RENUNCIATION

The topic of renunciation has never been a popular subject, which inevitably leads into painful conflict with ‘worldly’ desires.  

Renunciation traditionally practiced by way of going away from home to homeless life in search of truth.  Lord Buddha too began his search for truth by going away from home to homelessness.  But at the time of enlightenment, Lord Buddha found that one should actually renounce attachment, including longing for enlightenment, by letting go off the bonds that that binds us to Samsara, which does not necessarily requires going away from home to homeless life.  

Lord Buddha realized that it is the emotional bond that holds everyone clinging and binds to the wheel of Samsara.  Having found the truth Lord Buddha redefined the idea of renunciation and advocated the practice of generosity as the first step of renunciation.  It is something that everyone can do. Anything that can be owned can be given.  

Renunciation and generosity are the two sides of the same coin and hence Lord Buddha said the goal of renunciation is to develop a spirit of generosity.  In the act of generosity, the receiver may enjoy some fruit from the act of giving; it is the giver who is the main beneficiary practicing an act of generosity by giving away what he owns for the good of others. 

Lord Buddha initiated the practice of going on retreat.  It is an appropriate way of practicing renunciation and it is possible for everyone.  Everyone can practice renunciation by way of going on retreat living behind the mundane world temporarily.  The practice is now a time honored Buddhist practice.

On retreat one experiences not only the struggle with one’s attachments, the emotional bond we live with, but also the joy and delight of freedom from them.  We are most successful in practicing Samatha and Vipassana Bhavana -meditation while we are on retreat. 

The retreat indeed provides the confidence that renouncing the worldly life is not difficulty.  One can also replicate the conditions of the retreat in everyday life.

In the middle of joyful experience of retreat Mara may come and say, “This is all very well – you enjoying yourself like this – but what about other people!  Why don’t you do something useful to relieve the suffering of the world instead of sitting here enjoying yourself – selfishly.”

Mara has a point – one could have devoted life to doing something useful.  But what is useful; practicing contentment with renunciation so that one could face death with ease and a sense of fulfillment or making contribution and finding solution to others worldly problems or spiritual progress.  Of course all of these have to be combined and balanced.  

Lord Buddha makes it clear that renunciation is not to be associated with feelings of loss and grief, or with the gloom of harsh asceticism, nor with bleak damnation of the rest of humanity.  Retreat is to be associated with spiritual progress for good of self and others that leads to experiencing eternal joy and bliss. 

GENEROSITY

Lord Buddha places Dana Paramita in the first place among all other Paramitas.  Dana is an act of giving and Paramita means well being of others.  Primarily Dana Paramita is an Upaya -a skilful mean, for cultivating the right attitude.

Lord Buddha emphasizes that the generosity with which an act of giving is executed has the power to change our attitude, outlook and accrue virtue for harmony and happiness of everyone.  

More than the act of giving, the intention of giving and the degree of loving kindness and compassion associated with the act of giving, is important.  Whatsoever is given, it must be given selflessly to a genuinely needy recipient.

If we cultivate generosity, our mind will stop sticking to physical and emotional desires and dislikes.  Instead we are  suffused with the feeling of vast spaciousness in our mind and heart.  

When we develop generosity is us we are able let go negative emotions like anger or desire or jealousy that arises in us and prevent us from being in painful state when they arise.  We are able to allow the negative emotions to follow their natural path of coming and going and we remain undisturbed and happier with their passing.  

Generosity triggers to unfold Bodhi Citta –good will, and its underlying power to deliver harmony and happiness.  It frees practitioners from attachment, the emotional bond that ties everyone to Samsara.

Practicing generosity provides trans-formative experience and it is the beginning of spiritual awakening, and it requires a generous heart.

Practicing generosity means practicing the act of giving selflessly to genuinely needy recipient.  The recipient is important because helping those who do not have problem does not solve the actual problem and does not bring happiness to anyone. 

In practicing generosity we experience the joy of our intention being transformed.  Giving selflessly for the well-being of others who are genuinely wanting to receive help, we experience confidence; we grow in self-esteem, and self-respect.  

Generosity cause spaciousness in our mind and heart, bringing in inner introspection where true happiness is found.  It is with the spaciousness of mind and heart we derive the strength to accept things as they are; and exercise contentment, tolerance and forgiveness. 

With generosity, if we develop, spacious mind and heart, we are not afraid.  The fear factor itself does not exist in us.  The vast array of experiences comes and goes when we have spacious mind and generous heart.  We remain self-confident at all circumstances.

It is the fear and attachment that make us hold on to a pleasant experience. We like to have pleasant experiences because we think we need them to be happy.  We want them to last as long as we can.  But nothing stays forever. 

