ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
53. PANCHA BRAHMOPANISHAD
This is affiliated to KrishNa Yajurveda and its
Shaanti Mantra is ॐ सहनाववतू सहनोभूनक्तु…
already explained in an earlier series.
01. अवस्थात्रितयातीतं तुरीयं ब्रह्मसंज्ञितम्।
ब्रह्मविष्ण्वादिभिः सेव्यं सर्वेषां जनकं परम्।।
01. The Supreme Truth called Brahman is the
Tureeya state in us, beyond the triad of waking etc. This Brahman, progenitor of all, is served by Brahmaa, VishNu etc. It is beyond (परम्) (the reach of mind etc.).
02. ईशानं परमं विद्यात् प्रेरकं बुद्धिसाक्षिणम्।
आकाशात्मकमव्यक्तम् ॐकार स्वरभूषितम्।।
02. One should know Him, the Supreme Lord,
the inspirer (of all functions and faculties in us) and witness of our Buddhi. Ether has emanated from Him. He is invisible and is adorned with the syllable AUM.
03. सर्वंदेवमयं शान्तं शान्त्यतीतं स्वराद्बहिः।
अकारादिस्वराध्यक्षम् आकाशमयविग्रहम्।।
03. All gods are pervaded by Him. He is peaceful, nay, even beyond peace. He transcends ॐ. He presides over all the vowels (and consonants). He pervades ether (and
other elements). The sky (etc) is His visible form (विग्रह).
04. पञ्चकृत्यनियन्तारं पञ्चब्रह्मात्मकं बृहत्।
पञ्चब्रह्मोपसंहारं कृत्वा स्वात्मनि संस्थितः।।
04. He is the Controller of the five divine functions. He is the embodiment of five
Brahma-s. He is huge.. After dissolving the five Brahma-s within Him, He abides (by
Himself).
NOTE: Origination, preservation, dissolution,
restraint and benediction – सृष्टि स्थिति लय निग्रह
अनुग्रह – these are the five functions. One of Devi Lalita’s names is पञ्चकृत्यपरायणा।
Sadyojata, Vamadeva, Aghora, Tatpurusha and Ishaana – these five forms of Shiva are known as Pancha Brahma.
05. स्वमायावैभवात् सर्वान् संहृत्य स्वात्मनि स्थितः।
पञ्चब्रह्मात्मकातीतो भासते स्वस्वतेजसां।।
05. Employing His glorious माया, He abides by Himself after withdrawing all unto Himself.
He transcends the Pancha Brahma-s and shines with His lradiant lustre.
06. आदावन्ते च मध्ये च भासते नान्यहेतुना।
मायया मोहिताः शम्भोर्महादेवं जगद्गुरुम्।।
न जानन्ति सुराः सर्वे सर्वकारणकारणम्।
06. He is luminous by nature in the beginning, middle and at the end. He has no reason for being thus luminous(it is His स्वभाव)… Deluded by the माया of Shambhu, the gods don’t know Mahadeva, the Universal Sadguru, the primary Cause of all causes.
07. न संदृशे तिष्ठति रूपमस्य परात्परं पुरुषं विश्वधाम।
येन प्रकाशते विश्वं यत्रैव प्रविलीयते।
तद्ब्रह्म परमं शान्तं तद्ब्रह्मास्मि परं पदम्।।
07. His form is not visible for the eyes. He is the transcendental Person. The universe is His Home. By Him, shines this universe and unto
Him it goes back in merger. “I am that Brahman.Peaceful, the Ultimate Blessedness.”
(Thus we should cultivate Advaita भावना).
08. पञ्चब्रह्मपरं विद्यात् सद्योजातादिपूर्वकम्।
दृश्यते श्रूयते यच्च पञ्चब्रह्मात्मकं जगत्।।
08. Whatever is seen and heard is this Supreme
Shiva beyond His five manifestations beginning with Sadyojata. This universe is an
expression of पञ्चब्रह्म (Sadyojata etc).
09. पञ्चब्रह्मात्मकं सर्वं स्वात्मनि प्रविलाप्य च।
सोऽहमस्मीति जानीयात् विद्वान् ब्रह्माऽमृतो भवेत्।।
09. The learned aspirant should (mentally)
dissolve the world, which is a composite of
Panchabrahma -s, within himself and know
“I am He” and thus abide as Brahman, the
Immortal One.
10. पञ्चाक्षरमयं शंभुं परब्रह्मस्वरूपिणम्।
जानीयाद्भक्तिभावेन स मुक्तो नात्र संशयः।।
10. One should ‘know’ Shambhu with devotion,
Shambhu who is Parabrahman and is identified with the 5-lettered मन्त्र( नमः शिवाय). He is then liberated no doubt.
11. नकारादि यकारान्तं ज्ञात्वा पञ्चाक्षरं जपेत्।
सर्वं पञ्चाक्षरं विद्यात् पञ्चब्रह्मात्वतत्त्वतः।।
11. One should do Japa of the five-lettered Mantra(नमः शिवाय), which has न in the beginning and य in the end, with understanding. Everything is comprehended within these five letters. Everything is pervaded by Panchabrahma-s.
NOTE: The five faces of Shiva:
Sadyojata West सृष्टि earth
Vamadeva North स्थिति fire
Aghora South लय water
Tatpurusha East निग्रह air
Ishana Upward अनुग्रह sky
12. यस्य श्रवणमात्रेणाश्रुतमेव श्रुतं भवेत्।
अमतं च मतं ज्ञातम् अविज्ञातं तथैव च।
12. By listening to which, the unheard becomes heard, the unthought of becomes thought and
the not-understood becomes understood.
13. एकेनैव च पिण्डेन मृत्तिकायाश्च गौतम।
विज्ञातं मृण्मयं सर्वं मृदभिन्नम् हि कार्यकम्।।
14. एकेन लोहमणिना सर्वं लोहमयं यथा।
विज्ञातं स्यात् अथैकेन नखानां कृन्तनेन च।।
15.सर्वं कार्ष्णायसं ज्ञातं तदभिन्नं स्वभावतः।
कारणाभिन्नरूपेण कार्यकारणमेव हि।।
16. तद्रूपेण सदा सत्यं भेदेनोक्तिः मृषा खलु।
अतश्च कारणं नित्यम् एकमेवाद्वयं खलु।।
17. अत्र कारणमद्वैतं शुद्धचैतन्यमेव हि।।
स शिवः सच्चिदानन्द: सोऽन्वेष्टव्यो मुमुक्षुभिः।।
13-17. O Gautama, by knowing one clod of earth, all that is earthy is understood as
non-different from earth(clay). By knowing one
bead of a metal, all that is of that metal
becomes known. By knowing one nailcutter
of iron, all that is made of iron is known.
In all these instances, the effect(kaarya) is
non-different from the cause(kaaraNa).
Identified with the cause, the effect is real.
To presume the effect to be different from
its cause is to make a false statement. The cause of the universe is pure Non-Dual Consciousness. He is Shiva. He is Sachchidananda(existence consciousness and bliss). He is to be sought by seekers of
Moksha.
18. अयं हृदि स्थितः साक्षी सर्वेषाम् अविशेषतः।
तेनायं हृदयं प्रोक्तः शिवः संसरमोचकः।।
18. This Shiva is in the hearts of all without distinction as Witness. Hence He, Shiva, is called Hridaya. This Shiva is our liberator
from Samsaara.
