The spring Navaratri and Durga worship

 Hari Aum.

The spring Navaratri is upon us and this is a very good time to worship the Divine Mother (there are four Navaratris every year at the onset of the four seasons of spring, summer, autumn and winter; the autumn one is the most famous of these but the others are also valuable for spiritual seekers). The coming ten days are highly auspicious to pray for one's own peace and wellbeing, for those we love and for the world as a whole. (This festival also marks the beginning of the lunar calendar in accordance with Vedic astrology and the date this year falls on March 22-- so a very happy lunar new year to everyone).

This festival is dedicated to the victory of good over evil. Let us pray that all wars on the planet come to a peaceful end. I do believe that the Divine Mother listens to our prayers and that She responds appropriately. Many Gurus and spiritual seekers (including many of us) have experienced this and we continue to feel Her grace in our lives.

Let us therefore do some worship, no matter how small, every single day in the coming ten days in praise of Her, to invoke Her benevolent aspect, to pray that She intervenes to bring peace to all.

In the Sivananda tradition, the first three days of Navarati are dedicated to Mother Durga, the second three to Mother Lakshmi and the final three to Mother Sarasvati. 

The final, tenth day, known as Vijaya Dashami, is celebrated as the day of victory, the day when the good within and without us, triumphs over negativity within and without. This is a day when the lower ego has been offered to the Divine and devotion has won, truth has won, and peace/divine qualities have won over the opposite.

There is a connection between the festivals involving Durga worship and Rama worship. In autumn, the tenth day after Navaratri is celebrated as Vijaya Dashami and also as Dussehra. The former, Vijaya Dashami, is to celebrate the victory of Goddess Durga over the demon Mahishasura (representing all evil qualities within and without us), while the latter, Dussehra, celebrates the victory of Rama over the demon Ravana. 

Similarly, during the spring Navaratri, the ninth day is celebrated as the auspicious day of the birth of Sri Rama, the avatar of Narayana (Rama navami). This is therefore a very good time to worship the Divine Mother and Father together. We need their protection and guidance today more than ever before.

To switch to a depressing but unavoidable and necessary subject, according to various experts, the risk of a nuclear war on the planet currently is the highest in the past forty years. They say that public awareness of what a nuclear war involves, and the consequences including the 'nuclear winter', is generally very low.  

(Please see below for a link related to this subject --this presents the results of a recent survey study conducted by Cambridge University which highlights some important points):

https://www.cam.ac.uk/research/news/public-awareness-of-nuclear-winter-too-low-given-current-risks-argues-expert?utm_campaign=alumni&utm_medium=email&utm_source=1252145_M18558%20March%202023%20alumni%20e-newsletter&dm_i=6DCH,QU5T,3JY2E7,3C3PF,1

Politicians in democracies make decisions based upon public opinion. Our opinion as citizens is therefore very important. And, as the experts say, a nuclear war conducted in one area, will affect the entire Earth's population via the following nuclear winter. Countries that are far away from the war zone will also be very seriously affected. 

I am emphasising this only to highlight our duty to pray for peace. This is not just for others, for faraway people who live in a distant land and speak a different language from us. The Earth is our common home, and if a nuclear war takes place (no matter where it occurs), it will affect every one of us and our loved ones-- that is what the experts clearly tell us. We should therefore continue to pray and do spiritual practices for peace.

We can be forgiven for finding this situation completely surreal. Despite the Earth having witnessed much conflict during our lifetimes, most of us grew up in an era where there was a relatively low risk of a nuclear conflict. 

To hear military experts and scientists (such as those in the article mentioned above) talk of nuclear war and a nuclear winter that destroys millions of lives all over the planet and say that this is a very real possibility, is truly the stuff of the darkest and most horrific of nightmares. But unfortunately, no matter how many times we pinch ourselves hoping this is not true, hoping to wake up from this awful nightmare, we cannot. This danger is the truth, the reality that we face together today.

The good thing in all of this danger and misery is that yogis tell us that the names and mantras of God have a power far greater than any nuclear weapon. The Divine has the power to protect and transform hearts and minds, and this is what is required to avoid physical destruction on our planet, our home. 

