GREAT GURUS(4)

Samarth Ramdas

Ramdas Swami was born in a Deshastha Rugvedi Brahmin family to Suryāji and Rānu-Bāi Thosar in Jāmb in Jalna District of Maharashtra on Ram Navami (the birth festival of Lord Ram), 1530 according to "Shāliwāhan Shak" calendar. His given name was Nārāyan.

As a child, Ramdas showed an inclination toward metaphysical contemplation and religion. One recorded incident tells how he was walking in the dark and bumped into something under a tree. Fetching a light, he saw a local villager who had been arbitrarily hanged by the Mughals, foreign rulers of Maharashtra. This incident fired in him a desire to be free in all aspects of the word: free from foreign rule and also free from Maya, the illusion that prevents individual souls from realizing their unity with the greater Self, Ultimate Spirit.

When Ramdas was eight, his father died; and when he was 12, his mother arranged his marriage to her brother's daughter. However, he wanted to pursue a monastic life. He ran away in the middle of the wedding ceremony, before the marriage vows were exchanged. ^[1]

During the Hindu marriage ceremony, the last word which seals the marriage is "Saavdhan" meaning, 'be careful'. Swami Ramdas interpreted that word to mean that he had to be careful not to get entangled in the bonds of Maya, and must seek Self realization.

Ramdas Swami was a gifted composer. He produced considerable literature in verse form in Marathi. Among his works, two compositions particularly stand out: A small book of meditations, Shri Manāche Shlok, advises ethical behaviour and love for God, and a large volume, Dasbodh, provides advice on both spiritual and practical topics. Ramdas also wrote the Shri Māruti Stotra, a poem in praise of Hanuman, the AatmaaRaam, 11-Laghu Kavita and Raamayan (Marathi-Teeka).

His most popular composition is the Marathi song/prayer to Lord Ganesh Sukhkartā Dukhhartā Vārtā Vighnāchi. He also composed several other prayers such as Satrane Uddane Hunkaar Vadani to Lord Hanuman and Panchanan haivahan surabhushan lila to Lord Khandoba.

Hinduism 8(spiritual life)

Yajña — Sacrifice.

Yajña in its narrow primary sense refers to the ancient Vedic Sacrifices that are now redundant.
In its secondary and applied sense it refers to the Five Great Sacrifices which requite the Five
Great Debts with which each one of us is born. These are:—

Pitru runa — a debt to the ancestors. The fact of our birth, and the loving care, protection and
nurturing of our parents obligates us to them and to our grandparents and all the other
members of our family. This debt is discharged by procreation to continue the line, by
honoring our parents, seeking their guidance, supporting them, caring for them in their old
age and by venerating them and our ancestors after they have died.

Rishi Runa — Our sages (Rishis) have dedicated themselves to the path of enlightenment for thewelfare of all beings. These magnanimous sages have passed down their wisdom through
their disciples in order that we too may spiritually develop, unfold and progress towards
enlightenment. The debt that we owe them is discharged by taking the trouble to study
their teachings daily, and to teach them to others. Pursuit of a religious education or at the
very least making the attempt at being culturally informed frees one from this intellectual
debt.

Deva Runa — The Devas are the cosmic forces which administer and govern the universe under the direction of the Supreme Lord. All these forces of nature and cosmic principles are
rewarded by making daily offerings to them to show our gratitude and to help us cultivate
an awareness of the underlying cosmic consciousness behind all phenomenal appearances.

Manushya Runa — We are by nature social animals and cannot live in isolation. We are
therefore indebted to our fellow humans and have the duty to ensure that they are at least
clothed, fed and sheltered. By welcoming and offering hospitality to strangers and by
caring for the poor and the needy whenever the occasion arises, we discharge this social
debt. An orthodox Hindu should try to feed a stranger every day. There are three
minimal requirements which must be offered to a guest; a seat, water to drink, and kind
words.

Bhuta Runa — And lastly we are part of an environment which consists of plant and animal life
(bhutas = elementals). This ecosystem is vital to our survival and thus it is our duty to
continually protect it. This is done through tree planting programs, correct farming
methods and protection of wildlife.

pitru- yajña — the sacrifice to the forefathers.
deva- yajña — the sacrifice to the gods.
brahma- yajña — the sacrifice to the sages.
bhuta- yajña — the sacrifice to the animals.
manushya-yajña — the sacrifice to human beings.

The two dynamic factors of Yajña are:—

1. A sincere feeling of gratitude and

2. The demonstration of that heartfelt gratitude in the making of offerings and performing of service.

The supreme duty of the individual is to strive for spiritual and moral perfection. Every
individual is called upon to practice compassion and charity to all living beings every moment of
his/her life!

