પ્રિય મિત્રો,
આપ સહુને નવરાત્રીની મંગલ શુભેચ્છાઓ સહ ગરબાની રમઝટ માણવા ભાવભીનું આમંત્રણ છે … સૂર~સરગમ પર પધારશોને..?
Gayatri Mantra September 21, 2008
Gayatri Mantra has been bestowed the greatest importance in Vedic dharma.This mantra has also been termed as Savitri and Ved-Mata, the mother of the Vedas. The literal meaning of the mantra is:
O God! You are Omnipresent, Omnipotent and Almighty. You are all Light. You are all Knowledge and Bliss. You are Destroyer of fear, You are Creator of this Universe, You are the Greatest of all. We bow and meditate upon Your light. You guide our intellect in the right direction.
The mantra, however, has a great scientific import too, which somehow got lost in the literary tradition.The modern astrophysics and astronomy tell us that our Galaxy called MilkyWay or Akash-Ganga contains approximately 100,000 million of stars. Each star is like our sun having its own planet system. We know that the moon moves round the earth and the earth moves round the sun along with the moon. All planets round the sun.
Each of the above bodies revolves round at its own axis as well. Our sun along with its family takes one round of the galactic centre in 22.5 crore (225 million) years. All galaxies including ours are moving away at a terrific velocity of 20,000 miles per second.
And now the alternative scientific meaning of the mantra step by step:
(A) Om bhur bhuvah swah:
Bhur the earth, bhuvah the planets (solar family), swah the Galaxy. We observe that when an ordinary fan with a speed of 900 RPM (rotations Per minute) moves, it makes noise. Then, one can imagine, what great noise would be created when the galaxies move with a speed of 20,000 miles per second. This is what this portion of the mantra explains that the sound produced due to the fast-moving earth, planets and galaxies is Om. The sound was heard during meditation by Rishi Vishvamitra, who mentioned it to other colleagues. All of them, then unanimously decided to call this sound Om the name of God, because this sound is available in all the three periods of time, hence it is set (permanent). Therefore, it was the first ever revolutionary idea to identify formless God with a specific title (form) called upadhi. Until that time, everybody recognized God as formless and nobody was prepared to accept this new idea. In the Gita also, it is said, “Omiti ekaksharam brahma”, meaning that the name of the Supreme is Om, which contains only one syllable (8/12). This sound Om heard during samadhi was called by all the seers nada-brahma a very great noise), but not a noise that is normally beyond a specific amplitude and limits of decibels suited to human hearing. Hence the rishis called this sound Udgith musical sound of the above, i.e., heaven.They also noticed that the infinite mass of galaxies moving with a velocity of 20,000 miles/second was generating a kinetic energy = � MV2 and this was balancing the total energy consumption of the cosmos. Hence they named it Pranavah, which means the body (vapu) or store house of energy (prana).
(B) Tat savitur varenyam:
Tat that (God), savitur the sun (star), varenyam worthy of bowing or respect. Once the form of a person along with the name is known to us, we may locate the specific person. Hence the two titles (upadhi) provide the solid ground to identify the formless God, Vishvamitra suggested. He told us that we could know (realize) the unknowable formless God through the known factors, viz., sound Om and light of suns (stars). A mathematician can solve an equation x2+y2=4; if x=2; then y can be known and so on. An engineer can measure the width of a river even by standing at the river bank just by drawing a triangle. So was the scientific method suggested by Vishvamitra in the mantra in the next portion as under:-
Bhargo devasya dheemahi:
Bhargo the light, devasya of the deity, dheemahi we should meditate. The rishi instructs us to meditate upon the available form (light of suns) to discover the formless Creator (God). Also he wants us to do japa of the word Om (this is understood in the Mantra). This is how the sage wants us to proceed, but there is a great problem to realise it, as the human mind is so shaky and restless that without the grace of the Supreme (Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to pray Him as under:
(D) Dhiyo yo nah prachodayat:
Dhiyo (intellect), yo (who), nah (we all), prachodayat (guide to right Direction). O God! Deploy our intellect on the right path. Full scientific interpretation of the Mantra:
The earth (bhur), the planets (bhuvah), and the galaxies(swah) are moving at a very great velocity,the sound produced is Om, (the name of formless God.) That God (tat), who manifests Himself in the form of light of suns (savitur) is worthy of bowing/respect(varenyam). We all, therefore, should meditate (dheemahi) upon the light (bhargo) of that deity (devasya) and also do chanting of Om. �May He (yo) guide in right direction (prachodayat) our (nah) intellect (dhiyo).
