Raghurajpur-Centre of Odissi traditional art

Recently I visited Odisha with my friends. We had a memorable trip, thanks to the excellent arrangement done by Odisha tourism.

We were cautioned by my friends that Puri Jagannath temple is infested with pestering pundits. But Odisha tourism had arranged with the head priest of the temple. We (8 members) had no problem in having the darshan of the Lord. We spent more than 20 minutes in the sanctum sanctorum. They also showed us the great kitchen, containing nearly 600 chulas, for the preparation of prasadam. Puri is considered to be the Bhog place for Lord. There is no offering of prasadam by individuals here, but can contribute for the bhog in the temple. We were given lots of Khaja (sweet prasadam) from the temple.

 While going to Bhubaneswar from Puri, we had the opportunity of visiting Raghurajpur, the village that is still preserving the traditional odissi art of palm leaf painting. Our driver took us to the house of master craftsman. He demonstrated to us the art of drawing on palm leaf. He took less than a minute to draw the image of Ganesha.

Then he applied black dye prepared from some leaf. He told that this dye is water- resistant and the picture on the palm leaf can be wiped with wet cloth. There were a number of paintings on palm leaves, which are stitched together and can be folded. He was teaching this art to some students. He also paints on tussar silk cloth and the dyes for this are made from various coloured rocks available in that region. We all purchased few art pieces.

 Anyone visiting Puri, should visit Raghurajpur

Rebirth

Many religions of the world do not believe in rebirth. Simply they preach to be good in the present life and join the Almighty after the mortal death or suffer for the evils done, in hell.   The idiom “ join the majority” indicates the philosophy of Christianity.

How do the vedic scriptures deal this? They tell that Atma  only has to be considered  and the body is described as its temporary abode .When a body falls dead, the Atma departs  that body only to acquire another. The type of body , that Atma will get, depends on the karma.

People having faith in other religion may say that this is only a theory.  The following is the explanation, I have gathered from the various discourses.

New born baby has no life experience and it sleeps for most of the time in a day. Also the doctors agree that the new born baby has very limited visibility. But it is observed that the baby smiles suddenly and also switches to crying in few seconds, while sleeping. At this period of life ( before the baby is able to focus and see),the baby is reacting to the dreams. The dreams are accepted to be reproduction of earlier experience in one’s subconscious mind. The reaction of the baby is only due to the experiences it had earlier ( in his previous births).

All living beings have the fear of death. Till one does not know that fire will burn his hand, he has no fear. Only an experience of fire, will give him fear. Unless one had an experience of death, why does the living being get scared? The answer is in its (his /her) earlier birth.

Mitya

Mitya  is one of concepts in Hindu philosophy. What is existing always , is satyam. What is not there, is termed as “Asat”. What is really non-existing , but appears to exist, is termed as “mitya”.

Satyam and Asat are easily understood by many , but not mitya. In real life, we experience many things, but Vedanta negates  and declares them as mitya. Here comes the classical example of rope appearing to be snake, till it is clarified.

Satyam is so much real, it cannot be negated. Asat is not there and is unknown, it is not necessary to negate. Mitya is negated as it gives a false reality.

The word “mitya” has not been used in any of the Upanishads. To explain this aspect, the word used is either “iva” or “artham”,which can be translated as “ similar to”. This implies that it is not real (satyam).

But the word “mitya “ has been used by many acharyas, who had written commentaries.

Perhaps English dictionary has got the word “myth” from this.

Classifications in Sanatana Dharma (Hindu Philosophy) Part 2

Now let us try to understand the creation.  In the very beginning there is only,repeat only, Brahman.Brahman which is ever existing ( beyond time) and beyond space. For any creation , there are two causes-  material cause (upadana  karana) and instrumental cause(Nimitta karana). Brahman is the material cause as well as the instrumental cause for the creation.  Brahman created five elements from itself.which are termed as bhootas. They are akash(space),vayu (air),agni (fire),apah(water) and prithvi (earth). This classification is very interesting. According to scriptures, the first one akash has only one property (guna) of sound. From the space, vayu has formed which has two properties of sound and feeling. The third one formed is Agni which has three gunas of sound, feeling and visibility. From agni emerged water with four properties of sound, feeling, visibility and taste. The last one is earth with five properties of sound, feel, visibility, taste and smell. All the five bhootas are inanimate (jatam) and the entire universe  along with the things like planets, earth and all living beings (jivas) are made of these five bhootas .Jiva is enlivened by Brahman which is present in each and every jiva.

By jiva, it includes all living things, animals, birds and human beings. This jiva is created in four ways. The lowest level of jiva comes out by breaking the surface (Plants). The next level gets the life under humid and other suitable conditions (worms and insects from closed container of food). The next one is by hatching out of eggs (birds) and the last one is born by mammals. The highest level of Jiva is the human being, who has the option of choosing his wish and action. The other jivas do not have this option. The corollary is that human being can improve or degrade himself, while other jivas complete their life as they are destined.

A jiva gets its body depending on its karma. The karma is classified into three-a) Sanchita Karma b) prarabta Karma  and  c) Agaami Karma. Sanchita Karma is the repository of the Jiva form which it takes various janmas(birth).Prarabta Karma is that part of Sanchitam, which makes the jiva to experience the happiness(Sukham) and sadness (Dukham) in one janma. Agaami Karma is the accumulation of results (Punyam or Paavam) due to the actions in one’s janma. It is also told that only human beings have the choice of doing good or evil actions .Depending on one’s actions he  /she accumulates Punyam or Paavam . So Aagami Karma applies only to human beings.

Classifications in Sanatana Dharma (Hindu Philosophy) Part 1

The basis of this philosophy is that there is only One existed, exists and will continue to exist, and that One is called Brahman. The entire universe with all its contents and variations is the One (Brahman) only, which is real.

