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40.

 The power of the words of Hanuman Chalisa has been prevalent since time immemorial. It consists of forty verses of appraisals about Hanuman, who was the link between the Lord and the masses. Written by Tulsidas, the author of “Ramcharitmanas” the Hanuman Chalisa has several significant instances other than being a strength symbol. It signifies various purposes of life along with highlighting death rituals according to the Hindu customs.

According to Hindu history, it is said that Tulsidas sang the Hanuman Chalisa from a prison confinement for forty whole days, signifying the forty verses of the chant. At the end of which, an army of monkeys appeared to hamper regular life in the court of Akbar. This eventually led to the release of Tulsidas who then preached the strength of the powerful verses.

The string of verses in the chant tell the story of devotion and submission of Hanuman to Lord Ram. He believed in a very strong form of worship that of serving the Lord. All his acts of such devotion are immortalised in the Chalisa, “Chalis” meaning forty. Several of his acts of selfless service, including the time when Hanuman carries the entire mountain containing “sanjeevanibuti”, the magical herb to cure Lakshman, are mentioned in the verses. He traverses across the oceans in search for Sita to leave a token of the Lord for her. All these acts of bravery and selflessness symbolise the strength that these verses contain.

Creating the picture of an ideal devotee, the Hanuman Chalisa casts Hanuman as the ideal embodiment of a dedicated devotee. It preaches an eternal feeling of love and sacrifice, holding the God in your heart at all times. Going back to the history of the esteemed Hanuman Chalisa, it is said that whoever chants the Chalisa in undying devotion to Hanuman will acquire his grace and strength. It involves miraculous interventions in everyday problems and those to do with the evil.

According to the Indian history, Hanuman intervened in all the problems Lord Ram faced. It is said that chanting the Hanuman Chalisa in utter devotion brings him to come to their rescue to solve all their troubles. The strength that the verses evoke can bring about life changing alterations provided there exists a complete faith and devotion of the great devotee Hanuman.

Everyone knows that Goswami Tulsidas ji, the great poet-saint who became known to the masses during the Moghul era in India, not only wrote the Ramcharitmanas in Hindi but also composed the Hanuman Chalisa. The time period in history when Tulsidas ji wrote his devotional works, India was ruled by Akbar. The period was marked by religious strife and moral degradation. 

Tulsidas ji wanted to reintroduce the Hindus to the Vedic scriptures. After writing the Ramcharitmanas that connected with the minds and hearts of people of all social classes, particularly in the Northern parts of India, Tulsidas ji started becoming a household name. His own devotion toward Lord Ram intensified, and all of his work was performed in the service of the Lord. People’s faith in God and Tulsidas ji increased to the point where common people started relying on him to help or save them during challenging times. Tulsidas ji dedicated his actions to Lord Ram when he helped others but common people spread rumors that he performed miracles.

When Akbar heard such rumors, he ordered Tulsidas ji to appear in his court and perform some miracles. With all humility, Tulsidas ji told the emperor that he was just a simple devotee of Lord Ram and did not perform any miracles. Akbar was enraged assuming that Tulsidas ji was being non-compliant and defiant toward the emperor. In anger, Akbar ordered him to be imprisoned. 

It was when Tulsidas ji was in prison in Fatehpur Sikri, that he composed the Hanuman Chalisa. He was imprisoned for forty days, thus each of the forty verses represents each day in prison. As Tulsidas ji wrote the verses, his heart overflowed with devotional sentiments as he contemplated how Hanuman ji had been instrumental in enabling him to have Lord Ram’s darshan. In a spirit of total surrender to the Lord, Tulsidas ji paid tribute to Hanuman ji’s divine qualities and character strengths in each of the verses. He described how Hanuman ji was the protector and savior of the destitute and devotees who needed divine intervention. 

