Hari Om.
In Kaivalyopanishad (कैवल्योपनिषद), the student Asvalayana asks the teacher Lord Paramesthi to teach him the highest Brahma Vidya (the Science of Reality). The teacher starts the teaching with one powerful and significant statement as below:
“श्रद्धा भक्थि ज्ननयोगात अवैहि”
‘Sraddha Bhakthi Jnanayogat Avaihi’ – Know (the Bramha Vidya) yourself through Sraddha, Bhakti and Meditation.
What is Sraddha (श्रद्धा) and Bhakthi (भक्थि) ?
Sraddha is Faith infused with knowledge. It is not a blind faith on the words of the master. The student has to understand the import and reasons of the knowledge taught and intellectually understand and comprehend them. Gurudev Chinmayananda explains it as follows: ‘Faith is the faculty of the human intellect by which it can reflect and understand the deeper imports of the scriptural declarations and thereafter assimilate those ideas into the very texture of the intellect’ .
Bhakthi is devotion to the ideals that is understood through Sraddha. Devotion is higher than just love – it is love combined with respect to a higher entity or statement. We love our pets but we do not say we are devoted to it. However we are ‘devoted’ to our parents and Gurus and their teachings. Devotion makes a person attached and dedicated to the higher ideal.
Sraddha is the function of the intellect and Bhakthi is the function of the heart. They are the two wings of Dhayana (Meditation) that uplifts a person to higher plane of consciousness. Both the wings are needed to fly upwards. Sraddha without Bhakthi would be mere ‘theory’ with no practical applications. Bhakthi without Shraddha will be blind faith with no knowledge. Infact, nowadays we see more of blind faith with no effort to gain the knowledge through the scriptures (such as the priceless Vedas or Bible etc.). People visit places of worship to search for GOD externally and petition to that GOD ! Without knowledge, such individuals do not see the universality of GOD in every living being in this plant and this result in disrespect for each other and other living beings.
We all need to develop the faculties of Sraddha and Bhakthi and this harmonized head and heard develop in themselves a power of subjective perception called ‘Intuition’ which is needed for Spiritual awakening.
At His Service,
Hari Om.
Vedanta is pure knowledge on the 'Dharma' of human life, the purpose of our life in this world and the paths of attaining the highest levels of spirituality - the Brahman. The sources of Vedanta are the Holy texts of Vedas from Bharat (India) written about 3000 years ago. My intention is to reflect and write about the ultimate philosophical truths of Vedanta as I understand from the many books read and discourses attended. Hari Om.
Saturday, August 28, 2010
Friday, June 18, 2010
Western philosphies and their connections to Vedanta
A few weeks ago, I happened to read a quote by Wayne Dyer who is a well known motivational speaker. The quote says “We are all infinite spiritual beings having a temporary human experience. Find that within yourself ".
I have heard of Wayne Dyer, and have read some of his writings and blogs, but this quote above from Dyer took me by pleasant surprise as it reflects exactly our Vedantic declarations. With all the due credits to such motivational gurus for their writings, I still could not stop thinking that all this philosophical thoughts in the Western world ought to have some connections to Eastern philosophies and specifically to our Vedas from Bharat (India). I decided to read to look for connections and started reading further, but did not have to go too long.
In his writings, Wayne Dyer refers to his guidance on philosophy from Ralph Waldo Emerson (1803-1882) who was a famous essayist and philosopher and started the "Transcedentalist' movement in America and Europe in late 19th century. Though Ralph Emerson had been brought up in a Christian thoughts and trained as a minister, he was greatly influenced by the writings on Hindu Religion and on Vedas by another well known thinker and philosopher Henry Thomas Colebrooke. Henry colebrooke spent many years in Bharat (India) in the 18th century (1765-1837) studying on Sanskrit and Hindu scriptures. He wrote a well known treatise “Essays on Vedas” in 1805. This essay is now available to read and download in Google books (http:// books.google.com).
Wikipedia says Ralph Emerson was greatly influenced by Vedas and much of his writings has strong shades of non-dualism (Advaita Vedanta). In his essay 'The Over-Soul' Emerson says the following:
"We live in succession, in division, in parts, in particles. Meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related, the eternal ONE. And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are shining parts, is the soul."
