SRS Vol. 6.08 dated 01.09.05

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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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SRI RANGA SRI VOL.06 / ISSUE # 08 dated 01/09/05

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EDITORIAL

 

TIRUPPAAVAI DISCOURSES

A series of Tiruppavai discourses by the undersigned was commenced on 18th

of last month when only the Avataarikai (Introduction) was covered. Due to

year-end holidays when most would be out of town, there were no

KaalakshEpams on 25th December 2004 and 1st January 2005. Yesterday, we

commenced the “Pravesam” (entrance) to the devotional outburst of the God

intoxicated bridal mystic Sri AndaL covering the first and second Paasurams.

(Margazhi ThingaL and (vaiyattu vaazhvwwrgaaL). Bhagavatas who arranged for

the series have also arranged for The FREE Conference call facility so that

those who could not attend personally could listen to the discourses in the

comfort of their homes. The series will be from 4.00 pm to 6.00 pm every

Saturday for about 8 weeks and it is proposed to have the FREE Conference

call facility during the forthcoming talks also. The Dial-in Number and the

Participant Access Code will be announced separately for each of talks in

“Sri Ranga Sri”. Bhagavatas are requested look for the announcements, mark

their calendars and participate in the proceedings. More importantly, your

valued feedback will be very much appreciated.

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THONDAR ADIPPODI AZHWAR AND ANDAL:

Since yesterday also marked the Tirunakshatram of ThoNDar aDIP poDI Azhwar

(TAP)

a comparison between him and AndaL was also attempted, for example:

· Like TAP who offered his “Tirumaalai”, AndaL offered her “Paamaalai”.

· Like TAP who did Pushpa Kainkaryam, AndaL also offered the “Poomaalai” she

wore in the first place and the Lord relished it.

· Like TAP who gave a wake-up call to Lord, AndaL in her Tiruppaavai offered

a wake up call to her peers, to NandagOpan, YasOda, Nappinnai, Baladeva and

finally the Lord Himself.

· Like TAP who was totally dedicated to Lord Ranganatha’s “Pachaimaa malai

pOl mEni”, AndaL dedicated not only her compositions but also gave herself

up to the Lord and, indeed, became his consort.

 

But, there were a few contrasts also:

· Unlike TAP was smitten with remorse due to his straying away in his life

for a while, AndaL had an immaculate career from the moment of her

appearance in the TuLasi pit of Periyaazhwar till she merged in the image of

Lord Ranganatha.

· In fact, perhaps for the reason of his detour into the mundane, TAP was

disgusted with the pangs of life on earth he said “aadalaal piravi vENDEn”

(Therefore, I do not want to be born again on this earth), AndaL was quite

sanguine bubbling with hope and enthusiasm and there was no tinge of

distaste for life on earth. May be, this is due to the fact that she was the

very incarnation of mother earth and how could she hate herself!

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IN THIS ISSUE:

1. IMPORTANT DAYS IN THAI (MAKARA) MONTH

2. DESIKAMRUTAM SRIMAD RAHASYA TRAYA SARAM

(SRI SADAGOPAN IYENGAR SWAMI, SRIKARYAM SWAMI OF SDDS & SRS, COIMBATORE)

3. “TRIMURTIS”- IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 5

(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)

4. FROM MAHABHARATA: “YAKSHA PRASNAM”- PART 53: PRASNAM 120

(SRI M.K. RAMASWAMY IYENGAR SWAMI)

(SENIOR OFFICER OF GOVT. OF INDIA)

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154 Regular issues have been released, so far besides several Special

Issues) –

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3

- 35 Issues of Vol. 4

- 28 Issues of Vol. 5 &

- 07 Issues of Vol. 6

These issues have been archived for public view at -

 

by Sri Diwakar Kannan (diwakark)

You may also view the archives at http://www.ibiblio.org/sripedia maintained

by Sri Srinivasan Sriram (ajiva_rts)

 

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at “srsindex.html” (Not the individual

postings allowed for encouraging "Reader participation"). We are sure that

You will be convinced of the quality of the contents.

