UPASANA SASHTRAM
Q.1. What
are the five arrows of Manmathan (மன்மதன்) alluding to?
A.1. The five arrows of Manmathan, alluding to are Aravinda (lotus,अरविन्द), Ashoka (अशोक), Choota((चूत: Mango Flower), Navamallika (नवमल्लिका,Jasmine) & Nilotpala((नीलोत्प,Blue Lotus). These are of fragrant flowers shooted to
create 5 emotional states as, sammohana
(संमोहन,illusion),
unmadana (उन्मादन,intoxication), shoshana(शोषण,evaporation), tapana (ताप,affliction), and stambhana (स्तम्भन,detention), respectively, in that order.
Sammohana
(Illusion) is said to evoke the initial attraction and passion; Unmadana (Intoxication) represents the overwhelming desire and intense
longing Shoshana (Evaporation)symbolizes
the intense and often debilitating nature of love; Tapana (Affliction) represents the pain and torment that love can
cause;
Stambhana
(Detention) signifies the
feeling of being caught in a web of love and unable to escape.
Q.2.
While explaining the verse 52, Pujya Shri Swamiji was referring to four useful
habits in an otherwise purposeful worldly life. What are these? A.2.
Capacity to withstand sorrow, not bothering about the temporary sorrow, maturity
for not longing worldly / temporary material happiness and having the knowledge
& clarity of the Self. Also, grossly speaking, mercifulness &
forgiveness, serving needy & having attitude of love & empathy
universally with everyone will help enable one to nurture & growth of the
Universal Love or Perinbam, பேரின்பம்.
Q.3. What is the significance of Lord Shiva adorning moon on
his head and poison in his throat? A.3. The
adorning moon on Shiva’s head, represents host of cosmic principles, including
cycle of the spiritual awakening, selfless sacrifice and divine grace. It also
signifies & symbolizes the control over the mind, balance between light and
dark. Moon is associated with Mind & Emotions and Siva’s calm nature is a
reflection of control over the mind & emotion. The crescent, signifies the
waxing & waning, light & dark, constant cycle of creation, preservation
& destruction, which means there is a constant change and renewal of life.
Poison in the throat, symbolizes Shiva’s capacity to absorb,
neutralize negative energies, worldly affliction and ultimately save the world
by bestowing blessings & taking the burden, suffering of people to save and
liberate people. It also gives a message to people as a Guru, to absorb sins,
troubles and help / support others.
Q.4. Explain the 6 qualities of Bhagwan.
A.4.Shiva is considered, 1. Swayambhu, self-created and omniscient, all
knowledgeable, eternal, of independent nature with existence before Universe
and after destruction. As 2. Mahakaal, he is beyond time and space, an all
pervade. Shiva plays the role of Destroyer and regenerator, embodying the
eternal cycle of destruction and re-birth with the fundamental 5 elements.
Shiva has a 3. Purajitha nature, a multifaceted and paradoxical one. He
embodies a gentle benevolent ascetism and also a fierce destructive force. Another way to put it; 1. Eternal (Nithyay),
2. Sathyay, 3. Khatyani Shreyase, 4. Prathyaksha, 5. Chinmurthaya,6. Shambhave,
7. Muni Manah, 8. Aadi Kutumbine
The term
"Bhagavan" in Hindu tradition refers to a being possessing six divine
qualities, often translated as "fullness" or "supreme." These
qualities are: Aishwarya (omnipotence), Virya (strength and courage),
Yasas (fame and reputation), Sri (beauty and splendour), Jnana (wisdom and
knowledge), and Vairagya (renunciation and detachment). These qualities
are considered characteristic of the Supreme One and are the foundation for all
other auspicious attributes
1. Ishwara (ईश्वर,omnipotence): The
ability to do anything, anywhere, and at any time. This includes complete
control over all aspects of existence.
2. Virya (विर्य,Strength and
Courage): Limitless power and the courage to face any challenge. This also
encompasses a strong will and unwavering determination.
3. Yasas (एशस,Fame and
Reputation): High renown and a positive reputation among all beings. This
reflects a life of virtue and righteousness.
4. Sri (श्री,Beauty and
Splendour): Possessing a captivating and radiant beauty, both physically and
spiritually. This can also be interpreted as a divine grace and charm.
5. Jnana (Wisdom and Knowledge): Complete understanding of all
things, past, present, and future. This includes both material and
spiritual knowledge.
6. Vairagya (वैराग्य,Renunciation and
Detachment): The ability to be free from attachment to material things and
worldly desires. This allows for a focus on spiritual growth and
detachment from the illusion of the material world.
Q.5. What is Dvaita, Visishtadvaitha, Advaitha Siddhantams??
