Reflective Choices – Tavamithram Sarvada

A Gateway to Understanding Vedic Symbolism

Learning to Decode the Mysteries of Vedic Anthropomorphisation

The renowned Greek philosopher Seneca said, “We suffer more often in imagination than in reality.”

Isn’t it true? Many people are eternally afraid of a ‘heavenly ‘god”, who they fear would ‘punish’ them for wrongdoings or for not being ‘pious’ and ‘religious’ enough! What does such baseless fear stem from? From DUALITY or DUALISM, of course! Even the fear of death, which is the mother of all fears, stems from duality!

‘Anthropomorphisation’ is a term I used in one of my first posts on this blog. The post is titled ‘Fearlessness – achieving it by understanding the ‘God’ Concept.’

Since July 2014, my journey has been dedicated to elucidating the concept of anthropomorphisation and guiding individuals away from the veils of ignorance fostered by duality and dualistic worship, perpetuated by miscommunication from previous generations. Young children are often taught to believe in and pray to imaginary beings, which can hinder their intellectual development. Through the teachings of the Srimad Bhagavad Gita, we’ll explore how such dualistic thinking can limit understanding of the all-pervading nature of the SELF or Krishna, as described in the supreme scripture. Fools, in the words of the supreme scripture, are those who do not grasp this.

Think about it. Arjuna says to Shri Krishna in Shloka SBG 11:23 “Having seen You, O mighty-armed One (Shri Bhagavan Krishna), in your Cosmic form, with many faces, eyes, many arms, many thighs, many legs, many bellies, and many terrifying teeth, all the planets are perturbed. I too am aghast.”

Can this be taken literally? Can you imagine Krishna as a being with ‘many faces, eyes, arms, thighs, legs, bellies, and terrifying teeth’ in a literal sense?

Understanding anthropomorphisation is pivotal to grasping the essence of Vedic Dharma, which advocates progressing from simplistic worship of the various forces of nature towards intellectual enlightenment and the attainment of Atmagnyana, or SELF-knowledge.

SBG 3:21 (Krishna says) “Whatever or whichever action an important person does, others follow him and emulate him. What he does becomes a standard for the others.”
It’s a stark reality that some practices and traditions of certain people in the past have morphed into rigid superstitions and belief systems, steering people away from the path of knowledge and towards cults and sects.

The primary cause of such decay in Dharmic society is the widespread ignorance about Vedanta, exploited by charlatans and self-proclaimed religious leaders to amass followers and material wealth.

Vedanta, signifying the culmination, end, or zenith of the Vedas, represents the ultimate goal. As affirmed by Krishna in Shloka SBG 9:02
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् |
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् || ९ २ ||
raaja-vidyaa raaja-guhyam
pavitra mida-muttamam
pratyakshaa-vagamam dharmyam
su-sukham kartu mavyayam (SBG 9:02)
“This is the royal science, the supremely holy and profound secret that can be experienced directly and with ease. It is very easy to practise and is everlasting.”

All it requires is a simple comprehension of texts like the Srimad Bhagavad Gita, shedding dualistic thoughts, and delving into the anthropomorphisation and allegory prevalent in Vedic scriptures such as the Srimad Bhagavad Gita and the Srimad Bhagavatam.

The Srimad Bhagavatam explicitly states in SB 12:3:14:
कथा इमास्ते कथिता महीयसां विताय लोकेषु यशः परेयुषाम् ।
विज्ञानवैराग्यविवक्षया विभो वचोविभूतीर्न तु पारमार्थ्यम् ॥ १२.३.१४॥
kathaa imaaste kathita mahiiyasaam vitaaya lokeshu yashah pareyushaam
vignyaana-vairaagya-vivakshayaa vibho vachovibhootiirna tu paaramaartham
(Rishi Shuka, the narrator of the Srimad Bhagavatam, said to Parikshith), “I have narrated to you the stories of great kings to embellish my narrations with power and opulence. However, my primary aim has been to impart transcendental knowledge and renunciation. These stories contribute to the richness of my narrative but do not embody the highest knowledge.”

Further elucidation is provided by Shloka SBG 7:24:
अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः |
परं भावमजानन्तो ममाव्ययमनुत्तमम् || ७ २४ ||
avyaktam vyakti-maapannam
manyante maam-abuddhayaha
param bhaava-majaa-nanto
mamaa-vyayaman-uttamam
(SBG 7:24)
“Foolish people who do not know My formless, exalted, imperishable, and supreme nature think I assume a manifest human form.”

Can you imagine adults using an abacus to tally their finances? That would look silly, wouldn’t it? Persisting in a dualistic approach, even in later years, reflects ignorance, laziness, and the reluctance to transcend one’s current level of understanding, hindering progress towards the ultimate goal of Atmagnyaana.

To reiterate: all deities, gods, and goddesses are anthropomorphisations or personifications of various natural factors. Brahman, the all-pervading substance or substrate of everything, is unseen, while the deities represent their ‘Vibhuti’, created by humans for relatability.

In my book ‘The Ever-Relevant Gita: A Contemporary Interpretation by Tavamithram Sarvada‘, I delve into the symbolism of the main characters:

1. The Kauravas and Pandavas serve as personifications of the conflicting forces within the human psyche.

2. Arjuna’s adversaries, including family, friends, and mentors, symbolize the emotional attachments to people, possessions, and ideologies that ensnare individuals.

3. The battlefield of Kurukshetra allegorically represents the perpetual struggle of conflicting ideals within the human consciousness.

4. The beloved figures in the narrative epitomise the myriad attachments that can undermine one’s mental fortitude, leading some to forsake their aspirations.

5. Arjuna embodies the archetype of the ordinary individual who, despite possessing education, wisdom, and experience, succumbs to emotional turmoil and contemplates retreat.

6. Krishna embodies the intellect, representing the potential for enlightenment attainable by those who master their thoughts, exhibit unwavering responsibility, and adhere to the path of righteousness.

7. In Shloka SBG 5:13, Krishna metaphorically depicts the human body as a city with nine gates, known as ‘Dwaras,’ hence the term Dwaraka. As explained in SBG 10:20, Shri Krishna the ruler of Dwaraka, symbolises the SELF within each individual: Makes sense?

If you’ve been a regular visitor to this blog/site but haven’t yet read or listened to the Srimad Bhagavad Gita, despite the decade of assistance and free resources I’ve offered, and if you still believe that reciting or, rather, regurgitating Sanskrit mantras or visiting mountaintop temples can resolve your problems, then I can only express my sympathy for you.

However, it’s never too late. NOW is the first moment of the rest of your life. Reach out to me should you need help, and I will share with you whatever humble knowledge and experience I have gained during my journey through life until now.

It’s time to transcend petty disputes over gods, deities, and temples. Embrace Vedanta, and lead a blissful life.

Jai Shri Krishna.

Audiobook: Limited offer of free download coupons

Acquire your copy of The Ever-Relevant Gita: A Present-Day Rendering

The Greatest Gift to Yourself for 2024 and the Future

Have a Healthy, Happy, Peaceful, fearless, and Fulfilling Life

(Republishing an old post)

Namaste.

I am delighted to present to you a transformative exploration into the profound teachings of the Srimad Bhagavad Gita, a timeless scripture that encapsulates the essence of life, consciousness, and the path to self-realisation.

In this video presentation, ‘3 STEPS to Being Healthy and Happy: It is not difficult at all! Why complicate life?’, I distil the wisdom of the rational philosophy of Srimad Bhagavad Gita into three practical steps that can be effortlessly incorporated into our lives. These steps offer a simplified yet profound approach to understanding and applying the teachings of the Srimad Bhagavad Gita, providing a gateway for anyone seeking a meaningful and fulfilling life.