Voice of Jagadguru - August 2015

Voice of Jagadguru Vol No. I Issue No. 5 August - 2015 An E-Magazine On Advaita SRI SANNIDHANAM VARDANTI SPECIAL Do the Nithyakarmas with Devotion The punya and papa karmas are the root cause for the happiness and sorrow of the human. Not even for a second, a man is able to be stable, he will do something always known or unknown by his words, action or by his mind because of the previous births karma phala through his Vihitha karma or Nischitha karma. Without knowing this truth people think that happiness comes from friends and sorrow from their enemies. Sri Shankaracharya says, His own karma alone decides the happiness and sorrow in one’s life. For attachment and for the relationship what we have, this karma alone play the main role. So while doing the karma we should do in the Iswara arpana (i.e.,) perform our karma by surrendering to Iswara without any personal wish, this will not take us to be bound with anything or anyone. Lord Krishna in Bagavad Gita says, Here yajyaH means IswaraH. When a person does his Vihitha karma towards the dedication of Ishwara he will not be bind with anything and will be happy always. We bless all to do the Nithyakarmas with devotion towards Ishwara to attain Shreyas. - Jagadguru His Holiness Sri Sri Bharati Tirtha Mahaswamiji We submit our Efforts to bring out this E-Magazine at the lotus feet of Sri Mahasannidhanam His Holiness Sri Sri Bharati Tirtha Mahaswamiji & Sri Sannidhanam His Holiness Sri Sri Vidhushekara Bharati Mahaswamiji It is an Initiative of a Group of Social Networking Site “Greatness of Sringeri Sri Sharada Peetham” Voice of Jagadguru |August 2015 | 01

23rd Vardanti of SRI SANNIDHANAM - Sarravanan Subramaniam Sri Sri Vidhushekhara Bharati Mahaswamiji was born as Sri Kuppa Venkateshwara Prasada Sharma on the auspicious Naga Panchami day — July 24, 1993 in Tirupati, Andhra Pradesh, as the second son of Sri Kuppa Shivasubrahmanya Avadhani and Smt. Seetha Nagalakshmi, He belonged to the Kaundinya Gotra and is a native of Anantavaram, Guntur District in Andhra Pradesh. His family has a long lineage of illustrious Vedic Pandits who were all ardent disciples of the Sringeri Jagadgurus. He had his Upanayanam at the age of 5. Under the guidance of his grand father and his father he did Veda adhyayanam. Born in a family of disciples of the Sringeri Jagadguru, the Brahmachari had accompanied his father while the latter had come to Sringeri to participate in Dharmic activities in the years 2006, 2008 and 2009. The Darshan of Jagadguru Sri Sri Bharati Tirtha Mahaswamiji during these visits made a Sri Sri Vidhushekhara Bharati Mahaswamiji profound impact on the Brahmachari. The Brahmachari expressed his desire of studying Shastras directly under the Jagadhguru in early 2009. With the blessings and consent of Jagadguru Mahaswamiji, the Brahmachari took refuge under His Lotus Feet in June 2009. Under the tutelage of the Jagadguru, the Brahmachari mastered the Sanskrit language. Then, the Jagadguru Himself taught the Brahmachari the entire Tarka Shastra. The Brahmachari is endowed with Guru Bhakti, scholarship in the Vedas and Shastras, adherence to tradition and dispassion. On January 23, 2015, continuing this unbroken Guru-Shisya lineage that stretches directly back to Sri Adi Shankaracharya, the 36th Jagadguru Sankaracharya of Sringeri Sharada Peetham, Sri Sri Bharati Tirtha Mahaswamiji anointed his successor. In a traditional ceremony, the Jagadguru initiated Brahmachari Sri Kuppa Venkateshwara Prasada Sharma into Sannyasa and bestowed upon him the Yoga Patta (monastic name) of Sri Sri Vidhushekhara Bharati. The Sringeri Guru Parampara lineage has been central to the preservation and growth of Sanatana Dharma. The induction of Sri Sri Vidhushekhara Bharati Mahaswamiji is therefore an event of historic importance to followers of Sanatana Dharma throughout the world. In His rst Anugraha bhashanam, Sri Sri Sannidhanam mentioned that the shastras deem that among living beings, human beings are foremost. The purpose of our lives will be fullled if we take efforts towards moksha or liberation. For that, one needs the grace of God and grace of great souls. One must have accumulated good deeds over many