Monday, October 29, 2007
Story 47 – Story of Destroying Indra’s pride – 11
Taking the deeds of the gopas and Indra into consideration, Krishna who was in the form of a gopabala (young cowherd) lifted the Govardhana Parvatha with his little finger even as a small child holds an umbrella.
Explanation
We find the deeds of the Lord when he lifted the Govardhana Parvatha with just his little finger. Considering that the form of the Lord was that of a small child, this becomes more amazing and magical.
At times when we listen to such magical glories of the Lord we get deluded into it. Most of the people in the world get deluded most of the time but even seekers get deluded sometimes. We should always remember that whatever be the miracles and whether it is performed by a normal magician or Ishwara yet they all are illusions in the ultimate reality of Lord. The greatest miracle in the world is the world itself. The world is a constantly changing one and it is sorrowful for everyone. We also know that the scriptures speak about the world having come from the reality of Lord. The Lord is changeless and blissful. Thus it is illogical and impossible for the changing sorrowful world to have come from the changeless blissful Lord. Yet we are left with no other option but to consider the world as having come from the Lord. Isn’t this really miraculous that the changing world has come from the changeless Lord? Add to it the scriptural statement that the world is filled in and out with the Lord. Thus not only that the world has come from the Lord but the sorrowful world is filled with the blissful Lord. Can we ask for more miraculous things? The list goes on if we analyze our very nature of saakshi atman (witness Self) and the jeeva or reflected consciousness. The very fact that the changing world has come from the changeless Lord proves the world to be a mere illusion of names and forms in the reality of Lord who alone exists.
Taking into consideration such miraculous things, the miracle that the Lord displays is nothing. Only ignorant people who are unable to think of bigger miracles consider the glories of the Lord as great miracles.
If the miracles of the Lord are not real miracles then what is their purpose to a saadhaka?
The purpose of these glories of the Lord for a seeker is to understand that the Lord is ever there to protect his devotees. Since the world has come from the Lord, therefore the world can be controlled in any and all ways by the Lord. The only thing that we need to do as seekers is surrender completely unto the Lord. Once we have pure devotion towards the Lord through total and complete surrender, the Lord will take care of all our things whether it be worldly matters or spiritual matters. As we discussed earlier that it is the duty of the Lord to protect his devotees, the Lord displays here that even if it requires miracles to save his devotees he will perform the same. We very well know that the same Lord in the Rama Avatara rarely performed miracles as that was not needed there; but he takes resort to miracles in order to protect the devotees of gopas in the Krishna Avatara.
Thus as long as we have complete surrender towards the Lord, he will take care of everything for us. We don’t need to worry about anything. We will continue with the story in the next day.
Let us all try to surrender completely unto the Lord so that we become real devotees of the Lord thereby making the Lord protect us until we realize our own very nature of Lord and be immersed in bliss.
After lifting the Govardhana Parvatha with his little finger, Krishna instructed the gopas along with the cows to take shelter under the mountain.
Explanation
Last day we discussed about the futility of activities in the world whether they are done by the various avatars or normal people. Today we will try to analyze as to how things which are impossible are possible by the avatars and Mahatmas.
Sankara defines Maya as “yukthi viheena prakaashasya samjnaa maaya” or “that which is beyond logic is termed Maya”. In Maya Panchakam he defines Maya as “that which makes the impossible possible”.
We very often go for magic shows. There have been great films which are based on magicians and their magic. We know very well that what the magicians do or accomplish is not real accomplishment. They are not doing anything yet they make it appear as if things impossible are made possible. It is said that long ago a magician came to a king’s palace and showed that the entire kingdom was being washed by water when nothing of that sort happened. All these are possible because the magician is in control of his magic. The magic world is created by the magician and hence he controls whatever happens in it. Though in reality the magician isn’t creating anything yet if we consider the dream world, it becomes clear that the dreamer really creates things in the dream world which are unreal from the waking world perspective.
Similarly the ultimate reality of Lord or Ishwara is the controller of the waking world which is his creation. Even as a magician controls his magic world, the ultimate reality of Lord controls this world. Thus anything is possible for the Lord in this world. It is using his illusory power of Maya that the Lord makes impossible things possible; things that are defied by logic possible and happening. This Maya in itself is an illusory power that causes the dual world to be perceived in the non-dual reality of Lord. It is Maya that makes nanatvam or duality as if real; it is Maya that makes the illusory names and forms to be real and different from the substratum of Lord. But not everyone can control Maya making it do things which he wants because most of the worldly people are controlled by Maya and the Lord alone is in control of Maya. It is the Lord’s Maya that deludes us into believing that we are limited and different from the Lord. But since the Lord controls Maya, he can make it do things that he wants. Thus for the welfare of his devotees, he will be able to make Maya do things which are impossible. Though it might seem highly improbable that a small child not only lifted a mountain but when the child of small height lifted the mountain, the entire village (who were more than his height) took shelter under the lifted mountain.
Though in one perspective we should remember that anything and everything is possible in the world which is an illusion created by Maya, we should also remember that ultimately what is meant to be shown through these illustrations is that the Lord will always be there to protect his devotees even as a mother always protects her children. When we know that the Lord is there to protect his devotees, we will want to be real devotees so that the Lord takes care of our good and bad thereby finally making us realize our very nature of blissful Lord.
We will continue as to what Indra did after seeing his pride destroyed by the Lord in the next day.
Let us all try to be real devotees of the Lord by remembering the Lord at all times, offering all actions unto the Lord and completely surrendering to the Lord so that the Lord protects us through all troubles and makes us realize our very nature of eternal bliss.
Explanation
We find the deeds of the Lord when he lifted the Govardhana Parvatha with just his little finger. Considering that the form of the Lord was that of a small child, this becomes more amazing and magical.
At times when we listen to such magical glories of the Lord we get deluded into it. Most of the people in the world get deluded most of the time but even seekers get deluded sometimes. We should always remember that whatever be the miracles and whether it is performed by a normal magician or Ishwara yet they all are illusions in the ultimate reality of Lord. The greatest miracle in the world is the world itself. The world is a constantly changing one and it is sorrowful for everyone. We also know that the scriptures speak about the world having come from the reality of Lord. The Lord is changeless and blissful. Thus it is illogical and impossible for the changing sorrowful world to have come from the changeless blissful Lord. Yet we are left with no other option but to consider the world as having come from the Lord. Isn’t this really miraculous that the changing world has come from the changeless Lord? Add to it the scriptural statement that the world is filled in and out with the Lord. Thus not only that the world has come from the Lord but the sorrowful world is filled with the blissful Lord. Can we ask for more miraculous things? The list goes on if we analyze our very nature of saakshi atman (witness Self) and the jeeva or reflected consciousness. The very fact that the changing world has come from the changeless Lord proves the world to be a mere illusion of names and forms in the reality of Lord who alone exists.
Taking into consideration such miraculous things, the miracle that the Lord displays is nothing. Only ignorant people who are unable to think of bigger miracles consider the glories of the Lord as great miracles.
If the miracles of the Lord are not real miracles then what is their purpose to a saadhaka?
The purpose of these glories of the Lord for a seeker is to understand that the Lord is ever there to protect his devotees. Since the world has come from the Lord, therefore the world can be controlled in any and all ways by the Lord. The only thing that we need to do as seekers is surrender completely unto the Lord. Once we have pure devotion towards the Lord through total and complete surrender, the Lord will take care of all our things whether it be worldly matters or spiritual matters. As we discussed earlier that it is the duty of the Lord to protect his devotees, the Lord displays here that even if it requires miracles to save his devotees he will perform the same. We very well know that the same Lord in the Rama Avatara rarely performed miracles as that was not needed there; but he takes resort to miracles in order to protect the devotees of gopas in the Krishna Avatara.
Thus as long as we have complete surrender towards the Lord, he will take care of everything for us. We don’t need to worry about anything. We will continue with the story in the next day.
Let us all try to surrender completely unto the Lord so that we become real devotees of the Lord thereby making the Lord protect us until we realize our own very nature of Lord and be immersed in bliss.
After lifting the Govardhana Parvatha with his little finger, Krishna instructed the gopas along with the cows to take shelter under the mountain.
Explanation
Last day we discussed about the futility of activities in the world whether they are done by the various avatars or normal people. Today we will try to analyze as to how things which are impossible are possible by the avatars and Mahatmas.
Sankara defines Maya as “yukthi viheena prakaashasya samjnaa maaya” or “that which is beyond logic is termed Maya”. In Maya Panchakam he defines Maya as “that which makes the impossible possible”.
We very often go for magic shows. There have been great films which are based on magicians and their magic. We know very well that what the magicians do or accomplish is not real accomplishment. They are not doing anything yet they make it appear as if things impossible are made possible. It is said that long ago a magician came to a king’s palace and showed that the entire kingdom was being washed by water when nothing of that sort happened. All these are possible because the magician is in control of his magic. The magic world is created by the magician and hence he controls whatever happens in it. Though in reality the magician isn’t creating anything yet if we consider the dream world, it becomes clear that the dreamer really creates things in the dream world which are unreal from the waking world perspective.
