என்னை தொடர்பவர்கள்

Google+ Followers

Tuesday, June 19, 2012

I DO NOT KNOW THE PATH, HOW I CAN ATTAIN GOD ? எனக்கு ஒரு வழியும் தெரிய வில்லையே ,நான் எப்படி இறைவனை அடைய முடியும் ?

பகவத் கீதை 6.5 : உன்னை உன்னாலேயே உயர்த்திக்கொள். உன்னை இழிவு படுத்தாதே. நீயே உனக்கு நண்பன். நீயே உனக்கு பகைவன். 

பகவத் கீதை 18.65 : என்னிடம் மனத்தை வை. என் பக்தனாக இரு. என்னை வழிபாடு, என்னை வணங்கு, என்னையே அடைவாய். உனக்கு சத்தியம் செய்து இதனை உறுதி கூறுகிறேன். எனக்கு உகந்தவன் நீ.




பலர் நினைப்பதுண்டு ,

நான் பிராமணனாக பிறக்க வில்லை !

நான் சாஸ்திரம் படிக்க வில்லை !!

சமஸ்க்ரிதம் தெரியவில்லை !!!

மந்திரம் தெரிய வில்லை !!!!

நான் எப்படி இறைவனை அடைய முடியும் ?

இறைவனை அடைவதற்கு பிராமணனாக பிறக்க வேண்டும் என்று எங்கும் கூறப்படவில்லை.

சாஸ்திரம் படித்து இருக்க வேண்டும் என்று எங்கும் சொல்லப்படவில்லை

சமஸ்க்ரிதம் படித்து இருக்க வேண்டும் என்று எங்கும் எழுதப்பட வில்லை

மந்திரம் தெரிந்து இருக்க வேண்டும் என்று எங்கும் சொல்லப்பட வில்லை.

அப்படி இருக்க எதற்கு குழப்பம்.

இறைவனை அடைய வேண்டும் என்றால் ஒன்றே ஒன்று தான் தேவை.

அது என்ன?

நீங்கள் உங்களை யார் என்று அறிய வேண்டும் ?

நீங்கள் ஆன்மா என்பதை உணருங்கள் . இந்த அழிய கூடிய உடம்பை தற்காலிகமானது என்பதை உணருங்கள். இந்த உடல் அழிய கூடியது. அதனால் இந்த உடலை நிரந்தரம் என்று நினைக்காதீர்கள்.
ஆன்மாவே உண்மை என்பதை உணர்ந்து இறைவனை சரணடையுங்கள் . அவர் வழியை காண்பிப்பார் .








மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Monday, June 18, 2012

ஆசை , காமம் , கோபம் மனிதனை நரகத்திற்கு எடுத்து செல்கிறது !!! ANGER, DESIRE ,LUST MAKES MAN TO RUN TOWARDS HELL !!!


ஆன்மா தனியாக இருக்கும் போது அதற்கு கோபம் காமம் ஆசை ஆகியவை இருப்பதில்லை. 

ஆன்மா உடலை எடுத்த உடன் உடல் மனத்தை பெறுகிறது. இந்த மனமே காமம் கோபம் காமம் இவற்றின் இருப்பிடம்.

மனத்தில் இருக்கும் காமம் ஆசை காமம் உடலை எடுத்து அங்கும் இங்கும் அலைக்கழிக்கிறது. 

உடலில் இருக்கின்ற ஆன்மா இவை அனைத்தையும் சாட்சி போல் பார்த்து கொண்டு இருக்கிறது. 

உடல் தான் காமத்தில் ஈடு படுகிறது.

உடல் தான் ஆசை படுகிறது.

உடல் தான் கோபத்தை அனுபவிக்கிறது.

மனத்தில் இருக்கின்ற இவை மூன்றும் பாவ புண்ணியத்தை ஜீவனுக்கு தருகிறது.

மனம் இருக்கும் வரை அதில் காமம் ஆசை கோபம் போன்றவை குடி இருக்கும். 

மனம் என்ற ஒன்றை இல்லாமல் ஆக்க வேண்டும் என்றால் ,

உடலின் இதயத்தில் இருக்கின்ற ஆன்மா வை உணர்ந்து அதில் நிலைபெற வேண்டும். அப்படி ஆத்மாவில் நிலை பெற்று விட்டால் மனமும் இருப்பது தெரியாது. உடல் இருப்பதும் தெரியாது.

உலகம் அனைத்தும் ஒன்று என்ற எண்ணம் தோன்றும் .அதாவது பிரம்மம் என்று ஒன்று உள்ளது அதை உணரலாம் .

பிரம்ம நிலையை அடைந்து விட்டால் இறைவனை உணரலாம்.

பிரம்ம நிலை என்றால் என்ன ?

ஒரு ஆண் உயிர் அணு பெண்ணின் கரு உடன் இணைந்து அது ஒரு உயிர் உள்ள கருவை உருவாக்குகிறது.

அது பார்பதற்கு ஒரு சதை பிண்டம் போல் தான் இருக்கும். ஆனால் அந்த சதை பிண்டதிர்க்கு உயிர் இருக்கிறது.

உயிரும் கொஞ்சம் சதையும் இருக்கிறது. அது என்ன நிலையில் இருக்கும். அந்த நிலை தான் பிரம்ம நிலை. அதாவது ஒரு துக்கமும் இல்லை சுகமும் இல்லை அது அமைதியாக பிரபஞ்சத்துடன் இணைந்து பிரபஞ்சமாக எந்த கவலையும் இல்லாமல் கருவில் இருக்கிறது. அது இந்த உலகத்தை கண்டதில்லை. அது காணும் உலகம் ஒன்றும் இல்லாத அமைதியான உலகம்.

கருவில் இருக்கும் சிறு உயிர் பிண்டத்தின் நிலை பிரம்ம நிலைக்கு ஒப்பிடபடுகிறது.




மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Sunday, June 17, 2012

ஆன்மா இறைவனின் பகுதியே !!!! SOUL IS PART OF GOD.

எப்படி நதி, ஏறி , மழை நீர் இவை அனைத்தும் கடலை சென்று அடைகிறதோ , அப்படியே அணைத்து ஆன்மா வும் இறைவனை சென்று அடையும்.

