pUrNamadah pUrNamidam... the topic for April

April 12, 2004

Namaste:

The discussions so far have provided us the essence of the advaitic

message contained in the shanti mantra. Everyone of us want to

attain the state of `pUrNamadah pUrNamidam" as the primary goal of

life. It is no surprise that the best place to look for clues to

attain this state is Bhagavad Gita, the essence of all the

Upanishads. The following verse in Bhagavad Gtia (chpater 4, verse

24) provides the essence of what is being stated in the shanti

mantra. This may explain why this verse is being recommended as a

prayer, just before eat our meals:

Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam;

Brahmaiva tena gantavyam brahmakarmasamaadhinaa.

Brahman is the oblation; Brahman is the melted butter (ghee);

Brahman pours the oblation (Brahman) into the fire of Brahman;

Brahman verily shall be reached by those who always see Brahman in

action. This is wisdom-sacrifice, where Brahman is sacrificed into

the Brahman by the Brahman and the net result is also the Brahman.

The entire drama of conducting the illusionary `sacrifice' is only a

dream!

As the Brahman we see unity everywhere and are fully eternally

established in the unity. This perception of unity in diversity can

free us from the bondage of birth and death in this very life. That

is to say, even though we carry on our mundane existence in the eyes

of the world, we cease to have any connection with our body, and

hence with everything else in this world.

The question how do we attain the state of seeing the unity in

diversity of expressions that we observe. The following summary of

Gita may provide us the clues for reaching the state envisaged in

the shanti mantra. This Gita summary is organized with subtitles on

various stages of the liberation of human soul. I would like to make

it clear that these stages of development are presented just for

coherent reading and understanding of the issues. In reality,

spiritual development is not like getting a diploma or degree and

consequently there are no clear path of the journey. The spiritual

developments that are postulated in Gita are essential tools to get

spiritual maturity. There is a subtle message in our scriptures on

the significance of GOD in human life. The most essential ingredient

for Self-realization is the Grace of God that is always available

for all seekers! This is quite fundamental ingredient and it has

been stated in all vedantic schools but with different degrees of

emphasis. The scriptures have stressed the importance of "Sadhana"

as the driving force for Self-realization. According to Gita, the

most important Sadhana is to conduct our activities without looking

for the fruits of our actions. This is Karma Yoga. Karma yoga is

impossible to perform with out Bhakthi. Bhakthi is an infinite love

for the Lord! Infinite devotion to the Lord necessarily implies

infinite love for everyone around us! When we see everyone within us

and see us in everyone's eyes then we reach the goal of true bhakti.

The divine presence of Lord Krishna became necessary to transform

the intellectual human mind of Arjun to realize that God is the only

eternal support for the liberation of human soul.

Seizure of Human Mind by Emotion, Ego, Ignorance and Stupidity (1-

47) The human Arjun is overwhelmed by emotion and self-pity and

collapses down on the seat of his chariot. He throws down his bow,

arrow and dignity. He momentarily forgets his True Human Nature and

desperately asks for outside help. Instantaneously, ignorance,

selfishness, self-centered ego, emotion and stupidity takes charge

of his personality. He separates himself from his true human nature

and neglects his obligation to fight the war. Fortunately, the flash

of light from his subconscious mind emerges to give all the

necessary guidance to fight his freedom from emotion, ego and

ignorance and to save the human soul.

The Key to Liberation ( 2 - 67 & 68) When the mind runs after rowing

senses it carries away intelligence, just as the wind carries away a

ship on the waters. By withdrawing our senses from objects we can

firmly set our intelligence!

Importance of Senses, Mind, Intelligence and Consciousness: ( 3 - 41

& 42) The rowing senses can destroy the wisdom and discriminating

power and hence they should be controlled. Knowledge of Self is

greater than intelligence; intelligence is greater than the mind and

mind is greater than the senses. Hence it is important for everyone

to acquire the knowledge of SELF (Jnani) through reading the

scriptures, listening to teachers and through personal experience.

SanyasaYoga and the Renunciation of Senses (4 - 26 & 27) Some follow

the sanyasa yoga by restraining the use of sense organs by

meditating in caves, mountains and forests. They sacrifice worldly

life by falling into the fire of yoga of self-control.