Similarly the ultimate reality of Lord or Ishwara is the controller of the waking world which is his creation. Even as a magician controls his magic world, the ultimate reality of Lord controls this world. Thus anything is possible for the Lord in this world. It is using his illusory power of Maya that the Lord makes impossible things possible; things that are defied by logic possible and happening. This Maya in itself is an illusory power that causes the dual world to be perceived in the non-dual reality of Lord. It is Maya that makes nanatvam or duality as if real; it is Maya that makes the illusory names and forms to be real and different from the substratum of Lord. But not everyone can control Maya making it do things which he wants because most of the worldly people are controlled by Maya and the Lord alone is in control of Maya. It is the Lord’s Maya that deludes us into believing that we are limited and different from the Lord. But since the Lord controls Maya, he can make it do things that he wants. Thus for the welfare of his devotees, he will be able to make Maya do things which are impossible. Though it might seem highly improbable that a small child not only lifted a mountain but when the child of small height lifted the mountain, the entire village (who were more than his height) took shelter under the lifted mountain.
Though in one perspective we should remember that anything and everything is possible in the world which is an illusion created by Maya, we should also remember that ultimately what is meant to be shown through these illustrations is that the Lord will always be there to protect his devotees even as a mother always protects her children. When we know that the Lord is there to protect his devotees, we will want to be real devotees so that the Lord takes care of our good and bad thereby finally making us realize our very nature of blissful Lord.
We will continue as to what Indra did after seeing his pride destroyed by the Lord in the next day.
Let us all try to be real devotees of the Lord by remembering the Lord at all times, offering all actions unto the Lord and completely surrendering to the Lord so that the Lord protects us through all troubles and makes us realize our very nature of eternal bliss.
Sunday, October 28, 2007
Story 47 – Story of Destroying Indra’s pride – 10
When the gopas took refuge in Krishna, he understood that the thunderstorm, rain etc. was the actions of Indra. Krishna decided solve this by being immersed in Brahman and also to teach people like Indra who are protectors of the world yet egoistic.
Explanation
Each and every person in the world irrespective of whether he is a jeevan muktha or an ajnaani has a kartavya or duty. It is upon an individual to decide as to whether he is affected by the actions of the Ego or not. But none in the world have the choice of whether or not to do actions.
The Lord proclaims in Bhagavad Gita thus:
Na hi kaschit kshanamapi jaathu thistathi akarmakrit
Kaaryathe hi avashah karma sarvah prakrithijair gunaih
Not even for a moment can a person be without doing actions. All people are bound to do actions depending on their innate tendencies.
Though we don’t have the choice of whether or not to do actions, yet we have the choice of whether we are ever blissful irrespective of the actions or not. A person who has offered all actions unto the Lord and thereby is a mere witness to the activities of the Ego is ever unaffected by the action and its fruit. Such a person is thereby ever blissful because sorrow is when we are affected by the actions of the Ego. As long as I am doing an action, I will be affected by the fruit of the action. As long as the doer of Ego is there, the enjoyer will also be there. Depending on the fruit, I will be happy or sad. It is but the nature of the world that at all times we don’t get the fruit that we expect. When we get the expected fruit, we become happy. When we don’t get the expected fruit, we become sad. Thus as a result of the doership of Ego, we are whirled between happiness and sorrow depending on the fruits of our actions.
But a devotee will know that everything in the world is done by the Lord. It is the Lord who is the in-dwelling Self and the controller of everything in the world. He will know that he is a mere instrument at the hands of the Lord. Such a person will thereby be doing actions as an offering to the Lord. Thus he is ever unaffected by the actions and their fruits. This is termed in Vedanta as saakshi bhaava or the attitude of witness-hood. The devotee and the jnaani are ever a witness to their actions. In the case of a bhaktha, he is unaffected because it is the Lord who is the doer and controller of all actions. In the case of a jnaani, he is unaffected because it is the Ego who is the doer of all actions whereas the jnaani is ever the saakshi or witness of the activities of the Ego. Thus both the bhaktha and the jnaani are unaffected by activities in the world though none of them stay away from actions. It is for this reason that even the greatest of jnaanis and avatars have to do actions in the world. Lord Krishna wasn’t spared; so wasn’t Lord Rama as well. Thus whoever be it, a person who is in the world will be made to do actions. We have to do that action which we are supposed to do but always with an attitude of offering so that we are unaffected by the action.
It is the duty of Indra and other devatas to protect the world and its people. Instead we find Indra getting egoistic. When we get egoistic about our actions and thereby go against the will of the Lord, the Lord will be forced to destroy the Ego in us. This is seen through the various natural calamities like Tsunami, earth quakes etc. The US government was so egoistic about its own power, security etc. and it didn’t even require a natural calamity to destroy it – few terrorists were enough to destroy it through what is now very popular as 911. Thus a wise person instead of choosing the actions would be choosing to have the attitude of being unaffected by the action thereby doing the action that he is bestowed with even as an actor does the role that he is portraying.
We will continue with as to what happens when we go against our duties thereby getting egoistic in the next day.
Let us all try to always offer actions unto the Lord so that we are ever unaffected by the actions and their fruits; thus being ever blissful as the witness of all actions and having our minds ever immersed in the ultimate reality of Lord.
When the various Gods forget the ultimate reality of Lord thereby thinking that they are Ishwara, they will be forced to realize the reality by the Lord. On the other hand those who are devoted to the Lord and surrender to the Lord like gopas, they will be always protected by the Lord. It is the duty of the Lord to protect such devotees who have totally surrendered to the Lord.
Explanation
Even as we have to do our duties in the world which are the activities endowed for our role in the world, Bhagavatham is here speaking about the duty of the Lord. If we as the people of the world have duties in the world, the Lord who is the controller-creator of the world also has duties.
The very duty of the Lord is well proclaimed in Gita thus:
Paritraanaaya saadhunaam vinaashaaya cha dushkrithaam
Dharma samsthaapanaarthaaya sambhavai yuge yuge
In order to protect the saints, destroy evil and uphold Dharma I take birth again and again.
If we really analyze the word Dharma, there is only one Dharma for all people in the world. The Dharma is realization of our own nature of non-dual Lord; that Lord who alone exists as the substratum of the illusory world. Thus the Lord has only two duties to do – one is to protect the devotees and second is to destroy the evil people. Both ways the people are lead to the goal of realization. For the devotees it is through the nice way whereas for the evil people it is through the hard and forced way. Thus Bhagavatham says that those who forget the ultimate reality of Lord will be forced by the Lord to realize their nature of Lord. But those who are devoted to the Lord by total and complete surrender unto the Lord, they will always be protected by the Lord. It is the very duty of the Lord to protect his devotees. It is for this reason that at the end of Gita the Lord says to renounce all dharma and seek him. Even as we are bound to do our duties, the Lord is also bound to protect his devotees.
Thus if we become real devotees of the Lord by total and complete surrender unto the Lord at all times, we will always be protected by the Lord. The Lord will then see to it that we are without any problems and obstacles; also that finally we realize our own nature of Lord as that is the ultimate goal of life.
In order for us to be protected and guided in the right direction by the Lord through all sorrows and troubles, we have to develop pure devotion towards the Lord. This is done through offering all actions unto the Lord, remembering the Lord at all times as the ultimate reality behind the illusory world and completely surrendering to the Lord. If we are able to develop this easy and simple devotion towards the Lord, the Lord will take care of our needs. Whether we are in a good situation or bad situation, the Lord will thus be always there to protect and guide us. Even if we do bad karmas; even if we forget to do our sadhanas; even if we do nishiddha karmas (forbidden karmas), the Lord will protect us if we are really devoted to the Lord.
The gopas had pure devotion towards the Lord and hence it was the Lord’s duty to protect them when Indra became angry with them. We will see as to how the Lord protected the gopas in the next day.
Let us all try to be real devotees of the Lord by remembering the Lord at all times, offering all actions unto the Lord and completely surrendering to the Lord so that the Lord protects us through all troubles and makes us realize our very nature of eternal bliss.
Explanation
Each and every person in the world irrespective of whether he is a jeevan muktha or an ajnaani has a kartavya or duty. It is upon an individual to decide as to whether he is affected by the actions of the Ego or not. But none in the world have the choice of whether or not to do actions.
The Lord proclaims in Bhagavad Gita thus:
Na hi kaschit kshanamapi jaathu thistathi akarmakrit
Kaaryathe hi avashah karma sarvah prakrithijair gunaih
Not even for a moment can a person be without doing actions. All people are bound to do actions depending on their innate tendencies.
Though we don’t have the choice of whether or not to do actions, yet we have the choice of whether we are ever blissful irrespective of the actions or not. A person who has offered all actions unto the Lord and thereby is a mere witness to the activities of the Ego is ever unaffected by the action and its fruit. Such a person is thereby ever blissful because sorrow is when we are affected by the actions of the Ego. As long as I am doing an action, I will be affected by the fruit of the action. As long as the doer of Ego is there, the enjoyer will also be there. Depending on the fruit, I will be happy or sad. It is but the nature of the world that at all times we don’t get the fruit that we expect. When we get the expected fruit, we become happy. When we don’t get the expected fruit, we become sad. Thus as a result of the doership of Ego, we are whirled between happiness and sorrow depending on the fruits of our actions.