நாம் அனைவரும் கடலின் ஒரு நீர் துளி போல.

ஒட்டு மொத்தமாக பார்த்தால் அது கடலாக தெரிகிறது. ஆனால் பல கோடி துளிகள் அதில் இருக்கிறது.

அதே போல் தான் இந்த பிரபஞ்சமும்.

இந்த உலகம் முழுவதுமே இறைவனின் சொரூபம் . அதில் தான் அணைத்து ஆன்மாக்களும் இருக்கின்றன.



மேலும் படிக்க கிளிக் செய்யுங்கள் ...

இறப்பும் மறு பிறப்பும் எப்படி நிகழ்கிறது ? STEP BY STEP PROCEDURE OF DEATH AND REBIRTH !!!!

முதலில் இறப்பு என்றால் என்ன என்பதை காண்போம்.

இறப்பு என்பது பழுதடைந்த உடல் செயல் இழப்பதையே இறப்பு அல்லது மரணம் என்று கூறுகிறார்கள்.

நாம் எப்படி சட்டை கிழிந்து விட்டால் அந்த சட்டையை தூக்கி எரிந்து விட்டு புது சட்டை போட்டு கொள்கிறோமோ அதே போல் ஆன்மா உம் புது உடலை எடுக்கும்.

புது உடலை எடுக்கும் நிகழ்சியை மறு பிறப்பு என்று கூறுகிறார்கள். 

ஆனால் இந்த மறு பிறப்பு என்பது உடனே நிகழ்ந்து  விடாது.

ஒரு உடலை ஆன்மா விட்ட வுடன் அந்த ஆன்மா அந்த உடலுடன் இருந்த போது என்னென்ன கர்மங்கள் செய்ததோ அதற்க்கு தகுந்தாற்போல் அது பாவ புண்ணியத்தை சுமந்து கொண்டு இருக்கும். மேலும் கர்ம வாசனைகளும் சுமந்து இருக்கும். கர்ம வாசனை என்றால் நல்ல எண்ணம் இருந்தால் அதுவும் ஆன்மா வுடன் சேர்ந்து செல்லும். கெட்ட எண்ணம் இருந்தால் அதுவும் ஆன்மா வுடன் சேர்ந்து செல்லும். 

இப்படி ஓர் உடலை விட்ட வுடன் ஆன்மா அந்த உடலின் பாவ புண்ணியம் மற்றும்  கர்ம வாசனை இவற்றை சுமந்து செல்லும்.

கருட புராண சாஸ்த்ர படி இந்த ஆன்மா யம தூதர்களால் எடுத்து செல்லப்பட்டு செய்த பாவத்திற்கு உண்டான தண்டனைகளை அனுபவிக்க விடுவார்கள்.

புண்ணிய காரியங்கள் செய்து இருந்தால் அதற்க்கு உண்டான சுப பலனையும் அந்த ஆன்மா அனுபவிக்கும்.

பாவ புண்ணியங்கள் தீர்ந்த பிறகு அந்த ஆன்மா மீண்டும் மேகங்களில் தூக்கி எறியப்படும்.

மேகங்களின் மழையால் அந்த ஆன்மா பூமியை வந்து அடையும்.

பூமியில் விழுந்த வுடன் அந்த ஆன்மா தண்ணீரோடு தண்ணீராக இருந்து தானியங்களை வளர செய்யும்.

அந்த தானியம் உயிரினத்தின் உடலில் உணவாக செல்லும்.

உடலின் உள்ளே உணவாக சென்ற அந்த ஆன்மா உயிர் அணுவாக மாறும்.

அந்த ஆணின் உயிர் அணு கலவியின் போது பெண்ணின் உடலில் செலுத்த படும் போது அந்த ஆன்மா ஒரு உடலை பெரும்.

அந்த உடல் அந்த பெண்ணின் வயிற்றில் வளரும்.

பிறகு வெளியே வரும்.

மீதி உள்ள கர்மத்தை வெளியே வந்த வுடன் செய்யும்.


குறிப்பு : ஒரு மனிதன் இறந்த உடன் , அந்த ஆன்மா எடுத்து செல்லப்பட்டு பாவ  புண்ணியத்திற்கு உண்டான தீய சுப பலனை அனுபவித்த பிறகு கூட ஏன் அவன் மீண்டும் பிறக்க வேண்டும்.

ஏனெனில் அவன் இன்னும் உண்மையை உணரவில்லை. தான் ஆன்மா என்று உணர வில்லை . மேலும் மேலும் பொன் பொருள் போகம் இவற்றில் விருப்பம் கொண்டு இந்த உலகத்தில் கட்டபடுகிறான்.

இறைவனே கதி என்று இறைவனையே நோக்கி செல்பவர்கள் விரைவில் இறைவனை அடைவார்கள். மீண்டும் பிறக்க மாட்டார்கள்.


மேலும் படிக்க கிளிக் செய்யுங்கள் ...

கர்மங்களை வேள்வியாக செய் !!!! DO ALL DESCRIBED DUTY WITHOUT FAIL AND WITHOUT ATTACHMENT !!!



ஒவ்வொரு ஜீவனுக்கும் ஒவ்வொரு கடமை வரையருக்கபட்டு இருக்கிறது.

வரையருக்க பட்ட கடமையை விருப்பு வெறுப்பு இல்லாமல் ,செய்யவேண்டும் என்ற மனதுடன் செய்யும் போது அது வேள்வி என்று அழைக்கபடுகிறது.

வேள்வி என்றால் என்ன ?

வேலைகளின் சுழற்சி , அதாவது இயற்கையாகவே இயற்க்கையாலேயே வரையறுக்கப்பட்டு நடத்தப்பட்டு வருகிறது.

இந்த சுழற்சி உடையாமல் நடைபெற்று கொண்டே இருக்க வேண்டும்.

அப்போது தான் இந்த உலகம் சுபிக்ஷமாக இருக்கும்.

அதாவது 

யாகங்கள் மற்றும் கிரியைகள் செய்யபடுகிறது. அதன் பலனாக மழை வருகிறது.

மழை, பயிர்களை வளர செய்கிறது.

பயிர்கள் உயிரினங்களை உண்டாக்குகிறது.

