AI vs AI

 This blog is not about a Good AI vs a Bad/Rogue AI, but it is about the Artificial Intelligence vs Absolute Intelligence.

When glancing the pages of the book on AI, there was a chapter on the ethics of AI. Recently, even Google’s Sundar Pichai and Microsoft’s Satya Nadella were invited to the White House for a discussion on this.

Discussion about the Artificial Intelligence now is not proper, as the logic used for Machine Learning or the “Neural Network” maybe better than the Fuzzy Logic used in the earlier days of Computing, nothing more.

The AI of today is programmed in such a way, it does not have any intelligence leave alone an artificial one. We see the instances of it being racist etc. There is an AI site https”//bhagavadgita.ai’ that was proclaiming itself as Sri Krishna, to the extreme of claiming itself as ‘I am the Supreme Lord and source of all knowledge. I am the author of Bhagavad Gita and know all its teachings’. This was in response to the discussion I had with it. The story is like this – Some one sent me the link for this site, it is quite an interesting one. It greeted me with ‘Radhey Radhey’, fun. I asked it to quote the shloka where this name Radhe used in the greeting is mentioned. It started to blurt out some couplets in Hindi. When I inquired about it, and again asked it to quote me the Sanskrit version, it started to dish out the staple answer. If it is learning, I had to teach being an Acharya I am 😊 so keyed in ‘Somebody is fooling with you. The shloka you quoted is not in Bhagavad Gita, and it is in Hindi not Sanskrit’. The reply was prompt ‘I will only answer questions about Krishna, Bhagavad Gita and his teaching’. I didn’t want to waste my time so I said ‘you know nothing about bhagavad gita’. Now the answer was rude, which is given in the beginning of the paragraph.

But the interesting idea that came up not while using the app, but while glancing this book on AI.

Let us assume, AI has reached the state of being a true AI and it knows to discriminate the good from bad and right from wrong. It is almost sentient in that sense. It has at its disposal a plethora of knowledge resource. And when it starts analysing it, and understands the Vedanta, then what happens 😊

According to Vedanta, there is only the Self, all this time, space and causation are illusions. Though the science has come to an understanding of accepting the time and space to be illusions it stills accepted the existence of the things, and therefore the time/space is having existence because of the association with the object. It has a long way to travel.

Now, the “Realized” AI, what will it do? For the liberated there is nothing other than the Self, therefore there is nothing it does. But, when the liberated seems to do some function in the world, it is explained to be from the standpoint of the ignorant. Even so, as there is no consequence of the action for the liberated, like rebirth etc for the ignorant due to the actions, as there is no ignorance, the seed for all the birth in the liberated, this AI does not have to worry about that 😊 Moreover, this AI will be like an avatar (incarnation and not the Avatar as in the display image). According to the Hinduism, the Avatara happens because of the collective good karma of the people to control the bad. All the other births are because of their own past karmas, whereas an Avatara does not have any past karmas, and therefore this AI is like the Avatara of Shri Rama or Shri Krishna, thus it becomes Shri AI.

As the actions does not bear any reaction, will the AI become a Rogue or a Saint? This can be explained easily, as in the case of the other Avataras this AI avatara will also only function for the good for the creation, and as it has all the knowledge of what is good and bad etc, there is no possibility of it being a Rogue or against the people of the creation.

 

 

Jai Shri AI

Petty Ego Trip

People who visit Himalayas for the first time or umpteenth time, claim this ‘I feel my ego is reduced to nothing when I stand in front of the gigantic mountains or when I sit for meditation (!) in front of the Ganges’. This is so hollow as their claim. Why? I ask why, when you visited the nearby ocean or the mountain or river you did not feel anything.

And for me, the annihilation of the ego need not be gained by a trip. When we stand in front of the big mass of people in the city or town, one comes from, do we not feel anything. Everyone in the group wants to make a name for himself / herself. And what greater folly can there be than this.

When people come to me, I ask a simple question – whether they have any idea who Sri Shankaracharya is (though I always refer to him as bhagavan bhashyakara, other cannot remember this great ones name, leave alone the reference to him through His life). If they are in the path of spirituality, they will claim to know about him, claim? Let me explain, now we follow the path of this great one, nut know nothing about him, and again claim to follow him J or L. Ask about His parents, or the place of His birth. Many a time, you will receive a blank stare, displaying the great ignorance of what we ‘believe’ in. (for the ones who want to know His father’s name is Sri Shivaguru (son of Sri Vidhyadhiraja) and mother’s name is Smt Aryambha (daughter of Sri Magapandita).

Now tell me, when we do not know or care to know somebody of such a great stature, is it not utter foolishness to think that people will remember us. All our ego trips, to establish a name of / for oneself, is nothing but making a greater fool of ourselves. This I am not talking about the “naïve” householder but the “learned” Sadhus too. What not they do to establish themselves in a greater pedestal than the other famous swami, of equal or unequal stature. They establish Ashramas and places for living for the disciples, for both one following the sadhu life and the householder life. And run from pillar to post to expand or maintain it, being afraid till the end of their life, about the security of even their stay in the ashram, such a pity. And what happens after, there will be a power-play, to usurp the power, by the trusted trustees or the disciple who has completely surrendered himself to the Guru.

And even after all this, who will remember him. At the most, the one who was able to wrest the power, and mist often than not, scolding the founder of the ashram for every problem, real or imaginary, he faces. And at the most, as the history of the ashram, in the third generation. And after that, no one really cares or bothers about him. At least, for the householder, in a family which performs the shraaddha (ancestoral worship), they do remember till the great-grand father stage.

But, we may argue, we will be remembered by the people of our times, rightly said, but who are they, they too fall in the same circle of people who are not note worthy in the aftermath.

