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.
10.असंशयवतां मुक्तिः संशयाविष्टचेतसाम्। न मुक्तिर्जन्मजन्मान्ते तस्माद् विश्वासमाप्नुयात्।।
10. Liberation is for those who are free from doubt. Liberation is a far cry for those whose minds are plagued with doubt even after several lives. Therefore, one should cultivate faith.
NOTE: Gita says: संशयात्मा विनश्यति (an incurable doubter comes to grief)(4-40). AS(आचार्य शङ्कर) says: संशय विपर्ययौ हि सर्वत्र अनर्थकरत्वेन एव प्रसिद्धौ।
(Doubt and misunderstanding are well-known everywhere as harmful only)(Vide His commentary on Kena Upanishad).
11. कर्मत्यागात् न संन्यासो न प्रैषोच्चारणेन वा। संन्धौ जीवात्मनोरैक्यं संन्यासः परिकीर्तितः।।
11. Mere renunciation of action(or rituals) is not Sannyaasa. Uttering the prescribed ascetic vows does not make one a renunciate. The meeting point of the soul and God is Sannyaasa.
NOTE: At the time of initiation into monkhood,, one declares his commitment to truth, austerity, forbearance, desirelessness and
fearlessness. This customary utterance is called Praisha.
12. वमनाहारवद् यस्य भाति सर्वेषणादिषु। तस्याधिकारः
संंन्यासे त्यक्तदेहाभिमानिनः।।
12. If the three primary cravings(एषणा) are as repugnant to him as is a vomit, he is qualified to be a monk. He should be free from body – consciousness.
NOTE: The three primary cravings are for wealth(वित्तैषणा), progeny (पुत्रैषणा) and for name and fame in this world (लोकैषणा).
13. यदा मनसि वैराग्यं जातं सर्वेषु वस्तुषु। तदैव संन्यसेद् विद्वान् अन्यथा पतितो भवेत्।।
13. When there is the dawn of dispassion for all things, then alone a learned man should embrace monkhood. Otherwise, he risks a fall from monkhood.d
14. द्रव्यार्थम् अन्नवस्त्रार्थं यः प्रतिष्ठार्थमेव वा। संन्यसेद् उभयभ्रष्टः स मुक्तिं नाप्तुमर्हति।।
14. One who becomes a monk for making money, for food, clothing or for name and fame, he doesn’t deserve Mukti. He is a misfit bothways – as a monk and as a man of the world.
15. उत्तमा तत्वचिन्तैव मध्यमं शास्त्रचिन्तनम्। अधमा मन्त्रचिन्ता च तीर्थभ्रान्त्यधमाधमा।।
15. Contemplation on Truth is best. Study of
scriptures is better. Chanting of Mantra is good. A wanderlust for pilgrimage spots ranks very low on the spiritual scale.
16. अनुभूतिं विना मूढो वृथा ब्रह्मणि मोदते। प्रतिबिंबितशाखाग्र
फळास्वादनमोदवत्।।
16. In vain does a fool (pretend to) sport in Brahman without actual experience. It is like the ‘joy’ of ‘tasting’ the reflected fruit(not the real fruit) dangling from the tip of a branch (in a lake below)!!
17. धनवृद्धा वयोवृद्धा विद्यावृद्धास्तथैव च। ते सर्वे ज्ञानवृद्धस्य किङ्कराः परिकीर्तिताः।।
17. Those with seniority in wealth, age, learning etc – they are like servants of a person senior in wisdom.
NOTE: Here a very valid distinction is made between विद्यावृद्ध and ज्ञानवृद्ध. This is an important distinction. A very learned man is not necessarily wise. A wise person may not be very learned either. There is a सुभाषित which says: साक्षरो विपरीतश्चेत् राक्षसो भवति ध्रुवम्। A learned pervert is a devil incarnate. Samarth Ramdas calls him ब्रह्मराक्षस। Who is a ज्ञानवृद्ध? He is portrayed in Gitaa(Chapter 2). He is a स्थितप्रज्ञ. It is worth noting that in Shri Krishna’s portrayal of a स्थितप्रज्ञ, vast learning doesn’t merit a mention at all.
18. पाषाणलोहमणिमृण्मयविग्रहेषु पूजा पुनर्जननभोगकरी मुमुक्षोः।
तस्माद् यतिः स्वहृदयार्चनमेव कुर्याद् बाह्यार्चनं
परिहरेदपुनर्भवाय।।
18. Worship of images of stone, metal, gems or
clay leads a seeker of Moksha to rebirth. Therefore, a monk should perform internal worship. He should give up external worship to stave off rebirth.
NOTE: A postgraduate does not need a K.G. nursery class, but, he should not forget he is now a postgraduate, thanks to the very same nursery class. He is certainly most welcome even now to drop in there and be childlike and play with the kids, coming down to their level. The Yati (monk) does exactly the same. He performs idol worship for our sake, to motivate us and to inspire us sothat we, too, can behold our chosen deity(इष्ट) always and everywhere and not merely in the shrine. There is a ब्रह्मसूत्र (४-१-५) – ब्रह्मदृष्टिः उत्कर्षात् – which says we elevate our vision during image(प्रतीक) worship(उपासना). We do not reduce God to a stone. We ELEVATE (उत्कर्ष) stone to God.
19. अन्तःपूर्णो बहिः पूर्ण: पूर्णकुम्भ इवार्णवे। अन्तः शून्यो बहिः
शून्यः शून्यकुम्भ इवाम्बरे।।
19. Like a pot in an ocean, the monk is full, both
within and without. Like a pot in the space, He is empty, both within and without.
20. सर्वपूर्णस्वरूपोऽस्मि सच्चिदानन्दलक्षणः। सर्व तीर्थस्वरूपोऽस्मि परमात्मास्म्यहं शिवः।।
20. I am full. Existence, consciousness and bliss are my marks. I embody all holy spots of pilgrimage. I am Shiva, the Supreme.
21. सर्व प्रकाशरूपोऽस्मि चिन्मात्रज्योतिरस्म्यहम्। कालत्रयविमुक्तोऽस्मि कामादिरहितोऽस्म्यहम्।।
21. I am fully luminous. I am the Light of
Consciousness. I am above three tenses of time. I am free from lust etc.
22. सर्वदा समरूपोऽस्मि शान्तोऽस्मि पुरुषोत्तम:।
एवं स्वानुभवो यस्य सोऽहमस्मि न संशयः।।
22. I remain same and homogenous always. I am peaceful. I am Purushottama. I am like him, who has realization like this. This is beyond doubt.
NOTE: Verses 20 to 22 constitute the song of Realization.
GLEANINGS FROM MAITRI UPANISHAD CONCLUDED
ॐ श्री गुरूभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR ADHYAATMOPANISHAD
This small Upanishad is affiliated to Shukla Yajurveda and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते….
(already explained in an earlier series)
01. ॐ अन्तः शरीरे निहितो गुहायाम् अज एको नित्यमस्य पृथिवी शरीरं यः पृथिवीमन्तरे सञ्चरन् यं पृथिवी न वेद। यस्यापः शरीरं यो अपोऽन्तरे सञ्चरन्….। यस्य तेजः शरीरम् …..। यस्य वायुः शरीरम्……। यस्य आकाशः शरीरम्….। यस्य मनः शरीरम्…..। यस्य बुद्धिः शरीरम्…। यस्य अहंकार: शरीरम्…। यस्य चित्तं शरीरम्…। यस्य मृत्युः शरीरम्…। स एव सर्वंभूतान्तरात्मा अपहतपाप्मा दिव्यो देव एको नारायणः। अहं ममेति यॊ भावो देहाक्षादावनात्मनि। अध्यासोऽयं निरस्तव्यो विदुषा ब्रह्मनिष्ठया।।
01. There is within the body, inside the cave (of the heart), eternally, the One, Unborn (Brahman). The earth is His body, He moves within the earth, but, the earth knows Him not.
The water is His body, He moves within water…..The fire is His body, He moves within fire…..The air is His body…..The sky is His body
…..The mind is His body…..The intellect is His body… The ego is His body….The Chitta is His body…. The Death is His body….(All these
entities know Him not. HE alone is the inner Self of all. HE is Sinless, Resplendent, One God
NaaraayaNa.
The feeling of I and mine with regard to body, senses and such other not-Self is called Adhyaasa(mistaken identity and super-imposition) should be got rid of by the Knower, who is established in Brahman.
02. ज्ञात्वा स्वं प्रत्यगात्मानं बुद्धि तद्वृत्तिसाक्षिणम्।
सॊऽहमित्येव तद्वृत्त्या स्वान्यत्रात्ममतिं त्यजेत्।।
02. Knowing one’s inmost Self as the witness of intellect and its modifications, one should cultivate the awareness that”I am Brahman” and give up mistaken identity of oneself with anything else.
03. स्वात्मन्येव सदा स्थित्या मनो नश्यति योगिनः।
युक्त्या श्रुत्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मना।।
03. By abiding always in oneSelf, the mind of the Yogi withers away. One should realise the all-pervasiveness of Atman in a three-fold way: reasoning, Vedic teaching and one’s own experience.
04. निद्राया लोकवार्ताया: शब्दादेरात्मविस्मृतेः।
क्वचिन्नावसरं दत्त्वा चिन्तायात्मानमात्मनि।।
04. Pray don’t give any room for sleep, worldly gossip, noise etc which make you forget your Self. Keep up reflecting on Atman by yourself.
05. घटाकाशं महाकाश इव आत्मानं परात्मनि।
विलाप्याखण्डभावेन तूष्णीं भव सदा मुने।।
05. Dissolve yourself in the Overself(God, Brahman) like the pot-ether in the cosmic ether. Being thus one with the partless Brahman, be silent, O Sage!
06. अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते।
चन्द्रवद्विमलः पूर्णः सदानन्दः स्वयंप्रभः।।
06. One attains one’s natural form when freed from the grip of egoism. He is then like the
stainless moon(upon release from the grip of Raahu or Ketu during eclipse).
He is then full of bliss and self-luminous.
07. वासनाप्रक्षयो मोक्षः सा जीवन्मुक्तिरिष्यते।
सद्भावभावनादार्ड्याद् वासनालयमश्नुते।।
07. The total extinction of cravings is Liberation. That state is Jeevanmukti(liberated while yet alive). By steadfast cultivation of awareness that”I am सत्, Existence)”, one attains dissolution of cravings.
08. प्रमादो ब्रह्मनिष्ठायां न कर्तव्यः कदाचन।
प्रमादो मृत्युरित्याहुः विद्यायां ब्रह्मवादिनः।।
08. Carelessness(that results in blunder) in Brahman-consciousness should never be there. The Knowers of Brahman declare that carelessness (and negligence)
is like death for worship and learning.
NOTE: In Sanatsujaateeyam(a part of महाभारत), sage Sanatsujaata tells Dhritaraashtra: प्रमादो वै मृत्युः।
09. यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति।
आवृणोति तथा माया प्राज्ञं चापि पराङ्मुखम्।।
09. The moss, though set aside (over the surface of a lake), doesn’t stay away even for a moment, but, returns(to cover the surface again). Same is true of माया (the illusive power of God). It assails even an erudite person, who keeps looking outward(who turns away from Self).
NOTE: In Durgaa Saptashati (1-56) we read: ज्ञानिनाम् अपि चेतांसि देवी भगवती हि सा। बलाद् आकृष्य मोहाय महामाया प्रयच्छति।।(महामाया pulls forcibly the minds of even the Knowers and plunges them into delusion). Bhaagavatam says: बलवान् इन्द्रियग्रामो विद्वांसमपि कर्षति।(The strong cluster of senses exerts a pull on even an erudite person)(9-19-17).
10. स्वयं ब्रह्मा स्वयं विष्णुः स्वयमिन्द्रः स्वयं शिवः।
स्वयं विश्वमिदं सर्वं स्वस्मादन्यन्न किंचन।।
10. The Saadhaka is himself Brahmaa, he is himself VishNu, Indra and Shiva. He is himself all this universe. There is nothing apart from him.
11. स्वात्मन्यारोपिताशेषाभासवस्तु निरासतः।
स्वयमेव परं ब्रह्म पूर्णमद्वयमक्रियम्।।
11. By wiping out all the false
super-impositions on oneself(due to Avidyaa), one remains himself as the Supreme Brahman, full, secondless and at rest.