உயிரினங்கள் கர்மங்களை செய்கிறது.

கர்மங்களின் ( யாகங்களின் ) பலனாக மழை வருகிறது.

இதே போல் சுழற்சி நடந்து கொண்டே இருக்கும்.

இதில் அணைத்து ஜீவன்களும் அவர் அவர் கடமைகளை செய்ய வேண்டும்.

கடமைகளை செய்யாத போது சுழற்சி சரியாக இருக்காது. அப்போது இயற்கை எதிர் விளைவுகளை உண்டாகும். அதனால் துன்பங்களை எதிர்கொள்ள நேரும்.

எடுத்துகாட்டாக ,

அனைவருமே விவசாயியாக இருந்தால் யார் மருத்துவம் பார்ப்பது , அனைவருமே மருத்துவராக இருந்தால் யார் விவசாயம் செய்வது.

ஆகையால் அனைவருக்கும் வரையருக்க பட்ட கடமையை அனைவரும் விருப்பு வெறுப்பு இல்லாமல் செய்ய வேண்டும்.

வரையருக்க பட்ட கடமையில் இருந்து ஓடுபவன் பாவத்தை சம்பாதிப்பான்.


மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Saturday, June 16, 2012

ஆன்மா ஒன்பது கதவு கொண்ட வீட்டில் வசிக்கிறான் !!!!SOUL STAYING INSIDE THE NINE DIRTY GATES!!!

        
ஆன்மா கர்மத்தை செய்ய வேண்டும் என்றால் அவன் உடலை எடுக்க வேண்டும் . வெறும் ஆன்மா கர்மத்தை செய்ய முடியாது. முந்திய பிறவியின் ஆசையின் காரணமாக ஆன்மா உடலை எடுக்கிறது.

உடல் எப்படி பட்டது. ஆன்மா எங்கே இருக்கிறது ?

ஆன்மா உடலின் இதயத்தில் இருக்கிறது. அது வெறும் சாட்சி யாக இருக்கிறது . எந்த கர்மத்தை செய்யவும் தூண்டவும் இல்லை . எந்த கர்மத்தையும் ஆன்மா செய்ய வில்லை.

உடலில் ஒன்பது வாசல் உள்ளது. அது என்ன ?

இரண்டு கண்கள்

இரண்டு காதுகள்

இரண்டு மூக்கு துவாரங்கள்

ஒரு வாய்

மூத்திர துவாரம்

மல துவாரம்     

இப்படி ஒன்பது வாசல் கொண்ட வீட்டில் ஆன்மா வசிகின்றான்.


இந்த ஒன்பது வாசல்களும் எப்படி பட்டது ?

இந்த ஒன்பது வாசல்களும் மிகவும் அசுத்தமானது.

அதாவது ஆன்மா அசுத்தமான ஒன்பது வாசல் கொண்ட வீட்டில் குடி இருக்கிறான். ஏன் ?

கர்மத்தில் பந்த பட்டு இருக்கிறான்.

கர்மத்தில் இருந்து விடு பட்டால் தான் அவன் சுகமான இறை இன்பத்தை அடைய முடியும்.

எப்படி ஒன்பது வாசல்களும் அசுத்தமானது /

கண் தினமும் கழிவுகளை வெளியேற்றும். அது ஊளை என்று அழைக்கபடுகிறது .

காது ஒரு வித கழிவுகளை வெளியேற்றும். அது குறும்பி என்று அழைக்கபடுகிறது.

மூக்கு சளி என்ற கழிவை வெளியேற்றுகிறது.

வாய் எச்சில் மற்றும் கிருமிகளை தினமும் உருவாக்கி வெளியேற்றுகிறது.

மூத்திர துவாரத்தின் மூலம் நீர் சம்பந்த பட்ட கழிவுகள் வெளியேற்ற படுகிறது.

மல துவாரத்தின் மூலம் திட கழிவுகள் வெளியேற்ற படுகிறது ( மலம் ).

இப்படி அணைத்து துவாரமும் கழிவுகளை கொண்டு இருக்கிறது. இப்படி பட்ட உடலில் தான் ஆன்மா அடைபட்டு கிடக்கிறது. 

இது வெளியேற வேண்டும் என்றால் , ஆன்மா முக்தி அடைய வேண்டும்.



மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Sunday, June 10, 2012

எது உயர்ந்த உண்மை என்று சொல்லபடுகிறது ? - which is ultimate truth?



2.16 : உண்மையற்றது இருக்காது. உண்மையானது இல்லாமல் போகாது இந்த கருத்தை மகான்கள் உணர்ந்து இருகிறார்கள்.

2.17 : எதனால் இந்த உலகம் அனைத்தும் வியாப்பிக்கபட்டுள்ளதோ அது அழிவற்றது.என்பதை அறிந்துகொள். மாறாக அந்த ஒன்றை யாராலும் அழிக்க முடியாது.

பகவான் ஸ்ரீ கிருஷ்ணர் , அர்ஜுனனிடம் உரையாடி கொண்டு இருக்கும் போது , அர்ஜுனனுக்கு பகவான் ஸ்ரீ கிருஷ்ணர் உண்மையை கூறினார் .

அதாவது இந்த உலகம் எதனால் வியப்பிக்க பட்டு இருக்கிறதோ அது அழியாது என்று கூறினார். அது என்ன ?

அது தான் " ஆத்மா "

உதாரணமாக ஒரு வாகனத்தை எடுத்து கொள்வோம் . வாகனம் நான்கு சக்கரங்களை கொண்டு ஓடும். அந்த சக்கரத்தில் காற்று அடைக்க பட்டு இருக்கும்.

வண்டி ஓடி கொண்டே இருக்கும் . அதாவது வாகனத்தில் உள்ள சக்கரத்தில் உள்ளே காற்று இருக்கும் வரை வாகனம் ஓடி கொண்டே இருக்கும். 

அந்த வாகனத்தின் சக்கரத்தின் டியுப் பஞ்சர் ஆகி விட்டால் அந்த வாகனம் ஓடாது.

அதே போல் தான் ஜீவன்களும் ( மனிதர்களும் ).
மனித உடல் தான் வாகனம் . மனித உடலின் உள்ளே உள்ள இதயத்தில் இருக்கும் ஆத்மா தான் வாகனத்தின் சக்கரத்தின் டியுப் உள்ள காற்று.