Interestingly, by the time the forty verses were composed, Akbar’s palace and city were inundated by an army of monkeys. They attacked people and destroyed property everywhere. When the situation became unbearable, Akbar pondered on whether this happened because he had imprisoned Tulsidas ji. He went to visit him in the prison and asked him to make the monkeys stop wreaking havoc. Tulsidas ji offered his prayers to Hanuman ji and subsequently, the monkeys disappeared. Akbar released Tulsidas ji from prison. 

The story of Saint Tulsidas ji has inspired innumerable people throughout the country even in Kaliyug. People began to perceive the strength and power of chanting Hanuman Chalisa as a way to seek divine grace, especially during challenging times. It is important to understand that mere chanting of these forty verses is not what leads to divine intervention, but the underlying faith and belief in the power of God. When our recitation is accompanied by total humility and surrender to His wishes, the Lord will intervene in a manner that is best for the elevation of souls. Thus, let us chant Hanuman Chalisa, visualizing Hanuman ji going about his seva for Lord Ram, facing and overcoming each obstacle with perseverance. 

ज्ञान

 यमुना तट को, वंशी वट को, मन के हठ को समझाओगे कैसे...

राधा के नैनों के नीर को मीरा की पीर को धीर धराओगे कैसे...

कान्हा के नाम का प्रेम पीयूष पीया है जिया है यहाँ सबने... 

'ऊधो' ये तो बता दो कि 

प्रेम के रंग पे ज्ञान का रंग चढ़ाओगे कैसे..!!

By Madhyam saxena.

Kausitaki U

 Also called kausitaki brahmanopanisad, it Isa fairly long Upanisad and is entirely in prose.

The first chapter deals with 2 well known paths Devayana and pitryana. There is a fairly detailed description of not only the journey to the world of Brahma by the Arciradimarga or Devayana but also of the Brahmaloka itself.

The second chapter gives a detailed account of pranavidya, upasana of prana as Brahman. There is also rite recommended to be performed by anyone coveting ekadhana, interpreted as the highest wealth.

The third chapter contains a long discourse by Indra ( who has realised the Supreme Being and hence identified with him.) To the king Pratardana to meditate on him as Prana. Prana IA also identified with prajna consciousness.

The last chapter which is in the form of a dialogue between the King Ajatasatru and the learned Gargya Balaki is almost a repetition of Brhadaranyaka Upanisad.

P and p.

 We all fall under this category.

Punya.  1, 2 ,3, 4

Papa. 1, 2, 3, 4, 5, 6, 7.

Result 3. 

So the 3 is discussed in sarva papebhyo. 

Pápa can also be called the concept that cannot touch the one who is grateful and dwells in Jnana or the magnificence of Iśvara, but can throw the ignorant deep into the pits of Naraka:loka. This being one of the vital topics of Sanātana Ḍharma, let us dive deeper. Another way of defining pápa is an action when performed by a karta (person who is performing it) solely for fulfilling one’s desire, whether that desire is rāga (liking) or dveṣa (hatred). Even if karmā associated with an action is explained and encouraged by Śāstra, it doesn’t necessarily make it puńya. Let us say one seeks the desired outcome, either out of rāga (liking) or dveṣa (hatred), and so performs an action hoping to fulfill that desire, then it is called pápa. Now, before we jump to any conclusions, let us understand this thoroughly. Then what is puńya? At a high level, both puńya and pápa are the same because one is a “kree:needa” to the other, meaning one shadows the other. But why? Because puńya is something we enjoy through some sort of availability (say good health or mind and body, peace, materials of comfort, and more), but they get exhausted in kālá or kāláam (time), and what lies at the end of each puńya is pápa and vice versa. If we love something, there is always the dormant fear of losing it; so anything that can disturb what we desire automatically results in hate, but irrespective of what we like or dislike, kālá(m) (time) exhausts it no matter what. 

True essence

 True essence of life is to live it truthfully.

Never to have hatred or grudge against anyone. Not scheming against others for personal satisfactions living with a belief that there is an almighty watching and to be truthful to him rather than to people around one s life. 

Living then becomes simple. 

