Vedas and Adi Sankara - Part 4 By Sri.Sri.Muralidhara Swamiji.

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Dear Members,

 

When a thought arises in us it first takes shape in

the Sanskrit language (the language of the Vedas) and

only then transformed into one that we speak now.

Sanskrit, the language of the Vedas is pure. Mahatmas

will not speak while performing puja. When they do,

they then speak in Sanskrit as it is the language of

the Vedas and as such is Pure. ‘Samskãra’ means to

cleanse and ‘Sanskrit’ means that which needs no

cleansing. It is pure in itself. It is the language of

the Vedas hence is pure naturally. Thus Sanskrit is of

such great glory and since the Vedas is in this

language the Vedas, too, earn such great glory! But

the usage of Sanskrit in very few places is slightly

varied but one should not correct them. The usage of

the term ‘Bhavasya Patni Bhavãni’ by a poet during

Chaitanya Mahaprabhu’s time was checked. But the same

usage of ‘Bhavãni Bartuh’ is seen in two places in

Srimad Bhãgavatam. Since these are the words of Mahans

one should not dispute them.

 

Who has shown the Vedas to us? It was Manu who showed

us the Vedas. That which has been shown by Manu is

‘parama owshadam’- Great medicine. What does the

statement ‘the Vedas establish dharma’ mean? What is

dharma? Now, in this world/universe (‘prapancha’) what

strikes us at first? It is extremely difficult to

bring ‘Atma tatva’ into practice, however much we may

hear, read and learn about ‘Atma tatva’. This is

because it is very difficult for the thought in this

connection to be born and even if it does it is very

difficult for it to take hold of us. It is very

difficult to earn the requisite dispassion

(‘viveka/vairagya’) for this. And to practice sadhana

and bring it into experience is no easy task. It is

not that we are not aware of the reality. We do know.

We are indeed aware of it. We are very much aware that

this is the truth, this is the only one to be attained

and this is the only the meaning of life

(‘purushãrtha’). We are very much aware of all these.

But to bring this into practice does not come by so

easily. It is absolutely a hard task to perform. So

long as our life is smooth we do not find the

necessity to labor towards achievement of

Self-realisation, but on the contrary even desire

another ‘janma’(birth)! And do not wish the end of it

all! How does one who leads a comfortable and joyful

life feel? “I am happy, so why not have another

‘janma’?” When in deep crisis he may feel, “Enough of

this ‘janma’. Let me not have another birth!” But once

the crisis has passed the mind sets back to ‘why not

another ‘janma’? If we happen to visit an orphanage or

any center for the physically handicapped our first

reaction is to feel grateful that we have been blessed

with normal physique and life. Next we tend to

appreciate those who serve in such centers. We

appreciate their sacrificial nature. Next thought

would be to question why does Bhagavãn send such

sufferings to people. On coming across such scenes we

feel it is better not to have any ‘janma’. We may also

feel that instead of building temples or work for the

support of the Vedas we can serve these unfortunate

ones. Each one thinks as per his ‘vãsanãs’. But all

these are not dharma. As repeatedly being stressed,

Dharma is that work that has to be done so that such

mishaps do not occur in the society. That is the

foundation (‘moola’). If the base is fixed properly

then the rest is taken care of. Tiruvalluvar says,

“Noi nãdi, noi mudal nãdi” – to treat a disease one

has to know the cause. The general meaning is,

‘ascertain the disease and see the root cause of it to

treat the same’. But the underlying meaning is seeing

what the ‘spiritual’ (‘deiva parihãram’) cure is. The

person suffers from the disease due to some karma.

Hence, while treating a disease, first find the basic

aspect of ‘karmic’ reason for the suffering and offer

him treatment; just as advocated in Ayurveda - if

affected by fever chant ‘Vishnu Sahasranãma’. If one’s

vision is affected do Surya Namasakãr. It is said that

the disease is cured if such ‘upãsanãs’ are done along

with the medical treatment.

 

Whatever Manu has shown us is ‘sarva owshadam’.

Whatever dharma, whatever path Mahãns have shown to

this world, it has come to stay forever. How are these

Mahãns who take ‘avatãr’? The Vedas consists of

several branches, have several ‘smritis’. Manu Smirit,

Yagjnavalya smirit, etc. The Vedas also contain

several ‘Sutras’. It contains the Rig Veda, Yajur

Veda, Sãma Veda, etc. Our religion is like a huge

banyan tree of several thick branches. Our religion

tends to varied temperaments. Our religion is one that

‘enjoys’ (‘rasika’) everything. It does not compel

anyone to do a thing. If one is forced to be devoted

how can it be successful? Being a feeling, Bhakti

cannot be forced on anyone. Even while one does Bhakti

very sincerely it is very difficult to be fruitful.How

then can a ‘forced’ Bhakti be fruitful? Force cannot

bring about success. In fact one can remain without

devotion instead of being forced to be devoted. It is

not a subject of compulsion. One should feel

interested to listen to discourses of Bhagavat

matters. Only then can one hear it with deep desire.

 

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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If you have any questions or doubts concerning

Spirituality, Mental peace or problems in life or

about dharma, please write to us by clicking here:

http://www.namadwaar.org/answers/askquestion.php

 

His Holiness Sri Sri Swamiji personally answers these

questions for you and suggests prayers.

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