all the virtues and good qualities,         Raghupati Priya Bhaktam - dearest of all devotees to Lord Rama, I salute to the son of the wind).

 
Hanuman ji is known as “Sankat Mochan” (remover of problems & liberator from dangers) and great savior. The roles of Hanuman ji find mention in Ramayana. He helped Sugriva to save him from his brother Bali. Hanuman ji as greatest devotee of Shree Rama, played crucial role to find Mata Sita, brought life-saving herb from Himalayas in limited time to save Lakshman ji, killed Ahiravana & rescued Shree Rama and Lakshman and did many notable tasks mentioned in Ramayana. In Kalyug, he is saving the devotees from troubles and therefore is fondly called as Sankat Mochan.
 
Tulsidas ji has highlighted the great deeds in his writings as under:

Hanuman Chalisa:
  1. Hanuman ji rendered great service to Sugriva, presenting him to Ram, to get him kingship. (तुम उपकार सुग्रीवहिं कीह्ना । राम मिलाय राज पद दीह्ना ॥१६॥)
  2. Vibhishana heeded his counsel and became Lord of Lanka. (तुह्मरो मन्त्र बिभीषन माना । लङ्केस्वर भए सब जग जाना ॥१७॥)
  3. Taking refuge in you one finds all delight, those you protect know no fear. (सब सुख लहै तुह्मारी सरना । तुम रच्छक काहू को डर ना ॥२२॥)
  4. You are the guardian of saints and sages, the destroyer of demons, the darling of Ram (साधु सन्त के तुम रखवारे । असुर निकन्दन राम दुलारे ॥३०॥)
  5. You grant the eight powers (siddhis or supernatural powers named Aṇimā, Garimā, Mahimā, Laghima, Prapti, Prakamya, Isitva, and Vasitva) and the nine treasurers (Nidhis or divine treasures named Mahapadma, Padma, Saṅkha, Makara, Kacchapa, Mukunda, Kunda, Nila and Kharva) by the boon you received from Mother Janaki (अष्टसिद्धि नौ निधि के दाता । अस बर दीन जानकी माता ॥३१॥)
  6. Singing your praise, one finds Ram and escapes the sorrows of countless lives. At death, one goes to Ram's own city or is born on earth as God's devotee. Give no thought to any other deity - worshipping Hanuman, one gains all delight. All affliction ceases, all pain is removed, by remembering the mighty hero, Hanuman. (तुह्मरे भजन राम को पावै । जनम जनम के दुख बिसरावै ॥३३॥ अन्त काल रघुबर पुर जाई । जहाँ जन्म हरिभक्त कहाई ॥३४॥ और देवता चित्त न धरई । हनुमत सेइ सर्ब सुख करई ॥३५॥ सङ्कट कटै मिटै सब पीरा । जो सुमिरै हनुमत बलबीरा ॥३६॥)
  7. Whoever recites this a hundred times is released from bondage and gains bliss. (जो सत बार पाठ कर कोई । छूटहि बन्दि महा सुख होई ॥३८॥)
 
Sankat Mochan in Hanumanashtak 

In following eight verses in praise of Hanuman were written by Tulsidas wherein he has explained the deeds of Hanuman ji as Sankat Mochan in Hanumanashtak:
 