Infact the term 'Over-Soul' can be considered as the closest English equivalent of the Vedic term 'Paramatman' . This essay 'Over-Soul' by Emerson is also available for all to read and download in Google books.
Another great poet and philosopher who influenced Ralph Emerson and became his friend and was his contemporary was Henry David Thoreau (1817-1862) who had most beautifully expressed his admiration of reading Bhagavad Gita every morning as follows:
"In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions."
Thoreau was a naturalist and poet and a follower of Vegetarianism. He is quoted to have said ""Most of the luxuries and many of the so-called comforts of life are not only not indispensable, but positive hindrances to the elevation of mankind."
Mahatma Gandhi was deeply influenced by Thoreau's writings and in fact took the idea of Civil Disobedience from him.
Another philosopher who brought Eastern philosophical knowledge to the western world was the French thinker Victor Cousin (1792-1867). Ralph Emerson was introduced to scriptures from Bharat (India) by Victor Cousin.
Thus goes all the connections of these western philosophers to our rich, exquisite, unparalleled and priceless collections of Vedas, Upanishads and of course the crown jewel, the Bhagavad-Gita. Undoubtedly, there has been no society, no country, no civilization in the history of the earth with such advanced and scientific contributions to philosophy as that of our Vedas. As Emerson quoted above, in comparison (to scriptures from Bharat) all the rest of the world's contributions seem puny and trivial. The more I read on the western thinkers and philosophies, the more I see the connections to our scriptures. I feel it is only the tip of an iceberg that I have scratched - there is a huge mountain of knowledge that needs to be read and understood ! I don't think our lifetime is enough to go through all of them, but I am determined to keep reading.
Hari Om.
I have heard of Wayne Dyer, and have read some of his writings and blogs, but this quote above from Dyer took me by pleasant surprise as it reflects exactly our Vedantic declarations. With all the due credits to such motivational gurus for their writings, I still could not stop thinking that all this philosophical thoughts in the Western world ought to have some connections to Eastern philosophies and specifically to our Vedas from Bharat (India). I decided to read to look for connections and started reading further, but did not have to go too long.
In his writings, Wayne Dyer refers to his guidance on philosophy from Ralph Waldo Emerson (1803-1882) who was a famous essayist and philosopher and started the "Transcedentalist' movement in America and Europe in late 19th century. Though Ralph Emerson had been brought up in a Christian thoughts and trained as a minister, he was greatly influenced by the writings on Hindu Religion and on Vedas by another well known thinker and philosopher Henry Thomas Colebrooke. Henry colebrooke spent many years in Bharat (India) in the 18th century (1765-1837) studying on Sanskrit and Hindu scriptures. He wrote a well known treatise “Essays on Vedas” in 1805. This essay is now available to read and download in Google books (http:// books.google.com).
Wikipedia says Ralph Emerson was greatly influenced by Vedas and much of his writings has strong shades of non-dualism (Advaita Vedanta). In his essay 'The Over-Soul' Emerson says the following:
"We live in succession, in division, in parts, in particles. Meantime within man is the soul of the whole; the wise silence; the universal beauty, to which every part and particle is equally related, the eternal ONE. And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one. We see the world piece by piece, as the sun, the moon, the animal, the tree; but the whole, of which these are shining parts, is the soul."
Infact the term 'Over-Soul' can be considered as the closest English equivalent of the Vedic term 'Paramatman' . This essay 'Over-Soul' by Emerson is also available for all to read and download in Google books.
Another great poet and philosopher who influenced Ralph Emerson and became his friend and was his contemporary was Henry David Thoreau (1817-1862) who had most beautifully expressed his admiration of reading Bhagavad Gita every morning as follows:
"In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions."
Thoreau was a naturalist and poet and a follower of Vegetarianism. He is quoted to have said ""Most of the luxuries and many of the so-called comforts of life are not only not indispensable, but positive hindrances to the elevation of mankind."
Mahatma Gandhi was deeply influenced by Thoreau's writings and in fact took the idea of Civil Disobedience from him.
Another philosopher who brought Eastern philosophical knowledge to the western world was the French thinker Victor Cousin (1792-1867). Ralph Emerson was introduced to scriptures from Bharat (India) by Victor Cousin.