lifetimes. It is very difcult to obtain the grace of a great soul. Hence, Sri Bhagavatpada Shankaracharya has said “ To be born as a human being, to have a strong resolve to attain Moksha, and to be graced by a great soul all these three are rare and can be obtained only by the Grace of God.” So, We the humanbeings, the devotees of Dhakshinamnaya Sri Sri Sringeri Saradha Peetham, surrender to our Sri Sannidhanam Jagadguru Sri Sri Vidhushekara Bharati Mahaswamiji on his 23rd vardanti day and obtain his gracious blessings which transforms our life to the Next step. Vidhya Vinaya Sampannam Veedharagam Vivehinam Vandhe Vedanta Tatvaghnyam Vidhushekara Bharathim Voice of Jagadguru |August 2015 | 02

Sri Sannidhanam Vardhanthi Special Voice of Jagadguru |August 2015 | 03

Greatness of Sringeri When Sri Shankaracharya established his maths in the four corners of India, He, no doubt intended that they should look after the spiritual interest of the disciples in nearby areas. This is quite different from the idea that He made a distribution that provinces of India to these maths, with investiture of separate jurisdiction, based on temporal or territorial distinctions. The Acharya’s jurisdiction is over the hearts of the disciples, not over the places where they reside. Therefore the attitude of the heads of the four maths has always been one of brotherhood in a common cause. Each one of them has felt that the welfare of India as a whole were their concern and not merely the provinces close to their math. Many of them have made tours throughout India and have been received everywhere with the respect due to a spiritual descendant of the great world - teacher Sri Shankaracharya. Outside Karnataka, the Sringeri math has several buildings and properties throughout India; from Haridwar, Kasi and Gaya in the north to Rameshwaram, Madurai and Tirunelveli in the south; from Mumbai in the west coast to Madras, Kanchipuram and Tirupati in the East. The pious offerings are hardly sufcient for the normal expenditure of the math for most of income is earmarked for specic purposes like navrathri pooja or the maintenance of several temples under the management of the math, leaving only a small margin at its free disposal. When a special schemes, such as the Kalady and Bangalore institutions are taken up, the math has to depend upon the support of its devotees. The Sringeri math has exercised the right of Achara Vichara, ever willing to guide aright all those who seek its spiritual and moral guidance. Tippu sultan even permitted the math to take cognizance of and punish in accordance with the sastras such offences as theft of gold when committed by brahmin public servants, though such offences were subject to trial by the state only. The math was at full liberty to develop its agricultural, mineral and other resources and it was exempt from customs duties and other taxes. Even the British Government declared in 1839 that no appeal would lie to the Government against the decisions of the math in regard to the levy of nes or orders passed in matters of Achara Vichara. The records of the Sringeri math bear ample evidence to the great regard and veneration which the several ruling princes of India including the Nizam of Hyderabad and the East India Company had for the acharyas. They had issued orders under the sign manual of their respective Governments that the Government ofcers should afford all help possible to the acharyas in seeing that the commands of the latter in regard to religious delinquents were strictly enforced and carried in to effect. These rulers realized that, if they did not interest themselves in the maintenance of the respective religions of their subjects, they would be really shirking a grave responsibility. To be Continued... Source: “The Greatness Of Sringeri” Published By Vidya Bharati Press. \"There is the foot of the Guru and in His glance there is unlimited compassion. There is His teaching. What else is there that constitutes the consummation of the purpose of life?\" - Jagadguru Sri Sri Bharati tirtha Mahaswamiji Voice of Jagadguru |August 2015 | 04

