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As learnt at
the Lotus Feet of Bhagavan
by
N. Kasturi (1897-1987)
Concerning:
Brihadaranyak
Upanishad: Swami:
Brahma vidya and chitta shuddhi (spiritual
knowledge and purity of consciousness) do not
depend on whether a person is a man or a woman.
All have an equal right to benefit from Brahma
vidya provided only they are able to take it up
with discipline and dedication. At no time have
there been any taboos against women. Lord Vishnu
(the Preserver) taught Bhu Devi (the Goddess
Earth) the glory of the Bhagavad-Gita. Parameswara
(Shiva) taught Parvati the Brahma tatva (divine
essence) through the Guru Gita. Iswara (Shiva)
initiated Parvati into Yoga Shastras and mantra
Shastras (science of yoga and science of mantra). The
Brihadaranyak Upanishad mentions
Yajnavalkya teaching Maitreyi the Brahma vidya.
So, women in ancient times were not denied the
pursuit of spirituality. The
Brihadaranyak
Upanishad
mentions Gargi and Maitreyi basking in the splendour
of Sannyasa (renunciation) and Brahmacharya (celibacy,
chastity). Madaalasa Chudaala and others were
able to receive Brahma Jnana (divine
wisdom) while in the Grihastha (householder, i.e.
married) stage of life. Even today, there
are many that belong to this vast category. It is
sheer absurdity to deny women the right to earn
Brahma Jnana. But, in worldly matters, it is
necessary for them to maintain certain limitations
in the interests of dharma (righteousness) and
Loka Kalyana (the good of the people/world).
For the sake of safeguarding morality and for the
social health of the world, women have to
accept some restrictions. This is not to
say that there is any fundamental
inferiority in them. Even pundits acquire their Jnana
through the reverential homage they pay to the
feminine deity Saraswati. The divine patrons of
learning, prosperity and wisdom are all feminine:
Saraswati, Lakshmi and Parvati. This should show
the reverence paid to women (see also
Brhadaranyaka-Upanisad
(Brhadaranyakopanisad) GRETIL version. Input by
members of the Sanskrit project (formerly:
www.sansknet.org)) Taken
from Dharma Vahini: In
the Brihadaranyak,
there is mention of such effulgent women-sages as
Gargi and Maitreyi and in the Mahabharatha, the names
of Sulabha and Yogini are found. Women should be
inspired by their moral rectitude and their
steadfastness and then walk in that path; then, only
does the question of reaching that height arise.
Choodala, Madalasa and other such women attained
Brahmajnana, being in the Grihasthashram itself. Women
can by Sadhana attain that unwavering unequalled
auspicious Brahmam; this is made clear in the
Yogavasishta and also in the Puranas. Doubts will
haunt only those who have not studied the Sastras
properly. Novitiates, householders, recluses, all
among women, have by their pure hearts and holy
conduct attained the goal. All women should strive to
acquire these two. The
Brihadaranyak
Upanishad
says that there are mainly thirty-three gods who are
important in the celestial world in terms of the
performance of Vedic rituals and the yajñas. Other
celestial gods are affiliates to them. They are: eight
Vasus, eleven Rudras, twelve Adityas (forms of sun god),
Indra and Prajâpati (hindu encycl.). The
eight Vasus according the Brihadaranyak
Upanishad
3.9: 2. are: Agni (god of fire), Prithivi (goddess of the
earth), Vâyu (god of the wind), Antariksh (god of
the space), Aditya (sun god), Dyo (god of the luminous
sky), Chandrama (moon god) and Nakshatra (god of the
nakshatras, asterism. Nakshatras are 27, called Magha,
Rohini etc.) Bhâgavata-dharma:
devotional service in nine divisions: s'ravanam
(listening), kîrtanam (singing), Vishnu-smaranam
(remembering), pâda-sevanam (visiting, helping),
arcanam (worship of the idol), vandanam (prayer, japa),
dâsyam (deliver service), sakhyam (friendship),
âtmâ - nivedanam (surrender); (see
7.5:
23-24). Bhakti:
devotion, devotional service to Lord Krishna, love of
God, in nine phases of emancipation
(bhâgavata dharma, sâdhana-bhakti and
kevala-bhakti). See 7.9:
9
about its unique property (see 11.27). Svetasvara
Upanishad: [source:
Hindunet.org]
The Svetasvatara Upanishad belongs to the Taittiriya
school of the Yajur Veda. Its name is derived from the
sage who taught it. (1). It is theistic in character and
identifies the Supreme Brahman with Rudra who is
conceived as the material and the efficient cause of the
world, not only the author of the world but its protector
and guide. The elements associated with theism, Personal