A.5. Shivananda lahari presents core philosophy of Advaitha, emphasizing
the non-duality of reality, where individual soul (Aatman is ultimately
identical with universal consciousness (Brahman). Vishishtadvaitha posits a
qualified non-duality and understands Brahman as Ultimate reality with universe
and individual souls as integral parts and not separate entities BUT also not
identical. Dvaitha, conversely emphasizes fundamental separateness of
individual soul from Brahman and God, highlighting the eternal duality between
the two. Advaitha, there exists only one all-embracing being unlike Dvaitha
with eternal fundamental distinct principles such as Prakrithi, Purusha of the
Sankhyas. To summerize in table form:
|
S# |
Concept |
Advaitha |
Vishistadvaitha |
Dvaitha |
|
1 |
Core |
World
is an illusion or Maya and Ultimate Reality is Brahman, the Universal
Consciousness |
Brahman
is Ultimate Reality, Universe, including individual souls as integral part of
Brahman & not separate |
World
is real Fundamental distinction between Brahman and Individual Souls |
|
2 |
Aatman
& Brahman |
Individual
souls or Aatman is identical with Brahman; Realization of this oneness is the
goal |
Individual
Souls not identical with Brahman and inseparable part of Brahman (wave &
ocean, eg.) but ultimately one with Brahman or Ocean |
Individual
Souls eternally separate from God. Relationship dependence, eternal
subservient |
|
3 |
View
/ Stand / Worship |
View
God as impersonal Absolute not as a personal deity with attributes (though it
allows, worship) as aspect of same Brahman |
Emphasize
personal nature of God (Brahman)and importance of Bhakthi or devotion |
Emphasize
supreme independence of God and Glory of God |
|
4 |
Liberation
/ Moksha |
Is
achieved through realization of true nature of the self, dissolution of
ignorance and cessation of cycle of re-birth |
Is
through grace of God & realizing the true nature of self as part of
Brahman without becoming identical with it |
Is
achieved by devotion to God and realize soul’s eternal separation & not
merging with Brahman |
Q.6. What are the two Thiruvadis of Bhagavan connoting?
A.6. The two thiruvaids of Bhagavan signifies the divine presence &
source of all blessings and represents the ultimate refuge and gateway to spiritual
enlightenment, i.e. eternal peace, joy. All these can happen through a
surrender to the holy feet, by devotion, paying respects and seeking His grace,
protection and attain liberation.
The emphasis is to make this surrender a habit for spiritual fulfilment.
Q.7. Give a brief description of the Dhayana Shloka, “Kalabhyam
Chudalankrutha…. (कलाभ्यां चूडालंकृत-शशिकलाभ्यां निजतपः फलाभ्यां..................॥) A.7.
The Dhyana Shloka, Kalabhyam …, is a short verse used to help focus the mind on
the deity, before or during the worship or meditation setting a stage for
deeper engagement with Shiva. By chanting this shloka, helps worshippers to
focus or centre their minds on specific qualities & forms of Shiva being
invoked.
One can visualize, mentally, the shiva’s appearance, attributes, abode
and surrounding environment and the grace or aura behind all these. It
motivates to set in expressing desire to connect and gain the grace, deeper
contemplation and understanding of the text and for constant remembrance of the
shiva and desired type of devotion
Focus is also on the cosmic consciousness and role of the source of
bliss and enlightenment, of joy, knowledge, peace and cultivating deep
devotion.
Points covered, focus, visualization, intention, preparation,
remembrance, pursuance can let us gain the eternal joy, knowledge & peace.
The description is, to pay my namaskarams to Lord Shiva, dedicated to art, who
has moon on his head (a personification of grace, sacrifice etc) to you who is
a guru, in teaching devotees to absorb sins & troubles.
Q.8. What are the 5 similes (comparisons) given by Adi Shankaracharya
under the topic of Bhakthi to illustrate how, “Chitta vritti”(चित्तवृत्ति) is to relate with Pashupathi
the Lord
A.8. Adi Shankaracharya, through his Advaita Vedanta philosophy, emphasized
the importance of knowledge (Jnana) for attaining liberation, but he didn't
deny the role of Bhakti (devotion). He used various similes to illustrate
Bhakti, often connecting it to the knowledge of the Self (Atman) and the
ultimate reality (Brahman). Here are five similes related to Bhakti in
Shankaracharya's teachings. Adi Shankaracharya also used similes to explain the
relationship between Bhakti (devotion) and Chitta Vritti (mental fluctuations)
as you can see below.
