SRI VU.VE. POIGAIADIYAN ANSWERS QUERIES ON VAISHNAVISM AND HINDUISM
Q: WHO IS DHATHTHREYAR ?
A: DHATHATHREYAR IS ONE OF EMPERUMAN'S AVATHAR , BORN TO ATHITHI & ANUSUYA.
Q: WHO IS YAGNAM ?
A: YAGNAM ALSO EMPERUMAN'S AVATHAR . BOLRN TO AKUTHI AND RUCHI.
Q: WHO KILLED PANCHA PANDAVA'S SONS ?
A: ASWATHTHAMAN.
Q: WHO IS ASWATHTHAMAN ?
A: HE IS THE SON OF DRONAR AND GOUTHAMI.
Q: WHAT IS THE NAME OF THE ASTHIRAM USED BY ASWATHTHAMAN TO SPOIL UTHARAI'S KARBAM ?
A: ABAANDAVEERYAM.
Q: WHAT ARE THE OTHERNAMES OF NAPPINAI ?
A: NAKNAJITHI, SATHYA.
Q: TO WHICH MOUNTAIN KRISHNA DID THE POOJA ?
A: GOVARTHANAGIRI.
Q: WHICH MANTHRAM WAS TOLD BY NARADA TO DRUWAN TO SEE MAHA VISHNU ?
A: DWATHASAKSHARI.
Q: WHAT IS THAT MANTHRAM ?
A: " OM NAMO BAGAVATHE VASUDEVAYA"
Q: WHERE DRUWAN DID HIS THAPAS ?
A: IN MADHU VANAM. ON THE BANKS OF YAMUNA RIVER
Q: IN WHICH YEAR SWAMI DESIKAN WAS BORN ?
A: IN THE YEAR 1268 A.D - VIBAVA -PURATTASI - THIRUVONAM.
Q: WHO PREACHED GARUDA MANTHIRAM TO SWAMIGAL ?
A: SRI APPULLAR. HIS UNCLE.
Q: WHAT IS THE TITLE GIVEN BY RANGANAYAKI THAYAR TO SWAMIGAL ?
A: SARVATHANTHRA SWATHANTHIRAR.
Q: WHAT IS THE NAME OF THARKAVADA COLLECTIONS BY SWAMIGAL ?
A: SATHA DOOSHANI.
Q: IN WHICH YEAR SWAMIGAL'S SON WAS BORN ?
A: IN THE YEAR 1316 A.D. TAMIL NALA VARUSHAM .
Q: WHAT IS HIS NAME ?
A: NAYANACHARYAR.
Q: WHERE SWAMI DESIKAN STAYED IN KARNATAKA FOR 12 YEARS ?
A: SATHYAKALAM NEAR MYSORE.
Q: WHAT IS THE DRAMA WRITTEN BY SWAMIGAL ?
A: SANKALPA SOORYODHAYAM.
Q: WHAT IS THE DANCE DRAMA WRITTEN BY HIM ?
A: HASTHIGIRI MAHATHMIYAM.
Q: WHAT IS THE FIRST TAMIL WRITTING OF SWAMIGAL ?
A: MUMMANIKOVAI.
Q: WHO INVITED SWAMIGAL TO THE COURT OF VIJAYANAGARAM ?
A: ONE OF HIS FRIEND VIDYARANYA.
Q: WHAT WAS THE ANSWER BY SWAMIGAL ?
A: HE DENIED THAT OFFER AND SAID HE IS NOT WILLING TO WORK UNDER ANY BODY OTHER THAN EMPERUMAN BY
WAY OF A POEM CALLED " VAIRAGYA PANCHAKAN " WHICH COTAINS FIVE SLOKAS IN SANSKRIT.
Q: WHAT IS A KALPAM ?
A: A KALPAM IS A TOTAL OF 14 MANVARTHANGAL. ONE KALPA IS A DAY FOR BRAHMAN.
Q: WHO IS VAIVASVATHA MANU ?
A: HE IS THE SON OF SOORYA.
Q: WHO IS ILA ?
A: ILA IS THE DAUGHTER OF VAIVASVATHAMANU.
Q: HOW SHE BECAME HIS DAUGHTER ?
A: VAIVASVATHAMANU WAS NOT HAVING ANY ISSUE. SO HE DID A YAGAM FOR A SON. BUT HIS WIFE WANTED A
GIRL. SO WITHOUT THE KNOWLEDGE OF HIM SHE ASKED THE PROHIT WHO DID THE YAGAM AND ON ACCOUNT OF
THAT HE GOT A GIRL CALLED ILA.
Q: THEN HOW SHE TURNED A BOY ?
A: VAIVASVATHA TOLD HIS KULA GURU VASISHTAR ABOUT THIS. VASISHTAR PRAYED NARAYANAN AND TURNED
THAT GIRL AS A BOY.
Q: WHAT IS THE NAME OF THAT BOY ?
A: THE NAME OF THAT BOY IS " SUDYUMNAN ".
Q: WHAT ARE THE OTHER NAMES FOR SOORYAN ?
A: ADITHYAN, RAVI,MARTHANDAN.
Q: HOW MANY WHEELS HIS CHARIOT HAS GOT ?
A: ONLY ONE.
Q: WHO IS THE RIDER ( THEROTTI ) FOR HIM ?
A: ARUNAN THE BROTHER OF GARUDAN.
Q: HOW GARUDAN GOT THE NAME VAINADEYAN ?
A: HE IS THE SON OF VINADHAI. THAT IS WHY HE GOT THAT NANE.
Q: WHAT IS THE DAY FOR BRAHMA ?
A: UTHARAYANAM SIX MONTHS ARE DAYS FOR HIM.
Q: WHAT IS THE NIGHT HIM ?
A" DAKSHINAYANAM SIX MONTHS ARE NIGHT.
Q: WHAT ARE SIX MONTHS OF UTHARAYANAM ?
A: THAI MASAM TO ANI MASAM.
Q: WHAT ARE THE SIX MONTHS OF DAKSHINAYANAM ?
A: ADI MASAM TO MARGZHI MASAM.
Q: WHAT IS BHOO: ; BHUVA: AND SUVA: ?
A: BHOO: IS SEVEN LOKAS DOWN THE EARTH INCLUDING EARTH.
BHUVA: IS ANTHARIKSHAM.
SUVA: IS SEVEN LOKAS ABOVE THE EARTH.
Q: WHAT IS ANTHARIKSHAM ?
A: ANTHARIKSHAM IS PLACE IN BETWEEN UPPER AND LOWER LOKAS.
Q: WHO IS IN ANTHARIKSHAM ?
A; WHERE SOORYA BHAGAVAN IS THERE CALLED ANTHARIKSHAM.
Q: WHICH ASURAN CAME LIKE A TORNADO TO KILL KRISHNA ?
A: THRINASURAN.
Q: LIKE BAGAVATH WHAT IS THE OTHER GEETA UPADESAM BY BHAGAVAN ?
A: "UTHAVA GEETA" BY BHAGAVAN TO UTHAVAR WHICH COMES IN BAGAVATHAM 11TH SKANDAM
FROM 6TH TO 29TH ADYAYANGAL.
Q; WHO WROTE SRUTHAPRAKASIKAI ?
A: SRI SUDARSANA BHATTAR.
Q: WHAT ARE THE OTHER NAMES FOR VISHVAKSENAR ?
A: SENAI NATHAN, SENAI MUDALI.
Q: WHAT IS THE THIRU NAKSHATHIRAM OF VISHVAKSENAR ?
A: POORADAM.
Q: HOW HE IS ALSO INCLUDED IN ACHARYAL'S LIST ?
A: EMPERUMAN IS OUR FIRST ACHARYAN. FROM HIM THAYAR LEARNT VEDAS. FROM THAYAR
VISHVAKSENAR LEARNT. HENCE HE IS ALSO INCLUDED IN OUR GURU PARAMPARAI AND HE IS THIRD
IN THAT LIST.
Q: WHAT IS THE DUTY OF VISHVAKSENAR ?
A: HE IS LIKE A PRIME MINISTER TO EMPERUMAN. HE IS NOT ONLY CONTROLLING PARAMAPADAM,
HE IS CONTROLLING THE ENTIRE WORLD WITH " VETHRAVADI " A WANG IN HIS HAND.
Q: WHAT IS HIS DUTY IN PARAMAPADAM ?
A: HE IS ALSO THIRD IN THE LIST OF NITHYASOORIGAL IN PARAMAPADA DOING SERVICE TO
EMPERUMAN. FIRST IS ADI SESHAN AND THE SECOND IS GARUDAN.
Q: HAS VISHVAKSENAR TOOK ANY AVATHARAM IN THIS WORLD ?
A: YES! HE WAS BORN AS NAMMAZHVAR AND GAVE US FOUR VEDAS IN TAMIL.
Q: WHO ARE ALL CALLED MUDHAL AZHVARS ?
A: POIGAI AZHVAR, BHOODHATHAZHVAR AND PEYAZHVAR ARE CALLED MUDAL AZHVARGAL.
Q: IN WHICH YEAR THEY BORN ?
A: THEY WERE BORN IN SIDDHARTHI VARUSHAM IYPPASI MASAM.
Q: WHAT ARE THE STARS FOR THEM ?
A: POIGAIAZHVAR - SRAVANAM ( THIRUVONAM )
BHOODHATHAZHVAR - AVITTAM
PEYAZHVAR - SADHAYAM.
Q: WHAT ARE THE BIRTH PLACES FOR THEM ?
A: POIGAIAZHVAR - KANCHI ( KANCHIPURAM )
BHOODHATHAZHVAR - KADAL MALLAI ( MAHABALI PURAM )
PEYAZHVAR - THIRU MAILAI ( MYLAPORE )
THENKALAI AND VADAKALAI
ADIYEN ALREADY EXPLAINED THE DIFFERENCES BETWEEN VADAKALAI & THENKALAI IN MEEDUM ANANTHAN ARTICLE. SINCE THE SAID ARTICLE IS DELETED FROM THE MESSAGE BOARD ADIYEN IS GIVING EXPLENATIONS TO YOU.THERE IS NO FUNDAMENTAL OR BASIC DIFFERENCES IN THE PHILOSOPHY BETWEEN THE TWO SECTS. THERE IS ONLY DIFFERENCE OF OPENION ON SOME ISSUES ( ABOUT THAT ADIYEN WILL TELL IN DETAIL LATER ) THEN HOW THE DIFFERENCE OF OPENION ARAISED IS YOUR QUESTION IS IT NOT ? SRI RAMANUJA WANTED TO SPREAD HIS VISISHTADVAITHA SIDHANTHAM FOR WHICH HE STARTED TWO SARVAKALA SALAIS (UNIVERSITY). ONE AT SRIRANGAM AND ANOTHER AT KANCHIPURAM. SINCE SRIRANGAM IS IN SOUTH THAT IS CALLED THEN KALASALAI AND WHERE AS KANCHIPURAM IS IN NORTH, THAT IS CALLED VADAKALASALAI. TO SHOW THE DIFFERENCE BETWEEN THE TWO STUDENTS THEY USED TWO DIFFERENT THIRUMAN KAPPUS.FOR VADAKALASALAI " U " AND THENKALASALAI " Y " ( LIKE UNIFORMS USED IN THESE DAYS).LATER DATES THEY WERE CALLED VADAKALAI AND THENKALAI.SLOWELY THE DIFFERENCES STARTED IN TEACHING METHOD ALSO WHICH LATER IN SAMPRADHAYAM ALSO DIFFERED.HOPE YOUR MIND IS CLEAR NOW. THE DIFFERENCES ARE MORE ACADEMIC IN NATURE AND MINOR.
Q: IN WHICH YEAR MANAVALA MAMUNIGAL WAS BORN ?
A: TAMIL YEAR " SADHARANA " VARUSHAM - 1370 A.D.
Q: WHAT IS HIS THIRUNAKSHATHIRAM ?
A: IYPPASI MASAM MOOLAM.
Q: WHAT ARE THE OTHER NAMES FOR HIM ?
A: NAYANAR, PERIYAJEEYAR.
Q: WHAT ARE ALL HIS WRITINGS ?
A: YETHIRAJA VIMSATHI, DEVARAJA MANGALAM, SRI KANCHI DIVYADESA STHUTHI, UPADESA RATHNAMALAI,
THIRUVOIMOZHI NOOTTRANDHATHI, ARTHI PRABANDHAM, THIRUVARADHANA KRIMAM.
Q: WHOSE AVATHARAM IS HE ?
A: HE IS ADISESHAN'S AVATHARAM.
Q: WHAT IS HIS FATHER'S NAME ?
A: THIGAZHAKIDANTHAN
Q: WHOSE DECIPLE IS HIS FATHER WAS ?
A: PILLAI LOKACHARYAR OR KOLLIKAVALA DASAR.
Q: FROM WHOM MAMUNIGAL LEARNT SRI BHASHYAM?
A: FROM KIDAMBI NAYANAR.
Q: WHAT WAS THE YEAR AND MONTH IN WHICH MAMUNIGAL ATTAINED PARAMAPADAM?
A: IN THE YEAR 1444 A.D. MASI MASAM.
Q: WHAT IS THE BASIC AUTHORITY FOR HINDU RELIGION ?
A: VEDAS ARE THE BASIC AND FUNDAMENTAL AUTHORITY FOR OUR HINDUISM.
Q: WHAT IS THE MEANING OF VEDA ?
A: IN SANSKRIT VEDA MEANS WHICH GIVES KNOWLEDGE.
Q: IS THERE ANY OTHER NAME FOR VEDAS ?
A: VEDA IS CALLED SRUTHI ALSO. SRUTHI MEANS THAT WHICH IS HEARD.
Q: ANY OTHER NAMES ARE THERE FOR VEDAS ?
A: VEDAS ARE CALLED NIGAMA AND AMNAYA ALSO.
Q: WHAT IS THE MEANING OF THOSE WORDS ?
A: NIGAMA MEANS A TEXT OR WORK. THAT MEANS HANDED DOWN FROM A GURU TO SISHYAN. WHERE AS AMNAYA
MEANS BY FREQUENT REPETITION OF THE TEXT. AND ALSO FREQUENTLY THINKING OVER THE SAME WHAT
A STUDENT LEARNT FROM HIS TEACHER.
Q: WE KNOW VEDAS ARE FOUR AND VYASAR ONLY EDITED AND DIVIDED THEM. ON WHAT BASIS HE DID THAT ?