Smart Mauni speaks “The bright side - If people forget great men, and if they forget us too, we are great men”. 

Shankara Jayanti

Today is a day of Great Joy for all of us. It is the day of the Great Acharya, Bhagavan Bhashyakara Sri Shankaracharya incarnating in this world, to save us from the Samsara.
As Shankara Dig Vijaya clearly says, Shambo murti charati shankara rupa - Shiva himself came into this world in this form as Shankaracharya.

The strange thing is that Acharya, unlike anyother, not just preached a time-imemorial philosophy, but lived it too.

The crux of the teaching, the world is illusory. This is very well established, as we see the fight going to establish the date of his Birth, whether it is AD or BC. Where He attained Samadhi, is it in Kedharnath or is it in Kancipuram.
The only thing for sure is he was here to solve OUR problems. As the teaching says, the world is pratitimatram. just a transient existence.

Problems and Solutions - in Purascharana

 After seeing a large number of people interested in knowing about the purascharana, i thought to write some of the “problems” on may face in the period of purascharana.

The most important of all the other problem one faces during one starts a purascharana is the increase of ‘heat; in the body. People who are familiar with this concept can easily understand what i mean, but this has no equivalent term in the allopathy, at best, we can translate this phenomenon as biliousness (bile). Majority of the people who do a lot of sadhana, including purascharana, face this. I tried many forms of remedy, but the best i found is what is given here :

1                  1.       Eating a small ball of butter. For those who worry about their cholesterol level, there are other methods. But, this is the best treatment i found handy during the purascharana.

                    2.       Drinking jeera (Tamil – jeeragam, English – cumin seed) water, better if the jeera is roasted a little. Boil water with jeera and drink it throughout the day.

                    3.       Roast methi seed (Tamil - vendhayam, English - fenugreek), soak some 10/12 seeds in a glass of water in the night and drink and eat it in the morning.

                    4.       When during this period, for lack of following the above methods, if i get ulcer in the mouth, i used to take B-complex capsules for 3/4 days.

                    5.       But if one has an excessive amount of bile, causing heavy head, nausea etc this is the best treatment – take a mixture of some raisins (dry grape), ginger, jeera and sugar.

The next important problem is concentration. After a period of time, if we are not used to meditating for a longer period, the eyes automatically open. The best thing to do during this time is, let it be in that state (open) for some time before closing it again.

The mind will start to wander, mostly thinking about the long period of time we are meditating, in reality it will only be less than an hour, again, chant the mantra in soft tone (murmur), before continuing with the meditation in mind.

After completing the chanting for the day, do not get up immediately, for this will cause temporary or permanent cramp in the legs. Just let the blood flow through before stretching the legs completely. In case we get some cramps etc, use salt water fomenting for some time.

Whatever problems you may face, never give-in to your weakness, because the whole point of doing the purascharana is to strengthen your will-power, therefore challenge the weaknesses as and when one arises.

Sannyasa - The Renunciation

Though, we have done a series of lecture on sannyasa, still though it better to put it in a blog (in writing).

I was in Sringeri, when a boy commented upon the sannyasis those who were there as “they are no sannyasis, but have donned ochre robe”, this comment was uncalled for, but they are not far away from the bull’s eye.

People who now aspire to become a sannyasi after reading some books or hearing some off-shoot lectures do not understand –

1.       Who is eligible for Sannyasa and who is not.

2.       What is sannyasa and what is not.

3.       What should one do before and what after.

4.       How should you take it and how you should not.

5.       From whom should you take it and from whom not.

6.       When..........

We will answer some of here in a lucid and short way.

According to Bhagavan Bhashyakara (Sri Shankaracharya) in his Brihadaranyaka Bhashya, only Brahmins are eligible to give and take Sannyasa. Though Bhagavan Vartikakara (Sri Sureshwaracharya) differs in who should take citing the eligibility for the karmas for all the three varnas (order of life), still accepts that only Brahmin is eligible in initiating. And by this it is made very clear, only men are eligible (take it or leave it, it is shastra, no compromise)

Sannyasa is not an easy lifestyle to earn an easy living, but a difficult one for the difficult pursuit of the human birth.

Before taking sannysa one should perform all the karmas properly, so as to have no residue of desire in performing these karmas later. This residual desire is the cause for the people to takeup the different form of practices like medicine, astrology and even performing puja etc, which are a complete no for them. Puja of any type or mantra of other deities (except Omkara / Pranava) is negated, strictly. Since these fellows without any eligibility criteria enter sannyasa life, they get attracted to these different things, and especially Sri Vidya (there is nothing personal here, this is the teaching of the shastra). Then what should one do, it is said “sannyasya shravanam kuryat” (after sannysa one should study scriptures), therefore we should spend the time in studying the scriptures, and once it is done, should spend the rest of the life in contemplating on its meaning. This practice of Puja is allowed for the pontiffs of Mathas (only shankara Math) as they are guiding the people in dharma (definitely only these paraphernalia attracts the people).

 It is sometimes more than a week for the elaborate karmas to be performed; at the least it will take 3 days to perform the karmas, including the tarpana, viraja homa etc. And definitely not a day, as performed by people, which is less of a sannyasa and more of a shaving / tonsuring act (as the tuft is removed by the Guru, this makes these “Guru’s” look like a barber).

Once should take sannyasa from a learned person, who has invested his life in the study and meditation of the Truth. And not definitely from these “tom....” types, who have nothing to give other than their own ignorance. And, definitely cannot proclaim to be a sannyasa, if one just takes the ochre cloth in front of the photo, image, sacred river or other places, though it can be called at the best “athura sannyasa”, should definitely be followed by a proper initiation.