But a devotee will know that everything in the world is done by the Lord. It is the Lord who is the in-dwelling Self and the controller of everything in the world. He will know that he is a mere instrument at the hands of the Lord. Such a person will thereby be doing actions as an offering to the Lord. Thus he is ever unaffected by the actions and their fruits. This is termed in Vedanta as saakshi bhaava or the attitude of witness-hood. The devotee and the jnaani are ever a witness to their actions. In the case of a bhaktha, he is unaffected because it is the Lord who is the doer and controller of all actions. In the case of a jnaani, he is unaffected because it is the Ego who is the doer of all actions whereas the jnaani is ever the saakshi or witness of the activities of the Ego. Thus both the bhaktha and the jnaani are unaffected by activities in the world though none of them stay away from actions. It is for this reason that even the greatest of jnaanis and avatars have to do actions in the world. Lord Krishna wasn’t spared; so wasn’t Lord Rama as well. Thus whoever be it, a person who is in the world will be made to do actions. We have to do that action which we are supposed to do but always with an attitude of offering so that we are unaffected by the action.
It is the duty of Indra and other devatas to protect the world and its people. Instead we find Indra getting egoistic. When we get egoistic about our actions and thereby go against the will of the Lord, the Lord will be forced to destroy the Ego in us. This is seen through the various natural calamities like Tsunami, earth quakes etc. The US government was so egoistic about its own power, security etc. and it didn’t even require a natural calamity to destroy it – few terrorists were enough to destroy it through what is now very popular as 911. Thus a wise person instead of choosing the actions would be choosing to have the attitude of being unaffected by the action thereby doing the action that he is bestowed with even as an actor does the role that he is portraying.
We will continue with as to what happens when we go against our duties thereby getting egoistic in the next day.
Let us all try to always offer actions unto the Lord so that we are ever unaffected by the actions and their fruits; thus being ever blissful as the witness of all actions and having our minds ever immersed in the ultimate reality of Lord.
When the various Gods forget the ultimate reality of Lord thereby thinking that they are Ishwara, they will be forced to realize the reality by the Lord. On the other hand those who are devoted to the Lord and surrender to the Lord like gopas, they will be always protected by the Lord. It is the duty of the Lord to protect such devotees who have totally surrendered to the Lord.
Explanation
Even as we have to do our duties in the world which are the activities endowed for our role in the world, Bhagavatham is here speaking about the duty of the Lord. If we as the people of the world have duties in the world, the Lord who is the controller-creator of the world also has duties.
The very duty of the Lord is well proclaimed in Gita thus:
Paritraanaaya saadhunaam vinaashaaya cha dushkrithaam
Dharma samsthaapanaarthaaya sambhavai yuge yuge
In order to protect the saints, destroy evil and uphold Dharma I take birth again and again.
If we really analyze the word Dharma, there is only one Dharma for all people in the world. The Dharma is realization of our own nature of non-dual Lord; that Lord who alone exists as the substratum of the illusory world. Thus the Lord has only two duties to do – one is to protect the devotees and second is to destroy the evil people. Both ways the people are lead to the goal of realization. For the devotees it is through the nice way whereas for the evil people it is through the hard and forced way. Thus Bhagavatham says that those who forget the ultimate reality of Lord will be forced by the Lord to realize their nature of Lord. But those who are devoted to the Lord by total and complete surrender unto the Lord, they will always be protected by the Lord. It is the very duty of the Lord to protect his devotees. It is for this reason that at the end of Gita the Lord says to renounce all dharma and seek him. Even as we are bound to do our duties, the Lord is also bound to protect his devotees.
Thus if we become real devotees of the Lord by total and complete surrender unto the Lord at all times, we will always be protected by the Lord. The Lord will then see to it that we are without any problems and obstacles; also that finally we realize our own nature of Lord as that is the ultimate goal of life.
In order for us to be protected and guided in the right direction by the Lord through all sorrows and troubles, we have to develop pure devotion towards the Lord. This is done through offering all actions unto the Lord, remembering the Lord at all times as the ultimate reality behind the illusory world and completely surrendering to the Lord. If we are able to develop this easy and simple devotion towards the Lord, the Lord will take care of our needs. Whether we are in a good situation or bad situation, the Lord will thus be always there to protect and guide us. Even if we do bad karmas; even if we forget to do our sadhanas; even if we do nishiddha karmas (forbidden karmas), the Lord will protect us if we are really devoted to the Lord.
The gopas had pure devotion towards the Lord and hence it was the Lord’s duty to protect them when Indra became angry with them. We will see as to how the Lord protected the gopas in the next day.
Let us all try to be real devotees of the Lord by remembering the Lord at all times, offering all actions unto the Lord and completely surrendering to the Lord so that the Lord protects us through all troubles and makes us realize our very nature of eternal bliss.
Tuesday, October 16, 2007
Story 47 – Story of Destroying Indra’s pride – 09
Indra directed the pralaya-time meghas (clouds) and instigated them to take revenge upon the gopas.
Explanation
We learnt the last day as to that anger is really bad and if at all anger overcomes us we should direct it towards the ultimate reality of Lord. We see today that Indra out of anger instigated the clouds to take revenge on the gopas.
Anger is something so strong that a person who is overcome by anger just wants to throw it unto somebody else. It is this attitude which makes anger one of the worse emotions for a spiritual seeker. Let’s say that out of anger a person throws it unto another person. This second person who was inflicted with the anger of the first person will become sad. The sad thoughts of this person will get back to the first person thereby posing obstacles for him in the spiritual path. This follows the eternal law of karma that each and every action has an equal and opposite fruit. The more sad thoughts and vibrations that we accumulate by getting angry with someone, the tougher the spiritual path will be for us.
The spiritual path for a seeker is two-fold: Anukoola sevanam and prathikoola varjanam. Anukoola sevanam is doing activities which are conducive to spirituality. Prathikoola varjanam is getting rid of activities that pose obstacle for us in the spiritual path. If we do more of anukoola sevanam and less of prathikoola varjanam, then the spiritual path will be futile even as pouring water into a jar which has a hole in it. The activity of pouring water or collecting water will not fruitful as it will leak off from the jar. Hence it is very essential to avoid obstacles in the spiritual path so that whatever spiritual activities we do, that will be fully fruitful for us.
It is also a fact that anger is one the emotions that is instrumental in wasting a lot of energy that we would have accumulated by doing many good activities. The energy and punya that is accumulated for days is exhausted by getting angry once. It is therefore that once we get angry, we feel ourselves as exhausted and without much energy left in us for other things. Hence a sadhaka should always try his level best to overcome anger.
Thus through showing us the bad effects of anger by Indra’s activities, Bhagavatham is beautifully telling each one of us that we should try to stay away from anger. But if we aren’t able to stay away from anger, then we should divert it towards the ultimate reality of Lord so that the compassionate Lord will help us in getting rid of anger once and for all.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
Indra thus said to the clouds:
See the ego of the forest-tribe gopas. They are mocking at the devas in the leadership of the human Krishna. Yajnas are the boats through which people can cross over the ocean of samsaara. Ignoring this knowledge of the Vedas, they are trying to cross over the ocean of samsaara. Speaking crazing things is the kid of Krishna – who thinks himself to be learned and a pandit. Depending on Krishna and following his words, the gopas have insulted me. You should destroy this egoistic people along with their cattle. I will also follow you riding on Airavatha.
Explanation
We learnt yesterday as to how dangerous anger is and how it poses an obstacle in the spiritual path. Here we see Indra venting his anger on the gopas. The one and only fruit that can come out of the action of anger is destruction of some or the other person. Thus we find Indra here seeking destruction of gopas as they had insulted him.
The various emotions of insult, praise etc. is present only for a person who has ego sense left in him. For a bhaktha, there is no scope for Ego as he has offered everything unto the ultimate reality of Lord. The ego is the cause of all problems in life arising out of likes and dislikes due to association with people and things. As long as the ego is there, there will some people who will be liked and some who will be disliked. Likes and dislikes in turn lead to attachment and aversion. If I like Vishnu and dislike Siva, I will be attached to Vishnu and averted to Siva. Since I am attached to Vishnu, if something happens to Vishnu or his devotees I become affected by it. If something good happens to Vishnu then I become happy. If something bad happens to Vishnu then I become sad. Similarly if something good happens to Siva I become sad as I dislike Siva. On the other hand, if something bad happens to Siva I become happy. Thus the dvandva bhava or dual notions of happiness and sorrow are caused out of raga-dvesha which in turn is caused by bhedha or seeing differences in people and things. When a person shifts between happiness and sorrow, there is no peace at all. One moment it seems as if he is happy and the very next moment he becomes sad because of environment and surroundings. Thus the sorrows in the world are due to likes and dislikes which are due to the Ego. Thereby Ego is the cause of all sorrows and sufferings in the world.