We need to pray that we may be transformed, and that all beings may be transformed, into instruments of the Divine (instead of instruments of the diabolical). Our inner wish to change and transform, to give up our personal ego/selfishness, is absolutely essential, no matter how difficult this task may seem, no matter how often we fail (this does not mean that we have to give up our own happiness, only that we also need to take others into consideration, and most of all, the will of God-- this is the key). 

And we will fail many, many times, that is inevitable, but we absolutely cannot give up. No matter how often we fall, we must get up and keep trying. That is the nature of the spiritual path, that is why we are all here on this planet today. May peace prevail, may truth prevail, may our divine nature prevail over the opposite.

May the will of God be done, may we all become instruments of the Divine, this should be our most sincere and ardent prayer.

Om Sri Durgayai Namah.

Om Durgam Devim sharanam-aham prapadye.

Om Namo Narayanaya.

Hari Aum Tat Sat.

P.S.

This is wonderful time to worship Mother Durga via both physical and mental puja. One can offer Her light, incense, flowers (red ones especially), fruits, sweet rice (kheer), kumkum (red turmeric powder). One can worship Her via the famous Sri Yantra, a geometrical structure that represents Her physical nature (this can be done physically or within the mind as manasik puja). 

Various prayers and slokas can be used for Durga worship such as the navarna mantra, Durga mantras, the 32 names of Durga, the Mahishasura Mardini stothram, Saptasloki Durga and Devi Mahatmyam. 

One can also listen to the Durga sukta, the famous Vedic prayer in praise of Mother Durga (the suktam prayer should only be recited if one knows the correct Vedic pronunciation (incorrect pronunciation may give adverse effects according to the Gurus), otherwise listening alone is adequate and will give both spiritual and material benefits).

Durga suktam

1. Recited slowly with Sanskrit lyrics and English translation (this may help to learn to recite the suktam if one wishes):

https://www.youtube.com/watch?v=nLcIwRLLq9o

2. Recited slightly quicker the traditional way:

https://www.youtube.com/watch?v=620Rx1RROxs

Om Sri Durgayai Namah.

Hari Aum Tat Sat.

The legend of Valmiki: karma and Rama nama

 Hari Aum.

As Rama navami, the celebration of the birthday of Sri Rama, is coming up at the end of this month, I thought it would be good to reflect upon His life and teachings. As many of you would know, Rama is an avatar of Narayana. His name is one of the most beloved and popular mantras (that is said to have existed even before the avatar) and many Gurus since time immemorial have praised it and recommended it to their disciples for regular recitation. 

One of the first people to recommend the recitation of the mantra 'Rama' to somebody was a sage known as Narada. Many of you would be familiar with the name of this sage; he is a great devotee of Narayana and is said to travel freely within the various material realms of the universe reciting the names of the Divine. He is regarded as a talented musician and plays the veena (a beautiful string instument).

Narada is known to have provided spiritual guidance to many a person in distress (these stories are described in the ancient scriptures known as the Puranas) and the main spiritual practice that he recommends is recitation of the names and mantras of the Divine. Here I would like to describe the legend of one person who Narada helped-- a person who came to be known as Valmiki. 

Valmiki is regarded as a great sage in his own right. He composed the 'Ramayana', an exquisitely beautiful poem that describes the life of Lord Rama. It is said that he was granted a special spiritual vision that enabled him to see the entire life of Rama so that he could describe this. He also met Sri Rama and played an important part in His Lila.

The sage Valmiki was not always a sage. His story is one of the most inspiring ones in terms of spiritual transformation. It demonstrates the efficacy of the recitation of the names and mantras of God. It is often narrated by many Gurus to encourage people to take up mantra japa (Sivananda too has written of this story). Many of you may know the story of Valmiki already, but for those who do not yet know, I will describe it here as I find it truly inspiring.

Once upon a time, a very, very long time ago, in a dense forest, lived a man known as 'Ratnakar'. Ratnakar was a criminal. He had been raised in a family of hunters. After growing up and getting married, he had had a number of children. He found it difficult to maintain his family through hunting alone, and therefore turned to crime.

Over time, he became well-known as a fearsome criminal, a man who would steal the riches of passing merchants and wealthy people, and if necessary, kill them in the process. He wandered about the forest every day armed with weapons looking for new victims. He became quite a successful criminal and his wife, children and parents enjoyed a comfortable life as a result.