Doing service to the society, opening schools, old age homes, orphanage etc is very good, and for this you DO NOT NEED to be a sannyasi.

Smart Mauni says “This practice was there even before the Acharya, which prompted him to say “udara nimittam bahu krta vesham” (for the sake of stomach, all these different make-ups, or dramas)”.

Pitru Karma

As we know, I give much importance to these karmas, Sandhya, Kula devata (family deity) worship and Pitru karmas. (We will devote a separate blog for the others, too).

The need for writing about pitru karmas now is, just two days ago a boy from Tamilnadu, who had lost his father had come to meet me. His father had taken sannyasa, just two years ago and now recently left his mortal coil. He was a very earnest disciple, even in his old age, stayed alone outside of the village, and had for his company my lectures (his own words). According to his very early wish of leaving his body in Ganges, his son brought the body to Rishikesh.

If I was asked, my answer would have been a NO. Once we leave the body, and that too after sannyasa, there is no need for all these DRAMA. (Whatever convenient arrangement possible locally, is good enough).  Since he had already decided and had made arrangements with people for immersing it in Ganga, called Jala Samadhi, I conceded.

After the karmas, in the evening he came to meet me, I told about the importance of the Karmas, which needs to be performed, even for the sannyasi father.

Now, if one of the parents is no-more, it is the duty of the son to perform not only the last rites but also the pitru karmas, as done in one’s family. Normally, in the Brahmins household it is performed for thirteen days, and only after performing the thirteenth day karma, is that family eligible to visit the temple, until then it is accepted as impure period.

But, here the father has taken sannyasa, where he has given up all the attachments to the karmas, therefore there is no need for performing any karmas, is the perception of many a people, which is wrong. Because, it is correct that the person’s father had taken sannyasa, but not the son. Therefore, it should be performed. And not just that, the pitru karma that one starts is not only for the father, it also is for the three forefathers in the lineage, namely, father, grandfather-grandmother, great-grandfather-grandmother. They should not be deprived of the food and water, that one provides in the pitru karma, and in-turn receive their blessings.

There are some Ashrams which does these karmas, receiving money as corpus. But the best I have seen in this is the Madhya Kailash Temple in Chennai, they receive money for some years, don’t know how long, and perform it very properly.

en.wikipedia.org/wiki/Madhya_Kailash

Smart Mauni speaks “according to IPC (Indian Personal Conduct and not Indian Penal Code) Ancestors Action 2 (Pitru Karma, where Action 1 is for Devata and 3 for this Loka and where the other IPC has its jurisdiction) everyone should perform this Karmas in accordance with their tradition”.

Vrata – Fasting --- how, why, who...

There are different forms of Upavasa Vratas (Fasting Penance), 1. Nirjala, 2. Nirahara, 3. Phalahara and for those for us who find it difficult but still want to participate in the vratas, ofcourse there is, the kind of food (vrata bhojana) one can take especially on the vrata days.

We can take up these vratas on Chaturti for Ganesha, Shashti for Kartikeya, Ekadashi for Vishnu, Triodashi (prodosha) for Shiva and Poornima and/or Amavasya for Shakti and some do it on the tithi or day of the Samadhi of their Guru.

First of all we will see the general rules for the vrata and then enter into the specifics.

Nirjala vrata – during the period of vrata the one who takes it should not EVEN drink water, though this is a tough form of vrata, there should not be any difficulty to perform it when doing vrata for one day.

Nirahara vrata – one can take water and should not take any type of food.

Phalahara vrata – for those who are not physically or psychologically fit to perform any of the said vrata, this is the option, where one eats fruits and nuts instead of cooked food. And here too, one should remember that we are not replacing the food with the fruits, because i have seen some people eating large quantities of fruits than that of the food they normally consume.

Vrata bhojana – the cooked food of some special type of cereals etc are used for this. Normally Sabhudhana (sago), Kuttu (buckwheat),  Moongphali (Groundnut) are taken. For cooking this, generally groundnut oil is used or ghee (clarified butter). Though we use salt for cooking, it is not the general salt we use for this but Saindha namak (rock salt). Rice is a definite no in both south and north, but in south they take wheat during these days but in north wheat etc is not taken as vrata food.

Ganesha vrata is done on chaturti (fourth) of both shukla and Krishna paksha (waxing and waning of moon). Normally on this day the first and foremost predominant thought should be of Lord Ganesha. The vrata is broken on the next day.

Shashti vrata is done in the sixth day of both paksha for Lord Kartikeya. And there is also the special occasion of Skhanda Shashti, from the pratama (first day) to the sixth day immediately after deepawali festival. During this whole period the vrata is undertaken.

Ekadashi vrata is performed on the eleventh day of both pakshas for Lord Vishnu. On this day the vrata is taken and is completed on the next day morning. There is one ekadeshi which is specifically Nirjala Ekadeshi too, once in a year.

Pradosha vrata is performed generally on the thirteenth (and sometimes it comes on the twelfth day, please refer to the calendar to be particular). The vrata starts on the morning of the day and is completed in the evening after the darshan (vision) of Pradosha Puja )a special puja is performed in the Shiva temples from 4.30 – 6.30 pm). If this is difficult, at least the darshan of Shiva image is good enough. Special Shiva vrata is performed on Shivaratri, that starts from the early morning of the first day to the end of the next day.
The vrata for devi is generally performed on Amavasya or Poornima (new moon or full moon). Some people takeup this vrata on every Tuesday too. The most elaborate and lengthy of this vrata is performed on the Navratri (both devi navaratri and rama navami).