Thus goes all the connections of these western philosophers to our rich, exquisite, unparalleled and priceless collections of Vedas, Upanishads and of course the crown jewel, the Bhagavad-Gita. Undoubtedly, there has been no society, no country, no civilization in the history of the earth with such advanced and scientific contributions to philosophy as that of our Vedas. As Emerson quoted above, in comparison (to scriptures from Bharat) all the rest of the world's contributions seem puny and trivial. The more I read on the western thinkers and philosophies, the more I see the connections to our scriptures. I feel it is only the tip of an iceberg that I have scratched - there is a huge mountain of knowledge that needs to be read and understood ! I don't think our lifetime is enough to go through all of them, but I am determined to keep reading.
Hari Om.
Sunday, May 2, 2010
Tattva Bodha (तत्त्वबोधः) by Aadi Shankaracharya
Tattva Bodha is a ‘Prakarana Gantha’ (translated as ‘basic texts’) written by the great master Aadi Shankaracharya. It introduces the students to Vedantic terms and equips them for higher Vedantic studies. In Tattva Bodha, Sri Shankaracharya explains the term and significance of ‘Saadhna Chatustayam’ which is the four-fold qualifications that I have referred in my previous blog. Sri Shankara elaborates the Saadhana Chatushtayam (four-fold qualifications) as thus:
साधन चतुस्तयं किं ?
नित्य अनित्य वस्तु विवेकः
इह मुन्नर्थ फल भोग विरागः
शमदिस्तकसंपत्ति मुमुक्षुत्वं च इति
Sadhna Chatustayam kim?
Nitya-Anitya Vastu Vivekaha,
Iha munnartha phala bhoga viragaha
Samadhisthakasampathi, Mumukshutvam cha ithi
The viveka (knowledge) to discriminate between Nithya (permanent) and Anithya (Non-permanent), dispassion towards enjoyment and results of action, six fold qualities of Sama, Dana, Uparama, Thitiksha, Sraddha, Samadhana and finally Mumukshutva, which is the ardent desire to achieve liberation.
Aadi Shankara provides wonderful insights into each of the above qualifications in great detail in the book. As explained in my previous blog, the significant points in the above are 1) Viveka 2) Vairagya, 3) Control of mind, body etc and 4) Intense desire to attain moksha or liberation. All these are achievable only through knowledge and our effort to experience the Pure Consciousness (Aatman) within all of us.
Viveka is the knowledge and capacity to discriminate the Real from the un-real, the Permanent from impermanent, the Changeless from the changing. The scriptures provide us five types of viveka needed in all humans. They are
Amsa-Amsi Viveka : (relationship between) part and whole
Sadhana-Sadhya Viveka : the means and the end (goal)
Sreyah-Preyah viveka : the good and the pleasant
Atma-Anatma viveka: the self and non-self
Nithya-Anithya viveka : Permanent and impermanent.
Viveka is a trait that is naturally inherent in us as human beings and is one of the unique skills that we have compared to other living things. We should use this skill regularly and wisely in all situations we may face in life.
Hari Om.
- KVR
साधन चतुस्तयं किं ?
नित्य अनित्य वस्तु विवेकः
इह मुन्नर्थ फल भोग विरागः
शमदिस्तकसंपत्ति मुमुक्षुत्वं च इति
Sadhna Chatustayam kim?
Nitya-Anitya Vastu Vivekaha,
Iha munnartha phala bhoga viragaha
Samadhisthakasampathi, Mumukshutvam cha ithi
The viveka (knowledge) to discriminate between Nithya (permanent) and Anithya (Non-permanent), dispassion towards enjoyment and results of action, six fold qualities of Sama, Dana, Uparama, Thitiksha, Sraddha, Samadhana and finally Mumukshutva, which is the ardent desire to achieve liberation.
Aadi Shankara provides wonderful insights into each of the above qualifications in great detail in the book. As explained in my previous blog, the significant points in the above are 1) Viveka 2) Vairagya, 3) Control of mind, body etc and 4) Intense desire to attain moksha or liberation. All these are achievable only through knowledge and our effort to experience the Pure Consciousness (Aatman) within all of us.
Viveka is the knowledge and capacity to discriminate the Real from the un-real, the Permanent from impermanent, the Changeless from the changing. The scriptures provide us five types of viveka needed in all humans. They are
Amsa-Amsi Viveka : (relationship between) part and whole
Sadhana-Sadhya Viveka : the means and the end (goal)
Sreyah-Preyah viveka : the good and the pleasant
Atma-Anatma viveka: the self and non-self
Nithya-Anithya viveka : Permanent and impermanent.
Viveka is a trait that is naturally inherent in us as human beings and is one of the unique skills that we have compared to other living things. We should use this skill regularly and wisely in all situations we may face in life.
Hari Om.
- KVR
Sunday, March 14, 2010
Reading Gurudev's biography
Sri Chinmaya SadGuruve Namaha.
Hari Om.
Recently I have started reading a biography of Guruji Swami Chinmayananda. The book is written by Nancy Patchen and published by Chinmaya Mission Trust. I bought the book during the Chinmaya camp I attended in Dallas in Dec 09.
The book elucidates wonderfully the life of Guruji and how he came to this chosen path of Vedanta. The author has very clearly attempted to describe the life of Rishis and the way of Gurukul education of those days. What inspired me in the reading is the dedication and effort demanded of the students through their rough and tough life in the Gurukulam (Guru’s Ashram) in the Himalayan ranges. The daily regimen for Swami Chinmayananda when he was the disciple of Swami Tapovanam consisted of getting up by 4 AM, bath in the freezing Ganga river, meditations, day long education, discussions with the Guru and other disciples outside among the nature and contemplation during evening hours. They managed life there in the most minimal of conveniences and just enough food to keep them going. This kind of life is not to stave or deny themselves, but to transcend the pulls of BMI (Body, Mind and Intellect) away from the transient sensual pleasures and instead focus them pointedly on the path towards Self-Realization. Gurudev (Swami Chinmayananda) studied under the able and highly knowledgeable masters Swami Tapovanam and Swami Sivananda.
In the first few pages of he book, he author Nancy Patchen explains four prerequisite qualities demanded of a student, in order to be successful in the learning, understanding the Vedantic scriptures and to experience the ultimate Truth of Brahman. They are:
Viveka: The capacity to discriminate the Real from the un-real, the Permanent from impermanent, the Changeless from the changing.
Vairagya : Detachment from the un-real through logic and intellectual discrimination.
Satkasampatti: This consists of six moral and mental qualities: 1) Sama - Control of mind and ability to remain focused on one's objective; (2)Dana - Control of organs of perception and organs of action; (3) Uparati – the ability to cease all activities; (4) Thithiksha – endurance; (5) Shraddha – faith based on intellectual appreciation of the truths of the scriptures and (6) Samadana – A tranquil, calm mind born out of contemplation on the Truth – the Brahman.
Mumukshutva: The compelling desire to leave the limitations of the mortal world to reach the final divine goal of freedom from all bondage.
I believe the above qualities are a must in order to attain the highest levels in any field of knowledge, and the last quality – Mumukhutva being the final step to attain Moksha - the Infinite Brahman.
Hari Om.
Recently I have started reading a biography of Guruji Swami Chinmayananda. The book is written by Nancy Patchen and published by Chinmaya Mission Trust. I bought the book during the Chinmaya camp I attended in Dallas in Dec 09.
The book elucidates wonderfully the life of Guruji and how he came to this chosen path of Vedanta. The author has very clearly attempted to describe the life of Rishis and the way of Gurukul education of those days. What inspired me in the reading is the dedication and effort demanded of the students through their rough and tough life in the Gurukulam (Guru’s Ashram) in the Himalayan ranges. The daily regimen for Swami Chinmayananda when he was the disciple of Swami Tapovanam consisted of getting up by 4 AM, bath in the freezing Ganga river, meditations, day long education, discussions with the Guru and other disciples outside among the nature and contemplation during evening hours. They managed life there in the most minimal of conveniences and just enough food to keep them going. This kind of life is not to stave or deny themselves, but to transcend the pulls of BMI (Body, Mind and Intellect) away from the transient sensual pleasures and instead focus them pointedly on the path towards Self-Realization. Gurudev (Swami Chinmayananda) studied under the able and highly knowledgeable masters Swami Tapovanam and Swami Sivananda.