It is for this reason that scriptures speak about renouncing Ego. A person in the jnaana marga renounces Ego by identifying himself with the witness-hood of Self whereas a person in the bhakthi marga renounces Ego by offering it completely to Ishwara. Thus for a bhaktha, Ego can never exist or sustain. But we find here in Indra Ego rising and thereby instructing the clouds to destroy the gopas.
Thereby Bhagavatham here is telling each one of us that Ego is the cause of all problems in life & if we have to get rid of passions of the mind and in turn all sorrows we should surrender our Ego to the Lord.
We will continue as to what happened to the gopas by the wrath of clouds in the next day.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
With the command of Indra, the clouds started pouring heavily upon the gopas. Due to the water flowing around and cold air due to thunders, the cows and gopas became almost frozen; they thereby sought refuge under Govinda.
Explanation
In the last few days we discussed about anger and other emotions. Here we find as to what a sadhaka should do when he is in distress. It is but natural for all beings to seek someone or the other at times of distress. For normal people it is either any of the relatives or friends. But for a devotee, he knows that the ultimate reality of Lord alone can protect us at all times. The people of the world themselves are bound by passions and are struggling to come out of the ocean of samsaara. Seeking refuge from such immersed people is like seeking help from a drowning person when we are drowning in water! It will be totally futile; neither will we get any help nor will we be of any help to the other person. But the ultimate reality of Lord is somebody who is ever present and beyond all troubles.
Even as a person who is not drowning & knows swimming alone can save another drowning person, similarly only that person who is beyond the ocean of samsaara can save people immersed in samsaara. Who better than the Lord to be that person saving others from samsaara?
The Lord is ever ready and waiting for people to seek him for liberation. Most of the people in the world seek worldly things not realizing that it will only lead them to more and more troubles. But the Lord being compassionate gives whatever people are seeking. The nature of worldly objects is that it will finally lead a person to sorrow. This is also another way of the Lord to make sure that all people in the world finally realize their very nature of Lord. When thereby people enter into trouble, the devotees seek the Lord.
It is also important that we seek the right person at the right time. If somebody stole our car, we shouldn’t go to the Electricity office. Similarly if power goes in our house, we shouldn’t go to the Police Department. In the same way, we need to know from the puranas and scriptures that the ultimate reality of Lord alone can give us whatever we want whether it is worldly objects or moksha. We find the gopas here as wise people since they sought the Lord instead of some other worldly person. Therefore we will see in the next few days as to how the Lord saves the gopas from the distress. But it isn’t enough to seek the Lord. Going to the Lord and asking him for worldly objects is like going to a King and asking for one copper coin! In current day, it is like going to Bill Gates and asking for a dollar!!!
Thus it is essential that we seek the right person with the right request. The one and only thing that is worthy of seeking in the world is realization. And realization can be sought only from the ever-realized Lord. Thus our prayers to the Lord each and every day of our life should be to bestow us with knowledge and devotion so that we may realize our own very nature of Lord.
We will continue the story in the next day.
Let us all try to seek the ultimate reality of Lord and seek only knowledge along with devotion so that by constantly remembering the Lord and contemplating on the truth that the Lord alone exists here, we may realize our very nature of eternal bliss.
Explanation
We learnt the last day as to that anger is really bad and if at all anger overcomes us we should direct it towards the ultimate reality of Lord. We see today that Indra out of anger instigated the clouds to take revenge on the gopas.
Anger is something so strong that a person who is overcome by anger just wants to throw it unto somebody else. It is this attitude which makes anger one of the worse emotions for a spiritual seeker. Let’s say that out of anger a person throws it unto another person. This second person who was inflicted with the anger of the first person will become sad. The sad thoughts of this person will get back to the first person thereby posing obstacles for him in the spiritual path. This follows the eternal law of karma that each and every action has an equal and opposite fruit. The more sad thoughts and vibrations that we accumulate by getting angry with someone, the tougher the spiritual path will be for us.
The spiritual path for a seeker is two-fold: Anukoola sevanam and prathikoola varjanam. Anukoola sevanam is doing activities which are conducive to spirituality. Prathikoola varjanam is getting rid of activities that pose obstacle for us in the spiritual path. If we do more of anukoola sevanam and less of prathikoola varjanam, then the spiritual path will be futile even as pouring water into a jar which has a hole in it. The activity of pouring water or collecting water will not fruitful as it will leak off from the jar. Hence it is very essential to avoid obstacles in the spiritual path so that whatever spiritual activities we do, that will be fully fruitful for us.
It is also a fact that anger is one the emotions that is instrumental in wasting a lot of energy that we would have accumulated by doing many good activities. The energy and punya that is accumulated for days is exhausted by getting angry once. It is therefore that once we get angry, we feel ourselves as exhausted and without much energy left in us for other things. Hence a sadhaka should always try his level best to overcome anger.
Thus through showing us the bad effects of anger by Indra’s activities, Bhagavatham is beautifully telling each one of us that we should try to stay away from anger. But if we aren’t able to stay away from anger, then we should divert it towards the ultimate reality of Lord so that the compassionate Lord will help us in getting rid of anger once and for all.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
Indra thus said to the clouds:
See the ego of the forest-tribe gopas. They are mocking at the devas in the leadership of the human Krishna. Yajnas are the boats through which people can cross over the ocean of samsaara. Ignoring this knowledge of the Vedas, they are trying to cross over the ocean of samsaara. Speaking crazing things is the kid of Krishna – who thinks himself to be learned and a pandit. Depending on Krishna and following his words, the gopas have insulted me. You should destroy this egoistic people along with their cattle. I will also follow you riding on Airavatha.
Explanation
We learnt yesterday as to how dangerous anger is and how it poses an obstacle in the spiritual path. Here we see Indra venting his anger on the gopas. The one and only fruit that can come out of the action of anger is destruction of some or the other person. Thus we find Indra here seeking destruction of gopas as they had insulted him.
The various emotions of insult, praise etc. is present only for a person who has ego sense left in him. For a bhaktha, there is no scope for Ego as he has offered everything unto the ultimate reality of Lord. The ego is the cause of all problems in life arising out of likes and dislikes due to association with people and things. As long as the ego is there, there will some people who will be liked and some who will be disliked. Likes and dislikes in turn lead to attachment and aversion. If I like Vishnu and dislike Siva, I will be attached to Vishnu and averted to Siva. Since I am attached to Vishnu, if something happens to Vishnu or his devotees I become affected by it. If something good happens to Vishnu then I become happy. If something bad happens to Vishnu then I become sad. Similarly if something good happens to Siva I become sad as I dislike Siva. On the other hand, if something bad happens to Siva I become happy. Thus the dvandva bhava or dual notions of happiness and sorrow are caused out of raga-dvesha which in turn is caused by bhedha or seeing differences in people and things. When a person shifts between happiness and sorrow, there is no peace at all. One moment it seems as if he is happy and the very next moment he becomes sad because of environment and surroundings. Thus the sorrows in the world are due to likes and dislikes which are due to the Ego. Thereby Ego is the cause of all sorrows and sufferings in the world.
It is for this reason that scriptures speak about renouncing Ego. A person in the jnaana marga renounces Ego by identifying himself with the witness-hood of Self whereas a person in the bhakthi marga renounces Ego by offering it completely to Ishwara. Thus for a bhaktha, Ego can never exist or sustain. But we find here in Indra Ego rising and thereby instructing the clouds to destroy the gopas.
Thereby Bhagavatham here is telling each one of us that Ego is the cause of all problems in life & if we have to get rid of passions of the mind and in turn all sorrows we should surrender our Ego to the Lord.
We will continue as to what happened to the gopas by the wrath of clouds in the next day.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
With the command of Indra, the clouds started pouring heavily upon the gopas. Due to the water flowing around and cold air due to thunders, the cows and gopas became almost frozen; they thereby sought refuge under Govinda.
Explanation
In the last few days we discussed about anger and other emotions. Here we find as to what a sadhaka should do when he is in distress. It is but natural for all beings to seek someone or the other at times of distress. For normal people it is either any of the relatives or friends. But for a devotee, he knows that the ultimate reality of Lord alone can protect us at all times. The people of the world themselves are bound by passions and are struggling to come out of the ocean of samsaara. Seeking refuge from such immersed people is like seeking help from a drowning person when we are drowning in water! It will be totally futile; neither will we get any help nor will we be of any help to the other person. But the ultimate reality of Lord is somebody who is ever present and beyond all troubles.
Even as a person who is not drowning & knows swimming alone can save another drowning person, similarly only that person who is beyond the ocean of samsaara can save people immersed in samsaara. Who better than the Lord to be that person saving others from samsaara?
The Lord is ever ready and waiting for people to seek him for liberation. Most of the people in the world seek worldly things not realizing that it will only lead them to more and more troubles. But the Lord being compassionate gives whatever people are seeking. The nature of worldly objects is that it will finally lead a person to sorrow. This is also another way of the Lord to make sure that all people in the world finally realize their very nature of Lord. When thereby people enter into trouble, the devotees seek the Lord.
