ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशंकराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR SOUBHAAGYA LAKSHMI UPANISHAD
The Shaanti Mantra is ॐ वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्….(already explained in an earlier series)
This small Upanishad deals with Lakshmi Upaasanaa. My interest is, however, in quotable quotes. So, I am skipping the rest.
01. योगेन योगो ज्ञातव्यो योगो योगात् प्रवर्धते। योऽप्रमत्तस्तु योगेन स योगी रमते चिरम्।।01।।
01. With Yoga one should know (more) about Yoga. With Yoga, one’s knowledge about Yoga
keeps increasing. He, who makes no blunders,
thanks to his Yoga-practice, lives happily for long.
02. अन्तेऽनन्तं समारोप्य खण्डेऽखण्डं समर्पयन्। भूमानं प्रकृतिं
ध्यात्वा कृतकृत्योऽमृतो भवेत्।।11।।
02. At the end of one’s anushthaan, one should (daily) offer everything unto the infinite.
He should offer himself who is a part(khanda) to Brahman (the Whole,अखण्ड) meditatively. He should contemplate upon his own nature(prakriti ) as vast(bhoomaa) Brahman and feel utterly fulfilled,
NOTE: The above Mantra is a sublime Upadesh indeed. In Gita, the Lord says that every soul(जीव) is His part(अंश). HE is अखण्ड, we are
खण्ड. At the end of every meditation session,
we shouldn’t get up without reminding ourselves of our divine lineage. We should again and again remind ourselves that our innate nature(prakriti) is vast(भूमा). We are basically divine, encased in a perishable sac of blood, bones and marrow. If we do this
mental exercise daily, our अनुष्ठान becomes truely fulfilling(कृतकृत्य). Else, it lapses into just a routine ritual.
03. अहंभावं परित्यज्य जगद्भावमनीदृशम्। निर्विकल्पे स्थितो
विद्वान् भूयो नाप्यनुशोचति।।13।।
03. Giving up egoism, realizing the unreal nature of the world, the man of knowledge should establish himself in Brahman, who is
inaccessible to our thoughts. Such an aspirant doesn’t come to grief.
04. सलिले सैन्धवं यद्वत् साम्यं भवति योगतः। तथात्ममनसोरैक्यं समाधिरभिधीयते।।14।।
04. Like the salt becoming one with water, one should unite his mind with Atman through Yoga
– this unitive experience is called Samaadhi.
05. यदा संक्षीयते प्राणो मानसं च प्रलीयते। तदा समरसत्वं यत्
समाधिरभिधीयते।।15।।
05. When the breath slows down and the
mind melts away, the resultant unitive experience is called Samaadhi.
NOTE: PraaNa and mind are interlinked. When the mind is tense, anxious, fearful etc, breathing becomes fast and erratic . As the mind becomes more and more calm and composed, breathing slows down progressively. This is indicated by the words यदा संक्षीयते प्राणो above.
06. यत् समत्वं तयोरत्र जीवात्मपरमात्मनोः। समस्तनष्टसंकल्पः
समाधिरभिधीयते।।16।।
06. The uniting of the the individual soul with God, consequent upon the stilling of the mind, is known as Samaadhi.
07. प्रमाशून्यं मनःशून्यं बुद्धिशून्यं निरामयम्। सर्वशून्यं निराभासं
समाधिरभिधीयते।।17।।
07. There is no objective knowledge, the mind and the intellect are stilled, there is no ill health, the experience is of a Great Void – this is called Samaadhi.
NOTE: Our mind, intellect etc are surpassed in the समाधि experience. They become शून्य (यतो वाचो निवर्तन्ते अप्राप्य मनसा सह as Taittiriya Upanishad puts it). As Sri Ramakrishna says:
If a salt-doll enters the ocean to measure its depth, what will happen? The doll will just melt away. Same is the fate of our mind, intellect etc
when they presume to objectify Brahman.
08. यत्र यत्र मनो याति तत्रतत्र परं पदम्। तत्र तत्र परं ब्रह्म
सर्वत्र समवस्थितम्।।19।।
08. Wherever goes the mind, there and there is the vision of the Supreme Abode. There is the vision of the omnipresent Brahman.
NOTE: There is a parallel Upanishadic saying:
यत्र यत्र मनो याति तत्र तत्र समाधयः (Wherever goes the mind, there and there are the समाधि experiences.
A famous RgVedic Mantra, often chanted by our Bhatmams, sums up the meaning of above Mantra. It is: तद्विष्णो: परमं पदं सदा पश्यन्ति सूरयः, दिवीव चक्षुराततम् (1-22-20)(The enlightened ones always have the vision of the supreme seat of VishNu as clearly as seeing the sun in the sprawling sky). Our devotees of Vithoba say देव येथें देव तेंथें देवावीण नाहीं रितें।(God here, God there,
there no vacant spot where He is not).
GLEANINGS FROM SOUBHAGYA LAKSHMI UPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशंकराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR SOUBHAAGYA LAKSHMI UPANISHAD
The Shaanti Mantra is ॐ वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्….(already explained in an earlier series)
This small Upanishad deals with Lakshmi Upaasanaa. My interest is, however, in quotable quotes. So, I am skipping the rest.
01. या वेदान्तार्थतत्वैकस्वरूपा परमार्थतः।
नामरूपात्मना व्यक्ता सा मां पातु सरस्वती।।
01. May She, Saraswati, protect me. She is the very embodiment of the Highest Truth taught in Vedaanta and She has manifested by way of Name and Form(नाम रूप).
02. या साङ्गोपाङ्गवेदेषु चतुष्वेकैव गीयते।
अद्वैतब्रह्मणः शक्तिः।
सा मां पातु सरस्वती।।
02. May She, Saraswati, protect me. She is the One, sung in all the four Veda-s together with their ancillary branches. She is the power and potency of the Non-Dual Brahman.
03. या वर्ण पद वाक्यार्थस्वरूपेणैव वर्तते। अनादिनिधनानन्ता सा मां पातु सरस्वती।।
03. May She, Saraswati, protect me. She abides as the meaning of all letters, words and sentences. She is beginningless,endless and infinite.
04. अन्तर्यात्मना विश्वं त्रैलोक्यं या नियच्छति।
रुद्रादित्यादिरूपस्था सा मां पातु सरस्वती।।
04. May She, Saraswati, protect me. As the
inner monitor of all the three worlds, She is the Controller. She is present within Rudra, Aaditya
(sun) and other divine Forms.
05. या प्रत्यग्दृष्टिभिर्जीवैः व्यज्यमानानुभूयते। व्यापिनी ज्ञप्तिरूपैका सा मां पातु सरस्वती।।
05. May She, Saraswati, protect me. She is
experienced by souls who look inward. She is all-pervasive and is of the nature of Knowledge.
06. व्यक्ताव्यक्तगिरः सर्वे वेदाद्या व्याहरन्ति याम्।
सर्वकामदुघा धेनुः सा मां पातु सरस्वती।।
06. May She, Saraswati, protect me. Expressed and not-yet-expressed utterances – all Vedaas etc – speak about Her only. She is the
All-Wishfulfilling Cow.
07. यां विदित्वाखिलं बन्धं निर्मथ्याखिलवर्त्मना। योगी याति परं स्थानं सा मां पातु सरस्वती।।
07. May She, Saraswati, protect me. By knowing Her, the Yogi steers clear of all bondage from his path and reaches the Supreme Abode.
08. नामरूपात्मकं सर्वं यस्याम् आवेश्य तां पुनः। ध्यायन्ति
ब्रह्मरूपैका सा मां पातु सरस्वती।।
08. May She, Saraswati, protect me. (The Yogis) visualise in Her this universe of
Name and Form and meditate on Her as
Brahman.