VIVEKACHUDAMANI - Srimathi Veeramani We all will say “ I “. But the base for this “I” is the Brahman, which is different from gross, subtle and casual body; which is beyond the ve sheaths (Annamaya, Pranamaya, Manomaya, Vigyanamaya and Ananthamaya koshas); which is the witness (shakshi) for all the three states of experience (Walking State, Sleep State and Deep Sleep State) and which is the nature of Existence - Consciousness-Bliss. When we realize this, we get the gyana and attain mukthi automatically. Brahman has no caste, gender, kula, gotra; it has no name, form, guna (character); there is no time limit or place or object for the Brahman. We have to leave the worldly attachments, Jagadguru Sri Sri Chandrashekara Bharati Mahaswamiji following the concepts from the book readings and also the false focusing on “I”. Like an actor who returns to normal after the role he acted in a play, we should remove the false thought that this body is “I”. By practicing the self- analysis we can attain mukthi. Thinking of the self (athma) is hundred times better when hearing about it. When the Athma tattva is understood and kept in our mind, we start practicing; it is a lakh times better when compared to thinking. But the foremost is the Nirvikalpa samadhi. The Gold is melted and puried in the re to make the ornaments. Like that when we keep doing the practice of meditation the satva, rajo, tamo gunas will be puried. The words are controlled by the thoughts; the thoughts controlled by mind; mind is controlled by the shakshi which makes him to realize that he himself is the Brahman. Once when we know about the truth (Brahman), we will know the role of the maya. We will understand that this Universe itself is a maya and it does not exist actually. Our ignorance makes us to say, the rope is a snake. Like this due to our ignorance, we say that we are different from the Brahman (ie) Dwaitha bhava comes here. Actually Brahman and we are one and the same, which is Advaita. Actually there is no dualism. Only Brahman exists and his Universe is a maya. When one realizes the truth that, he is the Brahman, he will do all his duties and karmas without fail but not in any way attached with the karmas he is performing. He will not get any attachment in the worldly needs; attachments with the relatives and friends; no desire on wealth; will not depend on anyone or anything for his needs; will be praised by all for his nature; will show only love and affection to all; will be always in a satised state for what he gets and what he is at present; he will not see any difference between the Jeevathma and Paramathma and he will not have the feelings of sorrow or happiness. The Jeevan Muktha will have all these above said qualities. This great prakarana of Sri Shankaracharya is given in a simplied form to us by His Holiness Jagadguru Sri Sri Chandrasekhara Bharathi Maha Swamiji, as he himself is the role model for a real Jeevan Muktha. From the next issue, we will see in detail, why this is called Vivekachudamani. “Chudamani” is an ornament we wear in our head, as this Prakarana is the supreme most among the Prakaranas of Sri Adi Shankaracharya’s work, we say this as “ Viveka chudamani”. To be Continued... We should seek refuge only in God, Who is infinitely merciful, is free to vouchsafe all favours and is readily satiated. He is beyond the ken of our gross organ of sight but is visible to the divine eye characterized by knowledge. - Jagadguru Sri Sri Abinava Vidya Tirtha Mahaswamiji Voice of Jagadguru |August 2015 | 05

MADHAVEEYA SHANKARA DIG VIJAYAM - Srimathi Veeramani Jagadguru Sri Vidyaranya describes in the upcoming slokas, about how Lord Shankara showed his grace for the request from the Devas. Lord Shankara said that,” I will be born as Sri Shankara with my four disciples, to eradicate the adharma (activities which are against dharma), to enlighten the path of dharma, and to convey the real meaning for the Brahma Sutra. To assist me, devas will also take the human birth and I will fulll all the wishes of theirs”. Lord Shiva explains Lord Kumara (Karthikeya or Muruga)about the three margas (ways), to realize and reach him through vedas. They are Praviruti marga, Bhakthi marga (Upasana marga) and the Nivruthi marga (Jnana marga). When these three margas are protected and realized, The Sankaracharyas of Sringeri, Dwaraka, and Puri then it is equal to protecting the Brahmins who perform yaga at Kalady On 6th May 1965. for the welfare of the whole Universe. For a wealthy universe yagas are a must, people should do their duty as said in the sastra through these protected three margas (ways). As per my wish, Lord Mahavishnu and Sri Adi Sesha took birth as Sage Sankarshana and Sage Pathanjali to enrich the Devatha kanda and engaged in spreading the Upasana marga and Yoga sastra. For the Jnana marga, I myself will take avathar of Sri Shankra. So for this great work of the Dharma marga (way) you start a new version for the teachings of sage Jaimini. In order to safeguard the Brahma tattuva and the Pandits, you take the Karma Kanda and spread it. From now you will be popular as ‘Subrahmaniya’ for this. You take the avathar in the earth and establish the Veda marga by winning the sowgatars. Brahmadeva will be born as “Mandana” and Indra will come as “Kathanvan”. They will become your devotees and spread Karma Kanda. Lord Kumara along with Brahma Deva and Indhra did as per Lord Shiva’s wishes. To be Continued... Golden Sayings Of Glourious Guru To one who cannot conceive of an enlivening soul, the upasya [i.e. the object of devotion] is the physical idol. To one who declines to accept inert matter as an object of worship, the upasya is Surya Devata. When even this concept does not satisfy the devotee, the upasya is Hiranyagarbha [i.e. the being who enlivens and en souls the entire universe]. When even such a concept seems unsatisfactory, the devotee is told he is worshiping the Supreme Lord himself. When the devotee feels that even this concept is limited, we tell him that it is innite Brahman itself that is really worshiped. - His Holiness Sri Sri Chandrashekara Bharati Mahaswamiji Voice of Jagadguru |August 2015 | 06

Sringeri Saradhamba - Sarravanan Subramaniam Narasimhavanam is situated besides to the river Thunga. Tthe Adhistanams of Jagadgurus Sri Sri Sachidananta Shivabhinava Narasimha bharati Mahaswamiji, Sri Sri Chandrasekhara Bharati Mahaswamiji, Sri Sri Abhinava Vidya tirtha Maha swamiji’s are there in Narasimhavanam. In the Sringeri Mutt, Rathna Garba Ganapathi, Sri Chandramouleeswarar (Spatika Lingam), Sri Chakram, and Sri Sharada Devi are the main deities. The statue Rathnagarba Ganapathi is made up of spatika and Rathna stone. Sri Chandramouleeswara, which is in the form of spatika linga is a phenomenon not to be seen anywhere else. It is held that this Linga was brought from Kailasa and given to Sri Shankaracharya by Lord Vishveshwara at Kasi. The very deep devotion which the acharyas show to this linga is indicative of its worth. Saradha devi is in the form of Sri Dhakshina murthy. The reason is she is also having the Japa mala, Chinmuthra, and the Pustaka(book). Ambal is seated on the Sri Chakra. Actually the deity of the Sri yantra is Lalitha Rajarajeswari, who is not different from Sharada. Sri Sankara addresses the devi as Chithananda Lahari. In Sharada , the emphasis on the chit aspect while in Lalita Raja Rajeswari , it is on the ananda aspect. Sharadamba transcends the three qualied conceptions, known as trimurtis, and their corresponding shakthis known as Saraswathi, Lakshmi and Eshwari. This accounts for the fact that Sri Sharadamba reigns alone in the temple at Sringeri . She is also called as Sharada Parameshwari and puja is performed reciting Lalitha Sahasranamam. The other deity being worshipped here is Sri Lakshmi Narasimha. He is known as the Sankarsana Amsa of Sri viratpurusha. Sankarsana means, it suppressed all within him. Besides temples, there are other deities and that are specially worshipped at Sringeri. These include Bhuvaneshvari, Rama, Brahma, Hanuman, Garuda, and many others, besides a large number of Bana lingas and saligramas of various sorts. In Sri Vani Panyavalamba Sthuthi, Saradamba is described as, “ I take refuge in Saradhamba, who is happy in living at the top of Sringeri, who is the reason for all the Good things, whose kadaksha will fulfill the Prayers.” Voice of Jagadguru |August 2015 | 07