GLEANINGS FROM PANCHABRAHMOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
54. RUDRAAKSHA JAABAALOPANISHAD
This is affiliated to Saama Veda and its Shaanti Mantra is ॐ आपयायन्तु मम अङ्गानि…already explained in an earlier series. In this Lord
Kaalaagnirudra tells BhushuNDa all about Rudraaksha
01. त्रिपुरवधार्थमहं निमीलिताक्षो अभवम्। तेभ्यो जलबिन्दवः भूमौ पतिताः ते रुद्राक्षा जाताः।
01. Lord Rudra says: For slaying the Tripura demon, I closed my eyes. Watery drops(tears) that fell from my eyes turned into Rudraaksha beads.
02. तत्राश्रुबिन्दवो जाता महारुद्राक्षवृक्षकाः।
स्थावरत्वमनुप्राप्य भक्तानुग्रहकारणात् ।।
02. The tear-drops turned into huge Rudraaksha trees. They became stationary for
confering blessings on the devotees.
Then follows a long discourse on different types of Rudraaksha from one face(एकवक्त्रम्) onwards to fourteen faced(चतुर्दशवक्त्रम्), the locations on one’s person where they can be worn,the relevant Mantra-s and the gradations in पुण्य that accrue etc etc. All this is outside the scope of this series, so I am skipping them..
03. मद्यं मांसं च लशुनं पलाण्डुं शीघ्रमेव च।
श्लेष्मातकं विद्वराहम् अभक्ष्यं वर्जयेन्नरः।।
03. Following should be given up: Liquor,
meat, garlic, onion, drumstick(moringa, favourite of Shri Narendra Modi!), salgam and
Sooran(Soornu in KonkaNi).
04. ग्रहणे विषुवे चैव अयने सङ्क्रमेऽपि च।
दर्शेषु पूर्णमासे च पूर्णेषु दिवसेषु च।
रुद्राक्षधारणात् सद्यः सर्वपापै विमुच्यते।।
04. By wearing Rudraksha on the days of eclipse(solar and lunar), on the days DakshiNaayana and UttaraayaNa begin, during transit of the sun from one Raashi to another,
during New Moon and Full Moon days and
on the days of 5th, 10th and 15th Tithis,
one is released forthwith from all kinds of sins!
GLEANINGS FROM RUDRAKSHA JAABAALOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
55. BRIHAD JAABAALOPANISHAD
This Upanishad is affiliated to Atharva Veda and its Shaanti Mantra is भद्रं कर्णेभिः शृणुयाम देवाः
….already explained in an earlier series.
This Upanishad tells about Rudraaksha, Vibhooti, five kinds of Bhasma, preparation of Bhasma from cowdung with appropriate chants, glorification of cowdung, go-mootra etc. Here and there there are some titbits of philosophy, which will be my cocern.
01. विभूतिर्भसितं भस्म क्षारं रक्षेति भस्मनो भवन्ति पञ्चनामानि। भृशं ऐश्वर्यकारणात् विभूतिः।
भस्म सर्वावभक्षणात्। भासनाद्भसितम्। क्षारणादापदां क्षारम्।
भूतप्रेतपिशाच ब्रह्मराक्षापस्मारभवभीतिभ्योऽभिरक्षणाद्रक्षा इति।
01. The sacred ash has five names: Vibhooti,
Bhasita, Bhasma, Kshaara and Rakshaa. It is conducive to immense(वि , विविध) prosperity(भूति )hence called Vibhooti. It devours (भक्षण) all(our sins), hence Bhasma.
It glistens(भासन) brightly, hence Bhasita. It makes all adversities melt(क्षारण ) away, hence Kshaara. It gives protection(रक्षण) against all types of evil spirits and epilepsy ,hence Rakshaa.(NOTE: When infants in the cradle were crying nonstop, Grandmaa-s in the good old days used to advise the young mothers:
Chant नमः शिवाय and apply विभूति. Indeed, this simple ‘treatment’ did act like magic!).
NOTE: These five names denote(वाच्य ) the sacred ash, but, connote(लक्ष्य) God . This whole creation proclaims the splendour of God. It is His VIBHOOTI, His masterpiece, Creation is His VIBHOOTI YOGA. However, this creation is doomed to be ash(BHASMA ) one day (ॐ अग्निरिति भस्म, ॐ वायुरिति भस्म, ॐ जलमिति भस्म, ॐ स्थलमिति भस्म, ॐ व्योमेति भस्म, सर्वं ह वा इदं भस्म(We chant these during भस्मधारणम्). God is most luminous, so He is BHASITA. He dissolves our trials and tribulations, so He is KSHAARA. He is the ultimate safeguard, so He is RAKSHAA(रक्षक).
02. Here is a lavish praise of the cow:
गुणत्रयमियं धेनुः विद्याभूद्गोंमयं शुभम्।
मूत्रं चोपनिषत् प्रोक्तं कुर्याद्भस्म ततःपरम्।।
वत्सस्तु स्मृतयश्चास्य तत्सम्भूतं च गोमयम्।
आगाव इति मन्त्रेण धेनुं तत्राभिमन्त्रयेत्।।
02. The cow is an embodiment of the three
GuNa-s (Satva Rajas Tamas). Cowdung is the auspicious Brahmavidyaa. Go-mootra is the
Upanishad. The calf symbolises Smriti
(Dharmashaastra). The cow should be invoked with the Mantra आगावो अगमन्नुत… and then Bhasma should be prepared.
(A very elaborate procedure interspersed with several chants is laid down for preparing the
Bhasma and an equally elaborate procedure for applying Bhasma on one’s person with several chants. I am skipping it.)
03. In praise of भस्मधारणम्।
ये भस्मधारणं त्यक्त्वा कर्म कुर्वन्ति मानवाः।
तेषां नास्ति विनिर्मोक्षः संसारात् जन्मकोटिभिः।।
त्रिपुण्ड्रं ये विनिन्दन्ति निन्दन्ति शिवमेव ते।
धारयन्ति च ये भक्त्या धारयन्ति शिवं च ते।।
धिग्भस्मरहितं भालं धिग् ग्राममशिवालयम्।
धिगनीशार्चनं जन्म धिग् विद्याम् अशिवाश्रयाम्।।
03. Without wearing Bhasma, those who perform rituals will never attain Moksha from Samsaara even in crores of births. Those who revile or ridicule tripuNDra(three horizontal lines of Bhasma)are ridiculing Shiva only. Those who wear TripuNDra are verily wearing Shiva indeed. Fie upon that forehead without Bhasma, fie upon that village that has no shrine of Shiva, fie upon that life that is devoid of Shiva worship, fie upon that learning that deals not with Shiva!
04. रुद्राग्नेर्यत् परं वीर्यं तद्भस्म परिकीर्तितम्।
तस्मात् सर्वेषु कालेषु वीर्यवान् भस्मसंयुतः।।
भस्मनिष्ठस्य दह्यन्ते दोषा भस्माग्निसंगमात्।
भस्मसंदिग्धसर्वाङ्गो भस्मनिष्ठ इति स्मृतः।।
04. Bhasma is the potency of Rudra’s Agni
(which is in His third eye). Therefore, one, who
applies Bhasma on his body, is always strong at all times. One devoted to Bhasma has all his faults and shortcomings burnt out due to the Agni latent in Bhasma. One, who has all his limbs applied with Bhasma, is called as भस्मनिष्ठ – i.e. established in Bhasma.
NOTE: We have seen earlier that BHASMA has another four names – VIBHOOTI, BHASITA, KSHAARA and RAKSHAA. All these names have
Brahman as their connotation or inner meaning. Therefore, a true Brahmanishtha is a Bhasmanishtha.
