RANDOM THOUGHTS ON THE GREATNESS OF GAYATHRI MAHA MANTHRAM
(By Raghavarao, Duggirala.)
FREMONT, Dt.14th July, 2008.
Gayathri Maha Manthram is a very sacred and powerful manthra bestowed on mankind by Brahmarshi Viswamithra. It is a manthra embedded in Vedas. The creator of this maha manthra is Brahmarshi Viswamithra, who derived his strength in defeating Brahmarshi Vasishtha or acquiring the stage of 'BRAHMARSHI', the ultimate status of knowledge and enlightenment equivalent or next to God.
2. As you might have seen in Viswamithra Hindi TV serial on Doordarshan ( Dasari Narayanarao's one of the best puranic serial on TV - not NTR's feature film), Devi Gayathri has taken form out of 'amsas' of trinity - Brahma, Vishnu, Maheswara and their consorts Maha Saraswati, Maha Lakshmi and Maha Sakthi Parvati. It is a boon granted to mankind by the God through the medium of Viswamithra, for obtaining enlightenment, the final stage.
3. The creation of Gayathri and formation of Maha Manthram has been very well picturised in this TV serial. It is one TV serial where recitation of veda manthras in Krishna Yajurveda style had been embedded and I attribute the entire success of serial to these veda manthrams where a lot of time has been spared. The other TV serial where preference has been given to veda manthras is again a Hindi serial Chanakya where veda manthras have been recited in Sukla Yajurveda style. In this serial, the recitation of Namakam and Chamakamin Sukla Yajurveda style, appears in a number of episodes. Of course, here I note with regret, both these serials have been abruptly ended/closed because the DD Authorities have not granted extension of two or more episodes for proper completion of the serials. You will see the present day serials are running years together and are unending?
4. In Chanakya TV serial we see one man's wish and untiring efforts to keep the country united and he struggled throughout his life to achieve this object. He succeded in his efforts and hence he became a legend. I felt that this serial should be shown in schools so that the future generation will also see the importance of one Nation - one praja.
5. Brahmajnanis became most powerful by reciting this maha manthra and they have made this maha manthra part and parcel of their daily prayers embedding the same in 'sandhya vandanam'. They preferred gurusthanam to ruling Kingdoms. The recital of Gayathri Maha Manthra is known to grant brilliance of intellect and guide one's thoughts in the rifght direction. It is said that for the siddhi of this maha manthra, one has to repeat it consciously a number of times / a lakh of times for each letteri n the manthra eg., Gayathri Maha Manthra has 28 letters and hence 28 lakh times. In the life history of Swamy Chinmayananda, the exponent of Bhagavadgitha, I have read that he stayed for about an year in Gangothri in Himalayas for the purpose of reciting Gayathri Mahamanthram - akshara lakshas / 28 lakh times. You know the result. He has been gifted with oratory skills unparallel in explaining the Bhagavadgitha and ultimate bliss.
6. Here is the text of Gayathri Maha Manthra --
Om bhu rbhu va svah ta tsa vi tu rva re nyam bha rgo de va sya dhee ma hi
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20
dhee yo yo nah pra cho da yat.
21 22 23 24 25 26 27 28
7. Vedantis and Brahmarshis proclaimed that Om is the basis of everything - earth, the space in between and the heavens and cosmos. We invoke that Lord who is the form of entire universe in the form of the SUN, the pratyaksha narayana. We meditate upon the greatness and splendor of that efflugent, all-knowing and all-pervading Lord. May he brighten our minds and direct our intellects in the right direction - just as the SUN brightens and illuminates everything in the universe.
8. As I said earlier, 0m is the Lord. Bhuh, bhuvah and svah are mystical utterances, representing this world in which we live, the intermediate world, and the heavens, that bring auspiciousness. These three also denote sat, chit and ananda. Om is equal to bhuh, bhuvah, and svah which signify the Lord. Om bhurbhuvah svah is followed by the actual Gayathri Manthra, which has two verses or two parts.
9. The first part or line of Gayathri Maha Manthra is tat sa viturva renyam bhargo devasya dheemahi. Dheemahi, means meditating upon, bhargo, the splendor, which is described as varenyam, the most adorable whose splendor or glory is this? Tat Savituh devasya (tatsavitu -letters 6 to 9), the splendor and glory of the self-effulgent SUN - the pratyaksha narayana. This is a prayer to all pervading, all illuminating, all brightening Lord who manifests in the form of SUN.
10. The second part or line of the maha manthra is - dhee yo yo nah pra cho da yat. Means, let Lord guide our thoughts. The prayer is - may the self-shining, self-effulgent, self-illuminating deity guide our thoughts in proper direction.
11. Light, illumination, stands for knowledge and its awakening. So, a prayer to the Lord in the form of illumination and light in the form of SUN becomes a prayer of knowledge and its acquisition. The SUN symbalises, the Lord who is of the nature of knowledge. The Lord, formless, is thousand times brighter and more illuminating than the SUN visible to our naked eye. That is the reason when Lord Krishna shown his viswaroopam in Kurusabha, people could not see with the human natural eyes; but required divya chakshus, divine eyes. The prayer in the Gayathri Mahamanthra is a prayer direct to the pratyaksha narayana, the SUN, seeking his grace to inspire our thoughts and give our minds the same brilliance that is in his nature. As the SUN symbalises Eswara, the Lord, our prayer in the maha manthra is direct to the Eswara, the Lord, seeking His grace to guide us to attain him and reach his padapankaja. Our atma is also a part of the self-shining paramata, and hence this prayer also seeking the grace of our own self to illuminate our thoughts and to guide our minds in the right direction. This also precisely is the teaching of Ramana Maharshi, who envisaged enquiry into 'I' i.e., the self.
Om tat sat - Ssanti, Ssanti. Ssantihi.
Wednesday, April 21, 2010
Monday, April 19, 2010
BHRAMARA-KEETAKA NYAYAM - BHAGAVADGITA & KASI
Bhagavadgeetha study Reply |Raghava Rao Duggirala to palarapu
show details 9/2/08
BHRAMARA KEETAKA NYAYAM - STUDY OF BHAGAVADGITA
It is said, in Upanisads, that a worm (keetakam) that constanly thinks of a wasp (Bhramaram - tummeda) and, ultimately, becomes a wasp. This example is often given in connection with meditation to illustrate the point that if we constantly dwell upon anything with or without a total faith and devotion, we become that. For example, if we constantly meditate upon a chosen deity, we become that. Even disinterested naughty boys by simply bye-hearting the tables, remember the same though late, compared to interested and intelligent boys.
Regarding this example, somebody can say that a worm can never become a wasp. The illustration may be questioned from a scientific standpoint. We do not accept that a worm becomes a wasp just because the Upanisad says so, but we do accept the illustration in the spirit in which it is stated. If we maintain a certain flow of thought, we become immersed in that. This concrete or tangible form that we have now is nothing but the product of the thought-flow we entertained for a great length of time in the past. Is not an ugly caterpillar turning into a beautiful butter-fly, in its same life?