Tapas — self-discipline

Gita 17;15 – 17 expounds the threefold discipline of body speech and mind as follows:—

Physical self-discipline
1. The service of the gods, the priests, spiritual teachers and enlightened beings;
2. Personal hygiene and cleanliness of environment.
3. Integrity — harmony of thought and action;
4. Chastity — avoidance of considering others as objects of self-gratification;
5. Non-injury — avoidance of causing pain to any being.

Discipline of speech
1. Disciplined speech should not cause disturbance to others,
2. It should be true, agreeable and intended for the benefit of others, and
3. should be best be engaged in the activites of studying and teaching.

Discipline of mind
1. Peace of mind — the absence of anger, desire, delusion, pride, greed:
2. benevolence — being devoted to the good of others;
3. quiescence — a still mind devoid of turbulence;
4. self-restraint — focusing one’s thought flow on the object of contemplation;
5. perfect mindfulness — being constantly aware of the Spiritual dimension of life, the underlying Cosmic Force.

Ramanuja says that this threefold self-discipline (Tapas) should be practiced with the utmost
faith through deed, speech and thought, having no consideration of any reward and with the
conviction that it is to be done simply as adoration of the Supreme Being.

Dana — generosity

Generosity is compassion in action; the practice of philanthropy arises from the perception of the
same Divine Principle in all beings. When one realizes “sameness” with others, one develops not
only empathy with their needs and suffering but also a desire to alleviate that suffering to the
extant possible. Dana is service — the giving of one’s resources and time to help others whenever
and wherever possible.

GREAT GURUS (3)

SRI Madhvacharya was born on Vijaya-daśami day of 1238 CE at Pājaka, a tiny hamlet near Uḍupi. Nārāyaṇa Paṇḍitācārya who later wrote Madhvacharya's biography has recorded the names of Acharya's (Ācārya) parents as Narayana Bhaṭṭa (Naduilaya in Tulu) as name of the father and Vedavati as Ācārya's mother. They named him Vāsudeva at birth. Later he became famous by the names Pūrṇaprajña, Ānandatīrtha and Madhvācārya (Note: In this article, Acharya is transliterated as Ācārya). Before the birth of madhvacharya ,when his parents had gone for a purchase in the market, a beggar climbed a dhvaja stambha and announced:-"Bhagavan vaayu deva is going to take birth in Paajaka kshetra to a couple".The prediction made by the beggar was discussed by the parents of acharya till they reached home. Even as a child, Vāsudeva exhibited precocious talent for grasping all things spiritual. He was drawn to the path of renunciation and even as a young boy of eleven years, he chose initiation into the monastic order from Acyuta-Prajña (also Acyuta Prekṣa), a reputed ascetic of the time, near Uḍupi, in the year Saumya (1249 CE). The preceptor Acyuta Prekṣa gave the boy Vāsudeva the name of 'Pūrṇaprajña' at the time of his initiation into sannyāsa.

A little over a month later, little Pūrṇaprajña is said to have defeated a group of expert scholars of tarka (logic) headed by Vasudeva-paṇḍita. Overjoyed at his precocious talent, Acyuta Prekṣa consecrated him as the head of the empire of Vedānta and conferred upon him the title of Ānanda Tīrtha.

During his lifetime, Madhvacarya wrote many important commentaries on the Upanisads, Bhagavad-gita,

Brahma-sutra, Mahabharata and the Bhagavata-purana. In addition, he wrote many original works that dealt with important aspects of his new doctrine. In all, he wrote 37 works. Not only did Madhvacarya’s powerful literary output help to establish his teachings during his own lifetime, it has inspired a vast literary tradition that continues to the present day.

The final years of Madhva were spent in teaching and worship. In the end he instructed his followers not to sit still, but to go forth and preach. His biographers tell how Madhvacarya disappeared one evening while reciting his favorite text, the Aitareya Upanisad. Gandharvas and other heavenly beings
gathered in the sky above him and showered flowers. They describe how he suddenly disappeared from underneath this mass of flowers and now he now resides, beyond ordinary vision, with Veda Vyasa at the high mountain hermitage of Badari.

Hinduism 7(four factors)

The Four Goals of Life

The four goals of human endeavor or motivating factors are:—

1. Dharma — the pursuit of right living, virtue and duty to ourselves and society.

2. Artha — profession, material prosperity, power, security and wellbeing, all of which
must be based upon the codes of ethics taught in Dharma.

3. Kama — recreation, pleasure, aesthetics, sense gratification the highest form of which
is sexual enjoyment and love.

4. Moksha — liberation from the cycle of births and deaths (transmigration).

The ideal Hindu life embraces all these four aims in balanced measure and all being firmly based
on the principles of duty and properness (Dharma). For most people living in modern society
there are only two aims — material prosperity-power and pleasure, hence the pervading feeling
of alienation and lack of meaning in life. In order to achieve the most complete earthly happiness
all these four paths have to be in harmonized and integrated into our lives. Dharma and Moksha
add meaning to our earthly existence and differentiate us from the animal realm.