 

IF you are satisfied with the quality and contents of

“Sri Ranga Sri”-

Tell your friends to join by sending an email to

Srirangasri-

 

IF NOT: Tell us, as to how we may improve.

 

Ever at your service

 

Dasoham

Anbil Ramaswamy,

Editor & Publisher,

“Sri Ranga Sri”

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IMPORTANT DAYS IN MARGAZHU (DHANUR) MONTH

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DATE/ENGLISH)/DAY/NAKSHATRAM/ (THITHI)/ EVENT/ REMARKS

01/01/14/05/Friday/Satayam/Chaturti/MAKARA SANKRANTI=PONGAL+ UttarayaNa

PuNyakaalam

08/01.21.05/Friday/RohiNi/ Ekaadasi/ Sukla Paksha Sarva Bheeshma Ekaadasi

10/01.23.05/Sunday/Tiruvadirai/TrayOdasi/AM38=Srinivasa Satakopa YMD

11/01.24.05/Monday/Punarpoosam/Chaturdasi/POURNAMI VRATAM, EMBAAR,

ChoTTai NambigaL

14/01.27.05/Thursday/Magam/Dviteeyai/TIRUMAZHISAI AZHWAR

18/01.31.05/Monday/Hastam/ShashTi/KOORATHAAZHWAAN, PuthankoTTam Swami

(p435)

20/02.02.05/Wednesday/Swati/ AshTami/ABHINAVA DESIKAR UTTAMUR SWAMI

21/02.03.05/Thursday/Visakam/Navami Gopaala Taata Desikan Swami (p343)

23/02.05.05/Saturday/Moolam/ Ekaadasi/KRISHNA PAKSHA SARVA EKAADASI

26/02.08.05/Tuesday/Amavasya/Chaturdasi/THAI AMAAVAASYAI,

AM 3=Sriraghava Satakopa YMD, Paraankusa Swami (p343)

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DESIKAMRUTAM

SRIMAD RAHASYA TRAYA SARAM

(SRI SADAGOPAN IYENGAR SWAMI, SRIKARYAM SWAMI OF SDDS & SRS, COIMBATORE)

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The Three Tenets-9

 

We saw that Prakriti or Matter consists of 24 Elements or "Tattvam"s- viz.,

Basic Matter,

Mahat,

Ahankaaram,

Five Tanmaatrams (Sabda Tanmaatram, Sparsa Tanmaatram, Roopa Tanmaatram,

Rasa Tanmaatram and Gandha Tanmaatram

Five Elements (Earth, Fire, Water, Akaasam and Air) and

Eleven senses (Five Senses of Knowledge, Five more of Action and the Mind)

 

Each of these elements is distinct and different from the other, as can be

seen from their respective definitions. For instance, Basic Matter or Moola

Prakriti is defined as consisting of three Gunas (Sattvam, Rajas and Tamas) in

equal proportions-"Sama traigunyaa Moola Prakriti:". Similar definitions

delineate the differences among each of the twenty-four Elements.

 

Clarifying the nature of Suddha Satvam, of which Sri Vaikunttam is made,

Swami Desikan tells us that the regions of Suddha Satvam are located above and

beyond the worlds of base matter. "Aditya varnam tamasa: parastaat" (Purusha

Sooktam), "tamasa: paramo dhaataa Shankha Chakra Gadaadhara:" (Mandodari on Sri

Rama, in Srimad Ramayanam) etc. are some of the scriptural texts which ascribe

to Suddha Sattvam an exalted and elite place, beyond the pale of gloom, physical

and otherwise.

 

Following the practice of describing the Svaroopam, Stithi and Pravritti of

the three kinds of Achetanams, Swami Desikan, having enlightened us as to the

nature and existence of Matter, now goes on to lay down its activity.