A: THE VEDAS ARE DIVIDED INTO FOUR, TO SUIT THE VEDIC FRITUALS OR KARMAS. THERE ARE FOUR PERSONS
WHO ARE PROMINENT IN THE PERFORMANCE OF RITUALS. THEY ARE CALLED RITVIKS.
Q: WHAT ARE THE NAMES OF THESE RITHVIKS ?
A: THEY ARE HOTA, ADHVARYU, UDGATA AND BRAHMA.
Q: HOW ARE THEY CONNECTED ?
A: HOTA : HIS FUNCTION IS TO RECITE PRAISES OF GOD AND PRAYERS SITTING IN ONE PLACE. THE HOTA'S
FUNCTION AND MANTHRAS ARE GIVEN IN RIG VEDA.
ADHVARYU : WHO IS ENGAGED IN ACTUAL PERFORMANCE OF RITUAL FROM THE BEGINNING TO END . HIS
MANTHRAS AND THE FUNCTIONS ARE GIVEN IN YAJUR VEDA.
UDGATA : THE PERSON WHO SINGS SAMAS ( MUSICAL NOTES ) SITTING IN ANOTHER PLACE. HIS FUNCTIONS AND
SAMA GANAS ARE EXPLAINED SAMA VEDA.
BRAHMA : HE IS THE GENERAL SUPEVISOR OF THE RITUALS AND HIS FUNCTIONS AND MANTHRAS ARE GIVEN IN
ATHARVA VEDA.
Q: WHAT DO MANTHRAS TALK ABOUT ?
A: THE RIG MANTHRAS ARE IN PRAISE OF GOD AND PRAYERS TO GOD.
THE YAJUR MANTHRAS GIVE DETAILED FORMULAS FOR THE RITUALS.
THE SAMA MANTHRAS ARE SET TO MUSIC FOR RIG MANTHRAS
Q: HOW DO YOU SAY THAT BRAHMAN HAS ALL AUSPICIOUS QUALITIES ?
A: AT SEVERAL PLACES, THE VEDAS SAY THAT HE HAS MANY AUSPICIOUS QUALITIES, ATTRIBUTES. IN A FEW PLACES, THEY SAY THAT BRAHMAN IS WITHOUT ATTRIBUTES. WE HAVE TO INTERPRET THIS, IN KEEPING WITH THE MAJORITY PORTIONS. SO, WHEN THE UPANISHAD SAYS "WITHOUT ATTRIBUTES" WE INTERPRET THAT AS " WITHOUT BAD ATTRIBUTES " i.e., WITH ONLY GOOD QUALITIES. THIS INTERPRETATION IS NECESSARY, TO RESOLVE THE APPARENT CONTRADICTION BETWEEN THE PORTIONS SAYING BRAHMAN HAS MANY AUSPICIOUS QUALITIES AND THE PORTIONS SAYING THAT BRAHMANIS WITHOUT ATTRIBUTES. IF WE STICK ON SAYING THAT BRAHMAN IS WITHOUT QUALITIES, THEN ALL THE PORTIONS MENTIONING ABOUT GOOD QUALITIES OF BRAHMANWILL HAVE NO MEANING.
Q: CAN YOU GIVE SOME EXAMPLES OR ILLUSTRATIONS ?
A: IN MANY PLACES THE UPANISHADS MENTION THAT BRAHMAN IS THE LORD. HE IS THE PROTECTOR AND THE WORLD AND THE JEEVATHMAS ARE PROTECTED BY HIM.
AGAIN, THE UPANISHADS TALK ABOUT BHAKTHI; ABOUT 32 VIDYAS OR METHODS OF DOING BHAKTHI TO THE LORD, FOR GETTING SALVATION. IF THE LORD HAS NO ATTRIBUTES, NO QUALITIES, HOW CAN HE PROTECT THE WORLD, HOW CAN HE GIVE SALVATION OR MOKSHA TO THE JEEVATHMA ?
IT CANNOT BE SAID THAT UPANISHADS LAY DOWN THE METHODS OF BHAKTHI, FOR ATTAINING SALVATION; AND THEN DENY THESE THINGS, BY SAYING THAT THE LORD HAS NO ATTRIBUTES, OR QUALITIES.
Q: HOW DO YOU EXPLAIN THE PASSAGES SAYING BRAHMAN HAS NO QUALITIES ( NIRGUNA ) ?
A: 1. " WITHOUT QUALITIES " MEAN WITHOUT BAD QUALITIES. SO BRAHMAN HAS ALL GOOD QUALITIES.
2. THE QUALITIES ARE THREE viz., SATHVA, RAJAS AND THAMAS. SO "WITHOUT QUALITIES" CAN MEAN " WITHOUT ANY OF THESE QUALITIES ". THIS WILL MEAN " SUDHA SATHVA ". AS YOU KNOW " SUDHA SATHVA " IS OUTSIDE THE THREE QUALITIES. THIS WE CAN SAY BRAHMAN HAS THE QUALITY OF " SUDHA SATHVA ".
Q: " THE ADVIDHINS SAY " THATHVAMASI " PROVES THE IDENTITY OF THE JEEVATHMA AND PARAMATHMA. HOW DO
WE INTERPRET THIS ?
A: WE HAVE ALREADY SEEN THE CONCEPT OF BODY/SOUL RELATIONSHIP BETWEEN MATTER, JEEVATHMA AND BRAHMAN. THE FAMOUS WORDS " THATHVAMASI " MEAN " THAT YOU ARE ". HERE " THAT " MEANS BRAHMAN. " YOU " MEANS " YOUR SOUL'S SOUL ". SO, THE WORDS, " THATHVAMASI " MEAN BRAHMAN IS YOUR SOUL'S SOUL. THIS IS EXACTLY THE BODY/SOUL RELATIONSHIP. BRAHMAN IS THE SOUL OF ONE'S SOUL, viz., JEEVATHMA. SO THE WORD, " THATHVAMASI " ONLY SAYS THAT BRAHMAN IS THE SOUL OF JEEVATHMA.
Q: HOW CAN WE SAY THAT " YOU " MEANS " SOUL'S SOUL " ?
A: THE ABOVE IS THE TEACHING OF THE FATHER, TO SON SVETHAKETHU. WHEN WE SAY SVETHAKETHU, IT MEANS HIS BODY AND HIS SOUL. IT ALSO MEANS HIS SOUL'S SOUL WHICH IS BRAHMAN.
Q: WHAT IS THE CONCEPT OF LIBERATION OR SALVATION ACCORDING TO ADHVAITHA ?
A: ACCORDING TO ADHVAITHA, LIBERATION COMES FINALLY, WHEN THE JEEVATHMA REALISES THAT HE IS IDENTICAL WITH BRAHMAN OR PARAMATHMA. SO IT IS THIS KNOWLEDGE, WHICH LEADS TO SALVATION.
Q: THEN, IS IT POSSIBLE FOR SALVATION IN THIS WORLD ITSELF, ACCORDING TO THEM ?
A: YES. ACCORDING TO THEM, EVEN IN THIS WORLD ITSELF, IT IS POSSIBLE TO ATTAIN SALVATION. THEY CALL IT JEEVANMUKTHI.
Q: IS THERE THE CONCEPT OF SRI VAIKUNTA OR PARAMAPADHA IN ADHVAITHA ?
A: NO. THEY DO NOT RECOGNISE PARAMAPADHA AS THE ULTIMATE SALVATION.
Q: IN THE UPANISHADS , THE JOURNEY OF JEEVATHMA TO PARAMAPADHA IS DESCRIBED IN DETAIL. HOW DOES THE ADHVAITHINS EXPLAIN THIS ?
A: THE ADHVAITHINS SAY THAT IT IS ONLY A PARTIAL SALVATION. THEY CALL IT KRAMA MUKTHI. THEY DO NOT RECOGNISE PARAMAPADHA AS THE ULTIMATE SALVATION.
Q: WHAT IS OUR CONCEPT OF SALVATION ?
A: SALVATION MEANS REACHING PARAMAPADHA AT THE END OF THIS LIFE; AND ENJOYING THE LORD AND BEING OF SERVICE TO HIM AND LAKSHMI.
Q: WHAT ARE THE GREAT SENTENCES ( MAHA VAKYAS ) IN THE VEDAS ?
A: THE ADHVAITHINS CALL SOME PASSAGES IN THE UPANISHADS AS GREAT SENTENCES. THEY SAY THAT THESE GREAT SENTENCES SHOW THAT JEEVATHMA AND PARAMATHMA ARE ONE.
Q: WHAT ARE THESE SENTENCES ?
A: 1. THAT YOU AR.
2. I AM BRAHMAN.
3. ALL THE THINGS HERE ARE BRAHMAN.
4. THERE ARE NO SEVERAL THINGS HERE.
Q: HOW DO WE INTERPRET THESE SENTENCES, AS SUPPORTING THE VISISHTADVAITHA PHILOSOPHY ?
A: 1. THE FIRST SENTENCE IS THE FAMOUS " THATHVAMASI " ABOUT WHICH WE HAVE ALREADY DISCUSSED IN DETAIL . WE SAW ITS INTERPRETATION, MAKING USE OF BODY/SOUL RELATIONSHIP.
2. IN THE SAME WAY, THE SECOND SENTENCE, " I AM BRAHMAN " ALSO IS CORRECT. MY SOUL IS JEEVATHMA. JEEVATHMA'S SOUL IS BRAHMAN. SO MY SOUL'S SOUL IS BRAHMAN. HENCE " I AM BRAHMAN ".
3. THE THIRD SENTENCE, " ALL THINGS ARE BRAHMAN " IS ALSO CORRECT. BECAUSE, THE SOUL OR ATHMA OF ALL THINGS IS BRAHMAN, BY THE BODY/SOUL RELATIONSHIP. SO, EVERTHING IS BRAHMAN, SINCE EVERTHING HAS BRAHMAN FOR ITS SOUL. BRAHMAN HAS EVERYTHING FOR HIS BODY.
4. BY THE SAME REASONING, THE FOURTH SENTENCE " THERE ARE NO SEVERAL THINGS HERE " IS ALSO CORRECT. BECAUSE ALL THINGS HAVE BRAHMAN AS THEIR SOUL. HENCE, ALL THINGS ARE IDENTIFIED WITH BRAHMAN, AS THEIR SOUL . HENCE THERE ARE NO SEVERAL THINGS. ALL THINGS ARE BRAHMAN ONLY ( AS THEIR SOUL ).
Q: IN DVAITHA SYSTEM OF PHILOSOPHY, WHO IS ACCEPTED AS THE SUPREME GOD ?.
A: NARAYANAN IS ACCEPTED AS THE SUPREME BY THEM ALSO.
Q: AS PER DVAITHINS IS HE HAVING ATTRIBUTES OR QUALITIES ? OR, IS HE WITHOUT ATTRIBUTES, NIRGUNA ?
A: HE IS FULL OF GOOD QUALITIES. THE DVATHINS DO NOT ACCEPT THAT BRAHMAN IS NIRGUNA.
Q: WHO CREATES AND DESTROY THIS WORLD AS PER THEM ?
A: ACCORDING TO DVAITHINS NARAYANA ONLY CREATES THIS WORLD, SUSTAINS THIS WORLD AND DESTROY THIS.
Q: DO THEY ACCEPT THE BODY ALSO BRAHMAN ?
A: YES. THEY ACCEPT THAT NARAYANAN HAS DEVINE BODY, A BEAUTIFUL AND SHINING BODY.
Q: DO THEY ACCEPT THE AVATHARS OF NARAYANAN ?
A: YES THEY ACCEPT THE AVATHARS OF NARAYANAN.
Q: WHAT IS THE POSITION OF LAKSHMI, ACCORDING TO THEM ?
A: LAKSHMI IS ACCEPTED AS NARAYANAN'S CONSORT. BUT THEY GIVE HER A SLIGHTLY LOWER PLACE THAN NARAYANAN. SHE ALSO HAS A DIVINE AND BEAUTIFUL BODY, LIKE NARAYANAN. HOWEVER LAKSHMI IS CONSIDERED JEEVATHMA BY THEM.
Q: IS LAKSHMI'S SOUL ATOMIC OR VIBU-ALL PERVADING ?
A: THEY STATE THAT LAKSHMI IS ALSO VIBHU, LIKE NARAYANAN.
DOES THE DVATHINS SYSTEM ACCEPT THE REALITY, WE WILL SEE NEXT WEEK.
Q: DOES THE DVAITHA SYSTEM ACCEPT THE REALITY OF THE WORLD ?
A: YES. THEY ACCEPT THE REALITY OF THE WORLD AND ALL BEINGS.
Q: WHAT ABOUT JEEVATHMAS AS PER DVAITHINS ?
A: THEY SAY THE JEEVATHMAS ARE DIFFERENT FROM ONE ANOTHER. THE JEEVATHMAS ARE GROUPED INTO TWO CATEGORIES, AS MALES AND FEMALES. THE JEEVATHMAS ARE ALSO ATOMIC IN NATURE.
Q: WHAT IS THEIR VIEW REGARDING SALVATION ?
A: THEY ACCEPT THE CONCEPT OF SALVATION, viz, MOKSHA AND PARAMAPADA. THEY AGREE THAT MOKSHA MEANS LIBERATION FROM SAMSARA AND ATTAINMENT OF PARAMAPADA.
Q: IS THEIR CONCEPT OF MOKSHA THE SAME AS FOR AS VISISHTADVAITHINS ?
A: NO, THEY HAVEDIFFERENT CATEGORIES OR GRADATIONS IN MOKSHA, LIKE SALOKYA, SARUPYA, SAMIPA AND SAUJYA. DEPENDING ON THEIR MERITS ( PUNYA ), THE JEEVATHMAS ATTAIN SALOKYA OR SARUPYA OR SO ON.
Q: WHAT ARE THE MEANS FOR ATTAINING SALVATION ?
A: THEY ACCEPT BHAKTHI AS THE MEANS.
Q: WHAT IS THE RELATIONSHIP BETWEEN JEEVATHMA AND PARAMATHMA ?
A: THE DVAITHINS SAY THAT JEEVATHMA AND PARAMATHMA ARE ALWAYS DIFFERENT FROM ONE ANOTHER. THEY DO NOT ACCEPT THE CONCEPT OF BODY-SOUL RELATIONSHIP BETWEEN JEEVATHMA AND PARAMATHMA.