Such compulsive attachment does not bring true happiness, whereas learning to let go, learning to relinquish; being able to give selflessly with right intention does bring happiness. Indeed, in a singly act of giving selflessly, fear and attachment are diminished. 

The strength of generosity is a primary factor in our ability to accept change, and let go painful experiences and negative emotions without being disturbed.   

Indeed a single act of giving selflessly to a genuinely needy recipient unfolds Lord Buddha’s message of love, compassion, sympathetic joy and equanimity.  

The objective of practicing generosity has two folds.  The first one is to free our minds from the conditioned forces of craving, clinging and attachment that bind and limit us to a confinement that lacks self-esteem.  

If we are always looking for things to be complete, we miss the degree to which we are complete.  For this reason Lord Buddha advises us to practice generosity to free our mind from projecting incompleteness and weaken the forces of craving, clinging and attachment.  

Secondly, we practice generosity to extend welfare and happiness to all beings and free them from all forms of suffering.

Giving is an act of abandoning delusion and perform wholesome act with skillful means.  By way of selflessly giving a material possession, contributing a positive thought, sharing a feeling for well being of others, or volunteering for social welfare activities, we understand the value of life.  

We must understand that what we do in our life—the choices we make, the values we hold—matters.  What we think and do in this Samsara matters to us and others alike.  

With a selfless act of giving we are abandoning desire and grasping.  We are abandoning ill will and aversion, as aversion creates separateness and withdrawal, a sense of not being in harmony with others. 

In a selfless act of giving we are aligning ourselves with human values.  We let go grasping, aversion and delusion. 

One of the great joys that come from generosity is the understanding that no matter how much or how little we have, if we know we have enough, we will always have something to give. “One who knows that enough is enough will always have enough (Tao Te Ching).” 

Durga Puja and Dassain: What do we need to know?

Durga Puja and Dassain: What do we need to know?

Goddess Durga is the sublime Divine Mother, in whom we take refuge for protection and prosperity.  Goddess Durga is the Pure Being and Pure Will.  In essence, Goddess Durga is the undivided energy of pure consciousness which alone is absolute. 

Goddess Durga is Swaha –the being beyond all fallacies, thoughts and descriptions. 

Goddess Durga is time, the Mother Nature, the divine energy underlying all creations and destruction of imperfections.  She is the purest and absolute Vidya –knowledge, the embodiment of success. 

Goddess Durga is Citta Sakti –the spiritual energy of inner consciousness, pure perception, loving kindness and compassion.  She is the Being in every action, the supreme source of energy, and resides in everyone’s mind and heart.  She is the supreme power of eternity and perfection underlying the whole existence and her manifestations are infinite.

Goddess Durga is the divine energy of self awareness that destroys impurities and negative Karmic forces, and bestows spiritual power.  She protects us and guides us in our spiritual journey on self-purification, self-transformation, and self-realization.  She is Sankalpa, the inner vibrations, the single-pointed yearning for inner and outer prosperity. 

Goddess Durga is realized with absolute faith and unalloyed devotion.  In worshipping Goddess Durga, the devotees are expected to visualize the Divine Mother actually in life form and adore her with awakened mind and heart.  Goddess Durga is revered for her benevolence; who understand the anguish and fulfills the need and request of her devotees.

Goddess Durga is worshipped for nine days twice a year, in spring and in autumn.  The period of worship is called Navaratri, which means living in divine consciousness for nine days, literarily it means nine nights, and experiencing the loving kindness and compassion of Goddess Durga.  The whole event of worshiping Goddess Durga during Navaratri is popularly known as Durga Puja.  

In Durga Puja, Goddess Durga is worshipped for destroying the demons –the negative Karmic forces, inherently present in our being, and realize divinity for mutual prosperity, harmony and happiness by living a noble life –Adarsha Jeevan, with virtue and righteousness exercising self discipline, self-control and sacrifice with pure consciousness. 

Durga Puja is an expression of aspirations and ideals, and a landmark of traditions and customs, which presents a culture of living a life with faith and devotion.  The Durga Puja of autumn is observed with festivities.  The tenth day is called Vijaya Dashami, and celebrated as Dassain, which marks the day of victory of good over evil and that is the day the blessings of the Goddess Durga is received. 

Outwardly Durga Puja is an expression of socio-cultural and religious traditions.  But in it we find the life principles, the inspiration that arouses positive thought and conviction for right action.  The art and beauty of Durga Puja is that it creates spiritual atmosphere with hope abound, gives positive message to the individual’s imagination and enable people in their spiritual journey. 