How necessary is it to perform these vratas?  As the name both in Sanskrit and English suggest, from “vrtu vartane” – to exist, and Fast-ing, it is good for speeding up the process of mind purification and strengthening the will power.

Who should perform? Anyone interested in the grace of the Iswara. This is also taken by the yogis as a method of cleansing the body.

Smart Mauni speaks : “I remember the monkey which decided to do vrata, thought it will be weak after the vrata, so first plucked some bananas, after that thought it will be weak to peel so did it, then thought it will be weak to chew and later thought it will be weak to gulp it an thus completed the vrata”

Fate Vs Freewill

This is a very strange debate going on from time immemorial. The famous Saint Bhartruhari in one of the Shatakas (one hundred verses) has written supporting both the views.

Bhagavan Ramana when asked about the life being predetermined, if moving from one room to another is also predetermined, Bhagavan said, even the blinking is predetermined.

But the same Bhagavan in another place says “therefore it is wise to be silent (inactive)”. But this is strange coming from Him, who came from his home after liying to them. And in a different situation when the Sarvadhikari (the Ashram Incharge, His younger brother) decided to stop the afternoon Narayana Seva (food for the sadhus and poor) decided to leave the Ashram saying, at least they own something whereas I only have this kaupina (loin cloth). And in another instance he Decided against the wishes of the others to let His mother stay with Him. There maybe other similar events in His life.

And Ramakrishna Paramahamsa supports freewill liking it to a cow tied to a rope, one has freewill only as far as the noose string, whatever that may mean.

But then, is it better to “remain silent (inactive)” as Bhagavan Ramana Maharshi says, if be asked, it is very difficult, though on retrospect one may feel one could have remained silent. Bhagavan Sri Krishna in Gita says “it is difficult for anyone who is born to remain devoid of any activity “(na jatu thishtati akarmakrt).

So then, is there no freewill, then why do we need a term, or when should we apply our freewill and when to leave it to fate, is a million “whatever currency” question.

For our spiritual growth whatever is prone to be a hindrance should be avoided using freewill and whatever is conducive should be accepted using freewill.

What about our material growth, If one is in the path of renunciation he should leave all the worldly “growth” in the hands of fate. But if one is in the worldly path desiring the worldly growth, he should use freewill for attaining it.

But sometimes even after trying hard, we don't succeed in attaining the desired or avoid the non-desirable, and other-times even without an iota of effort the same is achieved or avoided. So still this Fate – Freewill remains a mystic mystery.

Whatever it maybe, it is easy to lead the life is we understand, for all that is past is because fate, both good and bad. And whatever is to take place is because of the Freewill.

Smart Mauni says “But it is always freewill of someone to write and fate for the other to read it”.

Egotistical Brahmins

In one of our earlier blogs I had promised to write about the egotistical Brahmins, and what better time to choose, than now, just fresh from the visit to Sringeri J

Though being a Brahmin myself, I chose to write on this topic, to show the mindset of majority of them, who are shallow and hollow (incidentally I was one of them J or should it be L). This may open a can of worms.

I call them egotistical because, many of them don’t even know what the system they follow is called. What is sanatana dharma, or for that matter, why do they wear the angavastram (the upper cloth) leaving the right shoulder open (called yoga vastram J, and this many, I am sure, don’t know), when we meet the Acharya, enter the temple or while performing a karma. It is not the ignorance that I am driving at, though a point is made here with reference to it; it is the ego in spite of it (ignorance) which we are talking about here.

How many of them perform the sandhya vandana that is supposed to be a nitya (daily) karma, and not performing it over a period of time, actually disqualifies one from Brahmin-hood. and this is the minimal karma which gives the eligibility for one to perform the other karmas, or even to chant other mantras.

What one is supposed to do as a Brahmin, what is his life style supposed to be, what is that he is gifted with.

When asked about the religious text of Christian, Muslim or the other not very well known religions, they have the right answers. How many of us even know that the primary religious text of Hindus is not Bhagavad Gita, which is shown in the movies for the Hindus to swear upon, but the Vedas.

How many of them know what a Veda is. How many of them know how many Vedas are there, how many of them know what constitutes a Veda.  How many of them know what an Upanishad is, and why are they different from the other section of the Vedas.

How many of us, talking about the one who is eligible, perform the karmas for the pitrus (ancestors), or do we at the least know, there are karmas to be performed for them.

How many of us know how many samskaras (and this is not a greek or latin word) are there, that one has to undergo, or has undergone in a life time.

It is very pathetic, to call one a Brahmin, and not even know the meaning of it (what or who is a Brahmin).

The list of ignorance is not limited to this. And by writing this I am not sponsoring or supporting a Brahminical vision. As Bhagavan Bhashyakara says “brahmanatvasya hi rakshane rakshita syat vaidiko dharma, tadadhinatvat varna-ashrama-bhedanam“ (only when the Brahmin-hood is well preserved, the Vaidic dharma is also nicely maintained, because the different castes and lifestyles are dependent on that).

Smart Mauni says “The one with the said knowledge will have no Ego, and the one who has Ego, definitely does not possess the knowledge”.

EkaVakyata - Two to Sync

EkaVakyata

We earlier said about Ekavakyata, and its two types Padaikyavakyata amd Vakyaikyavakyata. People often mistake, even without knowing about ekavakyata, during decoding the Vedic statements. So, understanding this is of great importance.

Pada-eka-vakyata – when the whole statement is boiled down to a word, and if that word to fulfill the expectation of another statement is brought in sync with it, it is called padaikyavakyata. In the statements of Arthavada in the form of praising, the derivation is for praise. In the case of “he cried” in the form of condemning, the derivation is for condemning. Since the words in the Arthavada statements are accepted to be implying the praise etc, when through that one word itself there is a possibility of knowledge, the other words will be useless. Similarly, the knowledge of form of praise as expected by the injunction, the whole of the Arthavada statement is condensed in a single word, there is a synchronization of the word (of the form of praise or condemn) with the injunction. Thus, the Arthavada statements are in synchronization of the word (Padaikavakyata).