God and devotion to Him, which are to be met with
undoubtedly in the other Upanishads, become prominent in
the Svetasvatara Upanishad. The emphasis is not on
Brahman the Absolute, whose complete perfection does not
admit of any change or evolution but on the personal
Isvara, omniscient and omnipotent who is the manifested
Brahma. Terms which were used by the later Samkhya
philosophy occur in the Upanishad, but the dualism of the
Samkhya, purusa and prakrti, is overcome. Nature or
pradhana, is not an independent entity but belongs to the
self of the Divine, devatma-sakti God is the mayin, the
maker of the world which is maya or made by him. (2). The
Upanishad teaches the unity of the souls and world in the
one Supreme Reality. The Upanishad is an attempt to
reconcile the different philosophical and religious
views, which prevailed at the time of its
composition. Sandilya
Upanishad,
included in the Atharva-Veda. Vedas:
comprise
the four Vedas (the Rik, Yajur, Sâma and Atharva)
and the hundred -and-eight Upanishads,
containing the philosophical part, and the supplement,
the 'fifth Veda' to it: the eighteen Purânas with
the S'rîmad
Bhâgavatam
as the Bhagavata Purâna, the Mahâbhârata
(of which the Bhagavad
Gîtâ
is a part), the Vedânta-sûtra. The
avatâra Vyâsadeva propounded five thousand
years ago in it the spiritual knowledge, which was
originally delivered by Krishna Himself handed down by
oral tradition (to the vedic scriptures belong all
paramparâ-literatures, like the Ramâyana, the
Bhakti-rasâmrita-sindhu, the
Caitanya-caritâmrita etc.). Later
literature, the purânas (Gîtâ,
Bhâgavata, Mahâbhârat) are considered
the fifth Veda. - One
also speaks sometimes of the three Vedas, of which the
Rig-veda is considered the most original, not mentioning
the by some later said to be added Atharva-veda with the
mystical hymns. The threefold division in vedic
principles in this context refers to upâsanâ:
sacrifice, song and prayer; karma: fruitive labor and
jñâna: spiritual knowledge. 1.
Mantra, the words of prayer and adoration often addressed
either to fire or to some form of the sun or to some form
of the air, sky, wind, and praying for health, wealth,
long life, cattle, offspring, victory, and even
forgiveness of sins. 2.
Brâhmana, consisting of vidhi and artha-vâda:
directions for the detail of the ceremonies at which the
mantras were to be used and explanations of the legends
connected with the mantras. - The
mantras are with the three Vedas in three forms
: 1. Rig,
which are verses of praise in metre , and intended for
loud recitation. The
Mantras of the fourth or Atharva-veda have no special
name. While borrowing largely from the Rig-veda are the
Yajur-veda and Sâma-veda in fact not so much
collections of prayers and hymns as special prayer- and
hymn-books intended as manuals for the Adhvaryu and
Udgâtri priests respectively (ritvik). But the
atharva mantras borrow little from the Rig-veda being a
real collection of original hymns mixed up with
incantations; they have no direct relation to sacrifices,
but are supposed by mere recitation to produce long life,
cure diseases, ruin enemies and such. - To
the brâhmana portion two other departments of Vedic
literature grew, sometimes included under the general
name Veda: 1) The
sûtras; the strings of aphoristic rules - Veda
also means feeling, perception; finding, obtaining,
acquisition; property, goods; to weave or bind together a
tuft or bunch of strong grass made into a broom or to
serve another purpose in vedic sacrifices like mats or
fuel for a fire. Vyâsadeva:
(lit.:
'the compiler, the godhead who assembled the verses'),
Krishna Dvaipâyana Vyâsadeva, also called
Bâdarâyana. He is the Lord, the
bhagavân, amongst the philosophers, who in India
assembled all the holy texts. He arranged the Vedas, the
basic books (s'ruti) with the mantras for the rituals,
the wisdom and the hymns and wrote the
Mahâbhârata, the greatest epic poem in the
world describing the history (itihâsa) of the great
fall that the vedic culture once made. The Bhagavad
Gîtâ, is a part of it. Vyâsa also wrote
the rest of the eighteen great Bibles (the purânas,
of which the most complete and important purâna is
the S'rîmad
Bhâgavatam)
of India as well as the Brahma-sûtra, his
masterpiece on the Absolute Truth. Garga:
One of the greatest sages of the puranic times. Garga was
the son of rishi Bharadwaja and Susheela. He was better
known as Garga Muni. He was the family priest of the
family of Nanda (the foster-father of Krishna). He named
Krishna as "Krishna" after receiving the name by
meditation. (see S.B.