One day, as Ratnakar was searching for someone to rob, he encountered the sage Narada. The sage was walking down a forest path, playing his veena and merrily singing the names of Narayana. The robber suddenly emerged from the bushes and told the sage to stop and hand over all his wealth. He threatened to put him to death immediately if he did not comply.

Narada, who had been immersed in his own world of spiritual thoughts, was surprised by the sight of Ratnakar. He honestly told the man that the only material possession that he had was his veena. He explained that his main wealth was, in fact, the name of Narayana (and this was a wealth that was freely available to all; there was no need to kill him to obtain this!). He said that Ratnakar could have the veena if he wished.

The thief was not interested in owning a veena (which he regarded as a worthless instrument). He was, however, taken aback by the composure of the sage in the face of being threatened with death. He was also mystified by the sage gazing kindly and affectionately at him (as this was not usual for his victims!).

Ratnakar asked the sage how it was that he was unafraid of death. Narada replied saying that he recited the names of Narayana and saw Him alone everywhere; what then was there to be afraid of? The robber thought that this did not make much sense and was about to walk off in disgust when the sage suddenly asked him a question in return.

"O Ratnakar" said Narada, "I would now like to ask you a question. You know you have committed many crimes and there will be a price to pay for this in accordance with the divine law of karma. Why then do you do this?"

Ratnakar turned and looked at him. "O sage", he said, "I have a family to feed. My wife, children and aged parents depend upon me. I am merely doing my duty as a family man to look after all of them".

"Really?" said Narada. "As your family are enjoying the spoils of your crimes, I wonder whether they will also partake of the punishment that will be meted out to you in the future. For the consequences of the crimes you have committed against humanity will be great indeed."

Ratnakar laughed "O sage", he said, "You are a wandering ascetic, therefore perhaps you do not know much of family life. Let me tell you that my family are all extremely dear to me and I am very dear to them. They are loyal to me and I am loyal to them. Each one of them would gladly partake of any punishment that may be meted out to me in the future." 

"We follow the motto 'one for all, and all for one'", he added proudly.

"Wonderful!" said the sage. "You are most fortunate. However, there is no harm in confirming this with your family, as it is so important. After all, you would be in dreadful trouble if they refuse to help you!"

Seeing Ratnakar look at him in surprise, Narada said, "I will wait here. Why don't you go and talk to your family and find out?"

"All right, I will" said Ratnakar, feeling sure of the answer that he would receive. "I will show you, O sage, that you were wrong to doubt my family".

He then went off to his home which was not very far away and the first person he encountered was his wife who was busy with household chores.

Ratnakar addressed her, "My dearest wife! I met a rather odd man in the forest just now! He seems to be a sage of some sort. He warned me that I would have to face suffering in the future as a result of the many crimes that I have committed to maintain my family."

"He also told me to ask if you would be willing to share a portion of this suffering with me as I do all of this only for you. My most beloved wife! Naturally, I said that I was in no doubt that you would share in my sorrows, as you share in my joys!"

Ratnakar's wife looked at him in surprise.

"Dear husband", she said, "What is this? You know very well that I have been a dutiful wife to you, and that I am a devoted mother to our children. Day and night, I toil and labour only for the sake of all of you. My future will be determined only by my own karma, why should it be determined by yours?"

She continued, saying, "I never told you to rob and kill people, that was entirely your decision! Naturally, as a husband and father, it is your duty to provide for your family. How you choose to do that is up to you! I cannot take any responsibility for your actions. I find it very unfair that you wish me to take on your negative karma and I will certainly not do any such thing!"

"Now, if you will excuse me," she said, "I need to go and perform my duties in the house. Lunch will not cook itself!" With these words, she swept off and disappeared from sight.

Ratnakar was completely devastated and shocked upon hearing these words from his beloved. "How could she be so cruel and unfeeling?! I wrongly thought that she would stand by me no matter what, what a dreadful mistake!" he thought.

"Never mind", he consoled himself, "My parents will help me. Nobody loves us as much as our parents". Speaking thus, he approached his elderly parents who were sitting and drinking a herbal brew.

"Dear mother, dear father", he began, and told them the same thing that he had told his wife. "I know you will always stand by your beloved son and share in the suffering I must face" he concluded.

