Tuesday, May 26, 2020

Prastana traya

Vedanta philosophy accepts the Prasthana Traya texts, the Upanishads, The Bhagavad Gita and the Brahma Sutra as authoritative and primary sources that teach the means to strive for salvation. No study of Vedanta is considered complete without a close examination of the Prasthana Traya texts. The Vedas and the Upanishads are Sruti Prasthana, that is, revealed texts. ‘Sruti’ literally means that which is heard, and is considered as sacred knowledge that has been handed down from days of yore through the oral tradition of communication.

The Bhagavad Gita, the Puranas, etc, are known as Smriti Prasthana. These are the compositions of sages based on their understanding of the valuable insights in the Vedas and their ability to remember and recall these. The Brahma Sutra compiled by Vyasa is known as Nyaya Prasthana or Sutra Prasthana, wherein the philosophical doctrines are analysed logically and systematically. Just as the various river ghats help people to have a dip in the deep waters these texts guide the spiritual aspirant to enter the river of jnana, pointed out Sri R. Krishnamurthy Sastrigal in a discourse. All Vedanta texts speak in one voice about the one and only Brahman who is the sole cause of the universe and of His nature as the essence of eternal consciousness and bliss, sat-chit-ananda. In the Brahma Sutra this is reinforced to show that there is no scriptural text that can be effectively used against the Vedanta teachings. There is no way by which the validity of any system that is opposed to the Vedas can be established in a foolproof manner. Vedanta system makes extensive use of Smriti texts such as Manu Smriti, Vishnu Purana, etc, to argue convincingly about Brahman as the intelligent primary cause of the universe.

Bondage of Karma,
Sastras explain that karma has no beginning or end and that all beings are bound to samsara by the ties of karma. All actions, good or bad, are called karma and produce the effects of joy or sorrow respectively. So, actions that are done when being prompted by inner desires and vasanas are the karma and to face the effects thereon, people are born repeatedly. This naturally hinders their chances of liberation.

But Vedanta study offers the path of Jnana or Vidya by which one can circumvent the endless cycle of karma and strive to escape from this in a tangential manner, pointed out Sri K. Srinivasan in a discourse. Even the study of Vedanta, if it remains at the theoretical and intellectual level, becomes ineffective for realisation of Brahman. But it becomes a great boon when the spiritual aspirant utilises it to get rid of karma and to get liberated. The fundamental teaching reinforced in the Gita is that each one should be aware that he is a unique blend of the physical and the spiritual. The self within the body is the witnessing consciousness responsible for the functioning of the body and is the knower of all, the Kshetrajna. This self is the essence of permanent joy.

The body is compared to a field, Kshetra, where events happen. There is birth, growth decline and death. The five gross elements, the ego sense, intellect including the unmanifest, the karmendriyas and the jnanendriyas, are the constituents of the field. But being ignorant of the exceptional and immortal indwelling self that is of the essence of bliss, many are deluded into believing that joy can be sought in the external world. He who understands the invaluable quality of one’s present birth as a chance to strive for salvation is really blessed, since no one has any clue about what is in store in each one’s prarabdha karma account.

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variola

The WHO initially rejected their applications, stating that rural India would be too much of a culture shock for two American women. But, Mary Guinan and Cornelia E Davis stood firm and toiled on-ground to eventually help make India smallpox-free.
Not so long ago, there was a time in India when uttering the word ‘Variola’, or its more colloquial version—smallpox—sent a shiver down everyone’s spine. The disease came in stealthily, with high fever, and within a few days, would proliferate fatally to claim one’s life. Worse, the highly contagious disease would infect the victim’s family, their neighbourhood, and gradually set in an epidemic in an entire region.