Bhagavadgita - It is said that to understand the teaching of the Lord, the whole is to be studied. Study of a single chapter, a single verse here and there is not sufficient to understand or to grasp the meaning of the whole chapter. You must have heard of this Santi Mantra. It is like this - Purnamadah (that is full); purna midam (this is full), Purnaat purnamudachyate (this fullness has been projected or brought from that fullness); purnasya purna madaaya (when this fullness merges in that fullness); purname vavasishyate (all that remains is fullness). To understand why Rama killed Ravana who is a Pundit of Veda Vedangas, a great tapasvi of highest order, a great warrior of the calibre of defeating Dikpalakas and Navagraha Devatas, possesssing the strength of lifting Mount Kailash, the abode of Lord Shiva, a devotee of the highest order, bathing in sapta samudras and performing abhishekam and worshipping Lord Shiva everday without fail, and a Mathrubhakta who ventured to obtain the atmalingam of Lord Shiva to please his mother, you have to study not only the Ramayana containing the history of Rama in Tretayuga, but also the previous history of Ravana, of his previous births in Krita Yuga and even earlier, the episodes of Sanakasanandanas visiting Vaikuntham, their curse to Jaya Vijayas, the dwarapalakas at Vishnudhamam. Then only you will understand the reasons necessitated for abduction of Sita and killing of Ravana.
Similarly, to understand the full meaning of a verse in Bhagavadgita, you must know all the chapters of Bhagavadgita. To understand one verse, you must know the vision and contents of all the verses. Unless you read each verse, you cannot get the total vision. Unless you have the total vision, you cannot get to know the meaning of a single verse or a single phrase ... 'bounden duty', which you oft repeat in your e-mails. It is like a man waits to madness cured before he will marry, yet unless he marries, he will not be free from madness. So, what is required is a sincere and devoted study of the whole to understand the teaching, with the help of a commentary. Commentary of not great philosophers, cruel kind. Commentaries of kind philosophers who, in simple words explained the inner meaning of each verse of teaching, just like Vishnu Sharma teached the essence of Sastras with the help of funny stories of animals, etc., - panchantantra. Unfortunately, Yogi Vemana has not written a commentary on Bhagavadgita. Then we can go to the golden bowl placed on the top of the mountain - commentaries of Great philosophers - Shankaracharya Bhashyam of Bhagavadgita, Ramanujacharya bhashyam on Bhagavadgita and that of several other philosophers. This is the reason, I wanted to read the Bhagadgita in a serine atmosphere - the whole of it with the help of a commentary of a kind philosopher. Knowingly or unknowingly, we will be sometimes following the teachings enunciated in the Bhagavadgita. Every man does follow. But some may not know that it is the way taught in Bhagavadgita.
But do you study alone? Without the help of a friend of the calibre of Mrs.& Mr.VKs? By studying alone, can you understand the meaning without any discussion on the doubts arising? Who will clear your doubts? A Guru with you always while studying is ideal. But, it is impossible to have a Guru all the time. So, you have to study in a company of similar seekers/disciples, who wish to study. But, is it essential? Yes, if you hear Allasani Peddanna - Nirupatihata sthalambu, in a garden, a swing, a good meal, ramanapriya dootika techhi ichhu kappuraidembu, etc. Of course, I cannot enjoy kappura vidembu as I have lost my teeth; therefore some other alternative. Though you are not writing a kavyam, in vanaprastha age of studying Bhagavadgita, you may require a similar atmosphere, a little luxurious comfort, not exactly visulised by Peddanamatya before writing Manucharitra. He required all that paraphernalia as he is describing the ventures and adventures of Varudhini. These are all my views about study of Bhagavadgita.
You mentioned about Kasi in your email. Let me say something about it.
OTHER SIDE OF KASI
Some of the people who visited Kasi and the Ganges, have a different tale to tell. The water in the Ganges is dirty, with sewage pipes dumping into river, and dead carcasses and garbage floating here and there. Above the flow of Ganges in Kasi, the chemicals and dirtiest smelling residue of leather factories are released into the Ganges. But people were dutifully bathing in the sacred river, brushing their teeth and even gulping the water.
It is said that Akbar used to drink the water of Ganges getting it from the far of places of his residence. It is also said that Britishers examined the water of the Ganges and found that even colora bacteria does not survive and the water has such an amazing power and properties. The Ganges does have miraculous capability of processing bacteria, but even it cannot withstand the kind of abuse it takes in present days. It is not the way to treat the Goddess Ganges. Of course, nowadays, there is some awareness and the people and Government are trying to reduce the pollution of water in the Ganges. But a lot remains to be done.
Shivalingam was described by some as an icon representing the masculine force of spirituality in the form of a conical rock symbolising the human penis. It fits in a yoni, symbolizing the female genetal, and thus completes the pairs of opposite, generating the creative force of the world - the north pole and south pole of a magnet.
The level of filth that exists around Viswanath temple cannot be described. A place without adequate sewage facilities and choked with full of piles of cow dung. This is the kind of place where major diseases fester and it is a tribute to the immune system of the natives that they are not all sick. You have actually to work to find a relatively clean spot to stop and sit down, where there is no shit, urine, human spit, sewage water or rotting garbage.
Before our tour, when I talked about Kasi Tour, Mr.D.A.Narasimharao, who earlier undertaken the tour, advised me that whoever undertaken kasi yatra has fallen sick because of unhealthy conditions and strictly advised to drink only boiled water and not to trust even the bottled water. Of course, we managed with the bottled water without boiling the same and returned without falling sick.
But inspite of all the above, there is a spiritual magnetic force in the place Kasi and a divine power around the temple Kasi Viswanatha. Place of salvation is Kasi. So described our Puranas about Kasi. Kasi is mentioned in Upanisads, Puranas and all religious scriptures. Kasi is one of the oldest and holiest recorded city of civilisation, education and religious centre, where people thronged to live and die and worshipping Eswara. Every learned man's wish is to visit Kasi and prove his merit there and get recognition. Every devotee's wish is to worship Siva at Kasi and leave his mortal remains in the Ganges. Taking food there amounts to accepting the prasadam of Eswara with devotion. Bathing in the Ganges amount to shedding the sins of the body and mind. By the Grace of Mata Annapurneswari, nobody suffers the pangs of hungry in Kasi. That is the wonder of the city of Kasi, the place of residence of Eswara, the viswanadha. Many a residents, who follow sanatana dharma of Jambudwipa wish to visit Kasi, at least once in their life time. It is the belief of many a learned people that merging the 'asthikalu' (Is 'bones', a correct word of translation into English?, I doubt) in the Ganges leads to attainment of elated worlds (swargaloka, suvarloka, Goloka, etc).
With the increase in population, increase in awareness of our Sanatana Dharma, increase in transportation facilities, and easy access, people are thronging to the darshan of Kasi Visweswara. They are not bothered about the irregular puja performed by archakas or their demand for dakshinas. In the earlier days the adage is that kasiki poinavadu katiki poina vaditho samanamu. Because, the journey was so arduous and difficult, with full of dangers. When I had undertaken yatra, of course on LTC, to Himalayas in 1990, a choudary couple of business, with whom I have no contact earlier, hearing about my Himalaya Yatra, came to my house and requested me to allow them to follow me. With great reluctance, I accepted their request and during the yatra, they informed that their sons insisted on writing a 'will' before their departure on yatra and they had to oblige them unwillingly. Kasi is the seat of Indian philosophy, spiritual heart and the destination for proof of our Dharma Sastras (vedas and vedantas). Many a great Cities perished in the long history of world. But Kasi is the only City in the world continuously inhabited, since times immemorial. Unless there is some magnetic and divine power, do you think it is possible?