Everyone has challenges thrown at them but if we have a balance in thought and live truthfully. One can overcome life's imperfections. Live for truth then things will automatically fall In to place. People who scheme fall into their own trap. 

Life is beautiful one has to just rize Above situations and live true to their heart.

For the soul never misguides you. It's part of the mighty whole. 

P & P

Pápa & Puńya

Bali donating to Vamana Murty, while Guru Shukracharya asking Bali not to (Sadashiva temple Nuggehalli, Karnataka, India) (2015)

Paapa (pápa), though widely interpreted as sin, is explained in Sanātana Ḍharma literature as an experience of the Jīva as a result of dush:karmā, and Punya (puńya) as an experience as a result of sat:karmā. These concepts are inherent in Hinduism and Buddhism. This exploration is not to compare, but to delve into its fundamentals. In the form of pápa(m), the Jīva experiences dush:karmā through some sort of unavailability or suffering, and puńya through some sort of availability or happiness. Puńya(m) and pápa(m) both get exhausted over time. As and when suffering and happiness get exhausted, the Jīva tends to accumulate both based on its current actions, which is nothing but karmā, making it a never-ending cyclic loop called saṃsāra. So what is Karmā and its source? Karmā is a vital concept in Sanatan Ḍharma and means an action (Kriya) of a karta (person performing it) and its associated result (cause and effect). Understanding karmā and its source are vital to interpreting this concept (can be explored on this portal). A sloka from Śrīmad Bhagavād Gita, Chapter 9 of Rajavidya Rajaguhya Yoga, Sloka 21, wherein Gitacharya (Śrī Kṛṣṇa) says:

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति।

एव त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते।।

Meaning, after spending a certain time in heaven (Swarga:loka) the Jīva depletes its karmāphala and falls back into other mortal lokas, and so the cycle (saṃsāra) of karmā (actions defined as per Vedā and the outcome of those actions) and janma (taking birth) continues as long as the life of desire (kama) continues.

Śiva (Nataraj) performing the cosmic dance with Parvati witnessing it. Snake and Evil under His feet. (n.d.)

Let us take a deeper look into the concept of pápa and puńya. Before that, please note that Sanātana Ḍharma literature refers to various related concepts like Iśvara, Karmā, and Guru. However, these concepts are not principles because this is not a philosophy, and since this explanation is in English (rendered from Sanskrit and other Vedic inherent languages), words like “principles” and “rules” should not be taken literally. Why? For this, we have to understand what Sanātana Ḍharma is all about, and this can be explored on this portal. Pápa can also be called the concept that cannot touch the one who is grateful and dwells in Jnana or the magnificence of Iśvara, but can throw the ignorant deep into the pits of Naraka:loka. This being one of the vital topics of Sanātana Ḍharma, let us dive deeper. Another way of defining pápa is an action when performed by a karta (person who is performing it) solely for fulfilling one’s desire, whether that desire is rāga (liking) or dveṣa (hatred). Even if karmā associated with an action is explained and encouraged by Śāstra, it doesn’t necessarily make it puńya. Let us say one seeks the desired outcome, either out of rāga (liking) or dveṣa (hatred), and so performs an action hoping to fulfill that desire, then it is called pápa. Now, before we jump to any conclusions, let us understand this thoroughly. Then what is puńya? At a high level, both puńya and pápa are the same because one is a “kree:needa” to the other, meaning one shadows the other. But why? Because puńya is something we enjoy through some sort of availability (say good health or mind and body, peace, materials of comfort, and more), but they get exhausted in kālá or kāláam (time), and what lies at the end of each puńya is pápa and vice versa. If we love something, there is always the dormant fear of losing it; so anything that can disturb what we desire automatically results in hate, but irrespective of what we like or dislike, kālá(m) (time) exhausts it no matter what. (Srichaganti. S.V.V, 2014., p.1., Srichaganti. K.D.S, n.d., p.5)

There are three means by which pápa and puńya can be committed. They are Mānas, Vaachika, and Śarīra, and each results in its respective phala (fruit/consequence).