  1. When you were a child, you swallowed the sun believing the sun to be a ripe fruit, plunging the three worlds into darkness. The worlds were in terror and no one could remove this distress. The gods came and entreated you and then you released the sun and ended the suffering. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (बाल समय रवि भक्षी लियो तब; तीनहुं लोक भयो अंधियारों; ताहि सों त्रास भयो जग को; यह संकट काहु सों जात  न टारो; देवन आनि करी बिनती तब; छाड़ी दियो रवि कष्ट निवारो; को नहीं जानत है जग में कपि; संकटमोचन नाम तिहारो I को – १)
  2. From fear of Bali, king of the monkeys, Sugriva lived on a mountain. Sugriva knew that Bali could not come to that mountain because of the Muni’s curse, yet he still lived in fear. Who else but you could find a solution to this? Seeing Sri Ram coming on the road, you took the form of a Brahmin and brought the Lord to Sugriva, relieving that servant’s suffering. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (बालि की त्रास कपीस बसैं गिरि; जात महाप्रभु पंथ निहारो; चौंकि महामुनि साप दियो तब; चाहिए कौन बिचार बिचारो; कैद्विज रूप लिवाय महाप्रभु; सो तुम दास के सोक निवारो I को – २)
  3. You went in search of Sita with on Angada, who said, “We'll forfeit our lives if we leave here without bringing news [of Sita]”. Seeing them [the monkeys] all exhausted by the oceans shore, you then brought news of Sita and saved their lives. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (अंगद के संग लेन गए सिय; खोज कपीस यह बैन उचारो; जीवत ना बचिहौ हम सो  जु; बिना सुधि लाये इहाँ पगु धारो; हेरी थके तट सिन्धु सबे तब; लाए सिया-सुधि प्राण उबारो I को – ३)
  4. Ravana ordered his demonesses to intimidate Sita who said,”Remove my grief!” Just then you, Lord Hanuman, destroyed the mighty demons. When Sita asked the ashoka tree for a spark [to help and her suffering], you dropped the Lord’s ring down to her and removed her suffering. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (रावण त्रास दई सिय को सब; राक्षसी सों कही सोक निवारो; ताहि समय हनुमान महाप्रभु; जाए महा रजनीचर मरो; चाहत सीय असोक सों आगि सु; दै प्रभुमुद्रिका सोक निवारो I  को – ४)
  5. When an arrow struck Lakshman in the heart, heedless of life you attacked Ravana’s son. You brought the physician Sushena along with his house and uprooted the Drona Peak. Delivering the sajivana herb, you saved Lakshman’s life. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (बान लाग्यो उर लछिमन के तब; प्राण तजे सूत रावन मारो; लै गृह बैद्य सुषेन समेत; तबै गिरि द्रोण सु बीर उपारो; आनि सजीवन हाथ  दिए तब; लछिमन के तुम प्रान उबारो I को - ५ )
  6. Ravana waged an invisible war and bound Ram and his whole army in nooses of poisonous snakes. Everyone was suffering from this illusion and could not get free. Then you saved them all, O Hanuman, bringing Garuda, the Lord of the birds, who devoured the serpents. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (रावन जुध अजान कियो तब; नाग कि फाँस सबै सिर डारो; श्रीरघुनाथ समेत सबै दल; मोह भयो यह संकट भारो; आनि खगेस तबै हनुमान जु; बंधन काटि सुत्रास निवारो I  को – ६)
  7. Ahiravana took Ram and his brother Lakshman to Patala, the netherworld, to sacrifice them to the goddess during a puja. Only you could help them by following to the netherworld, rescuing them, and killing Ahiravana and the demon army. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (बंधू समेत जबै अहिरावन; लै रघुनाथ पताल सिधारो; देबिन्हीं पूजि भलि विधि सों बलि; देउ सबै मिलि मन्त्र विचारो; जाये सहाए भयो तब ही; अहिरावन सैन्य समेत संहारो I को – ७)
  8. Great hero, you have performed many great deeds for the gods. Just think, what hardship is there that a poor wretch like me could have that you cannot remove? Come quickly, O Hanuman and remove all my troubles. Who in this world doesn't know, O Lord, that your name is Sankat Mochan, the destroyer of suffering? (काज किये बड़ देवन के तुम; बीर महाप्रभु देखि बिचारो; कौन सो संकट मोर गरीब को; जो तुमसे नहिं जात है टारो; बेगि हरो हनुमान महाप्रभु; जो कछु संकट होए हमारो I को – ८)
  9. With a red body and a shining red countenance, your mighty form is like a lightning bolt, destroying the demons. Glory, glory, glory to you, Lord of the Monkeys! (दोहा: लाल देह लाली लसे, अरु धरि लाल लंगूर; वज्र देह दानव दलन , जय जय जय कपि सूर II)
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Jai Bajrangbali – Perfect combination of Power, Intellect & Devotion

12/29/2018

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Jai Bajrangbali – Perfect combination of Power, Intellect & Devotion

“मनोजवं मारुततुल्यवेगं, जितेन्द्रियं बुद्धिमतां वरिष्ठ । वातात्मजं वानरयूथमुख्यं, श्रीरामदूतं शरणं प्रपद्ये ।“

(Meaning: Manojavam – One who is swift as mind, Maarutatulyavegam  - has speed equal to the wind God, Jitendriyam - has complete control on his senses, Buddhimataamvarishtham - most senior among intellectuals,        Vaataatmajam - son of wind God,        Vaanarayoothamukhyam - chief of vanara army, Shree raamdootam - messenger of Rama, I take Refuge).
       