SINCE ACCORDING TO THEM, THE JEEVATHMA IS ETERNALLY DIFFERENT FROM PARAMATHMA, THEY ARE TWO. SO THIS SYSTEM OF PHILOSOPHY IS CALLED DVATHA.
Q: WHAT ARE THE TYPES OF ACTIVITIES OF THE JEEVATHMA, IN THIS WORLD ?
A: THE ACTIVITIES PURSUED BY JEEVATHMA ARE OF THREE KINDS. THEY ARE 1. NITHYA 2. NAIMITHYA AND 3. KAMYA.
NITHYA : THAT WHICH HAS TO BE DONE, WITHOUT FAIL, REGULARLY, LIKE SANTHYAVANDHANAM. BY NOT
DOING THESE, ONE INCURES SINS.
NAIMITHYA : THOSE, WHICH HAVE TO BE DONE ON PARTICULAR OCCASIONS, LIKE THARPANAM DURING ECLIPSES.
KAMYA : THOSE, WHICH ARE DONE IF A PERSON WANTS TO ACHIEVE SPECIFIC DESIRES, LIKE WEALTH, PLEASURES.
THESE ARE NOT COMPULSORY. BY NOT DOING THESE, NO SIN ATTACHES. THESE CAN ALSO BE DONE, PURELY FOR
THE PLEASURE OF THE LORD, WITHOUT DESIRING FOR FRIUTS.
Q: IS THERE ANY OTHER DIVISION OF THE HUMAN ACTIVITIES ?
A: THERE IS ANOTHER DIVISION OF THESE ACTIVITIES.
1). SOME ACTIVITIES HAVE TO BE COMPULSORILY PERFORMED. BY PERFORMING THESE, YOU DO NOT GET ANY
BENEFIT OR PUNYA; BUT, BY NOT DOING THESE, YOU INCUR SIN OR PAPA. FOR EXAMPLE, SANDHYAVANDHANAM
AND THARPANAM ( BY THOSE WHO ARE REQUIRED TO PERFORM ) HAVE TO BE NECESSARILY DONE. BY DOING
THESE , YOU DO NOT GET ANY PUNYA; BUT BY NOT DOING THESE, YOU INCUR SIN. THESE ARE CALLED AJNA
KAINKARYA.
2). THE SECOND TYPE OF ACTIVITIES ARE THOSE, WHICH ARE DESIRABLE. BY DOING THESE, YOU GET PUNYA. BUT BY
NOT DOING THESE, YOU DO NOT INCUR ANY SIN OR PAPA..
FOR EXAMPLE, GOING TO THE TEMPLE, WEAVING GARLAND FOR ADORNING THE LORD, CLEANING THE TEMPLE
PREMISES - SUCH ACTS ARE DESIRABLE AND THEY RESULT IN PUNYA. BUT BY NOT DOING THESE, YOU DO NOT
INCUR PAPA. THESE ARE CALLED ANUJNA KAINKARYA.
Q: WHAT IS THE PRICIPLE BEHIND THESE ACTIVITIES ?
A: WHATEVER ACTIVITIES YOU PURSUE YOU MUST CARRY THEM OUT AS A SERVICE TO THE LORD, AND FOR THE PLEASURE OF THE LORD. YOU SHOULD NOT PURSUE ANY ACTIVITY SOLELY FOR YOUR PERSONAL BENEFIT. BUT IT SHOULD BE DONE ONLY TO PLEASE THE LORD.
Q: WHAT IS THE MEANING OF KARMA YOGA AS EXPOUNDED IN THE BAGAVATH GEETHA ?
A: ONE SHOULD PERFORM THE NORMAL DUTIES LAID DOWN LIKE SANDHYAVANDHANAM AND OTHERS ACCORDING TO HIS POSITION AND STATUS IN LIFE.
HE HAS ALSO TO DO THE DUTIES WHICH HAVE TO BE COMPULSORILY PERFORMED ON CERTAIN OCCATIONS, LIKE THARPANAM DURING AMAVASA, ECLIPSE etc.,
HE MAY ALSO DO THE DESIRABLE WORKS, LIKE GOING TO THE TEMPLES, WORSHIPPING THE LORD, PREPARATION OF FLOWER GARLANDS TO THE LORD. HE SHOULD DO ALL THESE WITHOUT ANY DESIRE FOR THE FRUITS.
HE SHOULD ALSO HAVE THE BASIC KNOWLEDGE IN REGARD TO THE REAL NATURE OF THE JEEVATHMA AND PARAMATHMA. THEN HE CAN TAKE UP, IN ADDITION TO ALL THESE, ANY PARTICULAR DUTY OR KARMA; AND CONCENTRATE ON ITS PERFORMANCE FOR THE REST OF HIS LIFE.
IN OTHER WORDS, THE PERSON DOES ALL THE DUTIES EXPECTED OF HIM, AS LAID DOWN IN THE SASTHRAS. THEN HE TAKES UP PARTICULAR ITEM OF WORK AND CONTINUES TO PERFORM THE SAME, AS MUCH AS POSSIBLE, ACCORDING TO HIS CAPACITY
Q: WHAT ARE THE DIFFERENT TYPES OF WORK, THAT ARE LAID DOWN ?
A: 1. THE FIRST IS WORSHIPPING THE LORD WITH THULASI AND FLOWERS. SO HERE IN ADDITION TO HIS NORMAL DUTIES, THE PERSON GOES ON WORSHIPPING THE LORD.
2. THE SECOND TYPE IS DOING YAGNA, AS LAID DOWN IN THE VEDAS.
3. THE THIRD TYPE IS TO CONTROL ONE'S SENSES. WE HAVE FIVE SENSES OF KNOWLEDGE AND FIVE SENSES OF ACTION. THE PERSON HAS TO CONTROL HIS SENSES. IN OTHERWORDS, THE SENSES SHOULD FUNCTION AND PERFORM ONLY THOSE DUTIES THAT ARE PERMITTED BY THE SASTHRAS. THE EYE SHOULD SEE ONLY THE LORD, IN THE TEMPLES, AND ONLY GOOD PEOPLE. THE EYE SHOULD NOT SEE ANYTHING ELSE.THE EAR SHOULD HEAR THE VEDAS AND OTHER GOOD THINGS. THE EAR SHOULD NOT HEAR ANYTHING BAD. LIKEWISE WITH THE OTHER SENSES. SO, THE PERSON CONTROLS ALL THESE SENSES BY NOT DOING ANYTHING BAD.
4. THE NEXT TYPE OF ACTIVITY IS GIVING GIFTS TO DESERVING PEOPLE. THE PERSON SHOULD EARN MONEY BY RIGHTFUL MEANS. THE MONEY OR THINGS IN KIND, WHICH HE EARNS BY RIGHTFUL MEANS, SHOULD BE GIVEN AS GIFT TO DESERVING PEOPLE.
5.THE NEXT TYPE OF ACTIVITY IS CALLED TAPAS, i.e., BY FASTING REPEATEDLY, AS LAID DOWN IN THE SASTHRAS.
6. ANOTHER TYPE OF ACTIVITY IS BATHING IN HOLY WATERS LIKE GANGA AND KAVERI.
7. ANOTHER TYPE OF ACTIVITY IS REPEATEDLY RECITINGTHE VEDAS, ALSO DISCUSSING AND UNDERSTANDING THE SACRED MEANING OF THE VEDAS.
8. LASTLY, THE GITHA MENTIONS DOING PRANAYAMA ALSO A SACRED WORK UNDER KARMA YOGA.
Q: HOW DO WE DO THESE ACTIVITIES ?
A: WHILE DOING ALL THESE ACTIVITIES, ONE MUST BE CLEAR THAT WE ARE NOT DOING THE ACTIVITIES; BUT THE LORD ONLY DOES THESE ACTIVITIES THROUGH US. FURTHER, THESE ARE DONE FOR THE PLEASURE OF THE LORD ONLY.
Q: WHAT IS GYANA YOGA ?
A: GYANA YOGA MEANS, REALISING THE SOUL AS DIFFERENT FROM THE BODY; THAT JEEVATHMA AND MATTER ARE THE BODY OF BRAHMAN, WHO IS THEIR INNER SOUL. THEN HE HAS TO CONSTANTLY MEDITATE ON HIS ATHMA, AS THE BODY OF BRAHMAN. HERE ALSO THE PRESCRIBED ACTIVITIES, AS LAID DOWN IN THE SASTHRAS, MUST CONTINUE TO BE PERFORMED.
Q: WHAT IS BHAKTHI YOGA ?
A: THIS SHOULD NOT BE UNDERSTOOD IN THE ORDINARY SENSE OF THE TERM AS DEVOTION. THE TERM BHAKTHI HAS A SPECIAL SIGNIFICANCE IN THE CONTEXT. IN THE UPANISHADS, THERE ARE SEVERAL METHODS DESCRIBED, FOR ATTAINING BRAHMAN. i.e., SALVATION. THESE ARE CALLED VIDYAS. THERE ARE 32 VIDYAS, DESCRIBED IN THE UPANISHADS. EACH VIDYA EXPLAINS ONE METOD OF DOING BHAKTHI. SO, PERFORMANCE OF ANY OF THESE VIDYAS IS CALLED BHAKTHI.
Q: CAN YOU NAME SOME OF THE PROMINENT VIDYAS ?
A: SAD VIDYA, DAHARA VIDYA, MADHU VIDYA, BHUMA VIDYA, PANCHAGNI VIDYA, SANDILYA VIDYA, PURUSHA VIDYA, PRANA VIDYA, VAISVARANA VIDYA AND OTHERS.
Q: WHAT IS THE SIGNIFICANCE OF THESE VIDYAS ?
A: IN EACH VIDYA, BRAHMAN IS MEDITATED IN A DIFFERENT WAY. SOME OF THE CHARACTERISTICS OR QUALITIES OF BRAHMAN ARE HIGHLIGHTED AND WORSHIPPED IN EACH VIDYA. BRAHMAN IS CONCEIVED IN ONE WAY, IN ONE VIDYA; AND IN ANOTHER WAY, WITH SOME OTHER QUALITIES, IN ANOTHER VIDYA, AND SO ON. LIKE THE PROVERB " ALL WAYS LEAD TO ROME " , HERE ALSO, THESE ARE ONLY DIFFERENT WAYS OF MEDITATING ON BRAHMAN. THE OBJECTIVE OF ALL THESE VIDYAS IS TO ATTAIN BRAHMAN, i.e., SALVATION.
Q: AS THERE ARE DIFFERENT WAYS OF MEDITATING IN THESE VIDYAS, WILL THE RESULT ALSO BE DIFFERENT ?
A: NO, THE GOAL IS PARAMAPADHA, WHERE THE JEEVATHMA ENJOYS BRAHMAN. THE UPANISHADS CLEARLY DECLARE THAT THERE IS NO DIFFERENCE AT ALL, IN THE FRUIT OR IN THE GOAL.
Q: SO, HOW LONG ARE THESE VIDYAS TO BE PRACTISED?
A: THERE IS NO SPECIFIC DURATION OR PERIOD, DURING WHICH THESE VIDYAS HAVE TO BE PRACTISED. EACH PERSON CAN CHOOSE A PARTICULAR VIDYA AND GO ON PRACTISING IT. THE BHAKTHI YOGA IS COMPLETED IN ONE BIRTH OR IT MAY NOT BE OVER IN ONE BIRTH. THE BHAKTHI, IN THE FORM OF VIDYA, MAY HAVE TO BE CONTINUED IN TWO OR THREE OR SEVERAL BIRTHS.
Q: DO PEOPLE PRACTISE THESE VIDYAS IN THE PRESENT DAYS ALSO ?
A: IT IS EXTREMELY DOUBTFUL WHETHER ANYONE PRACTISES THESE VIDYAS TODAY.
Q: WHAT IS THE ESSENCE OF BHAKTHI YOGA ?
A: BHAKTHI YOGA MEANS, WE HAVE TO CONSTANTLY MEDITATE ON BRAHMAN AND HIS QUALITIES, ACCORDING TO ANY ONE OF THOSE 32 VIDYAS, PRESCRIBED IN THE UPANISHADS. WHILE PERFORMING BHAKTHI YOGA, WE HAVE ALSO TO PERFORM THE RITES AND DUTIES PRESCRIBED IN THE SASTHRAS, SUCH AS SANDHYAVANDANAM, THARPANAM AND OTHER THINGS. BHAKTHI YOGA IS CONSTANTMEDITATION, OUT OF TREMENDOUS LOVE FOR THE LORD; KNOWING FULLU, ALL HIS AUSPICIOUS QUALITIES; AND ALSO KNOWING THAT HE IS THE INNER SOUL OF ALL CHETHANA AND ACHETHANAS.
Q: DOES THIS MEAN THAT THERE MAY BE DELAY IN ATTAINING OF MOKSHA, IF WE ADOPT BHAKTHI YOGA ?
A: THERE IS A CHANCE OF DELAY IN THE ATTAINMENT OF MOKSHA , BY ADOPTING BHAKTHI YOGA. SALVATION MAY BE AT THE END OF THIS LIFE, OR IT MAY REQUIRE SEVERAL BIRTHS. SO, NORMALLY, IN THE PRESENT DAYS, BHAKTHI YOGA IS NOT PRACTISED.
Q: WHAT ARE THE CONDITIONS FOR TAKING UP BHAKTHI YOGA ?
A: 1. BODY PURITY HAS TO BE MAINTAINED, BY AVOIDING IMPURE AND UNCLEAN FOOD.
2. WE HAVE TO BE FREE FROM DESIRES. WE SHOULD NOT DESIRE ANY MATERIAL THINGS, LIKE WEALTH AND PLEASURES. OF COURSE, IF GOD GIVES, WE ACCEPT THEM, AS HIS GIFT.
3. FREQUENT MEDITATION OF THE LORD, IN THE FORM YOU CHERISH.
4. PERFORMING THE RITES AND DUTIES, AS PRESCRIBED IN THE SASTHRAS.
5. KINDNESS AND COMPASSION TOWARDS ALL BEINGS; NOT INJURING ANY HUMAN BEING OR ANIMAL, EVEN BY THOUGHTS OR WORDS.
6. TO BE IN A CHEERFUL AND CALM STATE OF MIND.
7. TO BE FREE FROM PRIDE OR EGOISM ( AHANKARA ).
Q: ARE THERE DIFFERENT STAGES IN THE BHAKTHI YOGA ?