What is Balanced Mind? (5 - 22 & 23) Those who realize that real

happiness does not born out of the pleasures from contacts with

objects and who are able to resist the rush of desire and anger will

have a balanced mind.

What is Meditation? (6 - 18, 24, 25) Meditation is the liberation of

mind from all desires and the establishment of the mind on Self

alone. Such a Yogi will be self content and self-controlled with

unshakable determination.

Goal of Human Life ( 7 - 10) God is the strength of the strong,

devoid of desire and passion. The desire for union with God is the

only desire that will fulfil the goal of having no desire and it

will not be contrary to the Goal.

Practice of Yoga Sastraa to Control Body: (8 - 12) All the gates of

the body restrained, the mind confined within the heart, one's life

force fixed in the head, established in concentration by Yoga (The

physical body is called the nine-gated city!)

What is Yoga of Sovereign Mystery (Devotion)? (9 - 34) The way to

rise out of our ego-centered consciousness to the divine plane is

through focusing of all our energies, intellectual, emotional and

volitional on God. Knowledge, love and power get fused in supreme

unification. Bliss through Total Surrender and Complete Detachment

from desires.

What is Buddhi Yoga? (10 - 9 & 10) The devotion of mind by which the

disciple gains the wisdom which sees the one in all the forms which

change and pass. By diverting the rowing mind on God the disciple

controls the senses.

What is Devotion (Bhakti)? (11 - 55) The essence of Bhakti is to

carry out the duties, directing the spirit to God and with a

complete detachment from all interest in the things of the world and

also free from enmity toward others.

Who is a True Devotee? (12 - 13 & 14) The person with no ill will to

any being, who is friendly and compassionate, free from egoism and

self -sense, even-minded in pain and pleasure, tolerant and self-

controlled is a True Devotee!

What is True Wisdom ? (13 - 13 & 14) Humility, integrity,

nonviolence, patience, uprightness, service of teacher, purity,

steadfastness, self-control, indifference to the objects of sense,

self-effacement and the perception of the evil of birth, death, old

age, sickness and pain, non-attachment to spouse, children, and

other possessions, and a constant equal-mindedness to all desirable

and undesirable happenings.

The True Human Nature (Stithaprajna) (14 - 24 to 26) The person who

regards pain and pleasure alike, who dwells in own self, who looks

upon a clod, a stone, apiece of gold as of equal worth, who remains

the same amidst the pleasant and the unpleasant things, who is firm

of mind, who regards both blame and praise as one, who is the same

in honor and dishonor, who treats friends and foes same, who has

given up all initiative of action and who serves God with unfailing

devotion of love is said to have risen above the three modes.

What is Liberation? (15 - 5) Those who are freed from pride and

delusion, who have conquered the evil of attachment, who have frozen

their desires, who are ever devoted to the Supreme Spirit are

liberated from the dualities known as pleasure and pain and are

undeluded, go to that eternal state of Brahman.

Divinity in Human Nature (16 - 2 & 3) The virtues that include

Nonviolence, truth, freedom from anger, renunciation, tranquility,

aversion to fault finding, compassion to living beings, freedom from

covetousness, gentleness, modesty and steadiness, vigor,

forgiveness, fortitude, purity, freedom from malice and excessive

pride belong to True Human nature unified with Divinity.

Qualities of a Perfect Human Being (17 - 14 to 16) Worship of the

Gods, of the twice-born, of teachers and of the wise, purity,

uprightness, austerity and nonviolence, the utterance of non-

offensive speech, serenity of mind, gentleness, silence and self-

control are the necessary standard to become more perfect.

Who is a Perfect Yogi? (18 - 51 to 53) A Yogi endowed with a pure

understanding, firmly restraining oneself, turning away from sound

and other objects of sense, casting aside attraction and aversion,

dwelling in solitude, controlling speech, body and mind, engaged in

meditation and concentration, free from self-sense, arrogance,

violence, desire, anger, possession, ego-less and with total peace

of mind.

In conclusion, I believe that is reasonable for us to conclude that

the theme Bhagavad Gita is help us to gain the attitude of seeing

unity in diversity. This Vedic spiritual vision of the world around

us is not narrowly confined to any specific religion or belief.