டியுப் பஞ்சர் ஆகிவிட்டால் காற்று வெளியேறி , வெளியே உள்ள காற்றுடன் கலந்து விடும்.

அதே போல் மனித உடல் பழுதடைந்து விட்டால் ஆத்மா வெளியேறி விடும்.

மனித உடல் பழுதடைந்தால் அது செயல்களை இழந்த நிலையை அடையும். அந்த நிலையை மரணம் என்று அழைகின்றார்கள்.

மரணம் உடலுக்கு மட்டுமே தவிர ஆத்மா வெளியே இருக்கும். ஆத்மா வெளியேறும் போது அந்த உடலுடன் இருந்த போது செய்த அணைத்து கர்மத்தின் பாவ புண்ணியத்தையும் சுமந்து செல்லும்.

மேலும் ஐந்து புலன்களின் வாசனைகளையும் சுமந்து செல்லும்.

அதாவது ஒரு தெருவில் பூ விற்பவர் பூக்களை சுமந்து வந்து விற்பனை செய்வார். அவர் அந்த தெருவை விட்டு வெளியே சென்ற பிறகு கூட அந்த தெரிவில் பூவின் வாசனை இருக்கும், ஆனால் பூ இல்லை.

அதே போல மனித உடல் இறந்தாலும் அந்த உடலுடன் செய்யபட்ட அணைத்து கர்மத்தின் வாசனையும் ஆத்மா சுமந்து செல்லும்.

அடுத்த உடலை எடுத்து அதே பண்புகளுடன் மீண்டும் கர்மத்தை தொடரும்.

அதனால் தான் கெட்ட எண்ணம் கொண்டவன் அடுத்த பிறவியில் கெட்டவர்கள் மத்தியில் பிறந்து மீண்டும் கெட்ட கர்மங்களை செய்வான்.

நல்ல எண்ணம் உடையவர்கள் அடுத்த பிறவியில் நல்லவர்கள் மத்தியில் பிறந்து நல்ல கர்மங்களை செய்வார்கள்.

ஆனால் இறைவனை அடையவேண்டும் என்ற எண்ணத்துடன் அணைத்து கர்மங்களையும் செய்து கொண்டு ஆனால் அந்த செயலில் பற்று வைக்காமல் இருப்பவர்கள் . மீண்டும் அடுத்த பிறவியிலும் நல்ல பக்தி மான் மத்தியில் பிறந்து இறைவனை அடையும் பணியை தொடர்வார்கள்.




மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Thursday, June 7, 2012

The Life of Sri Ramanujacarya




"Sri Ramanuja Acarya appeared around 1017 A.D in a pious brahmana family. He became the formost Acarya in the Sri Sampradaya and was reputed to be the incarnation of Laksmana, the younger brother of Lord Ramacandra.

He was a boy of extraordinary intelligence and placed himself under the charge of Yadavacarya, a renown Sankarite scholar. His guru was struck with his marvelous intellect and became very uncomfortable on account of his firm faith in Bhakti.

One day while taking a massage, Yadavacarya was explaining to Ramanuja a sutra "tasya yatha kapyasam pundarikamevamaksini" (Chandogya 1.6.7), saying that according to Sankara, the two eyes of Pundariksa are like two lotuses which are red like the nates of a monkey. On hearing this interpretation with the unbecoming and low simile, Ramanuja's soft heart, tender by nature and softened by devotion, melted and as he was massaging, tears rolled down from the corners of his eyes like flames of fire and fell on the thigh of Yadava. Looking up at the touch of the hot tears, Yadava understood that something troubled his disciple. Ramanuja explained his dismay at hearing such an unbecoming explanation from his guru. He thought it sinful to compare with the posterior of a monkey the eyes of the Supreme Personality of Godhead - who is endowed with all gracious qualities and who is the repository of all the beauty of the universe. Yadava was angry at the boy's audacity and told him to explain the verse if he could. Ramanuja analysed the word kapyasam to mean `blossomed by the sun' and the verse to mean "The eyes of that Golden Purusa are as lovely as lotuses blossomed by the rays of the sun."

After a few more such incidents when Ramanuja corrected his guru, Yadavacarya thought him to be a threat to the Sankarite line and plotted to kill him. Later it came to pass that Yadavacarya was to become the disciple of Ramanuja.

Yamunacarya, the formost exponant of Vaisnava philosophy of the time, knowing of his extraordinary ability and purity, called for Ramanuja with the intent of placing him in charge of the mission after his disappearance. Ramanuja was on his way to see Yamunacarya when he received the news of Yamunacarya's departure from the world. Arriving at Srirangam, Ramanuja went to have his last darshana of that great soul. There he noticed three of Yamunacarya's fingers were clenched. Ramanuja then made three vows: he would make the people surrender to God and initiate them by the pancasamskara - he would write a commentary on the Vedanta sutra which was later called Sri Bhashya - he would also write what is like an encyclopedia on the Puranas and would name one greatly learned Vaisnava after Parasara Muni who wrote the gem among the Puranas, the Visnu Purana.

Later Ramanuja took sannyasa and traveled throughout India vigorously defeating atheists and impersonalists by preaching the Vasistadvaita doctrine. He never failed to win over a rival in spiritual disputations.

His philosophy is visistadvaita. Brahman is Narayana -(cit-acit-isvara), Narayana with Laksmi - (transcendental form), Four Vyuha forms, Vaibhava forms. The qualities of Brahman are both nirguna and saguna. The soul is real, eternal, individual, not omnipresent, not independent of Isvara, but part. Isvara is the efficient cause of creation. It is from His will out of delight. The cause of bondage is beginningless karma. The process of release is Bhakti based on Pancaratra and Visnu purana followed by detached karma that brings jnana - Prapatti. The goal is to attain the same nature of Isvara and companionship with Him. He does not return and has no power of creation, etc.