GLEANINGS FROM BRIHAD JAABAALOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
56. BHASMA JAABAALOPANISHAD
This Upanishad is affiliated to Atharva Veda
and its Shaanti Mantra is ॐ भद्रं कर्णेभिः शृणुयाम देवाः.. already explained in an earlier series. This Upanishad is in the form of a dialogue between Jaabaala and Shiva. It deals with Bhasma, holiness of TripuNDra, six -syllabled and eight-syllabled Shiva-Mantra-s etc.
01. मध्याह्न सायम् अह्नेषु त्रिकालेषु विधिवद्भस्मधारणम्
अप्रमादेन कार्यम्। प्रमादात् पतितो भवति। ब्राह्मणानाम्
अयमेव धर्मः अयमेव धर्मः। एवं भस्मधारणम् अकृत्वा
नाश्नीयाद् । अयमेव धर्मः सनातनः सर्वपापनाशको मोक्षहेतुः।
नित्योऽयं धर्मो ब्राह्मणानां ब्रह्मचारि गृहि वानप्रस्थ यतीनाम्।
एतदकरणे प्रत्यवैति ब्राह्मणः।।
01. One should do BhasmadhaaraNa as per
prescribed procedure in the morning, noon and evening. One should not be negligent in this respect. Negligence leads to a spiritual fall.
This, verily, is the Dharma for the BraahmaNa-s. Without doing BhasmadhaaraNa, one should not have food.
This alone is the eternal Dharma, destroyer of all sins and a means to Moksha. This is the daily Dharma laid down for BraahmaNa-s,
be they Brahmachari, householders, forest-dwellers and the ascetics. By not doing this, a BraahmaNa incurs sin.
02. षडक्षरो अष्टाक्षरो वा शैवो मन्त्रः जपनीयः।
ॐ नमः शिवाय
इति षडक्षरः। ॐ नमो महादेवाय इति अष्टाक्षरः। शैवॊ अयमेव मन्त्रः तारयति। स एव ब्रह्मोपदेशः।।
02. The six-syllabled (ॐ नमः शिवाय) or the
eight-syllabled (ॐ नमो महादेवाय) Mantra of Shiva should be taken up for Japa. This Mantra alone is the saviour. This(either of above two) alone is Brahmopadesha(because Shiva is none other than Brahman).
03. विश्वं भूतं भुवनं चित्रं बहुधा जातं जायमानं च यत् सर्वस्य
सोमोऽहमेव जनिता विश्वाधिको रुद्रो महर्षिः। यो रुद्रो अग्नौ यो अप्सु य ओषधीषु यो रुद्रो विश्वा भुवनाविवेश एवमेव। अयमेव आत्मा अन्तरात्मा ब्रह्मज्योतिः यस्मान्न मत्तोऽन्यःपरः। अहमेव परो विश्वाधिकः। मामेव विदित्वा अमृतत्वमेति। तरति शोकम्।
मामेव विदित्वा सांसृतिकीं रुजं द्रावयति। तस्मादहंं रुद्रो यः
सर्वेषां परमा गतिः।। (स+उमा= सोम HE is with Umaa, His Shakti).
03. I, Rudra,with Uma,, I, the Great Sage as it were, I am the progenitor of the wonderful universe that was,that is and that will be. I surpass(transcend) the universe. That Rudra who is in fire, water, herbs, who has entered the vast universe, is Atman. He is the Inner Self. He is the flame of Brahman. There is none surpassing Me. I alone am the Supreme, transcendental to the universe. By knowing Me alone, one attains Brahman and goes beyond sorrow. Only by knowing Me, one dissolves(द्रावयति) the illness (रुजम्) of Samsaara, hence My name as Rudra, the ultimate resort of all.
04. सोऽहं सर्वाकारः। यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत् प्रयन्त्यभिसंविशन्ति तं मामेव विदित्वा
उपासीत। भीषास्माद्वातः पवते। भीषोदेति सूर्यः। भीषास्मदग्निश्च इन्द्रश्च।
04. I assume all forms. From Me emanate all
elements and beings,who live and enter Me ultimately. By knowing Me, one should worship.
In fear of Me, the wind blows, the sun rises.
Agni, Indra fear Me.
NOTE: Mantra-s from Taittiriya Upanishad are
borrowed above.
05. सोमोऽहं सर्वेषाम् अधिष्ठाता। सर्वेषां च भूतानां पालकः।
सोऽहं पृथिवी सोऽहमापः सोऽहं तेजः सोऽहं वायुः सोऽहं कालः
सोऽहं दिशः सोऽहमात्मा। मयि सर्वं प्रतिष्ठितम्। ब्रह्मविदाप्नोति परम्। मामेव विदित्वा संसृतिपाशात्प्रमुच्यते। तस्मादहं पशुपाशविमोचकः। युक्तात्मानः यतन्ते मामेव प्राप्तुम्। प्राप्य मां न पुनरावर्तन्ते।
05. Together with Umaa, I am the basis of all.
I am the guardian of all beings. I am the earth,
water, fire, air, Time, directions. I am Atman.
Everything is established in Me. Knower of
Brahman attains the Supreme. By knowing Me only, one is freed from the bonds of Samsaara.
Therefore, I am the liberator of the पशु-s from their bonds. Self-controlled aspirants endeavour to attain Me only. Attaining Me, they
don’t return to Samsaara.
NOTE: An ignorant soul bound by lust, anger etc is a Pashu. Lust, anger, greed, attachment, arrogance and envy are the bonds(पाश-s).
06. एष एव आदेशः एष उपदेशः। एष एव परमो धर्मः।
भस्मोद्धूलनत्रिपुन्ड्राभ्यां कदाचिदपि न प्रमदितव्यम्।
रुद्राक्षधारणात् मदर्चनात् च न प्रमदितव्यम्।
06. This alone is My command, My Upadesh.
This alone is the supreme Dharma. One should never be negligent in applying Bhasma to one’s person. One should never be negligent in applying TripuNDra(three horizontal lines). One should never be negligent in wearing Rudraksha and in performing My worship.
GLEANINGS FROM BHASMA JAABAALOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
57. SHARABHOPANISHAD
This Upanishad is affiliated to Atharva Veda and its Shaanti Mantra is ॐ भद्रं कर्णेभिः शृणुयाम देवाः…already explained in an earlier series.
Sharabha is a huge monstrous animal, part-lion and part-bird. Shiva is said to have assumed this form for fighting with Narasimha and defeating Him. After killing HiraNyakashyapa, Narasimha didn’t cool down and was rather destructive. So, Shiva confronted Him as
Sharabha and vanquished Him! This Upanishad glorifies Shiva.
01. एको रुद्रः ध्येयः सर्वेषां सर्वसिद्धये। यो ब्रह्मणः पञ्चवक्त्रहन्ता तस्मै रुद्राय नमो अस्तु।।
यो विस्फुलिङ्गेन ललाटजेन सर्वं जगत् भस्मसात्करोति।
पुनश्च सृष्ट्वा पुनरप्यरक्षत् तस्मै रुद्राय नमो अस्तु।
यॊ वामपादेन जघान कालं घोरं पपेऽथो हालाहलं दहन्तम्।
तस्मै रुद्राय नमो अस्तु।
01. Rudra is One. For fulfilment of all wishes, He is to be meditated upon. He, who clipped the fifth face of Brahmaa, our salutations be to
that Rudra. He, who reduces to ash the entire universe with just a spark from His forehead-eye, then creates it again and protects it, our salutations be to that Rudra.
He, who with left leg kicked Time, who drank the incendiary poison Halahala, our
salutations be to that Rudra.