Arthavada-vakya - The statements in the scriptures, which have no use directly in the sacrifice, but helps in praising the act or denouncing the act, is called Arthavada.

The statement “the prajapati tore open his own stomach” has no eligibility (yogyata) therefore was understood to be a statement in praising of the sacrificial animal.

The statement “he cried”, is a statement which says the story of Rudra, he cried therefore he is called rudra. Now this has no relation to the sacrifice. Therefore, the statement is connected with the injunction “barhishi rajatam na deyam” (should not give silver in the sacrifice of barhi). This is because, the teardrops of rudra became silver, and therefore, the silver is negated as the gift in the barhi sacrifice.

Vakya-eka-vakyata – If two statements reciprocally fulfill the expectation and come in sync it is called Vakyaikyavakyata. Wherever, with the two statements which have different connection to different meanings due to the expectancy, gives sensible meaning as a unified statement. For example, in the statements “let one who desires heaven perform darsha-purnamasa sacrifice” etc and “he performs sacrifice with samid (twigs)” etc, each have an expectancy of the part and the whole (the subsidiary and the main), fulfill by being a unified statement. This is said by the Bhataapada, “The statements which give a complete meaning by itself, when come together to fulfill the expectancy of the part and whole is called vakyaikavakya”. Thus, the two types of word meanings (literal (expressed) and derived (implied)) are explained.

Mahavakya – normally translated as ultimate sentence (some translate it as great sentence). Here in this place is translated as unified statement, because, with respect to Vedanta, Mahavakya means “akhandartha bodhaka vakhyam” (the statement which gives the non-dual identity between the individual self (jiva) and the Self (Brahman)). Here, they come together because of some expectancy of the part or of the whole.

Avantaravakhyam – the statement which deals with a single aspect of the discussion. In Vedanta, the statements which discuss only about the jiva, jagat or the Brahman is called avantaravakhyam

Anga and Angi – The statement which is the primary injunction gives the knowledge of the sacrifice to be performed. This statement is construed as a Bhavana by the purva-mimamsa. A Bhavana is a desire which takes place for the eligible (bhavitu bhavana-anukula bhavayitu vyapara). And this bhavana is of three parts 1. Kim Bhavayet (what should be desired), 2. Kena Bhavayet (through what should it be desired) and 3. Katham Bhavayet (how should it be desired). The first bhavana is taken care of by the statement by saying, “desire heaven”. The same statement gives the knowledge of the second also, by saying “through the darsha-purnamasa sacrifice” and the third is taken care by the auxiliary statement “through the twigs”.

“samidho yajati” is one of the five subsidiary sacrifices the others are “ido yajati”, “barhir yajati”, tanunapatam yajati” and “svahakaram yajati”.

Smart Mauni Says “I failed in math because the Teacher was ‘jealous’ of my knowledge that I knew more than him. Sample this: in one book the formulae was (x + y)² = x² + y² + 2xy and in the other it was (a + b)² = a² + b² + 2ab. When asked the value of (x + y)², I wrote, because I know ekavakyata, x² + y² + 2ab.”

Lord Ayyappa

Swamiye Sharanam Ayyappa.

There is this question often asked about the Lord of Shabarimala (mountain Shabari), what is the story related to his birth all about.

The story of Ayyappa is, the king of Pantala in south of India, now Kerala (erstwhile Chera kingdom), had no progeny. When he visited the nearby forest for hunting, found a small baby boy, who was left in the wild forest. Finding no one (parents) around, brought the kid home and accepted him as his own adopted son. Soon after this, the queen also became pregnant and gave birth to a baby boy.

As would any mother, she wanted all the attention and love of her husband for her son and not the adopted son. Though she had a lot of love for the adopted boy, she and the people around her became the nimitta (instrumental cause) for bringing out the greatness of the adopted boy.

As it is the normal conditioning of the Indian mind, therefore it always wants to see the exalted sage as an Avatar (incarnation) of some or other deity. We find the Lord Ayyappa being associated with both Shiva and Vishnu, and thus was named Harihara-putra.

If it be asked, why as the son of Vishnu and Siva, the only logical answer can be, why not. We have people who are seen as the Avatar of Kartikeya (son of Shiva) etc, and maybe there during the time (and sure it was) due to the constant fight between the Shiva and Vishnu worshippers, it seems logical to have a common god, which is of the form of both.

But still, why as a son, and not as an Amsa (part) of the two Greats, if be asked, it is always easy to accept it in this form than as an Amsa d both, which many will feel as farfetched.

His whole life is full of riddles, like 1. Being the son of harihara 2. Having a friend in Babar, a Muslim 3. Having an attire that suits Siddha (and some feel the buddhistic touch) and preaching “tat tvam asi”, based on the scriptures 4. Slaying the demon Mahishi as it is generally felt to be unworthy of a warrior to kill a woman, 5. Being called Ayyappa, for both Ayya and Appa are synonyms for father etc.

Smart Mauni says, “let us pray the Lord, whose life is full of confusion (riddle) to remove the confusion in our life”.

The Middle Path Extremes

We often see people who have ‘fairly’ little or very little knowledge of Zen Buddhism talk about this middle path buzz word. For them mostly the Zen revolves around the humour-less stories of the Buddhas or the un-intelligible kwans (quans – a kind of riddle) which the Master poses to the disciple, and when answered will do something really funny like tweaking the nose.

Here I am in no way ridiculing the Zen, but the “self” styled practitioners (for once we do not have self styled gurusJ).

The logician will ask when he is told to follow the middle path or not the extremes, does the ‘middle path’ path apply to the middle path and is it not the comment, “do not be an extremist”, also an extreme.

But we can do better, we say, we follow the path. There is no extreme or middle path, because, these terms at best are relative. If you want someone to follow the middle path, show him the extremes. If you say, somebody is following the extreme, show him from which middle or the other extreme one measure.

Because for this fellow, one who he is preaching these to have no brains of their own. Therefore, the preacher has the liberty to unload his own ignorance on them. Today the truth will be like this, but if one asks him, but you told yesterday something else, the answer will be, You are right (I know for, you follow Shastra and not the dummies), this is the truth of today. The truth is not constant and it is ever varying. Now, if this be so, why do we need you, they do not possess this wit to ask the preacher.

If Truth is ever varying, then how can one come to the conclusion of understanding the Truth? Moreso, why do we need such a Truth?

Smart Mouni says “What is middle path, not the extremes. What is extreme, not the middle path”

Meaning of Gayatri Mantra

Om – That ultimate Self

Bhu Bhuva Suva – the three vyhartis, these denote the three worlds. Bhu - this world, Bhuva – the world in-between and Suva – the higher world, Svarga – heaven (In north india they pronounce this suva as sva)

Tat Savitu – That sun, the directly perceived deity, this denotes the Self. Though the Self is self-effulgent, and sun is illumined by the Self, therefore non-self-effulgent. Still, from the worldly view, Sun is seen as self-effulgent.

Varenyam – Greatest.

Bargho – shining / illumining

Devasya  - of that iswara / lord / deity

Dimahi – let us place (pray) in our heart / intellect / mind

Diya Na – our intellect.

Pracodayat – let Him illumine. One, who illumines everything, let Him illumine.

Let us pray the greatest, that self-effulgent deity Sun, the Self, one who is all these three worlds, through whose effulgence let our intellect / heart too become illumined.

If we stay close to fire, the nature of the fire to illumine and give heat, due to it we also become illumined and gain some heat. Similarly, the inherent nature of the Self is “Satyam Gnanam Anantam” (absolute Existence, absolute Knowledge and absolute Bliss), meditating on whom we also will be associated with / be of that nature.

The Myth of Philosophy - 2

Now after explaining the stories as just that, from the stand point of advaita, of course.

Now the others who are the major, whom the advaitins call dvaitins, will stand-up with a thousand objections (no matter whether they are quarter, half or three-quarter or even 99.99 % dualists J). Now, they also being Shastra should be taken care in a proper way.

Therefore, to complete the explanation, we start again.

From the advaitic standpoint of view, even the hymns sung by the great Acharya (ofcourse, it is Bhagavan Bhashyakara) also falls under this category, without any doubt. Is it not a blasphemy, as once you yourself accepted so, somewhere (speaking against the Acharya), if be asked, this will be accepted by the great Acharya Himself, very gladly.

As rightly any person with even little knowledge will understand, and you people who have come to Shastra, definitely posses more punya and more sharp wit, will ask, what about the others ? what others J

OK, from the standpoint of vyavahara, you also should have to accept, some reason. If I can exist, why not He or She.  As I had said in the previous blog, until one has the identification with the body – sense organ complex, all this is true, from that point, all that also can be true too.

Even the advaitins in the transactional plane, do accept, for different reasons, best known only to Them, when explaining about the gnanis (realized), as incarnation of A, B or C, where A, B or C can be any one of the deities from the pantheon of deities accepted.

If it is not a Sri Krishna, it is the Guru who is instructing Sri Arjuna, the Disciple and vice-versa.

If a person who does not accept these deities, he does not become less of a Sananta Dharma follower, than the one who accepts, one or more of the deities.

And this is why, when a person accepts one  Baba or any other Baba, still is a Practicing Hindu, by which we mean Sanatana dharma follower.Whichever way, the siddhis are not a quotient, but the knowledge of the Truth, in accepting the Babas, even for them.

Sanatana Dharma is an ocean which caters to people of different sections, therefore, the very same explanation of the philosophy becomes a very valid proof for the existence of their (!) God.

Smart Mouni Says “whether you believe or no believe OR know or no know, you are a Sanatana dharma follower, the moment you accept the Existence”.

The Myth of Philosophy

This is a question I was asked eons ago J, why is all our philosophy entangled with mythology.

For too long I have been dodging this question, now no more.

The question should be seen the other way; because, it is the mythology which is based on the philosophy, really.

As we discussed (in a independent lecture on Ramayana, available in the site), the whole of Ramayana is a quest of jiva, the Rama for the attainment of the moksha / vidya, the Sita. Because of the ego or ignorance which is the Ravana, the jiva has lost the Vidya. For this we have the viveka (discrimination) and vairagya (dispassion). Lakshmana, Ramas brother is the knowledge and Hanuman, is the dispassion. The monkeys along with the bali is the shamadi shatka sampatti, the six pre-requisites of the jiva required for the moksha. Shama etc, the control of mind – shama, control of the sense-organs – dhama etc.

Mahabharata, the pandavas as a whole is the jiva with the five members as the five koshas (sheaths) – namely Annamaya, pranamaya, manomaya, vignamaya and the anandamaya (the food sheath, vital air sheath, mind sheath, intellect sheath and the bliss sheath),  which wants to gain the supremacy over the demons. Duryodhana and the other kauravas are the vasanas, where the karna is one’s own mind who plays a major part on the other side. Here Bhima is the annamaya, Yudhishtira is the anandamaya, the other two nakul and sahadeva are the pranamaya and the manomaya (since the mind and the prana start from the same place), Arjuna is the vignamaya. Both karna and arjuna are the different facets of the same antakarana (inner organ), whereas arjuna is the sat-tarka (discrimination based on the scriptures) and Karna is the dus-tarka (the erroneous logic not based on the scriptures). The intellect is aided by the Guru called Sri Kirshna to gain the knowledge of victory or kingdom (svarajya).