It is also important that we seek the right person at the right time. If somebody stole our car, we shouldn’t go to the Electricity office. Similarly if power goes in our house, we shouldn’t go to the Police Department. In the same way, we need to know from the puranas and scriptures that the ultimate reality of Lord alone can give us whatever we want whether it is worldly objects or moksha. We find the gopas here as wise people since they sought the Lord instead of some other worldly person. Therefore we will see in the next few days as to how the Lord saves the gopas from the distress. But it isn’t enough to seek the Lord. Going to the Lord and asking him for worldly objects is like going to a King and asking for one copper coin! In current day, it is like going to Bill Gates and asking for a dollar!!!
Thus it is essential that we seek the right person with the right request. The one and only thing that is worthy of seeking in the world is realization. And realization can be sought only from the ever-realized Lord. Thus our prayers to the Lord each and every day of our life should be to bestow us with knowledge and devotion so that we may realize our own very nature of Lord.
We will continue the story in the next day.
Let us all try to seek the ultimate reality of Lord and seek only knowledge along with devotion so that by constantly remembering the Lord and contemplating on the truth that the Lord alone exists here, we may realize our very nature of eternal bliss.
Thursday, October 11, 2007
Story 47 – Story of Destroying Indra’s pride – 08
As per the words of Krishna, Nandagopa along with other gopas did the pooja as requested. They then did pradakshina of the govardhana parvatha. The gopakumaras praised Krishna by singing his glories. Thus the yajna was completed and everyone returned back to gokula.
Explanation
We find in this part the perfection in the play set up by the Lord. When we have to do some actions in the world, we will not be able do it to perfection. We will either miss out on certain aspects or will not be doing it whole-heartedly. But we find the Lord not only planning things in the right way but seeing to it that execution of the plan is also done to perfection.
This is because the Lord is not affected or attached by the actions in the world. As long as a person is attached to actions he will not be able to do full justice to the action whatever way he tries. This is as a result of his being a part of the action. Even as the doer of eating is affected by the fruit of hunger suppression, similarly the person who is the doer of actions will be affected by the fruit. This means that such a person will be craving and looking forward to the fruit of the action. As long as there is expectation for a particular action, the doer will always be affected by either the good fruit or the bad fruit of the action. When the person who is looking into an action is thereby affected by the outcome, he will not be able to execute the action to perfection.
An action can be said to be perfect if it doesn’t taint the person doing it as well as doesn’t affect the doer with its fruits. This is possible only by ceasing to be a doer of the action; the doer of the action is the Ego associated with the body-mind-intellect complex. Since “I” am the Self distinct from the Ego, therefore I am not the doer. I am a mere witness to all actions happening around me. Even as a witness to a play put forth in a theatre is unaffected by the actions in the play, similarly I am a mere witness to the actions performed by the Ego in the world. As long as I am witness to all actions, I will ever be unaffected and thereby blissful. A person who is in this blissful state has to be either the ultimate reality of Lord or a jeevan muktha who is ever immersed in contemplation of the Lord.
The Lord by showing as to how to perform actions to perfection is thereby showing us the way to live blissfully in the world. The moment we do actions as an offering to the Lord and as a mere witness to them, we are a jeevan muktha. That is the natural state of a person as he is then immersed in his real nature of Self. At other points of time a seeker is attached and associated with the Ego thereby seemingly getting twirled in the activities of the world. A person who is not a jeevan muktha will be often tossed between momentary happiness and sorrow. Thus there will always be seeking of eternal bliss – a seeking for happiness that is ever lasting – a seeking for contentment – a seeking for peace – a seeking for satisfaction. This is possible only through realizing our own nature of Lord; when we live in the world like a jeevan muktha living blissful without getting attached or affected by the activities.
We will continue with the story in the next day.
Let us all ensure that we never forget the ultimate reality of Lord even if we are in a state of ego or enjoyment or bad karmas so that we will always be protected by the Lord along with rejoicing of bliss internally due to contemplation of the Lord.
When Indra came to know that the gopas conducted yajna without offering him anything, he got angry.
Explanation
Anger is one of the emotions of the mind which can exhaust all of our energy as well as lead us from the 100th step to the first step in the spiritual path. Hence a sadhaka should always try to control anger.
Today we will try to discuss few of the ways in which we can overcome anger. What better way to start this than by looking at the words of scriptures and Mahatmas?
The simplest way to control anger is by controlling it. Whenever we get angry, we should take resort to counting from 1 to 100 or something similar which will make us calm and take us away from anger. Anger is so bad that one second of anger can ruin hours of spiritual sadhana that has been cultivated. It is best illustrated in the lives of Vasistha and Vishwamithra. Both of them were jnaanis and siddhas who had done in-depth penance towards realization. Vasistha was a brahma rishi whereas Vishwamithra was a Raja rishi; the difference being in the birth-caste, Vasistha being a brahmana whereas Vishwamithra was a Kshatriya. Though both of them were jnaanis yet they had anger controlling them over one or the other entity in the world. For Vishwamithra it was the hatred towards brahma rishis as he wasn’t acknowledged as one whereas for Vasistha it was against the Atharva Veda which wasn’t considered as being one of the Vedas. It is found in the various puranas that Vasistha acknowledged only the three Vedas of Rig, Yajur and Sama. Atharva Veda was popularized and made as a Veda by the great grandson of Vasistha who is now famous as Veda Vyasa. As a result of the anger of these saints, both of them had to suffer. Vishwamithra tried in vain to prove that he is great by creating a new svarga for Trishanku thereby leaving him in a dreadful place. Vasistha couldn’t cope up with his son Shakthi who acknowledged the Atharva Veda. Thus neither of these saints had peace of mind as a result of anger.
We should remember that these small incidents in the lives of these saints are meant to show as to what not to do in the spiritual path. Even as Mahabali, Vamana and Shukracharya all three were jeevan mukthas doing their duties in the best way, Vasistha and Vishwamithra also were jeevan mukthas doing their duties at the empirical level. They were just a mere witness to the play enacted in the world in order to show sadhakas like us as to what not to do in the world.
The simplest way thus to control anger is by counting or diverting the mind from the object of anger. But contrary to this, Narada mentions a very beautiful way to overcome anger in the Narada Bhakthi Sutras which has been popularized by Sadguru Mata Amritanandamayi Devi. Narada says that if at all we aren’t able to control anger, we should direct it towards the Lord alone. If we are devotees of the Lord, we will not be able to do so and hence anger will automatically be overcome. The moment we get angry, we will want to offer it to Ishwara but being a true bhaktha we will not be able to do so. Not only this but anger towards Ishwara is also a direct way to realization by the Lord killing the Ego along with anger as is seen in the lives of Kamsa, Jarasandha etc. AMMA also instructed the same to many of her devotees that when they get angry, they should take a photo of their deity and get angry with the deity. There is no better listener than the Lord & the Lord is so compassionate (more compassionate than our mother) that he will do anything to ensure liberation for us. Hence the easiest way to overcome anger is by directing it or offering it to Ishwara whenever we come across it. By due practice, we will see that we can see from far when anger approaches us. Then we will be like an actor able to smile at anger and if necessary use it, else tell it to go away. Thus from the state of anger controlling us, we will have anger under our control thereby helping our mind to be focused, controlled and contemplated on the non-dual reality of Lord.
We will see as to what anger can do to a person in the next day with what Indra does to gopas.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
Explanation
We find in this part the perfection in the play set up by the Lord. When we have to do some actions in the world, we will not be able do it to perfection. We will either miss out on certain aspects or will not be doing it whole-heartedly. But we find the Lord not only planning things in the right way but seeing to it that execution of the plan is also done to perfection.
This is because the Lord is not affected or attached by the actions in the world. As long as a person is attached to actions he will not be able to do full justice to the action whatever way he tries. This is as a result of his being a part of the action. Even as the doer of eating is affected by the fruit of hunger suppression, similarly the person who is the doer of actions will be affected by the fruit. This means that such a person will be craving and looking forward to the fruit of the action. As long as there is expectation for a particular action, the doer will always be affected by either the good fruit or the bad fruit of the action. When the person who is looking into an action is thereby affected by the outcome, he will not be able to execute the action to perfection.
An action can be said to be perfect if it doesn’t taint the person doing it as well as doesn’t affect the doer with its fruits. This is possible only by ceasing to be a doer of the action; the doer of the action is the Ego associated with the body-mind-intellect complex. Since “I” am the Self distinct from the Ego, therefore I am not the doer. I am a mere witness to all actions happening around me. Even as a witness to a play put forth in a theatre is unaffected by the actions in the play, similarly I am a mere witness to the actions performed by the Ego in the world. As long as I am witness to all actions, I will ever be unaffected and thereby blissful. A person who is in this blissful state has to be either the ultimate reality of Lord or a jeevan muktha who is ever immersed in contemplation of the Lord.