Shree Hanuman is with phenomenal physical, mental, intellectual, and spiritual powers and ardent devotee (bhakt) of Shree Rama. He is known for his erudition, bravery, velour and above all his great self-effacing humility. Tulsidas ji has lucidly elaborated the attributes of Hanuman ji in various verses of Sunderkand, Lankakand, Hanuman Chalisa, Hanumanshtak and Bajrang Ban. He demonstrated eight perfections while crossing Indian Ocean, entering Lanka, presenting before Mata Sita, burning the Lanka, killing demons, bringing life-saving herbs from Himalayas, killing Ahiravana, and at many other places.

Shree Hanuman (whose jaws are prominent) has many names such as Anjaneya (son of mother Anjana), Maruti (son of wind god), Pawansuta (son of wind god), Kesarinandan (son of kesari), Shankara Suvana (son of Shiva), Bajrangbali (whose limbs are as strong as vajra), Mangalmurti.

Sri Vivekananda says: Shri Rama was the Paramatma. Sita was the Jivatma, and each man’s or woman’s body was the Lanka. Sita, thus imprisoned and trying to unite with her Lord, receives a visit from Hanuman, the Guru or divine teacher, who shows her the Lord’s ring, which is Brahma-Jnana, the supreme wisdom that destroys all illusions; and thus Sita finds the way to be at one with Shri Rama, or in other words, the Jivatma finds itself one with the Paramatma.

Hanuman as Symbol of selfless Devotion & Dedication:
Hanuman ji is symbol of pure devotion, unconditional faith, total surrender to Shree Rama, absence of ego. Hanuman ji is generally seen in temples standing with a mace in the right hand or sitting in a devotional posture before the images of Rama and Sita. Sri Ramakrishna Pramhansa says, ‘Hanuman kept the “servant ego” after realizing God in both His Personal and His Impersonal aspects. He thought of himself as the servant of God.’ This is the ‘ego of Devotion’. He does not nourish any kind of ego but surrenders himself, body and soul to Shree Rama. Under Navdha Bhakti, devotion of Hanuman ji comes under Dasya Bhakti.
 
In Hanuman Chalisa (verses 12 to 15), Tulsidas ji has mentioned that Shree Raghu Ram praised Hanumanji and said:
  • Brother, you're as dear to me as Bharat!
  • May the thousand-mouthed serpent sing your fame! So saying, Shri's Lord draws Hanumanji to Himself.
  • Sanak and the sages, Brahma, gods, and great saints, Narada, Sarasvati, and the king of serpents, Yama, Kubera, and the guardians of the quadrants, poets and scholars - none can express your glory.
(रघुपति कीह्नी बहुत बड़ाई । तुम मम प्रिय भरतहि सम भाई ॥१२॥ सहस बदन तुह्मारो जस गावैं । अस कहि श्रीपति कण्ठ लगावैं ॥१३॥ सनकादिक ब्रह्मादि मुनीसा । नारद सारद सहित अहीसा ॥१४॥ जम कुबेर दिगपाल जहाँ ते । कबि कोबिद कहि सके कहाँ ते ॥१५॥)

As great devotee, Hanuman ji is praised by Tulsidasji all over Ramacharitramana and Hanuman Chalisa. A few verses from Hanuman Chalisa and Ramacharitramanas are mentioned hereunder:

Hanuman Chalisa
  1. Supremely wise, virtuous, and clever, you are ever intent on Ram's work. You delight in hearing of the Lord's deeds; Ram, Lakshman, and Sita dwell in your heart. (बिद्यावान गुनी अति चातुर । राम काज करिबे को आतुर ॥७॥ प्रभु चरित्र सुनिबे को रसिया । राम लखन सीता मन बसिया ॥८॥)
  2. You hold the elixir of Ram's name and remain eternally His servant (राम रसायन तुह्मरे पासा । सदा रहो रघुपति के दासा ॥३२॥)
 
Ramcharitramanas
  1. On the way to Sri Lanka for locating Mata Sita, Hanuman ji encounters a mountain who asks him to rest a while before proceeding. But Hanuman ji thanks him and says that he cannot take rest without completing the task of Raghunath ji   (हनूमान तेहि परसा कर पुनि कीन्ह प्रनाम। राम काजु कीन्हें बिनु मोहि कहाँ बिश्राम॥1॥)
  2. Only after meeting Mata Sita and alleviating her sorrow, Hanuman ji recalled his hunger and prayed Mata Sita to grand him permission to eat the fruits. (सुनहु मातु मोहि अतिसय भूखा। लागि देखि सुंदर फल रूखा॥ सुनु सुत करहिं बिपिन रखवारी। परम सुभट रजनीचर भारी॥4॥ तिन्ह कर भय माता मोहि नाहीं। जौं तुम्ह सुख मानहु मन माहीं॥5॥)
 
Hanuman ji as symbol of power, courage & intellect:
Hanumanji is revered as symbol great power and supremely intelligent. Therefore, he is called as “Mahaveer” and “Mahabali”. Hanuman ji is highly intellectual, learned in Vedanta philosophy, the Vedas, a poet, grammarian etc. As per Puranas, Hanuman was taught the Vedas and all other branches of learning by Sun God himself, Surya. He learnt his lessons by trotting alongside the Sun's chariot as it moved across the sky.
Hanuman ji was granted wishes of exemplary powers by several gods viz. Indra, Agni, Vayu, Varuna, Vishnu, Shiva, Surya, Kuber, Yama, Vishwakarma and Brahma. Indra granted the wish that his body would be as strong as Indra's Vajra. Agni granted the wish that fire won't harm him; God Varuna granted a wish that water won't harm him; God Vayu granted a wish that he will be as fast as wind and the wind won't harm him. Lord Brahma granted a wish that he can move at any place where he cannot be stopped at anywhere, Lord Vishnu granted a weapon for Hanuman which is named as "Gada".Hence this wishes makes Hanuman an immortal (Chiranjivi), who has unique powers and strong. From Shiva he obtained the boons of longevity, scriptural wisdom and ability to cross the ocean. Shiva assured safety of Hanuman with a band that would protect him for life. Surya gave him two siddhis of yoga namely "laghima" and "garima", to be able to attain the smallest or to attain the biggest form . Yama, the God of Death blessed him healthy life and free from his weapon danda, thus death would not come to him. Kubera showered his blessings declaring that Hanuman would always remain happy and contented. Vishwakarma blessed him that Hanuman would be protected from all his creations in the form of objects or weapons.
 
A few verses from Hanuman Chalisa and Ramacharitramanas are being quoted hereunder:
 
Hanuman Chalisa:
  1. Assuming tiny form you appeared to Sita, and in awesome guise you burned Lanka. Taking dreadful form you slaughtered demons and completed Lord Ram's mission. . Bringing the magic herb, you revived Lakshman, and Ram embraced you with delight. (सूक्ष्म रूप धरि सियहिं दिखावा । बिकट रूप धरि लङ्क जरावा ॥९॥ भीम रूप धरि असुर सँहारे । रामचन्द्र के काज सँवारे ॥१०॥ लाय सञ्जीवन लखन जियाये । श्रीरघुबीर हरषि उर लाये ॥११॥)
  2. Though the sun is thousands of miles away, you swallowed it, thinking it a sweet fruit. (जुग सहस्र जोजन पर भानु । लील्यो ताहि मधुर फल जानू ॥१८॥)
  3. Holding the Lord's ring in your mouth, it's no surprise you leapt the ocean. (प्रभु मुद्रिका मेलि मुख माहीं । जलधि लाँघि गये अचरज नाहीं ॥१९॥)
  4. You alone can withstand your own splendor, the three worlds tremble at your roar. Ghosts and goblins cannot come near, Great Hero, when your name is uttered. All disease and pain is eradicated, brave Hanuman, by constant repetition of your name. Hanuman releases from affliction those who remember him in thought, word, and deed. (आपन तेज सह्मारो आपै । तीनों लोक हाँक तें काँपै ॥२३॥ भूत पिसाच निकट नहिं आवै । महाबीर जब नाम सुनावै ॥२४॥ नासै रोग हरै सब पीरा । जपत निरन्तर हनुमत बीरा ॥२५॥ सङ्कट तें हनुमान छुड़ावै । मन क्रम बचन ध्यान जो लावै ॥२६॥)
 