Sanatana Dharma - Sarravanan Subramaniam In this issue we will see the other two principles of the Sanatana Dharma. Ahimsa : (Non-Injury to others): Ahimsa means to not to do Himsa (Injury) to other living things. People do harm to fellow beings either intentionally or unintentionally. But it is also a great sin to hurt others. Causing injury by means of words, deeds, physical attacks, killing the animals or disturbing the nature etc, are all sins. We shall not even think of causing injury to others. Because Veda says that, A Person, Who thinks of something, will speak the same thing and he will try to do the same thing. So if we think of hurting others, this thought itself forces us to injure them. Hence we shall not even think of that. But in the War eld, it is not considered a sin. Mere thinking of causing injury to others itself is a Papa karma. In the Veda it is told We have to see others just like as ourselves. If anybody speaks ill of us, we feel very much for that. Similarly if we say something wrong about others, they will also feel sorry about that. Sri Adi Sankara Bagavathpadhal told, Saithanyam is the same inside me and you and everywhere. So there is no need to injure others. Hereafter let us not even think of causing Injury to others. Asteya: (Not Cheating) Appropriating the properties/assets of others, without their consent is a Papakarma. In the Yoga Sūtras, Asteya (non-Cheating) is listed as the third Yamas or virtue of self-restraint, which comes after Ahimsa (nonviolence), and Sathya (truthfulness). Cheating is a Sin. Let us not cheat others at any cost. Taking away others property, money and other things are sin. In Vedas, it is said as In the World each and every one has to live on their own. From the ancient days, to till date, man is always greedy. He wants to lead a comfortable life. For that he has to work hard and earn more. And with that money he can live very sophisticatedly. That is the right way of living. But due to this greediness, some people, who are not ready to work, try to steal others properties or cheat others for their own comforts. They steal or cheat another person, or a family. That is to be avoided. Sanatana Dharma gives utmost importance to asteya. The practice of asteya demands that one must neither steal, nor have the intent to steal other's property . To be Continued... Voice of Jagadguru |August 2015 | 08

Saints of Sringeri - Sarravanan Subramaniam Jagadguru Sri Jnanottama Mahaswamiji (910-954 A.D) Jagadguru Sri Sri Jnanottama Mahaswamiji is the 5th Jagadguru of Dhakshinamnaya Sringeri Sri Sharada Peetham. He graced the Vyakhyana Simhasana for 44 years from the 910 A.D to 954 A.D. A Gauda in his poorvashrama settled in the south, Jagadguru Sri Jnanottama Mahaswamiji succeeded Jagadguru Sri Sri Jnanaghana Mahaswamiji. His work ‘Vidya Sri’ is a sub commentary on Sri Adi Shankara’s ‘Brahmasutra Bhashya’. One of the Acharya’s disciples was Vijnanatman or Vijnanashrama, the author of Tatparyadyotini and a vritti on Narayanopanishad, which is a part of Taittiriya Upanishad. Another prominent disciple of the Acharya was the prolic writer Chitsukha , popular for his work on Advaita, called Tattva-Pradipika (also known as Chitsukhi). Chitsukha pays homage to his Guru, Sri Jnanottama as the effulgence that was Dakshinamurti, Vyasa and Shankara. He wrote the Bashya for Sri sureshvaracharyas “Nasikarmya Siddhi”. His Dhyana sloka with meaning is given below: Gnanana Muthamam Gnanam Gnanino Muthamo yatha: Ganothama Idhikyatham Gurum Thamahama sraye || I bow! Jnanottama, the foremost among sages, Who is The Knower of the Supreme Knowledge of the Self And whom the world honours as the exalted One To that adorable Master Jagadguru Sri Jnanagiri Mahaswamiji (954-1038 A.D) Jagadguru Sri Sri Jnanagiri Mahaswamiji is the 6th Jagadguru of Dhakshinamnaya Sringeri Sri Sharada Peetham. He graced the Vyakhyana Simhasana for 84 years from the 954 A.D to 1038 A.D. His Dhyana sloka with meaning is given below: Gnana Nishrena Malampya Brahmakyam Giri Munnadham Aruhya krukruthyo yastham Gnanagiri Mashraye || I adore the Sage Jnanagiri Who scaled the mount of wisdom step by step and climbed the peak of transcendent Brahman and Whose life was fulfilled in that. Jagadguru Sri Simhagiri Mahaswamiji (1038-1098 A.D) Jagadguru Sri Sri Jnanottama Mahaswamiji is the 7th Jagadguru of Dhakshinamnaya Sringeri Sri Sharada Peetham. He graced the Vyakhyana Simhasana for a period of 60 years from 1038 A.D to 1098 A.D. He is a Maha tapasvi. His Dhyana Sloka with meaning is Given below: Dhurwadhi thushtamadhanga vidharana padiyase Nama: Sri Simhagiraye Gurave dhivyasakchuse || Salutations to that Divine Sage Simhagiri Whose divine vision beams with true wisdom! Whose lion-like inner strength rips as under Mad elephants and wrangles over stubborn foes! To be Continued... Source: Our Mutts Website: www.sringeri.org Voice of Jagadguru |August 2015 | 09

