Showing posts with label Sacrifice. Show all posts
Showing posts with label Sacrifice. Show all posts

A Tale of Sacrifice, Devotion and True Love


            This is a comment in response to an interesting post on Vedska Astrologija Dean Valentic

The original post,






"No one can use more of the Supreme Lord's property than necessary. Lord Vamanadeva indirectly indicated to Bali Maharaja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful.
All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father's property, but one cannot take more than necessary. This principle should especially be followed by brahmanas and sannyasis who live at the cost of others."

Ref. https://www.facebook.com/photo.php?fbid=462407423779996&set=a.177993578888050.35767.168605473160194&type=1&relevant_count=1


Hello Nitya Ji,
          Thank You for this wonderful post. At the time such an understanding was constituted by Lord Shiva who assumed that perhaps this was the reason this fate befell King Bali. But Lord Krishna, Vishnu as Vamana, and King Bali are Eternal companions, deeply entwined in the highest Love. Their purpose for manifesting was purely to curb the vanity, false supremacy and arrogance of Indra and to give him a taste of real power in divinity and teach him a lesson in humility that he will never ever forget. Bali had attained onto Vasudev Bhagwan well before being incarnate as King Bali. Him offering up his own body as a selfless and loving sacrifice was perhaps the final consummation of his marriage with God, they are entwined together because of this great and unsurpassed act of devotion, Love and faith. It was something that surprised, pleased, immersed and entwined God in a greater act of endless Love and faith. 

           Such devotion is always a two way relationship of the highest  purity, strength, goodness and Truth. Such an explanation or interpretation as hinted by the statement above was proposed by Lord Shiva only as a deceptive attempt to try and ease the anxiety and worry of Indra and the lesser more vain, unjust, lethargic and conceited divinities that occupy and Lord over this realm. Lord Bali unlike Indra and all the divinities of this realm put together, has the highest distaste, renunciation and peace as he is utterly numb to all the gunas, experiences, objects and pleasures of this world, he was totally enraptured in bliss while worshiping, following and carefully serving the will of God. God is equally and eternally enraptured by his devotion as well. It is only in the minds of Men that these faults and accusations exist as illusions. They find fault in God, Lord Krishna and Bali as that is their chosen Natures and base inclinations.

           Krishna was worshiped for the longest time by his immediate family members and their blood lines who consider him their ancestor to this day, it is only in recent times that other people elsewhere have begun to gain an understanding of what his selfless service and Love actually means. It is only recently beginning with such communities as the Yadavs who claim to be of his ilk and blood that his worship was popularized in a place where both him, his actions, his children, his lineage and all his many cult like devotees have all been severely criticized, unfairly questioned and even mocked at times. His life was never perfect because the imperfections lie in the eye of the ever so fallible beholder and their impure hearts. They can never know him and his devotees because they find fault in God rather than themselves. He was also a popular King of Dwarka who threw away his Kingdom and allegedly cursed it along with his wealth into the Arabian sea. His devotee in Bali is very much like him, nothing is beyond the likes of these in this world, nevertheless all is dust in the face of their Love and divine virtues. 





           The Lord in Krishna is said to have had 16000 wives, all of whom were celestial maidens who longed to have him as their husband, their wish was granted but then the Lord tested them as they were more enamored by Shiva in the form of Samb and thus God discarded them to the pleasures of this realm in answer to their betrayal and to serve Samb or Shiva as his bonded witches with permanence. Such is how renounced both God, King Bali and his devotees are, their Nature and virtues are as such, they can never have a need in a world such as this that is well beneath the Truth and the Love in their Hearts and Souls. They are at perfect peace with all of this world and both its wealth and poverty alike, nothing can touch or impress upon their souls, their acts of indifference clearly shows they always have each other and nothing else, there is no distance between their hearts. The hells and heavens of this world can never get in the way of their Eternal existence.  They are not merely men or devotees or renunciants as such, they are divinities and Lovers of the highest kind. Forgetting this world, its pleasures, Kingdoms and sensuality, the ways, the Nature of, the stories and the very surreal virtues of Lord Krishna, Vishnu, Vamana and King Bali remain ever so bizarre and mysterious to the men of this world in my personal opinion, they can never fully understand or comprehend these things let alone genuinely learn or sincerely love such qualities and Truths. Here is an excerpt from one  among my many trusted and most beloved bhaktas/devotees and Spiritual teachers/Masters of all time. 