As usual, Aurangzeeb destroyed the temples in Kasi and appears to have renamed the city as Mohammadabad. Surprisingly while the names of other Hindu Holy Cities renamed continue their muslim names such as Allahabad for Prayag, Hyderabad for Bhagyanagar, Dhilli for Hastinapur, the name Mohammadabad for Kasi faded away into history with the rule of Aurangazeeb. Ninety nine per cent of people do not know that Kasi was renamed as Mohammadabad.
Though we have made Kasi Yatra, I feel it is not complete. We have missed several places of interest. Some of ancient maths and ashrams of reverred sages, and their spiritual teachings, their recitation of mantras and slokas, etc. These places are to be visited, to know the importance of Kasi. Of course, we are fortunate to have prasadam along with several Sadhus on the jayanti day of the previous Sankaracharya of Sringeri on account of our stay in the Sringeri math premises. The following places also appear to be places to be visited in Kasi, on the basis of information gathered subsequently. One is the sangamam place where Asi river meets river Ganga. Here is a temple known as Lolarka Surya Temple. Second is the place where River Varuna meets river Ganga. Here is situated Kesavaswamy temple. The third is pancha-ganga ghat. It is said to be the sangamam of five rivers - kiranghata, Papa, Ganga, Yamuna and Saraswati (according to puranas). Here is the temple of Bindu Madhava Swamy. Fourth is the Dasa-Aswamedha Ghat, which we visited. Finally, the most important one is the Manikarnika Ghat. Re: Manikarnika ghat: Once Lord Vishnu made a pond with his sudarshan chakra on the bank of the River Ganga and doing penace. The sweat emerged from his body filled the pond and formed a small tank. Even then Lord Vishnu did not stop his penace. In appreciation Lord Shive bend his head when his ear-ring (mani karnika) fell into the pond. Hence, it is said that bathing in the Pond results in conferring moksha - it is believed. Though we had a dip in the Ganges in Manikarnika Ghat, but we missed the dip in Mani Karnika pond. I think, we have to make another Kasi Yatra to make good the omissions.
Even in puranic days also every sage, king and students of Vedas, etc., all visited Kasi, but do not appear to have chosen to reside in their Vanaprastha days awaiting the vimukti from Deha. Instead, they chose deep forest areas for vanaprastha life, far away from civic life and religious places, devoting to meditation and dhyanam. It is surprising that only in Kaliyuga, perhaps, vanaprasthas wished to spend their last days in Kasi, the earthly kingdom of Eswara, awaiting a place in divine kingdom of Kailas of Eswara. Or, perhaps, when renunciation has taken place, bahya-puja may not be necessary and manasika puja and meditation in serine and calm places appears to be what is required. Is there any other explanation?
WISHING TO GO TO HEAVEN BY TAKING PRASADAM AND GETTING THE BENEFIT OUT OF PUJA PERFORMED BY SOMEBODY ON OUR BEHALF - IS HEAVEN OUR GOAL?
Going to heaven after death appears to be an attractive incentive for performing good deeds on earth and also undertaking meditation in vanaprastha period of life. Is heaven so attractive and comfortable? Let us examine in detail to the extent data available. What are the comforts available in heaven? Some of the comforts visualised are - no hunger, hence no botheration of anxious efforts for securing necessary unadulterated commodities and goods, availability of gas, electricity, etc. -- no seasonal dificulties like hot summer, severe winter and heavy rainy seasons followed by diseases, electricity-cuts, etc., no suffering from diseases, thus avoiding huge medical expenses and physical discomfort, always a very pleasant atmosphere - excellent transportation facilities, by mere wish one can go anywhere without the trouble of traffic-jams, pot-hole roads, shortage of petrol/diesel, searching for comfortable accommodation and lodging facilities, etc. - pleasant and beautiful gardens with fragrant flowers(parijatam?), plants, streams, musical falls coupled with divine music, etc - enjoyment of witnessing the lovely dances of sura bhaminis, last but not the least of conjugal bliss with apsaras of your choice of Rambha, Urvasi, Thilothama, Menaka, etc. You will get tired of enjoying all these comforts without an end to such luxuries and comforts. But, here is a question.
Are all the above permanent? According to the data/information available, you will enjoy the above benefits for a period the punya available to your credit. Once the punya at your credit is exhausted, you have to go to Naraka Loka to suffer for your sins, if any; otherwise, you may have to return to earth to earn some more punya by performing good deeds, penace, etc. The cycle again starts. Even otherwise, while you are in heaven, are you the King enjoying uninterruped power and bliss? Certainly not, says the data/information available. There is a King Indra. There are Ashta Dikpalakas, Deva Guru Brihaspati, several other Rishis, besides visiting Professor-Rishis, Raja Rishis, Brahma Rishis and innumerable other Dignitories. There are also several other Seniors to you in residence, having greater degree of punya to their credit. You have to be subordinate to all the above persons and should not antagonise them at any cost, as otherwise you may suffer their curse. Even the King Indra is not an exception to such curses of visiting Rishis/Brahma Rishis and other powerful and honourable Dignitories. One wishes to go to heaven because one wants to be free from suffering. Yet, you would not be free, because even there you will have bosses, at various stages. Even the Sastras say that in heaven there are different classes of persons enjoying varying degrees of happiness. If you wish the company of Tilothama, she may not be readily availble as she might have been already reserved by somebody superior to you, prior booking and you have to be content to stay in the waiting list. There is no information to assume that she has the power of multiplication of herself to the required number of demands from various seekers just as Lord Krishna assumed innumerable forms during the course of Rasa Leela in Brindavan - One Krishna to each Gopika. In view of all these difficulties, the Sastras does not present heaven as the ultimate goal.
Then what is the ultimate goal according to Sastras? The answer is MOKSHA, complete liberation from the cycle of births and deaths for which only the jnanis are struggling relentlessly. But how to achieve this goal? Adi Sankaracharya has an answer to this:
BHAJA GOVINDAM BHAJA GOVINDAM, GOVINDAM BHAJA MUDHAMATHE
OM TAT SAT OM TAT SAT
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
RAGHAVARAO U.V.G.V. DUGGIRALA,
FREMONT, Dt.25th August, 2008.
show details 9/2/08
BHRAMARA KEETAKA NYAYAM - STUDY OF BHAGAVADGITA
It is said, in Upanisads, that a worm (keetakam) that constanly thinks of a wasp (Bhramaram - tummeda) and, ultimately, becomes a wasp. This example is often given in connection with meditation to illustrate the point that if we constantly dwell upon anything with or without a total faith and devotion, we become that. For example, if we constantly meditate upon a chosen deity, we become that. Even disinterested naughty boys by simply bye-hearting the tables, remember the same though late, compared to interested and intelligent boys.
Regarding this example, somebody can say that a worm can never become a wasp. The illustration may be questioned from a scientific standpoint. We do not accept that a worm becomes a wasp just because the Upanisad says so, but we do accept the illustration in the spirit in which it is stated. If we maintain a certain flow of thought, we become immersed in that. This concrete or tangible form that we have now is nothing but the product of the thought-flow we entertained for a great length of time in the past. Is not an ugly caterpillar turning into a beautiful butter-fly, in its same life?