A: YES, THERE ARE THREE STAGES OF STEP BY STEP DEVELOPMENT OR INTENSITY OF BHAKTHI.
THEY ARE 1. PARA BHAKTHI 2. PARA GYANA 3. PARAMA BHAKTHI.
Q: WHAT ARE THE MEANS OF ACHIEVING THIS GOAL ?
A: THE MEANS ARE TWO . 1. BHAKTHI 2. PRAPATHI.
Q: WHAT IS THE RELATIONSHIP BETWEEN KARMA YOGA, GYANA YOGA AND BHAKTHI YOGA ?
A: KARMA YOGA, WHEN PROPERLY DONE, CAN LEAD TO GYANA YOGA AND THEN TO BHAKTHI YOGA.
OR KARMA YOGA CAN ALSO DIRECTLY LEAD TO BHAKTHI YOGA. SIMILARLY, GYANA YOGA LEADS TO BHAKTHI
YOGA. SO KARMA YOGA AND GYANA YOGA, BY THEMSELVES ARE NOT MEANS FOR ATTAINING SALVATION. ONLY
BHAKTHI AND PRAPATHI ARE THE MEANS OF ATTAINING SALVATION WHICH IS MOKSHA.
Q: WE HAVE DISCUSSED BHAKTHI YOGA. WHAT IS PRAPATHI ?
A: PRAPATHI IS ALSO CALLED SELF SURRENDER, SARANAGATHI, BHARANYASA AND NYASA. IF YOU ADOPT PRAPATHI,
THE SASTRAS DECLARE THAT YOU CAN ATTAIN PARAMAPADHA AT THE END OF THIS LIFE ITSELF.
Q: WHAT IS THE DIFFERENCE BETWEEN BHAKTHI AND PRAPATHI ?
A: 1. BHAKTHI IS RESTRICTED TO CERTAIN PEOPLE. PRAATHI CAN BE ADOPTED BY ANY PERSON AND CAN BE DONE
FOR ANY LIVING BEING.
2. BHAKTHI IN THE FORM PRESCRIBED IN THE UPANISHADS IS PRACTICALLY NOT DONE BY NOW. PRAPATHI IS BEING
PRACTISED WIDELY.
3. IN THE CASE OF THOSE WHO ADOPT BHAKTHI, IT IS NOT DEFINITE WHETHER THEY WILL ATTAIN SALVATION AT
THE END OF THIS LIFE OR THEY WILL HAVE TO CONTINUE THEIR EFFORT OVER SEVERAL BIRTHS. IN THE CASE OF
PRAPATHI, SASTHRAS DECLARE THAT A PERSON ATTAINS SALVATION AT THE END OF THIS LIFE ITSELF.
Q: IS SWARGA AND PARAMAPATHA ARE SAME ?
A: NO, SWARGA AND PARAMAPADHA ARE ENTIRELY DIFFERENT.
SWARGA IS A CELESTIAL WORLD, A WORLD HIGHER UP IN THE UNIVERSE. THIS IS FULL OF ENJOYMENT, WHERE
THERE ARE DEVAS AND GANDHARVAS. THE ENJOYMENT IN SWARGA IS ONLY FOR A LIMITED TIME. THE TIME MAY
VARY , DEPENDING UPON THE PUNYA OR THE GOOD THINGS DONE BY AN INDIVIDUAL. HE MAY STAY ON, FOR
LONGER PERIODS, IN SWARGA. IN ANY CASE THERE IS RETURN TO THIS WORLD AFTERWORDS.
BUT, MOKSHA OR PARAMAPADHA IS SOMETHING, WHICH IS ETERNAL, WHICH IS PERMANENT. THERE WE HAVE
SRIMAN NARAYANAN WITH MAHALAKSHMI, BHOODEVI, NEELADEVI, NITHYASOORIS. NITHYA SOORIS ARE
ANANTHA, GARUDA, VISHVAKSENAR AND OTHERS. ALSO ALL LIBERATED SOULS ARE THERE IN THE PARAMAPADHA.
HENCE PARAMAPADHA IS ETERNAL AND EVERLASTING; AND IS THE ULTIMATE GOAL FOR EVERY INDIVIDUALS.
Q: ARE THE RESULTS OF PERFORMING RITUALS LIKE YAGAS, ONLY TEMPORARY IN CHARACTER AND NOT PERMONENT?
A: THE RITUALS, DESCRIBED IN THE KARMA KANDA OF THE VEDAS, BY THEIR NATURE, ARE SUPPOSED TO BE DONE FOR
THE PLEASUE OF THE LORD. IF THEY ARE DONE, FOR ACHIEVING SPECIFIC RESULTS LIKE SWARGA, THE RESULTS ARE
NOT PERMANENT.
Q: SO, WHAT HAS TO BE DONEFOR ATTAINING LIBERATION AND ENJOYING THE PARAMAPADHA ?
A: ONLY, BHAKTHI OR PRAPATHI WHICH ALREADY DESCRIBED EARLIER CAN LEAD TO IMMORALITY AND SALVATION.
Q: WHAT IS THE NEED TO LEARN THE KARMA KANDA AND PURVA MIMAMSA, SINCE THEY MAINLY TALK OF RITUALS ?
A: IT IS TRUE THAT KARMA KANDA OF THE VEDAS AND PURVA MIMAMSA OF JAIMINI, DISCUSS MAINLY PERFORMANCE OF RITUALS. BUT STILL A STUDY OF THESE IS RECOMMENDED, TO UNDERSTAND THAT THEY IN FACT LEAD ONLY TO TEMPORARY RESULTS. AFTER STUDYING THE KARMA KANDA AND THE PURVA MIMAMSA; AND UNDERSTANDING THAT THE PERFORMANCE OF RITUALS LEADS ONLY TO STUDY BRAHMASUTRA AND UNDERSTAND BRAHMAM.
Q: THE LORD HAS GIVEN THE VEDAS AND SASTRAS, FOR HELPING AND HAS ALSO GIVEN HIM INTELLIGENCE. SO IN SPITE OF ALL THESE THINGS, MAN IS NOT PROGRESSING. MAN IS NOT BENEFITING BY THE SASTRAS. WHY IS IT SO ?
A: 1. PEOPLE, UNFORTUNATELY, DO NOT MAKE USE OF THE SASTRAS AND KNOWLEDGE THE LORD HAS PROVIDED. SOME PEOPLE FOOLISHLY THINK THAT THEY ARE THEIR OWN MASTERS; AND THEY ARE INTERESTED ONLY IN THE WORLDLY PLEASURES. SO THEY DO NOT BOTHER ABOUT THE LORD.
2. THE SECOND TYPE OF PEOPLE ARE DIFFERENT TOWARDS GOD. THEY ALSO THINK THAT IT IS DIFFICULT TO WORSHIP HIM.
3. THE THIRD TYPE OF PEOPLE ARE MISLED AND DECEIVED BY THE SO-CALLED RATIONALISTS, WHO ARGUE THAT THERE IS NO GOD.
4. LASTLY, THERE ARE PEOPLE, THE WORST TYPE, WHO ARE POSITIVELY HOSTILE TOWARDS GOD AND HATE HIM.
SO, THESE ARE THE FOUR TYPES OF PEOPLE, WHO DO NOT MAKE USE OF THE SASTRAS AND WHO GO ON COMMITTING DEADLY SINS.
Q: WHAT ARE THE TYPES OF PEOPLE WHO WORSHIP THE GOD ?
A: 1. THE FIRST TYPE ARE THOSE WHO HAVE LOST WEALTH. THEY WANT TO REGAIN THE LOST WEALTH. THEY WORSHIP THE LORD FOR REGAINING THE LOST WEALTH.
2. THE SECOND TYPE OF PEOPLE ARE THOSE WHO ARE NOT SATIFIED WITH WHAT THEY HAVE. THEY WANT MORE AND MORE WEALTH. THEY WANT MORE AND MORE POWER.
3. THE THIRD TYPE OF PEOPLE ARE THOSE WHO DO NOT HAVE ANY WORLDLYDESIRES. BUT THEY WANT THE EXPERIENCE OF THEIR OWN SOUL. EXPERIENCING ONE'S OWN SOUL IS CALLED KAIVALYA. SO THEY PRAY FOR THAT.
4. THE FOURTH TYPE OF PEOPLE ARE REALLY THE INTELLIGENT ONES. THEIR GOAL IS ONLY TO ATTAIN MOKSHA AND TO BE WITH BRAHMAM WORSHIPPING HIM ETERNALLY. THEY ARE THE PEOPLE WHO LOVE GOD AND WHOM GOD ALSO LOVES DEARLY.
Q: WHICH OF THESE FOUR TYPES OF PEOPLE ARE THE BEST ?
A: OUT OF THESE FOUR TYPES, THE LAST MENTIONED, NAMELY, WHO WANT TO ATTAIN MOKSHA ONLY AND ENJOY BRAHMAN, ARE NATURALLY THE BEST AND THE WISEST. KRISHNA SAYS IN GEETHA THAT THESE ARE THE REAL AND INTELLIGENT PEOPLE.
KRISHNA SAYS THAT SUCH TYPE OF PEOPLE ARE EXTREMELY RARE TO FIND. THESE PEOPLE BELIEVE THAT EVERYTHING IS THE LORD; AND THE LORD IS EVERYTHING.
Q: WE FIND THERE ARE MANY PEOPLE, WHO WORSHIP OTHER DEITIES, ALSO . WHAT ABOUT THEM ?
A: PEOPLE WORSHIP OTHER DEITIES FOR FULFILMENT OF THEIR DESIRES, FOR SECURING WEALTH AND PROPERTY. BUT KRISHNA SAYS IN GEETHA THAT ALTHOUGH THEY WORSHIP OTHER DEITIES, IN REALITY, THEY ARE WORSHIPPING NARAYANAN ONLY.
Q: HOW IS IT POSSIBLE ?
A: THIS IS BECAUSE AS PER OUR FUNDAMENTAL SYSTEM OF PHILOSOPHY, ALL OTHERS ARE BODIES AND NARAYANAN IS THE SOUL IN THEM. NATURALLY, THE DEITIES ARE ALSO THE BODIES AND WITH IN THEM NARAYANAN IS THERE AS SOUL
SO WHEN PEOPLE WORSHIP OTHER DEITIES, ACTUALLY THEY WORSHIP NARAYANA ONLY. BUT THEY DO NOT KNOW THAT NARAYANAN IS THE SOUL OF OTHER DEITIES TOO.
Q: ARE THEIR DESIRES GRANTED BY OTHER DEITIES ?
A: FOR THIS ALSO WE HAVE KRISHNA'S REPLY IN GEETHA. HE SAYS THAT ALTHOUGH PEOPLE WORSHIP OTHER DEITIES, THEIR DESIRES ARE FULFILLED BY NARAYANAN ONLY, AS THE INNER SOUL OF THOSE DEITIES.
Q: WHAT IS THE DIFFERENCE IN THE FULFILMENT OF DESIRES BY WORSHIPPING OTHER DEITIES, AND BY WORSHIPPING SRIMAN NARAYANAN ?
A: INDIVIDUAL DESIRES OR FRUITS THE PEOPLE GET, BY WORSHIPPING OTHER DEITIES, ARE OF LIMITED DURATION ONLY. BECAUSE, THOSE DEITIES THEMSELVES ARE NOT ETERNAL. THEY ARE ALSO LIKE HUMAN BEINGS. THEY HAVE THEIR OWN LIFE SPAN.
NO DOUBT, THEIR LIFE TIME IS MUCH LONGER, AS COMPARED TO THE LIFE OF A HUMAN BEING. BUT STILL, THEY ALSO HAVE A SPECIFIC OR FIXED LIFE TIME. SO THE DESIRES OR FRUITS GOT, BY WORSHIPPING THESE DEITIES, ARE ALSO ONLY FOR AHORT PERIOD.
BUT MOKSHA ( PARAMAPADAM )CAN BE ATTAINED ONLY BY WORSHIPPING SRIMAN NARAYANAN ONLY.
Q: WHAT HAPPENS TO THOSE PEOPLE WHO WORSHIP OTHER DEITIES ?
A: KRISHNA SAID IN GEETHA THAT PEOPLE WHO WORSHIP OTHER DEITIES, REACH THOSE DEITIES. BUT, THOSE DEITIES THEMSELVES, ARE NOT ETERNAL OR PERMANENT AND SO THERE IS NO QUESTION OF SALVATION FOR SUCH PEOPLE. BUT THOSE WHO WORSHIP NARAYANA REACH HIM IN PARAMAPADA, NEVER RETURN.
Q: HOW IS THAT PEOPLE WORSHIP OTHER DEITIES AND DO NOT KNOW NARAYANAN'S GREATNESS ?
A: THEY DO NOT UNDERSTAND THE TRUE GREATNESS OF NARAYANAN; AND THE SECRET OF BEHIND HIS AVATHARS.
JUST BECAUSE HE IS TAKING AVATHARS LIKE RAMA AND KRISHNA, PEOPLE THINK THAT RAMA AND KRISHNA ARE ALSO ORDINARY HUMAN BEINGS AND SO THEY DO NOT WORSHIP RAMA AND KRISHNA ALONE.
THEY DONOT KNOW THE AVATHARS OF THE LORD, ARE ONLY TO BLESS THE HUMAN BEINGS; TO PROTECT THE GOOD AND VIRTUOUS PEOPLE AND TO DESTROY THE WICKED PEOPLE; AND TO ESTABLISH DHARMA, A WELL ORDERED WAY OF LIFE. SO, WITHOUT KNOWING THESE SECRETS, PEOPLE THINK THAT RAMA AND KRISHNA ARE JUST ORDINARY HUMAN BEINGS.
Q: WHAT ARE THE THREE QUALTIES NAMELY SATHVA, RAJAS AND THAMAS ?
A: 1. STHVA QUALITY PRODUCES CLEAR AND DEFINITE KNOWLEDGE. IT PRODUCES INTEREST IN LEARNING GOOD THINGS. IT GIVES PLEASURE TO THE MIND, SO THAT THE PERSON CAN WORSHIP THE LORD WITH DEVTION.
