Three types of Values of Vedic life-style

 

The Vedic life-style consists of three types of values.  The first type of values is a general set of values, which refines one as a human being and enables one to contribute to the peace, harmony, and prosperity of human society. This set of values, which one can arrive at using one’s common sense, can be called samanya-dharma, general values.  The second set of values enable one to lead a religious-way of life and can be called religious values. The third set of values are spiritual values, by following which one can lead a spiritual life and attain Liberation.  These three sets of values – general, religious, and spiritual, put together is the Vedic lifestyle, the vaidhika marga.  Let us see briefly the distinction between or among these three types of values.

First let us take the general values.  Lord Krishna lists them in Chapter 16 of Bhagavad Gita as divine qualities. They can be reduced in essence to the three qualities of paropakara, ahimsa and kshama, which we shall see now.  Veda Vyasa declared after writing the eighteen puranas that the lesson to be learnt from the puranas is: “Paropakara punyaya, papaya para pidanam (helping others confers Punya and hurting others, papa)”.  Paropakara is doing good to someone from whom you expect nothing in return and to one whom you do not even know. In creation, the entire nature is doing this as said in the following verse: 

Paropakaraya phalanti vrkshah, paropakaraya duhanti gavah, I

paropakaraya vahanti nadyah, paropakarartham idam sariram II.

Trees bear fruits for consumption of others, cows give milk for the benefit of others, rivers flow giving water to people (others), (Same way, this human) body is for helping others.

Ahimsa is not to hurt a person through thought, word or deed, that is characterised as papa in the words of Vyasa. It is also extoled through the words ‘’Ahimsa paramo Dharma”.  There may be exceptional cases where himsa becomes necessary as in the case of police force or defence forces for protecting the society or nation.  There also one keeps it to the required levels only.  Kshama or titiksha, tolerance, is necessary to practice ahimsa.   These three values; paropakara, ahimsa and kshama are well-known values as everyone expects others to follow these values in their interaction with them while following oneself selectively, only where convenient.  Following them without double standards will make a human being more and more refined and less and less selfish.  These general values, also called secular values, are valid for all human beings irrespective of the religion they follow or God they worship and also even if they do not believe in God or religion, to live as refined human beings promoting general welfare and harmony.

            Now let us take up the next set of values, religious values.  Sraddha in the scriptures; bhakti towards God and vairagyam towards the world constitute the three important religious values. Sraddah is faith in the validity and utility of the scriptures for improving the quality of our life. Vedas are the primary scriptures and Bhagavad Gita contains the essence of scriptures.  So faith in Vedas and study of Gita helps one to cultivate sound religious values mainly strong, sincere Iswara Bhakthi. Iswara Bhakthi, devotion and reverence towards Iswara, also called Bhagavan, is the crux of religious life.  We get to know Iswara only from scriptures and scriptures define Iswara as Jagat karanam, the cause of the universe and also as sthithi-laya karanam of Jagat i.e. the cause of the origination, maintenance and final resolution of the universe.  Since Iswara is the original cause of the universe itself, He is the original cause of all human beings as well and Bhakthi is the acknowledgement of this fundamental relationship with the eternal Iswara.  We cherish and nourish this relationship through Iswara Bhakthi that is expressed through one’s devotion and reverence to Iswara symbolised by His various representations in the scriptures as Siva, Vishnu, Parvathi, Mahalakshmi etc.  Iswara is the source of all inner strength. 

           Iswara is also called Bhagavan. Bhagavan is defined as one having “Bhaga” that is defined in Vishnu purana as:

Aiswaryasya samagrasya viryasya yasasah sriyah I

Vairagyasya atha jnanasya shannam bhaga itheernah II

The immeasurable, infinite measure of all the six; overlordship, strength, fame, wealth, vairagyam, wisdom; together constitutes Bhaga.

Bhagavan, the embodiment of Bhaga, is the source of inner strength and confidence to His Bhakthas who practice Vairagyam with Bhakthi. Vairagyam can be defined as practice of detachment towards all objects and relationships other than that connected with Iswara and the religious life.  In Swami Paramarthananda’s words this will promote the FIR reduction i.e. reduction in - frequency of emotional disturbances; intensity of emotional disturbances and in recovery period from emotional disturbances; which will lead to the inner 3 Cs i.e. Calmness, Confidence and Cheer.  Sraddha in scriptures, Iswara Bhakthi and Vairagyam towards the material pursuits and relationships, when practised together creates a thirst for knowledge of Iswara, when the religious life matures into spiritual life and the Bhakthi blossoms into Jijnasa Bhakthi. 