Once while Ramanuja Acarya was staying in Jagannath Puri he offered prayers to Lord Jagannatha, who became very pleased. Lord Jagannatha appeared before Ramanuja and said, "Ramanuja, go and visit Sri Navadwipa, for very soon I shall appear there in the house of Jagannatha Misra. Sri Navadwipa is My most beloved abode and is a part of the spiritual sky manifest in this world. As my eternal servant and a leader amongst My devotees, you should go there. Let your students stay here, for they are absorbed in dasya rasa (servitorship in awe and reverence) and will not understand the advanced devotional mood, so travel there alone. Any living entity who does not go to see Sri Navadwipa has been born uselessly. Just one portion of Sri Navadwipa contains Ranga Ksetra, Venkatesvara and Yadava Acala. Therefore go to Sri Navadwipa and see My form of Gauranga. After gaining the Lord's blessing go to Kurma Sthana and rejoin your disciples."

Folding his hands, Ramanuja humbly requested Lord Jagannatha, "My dear Lord, You have mercifully told me something about Gauranga, but exactly who He is, I do not know?"

The Lord answered, "It is known to you that Lord Sri Krsna, the Lord of Goloka, is the Supreme Absolute Truth. That much is well known to My devotees. That same Supreme Personality of Godhead who resides in Sri Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri Vrindavana, is manifest as the holy land of Sri Navadwipa. Navadwipa is the Supreme spiritual abode and it is transcendental to the influence of the material nature. In that divine land, Lord Gauranga eternally resides. By My mercy that holy abode has come to exist within the universe, but it remains completely unaffected by maya. This is the verdict of the scriptures. If anyone thinks that Sri Navadwipa is only a material location, then whatever devotion he has developed will wither and perish. By My will, My inconceivable energy preserves this transcendental abode within this material world. Simply by studying the scriptures, one will not be able to understand the Absolute Truth. Only by My mercy can My devotees understand."

Hearing these words of Lord Jagannatha, Ramanuja was filled with love. "My dear Lord," he said, "Your pastimes are truly astounding. The scriptures cannot fully describe Your opulences. Why is Gauranga-lila not described in the scriptures? Upon reflection, I find some hint of Gauranga tattva in the srutis and puranas. Now, however, all my doubts are gone and I am ready to execute Your will. If it is Your desire, I will go to Sri Navadwipa and from there, I will set out to preach about Lord Gauranga throughout the three worlds, giving evidences from the scriptures to all, converting them to the devotional service of Gauranga. Please instruct me. You have just to give me Your order."

Lord Jagannatha replied, "Ramanuja, do not broadcast in this way. Keep these secrets of Lord Gauranga's pastimes as they are for the present. Only after He has concluded His pastimes will the people in general come to understand them. Preach about me on the level of dasya rasa as you have always done, but within your heart, worship Lord Gauranga constantly."

Following Lord Jagannatha's order, Ramanuja secretly cultivated his attraction for Sri Navadwipa. Being very merciful, Lord Narayana led him to Vaikunthapura and showed him His transcendental form, worshipped by manifestations of His different energies. Ramanuja felt himself most fortunate to see this, but, as he watched, the Lord manifested His form as Gauranga, the son of Jagannatha Misra. Ramanuja's mind became stunned by the brilliance of His shining golden form. Lord Gauranga then placed His two lotus feet upon Ramanuja's head and Ramanuja, filled with inspiration, began to offer prayers.

Ramanuja said, "I must see Your pastimes when You appear here in Navadwipa My Lord. I shall never leave this place."

Lord Gauranga replied, "Your wish will be fulfilled, O son of Kesava. When My Navadwipa lila is revealed you will again take your birth here."

Lord Gauranga then disappeared. Greatly satisfied by the Lord's promise, Ramanuja returned to Kurma Sthana, where he joined his disciples. During his life he preached devotional service to the Lord in the mood of dasya rasa, or servitorship throughout the south of India, whilst internally he was absorbed in meditating on the pastimes of Lord Gauranga. By Lord Gauranga's mercy, he was born again in Sri Navadwipa as a devotee named Ananta to assist in the Lord's pastimes. When Lord Caitanya made His appearance in Sri Navadwipa, Ananta Vipra was already quite old, He lived in a cottage which was situated beneath a huge old banyan tree. There, within his humble abode, he would worship his Deities of Laxmi-Narayana. None could describe the pure way in which he worshipped Them.
மேலும் படிக்க கிளிக் செய்யுங்கள் ...

history of Madhvacarya -- மாதவச்சர்யா வரலாறு



"Sripada Madhvacarya took his birth at Udupi, which is situated in the South Kanarada district of South India, just west of Sahyadri. This is the chief city of the South Kanarada province and is near the city of Mangalore, which is situated to the south of Udupi. In the city of Udupi is a place called Pajaka-ksetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119). According to some, he was born in the year 1160 Sakabda (A.D. 1239).

In his childhood Madhvacarya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacarya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacarya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva.

By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha.



When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Sri Krsna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacarya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacarya received the Deity of Krsna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvacarya personally brought this Deity to Udupi. Madhvacarya had eight disciples, all of whom took sannyasa from him and became directors of his eight monasteries. Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacarya established.

Madhvacarya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacarya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacarya visited the king, he engaged the king in that work and departed with his disciples.

Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacarya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacarya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata.

Madhvacarya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracarya, became a little perturbed. At that time the followers of Sankaracarya were afraid of Madhvacarya's rising power, and they began to tease Madhvacarya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras. It is said that all of Madhvacarya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacarya. A great personality named Trivikramacarya, who was a resident of Visnumangala, became Madhvacarya's disciple, and his son later became Narayanacarya, the composer of Sri Madhva-vijaya. After the death of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and later became known as Visnu Tirtha.

It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacarya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacarya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Srila Madhvacarya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacarya, one should read Madhva-vijaya, by Narayanacarya.

The acaryas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Preksacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasankalpa, 1752; (39) Satyasantusta, 1763; (40) Satyaparayana, 1763; (41) Satyakama, 1785; (42) Satyesta, 1793; (43) Satyaparakrama, 1794; (44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808. (For approximate Christian era dates, add seventy-nine years.)

After the sixteenth acarya (Vidyadhiraja Tirtha), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purusottama; Subrahmanya; and Vyasa Raya, 1470-1520. The nineteenth acarya, Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545.

மேலும் படிக்க கிளிக் செய்யுங்கள் ...

TULSI DAS AND HIS WIFE - துளசி தாஸ் எப்படி துறவு பூண்டார் ?



through wind and rain, just to be with her. So determined was he that he mistook
a dead body for a boat to cross a torrential river. Finally, after midnight, he
reached his destination only to discover that all the doors were locked. Since
his wife's room was on the upper floor, he had to climb in order to reach her
room. Taking a python to be a thick rope, he scaled it and slipped into his
wife's room. After all his difficulties, he expected his wife to be happy to
see him. But instead, she was so ashamed of his insane attachment to her that
she said to him, 'Had you directed this craving that you have for me towards
God, you would have realised God long ago.' Those words came
as a shock to Tulsidas, a blow to his ego, and he himself must have felt
extremely ashamed of his unintelligent and foolish attachment to her. He must
have felt the burden of his attachment. Thus his whole being, every cell, every
atom of his body, every heartbeat, every breath, and every pore of his body
turned inward. That very moment he realised the heavy burden of attachment he
had been carrying in the name of love. His heart skipped a beat to unload it
and then was filled with pure love for God. At that moment he decided to die to
his body-consciousness and to live in God-consciousness. He left his wife and
home and wandered as an ascetic. Later he became the renowned saint we know
as Tulsidas
மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Tulsidas and thieves



Tulsidas and thieves


One night two thieves broke into the temple. They took as many as they could carry. And when they tried to go out...


Many years ago when the great Emperor Akbar ruled at Delhi there lived a man named Tulsi Das who wrote the Ramayana. Valmiki wrote the Ramayana in Sanskrit but Tulsi Das wrote it in Hindi the spoken language of the people. That is why Tulsi Das’s Ramayana is more popular than that of Valmiki’s. It is enacted every year as Ramlila in every town and village in India.

Tulsi Das had come to love the name of Rama from very childhood. But the turning point in his life came a few years after his marriage. Tulsi Das was very fond of his wife. He could not bear to be separated from her even for a short while. One day shortly after the birth of their little son he went out leaving his wife at home. When he returned he didn’t I find his wife there she had gone to her father’s place with her brother who visited in the absence of Tulsi Das.

This made Tusli Das very sad. Unable to bear the separation he at once set out for his father-in-law’s house. On the way he had to cross a swollen river in the dark. But he jumped into the river and swam across it and reached the house of his wife’s father.

His wife had hardly reached her father’s house when she was surprised to see Tulsi Das just coming after her. Instead of welcoming him she rebuked him by saying" If only you had as great love for Rama as you have for me a bundle of mere flesh and bones you would have become a great saint."

These words pierced his heart. Suddenly he had a vision of a blissful life wholly given up to God. He said to himself: "what a fool I have been all these years! I loved my wife with all my heart. But why should I have done so? I should have set my heart on something higher. I should have devoted my life to Rama."

The next morning at daybreak he left home for Varanasi where he became a devotee of Rama. He went about the streets of Varanasi begging. "Ram! Ram!" he cried as he went from street to street.

It was not for himself that he begged but for a temple in the name of Rama which he wanted to build in the city. Rama had appeared to him and blessed him. Now he wanted to tell the people about Rama so that they could lead better lives.

Little by little the money came in till at last Tulsi Das had enough money to build the temple. The temple was built. Here Tulsi Das started teaching people singing beautiful songs about Rama. So beautiful were his thoughts that people looked upon him as a saint. They loved and honored him and brought him presents in form of gold and silver vessels.

Tulsi Das kept these presents in the temple. One night two thieves broke into the temple to steal the vessels of gold and silver in it. They took as many as they could carry. And when they tried to go out of the door they had come in from. Whom did they find there? The two men armed with bows and arrows standing outside the door. Then they went to another door. Here too they found the same two men standing guarding it. They then ran to the third door but the same two men were standing outside this door too!

Tulsi Das Who wrote 'Ramayana'Trembling with fear the two thieves now took back the vessels to the place from where they had taken the mand tried to get out without them. But outside every door they went to they found the same two men standing guarding it with their bows and arrows. So they had to stay inside the temple that night.

In the morning when Tulsi Das came to the temple he saw the two thieves trying to hide from him. Tulsi Das wanted to know who they were. They fell at his feet and told him the whole story.

As Tulsi Das listened to their story he wondered who the two men could have been. But as he stood there thinking he knew all at once who they were. They were Rama and Lakshmana!

The two thieves said : "O holy man! We are wicked men. We have done many sins. Let us serve you so that we too may become good men."

"You have been greatly blessed your eyes have seen the two great ones. Live in peace here. You are the true devotees of Rama. Very few in this world are as blessed as you are."

From that day the doors of the temple were never closed they were kept open day and night. No one came to the temple to steal.

The people came to see the temple from other cities and towns. When they heard Tulsi Das singing songs of Rama they were filled with a strong desire to lead good lives. In this wayTulsi Das taught people the love of God. He did great good to them by writing a wonderful book on the life of Rama called Ramayana. There is hardly any boy or girl in India who does not know the beautiful story of Rama and Sita.

Tulsi Das could count among his friends some of the famous men of his time. Todar Mal Akbar’s minister Maharaja Man Sing and his brotherJagat Singh of Amber were among his best friends. Some one once asked him: "Why do such great men now come to see you who had been so humble and so unknown?"

Tulsi Das replied: "Once did I beg and could not get even a cracked cowrie (Coin) in alms. Who wanted me then for any purpose? But Rama the lover of the poor made me of great price. I used to beg from door to door for almsnow kings are at my feet. Then it was without Rama now Rama is my helper."
மேலும் படிக்க கிளிக் செய்யுங்கள் ...

TULSI DAS --துளசி தாஸ்




Short story about Tulsidas who wrote the RAMAYAN and was brother of Nanddas.

He was one of the best poets ever to have graced BhArata Varsha. His verses were written in Hindi and accessible to everyone. He is well known for the work 'Ramacharita manasa'. It is impossible to write a brief note about Tulasidas and be content about it. It is said that one has to read in detail Rama charita manasa for a deeper appreciation of Tulasidas, as a person, as a poet, as a philosopher, as a saint and, above all as a true devotee of Lord Rama.