NOTE: This story of Sharabha Avataara has deep spiritual symbolism. Shiva and VishNu are both necessary to maintain cosmic balance. When either of them over-reacts, the balance is disturbed. अति सर्वत्र वर्जयेत्। Narasimha represents righteous anger and he had to eliminate the evil that was HiraNyakashyapa. But, His anger kept boiling even after slaying the demon. The violent rage was a threat and was proving self-destructive.So, Shiva, the Ever-Peaceful had to intervene. Shiva PuraaNa says a pacified Narasimha embraced Sharabha, proving both are two sides of the same coin. In the end, Hari-Hara Advaita won the day.
Sharabha etymologically means shining(भ) arrow(शर). (प्रणवो धनुः शरो ह्यात्मा – मुण्डक उपनिषद्). आत्मन् is peaceful (शान्तोऽयमात्मा) by nature. In the presence of such a Self – शान्तं शिवम् अद्वैतम् – violent temper melts away as did Ugra Narasimha’s.
02. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान् न बिभेति कदाचन।। अणोरणीयान्महतोमहीयान्
आत्माऽस्य जन्तोर्निहितो गुहायाम्। तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमीशम्।।
02. Speech accompanied by mind retreats,. unable to attain Brahman. He, who has experienced the bliss of Brahman, never fears anything. Atman, subtler than the subtlest and greater than the greatest is lodged in the heart of every creature. A desireless man sees the glory of the Lord through the Grace of God, the Upholder and becomes free from sorrow.
NOTE: The Mantra यतो वाचो निवर्तन्ते… is from Taittiriya Upanishad (2-9-1). This Mantra अणोरणीयान्महतोमहीयान् is 1-2-20 in Kathopanishad. The last word there is आत्मनः and here it is ईशम्।
03. वसिष्ट वैयासिक वामदेव विरिञ्चिमुख्यैः हृदि भाव्यमानः।
सनात्सुजातादि सनातनाख्यैः ईड्यो महेशो भगवानादिदेवः।।
03. Mahesha, God, who was in the beginning (aadi), is meditated upon in the heart by sages like Vasishta, Shuka(son of Vyasa), Vamadeva,
Virinchi, Sanatsujata, Sanatana etc. He is worthy of our worship(ईड्यः).
04. सत्यो नित्यः सर्वसाक्षी महेशो नित्यानन्दो निर्विकल्पो निराख्यः। अचिन्त्यशक्तिः भगवान् गिरीशः स्वमायया कल्पितनामरूपः।।
04. Shiva, Lord of Mount Kailasa, is th eternal
Truth. He is the witness of all, the Great Lord,
perpetually blissfull, beyond our thought and
indescribable. His powers are beyond our
imagination. With His creative power of माया,
He assumes Names and Forms.
05. अतिमोहकरी माया मम विष्णोश्च सुव्रत।
तस्य पादांबुजध्यानात् दुस्तरा सुतरा भवेत्।।
05. This माया, mine as well as VishNu’s, is very delusive, O sage of excellent vows. By meditating on His(VishNu’s as well as mine) lotus feet, माया, difficult to cross, becomes very easy to tide over.
06. एको विष्णुः महद्भूतं पृथग्भूतान्यनेकशः।
त्रीन् लोकान् व्याप्य भूतात्मा भुङ्क्ते विश्भुगव्ययः।।
06. VishNu is One. He is the Great Being who has differentiated Himself into myriad forms.
Pervading the three worlds, He, the Self of all beings, enjoys the world(His own projection).
He is immutable.
NOTE: This मन्त्र is verse no.140 in VishNu Sahasranama
07. ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।
07. The ladle(davlo in KonkaNi) is Brahman, the oblation is Brahman, the offering is poured by Brahman in the fire of Brahman. Brahman alone is to be reached by him, who sees samesightedly all action(Karma) as inspired by and offering to Brahman.(This is 4-24 in Gita).
08. मायावशादेव देवाः मोहिताः ममतादिभिः।
तस्य माहात्म्यलेशांशं प्रवक्तुं केन शक्यते।।
08. Swayed by the delusive माया, even the gods were beguiled by thoughts of ‘mine’ etc. For whom is it possible to speak well about even an iota of His(Shiva’s, VishNu’s) माया? (Even gods,
portrayed in our mythology, are bitten by the ‘I and mine'(अहं मम) bug!).
09. एक एव शिवो नित्यः ततोऽन्यत् सकलं मृषा।
शिव एव सदा ध्येयः सर्वसंसारमॊचकः।।
09. One Shiva alone is eternal, rest is all
appearance. Shiva alone is to be meditated upon always. He is the liberator from
Samsaara.
GLEANINGS FROM SHARABHOPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
58. TEJOBINDOOPANISHAD
This Upanishad is affiliated to Atharva Veda and its Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु
….. already explained in an earlier series .
Tejobindu – speck of lustre or radiance – is the
Light within. This Upanishad speaks about the discipline required to realise this centre of effulgence I.e.Atman.
01. ॐ तेजोबिन्दुः परं ध्यानं विश्वातीतं हृदि स्थितम्।
आणवं शांभवं शाक्तं स्थूलं सूक्ष्मं परं च यत्।।
01. The speck of radiance within the heart I.e. Self is transcendental to the universe. It is atomic(subtle) and is sought by votaries of Shambhu as well as Shakti. It is in the gross as well as in the subtle and is beyond all. Meditation on it is the highest Dhyaana.
02. दुःसाध्यं च दुराराध्यं दुष्प्रेक्ष्यं च दुराश्रयम्।
दुर्लक्षं दुस्तरं ध्यानं मुनीनां च मनीषिणाम्।।
02. Even to the sages and thoughtful(मनीषिणः), this meditation is difficult to do and accomplish. The Tejobindu within us is difficult to be ‘seen’ and difficult to abide in. It is usually lost sight of (by the worldly)(please note the alliteration – du du du).
03. जिताहारॊ जितक्रोधो जितसङ्गो जितेन्द्रियः।
निर्द्वन्द्वो निरहङ्कारो निराशीरपरिग्रहः।।
03.( The साधक who aspires to do the meditation on the Tejobindu within should follow the following do’s and don’ts): his diet should be meagre, he should conquer his anger, he should eschew bad company, he should conquer his senses, he should be immune to opposites(like gain and loss, happiness and sorrow etc), he should be free from egoism, he should be desireless and he should abstain from accepting gifts and charity as far as possible.
04. लोभं मोहं भयं दर्पं कामं क्रोधं च किल्बिषम्।
शीतोष्णं क्षुत्पिपासं च सङ्कल्पं च विकल्पकम्।
न ब्रह्मकुलदर्पं च तथा न ग्रन्थसञ्चयम्।।
04. The साधक should give up greed, over-attachment, fear, arrogance, lust, anger and sinful tendency. He should be immune to cold, heat, hunger and thirst. He should master his mind that keeps constantly affirming and negating. He should not be proud of birth in a Brahmin family. He should not keep accumulating books.
05. न भयं सुखदुःखं च तथा मानापमानयोः।
एतद्भावविनिर्मुक्तं तद्ग्राह्यं ब्रह्म तत्परम्।।
05. The साधक should ( try to) be immune to fear, pleasure and pain and honour and dishonour. Brahman, which is Supreme, becomes accessible in meditation to such qualified and competent aspirants.
06. सर्वं ब्रह्मेति वै ज्ञानादिन्द्रियग्रामसंयमः।
यमोऽयमिति संप्रोक्तोऽभ्यसनीयो मुहुर्मुहुः।।
06. The restraint of the senses due to the awareness of omnipresence of Brahman is rightly called Yama. This should be practised again and again. (Note: यम, नियम etc are interpreted here differently – not the Patanjali-way).