To his dismay, his parents also looked at him in astonishment.

"Dear son", they said, "We did our duty and raised you to be a hunter as is the tradition in our family. We never asked you to turn to crime. It is your duty to care for us as your aged parents. You are a grown man now, and it is not our place to tell you what to do! It is up to you to make your own decisions and maintain your family as you see fit. We cannot take any responsibility for your actions. Your karma is your business entirely! Our future will only be determined by our own karma."

Ratnakar was appalled to hear his own parents speak in this way. Sadly, he turned away, and approached his beloved children. "Surely they will help their own father!" he thought.

However, unfortunately for him, this was not the case.  

"O father", they said, "We have our entire lives ahead of us, and our future will be determined by our own actions. How can we be responsible for the crimes that you have committed?! We are only children. You are our father, and you have a duty to care for us. We are sorry but we cannot share your negative karma!".

Ratnakar felt completely crestfallen at these words from his family. "I thought they were all loyal to me", he thought, "but they have now revealed their true colours. In truth, they think only of themselves!"

Thus, the robber despondently returned to the waiting sage.

"Well?" said Narada, "What did your family say? Are they all ready and eager to share in your suffering as you had said?".

"No, they are not." said Ratnakar gloomily, "You were right, O sage. They are happy to enjoy the riches that I obtain through crime, but unwilling to have any share in the unpleasant future consequences."

"I do not know what to do! As you said, I am in very great trouble!"

Saying this, and suddenly feeling rather weak, he sat down on the ground holding his head in his hands and shed tears of grief and despair.

Narada sat down next to him and patted him kindly on the back. "There, there" he said, "Don't worry."

"I have a solution for your situation".

Ratnakar looked up hopefully, "Really?" he asked. "You have a solution for all my negative karma?"

"Yes", said Narada, "I do".

"And what is that?" asked Ratnakar.

"It is the name of God. It washes off all negative karma and creates new positive karma. In fact, it takes you to a state beyond all karma, a state of great peace and bliss", said Narada.

Ratnakar looked at him in bewilderment. "How is that possible?" he asked. "How can repeating a mere name wash off the effects of karma?"

Narada smiled. "It is not a mere name that I am going to ask you to repeat, my friend, it is the name of God Himself. The name of God is one with God. It is God Himself. Do you not think that God has the power to wash off all karma? There is none more purifying than Him!"

Ratnakar was unsure about this. However, he did not exactly have many other choices and therefore decided to give it a try.

"All right", he said, "I will try it. I'm willing to try anything at this stage!".

"Very good", said the sage. "This is the name of God that I recommend that you repeat-- it is Rama".

Ratnakar tried to say the word "Rama" but for some mysterious reason, he was unable to pronounce the name. (Some say it was because his mind had committed such heinous crimes, it was unable to even utter the name of God!).

The sage looked sympathetically at him and said, "Ok, if you cannot say 'Rama', can you say the opposite, that is, 'Mara'?" he asked.

"Of course I can!", said Ratnakar, "Mara!" (Mara means killing and death in Sanskrit so it was no wonder that he could pronounce it perfectly!).

"Well done" said Narada. "Now what I want you to do, is sit right here, close your eyes, and say 'Mara' repeatedly without a break. So it will sound like this-- 'MaRaMaRaMaRaMa'. That way, you actually end up saying 'Rama, Rama'!".

"I will be going away now for a while. Stay here and continue repeating the name. Do not move from this spot until I tell you to", said the sage.

"Ok", said Ratnakar obligingly. "Thank you, O sage, you are very kind. You have helped me when nobody else did. I really am most grateful!".

"That's all right" said Narada. "I'm glad to have met you!".

Saying this, the sage went off merrily singing the names of Narayana and playing his veena. Meanwhile, Ratnakar did as instructed. He sat still and repeated 'MaRaMaRaMaRa' many, many times in his mind.

Gradually, after a long period of time, as his mind repeated the two syllables 'MaRa' again and again, it became purified and he entered a state of deep meditation (the state of spiritual liberation known as samadhi). He remained very still in this state enjoying the experience of spiritual peace and joy. He realised his own God nature through the name of Rama.