The Lord by showing as to how to perform actions to perfection is thereby showing us the way to live blissfully in the world. The moment we do actions as an offering to the Lord and as a mere witness to them, we are a jeevan muktha. That is the natural state of a person as he is then immersed in his real nature of Self. At other points of time a seeker is attached and associated with the Ego thereby seemingly getting twirled in the activities of the world. A person who is not a jeevan muktha will be often tossed between momentary happiness and sorrow. Thus there will always be seeking of eternal bliss – a seeking for happiness that is ever lasting – a seeking for contentment – a seeking for peace – a seeking for satisfaction. This is possible only through realizing our own nature of Lord; when we live in the world like a jeevan muktha living blissful without getting attached or affected by the activities.
We will continue with the story in the next day.
Let us all ensure that we never forget the ultimate reality of Lord even if we are in a state of ego or enjoyment or bad karmas so that we will always be protected by the Lord along with rejoicing of bliss internally due to contemplation of the Lord.
When Indra came to know that the gopas conducted yajna without offering him anything, he got angry.
Explanation
Anger is one of the emotions of the mind which can exhaust all of our energy as well as lead us from the 100th step to the first step in the spiritual path. Hence a sadhaka should always try to control anger.
Today we will try to discuss few of the ways in which we can overcome anger. What better way to start this than by looking at the words of scriptures and Mahatmas?
The simplest way to control anger is by controlling it. Whenever we get angry, we should take resort to counting from 1 to 100 or something similar which will make us calm and take us away from anger. Anger is so bad that one second of anger can ruin hours of spiritual sadhana that has been cultivated. It is best illustrated in the lives of Vasistha and Vishwamithra. Both of them were jnaanis and siddhas who had done in-depth penance towards realization. Vasistha was a brahma rishi whereas Vishwamithra was a Raja rishi; the difference being in the birth-caste, Vasistha being a brahmana whereas Vishwamithra was a Kshatriya. Though both of them were jnaanis yet they had anger controlling them over one or the other entity in the world. For Vishwamithra it was the hatred towards brahma rishis as he wasn’t acknowledged as one whereas for Vasistha it was against the Atharva Veda which wasn’t considered as being one of the Vedas. It is found in the various puranas that Vasistha acknowledged only the three Vedas of Rig, Yajur and Sama. Atharva Veda was popularized and made as a Veda by the great grandson of Vasistha who is now famous as Veda Vyasa. As a result of the anger of these saints, both of them had to suffer. Vishwamithra tried in vain to prove that he is great by creating a new svarga for Trishanku thereby leaving him in a dreadful place. Vasistha couldn’t cope up with his son Shakthi who acknowledged the Atharva Veda. Thus neither of these saints had peace of mind as a result of anger.
We should remember that these small incidents in the lives of these saints are meant to show as to what not to do in the spiritual path. Even as Mahabali, Vamana and Shukracharya all three were jeevan mukthas doing their duties in the best way, Vasistha and Vishwamithra also were jeevan mukthas doing their duties at the empirical level. They were just a mere witness to the play enacted in the world in order to show sadhakas like us as to what not to do in the world.
The simplest way thus to control anger is by counting or diverting the mind from the object of anger. But contrary to this, Narada mentions a very beautiful way to overcome anger in the Narada Bhakthi Sutras which has been popularized by Sadguru Mata Amritanandamayi Devi. Narada says that if at all we aren’t able to control anger, we should direct it towards the Lord alone. If we are devotees of the Lord, we will not be able to do so and hence anger will automatically be overcome. The moment we get angry, we will want to offer it to Ishwara but being a true bhaktha we will not be able to do so. Not only this but anger towards Ishwara is also a direct way to realization by the Lord killing the Ego along with anger as is seen in the lives of Kamsa, Jarasandha etc. AMMA also instructed the same to many of her devotees that when they get angry, they should take a photo of their deity and get angry with the deity. There is no better listener than the Lord & the Lord is so compassionate (more compassionate than our mother) that he will do anything to ensure liberation for us. Hence the easiest way to overcome anger is by directing it or offering it to Ishwara whenever we come across it. By due practice, we will see that we can see from far when anger approaches us. Then we will be like an actor able to smile at anger and if necessary use it, else tell it to go away. Thus from the state of anger controlling us, we will have anger under our control thereby helping our mind to be focused, controlled and contemplated on the non-dual reality of Lord.
We will see as to what anger can do to a person in the next day with what Indra does to gopas.
Let us all try to offer and direct anger towards the ultimate reality of Lord so that we overcome anger thereby making us realize our own nature of non-dual Lord.
Tuesday, October 09, 2007
Story 47 – Story of Destroying Indra’s pride – 07
The Lord is of the nature of time or kaala. That Lord who along with various Gods controlling the world is thereby the person determining the flow or activities in the world.
Explanation
Earlier we learnt that karma alone is Ishwara and karma alone is everything. Karma is based on time or kaala. That person who is controlling time is therefore the controller of karma or actions. That Lord who controls actions is thereby able to control the flow of actions in the world.
The scriptures speak about the ultimate reality of Lord as one who is beyond time. This is because the Lord is eternal and exists in the past, present and future. Whatever really exists is just a name and form in the reality of Lord of the nature of Consciousness. If Consciousness is not there, there is nothing at all. If Consciousness exists, then the entire world exists. Even if the world doesn’t exist, the Lord of the nature of Consciousness exists. Therefore the world is independent whereas the world is dependent on the reality of Lord for its existence. Thus whatever really exists is nothing but an illusion of names and forms in the reality of Lord even as various gold ornaments are mere names and forms in the reality of gold.
Chandogya Upanishad speaks thus:
Yathaa soumya ekena mritpindena sarvam mrinmayam vijnaatham syaat
Vaachaarambhanam vikaaro naamadheyam mrittika ithyeva satyam
Even as by knowing a piece of mud all objects of mud are known, thus all modifications of mud are caused out of word and thereby mere names alone; mud alone is real.
Thus the entire world is but names and forms of the reality of Lord. Even as names and forms of mud are mere illusions in the reality of mud, the world is but an illusion of names and forms in the reality of Lord. Since all the existence in the world is but out of the existence nature of the Lord, therefore whatever really exists is but the ultimate reality of Lord. Thus the Lord ever exists – even before creation, when creation exists & after destruction of the creation of world as well. Since the Lord ever exists therefore he is beyond time and termed as kaala atheethah or beyond time.
Since the Lord is beyond time therefore time is also created, controlled by the Lord as it is also an illusion in the Lord. Since the Lord controls time therefore the Lord will be able to change the course of all activities. It is for this reason that when a person offers all actions unto the ultimate reality of Lord and surrenders completely, all actions will become good and fruitful for the devotee. Thus a seeker should always offer all actions and completely surrender unto the ultimate reality of Lord so that he gets the best and good fruits as is possible. Here good fruit doesn’t mean that such a person will get a lot of money, fame etc. but it means that the Lord will bestow eternal bliss upon such a devotee so that all desires are fulfilled and there is nothing more to be attained in life.
We will continue as to what is the connection between the Lord beyond time and Indra in this story in the next day.
Let us all offer our actions to the Lord and completely surrender unto the Lord so that we may be able to get the best fruit of anandam or bliss from the ultimate reality of Lord who controls time and thereby actions.
The Lord doesn’t allow the Ego of a person to be developed without remembering the Lord. Therefore this was one of the plays of the Lord to destroy Indra’s Ego.
Explanation
Bhagavatham is here again giving the reason as to why the Lord takes quite a different perspective with respect of offering things to various Gods. It is the same Lord who propounds in the Gita that humans have to offer to various Gods thereby there will be mutual give-take with humans and Gods.
This is where we are pointed at the truth that whatever be the action or environment, we cannot afford to forget the ultimate reality of Lord. Even if the situation is too bad we cannot just afford to forget the Lord. The moment we forget the Lord, we end up in the illusion of samsaara. Samsaara can give us only sorrow in the long run. Though the entities of the world might seem to give us happiness in the beginning they will lead us only to sorrow in the long run. This is because they are temporary and ever changing. That which is non-eternal and changing will not be present in the same way as we want it. Hence initially we may feel that a child is giving us happiness. But the child doesn’t remain the same. Hence once it becomes naughty and grows up to be young, it goes against its own parents. Thus many parents who initially craved for a child and loved their children like anything become so dejected with them that they don’t want their children any more.
It is but a pity that people who don’t have any children cry for begetting children and people who have children cry for having begot children. But neither of them is satisfied and hence the list of desires just goes on. The state is like that of an drunkard who knows that drinking is injurious and yet cannot stay away from drinking.
The Lord is not a person who totally neglects our actions as he is karuna sindhu or ocean of compassion. We can also from devotional perspective consider the Lord as a person with high ego requiring attention like a kidJ. AMMA narrates a beautiful story to illustrate this:
Once Yashoda was breast feeding baby Krishna who was very hungry. But she had kept some milk for boiling. Since it was time for the milk to have boiled, she started to the kitchen leaving poor and hungry Krishna in the hall. She stopped the boiling milk and came back to the hall. To her surprise she found that Krishna had spilled all the butter kept in the house as he was very hungry. In order to save couple of glasses of milk Yashoda left Krishna hungry and the fruit of this action was that the entire butter in the house was spilled.