In the first few pages of he book, he author Nancy Patchen explains four prerequisite qualities demanded of a student, in order to be successful in the learning, understanding the Vedantic scriptures and to experience the ultimate Truth of Brahman. They are:
Viveka: The capacity to discriminate the Real from the un-real, the Permanent from impermanent, the Changeless from the changing.
Vairagya : Detachment from the un-real through logic and intellectual discrimination.
Satkasampatti: This consists of six moral and mental qualities: 1) Sama - Control of mind and ability to remain focused on one's objective; (2)Dana - Control of organs of perception and organs of action; (3) Uparati – the ability to cease all activities; (4) Thithiksha – endurance; (5) Shraddha – faith based on intellectual appreciation of the truths of the scriptures and (6) Samadana – A tranquil, calm mind born out of contemplation on the Truth – the Brahman.
Mumukshutva: The compelling desire to leave the limitations of the mortal world to reach the final divine goal of freedom from all bondage.
I believe the above qualities are a must in order to attain the highest levels in any field of knowledge, and the last quality – Mumukhutva being the final step to attain Moksha - the Infinite Brahman.
Friday, January 29, 2010
Resilence of kids in Haiti - A Vedantic view
Hari Om. Today morning in the NBC 'Today' program I was listening to the story of the resilience of kids in Haiti. Inspite of the terrible tragedy of earthquake, with thousands of deaths, no homes and no basic utilities, etc. it is amazing to know that the young kids there have been the first to regain their normalcy (whatever normalcy they could get !) and bring their life back to fun and smiles ! News reporters are seeing kids playing with kites and soccer balls among the ravages of the earthquake - even those who are seriously hurt have been seen smiling and trying to enjoy.
What is it that brings kids into this state of mind ? We all have heard infants are considered to be in a Godly state of mind in their initial years. They are said to be pure and innocent in their thoughts and actions . What is the reason for this and why do we change as we grow up ?
Here is my take on it. As we learn from the concepts of Vedanta, BMI and the Pancha Kosas, it is the association of our self with the grosser layers of Body, Mind and Intellect that is the cause of all emotions including the ego. Our Self or Atman is always pure. When we are born, each of us come with certain inherent Vasanas within us - that is the reason for our rebirth as per Hindu Shastras. As we grow up, these hidden Vasanas exert as thoughts in our intellect and as emotions in our mind. In addition to these inherent Vasanas, we accumulate our own share (a big share !!) of Vasanas through our senses and actions from the outer world. All these form the thick layer of Ego within us and form a veil covering the Pure Inner Self . It is this ego in the form of various mental emotions (sadness, worrries, desire, hatred, anger, lust, etc.) that prevents us from coming back to our own self - our real nature which we are born with.
Infants and kids have purer mind and intellect and lesser vasanas. They do not have any vasanas driven ego and emotions in them. So any sadness or desires they have is momentary ! It goes away as soon as their attention is diverted and they do not keep those emotions botteld up. We have seen numerous examples of crying babies smiling or laughing the very next moment their attention is diverted !
We tend to say kids are not matured, so they have this tendency to take it lightly, but looking in from a philosophical angle, I have to ask are we as adults moving from maturity to immaturity as we age ??
Adi Shankara says in Bhaja Govindam .
'Viddhi Vyadhyabhimanagrastam; Lokam Sokhatam cha Samastham; Bhaja Govindam.."
The Very world is consumed by disease and conceit; riddled with pangs, so Seek Govinda...
As Gurudev says, pleasures and pains come and go away, not knowing that we as adults are sad, upset and angry for situations where we have no contol (like earthquake). Kids in Haiti let it pass and look for the next best chance to return to normal. So who is more matured ??
Hari Om.
- KVR
What is it that brings kids into this state of mind ? We all have heard infants are considered to be in a Godly state of mind in their initial years. They are said to be pure and innocent in their thoughts and actions . What is the reason for this and why do we change as we grow up ?