            As a Jijnasa Bhaktha, one’s Sraddha in devotional literatures like puranas and ithihasas turns into Sraddha in Jnanam literature like Bhagavad Gita and various Upanishads.  One learns from them about Brahman and to know more and deeply about Brahman in Its two aspects, Nirguna Brahman and Saguna Brahman, he seeks the help and guidance of a competent Guru to properly understand the subtle aspects of the spiritual texts. So Guru Bhakthi assumes as much importance as Iswara Bhakthi. Under the guidance of Guru, then one engages in consistent and systematic study of spiritual-scriptures for a length of time, enquiring into the nature of Brahman. This is called Vichara. So as one changes to spiritual life from religious life, Shraddha in Jnana grantha, Guru Bhakthi sharing prominence with Iswara Bhakthi and Vichara as part of Jnana Yoga become the three important values. 

            As his understanding grows, the outlook also undergoes a change. In Bhagavad Gita (7-24), Lord Krishna says “avyaktam vyaktimapannam, manyante mamabuddhayaḥ (The unintelligent people regard Me, the unmanifested, as come into manifestation)”. Kenopanishad (1-7) declares about Brahman “Nedam yaditam upasate (Not this that people here worship). Then he understands that various forms of Iswara used in worship are only finite representations of Brahman, that is formless and eternal, used for devotional exercises and discovers that Brahman is essentially one’s Self through Upanishadic teaching such as “Aham Brahmasmi (I am Brahman)”.  When this knowledge is successfully absorbed and adopted, one saves oneself from the clutches of samsara, while living and is freed from the cycle of birth and death at death. So the three types of values in vaidhika marga, when properly and successfully followed, leads one to freedom from samsara and re-birth.

(adapted from Swami Paramarthananda’s talk)

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Role of Prayer

 

(Based on the lectures of Swami Paramarthananda)

Let me begin the blog with a story told by Swami Paramarthananda quoting Swami Chinmayananda. The story is about a kingdom with a unique rule that any citizen can become a king and rule for five years enjoying all the powers and privileges that goes with kingship.  But at the end of five years he will be banished to a big forest in the neighbourhood on the banks of a big, deep river.  The forest is the home of many wild animals and river is the home of crocodiles and sharks and so one left alone in the forest is trapped therein and has to spend his days in the big forest, infested with wild animals with death alone as the relief.   So whosoever became the king spent their last days in throne in agony and anxiety and cried and screamed when the boat-man left them in the forest.  And then an intelligent person ascended the throne as king and he showed no anxiety or agony on the last day on the throne and boarded the boat cheerfully to be taken to the forest on the other bank.  The surprised boat-man asked him how come he is least agitated while everyone he had been taking to the forest was worried and miserable.  The person replied that in the five years he had ruled he had taken care to develop another kingdom in the forest which he will take over now and so has no fear or anxiety on banishment. 

This story is told to remind that all human beings enjoy at one time Yauvana Samrajayam, the kingdom of youth and after years of youth suffer banishment to Vardhakya vanam, forest of old age.  Youth is called Yauvan Samrajayam because in these years one has got all the powers and privileges with all faculties at command.  This along with the physical fitness and strength makes life enjoyable giving one the freedom to try and do whatever one wants to.  In contrast to this in old age with all powers and privileges lost and faculties not under control and degenerative diseases like wild animals attacking the limbs one feels lost as in a dark forest.  So old age is called Vardhakya vanam.  One can enter old age cheerfully and not with fear, if one like the intelligent king makes preparations to face the problems of old age while enjoying the pleasures of youth.  There is a Sloka in Bhartruhari’s Vairagya satakam which reads as follows:

Yavatsvasthamidam sariramarujam yavajjara durato

yavaccendriyasaktirapratihata yavatksayo nayusah |

Atmasreyasi tavadeva vidusa karyah prayatno mahan

samdipte bhavane tu kupakhananam pratyudyamah kidrsah || 75||

As long as this body is healthy and free of infirmity, as long as senility is distant, as long as the faculties have not lost their vigour, as long as life is not enfeebled, till then the wise ones should make great efforts to reach the supreme goal of life.  For what is the use of digging a well when the house is on fire?

The Sloka reinforces the message of the story with an indirect description of the problems of old age and the message can be read as – ‘If one wants to make his old age a success, he should start young'.  Success here stands for spiritual success for that alone can give a confident mind in old age that enjoys calmness and cheerfulness, free of depression, dejection and disillusionment. The first step for a start on the spiritual path is through prayer that connects one mentally to Bhagawan, the one having Bhaga the six-fold attributes of power, courage, fame, wealth and detachment in infinite measures as described in Vishnu Purana:

Aiswaryasya samagrasya Veeryasya Yasasya Sriyaha I

Vairagyasya Jnanasya shannaam Bhaga itheerana II (Vishnu purana 6.5.47).