07.. सजातीय प्रवाहश्च विजातीय तिरस्कृतिः
नियमो हि परानन्दो नियमात् क्रियते बुधैः।।
07. The flow of only one type of thought and the exclusion of a qualitatively different kind of thought is called Niyama. This is blissful and is regularly practised by the wise.
08. त्यागः प्रपञ्चरूपस्य चिदात्मत्वावलोकानात्
त्यागॊ हि महतां पूज्यः सद्यो मोक्षमयो यतः।।
08. Giving up attachment to the world, with the vision that it is nothing but Atman, the
Consciousness, is the renunciation adored by the great. Such त्याग is an immediate bestower of Moksha.
09. यस्माद्वाचो निवर्तन्ते अप्राप्य मनसा सह।
यन्मौनम् योगिभिर्गम्यं तद्भजेत् सर्वदा बुधः।।
09. The silence that dawns due to the inability of the speech and the mind to reach
Him, is the मौन dear to yogi-s. The wise aspirant should cultivate such silence.
10. वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते।
प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः।।
10. How to describe THAT from whom the words come back baffled? If the world is to be spoken of(I।e. described), let it be without words.(To such a Yogi, प्रपञ्च will be an appearance of Brahman only).
11. इति वा तद्भवेन्मौनं सतां सहजसंज्ञितम्।
गिरां मौनं तु बालानाम् प्रयुक्तं ब्रह्मवादिभिः।।
11. This silence is the real silence, natural to the good and the godly. The silence by abstaining from speaking is prescribed by the expounders of Brahman to ‘children'(beginners).
12. आदावन्ते च मध्ये च जनो यस्मिन् न विद्यते।
येनेदं सततं व्याप्तं स देशो विजनः स्मृतः।।
12. Brahman alone is true solitude. In the beginning, in the middle and in the end, creation is not in Him. By Him is all this enveloped. (Creation is just an appearance in Him. He is untouched, अलिप्त, by creation. He is Alone, केवल).
13. कलनात् सर्वभूतानां ब्रह्मादीनां निमेषतः।
कालशब्देन निर्दिष्टो ह्यखण्डानन्द अद्वयः।।
13. Within the twinkling of an eye, He produces
Brahmaa etc. So, by the word काल, the non-dual indivisible bliss I.e. Brahman is meant.
14. सुखेनैव भवेद्यस्मिन् अजस्रं ब्रह्मचिन्तनम्।
आसनं तद्विजानीयादन्यत्सुखविनाशनम्।
14. That posture is to be known as आसन wherein contemplation on Brahman is possible comfortably without break.. Any other आसन should be seen as uncomfortable.(आसन is just a means, not an end in itself. The end is meditation).
15. सिद्धं यत् सर्वभूतादि विश्वाधिष्ठानमद्वयम्।
यस्मिन् सिद्धिं गताः सिद्धाः तत्सिद्धासनमुच्यते।।
15. That which is established as the originator and basis of the universe, that non-dual Brahman, attaining whom the sages felt a sense of accomplishment(सिद्धि), is the real
Siddhaasana.
16. यन्मूलम् सर्वलोकानां यन्मूलं चित्तबन्धनम्।
मूलबन्धः सदा सेव्यो योग्योऽसौ ब्रह्मवादिनाम्।।
16. The root(मूलम्) of all universe, the root that binds the mind, that root is to be sought always. This मूलबन्ध is the ideal choice of the expounders of Brahman(and not the posture by that name taught in हठयोग).
NOTE: Siddhaasana, Moolabandha etc are Yogic postures. Contemplation and meditation are important and one should not be too fussy and fastidious about postures – this is the message.Hence Vedaantic meanings are given here to Yama, Niyama etc.
17. अङ्गानां समतां विद्यात् समे ब्रह्मणि लीनताम्।
नोचेन्नैव समानत्वं ऋजुत्वं शुष्कवृक्षवत्।।
17. Merger into Brahman who is equally present
(everywhere and in everything) is to be known as the equipoise of the limbs. Mere rodlike straightness of limbs like a dried-up tree is not समत्वम्.
18.. दृष्टिं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत्।
सा दृष्टिः परमोदारा न नासाग्रावलोकिनी।।
18. By sublimating physical vision into spiritual vision, one should look upon the universe as
enveloped by Brahman. This vision is noblest
and not the gaze at the tip of the nose.(This is the true Vishvaroopa Darshan for the sake of which the Lord gave दिव्यचक्षु – spiritual vision – to Arjuna – दिव्यं ददामि ते चक्षुः Gita XI-8).
19. द्रष्टुर्दर्शनदृश्यानां विरामो यत्र वा भवेत्।
दृष्टिः तत्रैव कर्तव्या न नासाग्रावलोकिंनी।।
19. Our vision should be directed there, where
the triad(त्रिपुटी) of seer, sight and the seen
comes to rest(gets dissolved)(I.e.Brahman),
and not just a gaze at the tip of the nose
20. चित्तादिसर्वभावेषु ब्रह्मत्वेनैव भावनात्।
निरोधः सर्व वृत्तीनां प्राणायामः स उच्यते।।
20. The restraint of the modifications of mind etc by regarding them as essentially Brahman alone is called प्राणायाम.
21. निषेधनं प्रपञ्चस्य रेचकाख्यः समीरितः।
ब्रह्मैवास्मीति या वृत्तिः पूरको वायुरुच्यते।।
21. The negation of the world(as separate and independent of Brahman) is exhalation.
“I am Brahman” – this awareness is inhalation.
22. ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः।
अयं चापि प्रबुद्धानाम् अज्ञानां घ्राणपीडनम्।।
22. Holding on to the Brahmic awareness steadily is Retention of breath(Kumbhaka).
This is the (Vedantic) प्राणायाम for the mature.
Squeezing the nose is for the ignorant!
23. विषयेष्वात्मतां दृष्ट्वा मनसः चितिमज्जनम्।
प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुहुर्मुहुः।।
23. Viewing even the sensory objects as Atman
and thereby merging the mind in Brahman, who is pure sentience, is (Vedantic) withdrawal and should be practised again and again.
24.. यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनात्।
मनसो धारणं चैव धारणा सा परा मता।।
24. Beholding Brahman wherever goes the mind – this practice is (Vedantic) धारणा (concentration).
25. ब्रह्मैवास्मीति सद्वृत्त्या निरालम्बताया स्थितिः।
ध्यानशब्देन विख्याता परमानन्ददायिनी।।
25. Abiding supportless with the benign awareness “I am Brahman only” is meant by the word ध्यान and this is a bestower of supreme bliss. (supportless means no dependency).
26. निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः।
वृत्तिविस्मरणं सम्यक् समाधिरभिधीयते।।
26. First stilling the mind and then make it centred in Brahman alone, being utterly forgetful of all other thoughts, is called
समाधि।
27.. इमं चाकृत्रिमानन्दं तावत् साधु समभ्यसेत्।
वश्यो यावत् क्षणात् पुंसः प्रत्यक्त्वं संभवेत् स्वयम्।
27. The साधक should practise this natural inborn
giver of bliss very well until he is able to call up this state at moment’s notice(whenever he wants).
28. समाधौ क्रियमाणे तु विघ्ना आयान्ति वै बलात्।
अनुसन्धानराहित्यम् आलस्यं भोगलालसम्।।
28. While Samaadhi is being practised, one is assailed forcibly by many odds such as discontinuity in contemplation, laziness, a spurt in craving for sensory joys and(see next verse)
29. लयस्तमश्च विक्षेपो रसास्वादश्च शून्यता।
एवं यद्विघ्नबाहुल्यं त्याज्यं ब्रह्मविदा शनैः।।
29. Drowsiness, darkness(inability to think cogently), distractions, a deceptive sense of relish – रसास्वाद – as if the goal has been reached and a sudden onset of blankness(mental fog) – The knower of Brahman should slowly get rid of many such hindrances.
