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

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RAGHAVARAO U.V.G.V. DUGGIRALA,
FREMONT, Dt.25th August, 2008.