Durga Puja is an auspicious occasion for taking refuge in Divine Mother, sacrificing the Ego and awakening the inner consciousness, the purity of our nature, the divine nature in which there is solution to sufferings associated with human life. 

The changing way of life has been creating increasingly widening generational gap on spiritual traditions.  The materialistic perception has dominated the awe and reverence to the spiritual outlook, religious traditions and customs.  What is increasingly diminishing in most populace is the spiritual aspect of life, the fundamentals of human existence.  People mistakenly harbor the idea of satisfying senses only to subscribe to disharmony and suffer. 

To live a life in harmony and happiness, one must have right understanding and set the aim of life to be spiritual being, and progress towards spiritual nature, transcending physical and sensual desires.  Without having the right understanding of the essence and the true principle embodied in Durga Puja, the whole event turns up to be a mere ritualism and external pomp, and festivity.

Subha –goodness, Sukkha -happiness, and Moktsa –freedom, have been the goal of Hindu theology.  The problem with us is that we search them where they are not.  The cause being that the search is not guided by knowledge and wisdom.  The materialistic nature, conceptual mind and referential emotional feeling, with which we live, delude us and we are unable to have right understanding, right perception and right path for living a noble and happy life.  It is our inability to recognize neither our own true nature, nor the eternal supreme reality, and living a life in delusion has been the greatest dilemma. 

It is the negative Karma that holds us hostage to Samsara, cause life in the lower realms and suffer.  We need to know them, be aware of them and be mindful of them. 

There are nine broad categories of negative Karmas, which include:  (1) Bhog Eccha –craving for sensual and bodily enjoyment, the sense pleasure, (2) Ahangkara -ego, the self cherishing thought, emotion, pride, hypocrisy, vanity, arrogance and stubbornness, (3) Mamakara –mine-ness, attachment, greed, miserliness, and absent of oneness, (4) Dvesa –anger, hatred, aversion, malice, and jealousy, (5) Alasya –indolence, laziness, lack of will power and dedication, (6) Ajnana –Spiritual ignorance, not knowing the difference between ephemeral and eternal, (7) Moha-Ratri –delusion, the mistaken idea on happiness and chasing for it where it is not there.  (8) Kala-Ratri -not knowing one’s own real nature due to darkness created by Avidya -ignorance, and (9) Maha-Ratri -not knowing the truth because of the darkness created by Maya -cosmic ignorance.

Man is bound to reap the fruits of his own actions as life revolves around Dharma, Karma and Moktsa.  It is inevitable to know them correctly and practice in our mundane life with humility.  The Dharma means what is ought to be done, and the Karma means what is actually being done and their consequences.  These two are the universal laws.  Any one walking on the path of Dharma never meets suffering; progressively evolves and reaches perfection and experiences the eternal happiness and freedom –Moktsa, here on earth.  But those who miss the path of Dharma are held hostage by the negative Karmas and suffer here on earth. 

Both; the Dharma -virtue and righteousness, and Adharma -the evil and the demonical forces, possess cosmic power.  But the power of Dharma that sustains the universe incessantly revolts the misuse of cosmic power by the evil forces and subdues them.  The use of cosmic power for the evil and immoral purposes is against the law of Divine Nature, and the evil and demonical forces do not get the Divine Nature’s sanction. 

All that is evil and immoral is Mahisa, the base of evil thought, attitude and behavior.  Renounce Mahisa and adore knowledge, love, virtue and righteousness, and walk the path of Dharma is the message of Durga Puja.  

Human life is precious which one gets after passing through numerous births.  If one out breath does not return, then that is already the next life and even after uncountable life across several Kalpa, one might not still be able to return to human form. 

Human life is precious because it is only in this life one can attain Moktsa.  In this precious human life no one should do anything that ends up doing nothing or things that merits being in hell.  Rightfully we should be doing things with which we experience heaven here on earth in this life. 

With the blessing of Goddess Durga, a virtuous person derives knowledge and wisdom from within for righteous actions benefiting all sentient beings.  He is fearless and confident, the inevitable elements of success.  While a person on evil path is crippled by fear, doubt, guilty feeling and lack of confidence.  Being against the law of Divine Nature, the person on evil path cannot face the truth or stand the test of time.

One who observes Durga Puja and Dassain sincerely and solemnly fully understanding the essence of the event is blessed with spiritual knowledge and wisdom, fearlessness and confidence, and bountiful prosperity and good health, for living a peaceful, harmonious and happy life. 

Formally Durga Puja begins with Ghata Sthapana in the sanctum sanctorum on the first day of the Navaratri, which falls on the first day of the lunar fortnight.  The meticulous detail is awesome; however a minimal understanding at individual level is of immense importance.  Purity and serenity are the nature of Divine Mother and they must be guaranteed in the sanctum sanctorum, be it at home, in temple or public place.

