Celebrating Deepavali.

 Celebrated as the festival of lights, Deepavali is one of the ancient festivals. The Pancharatra Agamam says Deepavali festival has been in existence through the yugas, starting with Krita yuga, said Tirukkudanthai Dr. Venkatesh.

Observed on the Amavasya day in the Tamil month of Aippasi, it denotes the emergence of Goddess Lakshmi with pot of nectar following the churning of the Milky Ocean by the devas and asuras. The word Avali denotes lineup and signifies the fact that the Goddess was welcomed with diyas lit sequentially by devas, saints and the others, when she emerged. Deepavali is also referred to Lakshmi Puja due to this reason.

People believe that in Treta yuga, Lord Rama defeated Ravana on Vijayadasami Day and returned to Ayodhya on the Amavasya day in Aippasi and hence Ayodhya continues to celebrate Deepavali by staging the Lanka war followed by the burning of the Ravana in effigy.

In the Dwapara yuga, on the day preceding Amavasya in Aippasi, Lord Krishna fought with Narakasura, a rakshasa who had stolen Indra’s pristine white umbrella and his mother Aditi’s earrings. Following Indra’s appeal to Krishna to recover the stolen items, Krishna, accompanied by Satyabhama, reached Narakasura’s abode and engaged in a fight with him, defeating the asura. With his last breath the rakshasa prayed to Krishna that He should negate the sins of all those who have a Ganga snan early morning and pray to God on Aippasi Amavasya.

The real benefit of observing Deepavali lies in the fact that the festival dispels the darkness of ignorance and fetches the blessings of Lakshmi.

Rare apology.

 The Apology:

Think me not unkind and rude,

That I walk alone in grove and glen;

I go to the god of the wood

To fetch his word to men.

Tax not my sloth that I

Fold my arms beside the brook;

Each cloud that floated in the sky

Writes a letter in my book.

Chide me not, laborious band,

For the idle flowers I brought;

Every aster in my hand

Goes home loaded with a thought.

There was never mystery,

But 'tis figured in the flowers,

Was never secret history,

But birds tell it in the bowers.

One harvest from thy field

Homeward brought the oxen strong;

A second crop thine acres yield,

Which I gather in a song.

Written 100 years before India's Independence by an American-Ralph Waldo Emerson, from Boston.

sri Vaisnava Kavacham.

 हरिरुवाच ।

सर्वव्याधिहरं वक्ष्ये वैष्णवं कवचं शुभम् ।
येन रक्षा कृता शम्भोर्दैत्यान्क्षपयतः पुरा ॥ १॥ शम्भोर्नात्र कार्या विचारणा

प्रणम्य देवमीशानमजं नित्यमनामयम् ।
देवं सर्वेश्वरं विष्णुं सर्वव्यापिनमव्ययम् ॥ २॥

बध्नाम्यहं प्रतिसरं नमस्कृत्य जनार्दनम् । प्रतीकारं
अमोघाप्रतिमं सर्वं सर्वदुःखनिवारणम् ॥ ३॥

विष्णुर्मामग्रतः पातु कृष्णो रक्षतु पृष्ठतः ।
हरिर्मे रक्षतु शिरो हृदयञ्च जनार्दनः ॥ ४॥

मनो मम हृषीकेशो जिह्वां रक्षतु केशवः ।
प्रातु नेत्रे वासुदेवः श्रोत्रे सङ्कर्षणो विभुः ॥ ५॥

प्रद्युम्नः पातु मे घ्राणमनिरुद्धस्तु चर्म च ।
वनमाली गलस्यान्तं श्रीवत्सो रक्षतामधः ॥ ६॥

पार्श्वं रक्षतु मे चक्रं वामं दैत्यनिवारणम् ।
दक्षिणन्तु गदादेवी सर्वासुरनिवारिणी ॥ ७॥

उदरं मुसलं पातु पृष्ठं मे पातु लाङ्गलम् ।
ऊर्ध्वं रक्षतु मे शार्ङ्गं जङ्घे रक्षतु नन्दकः ॥ ८॥

पार्ष्णी रक्षतु शङ्खश्च पद्मं मे चरणावुभौ ।
सर्वकार्यार्थसिद्ध्यर्थं पातु मां गरुडः सदा ॥ ९॥