10:8). Brahma-sûtras:
scripture
of Vyâsadeva about the impersonal nature of God.
Because the impersonal did not satisfy him urged
Nârada him to write the S'rîmad
Bhâgavatam.
[see Brahma
Sûtra
and the Brahma
Sûtra by VEDA] Mâyâ:
(not-this;
what is not): that what is not, the deluding quality of
the material is, also called mahâ-mâyâ;
separateness from Krishna). Loka:
planet,
star, world, abode. Divided in fourteen: five higher
ones, one of the atmosphere, the earth and seven lower
ones. Thyagaraja:
18th
and 19th century mystic singer/composer. Leader in
Karnatak tradition of classical Indian music. Born in
Thanjavur District of South
India. [read
more about his life]. Vemana:
is
a Telugu poet. He has composed numerous poems in Telugu
in Aata Veladhi metre which consists of four lines; but
the fourth line, with some exceptions, is a mere refrain
or chorus in these words Viswadabhirama Vinura Vema.
Vemana's style is simple and his poems deal with various
social problems and they propose some solutions too. He
expresses the feelings of a social reformer and many of
his poems criticises and awakens the ardent followers of
the old traditions. Many lines of Vemana's poems managed
to become colloquial phrases of the Telugu language. All
poems end with the signature line Viswadhaabhi Raama,
Vinura Vema. There are also many interpretions of what
the last line signifies. It is commonly believed that
Viswadha was his lover and neglected other
responsibilities in his youth and later realised and
became a saint and poet. He is also known as Yogi Vemana.
Though Vemana Satakam (literally means collection of 100
poems though he actually wrote a couple of thousands) is
very famous in Telugu literature relatively very less is
known about the actual poet. The poems were collected and
published by C.P.Brown. His poems are of many kinds,
social, moral, satirical and mystic nature. All of the
vemana poems are in Ataveladi (dancing lady) meter.
Vemana was a capu (Reddy) and native of Cuddapah district
and believed to have lived in Gandikota area of the
district but there is no unanimous agreement among
scholars about the period of Vemana. C.P.Brown who did
extensive work on Vemana in his preface to English
translation Verses of Vemana states that the date of
birth Vemana states in verse 707 to be Vemana's date of
birth. The cyclical date of Hindu calendar coincides with
1652. Brown also adds that from the examination of his
works it is satisfactorily proven that vemana wrote in
the later part of 17th century. [Verses
of Vemana translated from Telugu in English by C.P.
Brown, 1829] S'ankarâcârya
(Sankara):
vedântic philosopher and translator of the
Gîtâ (lived 788 -820 A.D., but to tradition
200 B.C.). He revived brahmanism preaching the oneness of
the soul with Brahman; his learning and sanctity were in
such repute that he, also performing miracles, was held
an incarnation of lord S'iva in his defending the
impersonal aspect of Krishna's teaching. His philosophy
is often ranked as s'ankarism under the impersonalists
and together with the voidism of the buddhists fought by
the vaishnavas as a mâyâvâda threat to
their personalist approach and defense of the classical
order of the Indian society. S'ankara also himself
contributed with his defense of vedic culture against the
buddhists. Râma
Rahasya Upanishad: In
the Atharvaveda there are two Upanishads, one called the
Rama Tapini Upanishad, which glorifies the name of Sri
Rama, and another called the Rama Rahasya
Upanishad, where several Rama Mantras are revealed
for the first time. Nagaswaram
flute - Belongs
to the woodwind family known as a "Mangala Vadya" (lit.