Mānas is the thought process of a Jīva influenced by Vāsanā (inherent tendencies). Just an ill thought about others or their property, or about Iśvara or Śāstra itself is a pápa of mānas. The same applies to puńya. Just thinking about Iśvara or Ḍharma and hoping to perform Ḍharma:sādhanā (strive towards walking the path of Ḍharma) itself constitutes puńya. An honest thought of Ḍharma itself can uplift a human. One might not believe in Śāstra or Iśvara, but rather than claiming the unknown, if one imagines ill and schemes to undermine Śāstra or Iśvara, such thoughts result in pápa. Before a committed act, one must resolve that act as a thought and that thought can define as puńya or pápa. The thought is a very powerful thing and just a thought can trigger various chemical (rasayana) reactions within the body and can either throw one’s health out of balance or bring it to composure. The following is a sloka from Śāstra:

Paradravesya vidyanam| manasa:nista chintanam||

vithathabe:invechachya| Threevidham manasam smrutham||

परद्रवेस्या विद्यानं| मनस:निस्ट:चिन्तनम||

विठठाबी:निवेचस्का| थ्रीविधाम मानसं स्मृतं||

Meaning, fostering ill thoughts and ill feeling towards others or towards “Pāradravesya” (other’s possessions) is considered pápa of mānas as it results in dush:karmā, the  fruit/consequence (karmā:phala) of which one will have to suffer with a deformity of mind or lack of content or peace of mind in future.

Vaachika means, that which is said through Vak (speech) using the indriya (mouth/tongue).

Paarushya amrutanchaiva| Paishunchapi sarvarsha:haa||

A:samvardha pralapascha| Vangmaschi dhurvidham||

पारुष्य अमृताञ्चैवा| पैशुनछापी सर्वशा:हां||

असंवर्ध प्रलापाश्चा| वंगमासची धुर्विधाम ||

Meaning, ill words, rudeness (Paarushya), or lies (amrutanchaiva) said using speech will result in Vachika pápam. People who say such things just for fun, personal pleasure, hate, or jealousy are evil (Paishunchapi) in nature. Such pápa also applies to those who talk carelessly just for the purpose of gossip (a:samvardha pralapascha), with no sense of truth or purpose, leading to a careless attitude and immoral character (again morality is not a concept of Sanātana Dharma, it is an illustrative reference), inadvertently spreading lies and confusion (Vangmaschi dhurvidham) or a false impression about themselves or others. Even if there exist facts in what one speaks, one should always consider the place and time to speak. One can’t attend a devotional ceremony and indulge in irrelevant gossip disturbing others, corrupting the environment, and lowering one’s own prospects of evolving in consciousness. This is the reason why Shastra (Śāstra) says, it is Ḍharma that a human being should follow four crucial characteristic traits.

A:himsa satyamasteyam|

soucham indriya:nigraha:ha||

अहिंसा सत्यमस्तेयं| शौचं:इन्द्रयाँनिग्रहं||

“A:himsa” meaning non-violence, “satyamasteyam” means to always be truthful and speak the truth, “soucham” means cleanliness and personal hygiene, and finally “indriya:nigraha:ha” means to be in control of our sense organs and not be a slave to their weaknesses.

Maharśi Vishvamitra made innumerable efforts to make King Harishchandra commit a lie; however, even after countless difficulties, the loss of his family, kingship, fame, and wealth, the king didn’t deviate from the path of truth. Such is the resolve of a man with a character who follows Ḍharma. It was his resolve that brought down heavens and Gods to stand in front of him ready to grant his wishes. Yet he didn’t succumb to selfishness or personal comfort, he chose the well-being of his entire kingdom as his wish.

In the same way, pious, soft, and well-spoken words, or Iśvara (Ishwara) nāma sankīrtana will result in Vaachika puńya.