वराहो रक्षतु जले विषमेषु च वामनः ।
अटव्यां नारसिंहश्च सर्वतः पातु केशवः ॥ १०॥

हिरण्यगर्भो भगवान्हिरण्यं मे प्रयच्छतु ।
साङ्ख्याचार्यस्तु कपिलो धातुसाम्यं करोतु मे ॥ ११॥

श्वेतद्वीपनिवासी च श्वेतद्वीपं नयत्वजः ।
सर्वान्सूदयतां शत्रून्मधुकैटभमर्दनः ॥ १२॥ सूदनः

सदाकर्षतु विष्णुश्च किल्बिषं मम विग्रहात् ।
हंसो मत्स्यस्तथा कूर्मः पातु मां सर्वतो दिशम् ॥ १३॥

त्रिविक्रमस्तु मे देवः सर्वपापानि कृन्ततु । सर्वपापान्निगृह्णतु
तथा नारायणो देवो बुद्धिं पालयतां मम ॥ १४॥

शेषो मे निर्मलं ज्ञानं करोत्वज्ञाननाशनम् ।
वडवामुखो नाशयतां कल्मषं यत्कृतं मया ॥ १५॥

पद्भ्यां ददातु परमं सुखं मूर्ध्नि मम प्रभुः ।
दत्तात्रेयः प्रकुरुतां सपुत्रपशुबान्धवम् ॥ १६॥ दत्तात्रेयः कलयतु
सर्वानरीन्नाशयतु रामः परशुना मम ।
रक्षोघ्नस्तु दशरथिः पातु नित्यं महाभुजः ॥ १७॥

शत्रून्हलेन मे हन्याद्रमो यादवनन्दनः ।
प्रलम्बकेशिचाणूरपूतनाकंसनाशनः ।
कृष्णस्य यो बालभावः स मे कामान्प्रयच्छतु ॥ १८॥

अन्धकारतमोघोरं पुरुषं कृष्णपिङ्गलम् ।
पश्यामि भयसन्त्रस्तः पाशहस्तमिवान्तकम् ॥ १९॥

ततोऽहं पुण्डरीकाक्षमच्युतं शरणं गतः ।
धन्योऽहं निर्भयो नित्यं यस्य मे भगवान्हरिः ॥ २०॥

ध्यात्वा नारायणं देवं सर्वोपद्रवनाशनम् ।
वैष्णवं कवचं बद्ध्वा विचरामि महीतले ॥ २१॥

अप्रधृष्योऽस्मि भूतानां सर्वदेवमयो ह्यहम् ।
स्मरणाद्देवदेवस्य विष्णोरमिततेजसः ॥ २२॥

सिद्धिर्भवतु मे नित्यं यथा मन्त्रमुदाहृतम् ।
यो मां पश्यति चक्षुर्भ्यां यञ्चः पश्यामि चक्षुषा ।
सर्वेषां पापदुष्टानां विष्णुर्बध्नातु चक्षुषी ॥ २३॥

वासुदेवस्य यच्चक्रं तस्य चक्रस्य ये त्वराः ।
ते हि छिन्दन्तु पापान्मे मम हिंसन्तु हिंसकान् ॥ २४॥ पापानि

राक्षसेषु पिशाचेषु कान्तारेष्वटवीषु च ।
विवादे राजमार्गेषु द्यूतेषु कलहेषु च ॥ २५॥

नदीसन्तारणे घोरे सम्प्राप्ते प्राणसंशये ।
अग्निचौरनिपातेषु सर्वग्रहनिवारणे ॥ २६॥

विद्युत्सर्पविषोद्वेगे रोगे वै विघ्नसङ्कटे ।
जप्यमेतज्जपेन्नित्यं शरीरे भयमागते ॥ २७॥

अयं भगवतो मन्त्रो मन्त्राणां परमो महान् ।
विख्यातं कवचं गुह्यं सर्पपापप्रणाशनम् ।
स्वमायाकृतिनिर्माणं कल्पान्तगहनं महत् ॥ २८॥