"mangala" means auspicious, vadya - instrument) since it
is played in temples, processions, festivals and
auspicious occasions like marriages, etc. It is a double
reed instrument with a conical bore which gradually
enlarges toward the lower end. It is usually made of a
type of ebony. The top portion has a metal staple (called
"Mel Anaichu") into which is inserted a small metallic
cylinder (called "Kendai") which carries the mouthpiece
made of reed. Besides spare reeds, a small ivory or horn
needle is attached to the Nagaswaram. This
needle is used to clear the mouthpiece of saliva
particles and allows the free passage of air. A metallic
bell (called "Keezh anaichu") decorates the bottom. The
Nagaswaram has seven finger-holes. There are five
additional holes drilled at the bottom which are used as
controllers. The Nagaswaram has a range of two and a half
octaves like the flute. The system of fingering is
similar to that of the flute. But unlike the flute, where
semi and quarter tones are produced by the partial
opening and closing of the finger holes, in the
Nagaswaram they are produced by adjusting the pressure
and strength of the air-flow into the pipe. Hence it is a
very exacting instrument. Also, due to its intense volume
and strength it is basically an outdoor instrument and
much more suited for open spaces than for closed indoor
concert situations. Ramâyana:
('the
path of Râma') the epic written by
Vâlmîki on the avatâra S'rî
Râma who in His youth was banned to the forest with
Sîtâ, His wife, takes it up against
Râvana, a demoniac ruler and thus obtained His
kingdom (see links). Nagara-sankîrtan:
Gather
together in the hours before dawn, and walk slowly along
the streets, singing Bhajans glorifying God. Carry the
Name to every doorstep. Wake up the sleeping. Purify the
air polluted by day-long angry shouts of hate and greed,
faction and fear. What greater service can you render
than this - beginning the day with the Name of God and
helping others to remember Him? (see also
SSS-III-World
at Prayer
& Purify
the world by
Sankîrtana
- divine discourse by Swami on 3-3-1992) Jayadeva:
S'rî
Jayadeva Gosvâmî: was the court pandit of Sri
Lakshman Sena, the King of Bengal. Jayadeva's father was
Bhojadeva, and his mother's name was Bamadevi. They lived
in the Birbhum district of what is now West Bengal in a
village called Kenubilva Gram. He was born at the
beginning of the twelfth centrury AD. Jayadeva
Goswami's wife was named Sri Padmavati. When he was the
court pandit of Lakshman Sena, he lived on the banks of
the Ganges. Approximately three hundred years before the
appearance of Sri Caitanya Mahaprabhu, Sri Jayadeva
Goswami lived in Bengal. He was the author of Sri Gita
Govinda, which is mentioned by Krishnadas Kaviraja
Goswami in the Caitanya Caritamrita as follows (CC ML
2/11): "Day and night, in the company of Svarupa Damodara
and Ramananda Raya, Sri Caitanya Mahaprabhu used to hear
with great ecstasy the songs of Vidyapati and Chandidas,
as well as a drama composed by Ramananda Raya. He also
used to relish hearing the Krishna-Karnamrita and the
Gita-Govinda. In his introduction, Jayadeva says that the
Gita Govinda is a scripture describing the intimate
pastimes of Sri Radha and Govinda. It may be worshiped
and served by those who are extremely qualified in
devotional piety. For those who are constantly
remembering the rasik pastimes of Sri Hari within his
mind, Sri Jayadeva has composed this divine poetic song
glorifying the Lord's internal pastimes. He requests the
topmost spiritually advanced souls to hear it with
gravity and attention." There
are many many traditional stories regarding the life of
Sri Jayadeva. The following story is generally accepted
as authoritative. One day, Sri Jayadeva Goswami was
composing a particulary sensitive section of the
Gita-Govinda, describing Krishna's relationship with the
gopis headed by Radharani. He meditated deeply on what he
had written and became concerned that he had perhaps gone
too far in describing the exalted character of the gopis.