Ghata -a water filled pot, also called Kalash, is an auspicious symbol.  In Durga Puja a Ghata symbolizes the living Goddess Durga.  Consecrating the Ghata in sanctum sanctorum is called Ghata Sthapana.  The process begins with drawing Sarvato-bhadra Mandala, which represents the auspicious cosmos of the universe.  Simplistically it is a diagrammatic representation of auspicious universe.  On the Sarvato-bhadra Mandala the Ghata is placed. 

In temples, nine bouquets each made of nine plant species of religious significance are placed in nine Kalash including the main one, the Ghata.  Each bouquet represents one of the nine noble aspects of the Goddess Durga, while at home one single bouquet is place in the Kalash.  Awesome variant elaboration begins from here. 

What is important is that one should worship Goddess Durga being free from attachment with a conviction to perform rightful duties in life selflessly without any intention or expectation but as an offering unto Divine Mother. 

In Durga Puja, the Arati –the prayers, and Bhajans –devotional songs are of special significance.  They ought to create inner vibration, the resonance in the mind and heart ensuring selfless devotion and destruction of negative Karmas, or else they are no benefit.

One thing that is not commonly practiced is the lighting of Dipamala of 108 lamps which has special significance.  The Divine Mother Goddess Durga and all other prominent Gods of Hindu pantheon have 108 names which represents 108 Dharma paths.  Offering 108 lamps means adoring and venerating Goddess Durga in all her forms and names, and Dharma paths. 

At household level, an inevitable element beside Ghata is raising of Jamara.  Jamara –the seedlings of coarse grains, corn or barley, is raised in a container covered by an opaque cover.  Jamara symbolizes the bountiful blessing of Goddess Durga for wish fulfilling, good health, good fortune, prosperity and happiness.  Besides Ghata and Jamara, a statue or image of Goddess Durga behind Ghata and a lamp in front, which ought to continue burning throughout, are placed.  These are the minimum required arrangement for Durga Puja at home. 

Of the nine days, the seventh, eighth and ninth days are of special significance.  The seventh day is called the Phool-Pati day.  On this day a bouquet of fresh leaves and flowers of nine different plant species of religious significance are brought to the sanctum sanctorum.  It symbolizes the advent of Goddess Durga in her all nine different forms and as well signals the declaration of Dassain.  On this day onwards, Goddess Durga is specially worshipped. 

The seventh day is special as on this day Goddess Durga is worshipped in the temples in the form of Kalratri.  The prayer one may offer to Kalratri Durga is:

“Om Jayanti Mangala Kali, Bhadra Kali Kapalini,

Durga, Tsama, Shivaa, Dhatri, Swaha, Swadha, Namastutae.”

“We take refuge in Goddess who is all auspicious, who embodies loving-kindness and compassion, forgiver and destroyer of negative emotions, who is Swaha -beyond time; conqueror of dark night of egotism and remover of suffering and distress.  Grant us welfare.  Grant us victory.”

Phool-Pati day is the auspicious day to take refuge in Goddess Durga and express divine conviction as: “Thou art knowledge.  Thou art wisdom.  Thou art power.  Thou art Mother.  Expel the darkness of delusion and ignorance of ours.  Grant us your blessing.  With your blessing may we cherish peace, prosperity and happiness!  We prostrate unto you.  We take refuge unto you.” 

“May your divine light purify my vision!  May my vision be divine and my thought noble, and be successful in my endeavor.”

Phool-Pati day is the day of affirmation of being pure free of moral blindness and spiritual affliction.  It is the day of having pure perception with right understanding and free from pre-conceived perception, attitude and behavior that causes ignorance in our way of thinking and living.

On Phool-Pati day special prayers are offered to Goddess Durga, to educate us on the true nature of ours and cherish the divinity of Goddess Durga.  It is the day of sacrifice, the day we renounce all negative Karmas. 

Phool-Pati day is also the day to renounce the animal nature and attachment to what we consider precious possession and do not want to part with.  Founded on this principle the practices meant for an oblation, a solemn offering meant to realize purity were innovated.  But in the history of spiritual development, the practice took the form of Bali -animal sacrifice, and got associated with Phool-Pati day.  Indeed the practice turned to be a darker aspect of spiritual practice, which has been popularly abandoned by all traditions and segments of the societies.