30. भाववृत्या हि भावत्वं शून्यवृत्या हि शून्यता।
ब्रह्मवृत्या हि पूर्णत्वं तया पूर्णत्वमभ्यसेत्।।
30. Positive thinking brings about positive happenings. If mind thinks of void i.e.thinks negatively, things will turn out negatively. .If
the mind dwells on fullness that is Brahman,
it will feel full. Hence, one should practise such fullness.(NOTE: There is a saying यादृशी भावना यस्य सिद्धिर्भवति तादृशी। (Siddhi, accomplishment,
is relative to our thought).
31. ये हि वृत्तिं जहत्येनां ब्रह्माख्यां पावनीं पराम्।
ते तु वृथैव जीवन्ति पशुभिश्च समा नराः।।
31. They, indeed, live in vain, they who let go such blessed and pure identification with Brahman. They are on par with the brutes.
32. ये हि वृत्तिं विजानन्ति ज्ञात्वापि वर्धयन्ति ये।
ते वै सत्पुरुषा धन्या वन्द्यास्ते भुवनत्रये।।
32. They, indeed, are good and godly, they are blessed, they are worthy of our salutations in all the three worlds – they who have this Brahmic consciousness and are intent on augmenting it.
NOTE: Swami Vivekanandaji always inspired us to think big, feel big. When God has given us the option to choose, why should we say we are lowly worms? Let us say we are Brahman. Let us say we are अमृतस्य पुत्राः (Children of the Immortal God) – thus did He din into our ears again and again.
33. येषां वृत्तिः समा वृद्धा परिपक्वा च सा पुनः।
ते वै सद्ब्रह्मतां प्राप्ता नेतरे शब्दवादिनः।।
33. Only those in whom this Brahmic awareness has matured and ripened, have attained the ever-present Brahman and not those who only
play with words(about Brahman).
34. कुशला ब्रह्मवार्तायां वृत्तिहीनाः सुरागिणः।
तेऽप्यज्ञानतया नूनं पुनरायान्ति यान्ति च।।
34. Those, who are passionate about sensory pleasures and have no Brahmic awareness, but, are experts in discussions about Brahman,
are ignorant indeed. They come and go,
in the cycle of birth and death.
35. निमेषार्धं न तिष्ठन्ति वृत्तिं ब्रह्ममयीं विना।
यथा तिष्ठन्ति ब्रह्माद्याः सनकाद्या शुकादयः।।
35. The genuine seekers don’t remain devoid of Brahmic thought even for a single moment – those like Brahmaa, Sanaka, Shuka etc.
36. कार्ये कारणतायाता कारणे नहि कार्यता।
कारणत्वं ततो गच्छेत् कार्याभावे विचारतः।।
36. In the effect, the nature of cause is there,
but, there is no such rule that the cause must
have an effect. When enquired in this way,
the causality goes away.
37. अथ शुद्धं भवेद्वस्तु यद्वै वाचामगोचरम्।
द्रष्टव्यं मृद्घटेनैव दृष्टान्तेन पुनः पुनः।।
37. Then only the pure Reality remains, beyond
the reach of speech. Again and again this truth
must be understood with the example of clay and pot.
NOTE: For a pot to be, clay is a must. But, for clay to be, it is not mandatory that a pot must be there. It is not mandatory that gold must become an ornament. Clay and gold can remain as clay and gold only. But, the pot and an ornament cannot claim independence from clay and gold respectively.
38. अनेनैव प्रकारेण वृत्तिर्ब्रह्मात्मिका भवेत्।
उदेति शुद्दचित्तानां वृत्तिज्ञानं ततः परम्।।
38. In this way, we will have Brahmic awareness.
Such awareness ensues in the pure-minded.
39. भावितं तीव्रवेगेन यद्वस्तु निश्चयात्मना।
पुमान् तद् हि भवेत् शीघ्रं ज्ञेयं भ्रमरकीटवत्।।
39. If a thing is thought of with intense conviction, one, indeed, becomes that very thing like a worm turning into a wasp.
NOTE: Dr. Joseph Murphy in his bestseller THE POWER OF YOUR SUBCONSCIOUS MIND has shown that mind is creative and can bring about miraculous results. “The law of life is belief. What you believe about yourself, life and the universe, it is done unto you”, he says.
Our sacred books say: यादृशी भावना यस्य सिद्धिर्भवति तादृशी। भावो भावनया सिद्धः। यद्भावः तद्भवति etc (As is our भावना, so is the result). Says the Bible: “If thou canst believe, all things are possible to him that believeth”(Mark 9-23).
40. दृश्यं ह्यदृश्यतां नीत्वा ब्रह्माकारेण चिन्तयेत्।
विद्वान् नित्यसुखे तिष्ठेत्धिया चिद्रसपूर्णया।।
40. Thus, by thought a knower must melt away the visible into the invisible and abide always in Brahmic consciousness, that is full to the brim with bliss.
(VERSES FROM 06 TO 40 ABOVE ARE IN
‘APAROKSHAANUBHOOTI’ OF ACHARYA
SHANKARA)
41. अखण्डैकरसो ब्रह्मा अखण्डैरसो हरिः।
अखण्डैकरसो रुद्रः अखण्डैरसोऽस्म्यहम्।।
41. Brahmaa is homogeneous consciousness;
so is VishNu; so is Rudra. I am homogeneous
consciousness.
42. अखण्डैकरसा माता अखण्डैरस: पिता।
अखण्डैकरसो भ्राता अखण्डैकरस: पतिः।।
42. This homogeneous consciousness is, verily, the mother, father, brother and husband.
43. आकाशो भूर्जलं वायुः अग्निः ब्रह्मा हरिः शिवः।
यच्च किञ्चित् जगत्सर्वं सर्वं चिन्मात्रमेव हि।।
43. The sky, earth, water, air, fire, Brahmaa, Hari, Shiva and whatever is in the world –
it is all a play of consciousness only.
44. आत्मानन्दस्वरूपोऽहं सत्यानन्दोऽस्म्यहं सदा।
आत्मारामस्वरूपोऽस्मि अहमात्मा सदाशिवः।।
44. I am the bliss of Atman. I am the bliss of
Truth. My rest and repose is Atman. I am Self.
I am ever peaceful Shiva.
45. देहभावविहीनोऽस्मि चिन्ताहीनोऽस्मि सर्वदा।
सर्वदा परिपूर्णोऽस्मि नित्यतृप्तोऽस्म्यहं सदा।।
45. I have no body-consciousness. I have no worry. I am ever full and I am ever satisfied.
46. अहं ब्रह्मास्मि मन्त्रोऽयं मृत्युपाशं विनाशयेत्।
अहं ब्रह्मास्मि मन्त्रोऽयं द्वैतदुःखं विनाशयेत्।।
46. “I am Brahman” – this Mantra cuts asunder the ropes of death. “I am Brahman” – this Mantra will wipe out the pain of duality.
47. अहं ब्रह्मास्मि मन्त्रोऽयं कामादीन् नाशयेत् क्षणात्।
अहं ब्रह्मास्मि मन्त्रोऽयम् आत्माज्ञानं विनाशयेत्।।
47. “I am Brahman” – this Mantra destroys lust etc in a trice. “I am Brahman” – this Mantra will destroy the ignorance about Atman.