2. RAJASA QUALITY IS THAT WHICH PRODUCES LOVE BETWEEN MAN AND WOMAN. IT ALSO PRODUCES DESIRES OF THE SENSES, LIKE LISTENING TO MUSIC, SEEING GOOD AND PLEASENT THINGS. THIS QUALITY ALSO PRODUCES DESIRE TO BE WITH CHILDREN, GRAND CHILDREN AND FRIENDS.
3. THAMASA QUALITY IS THE WORST OF THE THREE QUALITIES. IT LEADS TO PERVERSE AND WRONG KNOWLEDGE. IT RESULTS IN CARELESSNESS AND LAZINESS. THAMASA QUALITY CREATES DESIRE FOR THE WRONG TUPE OF HAPPINESS. THE THAMASA QUALITY LEADS A PERSON ASTRAY, CREATES FALSE KNOWLEDGE AND INDUCES HIM TO DO WRONG THINGS.
Q: DOES A PERSON HAVE ONLY ONE OF THESE QUALITIES ?
A: NO. EVERY PERSON HAS ALL THE THREE QUALITIES, BUT IN DIFFERENT PROPORTIONS. SOME PEOPLE HAVE EXCESS OF SATHVA QUALITY. SOME OTHERS HAVE AN EXCESS OF RAJASA QUALITY. AGAIN SOME OTHERS HAVE AN EXCESS OF THAMASA QUALITY. EVEN IN THE SAME PERSON, AT ONE TIME, SATHVA QUALITY WILL BE PREDOMINANT. DURING SUCH TIMES, HE WILL THINK GOOD AND DO GOOD THINGS. IN THE SAME PERSON, AT SOME OTHER TIME, THE RAJASA QUALITY BECOMES PREDOMINANT, INDUCING HIM TO DO THINGS PERTAINING TO THAT QUALITY, AS MENTIONED BEFORE. AGAIN AT SOME OTHER TIME, THE THAMASA QUALITY GETS THE UPPER HAND, INDUCING HIM TO PURSUE UNDESIRABLE ACTIVITIES.
Q: HOW DO THESE QUALITIES COME ABOUT, AT DIFFERNT TIMES, IN THE SAME PERSON ?
A: WELL, THE KARMA THEORY IS THE ANSWER FOR IT. BASED ON THE PERSON'S PREVIOUS KARMAS, DIFFERENT QUALITIES RULE HIM AT DIFFERENT TIMES. THIS ALSO DEPENDS UPON THE TYPE OF FOOD HE TAKES.
Q: HOW DOES THE TYPE OF FOOD INFLUENCE THE QUALITIES ?
A: 1. FOODS WHICH ARE SWEET AND NOURISHING, PLEASING TO LOOK AT, ARE LIKED BY PEOPLE, IN WHOM THE SATHVIKAQUALITY IS PREDOMINUNT.
2. FOODS WHICH ARE BITTER OR SOUR, EXCESSIVELY HOT AND PRODUCING A BURNING SENSATION IN THE STOMACH, ARE LIKED BY THOSE, WHO HAVE THE RAJASA QUALITY PREDOMINANTLY.
3. FOOD, WHICH HAS DETERIOTED DUE TO LAPSETIME, ROTTEN, FOUL-SMELLING; AND LEFT OVER OF FOOD EARLIER CONSUMED BY IMPURE PERSONS; IS LIKED BY THOSE IN WHOM THE THAMASA QUALITY IS PREDOMINANT. ALSO, THE FOOD WHICH HAS NOT BEEN OFFERED TO GOD, IS LIKED BY THE THAMASIC PEOPLE,
Q: IT IS SAID THAT ONE HAS TO BE PURE, IN REGARD TO 1) BODY, 2) SPEECH AND 3) MIND ( MANO-VAK-KAYA ).
CAN YOU EXPLAIN ON THIS ?
A: PURITY OF BODY MEANS: 1) SHOWING DUE RESPECT AND DOING NAMASKARA, TO THE ELDERS AND LEARNED PEOPLE
2) KEEPING THE BODY CLEAN, BY BATHING IN HOLY WATERS AND RIVERS.
3) NOT PURSUING ACTIVITIES WHICH ARE PROHIBITED BY SASTHRAS.
4) NOT HURTING OTHER LIVING BEINGS.
Q: WHAT DOES PURITY OF SPEECH MEAN ?
A: 1) SPEAKING THE TRUTH, WITHOUT CAUSING ANY HARM TO OTHERS.
2) SPEAKING SWEET WORDS, WITHOUT CAUSING ANGER OR HATRED IN OTHERS.
3) RECITING THE VEDAS AND DIVYAPRABANDHA PASURAMS.
Q: WHAT IS PURITY OF MIND ?
A: 1) NOT HAVING ANY BAD THOUGHT
2) KEEPING THE MIND PURE AND CLEAN.
3) ALWAYS THINKING ABOUT THE LORD.
Q: WHAT ABOUT GIVING OF GIFTS TO OTHERS ?
A: THE GIVING OF GIFTS IS ALSO CLASSIFIED INTO THREE CATEGORIES. THEY ARE SATHVIKA, RAJASA AND THAMASA.
Q: WHAT IS THE SATHVIKA TYPE OF GIFT ?
A: GIFTS GIVEN TO DESERVING PERSONS, AT THE TIME WHEN THEY ARE NEEDY, ARE OF SATHVIKA TYPE. SUCH GIFTS SHOULD BE GIVEN, WITHOUT EXPECTING ANYTHING IN RETURN, FROM THE OTHER PERSON.
Q: WHAT IS THE RAJASA TYPE OF GIFTS ?
A: GIFTS MADE IN RETURN FOR GIFTS RECEIVED EARLIER. SIMILARLY, GIVING AWAY USELESS THINGS, WHICH ARE NOT REQUIRED BY THE GIVER; GIVING GIFTS, EXPECTING SOME ADVANTAGE AT A LATER DATE; ARE ALSO CONSIDERED AS RAJASA TYPE GIFTS.
Q: WHAT IS THE THAMASA TYPE OF GIFTS ?
A: GIFTS OF THINGS, WHICH ARE PROHIBITED BY SASTHRAS; GIFTS WHICH ARE GIVEN TO UNDERSERVING PERSONS, WHO MAY USE THESE GIFTS FOR IMMORAL PURPOSE; GIFTS WHICH ARE GIVEN WITH PRIDE AND MERELY FOR PUBLICITY; ARE ALL OF THAMASIC TYPE OF GIFTS.
Q: WHAT ABOUT PERFORMING WORKS, ORDAINED BY SASTHRAS ?
A: ALL WORKS SHOULD BE DONE AS A MATTER OF DUTY, TILL DEATH. WHILE PERFORMING THESE WORKS, THEY SHOULD GIVE UP THE IDEA, THAT THEY ARE DOING THEM. THEY SHOULD BE CLEAR THAT ACTUALLY GOD IS GETTING THE WORK DONE THROUGH THEM FOR HIS PLEASURE.
SIMILARLY, THEY SHOULD DO THE WORK, WITHOUT AIMING FOR THE FRUIT; i.e., WITHOUT BEING INTERESTEDIN THE FRUIT OF ACTION. THEY SHOULD LEAVE THE END RESULTS TO GOD.
Q: WHAT ARE THE TYPES OF THYAGAS ?
A: THERE ARE THREE TYPES OF THYAGAS, DEPENDING UPON THE QUALITY; SATHVIKA THYAGA, RAJASA THYAGA AND THAMASA THYAGA.
Q: WHAT IS SATHIVIKA THIYAGA ?
A: HERE A PERSON DOES NOT THINK, HE WILL DO HIS DUTY ONLY.
HE UNDERSTANDS THAT GOD IS GETTING THE DUTIES PERFORMED THROUGH HIM, FOR GOD'S PLEASURE. SO, HE
DEDICATES THE FRUITS OF HIS WORKS ALSO TO THE LORD. SUCH TYPE OF THIYAGA IS CALLED SATHVIKA THIYAGA.
IN OTHER WORDS, WHATEVER COMES ON, HE TAKES CALMLY. HE ONLY DOES HIS DUTIES AS PRESCRIBED BY THE
SASTHRAS. WHETHER HE GETS GOOD FRUITS OR BAD RESULTS, HE DOES NOT BOTHER. HE CONTINUES DOING HIS
PRESCRIBED DUTIES.
Q: WHAT IS RAJASA THIYAGA ?
A: SOME PERSONS GIVE UP THE DUTIES PRESCRIBED BY SASTHRAS BECAUSE OF DIFFICULTIES IN GETTING MONEY AND
MATERIALS. SOME PERSONS GIVE UP THE DUTIES BECAUSE OF LAZINESS. THIS IS CALLED RAJASA THIYAGA.
Q: WHAT IS THAMASA THIYAGA ?
A: THE SASTHRAS HAVE PRESCRIBED CERTAIN COMPULSARY DUTIES ( KARMAS ), LIKE SANTHYAVANDHANAM AND
THARPANAM. IF A PERSON GIVES UP THE PERFORMANCE OF THESE COMPULSARY DUTIES DUE TO SOME WRONG
IDEAS OR FALSE NOTIONS THIS IS CALLED THAMASA THIYAGA.
Q: HOW ARE THE WORKS CLASSIFIED AS SATHIVIKA, RAJASA AND THAMASA ?
A: WORKS WHICH ARE DONE, AS PRESCRIBED IN THE SASTHRAS, WITHOUT THINKING THAT WE ARE ACTUALLY DOING,
ARE SATHIVIKA WORKS. WE SHOULD BE CLEAR THAT IT IS ONLY THE LORD, WHO GETS THESE THINGS DONE BY US.
SO, WITHOUT ANY DESIRE FOR FRUITS OR RESULTS, WE SHOULD DO THE WORK, AS PRESCRIBED IN THE SASTHRAS.
Q: WHAT IS RAJASA TYPE OF WORK ?
A: IF A PERSON DOES HIS WORK, AND IS PROUD THAT HE IS DOING THE WORK; IF HE DOES THE WORK, WITH A DESIRE
FOR GOOD RESULTS AND FOR ENJOYMENT OF WORDLY PLEASURES; THIS TYPE OF WORK IS CALLED RAJASA WORK.
Q: WHAT IS THAMASA TYPE OF WORK ?
A: IF A MAN DOES THE WORK, IN IGNORANCE, WITHOUT UNDERSTANDING THE IMPLICATIONS; IF HE IS NOT ABLE TO GET THE WORK DONE FULLY; IF THE WORK IS DONE AGAINST SASTHRAS; THIS IS THE THAMASA TYPE OF WORK.
Q: HOW DO YOU CLASSIFY PERSONS AS SATHIVIKA, RAJASA AND THAMASA ?
A: 1. THE PERSON, WHO DOES NOT BOTHER ABOUT THE RESULTS; WHO REMAINS UNAFFECTED BY SUCCESS OR FAILURE; IS SATHVIKABY NATURE. HE IS CLEAR IT IS ONLY THE LORD WHO GETS THE WORK DONE BY HIM.
2. IF A PERSON DOES THE WORK, WITH A DESIRE FOR GOOD RESULTS, OR WITH A DESIRE FOR FAME; IF HE DOES WORK, EVEN AT THE COST OF TROUBLE OR PAIN TO OTHERS; HE IS OF RAJASA TYPE.
3. A PERSON WHO DOES A WORK, AGAINST THE COMMANDS OF SASTHRAS; WHO IS LAZY AND IS NOT QUALIFIED TO DO THE WORK; WHO IS DECEITFUL; IS OF THE THAMASA TYPE.
Q: WHAT EXACTLY IS MOKSHA ?
A: IN SANSKRIT THE WORD " MOKSHA " ACTUALLY MEANS DELIVERANCE OR FREEDOM ( FROM THE BONDAGE OF SAMSARA; FROM THE CYCLE OF BIRTHS AND DEATHS ).
BUT WE SAY THAT MOKSHA MEANS NOT ONLY FREEDOM FROM SAMSARA, BUT ALSO ATTAINING PARAMAPADA AND
ENJOYING THE LORD.
Q: ARE THERE DIFFERNT KIND OF MOKSHAS ?
A: MOKSHA OR PARAMAPADA IS ONLY ONE AND IS UNIQUE. BUT THERE ARE CERTAIN STAGES, WHICH COME VERY
CLOSE TO MOKSHA OR PARAMAPADA. THEY ARE:
1. SALOKYA - IS ATTAINING THE WORLD, WHICH IS ONE OF THE LORD'S; BUT IS NOT EXACTLY PARAMAPADA; BUT
THE NEARBY WORLDS.
2. SARUPYA - IS THE ATTAINMENT OF A FORM, RESEMBLING THE LORD'S. THIS OBTAINED, AS A RESULT OF COSTANT
MEDITATION ON ONE OF THE FORMS, LIKE RAMA OR KRISHNA. FOR EXAMPLE, BY CONSTANT MEDITATION OF
RAMA, THE JEEVATHMA MAY ATTAIN A FORM RESEMBLING RAMA. THIS IS CALLED SARUPYA.
3. SAMIPYA - IS ATTAINMENT OF A PLACE, NEAR PARAMAPADA BUT NOT PARAMAPADA.
4. SAYUJYA - IS ACTUAL ATTAINMENT OF PARAMAPADA.
SAYUJYA ALONE IS THE REAL MOKSHA. THE OTHER THREE, NAMELY SALOKYA, SARUPYA AMD SAMIPYA ARE VERY
CLOSE TO SAYUJYA.
Q: IS THERE ONLY ONE JEEVATHMA OR THERE ARE SEVERAL OF THEM ?
A: JEEVATHMA ARE ININITE IN NUMBER. THE FACT THAT THEY ARE COUNTLESS, HAS BEEN MADE CLEAR IN THE VEDHAS, AS WELL AS IN THE BHAGAVATH GEETA.
Q: IS THERE ANY DIFFERENCE BETWEEN ONE JEEVATHMA AND ANOTHER, AND IF SO, WHAT IS THE DIFFERENCE ?
A: THERE IS ABSOLUTELY NO DIFFERENCE BETWEEN ONE JEEVATHMA AND ANOTHER. THE DIFFERENCE THAT WE SEE IS ONLY IN THE BODIES, LIKE THAT OF A MAN, A WOMAN OR ANIMAL, OR BIRD. THUS THE SOULS OR JEEVATHMA ARE ALL IDENTICAL IN NATURE, AND THEY ARE ATOMIC IN SIZE.