THE MAHIMA OF SANDHYAAVANDANAM Explanation given by Jagadguru Sri Sri Abinava Vidhya Tirtha Mahaswamiji Our Jagadguru Sri Sri Abinava Vidhya Tirtha Maha Swamiji gave a wonderful explanation about the Mahimas of sandhyaa vandhanam. He continues as : [ The below statement is from the Brahma Sutra Bashyam. In that Sri Shankarabagavat padal addresses the following as SMRUTI ] By removing the dirt from our thoughts, gnana (wisdom) enters our mind, showing us the path leading to brahman. Performance of karma in a sincere manner shows us a clear path and enlightens our mind. Firstly knowledge about karma is essential to perform it, the dos and don’ts should be understood in the right manner. Vedas provide information about how karmas should be done. Vedas act as a very major source for understanding how one should perform his karma. A brahmachari attains the qualication to learn the vedas after completion of his upanayanam. After Upanayana one gets the eligibility to learn the vedas. Just as light drives away darkness, vedas ignite the knowledge in us and eliminate the ignorance in us. When one gets the eligibility to do the karmas as said in vedas, he is eligible for performing the karmas that is in accordance with his specic ashram (stage). For instance, not all karmas can be performed by all. Sandhyaa vandanam is one of the karmas which is prescribed for Brahmana, Kshatriya and Vaishiya. So gayathri upasana being a must, and is a pre-process to sandhya vandhanam. Let us see the real meaning of the word Sandhya. Meaning for the word Sandhya:- The Jnana shakthi of the brahma is called Sandhiya:- “Sandhya” is one, who is the mother of the universe, where maya does not work on her, knowledgeable one, the shakthi of Iswara, she emerge from the Trimurthy (Brahma, shiva and Vishnu). One has to do meditation towards Maa Savitri in Lord Surya and chant Gayathri Japa. Sandhya means The Devatha of Sandhiya. Similarly Sandiyavanthana means the karma to be performed in the timings of sandhiya. “Sandhya is one who resist in the time of Sandhi” To be Continued... Voice of Jagadguru |August 2015 | 10

BHARATI TIRTHAR ATHICHUDI Words of: Bharathi Kavalar Explanation : Srimathi Veeramani Always follow the principle of the Truth: As per dharmasastra, telling lies is an offence. In spite of any obstacles that hinder our life, we should follow the path of truth. If we prepare ourselves to follow the dharma; all our sorrows will vanish into thin air and we can lead our life in an enlightened manner. As known to all the story of King Harischandra focuses and emphasizes wholly on confession of truth even at the times of extreme difculties. Even during the times of crisis, he never gave up his tapas (policy) about following the truth. As a fruit of following dharma, his greatness was exposed to the whole world. Till date he is remembered for this and his name remains carved in the stones of history. Following the path of dharma is like walking in a path lled with thorns and Stones and it is not an easy task at all. But the advantage of being truthful is all about being true to your own conscience, which consistently leads us to the right path. In other words dharma is here in this world to save us from falling into the pit of unethical actions. Persuading the path of truthfulness, helps us get the blessings from the supreme one, who is none other than our GURU. To be Continued... SOUNDERYALAHERI Haristvaamaaraadhya praNatajamasaubhaagyajananiiM Puraa nArii bhUtvA puraripumapi kSobhamanayat ! smaropi tvAM natvaa ratinayalehyena vapuSA muniinAmapyanta: prabhavati hi mohaaya mahataam !! 