48. अहं ब्रह्मास्मि मन्त्रोऽयं ज्ञानानन्दं प्रयच्छति।
सद्यो मोक्षमवाप्नोति नात्र सन्देहमण्वपि।।
48. “I am Brahman” – this Mantra confers the
bliss of Knowledge. The practitioner gets
immediate release from bondage. There is not even an iota of doubt about it.
49. सत्योऽसि सिद्धोऽसि निरामयोऽसि मुक्तॊऽसि मोक्षोऽसि
मुदामृतोऽसि । देवोऽसि शान्तोऽसि सनातनोऽसि ब्रह्मासि
पूर्णोऽसि परात्परोऽसि।।
49. You(जीव) are Truth. You are accomplished. You are healthy(free from any afflictions). You are free. You are liberated. You are rejoiceful in
your immortal nature. You are divine. You are
peaceful. You are eternal. You are Brahman.
You are full and beyond( the mutable nature).
50. देहोऽहमिति संकल्पो महत् संसार उच्यते।
देहोऽहमिति संकल्पः तद्बन्धमिति चोच्यते।।
50. “I am the body” – this thought is itself
Samsaara. This thought is bondage.
51. देहोऽहमिति यत् ज्ञानं तदेवाज्ञानमुच्यते।
देहोऽहमिति संकल्पो हृदयग्रन्थिरीरितः।।
51. “I am the body” – this understanding is called ignorance. This itself is the knot of the heart.
52. देहोऽहमिति या बुद्धिः सा चाविद्येति भण्यते।
देहोऽहमिति यत् ज्ञानं तदसद्भावमुच्यते।।
52. ” I am the body” – this mind. set is Avidyaa. “I am the body” – this mindset is considered incorrect and not good at all.
53. ब्रह्मैवाहं न देहोऽहं ब्रम्हैवाहं न गोचरः।
ब्रह्मैवाहं न जीवोऽहं ब्रह्मैवाहं न भेदभूः।।
54. ब्रह्मैवाहं जडो नाहम् अहं ब्रह्म न मे मृतिः।
ब्रह्मैवाहं न च प्राणो ब्रह्मैवाहं परातपर:।।
55. लोको ब्रह्म गुरुर्ब्रह्म शिष्यो ब्रह्म सदाशिवः।
जीव एव सदा ब्रह्म सच्चिदानन्दविग्रहः।।
53-55. I am Brahman beyond the reach of speech and the senses. I am not the body.
I am not Jeeva. I don’t have duality.. I am
Brahman. I am not inert (inanimate). I have no death. I am Brahman. I am not the vital airs.
I am Brahman, beyond everything. The world is Brahman. Guru and Shishya are Brahman.
They are Sadashiva. The Jeeva(individual soul)
is always Brahman, the embodiment of existence consciousness and bliss.
56. अहं ब्रह्मेति निश्चित्य अहंभावं परित्यज।
सर्वमेव लयं याति सुप्तहस्तस्थपुष्पवत्।।
56. With the conviction “I am Brahman”, please give up egoism. With this conviction intact,
all other wrong notions will drop off on their own like the flower from the hand of one who is asleep. (A beautiful simile!)..
57. अहं ब्रह्म न सन्देहॊ ह्यहं ब्रह्म चिदात्मकम्।
सच्चिदानन्दमात्रोऽहमिति निश्चित्य तत् त्यज।।
57. I am Brahman. I am Brahman, pure consciousness. Being steadfast in the conviction that “I am Brahman”, please give up even saying “I am Brahman, I am Brahman”.
NOTE: Bhagavan RamaNa Maharshi used to say: “Do you keep chanting I AM HUMAN, I AM HUMAN? You know you are human and keep acting humanely. That’s all”.
58. शाङ्करीयम् महाशास्त्रं न देयं यस्य कस्यचित्।
नास्तिकाय कृतघ्नाय दुर्वृत्ताय दुरात्मने।।
58. This sacred lore imparted by Bhagavan Shankara should not be imparted to all and sundry. It should not be imparted to one who is an atheist, ungrateful, of unbecoming conduct and who is vile and vicious.
GLEANINGS FROM TEJOBINDOOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
59. AARUNIKOPANISHAD
This very small Upanishad, also called
AaruNeyi Upanishad, is affiliated to Atharva Veda and its Shaanti Mantra is ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रम्…already explained in an earlier series.
It deals with the do’s and don’ts to be followed by ascetics of the highest order – the Paramahamsa Parivraajakaa-s. The subject is not of general interest. So, I am just picking out a few maxims applicable to all.
01. औषधवदशनमाचरेत्।
01. Food should be treated like medicine.
NOTE: In His Upadesha Panchakam, AS says:
क्षुद् व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भूज्यताम्।
(Hunger is an illness, भिक्षा is its medicine).
In Gita, the Lord says: “O Arjuna, Yoga is not for one who eats too much nor for one who doesn’t eat at all”(नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः 6-16).
02. ब्रह्मचर्यम् अहिंसां च अपरिग्रहं च सत्यं च यत्नेन हे रक्षत हे रक्षत हे रक्षत।।
02. O ye all, pray guard diligently your chastity(in thought, speech and deed), non-injury, non-acceptance (of gifts) and truthfulness – guard them by all means yes, guard them by all means.
03. काम क्रोध लोभ मोह दम्भ दर्प असूया ममत्व अहंकार अनृतादीनि त्यजेत्।
03. These defects in character should be given up: lust, anger, greed, over-attachment, ostentation, hautiness, envy, feeling ‘this is mine’ (with regard to objects and individuals)
– this mindset, egoism, falsehood and the like.
GLEANINGS FROM AARUNIKOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
60. HAMSOPANISHAD
This is affiliated to Atharva Veda and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते
…..already explained in an earlier series.
It deals with the question as to who is Hamsa and Paramahamsa(अथ हंसपरमहंसनिर्णयं व्याख्यास्यामः). There is not much I can salvage of general interest in this Upanishad.
01. यथा अग्निः काष्ठेषु तिलेषु तैलमिव तं विदित्वा मृत्युमत्येति।
01. Like fire in the wood and oil in the sesame, Brahman is latent in everything.
By ‘knowing’ Him, one goes beyond death.
During progressive meditation it is said that a
variety of musical sounds is heard. नादो दशविधो
जायते। Sounds of bell, conche (शङ्ख), वीणा, वेणु
(flute), drum(मृदङ्ग) etc are heard and the mind
melts away(तस्मिन् मनो विलीयते). The tendency to spin positive and negative resolutions withers away (मनसि सङ्कल्प विकल्पे दग्धे भवतः) and the omnipresent, Self-luminous, everpure, ever awake, eternal, unsullied, serene Sadaashiva begins to shine forth(सर्वत्रावस्थितः स्वयंज्योतिः शुद्धो बुद्धो नित्यो निरञ्जनः शान्तः प्रकाशते). This is the
declaration of the Veda
(इति वेदप्रवचनं वेदप्रवचनम्).
GLEANINGS FROM HAMSOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR
61. MAHOPANISHAD
The Shaanti Mantra is ॐ आपयायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि…(already covered in an earlier series).
King Janaka instructs Shuka as follows:
01. अशेषेण परित्यागो वासनानां य उत्तमः। मोक्ष इत्युच्यते सद्भिः स एव विमलक्रमः।।
01. Total giving up of cravings is the best mode.
Such giving up is itself called as Liberation by the virtuous.
02. ये शुद्धवासना भूयो न जन्मानर्थभागिनः। ज्ञातज्ञेया त उच्यन्ते जीवन्मुक्ता महाधियः।।
02. Those endowed with pure desires do not succumb to the ruinous reincarnation. They, very intelligent that they are, have known what deserves to be known. They are called Jeevanmukta(liberated during lifetime).