Thus if we ignore or forget to remember the ultimate reality of Lord, we will end up only in trouble like Indra in this story. We should also remember that Indra is one of the Gods who worships the Lord but forgot at some point of time due to ego. Bhagavatham also brings in an important point here by telling that Indra got Ego associated with forgetting of the Lord. Ego is not the real culprit but the real culprit is forgetting the ultimate reality of Lord. If Janaka didn’t have any Ego, he wouldn’t have been able to rule his country. If Sankara didn’t have any Ego, he couldn’t have started the various mutts for propounding Vedanta. Thus Ego is not the problem as long as we remember the ultimate reality of Lord as the only reality behind the illusory world.
We will continue with the story in the next day.
Let us all ensure that we never forget the ultimate reality of Lord even if we are in a state of ego or enjoyment or bad karmas so that we will always be protected by the Lord along with rejoicing of bliss internally due to contemplation of the Lord.
Explanation
Earlier we learnt that karma alone is Ishwara and karma alone is everything. Karma is based on time or kaala. That person who is controlling time is therefore the controller of karma or actions. That Lord who controls actions is thereby able to control the flow of actions in the world.
The scriptures speak about the ultimate reality of Lord as one who is beyond time. This is because the Lord is eternal and exists in the past, present and future. Whatever really exists is just a name and form in the reality of Lord of the nature of Consciousness. If Consciousness is not there, there is nothing at all. If Consciousness exists, then the entire world exists. Even if the world doesn’t exist, the Lord of the nature of Consciousness exists. Therefore the world is independent whereas the world is dependent on the reality of Lord for its existence. Thus whatever really exists is nothing but an illusion of names and forms in the reality of Lord even as various gold ornaments are mere names and forms in the reality of gold.
Chandogya Upanishad speaks thus:
Yathaa soumya ekena mritpindena sarvam mrinmayam vijnaatham syaat
Vaachaarambhanam vikaaro naamadheyam mrittika ithyeva satyam
Even as by knowing a piece of mud all objects of mud are known, thus all modifications of mud are caused out of word and thereby mere names alone; mud alone is real.
Thus the entire world is but names and forms of the reality of Lord. Even as names and forms of mud are mere illusions in the reality of mud, the world is but an illusion of names and forms in the reality of Lord. Since all the existence in the world is but out of the existence nature of the Lord, therefore whatever really exists is but the ultimate reality of Lord. Thus the Lord ever exists – even before creation, when creation exists & after destruction of the creation of world as well. Since the Lord ever exists therefore he is beyond time and termed as kaala atheethah or beyond time.
Since the Lord is beyond time therefore time is also created, controlled by the Lord as it is also an illusion in the Lord. Since the Lord controls time therefore the Lord will be able to change the course of all activities. It is for this reason that when a person offers all actions unto the ultimate reality of Lord and surrenders completely, all actions will become good and fruitful for the devotee. Thus a seeker should always offer all actions and completely surrender unto the ultimate reality of Lord so that he gets the best and good fruits as is possible. Here good fruit doesn’t mean that such a person will get a lot of money, fame etc. but it means that the Lord will bestow eternal bliss upon such a devotee so that all desires are fulfilled and there is nothing more to be attained in life.
We will continue as to what is the connection between the Lord beyond time and Indra in this story in the next day.
Let us all offer our actions to the Lord and completely surrender unto the Lord so that we may be able to get the best fruit of anandam or bliss from the ultimate reality of Lord who controls time and thereby actions.
The Lord doesn’t allow the Ego of a person to be developed without remembering the Lord. Therefore this was one of the plays of the Lord to destroy Indra’s Ego.
Explanation
Bhagavatham is here again giving the reason as to why the Lord takes quite a different perspective with respect of offering things to various Gods. It is the same Lord who propounds in the Gita that humans have to offer to various Gods thereby there will be mutual give-take with humans and Gods.
This is where we are pointed at the truth that whatever be the action or environment, we cannot afford to forget the ultimate reality of Lord. Even if the situation is too bad we cannot just afford to forget the Lord. The moment we forget the Lord, we end up in the illusion of samsaara. Samsaara can give us only sorrow in the long run. Though the entities of the world might seem to give us happiness in the beginning they will lead us only to sorrow in the long run. This is because they are temporary and ever changing. That which is non-eternal and changing will not be present in the same way as we want it. Hence initially we may feel that a child is giving us happiness. But the child doesn’t remain the same. Hence once it becomes naughty and grows up to be young, it goes against its own parents. Thus many parents who initially craved for a child and loved their children like anything become so dejected with them that they don’t want their children any more.
It is but a pity that people who don’t have any children cry for begetting children and people who have children cry for having begot children. But neither of them is satisfied and hence the list of desires just goes on. The state is like that of an drunkard who knows that drinking is injurious and yet cannot stay away from drinking.
The Lord is not a person who totally neglects our actions as he is karuna sindhu or ocean of compassion. We can also from devotional perspective consider the Lord as a person with high ego requiring attention like a kidJ. AMMA narrates a beautiful story to illustrate this:
Once Yashoda was breast feeding baby Krishna who was very hungry. But she had kept some milk for boiling. Since it was time for the milk to have boiled, she started to the kitchen leaving poor and hungry Krishna in the hall. She stopped the boiling milk and came back to the hall. To her surprise she found that Krishna had spilled all the butter kept in the house as he was very hungry. In order to save couple of glasses of milk Yashoda left Krishna hungry and the fruit of this action was that the entire butter in the house was spilled.
Thus if we ignore or forget to remember the ultimate reality of Lord, we will end up only in trouble like Indra in this story. We should also remember that Indra is one of the Gods who worships the Lord but forgot at some point of time due to ego. Bhagavatham also brings in an important point here by telling that Indra got Ego associated with forgetting of the Lord. Ego is not the real culprit but the real culprit is forgetting the ultimate reality of Lord. If Janaka didn’t have any Ego, he wouldn’t have been able to rule his country. If Sankara didn’t have any Ego, he couldn’t have started the various mutts for propounding Vedanta. Thus Ego is not the problem as long as we remember the ultimate reality of Lord as the only reality behind the illusory world.
We will continue with the story in the next day.
Let us all ensure that we never forget the ultimate reality of Lord even if we are in a state of ego or enjoyment or bad karmas so that we will always be protected by the Lord along with rejoicing of bliss internally due to contemplation of the Lord.
Thursday, October 04, 2007
Story 47 – Story of Destroying Indra’s pride – 06
Krishna continued:
We are people who do the karma of looking after cows. That which sustains the cows and us is the forest (vanam). Therefore we have to worship cows, brahmanas and the mountains (which is part of the forest and helps in our protection etc.).
Explanation
We worship people or things that sustain us and help us in survival. It is for this reason that we worship the ultimate reality of Lord because the Lord sustains and helps us in our survival or our life itself. We are living only because of the ultimate reality of Lord as the substratum of Consciousness in each one of us which helps us in living. If not for the conscious principle of Lord in us, we will not be alive or experiencing the illusory world as well. Thus we worship the Lord who is behind our very existence in this illusory world.
We also worship the Lord because the Lord is the substratum in which the illusory world is perceived. Not only is the illusory world perceived in the world but the illusion of Ego or one’s own association with body, things and people is based and dependent on the reality of Lord. If not for the Lord as the indwelling Self in all beings and the substratum of the illusion of world, we will not be living and experiencing things in the world.
Krishna here says that gokula was sustained by cows and the forest. This is not just the case with gokula but with the world as well. Though ancient seers worshipped everything as a manifestation of the ultimate reality of Lord, few things have the presence of Lord more than other things. Though air is present everywhere, we feel the cool breeze only under the shades of a tree and not directly under the Sun. Similarly the presence of the Lord though is available everywhere can be felt only in certain things in the world. Cows are worshipped as the manifestation of Lord because everything out of the cow is useful for humans. The cow’s milk is used as liquid to sustain the prana in beings. Even the cow’s dung is used for many things including the sacred ash or bhashma which saiva bhakthas swear in their body. Thus the cow is fully useful for human beings and it sacrifices its essence of milk as well as the body for the welfare of the beings in the world. Thus we should worship the cow as the reality of Lord that sustains us at the empirical level.
Forest is yet another empirical entity that helps in our sustenance. It is very well known that by cutting of trees we are lacking oxygen and purification of air (removal of carbon dioxide). Thus forests help in many things including purification of air as well as fire, materials made of wood, keeping surroundings cool etc. Thus we have to worship forest as well as the manifestation of the reality of Lord.
Even as milk is the essence of the cow yet we get milk only when we milk the right place. Similarly though the Lord is manifested in everything, yet we can feel the presence of Lord only in certain things like cow and forest which helps in sustenance of life. Hence we need to worship these rather than the various Gods who don’t directly help in our sustenance.