5 !! Oh! Devi ! The fruit of karma is being executed on each one by you. One cannot escape from Maya and Karma. Hari and Manmatha act as the head of Maya and Kama respectively, only through your blessings. Maa! You are making your children beautiful through your love and affection. Once upon a time Lord Vishnu took Mohini avathar in order to give the Amrutha to devas. On hearing the beauty of Mohini, Lord Shiva wanted to see her. Shiva was an enemy of manmatha (kama), still he lost himself on seeing her. How is this possible? Lord Hari took the form of Mohini, by chanting your Panchashari mantra. But Mohini is none other than you. Manmatha was visible to Rathi by surrendering to you and even the sages like Vasista, Viswamitra were not able to escape from him. Rathi Devi is happy with Manmatha. Maa! By chanting the kama beeja, manmatha won everyone’s heart through his bow and ower arrows. To be Continued... Voice of Jagadguru |August 2015 | 11

Our Duty Teachings of Jagadguru His Holiness Sri Sri Chandrashekhara Bharati Mahaswamiji The Sastras are empathatic that absolute freedom from bondage is possible only to those that their inner self transcends the body etc., and have risen above the sense of I and mine in them. Such freedom is far away from the person who is particular about nourishing them. Our Acharya compares him to a man who desires to cross a river in oods on the back of a crocodile which he takes for a raft. It is no doubt true that for any earnest effort even the physical body must be strong, but it need not certainly be stout. Further it is not really in our hands to have a healthy or strong body unless we have necessary punya for it. What is really in our hand is to see that we do not take in to the body any objectionable kind of food and that it is not made worse by our habits. Our Sastras do not ask us to neglect the body at all. On the other hand, we are asked to take great care of it so that it may serve as an effective instrument for performance of Dharma. Most of the puricatory rites prescribed by Sastras are mainly for the body. Only if it is kept pure and is rendered pure, can it really be of help in the practice of Dharma. The Sastras prescribe that it must be given food ordinarily twice a day, that on special occasions food once a day is enough, and that on other special occasions there must be fasting. They prescribes also what articles of food may be used, from whom they may be received, how and when to eat them and so on. If we ignore these instructions and take in whatever we get and wherever we get it, we shall be no better than the man who knows that a watch will run only if wound up and therefore keeps on winding it whenever he likes. Our body will then become not only unhealthy but become incompetent even to practice the simplest of Dharmas. If we want to inuence anybody else by our teachings. we must scrupulously carry them out ourselves in actual practice. How can one who does not know to swim help others to cross river? Society is nothing but a group of Individuals. If every individual attends carefully to the duties allotted to him, the society will automatically improve. If he begins to engage himself rst in the reforming of others, it will not only the be fruitless but will lead only to controversy and hatred. If we lead a good life, some people be inclined to follow our example. If we lead a bad life, they are also likely to go astray. The responsibility of any person who is the head of a family, the principal man of his locality or the “leader” of a country, is necessarily therefore very great. It may be possible in the eld of politics or other secular sphere to make a mass appeal to a crowd and to try to move it by rhetoric and inuence its thoughts; but it is quite ineffective region of spiritual endeavour. We can gather hundreds of people to drag to a temple car. If however we are hungry, there is no meaning in gathering a crows. Each one of us must individually exert himself to have his hunger appeased. Similarly those that are spiritually hungry must seek the help of somebody who can point out the way for each man to have his individual hunger appeased. Our Sastras insists therefore that no teaching should be given to anybody who does not earnestly ask for it. To be Continued... Voice of Jagadguru |August 2015 | 12