09. चतुर्मुखमुखाम्भोज वनहंसवधूर्मम। मानसे रमतां नित्यं
सर्वशुक्ला सरस्वती।।
09. May She, Saraswati, all-fair in complexion,
sport in my mind-lake. She is like the swan that is sporting in the lotus-pond of the mouth of the four-faced Brahmaa.
NOTE: Saraswati is identified with the Veda-s
which came out of Brahmaa’s mouth.
10. नमस्ते शारदे देवि काश्मीरपुरवासिनी। त्वामहं प्रार्थये नित्यं विद्यादानं च देहि मे।।
10. Salutations to Thee, O Devi Shaaradaa,
Resident of Kashmir. I pray to Thee always to confer on me the gift of learning.
11. अक्षसूत्राङ्कुशधरा पाशपुस्तकधारिणी।
मुक्ताहारसमायुक्ता वाचि तिष्ठतु मे सदा।।
11. May (Saraswati) be perpetually on my tongue – Saraswati who holds a Rudraaksh-maalaa, a goad, a noose and a book and is endowed with a necklace of pearls.
12. कम्बुकण्ठी सुताम्रोष्ठी सर्वाभरणभूषिता।
महासरस्वतीदेवी जिव्हाग्रे संनिविश्यताम्।।
12. May Devi MahaaSaraswati be forever on the
tip of my tongue – whose neck has the shape of a conch, who has dark red lips and is adorned with a variety of ornaments.
13. या श्रद्धा धारणा मेधा वाग्देवी विधिवल्लभा।
भक्तजिव्हाग्रसदना शमादिगुणदायिनी।।
13. Devi Saraswati, goddess of speech, beloved of Brahmaa and whose grace manifests in us faith, retentive power, intellectual brilliance,
bestower of calm mind etc and whose abode
(सदन) is the tip of the devotee’s tongue,
14. नमामि यामिनीनाथलेखालङ्कृतकुन्तलाम्। भवानीं भवसंताप निर्वापणसुधानदीम्।।
14. To this (as described above) Saraswati,whose hair is adorned with the crescent moon(यामिनीनाथ – lord of night), who is
like a river of nectar dispelling the scorching agony of Samsaar, my salutations.
15. तस्यैवं स्तुवतो नित्यं समभ्यर्च्य सरस्वतीम्।
भक्तिश्रद्धाभियुक्तस्य षण्मासात् प्रत्ययो भवेत्।।
15. Who praises and worships this Devi Saraswati daily with devotion and faith, will get
convincing realisation within six months.
16. सात्विकत्वात् समष्टित्वात् साक्षित्वात् जगतामपि।
जगत् कर्तुमकर्तुं वा चान्यथा कर्तुमीशते।।
16. He is full of SatvaguNa, He is the totality of existence, He is the witness of all the worlds,
and has the power and potency to do, undo and do otherwise.
NOTE: “He” refers to Brahmaa, the first among the Trinity, whose Shakti is Saraswati. He owes His creative power to Her.
17. यः स ईश्वर इत्युक्तः सर्वज्ञत्वादिभिर्गुणैः।
शक्तिद्वयं हि मायायाः विक्षेपावृतिरूपकम्।।
17. He, who is called as the Lord, endowed with
excellences like omniscience etc, has the power called माया, which has two aspects: one that projects(विक्षेप ) and the other that conceals(आवरण).
18. विक्षेपशक्तिः लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत्।
अन्तः दृग्दृश्ययोर्भेदं बहिश्च ब्रह्म सर्गयोः।।
आवृणोत्यपरा शक्तिः सा संसारस्य कारणम्।।
18. The projecting power creates everything,
from the subtle body to the entire cosmos.
The concealing power(of माया) veils the
distinction between the seer and the seen and between the Creation and the Creator. This
latter power is the cause of Samsaara.
19. अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम्।
आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम्।।
19. There are five aspects – being(अस्ति), being aware of (भाति) and holding something as dear to oneself(प्रियम्), name(नाम ) and form(रूप )- the first three relate to Brahman and the latter two relate to the world.
20. देहाभिमाने गलिते विज्ञाते परमात्मनि।
यत्र यत्र मनो याति तत्रतत्र परामृतम्।।
20. When body-consciousness has melted away and the Supreme Self has been realised,wherever goes the mind, then and there one experiences the nectar of immortality.
21. भिद्यते हृदयग्रन्थिश्च्छिद्यन्ते सर्वसंशयाः
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।।
21. The knots get torn, the doubts get dissolved and all the Karma-s come to naught when
He, beyond this veil of name and form, has been ‘seen'(directly realised).
NOTE: Visualise a handkerchief – plain and simple. Now visualise it, tied up into so many
knots. Our consciousness should be like the plain handkerchief without knots. However, it is now not so. It has now become knotty – काम
ग्रन्थि, क्रोध ग्रन्थि, लोभ ग्रन्थि, मोह ग्रन्थि, मद ग्रन्थि, मत्सर
ग्रन्थि, ग्रन्थि of अहम् and ग्रन्थि of मम etc so much so that it doesn’t look like a handkerchief at all!
When we are touched by Divine Grace, these knots are loosened one by one.
GLEANINGS FROM SARASWATI RAHASYA UPANISHAD CONCLUDED.
WE ARE SARASWATS – SARASWATI SANTAANA KI JAYAHO! LET US NOW LISTEN TO BHARATA RATNA PANDIT BHIMSEN JOSHI’S INVOCATION TO MAA SARASWATI.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR BAHVRICHOPANISHAD(बह्वृचोपनिषद्)
The Shaanti Mantra is वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्…(already explained in an earlier series).
This, too, is a Shaakta(Devi) Upanishad. My
interest is, as said earlier, only in quotable
quotes.
01. महात्रिपुरसुन्दरी वै प्रत्यक् चितिः। सैव पुरत्रयं शरीरत्रयं व्याप्य बहिरन्तरवभासयन्ती स्थिता।
01. Devi MahaaTripurasundari is the Consciousness within. She abides by pervading within and without the three bodies. These bodies are themselves visualised as three cities.
NOTE: The three bodies are gross Physical body(sthoola shareera), subtle Astral body
(Sookshma Shareera) and the Causal body
(KaaraNa shareera).
02. सैवात्मा ततोऽन्यदसत्यम् अनात्मा ।
02. She Herself is Aatman. Everything else is
Unreal and Not-Self.
03. अत एषा सच्चिदानन्दलहरी महात्रिपुरसुन्दरी बहिरन्तः
अनुप्रविश्य स्वयमेकैव विभाति।
03. She is a wave of existence, consciousness
and bliss. Entering within and without, She shines alone in solitary splendour.
04. यदस्ति सन्मात्रम्। यद्विभाति चिन्मात्रम्। यत् प्रियम्
आनन्दं तदेतत् सर्वाकारा महात्रिपुरसुन्दरी।
04. What is, is Her सत् aspect. Awareness of
what is, is Chit. A thing being dear to us and
affording joy, is (Her third aspect) आनन्दम्।
All this is Omnipresent MahaaTripurasundari.
05. त्वं च अहं च सर्वं विश्वं सर्वं देवता, इतरत् सर्वं महात्रिपुरसुन्दरी।
05. You, me, all this universe, all gods – everything else, too, is MahaaTripurasundari only.
06. सत्यमेकं ललिताख्यं वस्तु। तद् अद्वितीयम् अखण्डार्थं परं ब्रह्म।
06. The Truth is One called Lalitaa. She is the
Non-Dual Brahman, partless and Supreme.
07. प्रज्ञानं ब्रह्मेति वा अहं ब्रह्मास्मीति वा तत् त्वमसीति वा
अयमात्मा ब्रह्मेति वा सोऽहमस्मीति वा या भाष्यते सैषा षोडशी
श्रीविद्या पञ्चदशाक्षरी श्री महत्रिपुरसुन्दरी .. भुवनेश्वरीति
चामुण्डेति मातङ्गीति सावित्री सरस्वती।
07. She is the central purport of the Great
Sayings like Consciousness is Brahman, I am
Brahman, That thou art, This self is Brahman, He I am etc. She is the subject of the
16-syllabled Mantra, She is Shree Vidyaa, She is the 15-syllabled Mantra of MahaaTripurasundari. She is hailed by various names like Bhuvaneshwari, ChaamunDaa,
Maatangee, Saavitree, Saraswati etc.
08. ऋचो अक्षरे परमे व्योमन्
यस्मिन् देवा अधि विश्वे निषेदुः।
यस्तन्न वेद किमृचा करिष्यति,
य एतद् विदुः त इमे समासते।।
08. Her abode is in the Supreme Sky, wherein reside, too, all the gods.
What will he (the votary) do with the chant, if he knows not the meaning. Those, however, who know the meaning, live happily.
NOTE: This, though quoted in this Upanishad,
is actually from RgVeda(1-164-39). It stresses
the importance of understanding what we chant.(यो अर्थज्ञ: सः सकलं भद्रमश्नुते says Maharshi Yaaska in his treatise called निरुक्त)(1-6-17).
The Supreme Sky is a recurring phrase in the
Upanishads. It just highlights the transcendental aspect of God, the Most High.
GLEANINGS FROM BAHVRICHOPANISHAD
CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR PARAMAHAMSOPANISHAD
(परमहंसोपनिषद्)
The Shaanti Mantra is भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः…(already explained in an earlier series)
01. अथ योगिनां परमहंसानां कोऽयं मार्गः तेषां का स्थितिरिति
नारदो भगवन्तम् उपसमेत्य उवाच। तं भगवान् आह। योऽयं
परमहंसमार्गो लोके दुर्लभतरो। यद्येको भवति स एव
नित्यकूटस्थः स एव वेदपुरुष इति विदुषो मन्यन्ते। महापुरुषस्य तस्य यच्चित्तं तत् सर्वदा मय्येव अवतिष्ठते तस्माद् मया च तस्मिन्नेव अवस्थीयते। असौ स्वपुत्रमित्रकलत्रबन्ध्वादीन् शिखा यज्ञोपवीते सर्वकर्माणि संन्यस्य अयं ब्रह्माण्डं च हित्वा कौपीनं दण्डम् आच्छादनं च स्वशरीरभोगार्थाय च लोकस्योपकारार्थाय च परिग्रहेत्।
01. Once Narada went to the Lord and asked:
“What is the path of the Paramahamsa-s and
how is their conduct?”. The Lord said: This path of the Paramahamsa-s is very rare in this world. Perchance, if there is one such Great Swan, he will be perpetually established in the
Immutable Reality. The learned look upon him as the Veda-Incarnate. The mind of such Great
Person is always rooted in Me, and My mind, too, is established in him. He gives up relationship with children, friends, wife, kith and kin and tuft(शेन्डी) and Sacred Thread. He gives up all rituals, gives up(mentally) the whole universe. He should keep with him only his loinscloth(कौपीन), staff (दण्ड) and bare clothing for maintenance of his body and to promote the good of the world.
NOTE: Parama Hamsa literally means an excellent swan. The swan symbolises विवेक
(discrimination). The swan is credited with the unique ability to imbibe only the milk, leaving aside the water. The साधक imbued with विवेक likewise chooses the real, the eternal and the good and ignores their opposites. A renunciate who has reached the highest degree of विवेक is an Excellent Swan(परमहंस).
02. तस्य न शीतं न च उष्णं न सुखं न दुःखं न मानावमाने।
षडूर्मिवर्जितः सः निन्दागर्वमत्सरदम्भदर्प इच्छाद्वेषसुखदुःखकाम
क्रोधलोभमोहहर्ष असूया अहंकारादीन् च हित्वा स्ववपुः कुणपमिव पश्यति यतः तद्वपुरपध्वस्तं संशयविपरीतमिथ्याज्ञानानां यो हेतुः तेन नित्यनिवृत्तः तन्नित्यबोधः तत् स्वयमेवावस्थितिः तं शान्तम् अचलम्
अद्वयानन्दविज्ञानघन एवास्मि। तदेव मम परमधाम तदेव शिखा
तदेव उपवीतं च। परमात्मात्मनोरेकत्वज्ञानेन तयोर्भेद एव विभग्नः सा सन्ध्या।।
02. The Paramahamsa is impervious to cold, heat, joy, sorrow, adulation and dishonour. He is beyond the reach of the ‘six billows’ (of this
Samsaara Samudra), blame, pride, envy, conceit, arrogance, desire, enmity, joy, sorrow,
lust, anger, greed, infatuation, elation, jealousy,
egoism etc. He sees his body as a corpse as he has no body-consciousness which is the cause of doubt, perverse understanding. Perpetually freed from this (body-consciousness) he is ever awake and aware and abides as
himself. He says to himself: I am Brahman, ever
serene, unwavering, a Non-Dual lump of bliss and Consciousness. That Brahman alone is my
highest abode.” Such realisation itself is his sacred tuft and his sacred thread. With this Realisation of the essential unity of the soul and the Lord, the notion of any difference between them is rent asunder.
NOTE: The six billows'(huge waves, षडूर्मि) of our material existence are: hunger(क्षुधा), thirst(पिपासा), grief (शोक), delusion and over –
attachment (मोह), old age (जरा) and death (मृत्यु).
03. सर्वान् कामान् परित्यज्य अद्वैते परमस्थितिः।
ज्ञानदण्डो धृतो येन एकदण्डी स उच्यते।।
सर्वे कामाः मनोगताः व्यावर्तन्ते सर्वत्र शुभाशुभयोः
अनभिस्नेही। सर्वेषामिन्द्रियाणां गतिः उपरमते य आत्मन्येव
अवस्थीयते यत्पूर्णानन्दैकबोधः तद् ब्रह्माहमस्मि इति
कृतकृत्यो भवति कृतकृत्यो भवति।।
03. By renouncing all desires, he is grounded in
Advaita(non-dual consciousness). He holds the staff of Knowledge, so he is called Holder of One Staff(एकदण्डी). All desires latent in his mind(if any) go away. He is immune to the ideas of auspicious or inauspicious. The outward mobility of his senses gets paused. He is stationed in Self alone. “I am Brahman, full of Knowledge and Bliss” – this is his awareness. He is fulfilled,yea, he has attained fulfilment.
NOTE: A monk is not swayed by mundane views about what is auspicious and what is inauspicious. Revered Swami Yatishwaranandaji speaks about an incident in His book MEDITATION AND SPIRITUAL LIFE. A young monk of RKM serving in Calcutta was asked to report at Chennai at the earliest. The young monk was in no hurry to go and, when questioned, said that he was waiting for the Raahu Kaala to lapse.The senior monk in charge told him that for the devotees of Sri Ramakrishna all time is holy and auspicious and he should not mind about Raahu Kaala etc.
GLEANINGS FROM PARAMAHAMSOPANISHAD
CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR AKSHAMAALOPANISHAD
The Shaanti Mantra is वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्…..(already explained in an earlier series). अक्षमालिका means a Rosary(जपमाला).
01. ये देवाः पृथिवीपदः तेभ्यो नमो भगवन्तो अनुमदन्तु शोभायै पितरो अनुमदन्तु शोभायै ज्ञानमयीम् अक्षमालिकाम्। ये देवाः
दिविपदः तेभ्यो नमो भगवन्तो अनुमदन्तु शोभायै पितरो अनुमदन्तु शोभायै ज्ञान्मयीम् अक्षमालिकाम्।
ये मन्त्राः या विद्याः तेभ्यो नमः ताभ्यश्चोन्नमस्तत् शक्तिः अस्यां प्रतिष्ठापयतु।ये ब्रह्मा विष्णुरुद्राः तेभ्यः सगुणेभ्यः ॐ नमः तद्वीर्यम् अस्यां प्रतिष्ठापयतु। ये शैवाः वैष्णवाः शाक्ताः शतसहस्रशः तेभ्यो नमो नमो भगवन्तो अनुमदन्तु अनुगृह्णन्तु।।
01. May the gods abiding in the earth, the divinities, be favourably disposed towards this Rosary. May the Ancestors – living and dead – be favourably disposed and enhance the glory of the Rosary, symbolic of Knowledge. May the gods in the sky be favourably disposed towards me. May the Ancestors – living and dead – be favourably disposed and enhance the glory of this Rosary, symbolic of Knowledge.
AUM! Salutations to the powers of the Mantra-s and modes of Upaasanaa and branches of learning (विद्या has this double meaning)! May their power and potency imbue this Rosary! AUM! Salutations to Brahmaa,
VishNu and Rudraa! Let their energy be
installed in this Rosary! AUM! Salutations to the hundreds of thousands of devotees of Shiva, VishNu and Devi! May they be favourably disposed towards this Rosary and bestow their blessings!
02. अथ उत्थाप्य अक्षमालिकां प्रदक्षिणीकृत्य ॐ नमस्ते परा रूपे नमस्ते पश्यन्ती रूपे नमस्ते मध्यमारूपे नमस्ते वैखरीरूपे
सर्वतत्वात्मिके सर्व विद्यात्मिके सर्व शक्त्यात्मिके सर्व देवात्मिके
वसिष्ठेन मुनिना आराधिते विश्वामित्रेण मुनिना उपजीव्यमाने
अक्षमालिके नमस्ते नमस्ते।।
02. Then, picking up the Rosary and circumambulating it, one should address her:
O Rosary, Thou art all the four modes of speech – परा पश्यन्ती मध्यमा and वैखरी। Thou dost embody all principles of philosophy. Thou dost embody all branches of learning and all modes of Upaasanaa, Thou dost embody all powers,
Thou dost embody all gods. Sage Vasishtha
worshipped Thee. Sage Vishvaamitra sawThee as his very life. Salutations to Thee, Salutations to Thee!
NOTE: This Upanishad teaches us that we have to treat the Rosary with utmost reverence.
The Rosary is an aid to discipline the wandering mind. Our rotating the rosary beads should not be mechanical. Says Santa Kabir:
माला फेरत जुग भया। फिरा न मनका फेर। करका मनका डारदे। मनका मनका फेर।। (Rotate the beads, मनका, of the mind, says Kabir). A saint advises us:
किती लक्षवेळा जप केला यापेक्षा जपात किती लक्ष आहे आणि त्याहूनही आपल लक्षाकडे किती लक्ष आहे हे पाहूनच जपकरा।
When our Japa soaks our very being, when it becomes our very life-breath, it goes on on its own and this is the blessed experience of all saints. Says Kabir: राम हमारा जप करे। हम बैठे आराम।
Our Jnanoba Maavuli says: ज्ञानदेव मौन जपमाळ अंतरी। धरोनी श्रीहरी जपे सदा।(हरिपाठ अभंग २६). When we reach this stage, then, lo, our देहनगरी becomes विठूरायाची पंढरी! May this be our goal!
GLEANINGS FROM AKSHA MAALOPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR ATHARVA SHIKHOPANISHAD
The Shaanti Mantra is: ॐ भद्रं कर्णेभिः श्रुणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः….(already covered in an earlier series).
This small Upanishad is in praise of AUM.
01. ॐ इत्येतदक्षरम् आदौ प्रयुक्तं ध्यानं ध्यायितव्यम् इत्येतदक्षरं
परं ब्रह्म अस्य पादाः चत्वारो वेदाः चतुष्पदिदमक्षरं परं ब्रह्म।।
01. The form of meditation that came to manifest itself foremost of all, as the first word
indicative of Brahman, is the syllable AUM.
It represents the Supreme Brahman. Its four feet – अ, उ, म and the crescent – represent the four Veda-s.
NOTE: We have already covered MAANDOOKYA
Upanishad, which dealt with these four feet.
So, I am skipping such details here in this Upanishad.
02. सकृदुच्चरितमात्रः स एष ऊर्ध्वं उन्नमयतीति ॐकारः।
प्राणान् सर्वान् परमात्मनि प्रणायतीति प्रणवः। सर्वेभ्यो दुःखभयेभ्यः संतारयतीति तारणात् तारः। सर्वे देवाः संविशन्तीति
विष्णुः। सर्वाणि बृंहयतीति ब्रह्मा।
02. Even a single utterance elevates (उन्नमयति) spiritually the votary, so it is called AUM. It merges (प्रणायति) the vital breaths in the Supreme, so it is called PraNava. It ferries(संतारयति) the votary across all sorrow and fear, so AUM is called Taara(identified with Shiva). All gods enter it (संविशन्ति ), so AUM is VishNu. It enlarges and expands(ब्रह्मयति )all, so it is Brahmaa.(Aum-chanting expands our
consciousness).
GLEANINGS FROM ATHARVA SHIKHOPANISHAD CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR ATHARVA SHIROPANISHAD
The Shaanti Mantra is ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः…(already explained in an earlier series)
This small Upanishad is devoted to Rudra.
01. ॐ देवा ह वै स्वर्गलोकमायन् ते रुद्रम् अपृच्छन् को भवान् इति। सोऽब्रवीदहमेकः प्रथममासं वर्तामि च भविष्यामि च
नान्यः कश्चिन्मत्तो अतिरिक्त इति।
01. Once upon a time, the gods went to Heaven and asked Rudra as to who He was. He replied:
I am One, I was in the beginning, I AM now at
present and I will be in the future too. There is none else beside Me.
02. अहं नित्यानित्यः व्यक्ताव्यक्तः अहं प्राञ्चः अहं प्रत्यञ्चः
अधश्चोर्ध्वं अहं च दिशञ्च… अहं पुमान् स्त्रियश्चाहं ..ज्येष्ठोऽहं श्रेष्ठोऽहं वरिष्ठोऽहं…आपोऽहं तेजोऽहं…ऋगहं यजुरहं सामाहं
अथर्वाङ्गिरसोऽहं…..अहमेव सर्वेभ्यो अहमेव सर्वं इति मां यो वेद
सः सर्वान् देवान् वेद।
02. (Rudra continued) I am the eternal and the
transient, manifest and the unmanifest, I am in the east, I am in the west, I am above and below. I am in all directions….I am men and
women….I am the eldest, the best and most adorable. Water am I and fire too. I am the RgVeda, Yajurveda, Saamaveda and Atharva
Veda….I am for all, all am I..he who understands Me thus, understands all gods.
03. यो वै रुद्रः स भगवान्यश्च ब्रह्मा तस्मै वै नमोनमः। यो वै रुद्रः स भगवान्यश्च विष्णुः तस्मै वै नमोनमः। यो वै रुद्रः स भगवान्यश्च इन्द्रः तस्मै वै नमोनमः।….. यो वै रुद्रः स भगवान्यश्च भूः तस्मै वै नमोनमः। यो वै रुद्रः स भगवान्यश्च भुवः यस्मै वै नमोनमः…..
03. He, who is called Rudra, is Himself Brahmaa
….VishNu … Indra etc. Salutations to Him again and again. He, who is called Rudra, is Himself
(the vyaahriti) bhooh…He is bhuvah.. salutations
to Him again and again.
NOTE: In this way the Upanishad goes on naming everything under the sun(and over the sun too) and identifying it with Rudra.
04. अथ कस्माुच्यते रुद्रः यस्माद् ऋषिभिः भक्तैः द्रुतमस्य रूपमुपलभ्यते तस्मादुच्यते रुद्रः। सर्वान् देवान् ईशते परमशक्तिभिः इति ईशानः।
04. Why is He called Rudra? Because, His form(रूपम् ) is accessible to the sages, who were devotees, quickly(द्रुतम्). Why His name is
ईशान Because, He rules(ईष्टे ) over gods with His supreme powers, He is Ishaana.
05. एको ह देवः प्रदिशो नु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः।
स एव जातः स जनिष्यमाणः प्रत्यङ् जनान् तिष्ठति सर्वतोमुखः।।
05. God is One alone. He pervades all directions. He is in him, who was born in the past. He is now in the womb. He is the born and to be born. He is within all. He is all-seeing.
06. एको रुद्रो न द्वितीयाय तस्मै य इमान् लोकान् ईशत
ईशनीभिः। प्रत्यङ् जनान् तिष्ठति संचुकोच अन्तकाले संसृज्य
विश्वा भुवनानि गोप्ता। यो योनिं योनिं अधितिष्ठति एको येनेदं
सर्वं विचरति सर्वम्। तमीशानं पुरुषं देवमीड्यं निचाय्य शान्तिमत्यन्तमेति।।
06. Rudra is One without a second. With His
powers He rules over all these worlds. He is inside all. At the time of dissolution, He contracts and again projects the creation,
being its custodian. In every species, He is in it.
All this goes on thanks to Him. By adoring Him, the Ruler, and seeking Him alone, one gets
everlasting peace.
07. बालाग्रमात्रं हृदयस्य मध्ये विश्वं देवं जातरूपं वरेण्यम्।
तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां शान्तिर्भवति नेतरेषाम्।।
07. The most adorable God, whose forms are
all the beings that are born, who is Himself the universe, is enshrined in the middle of the heart. He is as minute as the tip of a strand of hair. Peace comes to them who continuously
visualise Him within themselves. They are the truly wise and intelligent(धीराः). Peace eludes the rest(who are blind to His presence).
08. ॐ अग्निरिति भस्म वायुरिति भस्म जलमिति भस्म स्थलमिति भस्म सर्वं ह वा इदं भस्म । मन एतानि चक्षूंषि यद् भस्म। तेन अङ्गानि संस्पृशेत्। तदेतत् पाशुपतं पशुपाशविमोक्षणाय।।
08. Fire is ashes, air is ashes, water is ashes, earth is ashes, indeed, all this is, verily, ashes.
Mind, eyes(all organs included ) – these are all ash. Uttering this, one should smear one’s body with ash. This rite is called Paashupatam (relating to Shiva, the Pashupati) and is meant to release us from animalistic bonds.
NOTE: During Sandhyavandan when we do भस्म
धारणम् we recite ॐ अग्निरिति…… इदं भस्म।
09. यो रुद्रो अग्नौ यो अप्सु अन्तर्य यो ओषधीर्वीरुध आविवेश।
तस्मै रुद्राय नमोनमः।। यो रुद्रो इमा विश्वा भुवनानि चक्ऌपे
तस्मै रुद्राय नमोनमः।।
09. To that Rudra, who has entered into fire, waters, plants and creepers, our salutations, our salutations. To that Rudra, the Architect of
this sprawling universe, our salutations, our salutations!
GLEANINGS FROM ATHARVA SHIROPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR KAALAAGNIRUDROPANISHAD
The Shaanti Mantra is सह नाववतु सह नौ भुनक्तु…
(already explained in an earlier series)
In this small Upanishad, Lord Kaalaagni Rudra teaches Sanatkumaara about application of Bhasma with appropriate Mantra-s. He also speaks about the symbolism of the TripuraNDra – the three horizontal lines. THIS SYMBOLISM HAS ALREADY BEEN COVERED IN THE EARLIER JAABAALI UPANISHAD, SO I AM NOT REPEATING SAME.
01. एवं त्रिपुण्ड्रविधिं भस्मना करोति यः विद्वान् ब्रम्हचारी गृही वानप्रस्थो यतिर्वा स महापातक उपपातकेभ्यः पूतो भवति सः सर्वेषू तीर्थेषु स्नातो भवति…..
01. Knowing its significance, whosoever – be he a student, householder, forest-dweller or a
renunciate – does भस्म धारणम्, he is cleansed of all major and minor sins and reaps the merit of bathing in all holy तीर्थ -s etc etc
GLEANINGS FROM KAALAAGNI RUDROPANISHAD CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR RUDRA HRIDAYOPANISHAD
This is a small Upanishad with the Shaanti Mantra ॐ सह नाववतु सह नौ भुनक्तु….(already explained in an earlier series). It is an exposition by Vyaasa to his son Shuka on the identity between Shiva and VishNu.
01. ये नमस्यन्ति गोविन्दं ते नमस्यन्ति शङ्करम्। ये ऽर्चयन्ति
हरिं भक्त्या तेऽर्चयन्ति वृषध्वजम्।।
01. Those who offer salutations to Govinda verily worship Shankara. Those who worship Hari verily worship Him, whose symbol is the bull.
02. ये द्विषन्ति विरूपाक्षं ते द्विषन्ति जनार्दनम्। ये रुद्रं नाभिजानन्ति ते न जानन्ति केशवम्।।
02. Those who hate Viroopaaksha (Shiva) verily hate Janaardana too. Those who know not Rudra, don’t know Keshava too.
03. कार्यं विष्णुः क्रिया ब्रह्मा कारणं तु महेश्वरः। प्रयोजनार्थं रुद्रेण मूर्तिरेका त्रिधा कृता।।
03. The effect is VishNu, action is Brahmaa and the cause is Maheshvara. To accomplish His
goal, Rudra split Himself into three.
04. रुद्रो वेदः उमा शास्त्रं तस्मै तस्यै नमो नमः। रुद्रो यज्ञः उमा वेदी तस्मै तस्यै नमो नमः।।
04. Rudra is Veda, Umaa is scripture. Rudra is
the sacrifice and Umaa is the altar. Salutations to Him and to Her.
05. रुद्रो वृक्षः उमा वल्ली तस्मै तस्यै नमो नमः। रुद्रो गन्धः उमा पुष्पं तस्मै तस्यै नमो नमः।।
05. Rudra is tree, Uma the creeper. Rudra is the
fragrance, Uma is flower. Salutations to Him and Her.
NOTE: There is an interesting anecdote about Santa Shri Ramavallabhadas. He was a staunch devotee of Shri KrishNa and in every shrine, irrespective of who the ruling deity is, he used to say loudly JAYA GOPAL. His contemporary was Santa Shri Umavallabhadas, an ardent Shivabhakta. He would never utter any name other than Shiva’s. Once Shri RVD, in one of his travels along with his disciples, entered the shrine of Shri UVD when his worship was going on and chanted loudly JAYA GOPAL and lo, Shankara’s image transformed into
Shankha-Chakra-Gadaa-Padmadhaaree
Shri KrishNa. जय गोपाळ म्हणतां पाहे। जाहला स्वयें लाघवी हरि। तो मी, मी तो हरि। मी तूं नाहीं याउपरी।।The moral of the story is that God is One, call Him Shiva or KrishNa or by any other name.
Shrimad Bhaagwatam says: त्रयाणाम् एकभावानां यो न पश्यति वै भिदाम्। सर्वभूतान्तरात्मानां स शान्तिमधिगच्छति।।
(4-7-74)(He attains peace – he who doesn’t view differentially the Trinity, who are one in spirit and are within all beings).
06. नित्यं विभुं सर्वगतं सुसूक्ष्मं च तदव्ययम्। तद्भूत्योनिं
पश्यन्ति धीरा आत्मानमात्मनि।।
06. The wise perceive Him in themselves, Him, the eternal, all-pervasive, subtle, immutable and the cause of the universe.
07. द्वौ सुपर्णौ शरीरेऽस्मिन् जीवेशाख्यौ सह स्थितौ।
तयोर्जीवः फलं भुङ्क्ते कर्मणो न महेश्वरः।।
07. Two birds of fair plumage – Jeeva and Shiva – are stationed in this body. Of these two, Jeeva experiences the fruit of his Karma. Shiva doesn’t.
NOTE: This comparison of soul and God with two birds is from MuNDaka Upanishad, already
covered in this series.
08. घटाकाशमठाकाशौ यथाकाशप्रभेदतः। कल्पितौ परमौ जीवशिवरूपेण कल्पितौ।।
08. One ether is differentiated as ether in the pot and in the monastery(मठ). This differentiation is artificial. Likewise is the differentiation between Jeeva and Shiva.
09. अधिष्ठानं समस्तस्य जगतः सत्यचिद्घनं। अहमस्मीति निश्चित्य वीतशोको भवेन्मुनिः।।
09. “I am that basis of this universe – existence, consciousness and bliss – with this
conviction (of identity ) the seer goes beyond sorrow.
10. स्वशरीरे स्वयं ज्योतिः स्वरूपं सर्वसाक्षिणम्। क्षीणदोषाः
प्रपश्यन्ति नेतरे माययावृताः।।
10. It is only those, free from all blemishes, who will see in their own bodies, Him, the radiant witness of all. The others, swayed by माया, will not.
11. एवं रुपपरिज्ञानं यस्यास्ति परयोगिनः। कुत्र चिद्गमनं नास्ति
तस्य पूर्णस्वरूपिणः।।
11. To such Great Yogi who has realised his full form(his real nature), there is no going anywhere.
12. आकाशमेकं सम्पूर्णं कुत्रचिन्नैव गच्छति। तद्वत् स्वात्मपरिज्ञानी कुत्रचिन्नैव गच्छति।।
12. The sky is full. It goes nowhere. Likewise, he, who has realised his fullness(as Brahman),
goes nowhere(when he sheds his mortal coil).
NOTE: When a pot is broken, does the ether in it go anywhere? No, it just merges in the ether outside. Shri Swami Samarth consoled (in His last moments) the devotees who were in tears: “I am not going away anywhere, only this body will fall away, I will be here only”.
GLEANINGS FROM RUDRA HRIDAYOPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR DAKSHINAAMOORTI UPANISHAD
The Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु….
(already explained in an earlier series)
01. ध्यानम् – मुद्रा पुस्तक वह्नि नागविलसद्बाबाहुं प्रसन्नाननम्।
मुक्ताहार विभूषणं शशिकलाभास्वत् किरीटोऽज्वलम्।।
अज्ञानापहमादिमादिमगिरामर्थं भवानीपतिं।
न्यग्रोधान्तनिवासिनं परगुरुं ध्यायाम्यभीष्टाप्तये।।
01. I meditate upon the Supreme Guru for the attainment of my cherished desire(for Moksha). His hands display Chinmudraa, a book, a (flame of) fire and serpents. His face beams with grace. He has a beautiful pearl-necklace around His neck. He is resplendent with the beams of the crescent moon shining over His crown. He destroys ignorance. He is Himself the import of the original speech(Veda-s). He is the Lord of Bhavaani. His abode is at the root of a banyan tree.
02. वैराग्यतैलसंपूर्णे भक्तिवर्तिसमन्विते।
प्रबोधपूर्णपात्रे तु ज्ञप्तिदीपं विलोकयेत्।।
02. The seeker should visualise the lamp of
Knowledge, its oil-can being enlightenment, its wick being devotion and dispassion as its oil.
NOTE: The first line of the above verse is the same as chanted in our Guru Poojan during दीपदर्शन (दीपं दर्शयामि).
03. वैराग्यमरणिं कृत्वा ज्ञानं कृत्वा तु चित्रगुम्।
गाढतामिस्रसंशान्त्यै गूढमर्थं निवेदयेत्।।
03. Making dispassion the upper chip and knowledge the lower chip, one should offer
the true inner meaning (of Mahaavaakya अहं ब्रह्मास्मि) (to DakshiNaamoorti). (Offering means here reflection(मनन ) on the meaning).
04. तत्त्वाविचारपाशेन बद्धं द्वैतभयातुरम्।
उज्जीवयन् निजानन्दे स्वस्वरूपेण संस्थितः।।
04. The aspirant, who was in bondage earlier due to want of philosophical enquiry, resulting in the fear of द्वैत (difference), gets a fresh lease of life and is now established in his own
intrinsic bliss.
05. शेमुषी दक्षिणा प्रोक्ता सा यस्यास्त्यीक्षणे मुखम्।
दक्षिणाभिमुखः प्रोक्तः शिवोऽसौ ब्रह्मवादिभिः।।
05. The intellect(बुद्धि) that has become pure due to Advaitic realisation is known as शेमुषी and such a consecrated intelligence is called दक्षिणा and this दक्षिणा is the opening (मुखम्) to look at Shiva. So, the expounders of Brahman hail Shiva as DakshiNaabhimukha(facing दक्षिणा).
NOTE: Here मुखम् means an opening or a window. An inspired intelligence (प्रचोदित धी) is called शेमुषी and it leads us to our Guru(DakshinNamoorti), who, in turn, shows us the pathway to Shiva. An impure, तामसिक
बुद्धि, given always to carping criticism, is a hindrance and a handicap to a साधक. Hence our Gaayatri prayer: धियो यो नः प्रचोदयात्।
Accepting the reality of God and Gurushakti is the true glory of Buddhi. बुद्धीचें वैभव अन्य नाहींं दुजें in the words of Shri Jnaneshwar.
“If Guru and Govind(God) both appear before me at one and the same time, to whom should I bow down first? To Guru should be my first obeisance since it is he who led me to Govinda” says Kabir(बलिहारी गुरु आपनो गोविन्द दियॊ बताय).
GLEANINGS FROM DAKSHINAAMOORTI UPANISHAD CONCLUDE
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR MAITRAAYANI UPANISHAD
The Shaanti Mantra is ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि…
(already explained in an earlier series). This is different from Maitri Upanishad.
The ascetic king Brihadratha does severe tapas
and, as a boon, seeks knowledge instead of
transient worldly glory from sage Shaakaayanya.
01. भगवन्, अस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेश्माश्रुदूषिते
विण्मूत्रवातपित्तकफसंघाते दुर्गन्धे निःसारे अस्मिन् शरीरे किं कामोपभोगैः।
01. Lord, in this foul-smelling, insubstantial body, which is a package of bone, skin, muscle, marrow, flesh, semen,blood, mucus, tears, rheum, faeces,urine,wind, bile and phlegm, of what्good is enjoyment of sensory pleasures?