As he sat still in the forest, various birds and animals looked at him in surprise as they went by but did not disturb him (he was protected by the name of Rama). A group of ants were looking for a suitable spot to build an anthill. They thought that Ratnakar's place of meditation had a nice, peaceful vibration and decided to build one here.

The ants built a large anthill and ended up covering the whole of Ratnakar, so he could no longer be seen! After a long time, sage Narada came looking for him. He noticed the remnants of the anthill in the place where Ratnakar had been sitting. 

He broke the anthill open and said "Arise O sage! The time has come for you to re-enter the world!".

Ratnakar opened his eyes and slowly emerged from the anthill. He looked at Narada and the two sages embraced each other in great joy.

"As you emerged from an anthill (known as 'valmikam' in Sanskrit), you shall henceforth be known as  'Valmiki', O sage!", said Narada.

Sage Valmiki bowed and gladly accepted the words of his Guru.

He then lived an austere life as an ascetic in the forest and remained immersed in the bliss of Rama nama. At the appointed time, he was called upon to play a key role in the life of the Rama avatar (who arrived on Earth later) and in composing the Ramayana.

This completes the story of the transformation of Ratnakar into Valmiki through the japa of the wonderful mantra 'Rama', a mantra that has been loved by saints and their disciples for countless centuries and is still loved and recited by many even today.

Om.

Salutations to the great Guru, sage Narada, and his wonderful disciple, sage Valmiki.

Om Sri Ramaya Namah.

Om Namo Narayanaya.

Hari Aum Tat Sat

Katha Upanishad part 4: The city of eleven gates and the Supreme Light

 Hari Aum.

Let us continue our study of the Katha Upanishad from where we left off a few weeks ago in January.

To begin with, let me summarise what Lord Yama has taught us so far:

- Two paths exist before us as human beings, namely the path of goodness ('shreyas marga') and the path of pleasure ('preyas marga'). The former leads to spiritual freedom, the latter leads to material bondage. One attains God via the path of goodness.

- Om is Brahman, God, Higher Self. It is the Supreme Being, one who knows (experiences) this syllable, truly rejoices (goes beyond all worldly suffering). It is support of all existence, the highest.

-The Higher Self is immortal, eternal, present everywhere, birthless, deathless. It exists within the hearts of all beings.

-Perception of the Higher self is possible when the mind is freed of worldly desires, when it is calm and tranquil. 

-Ethics, having a sterling character, is a fundamental requirement to attain knowledge of the Self. A person lacking ethics and of immoral character will not be able to perceive the Self within. 

Therefore the Gurus say that we need to actively strive to walk the path of ethics regardless of the many challenges that we may face on the path. 

Non-violence, truthfulness and control of the senses are the three great pillars of yogic ethics that need to be followed to the best of one's ability in all spheres of life, both material and spiritual.

-The Higher Self or God reveals Him/Herself to the one who He/She chooses. The Gurus teach that all are dear to God, but He reveals Himself to only those who truly seek Him; therefore they advise us to pray for spiritual sincerity, to become true seekers.

-The analogy of the chariot to describe the existence of the human being in this world. The soul is the traveller in the chariot that is the body. The intellect is the charioteer, the mind forms the reins, and the senses are the five restive horses. The sense objects in the world are the paths. 

The wise, through gradually developing control of mind, learn the art of directing the chariot towards that which is good, and thus experience spiritual freedom and bliss. The fool, who is careless and given only to sensual pleasures, walks the path of self-destruction, and thus suffers in samsara (the realm of material existence, of birth and death).

-The wise learn to perceive the One Self who exists in many. They see unity in the diverse manifestations of God within this world. They recognise and eventually directly perceive the spiritual essence that pervades all. 

In contrast, the fool only sees the superficial external/material differences in the objects of the world, but fails to recognise the presence of the One Self in them all.

So that was a brief summary of the teachings that Lord Yama has given Nachiketas so far. Let us see what he says next.

Lord Yama now describes the human being using another analogy (he had mentioned the chariot previously). He declares that the soul resides in the 'city of eleven gates'. What does he mean?

Sivananda and other Gurus have explained the city of eleven gates in their commentary upon the Upanishads. The 'city' in which the soul/Atman dwells is the human body. And the eleven 'gates' represent eleven openings in the body. 