Essentially, what we need is to invoke the Divinity within and

regain our True Divine Nature, then we can see the vision of the

invocation shanti mantra – " pUrNamadah pUrNamidam..."

April 13, 2004

Namaste:

After the heavy dose of mathematics of infinity, it is good to get

back to discussion topic of this month. The verse of this month

describes the paramarthika's vision of unity in the vyavaharik

reality of diversity. Let me start with a story that Swami

Chinmayananda used to tell during his Gita discourses:

A richman at the time of his death handed over three gold idols of

Sri Ram, Sri Lakshmana and Sri Hanuman to his son and told him they

are his most valuable possession. The son was keeping this in his

puja room and after a few years, he had money problems and he wanted

to dispose them off. He first took the Sri Lakshmana to the

Goldsmith to sell the idol after estimating its value. The goldsmith

weighed the gold in the balance to estimate its value and gave him

the money. After few weeks, the son again went to the goldsmith to

sell Sri Hanuman. The goldsmith once again weighted the idol and

gave him double the money that he gave for Sri Lakshmana. While

coming out, the son was saying to himself, "I am happy to know, just

like me that the Goldsmith also value Sri Hanuman much more than Sri

Lakshmana. When I go next time with Sri Ram, I am likely to get many

more times because Sri Ram is many times more valuable than Sri

Hanuman."

After a month, the son faced money difficulty and he went to back to

the goldsmith with Sri Ram's idol. The goldsmith weighed the idol

and gave him the money just half the value that he gave for Sri

Hanuman. When the goldsmith was handing him over the money, the son

was rather furious and asked him: "Don't you know that Sri Ram is

very precious and many times more valuable than Sri Hanuman? Sri Ram

is the almighty worshipped even by Sri Hanuman, you need to change

your valuation. The goldsmith smiled at the son and told him: "Sir,

I just melt all the idols and I just value according to their gold

content. What I pay is for the gold and not for Sri Ram."

The goldsmith only sees the Gold and he does not see the distinction

between golden Ram, Lakshmana and Hanuman. Whatever their forms the

goldsmith sees them only as gold.

Now here is the punch line: The self-realized soul who reached the

state of "pUrNamadah pUrNamidam..," sees nothing but the Brahman. He

is able to visualize the same Brahman in all beings of the universe -

a human, an animal, a plant or any other material. For the

goldsmith, gold is the common denominator and for the self-realized,

Truth is the common denominator.

Warmest regards,

Ram Chandran

April 13, 2004

thank you sri ramachandran for this wonderful POST

YOU WRITE ...

Now here is the punch line: The self-realized soul who reached the

state of "pUrNamadah pUrNamidam..," sees nothing but the Brahman. He

is able to visualize the same Brahman in all beings of the universe -

a human, an animal, a plant or any other material. For the

goldsmith, gold is the common denominator and for the self-realized,

Truth is the common denominator.

BEAUTIFUL STORY!

just a passing thought ...

just like the Goldsmith sees only 'Gold' by melting the golden idols

of shri rama , shri laksmana and shri Hanuman, we devotees also need

to melt our 'ego' and See 'god' in eacg and everyone- 'devamsham!

AVAN THOONILUM ULLAAN (narasimha avatara)

(HE is present in the pillar)

TURUMBILUM ULLAAN

(HE IS present in a tiny particle )

AVAN kallilun Ullan

(HE is present in a stone)

Avan Kaniyulum Ullan

(HE is in a fruit )

Avan manathilum Ullan

( HE is in your mind)

Avan Manthrithilum Ullan

(He is in a mantra also)

Avan UNAVILUN ULLAN

(HE is present in food)

Avan UNARVILUM ULLAAN

(He is in realization )

the list is endless

i leave you with this verse from Srimad bhagwat gita on this

beautiful Tuesday ...

"One should lift up the self by the self, And should not let the self

down; For the self is the self's only friend, And the self is the

self's only enemy"

Hari Aum Tat Sat

April 13, 2004

Namaste:

Let me join the other moderators (Sri Nair and ProfVK) to remind the

members to move back to topic of this month. I am happy to see the

intervention by ProfVK at the right time and put a stop to

speculations. If anyone wants to get mathematical insights, they

are welcome to send individual emails to ProfVK (profvk)

or to me (ramchandran). As ProfVK rightly pointed out

that text books are available with precise explanations. Also

mathematics is well defined and precise and there is no room for

speculations.