Hanuman ji demonstrated his power, intellect and decision making at several places. Details as under:




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Jai Shree Hanuman – the Chiranjeevi

12/21/2018

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Jai Shree Hanuman – the Chiranjeevi
“ॐ हनुमते नमः”


Shree Hanuman is one of the most revered deities across India. The worship of Hanuman cuts across sects and communities of Hindus. Vaishnavas worship Garuda and Hanumān alike as the mounts of Vishnu. Shaivas worship Hanuman as an incarnation of Shiva or the eleventh Rudra. Hanumān is also a manifestation of Shakti. The tantrikas worship one-headed, five-headed and eleven-headed Hanuman for spiritual attainment. Madhvacharya, the founder of the Dvaita school of Vaishnava philosophy, called himself the incarnation of Hanuman. Hanuman ji is one of the Chiranjeevis (immortals) who lives in all four ages.
 
Besides being a popular deity in Hinduism, Hanuman is also found in Jainism and Buddhism. Outside of India, Hanuman is known in countries which were influenced by the Hindu culture such as Myanmar, Thailand, Cambodia, Malaysia and Indonesia.
 
Hanuman as Chiranjeevi:
Tulsidas ji has mentioned that splendor of Hanuman ji fills all the four ages and his glory is famed throughout the world (चारों जुग परताप तुह्मारा । है परसिद्ध जगत उजियारा ॥२९॥ Hanuman Chalisa)


  1. Vedic Roots: Hanuman finds mention in ancient scriptures such as in Vedas (hymn 10.86 of the Rigveda), in Purans (Mahabhagvata Purana, the Skanda Purana, the Brhaddharma Purana and the Mahanataka etc.).
  2. Hanuman ji is worshipped with Vaishno Devi. As per scriptures, Hanuman ji guarded at the cave entrance, where Vaishno Devi was meditating for nine months, before she came out of cave. There is a stream called Ban Ganga (Ban literally means an arrow), where Devi used her arrow to take out a stream of water from the hill, to quench the thirst of Hanuman when he became thirsty. Hanuman also fought with Bhairavnath before Vaishno Devi asked him to leave Bhairavnath to her. 
  3. Treta Yug: Hanuman is central character in Ramayana.  
  4. Dwaper Yug: Hanuman finds mention in Mahabharata.
  5. First mention of Shri Hanuman was during the exile of Pandava. Bhima meets shri Hanuman in the forest while Shri Hanuman took a form of an old monkey. Basically the whole incident happened to remove the pride of Mighty Bhima. Bhima enters a field where Hanuman is lying with his tail blocking the way. Bhima, unaware of the monkey's identity, told him to remove it; in response, Hanuman tells him to remove it himself. Bhima tries with all his might but is unable to separate the tail from its owner. Being the mighty warrior that he was, Bhima quickly comes to the conclusion that this monkey must be much more powerful than him. Hanuman reveals his identity, and the two brothers embrace one another.
  6. Second time the Shri Hanuman meets Arjuna when the later questions the strategy of Shri Ram to use monkey for constructing bridge to cross the sea. It is during this encounter that Shri Hanuman promised to protect Arjuna in the war. This incident was precipitated by an earlier encounter between Hanuman and Arjuna wherein Hanuman appeared as a small talking monkey before Arjuna at Rameshwaram, where Sri Rama had built the great bridge to cross over to Lanka and rescue Sita. When Arjuna wondered out aloud as to why Sri Rama's accepted the help of monkeys rather than building a bridge of arrows by himself, Hanuman (in the form of the little monkey) challenged him to build one capable of beating him alone, and Arjuna, unaware of the monkey's true identity, accepted. Hanuman then proceeded to destroy the bridges Arjuna created one after another, and as a result Arjuna became depressed, deciding to take his own life. Vishnu then appeared before them both, chiding Arjuna for his vanity and Hanuman for making the accomplished warrior Arjuna feel incompetent. In another version, when Arjuna becomes suicidal, Lord Krishna places his Sudarshana Chakra (Discus) below Arjuna's final bridge of arrows, preventing Hanuman from breaking the bridge. As an act of penitence for his behavior, Hanuman decides to help Arjuna by fortifying his chariot before the imminent battle. Accordingly, legend suggests that Hanuman is one of only three people who heard the Gita from Lord Sri Krishna himself, the other two being Arjuna and the poet Sanjaya.
  7. Third mention of Shri Hanuman in Mahabharata was during the War. Shri Hanuman was present in the flag of the chariot of Arjuna. Shri Hanuman presence on the chariot protected the chariot from turning into ashes.
 