Here is my take on it. As we learn from the concepts of Vedanta, BMI and the Pancha Kosas, it is the association of our self with the grosser layers of Body, Mind and Intellect that is the cause of all emotions including the ego. Our Self or Atman is always pure. When we are born, each of us come with certain inherent Vasanas within us - that is the reason for our rebirth as per Hindu Shastras. As we grow up, these hidden Vasanas exert as thoughts in our intellect and as emotions in our mind. In addition to these inherent Vasanas, we accumulate our own share (a big share !!) of Vasanas through our senses and actions from the outer world. All these form the thick layer of Ego within us and form a veil covering the Pure Inner Self . It is this ego in the form of various mental emotions (sadness, worrries, desire, hatred, anger, lust, etc.) that prevents us from coming back to our own self - our real nature which we are born with.
Infants and kids have purer mind and intellect and lesser vasanas. They do not have any vasanas driven ego and emotions in them. So any sadness or desires they have is momentary ! It goes away as soon as their attention is diverted and they do not keep those emotions botteld up. We have seen numerous examples of crying babies smiling or laughing the very next moment their attention is diverted !
We tend to say kids are not matured, so they have this tendency to take it lightly, but looking in from a philosophical angle, I have to ask are we as adults moving from maturity to immaturity as we age ??
Adi Shankara says in Bhaja Govindam .
'Viddhi Vyadhyabhimanagrastam; Lokam Sokhatam cha Samastham; Bhaja Govindam.."
The Very world is consumed by disease and conceit; riddled with pangs, so Seek Govinda...
As Gurudev says, pleasures and pains come and go away, not knowing that we as adults are sad, upset and angry for situations where we have no contol (like earthquake). Kids in Haiti let it pass and look for the next best chance to return to normal. So who is more matured ??
Hari Om.
- KVR
Wednesday, January 20, 2010
Significance of Om Shanthi, Shanthi, Shanthihi.
In Hinduism, all sacred, auspicious and significant events in life are supposed to start with invocation of a God to seek His blessings in the successful conduct and completion of the activity without hindrance. Nowadays, this is normally done through prayers to Ganesha who is considered as ‘gate keeper’ to prevent any ‘vignams’ (hindrances), thus Ganesha is also called Vigneshwara.
All the Hindu mantras end with the invocation of peace through the chanting of ‘Om Shanthi, Shanthi, Shanthihi..’. The word Shanthi means ‘peace’ and is repeated 3 times. Swami Chinmayananda Guruji has explained the significance of repeating this word ‘Shanthi’ three times as below:
The first ‘Shanthi’ is for preventing God-Sent (Aadhi-Daivika) obstacles which come unexpected and unpredictable, such as asteroids hitting the earth, earthquakes, Tsunami’s etc.; The second ‘Shanthi ‘is for preventing worldly phenomenon (Aadhi-Bhoutika) obstacles such as floods, fires etc. which are known to mankind, but not controllable. The third ‘Shanthi’ is for preventing subjective inner obstacles in each of us such as worries, anger etc. It is prayed that the ‘Vignams’ from all these three are prevented till the function or event is completed successfully.
When reciting the prayers, Guruji suggests that the first ‘Shanthi’ should be loud and clear, the second time it should be of moderate sound and the third time it should be a whisper since it is for subjective mind and intellect.
Om Shanthi, Shanthi, Shanthihi. Hari Om.
All the Hindu mantras end with the invocation of peace through the chanting of ‘Om Shanthi, Shanthi, Shanthihi..’. The word Shanthi means ‘peace’ and is repeated 3 times. Swami Chinmayananda Guruji has explained the significance of repeating this word ‘Shanthi’ three times as below:
The first ‘Shanthi’ is for preventing God-Sent (Aadhi-Daivika) obstacles which come unexpected and unpredictable, such as asteroids hitting the earth, earthquakes, Tsunami’s etc.; The second ‘Shanthi ‘is for preventing worldly phenomenon (Aadhi-Bhoutika) obstacles such as floods, fires etc. which are known to mankind, but not controllable. The third ‘Shanthi’ is for preventing subjective inner obstacles in each of us such as worries, anger etc. It is prayed that the ‘Vignams’ from all these three are prevented till the function or event is completed successfully.
When reciting the prayers, Guruji suggests that the first ‘Shanthi’ should be loud and clear, the second time it should be of moderate sound and the third time it should be a whisper since it is for subjective mind and intellect.
Om Shanthi, Shanthi, Shanthihi. Hari Om.
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