 

The Activity of Prakriti is to undergo change. When such modification causes

the three qualities of Sattvam, Rajas and Tamas to remain equal and balanced,

what results is Pralayam or the Cosmic Deluge. When the change in Prakriti

results inimbalance in the three Gunas, Creation results. This Creation, as we

have seen, is for the purpose of

 

1) endowing bound souls with bodies so that they experience the good and bad

effects of their accumulated Karma, and

 

2) affording sporting pleasure ("Leelaa Rasam") to the Lord.

 

Due to the play of Rajas and Tamas, bound souls fail to perceive the truth

of things as they are and labor under misconceptions like identity of body and

soul, independence of the bound soul, etc., resulting in the Jeevas

undergoing varied experiences, good and bad, through their bodies.

 

However, when Rajas and Tamas subside and Sattvam predominates, the same

Matter enables the Jeevatma to realize the true nature of things and to endeavor

to rid itself of the pernicious cycle of births and deaths. Thus, the same

Matter, depending on which particular component preponderates, leads both to

bondage and salvation.

 

All these, whether they be the miserable antics of the bound soul, or its

efforts at liberation, provide the Lord with amusement and entertainment,

indulging His "Leela Rasam".

 

Having seen the Nature, Existence and Activity of Prakriti, we move on to

those of the next component of Achetanams - viz., Suddha Satvam.

 

Suddha Satvam differs from Prakriti, in that it is of unalloyed purity,

uncontaminated by even a touch of Rajas and Tamas. Similarly, it is the

material of which all the structures in Sri Vaikunttam, all the eternal

inhabitants of Paramapadam, are made of. Even the Lord's own divine form, that

of the Para Vasudeva, is of this pure and luminous material. This is in contrast

with Prakriti, which forms the material out of which all things perishable, like

human and other mundane forms, are fashioned.

 

Bodies or objects made of Suddha Sattvam are eternal or ephemeral, depending

upon the will of the Lord. For instance, though His tirumeni during the

Avataras is indeed of Suddha Sattvam, due to the Lord's divine will, it comes to

an end after the required period of time and exists no more. On the other hand,

all the structures and citizens of Sri Vaikunttam are eternal and imperishable,

because Emperuman wills them to be so.

 

How does Suddha Satvam differ in its activity, from the other types of

Achetanams?

 

It changes and modifies itself, for the sole purpose of providing pleasure

to the Lord and Master and to afford newer and newer opportunities for service,

to the Celestials. For instance, when a Nitya desires to worship Emperuman with

a beautiful lotus, Suddha Satvam instantly transforms itself into such a

bloom, providing the Nitya with the instrument of Kainkaryam. Since such

Kainkaryam is performed for the Lord's pleasure, the modification in Suddha

Sattvam as aforesaid, serves the purpose of pleasing the Paramapadanathan too.

 

Having dealt comprehensively with the Prakriti and Suddha Satvam and their

respective nature, existence and activity, Swami Desikan moves on to the

third component of Achetanams (Non-sentients), viz., Kaalam.

 

The nature of Time, which distinguishes it from other objects, is being

Non-sentient ("Jadam") and All-pervasive ("Vibhu"). It is thus different

from Prakriti, which is non-sentient but not all pervasive and from Isvara, who

is all pervasive but not non-sentient. Time is eternal and ever lasting. And

how does Kaalam act? Through its various divisions like second, minute, hour,

day, month, year, etc., Time aids in the process of Creation, Destruction, etc.

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“TRIMURTIS”- IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 5

(SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO)

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tri-mUrti-s in tiruvAimozhi – Part 5.

 

1.9.5: (7)

 

okkalai vaittu mulaip-pAl uN enRu tandiDa vA’ngi

Sekka’n-cega anRu avaL pAl uyir Sega uNDa perumAn

nakka pirAnODu ayanum indiranum mudalAga

okkavum tORRiya ISan mAyan en ne’njil uLAnE.

 

In this pASuram, AzhvAr describes bhagavAn’s leelA of climbing on to the

waist of pUtanA and sucking her life out of her breast. This same bhagavAn

now gets on to the waist of nammAzhvAr, and then enters nammAzhvAr’s heart

and happily lives there, giving intense enjoyment to AzhvAr. AzhvAr points

out that the One who created the likes of rudra, brahmA and indra, and the

One who demonstrated His control of samhAra (destruction) by sucking the

life out of pUtanA, the powerful demoness even while He was in the form of a

tiny child in the cradle, is the One Who has blessed him with presence in

his heart now.

 

okkalai vaittu – Placing the child kRshNa in her waist.

 

mulaip pAl uN enRu tandiDa – With the venomous intent of killing Him, she

offered her breast milk to Him.

 

vA’ngi – With the same deceit, child kRshNa grasped her breast as if with

eagerness, just to suck her life out of her.

 

Or, just as pUtanA would not hope to live if she did not succeed in giving

Him her poisoned breast milk, He also grasped at her breast as if He won’t

live without drinking her ‘milk’ (her life).

 

Sekkac cega enRu – In tamizh, the phrase “Sekkac cevEl enRu” is used to

denote “deep reddish color”. Multiple interpretations are given for this

phrase in the context of this pASuram.

 

- BhagavAn is angry that pUtanA is deceitfully coming to Him, and

so He is red with anger.

- Just as she is deceitful, He is also deceitfully going to accept

her ‘offer’ of mulaip pAl, and is going to suck her life in the process. So

He is happy, and it is showing as ‘reddish’ tinge on Him.

- He was smiling at this deceit of pUtanA, and his reddish lips

were showing glee at this opportunity to get rid of one more evil demoness.

 

Sekkam – This can refer to ‘death’ (SAvu”); Sekkam – The death that she

intended for Him, ‘Sega” – causing it to end with her instead. Thus,

“Sekkam Sega” can be interpreted as “Child kRshNa drank her breast milk to

ensure that the death that pUtanA intended for Him, instead ended with her

death”.

 

Sekkam – anger. His anger that caused her to be destroyed (Sega).

 

avaL pAl uyir Sega:

 

- “avaL pAl” can be taken together, and the phrase “avaL pAl uyir

Sega” can mean “to ensure that the life that is in her is destroyed”.

- “avaL pAl, uyir Sega” can also be taken to mean “Her milk (pAl),

and her life (uyir), were both sucked out, so that they were both destroyed”

 

uNDa perumAn – The Lord Who thus drank her milk, and in the process, her

life.

 

nakka pirAnODu ayanum indiranum mudalAga – (It is this same emperumAn –

Lord kRshNa) Who created rudra, brahmA, indra, etc.

 

nakka pirAn- refers to Siva, who is known as ‘nagnan’ – one without dress.

The reasons given are: He is one who has forsaken all interest in

everything, or he even forgets his own self. ‘pirAn’ means “Lord, Master”.

Siva is called ‘pirAn’ here because there are those who worship him to get

limited benefits in life, as distinguished from brahmA and indra, who are

not worshipped to the same extent. AzhvAr points out that this Siva is also

created by the same ISan, the mAyan, Lord kRshNa, who created the four-faced

brahmA and everything else in al the universes. He not only created Siva,

but Siva’s father as well – brahmA, in addition to the ones that followed

Siva – such as indra.

 

ayan – a-jan – He who was born from vishNu (‘a’ refers to vishNu).

 

okkavum tORRiya - means that He created these (Siva, brahmA, indra, etc),

just the same as He created all the other jIva-s, subject to their karma-s,

just like every other creation – nothing different about them, except that

they have their temporary positions because of their good karma-s in

previous births, and will fall back to their next lives after their current

lifetime is over.

 

mAyan – One Who has to His credit all kinds of acts that one can only wonder

about, and keep enjoying. One who created everything in all these

Universes by His mere sankalpam, and with nothing else to assist Him.

 

ISan – One Who is the Lord of all the Universes.

 

en ne’njil uLAnE - My Lord kRshNa, the mAyan, ISan, the One who got to

pUtAnA’s waist, and then got to her breast and sucked her life out of her,

now got to my waist, and then climbed to my heart, and then resides there

permanently.

 

Being a small child in the cradle, He got rid of the very powerful demoness

pUtanA just as a child’s play. By this, He is just giving an indication

that He is the Destroyer of all when the time comes for that. In other

words, bhagavAn is the Ultimate Destroyer, just as He is the Ultimate

Creator, and the Ultimate Protector. pUtanA tried to destroy Lord kRshNa

Who is the Cause of everything, and instead He protected everything else by

just destroying that one life of pUtanA.

 

The term that svAmi deSikan uses to capture the gist of this pASuram is

“citte klpta praveSam” (mAyan en ne’njil uLAnE) – bhagavAn has entered into

nammAzhvAr’s mind. Just as pirATTi has taken Her place in bhagavAn’s vaksha

sthalam never to leave Him ever, so also bhagavAn has taken His place in

nammAzhvAr’s heart and mind, never to leave him ever.

 

1.9.9: (8)

 

kamalak kaNNan en kaNNin uLLAn kANban avan kaNgaLAlE

amala’ngaL Aga vizhikkum aim-pulanum avan mUrti

kamalattu ayan nambi tannai kaN nudalAnoDum tORRi

amalat –deivattODu ulagam Akki en neRRi uLAnE.

 

In this pASuram, AzhvAr points out that bhagavAn, who created brahmA, Siva,

the different deva-s, and all the other beings of the different universes,

is now giving AzhvAr constant and uninterrupted darSanam in front of his

eyes. This is possible for nammAzhvAr because he is not under the control

of his indriya-s, but instead, his indriya-s are under his full and total

control. So he is able to enjoy bhagavAn completely with all his senses.

 

The saying that ‘bhagavAn cannot be seen by our physical eyes’, is true in

our cases, but not in the case of AzhvAr. The veda declares – “na mAmsa

cakshurapi vIkshate tam; na cakshur-gRhyate” – The human eyes are not able

to see Him. Well, the vedic statement does not apply to nammAzhvAr, because

bhagavAn has willed so. BhagavAn has blessed nammAzhvAr with the kaTAksham

of His lotus-like beautiful eyes, and in the process, has removed all

limitations of nammAzhvAr, including the influence of ‘unfettered’ indriya-s

that is true in our cases. Now AzhvAr can see bhagavAn’s beautiful form

very well in front of him. Not only just nammAzhvAr’s eyes, but all his

indriya-s are now enjoying bhagavAn uninterruptedly. BhagavAn is occupying

nammAzhvAr’s forehead constantly now – in other words, AzhvAr is in constant

meditation on emperumAn’s Lotus Feet (en neRRiyil uLAnE). The One who

created Siva who has an eye in the forehead, is now sitting on the forehead

of nammAzhvAr.

 

kamalak kaNNan en kaNNil uLLAn, kANban – Bhagavan, the lotus-eyed One, is

now the object of nammAzhvAr’s eyes. Recall the divine vision that was

bestowed by Lord kRshNa on arjuna, that made it possible for him to see

bhagavAn’s viSva rUpam, and the incident in SrI mahA bhAratam where sa’njaya

was able to ‘see’ the whole action in the battlefield while being far away

from the scene of the battle. nammAzhvAr has similarly received the divine

vision here, since he is devoid of all limitations, thus having been blessed

by bhagavAn. Alternatively, AzhvAr is having the vision of bhagavAn very

clearly because of his yogic abilities (pratyaksha samAnAkAra j’nAnam, or

the ability to have a clear vision of an object that is not in front of

one’s eyes).

 

How did this happen?

 

avan kaNgaLAlE amala’ngaL Aga vizhikkum – Because BhagavAn blessed

nammAzhvAr with His kaTAksham, and this removed all the limitations of

AzhvAr completely – of which there was none to start with, any way. (malam

means ‘sin – pApam’. a-malam means ‘devoid of sins’).

 

aim pulanum avan mUrti – All the five senses of nammAzhvAr are now like His

body – He commands them to do whatever He wants. The net result is that all

of nammAzhvAr’s indriya-s are totally turned towards Him and nothing else.

Even though all our senses are under His control always (He is hRshIkeSan –

the Controller of our indriya-s), He gives us the freedom to use our

indriya-s based on our vAsanA-s, and then supports our actions. In the case

of AzhvAr, his indriya-s are guided by BhagavAn consistent with AzhvAr’s

realization of bhagavAn, and thus they are totally turned to Him and

enjoyment of Him.

 

What are some of the ceshTita-s – mAya-s, of this One Who caused

nammAzhvAr’s indriya-s to be freed from the human limitations?

 

kamalattu nambi ayan tannai, kaN nudalAnoDum tORRi – He created ayan –

brahmA, from the lotus in His navel, and He also created Siva with the third

eye on his forehead.

 

- BrahmA, is called ‘nambi’ (perfect) here by AzhvAr, because

brahmA is pUrNan – perfect, in knowledge. This is because bhagavAn has

given him this knowledge. BhagavAn is the One who created this brahmA and

gave him the knowledge for the purpose of creation.

 

- Similarly, Siva who has the third eye that is capable of samhAra,

was also created by the Supreme Lord, kaNNa pirAn.

 

- nudal means ‘forehead’ – lalATam. Since Siva has the third eye

in his forehead, the reference to him here as “One who has an eye in his

forehead – kaN nudalAn”.

 

amala deivattODu ulagam Akki – In addition, He created all the deva-s

endowed with sAttvic qualities, and also all the other beings of the

different worlds.

 

en neRRi uLAnE – emperumAn is occupying my forehead. BhagavAn is giving

His anubhavam to AzhvAr gradually, instead of flooding him with the whole

anubhavam all at once. This is because the delight of His anubhavam can be

so intense that the recipient may not be able to withstand the sudden impact

of this intense flood of delight - brahmAnubhavam. So BhagavAn gives the

experience of Himself gradually to His devotees, and they enjoy Him with

their whole self gradually. This is discussed further in the next pASuram.

The intense pain that ANDAL went through because of her separation from

kaNNan, and the relatively slow and gradual revelation of Himself by kaNNan

to her, are also explained along similar lines.

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To Continue

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4. FROM MAHABHARATA: “YAKSHA PRASNAM”- PART 53: PRASNAM 120

(SRI M.K. RAMASWAMY IYENGAR SWAMI)

(SENIOR OFFICER OF GOVT. OF INDIA)

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PRASNAM 120

YAKSHA:

“KIM AASCHARYAM?”

“WHAT IS SO WONDERFUL?”

YUDHISTIRA:

“AHANYAHANI BHOOTAANI GACHCHANTI IHA YAMAALAYE /

SESHAAHSTAAVARAM ICHCHANTI KIM AASCHARYAM ATAH PARAM //”

“FROM TIME IMMEMORIAL, COUNTLESS NUMBER OF LIVING BEINGS TAKE TO THE ONE WAY

ROUTE TO THE ABODE OF DEATH, DAY AFTER DAY. YET, THOSE WHO SURVIVE AT THE

END OF THE DAY BELIEVE THAT THEY WILL BE HERE ALIVE FOREVER. WHAT CAN BE

MORE INCREDIBLE THAN THIS?”

 

NOTES:

With all his intelligence, the human being is not above holding on to some

strange attitudes. He covets for the covetable that, which is in his

neighbor’s possession and not in his. When his wish is fulfilled, he is

overjoyed. He tells himself that he deserved to possess what he has come to

possess.

 

However, by using some strange logic, he thinks that some evil that has

befallen on the neighbor would not happen to him. He thinks that the

neighbor must have done something to deserve such an evil.

 

Reflecting over such a tendency, YudhishTira has stated with a dry humor

that it is indeed strange and baffling that the inevitability of death,

which is there for everyone to see, is not considered inevitable by the

living. At any rate, the living thinks that the inevitability is so too far

that it is not worth thinking about. The living also thinks that it is quite

sensible to ignore it altogether!

 

What YudhishTira considers as strange is that it is not as if the living

have become fearless towards death and have, therefore, developed an

attitude of indifference or nonchalance. On the contrary, every living being is

mortally afraid of death.

 

Even the great RavaNa was not free from this fear. At the end of a very

rigorous penance, when Brahma, the creator appeared before him and asked him

to name the boon he desired, he said unhesitatingly

Bhagavan praaNinaam nityam naanyatra maraNaath bhayam /

Naasti mrityuh sama: satru: amaratvam aham vruNE //

(VR Vii.10.16)

 

“Oh! The Divine one! The one fear that afflicts all living beings alike and

incessantly too is the fear of death. There is no deadlier foe than death. I

would request you to grant me deathlessness”

 

Brahma replied that RaavaNa was not entitled to deathlessness. He granted

him many other boons on the strength of which he started tormenting

everybody. That is another story.

 

The point to be noted is that even the mighty RaavaNa was afraid of death.

 

What does one do when one is afraid?

One tries to go to the source of fear and seeks to eliminate it or

alternatively, one equips oneself with immunity from this fear. However, it

strikes YudhishTira that people are not doing anything like that. They

prefer to act like a youngster who fears the darkness of the night, whilst

in bed and covers himself head to toes with a sheet and feels he has

insulated himself sufficiently. People do not think about death and the ways

and means of immunizing the mind from the fear of the inevitability but

instead become elaborately casual and delude themselves that the cold and

clumsy finger of death is not going to touch them, at any rate for a long

long time.

 

This, YudhishTira finds to be very infantile and amusing and at the same

time incredible that a mature adult should commit such a serious error and

miscalculation.

 

How to overcome the fear of death?

 

One method is to make a complete surrender to God, erase one’s will and let

God’s will prevail.

 

Another method is to realize consciously that death can only strike at the

sheath that is the body and not the soul, which knows no birth and

consequently no death.

 

In the former method, the devotees feel being ‘cradled’ in His arms’ and

enjoy perfect security. There is no longer any room for fear in their

consciousness.

 

In the latter approach, there is an elevated level of consciousness. Death

is not an end; it is more like a transition. When it is realized that death

is not putting out the flame, fear vanishes.

 

“The first and most important point is to know that life is one and

immortal. Only the forms are countless, fleeting and brittle. This knowledge

must be securely and permanently established in the mind and one must

identify one’s consciousness as far as possible with the eternal life that

is independent of every form, but which manifests in all forms” says the

Mother in Pondicherry.

 

Sri RamaNa Maharishi expresses the same thought this way: “The material body

dies; but the spirit transcending it cannot be touched by death. I am

therefore the deathless spirit”

 

He was explaining to his devotees how the great spiritual transformation

occurred. It appears that early in 1896 (before he left for Tiruvannaamalai)

he was seated all alone in his uncle’s house. He was in good health.

However, suddenly an unmistakable fear of death seized him. He became

introspective. Pursuing his thoughts, he said to himself that body, which

had become dead, would be taken to the crematory and burnt and reduced to

ashes. With the destruction of the body, was I dead? He asked himself. He

realized he was still aware of the full force of his personality and even

the sound of “I” within himself as apart from the body. He realized that all

the conscious activity was connected with his body was centered on that “I”.

The “I” was holding the focus of attention with a powerful fascination. He

said to himself in conclusion “The fear of death vanished at once and

forever”.

 

In reply to this questi0on, unlike the previous ones, YudhishTira is giving

a dry smile and permitting himself the luxury of slight cynicism. Perhaps,

he wants to enliven the proceedings! Or, perhaps, he is suggesting

indirectly that the session has got rather too prolonged!

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To Contunue

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