Vedas and Adi Sankara - Part 4 By Sri.Sri.Muralidhara Swamiji.

[Guest guest]

Radhe Krishna To all,

 

When a thought arises in us it first takes shape in the Sanskrit language (the

language of the Vedas) and only then transformed into one that we speak now.

Sanskrit, the language of the Vedas is pure. Mahatmas will not speak while

performing puja. When they do, they then speak in Sanskrit as it is the language

of the Vedas and as such is Pure. ‘Samskara’ means to cleanse and

‘Sanskrit’ means that which needs no cleansing. It is pure in itself. It is

the language of the Vedas hence is pure naturally. Thus Sanskrit is of such

great glory and since the Vedas is in this language the Vedas, too, earns such

great glory! But the usage of Sanskrit in very few places is slightly varied but

one should not correct them. The usage of the term ‘Bhavasya Patni Bhavani’

by a poet during Chaitanya Mahaprabhu’s time was checked. But the same usage

of ‘Bhavani Bartuh’ is seen in two places in Srimad Bhagavatam. Since these

are the words of Mahans one

should not dispute them.

 

Who has shown the Vedas to us? It was Manu who showed us the Vedas. That which

has been shown by Manu is ‘param owshad’- Great medicine. What does the

statement ‘the Vedas establish dharma’ mean? What is dharma? Now, in this

world/universe (‘prapanch’) what strikes us at first? It is extremely

difficult to bring ‘Atma tatva’ into practice, however much we may hear,

read and learn about ‘Atma tatva’. This is because it is very difficult for

the thought in this connection to be born and even if it does it is very

difficult for it to take hold of us. It is very difficult to earn the requisite

dispassion for this. And to practice sadhana and bring it into experience is no

easy task. It is not that we are not aware of the reality. We do know. We are

indeed aware of it. We are very much aware that this is the truth, this is the

only one to be attained and this is the only meaning of life

(‘purushartha’). We are very much aware of all

these. But to bring this into practice does not come by so easily. It is

absolutely a hard task to perform. So long as our life is smooth we do not find

the necessity to labor towards achievement of Self-realization, but on the

contrary we even desire another ‘janm’(birth)! And do not wish the end of it

all! How does one who leads a comfortable and joyful life feel? “I am happy,

so why not have another ‘janm’?†When in deep crisis he may feel,

“Enough of this ‘janm’. Let me not have another birth!†But once the

crisis has passed the mind sets back to ‘why not another ‘janm’?

 

If we happen to visit an orphanage or any center for the physically handicapped

our first reaction is to feel grateful that we have been blessed with normal

physique and life. Next we tend to appreciate those who serve in such centers.

We appreciate their sacrificial nature. Next thought would be to question why

Bhagavãn sends such sufferings to people. On coming across such scenes we feel

it is better not to have any ‘janm’. We may also feel that instead of

building temples or work for the support of the Vedas we can serve these

unfortunate ones. Each one thinks as per his ‘vasanas’. But all these are

not dharma.

 

As repeatedly being stressed, Dharma is that work that has to be done so that

such mishaps do not occur in the society. That is the foundation. If the base is

fixed properly then the rest is taken care of. Tiruvalluvar says, – to treat a

disease one has to know the cause. The general meaning is, ‘ascertain the

disease and see the root cause of it to treat the same’. But the underlying

meaning is seeing what the ‘spiritual’ cure is.

 

The person suffers from the disease due to some karma. Hence, while treating a

disease, first find the basic aspect of ‘karmic’ reason for the suffering

and offer him treatment; just as advocated in Ayurveda - if affected by fever

chant ‘Vishnu Sahasranama’. If one’s vision is affected do Surya

Namasakar. It is said that the disease is cured if such ‘upasanas’ are done

along with the medical treatment.

 

Whatever Manu has shown us is ‘sarva owshadam’. Whatever dharma, whatever

path Mahans have shown to this world, it has come to stay forever. How are these

Mahans who take ‘avatar’? The Vedas consists of several branches, have

several ‘smritis’. Manu Smirit, Yagjnavalya smirit, etc.

 

The Vedas also contain several ‘Sutras’. It contains the Rig Veda, Yajur

Veda, Sama Veda, etc. Our religion is like a huge banyan tree of several thick

branches. Our religion tends to varied temperaments. Our religion is one that

‘enjoys’ everything. It does not compel anyone to do a thing. If one is

forced to be devoted how can it be successful? Being a feeling, Bhakti cannot be

forced on anyone. Even while one does Bhakti very sincerely it is very difficult

to be fruitful.How then can a ‘forced’ Bhakti be fruitful? Force cannot

bring about success. In fact one can remain without devotion instead of being

forced to be devoted. It is not

a subject of compulsion. One should feel interested to listen to discourses of

Bhagavat matters. Only then can one hear it with deep desire.

 

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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