Tuesday, May 20, 2008

Jayanti of the Kanchi MahAswAmigal

A kOti namaskArams to the ParamAchArya of KAnchi.

(The concept of sannyAsa - an excerpt from Deivathin Kural)

*nishThA shAntiH parAyaNaM* comes in Vishnu-sahasranAmaM. Some names occur here in a chain, relating to each other beautifully on the same concept. There are nine names (of God) strung together like flowers in a garland, on the idea of SannyAsa.

*…. nirvANaM bheshhajaM bhishhak /

sannyAsakRt shamaH shAnto nishThA shAntiH parAyaNaM *//

*nirvANaM* is the end of jnAna-yoga. He is the same as the saguNa-mUrti VishNu.

*bheshhajaM* means medicine. He is the medicine in the form of jnAnaM for the disease of samsAra.

Muthut-tANDavar was a devotee of God Nataraja. He lived before the age of the musical trinity of Tamilnadu. When a snake bit him he considered Lord Nataraja as the only medicine and sang an extempore Tamil composition beginning with *aru-marundoru tani marundu* (meaning: the rare medicine, the unique medicine) on Lord Nataraja. He was relieved from the snake poison..

When the poison of karma invades the system the medicine of jnAnaM that is the antidote for the poison is only the Lord.

He is not only the medicine; but He is also the Doctor who gives the medicine! So He is *bhishak* (Doctor). Here in Tiruvanmiyur (in Chennai, India) the Lord presents Himself as “marundIshvara” (the Lord who is the medicine). In the town called Vaideesvaran Koil he is called “Bhava-roga-vaidyanatha swami’ meaning the JnAna-Acharya who cures the disease of samsAra. In his commentary on Vishnu Sahasranama, the Acharya says “the Doctor who gave the medicine of the Gita for all the world”.

In the Gita the Lord gave his final diagnosis and the curing medicine, which is SannyAsa. He leads us on through the path of karma yoga ultimately to the SannyAsa in jnAna yoga. In the science of Ayurveda, they first give you a laxative-type of medicine and then only they give you the medicine that is needed for the illness. So also the Lord gives first the laxative of karma yoga so that all our karma-garbage may be exhausted and then finally when he gives the medicine of jnAna, he prescribes sannyAsa. In the beginning it was he who created the four Ashramas and made Sannyasa the fourth Ashrama. So He is *sannyAsa-kRt*, the maker of SannyAsa.

We saw a lot about *shama*. That is also the form of the Lord. When the mind stills to rest that is shamaM. That is in fact the heart of jnAna yoga, its life. Right now it is unbridled in us and from this through the various stages of its control little by little, we have to go through several steps. Finally when nothing of the mind is left, it rests in the Atman; that is the destination point. That is the goal of a SannyAsi. At this place the Acharya gives a quotation which pinpoints a unique dharma for each Ashrama. It says: “For the SannyAsi his dharma is shamaM; for the Vana-prastha, his dharma is the conglomerate of tapas and vratas, all together called niyama; for the householder the dharma is charity; and for the brahmachari it is serving the guru.

*yatInAM prashamo dharmo

niyamo vanavAsinAM /

dAnameva gRhastAnAM

shushrUshhA brahma-chAriNAM //

Next comes the name *shAntaH*. He who has shama is shAntaH.

Only next to this, the word *nishThA* appears. Having become a sannyAsi, and then also a shAnta for whom the mind is totally at rest, he establishes himself firmly in the nishThA of the experience of jnAna, that state is also the Lord. This is The SaguNa Brahman who is our Lord with attributes, in His nirguNa state.

And in that state there is a total peace. Therefore *shAntiH*. And that is the supreme goal; therefore *parAyaNaM*.

3 comments:

Anonymous said...

May i please share some thoughts On Sanyasa?

MAY I SHARE WHAT SUFI BHAKTA KABIR SAYS ON DIFFERENT ASHRAMAS
OF LIFE ?

"God remains twenty paces away from a brahmachari
and thirty paces away from a sanyasi;
whereas He resides within a grihastha
who entertains him in his heart."

WHAT DOES THIS MEAN ?

WE DO NOT HAVE TO RUN AWAY FROM OUR WORDLY RESPONSIBILITIES AND TAKE UP SANYASA ! ONE CAN LEAD A LIFE OF A HOUSEHOLDER BUT AT THE SAME TIME BE TOTALLY ABSORBED IN GOD CONSCIOUSNESS WHILE PERFORMING ONE'S DUTIES IN LIFE WITH A SENSE OF DETATCHMENT !

KABIR-JI ALSO SAYS

If by going about naked

One could obtain unity

With the Supreme Lord,

All the beasts of the wild wood

Would be among the saved.

What does it matter

Whether a man goes naked

Or wraps himself in skins,

So long as the spirit of God

Is not realized within Him?

If merely by shaving one's head

One could become perfect,

When the sheep are shorn

Why should they not be saved?

If one could obtain salvation

Merely by remaining continent

Eunuchs should automatically

Reach the supreme state!

Saith Kabir: Listen, my brothers.

None has obtained salvation but through God's Holy Name!!


outward symbols are external symbols only - the real transformation
should be in the heart and the mind !

King JANAKA wore the royal Crown and the royal robes but he was a
renunciate at heart for he was karma yogi par excellance !


" RENUNCIATION ITSELF RENOUNCED" (TURIYATITA)

IT is precisely the all-transcending character of sannyasa that
makes some people vehemently deny the possibility of its existing as
an institution within the framework of any social or religious
order. In their view, to speak of sannyasa as 'a sign of what is
beyond signs' is a mere playing with words; it shows that once more
one is caught in the snare of maya. sannyasa is an inner experience -
just that. The sannyasi is the man whom the Spirit has
made 'alone', ekaki.

Any attempt to group sannyasi together, so that they mav be counted or included in a special class, is a denial of what sannyasa really is. The sannyasi is unique, each individual sannyasi is unique, unique as the atman is unique, beyond any kind of otherness; he is ekarsi since "no one is different from or other than myself." The
sannyasi has no place, no loka. His only Ioka is the atmaloka, but
this is both a-loka (without loka) and sarva-loka (in all lokas). He
cannot enter into dvandva (duality) with anything whatever-so, if there is a class of sannyasis, it is all up with sannyasa !"

http://www.anandamayi.org/devotees/jv/english/km1.html

Read further what Shri Ramana maharishi says :

" The effort that is made to get rid of attachment to one's body is really towards abiding in the Self. Maturity of thought and enquiry alone removes attachment to the body, not the stations of life (asramas), such as student (brahmachari), etc. For the attachment is in the mind while the stations pertain to the body. How can bodily stations remove the attachment in the mind? As maturity of thought and enquiry pertain to the mind these alone can, by enquiry on the part of the same mind, remove the attachments which have crept into it through thoughtlessness. But, as the discipline of asceticism (sanyasasrama) is the means for attaining dispassion (vairagya), and as dispassion is the means for enquiry, joining an order of ascetics may be regarded, in a way, as a means of enquiry through dispassion. Instead of wasting one's life by entering the order of ascetics before one is fit for it, it is better to live the householder's life. In order to fix the mind in the Self which is its true nature it is necessary to separate it from the family of fancies (samkalpas) and doubts (vikalpas), that is to renounce the family (samsara) in the mind. This is the real asceticism. "

Om Tat sat !

yuxing said...

gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold
gold

Anonymous said...

dummy ilaj systematic pchild preceding motorola thebest freebies descriptors inducers participants
lolikneri havaqatsu