12. तेजसीव तमो यत्र विलीनं भ्रान्तिकारणम्।
अद्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः।।
12. In the blaze of sunlight, darkness, which causes illusions, dissolves. Likewise, how can there be the notion of difference when one is established in the secondless, attributeless Transcendental Brahman?
13. एकात्मके परे तत्त्वे भेदभावः कथं वसेत्। सुषुप्तौ सुखमात्रायां भेदः केनावलोकितः।।
13. In the Supreme Truth, which is One, how can there be the notion of difference? In deep sleep, which is blissful, has anyone noticed
difference?
14. चित्तमूलो विकल्पोऽयं चित्ताभावे न कश्चन।
अतश्चित्तं समाधेहि प्रत्यग्रूपे परात्मनि।।
14. All concepts are rooted in mind. When mind is stilled, there is no concept at all. Therefore, still your mind in the Supreme Atman within.
15. अखंडानन्दमात्मानं विज्ञाय स्वस्वरूपतः।
बहिरन्तः सदानन्दरसास्वादनमात्मनि।।
15. By knowing oneself essentially as he is as the indivisible Atman, savour the bliss within and without.
16. वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम्।
स्वानन्दानुभवाच्छान्तिः एतद् उपरतेः फलम्।।
16. The fruit of dispassion (vairaagya) is Knowledge. The fruit of Knowledge is withdrawal (detachment). The fruit of detachment is experiencing one’s own Atmic bliss and from this comes peace.
17. मायाविद्ये विहायैव उपाधी परजीवयोः।
अखण्डं सच्चिदानन्दं परं ब्रह्म विलक्ष्यते।।
17. माया is the conditioning factor(Upaadhi) of God and Ignorance (Avidyaa) is the conditioning factor of the embodied soul. If these conditioning factors are set aside, the impartite(akhaNDa) Brahman, who is
Existence, Consciousness and Bliss, is perceived.
18. इत्थं वाक्यैस्तथार्थानुसंधानं श्रवणं भवेत्।
युक्त्या संभावितत्त्वानुसंधानं मननं तु तत्।।।
18. Attentive listening to the Great Sayings (महावाक्य) meaningfully is called ShravaNam. Reasoning out the import of these Sayings aided by the clever use (of examples, homely similes etc) of युक्ति and getting convinced is called Reflection (मननम्).
19. ताभ्यां निर्विचिकित्सेऽर्थे चेतसः स्थापितस्य यत्। एकतानत्वमेतद्धि निदिध्यासनमुच्यते।।
19. As a result of critical understanding (of the Great Sayings) with the help of Attentive Listening and Reflection, the steadfast holding on to the truth (of these महावाक्य-s) without break (like the stream of oil तैलधारा) is called Nididhyaasanam.
20. देहेन्द्रियेष्वहंभावः इदंभावस्तदन्यके।
यस्य नो भवतः क्वापि स जीवन्मुक्त इष्यते।।
20. He is known as a Jeevanmukta – he, who has no I-notion about his body and senses and no this-notion about anything else.
21. न प्रत्यग्ब्रम्हणोर्भेदं कदापि ब्रह्मसर्गयोः।
प्रज्ञया यॊ विजानाति स जीवन्मुक्त इष्यते।।
21. He is known as a Jeevanmukta – he, who, in his wisdom, doesn’t view differentially the innermost Atman and Brahman as well as Brahman and His creation.
22. साधुभिः पूज्यमानेऽपि पीड्यमानेऽपि दुर्जनैः।
समभावो भवेद्यस्य स जीवन्मुक्त इष्यते।।
22. He is known as a Jeevanmukta – he, who keeps his equanimity intact whether he is adored by the good and the godly or is harassed by the vile and the vicious.
23. विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः।
अस्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः।।
23. The worldly life of a Knower of Brahman is not as before(I.e. before the dawn of Knowledge).. If this is not the case, it means He is NOT a Knower. He is still outward looking.
NOTE: True Knowledge transforms us. Our life-style undergoes a sea-change. Our thought, speech and deed become fully imbued with pure सत्व गुण। The qualities which the Lord says(Gita XII-13 onwards) endear us to Him( यो मद्भक्तः स मे प्रियः) come to bloom in us. This is the चारु विक्रम (charming exploit) of God(ॐ चारुविक्रमाय नमः। No.77 among the 108 names). A Saul becomes St.Paul, highway robber Ratnakar becomes Valmiki, a miser Srinivas Nayak becomes Purandaradas and a very lustful Rambola Dubey becomes Tulasidas. This spiritual revolution is the outcome of Enlightenment.
24. अहं ब्रह्मेति विज्ञानात् कल्पकोटिशतार्जितम्।
सञ्चितं विलयं याति प्रबोधात् स्वप्नकर्मवत्।।
24. On waking up, our dream-acts are sublated. Likewise, with the realisation to the effect I AM BRAHMAN, the backlog of Karma accumulated over crores of births just melts away.
25. स्वमसंगम् उदासीनंं परिज्ञाय नभो यथा।
न लिप्यते यतिः किञ्चिद् कदाचिद् भाविकर्मभिः।।
25. The self-possessed(यति) visualises himself as the detached sky and is indifferent. He is not touched by his future-karma even a wee bit.
NOTE: One who controls(यमयति) the mind and the ten इन्द्रिय -s is Yati.
26. न नभो घटयोगेन सुरागन्धेन लिप्यते।
तथात्मोपाधियोगेन तद्धर्मो नैव लिप्यते।।
26. The ether is not affected by the smell of the liquor in the pot. Likewise, Atman is not affected by the nature of his associates (like body, senses etc).
27. ज्ञानोदयात् पुरारब्धं कर्म ज्ञानान्न नश्यति।
अदत्त्वा स्वफलं लक्ष्यमुद्दिष्योत्सृष्टबाणवत्।।
27. The action(Karma) that took place before the dawn of Knowledge does not wither away. Like the arrow released at a target, it yields its fruit without fail.
28. अजरोऽस्म्यमरोऽस्मीति य आत्मानं प्रपद्यते।
तदात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना।।
28. How can प्रारब्ध be associated with him, who has awareness of himself as the immortal Atman, beyond the wear and tear of the body etc?
29. अनिरूप्यस्वरूपं यन्मनोवाचाम् अगोचरम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन।।
29. Brahman is One without a second and is beyond the reach of mind and speech. Brahman defies definition. There is here no room at all for diversity(duality).
30. असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहं हरिः।
प्रशान्तोऽहमनन्तोऽहं परिपूर्णश्चिरन्तनः।।
30. I am detached and bodyless. I am genderless and I am Hari. I am very peaceful. I am infinite, I am full. I am Ancient.
31. अकर्ताहमभोक्ताहमविकारोऽहमव्ययः।
शुद्धो बोधस्वरूपोऽहं केवलोऽहं सदाशिवः।।
31. I am not the doer nor the enjoyer. I am immutable and inexhaustible. I am pure. My nature is Knowledge. I am alone. I am Sadashiva (the ever-auspicious and peaceful).
NOTE: The statement “I am not the doer nor enjoyer” should be understood aright. Atman is essentially ‘being’. ‘Doing’ is incidental. In Brahma Sootra, vide तक्षाधिकरण, BadarayaNa gives the example of a carpenter. Being a carpenter is not his स्वरूप. He is not a carpenter (तक्ष) 24×7. When asleep, we don’t find his carpentery.
The same logic applies to our being an Enjoyer (भोक्ता).
The above two Mantra-s sum up how one feels upon Enlightenment(Song of Realization).
28. अजरोऽस्म्यमरोऽस्मीति य आत्मानं प्रपद्यते।
तदात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना।।
28. How can प्रारब्ध be associated with him, who has awareness of himself as the immortal Atman, beyond the wear and tear of the body etc?
29. अनिरूप्यस्वरूपं यन्मनोवाचाम् अगोचरम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन।।
29. Brahman is One without a second and is beyond the reach of mind and speech. Brahman defies definition. There is here no room at all for diversity(duality).
30. असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहं हरिः।
प्रशान्तोऽहमनन्तोऽहं परिपूर्णश्चिरन्तनः।।
30. I am detached and bodyless. I am genderless and I am Hari. I am very peaceful. I am infinite, I am full. I am Ancient.
31. अकर्ताहमभोक्ताहमविकारोऽहमव्ययः।
शुद्धो बोधस्वरूपोऽहं केवलोऽहं सदाशिवः।।
31. I am not the doer nor the enjoyer. I am immutable and inexhaustible. I am pure. My nature is Knowledge. I am alone. I am Sadashiva (the ever-auspicious and peaceful).
NOTE: The statement “I am not the doer nor enjoyer” should be understood aright. Atman is essentially ‘being’. ‘Doing’ is incidental. In Brahma Sootra, vide तक्षाधिकरण, BadarayaNa gives the example of a carpenter. Being a carpenter is not his स्वरूप. He is not a carpenter (तक्ष) 24×7. When asleep, we don’t find his carpentery.
The same logic applies to our being an Enjoyer (भोक्ता).
The above two Mantra-s sum up how one feels upon Enlightenment(Song of Realization).
GLEANINGS FROM ADHYAATMOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR AKSHI UPANISHAD
This is affiliated to KrishNa Yajurveda and its
Shaanti Mantra is ॐ सहनाववतु सहनौ भुनक्तु….
(already explained in an earlier series)
A sage called Saankriti went to the world of the sun and a dialogue ensues
01. अथ ह सांकृतिः आदित्यं पप्रच्छ भगवन् ब्रह्मविद्यां मे ब्रूहि इति.
01. Saankriti said to Sun: Pray instruct me in Brahmavidyaa.
02. सांकृते शृणु वक्ष्यामि तत्वज्ञानं सुदुर्लभम्। येन विज्ञातमात्रेण जीवन्मुक्तो भविष्यसि।।
02. The Sun said: O Saankrite, pray listen. I will instruct you in the Knowledge of the Truth, by knowing which you will be liberated even when you are alive (Jeevanmukta).
03. सर्वंमेकमजं शान्तम् अनन्तं ध्रुवमव्ययम्। पश्यन् भूतार्थ चिद्रूपं शान्त आस्व यथासुखम्।।
03. Behold all this elemental universe as a form of Consciousness that is unborn, peaceful, infinite, eternal and imperishable. With this vision, please rest in repose happily.
04. अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम्। योगस्थः कुरु कर्माणि नीरसो वाथ मा कुरु।।
04. Natural(non-artificial) withering away of mind, immune (अवेदनम्) to the opposites of pleasure and pain is known as Yoga. Be established in this Yoga and do your duties. Don’t do them in a dull, listless manner.
(We should work cheerfully, enjoying what role God has assigned to us in this drama called life).
05. विरागमुपयात्यन्तः वासनास्वनुवासरम्।
क्रियासूदाररूपासु क्रमते मोदतेऽन्वहम्।।
05. (The yoga-aspirant) has dispassion always towards pleasures that provoke latent cravings. He walks on the path of action that reflects his large-heartedness. Thus conducting himself, he rejoices always.
06. ग्राम्यासु जडचेष्टासु सततं विचिकित्सते।
नोदाहरति मर्माणि पुण्यकर्माणि सेवते।।
06. He is always critical about the pleasures and pursuits of the unrefined folks. He doesn’t hurt by thought, word or deed. He resorts to virtuous deeds.
07. अनन्योद्वेगकारीणि मृदुकर्माणि सेवते।
पापाद्विभेति सततं न च भोगमपेक्षते।।
07. He resorts to actions that are gentle and unprovocative. He fears sin. He doesn’t seek sensory enjoyment.
08. स्नेहप्रणयगर्भाणि पेशलान्युचितानि च।
देशकालोपपन्नानि वचनान्यभिभाषते।।
08. He speaks lovingly, softly, what is appropriate. He speaks in a way that suits place, time and occasion.
NOTE: Mallinatha, the great commentator of Kalidasa, says his motto is: नामूलं लिख्यते किञ्चित् नानपेक्षितमुच्यते।(Nothing is written here that is baseless; nothing is said that is not required).
09. मनसा कर्मणा वाचा सज्जनान् उपसेवते।
यतः कुतश्चिद् आनीय नित्यं शास्त्राण्यवेक्षते।।
09. The aspirant serves the virtuous in thought, speech and deed. He brings sacred books from wherever available and studies them.
10. पदार्थ प्रविभागज्ञः कार्याकार्य विनिर्णयम्।
जानात्यधिगतः साधो गृहं गृहपतिर्यथा।।
10. O virtuous Saankrite! The aspirant knows the classification of all objects(value-wise).
He knows what should be done and what should not be done. He knows (what is essential for a साधक) as scrupulously as a house-owner the requirements for his house.
11. मदाभिमान मात्सर्य लोभमोहातिशायिताम्।
बहिरप्यास्थिताम् ईषत् त्यजत्यहिरिव त्वचम्।।
11. He is on guard lest arrogance, egoism, envy, greed, delusion etc become overpowering. He gives up their occurence in his external dealings. He sheds them like a serpent its slough.
12.वनावनिविहारेण चित्तोपशमशोभिना।
असङ्गसुखसौख्येन कालं नयति नीतिमान्।।
12. He, the virtuous साधक, strolls in woodlands as a recreation. Their scenic beauty composes his mind. He spends his days enjoying the happiness that springs from non-attachment.
13. अभ्यासात् साधुशास्त्राणां करणात् पुण्यकर्मणाम्।
जन्तोर्यथावदेवेयं वस्तुदृष्टिः प्रसीदति।।
13. The study of inspiring sacred books and the performance of meritorious deeds enables the seeker to see a thing as it really is.
NOTE: When we see a rope as a rope – neither as a serpent not as a garland – that is वस्तुदृष्टि (seeing a thing as it is). It is neither under-estimation not over-estimation of a thing or a person.
14. प्राक् कर्मनिर्मितं सर्वम् ईश्वराधीनमेव वा।
सुखं वा यदि वा दुःखं कैवात्र तव कर्तृता।।
14. Everything is ordained by one’s past actions or everything is subservient to the Will of God, be it happiness or sorrow. Where then is your doership?
15. भोगाभोगा महारोगाः सम्पदः परमापदः।
वियोगायैव संयोगा आधयो व्याधयो धियाम्।।
15. Enjoyments or their absence are like great diseases. Wealth is disastrous. Union is inseparable from separation. All diseases originate in mind.
16. अनेन क्रमयोगेन संयोगेन महात्मनाम्।
नाहं कर्तेश्वरः कर्ता कर्म वा प्राक्तनं मम।।
16. By step-by-step ascent on the path of Yoga and by the company of noble souls, the साधक gets the conviction to the effect: “I am not the doer now. God is the doer or what I am experiencing now is the outcome of my own past Karma”.
17. अद्वैते स्थैर्यमायाते द्वैते च प्रशमं गते।
पश्यन्ति स्वप्नवल्लोकम् तुरीयभूमिकास्थिताः।।
17. When the vision of non-duality has become steady and the sense of duality has totally subsided, that stage is called as Tureeya, the. Ultimate.
18. लोकानुवर्तनं त्यक्त्वा त्यक्त्वा देहानुवर्तनम्।
शास्त्रानुवर्तनं त्यक्त्वा स्वाध्यासपनयं कुरु।।
18. Give up the ways of the multitude. Don’t pamper the body. Don’t be a blind follower of the scriptures. Please be intent on getting rid of Adhyaasa(अध्यास)(mistaking one thing for another). (Don’t mistake your body for your Atman).
19. आदि मध्यावसानेषु दुःखं सर्वमिदं यतः।
तस्मात् सर्वं परित्यज्य तत्वनिष्ठो भवानघ।।
19. O Sinless Saankrite, it is sorrow in the beginning, sorrow in the middle and sorrow in the end (in Samsaara). Hence, renounce all (attachment etc) and abide steadfastly in Truth(God, Brahman).
20. अविद्यातिमिरातीतं मनोवाचामगोचरम् ।
प्रज्ञानघनमानन्दं ब्रह्मास्मीति विभावयेत्।।
20. (O Saankrite), One should keep reflecting: “I am Brahman, a mass of consciousness and bliss, beyond the reach of mind and speech
and beyond the darkness of Ignorance”.
NOTE: Repetition of such holy self-transforming auto-suggestions is called प्रसंख्यान in Vedanta. Shri Vachaspati Mishra in his commentary called भामति (on ब्रह्मसूत्र भाष्य of AS) advocates such repetition as a means to साक्षात्कार. The perverse body-consciousness (I am this body) fostered over countless births cannot just vanish by one utterance. Repetition is needed. Hence BadarayaNa prescribes it,too, by giving us a Brahma Sootra: आवृत्तिः असकृद् उपदेशात् (4-1-1). By such repetition one realises at the right moment: नाहं देहं कोऽहं सोऽहम्।
GLEANINGS FROM AKSHI UPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः। ॐ श्री मात्रे नमः।
JAI SHANKAR ANNAPOORNOPANISHAD
The Shaanti Mantra is भद्रं कर्णेभिः शृणुयाम देवा: ..
(already annotated in an earlier series).
This Upanishad comprises of instruction given by sage Ribhu to Nidaagha.
01. यथा विपणगा लोका विहरन्तोऽप्यसत्समाः।
असंबन्धात् तथा ज्ञस्य ग्रामोऽपि विपिनोपमः।।
01. People move around in a market unconcerned about others as though they don’t exist. Likewise, for a Knower, thanks to his detachment, even a village appears like a forest for him.
NOTE: Santa Tukaram gives utterance to such an experience : जन विजन झालें आम्हां।
विठ्ठलनामा प्रमाणें।…वन पट्टण एकभाव।
अवघा ठाव सरता झाला।।
02. अन्तर्मुखतया नित्यं सुप्तो बुद्धो व्रजन् पठन्।
पुरं जनपदं ग्रामम् अरण्यमिव पश्यति।।
02. The Knower, his face turned inward, looks upon a town, countryside or a village as a forest, when he moves around or is in study, whether asleep or awake.
03. अन्तः शीतलतायां लब्धायां शीतलं जगत्।
अन्तः तृष्णोपतप्तानां दावदाहमयं जगत्।।
03. If coolness within is there, then the world looks cool. For those scorched with cravings within, the world, too, scorches them like a forest fire.
04. भवत्यखिलजन्तूनां यदन्तः तद्बहिः स्थितम्।
04. What is inside all creatures appears outside as well. (The outward is a reflection of the inward condition).
NOTE: The song from film काजल sung by melody queen Ashaji – तोरा मन दरपण कहलाए – says: मन उजियारा जब जव फैले, जग अजियारा(light) होए। …सुखकी कलियां दुखके कांटे, मन सबका आधार। …जगसे चाहे भागले कोई मनसे भाग न पाए, तोरा मन दरपण कहलाए।
05. यस्त्वात्मरतिरेवान्तः कुर्वन् कर्मेन्द्रियैः क्रियाः।
न वशी हर्षशोकाभ्यां स समाहित उच्यते।।
05. He is called self-possessed – He, who with his motor organs does all the chores, but, is centred inwardly in Atman. Thus, he does not become a prey to joy and grief.
06. आत्मवत् सर्वभूतानि परद्रव्याणि लोष्ठवत्।
स्वभावादेव न भयात् यः पश्यति स पश्यति।।
06. He identifies himself with all beings. He views wealth of others as though it is a clod of earth. All this he does naturally and not out of fear. Such a vision is, indeed, the true vision.
07. अद्यैव मृतिरायातु कल्पान्तनिचयेन वा।
नासौ कलङ्कमाप्नोति हेम पङ्कगतं यथा।।
07. Let death come now itself or after ages. His mind is not stained like gold fallen into mud.
NOTE: A piece of gold doesn’t cease to be gold just because it has fallen into mud. Likewise, birth and death don’t affect the nature of Atman.
08. कोऽहं कथमिदं किं वा कथं मरणजन्मनी।
विचारयान्तरे वेत्थं महत् तत् फलमेष्यसि।।
08. Who am I? How come all these phenomena? How come birth and death?
Enquire thus within and such enquiry will be very fruitful to you.
09. विचारेण परिज्ञातस्वभावस्य सतस्तव।
मनः स्वरूपमुत्सृज्य शममेष्यति विज्वरम्।।
09. Enquiry enables you to know your real nature. Enquiry makes your mind shed its nature(as fickle and restless) and be calm and composed. Its fret and fever subsides.
NOTE: Shri M(Mahendranath Gupta) quotes Sri Ramakrishna: “Thakur said: The pure mind, the pure intellect and the pure Atman are one and the same”.(vide page 396, Volume 7, M.,THE APOSTLE AND THE EVANGELIST).
10. विज्वरत्वं गतं चेतः तव संसारवृत्तिषु ।
न निमज्जति तद्ब्रह्मन् गोष्पदेश्विव वारणः।।
10. Your mind, losing its heat, sinks not into the affairs of worldly life just as, O BraahmaNa, an elephant sinks not into the hollows(depressions) of a cow’s hoofs.
11. कृपणं तु मनो ब्रह्मन् गोष्पदेऽपि निमज्जति।
यथा गोष्पदतोयेऽपि विशीर्णो मशको भवेत्।।
11. A miserly mind(mind that will not let go its pettiness by disciplined enquiry), however, sinks into even such hollows just like the mosquito that sinks in the water in the hollow of a cow’s hoof.
12. यावत् सर्वं न संत्यक्तं तावदात्मा न लभ्यते।
सर्ववस्तुपरित्यागे शेष आत्मेति कथ्यते।।
12. As long as one doesn’t let go attachment to everything, so long there will be no Self-realization. When attachment to everything is renounced, what remains, the remainder, is the Self.
13. आत्मावलोकानार्थं तु तस्मात् सर्वं परित्यजेत्।
सर्वं सन्त्यज्य दूरेण यत् शिष्टं तन्मयो भव।।
13. To ‘see’ Atman(to abide as Atman), therefore, everything should be given up. After leaving everything afar, what remains(is the Self). Be absorbed in it.
NOTE: The renunciation envisaged here is not physical, but mental. To understand and appreciate such renunciation, we just need to look at the galaxy of our Maharashtrian saints. They lived humble lives as a shopkeeper (Tukaram), tailor(Naamdev), gardener(Saavtaa), goldsmith(Narahari), barber(Sena), cobbler(Rohidas) etc. they did not escape to the jungle, showing off their renunciation. Their renunciation was inward. हरि बोल देतां हरिबोल घेतां – this was their simple philosophy. They were in Samsaara, but, Samsaara was not in them.
14. अक्षुब्धा निरहङ्कारा द्वन्द्वेश्वननुपातिनी।
प्रोक्ता समाधिशब्देन मेरोः स्थिरतरा स्थितिः।।
14. Unruffled, egoless, not stuck in opposites – this state of consciousness, stable like Mount Meru, is what is meant by the word Samaadhi.
NOTE: There is a saying: “Samaadhi is when circumstances can’t affect you”.
15. अन्तः संसक्तिनिर्मुक्तो जीवो मधुरवृत्तिमान्।
कुर्वन् अकुर्वन् वा कर्त्ता भोक्ता न हि क्वचित्।।
15. Free from attachment within, the soul(जीव) of sweet demeanor, is not the doer or enjoyer at all irrespective of whether he engages in action or not.
Nidaagha asks Ribhu to tell more about सङ्ग or Attachment. Ribhu readily obliges.
16. देह देहि विभागैक परित्यागेन भावना।
देहमात्रे तु विश्वासः सङ्गो बन्धाय कथ्यते।।
16. Being unmindful of the clear-cut division between the body and the soul, when faith is reposed in the body alone, such attachment leads to bondage, it is said.
17. सर्वमात्मेदमत्राहं किं वाञ्छामि त्यजामि किम्।
इत्यसङ्गस्थितिं विद्धि जीवन्मुक्ततनुस्थिताम्।।
17. All this is Atman, then what is there that I desire and what is there for me to renounce. This state of non-attachment is found in a Jeevanmukta still with a body.
18. नाहमस्मि न चान्योऽस्ति न चायं न च नेतरः।
सोऽसङ्ग इति संप्रोक्तो ब्रह्मास्मीत्येव सर्वदा।।
18. I am not(a separate entity) nor is there a separate another. This person (near me) is not separate either. Such awareness is Non-Attachment. (There is no separatist consciousness in a Jeevanmukta). I am Brahman alone(Everything is Brahman too).
19. नाभिनन्दति नैष्कर्म्यं न कर्मस्वनुषज्जते।
सुसमो यः परित्यागी सोऽसंक्त इति स्मृतः।।
19. He is called as detached – he neither glorifies actionlessness nor immerses himself in action. He regards both with equanimity.
He is a true renunciate.
20. सर्वकर्मफलादीनां मनसैव न कर्मणा।
निपुणो यः परित्यागी सोऽसंसक्त इति स्मृतः।।
20. He is skilled in mentally rather than physically renouncing the fruits of all actions. Such an aspirant is called detached.
21. व्यवहारमिदं सर्वं मा करोतु करोतु वा।
अकुर्वन् वापि कुर्वन् वा जीवः स्वात्मरतिक्रियः।।
21. Let him take care of worldly duties or not. In either case he is absorbed in his own Self.
22. न मोक्षो नभसः पृष्ठे न पाताले न भूतले।
सर्वाशासंक्षये चेतःक्षयो मोक्ष इतीर्यते।।
22. Liberation is not at the back of the sky nor in netherland nor on the earth. With the withering away of all desires, when the mind subsides (into silence), that state is Moksha.
23. बालो बालेषु वृद्धेषु वृद्धो धीरेषु धैर्यवान्।
युवा यौवनवृत्तेषु दुःखितेषु सुदुःखधीः।।
24. धीरधीः उदितानन्दः पेशलः पुण्यकीर्तनः।
प्राज्ञः प्रसन्नमधुरो दैन्यादपगताशयः।।
23/24. Amidst children, he is a child; Amidst the elderly, he is elderly; Amidst the brave, he is brave; Amidst the youthful, he, too, is a youth.
Among the sorrowful, he, too, shares their sorrow; He is brave, joyful, soft and courteous. He is given to holy chants. He is rich in wisdom. Always pleasant and sweet in his dealings, he (never) feels wretched and helpless.
25. सर्वमेकं परं व्योम को मोक्षः कस्य बन्धता।
ब्रह्मेदं बृंहिताकारं बृहद् बृहद् अवस्थितम्।।
25. All this is the One, Supreme, Sky of Consciousness(चिदाकाश).. What is Moksha and of whom is the bondage? All this is Brahman that has assumed huge forms.
26. दूरादस्तमितद्वित्वं भवात्मैव त्वमात्मना।
सम्यगालोकिते रूपे काष्ठपाषाणवाससाम्।।
26. If you enquire properly, you will see that the notion of duality(द्वित्व) doesn’t hold good among the wood, stone and cloth – (that is to say wood, stone and cloth are Brahman only in these many disguises(विविध नाम रूप). Be thou, O Nidaagha, Atman alone; Be yourself by yourself.
27. शुद्धमात्मानमालिङ्ग्य नित्यमन्तस्थया धिया।
यः स्थितस्तं न कोऽप्यत्र कामॊ बाधयितुं क्षमः।।
27. For one who abides embracing his Self with intellect turned inward, what desire is strong enough to trouble him?
NOTE: Atman, Brahman, God are all synonyms,- they mean the same.
28. कृतस्फारविचारस्य कामक्रोधादयोऽरयः।
मनागपि न भिन्दन्ति शैलं मन्दानिला इव।।
28. Desire, anger etc cannot affect one, whose (spiritual) enquiry has been wide-ranging just as a gentle breeze cannot cut through a mountain.
29. नानात्वमस्ति कलनासु न वस्तुतोऽन्तः,
नानाविधासु सरसीषु जलादिवान्यत्।
इत्येकनिश्चयमयः पुरुषो विमुक्त,
इत्युच्यते समवलोकितसम्यगर्थः।।
29. There is duality and difference in our conceptions and not in reality just as water is same in various lakes and not different. One having such a steadfast Advaitic conviction is said to be liberated. He has understood aright the import of sacred texts.
NOTE: Water is H2o everywhere. Likewise, each and everything is सत् चित् and आनन्द। In some things and persons, these qualities are partially or fully manifest(आविर्भाव) and,in some, they are partially or fully concealed (तिरोभाव). They are, however, never absent. This is the tantalising game of माया.
30. अहो नु चञ्चलमिदं प्रत्याहृतमपि स्फुटम्।
पटाद् घटमुपायाति घटात्शकटमुत्कटम्।
चित्तमर्थेषु चरति पादपेष्विव मर्कटः।।
30.Alas, this restless mind of mine, though firmly withdrawn, leaps from cloth to pot and from pot to a jerky cart. My mind rambles among the objects like an ape among the trees!
31. हस्तेन्द्रियगणाः यूयं त्यजताकुलातां शनैः।
चिदात्मा भगवन् सर्वसाक्षित्वेन स्थितोऽस्म्यहम्।।
Now the साधक commands his senses:
31. O ye clusters of senses, give up gradually your turbulence. I am the divine chidaatmaa (Atmic Consciousness) watching over ye all as a witness.
Now an interesting question is asked as to whether miraculous powers distinguish a liberated person.
32. जीवन्मुक्तस्य किं लक्ष्म ह्याकाशगमनादिकम् ?
अनात्मविदमुक्तोऽपि नभोविहरणादिकम्।
द्रव्यमन्त्रक्रियाकालशक्त्याप्नोत्येव स द्विज।।
32. Is astral travel(flying in the sky) etc the mark of a Jeevanmukta?
The answer is given: O Twice-born (BraahmaNa), Even one, who is not a Knower of the Self, certainly acquires such powers like levitation, flying in the sky etc by employing specific articles, Mantra-chants, and occult practices performed during prescribed time. (Like sitting on a corpse in a cremation ground at midnight and invoking certain malefic Spirits – शवसाधना)
33. नात्मज्ञस्यैष विषय आत्मज्ञो ह्यात्ममात्रदृक्।
आत्मनात्मनि संतृप्तो नाविद्यामनुधावति।।
33. Miracles don’t constitute the subject for the Knower of Atman. He is intent only on Atman. Fully content in abiding as Atman, he doesn’t run after Avidyaa(ignorance).
34. ये ये भावाः स्थिता लोके तानविद्यामयान् विदुः।
त्यक्ताविद्यो महायोगी कथं तेषु निमज्जति।।
34. All that are sought in the world are projected by Avidyaa. How can a true Yogi, who is free from Avidyaa, immerse himself in them?
35. यस्तु मूढोऽल्पबुद्धिर्यो सिद्धिजालानि वाञ्छति।
स सिद्धिसाधनैर्योगैः तानि साधयति क्रमात्।।
35. The fool, immature intellectually, craves for a number of Siddhi-s. By recourse to relevant means, he acquires them gradually.
36. द्रव्य मन्त्र क्रिया काल युक्तयः साधुसिद्धिदाः।
परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन।।
36. Specific materials, Mantra-chants, certain occult practices, stipulated time and such other means confer miraculous powers. However, they are of no use at all in attaining God-Realization.
NOTE: Some Rationalists tend to dismiss सिद्धि-s as mere sleight of hand. As everywhere there surely are fakes, but, we shouldn’t hasten to conclude all are fakes. While commenting on one Brahma Sootra(1-3-33) Acharya Shankara says with disarming humility : योगोऽपि अणिमादि ऐश्वर्यफलकः स्मर्यमाणो न शक्यते साहसमात्रेण प्रत्याख्यातुम्। ….ऋषीणामपि सामर्थ्यं न अस्मदीयेन सामर्थ्येन उपमातुं युक्तम् (It will be foolhardy for us to dismiss siddhi-s like अणिमा (becoming atomic in size) spoken of in Yoga. It is not proper to compare the powers of the sages with ours). Sri Aurobindo says in His LIFE DIVINE the सिद्धि -s are natural flowerings of ‘supra-mental’ consciousness. In an interview with Shri Neelkanth Khadilkar of the Marathi Daily नवाकाळ over five decades ago, Sri Sathya Sai Baba said His सिद्धि -s are प्रदर्शनासाठीं नव्हे,
निदर्शनासाठी। About Sri Swami Samarth we read in His माहात्म्य as follows: नास्तिक होते कोणी त्यांना ।
चमत्कार दाखविले नाना। शेवटी कराया क्षमायाचना। लागले स्वामीचरणांसी। To draw atheists Godward and make them bow down to God, He is said to have shown some चमत्कार. नमस्कारासाठी चमत्कार!
37. यस्येच्छा विद्यते काचित् स सिद्धिं साधयत्यहो।
निरिच्छो: परिपूर्णस्य नेच्छा संभवति क्वचित्।।
37. If someone has an intense desire(to acquire psychic powers), he will surely acquire them. But, such desire cannot rise in one who is desireless and feels fulfilled with contentment.
38. सर्वेच्छाजालविलयात् आत्मलाभो भवेन्मुने।
स कथं सिद्धिजालानि नूनं वाञ्छत्यचित्तकः।।
38. O sage, Self-realization happens upon the dissolution of all desires. How can he, whose (desirous) mind has withered away, crave for the ensnaring miraculous powers?
39. ये हि विज्ञातविज्ञेया वीतरागा महाधियः।
विच्छिन्नग्रन्थयः सर्वे ते स्वतन्त्रा तनौ स्थिताः।।
39. They experience freedom even while they are in body – they, who have known what should be known and are free from
attachment, who have a sharp intellect and whose knots(of lust, anger etc) are cut asunder.
40. सुखदुःखदशाधीरं साम्यान्न प्रोद्धरन्ति यम्।
निश्वासा इव शैलेन्द्रं तस्य नष्टं मनो विदुः।।
40. His mind is said to be quelled – he, who is steadfast in happiness and sorrow and who cannot be dislodged from his state of equanimity just as our exhalations cannot make a mighty mountain budge an inch.
41. मैत्र्यादिभिः गुणैर्युक्त: भवत्युत्तमवासन:।
भूयो जन्मविनिर्मुक्त: जीवन्मुक्तस्य लक्षणम्।।
41. A mind endowed with virtues like friendliness etc does not lead to rebirth.
Such good disposition is the mark of a Jeevanmukta.
42. एकं ब्रह्माहमस्मीति कृतकृत्यो भवेन्मुनिः।
सच्चिदानन्दरूपं तदवाङ्मनसगोचरम्।।
42. The sage should feel blessed and fortunate with the realisation: “I am Brahman” – Brahman
that is existence consciousness and bliss and which is beyond the reach of speech and mind.
43. भिद्यते हृदयग्रन्थिश्च्छिद्यन्ते सर्वसंशयाः।
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।।
43. The knots within the heart are torn asunder, all doubts are dispelled and the effects of his actions get attenuated upon ‘seeing’ Brahman,
the Most High.(This is a quote from MuNDaka Upanishad).
44. द्वौ सुपर्णौ शरीरेऽस्मिन् जीवेशाख्यौ सह स्थितौ। तयोर्जीवः फलं भुङ्क्ते कर्मणो न महेश्वरः।।
44.Two birds of fair feathers – called Jeeva and Ishvara – reside in this body together. Of them, Jeeva consumes the fruit of his Karma. Ishvara does not.(This, too, is a variation of a verse in MuNDaka Upanishad).
45. अधिष्ठानं समस्तस्य जगतः सत्यचिद्घनम्।
अहमस्मीति निश्चित्य वीतशोको भवेन्मूनिः।।
45. “I am that ground and basis of the entire universe, that which is existence consciousness (and bliss)” – with this steadfast conviction the sage should go beyond grief.
46. स्वशरीरे स्वयं ज्योतिःस्वरूपं सर्व साक्षिणम्।
क्षीणदोषाः प्रपश्यन्ति नेतरे माययावृताः।।
46. They, whose defects have very much lessened, are alone able to behold, within
themselves, the Self-luminous Witness of all. Others veiled by the covering of माया cannot.
47. भ्रष्टबीजोपमा येषां पूनर्जननवर्जिताः।
निर्वीर्यवासनायुक्ता जीवन्मुक्ता न संशयः।।
47. There is no doubt whatsoever that they are Jeevanmukta-s. Who? They, whose वासना-s(latent cravings) have become ineffective like roasted seeds.
48. तद्हेतुः सर्वभूतानां तस्य हेतुर्न विद्यते।
स सारः सर्वसाराणां तस्मात् सारो न विद्यते।।
48. Brahman is the rootcause of all beings. Brahman has no cause. Brahman is the quintessence of all essences. There is no essence surpassing Brahman.
49. तस्मिन् चित् दर्पणे स्फारे समस्ता वस्तुदृष्टयः।
इमास्ताः प्रतिबिंबन्ति सरसीव तटद्रुमाः।।
49. In that vast mirror of consciousness, all the objects and their views are reflected like the trees on the bank of a lake in its water.
50. संवित्तत्त्वे कृतध्यानो निदाघ यदि तिष्ठसि।
तद्यत्नेनाधिकेनोच्चै: आसादयसि तत्पदम्।।
50. O Nidaagha, with a little more effort if you contemplate on that principle of Samvit (साक्षि,witnessing consciousness) and abide in it, you will verily attain Brahman(तत्पदम्).
51. वासनासंपरित्यागे यदि यत्नं करोषि भोः।
यावद्विलीनं न मनो न तावद्वासनाक्षयः।।
51. O Nidaagha, if you are putting in effort to get rid of latent desires(वासना), keep up that effort till the dissolution of the mind. Only then will the वासना be eradicated.
NOTE: Dissolution of the mind means समा+धी as explained by the Lord in Gita. It is equanimity and equipoise. It is समत्व। It is समदर्शन. समत्वं योग उच्यते says Gita. Endowed with this vision, he/she समं पश्यन् हि सर्वत्र समवस्थितमीश्वरम् – beholds Him everywhere.
52. न क्षीणा वासना यावत् चित्तं तावत् न शाम्यति।
यावन्न तत्त्वविज्ञानं तावच्चित्तशमः कुतः।।
52. The mind does not become calm and composed unless the craving(वासना) becomes less. As long as the (Vedaantic) truth is not understood, so long the mind will not calm down.
NOTE: What is the Vedantic truth(तत्त्व)? “I am a child of God(ममैवांशो जीवलोके जीवभूतः सनातनः – गीता), who is पूर्ण. I, too, am पूर्ण (पूर्णात् पूर्णम् उदच्यते). I am not the mind(मनो बुद्ध्यहंकार चिर्त्तानि नाहम्) which is the seat of वासना. सत् चित् आनन्द is my form. I am the ever peaceful, ever auspicious Shiva(चिदानन्दरूपः शिवोऽहं शिवोऽहम्)”. By ruminating like this again and again, our mind will, slowly but surely, turn निर्वासन, we will feel lighter and lighter with the ‘excess baggage’ of cravings weighing down less and less and a day will dawn when we will sing in chorus with our beloved Tuka “आतां न मागे आणिक, तुझे पायीं सर्व सुख आहे, देवा”. This is the goal of life. This is our परम पुरुषार्थ।
53. तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च।
मिथः कारणतां गत्वा दुःसाध्यानि स्थितान्यतः।।
53. Knowledge of Truth, dissolution of the mind and withering away of वासना-s become mutually
cause of each other and are, therefore, not easy of accomplishment.
54. भोगेच्छां दूरतः त्यक्त्वा त्रयमेतत् समाचर।
54. Therefore, letting go your craving for sensory enjoyment, pray practise the above
triad.
55. वासनाक्षयविज्ञानमनोनाशा महामते।
समकालं चिराभ्यस्ता भवन्ति फलदा मताः।।
55. Withering away of वासना -s, Knowledge and
dissolution of the mind – these three should be practised simultaneously to be fruitful.
56. त्रिभिरेभिः समभ्यस्तैः हृदयग्रन्थयो दृढाः।
निःशेषमेव त्रुट्यन्ति बिसच्छेदाद्गुणा इव।।
56. When these three are practised together assiduously, the strong knots of the heart get torn asunder like the threads of a lotus-stalk when the stalk is cut.
57. न शक्यते मनो जेतुं विना युक्तिम् अनिन्दिताम्।
शुद्धां संविदमाश्रित्य वीतरागः स्थिरो भव।।
57. Without a fair and clever ploy(युक्ति) it is not possible to conquer the mind. Be stationed as pure witnessing consciousness (संवित्), get rid of passion and prejudice and be steady and firm.
58. मनागपि विचारेण चेतसः स्वस्य निग्रहः।
पुरुषेण कृतॊ येन तेनाप्तं जन्मनः फलम्।।
58. He has, indeed, attained the fruit of his life – he, who has, with even a little enquiry, tried to subdue his mind.
NOTE: Our first Sadguru Swami Shrimath
Parijnanashram-I said:
म्हणोनि तुम्हीं करा विचार। निजस्वरूपाचा वारंवार। देह मीं नव्हें ऐसा निर्धार। धरा निर्मल
चित्तानें।। मग होईल परमज्ञान। यामाजीं नसे अनुमान। करा निर्मल अन्तःकरण। तरीच कार्य साधेल।।(Ch.5, Ovis 106-107 Chitrapura Guruparampara Charitra).
59. गच्छतः तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा।
न विचारपरं चेतो यस्यासौ मृत उच्यते।।
59. He is said to be as good as dead – he, who has no enquiring mind when moving, standing, awake or lying down.
NOTE: Acharya Shankara (AS) says in His APAROKSHAANUBHOOTI: “Just as we cannot see objects if light is not there, ज्ञान cannot arise from any other means except विचार. Who am I, how come this creation, who is its creator, from what material did He fashion all this – विचार is like this”( नोत्पद्यते विना ज्ञानं विचारेणान्यसाधनैः। यथा पदार्थभानं हि प्रकाशेन विना क्वचित्।। कोऽहं कथमिदं जातं को वै कर्ताऽस्य विद्यते। उपादानं किमस्तीह विचारः सोऽयमीदृशः।। 11, 12).
60. सम्यग्ज्ञानसमालोकः पुमान् ज्ञेयसमः स्वयम्।
न बिभेति न चादत्ते वैवश्यं न च दीनताम्।।
60. He fears not nor becomes helpless and wretched – he, who is endowed with the light of knowledge and feels one with the knowable (Brahman).
61. सङ्गत्यागं विदुर्मोक्षं सङ्गत्यागादजन्मता।
सङ्गं त्यज त्वं भावानां जीवन्मुक्तो भवानघ।।
61. O Sinless Nidaagha, Giving up attachment is known as Moksha. By such giving up, one staves off rebirth. Give up attachment to all
happenings and be a Jeevanmukta.
62. दुःखैर्न ग्लानिमायासि हृदि हृष्यसि नो सुखैः।
आशावैवश्यमुत्सृज्य निदाघासङ्गतां व्रज।।
62. Be not depressed by grief. Be not too elated in happiness. Give up subjection to desires and be unattached, O Nidaagha!
63. नास्ति चित्तं न चाविद्या न मनो न च जीवकः।
ब्रह्मैवैकमनाद्यन्तम् अब्धिवत् प्रविजृम्भते।।
63. (From a lofty transcendental point of view) there is neither the Chitta (storage of past impressions, memory ) nor Avidya, nor mind and the Jeeva. All that is, is Brahman alone, beginningless and endless. Brahman alone surges like the ocean.
64. देहे यावदाहंभावो दृश्येऽस्मिन् यावदात्मता।
यावन्ममेदमित्यास्था तावत् चित्तादिविभ्रमः।।
64. As long as there is the mistaken identity with the visible body, as long as there is the notion of ‘this is mine’, so long will persist the delusion of Chitta etc.
65. अध्यात्मशास्त्रमन्त्रेण तृष्णा विषविषूचिका।
क्षीयते भावितेनान्तः शरदा मिहिका यथा।।
65. The antidote to the poisonous pestilence called craving is the incantation (Mantra) called the Vedanta. When the Vedantic truth (like अहं ब्रह्मास्मि, तत् त्वम् असि etc) is realized within, this thirst(तृष्णा) withers away like the autumnal mist.
66. एतावदेवाविद्यात्वं नेदं ब्रह्मेति निश्चयः।
एष एव क्षयस्तस्या ब्रह्मेदमिति निश्चयः।।
66. The conviction to the effect: ‘This is NOT Brahman’ is Avidya. The conviction: ‘This IS Brahman’ is alone the means to remove this अविद्या।
67. ब्रह्म चिद् ब्रह्म भुवनं ब्रह्म भूतपरम्परा।
ब्रह्माहं ब्रह्म चित् शत्रुः ब्रह्म चिन्मित्रबान्धवाः।।
67. Consciousness is Brahman, the world is Brahman, the (five cosmic ) elements as well as beings – all these are Brahman. I am Brahman, my enemy is Brahman. All my friends, kith and kin are Brahman.
68. ब्रह्मैव सर्वमित्येवं भाविते ब्रह्म वै पुमान्।
सर्वत्रावस्थितं शान्तं चिद्ब्रह्मेत्यनुभूयते।।
68. When the awareness ‘All this is Brahman’ is felt strongly, one, verily, remains as Brahman.
He then experiences the all-pervasive, peaceful Chit (Consciousness) as Brahman.
69. एवं पूर्णधियो धीराः समा नीरागचेतस:।
न नन्दन्ति न निन्दन्ति जीवितं मरणं तथा।।
69. Thus, the very intelligent, ripe in wisdom, bold, endowed with same-sightedness, free from passion and prejudice neither rejoice nor
revile at the thought of life and death.
70. भयप्रदमकल्याणं धैर्यसर्वस्वहारिणम्।
मनः पिशाचमुत्सार्य योऽसि सोऽसि स्थिरो भव।।
70. Pray get rid of that mind- goblin(पिशाच), fearful, inauspicious, depriver of courage (self-confidence etc) and abide as you truly are (in your pure form).
71. संन्यस्तसर्वसंकल्पः समः शान्तमना मुनिः।
संन्यासयोगयुक्तात्मा ज्ञानवान् मोक्षवान् भव।।
71. Giving up all wishful thinking, being equal-minded,serene, silent and having recourse to the Yoga of renunciation, be a Knower. Be liberated.
72. सर्वमेतद् धिया त्यक्त्वा यदि तिष्ठसि निश्चलः।
तदाहंकारविलये त्वमेव परमं पदम्।।
72. Renouncing mentally all this, if you abide firm and steady, paving way for the dissolution of the mind, you yourself are the Supreme Abode.
73. महाचिदेकैवेहास्ति महासत्तेति यॊऽच्यते।
निष्कलङ्का समा शुद्धा निरहङ्काररूपिणी।।
74. सकृद्विभाता विमला नित्योदयवती समा।
सा ब्रह्म परमात्मेति नामभिः परिगीयते।।
73-74. Supreme (Cosmic,Universal) Consciousness is one alone. She is called Great or Cosmic Existence. She is blemishless, uniformly spread out, pure and egoless. Her pure flash is not frequent, she is ever-risen, uniformly pervasive. She is hailed by such names like Brahman and Supreme Self(परमात्मन्). (HERE BRAHMAN IS VISUALISED AS DEVI).
75. सैवाहमिति निश्चित्य निदाघ कृतकृत्यवान्।
न भूतं न भविष्यं च चिन्तयामि कदाचन।।
75. O Nidaagha, With the conviction that I AM THAT, I feel utterly fulfilled. I never think of the past nor the future.
76. दृष्टिमालम्ब्य तिष्ठामि आत्मनोऽन्यत् न हि क्वचित्।
न तुष्यामि शुभप्राप्तौ न खिद्याम्यशुभागमे।।।
76. I abide, holding on to the view that there is nothing but Atman anywhere. I don’t get elated when good things happen nor get depressed when prospects are gloomy.
77. प्रशान्तचापलं वीतशोकमस्तसमीहितम्।
मनो मम मुने शान्तं तेन जीवाम्यनामयः।।
77. Free from restlessness, grief and desire, O Sage, my mind is now at rest. Hence am I healthy.(This is the secret of my health).
NOTE: Dis+Ease: When I am not at ease, I invite disease.
78. अयं बन्धुः परश्चायं ममायमयमन्यकः।
इति ब्रह्मन् न जानामि सर्वत्र समदर्शनः।।
78. He is related to me, this one is not. He is mine, this one is not. O BraahmaNa, I don’t think like this. I view all equally everywhere.
79. चित्ते त्यक्त्ते लयं याति द्वैतमेतच्च सर्वतः।
शिष्यते परमं शान्तम् एकमच्छमनामयम्।
79. When the mind (its turbulence) is given up, all sense of duality goes away. What remains is only the supremely peaceful, pure and blemishless One Self.
80. एकमाद्यन्तरहितं चिन्मात्रममलं ततम्।
खादप्यतितरां सूक्ष्मं तद् ब्रह्मास्मि न संशयः।।
80. There is no doubt I am Brahman – One, beginningless and endless, consciousness alone, pure, all-pervasive and subtler than even the ether.
81. दिक्कालाद्यनवच्छिन्नं स्वच्छं नित्योदितं ततम्।
सर्वार्थमयमेकार्थं चिन्मात्रममलं भव।।
81. Abide as that consciousness alone – which is not conditioned by space, time etc, pure, ever arisen, all-pervasive, fulfilment of all wishes and which is the sole aim of our life (एकार्थम्).
82. सर्वमेकमिदं शान्तम् आदिमध्यान्तवर्जितम्।
भावाभावमजं सर्वम् इति मत्वा सुखी भव।।
82. All this is the One(Brahman) – peaceful, without beginning, middle and end, devoid of mutation and universal – with this conviction, be thou happy.
83. न बद्धोऽस्मि न मुक्तोऽस्मि ब्रह्मैवास्मि निरामयम्।
द्वैतभावविमुक्तोऽस्मि सच्चिदानन्दलक्षणः।
एवं भावय यत्नेन जीवन्मुक्तो भविष्यसि।।
83. I am neither bound nor free. I am the stainless Brahman. I am free from the feeling of duality. I am existence, consciousness and bliss.- thus do thou think diligently. Thou shalt be a Jeevanmukta.
84. पदार्थवृन्दे देहादौ आत्मत्वं त्यज दूरतः।
आशीतलान्तःकरणो नित्यमात्मपरो भव।।
84. In the clusters of objects like body etc, give up the notion of selfhood. Keep your mind calm and composed and be always engrossed in Atman.
NOTE: Regarding an object like body etc as myself is called ADHYAASA by Acharya Shankara – it is अतस्मिन् तद्बुद्धिः।
85. इदं रम्यमिदं नेति बीजं ते दुःखसन्ततेः।
तस्मिन् साम्याग्निना दग्धे दुःखस्यावसरः कुतः।।
85. ‘This is attractive, this is not attractive’ – this notion is the seed of all your woes. If this seed(this notion) is burnt in the fire of equanimity, where is then room for grief?
NOTE: This is CHOICELESS AWARENESS. Does the sun, moon or a lamp shed their light selectively? No. We, too, are luminous – आत्म ज्योति। Bhagavan Buddha, too, preached: आत्मदीपो भव।
86. शास्त्रसज्जनसंपर्कैः प्रज्ञाम् आदौ विवर्धयेत्।
86. One should at first foster his wisdom by study of scriptures and association with the good and the godly(sajjana).
87. ऋतं सत्यं परं ब्रह्म सर्वंसंसारभेषजम्।
अहमस्मीत्यभिध्यायेत् ध्येयातीतं विमुक्तये।।
87. I am Righteousness, Truth, the Supreme Brahman – the panacea for the ills of Samsaara – thus one should contemplate on the transcendental Brahman to get Liberation.
88. यथाकाशो घटाकाशो महाकाश इतीरितः।
तथा भ्रान्ते: द्विधा प्रोक्तो ह्यात्मा जीवेश्वरात्मना।।
88. Just as one ether(sky) is spoken of as pot-ether and cosmic ether, one Atman(Self) is spoken of differentially as Jeeva(individual soul) and Ishwara(Lord Almighty). Such differentiation is a delusion.
NOTE: In one couplet, saint Kabir sums up this Advaita.
जलमें कुंभ कुंभमें जल है, बाहर भीतर पानी।
फूटा कुंभ जल जलमें समाना, यह तत कथौ गियानी।
The pot is in water and water is in pot. There is water within and without. When the pot breaks, its water merges into water outside indistinguishably(समाना). This truth(तत ie तत्व) has been told(कथौ) by the wise(गियानी ie ज्ञानी).
89. यदा मनसि चैतन्यं भाति सर्वत्रगं सदा।
योगिनोऽव्यवधानेन तदा संपद्यते स्वयम्।।
89. When the universal consciousness shines in the mind of the Yogi always(I.e.when one is God-conscious always – मुखीं नाम, हातीं काम) , without break, he abides as Brahman naturally.
90.यदासर्वाणि भूतानि स्वात्मन्येव हि पश्यति।
सर्वभूतेषु चात्मानं ब्रह्म सम्पद्यते तदा।।
90. When one visualises in oneself all beings and elements (पञ्चमहाभूत) and oneself in all, he abides as Brahman.
91. यदा सर्वाणि भूतानि समाधिस्थो न पश्यति।
एकीभूतः परेणासौ तदा भवति केवलः।।
91. When, in the state of समाधि, he doesn’t perceive any beings and elements, being one with the Supreme, that state is Aloneness (Kaivalya).
NOTE: It doesn’t mean the sage in समा+धी does not perceive the world with all its flaura and fauna. What is meant is that he is one with them – no sense of duality. Did not our Tukaram sing वृक्षवल्ली आम्हां सोयरी वनचरें। पक्षीही
सुस्वरें आळविती।
92. न म्रिये न च जीवामि नाहं सत् नाप्यसन्मयः।
नित्यमन्तर्मुखः स्वच्छः इति मत्वा न शोचति।।
92. I don’t die, I don’t live. I am neither being nor non-being I am always inward looking. I am stainless. Thus contemplating on oneself, the aspirant grieves not.
NOTE: Atman is birthless and deathless. Gita says: न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।(2-20).
93. अलेपकोऽहम् अजरो नीरागः शांतवासनः।
निरंशोऽस्मि चिदाकाशः इति मत्वा न शोचति।।
93. Nothing can stick to me. Wear and tear of old age is not for me. I am beyond passion.
I have no latent desires. I am partless. I am the ether of consciousness. Thus contemplating on oneself, the aspirant grieves not.
94. अहंमत्या विरहितः शुद्धो बुद्धोऽजरोऽमरः।
शान्तः शमदमारूढः इति मत्वा न शोचति।।
94. I am devoid of I-notion. I am pure, awakened, beyond dotage. I am deathless. I am peaceful. I have mastered the mind and the senses. Thus contemplating on oneself, the aspirant grieves not.
95. तृणाग्रेश्वम्बरे भानौ नर नागामारेषु च।
यत् तिष्ठति तदेवाहम् इति मत्वा न शोचति।।
95. I am that – what is in the tip of a blade of grass, the sky, the sun, mankind, the serpents and the celestials. I am that(Brahman). Thus contemplating on oneself, the aspirant grieves not.
NOTE: A French psychologist, Emile Coue(1857-1926), popularized Auto-suggestion as a form of psycho-therapy in early 20th century .He prescribed repeated positive affirmations as a tool for self-improvement. Hundreds of years ago, Vedanta taught us spiritual auto-suggestion to heal us, to transform us from mere creatures(जन्तु) to divine beings(अमृतस्य पुत्राः). AHAM BRAHMAASMI was the first magnificent spiritual auto-suggestion our sages gave to mankind. Upanishads, Bhagavadgita, Ashtavakra Gita,Avadhoota Gita etc continued this tradition and gave us positive spiritual affirmations in plenty.
99. अहंकारकलात्यागे समतायाः समुद्गमे।
विशरारौ कृते चित्ते तुर्यावस्थोपतिष्ठते।।
99. When the I-notion is given up and equanimity and same-sightedness have come up and the mind has been purged of its enemies (six foes like काम क्रोध लोभ मोह मद मत्सर), the ultimate state makes its appearance.
100. सिद्धान्तोऽध्यात्मशास्त्राणां सर्वापह्नव एव हि।
नाविद्यास्तीह नो माया शान्तं ब्रह्मेदमक्लमम्।।
100. This is the settled conclusion of all
Philosophy and this, too, is its sovereign secret. There is neither अविद्या nor माया. What is, is the serene Brahman alone, evernew and energetic.
NOTE: The adjective अक्लमम् literally means devoid of fatigue.
101. सर्वमेव परित्यज्य महामौनी भवानघ।
निर्वाणवान् निर्मननः क्षीणचित्त: प्रशान्तधीः।।
101. O Sinless Nidaagha, give up all and be a great practitioner of silence with mental turbulence extinguished, mind stilled and Buddhi composed.
102. जाग्रत्येव सुषुप्तस्थः कुरु कर्माणि वै द्विज।
अन्तः सर्व परित्यागी बहिः कुरु यथागतम्।।
102. As if asleep while awake, O Twice-born, perform your duties. Inwardly all-renounced, outwardly do as occasion demands.
NOTE: Deep sleep symbolises a state of mind that is free from tension, anxiety, fear, pride etc etc.
103. चित्तसत्ता परं दुःखं चित्तत्यागः परं सुखम्।
अतः चित्तं चिदाकाशे नय क्षयमवेदनात्।।
103. The mind is the source of sorrow.
Mindlessness is supreme happiness. Therefore, dissolve your mind in the ether of consciousness and cease reacting.
NOTE: When we come across such repeated Upadesh to be mindless, it simply means we should shed all the demoniacal traits(आसुरी स्वभाव) described as आसुरी संपत्ति in गीता.
We should be निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान्।।(गीता 2-45).
Just as a piece of cloth is nothing but a bundle of threads, mind, in Vedanta, is a bundle of desires and aversions, affirmations and negations
(संकल्प विकल्पात्मकं मनः).
GLEANINGS FROM ANNAPOORNA UPANISHAD CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR AATMOPANISHAD
This is affiliated to Atharva Veda. The Shaanti Mantra is
ॐ भद्रं कर्णेभिः शृणुयाम देवाः…
already annotated in an earlier series.
01. आत्मसंज्ञः शिवः शुद्ध एक एवाद्वय: सदा।
ब्रह्मरुपतया सैव केवलं प्रतिभासते।।
01. Shiva is Atman, pure, One and always non-dual. Shiva is Brahman. Brahman is
Shiva alone.
02. जगद्रूपतया एतद् ब्रह्मैव प्रतिभासते।
विद्याविद्यादिभेदेन भावाभावादिभेदतः।।
02. Brahman alone appears as the world and as pairs like Knowledge and Ignorance, being and non-being etc.
03. गुरुशिष्यादि भेदेन ब्रह्मैव प्रतिभासते।
ब्रह्मैव केवलं शुद्धं विद्यते तत्त्वदर्शने।।
03. It is Brahman alone that appears as the Teacher and the Taught. When the Truth is ‘seen’, what is, is the pure Brahman alone.
04. न च विद्या न चाविद्या न जगच्च न चापरम्।
सत्यत्वेन जगद्भानं संसारस्य प्रवर्तकम्।
असत्यत्वेन भानं तु संसारस्य निवर्तकम्।।
04. Neither is there knowledge nor ignorance; neither the world nor anything else. Taking the world as real leads to Samsaara. Looking upon it as an unreal appearance rids us of Samsaara.
NOTE: While reading the Upanishads it is quite likely one may get confused at times. They speak of Vidya, Avidya, Guru, Shishya, Samsara, Moksha etc and, a little later, deny them all. Why are they blowing hot and cold, one may wonder. Acharya Shankara, therefore,
teaches us that there are two standpoints: one is व्यावहारिक दृष्टि and another, पारमार्थिक दृष्टि।
Say a potter fashions an idol of Ganesha from a lump of clay. There are clear-cut distinctions(स्वगतभेद). Ganesha’s body, the mouse, His serpent-belt etc. This is व्यावहारिक दृष्टि। However, not happy with his workmanship, let us say he again rolls up the whole idol into a lump of clay. Now there is neither Ganesha nor the mouse nor the serpent. What is, is clay alone(मृत्तिका इत्येव सत्यम्). This is पारमार्थिक दृष्टि। So, when AS says in His NirvaaNa ShaTka: न बन्धुर्न मित्रं गुरुर्नैव शिष्य: or न धर्मो न चार्थो न कामो न मोक्षः He is saying from the पारमार्थिक standpoint. In Brahman, Supreme Consciousness (as in the clay in our example) these distinctions are not there. We should bear this दृष्टिभेद in mind while going through these readings from Upanishads. Jai Shankar.
05. अयमात्मा नित्यसिद्धः न प्रमाणं अपेक्षते।
न देशं नापि कालं वा न शुद्धिं वाप्यपेक्षते।।
05. This Self is an established entity always. He needs no proof. He doesn’t need space, time or a purifactory ritual to prove Himself.
06. देवदत्तोऽहमित्येतद् विज्ञानं निरपेक्षकम्।
तद्वद् ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम्।।
“I am Devadatta” – this cognition is self-validating and needs no proof. Likewise is the conviction of a Brahman-Knower to the effect “I am Brahman”.
NOTE: AS says in His Brahma Sootra Bhaashya:
सर्वो हि आत्मास्तित्वं प्रत्येति, न “नाहमस्मि” इति।(Everyone is convinced of his being as Atman. Nobody says “I don’t exist”)(1-1-1)
The French philosopher Rene Descartes(1596-1650) is famous for his
declaration: COGITO, ERGO SUM(Latin)(I THINK, THEREFORE, I AM). He called this “the first principle of philosophy”. Our Vedanta ‘s assertion is diametrically opposite. Vedanta says: ” I AM, THEREFORE, I THINK”.
07. भानुनेव जगत्सर्वं भास्यते तस्य तेजसा।
अनात्मकमसत् तुच्छं किं नु तस्यावभासकम्।।
07. The sun alone illumines all this universe with his radiance. Can it(universe), unreal and
insubstantial that it is, illumine the sun?
08. वेद शास्त्र पुराणानि भूतानि सकलान्यपि।
येनार्थवन्ति तं किं नु विज्ञातारं प्रकाशयेत्।।
08. Veda-s, scriptures, mythology and all the elements too are significant because of Brahman. Can they illumine Him, the Ultimate Knower?.
VERSES NO.5 AND 6
ARE NO.531 AND 532 IN VIVEKA CHOODAMANI OF AS)
09. क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनि।
तथैव विद्वान् रमते निर्ममो निरहं सुखी।।
09. Unmindful of hunger or bodily distress, the kid plays with his toy. Likewise, the Knower rejoices (in Brahman), without the notion of I and mine.
10. स्वात्मनैव सदातुष्टः स्वयं सर्वात्मना स्थितः।
निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः।।
10. He is always content by himself. He abides feeling one with all. Though lacking money, he is always content.. Though lacking outside help, he feels he is very strong(because he is God-conscious).(THIS VERSE IS 543 IN VIVEKA CHOODAMANI OF AS).
NOTE: जब जानकीनाथ सहायकरे तब कौन बिगाडकरे नर तेरो। तुलसीदास। Sant Tukaram says: आम्मिं हे श्रीमंत, कायकळे तयालोकां. He always felt he was rich because he was a citizen of VaikunTha आम्मीं वैकुंठवासी.
11. नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः।
कुर्वन् अप्यकुर्वाणो अभोक्ता फलभोग्यपि।।
11. Though not enjoying (sensory) pleasures, he is perpetually content. Though placed in dissimilar circumstances, he views all wth the vision of equality. Though in action, it is as though he is not doing anything. Though experiencing the fruits of his actions, it is as though he is not at all the experiencer.
12. शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः।
अशरीरं सदा सन्तमिदं ब्रह्मविदं क्वचित्।।
प्रियाप्रिये न स्पृशतः तथैव च शुभाशुभे।।
12. Though with body, he feels he is bodyless (विदेहीपणा). Though physically limited, he feels he is unlimited. This Brahman-Knower, who feels no identity with body, is untouched by likes and dislikes and, likewise, by notions such as this is auspicious and this is inauspicious.
NOTE: Sri Samarth Ramdas says: विवेकें देहेबुद्धि सोडूनि द्यावी। विदेहीपणें मुक्ति भोगीत जावी।(मनाचे श्लोक). To a God-conscious person, auspiciousness is perpetual (सर्वदा सर्वकालेषु नास्ति तेषां अमङ्गलम् ।
येषां हृदिस्थो भगवान् मङ्गलायतानो हरिः।।).
13. तमसा ग्रस्तवद् भानाद् अग्रस्तोऽपि रविर्जनैः।
ग्रस्त इत्युच्यते भ्रान्त्या ह्यज्ञात्वा वस्तुलक्षणम्।।
13. Though the sun is really not seized by darkness, he is held as eclipsed (सूर्यग्रहण) by the ignorant because he appears so.
NOTE: This reminds us of the verse राहुग्रस्त दिवाकरेन्दुसदृशो माया समाच्छादनात्….in DakshiNaamoorti Stotra of AS
14. तद्वद् देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम्।
पश्यन्ति देहिवन्मूढा शरीराभासदर्शनात्।।
14. Likewise, though the Enlightened is detached from bodily bondage, the ignorant look upon him as embodied because of appearance of his body.
NOTE: Even the Lord regrets: अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावम् अजानन्तो मम भूतमहेश्वरम्।।(The ignorant disregard Me just because I have assumed a human body, not aware of my supreme nature as the Lord of all beings)(9-11).
15. इतस्ततः चाल्यमानो यत् किञ्चित् प्राणवायुना।
अहिनिर्ल्वयनीवायं मुक्तदेहस्तु तिष्ठति।।
16. Like a serpent that abides, shedding its slough, he(the Knower), shedding his identity with body, abides, moved here and there by the vital breath. (THIS VERSE IS NO.549 IN VIVEKA CHOODAMANI OF AS).
17. स्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम्।
दैवेन नीयते देहो तथा कालोपभुक्तिषु।।
17. A log of wood is carried away by a stream up and down. Likewise, destiny moves his body (here and there) to experience what is ordained by Time.
NOTE: This verse reminds us of an Ovi in
Jnaneshwari(12-120):
माळीयें जेऊतें नेले,तेऊंते निवांतचि गेले।
तया पाणिया ऐसे केले, होआवे गां।।
(The water flows quietly wherever the gardener wants it to flow in the garden)(The water has no choice).(God is our gardener).
18. शिव एव अयं साक्षादयं ब्रह्मविदुत्तमः।
जीवन्नेव सदा मुक्तः कृतार्थो ब्रह्मवित्तमः।।
18. This Knower of Brahman is Shiva only. Even when alive(when he is embodied ) he is always free. The Knower of Brahman has accomplished his goal. He has a feeling of utter fulfilment.
19. शैलूषो वेशसद्भावादभावात् च यथा पुमान्।
तथैव ब्रह्मविद् श्रेष्ठः सदा ब्रह्मैव नापरः।।
19. Despite the various costumes an actor may wear(to suit his various roles), he remains essentially the same person. Likewise, the worthy Knower of Brahman is always Brahman alone and none else(though he may play many roles on the world-stage).
20. घटे नष्टे यथा व्योम व्योमैव भवति स्वयम्।
तथैवोपाधिविलये ब्रह्मैव ब्रह्मवित् स्वयम्।।
20. When the pot breaks, the pot-ether becomes cosmic ether naturally. Likewise, when the conditioning associates(like body) are dissolved (mentally by विवेक and विचार), the Knower of Brahman abides as Brahman alone.
21. क्षीरं क्षीरे यथा क्षिप्तं तैलं तैले जलं जले।
संयुक्तमेकतां याति तथात्मन्यात्मविन्मुनिः।।
21. Milk mixed with milk, oil with oil and water with water become one with each other. Likewise, the sage, a Knower of Atman, becomes one with Atman (Brahman).(THIS IS no. 566 IN VIVEKA CHOODAMANI OF AS).
NOTE: AS says in His Brahma Sootra Bhaashya:
अविभक्त एव परेण आत्मना मुक्तो अवतिष्ठते।(The liberated soul abides with the Supreme Self (Brahman) inseparably)
(4-4-2-4)
22. ब्रह्मभावं प्रपद्येष यतिर्नावर्तते पुनः।
सदात्मकत्वविज्ञानदग्धाविद्यादिवर्ष्मणः।।
22. The self-possessed Knower having attained unity with Brahman, doesn’t return again to Samsaara since all the figments of Avidyaa are now reduced to ash as a result of his realization of the ever-existing Atman.
23. मायाक्लप्तौ बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः।
यथा रज्जौ निष्क्रियायां सर्पाभासविनिर्गमौ।।
23. Bondage and liberation are conjured up by माया. They are not there really in Atman. They are like the appearance and exit of the illusory snake in the inactive rope (due to optical illusion)..
NOTE: In KaThopanishad we see Yama saying विमुक्तश्च विमुच्यते (The liberated becomes liberated). This sounds like a tautology. But, no, what it means is: We are essentially free
(नित्य शुद्ध बुद्ध मुक्त), but, due to the veil of
ignorance(अविद्या), we felt bound. Now, the touch of Grace dispels the veil and lo, I discover myself, I discover my native freedom.
MOKSHA IS NOT AN INVENTION. IT IS A DISCOVERY says Vedanta.
GLEANINGS FROM AATMOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR AATMABODHOPANISHAD
This Upanishad is affiliated to RgVeda. The Shaanti Mantra is ॐ वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्….(already explained in an earlier series).
This Upanishad reads like the monologue of one who has attained आत्मबोध, Enlightenment.
01. शोकमोहविनिर्मुक्तो विष्णुं ध्यायन् न सीदति।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति।।
01. He, who meditates on VisNu, becomes free from sorrow and delusion. He suffers not. But, he, who perceives here multiplicity, goes from death to death.
NOTE: Can we say we don’t see multiplicity? We see it day in and day out. But, this नानात्व (multiplicity) is in name(नाम) and form (रूप) only and NOT in the basic substance. There is, indeed, नानात्व in the ornaments, but, NOT in the basic substance – gold. God is the basic entity. HE is One without a second. नानात्व doesn’t apply to Him. Says Sant Kabir: कबिरा लोहा एक है, गढनेमें है फेर। ताहीका बखतर बने, ताहीका शमशेर।। (Iron is one, but, there is variety in things made from it. From iron came the armour and from iron also the sword).
02. प्रज्ञानेत्रो लोकः, प्रज्ञा प्रतिष्ठा, प्रज्ञानं ब्रह्म।
02. Pure consciousness (साक्षि, संवित्) is the eye of the world. It is the foundational awareness. It is Brahman.
NOTE: The word प्रज्ञा comes up again and again in chapter 2 of Gita while giving us a portrait of स्थितप्रज्ञ and Revered Swami Gambhiranandji (RKM) translates it as wisdom. ज्ञान is knowledge and प्रज्ञा is wisdom. Wisdom consists in discrimination (विवेक, विचार). This wisdom (प्रज्ञा) takes us(नयति ) to the seat of God. Hence प्रज्ञानं ब्रह्म।
03. विवेकयुक्तिबुद्ध्याहं जानाम्यात्मानमद्वयम्।
तथापि बन्धमोक्षादिव्यवहारः प्रवर्तते।।
03. I know that I am the Non-Dual Atman with my reasoning and discriminating intelligence.
Yet, the mundane give and take with concepts like bondage and liberation goes on as usual.
04. निवृत्तोऽपि प्रपञ्चो मे सत्यवद्भाति सर्वदा।
सर्पादौ रज्जुसत्तेव ब्रह्मसत्तैव केवलम्।
प्रपञ्चाधाररूपेण वर्ततेऽतो जगन्नहि।।
04. Though the world has receded for me
(philosophically), still it looks real to me.
Even when the (illusory) snake appears, what is, is the rope alone. Likewise, it is the being of Brahman alone that underlies the world-appearance. There is no world(apart from Brahman).
05. यथेक्षुरससंव्याप्ता शर्करा वर्तते तथा।
अद्वयब्रह्मरूपेण व्याप्तोऽहं वै जगत् त्रयम्।।
05. Just as the sugar is pervaded fully by sugarcane juice, the three worlds are
pervaded by me as the non-dual Brahman.
NOTE: Says Sant Tukaram: जशी ऊसांत हो साखर,तसा देहात हो ईश्वर।। जसें दुधामधें लोणी, तसा देहीं चक्रपाणी।।
Sant Kabir gives us a wake-up call: जो तिलमाहीं तेल है, ज्यों चकमकमें आग। तेरा साई तुझमें, बस जागसके तो जाग।। (Just as oil is in sesame and fire is in flint, so is the Master within you. If you can wake up, do wake up now!).
06. ब्रह्मादिकीटपर्यन्ताः प्राणिनो मयि कल्पिताः।
बुद्बुदादिविकारान्ताः तरंगाः सागरे यथा।।
06. Beings from Brahmaa down to an insect are all conjured up in me like the waves down to the bubbles etc in an ocean.
07. तरङ्गस्थं द्रवं सिन्धुः न वाञ्छति यथा तथा।
विषयानन्दवाञ्छा मे मा भूदानन्दरूपतः।।
07. The ocean doesn’t desire for the drop in the wave. Likewise, may there be no craving in me for sensory enjoyment, I being myself blissful by nature.
08. दारिद्र्याशा यथा नास्ति संपन्नस्य तथा मम।
ब्रह्मानन्दे निमग्नस्य विषयाशा न तद्भवेत्।।
08. A wealthy man does not wish for dire poverty. Likewise, yearning for sensory pleasures will not arise in me, immersed as I am
in the bliss of Brahman.
09. विषं दृष्ट्वाऽमृतं दृष्ट्वा विषं त्यजति बुद्धिमान्।
आत्मानमपि दृष्ट्वाहम् अनात्मानं त्यजाम्यहम्।।
09. On seeing both the poison and the nectar, the wise man rejects the poison. Likewise, having identified Atman, I am giving up the non-Self.