In 1974, the biggest smallpox epidemic wreaked havoc especially in the highly populated states of Bihar, Madhya Pradesh, Uttar Pradesh, and West Bengal. Fear reigned across extensive areas as village after village succumbed to the ailment.
Families would flee their village the moment they heard of a smallpox case in their area, often leaving their nearest and dearest ones on their deathbeds. Smallpox was thus widely known as the disease of no-return, killing three in every ten people. Overall, it had claimed millions of lives across the planet.
The lack of treatment only increased the helplessness of the people. They resorted to religion to spare them from the ‘curse’. In Bengal, they started worshipping ‘Sitala Mata’—the deity of pox and termed the ailment as ‘Mayer Asirwaad’ (the mother’s blessing)—in a desperate effort to alleviate its suffering.
Aside from fear, another reason for worshipping the Goddess of smallpox can be attributed to its intensely painful symptoms. The rashes usually started showing inside the mouth, and gradually infested the entire body, triggering nausea, malaise, diarrhoea, and compromised immunity.
A decade before the ‘74 epidemic, the Indian government had designed a mass vaccination scheme to eradicate smallpox. However, the exponentially rising population of India was decelerating the process.
Finally, in 1970, India adopted the smallpox campaign by the World Health Organisation (WHO). Through a meticulous and painstaking process, India was eventually declared free from smallpox in 1977.
Incidentally, three years later, in 1980, smallpox was officially eradicated from the world.
In this regard, the contribution of two extraordinary women deserves special mention. Without these unsung Bravehearts, India perhaps would still be lurking under the ‘curse’ of the ghastly ailment. American doctors Mary Guinan and Cornelia E Davis sacrificed their cosy comforts and spent months in the remotest parts of India, working on-ground. The Better India traces their extraordinary stories, which they have vividly narrated in their memoirs.

Mary Guinan

In her biography, Adventures of a Female Medical Detective: In Pursuit of Smallpox and AIDS, Guinan writes what actually brought her to India in the middle of the deadly outbreak.
Born in 1939 in New York, Guinan dreamt of becoming an astronaut in her early years. But NASA did not allow women inside their main sanctum—Houston Control Centre—till 1968; as male authorities were under the pretext that women would ‘distract’ men from the pursuit of science.
smallpox doctors India
Mary Guinan. Source: University of Nevada
Nevertheless, Guinan did not sit disheartened, and instead, opted for a medical career. After graduating, she underwent a two-year training at the Epidemic Intelligence Service (EIS) at the US Centers for Disease Control and Prevention (CDC).
It was there that she learnt about the smallpox epidemic in India. She stepped up to apply for volunteering on-ground in India.
Her applications were rejected for two years consecutively, the excuse being WHO’s non-acceptance of women in the programme. Later, EIS conveyed to her that Indians were seemingly apprehensive to welcome a woman volunteer.
Guinan decided to persist in her decision and fought harder. She knew that India was being headed by a woman prime minister—Indira Gandhi—at the time. She attempted to communicate directly with the Prime Minister’s Office and secured a volunteer grant for herself within a few months.
She was allotted three month’s work across Uttar Pradesh in 1975. During this time, Guinan traversed across the northern state, accompanied only by a bilingual paramedic and a driver. She went from door to door, interacting with the families and educating them about smallpox. She didn’t restrict her interactions to the womenfolk, but boldly talked with the men as well.
She administered ring vaccination among the communities which catalysed the immunisation process. Finally, just one month after Guinan’s return to the USA, Uttar Pradesh was declared smallpox-free.
Guinan’s experience in India prompted her to delve deeper into the public health sector. Her exceptional work on HIV/AIDS in the USA received immense recognition and was even chronicled in the book And the Band Played On, which was later adapted into a movie as well.
At present, 80-year-old Guinan heads the School of Community Health Sciences in Nevada, USA.

Cornelia E Davis

Davis’ story is perhaps more intriguing, given the fact that she was one of the first African-American doctors from the University of California. In fact, she was the second female black student in her batch.
In her tell-all memoir, Searching for Sitala Mata: Eradicating Smallpox in India, she recounts the two extensive years she spent in India, battling smallpox and the superstitions shrouding the disease.
After completing her residency in paediatrics in 1975, Davis opted to work among the masses in India. When WHO expressed concerns about sending a young woman doctor alone into the rural landscape of India, that too on such a critical mission, it was Davis’ mentor Dr Paul Wehrle who vouched for her efficiency. “Oh, yeah, she can do it,” Wehrle had replied when asked about her.
And indeed, Davis proved her mettle during her prolonged two-year mission. After a few weeks of training in Delhi, she was deployed to the hilly districts of Jalpaiguri, Darjeeling, and Cooch Behar in northern West Bengal.
Firstly, being a Californian by birth, Davis was unaccustomed to the hardships posed by rural India, that too on a rugged mountainous terrain. But, she never inched back from her objective. Walking for hours through paddy fields or narrow hilly trails, Davis and her team started vaccinating every single person within a 1-kilometre radius of a smallpox-affected hamlet.
Their next step was searching for ‘rash-and-fever’ cases within another 10-km radius.
For the local paramedic and driver assigned to her, the cultural shock of teaming up with an African-American woman was immense. So much so that they would eat separately from her, unsure of her caste and creed. Initially, Davis tried to adhere to these unsaid norms out of respect for an unknown land’s culture, but finally, she decided to put her foot down to preserve the integrity of her team.
“I am NOT going to eat all by myself every day for the next six months. I’m in charge of this team and you can both tell the authorities that I ordered you to do this. I have spoken to the gods, I accept all the bad karma, and I’ll take the blame,” she declared to the two men.
Though it was initially difficult for them, they finally eased in Davis’ presence and eventually became good friends.
smallpox doctors India
Davis’s photos from her time in India. Source: Gonzaga University
At the professional front, her work later earned her the unofficial title of ‘Goddess of Smallpox’ back home. Although her deputation was for six months, she extended it to two years, working in the most obscure parts of India, including the desert state of Rajasthan.
After India was declared smallpox-free, Davis returned to California and started practising as a paediatrician. A year later, she was invited to tackle the smallpox situation in Africa.
Later, she continued to live and work across Africa and Asia battling malaria, HIV/AIDS, tuberculosis, yellow fever, cholera, and a horde of other communicable diseases in lesser privileged communities.