Bhagavadgita - It is said that to understand the teaching of the Lord, the whole is to be studied. Study of a single chapter, a single verse here and there is not sufficient to understand or to grasp the meaning of the whole chapter. You must have heard of this Santi Mantra. It is like this - Purnamadah (that is full); purna midam (this is full), Purnaat purnamudachyate (this fullness has been projected or brought from that fullness); purnasya purna madaaya (when this fullness merges in that fullness); purname vavasishyate (all that remains is fullness). To understand why Rama killed Ravana who is a Pundit of Veda Vedangas, a great tapasvi of highest order, a great warrior of the calibre of defeating Dikpalakas and Navagraha Devatas, possesssing the strength of lifting Mount Kailash, the abode of Lord Shiva, a devotee of the highest order, bathing in sapta samudras and performing abhishekam and worshipping Lord Shiva everday without fail, and a Mathrubhakta who ventured to obtain the atmalingam of Lord Shiva to please his mother, you have to study not only the Ramayana containing the history of Rama in Tretayuga, but also the previous history of Ravana, of his previous births in Krita Yuga and even earlier, the episodes of Sanakasanandanas visiting Vaikuntham, their curse to Jaya Vijayas, the dwarapalakas at Vishnudhamam. Then only you will understand the reasons necessitated for abduction of Sita and killing of Ravana.
Similarly, to understand the full meaning of a verse in Bhagavadgita, you must know all the chapters of Bhagavadgita. To understand one verse, you must know the vision and contents of all the verses. Unless you read each verse, you cannot get the total vision. Unless you have the total vision, you cannot get to know the meaning of a single verse or a single phrase ... 'bounden duty', which you oft repeat in your e-mails. It is like a man waits to madness cured before he will marry, yet unless he marries, he will not be free from madness. So, what is required is a sincere and devoted study of the whole to understand the teaching, with the help of a commentary. Commentary of not great philosophers, cruel kind. Commentaries of kind philosophers who, in simple words explained the inner meaning of each verse of teaching, just like Vishnu Sharma teached the essence of Sastras with the help of funny stories of animals, etc., - panchantantra. Unfortunately, Yogi Vemana has not written a commentary on Bhagavadgita. Then we can go to the golden bowl placed on the top of the mountain - commentaries of Great philosophers - Shankaracharya Bhashyam of Bhagavadgita, Ramanujacharya bhashyam on Bhagavadgita and that of several other philosophers. This is the reason, I wanted to read the Bhagadgita in a serine atmosphere - the whole of it with the help of a commentary of a kind philosopher. Knowingly or unknowingly, we will be sometimes following the teachings enunciated in the Bhagavadgita. Every man does follow. But some may not know that it is the way taught in Bhagavadgita.
But do you study alone? Without the help of a friend of the calibre of Mrs.& Mr.VKs? By studying alone, can you understand the meaning without any discussion on the doubts arising? Who will clear your doubts? A Guru with you always while studying is ideal. But, it is impossible to have a Guru all the time. So, you have to study in a company of similar seekers/disciples, who wish to study. But, is it essential? Yes, if you hear Allasani Peddanna - Nirupatihata sthalambu, in a garden, a swing, a good meal, ramanapriya dootika techhi ichhu kappuraidembu, etc. Of course, I cannot enjoy kappura vidembu as I have lost my teeth; therefore some other alternative. Though you are not writing a kavyam, in vanaprastha age of studying Bhagavadgita, you may require a similar atmosphere, a little luxurious comfort, not exactly visulised by Peddanamatya before writing Manucharitra. He required all that paraphernalia as he is describing the ventures and adventures of Varudhini. These are all my views about study of Bhagavadgita.
You mentioned about Kasi in your email. Let me say something about it.
OTHER SIDE OF KASI
Some of the people who visited Kasi and the Ganges, have a different tale to tell. The water in the Ganges is dirty, with sewage pipes dumping into river, and dead carcasses and garbage floating here and there. Above the flow of Ganges in Kasi, the chemicals and dirtiest smelling residue of leather factories are released into the Ganges. But people were dutifully bathing in the sacred river, brushing their teeth and even gulping the water.
It is said that Akbar used to drink the water of Ganges getting it from the far of places of his residence. It is also said that Britishers examined the water of the Ganges and found that even colora bacteria does not survive and the water has such an amazing power and properties. The Ganges does have miraculous capability of processing bacteria, but even it cannot withstand the kind of abuse it takes in present days. It is not the way to treat the Goddess Ganges. Of course, nowadays, there is some awareness and the people and Government are trying to reduce the pollution of water in the Ganges. But a lot remains to be done.
Shivalingam was described by some as an icon representing the masculine force of spirituality in the form of a conical rock symbolising the human penis. It fits in a yoni, symbolizing the female genetal, and thus completes the pairs of opposite, generating the creative force of the world - the north pole and south pole of a magnet.
The level of filth that exists around Viswanath temple cannot be described. A place without adequate sewage facilities and choked with full of piles of cow dung. This is the kind of place where major diseases fester and it is a tribute to the immune system of the natives that they are not all sick. You have actually to work to find a relatively clean spot to stop and sit down, where there is no shit, urine, human spit, sewage water or rotting garbage.
Before our tour, when I talked about Kasi Tour, Mr.D.A.Narasimharao, who earlier undertaken the tour, advised me that whoever undertaken kasi yatra has fallen sick because of unhealthy conditions and strictly advised to drink only boiled water and not to trust even the bottled water. Of course, we managed with the bottled water without boiling the same and returned without falling sick.
But inspite of all the above, there is a spiritual magnetic force in the place Kasi and a divine power around the temple Kasi Viswanatha. Place of salvation is Kasi. So described our Puranas about Kasi. Kasi is mentioned in Upanisads, Puranas and all religious scriptures. Kasi is one of the oldest and holiest recorded city of civilisation, education and religious centre, where people thronged to live and die and worshipping Eswara. Every learned man's wish is to visit Kasi and prove his merit there and get recognition. Every devotee's wish is to worship Siva at Kasi and leave his mortal remains in the Ganges. Taking food there amounts to accepting the prasadam of Eswara with devotion. Bathing in the Ganges amount to shedding the sins of the body and mind. By the Grace of Mata Annapurneswari, nobody suffers the pangs of hungry in Kasi. That is the wonder of the city of Kasi, the place of residence of Eswara, the viswanadha. Many a residents, who follow sanatana dharma of Jambudwipa wish to visit Kasi, at least once in their life time. It is the belief of many a learned people that merging the 'asthikalu' (Is 'bones', a correct word of translation into English?, I doubt) in the Ganges leads to attainment of elated worlds (swargaloka, suvarloka, Goloka, etc).