Members's cooperation and understanding is appreciated,

Warmest regards,

Ram Chandran

April 13, 2004

Namaste all,

I concede to this and have also accepted that we should be discussing

the central topic of discussion. Unnecessary digressions were very

unfortunate and I apologize.

I had right in the beginning itself requested the members to signal

if they were wary of the mathematics, and since I did not get any

such signal I assumed that it was not considered against the spirit

of the discussion.

However, let me also draw your kind attention to the fact that my

original post was basically trying to show how mathematics affirms

the concepts of philosophy. That they are completely apart is

something I would not accept and so would H H Sri Bharathi Krishna

Tirtha not accept it for he translated and explained the sixteen

sutras used for mathematics found in Vedic literature.

My points were in a nutshell completely affirming Advaita and

Vedanta, which is why I even dared to post it:

1. That the infinite is inconceivable through just the intellect and

some vague speculations about it are the best possible by the

intellect.

2. That the verse pUrNasya pUrNamAdAya pUrNamevAvashishyate is upheld

by mathematics also and that mathematics which is also born of quest

for the truth is not contrary to the Ultimate truth.

3. That there is only one infinite. It is non-divisible and complete.

This is strikingly similar to the principle that Atman is not

different from Brahman.

This being said, one is also to observe that such mathematical

speculations are just for the fun or for intellectual stimulation. It

does not lead to realization. The true realization will come only

when the knowledge of pUrNamadah.... reaches deep under the mind into

the bodha consciousness or jnah.

I once again apologize for having digressed subsequently, especially

into the concept of infinity divided by infinity and all.... They

were surely uncalled for, and a lapse on my part is recognized and

shall never be repeated again. Please excuse me.

This said, let me make sure I have not misunderstood anyone or I hope

no one misunderstands me.

Satyameva Jayate Naanrtam

April 13, 2004

Hello All,

Referred to it by Prof.V.K. I went to the Brh.Up. and read the

commentary on that sutra V.i.I. Sankara rejects the idea proposed by

Bhartprapanca, identified by Madhavananda Swami in a footnote, that "from the

infinite cause the infinite effect is manifested". This is taking too much

from the water/foam/bubbles analogy. Essentially what has parts cannot be

either eternal nor infinite. The infinite that proceeds from the infinite is

all this manifestation with upadhis discarded. "and thus taking its

infinitude, i.e. removing by means of this knowledge of Brahman its own

limitations created by ignorance through the contact of the limiting adjuncts

of name and form, it remains as the unconditioned alone."

Infinite has buried in it the latin root 'fines' or boundry and an-antam,

correct me if I'm wrong, means without bounds. It seems that Sankara then held

that the universe as manifest is not boundless. As a series it hasn't stopped

counting yet but that's not right either because it is beginningless and thus

not a series. What principle would generate a beginingless series?

Best Wishes, Michael.

April 13, 2004

Namaste Michael.

If I got you right, is it at all necessary that there should be a

priciple that generated the beginningless series? Asking so would be

setting on a vain quest ad infinitum. The pricinple is the series

itself. It is a series because it is sadly misunderstood. By

looking for an external principle, we would be erecting a parallel

reality, which is inadvaitic. The universe is apparently bound

because of the apparent limited divisions perceived in it. Probably,

Sankara meant only that. If I understand that I am the whole

infinitude of the universe and that there is nothing other than me,

then do I have to look for my erstwhile astigmatism that alienated me

from myself and imposed the unfortunate zig-zagness of plurality?

The Truth is known only through Realization. Till then, pitifully,

we have to do with conjectures and inadequate analogies.

PraNAms.

Madathil Nair

__________________

advaitin, ombhurbhuva <ombhurbhuva@e...> wrote:

> Infinite has buried in it the latin root 'fines' or boundry and an-

antam,

> correct me if I'm wrong, means without bounds. It seems that

Sankara then held

> that the universe as manifest is not boundless. As a series it

hasn't stopped

> counting yet but that's not right either because it is

beginningless and thus

> not a series. What principle would generate a beginingless

series?