G R

Unlike what is suggested by the title, this is not the story of Rama. All the twenty four slokas of this stotra have been taken from Valmiki Ramayanam. They are not taken in an order but in such a way the first letters of the 24 slokas form the Gayathri mantra. It signifies that Ramayana is the essence of the entire Vedas and Sri Rama is Narayana. Listening and chanting of Sri Gayathri Ramayanm bestows peace and bliss.
1.Tapaswadhyaya niratham,
Thapaswee vag vidhamvaram,
Narada pariprucha,
Valmikir muni pungavam
The great sage Valimiki asked Narada,
Who does penance and reading of Vedas,
And who himself was a great sage,
As well as an expert over words.
2.Sa hathwaa Rakshasaan sarvaan,
Yagnagnaan Raghu nandana,
Rishibhi poojithasthathra,
Yadendro vijaye puraa.
That son of the clan of Raghu,
By killing all the Rakshasas,
And protecting the fire sacrifices,
Was worshipped by the sages,
Similar to Indra when he was victorious.
3.Viswamitharasthu dharmathma,
Sruthwa janaka bhashitham,
Vathsa Rama, dhanu pasya,
Ithi Raghabamabraveeth.
Viswamithra, the personification of Dharma,
After hearing the words spoken by Janaka told,
“Child Rama, please see this bow.”
4.Thushtyavaasya thadhaa vamsam,
Pravisya sa visaampathe,
Sathaneeyam Narendrasya,
Thadasadhya vyathishtitha.
Then he[1] reached the bed room of the king,
Went near and standing outside and praised and,
Narrated the detailed pedigree of the king.
5.Vanavasam hi sankhyaya,
vasamsyabharanani cha,
Bhartharamanugachanthyai,
Seethayai swasuro dhadhou.
Based on the years that Sita has to live in the forest,
When she would accompany her husband,
Her father in law gave her sufficient dresses and ornaments.
6.Raja sathyam cha dharmam cha,
Raja kulavatham kulam,
Raja Matha pitha chaiva,
Raja hithakaro nrunaam.
The king is the truth and Dharma,
He is the Lord of people of good families,
He is the father as well as mother,
And he is the one who does good to people.
7.Nireekshya sanmuhurtham thu,
Dadarsa bharatho Gurum,
Utaje Ramamaseenam,
Jata valkala dharinam.
After waiting for an auspicious time,
Bharatha saw his teacher Rama,
Who was having matted hair and was,
Wearing cloth made of wood,
8.Yadhi budhi krutha drushtum,
Magasthyam tham mahamunim,
Adviava gamane budhim,
Rochayaswa Mahasaya.
Oh great one, if you are desirous
Of seeing the great sage Agasthya,
Take decision soon to start to do that.
9.Bharathasya aaryaputhrasya,
Swasroonam mama cha prabho,
Mruga roopamidham vyaktham,
Vismayam janayishyathi.
Oh Lord, this deer which is very pretty,
Would create a great sense of wonder,
To Bharatha, you and my in laws.
10.Gacha seegramitho Rama,
Sugreevam tham Mahabalam,
Vayasyam tham kuru kshipra,
Mitho gathwadhya Raghava.
Oh Rama go immediately from here,
To the very strong Sugreeva,
And Oh Raghava make him,
Your very intimate friend.
11.Desa kalou Pratheekshaswa,
Kshama mana priyaa priye,
Sukha dukha saha kale,
Sugreeva vasago bhavam.
Understanding the time and place,
Being patient for likes and dislikes,
Treating joy and sorrow as equal,
Become obedient to Sugreeva.
12.Vandhyasthe Thapasa sidhaa,
Sthapasaa veethakalmasha,
Prashtavyachapi seethaaya,
Pravruthi vinayanvithou.
The Sidhas who do penance are fit to be saluted,
For thy are devoid of sins due to their penance,
You can enquire with them present position,
Of Sita along with great humility.
13.Sa nirjithya purim sreshtaam,
Lankaam tham Kamaroopinim,
