The study circle started off with chanting Mahamantra by Thiaguji on a Navarathiri day.
Uma Janakiramanji chanted the Dhyana slokas followed by the discussion on last week’s session.
Mayaji gave a beautiful explanation on… JanmAdhyasya yatonvayAd
JANMADHYASYA is a Brahma sutra vaakhya. Veda Vyasa has written so many great scriptures, and in addition, he has given us Bhagavatam too.
We all know that Veppangh kozhundu(baby leaves of a neem tree) are very good for health and we have to eat everyday. We may not like the taste because of its bitterness. But we would love to eat the same thing when coated with honey. In the same way, the Upanishads and the Vedas are so hard and Veda Vyasa could foresee that in Kaliyuga people generally have a short life-span, will be dull witted, have loads of misfortunes and are afflicted by miseries. Veda Vyasa took these Upanishads, Vedas and coated them with honey called Krishna and gave it to us in the form of a Purana which is Srimad Bhagavatam. From this you can see how sage Veda Vyasa was so compassionate.
The reason for creation was Lord Brahma.
Why do we have to accept that Brahman is the reason for Jagat?
I am there, Jivaatma is there, the things I enjoy are around here. Why Should I accept that Brahman exists?
Then there arise 3 questions.
1. Can I experience all worldly pleasures throughout my life ?
2. Will I able to satiate all my worldly pleasures?
3. Will everyone around me be able to benefit by the worldly pleasures the same way as I do?
These 3 are the basic questions, and if you look at what the answer is NO NO NO
There is some power beyond our control which decides who, whom .when one experiences these pleasures.
A potter makes pots. The direct reason is sand; the indirect reason is the potter. When we take the aspects of this universe as a creation the direct reason who creates is also Brahman and indirect reason is also Brahman.
Looking at the next line of the verse:
abhigna svarAt .. The Brahman knows everything. We also know so many things we have internet, Google we can know everything. So , what’s the difference?
What all we know is within the limits. We never know what would happen tomorrow. But the Brahman knows present past and the future. That’ s why we say Brahman knows everything abhighna:
Swaarat– He is independent. Brahman is not in samsaara saagara. We saw in Bhishma Stuti.. This Jagam was created from Brahmam.
Thiruchhanda viritham by thirumazhisai Azhwaar.. He says about srishti
தன்னுளே திரைத்தெழும் தரங்கவெண் தடங்கடல்
தன்னுளே திரைத்தெழுந் தடங்குகின்ற தன்மைபோல்
The sea has waves, wind creates waves. Is the waves and sea are the same. No. The waves and the sea are totally different. When the wind subside, the waves go into the sea.
Likewise is the spider‘sweb, which it creates whenever it likes, and destroys as it chooses.
Likewise God also creates and destroys. This is the nature of Brahman.
With this Mayaji concluded his points on Janmaadhyasya.
Sri Adi Shankara, having written his commentary on the Brahma Sutra, establishes through sheer rational arguments that the Brahman is supreme. At the same time, he says, that while the superiority of Brahman can be established through an argument, it is entirely different from ‘experiencing the Brahman’ itself. Experiencing the Brahman cannot be achieved through arguments.
This was shared by Thiaguji from Dallas.
Sudhaji continued to talk about the six questions asked by the Saunakadhi Rishis to Suta Maharishi.
The Para Brahman is beyond Name, Guna or any form. This is the state of jnanis. But a devotee wishes to see the form of the God. When the Brahman is the sole reason for all Jiva rasis around us, can’t he take a form, with a name Krishna to fulfill the wish of a devotee?
Nirastha Kuhakam…He is self-luminant. That self effulgent light eradicates the ignorance in our mind and takes us in the path of Liberation. That Light is in the form of ‘Satya’ (Truth) and Sage Veda Vyasa invites us to meditate upon this Satyam.
The next sloka talks about the Glory of Bhagavatam. Veda Vyasa challenges what other Purana or sastra can claim to instill God within us just by having a desire to listen? Such is the greatness of Bhagavatam. Veda Vyasa says ‘Shushrushubhi: TatkshanAth’. The 3 fold miseries Adhyaatika, Adhi boutika, Adhi deivika of the jivas are dispelled instantly.
In the next sloka Nigama Kalpataror galitam..Vedas are compared with the Kalpaka taru the wish yielding tree. The fruit of the tree is Bhagavatam. In this context, a Mahaan has stated that if a child excels in various fields, people generally appreciate the mother’s upbringing. Similarly the Vedas are of such greatness that,the fruit from that tree is so valuable.
Later Narayananji gave beautiful explanation on Bhishma Stuti. The study circle came to an end for the day with Mahamantra.