  1. Kali Yug: A few learned and wise people have reported seeing him. Sage Madhavarcharya was said to have been graced with Lord Hanuman’s visit in 13th Century AD. In early 1600s, Lord Hanuman apparently visited Tulsidas and inspired him to write the Hindi Ramayana entitled Ram Charit Mans. Samarth Ramadas Swami (17th Century), Raghavendra Swami and Swami Ramdas were all have been said to have got the darshan of Lord Hanuman as well.

The legends about the Birth, Birth places, forms  of Hanuman ji is mentioned hereunder:
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Ashtavakra – the Self-Realised Saint

12/14/2018

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Ashtavakra – the Self-Realised Saint

Sri Ashtavakra is a revered Vedic sage in Hinduism. His name literally means "eight bends", reflecting the eight physical handicaps he was born with. As per historians, the period of Sri Astavakra lived over 7000 years ago. However, as per Vedic calculations, it may be over one to two lakhs years ago.

Guru Ashtavakra, a self-realized saint of Advaita philosophy, held dialogue with the disciple King Janaka of Mithila Kingdom on self-realization or enlightenment. Ashtavakra Gita (298 Sutras, 20 chapters) or song of Sri Ashtavakra is the detailed account of this dialogue.

Three legends are popular relating to Ashtavakra as under:
  1. Sage Aruni, mentioned in the Chandogya Upanisad, ran a school (Asrama) teaching the Vedas. Kahoda was one of his students, along with Aruni's daughter Sujata. Aruni's daughter married Kahoda. She got pregnant, and during her pregnancy, the developing baby heard the chanting of the Vedas and learnt the correct recitation. According to one version of the legends surrounding Ashtavakra, his father was once reciting the Vedas, but erred in correct intonation. The fetus corrected his father.  As per other version, Ashtavakra said to his father that scriptures are only collection of words. Wisdom is inside everybody. The father got angry and cursed him. The curse caused him to be born crooked, with eight bends, which is what his name "Ashtavakra" means. 
  2. When Ashtavakra was of twelve years old, king Janak organized a competition on philosophy among learnt scholars. He kept a price of hundred cows with gold mounted on their horns. Ashtavakra came to know that his father has been winning except with one scholar. Ashtavakra reached in the conference room to contest. Ashtavakra being deformed, all scholars laughed at him. Later, Ashtavakra also burst into laughter. King Janak asked Ashtavakra that he understood the reason of laughing of scholars but could not understand the reason for his laughing. Ashtavakra said that he laughed to see the debate is being conducted among cobblers. After hearing the reply of Ashtavakra, silence spread in the conference. Before scholars could react, Raja Janak asked him the reason for his comment. Ashtavakra said that cobblers are assayer of skin not knowledge as they made judgement on that basis. They have no realization of the soul. Wise persons have vision of self not skin. Raja Janak bowed down to Astavakra and touched his lotus feet. Raja Janaka then escorted him to his own throne and washed his feet and begged his apologies. Ashtavakra then challenged the winning scholar to have debate with him and defeated him. After seeing his son Astavakra kohada muni was very pleased but at the same moment he felt very sad for cursing the baby in anger .Muni Kohada blessed his son with all the spiritual powers which he gained through his virtues all life. As soon Ashtavakra take the dip in the holy river, Ashtavakra’s body regained his original pure form.