Finally, Sharira means the physical body given by Prakruti (Prakṛti), and any act committed using the means of this body results in pápa or puńya. The one who performs an action is called Karta and the action itself is called kriya. Any kriya performed by a karta, together with its result, is called karmā. Any kriya performed in line with the Ḍharma of one’s ashram is called sat:karmā, else dush:karmā. Let us take an example from one of the Itihasa of Śrī Ramayanam, wherein Ravana kidnapped Sita Devi – which was an atrocious pápa and is considered as “muulagati”. Sita Devi was the Ḍharmapatni of someone else (Śrī Rama), and Shastra (Śāstra) says one must view and address all women other than one’s own Ḍharmapatni as a mother. Hence the sloka from Shastra (Śāstra):

Matruvat paradhareshu|

Paradravyani lostavat||

मातृवत परधारेषु| परद्रव्याणि लोसटावत||

“Pāradhareshu” (all women, other than your wife), should be viewed as “Matruvat” (mother-like). And “Pāradravyani”, or objects belonging to others, should be treated as stones and dirt with no significance; hence the word “lostavat”. This is the reason why in many Southern India languages words for relationships with women (except Ḍharmapatni) have “amma” or “talli” (mother) incorporated in them. Even women who are strangers are addressed with the title of mother.

Similarly, any kriya in line with the karta’s Ḍharma is considered as satkarmā and results in puńya. (Śrī Bharati Tirta Swamy. 2013. The Three Types of Paapa & Punya)

Now the real question, then how should one act devoid of puńya and pápa? We have an answer in the sloka from Śrīmad Bhagavat Gita, part of Śrī Maha:bharath(am), composed by Maharśi Vedā Vyāsa, chapter 16, sloka 24:

“तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।”

“Tasmaac Shastram pramaananche Karya karyou vyavasthitho.

What this means is, one should perform kriya (action) because Śāstra says so, and not because one likes the kriya (action) or likes its outcome. This type of performing Kriya without desire is called Nishkama Karmā. Desire should not be the basis for a kriya (action) or its associated karmā, and so when Śāstra is taken as the basis, then the Karmā that is associated with it gets nullified. This is the reason why a jñani (gyani) is not associated with an ashram and hence the Dharma of that ashram is not applicable to the jñani, and subsequently, the karmā associated with that Ḍharma gets neutralized. Now, why should Shastra be the basis, and what exactly is Shastra? Please read the topic of Sanātana Ḍharma to explore the meaning of Śāstra.

For a common man, new to Śāstra, is this really practical or possible? The answer is no, it is not. Then what is the answer? Manava or Manushya (human being) is a bundle of desires arising from the Vāsanā (habitual influence) carried by the inner dwelling Jīva, whose main reason for taking this existence (as a human) is to shed that Vāsanā and move into higher planes of consciousness. This very desire should be channeled and used as a ladder to uplift ourselves and walk towards becoming a jñani, with a lifestyle that fosters that upliftment as presented by Śāstra. Śāstra, like a parent, has our well-being in its message; and though one might face difficulty understanding it and implementing it, that doesn’t make it wrong. It might be tough to follow such a lifestyle, especially in Kali:yuga, but one needs to understand that our very existence as a human is an opportunity to shed our pápa and puńya and exit this reality through jñana. This only happens through devotion, by means of which humility and compassion bloom within our hearts.

The statement “pápa-puńya getting exhausted” can be rephrased as Śiva (Śiva) devouring pápa-puńya from a Jīva by giving it its appropriate suffering and happiness (which is known as karmā phala, or fruit of Karmā). Śiva(Śiva) doesn’t just devour lokas (worlds) in His “Laya” process but also devours our pápa-puńya. He, as a father, bears witness to His children’s actions and disciplines them for dush:karmā, and compliments karmā in line with Ḍharma, but doesn’t overwrite their will.