1. Bhakti as the oil in the lamp of Jnana: Similar to how oil fuels a lamp, Bhakti, or devotion, is the fuel that
sustains and brightens the lamp of Jnana (knowledge). Without the fire of
Bhakti, the knowledge of the Self cannot be fully realized.
Bhakti as a Steady Lamp: Just as a lamp, even in a windy place, can be steady if the oil and wick
are good, similarly, unwavering Bhakti, like a steady lamp, can illuminate the
mind and lead to liberation.
2. Bhakti as the river flowing towards the
ocean (Brahman): Devotion, like a river, flows
towards the ultimate source, Brahman. The stronger the devotion, the
closer one gets to realizing the true Self, which is ultimately the same as
Brahman.
Bhakti as a Stream: Like a
steady stream flowing towards the ocean, Bhakti, when focused and consistent,
can lead the mind towards the ultimate reality, similar to a stream flowing towards
the ocean.
3. Bhakti as the path leading to liberation
(Moksha): Bhakti, when practiced with sincere intention
and unwavering faith, can serve as a powerful path towards liberation. It
helps to purify the mind and cultivate a state of oneness with the divine,
paving the way for the realization of the Self.
4. Bhakti as the fragrance of a flower
(Brahman): Just as a flower emits a fragrant scent,
Bhakti emanates the beauty and joy of knowing the divine. This feeling of
closeness and love for the divine is a sign of one's progress on the path of
realization.
Bhakti as the Seed of Liberation: Just as a seed, when sown properly, can sprout into a tree, Bhakti, when
cultivated, can lead to the growth of spiritual knowledge and liberation
5. Bhakti as the
binding force (Sanga) that brings oneness: Bhakti,
through its unwavering love and devotion, can create a strong bond or
relationship with the divine. This bond, or "Sanga," can lead to
a sense of oneness with the divine, ultimately dissolving the sense of
separation and leading to liberation.
Bhakti as the Sun: Just as the sun illuminates the entire world, Bhakti, when focused on
the divine, can illuminate the mind, dispel ignorance, and reveal the true
nature of reality.
Chitta Vrittis as Waves: Just as waves constantly rise and fall on the ocean, Chitta Vrittis
(mental fluctuations) are ever-changing and distracting, preventing the mind
from focusing on Bhakti.
The Chitta Vritti, refers to the mental fluctuations or waves that arise
in mind-stuff, while Pasupathi is lord shiva as supreme lord. When we focus on
Him, the lord with Bhakthi, we get to control the mental fluctuations (chitta
vrittis), spiritually progress and connect to the divine consciousness within
and attain liberation. The
chitta vrithis are of various forms; 1) positive -like the Pramana or knowledge
2) Negative as Viparyaya or misconceptions, Vikalpa or imaginations, sleep or
Nidra and smriti or memories.
The Bhakthi removes sufferings due to the chitha vrittis by making us
understand them without judgement or attachment and rendering of calming the
mind, enabling detachment, heightening the state of awareness of supreme
knowledge and transcending by becoming the Brahman.
Q.9. How is “Patru” different from Anbu”?
A.9. In essence
Patru & Anbu signify the interconnectedness, mutual benefit and divine love
that characterize the relationship between Shiva and Parvathi, offering a model
of spiritual growth and devotion
Patru refers to the concept of mutual reward or benefit, particularly in
context of divine couple, Shiva & Parvathi. Anbu translates to love,
affection or grace.
Both Shiva and Parvathi are each other’s blessings (Patru) and
embodiment of love and grace (Anbu)
Patru – the existence is a consequence of respective austerity and
penance with each other granting the other fulfilment and happiness
Anbu – is a source of inspiration and guidance for devotees seeking
spiritual enlightenment, emanating from Shiva & Parvathi
Q.10. What are the 5 impurities
referred by Swamiji in verse 74?
A.10 Avidya or ignorance, Asmita or Ego, Abhinivesha or fear of death,
Raga or attachment & dvesha or aversion. Without Asmita, Abhinivesha, raga
& dvesha we gain vidya.
The verse 74 आशापाशक्लेशदुर्वासनादि-भेदोद्युक्तैर्दिव्यगन्धैरमन्दैः । आशाशाटीकस्य पादारविन्दं चेतःपेटीं वासितां
मे तनोतु ॥ ७४॥ Engaged in removing
by the ceaseless divine smell, the desire, bondage, suffering and bad conduct
within us, Is the lotus feet of Him who wears the ether as garment and
so let the box of my mind may be bestowed with divine fragrance.
In Bhakthi and surrender to Lord Shiva, the negatives or
impurities as Asmita or Ego, Abhinivesha or
fear of death, Raga or attachment & dvesha or aversion are all averted and
VIDYA IS GAINED AND ALONG SIDE THE MOKSHA.
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