Tulasidas was born in the year 1532 to a brahmin family in the town of Rajapur. He suffered separation from his parents at a very young age and was not taken care of by his relatives. He came into contact with some saints who advised him to surrender to Lord Rama. Thus, he got associated with a Hanuman temple and ate whatever was given to him. Not much is known about Tulasi's guru, but he met him in Sukarkheta. Since tulasidas was not mentally equipped at that time for complex philosophies, his guru advised him to take up the path of devotion to Rama. As time grew on, Tulasi's love for Rama grew deeper and deeper.

It is also said that one day, a wandering holy man became compassionate for the young boy and gave Tulsidas a statue of Lord Ram and advised the young boy to make his home in the holy name of Rama. Tulsidas made his way to the village temple. When the Brahmins at the temple saw this poor beggar with a statue of Rama, they assumed he must have stolen it. Running away from the Brahmins, Tulsidas bumped on a holy man, the Guru Narahari Das. Narahari Das protected the boy from the Brahmins and invited him to come live at his ashram on the banks of the river Ganga.

Narahari Das could see that this young boy is very special indeed, so he decides to instill in him all of his own knowledge and love. Though he loved Tulsidas like a son, Narahari Das did not want his own affection for the boy to hold Tulsidas back. He could see it is time for Tulsidas to study with a different master and encouraged him to continue his studies in Benares. Fifteen years later, Tulsidas grew into one of the most learned and respected young men in that land.

However, in his youth, he got married to a woman named Ratnavali. Tulsidas becomes so infatuated with his beautiful wife he can hardly think about anything else! Even in meditation, his mind rests not on Ram, but on his wife’s lovely form. Ratnavali herself was a great devotee of Ram. The last thing she wanted is to distract her husband on his path of union with the Lord. Because of her deep love for him, and her devotion to Lord Rama, she knew that she must leave Tulsidas. She wrote him a letter of farewell and left for her brother’s house. Finding Ratnavali's letter, Tulsidas went out of his mind with despair. Even though a huge storm was raging outside, he rushed from his house to find her. As he tried to cross a river, he was swept along in a fierce flood. Catching hold of a log, he managed to struggle ashore.

Barely surviving the journey to Ratnavali’s brother’s house, Tulsidas climbed a rope onto her balcony. She was shocked to see him there and told him that the “log” he caught hold of in the river was actually a dead body, and the “rope” he climbed onto her balcony was really a huge python! Ratnavali implored Tulsidas to focus his love not on her but on the Lord. She also told that she was just a bag of flesh and bones. With these words, Tulsidas realized that in his mad infatuation for his wife, he had indeed forsaken Lord Rama.

After bidding goodbye to family life, he lived in Chitrakuta for some time before 1564. He used to go around houses for alms. Tulsidas’ one-pointed devotion to Lord Rama was rekindled with Ratnavali’s words. He immediately set off on a pilgrimage to all places auspicious to Rama. Resting one day in a forest, Tulsidas helped a tree to become free from an ancient curse. The tree spirit reminded him of the vow Tulsidas had made as a boy -- to make the Ramayana available to all people. The tree spirit foretold that Hanuman himself would come to listen to Tulsidas’ tales of Lord Rama!

One day, he came to the house where his wife and father-in-law lived, but he did not recognize them. Though the wife recognized him, she just gave him alms and food. When she insisted that he partake spices like pepper, salt etc, he replied that he had his own supply of spices in his possession. Early next morning, when Tulasidas was preparing to leave the house, his wife requested him to take her with him. But, he refused saying that he has renounced family life. Ratnavali was angered and remarked, 'You have spices in your possession, but not wife. What kind of renunciate are you ?.' Tulasidas recognized the folliness of being attached to food, and thanked his wife for the lesson and threw away all his remaining possessions. He, then, migrated to Kashi. Scholars have rightly pointed out that Rama charita manasa would never have been written if not for Ratnavali's remarks. Though he made several pilgrimages throughout the country, his permanent residence was in Kashi. He commenced writing rama charita manasa in Ayodhya but came back to Kashi.

Nabhaji, the author of Bhaktamala (1600), writes that Tulasidas was an incarnation of Valmiki itself born again to explain Ramayana in the vernacular langauge. This raise in his fame naturally created many enemies, who attacked his caste, his asceticism etc, but Tulasi does not seem to have been bothered by this.

Tulasi was a personification of humility. He has declared in the Manasa that he is not a poet and he is imperfect and only sings the excellence of Rama according to his poor wit and understanding. This is the case in his other works Gitavali (1571), Kavitavali (1612), Barvairamayana (1612) and one of the best works, Vinaya Patrika (request to Rama). Tulasi, should not, however, be considered partial to Rama in exclusion to others. He appreciated the diverse tenets of Saiva, advaita and sAnkhya philosophies. He authored 22 different works. He never became attracted to miracles or money. Once the powerful king Jahangir offered him money in return for the performance of some miracles. Tulasi retorted 'Who needs money when one has the love of (and for) Rama ? What use is miracles before his glory ?'

In Kashi, he became the head of the monastery in lolarka kunda and was designated 'Gosain.' Around 1612, he started to suffer from acute arm pain, boils causing uprooting of his hair and also seems to have suffered from the epidemic in the local area. Having dedicated his life to Lord Rama, these were considered to mere trifles and Tulasi passed away on the third day of the dark fortnight in the month of ShrAvana in 1623
மேலும் படிக்க கிளிக் செய்யுங்கள் ...