In the truthful, respectable and sincere words of my saint, Shriji Maharaj ji, 


“If the bhakta happens to be completely devoted and desires nothing

except Bhagvãn, is free of worldly desires, and is an ekãntik bhakta,

then Bhagvãn Himself becomes bound by that bhakta. For example,

Vãmanji seized Bali Rãjã’s kingdom, which comprised of the Svarg-

Lok, Mrutyu-Lok and Pãtãl, and covered all fourteen loks with His

first two steps. Bali Rãjã then offered his own body for Vãmanji to

place the third step. In this way, Bali Rãjã devoutly offered

everything to Bhagvãn. Also, despite the fact that Bhagvãn deceived
Bali Rãjã without any fault of his own, Bali still did not falter from His
bhakti. On seeing such perfect bhakti for Him, Bhagvãn ultimately
became bound by Bali. Although Bhagvãn bound Bali Rãjã only for a
moment, in the process, Bhagvãn himself became bound by ropes
(Bali’s unique bhakti). To this very day, Bhagvãn is forever standing
at Bali’s gate, never out of Bali Rãjã’s sight, not even for a fraction of a second.
61.9 “Likewise, after abandoning all other worldly desires and offering
everything to Bhagvãn, we should also remain as the dãs of Bhagvãn.
In the process, if Bhagvãn happens to inflict more misery upon us,
then Bhagvãn Himself will become bound by us. This is because He
loves His bhaktas, and is an ocean of kindness. He becomes bound by
anyone who offers great bhakti to Him. As a result, the mind of a
bhakta who has such loving bhakti, becomes so bound to Bhagvãn,
that Bhagvãn is unable to free Himself from His bhakta.
61.10 “Therefore, we should become more pleased as Bhagvãn puts us
through more severe hardships, bearing in mind, ‘The more misery
Bhagvãn inflicts upon me, the more bound He will become to me, so He will not be away from me for even a moment’. With such
understanding, a person should become increasingly pleased as
Bhagvãn imposes more and more hardships. However, he should
never become disheartened in the face of misery or for the sake of
bodily comforts.”

Ref.http://www.bhujmandir.org/upload/documents/scriptures/vachanamrut/vachnamrut%20english.pdf


True Love is Eternal and Unconditional. It never dies...this, its Truth, is beyond questions. Although he Loved her and many worship them, Krishna never married Radha. Justice and Truth escapes none who offend or hurt his devotees or the meek.



Blessings & Best Regards,

Jai Krishna Ponnappan

Om Tat Sat ~ Getting to Know the Supreme by Design




~ Om Tat Sat ~





        The Supreme Being - Brahman, the Absolute - is designated as Om Tat Sat in a threefold definition or description. Knowers of the Vedas known as Brahmanas, and the Veda mantras, and the yajnas or sacrifices, are all purified and consecrated by the recitation of this mystic symbol Om Tat Sat. 


       The threefold description of Brahman as Om and Tat and Sat is always recited in all religious performances – during the study of the Vedas, at the conclusion of sacrifices of yajnas, and whatever ritual that Brahmanas, that is the knowers of the Vedas, may undertake. Sacrifices (yajna), charities (dana), austerities (tapas), are undertaken by people according to the rules and regulations of the scriptures and as laid down by knowers of Brahman, beginning with the chanting of Om: om ity udahrtya pravartante. Whenever we commence any holy act, we say Om. We will never see people commencing a worship without chanting Om first. Whether it is a prayer or a meditational session or a worship or a svadhyaya – all this commences with an inward recitation of Om.


"Tad ity anabhisandhaya phalam yajna-tapah-kriyah, dana-kriyas cha vividhah kriyante moksha-kankshibhih": 


Similarly, yajna, dana and tapas are associated with the other letter – Tat – in the same way as Om is associated with yajna, dana, tapas, and all religious performances. Sat is the third symbol, which signifies goodness. 


            We say sant, Mahatma, satsanga, sant, saint, which all come from the word Sat. Sadityeya ityuchyate: Whenever there is something good or saintly, we call that Sat. Whenever there is something auspicious – prasasta karma – then also we use the word Sat in regard to that auspicious beginning. The words yajna, dana and tapah – sacrifice, austerity and charity – are repeated again and again, but they become stable and meaningful and bear the requisite fruit only when they are associated with Sat, or Pure Existence. All the activities that we perform for the sake of fulfilling yajna, dana, tapas – karma chaiva tadarthiyam – anything that we do for the welfare of our own self as well as that of others, for the fulfilment of our spiritual aspirations, they all come under Sat, or immense goodness.


            The terms ‘Tat’ and ‘Sat’ signify the transcendent aspect of Brahman and the immanent aspect of Brahman, both of which are blended together in a universalised connotation or denotation, as we may call it, which is Om. The Supreme Being is called Om because of the inclusiveness of the Supreme Being. Though the Supreme Being is inclusive, It manifests Itself as transcendent and immanent when creation takes place. We are in this world of creation, and we know very well that every nook and corner and every cranny and particle of atom is pervaded and indwelt by the Supreme Brahman, yet this Brahman is not exhausted in this world. The whole of Brahman is present in this world, and yet the whole of Brahman is above this world. Purnamadah purnamidam purnat purnamudachyate: The whole Brahman manifests the whole universe, and the whole Brahman enters wholly this whole universe. Though the whole Brahman enters wholly into this universe, the transcendent aspect of Brahman is not in any way affected by this entry of Brahman into the cosmos.


    The usual idea of location that we have in our minds is that if we are in one place, we cannot be in another place; and if Brahman is inside this world, Brahman cannot be outside the world. That is to say, if God is involved in this world as the immanent principle enveloping the whole world completely, there would be no God left beyond the world. There would be no transcendence. But it is not so. The entire Brahman remains there, uninvolved in the creational process, in spite of the entire Brahman controlling the whole universe and entering into it even up to the smallest particle.


    Thus, the ' Tat ' is the transcendent, the otherwordly, impossible to grasp, beyond the reaches of space and time; and the Sat is that very same thing involved in this creation. It is here and also there. Our minds have a peculiar difficulty in imagining the connection between transcendence and immanence, because we always think that transcendence means something getting beyond our control and remaining far above, so distant from us that we cannot even imagine where it is. Far, far, infinitely far, is that unreachable Supreme Brahman. But Brahman which is so far, apparently unreachable even by the mind with its speed of thought, is also here immanently involved as the soul of all beings. Therefore, it is necessary to visualise a total picture of this transcendent existence as well as the immanent existence of God, and overcome the limitations of the mind which compel us to make a distinction between that which is far and that which is near. 


        We cannot even for a moment imagine how something that is very far away can also be something that is very near. It is impossible to imagine such a thing. The near thing cannot be the distant thing. But here is a peculiar situation where the most distant thing is also the nearest thing. That is the reason why we say that spatial definitions are not to be introduced into the characterisation of Brahman, the Absolute.

        Our difficulty in blending together the notions of distance and nearness arise on account of our thinking in terms of space. When we say God is far away, we think in terms of spatial distance. When we say that God is very near us, then also we think in terms of some location in space juxtaposed to our body, as it were. But, try to think a thing minus the measurable characteristic of space. The mind cannot perform this feat. Minus space, nothing can be thought and, therefore, an immeasurable thing or non-measurable thing cannot be conceived in the mind. This is why God cannot become an object of thought. Nobody can think God because thinking is a process involved in space and time, and the Thing called God is beyond space and time.


        Hence, that which is not involved in the distance of space and duration of time cannot be thought by the human mind which always thinks in terms of distance and duration. Yet, in spiritual meditations we are expected to wean the mind from this involvement of thinking in terms of distance and duration, and bring together the concepts of transcendence and immanence – Tat and Sat – together in an Om that is all-inclusive.


        This inclusiveness is signified by Om or pranava, which is partly a vibration that creates all substances constituting the universe, and partly scriptural as it is a name or nomenclature for God. Tasya vachaka pranava, says Patanjali in one of the sutras. If we want to designate God, we have to designate Him only by the term Om, pranava. We cannot call Him by any other name, because all names arising from language denote some object which is in some place. When we say tree, the name ‘tree’ denotes some object which is in some place. Everything else also is of the same nature. When we utter any word that designates some object – it could be any word in the dictionary – that word connotes or denotes something that is in some place or at some time; but it cannot denote something that is everywhere and for all time. So, no word in any language can designate That which is everywhere and at all times.


       Om is specially regarded as a symbolic expression which embodies in itself the total process of Universal Life. 


All the letters of the alphabet, when they are uttered, create a vibration in the vocal cords. The sound box operates in some way when one letter is uttered, and in another way when another letter is uttered; and there are varieties of operations of the vocal system when different letters are uttered. But when Om is chanted, the entire sound box vibrates – Aummmmm. This process originates from the deepest beginning of the process of sound and ends with just a rarified form of the sound ‘m’, which merges into a soundless ethereal pervading something. This total sound vibration goes beyond the process of sound production and becomes an intangible super-sensory force. In this kind of Omkara, the transcendent aspect and the Sat aspect are clubbed together.

         Thus, the three-fold definition of Brahman – Om Tat Sat – means God here, God above and God below, and God everywhere. 


    The everywhere-ness or the omnipresence and omnipotence of God includes the aboveness and the hereness of God. The above-ness is Tat, the here-ness is Sat, and the everywhere-ness is Om. Therefore, Om Tat Sat is a complete mystical symbol, an understanding which was evolved by ancient masters. Therefore, in all auspicious beginnings, Om is chanted; and when we conclude anything, we say Om Tat Sat, dedicating the performance to the Almighty.


"Asraddhaya hutam dattam tapas taptam krtam cha yat, asad ity uchyate partha na cha tatpretya no iha" :


           Faithless performance is asat, whether it is a performance in the form of yajna or sacrifice, charity, a philanthropic deed, or an austerity or tapas. Anything that is done without faith is asat. 


An answer to the question of what faith is in its sattvic, rajasic and tamasic aspects ~ Performance without faith is devoid of the immanent force of divinity because it is not conducted with the operation of the soul, which is called the faith of the person. Faith is nothing but the action of the soul and, therefore, it is more powerful than any other faculty working in a person. If this faith is not there, the performance brings no result either in this world or in the other world: na cha tat pretya, not after death; na iha, not even here. Faith is supreme, and its threefold character has been beautifully explained.



Faith begins when reason finds its limit and knowledge fails to express. Faith begins when belief  continues in its quest to build its bridges across to the Truth.

Blessings & Best Regards,
Jai Krishna Ponnappan