ॐ अनाद्यन्त जगद्बीज पद्मनाभ नमोऽस्तु ते ।
ॐ कालाय स्वाहा । ॐ कालपुरुषाय स्वाहा । ॐ कृष्णाय स्वाहा ।
ॐ कृष्णरूपाय स्वाहा । ॐ चण्डाय स्वाहा । ॐ चण्डरूपाय स्वाहा ।
ॐ प्रचण्डाय स्वाहा । ॐ प्रचण्डरूपाय स्वाहा । ॐ सर्वाय स्वाहा ।
ॐ सर्वरूपाय स्वाहा । ॐ नमो भुवनेशाय त्रिलोकधात्रे इह विटि
सिविटि सिविटि स्वाहा । ॐ नमः अयोखेतये ये ये संज्ञापय  var  संज्ञायापात्र
दैत्यदानवयक्षराक्षसभूतपिशाचकूष्माण्डान्तापस्मारकच्छर्दनदुर्धराणा-
मेकाहिकद्व्याहिकत्र्याहिकचातुर्थिक मौहूर्तिकदिनज्वररात्रिज्वरसन्ध्याज्वरसर्वज्वरादीनां
लूताकीटकण्टकपूतनाभुजङ्गस्थावरजङ्गमविषादीनामिदं शरीरं
मम पथ्यं त्वं कुरु स्फुट स्फुट स्फुट प्रकोट लफट
विकटदंष्ट्रः पूर्वतो रक्षतु ।
ॐ है है है है दिनकर्सहस्रकालसमाहतो जय पश्चिमतो रक्ष ।
ॐ निवि निवि प्रदीप्तज्वलनज्वालाकार महाकपिल उत्तरतो रक्ष ।
ॐ विलि विलि मिलि मिलि गरुडि गरुडि गौरीगान्धारीविषमोहविषमविषमां
महोहयतु स्वाहा दक्षिणतो रक्ष ।
मां पश्य सर्वभूतभयोपद्रवेभ्यो रक्ष रक्ष जय जय
विजय तेन हीयते रिपुत्रासाहङ्कृतवाद्यतोभय रुदय वोभयोऽभयं
दिशतु च्युतः तदुदरमखिलं विशन्तु
युगपरिवर्तसहस्रसङ्ख्येयोऽस्तमलमिव प्रविशन्ति रश्मयः ।
वासुदेवसङ्कर्षणप्रद्युम्नश्चानिरुद्धकः ।
सर्वज्वरान्मम घ्नन्तु विष्णुर्नारायणो हरिः ॥ २९॥

इति श्रीगारुडे महापुराणे पूर्वखण्डे प्रथमांशाख्ये आचारकाण्डे
वैष्णवकवचकथनं नाम चतुर्नवत्युत्तरशततमोऽध्यायः ॥



Garudapurana pUrvArdha adhyAya 194 - 1/29

Purana. B

The Srimad Bhagavatam (also known as the Bhagavata Purana) is one of the most revered texts in Hindu literature, serving as a spiritual guide for seekers and a theological cornerstone for devotees of Lord Vishnu. Its eighteen thousand verses, spread across twelve books (cantos), present a comprehensive picture of Hindu philosophy, mythology, and cosmology. Authored by Sage Vyasa, this text is not merely a narrative of ancient stories, but a profound exposition of Vedantic philosophy with Bhakti (devotion) at its core.

 The Srimad Bhagavatam is believed to have been composed between the 9th and 10th centuries CE, although its spiritual content is considered timeless by followers. As part of the broader Purana literature, it reflects an era when devotional practices were gaining prominence alongside other spiritual traditions, such as asceticism and ritualism. The text represents a bridge between the Vedic rituals, focused on external sacrifice, and the inward journey of self-realization, focusing on surrender to a personal God.

 At the heart of the Bhagavatam is the concept of Bhakti-yoga, or the path of devotion. This path emphasizes an intimate relationship between the devotee and the Supreme Being, particularly in the form of Krishna. The text encourages surrender to God, not out of fear, but out of love, which is seen as the highest form of spiritual expression.

The Bhagavatam is also deeply rooted in Vedantic philosophy, particularly Advaita Vedanta, which teaches the unity of all existence and the oneness of the individual soul (Atman) with the supreme reality (Brahman). However, the Bhagavatam introduces a personal aspect to this non-dual philosophy, proposing that the ultimate reality is not an abstract force, but a conscious, loving being in the form of Krishna.

The twelve books of the Bhagavatam contain various stories, the most famous being the life and exploits of Lord Krishna. However, the text begins with the creation of the universe and ends with its dissolution, emphasizing the cyclical nature of time and existence.