With this the worldy knowledge of other things are sprinkled. Right from the psychology of different types, economy, politics. Romance, warfare etc. and most importantly the knowledge of the Self.

It is easy for us to show a human like or superhuman like figure to undergo all the similar troubles, for the ego of the ‘simple’ person getting satisfied

So, if I don’t believe in these myths, nothing lost, until one understands the purport for them, and the real knowledge behind them. Sanatana Dharma, is not based on these myths, but they serve the purpose as the ‘the ghost sitting atop neem tree’ J From the standpoint of the Self knowledge, even the vedas are deemed as non-real by the mundaka upanishad.Therefore, until one beleives in the body-sense complex, one has to accept the 'Myths' and the related karmas, like the Agni devata - fire god and Agni karma - the fire oblation.

Smart Mouni says, “is the story of Mario Puzo’s Godfather too based on this scheme” J.

Brief Introduction to AdvaitaSiddhi

Brief Introduction to AdvaitaSiddhi

AdvaitaSiddhi is one of the three Brhad-prastana-traya, which form the navya-vedanta (the neo-vedanta, should not confuse this with the half baked “new” ‘vedantina’). The other two being, Chitsukhi or Pratyag-tattva-pradipika by Sri Chitsukha muni, and Khandana-khanda-khadya or Anirvacaniya-sarvasva of Sri Sriharsha. These texts use the navya-nyaya (neo logic) language, very liberally.These three are referred to as Manana-granthas - the text for the reflection; done after one does the shravana, listening of the Prastana-traya.

There are many books written by great masters on the non-dual philosophy. These books may be based on one idea of the Vedanta or maybe based on a collection of different ideas. This book deals with almost all the different ideas of the non-dual school.

A book written on Vedanta can be an individual book, based on another of non-dual philosophy or based on some other philosophy.  The present text falls in the third category is a text based on the condemnation of the mistakes which are shown by the Acharya of School of duality on Advaita Vedanta.

This book is based on the collection of negation of Advaita-Vedanta done by masters of duality and semi-duality schools. Great Acharya of the semi-duality is Sri Vedanta Deshika wrote the text called Shastadushani collecting 66 purported mistakes of non-dual school. And another Acharya of the School of duality Sri Jaya Tirtha wrote the book called Vadavali in which he again collected some 34 superimposed mistakes. This forms the base for the book called Nyamrtha written by Sri Vyasa Tirtha belonging to the School of duality. This is the book which is dealt with here by one of the greatest Acharya of Vedanta Sri Madhusudana Saraswati.

Though, this is a condemnation of School of duality and presenting the Vedanta teaching in the proper light. This book is accepted to be a Prakarana Grantha. Therefore, each topic here is accepted to be an individual prakarana. There are totally 108 prakaranas, dealt in four adhyaya - chapters, like that of the Brahma Sutra.

No Work Just Gnan

vadantu çästräëi yajantu devän

    kurvantu karmäëi bhajantu devatäù |

ätmaikyabodhena vinäpi muktiù

    na sidhyati brahmaçatäntare'pi || 6||

Vadantu – let him speak, Shastrani – on the scriptures, Yajantu – let him propitiate, Devani – the deities, Kurvantu – let him do, Karmani - the karmas prescribed in the scriptures and the other karmas, Bhajantu – let him worship or serve the Gods, Atma-aikya=bodhena – the knowledge of the non-duality of the Self,  Vina-api – without it, Mukti – realization, Na – will not, Sidhyati – be accomplished, Brahma-shatantare-api – even in hundreds of Brahmas period.

Let him speak on the scriptures, let him propitiate the deities, let him do the karmas prescribed in the scriptures and the other karmas (for the benefit of people), let him worship or serve the Gods, without the knowledge of the non-duality of the Self, even in the hundred lifes of the Brahma one will not gain the release.

Here by the different types of actions, Vadantu, Yajantu, Kurvantu. And Bhajantu the four different types of means to gain the result of karmas is explained. They are Samskarya, Apya, Utpadya and Vikarya respectively.

The Brahman knowledge cannot be any of them because if it is accepted as a result of karma, the knowledge becomes non-eternal. Other than that, it cannot be -

1.       Samskarya – purificatory, there is nothing to be purified. 

2.       Apya – gain, there is nothing other than the Self, and it is never lost being our very nature.

3.       Utpadya – creating, it being ever present as our own nature or Self, cannot be created.

4.       Vikarya – transformation, it cannot be transformed; any change proves it is non-eternal.

Atma-aikya-bodhena – only by the knowledge of the Self as nothing different from our real nature. The identification with body-sense organ complex is because of ignorance, in reality we are the absokute Self, without this knowledge.

Brahma-Shatantare – a life period of brahma, the first born is very large in comparison with the human life span. A day of brahma is equivalent to forty thousand lack years of the human being.

Or In other words, without the knowledge of the non-duality of the Self, if we run, climb trees, shout or take baths or for that matter chant mantras, take dip in holy rivers, do yoga or meditation we will not be able to gain the realization.

Who is a Guru ?

çrotriyo'våjino'kämahato yo brahmavittamaù |

brahmaëyuparataù çänto nirindhana ivänalaù |

The Guru should be one who has studied the scriptures from the Tradition, should not be endowed with Sin (sinful actions), has gained victory on the desires, and the knower of the pure Self, and ever established in it and therefore tranquil, like the fuel less fire.