What he had written seemed to represent Krishna's
position as being, in a sense, subordinate to that of the
gopis. And yet Krishna is the Supreme Personality of
Godhead. How could he be subordinate to the gopis? He had
been inspired to pen a line stating that Krishna bows
down to touch the lotus feet of Sri Radha. But his hand
shrank from the page. He hesitated thinking, "How can I
commit such an idea to writing? How can I have the
audacity to put such a thing it in black and
white?" At that
time he decided to go bathe in the Ganges, in hopes that
perhaps some inspiration would come to him. Jayadeva
Goswami went off to take his afternoon bath, leaving his
wife Padmavati behind to cook the offering for the
Deities. While
he was away, Krishna arrived at his house in the dress of
Jayadeva. Krishna went over to Jayadeva's writing desk,
and there found the sheaves of palm upon which the
Gita-Govinda was written. Krishna picked up Jayadeva's
pen and wrote the verse with the line "dehi
padapallava-mudaram," wherein it says "Krishna bows down
his head to the lotus feet of Sri Radha." With this
Krishna, disguised as Jayadeva, sat down and took the
prasadam prepared by Padmavati. After finishing his
prasadam, Krishna stepped outside and vanished.
Just at
that time, Jayadeva returned from bathing at the Ganges.
When he asked about prasadam, his wife was perplexed.
When she told Jayadeva what had just happened, Jayadeva
was astonished. He went over to his book and saw there in
wet ink the verse he had thought of writing before he had
gone to bathe in the Ganges: dehi padapallavam udaram:
Krishna bows down his head to the lotus feet of Sri
Radha. Upon
seeing that verse he said to Padmavati, "It is a miracle!
See here: what I told you I was reluctant to write has
been written here exactly as I thought of it." Tears of
ecstasy flowed in rivers from his eyes as he understood
the mystery of what had just transpired. "Padmavati!" he
said, "You are most fortunate. Krishna Himself has
written the line, ?dehi padapallavam udaram?, and
accepted prasadam from your own hand." Srila
Bhaktivinoda Thakura has written that although
Chandidasa, Vidyapati, Bilvamangala, and Jayadeva lived
before Sri Caitanya Mahaprabhu was externally manifest
within this world, Caitanya Mahaprabhu's conception of
bhakti had arisen within their hearts and was expressed
in their writings. Besides
the Gita Govinda, Jayadeva Gowsami has written another
book called "Chandraloka". The famous
"Dasa-Avatara-Gita", describing the ten avatars of Vishnu
is from Gita-Govinda. Jayadeva
Goswami's disappearance day is on Pausha-Sankranti. At
present, at Jayadeva's birthplace in Kendubiva Gram,
there is a festival every year on this day which is known
as the Jayadeva Mela. [taken from Vaishnava
Saints]. Jayadeva
Gosvâmî is the composer of the following
three beautiful Krishna bhajans: S'rî Nrisimha
Pranâma, S'rîta Kamala and the wonderful
bhajan S'rî Das'âvatâra Stotra -
glorifying the eleven Vishnu avatâras. These three
can be listened to and sing along at Krishna
Bhajans
at
S'rîmad
Bhâgavatam.
Nârada
Muni:
a great devotee of the Lord, who freely moves about in
the spiritual and material world to disseminate the
glories of the Lord (is also considered an avatâra
and named bhagavân). His story is explained in S.B.
1.5:
23-31.
He was cursed by Daksha for spoiling the youths with his
pleading for the renounced order in S.B.
6.5,
his previous life he explains in S.B. 7.15:69-77,
the canto consisting entirely of his instructions. Upanishads:
the underlying mystery, the secret doctrine.
Philosophical part of the Vedas, a hundred-eight in
number meant to comprehend the personal nature of the
Absolute Truth. In the S'rîmad Bhâgavatam
they are summarized in 10.87. Interview
to group of journalists from Mumbai, published in The
Times of India, 12th March, 1999.
[Reproduced
verbatim] Sri
Sathya Sai Baba is easily one of the most popular
spiritual leaders of contemporary India. He has attracted
a following which runs into crores cutting across
barriers of caste, language, region and nation. He shot
into fame because of the miracles performed by Him,
specifically His ability to materialise the holy ash and
other material things from out of thin air. The
rationalists consistently targeted Him. But, Baba, as He
is referred to both of reverence and affection by his
devotees, only emerged stronger from these controversies.