Q: YOU SAY THAT JEEVATHMA AND MATTER ARE ETERNAL. DOES THIS MEAN THAT JEEVATHMAS AND MATTER ARE NOT CREATED BY BRAHMAN ?
A: JEEVATHMAS AND MATTER ARE NOT CREATED BY BRAHMAN. THEY ARE SELF-EXISTENT. THEY ARE ETERNAL. WHAT IS CREATED IS THE WORLD. FROM MATTER, AS ALREADY EXPLAINED, BRAHMAN CREATES THE SUBTLE ELEMENTS, THE GROSS ELEMENTS AND THEN THE WORLD.
Q: I HAVE HEARED THAT BRAHMAN EXISTS IN THREE FORMS, WHAT ARE THEY ?
A: 1. BRAHMAN EXISTS AS THE SOUL OF THE JEEVATHMA OR SOUL ( CHETHANA ).
2. BRAHMAN EXISTS AS THE SOUL OF NON-SENTIENT BEINGS, i.e., ACHETHANA.
3. BRAHMAN EXISTS ALSO IN HIS ESSENTIAL NATURE, AS THE ABODE OF ALL AUSPICIOUS QUALITIES AND FREE FROM
ALL EVIL. HE HAS A BEAUTIFUL FORM, WITH FOUR HANDS, SANKHA ( CONCH ), CHAKRA ( DISC ) AND SO ON.
THESE ARE THE THREE FORMS OF BRAHMAN. THESE ARE USEFUL FOR MEDITATION.
Q: HOW DO YOU SAY THAT THE LORD IS INFINITELY MERCIFUL, WHEN HUMAN BEINGS UNDERGO SO MUCH SUFFERINGS, IN THIS WORD ?
A: HE IS LOVING; THOUSAND TIMES MORE LOVING THAN THE MOTHER.
THE LORD GIVES JEEVATHMA, THE POWER OF INTELLIGENCE, AND THE CAPACITY TO TAKE ACTION. THE LORD HAS ALSO TAUGHT THE VEDAS TO BRAHMA AND THROUGH HIM, TO OTHERS. APART FROM THE VEDAS WEHAVE SMRITHIS, PURANAS, ITHIHASAS AND AGAMAS. ALL THESE PRESCRIBE THE CODE OF CONDUCT; HOW WE SHOULD PERFORM RITUALS; WHAT WE SHOULD DO IN DAY-TO-DAY LIFE, AND SO ON. ONLY OUT OF MERCY OF THE LORD THESE BENEFITS HAVE BEEN CONFERRED ON US. THE JEEVATHMA MUST PURSUE THEM.
Q: WHY IS THIS SUPREME DEITY CALLED BRAHMAN?
A: BRIHATH IN SANSKRIT MEANS GREATNESS. SO BRAHMAN IS ONE, WHO IS GREAT IN ALL RESPECTS.
Q: HOW IS BRAHMAN DEFINED ACTUALLY?
A: BRAHMAN IS DEFINED AS ONE FROM WHOM THE CREATION OF THE WORLD etc TAKES PLACE.
Q: WHAT IS THE BASIS FOR THIS DEFENITION?
A: THE VEDAS DECLARE THAT FROM BRAHMAN ALL THESE BEINGS ARE CREATED. BEACUSE OF BRAHMAN, ALL THE THINGS, WHICH ARE CREATED, EXIST IN THE WORLD. THE BEINGS ARE ALSO DESTROYED BY BRAHM.
ON THE BASIS OF THIS VEDIC TEXT IN THAITHRIYA UPANISHAD, THE ABOVE DEFINITION OF BRAHMAN IS GIVEN IN THE BRAHMA SUTHRA.
Q: WHAT IS THE SOURSE OF KNOWLEDGE ABOUT BRAHMAN ?
A: THE SASTHRAS ARE THE ONLY SOURCE OF KNOWLEDGE ABOUT BRAHMAN.
Q: WHY LOGIC SHOULD NOT BE USED TO DISCUSS ABOUT BRAHMAN ?
A: THE IDEA IS THIS. LOGIC WILL BE USEFUL, WHEN WE DISCUSS ABOUT KNOWN THINGS, SO THAT, WITH AUTHORITY, WE CAN MAKE USE OF OUR LOGIC AND ARGUMENT. BUT LOGIC CANNOT BE OF USE, IN DISCUSSING ABOUT UNKNOWN THINGS, UNSEEN THINGS LIKE BRAHMAN. HERE WE HAVE TO ACCEPT THE AUTHORITY OF THE VEDAS.
Q: DOES THIS MEAN THAT LOGIC CANNOT BE USED AT ALL FOR STUDYING OR UNDERSTANDING BRAHMAN ?
A: NO, IT IS NOT THAT. THE PRIMARY AUTHORITY IS THE VEDAS AND THESE CAN BE SUPPLEMENTD BY LOGIC, WITHOUT DEVIATING FROM THE AUTHORITY OF THE VEDAS. THE MAIN PURPOSE OR PERHAPS THE SOLE PURPOSE OF THE VEDAS AND UPANISHADS IS TO TEACH ABOUT BRAHMAN. HENCE, THEY ARE THEONLY SOURSE FOR US TO UNDERSTAND THE BRAHMAN.
Q: WHY NOT WE SAY THAT MATTER ITSELF EVOLVES INTO THE WORLD ?
A: MATTER CANNOT BE ITSELF EVOLVE INTO THE WORLD. MATTER ( ACHETHANA ) IS NOT INTELLIGENT BEING.
WE HAVE MUD. THE MUD, BY ITSELF CANNOT EVOLVE INTO A MUD POT. IT REQUIRES THE POTTER TO MOULD THE MUD AND TO MAKE A POT, OUT OF THE MUD. SO, HERE ALSO, THE MATTER BY ITSELF CANNOT EVOLVE INTO THE WORLD. IT REQUIRES AN INTELLIGENT BEING TO CREATE THE WORLD FROM MATTER, AND THAT INTELLIGENT BEING IS BRAHMAN. THERE ARE MANY ARGUMENTS TO SHOW THAT MATTER CANNOT EVOLVE INTO THE WORLD, OF ITS OWN ACCORD. BUT WHAT I HAVE MENTIONED ABOVE IS THE MAIN REASON. FOR THE MUD POT, WE HAVE THE MUD AS MATERIAL CAUSE AND THE POTTER AS THE INSTRUMENTAL CAUSE. BUT, FOR THE WORLD, GOD IS BOTH THE MATERIAL CAUSE AND THE INSTRUMENTAL CAUSE.
Q: IF MATTER BY ITSELF CANNOT EVOLVE INTO THE WORLD AND REQUIRES ANINTELLIGENT BEING; CAN THE JEEVATHMA EVOLVE THE WORLD, OUT OF MATTER?
A: I AGREE THAT JEEVATHMA IS AN INTELLIGENT BEING, BUT HIS POWERS ARE LIMITED. HE IS IMPERFECT AND HE IS HIMSELF REVOLVING IN THIS SAMSARA, IN THIS WORLD. SO, OBVIOUSLY, HE DOES NOT HAVE THE POWER OR CAPACITY TO CREATE THE WORLD, OUT OF MATTER.
Q: HOW MANY WAYS OFMEDITATION OR WORSHIP OF BRAHMAN ARE THERE ?
A: THERE ARE THREE KINDS OF MEDITATION OF BRAHMAN.
1. THE FIRST ONE IS, WORSHIP OF BRAHMAN IN HIS OWN ESSNTIAL NATURE, NAMELY, AS HIMSELF.
2. THE SECOND WAY IS WORSHIPPING BRAHMAN, HAVING THE JEEVATHMA AS HIS BODY; THAT IS, WORSHIPPING
BRAHMAN, AS THE SOUL OR ATHMA OF THE JEEVATHMA.
3. THE THIRD WAY IS WORSHIPPING BRAHMAN, AS HAVING ACHETHANA AS HIS BODY; i.e., WORSHIPPING BRAHMAN,
AS THE SOUL OR ATHMA OF ACHETHANA.
Q: HOW DO YOU EXPLAIN INDRA, SAGE VAMADEVA, PRAHLADHA AND OTHERS SAYING THAT " I AM THE BRAHMAN '?
A: IT ONLY MEANS THAT INDRA, VAMADEVA OR PRAHLADHA ARE REFERRING TO THEMSELVES AS THE BODY OF BRAHMAN; THAT IS, INDICATING THE TRUTH THAT BRAHMAN IS THEIR SOUL. ONLY IF WE INTERPRET THIS WAY, THERE WILL BE NO CONTRADICTION.
WHAT IS PRALAYAM ?
Q: WHAT IS PRAYAA ?
A: ACTUALLY THERE ARE THREE TYPES OF PRALAYA.
1. THE FIRST ONE IS THE CONTINUING PRALAYA. WEHAVE EVERY DAY, PEOPLE DYING, TREES AND PLANTS
WITHERING, THE ANIMALS DYING. THIS IS CALLED DAILY PRALAYA OR CONTINUING PRALAYA.
2. AS YOUKNOW,THE LIFETIME, THE DAY AND NIGHT, ETC. OF THE DEVAS ARE DIFFERENT FROM THAT OF HUMAN
BEINGS. ONE DAY FOR BRAHMA IS CALLED A KALPA. AT THE END OF A KALPA, NAMELY, AT THE END OF A DAY OF
BRAHMA, WE HAVE THE SECOND TYPE OF PRALAYA. WE LEARN FROM PURANAAS THAT THERE ARE SEVEN WORLDS,
STARTING FROM OUR WORLD HERE. THIS WORLD OF OURS IS CALLED A) BHOODA LOKA. AFTER BHUDHALOKA WE
HAVE ABOVE US B) BHUVAR LOKA, C) SUVAR LOKA, D) MAHAR LOKA, E) JANOLOKA, F) TAPOLOKA AND FINALLY
G) SATHYA LOKA.
DURING THIS SECOND TYPE OF PRALAYA, THE FIRST THREE WORLDS, NAMELY, BHOO LOKA, BHUVAR LOKA AND
SUVAR LOKA GET DESTROYED. THE 4th WORLD, WHICH IS MAHAR LOKA, IS PARTLY DESTROYED AND PARTLY NOT
DESTROYED. THE PEOPLE THERE SHIFT TO THE NEXT HIGHER WORLD, WHICH IS JANA LOKA. THE LAST THREE
WORLDS NAMELY JANA LOKA, TAPO LOKA AND SATHYA LOKA ARE NOT DESTROYED DURING THIS PRALAYA.
DURING THIS SECOND TYPE OF PRALAYA, AFTER DESTROYING THE FIRST THREE WORLDS MENTIONED ABOVE, THE
LORD TAKES THE FORM OF A YOUNG CHILD, BALAKRISHNA, AND LIES ON THE LEAF OF A PEEPUL TREE.
3) NEXT WE HAVE THE THIRD TYPE OF PRALAYA. THIS HAPPENS AT THE END OF THE LIFE TIME OF BRAHMA. AT THAT
TIME, ALL BEINGS, CHETHANAAS, ACHETHANAAS, ALL REST IN THE LORD IN A VERY SUBTLE ( SUKSHMA ) FORM.
THE LORD ALONE REMAINS, WITH JEEVATHMAS AND MATTER, LYING IN HIM, IN SUBTLE FORM, UNDIFFERENTIATED
Q: YOU SAID THAT BRAHMAN HAS MATTER AND JEEVATHMAS AS HIS BODY AND THAT BRAHMAN RESIDES IN THEM.
ALL THE IMPERFECTIONS, AND IMPURITIES, WHICH ARE IN THE HUMAN BEINGS OR IN THIS WORLD; WILL THEY NOT
TAINT THE BRAHMAN ?
A: NO. ALTHOUGH HE IS IN ALL THESE, THOSE DO NOT TAINT HIM. WE HAVE WATER ON LOTUS LEAF. THE WATER IS
ON THE LEAF, BUT STILL IT DOES NOT GET TAINTED BY THE IMPURITIES ON THE LOTUS LEAF. SIMILERLY, THE LORD
DOES NOT GET TAINTED BY HIS ASSOCIATION WITH THE CHETHANAAS AND ACHETHANAAS.
Q: NOW THE DOUBT IS THE JEEVATHMA IS THE SOUL IN OUR BODY. THE JEEVATHMA EXPERIENCES THE PAINS AND
PLEASURES, BECAUSE IT IS ASSOCIATED WITH THE BODY. IN THE SAME WAY , IF BRAHMAN IS ALSO ASSOCIATED
WITH JEEVAATHMAS AND MATTER AS BODY, WOULD NOT NOT THE BRAHMAN ALSO SUFFER THE PAINS AND
PLEASURES, JUST AS THE JEEVATHMA DOES ?
A: NO, BECAUSE OF THE INHERENT DIFFERENCE BETWEEN THE JEEVATHMA AND THE PARAMATHMA. WHAT APPLIES TO
JEEVATHMA NEED NOT NECESSARILY APPLY TO BRAHMAN ALSO.
IN THE VEDAS, BRAHMAN IS DESCRIBED AS HAVING TWO CHARACTERISTICS. THE FIRST ONE IS THAT HE IS FREE
FROM ALL DEFECTSAND IMPURITIES. THE SECOND CHARACTERISTIC IS THAT HE POSSESSES ALL AUSPICIOUS
QUALITIES.
IN VIEW OF THIS CATEGORICAL STATEMENT IN THE VEDAS, WE HAVE TO UNDERSTAND THAT BRAHMAN DOES NOT
GET TAINTED BY HIS ASSOCIATION WITH THE CHETHANAAS AND ACHETHANAAS.
Q: YOU ARE SAYING THAT HE IS RESIDING WITHIN THE SMALL HEART OF HUMAN BEINGS. HOW CAN THE LORD, WHO IS
PRESENT EVERYWHERE , ALSO RESIDE WITHIN THE SMALL HEART ?
A: IT IS FOR THE PURPOSE OF WORSHIPPING, THAT THE LORD IS IDENTIFIED AS BEING WITHIN THE SMALL HEART. HE IS
ALSO BIG - BIGGER THAN EVERYTHING ELSE; AND HE IS ALSO SMALL - SMALLER THAN EVERYTHING ELSE.
THAT IS HIS ATTRIBUTE.
Q: YOU SAY THAT HE RESIDES WITHIN THE HEART OF THE HUMAN BEINGS. WHEN WE EXPERIENCE PAIN OR PLEASURE DOES THE LORD INSIDE OUR HEART ALSO EXPERIENCE THEM ?