The Four Stations

According to the Vedic scheme the ideal life is divided into four stations;—
1. Student — in this stage one learns everything one can to equip oneself for the journey of life
and the attainment of the four previously mentioned goals. In the Student stage the stress
is on the study of Dharma as well as acquiring a general and tertiary education.

2. Householder — after studentship, one marries and enters into the order of householder
which is the best of the four orders and is the support of the other three. The family is the
cornerstone of society and the purpose of marriage is procreation. The focus now shifts to
prosperity — Artha and love/romance — Kama, but without neglecting Dharma.

3. Retiree — when one’s children are all old enough to take care of themselves, one begins the
process of withdrawal from worldly life. The focus now rests on Dharma and Moksha —
liberation.

4. Renunciate — when one is psychologically and spiritually prepared, one takes the final step
of preparation for death by renouncing the family and world and retiring to a monastery to
spend the last years in the pursuit of Moksha.
In the present age it is said that there are really only two stations; the householders and the
monastics.

The Four Social Divisions

The division of society into 4 distinct social orders exists and has existed in almost every
civilized society. What differentiates the Western ‘class’ system from the Hindu ‘caste’ system is
that in the West there is relative class mobility — meaning that with education and professional
advancement one can move from one social order into another whereas in India it was extremely
difficult, though not unknown to change from one caste to another, or for a whole caste to elevate
itself.
When observing any organized and structured society we can distinguish clearly between four
classes —
• The Intelligentsia (Brahmins) — the thinkers, teachers, poets, writers, scholars and
intellectuals of the society.

• The Bureaucrats (Kshatriyas) — politicians, administrators, managers, executives, soldiers,
police and all government officials.

• The Entrepreneurs (Vaishyas) — traders, businessmen, merchants, artisans, farmers etc.

• The Proletariat (Sudras) — unskilled and semiskilled workers, laborers etc.

GREAT GURU'S (2)

SRI RAMANUJACHARYA

Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplative insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God.
He was a boy of extraordinary intelligence and placed himself under the charge of Yadavacarya, a renown Sankarite scholar. His guru was struck by his marvellous 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 Sri 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 explaination 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.”

Sri Ramanuja’s Teachings:

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 det ached 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.

The essence of his teachings are best summarized by his own prayer at the beginning of his Sri Bhasya:

“May knowledge transformed into intense love directed to Sri Narayana (VISHNU), the highest Brahman, become mine, the Being to whom the creation, preservation and dissolution of the Universe is mere play, whose main resolve is to offer protection to all those who approach Him in all humility and sincerity, and Who shines out like the beacon light out of the pages of the Scripture (Vedas)”.

Hinduism 7(Karma 1)

Karma

Karma is the most basic doctrine of Sanatana Dharma and a thorough understanding of the
dynamics of Karma is essential for any degree of Spiritual advancement. Sanatana Dharma takes
for granted that there is order pervading the universe. Karma is the doctrine of the economy of
action. The word Karma means ‘action’ and refers to the entire cycle of action and its
consequences. Every action in addition to its material goal, produces a moral consequence which
manifests as either joy or sorrow. Whatever we put out into the universe we get back in equal
measure. All positive actions produce happiness and all negative actions result in suffering. This
law operates whether we are aware of it or not. It is the process by which we shape our own
destinies and build up our own reality. Through ignorance we bind ourselves by selfish actions,
feelings or thoughts. As long as our actions are directed towards self gratification alone, there is
not the slightest possibility of working towards liberation from the cycle of reincarnation. Even
the smallest thought or act has consequences which are not settled with death.
Cause Effect

In this life we experience the effect of our past actions, and often feel resentful that we are now
suffering for the course of action set into motion by someone else. But when one looks at life from the point of view of immortality, and the Self as an eternal imperishable spiritual atom, then
everything falls into a pattern of cause and effect. Karma, as the law of spiritual dynamics, makes us self-reliant beings with the realization that we can never escape responsibility. We can never plead ignorance of the law, nor take the attitude — “this time it won’t matter!” In fact the effect is inherent in the cause and therefore the two are in fact one continuum. In the inviolability of the law lies our potential freedom. It enables us to modify, change and remold our character which is the result of our past lives, and to create our future character in greater perfection — improving on our mistakes from the past, knowing that not one single iota of effort goes to waste. Objections are often raised that the doctrine of Karma is unjust because we are now suffering for actions we have done in the past of which we have no recollection. Recollection of the exact cause is irrelevant, the causes may be manifold, but the effect in ourselves and in others is either joy or sorrow. Every single action that we do potentially has a threefold effect — it either makes someone happy or sad or leaves them feeling indifferent. Actions which cause indifference do not have much of a karmic effect. Actions which cause either sorrow or joy to others will rebound upon the doer.