In temples, Havan is performed.  Havan, Homam, Homa or Yangya is a practice of committing to be pure, selfless and sacrifice for the welfare of self and others.  It is a practicing of renouncing the negative Karmic forces wishing victory of good over evil.  There prevails strong faith that by performing Havan, the evil planetary influences are removed and everyone is endowed with divine knowledge, good health, prosperity, peace and happiness.  In Durga Puja specific Havan, the Chandi Havan, is done while the Saptasathi Mantras are recited which extols the greatness of Goddess Durga, Goddess Laxmi and Goddess Saraswati. 

The eighth day is called Durga Asthami.  On this day Goddess Durga’s Asta-Nayikas, the eight Shaktis are worshipped.  On Durga Asthami, Goddess Bhadra Kali along with sixty four Yoginis had emerged from Goddess Durga and the demons Chand, Munda and Raktabeej, the evil forces of attraction, aversion, lustfulness, unclear vision, fleeting thoughts and desires were destroyed.  With their destruction Goddess Durga strike fear in Mahishasura.

The ninth day is Maha Navami, the culminating day of Navaratri.  It is on this day Goddess Durga destroys the demon Mahishasura –the root source of suffering. 

At home, on Maha Navami, Lord Ganesha, Goddess Laxmi and Goddess Saraswati, Ista Devata –favorite personal deity, and Kul Devata –family deity, are venerated alongside of Goddess Durga starting with Lord Ganesha.  Also on this day weapons are placed next to Ghata which metaphorically represent knowledge and power of Goddess Durga with which she continues to annihilate the negative Karmic forces. 

On Maha Navami, Goddess Durga is worshipped in all her manifestations and all other Goddesses embodied in her.  By this time Jamara would have grown as golden colored seedlings to symbolize the bountiful blessing of Goddess Durga. 

On Maha Navami, having taken the refuge in Goddess Durga, offerings are made to Divine Mother and special prayers are recited.  The English translation of some of the most common prayers reads:

“Salutation to the Goddess Durga, who abides in all being, who is pure eternal consciousness, intelligence, power, and forgiveness, who manifests in form with faith and devotion, and who abides in the form of prosperity, contentment and compassion.  You are the Mother.  We offer our reverence.  We take refuge in you.”

“May peace radiate in the whole vast ethereal space.  May peace reign all over this earth, in water and in all being, and whole nature!  May peace prevail in the whole universe!  May peace be in the Supreme Being Brahmn!  May there always be peace and peace alone in us and all beings!”

“Swasti -auspiciousness be unto all; Shanti -peace be unto all; Poornam -fullness be unto all; and Mangalam -prosperity be unto all.”

“May our ears hear what is good and auspicious!  May we see what is auspicious!  May we live full span of our life in perfect health!  May we live our life in divinity!”

“May all be Sukhinah -Happy!  May all be Niraamayaah -free from diseases and disabilities!  May all be Pashyantu -look to the good of others!  May none suffer from Dukha -Sorrow!”

By evening of Maha Navami, Durga Puja formally ends and thereafter begins the Dassain festivities.  The tenth day, the Vijaya Dasami, the Dassain, is the day of emancipation, and the festivity and celebration ends on the ensuing full moon day. 

Dassain is the day of celebrating the victory of Goddess Durga over demon Mahisasura and all his denominations, which implies to victory of good over evils.  It is also on this day Lord Rama had victory over demon Ravana. 

Spiritually, Dassain is an occasion to receive blessings of Goddess Durga and elders of the family.  Culturally, Dassain is marked with a special Tika –adornment on forehead with rice grains mixed with yoghurt and vermillion.  The belief is that each grain carries a blessing of Goddess Durga and elders.  With Tika, Jamara is given as token of blessing of Goddess Durga.  The children receive presents which make them happy and jubilant.

Dassain is a festival of family get together and an occasion to refresh and rejuvenate hope and aspiration, self-confidence and instill human values.  Dassain inspires to pursue the path of virtues and righteousness for peace, prosperity, harmony and happiness.

Dassain brings smile on everyone’s face with experience of emancipation, though momentarily, everyone forget Dukha –the suffering, and cherish Sukha –the happiness. 

It is believed that on Dassain, Goddess Durga keeps open the gateway to the divine abode as all the negative Karmic forces that stands on the way of being divine are annihilated.  On this day, only the reign of Goddess Durga radiates from the heart of everyone as pure consciousness filled with pure knowledge of the transcendent being beyond the veil of Moha -illusion and Avidhya -ignorance.

One who observes Durga Puja with unalloyed devotion reaps the benefits of Dharma –virtue, Artha –prosperity, Kama –worldly fulfillment, and Moktsa –eternal bliss.  They experience Sat-Citta-Ananda, the bliss of attaining and being Sat-Citta, the pure and eternal consciousness.  

May all be well!  May all be happy!

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