These include the two eyes, the nose (with two nostrils), the mouth, the two ears, the belly button (or the umbilicus which contained the cord linking the foetus to the mother as it grew within the womb), and the two openings down below (the reproductive and excretory organs). Together, all of these comprise ten openings or 'gates'. 

The eleventh 'gate' is said to located in the crown of the head-- this is known as the 'Brahmarandhra' in Sanskrit. This is a mystical 'gate' rather than a physical opening, though some say, it is located at the point where the bones of the skull are fused (i.e. the region of the 'anterior fontanelle' which is a soft spot on the heads of babies which closes as they grow bigger). This eleventh gate is said to open when one attains knowledge of the Self. These are the eleven gates of the physical body.

However, there are also said to be eleven gates of the subtle or astral body. These include the five  'jnanendriyas' or sense organs  namely, sight, smell, touch, taste and hearing (through which we receive information about the world around us). They also include the five 'karmendriyas', or the five 'organs of action' namely, tongue (speech), hands, feet, reproductive and excretory organs. The final eleventh 'organ' is the mind that controls all the other ten.

So Lord Yama says that the soul resides within this complex city with various gates that allow it to both receive information and act in this material world that we live in. He then states that the one who meditates upon the Owner of the city, the Self residing within, acquires spiritual wisdom and grieves no more (is no longer subject to worldly suffering).

Having described the presence of the Supreme within the human being, he goes on to describe Its presence in the world that we perceive around us. He declares that the Supreme is the source of all light in our world. He describes the Self as the bright sun in the heavens, and also the air that is everywhere. He declares that the Supreme is present in the sky, in water, in the earth and in mountains. He essentially declares that the Self is everywhere, both near and far, both high and low, It is omnipresent and all-pervading.

Lord Yama declares that the Self is the Supreme Truth. The nature of God as the Supreme Truth is a key reason why the Gurus advise spiritual seekers to strive to be truthful in daily life, truthful with oneself and others, to the best of one's ability. This improves with time as we walk the spiritual path. They tell us that one who seeks the Supreme Truth must first learn to practice truth in daily life. The practice of truthfulness is regarded as especially important in the present spiritual age that we live in (which the scriptures foretold would be a extremely materialistic one where the practice of falsehood would be rife).

Having descibed the presence of the Divine everywhere within and outside us, Lord Yama declares that the Divine essence is the same despite the varying external manifestations. 

He uses the analogy of fire and air to explain this point. He tells us that just as fire remains fire no matter what object it burns, and air remains air regardless of the object within which it is present (such as a cup or a pot or a box), so also the Self remains the Self regardless of the material being or object that It pervades (when human, animal, bird, insect or inanimate object; the expression of the Self varies, but Its fundamental nature remains the same in all these).

He declares that One Self resides in all beings and things and that those who perceive this within themselves experience eternal happiness and not others.

He states that, if one does not attain knowledge of the Self during one's lifetime, then one will be reborn again. The type of rebirth, whether as a human being or other life form, depends upon ones deeds on Earth (in accordance with the divine law of karma). 

He describes the Self as the Supreme Light, the light by which all else in the world is lit, be it the sun, the moon, the stars, fire and also our own light of consciousness (that helps us to perceive and understand the world). That which lights all lights, that Supreme Light, is the Self, the Self that exists within each one of us.

Lord Yama says:

"Na tatra surya bhati, na chandra tarakam, nema vidyuto bhanti, kutoyam agnih,

Tameva bhantam anubhati sarvam, tasya bhasa sarvam idam vibhati."

Meaning:

"The sun does not shine there, nor does the moon, nor do the stars and lightning; how then can fire?

That alone shines and, through That alone, does all this shine".

(This Sanskrit sloka is given great importance in the yogic traditions. It is recited every day, at least twice a day, at the end of the 'arati' or worship of the Divine with lights/lamps, in a number of Sivananda ashrams and yoga centres around the world).

I will describe the final portion of this Upanishad in another entry, hopefully this month. May Lord Yama's wonderful teachings inspire us all to find that Supreme Light that illumines our consciousness.

Om. 

Salutations to Lord Yama and Nachiketas.

Om Namo Narayanaya.

Hari Aum Tat Sat.