April 14, 2004

Namaste:

In continuation of our discussion on this month's topic, let me

state this Sanskrit prayer mostly invoked just before eating any

meals:

Annapoorne Sada poorne, Shankara Pranavallabhe

Gyana Vairagya Sidyartham, Bhikshaam Dehi cha Parvati

Mata cha Parvati Devi, Pita Devo Maheswarah

Baandava Shiva Bhaktyascha, Svadeso Bhuvanatrayam

Annapoorne – the wife of Lord Shiva; She who is full of food;

Sadapoorne – who is always full of resources; Sankara – of Lord

Sankara(Shiva); Prana – the life-force; energy; Vallabhe – the

beloved; Jnana – knowledge; Vairagya – attitude of renunciation;

Siddhyartham – to fulfill the purpose of; Bhiksham – alms, food;

Dehi – giveus; Namostute – we bow down to You

O Annapurna, Who art ever full, the beloved life-force of Lord

Sankara (Shive, O' Parvathi – grant me alms that I be firmly

established in Knowledge and Renunciation. Mother is shakti, father

is shiva, relatives are the devotees of shiva and own country is all

the three worlds

The name Annapoorna means "She of Plenteous Food." She is called

the "Mother of the Three Worlds," and she promises to those who come

to her what only a mother can give, naturally and freely - food.

The Goddes symbolically represents 'completeness' whose food

container can never be emptied! She is pUrNamadah pUrNamidam.

Here is an excerpts from Kanchi Kamakoti Ashram regarding Shankara

Bhagavadpada's deep's devotion to Goddess Annapoorni:

(http://www.kamakoti.org/acall/anna.html)

When Sri Sankaran Bhagavatpada visited the shrine of Sri Annapoorna,

during his stay in the holy city of Kaasi, he composed a hymn in

praise of the Devi in eight verses, known as Annapoornaashtakam.

This hymn is recited with great reverence throughout India. Each one

of these verses ends with the refrain,

"Bikshaam dehi kripaavalambanakaree maataannapoornesvaree.

One of the verses describes the Divine Mother as Aadikshaanta

samasta varnanakaree. The fiftyone letters of the alphabet from a

ksha, go by the name of varna. Varna also means the four castes.

Another meaning of varna is colour. The Divine Mother is is soul of

the varna or alphabet. The sastras which are based on sabda (sound)

are the sound forms of paradevata. Sabda gives rise to forms –

visible shapes. It is observed that when particular musical notes

are played near a pond, the resultant vibrations induce particles of

light dust, floating on the water, to arrange themselves into

specific shapes. Thus sabda and roopa, sound and form, have close

affinity. This also accounts for the sanctity of mantras, which are

words and letters combined and arranged in specific forms. The

repetition of a mantra, with devotion, earns for us the grace of the

particular manifestation of God for whom that mantra is dedicated.

The Divine Mother is the soul of all mantras.

The conception of Divinity as the Mother is unique and inspiring. In

human relationship the affection of a mother for her child is

unsurpassed. Similarly, the depth of the Divine Mother's love for

her devotees is unfathomable. The grace that flows from Her is

spontaneous and irresisble. That is why Sri Annapoorna is depicted

as carrying a vessel containing ksheeraannam (rice mixed with milk)

in one hand and a ladle in the other. She is ready to distribute

this food to those who pray for it. In the abundance of Her mercy,

She gives us not only food that sustains our body, but also jnana

that nourishes the soul. When Sri Adi Sankara prayed to Mother

Annapoorna to give him alms, he prayed not only for himself but for

all mankind. We are all members of one family., being the children

of the Divine Parents, Paravati and Paramesvara. It is our duty to

love, help, and serve one another.

There is a temple dedicated to Sri Annapoorneswari at Cherukunnam in

Kerala. Every devotee who worships at that temple is served with

food. The tradition is that in the night, after every one is fed, a

packet of food is left tied to the branch of a tree, the idea being

that even the thief who prowls about in the night should not go

without food.

Let us reverentially pray to Mother Annapoorna by reciting the

immortal Annapoornaashtakam of Sri Sankara Bhagavatpada and earn Her

grace for the welfare of the entire world.

Warmest regards,

Ram Chandran

April 14, 2004

Madathilji wrote: