MAHAAVAAKYA MANJOOSHA
KALISANTARANOPANISHAD (कलिसन्तरणोपनिषद्)
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR KALISANTARANOPANISHAD
(कलिसन्तरणोपनिषद्)
The Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु…
(already covered in an earlier series).
This is a very small Upanishad. The title means tiding over the Age of Kali(the bad effects of Kali).
KALISANTARANOPANISHAD (कलिसन्तरणोपनिषद्)
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR KALISANTARANOPANISHAD
(कलिसन्तरणोपनिषद्)
The Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु…
(already covered in an earlier series).
This is a very small Upanishad. The title means tiding over the Age of Kali(the bad effects of Kali).
01. हरि ॐ। द्वापरान्ते नारदो ब्रह्माणं जगाम कथं भगवन् गां
पर्यटन् कलिं संतरेयम् इति। स होवाच ब्रह्मा साधु पृष्टोऽस्मि
सर्वश्रुतिरहस्यं गोप्यं तत् शृणु येन कलिसंसारं तरिष्यसि।
भगवत आदिपुरुषस्य नारायणस्य नामोच्चारणमात्रेण
निर्धूतकलिर्भवति। नारदः पुनः पप्रच्छ तन्नाम किमिति। स होवाच हिरण्यगर्भः। हरे राम हरे राम राम राम हरे हरे। हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे।।१।।
01. At the end of the Age of Dvaapara, Naarada
went to Brahmaa and asked: “How can I get over the evil effects of Kali Age when I am wandering on the earth?”. Brahmaa said: “I am asked the right question by you. I will tell you the well-guarded secret of all the Veda-s, by
chanting which you will tide over the effects of Kali. By just uttering the name of NaaraayaNa,
the First Person, one is cleansed of the evils of Kali.” Again asked Naarada: What is that name? Replied HiraNyagarbha (Brahmaa): It is:
HARE RAAM HARE RAAM RAAM RAAM HARE HARE। HARE KRISHNA HARE KRISHNA KRISHNA
KRISHNA HARE HARE।
02. इति षोडशकं नाम्नां कलिकल्मषनाशनम्। नातः परतरोपायः सर्ववेदेषु दृश्यते।।
02. This string of sixteen names is an antidote to the evils of Kali. No other superior means is to be found in all the Veda-s.
03. इति षोडशकलावृतस्य जीवस्य आवरणविनाशनम्।
ततः प्रकाशते परं ब्रह्म मेघापाये रविरश्मिमण्डलीवेति।।
03. Thus (with the chant of this मन्त्र) the veil(of माया ) covering the 16-digited soul is
destroyed. Then, Brahman shines brightly like the sun after the drifting away of the clouds.
NOTE: The 5 cosmic elements (पञ्च महाभूत), 5 organs of perception(ज्ञानेन्द्रियाणि), 5 motor organs(कर्मेन्द्रियाणि) and the mind – these are the sixteen digits(कला) of the जीव (embodied soul).
04. पुनः नारदः पप्रच्छ भगवन् कोऽस्य विधिरिति। स होवाच
नास्य विधिरिति। सर्वदा शुचिरशुचिर्वा पठन् ब्राह्मणः सलोकतां
समीपतां सरूपतां सायुज्यतामेति। सद्यो मुच्यते सद्यो मुच्यते इत्यपनिषत्।।
04. Again asked Naarada: “What is the right way of doing it?”. The Lord replied: No prescribed procedure as such is there. Whether or not one is clean(after bath) or not, whosoever chants is, indeed, a BraahmaNa and he attains the four kinds of Liberation like सालोक्य सामीप्य सारूप्य and सायुज्य। He gets freed immediately.
07. तर्हि कर्म ब्राह्मण इति चेत् न। सर्वेषां प्राणिनां प्रारब्ध सञ्चित आगामिकर्मसाधर्म्य दर्शनात् कर्माभिप्रेरिताः सन्तो जनाः
क्रियाः कुर्वन्ति इति। तस्मात् न कर्म ब्राह्मण इति।
07. Then, shall we say KARMA decides who a BraahmaNa is? No. All beings are alike subject to the three-fold Karma – that which has already begun to fructify(praarabdha), that which is in store, but, yet to fructify(sanchita) and that is waiting to fructify(आगामि) – and they all act impelled by this Karma. So, KARMA is ruled out as the deciding factor as to who is a BraahmaNa.
08. तर्हि धार्मिको ब्राह्मण इति चेत् न। क्षत्रियादयो हिरण्यदातारो बहवः सन्ति। तस्मात् न धार्मिको ब्राह्मण इति।
08. Then, let us grant that a RELIGIOUS person is a BraahmaNa. No, there are many royals etc known for gifting away gold. So, to be charitable(दानधर्म) is not to say he is a BraahmaNa.
NOTE: During philosophical debates in the royal courts, kings like Janaka gifted away hundreds of cows with gold tied to their horns – this is
described in Upanishads. In the above passage, Dharma is equated with charity.