Vikramena maha thejo,
Hanuman maruthathmaja.
Hanuman the son of wind God,
Who is valorous and shining,
Won over Lanka, the town’s goddess,
Who can assume any firm she wishes.
14.Dhanyodhayaa sa gandharwa,
Sidhascha paramarshya,
Mama pasyanthi ye nadham,
Ramam rajeeva lochanam.
I see Rama who is my lord,
Who has eyes as pretty as lotus,
Is seen by Gandharwas, Sidhas and saints,
As if it is the rise of their luck.
15.Mangalabhimukhi thasya,
Saa thadassn maha kape,
Upathasthe Visalakshi.
Prayathaa havya vahanam.
That lady with an auspicious face,
Deciding to bless the great monkey,
Saluted and prayed to God of fire,
After making herself pure.
16.Hitham mahartham mruduhethu sammitham,
Vyatheetha kalayutha samrathikshamam,
Nisamya thadvakya mupasthitha jwara,
Prasanga vanuthara methad abhraveeth.
After hearing those words which were meant for good,
Which would give great results, which were sweet,
Which were logical and suitable for past, present and future,
With very great anger that Ravana replied thus.
17.Dharmathma Rakshasa sreshta,
Samprapthoyam Vibheeshana,
Langaiswaryam dhruvam sreema-,
Nayam prapthothya gandakam.
That great Rakshasa who was personification of Dharma,
Called Vibheeshana has come and joined me,
And without any doubt with certainty,
He would attain the wealth of Lanka.
18.Yo vajrapathaasani sannipatha-
N na chukshubhe napi chachala Raja,
Sa Ramabhanabhi hatho brusatha,
Schchala chapancha mumocha veeraa.
That king who never bothered by the hit of Vajrayudha,
 And that of thunder is now hit by Rama’s arrow,
And that hero has become sad by the shock, and became very nervous,
And started trembling and his bow slipped from his hands.
19.Yasya Vikrama masadhya,
Rakshasa nidhanam gathaa,
Tham manye Raghavam veeram,
Narayanamana matam.
Caught by his fame,
Many Rakshasas died,
And I consider that valorous Rama,
As the real God Narayana.
20.Na ye dhadru sire Rama,
Chindanda mari vahineem,
Mohithaa paramasthrena,
Gandharvena mahathmana.
 Those Rakshasas were not able to see,
Sri Rama who was burning the army of enemies,
For they had lost their senses by the great arrow,
Called Gandharwa sent by the great Rama,
21.Pranamya devadhabyascha,
Brahmanebhascha Mythili,
Badanjali putaa chedha-
Muvachagni sameepatha.
After offering her salutations,
To Brahmans and Devas,
Mythili with saluting hands,
Went near the fire and told.
22.Chalanath parvathendrasya,
Ganam devascha kambitha,
Chachala Parvathi chapi,
Thadaslishta Maheswaram.
When the king of mountains moved
The Ganas of Shiva and the devas trembled.
And even Goddess Parvathi trembled,
And rushed and embraced the great God.
23.Daraa puthra puram Rashtram,
Bhogachadana bhajanam,
Sarva mevapi bhakthanno,
Bhavishyati Hareaswara.
Oh Lord of the monkeys from today,
Let the fields, children, towns, countries,
Luxuries, meals and the fields,
Become our common property,
and be shared equally among us.
24.Yameva rathrimn Shathrugna,
Parna salaam samavisad,
Thameva rathrim Seethapi,
Prasoothaa darakadwayam.
On the night when Shatrugna,
Stayed in the hermitage,
And on that same night, Sita,
Gave birth to two sons.

Phala Sruthi

Idam Ramayanam Kruthsnam,
Gayathri bheeja samyutham,
Trisandhyam, ya paden nithyam,
Sarva paapai pramuchyathe.
If this Ramayana is recited,
Along with the root chant of Gayathri,
At dawn, noon and dusk daily,
One would get rid of all committed sins.

satyavathi