A: NO, AS OI HAVE ALREADY STATED THE IMPURITIES AND THE IMPERFECTIONS DO NOT TAINT THE LORD. SIMILARLY,
HE IS BEYOND ALL PAINS AND PLEASURES, WHICH WE EXPERIENCE.
Q: DO THE VEDAS SAY SO ?
A: YES. THE MUNDAKA UPANISHAD VERY CLEARLY MENTIONS AS FOLLOWS :
" THERE ARE TWO BIRDS, OF BEAUTIFUL FEATHERS, RESIDING IN THE SAME TREE. THE BIRDS ARE FRIENDS AND CLOSELY ATTACHED TO EACH OTHER. ONE BIRD EATS THE FRUIT OF THE TREE. THE OTHER BIRD SHINES, WITHOUT EATING ". HERE THE TREE IS THE BODY. THE TWO BIRDS ARE THE JEEVATHMA AND PARAMATHMA. THE JEEVATHMA EATS THE FRUIT OF HIS KARMA. THIS MEANS, THE JEEVATHMA UNDERGOES THE PAINS AND PLEASURES, DUE TO HIS PAST KARMA. PARAMATHMA, ALTHOUGH IN THE SAME BODY, SHINES WITHOUT EATING, i.e., HE IS NOT TAINTED BY THE PAINS AND PLEASURES OF THE JEEVATHMA.
THIS SHOWS CLEARLY THAT PARAMATHMA, ALTHOUGH RESIDING IN THE BODY, IS NOT TAINTED BY IMPURITIES AND PAST KARMA OF JEEVATHMA.
THE SAME PASSAGE OCCURS AGAIN IN SVETHASVATHARA UPANISHAD.
Q: WHY IS BUDDHISM REJECTED BY US ?
A: THE BUDDHIST PHILOSOPHY SAYS THAT THE ATOMS JOIN TO GETHER AND EVOLVE INTO THIS WORLD.. IN OTHER WORDS, THE WORLD AND OTHER MATERIALS ARE ALL CAUSED BY THE ATOMS JOINING TOGETHER. THEY ALSO SAY THAT THE BODY AND THE SENSES ARE IN TURN PRODUCED BY EARTH AND OTHER ELEMENTS.
THESE ARE DIRECTLY AGAINST UPANISHADIC TEACHINGS THAT BRAHMAN IS THE MATERIAL CAUSE OF THE WORLD; AND BRAHMAN IS ALSO THE INSTRUMENTAL CAUSE. HENCE WE DO NOT ACCEPT BUDDHISM.
FURTHER, BUDDHISTS SAY THAT EVERYTHING IS MOMENTARY, i.e., EVERYTHING EXISTS ONLY FOR A MOMENT AND THEN IT GETS DESTROYED. SO THIS IS ALSO NOT ACCEPTABLE.
Q: IS THERE DIFFERENT SCHOOLS OF BUDDHISM ?
A: YES, THERE ARE FOUR SCHOOLS OF BUDDHISM, HOLDING DIFFERENT VIEWS. THE FOUR SCHOOLS OF BUDDHISM ARE: VAIBHASHIKA, SAUTRANTIKA, YOGACHARA AND MADHYAMIKA.
WE NEED NOT GO INTO THE DIFFERENT PRINCIPLES HELD BY THESE SCHOOLS, IN OUR PRESENT ELEMENTARY TREATISE.
Q: WHAT ABUT JAINISM ?
A; WE DO NOT ACCEPT JAINISM ALSO. BECAUSE JAINISM STATES THAT IT IS POSSIBLE FOR AN OBJECT, TO BE BOTH EXISTENT AND NON-EXISTENT, AT THE SAME TIME. THIS IS SOMETHING CONTRARY TO FACT. FURTHER, JAINISM STATES THAT, FOR EVERY ANIMAL OR HUMAN BEING, THE SOUL IS OF THE SAME SIZE AS THE BODY. IF THIS IS SO, HOW CAN THE SOUL ENTER INTO A BODY LIKE THAT OF AN ANT OR MOSQUITO, WHEN EARLIER THE SOUL WAS IN AN ELEPHANT ? THIS IS A MAJOR DEFECT IN JAINISM.
IF WE ACCEPT THAT THE SOUL IS OF THE SAME SIZE AS THE BODY, THEN THE SOUL ALSO WILL HAVE TO GO ON CHANGING DEPENDING UPON THE SIZE OF THE BODY IT TAKES., IN DIFFERENT BIRTHS. OBVIOUSLY, THIS IS NOT POSSIBLE, SINCE THE SOUL IS DEFINED IN THE VEDAS AS " NOT SUBJECT TO CHANGE " . HENCE, THIS SYSTEM
IS ALSO NOT ACCEPTABLE.
Q: WHAT ABOUT THE OTHER SYSTEMS OF PHILOSOPHY, LIKE`VAISESHIKA SYSTEM FOUNDED BY KANADA; AND
NYAYA SYSTEM BY AKSHAPADA ?
A: THESE SYSTEMS ALSO ARGUE THAT BRAHMAN IS NOT THE MATERIAL CAUSE OF THE WORLD.
SO, IN THE SAME WAY AS THEARGUMENT ADVANCED AGAINST SANKHYA SYSTEM OF PHILOSOPHY, THESE SYSTEMS ARE ALSO NOT ACCEPTABLE. BECAUSE THEY TEACH CONTRARY TO THE UPANISHADS. THE UPANISHADS DECLARE
THAT ONLY BRAHMAN IS THE MATERIAL CAUSE OF THE WORLD.
WHAT ABOUT PASUPATHA RELIGION ?
Q: WHAT ABOUT THE PAASUPADHA RELIGION ?
A: IT IS ALSO NOT ACCEPTABLE. IT STATES THAT ONLY LORD PASUPATHI OR SIVA IS THE INSTRUMENTAL CAUSE OF THE WORLD. IT DOES NOT ACCEPT BRAHMAN AS THE MATETRIAL CAUSE ALSO. SINCE THIS IS OPPOSED TO VEDIC TEXTS, THIS PHILOSOPHIC SYSTEM IS NOT ACCEPTABLE. FURTHER, AS I HAVE MENTIONED EARLIER, THE VEDAS DECLARE EVERYWHERE THAT NARAYANAN IS THE SUPREME BRAHMAN, NARAYANAN IS THE SUPREME TRUTH, NARAYANAN IS THE SUPREME ATHMA ( PARAMATHMA ). SO, THE PHIOLOSOPHY OF PAASUPADHA THAT SIVA IS THE ULTIMATE GOD, CANNOT BE ACCEPTED, AS`THIS IS CONTRARY TO VEDAS.
Q: WHAT ARE SANKARAR'S VIEWS IN THIS REGARD ?
A: SANKARA ALSO IN HIS COMMENTARY, AGREES THAT THE SYSTEM OF PAASUPADHA IS NOT ACCEPTABLE.
THERE ARE OTHER REASONS ALSO, AS TO EHY THIS SYSTEM IS NOT ACCEPTABLE. WE MAY PASS OVER THESE,
BEING HIGH PHILOSOPHY, SINCE WE ARE SEEING ONLY ELEMENTARY TREATISE.
Q: WHICH DEITY ADHI SANKARA CONSIDER AS SAGUNA BRAHMAM ?
A: THERE ARE INNUMERABLE PASSAGES IN SANKARA'S WORKS, WHICH SHOW THAT HE CONSIDERS NARAYANA, AS SAGUNA BRAHMAN. FROM THE FOLLOWING FEW QUOTATIONS WE CAN EASILY UNDERTSAND THAT :
(1) HIS COMMENTARY ON GEETA (10-8) - KRISHNA'S WORDS " I, VASUDEVA, AM PARA BRAHMAM. ALL THE WORLDS COME OUT OF ME. EXISTANCE, DESTRUCTION, etc., OF THEWORLD ALSO EVOLVE FROM ME ".
(2) COMMENTARY ON GEETHA (9-22) - " THOSE WHO WORSHIP THE SUPREME DEITY, NARAYANA ARE THE PEOPLE, WHO KNOW THE TRUTH ".
(3) COMMENTARY ON GEETHA (7-23) - " THE LORD EXPRESSES PITY THAT ALTHOUGH THE EFFORTS ARE THE SAME, PEOPLE DO NOT WORSHIP NARAYANA FOR ETERNAL RESULTS ( BUT WORSHIP OTHER DEITIES ). THIS IS VERY
REGRETTABLE ".
(4) COMMENTARY ON BRAHMA SUTHRA (2-2-42) - " WHAT IS MENTIONED HERE, THAT NARAYANA IS THE PARAMATH,MA AND THAT HE IS THE SOUL OF ALL, IS ACCEPTED "
(5) INTRODUCTION TO COMMENTARY ON GEETHA : " BHAGAVAN NARAYANAN CREATED THIS WORLD, AND FOR ITS SUSTENANCE, CREATED MARICHI etc., THE SUPREME DEITY, NARAYANA OR VISHNU, TOOK AVATHARA AS KRISHNA"
(6) COMMENTARY ON GEETHA (9-11) - KRISHNA'S WORDS : " FOOLS DISREGARD ME....WITHOUT UNDERSTANDING THAT I AM THE SUPREME BRAHMAN, PARAMATHMA ". ( IN THIS SLOKA, THE WORD "MAHESWARA" OCCURS.
SANKARAR HAS INTERPRETED THE WORD MAHESWARA AS "NARAYANA"
7 ) COMMENTARY ON GEETHA ( 4-6 ) - KRISHNA'S WORDS : " I AM NOT BORN, BECAUSE OF KARMA. I AM THE LORD OF ALL BEINGS - CAPABLE OF GOVERNING ALL BEINGS, FROM BRAHMA TO A BLADE OF GRASS ".
( 8 ) COMMENTARY ON GEETHA ( 9- 22 ) - KRISHNA'S WORDS : " THOSE PERSONS, WHO UNDERSTAND THAT I, NARAYANA, AM THE SUPREME DEITY AND I AM THEIR SOUL, WORSHIP ME ".
( 9) COMMENTARY ON GEETHA ( 7-15 ) - KRISHNA'S WORDS : " FOOLS DO NOT TAKE REFUGE IN ME, ALTHOUGH I AM THE SUPREME DEITY, NARAYANA ".
( 10 ) COMMENTARY ON GEETHA ( 9-25 ) - KRISHNA'S WORDS : " THOSE WHO WORSHIP ME, THE VAISHNAVAS, ATTAIN ME IN THE END ".
( 11 ) COMMENTARY ON GEETHA ( 7-7 ) - KRISHNA'S WORDS : "THERE IS NO OTHER CAUSE, OTHER THAN MYSELF,
THE SUPREME LORD, PARAMESWARA ".
( 12 ) COMMENTARY ON GEETHA ( 10-2 ) - KRISHNA'S WORDS : " I AM THE SOURCE OF ALL THE DEVAS AND THE GREAT RISHIS ".
( 13 ) COMMENTARY ON BRIHADARANYAKA UPANISHAD - ( 3-7-3 ): " ISWARA, WHO IS NARAYANA, IS THE ATHMA OF YOU, MYSELF AND ALL BEINGS". HERE THE UPANISHAD HAS NOT MENTIONED THE NAME NARAYANA.
BUT SANKARAR SPECIFICALLY CLARIFIES THAT ISWARA, WHO IS THE SOUL OF ALL BEINGS, IS NARAYANA ONLY AND NOT ANY OTHER DEITY.
( 14 ) CHANDOGYA UPANISHAD : " BRAHMAN ALONE WAS EXISTENT. THEN, INDRA, VARUNA, etc., WERE CREATED ".
HERE, SANKARAR'S COMMENTARY : RUDHRA, THE LORD OF PASUS, i.e., PASUPATHI ( WAS ALSO CREATED ).
( 15 ) COMMENTARY ON GEETA ( 6-47 ) : KRISHNA'S WORDS : " ONE WHO WORSHIPS ME IS MORE STEADFAST THAN THOSE WHO WORSHIP SIVA etc.".
( 16 ) COMMENTARY ON GEETA ( 8-16 ) : KRISHNA'S WORDS : " ALL THE WORLDS, INCLUDING THAT BRAHMA, ARE PERISHABLE. SO, ONLY THOSE PEOPLE, WHO ATTAIN ME, GET SALVATION AND NOT BORN AGAIN ".
( 17 ) MUNDAKA UPANISHAD ( 2-4 ) : UPANISHAD SAYS " BRAHMAN IS THE INNER SOUL OF ALL BEINGS ". SANKARAR'S COMMENTARY ON THIS, " THE DEVA, VISHNU IS THE FIRST TO HAVE A BODY. HE HAS ALL THE THREE WORLDS AS HIS BODY. HE IS THE INNER SOUL OF ALL THINGS.
( 18 ) COMMENTARY ON MANDUKYA UPANISHAD : FIRST KARIKA : " ISWARA, WHOSE NAME IS NARAYANA ".
(19 ) COMMENTARY ON GEETA ( 3-30 ) : KRISHNA'S WORDS : " I AM THE SUPREME ISWARA. I KNOW EVERYTHING AND ALL THINGS. I VASUDEVA, AM THE ATHMA OF ALL ".
( 20 ) COMMENTARY ON GEETHA ( 13-18 ) : KRISHNA'S WORDS : : I, VASUDEVA, AM THE SUPREME ISWARA, I KNOW ALL THINGS, I AM THE SUPREME TEACHER ".
( 21 ) COMMENTARY ON GEETHA ( 11-43 ) - ARJUNA'S WORDS TO KRISHNA : THERE IS NO EQUAL TO YOU. THERE CANNOT EVEN BE TWO ISWARAS. SO THERE, IS NO QUESTION OF MANY ISWARAS. THERE IS NOBODY EQUAL TO YOU. SO, HOW CAN THERE BE ANYBODY, WHO IS GREATER THAN YOU ? ".
( 22 ) COMMENTARY ON GEETA ( 7-17 ) : " NOBODY ELSE IS SEEN ( OTHER THAN KRISHNA ), WHO IS FIT TO BE WORSHIPPED "
( 23 ). COMMENTARY ON GEETHA ( 13-10M ) : " THERE IS NOBODY ELSE, WHO IS GREATER THAN VASUDEVA. SO, HE IS THE ONLY REFUGE. SO, DEVOTION IS ONLY TO HIM AND NOT TO ANYBODY ELSE "
( 24 ). COMMENTARY ON KATOPANISHAD ( 3 - 9 ) : " PARAMAPADA IS THE EXALTED PLACE OF BRAHMAN, PARAMATHMA, WHOSE NAME IS VASUDEVA ".