  3. King Janak studied several scriptures. In one scripture, it was mentioned that attainment of spiritual wisdom or enlightenment is very easy which can be attained in no time. The time taken may be equivalent to the time taken in placing the foot on another stirrup (रकाब) of horse after putting one foot on the stirrup. King Janak challenged many scholars to prove the statement or delete the sentence from the scripture. Nobody could prove it. Ashtavakra accepted the challenge. He took Raja Janak in secluded place along with horse and asked him the statement mentioned in the scripture. King Janak mentioned that for spiritual wisdom can be attained by those who have competence or eligibility for it. But for its eligibility, freedom from ego, emotions, gathered knowledge from scriptures & external objects and complete surrender are required. King Janak said that he surrenders him his body, mind, buddhi, ego and everything. On surrendering the ego and emptying the entire vessel, Raja Janak realized the spiritual wisdom before he could place another foot on stirrup. Three days passed. Ministers of searched the king and found them sitting in silence. The ministers asked Raja Janak to return the kingdom to manage it. Raja Janak said that he has surrendered everything to the Guru and he will now follow his dictates only. Then Astavakra understood that Raja Janak has attained enlightenment and advised him to manage the affairs of the kingdom.
 Advait Philosophy:
1.    Astavakra preach about spiritual experience or enlightenment as under:
a.   People reside in body, mind, buddhi and ego where he feels about pleasure-pain. Anger, greed, attachment, lust etc. arise from them.
b.   Away from body, mind, buddhi and ego, is pure consciousness (Jivatma, soul). Jivatma is non-doer, non-enjoyer, not bound but only witness. Experience of Jivatma is moksha. All individual jivatma combined together are Brahman.   
c.   Sri Ashtavakra claims that spiritual experience or enlightenment or wisdom (आत्मज्ञान) can be instantaneous. However, it has three requisites viz. one should be seeker, one should be is worthy for it and presence of enlightened teacher (सद्गुरु).
d.   To be worthy, one should be free from ego, absolute surrender, free from sentiments (feelings, attitudes) of body & mind, emptiness from knowledge of scriptures and make himself free from external benefits.
  1. Shankaracharya (788 – 820 AD) made commentaries on various scriptures of Hinduism including several Upanishads. He wrote on philosophy of Advait Vedant i.e. non dualism. As per the philosophy, this world is an illusion (maya); only Brahman (Parabrahman) is ultimate reality and jiva is not different from Brahman.
  2. In 15th century, saint Kabir explained the advait philosophy in his poetry of “Moko Kahaan Dhunde Re Bande”. The lyrics & Translation are as under:

मोको कहाँ ढूंढे रे बन्दे | मै तो तेरे पास में | ना तीरथ में ना मूरत में |ना एकांत निवास में | ना मंदिर में ना मस्जिद में | ना काबे कैलास में | ना में जप में ना में तप में | ना में बरत उपास में | ना में क्रिया करम में रहता |नहिं जोग संन्यास में | ना ब्रह्माण्ड आकाश में | ना में प्रकृति प्रवार गुफा में | नहिं स्वांसो की स्वांस में | खोजि होए तुरत मिल जाऊं | इक पल की तालास में |कहत कबीर सुनो भई साधो |मै तो हूँ विश्वास में |

Where do you search me? I am with you, Not in pilgrimage, nor in icons; Neither in solitary living; Not in temples, nor in mosques; Neither in Kaba nor in Kailas; Not in prayers, nor in meditation; Neither in fasting or prohibition; Not in vedic procedure; Nor in yogic postures; Not even in sky or universe; Neither in womb of nature; Not in the breath of the breaths; If you are a true seeker; In a moment than you discover; Says Kabir, listen with care, where your faith is, I am there.

List of the chapters and topics are as under:  
 
 

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