Canto 1-2: These cantos establish the background of the text, outlining the need for devotion and the greatness of Lord Vishnu. They also introduce King Parikshit, who, having been cursed to die within seven days, seeks spiritual knowledge. The sage Shuka, the son of Vyasa, narrates the Bhagavatam to him.

Canto 3-6: These books contain the stories of creation, cosmology, and various avatars of Vishnu, such as the stories of Varaha (the boar incarnation) and Narasimha (the lion-man incarnation). They focus on the relationship between the material and spiritual worlds, guiding the reader to detach from the former and embrace the latter.

Canto 7-10: Here, the Bhagavatam narrates the life stories of devotees like Prahlada and Dhruva, whose unwavering faith in God exemplifies the power of Bhakti. The tenth book, in particular, is dedicated to the life of Krishna, describing his divine play (Lilas), from his mischievous childhood to his role as a political leader and guide.

Canto 11-12: These sections focus on the end of Lord Krishna’s earthly pastimes and the inevitable decline of Dharma (righteousness) in the world. The twelfth book describes the future age of Kali Yuga, a time of moral and spiritual degradation, and emphasizes the importance of devotion in such dark times.

The Bhagavatam is unparalleled in its celebration of Krishna as the Supreme Personality of Godhead. While earlier texts like the Mahabharata and Vishnu Purana acknowledge Krishna’s divinity, it is in the Bhagavatam that his role as the all-encompassing, highest manifestation of God is fully developed. Krishna is seen not merely as a protector and warrior, but as the divine lover, the ultimate object of affection for all souls. His playful interactions with the gopis (cowherd maidens) of Vrindavan, especially with Radha, represent the soul's longing for union with God. These episodes are seen as allegorical expressions of the soul’s relationship with the divine, filled with love, longing, and surrender.

The influence of the Srimad Bhagavatam on the Bhakti movements of medieval India cannot be overstated. Saints such as Chaitanya Mahaprabhu, Vallabhacharya, and the Alvars found profound inspiration in its teachings. The Bhagavatam helped shape the devotional practices of entire sects, emphasizing that devotion to a personal God, particularly Krishna, was the simplest and most effective means to spiritual liberation.

The text's focus on the accessibility of God to all, irrespective of caste, creed, or gender, was revolutionary. It advocated for a form of spiritual egalitarianism, where devotion and love were the ultimate credentials, not birth or social status.

 The Bhagavatam is also rich in cosmological narratives. It describes the universe as multi-layered, with various planes of existence, deities governing natural forces, and a cycle of creation and destruction that repeats endlessly. These descriptions serve as metaphors for deeper metaphysical concepts, representing the complexity and vastness of divine creation.

In its mystical framework, the Bhagavatam suggests that the human mind is capable of perceiving divinity when it is purified through devotion and meditation. The material world is seen as an illusion (Maya), and only through the grace of God can the soul transcend this illusion and realize its true nature.

 The Srimad Bhagavatam stands as a monumental work in the history of Hindu thought and spirituality. Its rich tapestry of stories, its profound philosophical insights, and its emphasis on devotion as the highest form of spiritual practice make it a unique and invaluable text. For both the scholar and the devotee, the Bhagavatam offers endless inspiration and guidance on the path to self-realization and union with the Divine. Its timeless message of love, surrender, and the celebration of the divine in all aspects of life continues to resonate with millions, transcending cultural and temporal boundaries.

Maitri.

 Maitri: The Essence of Compassionate Friendship

“Maitri” (also spelled Metta in Pali) is a profound concept in Indian philosophy, especially emphasized in Buddhism, Hinduism, and Jainism, that represents the universal ideal of loving-kindness, goodwill, and compassionate friendship. More than just an attitude, Maitri is considered a way of living that promotes harmony and peace, transcending personal ego and narrow self-interest. This essay delves into the nature of Maitri, its philosophical roots, and its applications as a transformative practice to cultivate compassion and emotional balance in our lives.

1. The Meaning of Maitri:

The Sanskrit word "Maitri" is derived from "Mitra," which means friend. Maitri is not merely friendship in the ordinary sense but represents an unconditional love and goodwill toward all beings, regardless of who they are or how they behave. It includes the qualities of empathy, understanding, and the desire to alleviate suffering. It is the first of the Brahmaviharas or "Divine Abodes" in Buddhism—qualities that are considered essential for achieving a state of enlightenment.

Bhagavad Gita (Chapter 12, Verse 13):

“Adveshta sarva-bhutanam maitrah karuna eva cha”

“One who is a friend to all living beings and compassionate, free from ill will and egoism, is dear to me.”

In this verse, Lord Krishna emphasizes that a person who embodies Maitri and compassion is truly divine and beloved. This compassionate friendship is not limited by personal likes and dislikes; it is universal.

2. Philosophical Foundations of Maitri:

Maitri holds significant importance in both Buddhist and Hindu traditions, where it is seen as a remedy to hatred and selfishness, helping individuals achieve spiritual clarity and freedom.

Buddhism: In Buddhist teachings, Maitri is the first of the Four Immeasurables (Maitri, Karuna, Mudita, Upeksa). These qualities encourage practitioners to develop boundless love, compassion, sympathetic joy, and equanimity toward all beings. The Buddha taught that Maitri serves as an antidote to anger and ill-will, enabling individuals to break free from the cycle of suffering caused by these negative emotions.

Dhammapada (Verse 5):

“For hate is not conquered by hate; hate is conquered by love. This is a law eternal.”

This verse from the Dhammapada encapsulates the essence of Maitri, which advocates responding to negativity not with aggression but with understanding and compassion.

Hinduism: In Hindu philosophy, Maitri is often spoken of in the context of the yamas (ethical guidelines) and is essential to creating harmony with oneself and others. Practicing Maitri involves showing compassion and kindness, even to those who are hostile or difficult. This quality is necessary for achieving inner peace and spiritual progress.

Patanjali’s Yoga Sutras (1.33):

"Maitri karuna muditopekshanam sukha dukha punya apunya vishayanam bhavanatah chitta prasadanam." "By cultivating attitudes of friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and equanimity toward the wicked, the mind retains its calmness."

Here, Patanjali teaches that Maitri is an attitude of friendliness and empathy that supports a calm and balanced mind, fostering spiritual growth and clarity.

3. Practicing Maitri in Daily Life:

Practicing Maitri involves consciously nurturing goodwill and compassionate kindness toward oneself and others. The following are ways in which one can cultivate this quality:

1. Self-Compassion: Maitri starts with extending kindness to oneself, recognizing one’s own flaws, insecurities, and pain without judgment. Self-compassion is crucial for healing past hurts and developing a healthy self-esteem. Without Maitri toward oneself, it is challenging to truly love others.

2. Non-Judgmental Attitude: Maitri calls for a non-judgmental acceptance of others, acknowledging their humanness and recognizing that everyone has their struggles. This prevents the formation of biases and prejudices that lead to conflict and resentment.

3. Empathy in Relationships: In relationships, Maitri helps foster empathy and understanding. It encourages individuals to see the world from the perspective of others, which strengthens bonds and reduces misunderstandings.

4. Universal Kindness: Practicing Maitri means extending kindness to everyone, not just family and friends but also strangers and even people who may have wronged us. This aligns with the ideal of ahimsa or non-violence, which is fundamental in both Hindu and Buddhist traditions.

5. Forgiveness: Forgiveness is a natural outgrowth of Maitri. By letting go of grudges and forgiving past hurts, one releases the emotional burdens that lead to suffering.

4. Benefits of Practicing Maitri:

The cultivation of Maitri offers profound benefits on both personal and social levels. It fosters a positive mental state and reduces stress and anxiety, helping individuals develop resilience. Scientific research supports these ideas; studies have shown that practices like Metta (loving-kindness meditation) increase feelings of social connection and empathy, leading to improved mental health and well-being.

Dalai Lama:

 “If you want others to be happy, practice compassion. If you want to be happy, practice compassion.”

Maitri is thus beneficial not only for the happiness of others but also for one’s own emotional and psychological health.

5. Maitri as a Path to Spiritual Enlightenment:

In both Buddhism and Hinduism, Maitri is a stepping stone toward enlightenment. By cultivating a loving attitude toward all beings, one begins to transcend the ego and cultivate a sense of unity with all life. In this way, Maitri becomes a powerful tool for self-realization, awakening a deeper understanding of one’s interconnectedness with the universe.

Shantideva’s Bodhisattvacharyavatara (The Way of the Bodhisattva):

 “May all beings be happy and possess the causes of happiness. May they be free from suffering and its causes.”

Shantideva, a revered Buddhist monk and scholar, expresses the essence of Maitri here, which is the desire for all beings to be happy and free from suffering. The Bodhisattva ideal emphasizes that true enlightenment arises from caring deeply for the welfare of others.

Conclusion:

Maitri is a timeless principle with the power to heal, transform, and elevate. In a world often marked by divisions, fear, and self-centeredness, Maitri provides a path toward unity, compassion, and deep peace. It encourages us to embrace others as friends and to extend kindness and empathy, not just to those close to us but to all beings. By embodying Maitri in our daily lives, we cultivate a more harmonious inner world and contribute to a more peaceful society. Ultimately, Maitri is the essence of compassionate friendship that can lead us closer to both personal happiness and spiritual enlightenment.

Samskara.quotes.

 Samskara is a concept from Indian philosophy, particularly in Hinduism, Buddhism, and Jainism, referring to the mental impressions, memories, or psychological imprints that shape an individual’s actions, behaviors, and attitudes throughout their life and across lifetimes. These impressions are the result of past experiences, actions (karma), and decisions, and they deeply influence future actions, emotional responses, and one’s overall character.

Meaning and Significance:

In Sanskrit, the word samskara is derived from "sam" (together or complete) and "kara" (action, cause, or doing), thus meaning "the putting together," "refinement," or "impression." It can be understood as:

1. Mental Imprints: Samskaras are mental or emotional impressions left by actions, thoughts, and experiences. They can be both positive and negative and act as seeds for future actions. Over time, they shape one’s personality, behavior, and character.

2. Cumulative Influence: Samskaras are thought to accumulate across lifetimes, meaning that impressions from past lives continue to influence a person’s present life. This is why certain habits, tendencies, or fears seem deeply ingrained in some individuals.

3. Influence on Karma: Samskaras are closely linked to the concept of karma (actions and their consequences). They drive a person’s actions, which in turn create more karma, leading to further samskaras in a cycle that can bind an individual to the cycle of birth, death, and rebirth (samsara).

4. Path to Liberation: In spiritual traditions, samskaras are seen as obstacles on the path to moksha (liberation). Spiritual practices, meditation, and self-inquiry are often used to transcend these impressions, break free from their influence, and achieve a state of inner freedom and enlightenment.

Types of Samskaras:

Samskaras can be classified into two broad types:

1. Vasana Samskara: These are deep-rooted impressions that create habitual tendencies or inclinations. For example, a person who repeatedly indulges in anger may develop a tendency toward anger in future situations.

2. Karma Samskara: These are impressions created by actions, which may lead to future experiences, either in this life or in future incarnations. Good actions lead to positive samskaras, while bad actions lead to negative ones.

Samskara in Scriptures:

1. Bhagavad Gita (Chapter 3, Verse 5):

> "No one can remain without performing action even for a moment; for everyone is forced to act, helplessly indeed, by the impressions (samskaras) born of the modes of material nature."

This verse emphasizes that human actions are driven by past impressions (samskaras), which compel individuals to act even when they may not consciously intend to.

2. Yoga Sutras of Patanjali (Chapter 2, Sutra 12):

> "The accumulated impressions (samskaras) of actions, whether good or bad, have their roots in afflictions and arise from the cycle of birth, death, and rebirth."

In this sutra, Patanjali describes samskaras as the accumulated results of past actions, which, when unresolved, continue to generate afflictions and maintain the cycle of reincarnation.

3. Brihadaranyaka Upanishad (4.4.5):

> "As a caterpillar, when it has come to the end of a blade of grass, draws itself over to another blade, so the Self, having shaken off the body and freed itself from ignorance, makes a transition to another body in accordance with the samskaras."

Here, the Upanishad uses a metaphor to describe how the self, propelled by samskaras, moves from one life to the next after death.

Samskara in Rituals:

In Hindu culture, samskara also refers to a series of sacraments or rites of passage performed at significant stages of a person’s life, from conception to death. These rituals are meant to purify and uplift the individual spiritually. Some key samskaras in this sense include:

Jatakarma (birth ritual)

Upanayana (initiation into education)

Vivaha (marriage)

Antyeshti (funeral rites)

These rites aim to cleanse the individual of negative samskaras and instill positive impressions for future growth.

Overcoming Samskaras:

According to spiritual teachings, breaking free from the hold of samskaras requires deep self-awareness and consistent spiritual practice. Methods to overcome samskaras include:

1. Meditation (Dhyana): Meditation allows one to become aware of deep-rooted impressions and gradually release them.

2. Selfless Action (Karma Yoga): Acting without attachment to the fruits of one's actions can prevent the creation of new samskaras.

3. Knowledge (Jnana Yoga): Gaining wisdom about the true nature of the self helps to transcend the influence of samskaras.

4. Devotion (Bhakti Yoga): Through love and devotion to a higher power, one can dissolve the ego and reduce the influence of past samskaras.

Conclusion:

Samskaras are the deep-rooted psychological imprints that shape a person’s thoughts, emotions, and actions. While they are often seen as obstacles to spiritual freedom, spiritual practices aim to dissolve these impressions, enabling a person to live with greater freedom and eventually achieve liberation from the cycle of birth and death.

Vairagya

 Vairagya: The Path of Detachment and Dispassion

Vairagya, often translated as dispassion, detachment, or renunciation, is a pivotal concept in Indian philosophy and spirituality, particularly in Vedanta, Yoga, and other schools of thought. It refers to a state of inner freedom from attachment to worldly objects, desires, and outcomes. The word vairagya is derived from the Sanskrit root raga, meaning passion or attachment, with the prefix vi- indicating the removal or absence of attachment. Thus, vairagya signifies a condition of being free from desires and attachments that typically bind the individual to the world of sensory experiences and the cycle of birth and death (samsara).

Here we will explore the deeper meaning of vairagya, its importance in spiritual practice, its philosophical foundations, and how one can cultivate this essential quality for self-realization. We will also draw from classical sources such as the Bhagavad Gita, the Yoga Sutras of Patanjali, and Upanishadic teachings to understand the role vairagya plays on the spiritual path.

At its core, vairagya is the state of dispassion or non-attachment to the objects of the world. It does not imply indifference or aversion to life but rather an enlightened detachment where one recognizes the impermanence of worldly pleasures, possessions, and relationships. As such, vairagya helps an individual rise above cravings, desires, and the illusions that entangle them in the dualities of pleasure and pain, success and failure, and gain and loss.

The Bhagavad Gita defines vairagya as the ability to renounce attachment to the results of actions. In Chapter 2, Verse 47, Lord Krishna advises Arjuna:

"Karmanye vadhikaraste, ma phaleshu kadachana, ma karma phala hetur bhur, ma te sangostva akarmani." (You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself the cause of the results of your activities, nor be attached to inaction.)

This teaching emphasizes that true renunciation (vairagya) is not about abandoning action but rather acting without attachment to the results. Vairagya is thus a mental and emotional detachment rather than a physical withdrawal from life.

The Importance of Vairagya in Spiritual Practice

Vairagya is considered a fundamental quality for spiritual progress because it frees the mind from distractions and allows one to focus on the inner self, the Atman. When the mind is caught up in desires, it becomes restless, constantly seeking fulfillment through external objects and experiences. This restlessness creates a sense of dissatisfaction and suffering, as desires are never permanently satisfied. In contrast, vairagya leads to a state of contentment and peace, as one no longer depends on external circumstances for happiness.

In the Yoga Sutras of Patanjali

The importance of vairagya is highlighted in Patanjali's Yoga Sutras, one of the foundational texts of the Yoga tradition. Patanjali presents vairagya as one of the two essential components of yoga, along with abhyasa (persistent practice). In Yoga Sutra 1.12, he writes:

"Abhyasa vairagyabhyam tannirodhah." (The fluctuations of the mind can be stilled through persistent practice and detachment.)

Here, vairagya is seen as a critical tool for controlling the mind and attaining inner stillness. By practicing vairagya, the yogi gradually weakens the mental patterns (vasanas) that drive attachment and aversion. Over time, this leads to vairagya parama, or supreme detachment, where the seeker is completely free from the pull of sensory objects.

In Vedanta

In Vedantic philosophy, vairagya is essential for the realization of the self (Atman). Vedanta teaches that the world of duality and impermanence is maya (illusion) and that true happiness can only be found in the realization of Brahman, the eternal, unchanging reality. To experience this truth, the seeker must cultivate viveka (discrimination between the real and the unreal) and vairagya (detachment from the unreal). In the Vivekachudamani (The Crest-Jewel of Discrimination), attributed to the sage Adi Shankaracharya, the importance of vairagya is emphasized:

"Vairagyam ca mumukshutvam tivram yasya tu vidyate, tasminn evartha-vantasya shanto’vasthapako matah." (He alone is fit for the knowledge of the Self who has intense dispassion and a strong desire for liberation.)

Without vairagya, the mind is constantly distracted by sensory pleasures and desires, making it impossible to realize the true nature of the self. Therefore, vairagya is considered one of the four essential qualifications for the pursuit of jnana yoga (the path of knowledge) in Vedanta.

The Four Stages of Vairagya

The development of vairagya is not an overnight process but unfolds in stages as the seeker gradually moves from attachment to freedom. These stages are described in various spiritual traditions, notably in the Vairagya Shatakam (100 Verses on Renunciation) by Bhartrhari.

1. Yatamana Vairagya (Initial Dispassion):

In this stage, the aspirant recognizes the futility of worldly pursuits and makes an effort to reduce attachments and desires. Although the mind still fluctuates between attraction and aversion, the seeker has a growing awareness that lasting happiness cannot be found in transient pleasures.

2. Vyatireka Vairagya (Selective Dispassion):

At this level, the seeker is able to consciously discriminate between what is beneficial and what is harmful to spiritual progress. Attachment to gross pleasures like wealth, status, or physical indulgence begins to fade, although subtler desires for intellectual or emotional fulfillment may persist.

3. Ekendriya Vairagya (One-Pointed Dispassion):

In this stage, the seeker has developed considerable control over the senses and mind. Desires no longer distract or disturb the peace of the mind. However, the seed of attachment still exists at a subtle level, and the seeker must continue to purify the mind to attain complete freedom.

4. Vashikara Vairagya (Supreme Dispassion):

In this final stage, the seeker attains complete mastery over the mind and senses. There is no longer any trace of attachment or desire for worldly pleasures. The seeker is established in equanimity and inner bliss, regardless of external circumstances. This is the stage of the sage or realized being, where vairagya has been perfected.

Vairagya and the Four Purusharthas

The pursuit of vairagya must also be understood within the context of the four purusharthas (goals of life) in Hindu philosophy. These are:

1. Dharma (righteousness)

2. Artha (wealth)

3. Kama (pleasure)

4. Moksha (liberation)

While artha and kama represent the material and sensory goals of life, vairagya encourages the seeker to balance these pursuits with dharma (ethical living) and ultimately to transcend them in the pursuit of moksha, or liberation. As the Bhagavad Gita advises, vairagya does not mean the rejection of artha and kama, but the renunciation of attachment to their results. In this way, one can live a life of balance, fulfilling one’s duties and desires while remaining detached and focused on the ultimate goal of liberation.

How to Cultivate Vairagya

The cultivation of vairagya requires persistent practice and a deep understanding of the nature of the world. Some practical steps include:

1. Self-Inquiry and Reflection:

Regular self-inquiry (atma-vichara) helps the seeker develop viveka, the discernment between the permanent and the impermanent. By reflecting on the transient nature of worldly experiences, one can gradually reduce attachment to them.

2. Meditation and Mindfulness:

Meditation is a powerful tool for cultivating vairagya. By sitting in stillness and observing the mind’s fluctuations, the seeker can develop detachment from thoughts, emotions, and sensory experiences. Mindfulness in daily life also helps in practicing non-attachment.

3. Practice of Karma Yoga:

Performing actions selflessly, without attachment to the results, is the essence of karma yoga. By offering all actions to the divine and relinquishing the desire for outcomes, one can cultivate vairagya in the midst of daily activities.

4. Satsang (Company of the Wise):

Associating with spiritually minded individuals or enlightened teachers (satsang) can inspire the seeker to develop vairagya. The guidance of a realized guru can also help one overcome attachments and stay focused on the spiritual path.

Vairagya is the foundation of spiritual progress in many Indian philosophical systems, enabling the seeker to rise above the distractions of the external world and focus on the pursuit of self-realization. It is not a rejection of