To understand this, there are three main texts, known as Prasthana Thrayam. These texts are Bhagavad Gita, Upanishads and Brahma Sutra. Upanishads are known as Sruti Prasthanam and Brahma Sutra is known as Nyaya Prasthanam. Bhagavad Gita is known as Smruti Prasthanam. Bhagavad Gita consists of 700 verses as discussion between Lord Krishna and Arjuna.   In this, the entire philosophy is explained to the common man, who may not be able to study the other texts (Upanishads) in detail. 

In order to get deeper knowledge, one has to study the Upanishads. The Upanishads are part of vedas, which is the basic text. Veda, which means knowledge is considered as (Apurushya) not written by any man(Rishi). Vedas were classified by Sage Vyasa into four. The four vedas are, Rig, Yajur, Sama and Atharvana. All these vedas contain Upanishads. These vedas are generally divided into two parts- the first is Karma Khanda or Purva  Khanda and the second part is Uttara Khanda.  Generally the word  ”Vedanta”refers to upanishads , which are found in vedas  but not in the end. "Vedanta" can be translated as end (goal) of Vedas

All will have different types of goals in their life. These are classified as Artha (material), Kama (wishes), Dharma (right way of living), and Moksha (self-knowledge). The ways to achieve the first three are covered in Purva Khanda of the vedas and Vedanta or Uttara khanda shows the way for moksha.

There are many Upanishads (in all about 108) and ten are considered as important , for which Shankarachaya  had written commentaries. All Upanishads contain Maha Vakhyam. Maha Vakhyam literally means big sentence, but in Vedanta , any sentence which gives the relation between Jiva and Paramatma is called Maha Vakhyam. The most popular maha vakhyams are four , one from each Veda.

There are commentaries on both parts of Veda. These are known as Mimamsas, the commentary on Purva khanda is written by Sage Jaimini, disciple of Sage Vyasa and it is called Purva Mimamsa. This work consists of 12000 slokas. The commentary on Upanishads, (Uttara Mimamsa) written by Sage Vyasa is called Brahma Sutra –third prasthanam. Brahma sutra consists of 555 slokas, Bhagavad Gita consists of 700 slokas and Upanishads contain many slokas. But studying Brahma sutra should be undertaken after going through Bhagavad Gita and Upanishads.

All these vedic texts are in Samskrit. Even a person who has studied Samskrit language in depth, cannot understand these texts without the teaching and guidance of an Acharya. The reason for this is that the same word gives opposite meaning at different places of these texts. A Samskrit scholar cannot correctly understand these scriptures from the  meaning of the words from the dictionary. Only a teacher (Acharya) who has learnt the scriptures from a Guru with tradition ( Parampara) can explain.

Brahman

Upanishads give the definition of Brahman in different methods. The methods fall in two categories

1) positive way (vidhi mukham)  2) negative way (Nisheda mukham).

Taittriya Upanishad follows the first method. “Satyam  Jnanam  Anatam  Brahma” is positive way of explaining Brahman. In simple translation, Brahman is pure existence (satyam), ultimate knowledge (jnanam), and infinite (anantam).

Brahma-vid apnoti param, tad eshabhyukta,
Satyam jnanam anantam brahma           (Tait. 2.1.1)

Brhadaranyaka Upanishad follows the second method of negating the different attributes as that of Brahman. In chapter 3 ,section8, sloka 8 Brahman is explained as Akshram. It is further clarified by nisheda mukha way.

Brahman is not big , not small ( if one thinks it as small), not gross, not subtle, nor short, not tall, not dark, not coloured, not attachable, not a shadow, not a reflection, not related to anything, neither gas nor gas dependent, neither space nor space dependent, neither has taste nor can be tasted, neither has smell nor can be smelled, neither has sight nor can be seen, neither has hearing nor can be heard, neither has speech nor can be spoken, not a mind , not having thoughts, not a subtle body (sukshama sareeram),no gates  or openings, neither can be measured nor weighed, no ends ,nothing outside of this. What remains is Brahman.

Finally Brahman does not enjoy anything  and nothing can enjoy Brahman.

“na tat ashnadi kinchana, na tat ashnadi kashchana”

Even though, Brahman is explained in Vidhi mukham some places, it is better defined by nishedam, because Brahman is nirguna. No attribute  can really describe. The only way to understand  is to negate all we know and experience.

                     

 

Adyaropa Abhavada nyayam- Negotiating tool

Adyaropa  abhavada  Nyayam is a logic used in Vedanta  to settle a point. After learning and understanding the logic behind it , I am of the opinion that this is an excellent tool for negotiating.

First let me tell you about adyaropa  abhavada  Nyayam . Adyaropa means initially taking or accepting a point, about which one does not agree. Abhavada means to negate the same logically, such that the other party agrees. To understand this, let us see an example ,oft quoted in our vedantic scriptures. A person mistakes a coil of rope lying for a snake. To make him understand that the thing is really a rope , not a snake, one can tell him that it is only a rope. When this statement is made, then there is a possibility for him to think that a rope is there in addition to a snake,( which have gone now). In order to avoid this mis-understanding , our scriptures say that the snake which you are seeing is a rope.

When this statement is made, it initially accepts the presence of snake (even though it is not there) and then negates it , by telling that it is a rope.

Whenever there is a discussion, there will be always someone’s point which is not right. But if the point was bluntly criticised, then it takes a turn of ego clash. If we follow this Adyaropa abhavadam, then we initially accept the (wrong ) point  and subsequently we tell our (right) views. By this, the resistance to our point will be less, and no ego will play apart in objecting. Finally what is right or good for the organisation can be done