Part I MYTHS-Sect.2 Anec.1 &2

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SECTION 2

 

SOME ANECDOTES FROM HINDU HOLY SCRIPTURES AND THE MORALS THEY CONVEY

 

NOTE : The first five episodes are from the Upanishads and the others

are from Puranas and Itihasas. We have offered our comments under each

as best as we have understood. The author will be beholden to anyone who

may like to supplement or even rebut so that a clearer understanding

could emerge.

Dasoham

Anbil Ramaswamy

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1. The power of Omnipotence ( Yakshabrahmam)

 

During one of the fights between Devas and Asuras (Angels and Demons),

the Devas won a decisive victory over the Asuras.Intoxicated by the

victory, the Devas thought that it was due to their own prowess that

they had won the battle and were very much puffed up with pride. To

teach them a lesson, Brahman ( God) appeared before them in the form of

a Yaksha. The Devas could not make out who it was. They deputed Agni

(the firegod) to find out. When he approached the Yaksha, Yaksha asked

who he was and what powers he had. Agni replied that he was Agni, also

known as Jatavedas

(one who knows all that happens) and that he could burn down anything.

The Yaksha threw before Agni a straw and asked him to burn it. However

hard he tried, Agni could not burn the straw. He returned crestfallen

and reported his failure. Then, the Devas sent Vayu ( windgod). When the

Yaksha asked the same question, Vayu answered that he was Vayu also

known as Matariswan and that he could blow off everything. Yaksha asked

him to blow off the straw. Vayu could not even move it in spite of his

best efforts and returned to report his failure. Finally, the Devas

requested Indra ( their master) himself to go and find out. By the time

Indra could reach the place, the Yaksha had disappeared. In his place,

stood Umadevi who told Indra that the Yaksha was none other than Brahman

by whose might only they could succeed in their fight against the demons

and advised that the entire credit goes to Brahman without whom they

could do nothing.

 

Comment

The story reveals the power of omnipotence of God to show that ' Not a

blade of grass moves except by His grace'. And, inculcates a sense of

humility in the face of fortune and how it is foolish to claim credit

for oneself for anything good or pleasurable.

 

When there is a fire or flood or some devastation due to natural

calamities, we are prompt to call it 'an act of God'. We would like to

appropriate ( or misappropriate) to ourselves the credit for anything

pleasant or successful, poor God being ignored, if not totally

forgotten. Even sex which was taboo in decent company is being bandied

about unabashedly. But God has become 'unspeakable' and even

'unthinkable' in the company of pseudo-intellectuals except when they

need a scapegoat to peg our dismay, perhaps because God is the one- the

only one who would bear being denigrated with impunity, who can tolerate

uncomplainingly and without a demur all the insults and ignominies

hurled at him.

 

In reality, however, the reverse is true. If we ponder over events a

little dispassionately, we will realize that our discomfiture are more

often than not the result of our own actions and the undesirable

situations we find ourselves in are the consequences of our own misdeeds

as understood by the term 'Karma'. The extenuating factors that bale us

out of such critical moments are provided by the invisible saving grace

of God whom we seek to despise.

 

The lesson is that we should learn to accept everything as ordained by

God or in the alternative own responsibility for both good and bad and

not blame others (or God) for our failures.

 

2. The power of Omniscience ( Dialogue between preceptor and disciple)

 

A disciple asks his preceptor after observing the wayward functioning of

his own senses karmendriyas and gnanendriyas and manas over which he

does not have control.

 

"By whose will (Sankalpa) and instrument my mind gets attached to

sensual objects and acts the way it does? The senses cannot act without

being directed by a sentient being; It is a fact that even though I am a

sentient being, I am not able to direct my senses to act on the right

lines. Hence, my doubt is that there should be some force controlling

and directing the senses other than myself. What is that force? What is

that power? "

The Guru replies " None of the senses can comprehend this force; None of

the Gods can comprehend this power"

 

The disciple asks "If none can comprehend this force - then how can

any being attain Moksha (liberation) since it is said in the Vedas that

only that soul can reach Moksha which is capable of comprehending

this Brahman"

The Guru replies "It is true. Knowing `Brahman' as the one that cannot

be known is true knowledge. Those who imagine that they have known

Brahman are ignorant; Those who understand that Brahman is beyond

understanding are really knowledgeable and it is they who can attain

(Moksha)".

 

The Guru proceeds to explain: "That which cannot be expressed by speech

but that enables speech to perform - that is Brahman -and nothing else".

 

Further -"That which mind cannot perceive but makes perception possible

for the mind-

that is Brahman - and nothing else".

 

Again - "That which cannot be seen by the eyes but that by which the eye

is enabled to see -

that is Brahman - and nothing else"

 

Also -" That which cannot be heard by the ears but that by which the

ears are enabled to hear -

that is Brahman - and nothing else"

 

Moreover," That which cannot be breathed through the nose but that which

enables breathing -

that is Brahman- and nothing else"

 

Finally -"One who feels he can understand Brahman does not know Brahman.

One who realizes that he cannot comprehend Brahman has indeed realized

Brahman.."

 

THE SO CALLED WISE DO NOT KNOW IT; THE SO CALLED IGNORANT KNOW IT"

 

Comment

There is a saying `If you have lost something search for it in `Kenam'.

You will get it". What has been lost by us is our Brahma Swarupam. If we

understand the import of 'Kenopanishad', we can get back `Brahma

svarupam'. The central question which the Upanishad poses is `By whom'

(Kena). Hence, it is called Kenopanishad.

 

Even divine souls and evolved souls like Rishis cannot comprehend

Brahman because they have been endowed with knowledge and power limited

by virtue of their past karma. Therefore, they cannot comprehend the

limitless Brahman.

 

This sentiment is expressed Thus:-"Vedahamedam Purusham Mahantham"

I understand Brahman as the one 'Mahantham - too high be understood".

 

ANDAL says : "Utramudaiyai Periyai' - you are the one acknowledged by

all the Vedas as the one who cannot be measured - `Periyai'

 

In Srimad Ramayana, Viswamitra tells Dasaratha

"Aham Vedmi Mahatmanam Ramam Satyaparakramam"

"I know Rama as the one whose splendor cannot be fully known"

 

The Upanishads declare -"So Anga Veda Yadi Na Veda" which means God

knows about himself as the one who cannot be known.

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