02. काम क्रोध लोभ भय विषादे इष्टवियोग अनिष्ट संप्रयोग
क्षुत् पिपासा जरा मृत्यु रोग शोकाद्यैरभिहतेऽस्मिन् शरीरे किं कामोपभोगैः।
02. In this body which is afflicted with desire, anger, covetousness, delusion, fear, despondency, envy, separation from the desirable, union with the undesirable, hunger,
thirst, senility, disease, death, sorrow and the like, of what good is enjoyment of sensory pleasures?
03. सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंश मशकादयः तृणवन्नश्यत योद्भूतप्रध्वंसिनः।।
03. And we see that the whole world is transient like these gnats, mosquitoes and the like that arise and perish like the grass.
04. अथ किमेतैर्वा परेऽन्ये महाधनुर्धराः चक्रवर्तिनः मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वा अस्माल्लोकादमुं लोके प्रयान्ति।
04. But, indeed, what of these? There are great warriors, some world-rulers, with a crowd of
relatives looking on, they left behind immense wealth and went forth from this world to the other.
05. एतद्विधे अस्मिन् संसारे किं कामोपभोगैः यैरेवाश्रितस्य
असकृदिह आवर्तनं दृश्यत इत्युद्धर्तुमर्हसि इति अन्धोदपानस्थो
भेको इव अहमस्मिन् संसारे भगवन् त्वं नो गतिः नो गतिः।
05. In this sort of cyclical existence(Samsaara)
what is the good of enjoyment of sensory pleasures when, after a man has fed on them, there is seen his repeated return here( to this earth)? Be pleased to deliver me. In this cycle of Samsaara, I am like a frog in a waterless well. Sir, you are our resort, you are our refuge.
Then, sage Shaakaayanya instructs king
Brihadratha on Atman/Brahman.
06. स एषः संप्रसादो अस्मात् शरीरात् समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेण अभिनिष्पद्यत एष आत्मेति होवाच
एतदमृतम् अभयम् एतद् ब्रह्मेति।।
06. Endowed with an unflappable serenity and giving up body-consciousness, the aspirant’s soul rises up, comes near the Light(within) and recovers his native true form as Aatman. Aatman is immortal, Aatman is fearless, Aatman is Brahman.
07. यो ह खलु वाचोपरिस्थः श्रूयते स एव एषः शुद्धः पूतः शून्यः
शान्तः अनन्तो अक्षय्यः स्थिरः शाश्वतो अजः स्वतन्त्रः स्वेमहिम्नि तिष्ठति अनेनेदं शरीरं चेतनवत् प्रतिष्ठापितम् प्रचोदयिता च एषोऽस्येति।।
07. This Atman is unspeakable. We have heard that he is pure, clean, egoless, serene, infinite,
Imperishable, steady, unborn, independent. He abides in his own glory.. by him this body is sustained and is made to look sentient.. he is its impeller, its inspirer.
08. सःप्रेक्षकवदवस्थितः गुणमयेन पटेन आत्मानम् अन्तर्धीय अवस्थितः।
08. Being like a spectator, he covers himself with the veil of गुण-s.(Satva, Rajas, Tamas)
09. अस्ति खलु अन्यो अपरो भूतात्मा योऽयं सितासितैः
कर्मफलैः अभिभूयमानः सदसद् योनिमापद्यत द्वन्द्वैः अभिभूयमानः परिभ्रमति।
09. Identified with this elemental body(देहात्म बुद्धि), he is known as भूतात्मा। Affected by the good or bad effects of his Karma, and swayed by the opposites(द्वन्द्व), he wanders, having entered good or bad womb(births in various
species).
10. अथ अन्यत्राप्युक्तं संमोहो भयं विषादो निद्रा तन्द्री जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमज्ञानं मात्सर्यं
क्रौर्यं मूढत्वं निर्वीडत्वं तृष्णा रागो लोभो हिंसा इत्यादिभिः
अधिभूतः भूतात्मा नाना नामरूपाण्याप्नोति।।
10. It is also also said elsewhere that the embodied soul(भूतात्मा) falls prey to such dark
(तामस) qualities and (undergoing rebirth) assumes various names and forms. Such dark qualities are: infatuation, fear, despondency, sleep, laziness, senility, sorrow, hunger, thirst, miserliness, anger, atheism, ignorance, envy,
cruelty, stupidity, shamelessness, craving, greed, violence etc.
11. अन्यत्राप्युक्तम् – महानदीषु ऊर्मय इव न निवर्तकत्वं यत्पुरा कृतं, समुद्रवेलेव दुर्निवार्यंम् अस्य मृत्योरागमनं, सदसत्कर्ममयैः हि पाशैः पशुरिव बद्धं, बन्धनस्थस्य इव अस्वातन्त्र्यं, यमलोक स्थस्य इव बहुभयावस्थं, मदिरोन्मत्त इव उन्मत्तं, पाप्मना गृहीत इव भ्राम्यमाणं , महोरगदष्ट इव विषयदष्टं, महान्धकार इव रागान्धं, इन्द्रजालमिव मायामयं,स्वप्न इव मिथ्या दर्शनं, कदलीगर्भ इव असारं, नट इव क्षणवेषं, चित्रभित्तिरिव
मिथ्या मनोरमम् ।।
11. It is also said elsewhere (about the bound soul) thus – just as there is no turning back of the big billows’ in a river, there is no turning back of his previous Karma. Approach of his death cannot be stopped just as we cannot stop the waves in an ocean. He is bound like a beast by the chains of good and bad Karma. Like a prisoner he has no freedom. He is a prey to a multitude of fears as though he is in the world of Yama. He is intoxicated like a drunkard. He runs here and there like one possessed by an evil spirit. He is bitten by sense objects as though by a poisonous serpent. He is blinded by passion as though by dense darkness, He is caught up in the jugglery of illusion. As in a dream, what he sees is illusory. Like the pith of a plantain tree, his life is insubstantial. Like an actor, his garb changes every moment. He delights himself with the world which attracts him like a painting on the wall.
12. शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः।
येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम्।
12. Objects (अर्थ) of sound, touch and such other senses are, verily, trouble-makers(अनर्थ). Yet, the embodied soul, through attachment to them, remembers not his highest destiny.
13. तपसा प्राप्यते सत्त्वं सत्वात् संप्राप्यते मनः। मनसा प्राप्यते आत्मा यल्लब्ध्वा न निवर्तते।।
13. From austerity comes goodness. Goodness restores the mind to its pure form. Pure mind leads to discovery of the Self and he, who realises the Self, doesn’t return(to Samsaara)(overcoming rebirth).
14. यथा निरिन्धनो वह्निः स्वयमेवोपशाम्यति। तथा वृत्तिक्षयात् चित्तं स्वयमेवोपशाम्यति।।
14. With no fuel, the fire subsides by itself. Likewise, with extinction of thought-waves, the mind subsides by itself.
15. चित्तमेव हि संसार: तत् प्रयत्नेन शोधयेत्।
यच्चित्तः तन्मयो भवति गुह्यमेतत् सनातनम्।।
15. Mind itself is Samsaara. Hence, assiduously one should purify the mind. Wherever the mind is, there it becomes one with it. (Its nature is to be one with what it perceives). This (understanding of the mind) is a timeless secret (of psychology).
16. चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम्।
प्रसन्नात्मात्मनि स्थित्वा सुखमक्षयमश्नुते।।
16. A pleasant mind ‘kills’ the good or evil effects of Karma. A soul endowed with a pleasant mind enjoys inexhaustible joy.
NOTE: One with a pleasant, positive, mind
faces the effects of Karma – be they good or bad – bravely. Santa Tukaram pleads:
मन करारे प्रसन्न सर्व सिद्धींचें कारण. To be with a pleasant mind, come what may, is a siddhi
par excellence. Gita, too, says: प्रसादे सर्वदुःखानां हानिरस्योपजायते। प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ।।
(२-६५)(“All sorrow comes to an end when the mind is placid. This placidity makes for a steadfast intellect). Such an excellent mind
(सु+मन) is a superb flower(सुमन) to offer to God
(मन हा मोगरा अर्पूनि ईश्वरा पुनरपि संसारा येणें नाहीं – Santa Tukaram).
17. समासक्तं यथा चित्तं जन्तोर्विषयगोचरे। यद्येवं ब्रह्मणि साक्षात् को न मुच्येत बन्धनात्।।
17. The mind of a layman is (totally) engrossed
in sensory objects. If the same absorption and attachment were to be in Brahman, who will not be free from bondage?
NOTE: To be attached is the property (धर्म) of the mind. The saints teach us to simply alter the direction – replace the sensory objects
with God. The saints and the Sadguru don’t play foul with the mind. They simply present it with a more adorable attraction – like a loving mother replacing a flimsy toy with a superb one for her bundle of joy!
18. मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च। अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम्।।
18. Mind is two-fold: pure and impure. The impure mind is desirous whereas the pure one is free from desire.
19. लय विक्षेपरहितं मनः कृत्वा सुनिश्चलं। यदा यात्यमनीभावं
तदा तत्परमं पदम्।।
19. Ridding the mind of sleepiness and rambling speculation, if one attains ‘mindlessness’ (stillness of thought-waves), then he attains the supreme state.
NOTE: A saint is free, unlike us, from the fret and fever of Sankalpa and Vikalpa – yes/no,
affirmation/negation, acceptance/rejection,
attraction/repulsion etc. Like a pendulum,
our mind swings unceasingly between opposites (Dvandva). These swings should grind to a halt. We hail a Sadguru as ‘beyond
Dvandva-s'(द्वन्द्वातीतं)’. This exalted state is
mindlessness or अमनीभाव. Says Maharshi
Patanjali: योगश्चित्तवृत्ति निरोधः। तदा द्रष्टुः स्वरूपे अवस्थानम्।(Yoga is stillness of the thought-waves. Then, one abides in his real nature)(Yoga Sootra-s,2 and 3).
20. तावदेव निरोद्धव्यं हृदि यावत् क्षयं गतम्। एतत् ज्ञानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः।।
20. One should hold the mind captive in the heart till it ceases altogether. This is Knowledge; This is Liberation. Rest is all mere bombast of books.
NOTE: Holding the mind captive in the heart means melting away in devotion, holding on to our Japa and naamasmaraNa. The ceasing of the mind(क्षयं गतम्) means ceasing of its restlessness and turbulence. Arjuna Said:
चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्।(Gita 6-34).
As our Bhakti grows in depth, these negative
qualities wither away and mind becomes more and more calm and composed.
21. समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत्। न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते।।
21. It is not possible to put in words the happiness one experiences when the mind,
cleansed of all dirt with the practice of Samaadhi, is centred in आत्मन्. It can only
be experienced by oneself.
22. अपामपो अग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत्।
एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते।।
22. Water put in water, fire in fire or space in space become indistinguishable. Likewise,
when one’s mind is dissolved within (Aatman),
then one is liberated.(The duality of mind AND Aatman disappears).
NOTE: MAITRAYANI UPANISHAD is not among the major Upanishads. However, it has been
quoted many times by all the आचार्य-s in their
commentaries, hence its importance.
GLEANINGS FROM MAITRAAYANI UPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR MAITRI UPANISHAD (ALSO CALLED MAITREYI UPANISHAD).
The Shaanti Mantra is: ॐ आपयायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रम्…..(already covered in an earlier series)
Many Mantra -s found in MaitraayaNi Upanishad are found in this Upanishad too and, therefore, I am skipping them.
Once Maitreya went to Kailasa and prayed to
Lord Mahaadeva to enlighten him.(अथ भगवान् मैत्रेयः कैलासं जगाम तं गत्वा उवाच भो भगवन् परमतत्वरहस्यं
ब्रूहि इति). Mahaadeva replied:(स होवाच महादेवः)
01. देहो देवालयः प्रोक्तः स जीवः केवलः शिवः। त्यजेदज्ञान
निर्माल्यं सोऽहंभावेन पूजयेत्।।
01. The body is spoken of as a temple and the soul is the solitary Shiva. The निर्माल्यं(flowers offered yesterday) is ignorance. “I am He” – with this feeling, one should worship.
02. अभेददर्शनं ज्ञानं ध्यानं निर्विषयं मनः। स्नानं मनोमलत्यागः
शौचमिन्द्रियनिग्रहः।।
02. Wisdom consists in the perception of identity. Cleansing the dirt in the mind is the bath. Control of the senses is cleanliness.
03. ब्रह्मामृतं पिबेत् भैक्ष्यं आचरेद् देहरक्षणे। वसेदेकान्तिको
भूत्वा चैकान्ते द्वैतवर्जिते।।
03. For the upkeep of the body, the alms(Bhikshaa) consists in imbibing the nectar of Brahman. Seeking solitude, one should give up the notion of difference.
04. चित्तशुद्धिकरं शौचं वासनात्रयनाशनम्। ज्ञानवैराग्यमृत्तोयैः
क्षालनात् शौचमुच्यते।।
04. The uprooting of the three cravings is cleanliness that purifies the mind. Jnaana is the clay and dispassion is water. With them
one should observe cleanliness.
NOTE: The three cardinal cravings are: for progeny (पुत्रैषणा), wealth(वित्तैषणा) and name and fame(लोकैषणा). In olden days, a bit of clay and water were used as the cleansers.
05. अद्वैतभावना भैक्ष्यं अभैक्ष्यं द्वैतभावनम्।
05. The feeling of अद्वैत (feeling of one-ness) is Bhikshaa. Feeling of difference and duality is not Bhikshaa.
06. अहंकारसुतं वित्तभ्रातरं मोहमन्दिरम्। आशापत्नीं त्यजेद्
यावत् तावन्मुक्तो न संशयः।।
06. Egoism is the son and wealth is the brother. Delusion is the home and desire is the wife. When they are renounced, one is liberated, no doubt.
NOTE: A renunciate severs ties with hearth and home. He gives up ties with all kith and kin.
This verse and the next give a spiritual
orientation to these words.
07. मृता मोहमयी माता जातो बोधमयः सुतः। सूतकद्वयसंप्राप्तौ कथं सन्ध्यामुपास्महे।।
07. Mother called delusion is dead. Born is the son called Knowledge. Thus affected by two ‘sootak-s’, how can we do Sandhyaavandan?
NOTE: Days of ritual impurity upon birth or death in the family are refered to as सूतक in the above verse.
08. हृदाकाशे चिदादित्यः सदा भासति भासति। नास्तमेति
नचोदेति कथं सन्ध्यामुपास्महे।।
08. Within the ether of the heart, the sun of Chit(Consciousness) is shining perpetually. He sets not, rises not. How can we do Sandhyaavandan?
09. एकमेवाद्वितीयं सद्गुरोर्वाक्येन निश्चितम्। एतदेकान्तमित्युक्तं न मठो न वनान्तरम्।।
09. Determination of Truth – God – who is One without a second, is the true Ekaant(solitude). It is neither in the monastery nor in the jungle.