With the increase in population, increase in awareness of our Sanatana Dharma, increase in transportation facilities, and easy access, people are thronging to the darshan of Kasi Visweswara. They are not bothered about the irregular puja performed by archakas or their demand for dakshinas. In the earlier days the adage is that kasiki poinavadu katiki poina vaditho samanamu. Because, the journey was so arduous and difficult, with full of dangers. When I had undertaken yatra, of course on LTC, to Himalayas in 1990, a choudary couple of business, with whom I have no contact earlier, hearing about my Himalaya Yatra, came to my house and requested me to allow them to follow me. With great reluctance, I accepted their request and during the yatra, they informed that their sons insisted on writing a 'will' before their departure on yatra and they had to oblige them unwillingly. Kasi is the seat of Indian philosophy, spiritual heart and the destination for proof of our Dharma Sastras (vedas and vedantas). Many a great Cities perished in the long history of world. But Kasi is the only City in the world continuously inhabited, since times immemorial. Unless there is some magnetic and divine power, do you think it is possible?
As usual, Aurangzeeb destroyed the temples in Kasi and appears to have renamed the city as Mohammadabad. Surprisingly while the names of other Hindu Holy Cities renamed continue their muslim names such as Allahabad for Prayag, Hyderabad for Bhagyanagar, Dhilli for Hastinapur, the name Mohammadabad for Kasi faded away into history with the rule of Aurangazeeb. Ninety nine per cent of people do not know that Kasi was renamed as Mohammadabad.
Though we have made Kasi Yatra, I feel it is not complete. We have missed several places of interest. Some of ancient maths and ashrams of reverred sages, and their spiritual teachings, their recitation of mantras and slokas, etc. These places are to be visited, to know the importance of Kasi. Of course, we are fortunate to have prasadam along with several Sadhus on the jayanti day of the previous Sankaracharya of Sringeri on account of our stay in the Sringeri math premises. The following places also appear to be places to be visited in Kasi, on the basis of information gathered subsequently. One is the sangamam place where Asi river meets river Ganga. Here is a temple known as Lolarka Surya Temple. Second is the place where River Varuna meets river Ganga. Here is situated Kesavaswamy temple. The third is pancha-ganga ghat. It is said to be the sangamam of five rivers - kiranghata, Papa, Ganga, Yamuna and Saraswati (according to puranas). Here is the temple of Bindu Madhava Swamy. Fourth is the Dasa-Aswamedha Ghat, which we visited. Finally, the most important one is the Manikarnika Ghat. Re: Manikarnika ghat: Once Lord Vishnu made a pond with his sudarshan chakra on the bank of the River Ganga and doing penace. The sweat emerged from his body filled the pond and formed a small tank. Even then Lord Vishnu did not stop his penace. In appreciation Lord Shive bend his head when his ear-ring (mani karnika) fell into the pond. Hence, it is said that bathing in the Pond results in conferring moksha - it is believed. Though we had a dip in the Ganges in Manikarnika Ghat, but we missed the dip in Mani Karnika pond. I think, we have to make another Kasi Yatra to make good the omissions.
Even in puranic days also every sage, king and students of Vedas, etc., all visited Kasi, but do not appear to have chosen to reside in their Vanaprastha days awaiting the vimukti from Deha. Instead, they chose deep forest areas for vanaprastha life, far away from civic life and religious places, devoting to meditation and dhyanam. It is surprising that only in Kaliyuga, perhaps, vanaprasthas wished to spend their last days in Kasi, the earthly kingdom of Eswara, awaiting a place in divine kingdom of Kailas of Eswara. Or, perhaps, when renunciation has taken place, bahya-puja may not be necessary and manasika puja and meditation in serine and calm places appears to be what is required. Is there any other explanation?
WISHING TO GO TO HEAVEN BY TAKING PRASADAM AND GETTING THE BENEFIT OUT OF PUJA PERFORMED BY SOMEBODY ON OUR BEHALF - IS HEAVEN OUR GOAL?
Going to heaven after death appears to be an attractive incentive for performing good deeds on earth and also undertaking meditation in vanaprastha period of life. Is heaven so attractive and comfortable? Let us examine in detail to the extent data available. What are the comforts available in heaven? Some of the comforts visualised are - no hunger, hence no botheration of anxious efforts for securing necessary unadulterated commodities and goods, availability of gas, electricity, etc. -- no seasonal dificulties like hot summer, severe winter and heavy rainy seasons followed by diseases, electricity-cuts, etc., no suffering from diseases, thus avoiding huge medical expenses and physical discomfort, always a very pleasant atmosphere - excellent transportation facilities, by mere wish one can go anywhere without the trouble of traffic-jams, pot-hole roads, shortage of petrol/diesel, searching for comfortable accommodation and lodging facilities, etc. - pleasant and beautiful gardens with fragrant flowers(parijatam?), plants, streams, musical falls coupled with divine music, etc - enjoyment of witnessing the lovely dances of sura bhaminis, last but not the least of conjugal bliss with apsaras of your choice of Rambha, Urvasi, Thilothama, Menaka, etc. You will get tired of enjoying all these comforts without an end to such luxuries and comforts. But, here is a question.
Are all the above permanent? According to the data/information available, you will enjoy the above benefits for a period the punya available to your credit. Once the punya at your credit is exhausted, you have to go to Naraka Loka to suffer for your sins, if any; otherwise, you may have to return to earth to earn some more punya by performing good deeds, penace, etc. The cycle again starts. Even otherwise, while you are in heaven, are you the King enjoying uninterruped power and bliss? Certainly not, says the data/information available. There is a King Indra. There are Ashta Dikpalakas, Deva Guru Brihaspati, several other Rishis, besides visiting Professor-Rishis, Raja Rishis, Brahma Rishis and innumerable other Dignitories. There are also several other Seniors to you in residence, having greater degree of punya to their credit. You have to be subordinate to all the above persons and should not antagonise them at any cost, as otherwise you may suffer their curse. Even the King Indra is not an exception to such curses of visiting Rishis/Brahma Rishis and other powerful and honourable Dignitories. One wishes to go to heaven because one wants to be free from suffering. Yet, you would not be free, because even there you will have bosses, at various stages. Even the Sastras say that in heaven there are different classes of persons enjoying varying degrees of happiness. If you wish the company of Tilothama, she may not be readily availble as she might have been already reserved by somebody superior to you, prior booking and you have to be content to stay in the waiting list. There is no information to assume that she has the power of multiplication of herself to the required number of demands from various seekers just as Lord Krishna assumed innumerable forms during the course of Rasa Leela in Brindavan - One Krishna to each Gopika. In view of all these difficulties, the Sastras does not present heaven as the ultimate goal.
Then what is the ultimate goal according to Sastras? The answer is MOKSHA, complete liberation from the cycle of births and deaths for which only the jnanis are struggling relentlessly. But how to achieve this goal? Adi Sankaracharya has an answer to this:
BHAJA GOVINDAM BHAJA GOVINDAM, GOVINDAM BHAJA MUDHAMATHE
OM TAT SAT OM TAT SAT
&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&&
RAGHAVARAO U.V.G.V. DUGGIRALA,
FREMONT, Dt.25th August, 2008.
Sunday, April 18, 2010
FREEDOM & MOKSHAM - DESIRABILITY
MOKSHA -- DESIRABILITY
What is Moksha? - Is it freedom from wants? from births and deaths? from pain and suffering? Then Moksha is freedom from pain and suffering, freedom from wants, freedom from births and deaths. As freedom from something could be considered a negative accomplishment of sorts. Nevertheless, there is nothing more positive than moksha.
Once we say 'freedom', the question is 'Freedom from what?' and the answer is simply, 'Freedom from something I do not want'. No one wants freedom from what he or she wants. Do you want freedom from money, artha? No, you want money and do not want freedom from money. Do you want freedom from pleasures, kama? No, you want pleasures and do not want freedom from pleasures. You want the pleasure of living in Heaven, where there is no hunger, pain, suffering. You want the pleasure of enjoying music, gandharva ganam. You want the pleasure of gagana viharam in beautiful gardens with full of fragrance. Do you want freedom from dharma? No, dharma means discharging one's righteous duties, helping needy persons, doing good deeds which relieve pain and suffering of other and helping them - which are all sources for earning punya, name and fame to satisfy the ego of self which is an inherent desire of every human being (Then, are you not secretly wishing that there should be pain and suffering elsewhere and you should have the capacity and means to eliminate them?). Then we want Artha, Dharma and Kama and no freedom from many of these things plus we also want Moksha? i.e., then, freedom from what?
Then Moksha is not entirely freedom from artha or kama. That which artha provides, moksha cannot provide. What is artha? Is it actually money? Vedas (also) said what is artha. In which Veda and where? Rg Vedam - in Sri Suktam. Sri Suktam is in praise of Goddess Lakshmi. Sri Suktam defined artha, the money like this:
Dhana magnirdhanam, vayurdhan, suryodhanam vasuh, dhana mindro brihaspatihi, varuno dhana mavapnuthe .. .. puthra pouthra dhanam, dhanyam, hastyasvajavigo ratham.. .. ....
(Fire,air, sun, gold, indra (power), brihaspati (knowledge), water, sons, grandson, grains, elephants, horses, cows, etc.)
The above are all dhana, artha, that which are necessary for the fulfillment of desires and human well being. Then Moksha is not freedom from 'Artha' or 'Kama'. But, what Moksha provides cannot be provided by artha, kama and dharma combined. A person who is aspiring for desiring moksha also has the freedom to pursue the other three human ends, artha, kama and dharma, if he so chooses. This, then, is the real freedom and not freedom from these pursuits. Who is pursuing these dharma, artha, kama and mokshas? Purusha. Hence, these are called 'Purusharthams'.
Desiring artha and kama, then, we make certain efforts; and if these efforts do not seem to be enough, we make another final effort called prayer. Prayer is neither an artha nor a kama; it is dharma. Through prayer we want to gain some invisible result which will give us artha and kama. Although spiritual seekers do not pray for artha and kama, they do pray for knowledge and maturity, which again is for one's own sake alone. Desiring knowledge and maturity is also a kind of kama. This aspect of human personality is very important to the vision of Vedanta.
A wife is dearer to her husband not for her sake but for his sake, for his comforts and for his needs. Similarly, a husband becomes dearer to his wife for her sake, for her pleasure, for her security, and for her guide and guard, and not for his sake. If we understand that everything we do is for our sake alone, then our relationships should be very objective. Then only we will not go about saying, 'I did so much for you' - the starting point for all kinds of our trouble.
Agreeing everyone wants freedom from unwanted things, pain and suffering, what is it they want by obtaining freedom? Moksha? Yes. Every one wants moksha. It looks it is the thing to be obtained after dharma, artha and kama. It is another end of purusharthas. It is not another end; it is the end, the end behind all ends. We have to recognise that it is only the end when we seek freedom from all unwanted things and freedom from insecurity. Recognising this end is the culmination of one's life, the end of samsara -- insecurity and unhappiness. Seeking moksha makes one's life meaningful. Moksha do not prevent a person from seeking artha, kama and dharma. In fact, without them there is no life. Moksha is freedom seeing myself as a secure and happy person in the kingdom of Isvara, free from being insecure and unhappy and freedom from kama, krodha, lobha, mada, moha and matsaryams.
If once moksha is attained, then what is there to be achieved further? Only enjoying in BLISS continuously in the kingdom of Isvara?
Then where is the thrill in struggling, fighting and achieving something higher? In the land of Isvara all are equal, all enjoy the same status, all enjoy the same bliss, all are part of Isvara. Then, is it not better to live on earth? Where there is scope for struggling to achieve recognition with valour, knowledge and intelligence. To achive things, sometimes beyond the capacity of Devatas. Vikramarka was invited to Indra Sabha, because of his superior intelligence, to decide the issue of who was a greater dancer? Rambha or Urvasi? Has not Indra invited Dasaratha to help him in his fight with Rakshasas? Arjuna was also invited to fight with Rakshasas on behalf of Devatas. Has not Devatas bowed their heads before Great Sages living on earth such as Viswamithra, Agastya, Bharadwaja, Vyasa, etc.? Then, living on earth provides you the opportunity of achieving greater heights than Devatas. There is thrill and fame in it. Here is a story oft mentioned in philosophical discussions:
Once before a Sage, a baby-mouse sought protection from a chasing cat. Taking pity, the sage offered protection and changed the babyl-mouse into a beutiful maid. The maid devotedly served the sage with affection. On attaining puberty, the Sage wished to perform the marriage of the maid with a great person. So, looking at the sky, he approached the Lord Sun and requested him to marry the girl. Lord Son replied that he is not great as he is often covered and shadowed by Lord Megha. Then the Sage approached the Megha to marry his girl. The Megha replied that Lord Vayu is greater than him as he is chased and disturbed by Vayu. The Sage approached Lord Vayu for the marriage alliance. Lord Vayu said that A Mountain is stronger than him as he is obstructed by the Mountain. When the Sage Approached the Mountain, he regretted his greatness before a Mouse who drilled holes in it and the Mouse is greater than him. Finally, after realisation, the Sage converted the maid into its original form of a she-mouse and got married it to another he-mouse. The earth is round and back to square one. Therefore, is life on EARTH IS WORTH LIVING THAN ASPIRING FOR HEAVEN AND MOKSHA? A serious thought appears to be necessary? What do you say? Mahatma Gandhi used to say that when he is in doubt and confusion, he approached BHAGVADGITA for clearance of confusion and margadarshanam. He may be right. But, we have not yet made an attempt to study the BHAGAVADGITA in right earnest and spirit.
RAGHAVARAO U.V.G.V. DUGGIRALA,
FREMONT, Dt.29th August, 2008.
What is Moksha? - Is it freedom from wants? from births and deaths? from pain and suffering? Then Moksha is freedom from pain and suffering, freedom from wants, freedom from births and deaths. As freedom from something could be considered a negative accomplishment of sorts. Nevertheless, there is nothing more positive than moksha.
Once we say 'freedom', the question is 'Freedom from what?' and the answer is simply, 'Freedom from something I do not want'. No one wants freedom from what he or she wants. Do you want freedom from money, artha? No, you want money and do not want freedom from money. Do you want freedom from pleasures, kama? No, you want pleasures and do not want freedom from pleasures. You want the pleasure of living in Heaven, where there is no hunger, pain, suffering. You want the pleasure of enjoying music, gandharva ganam. You want the pleasure of gagana viharam in beautiful gardens with full of fragrance. Do you want freedom from dharma? No, dharma means discharging one's righteous duties, helping needy persons, doing good deeds which relieve pain and suffering of other and helping them - which are all sources for earning punya, name and fame to satisfy the ego of self which is an inherent desire of every human being (Then, are you not secretly wishing that there should be pain and suffering elsewhere and you should have the capacity and means to eliminate them?). Then we want Artha, Dharma and Kama and no freedom from many of these things plus we also want Moksha? i.e., then, freedom from what?
Then Moksha is not entirely freedom from artha or kama. That which artha provides, moksha cannot provide. What is artha? Is it actually money? Vedas (also) said what is artha. In which Veda and where? Rg Vedam - in Sri Suktam. Sri Suktam is in praise of Goddess Lakshmi. Sri Suktam defined artha, the money like this:
Dhana magnirdhanam, vayurdhan, suryodhanam vasuh, dhana mindro brihaspatihi, varuno dhana mavapnuthe .. .. puthra pouthra dhanam, dhanyam, hastyasvajavigo ratham.. .. ....
(Fire,air, sun, gold, indra (power), brihaspati (knowledge), water, sons, grandson, grains, elephants, horses, cows, etc.)
The above are all dhana, artha, that which are necessary for the fulfillment of desires and human well being. Then Moksha is not freedom from 'Artha' or 'Kama'. But, what Moksha provides cannot be provided by artha, kama and dharma combined. A person who is aspiring for desiring moksha also has the freedom to pursue the other three human ends, artha, kama and dharma, if he so chooses. This, then, is the real freedom and not freedom from these pursuits. Who is pursuing these dharma, artha, kama and mokshas? Purusha. Hence, these are called 'Purusharthams'.
Desiring artha and kama, then, we make certain efforts; and if these efforts do not seem to be enough, we make another final effort called prayer. Prayer is neither an artha nor a kama; it is dharma. Through prayer we want to gain some invisible result which will give us artha and kama. Although spiritual seekers do not pray for artha and kama, they do pray for knowledge and maturity, which again is for one's own sake alone. Desiring knowledge and maturity is also a kind of kama. This aspect of human personality is very important to the vision of Vedanta.
A wife is dearer to her husband not for her sake but for his sake, for his comforts and for his needs. Similarly, a husband becomes dearer to his wife for her sake, for her pleasure, for her security, and for her guide and guard, and not for his sake. If we understand that everything we do is for our sake alone, then our relationships should be very objective. Then only we will not go about saying, 'I did so much for you' - the starting point for all kinds of our trouble.
Agreeing everyone wants freedom from unwanted things, pain and suffering, what is it they want by obtaining freedom? Moksha? Yes. Every one wants moksha. It looks it is the thing to be obtained after dharma, artha and kama. It is another end of purusharthas. It is not another end; it is the end, the end behind all ends. We have to recognise that it is only the end when we seek freedom from all unwanted things and freedom from insecurity. Recognising this end is the culmination of one's life, the end of samsara -- insecurity and unhappiness. Seeking moksha makes one's life meaningful. Moksha do not prevent a person from seeking artha, kama and dharma. In fact, without them there is no life. Moksha is freedom seeing myself as a secure and happy person in the kingdom of Isvara, free from being insecure and unhappy and freedom from kama, krodha, lobha, mada, moha and matsaryams.
If once moksha is attained, then what is there to be achieved further? Only enjoying in BLISS continuously in the kingdom of Isvara?
Then where is the thrill in struggling, fighting and achieving something higher? In the land of Isvara all are equal, all enjoy the same status, all enjoy the same bliss, all are part of Isvara. Then, is it not better to live on earth? Where there is scope for struggling to achieve recognition with valour, knowledge and intelligence. To achive things, sometimes beyond the capacity of Devatas. Vikramarka was invited to Indra Sabha, because of his superior intelligence, to decide the issue of who was a greater dancer? Rambha or Urvasi? Has not Indra invited Dasaratha to help him in his fight with Rakshasas? Arjuna was also invited to fight with Rakshasas on behalf of Devatas. Has not Devatas bowed their heads before Great Sages living on earth such as Viswamithra, Agastya, Bharadwaja, Vyasa, etc.? Then, living on earth provides you the opportunity of achieving greater heights than Devatas. There is thrill and fame in it. Here is a story oft mentioned in philosophical discussions:
Once before a Sage, a baby-mouse sought protection from a chasing cat. Taking pity, the sage offered protection and changed the babyl-mouse into a beutiful maid. The maid devotedly served the sage with affection. On attaining puberty, the Sage wished to perform the marriage of the maid with a great person. So, looking at the sky, he approached the Lord Sun and requested him to marry the girl. Lord Son replied that he is not great as he is often covered and shadowed by Lord Megha. Then the Sage approached the Megha to marry his girl. The Megha replied that Lord Vayu is greater than him as he is chased and disturbed by Vayu. The Sage approached Lord Vayu for the marriage alliance. Lord Vayu said that A Mountain is stronger than him as he is obstructed by the Mountain. When the Sage Approached the Mountain, he regretted his greatness before a Mouse who drilled holes in it and the Mouse is greater than him. Finally, after realisation, the Sage converted the maid into its original form of a she-mouse and got married it to another he-mouse. The earth is round and back to square one. Therefore, is life on EARTH IS WORTH LIVING THAN ASPIRING FOR HEAVEN AND MOKSHA? A serious thought appears to be necessary? What do you say? Mahatma Gandhi used to say that when he is in doubt and confusion, he approached BHAGVADGITA for clearance of confusion and margadarshanam. He may be right. But, we have not yet made an attempt to study the BHAGAVADGITA in right earnest and spirit.
RAGHAVARAO U.V.G.V. DUGGIRALA,
FREMONT, Dt.29th August, 2008.
Saturday, April 17, 2010
KHUSHBOO'S KULASA CONTROVERSY
KHUSHBOO’s KULASA CONTROVERSY.
When a persons makes any comment on any issue, we have to consider the back ground of the person making the comments, his or her status in the society, and the nature of profession or business in which such person is involved, etc. The same comment from different types of persons conveys different meanings. Here in this case Khuboo is a film acress engaged in the profession of providing entertainment to the people in society by her dances, acting in films and portraying various types of characters; similar to the nature of activities carried on by Apsaras in the Puranas. Suppose, if Rambha or Urvasi or Tilottama says that premarital sex is not an offence, why one should take objection for the same? The same comment if made by Arundhati or Savitri or Sachidevi or Anasuya, it may convey an adverse effect on the minds of young people leading to decay in moral values and ethos of the society as these ladies are held in high esteem for their character and devotion to moral and ethical values. Some of the Apsaras were also married eg., Rambha is the wife of Nalakubara son of Indra and Menaka had a living relationship with Sage Viswamithra, Urvasi with Puroorava, etc. Nobody, either Sages or Celestial Kings or Gods have taken objection for the activities of Rambha inspite being the wife of King Indra’s son.
Here in this case why certain people should take objection for the comments by Kushboo in her individual capacity when such opinion was expressed by her when some journalists interviewed her seeking her opinion. Instead of ignoring her comments as her personal opinion, why the complainants filed criminal (!) cases against her and it is surprising that even the Learned Courts entertained such complaints instead of dismissing them in limine. As the Supreme Court observed in what way the Complainants suffered adversely by the comments of Khushboo? By their action, the Complainants gave more publicity to the comments than the comments deserved and some of the complainants even provoking the general public caused damage to the public and private properties by indulging in hooliganism. It is to the fortune of Jawaharlal Nehru and Lady Mountbotten that journalists and media were not so active during their period as otherwise, there would have been criminal cases filed against them.
There are several instances of a men and women living together without getting married, the way the marriage is presently recognised. Have not King Dushyanta and Sakuntala lived together and had a son in whose name the India is known as Bharata Desam. Who performed their marriage? Sage Kanva has not performed Kanyadanam of Sakuntala to Dushyanta nor the sage Viswamithra who fathered her. There living together according to their will and pleasure came to be recognised as a type of marriage known as Gandharva marriage. King Bhishmaka has not performed Kanyadanam of Rukmini to Srikrisha. Rukmini willingly eloped with Sri Krishna and they lived together in Dwaraka of course marrying themselves without Kanyadam being performed by her father. This type of abducting the Kanya with her consent came to be known another type of marriage. Have not Poet Arudra and writer Ramalakshmi lived together without the type of marriage recognised in the present day Society. Ramalakshmi stated that she never had a Mangala Sutram around her neck.
So, I fully agree with the views expressed by the Hon’ble Judges of the Supreme Court and wish they will award a severe punishment to the Complainants for filing a silly petition and wasting the valuable time of not only the Judges but of several others and causing mental depression to Kushboo; besides giving unnecessary publicity to the bad values.
But I observe the Court’s saying that “Lord Krishna and Radha lived together according to mythology” is not correct and relevant to the issue. Lord Krishna in his childhood lived in Nandagaon and Barsana a nearby village is the birth place of Radha, who is said to be elder to Krishna and in relationship is an ‘aunt’. But they liked each other irrespective of their relationship and age and Radha and Krishna used to meet frequently in their childhood. There was not any mention of Lord Krishna and Radha living together under one roof at any time, either in Bhagavatham or in Maha Bharatam. In his very young age, Lord Krishna left Nandagaon to Mathura and according to Bhagavatam and Maha Bharatam, Lord Krishna never returned to Nandagaon or Barsana to meet Radha nor Radha went to Mathura or Dwaraka to meet Lord Krishna. In such a case which mythology the Supreme was referring to say that they lived together?
The Puranas describe that there is a Golokam where the Supreme Lord Vishnu resides in the form Krishna and Golokam is said to be the highest planet or lokam than the Vaikuntham. The Puranas described that in Golokam Lord Krishna resides with Radha Rani, the eternal consort of Lord Krishna along with several other devotees. It is believed that the souls return to the material world again and again to perfect themselves and then go to Krishna’s heaven known as Golokam. In Goloka, Radha is the consort of Lord Krishna similar to Lakshmi and Vishnu in Vaikuntham, Parvati and Shiva in Kailasam.
OM TAT SAT OM TAT SAT OM TAT SAT
RAGHAVARAO U.V.G.V. DUGGIRALA,
HYDERABAD, Dt.27th MARCH, 2010.
When a persons makes any comment on any issue, we have to consider the back ground of the person making the comments, his or her status in the society, and the nature of profession or business in which such person is involved, etc. The same comment from different types of persons conveys different meanings. Here in this case Khuboo is a film acress engaged in the profession of providing entertainment to the people in society by her dances, acting in films and portraying various types of characters; similar to the nature of activities carried on by Apsaras in the Puranas. Suppose, if Rambha or Urvasi or Tilottama says that premarital sex is not an offence, why one should take objection for the same? The same comment if made by Arundhati or Savitri or Sachidevi or Anasuya, it may convey an adverse effect on the minds of young people leading to decay in moral values and ethos of the society as these ladies are held in high esteem for their character and devotion to moral and ethical values. Some of the Apsaras were also married eg., Rambha is the wife of Nalakubara son of Indra and Menaka had a living relationship with Sage Viswamithra, Urvasi with Puroorava, etc. Nobody, either Sages or Celestial Kings or Gods have taken objection for the activities of Rambha inspite being the wife of King Indra’s son.
Here in this case why certain people should take objection for the comments by Kushboo in her individual capacity when such opinion was expressed by her when some journalists interviewed her seeking her opinion. Instead of ignoring her comments as her personal opinion, why the complainants filed criminal (!) cases against her and it is surprising that even the Learned Courts entertained such complaints instead of dismissing them in limine. As the Supreme Court observed in what way the Complainants suffered adversely by the comments of Khushboo? By their action, the Complainants gave more publicity to the comments than the comments deserved and some of the complainants even provoking the general public caused damage to the public and private properties by indulging in hooliganism. It is to the fortune of Jawaharlal Nehru and Lady Mountbotten that journalists and media were not so active during their period as otherwise, there would have been criminal cases filed against them.
There are several instances of a men and women living together without getting married, the way the marriage is presently recognised. Have not King Dushyanta and Sakuntala lived together and had a son in whose name the India is known as Bharata Desam. Who performed their marriage? Sage Kanva has not performed Kanyadanam of Sakuntala to Dushyanta nor the sage Viswamithra who fathered her. There living together according to their will and pleasure came to be recognised as a type of marriage known as Gandharva marriage. King Bhishmaka has not performed Kanyadanam of Rukmini to Srikrisha. Rukmini willingly eloped with Sri Krishna and they lived together in Dwaraka of course marrying themselves without Kanyadam being performed by her father. This type of abducting the Kanya with her consent came to be known another type of marriage. Have not Poet Arudra and writer Ramalakshmi lived together without the type of marriage recognised in the present day Society. Ramalakshmi stated that she never had a Mangala Sutram around her neck.
So, I fully agree with the views expressed by the Hon’ble Judges of the Supreme Court and wish they will award a severe punishment to the Complainants for filing a silly petition and wasting the valuable time of not only the Judges but of several others and causing mental depression to Kushboo; besides giving unnecessary publicity to the bad values.
But I observe the Court’s saying that “Lord Krishna and Radha lived together according to mythology” is not correct and relevant to the issue. Lord Krishna in his childhood lived in Nandagaon and Barsana a nearby village is the birth place of Radha, who is said to be elder to Krishna and in relationship is an ‘aunt’. But they liked each other irrespective of their relationship and age and Radha and Krishna used to meet frequently in their childhood. There was not any mention of Lord Krishna and Radha living together under one roof at any time, either in Bhagavatham or in Maha Bharatam. In his very young age, Lord Krishna left Nandagaon to Mathura and according to Bhagavatam and Maha Bharatam, Lord Krishna never returned to Nandagaon or Barsana to meet Radha nor Radha went to Mathura or Dwaraka to meet Lord Krishna. In such a case which mythology the Supreme was referring to say that they lived together?
The Puranas describe that there is a Golokam where the Supreme Lord Vishnu resides in the form Krishna and Golokam is said to be the highest planet or lokam than the Vaikuntham. The Puranas described that in Golokam Lord Krishna resides with Radha Rani, the eternal consort of Lord Krishna along with several other devotees. It is believed that the souls return to the material world again and again to perfect themselves and then go to Krishna’s heaven known as Golokam. In Goloka, Radha is the consort of Lord Krishna similar to Lakshmi and Vishnu in Vaikuntham, Parvati and Shiva in Kailasam.
OM TAT SAT OM TAT SAT OM TAT SAT
RAGHAVARAO U.V.G.V. DUGGIRALA,
HYDERABAD, Dt.27th MARCH, 2010.
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