Let us worship everything in the world as a manifestation of the ultimate reality of Lord so that we may get rid of the notion that duality is real and gain the knowledge that everything is the Lord alone thereby ever rejoicing in the bliss inherent in the Lord as one’s own Self.
Krishna continued:
We can do another Yaaga with the material collected for Indrayaaga. We can cook various meals for the same. Let the brahmanas start homa along with chanting of mantras. We can offer bali (offering) to Govardhana Parvatha alone with dakshina to the so-called low castes of chandaala etc. This is my opinion. If you feel that this right, we can start it right away.
Explanation
A realized saint is a person who is not affected by activities. He is also not bound by actions in the form of “do these actions” and “don’t do these actions”. This is because the jnaani sees everything as mere names and forms of Brahman. Whatever he does is an offering to the ultimate reality of Lord whether it is action in the form of doing pooja or action in the form of sensual pleasures or even sleeping.
Sankara beautifully proclaims this in Siva Maanasa Pooja:
Aatma tvam girija matih sahacharaah pranaah shareeram graham
Pooja te vishaya upabhoga rachanaa nidraa samaadhi sthithih
Sanchaarah padayoh pradakshina vidhih stotraani sarvaagirah
Yad yad karma karomi tad tad akhilam shambho tava aaraadhanam
O Siva, you are my Self. Parvathi Devi (your wife) is my intellect. The prana are your friends (people surrounding you and serving you). My body is the house where you stay. All sensual pleasures or enjoyment are pooja for you. Sleep is the state of Samadhi. My walking is your pradakshina. My words are stotras (praises of you). Thus whatever actions I do all those are your worship O Shambhu.
Karacharana kritham vaa kaayajam karmajam vaa
Sravana nayanajam vaa maanasam vaa aparaadham
Vihitham avihitham vaa sarvam etat kshamasva
Jaya jaya karunaabdhe sree mahadeva shambho
Whether actions and faults are done through the hands and legs, through the body, through ears or eyes or mind; whether I do prescribed or prohibited actions O Shambhu please forgive my sins, may you always hail.
Thus a jnaani does all actions remembering the ultimate reality of Lord and offering it to the Lord. Here we find in Krishna a perfect example of how a jnaani will be living in the world. Krishna was unperturbed by whether he was speaking against one of the cowboys or about Brahma or about Vishnu. He was unaffected by his activities as he was ever immersed in contemplation of the Lord with the knowledge that everything is only an illusion in the reality of Lord. Thus he spoke the truth though it was against none other than Indra.
Only a jnaani will be able to speak openly and frankly even though it might affect even the President of United States. This is because jnaani is bothered about the outcome of his actions as whatever be the actions they are merely offered to the ultimate reality of Lord. Same is the case with a bhaktha who is ever immersed in contemplation of the Lord and who sees nothing other than the Lord thereby acting as if being drunk.
Thus through Krishna’s open, frank and clear words Bhagavatham is telling that we should see things in an impartial way and be unaffected by the outcomes of the actions. Since this can be done only through offering everything to the Lord with the knowledge that the Lord alone exists here, therefore we have always remember that the Lord alone exists here and thereby offer all actions to the Lord.
Let us all have knowledge along with surrender so that we may offer all actions as a pooja to the ultimate reality of Lord thereby be unaffected by the outcomes of the actions and ever rejoicing in bliss which is the very nature of Lord.
We are people who do the karma of looking after cows. That which sustains the cows and us is the forest (vanam). Therefore we have to worship cows, brahmanas and the mountains (which is part of the forest and helps in our protection etc.).
Explanation
We worship people or things that sustain us and help us in survival. It is for this reason that we worship the ultimate reality of Lord because the Lord sustains and helps us in our survival or our life itself. We are living only because of the ultimate reality of Lord as the substratum of Consciousness in each one of us which helps us in living. If not for the conscious principle of Lord in us, we will not be alive or experiencing the illusory world as well. Thus we worship the Lord who is behind our very existence in this illusory world.
We also worship the Lord because the Lord is the substratum in which the illusory world is perceived. Not only is the illusory world perceived in the world but the illusion of Ego or one’s own association with body, things and people is based and dependent on the reality of Lord. If not for the Lord as the indwelling Self in all beings and the substratum of the illusion of world, we will not be living and experiencing things in the world.
Krishna here says that gokula was sustained by cows and the forest. This is not just the case with gokula but with the world as well. Though ancient seers worshipped everything as a manifestation of the ultimate reality of Lord, few things have the presence of Lord more than other things. Though air is present everywhere, we feel the cool breeze only under the shades of a tree and not directly under the Sun. Similarly the presence of the Lord though is available everywhere can be felt only in certain things in the world. Cows are worshipped as the manifestation of Lord because everything out of the cow is useful for humans. The cow’s milk is used as liquid to sustain the prana in beings. Even the cow’s dung is used for many things including the sacred ash or bhashma which saiva bhakthas swear in their body. Thus the cow is fully useful for human beings and it sacrifices its essence of milk as well as the body for the welfare of the beings in the world. Thus we should worship the cow as the reality of Lord that sustains us at the empirical level.
Forest is yet another empirical entity that helps in our sustenance. It is very well known that by cutting of trees we are lacking oxygen and purification of air (removal of carbon dioxide). Thus forests help in many things including purification of air as well as fire, materials made of wood, keeping surroundings cool etc. Thus we have to worship forest as well as the manifestation of the reality of Lord.
Even as milk is the essence of the cow yet we get milk only when we milk the right place. Similarly though the Lord is manifested in everything, yet we can feel the presence of Lord only in certain things like cow and forest which helps in sustenance of life. Hence we need to worship these rather than the various Gods who don’t directly help in our sustenance.
Let us worship everything in the world as a manifestation of the ultimate reality of Lord so that we may get rid of the notion that duality is real and gain the knowledge that everything is the Lord alone thereby ever rejoicing in the bliss inherent in the Lord as one’s own Self.
Krishna continued:
We can do another Yaaga with the material collected for Indrayaaga. We can cook various meals for the same. Let the brahmanas start homa along with chanting of mantras. We can offer bali (offering) to Govardhana Parvatha alone with dakshina to the so-called low castes of chandaala etc. This is my opinion. If you feel that this right, we can start it right away.
Explanation
A realized saint is a person who is not affected by activities. He is also not bound by actions in the form of “do these actions” and “don’t do these actions”. This is because the jnaani sees everything as mere names and forms of Brahman. Whatever he does is an offering to the ultimate reality of Lord whether it is action in the form of doing pooja or action in the form of sensual pleasures or even sleeping.
Sankara beautifully proclaims this in Siva Maanasa Pooja:
Aatma tvam girija matih sahacharaah pranaah shareeram graham
Pooja te vishaya upabhoga rachanaa nidraa samaadhi sthithih
Sanchaarah padayoh pradakshina vidhih stotraani sarvaagirah
Yad yad karma karomi tad tad akhilam shambho tava aaraadhanam
O Siva, you are my Self. Parvathi Devi (your wife) is my intellect. The prana are your friends (people surrounding you and serving you). My body is the house where you stay. All sensual pleasures or enjoyment are pooja for you. Sleep is the state of Samadhi. My walking is your pradakshina. My words are stotras (praises of you). Thus whatever actions I do all those are your worship O Shambhu.
Karacharana kritham vaa kaayajam karmajam vaa
Sravana nayanajam vaa maanasam vaa aparaadham
Vihitham avihitham vaa sarvam etat kshamasva
Jaya jaya karunaabdhe sree mahadeva shambho
Whether actions and faults are done through the hands and legs, through the body, through ears or eyes or mind; whether I do prescribed or prohibited actions O Shambhu please forgive my sins, may you always hail.
Thus a jnaani does all actions remembering the ultimate reality of Lord and offering it to the Lord. Here we find in Krishna a perfect example of how a jnaani will be living in the world. Krishna was unperturbed by whether he was speaking against one of the cowboys or about Brahma or about Vishnu. He was unaffected by his activities as he was ever immersed in contemplation of the Lord with the knowledge that everything is only an illusion in the reality of Lord. Thus he spoke the truth though it was against none other than Indra.
Only a jnaani will be able to speak openly and frankly even though it might affect even the President of United States. This is because jnaani is bothered about the outcome of his actions as whatever be the actions they are merely offered to the ultimate reality of Lord. Same is the case with a bhaktha who is ever immersed in contemplation of the Lord and who sees nothing other than the Lord thereby acting as if being drunk.
Thus through Krishna’s open, frank and clear words Bhagavatham is telling that we should see things in an impartial way and be unaffected by the outcomes of the actions. Since this can be done only through offering everything to the Lord with the knowledge that the Lord alone exists here, therefore we have always remember that the Lord alone exists here and thereby offer all actions to the Lord.
Let us all have knowledge along with surrender so that we may offer all actions as a pooja to the ultimate reality of Lord thereby be unaffected by the outcomes of the actions and ever rejoicing in bliss which is the very nature of Lord.