In Sanātana Ḍharma, Śrī Viṣṇu/Iśvara is the one who devours both pápa and puńya. Neither while giving happiness (by devouring puńya) does Iśvara feel happy nor does He feel sad when giving suffering. He is “Karmā-A:karmā phala pradata”, meaning He gives the fruits of both karmā and A:karmā. In the form (or concept) of Ghora, He punishes, as Aghora He gives happiness. Hence, in Sanātana Ḍharma, there are no two separate entities, one to punish and the other to give happiness. In sloka 89 of the Viṣṇusahasranāma Stotram from Śrī Maha:bharatam – composed by Maharśi Vedā Vyāsa – Bhisma Pitha:maha, during the final hours of his life, says:

“भयकृत्-भयनाशनः”

“Bhaya-kruth Bhaya-Nashana”

(Srichaganti. K.D.S, n.d., p.1-19, Indian Hindu Pooja. S.V.S.S. n.d.)

Meaning He who both frightens us and also takes away our fears.

Now, from the yogic standpoint, pápa is nothing but ignorance (avidya), which is a result of failed efforts in the past. If one doesn’t strive on the path of Yoga and in self-inquiry, and in the company of enlightened beings, this avidya continues and roots deeper. This Avidya itself is termed as pápa (in English it is translated as Sin). In the profound composition of his Yoga, Maharśi Vasista explains to Śrī Rama that:

“Sin is only ignorance and it is destroyed by enquiry; hence one should never abandon enquiry”

(Swami Venkatesananda. 

Śrī Chaganti Koteshwar Rao (Orator). (n.d.). Kanaka Dhara Stotram [Audio Part 1-19, Recorded by Srichaganti.net]. Guntur, Andhra Pradesh, India. Retrieved from http://www.english.srichaganti.net/KanakaDharaStrotram.aspx

Sri Bharati Tirta Swamy (Orator). (May 30, 2013). The Three Types of Paapa & Punya . Gajwal, Andhra Pradesh, India. Retrieved from https://youtu.be/m5LLuGjQE2Q

Indian Hindu Pooja. (n.d.). Śrī Vishnu Sahasranama Stotram. Retrieved from https://www.indianhindupuja.com/blank-p9ugf.

All Glory to Śrī Śrī Guru and Gauranga. (Nov 27, 2005). Srimad Bhagavad Gita. Retrieved from http://www.bhagavad-gita.org/Gita/verse-07-16.html

Gita Supersite. (n.d.). Developed and Maintained by IIT Kanpur. Retrieved from https://www.gitasupersite.iitk.ac.in

Shiva as Nataraj performing the cosmic dance as Parvati witnessing it.(n.d.). Pininterest, Śiva Nataraja – Lord of the Dance Sculpture Hindu Art statue. Retrieved from: https://goo.gl/images/4EkcgC

Bali donating to Vamana Murty, while Guru Shukracharya asking Bali not to (Sadhashiva temple Nuggehalli, Karnataka, India).(Dec 7, 2015). A rain-soaked trip to Nuggehalli. File: img_9606.jpg. Retrieved from: https://sujnaturelover.wordpress.com/tag/sadhashiva-temple/

Swami Venkatesananda. (1993). Vaśiṣṭha’s Yoga. New York,  Albany: State University of New York Press

Samsara: Often misinterpreted as a person entering gruhastu ashram(am) (married state of life), actually refers to the never ending loop of jiva performing kriya (action) with an associated karma and gaining its respective karma:phala (fruit of karma) and exhausting this karma:phala thought another actions which is also a karma with its own karma:phala. In this way a jiva hops through various upadhi (forms of existence) trying to exhaust its karma:phala, but, in-return gaining more. Since gruhastu ashram(am) involves various karma associated towards taking care of not just the self, but the entire family, created the notion that gruhastu ashram(am) posses a challenge towards walking towards gyana(m), which is not true. The only way this cycle is broken is to move towards gyana(m) though devotion and reach moksha. Its only in the path towards gyana(m) that human reaches a state of viragyam, at which point the ashram(am) and its associated karma are no more applicable. A jiva in such state, through its atma, realizes oneself to be an extension of Para:matma and detaches itself from its host body, yet operates through it treating it like a disposable shell or a cloth.