03. पदार्थभावना दार्ढ्यम् बन्ध इत्यभिधीयते। वासनातानवं ब्रह्मन् मोक्ष इत्यभिधीयते।।
03. Strong attachment to objects once enjoyed is called bondage. O Braahmana, the withering away of such latent impressions is called
Liberation.
NOTE: This Upanishad is replete with verses from Yoga Vaasishtha. They are either reproduced verbatim or with very minor changes. For example, in the above verse, Raama is replaced with BraahmaNa.
04. तपःप्रभृतिना यस्मै हेतुनैव विना पुनः। भोगा इह न रोचन्ते स जीवन्मुक्त उच्यते।।
04. He, to whom sensory pleasures offer no temptation, even without practice of penance etc, is called a Jeevanmukta. (Distaste for such pleasures is inborn in him).
05. आपतत्सु यथाकालं सुखदुःखेष्वनारतः। न हृष्यति न ग्लायति यः स जीवन्मुक्त उच्यते।।
05. He, who is indifferent to happiness and sorrow when they occur(as pre-ordained) at appointed time) and neither exults nor gets depressed, is called a Jeevanmukta.
06. हर्षामर्ष भयक्रोध कामकार्पण्यदृष्टिभिः।न परामृश्यते योऽन्तः स जीवन्मुक्त उच्यते।।
06. He, who is inwardly untouched by joy, jealousy, fear, anger, craving and feeling of inferiority is called a Jeevanmukta.
07. अहंकारमयीं त्यक्त्वा वासनां लीलयैव यः। तिष्ठति ध्येयसंत्यागी स जीवन्मुक्त उच्यते।।
07. He, who gives up effortlessly desires springingi out of egoism, and abides in meditation, being resigned to his goal(I.e.Brahman) is called a Jeevanmukta.
08. अध्यात्मरतिरासीनः पूर्णः पावनमानसः। प्राप्तानुत्तमविश्रान्तिः न किञ्चिदिह वाञ्छति।
यो जीवति गतस्नेहः स जीवन्मक्त उच्यते।।
08. His interest is in spirituality. He feels full.
His mind is pure. Whatever falls to his lot, he
deems it excellent. He is ever at ease and
desires nothing. He lives without attachment.
He is called a Jeevanmukta.
09. रागद्वेषौ सुखं दुःखं धर्माधर्मौ फलाफले।
यः करोत्यनपेक्ष्यैव स जीवन्मुक्त उच्यते।।
09. Attachment and aversion, happiness and sorrow, virtue and its lack, fruitfulness or its lack – all these don’t condition his conduct in
life. He has no expectation at all(from anyone or anything). He is a Jeevanmukta.
10. मौनवान् निरहम्भावो निर्मानो मुक्तमत्सरः।
यः करोति गतोद्वेगः स जीवन्मुक्त उच्यते।।
10. He observes silence, he is egoless, he has no pride nor envy. He goes about undisturbed. He is a Jeevanmukta.
11. सर्वत्र विगतस्नेहो यः साक्षिवदवस्थितः।
निरिच्छो वर्तते कार्ये स जीवन्मुक्त उच्यते।।
11. He abides as a witness everywhere. Devoid of attachment and desire, he attends to his work. He is a Jeevanmukta.
12. कट्वम्ल लवणं तिक्तम् अमृष्टं मृष्टमेव च।
सममेव च यो भुङ्क्ते स जीवन्मुक्त उच्यते।।
12. He, who partakes of whatever food he gets,
bitter, sour, saltish or astringent,
unsavoury or savoury, with the same relish, making no fuss- is said to be a Jeevanmukta.
NOTE: This reminds me of Revered Swami Anandashram. While at a devotee’s home, He had at night a glass of milk. The host discovered later that through oversight salt was in it instead of sugar. The host begged forgiveness. Swamiji dismissed the lapse with a hearty laugh!
13. जरामरणमापन्नः राज्यं दारिद्र्यमेव च । .
. रम्यमित्येव यो भुङ्क्ते स जीवन्मुक्त उच्यते।।
13. He, who ‘enjoys’ equally dotage, death, adversity, kingship or dire poverty, deeming them all as attractive(रम्य), is said to be a Jeevanmukta.
14. यः समस्तार्थजालेषु व्यवहार्यपि निःस्पृहः। .
परार्थेश्विव पूर्णात्मा स जीवन्मुक्त उच्यते।।
14. He performs his worldly duties with no
desire. He acts impersonally in a detached manner. He feels always fulfilled. He is a Jeevanmukta.
15. विशश्राम शुकस्तूष्णीं स्वस्थे परमवस्तुनि। वीतशोकभयायासो निरीहः छिन्नसंशयः।।
15. (After listening to this discourse of Janaka)
Shuka lapsed into a state of utter repose. He silently melted into his own transcendental
nature. Gone were sorrow, fear, fatigue, cravings and doubts.
16. व्यपगत कलनाकलङ्क शुद्धः स्वयममलात्मनि पावने
पदेऽसौ । सलिलकण इवाम्बुधौ महात्मा विगलितवासनमेकतां जगाम।।
16. Rendered pure by the removal of stains in the form of doubt, this noble Shuka, shorn of all traces of cravings, attained identity with the everpure Brahman like a drop of water with the ocean.
Sage Nidaagha to his father Ribhu:
17. जायते म्रियते लोको म्रियते जननाय च।
अस्थिराः सर्व एवेमे सचराचरचेष्टिताः।।
17. In this world, one is born to die and dies to be born. All these moving and unmoving entities are transient.
18. भावेषु अरतिरायाता पथिकस्य मरुष्विव।
शाम्यतीदं कथं दुःखमिति तप्तोऽस्मि चेतसा।।
18. I have lost interest in the worldly goings-on like a wayfarer crossing a desert.
My mind is scorched. How will this agony subside?
19. चिन्तानिचय चक्राणि नानन्दाय धनानि मे।
श्रीर्मुने परिमोहाय सापि नूनं न शर्मदा।।
19. The pile of wealth is to me wheels of anxiety. Riches don’t mean joy to me. Rather,
such prosperity is delusive and will not confer
peace.
20. आयुः पल्लवकोणाग्र लम्बाम्बुकणभङ्गुरम्।
उन्मत्त इव सन्त्यज्य याम्यकाण्डे शरीरकम्।।
20. Life is as fickle as a drop of water on the tip
of a tender plant-shoot. I depart all of a sudden(अकाण्ड ) like a maniac, leaving my body(when death strikes).
21. विषयाशीविषासङ्गपरिजर्जरचेतसाम्।
अप्रौढात्मविवेकानां आयुरायासकारणम्।।
21. Life becomes a tiresome burden for them,
whose mind is in tatters due the poison of sense pleasures and whose sense of discrimination is unripe.
22. युज्यते वेष्टनं वायोः आकाशस्य च खण्डनम्।
ग्रन्थनं च तरङ्गाणां नास्था आयुषि युज्यते।।
22. It may be possible to roll up the wind, slice ether into pieces and string together the waves – but, belief in the duration of one’s life is not possible.
23. प्राप्यं सम्प्राप्यते येन भूयो येन न शोच्यते।
परा या निर्वृतेः स्थानं यत् तत् जीवितमुच्यते।।
23. That is, indeed, a fruitful life wherein one attains what is worthy of attainment, wherein one does not grieve and which is the abode of supreme bliss.
24. तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः।
सः जीवति मनो यस्य मननेनोपजीवति।।
24. Even the trees live, the beasts and the birds
live too. He truly lives whose mind is sustained by reflection.