Today, the 74-year-old Baba is known for working out
miracles of a different kind. Miracles in the form of a
super speciality hospital where free treatment is given
or a massive drinking water scheme in the parched
hinterland of Andhra Pradesh or a massive educational
complex. The
high and the mighty of the land touch His feet and seek
His blessings, so do ordinary people from all walks of
life. Baba gives them all the same message of love. He
has never given an interview to a journalist in the past
25 years. But, recently, He spoke to S. Balakrishnan and
a group of journalists from Mumbai in a small room at His
ashram in Puttaparthi in Andhra Pradesh. Questioner:
How do you relate yourself to Saibaba of
Shirdi? Swami:
This body has not seen him. Questioner:
Indians are increasingly turning to godmen and godwomen.
Is this a sign of growing insecurity within them? Or is
it something else? Swami:
This is basically a search for God. The Divine is there
within each person. The search is for this divinity. God
realisation cannot be seen as a sign of insecurity. It is
a positive aspiration to be one with God. It is a good
sign. Questioner:
Even as mankind is relentlessly searching for God, he
finds himself engulfed by more and more misery. What is
the reason for this state of affairs? Swami:
Attachment to the body is the root cause of all suffering
and misery. Once this attachment ends, then one can
experience divine bliss. There is no doubt about that.
Since God does not have any bodily attachment, he does
not attach any importance to the suffering of His
body. Questioner:
What is the best way to serve God? Swami:
Serve the poor, the weak, the downtrodden and the
underprivileged. There is divinity in each of us, hence
love and serve fellow human beings selflessly. Give those
around you pure love. Religion can be best pursued
through the axiom, "Dil mein Ram, Haath mein Kaam."
There
is only one religion - the religion of love; All of
us should remember these simple yet profound truths.
These truths lead us to God. Questioner:
Is there no escape from human misery? Swami:
It is all Karma. The need is to adopt the path of
righteousness. One should surrender oneself to the
Almighty. Questioner:
Why do you perform miracles like materialising a ring, a
medallion, a necklace, vibhuti and other objects? What
are you trying to prove by performing these
miracles? Swami:
Chamatkaar or miracle is a cheap word for what I do. A
magician performs his tricks to earn a livelihood and
worldly fame. But, I materialise these talismans as my
visiting cards, as evidence that divinity can transform
earth into the sky and vice versa. To doubt this is to
betray an inability to grasp the grandeur of the
universe. I get lot of satisfaction while gifting these
talismans to my devotees. Questioner:
The suffering millions flock to you. They want to pass on
their problems and suffering to you. How much of these
suffering can you take on? Swami:
I am only performing a Divine mission. Questioner:
How do you spend your day? Swami:
My day begins with granting darshan to my devotees,
interviews to people, bhajans, attending to all projects
taken up for human welfare. Same cycle is repeated from
post noon till evening. Although I know the contents of
all letters which I receive, I read all of them for the
Trupti or satisfaction of my devotees. I avoid
milk, green fruits, dry fruits, sweets, ghee, butter,
tea, coffee, etc. I take a skimpy meal of ragi and green
grams. For the past 60 years my weight has remained
unchanged at 108 pounds. When the world sleeps, I go to
my devotees, give them my vision, comfort them, console
them and solve their problems. I willingly take on the
sufferings of my devotees on myself. Questioner:
Have you gone abroad any time? Swami:
Yes, only once - to East Africa, that too because of the
pure love of a devotee, who is no more now. I did not go
at the invitation of the government. Questioner:
Do you have any plans to visit foreign nations and spread
your message? Swami:
No. Where there is sugar, the ants come there; the sugar
does not go chasing after the ants. My first task is to
clean up our own country first, then go to other
countries. Questioner:
You wield enormous influence over the top politicians of
the country. Why don't you impress on them the need to
inculcate values in public life? If this is done, India
will be a much better place. Swami:
Politicians have a choice to pursue good or bad
governance; they do covet power with a frenzy. But I tell
them that: Politics
without principles, Questioner:
Do you read newspapers? Swami:
I never read them. Even though I do not read any
newspaper, I am aware about everything that is happening
round the globe. What is necessary today is that the
newspapers should be more careful and responsible in
their reporting. Publishing of sensational and baseless
news must be avoided. No negative and baseless reporting,
specially of those at the helm of affairs of the country,
should be done since it has lot of repercussions abroad.