So we notice that the important points hinted in the mantra are:-
1) The total kinetic energy generated by the movement galaxies acts as an umbrella and balances the total energy consumption of the cosmos. Hence it was named as the Pranavah (body of energy). This is equal to � mv2 (Mass of galaxies x velocity2).
2) Realising the great importance of the syllable OM, the other later date religions adopted this word with a slight change in accent, viz., amen and Ameen.
3)The God could be realised through the saguna (gross), upasana (method), i.e.,
a) by chanting the name of the supreme as OM and
b) by meditating upon the light emitted by stars (suns)
‘MICHCHAMI DUKKADAM’ September 4, 2008
‘MICHCHAMI DUKKADAM’
On the auspicious day of Paryushan Parva, we say Michchami Dukkadam after performing the Pratikraman - some of you might be knowing the meaning of it and some of you might just be saying it as formality. Please read if you do not know the meaning:
Michcha = become fruitless (miththya)
Mi = mine (by me)
Dukkadam = bad deed
So covering up the meaning of these words, it sums as ‘may the bad deed (dushkrutya) done by me become fruitless’. This bad deed may be in any way by man (thought), vachan (words) or kaya (action). So please forgive me of all the bad deeds, actions, thoughts, or words that may have directly, indirectly, intentionally or unintentionally hurt your feelings.
Samvatsari is a day to ask for forgiveness and forgive others for the bad deeds. And that is why we say,
“Khamemi Savve Jiva, Savve Jiva Khamantu Me,
Mitti Me Savva Bhuteshu, Veram Majjam Ne Kenvi”
(We forgive all the living beings, We seek pardon from all the living beings, We are friendly towards all the living beings, And seek enmity with none)
God is infinite. September 3, 2008
God is infinite; therefore everything about God is Infinite – “Hari
anant, Hari katha anantaa.” (Manasa Bal: 140:3). God’s love is also
infinite. Rather, in true love there is infinite joy and sentiments.
The meaning of infinite joy is that, it is every moment, ever
increasing love (pratikshan vardhamaan prem). And, in this moment by
moment, ever increasing love, there is both a feeling of missing and
longing for the beloved and at the same time a feeling of constant
union. Without missing and longing for the beloved, one cannot savor
the nectar of union. And without union, one cannot experience the
true sentiments and joy of love.
In this world, neither the enjoyment of union remains, nor the
longing for the beloved who is not present remains. This is because
in this world, only separation is constant; whereas with God, only
union is constant. In the midst of constant separation in this
world, we experience moments of union and separation, whereas in the
midst of constant union with God, we experience occasional longing
due to separation. Just like Kaushalya mata says to Sumitra
“Hey Sumitra, if Lord Ram has gone to the forest, then why do I see
Him here? And if He has not gone to the forest, then why on seeing
Him, there is this deep longing for Him?” Rather in divine love,
there is both a feeling union and separation at the same time.
Both union with and (longing due to) separation from God are eternal,
inexpressible in words and divine. Rather God’s love is every
moment, ever increasing love. In union, the lover feels he is
deficient in love. He feels that for what God is, his love is not up
to the mark. At the same time, in separation, the lover is never
oblivion of the beloved. Rather the lover is forever engrossed in
his beloved. Both union and separation are given by God and both are
in essence God’s divine nature. God creates the feeling of
separation, so that the beloved devotee may experience something
missing in their love, and in this feeling of incompleteness, in
their inability to love completely, the beloved’s love is ever
increasing. God also showers the devotee with union, so that the
devotee can experience the nectar and joy of union.
Just like the ocean is peaceful from within, but externally there
appears to be constant activity of the waves, and especially from
the attraction of the moon, there is even more turmoil. But in spite
of the external turbulence, the water in the ocean does not increase
or decrease. It remains the same at all times. Similarly in this
infinite love and joy, there are waves of sentiments, but the love
is ever the same. When the love is calm, at that time, the lover
and the beloved become one, without a second. And when there is
stirring within, then the lover and beloved become two. In spite of
being one, they become two, due to a deep longing for union. And
from two when they become one, it is union!.
From “Alaukik Prem” in Hindi by Swami Ramsukhdasji
Ram Ram
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org
You are mine and I am yours! September 2, 2008
Whatever relationship you accept with Bhagwaan, God too is prepared
and willing to accept the same relationship. Whatever sentiments
easily and simply come to you, those sentiments itself you should
accept. In the Vinaya Partikaa (letter of courtesy), Tulasidasji
says -
Tu dayaalu deen haun, Tu daani mein bhikaari
Haun prasiddh paatikee, Tu paap – punjahaari
Naath Tu anaath ko, anaath kaun moso
Mo samaan aarat nahin, aaratihar toso”
“O Lord,
If You are merciful, I am forlorn; if You are charitable, I am a
beggar;
If You are destroyer of the heaps of sins, I am a great sinner;
If You are the Father of orphans, I am an orphan and
If You are the remover of distress, I am distress.”