( 25 ). COMMENTARY ON VISHNUSAHASRANAMAM " MEANING OF KESAVA. HERE ADHI SANKARAR REFERS TO SIVA'S WORDS IN HARIVAMSA; BRHMA IS NAMED AS " KA " AND I AM " ISA ". BOTH OF US WERE BORN FROM YOUR LIMBS AND SO YOU ARE NAMED " KESAVA ". THIS SHOWS THAT RUDHRA WAS BORN FROM THE LIMBS OF SRIMAN NARAYANAN .
( 26 ) COMMENTARY ON VISHNUSAHASRANAMAM : MEANING OF ARKA : " ONE WHO IS FIT TO BE WORSHIPPED, STARTING FROM BRAHMA AND BY ALL ".
( 27 ) COMMENTARY ON VISHNU SAHASRANAMAM : MEANING OF WORD " AMITHASANA ". " AT THE TIME OF DESTRUCTION, NARAYANA EATS THE WHOLE WORLD ". ( SO, THIS INCLUDES ALL DEITIES AND DEVAS )
Q: WHAT IS THE PURPOSE BEHIND THE CREATION OF THIS WORLD BY BRHMAN ?
A: THE BRAHMAN IS FULL IN ALL RESPECTS AND THERE IS NOTHING TO BE ACHIEVED BY HIM. SO, THE CREATION,
SUSTENANCE AND DESTRUCTION OF THE WORLD, etc., ARE ONLY MERE SPORT FOR BRAHMAN.
IN THIS WORLD ALSO, THE KING WHO HAS THE ENTIRE KINGDOM UNDER HIS CONTROL, PLAYS WITH BALLS, JUST
AS A FORM OF SPORT. IN THE SAME WAY, THE CREATION OF THE WORLD AND DESTRUCTION OF THE WORLD, ARE
ALSO FORMS OF SPORT TO BRAHMAN.
Q: WHY SHOULD HE CREATE THIS WORLD, FULL OF MISERY AND INEQUALITIES? IS THIS NOT A CRUEL SPORT ?
A: NO. HE CANNOT BE CALLED AS MERCILESS OR PARTIAL; BECAUSE, CREATION OF THIS WORLD IS ALSO DEPEN-
DENT ON THE KARMAS OF THE INDIVIDUAL SOULS. IN FACT, BRAHMAN IS ONLY THE GENERAL CAUSE FOR THIS
WORLD. THE KARMAS OF THE SOULS ARE PARTICULAR CAUSE FOR THEIR COMING INTO THIS WORLD.
eg., FOR A PLANT TO COME UP, WE REQUIRE BOTH WATER AND SEED OF THE PARTICULAR PLANT. WATER IS
GENERAL AND IS COMMON TO ALL PLANTS. BUT, FOR A PARTICULAR PLANT TO COME UP, WE REQUIRE THE
PARTICULAR SEED OF THE PLANT. SIMILARLY, JUST LIKE WATER IS THE GENERAL CAUSE FOR THE GROWTH OF
THE PLANT, BRAHMAN IS THE GENERAL CAUSE FOR THE CREATION. JUST AS THE PARTICULAR SEED IS RE-
QUIRED FOR THE GROWTH OF A PARTICULAR PLANT, THE INDIVIDUAL KARMA OF THE SOUL IS THE PARTICULAR
CAUSE, FOR THE SOUL COMING INTO THIS SAMSARA.
SO, ALTHOUGH CREATION etc., OF THE WORLD IS SPORT TO THE LORD, HE CANNOT BE CALLED MERCILESS.
BECAUSE A PERSON'S ENJOYING HAPPINESS OR PAIN IN THIS WORLD, IS DEPENDENT ON HIS PAST KARMA.
Q: HOW DOES THE LORD HELP THE JEEVATHMAS TO DO GOOD THINGS AND AVOID EVILS ?
A: THE LORD LOVES THE JEEVATHMA THOUSAND TIMES MORE THAN A MOTHER. HE HAS REVEALED THE VEDAS AND PROPOUNDED THE SATHRAS. THESE CLEARLY TEACH US WHaT TO DO AND WHAT NOT TO DO.
HE HAS GIVEN THE KNOWLEDGE, TO KNOW WHAT IS GOOD AND WHAT IS BAD. HE ALSO REMAINS NEUTRAL; OR PERMITS US TO DO, IN THE FIRST STAGE OF OUR ACTION. SO, IT IS FOR US TO MAKE USE OF ALL THE KNOWLEDGE.
Q: BUT, BEFORE CREATION, i.e., AFTER THE DELUGE THERE WAS NO KARMA AND THERE WAS NO SOUL. IS IT NOT ?
A: YES, THE SOUL OR JEEVATHMA IS ETERNAL. IT HAS NO BEGINING. SIMILARLY, HIS KARMA IS ALSO ETERNAL.
IT HAS NO BEGINING.
Q: THEN WHAT YOU MEAN BY CREATION OF THE WORLD ?
A: AT THE TIME OF DELUGE, THE SOULS AND MATTER - ALL MERGE IN A SUBTLE ( SUKSHMA ) FORM IN BRAHMAN.
THEY ARE NOT DISTINCT FROM ANOTHER.
SO, AFTER THE DELUGE, BRAHMAN SEPERATES THEM AND MAKES THEM ATTAIN THEIR SOUL ( STHULA ) FORM.
THEN HE GIVES THEM NAMES AND FORMS. SO WHAT IS MEANT BY CREATION, IS ACTUALLY THE MANIFESTATION OF THESE CHETHANAS AND MATTER IN THIR NORMAL FORM; AS AGAINST THE SUBTLE FORM WHICH THEY MERGED IN THE LORD. SO, THE SOULS ARE ALL ETERNAL, THEY HAVE NO BEGINING AND THEREFORE THEIR KARMAS ARE ALSO ETERNAL. THE KARMAS ALSO HAVE NO BEGINING.
IF THE SOUL IS IN ATOMIC SIZE, HOW CAN THE SOUL EXPERIENCE THE PAIN AND PLEASURE ALL OVER THE BODY ?
Q: IF A SOUL IS IN ATOMIC SIZE HOW CAN THE SOUL EXPERIENCE THE PAINS AND PLEASURES ALL OVER THE BODY ?
IF THE SOUL IS ATOMIC, HOW CAN IT REALISE THE PAIN IN ANY PART OF THE BODY i.e. LEG OR HAND ?
A: THIS IS POSSIBLE. FOR EXAMPLE WE APPLY SANDAL PASTE ON OUR BODY OR HANDS. BUT THE SMELL AND PLEASING SENSATION EXTEND TO THE ENTIRE BODY. SIMILERLY THE SOUL ALTHOUGH ATOMIC IN SIZE EXPERIENCES THE PAIN AND PLEASURE ALL OVER THE BODY.
THE JEEVATHMA RESIDES IN THE HEART OF A PERSON. SO, FROM THERE HE EXPERIENCES`PAIN AND PLEASURE, ALL OVER THE BODY.
Q: IF THE SOUL ( JEEVATHMA ) POSSESSES KNOWLEDGE THEN WHAT HAPPENS TO THIS KNOWLEDGE WHEN A
PERSON IS IN DEEP SLEEP ?
A: IN DEEP SLEEP ALSO, THE KNOWLEDGE IS IN THE PERSON BUT IT DOES NOT SHOW ITSELF.
Q: IT IS SAID, THAT ALL THE CHETHANAS AND ACHETHANAS CONSTITUTE THE BODY OF BRHMAN. SO, DOES THIS MEAN THAT THE CHETHANA OR THE JEEVATHMA IS A PART OF BRAHMAN ?
A: YES, NATURALLY. SINCE THE JEEVATHMA CONSTITUTES THE BODY OF BRAHMAN, HE IS A PART OF BRAHMAN. THIS HAS BEEN CLEARLY STATED IN THE VEDAS AND ALSO IN THE SMRITHIS.
Q: HOW DO YOU SAY THAT THE INDIVIDUAL SOUL IS PART OF THE BRAHMAN ?
A: FOR EXAMPLE, THERE IS A LIGHT COMING OUT OF FIRE, OR SUN. THE LIGHT WHICH COMES OUT OF FROM A SHINING FIRE OR FROM THE SUN IS ALSO PART OF THE SHINING FIRE OR SUN ONLY. SIMILERLY JEEVATHMA IS A PART OF THE BRAHMAN.
Q: SO HOW DO YOU EXPLAIN THE RELATIONSHIP BETWEEN JEEVATHMA AND PARAMATHMA ?
A: AS EXPLAINED ALREADY THE JEEVATHMA IS THE BODY OF THE PARAMATHMA: PARAMATHMA IS THE SOUL.
AS ALREADY TOLD IN THE EARLIER EXAMPLE, THE LIGHT IS DISTINCT AND DIFFERENT FROM THE FIRE OR SUN.
IN OTHERWORDS THEY ARE THE SAME AND YET THEY ARE DIFFERENT. THAT IS THE SAME WAY BETWEEN THE JEEVATHMA AND PARAMATHMA; ONE CONSTITUTES THE BODY OF THE OTHER AND STILL BY THE SAME REASONING THEY ARE DIFFERENT.
Q: AT THE TIME OF DEATH, HOW DOES THE JEEVATHMA DEPART FROM HIS BODY ?
A: THIS IS WELL EXPLAINED IN UPANISHADS. AT THE TIME OF DEATH, THE JEEVATHMA LEAVES THE BODY.
WHEN THE JEEVATHMA LEAVES THE BODY, THE FOLLWING ALSO LEAVE :
(a) THE FIVE SENSES OF KNOWLEDGE ( JNANA INDHRIYAS );
(b) THE FIVE SENSES OF ACTION ( KARMA INDHRIYAS );
(c) MANAS`OR MIND;
(d) PRANA OR PRINCIPAL VITAL AIR;
(e) THE FIVE ELEMENTS viz., ETHER, AIR, FIRE, WATER, AND EARTH, IN SUBTLE FORM.
Q: WHAT EXACTLY HAPPENS AT THE TIME OF DEATH ?
A: FIRST, THE SPEECH RESTS IN MIND.
Q: WHAT DO YOU MEAN BY THAT ?
A: AS YOU KNOW, THE MIND THINKS FIRST AND THEN THE PERSON SPEAKS. SO, AT THE TIME OF DEATH, IT IS THE REVERSE. THE POWER OF SPEECH STOPS FIRST. HE IS UNABLE TO SPEAK. HE IS ABLE TO THINK BUT NOT ABLE TO SPEAK. THIS IS THE FIRST STAGE IN THE PROCESS OF DEATH.
Q: WHAT HAPPENS NEXT ?
A: SIMILARLY, THE FIVE SENSES OF KNOWLEDGE AND THE FIVE SENSES OF ACTION REST IN THE MIND.
THEN THE MIND RESTS IN THE VITAL AIR OR PRANA. THIS MEANS THAT HIS THINKING FUNCTION ALSO STOPS.
THEN, THE PEOPLE SAY THAT, HE HAS BECOME UNCONSCIOUS. HE DOES NOT KNOW WHAT IS HAPPENING AOUND . BUT, LIFE IS STILL THERE. SO, WE SAY THAT THE MIND RESTS IN PRANA.
Q: WHAT HAPPENS NEXT ?
A: NEXT, THE PRANA REACHES THE SOUL OR JEEVZATMA. AFTER THIS, THE SOUL JOINS WITH THE FIVE GROSS ELEMENTS ( PANCHABHUTHA ), OF ETHER, AIR, FIRE, WATER AND EARTH, IN A SUBTLE FORM.
THEN, THEY ALL DEPART FROM THE BODY. THE UPANISHADS FIGURATIVELY STATES THAT THE PRANA THEN RESTS IN THE FIRE, IN THE BODY. IN OTHER WORDS, AFTER THE PRANA DEPARTS, THERE IS STILL WARMTH IN THE BODY.
THAT IS WHY FOR SOME TIME AFTER DEATH, THE BODY IS STILL WARM. WHEN THE FIRE ALSO DEPARTS, THEN THE BODY BECOMES COLD.
Q: WHAT IS THE FURTHER PROCESS OF THE SOUL LEAVING THE BODY, AT THE TIME OF DEATH ?
A: (1) THE FIVE SENSES OF KNOWLEDGE; (2) FIVE SENSES OF ACTION, COMBINED WITH; (3) MIND; (4) PRANA; (5) THE SOUL AND (6) THE FIVE GROSS ELEMENTS IN SUBTLE FORM, PROCEED OUT OF THE BODY.
NOW, THERE ARE INNUMERABLE VEINS ( NADIS ) IN THE BODY. OUT OF THESE THERE ARE 101 VEINS WHICH GO UPWARDS, THERE IS ONE SPECIAL VEIN, CALLED BRHMA NADI.
1) THE JEEVATHMA,WHO IS TO ATTAIN MOKSHA PASSES THRUGH THIS SPECIAL NADI.
2) THE JEEVATHMA, WHO PASSES THROUGH THE OTHER 100 NADIS GOING UPWARDS, REACHES SWARGA;AND ENJOYS PLEASURES IN THE COMPANY OF DEVAS AND TAKE A BIRTH AGAIAN.
Q: WHAT HAPPENS TO THE SENSES ( INDRIYAS ) ?
A: WHEN A PERSON DIES, THE SOUL LEAVES THE BODY; AND DEPENDING UPON THE KARMA THE SOUL i) GOES TO SWARGA OR ii) TAKES SOME OTHER BODY OR iii) GOES TO " PARAMAPADHA "
WHEN THE SOUL GOES TO SWARGA OR TO SOME OTHER BODY, ALL THE TEN SENSES ALSO FOLLOW THE SOUL.
BUT, WHEN THE SOUL GOES TO PARAMAPADHA, THE SENSES ARE LEFT BEHIND. IN ANY CASE THE SENSES ARE NOT DESTROYED.
3) THE JEEVATHMA, WHO PASSES THROUGH ONE OF THE VEINS, GOING DOWNWARDS, IS BORN IN SAMSARA IN THIS WORLD IMMEDIaTELY.
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