If there are any doubts, then they should be cleared
after free and frank discussions with the persons
concerned. Truth should not be compromised under any
circumstance. Questioner:
You are the chancellor of the Sathya Sai University and
you attach tremendous importance to education. Why do you
think that education in India has now become a mechanical
exercise? Swami:
This is because that education has been divorced from
values. Education bereft of values is meaningless. The
need is to restore values to education. Questioner:
What are your views on different political parties in
India? Swami:
All parties do good work as well as bad; the problem lies
with ourselves. We should insist on
principles. Questioner:
Who will lead the Sathya Sai movement after
you? Swami:
My devotees. God will continue to guide them. Reproduced
verbatim from The Times of India, 12th March,
1999
TO PATHWAY TO PEACE - Part
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- Part
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Taken from: Swami clarifies our common doubts -
Compiled from various meetings with S'rî Sathya Sai
BabaQ:
The view that women should not take up Brahma
vidya (spiritual knowledge), nor chant the
Omkara. Is this correct? Also, in ancient times,
were spiritual sadhanas (endeavors) forbidden to
women?
Now,
there is one problem; are women entitled to seek
Brahma vidya? This question has been answered already.
If women do not deserve this knowledge, how did
Vishnumurthi teach Bhudevi the mystery of the Gita?
How did Parameswara teach Parvathi the Gurugita?
"Dharovaacha" "Parvathyuvaacha", such statements
reveal that Dhara and Parvathi took part in the
discussions and put questions to clarify the points.
The Yogasastra and Manthrasastra were both taught to
Parvathi by Iswara. This must therefore be correct,
authorised by the Sastras, is it not? In the
Brihadaranyak
Upanishad,
it is mentioned that Yajnavalkya taught Maitreyi, the
Brahma vidya. The Vedas consist of two parts, the
Karmakanda for the Ajnani, the Ignorant, and the
Jnanakanda for the Vijnani. Even when the Sastras
alone are taken into consideration, they have also two
sections; the words of the scholars and words of the
wise, coming out of their experience of Atma Jnana. Of
these, the words of those who have given up all idea
of doership, as a result of their realisation of the
identity of Brahmam and Atma, the words of those who
know and feel that the same Atma is inherent in the
multiplicity of life, who have lost all distinction
between Mine and Thine, who seek the welfare of all
animate and inanimate creation, the words of such
knowers of Atman alone are genuine and
valuable.
- Also in six: 'Therefore unto You, o Best of the
Worshipable, do I offer my obeisances with prayers and
perform I worship, do I work for You, do I remember You,
attend to Your refuge and do I always listen to the talks
about You; how can without such devotional service unto
You in all these six forms a person attain the bhakti
that is there for the best of transcendence.' (S.B.:
7.9.50).
- 'Bhakti may be considered in three stages, called
gunî-bhûta, pradhânî-bhûta
and kevala, and according to these stages there are three
divisions, which are called jnâna,
jnânamayî and rati, or premâ: that is,
simple knowledge, love mixed with knowledge, and pure
love. By simple knowledge, one can perceive
transcendental bliss without variety. This perception is
called mâna-bhûti. When one comes to the
stage of jnânamayî, one realizes the
transcendental opulences of the Personality of Godhead.
But when one reaches pure love, one realizes the
transcendental form of the Lord as Lord Krishna or Lord
Râma.'
1. sveta, pure, asva, indriyas, senses. Samkarananda :
literally, he who has a white mult. Cp. Jarad-gavah, he
who has an old cow.
2. Mayi srjate sarvam etat.
Read
this Upanishad.
- Originally by Vyâsa in four divided spiritual
inheritance of the vedic culture (see S.B. 12.6:
48-49).
- Rik or Rigveda: the prayers; 1028 verses about
sacrificing to the gods and the creation of man out of
the Purusha;
- Yajur: hymns for oblations; the mantras of the lunar
culture,
- Sâma: songs of same prayers and hymns in meters
for singing accompanying the sacrifices;
- Atharva-veda: mystical hymns on body/world maintenance
and destruction, in order to explain them to civilized
society.
- Each of the Vedas has two portions both being termed
s'ruti, revelation orally communicated by the deity, and
heard but not composed or written down by men;
2. Yajur, which are in prose, and intended for recitation
in a lower tone at sacrifices.