Tohin mohi naate anek, maaniye jo bhaavai
Jyon-jyon Tulasi kripaalu ! charan-saran paavai.
“O gracious, accept any relationship which you like. Change your
sentiments towards Bhagwaan (God). Consider Bhagwaan to be Bhagwaan,
or if you like accept Him as your beloved. Whatever sentiments
appear to be sweet, accept the same sentiments with him.
Question: Can I accept God as my mother, because I like that
relationship ?
Answer: Yes, you can call Paramatma, mother. There is no
distinction of male or female in Paramatma. In Prabodha-Sudhaakara,
Sri Sankaracaryaji Maharaja, the annotator of Vedanta has called Lord
Krsna as mother. So call Paramatma mother, if that invokes a special
sentiment and love. If your mind remains engaged then call Bhagwaan
mother, or father, or brother, whatever name appears sweet, whatever
relationship appears sweet.
Your mind may be diverted so long as you have not accepted your
relationship with Him. But once you fix the relationship in your
mind, your mind will not be diverted from Him. For example when you
talk about the selection of a husband for your daughter, she listens
to the conversation regarding various boys, but once it is decided
who is her life partner, once the relationship is fixed, she will
only pay close attention, when the conversation is about her future
husband, not about the other boys. Similarly if you decide your
relationship with God and have your only aim to attain Him, you will
develop a great liking, a fondness for Him, and then your mind will
not be diverted.
“Hamey kyaa kaam duniyaa se, hamey Sri Krsna pyaare hai
Yashodaa nand ke nandan mere aankhon ke taare hai.”
Then without caring for the worldly relationship, Lord Krsna will
become the apple of your eye. You will develop the feeling “Only God
is mine, and I am only His.”
From “Jivan Upyogi Pravachan” in Hindi – pg 80 by Swami Ramsukhdasji.
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org
All and everything is me! September 1, 2008
etadyonini bhootâmi sarvânityupadhâraya
aham krtsnasya jagatah prabhavah pralayastathâ (Gita 7:6)
Know that all beings evolve only due to the combining of the two-fold
lower and upper nature (the sentient and the insentient nature). I am
the origin (prabhava) of the entire creation and then it dissolves in
Me (pralaya). (Gita 7:6)
Comments – In the entire creation, all moving and unmoving creatures,
men, animals, birds, fishes, insects, trees, creepers, grass, etc.
all moving things that can be see, heard and read about, they all are
born from the assumed affinity and combination of the lower and
higher nature. The combination of lower and higher nature itself is
the seed of this entire universe. I am the origin (prabhava) of the
entire creation and then it dissolves in Me (pralaya). In this, the
point is that Bhagwân (God) is making is that He Himself, is the the
One that manifests in the entire Universe, and it is He alone that
manifests as the Universe, it is He alone that destroys, and it is He
alone that perishes; because besides Him there is no other cause or
activity. It is He alone that is the cause of it’s activity and
withdrawal.
It is only God (Bhagwân) that has manifested in the form of the
World. This World is God’s first manifestation – “adhyovatârah
Purusha parasya (Srimad. 2:6:41). On being God’s first
manifestation, this world in not a world, rather it is only Bhagwân
(God).
II 7:7 II
mattah parataram nânyatkincidasti dhananjaya
mayi sarvamidam protam sootre maniganâ iva (Gita 7:7)
Therefore O Arjuna ! Besides Me, there is no other cause (activity
or instrument of action), for this world, not in the least bit. Just
like beads made from yarn are strung on a thread made of yarn,
similarly, this entire Universe is woven through and through
(permeated) by Me. (Gita 7:7)
Comments: Just as a cluster of yarn beads, are threaded by a yarn
thread, then in that there is nothing else besides yarn, similarly,
in the form of a bead is the lower nature (apara prakriti), and in
the form of a thread, is the higher nature (para prakriti) – in both
there is only Bhagwân (God) there completely and entirely. In other
words, besides the One God (Bhagwân), there is no other.
Fundamentally speaking, there is no thread, no bead, there is only
yarn. In the same way there is no higher and no lower nature, rather
there is only Paramatma.
In this verse, beginning from these three words “mattah parataram
nânyat” till Verse Gita 7:12 “mat evati tânviddhi” Bhagwân has
substantiated, that besides Me there is nothing else, everything is
only Me.
From “Gita Prabodhani” in Hindi – Chapter 7 by Swami Ramsukhdasji.
For full online discourses in Hindi, please visit Swami
Ramsukhdasji’s website. http://www.swamiramsukhdasji.org