Prayer can be through Kayika puja which is physical worship or through Vachika puja which is parayanam or recitation of sthuthis or through Manasa puja or silent mental prayer or through Japa which is repeating a chosen Mantra for a fixed no. of time.  Whatever be the method chosen one should do it sincerely with Shraddha and devotion.  Shraddha is very important as Lord Krishna points out in Gita (9-3): 

Asraddadhanah purusha dharmasyasya parantapa |

Aprapya mam nivartante mrtyusamsaravartmani || 9-3||

 Arjuna, people having no faith in this Dharma, failing to reach Me, revolve in the path of the world of death.

When one prays for Bhagawan’s Grace one should remember the following few things:

1)    One takes responsibility for oneself and does not abandon his responsibilities saying “Everything is in God’s grace.”

2)    One does not pray for rest and freedom from activities.  It is rather for the enjoyment of activities with a cheerful mind drawing inspiration from the activity.

3)    One does not pray to control the future but to contribute to the future with enthusiasm.

4)    One does not pray to change others but to influence others positively through his own life and language.

5) One does not pray for change in set-up but for the wisdom to find security and satisfaction within oneself whatever the set-up is. 

Regular, sincere prayer daily confers the following benefits as well:

1)    It helps to deflate one’s ego

2)    It makes the attachment to Lord stronger and consequently attachment to persons and possessions weaker.  In fact when attachment is less one’s expectations from them is less and this makes the love and care easier.

3) As prayer is the best shock absorber it helps one to develop the mental and emotional strength 

Gradually Shraddha in prayer should mature into Shraddha in scriptures and Iswara Jnanam.  As scriptures dealing with Iswara Jnanam are subtle one should take the guidance of a Guru to understand them and absorb the Jnanam.  Study of Upanishads under the guidance of a Guru reveals the important equation that establishes the identity of Bhagawan with Bhaktha through Mahavakhya.  With the wisdom born of the understanding and absorption of the meaning of Mahavakhya, he can enter the Vardhakya vanam calmly with confidence as a Jivan Muktha, without fear or depression.

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Nama Siddantha

Nama stands for Divine name, any one name of the Lord as Saguna Brahman. Saguna Brahman is the formless Supreme with Its power of Maya manifest.   The forms and names are many for Saguna Brahman as Lord Sri Krishna states in Gita (10-40) “There is no end to my divine manifestations, O destroyer of enemies”. Lord also states in another place (4-11) “In whatever form or manner they seek me, I favour them in that form or manner”.  Efficacy of Nama constitutes the core philosophy of Nama Siddantha.  It embraces the sadhanas connected with Nama, namely Nama Japa, Dhyana of Nama, Nama Sankeertan, and Divya Nama Bhajan. While in Divya Nama Bhajan devotional songs on various Namas are sung; in others, Nama of an Ishta Devata is taken for chanting, meditation or group singing in Satsang. Of these Nama Sankeertan is most favoured one as in Satsang, control of the wandering mind and concentration on Nama is more easily achieved. To illustrate that the name of the Lord is superior to the form it relates to, an incident relating to Lord Sri Rama and his ardent devotee Hanumanji is quoted.

The king of Kashi was going to Ayodhya to pay his respects to Lord Sri Rama.  Sage Narada met him on the way and requested a favour. The king agreed and Sage Narada told him not to bow down before sage Viswamitra when he meets him. The king agreed and did likewise. Sage Viswamitra took it as an insult and was upset. He took the matter to Sri Rama and demanded that the king be punished for the deliberate insult.   Sri Rama promised to lay the king’s head at his preceptor’s feet.  The king got frightened on hearing about this. So he approached Sage Narada to save himself from Sri Rama’s wrath.  Sage Narada advised him to seek the protection of Anjana Devi, mother of Hanumanji.   The King went to her and sought her protection first and when he got the assurance, he narrated that it is from Sri Rama’s anger he sought protection. She felt troubled but as she had given the word, she asked her son to help the king to survive Sri Rama’s wrath.  Hanumanji  was in a dilemma but decided to risk Sri Rama’s displeasure to help him. He stretched his tail and wound it round the king like a fortress and sat on top of it chanting the name of Sri Rama.  Sri Rama in the meanwhile went in search of the king and not finding him, shot an arrow charging it with Mantras to seek and bring the head of the king. But the arrow stopped in the mid-air and turned and fell at his feet. Puzzled Sri Rama decided to use the infallible Brahmastra. Then Sage Narada appeared and asked him to listen carefully to the faint sound coming from distance before acting.  Sri Rama listened and he heard the chant of his name by Hanumanji.  Sage Narada then narrated to Sri Rama all that happened and also explained  that his Nama is more powerful than His own Self. Meanwhile Sage Viswamitra also came there, contrite over the crisis he had precipitated.  Sage Narada asked the king to prostrate before Sage Viswamitra laying down his head at the Sage’s feet, as promised by Sri Rama. The king prostrated accordingly and Sage pardoned him. Sri Rama was also relieved to know that it was all a ploy by Sage Narada to demonstrate the power of His name. 