09. तर्हि को वा ब्राह्मणो नाम। यः कश्चिद् आत्मानम् अद्वितीयं
षडूर्मिषड्भाव इत्यादि सर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं
स्वयं निर्विकल्पम् अशेषकल्पनाधारम् अशेष भूतान्तर्यामित्वेन
वर्तमानम् अन्तर्बहिश्च आकाशवदनुस्यूतम् अखण्डानन्दस्वभावम्
अप्रमेयम् अनुभवैकवेद्यम् अपरोक्षतया करतलामलकवत्
साक्षाद् अपरोक्षीकृत्य कृतार्थतया कामरागादिदोषरहितः
शमदमादिसम्पन्नो मात्सर्य तृष्णा आशा मोहादिरहितो दम्भाहङ्कारादिभिः असंस्पृष्टचेता वर्तत एवमुक्तलक्षणो यः स एव ब्राह्मण इति श्रुतिस्मृतिपुराणेतिहासानामभिप्रायः। अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव। सच्चिदानन्दमात्मानमद्वितीयं ब्रह्म
भावयेदात्मानं सच्चिदानन्दं ब्रह्म भावयेदित्युपनिषत्।
09. Then, who is a BraahmaNa? (His portrait now follows): One, who REALISES the Self(Atman)(Brahman) is a BraahmaNa. How is this Self?
1. One without a second(अद्वितीयम्)
2. Free from the six waves(षडूर्मिरहितम्) – the six
waves are hunger, thirst,sorrow, infatuation
old age, death(क्षुधा तृषा शोक मोह जरा मृत्यु).
3. Free from the six modifications(षड् भाव) –
Comes into being, birth, growth, organic
changes like puberty, physical and mental
decline, death(अस्ति(in mother’s womb),
जायते, वर्धते, विपरिणमते, क्षीयते, नश्यति).
4. Free from all sorts of blemishes (सर्वदोषरहितम्)
5. Self is Truth, Knowledge, bliss and infinite.
6. Self is beyond conceptual thought(स्वयं
निर्विकल्पम्).
7. Self is the ground and the basis on which all
thought is imposed(अशेष कल्पनाधारम्).
8. Self is the indweller of all beings
(अशेषभृतान्तर्यामित्वेन वर्तमानम्).
9. Pervasive within and without like the sky
(अन्तर्बहिश्च आकाशवदनुस्यूतम्)
10.Self is totally – no parts – blissful by nature.
(अखण्डानन्दस्वभावम्).
11. Self is beyond the means of proof (accepted
in logic like Pratyaksha, Anumaana etc).
(अप्रमेयम्).
12. Self is amenable only to one’s direct
realisation (अनुभवैकवेद्यम् अपरोक्षतया भासमानम्)
13. One becomes content and fulfilled when he/
she realises the Self vividly and directly as
though seeing a berry on a palm
(करतलामलकवत् साक्षादपरोक्षीकृत्य कृतार्थता).
09. .We were told what Atman/Brahman
is. Now is the turn to know about the qualifications of the साधक who aspires for
Self-Realization. Here’s his profile:
1. He is free from blemishes like lust,
attachment etc(कामरागादिदोषरहितः).
2. He is endowed with a peaceful mind,
control over senses etc(शमदमादिसम्पन्नः).
3. He is free from envy, craving, desire,
infatuation etc(मात्सर्य, तृष्णा, आशा, मोहादिरहितः)
4. He is untouched by arrogance, egoism etc.
(दम्भाहंकारादिभिः असंस्पृष्टचेता).
य एवमुक्तलक्षणो वर्तेत स एव ब्राह्मण इति श्रुति स्मृति पुराण
इतिहासानाम् अभिप्रायः। अन्यथा हि ब्राह्मणत्वसिद्धिः नास्त्येव।
He, who is as above, is alone a BraahmaNa –
this is the verdict of Veda, Dharmashaastra,
PuraaNa and Historical chronicles (like
रामायण, महाभारत etc). There is no other way to
define and establish who a BraahmaNa is.
10. सच्चिदानन्दमात्मानम् अद्वितीयं ब्रह्म भावयेद्। आत्मानं
सच्चिदानन्दं ब्रह्म भावयेदित्युपनिषत्।
10. One should look upon himself/herself as the
non-dual Brahman, who is existence,
consciousness and bliss. This is the instruction of this Upanishad.
GLEANINGS FROM VAJRA SOOCHIKAA UPANISHAD CONCLUDED
NOTE: You must have heard Bhatmams chanting: अपवित्र: पवित्रो वा सर्वावस्थां गतोऽपि वा।
यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः।।(“Unholy or holy and in whichever condition he may be,
if he remembers the Lotus-Eyed God(VishNu),
he is deemed as pure, both within and without”). This verse gives the same message as this Upanishad.
KALISANTARANOPANISHAD IS CONCLUDED