3. Sâman, which are in metre, and intended for
chanting at the Soma or Moon-plant ceremonies.
2) TheUpanishads; the mystical treatises on the nature of
God and the relation of soul and matter which were
appended to the Âranyakas, and became the real Veda
of thinking Hindus, leading to the Darshanas or systems
of philosophy.
- Because of her does, by identifying itself with the
deluding material energy (ahamkâra), the individual
soul think itself the lord and supreme enjoyer over the
creation; that is to say: with the body (the senses), the
mind and the material intelligence, with the consequence
of losing the eternal bond (svarûpa) with the Lord,
the thus conditioned soul indulges in the pursuit of
worldly pleasure and gets because of this more and more
entangled in the cycle of birth and death
(samsâra).
- Bewilderment; the forgetfulness about one's relation
with Krishna.
- Tri-bhuvana: the three worlds of heaven, hell and
purgatory.
- In three the worlds of the earth, the atmosphere and
heaven: Bhûr, Bhuvah Svah.Aristotle:
The
teachings of Aristotle and Sai Baba on virtue and ethics
- By George Bebedelis.
- His four principal disciples were Padma-pâda,
Hastâmalaka, Sures'vara or Mandana, and Trothaka;
another of his disciples, Ânanda-giri, wrote a
history of his controversial exploits, called
S'ankara-vijaya.
- Tradition makes him the founder of one of the principal
Saiva sects, the Das'ana-nâmi-Dandins or 'Ten-named
Mendicants'.
- He is the reputed author of a large number of original
works, such as the Âtma-bodha, Ânanda-lahari,
Jñâna-bodhinî,
Mani-ratna-mâlâ; and commentaries on the
Upanishads, the Brahma-mimâmsâ or
Vedânta-sûtra, the Bhagavad-gîtâ,
and the Mâhâbharata.
The greatness of Sri Rama's life is that it is an
intensely human story, where the Lord had assumed the
human form, and shown us the correct path of rectitude
which we should adopt in the day to day conduct of our
lives. Apart from its sacred appeal, Sri Rama as a human
being has an unique appeal, in which his character as an
ordinary mortal with an uncompromising adherence to the
correct code of conduct at the cost of anything that may
happen to him, serves as a beacon light of guidance for
us. The reactions of Sri Rama to any set of
circumstances, whether they be prosperous or adverse, are
themselves a guide of conduct for ourselves in our human
interrelations. The character of Sri Rama progresses
stage by stage as the story of Sri Rama unveils itself.
The brotherly affection of Lakshmana to Rama, the
fidelity of Sita to Rama, and the adherence to his
father's word of honor by Rama, even at the cost of his
own kingdom, and his adherence to the great Dharma of a
true warrior in warfare, where he would not kill his
enemy Ravana when he was disarmed, but asked him to go
and come the next day fully prepared and armed, his
adherence to the demands of social customs so that even
Sita herself had to demonstrate her fidelity by such a
terrific ordeal like the fire ordeal etc., all show a
humanness of approach to the problem of life, and
steadfast adherence to the rules of ethics, that they
move us even to this day by their essentially human
appeal. In addition to all these, Sri Ramachandra, with
Sita, Lakshmana and Hanuman has been the theme of
innumerable poets and has been the object of veneration
and devotion of thousands of devotees. The numerous Rama
Bhaktas like Kabir, Ramadas, Thyagaraja,
Ramagopanna and Purandharadasa, etc. were
so much over - whelmed by the intensity of their devotion
to the Lord, that they lost themselves in rapture and
have given expression to their mystic joy in uncomparable
verse and music.Mirabai
- First among the devotees, patron of the devotees.
Purely transcendental personality, teacher of
Vyâsadeva, pupil of Brahmâ. Known for his
vînâ (stringed instrument).
- He incited Vyâsadeva to write the
Bhâgavatam.
- He is counted among the ten sons of Brahmâ, the
mahârishis.
Nârada
Bhakti Sûtras
one caste - the caste of humanity;
one language - the language of the heart;
one law - the law of Karma;
and there is only one God - He is omnipresent.
Science education without character,
And commerce without morality,
Are not only useless,
But can prove to be positively dangerous
And harm people at large.