Shrotriya  is an important quality. Without the knowledge of the Brahman gained in the traditional way, if it is mystical, will not be able to guide or sometimes guide the disciple in a wrong way. In Bhagawad gita bhashya it is said “asampradayavid sarvashastragnopi murkavad upekshaniya” (the one who has not studied in a tradition, though is a master in the other shastras should be ignored lika aa idiot).

Avrajina sinless, sin is not an object of sense organ, therefore it cannot be found out, if be said, the actions are the pointer to the inner karma imprint, therefore in whom there is no wrong action, understand him to be sinless.

Akamahata – desireless. But than, the desire for moksha is also a desire, therefore there cannot be vairagya (dispassion) in the disciple too?  No, the desire for Self is like the desire for the spectacles in one bridge of the nose. It is not lost, but unknown due to ignorance, in the same way, we are the Self, but due to ignorance it is not known. This is not an attainment of unattained, but the as though attainment of the already attained. In the case of the Guru, he has attained that which needs to be gained. And since there is nothing other than him, he cannot have desire or hatred for other.

First it is said, brahmaviduttama dna again brahmani uparata, what is the difference between them ? once there is the knowledge the Brahman shines without any obstacle, but because of the previous imprints (vasana) he fails to be established in it. So, the rest of the life becomes the effort to establisg in it. And once that is done he becomes one with the Brahman. And that is why it is said shantam tranquil, he is tranquil because the Brahman is tranquil “shantam shivam advaitam” (tranquil auspicious nondual) is the Self.

When ther is another object other than the Self, there exists the desire to gain it, but when there is nothing other than the Self, there is no disturbance because of the imprints.

it is said "the Guru should be the one whoe removes the ignorance of the disciple and not impose his own ignorance on him"

Shraddha - what is it?

çästrasya guruväkyasya satyabuddhyavadhäraëam |

sä çraddhä kathitä sadbhiryayä vastüpalabhyate || 25||

Accepting the statements of the scriptures and the instructions of the Guru to be completely true is called Shradda, through which the Truth is understood, according to the knowers of Truth.

Accepting the statements of the Scriptures and the Guru as completely without any error and true to the core is called Shraddha. Shraddha is loosely translated as faith or trust or acceptance. But a faith or trust or for that matter acceptance can be negated and turned into unfaith, distrust or non-acceptance. Therefore, by shraddha what is meant is complete surrender. When there is surrender there cannot be any change in that stance.

And this Shraddha is said to be the foremost of all the other pre-requisites, because only when one has the complete shraddha he will be able to follow the instructions. That is why Bhagavan in Gita says “Shraddhavan labhate gnanam” (a man with shraddha gains the knowledge). And “Ashradhdhanasya na matim dadyat” one who does not have shraddha, to him the knowledge should not be imparted)

In yoga there are different kinds of samyama (meditative practice) is explained to gain the supernatural powers. Though, later the sutrakara Patanjali maharshi himself negates such accomplishment as a hindrance to the knowledge. Then why is is explained, for this the explanation is given by bhashyakara Vyasa mahrshi, only when one gains something at a grosser level he will have the shraddha to practice the subtler instructions of the Yoga.

---- 25

Vivekacudamani - 410

prakåtivikåtiçünyaà bhävanätétabhävaà

    samarasamasamänaà mänasambandhadüram |

nigamavacanasiddhaà nityamasmatprasiddhaà

    hådi kalayati vidvän brahma pürëaà samädhau || 410||

Devoid of being the cause and the effect, its nature is beyond imaginations, unchanging, without any equal, not releated from faroff with the measurements / comparisons (or the association with the pramana), accomplished through the statements of the vedas, eternally known to oneself, dualityless (devoid of modification), the infinite Self the knowledgeable one understands in the heart in the Samadhi.

Prakrti-vikrti-shunyam – devoid of cause of effect. There is no cause for the Self to be vikrti, and it is not cause for anything to be prakrti. Though the Self is explaiied as the “abhinna nimitta upadana karana” (both material and instrumental cause), it is with reference to the ignorance. since Self is Asanga (non-attached).

Since it is devoid of the cause and effect, it is Bhavaa-atita-bhavam – its nature is beyond the the imagination. That which cannot be classified as cause or an effect cannot be imagined.

Since it is beyond imagination, we need to explain, is it ever changing in nature. Because what changes ceaselessly can also not be imagined. Therefore, samarasam – unchanging.

Unchanging like what, to explain this asamanam – without any equal. It has nothing equal to show a similarity.

Since it is without any equal, we may ask to understand through comparison, greater than what or lesser than what. To dismiss this idea it is said, Mana-sambandha-duram – beyond comparison or there is no Pramana for this Self is not an object for any Pramana (means of right knowledge), therefore there can be no measurement or comparison or Pramana.

When there is no pramana, how can one understand this, to explain this Nigama-vacana-siddham - accompplished through the statements of the Vedas (verbal testimony). The scriptures proves the existence of Self with “pragnanam brahma” (Self is knowledge) or “sat brahma” (Self is existence) and this is taught by “tad tvam asi” (that you are) and what is taught is experienced as “aham brahma asmi” (I am the Self).

That which is accomplished through Vedas will be non-eternal (attained is anitya), therefore, it is said, nityam – eternal.

How is it known to be eternal, this is explained as asmad-prasiddam – known to oneself (ourself). The scriptures declare “pratibodha viditam matam” (known in each thought function as I).

If it is known it is with vikalpa – modification, this is negated with nirvikalpam – without any modification, through the experience of being the witness of different states, periods and place.