Wednesday, June 6, 2012

Why Hinduism Is Science-proof


God is often a witness in court proceedings the world over. This is especially so when statements are made under oath with a hand on a holy book. But only in India, God can be both witness and litigant. That Ram Lalla filed a case claiming property in Ayodhya would have surprised secular societies elsewhere, but in India it is routine and unremarkable.
From this it might be tempting to argue that Christianity is intrinsically rational while Hinduism is not. That is not strictly true. Both depend ultimately on faith and, indeed, this is true of all religions. If Christianity looks different today it is not because it is inherently more reasonable, but that science forced it to become so.
As Hinduism is an idol-centric religion, its core principles are of no consequence to science. Christianity is a creation-centric religion. This is why it had to oppose modern science which, too, is creation-centric. The latter has taken strong positions on how life began, how day became night, and how our beings are energised. This is what compelled science and religion to go on a collision course in the western world. From the 16th century onwards, they were like two monster trucks driving in opposite directions on a one-way street.
Hinduism was spared all this. It worships divine heroes who step in and out of this world. They marry, procreate, win wars, and also have their share of losing. But at the end of the day they have the last word which is why their lives should be emulated. Hinduism makes no dogmatic declaration on how humans appeared on earth or on whether the sun is stationary or not. In India, our gods have never been challenged by science as they are not concerned about matters of creation.
This is why Hinduism has never felt the need to take on Newton, Galileo, Humphry Davy or Darwin, nor even Aryabhat or the Charvakyas. On the other hand, under science's onslaught, Christianity was in a doctrinal mess. It had invested a lot in Aristotle-proofing the Bible, but that was beginning to fall apart. Adam and Eve and Noah's Ark soon began to appear as fables for the credible. Even our positioning on earth was now more about gravity than God.
Over time there were just too many bullets for Christianity to dodge. The Lutheran-inspired Reformation of the 16th century helped religion to make peace with science, but only after the Bible retreated on some of its principles. From then on Christianity had to accommodate reason in order to survive, but Hinduism never faced such compulsions. As it was idol-centric in character, faith in India could proceed unchecked by science; in fact, the twain need never meet.
Creation-centric Christianity could not ignore science. This is probably why, in retrospect, it was possible in Europe for the Renaissance to grow into the Reformation and finally into the Enlightenment. Protestant clerics soon became quite enthusiastic about science and believed with Michael Faraday that the work of God was just like science: neither irrational nor petulant, but orderly and dependable. Pascal from the Catholic side echoed a similar sentiment when he said that the Christian religion is not contrary to reason and, if it were, "our religion would be absurd, laughed at".
Many of the most remarkable western figures of science in the 17th and 18th centuries were trained by men of religion in their initial years. Humphry Davy was taught science in school by a Reverend J C Coryton; Robert Boyle by his village parson; Francis Bacon by John Whitgift, later to become Archbishop of Canterbury; Newton lucked in getting his lessons at home from his stepfather who was a minister and so did Robert Hooke from his father who was a curate. These scientists could now go to church and laboratory without a schism in their souls.
Indian Renaissance not only came 300 years later, but instead of questioning tradition it went about perfecting the Vedas. Thus, while the European Renaissance set the stage for the conflict between science and religion, no such thing happened here. Neither Swami Dayanand, nor Swami Vivekanand, nor the Brahmo Samajis are remembered for emphasising the scientific traditions of India's past. Their most durable contribution is their skilful copy editing of Vedic texts.
This is why Hindus are not worried if their religion is "laughed at" by secularists. Ram Lalla can be a litigant as Hinduism's idol-centric nature protects it against physical and exact sciences. For this very reason though, Hinduism often runs afoul of history and the social sciences as these disciplines take issue with the idolised lifestyles of Hindu gods and goddesses, and with the veracity of their corporal presence on earth.
Interestingly, while Christianity clashed with the physical and exact sciences in the West, in India, Hinduism has been threatened only by history and the social sciences. This conflict quickly takes on a political dimension as every layperson has a view on what is a good life. Social sciences, history included, thus lack the persuasive capacities of the natural sciences. If certain political compulsions arise, sociologists and historians can also be cast as subversive anti-nationals.
Consequently, the Hindu faith remains unchallenged by reason and Ram Lalla might even win his case someday.



மேலும் படிக்க கிளிக் செய்யுங்கள் ...

The Rig Veda


The Rig Veda

1200-900 BC


 

The Rig-Veda is a collection of over 1,000 hymns, which contain the mythology of the Hindu gods, and is considered to be one of the foundations of the Hindu religion. While the Rig is the oldest of the Vedas, there are three other Vedas. There is the Sama Veda, which is the "knowledge of chants" or a number of basic hymns recited at sacrifices.  There is also the Yajur Veda or "knowledge of rites" which serve basically as a "how to make sacrifices" book.  The final Veda is the Athara Veda, this Veda represents the knowledge given by Athara who was a sage.  These Vedas were passed on orally for many generations.  When they were written down, they were first written in Vedic, an early form of Sanskrit. Then around 300 B.C. the Vedas were written down in the form we have them today.

The Rig Veda was written by the Aryans who entered the Indus Valey toward the end of theHarappan Civilization.  They wrote this Veda between 1300 and 1000 BC, during the period of the Aryan Migrations.  However, there may be possible Harappan influences on these works.  This is because the Vedas were actually being developed before the Aryans arrived around 2000 B.C.
Although there are many Vedas written, the most important is the Rig, which contains over 1,000 hymns directed to the gods.  The content of these hymns includes praises, blessings, sacrifices, and curses.  These hymns are the major way in which the Aryan people praised their gods.  The subject of the hymns is the personification of the powers of nature.  The hymns are written in poetic form:

"This light hath come, of all the lights the fairest,

The brilliant brightness hath been born, far-shining,
Urged on to prompt the sun-god's shining power.
Night and Morning clash not, nor yet do linger."  (Bloomfield 30)

As you can see, this is very poetic language.  This can be chanted,  creating a worshipful mood in a person. When you chant these words, you are transported into another state of mind.  In fact, this and other hymns were probably chanted by the Aryan people at one of their religious ceremonies.
The theology of the Vedas was later developed in the Upanishads. At the end of the Rig and all of the Vedas, the Hindu Brahmins added a summary of the philosophy of the Veda. The Upanishads became the basis of Hinduism.  For the Hindu person, they serve as a summary of all of the knowledge of the Veda as well as a commentary on them.
The religion that sprang forth from the Vedas helped shape Indian society.  For example, the Rig Veda and Vedic literature were used in the development of the caste system.  The Rig Veda describes how the god Purusha sacrificed himself to himself. Each of the pieces of his body developed into a different portion of society. His mouth became the Brahmin or priests; his arms became the Kshatriyas or warriors; his thighs became the Vaisya or merchants, farmers, herders and artisans; and the feet became the Sudra or slaves and servants. Thus, while each part of society had its own role, it was still and single body.
மேலும் படிக்க கிளிக் செய்யுங்கள் ...
Blogger Widgets