There is another story in Bhagavatha, the story of Ajamila, to emphasise the glory of Nama.  Ajamila is a Brahmin who forgot the Vedic ways and turned a sinner led astray by his senses. At his death-bed, in the last few moments of his life he called out  “Narayana” with passion and love, not thinking of the Lord, but thinking of his youngest son, Narayanan. Still he was saved because of the power of the Nama and taken to Vaikunta. This story is not to be taken literally but understood for its message.  The thrust of the story is the emphasis on the efficacy of Nama even when spoken of involuntarily, what to speak of use in japa, dhyana, Bhajan or Sankeerthan, with devotion and dedication. Of these the importance of  Nama Sankeerthan which is the easiest to practice cannot be overemphasised in the modern days of temptations and distractions galore and spiritual indifference. 

One of the pioneers of Nama Siddanta was the fifty-ninth Peetathipathi of Kanchi Kamakoti Peetam, Sri Bodendra Saraswathy Swamigal, known as Bhagavan Nama Bodendral.  In his work Namamrta-Rasayana, he outlines six reasons for the glory of Nama.

1) The repetition of Nama is open to all irrespective of caste, sex, and stage in life and involves no injury to any living being.
2) It does not require any ancillary aid.
3) It does not need the intercession of third person for giving result.
4) It can be performed at any time – no time restraints.
5) It can be performed in any place – no place restraints.
6) There are no ritualistic regulations governing it. 

Although there are no extraneous restrictions, the sadhaka should steer clear of Nama-Aparadha, offence against Nama which will be incurred by:
1) Speaking ill of others and insulting Bhagavathas and other good people.
2) Making distinction between Siva and Vishnu, in respect of their names or attributes.
3) Showing disrespect to Guru.
4) Deriding Vedas and/or other sastras.
5) Relying on efficacy of Nama as a shield and abandoning nithya, naimithika karmas.
6) Non - cultivation of virtues enumerated as Daivi Sampath in Gita like Ahimsa, Satyam etc. 
7) Sporting Ahamkara and Mamakara.
8) Losing faith in the efficacy of Nama
9) Initiating one lacking faith in Nama into the practice of Nama Japa.
10) Straying from the path of Dharma.

In Vishnupurana there is a verse that says;”What is gained through Dhyana in Kritha yuga, through yajnas in Tretha yuga and through ritual worship in Dvapara yuga is obtained by chanting the names of  Kesava (standing for God) in Kali yuga”.  Yugas here can be interpreted not as the ages in physical time but as the state of mind from the least evolved state of consciousness represented by Kali Yuga to the highest developed state represented by Kritha yuga, observes Dr. T.M.P. Mahadevan.  What is gained by Dhyana, Yajnas and ritual worship is Chitta-Suddhi and through that Jnana Yogyatha. The Chitta-suddhi and Jnana yogyatha are easily gained through Nama Sankeerthan is the point of emphasis here. This we can see from Gita {(9-14) and (10- 10 & 11)}.  Describing such devotees, Lord Krishna says in Gita (9-14) - “Constantly singing my glory and striving with firm resolve (for liberation)  and bowing down to me in devotion,  they worship me with single-minded devotion, ever united with me”.  After describing them again in next chapter, Sri Krishna follows it up with the assurance (10-10 &11)-“To them ever united with me and worshipping me with love, I confer that Yoga of wisdom through which they come to me. I abiding in their hearts dispel the darkness born of ignorance, by the shining light of Jnanam.”

Nama siddantha is common to followers of all systems of philosophy including Advaita. The two great teachers of Nama Siddantha, Sri Bodhendral and Sri Sridhar Ayyaval were adherents of Advaita philosophy and what more the former was an ardent Vishnu bhaktha while the other an ardent Siva-bhaktha. The essence of teaching of all sastras is that one should surrender oneself to God to earn God’s Grace and to realize God.  And engaging in Nama Sankeerthan with ananya bhakthi is an easy way of surrendering oneself to Lord.

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