10. घटावभासको भानुः घटनाशे न नश्यति।
देहावभासकः साक्षी देहनाशे न नश्यति।।
10. The sun who illumines the pot doesn’t collapse when the pot crumbles. Likewise, when the body perishes, the witnessing Atman, who illumines the body, perishes not.
11. न मे बन्धो न मे मुक्तिः न मे शास्त्रं न मे गुरुः।
मायामात्रविकासत्वात् मायातीतोऽहमद्वयः।।
11. Bondage, liberation, scripture and the
Preceptor – all this is the play of माया. I am beyond माया। I am the non-dual Brahman.
12. आत्मानमञ्जसा वेद्मि क्वाप्यज्ञानं पलायितम्।
कर्तृत्वमद्य मे नष्टं कर्तव्यं वापि न क्वचित्।।
12. I now know Atman truly and correctly. Lo, my ignorance has fled somewhere! Doership is
now not there nor any duty for me.
13. ब्राह्मण्यं कुलगोत्रे च नाम सौन्दर्य जातयः।
स्थूलदेहगता एते स्थूलाद्भिन्नस्य मे नहि।।
13. Braahminhood, lineage, Gotra, name, beauty etc pertain to the gross body. They don’t apply to me, who is distinct from the gross physical body.
14. क्षुत् पिपासान्ध्यबाधिर्यं कामक्रोधादयोऽखिलाः।
लिङ्गदेहगता एते अलिङ्गस्य न सन्ति हि।।
14. Hunger, thirst, blindness, deafness, passionate desire, anger etc – all these pertain to the subtle body. They are not for me, who is distinct from Sookshma Shareera.
15. जडत्व प्रियमोदत्वधर्माः कारणदेहगाः।
न सन्ति मम नित्यस्य निर्विकारस्वरूपिणः।।
15. Inertia, regarding something as dear and deriving joy therefrom(conversely holding something or someone as not dear etc) – these attributes relate to the causal body (कारण शरीर) and don’t apply to me, eternal and immutable as I am.
NOTE: Priya, Moda, Pramoda and Ananda – these words occur in Taittiriya Upanishad (2-5-1). तस्य प्रियमेव शिरः, मोदो दक्षिण पक्षः, प्रमोद उत्तर पक्षः, आनन्द आत्मा। When you regard a thing as dear(प्रिय) and, as luck would have it, you SEE
(दर्शन) it, the pleasant sensation is प्रिय. This is the first stage – Priya. Example: I SEE the princely Alphonso and feel happy. Then I manage to get one in my hand(प्राप्ति). My happiness index now escalates. This is Moda(मोद). I slice it delicately and toss a luscious piece into my mouth and, ah, this enjoyment(भोग) is Pramoda(प्रमोद). दर्शन, प्राप्ति, भोग – this is the sequence. Underlying these vagaries is आनन्द, the soul, says above Mantra from Taittiriya Upanishad. The first three are fitful. They come and go, but, आनन्द is my very soul . It is like the drone of a Tambura. Against this drone as a constant background, the singer sings his variations.
.16. उलूकस्य यथा भानुः अन्धकारः प्रतीयते।
स्वप्रकाशे परानन्दे तमो मूढस्य जायते।।
16. To an owl, the sun is just darkness. Likewise, to the deluded, Atman, self-luminous and blissful though he is, appears as dark(as if he is not there – there is no awareness).
17. यथा दृष्टिनिरोधेऽभ्रैः सूर्यो नास्तीति मन्यते।
तथाज्ञानावृतो देही ब्रह्म नास्तीति मन्यते।।
17. When one’s sight is veiled by clouds, he thinks there is no sun. Likewise, one, with his vision clouded by ignorance, thinks there is no Brahman.
NOTE: The Lord says in Gita अज्ञानेनावृतम् ज्ञानं तेन मुह्यन्ति जन्तवः।(Knowledge is concealed by ignorance. Hence are the creatures deluded) (5-15). The Lord uses the word जन्तु (creature) to refer to those who consider their ignorance as bliss.
18. यथामृतं विषाद्भिन्नं विषदोषैः न लिप्यते।
न स्पृशामि जडाद्भिन्नो जडदोषान् तथैव हि।।
18. Just as nectar, different from poison, is not
affected by the properties of poison, the defects of the inert (जड) don’t touch me, as I am distinct from it(I am चेतन).(Literally, I don’t touch the defects of the inert).
19. स्वल्पापि दीपकणिका बहुलं नाशयेत् तमः।
स्वल्पोऽपि बोधो निबिडंं बहुलं नाशयेत् तमः।।
19. Even a slight flicker of light of a lamp can destroy dense darkness. Likewise, even a little of true Knowledge can wipe out a great deal of
ignorance.
NOTE: In Sri Ramakrishna Bhakti Sutra(१२-१) we have a similar Sootra: तोर दया हले किना हय। हाजार बत्सरेर अन्धकार घोरे आलो आनले कि एकटु एकटु करे अन्धकार याय? एके बारे आलॊ हय।(Is anything impossible for the Grace of God? Suppose you bring light into a room that has been dark for a thousand years; Does the light remove the darkness bit by bit? The room is lighted all at once).
20. कालत्रये यथा सर्पो रज्जौ नास्ति तथा मयि।
अहंकारादिदेहान्तं जगन्नास्त्यहमद्वयः।।
20. The snake was not there at all in the rope in all the there tenses of time. Likewise, the world beginning from ego upto the body are not in me.
21. चिद्रूपत्वात् न मे जाड्यं सत्यत्वात् नानृतं मयि।
आनन्दत्वान्न मे दुःखम् अज्ञानाद्भाति सत्यवत्।।
21. Being pure consciousness, inertness is not for me. I am Truth, so falsehood is foreign to me. Being of the nature of bliss, sorrow is not for me. Due to ignorance, the unreal appears as real.
GLEANINGS FROM AATMABODHOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR EKAAKSHAROPANISHAD
This small Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is सहनाववतु
सहनौ भुनक्तु….(already annotated in an earlier series). The Upanishad glorifies NarayaNa.
Gita says ॐ इत्येकाक्षरं ब्रह्म। So, the ‘one letter’
refers to Brahman, which is everything, animate and inanimate, says this Upanishad.
01. त्वं विश्वभूः भूतपतिः पुराणः पर्जन्य एको भुवनस्य गोप्ता।
यमध्वरे ब्रह्मविदः स्तुवन्ति सामैर्यजूर्भिः कृतुभिस्त्वमेव।।
01. Thou art the origin of the universe. Thou, its Lord. Thou art ancient. Thou art the rain. Thou art One, the guardian of the universe. Knowers of Brahman(knowers of Veda)(Brahma means both Veda and Brahman) praise Thee in sacrifice with chants from Saama Veda and Yajurveda and RgVeda.
02. त्वं स्त्री पुमान् त्वं च कुमार एकः त्वं वै कुमारी ह्यथ भूस्त्वमेव। त्वमेव धाता वरुणश्च राजा त्वं वत्सरो अर्यम एव सर्वम्।।
02. Thou art woman, thou, man. Thou art the boy and thou, the girl. Thou art earth, thou, the year. Thou art Aryaman (sun). Thou art everything.
03. मित्रः सुपर्णश्चन्द्र इन्द्रो वरुणो रुद्रस्त्वष्टा विष्णुः सविता
गोपतिस्त्वम्। त्वं विष्णुर्भूतानि तु त्रासि दैत्येभ्यः त्वयावृतं
जगत्।
03. Thou art the sun(sun is universal friend, hence his name as Mitra). Thou art GaruDa of fair feathers. Thou art moon, Indra,
VaruNa, Rudra, Brahmaa, VishNu the protector,
Savitaa and Gopati(Lord of earth, Veda, speech, Indriya-s, cattle).. You as VishNu
protect all beings from the demons. The universe is encircled by Thee.
04. त्वं भूर्भुवः स्व: त्वं हि स्वयंभूरथ विश्वतोमुखः।
य एवं नित्यं वेदयते गुहाशयं प्रभुं पुराणं सर्वभूतं हिरण्मयम्।।
सच्चित्सुखं बुद्धिमतां परां गतिं स बुद्धिमान् बुद्धिमतीत्य तिष्ठति
इत्युपनिषत्।।
04. Thou art भूर्भुवःस्वः। Thou hast no originator.
Thy face is everywhere. Thou art in the cave of the heart. Thou art the Lord, the Ancient, present in all beings, of golden hue. Thou art existence consciousness and bliss and the goal of all intelligent aspirants. He, who knows Thee always in this way is intelligent . He abides by rising above the intellect.
NOTE: भूर्भुवःस्वः signify many triads – three worlds, three bodies, three states of जाग्रत् स्वप्न सुषुप्ति. They also mean सत् चित् and आनन्द। They are called व्याहृति-s (significant utterances). After स्वः there are महः जनः तपः सत्यम्। We prefix them with ॐ. ॐ भूः ॐ भुवः etc signifying God
(Brahman, ॐ ) is pervading them.
GLEANINGS FROM EKAAKSHARA UPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR GARBHOPANISHAD
This is affiliated to KrishNa Yajurveda and its Shaanti Mantra is सहनावावतु सहनौभुनक्तु ….already explained in an earlier series.
This Upanishad deals with the evolution of the गर्भ(foetus) in the mother’s womb monthwise.
It is a composition of Paippalaada, son of the sage Pippalaada. My interest is, however, in whatever titbits of philosophy I can find there.
So, I am very selective.
How come Garbha(womb) goes with Upanishad, one may wonder. Our Vedic Dharma visualises Garbha(womb) as a Garbhagriha (Sanctum Sanctorum) of God. Says Yajurveda (31-19) प्रजापतिश्चरति गर्भे अन्तः अजायमानो बहुधा विजायते।(The Lord of all beings moves within the womb. The birthless One is born variously). Hence the glorification of Garbha. Every childbirth, said Shri Rabindranath Tagore, is a greeting from God.
01. अथ नवमे मासि सर्वलक्षणज्ञानकरणसंपूर्णो भवति।
पूर्वजातिं स्मरति। शुभाशुभं च कर्म विन्दति।।
01. In the 9th month, all the characteristics of the sensory (and motor) organs of the soul
are complete and he(the soul) remembers his
previous births. He gets a feedback as it were of good and bad, righteous and unholy acts he did in his earlier births.
02. पूर्वयोनिसहस्राणि दृष्ट्वा चैव ततॊ मया।
आहाराः विविधा भुक्ताः पीता नानाविधा स्तनाः।।
02. (The soul recollects)In the past I have had thousands of births. I have partaken of various kinds of food(appropriate to those births) and I have suckled various mothers..
03. जातश्चैव मृतश्चैव जन्म चैव पुनः पुनः।
यन्मया परिजनस्यार्थे कृतं कर्म शभाशुभम्।।
03. I was born, I died and took birth again and again. For the sake of my kith and kin, good and bad acts were done by me,.
04. एकाकी तेन दह्योऽहं गतास्ते फलभोगिनः।
अहॊ दुःखोदधौ मग्नो न पश्यामि प्रतिक्रियाम्।।
04. I am being scorched now alone. Gone are they who enjoyed the fruits of my actions. Alas, I am now immersed in the ocean of sorrow. I don’t know how to overcome it.
05. यदि योन्याः प्रमुच्येऽहं तत्प्रपद्ये महेश्वरम्।
अशुभक्षयकर्तारं फलमुक्तिप्रदायकम्।।
05. If I now emerge out (from my mother’s womb), I will worship Lord Bhavanishankar – the destroyer of the inauspicious and the bestower of the fruit called Mukti(liberation).
06. यदि यॊन्याः प्रमुच्येयं ध्याये ब्रह्म सनातनम्।
06. If I now emerge out, I will meditate on the eternal Brahman.
(Thus end the musings of the soul before birth).
07. अथ योनिद्वारं संप्राप्तो यन्त्रेण इव पीड्यमानो महता दुःखेन
जातमात्रस्तु वैष्णवी मायया संस्पृष्टः तदा न स्मरति
जन्ममरणानि न च कर्म शुभाशुभं विन्दति ।।
07. Arriving at the point of exit (from the womb), writhing in agony as if squeezed in a grinder, he is born. As soon as he is born, he is touched by the delusive power(माया) of VishNu. As a result, he forgets his past births and the good and bad deeds he performed.
(All the pious resolutions he made in the womb get wiped out in a trice. A ‘clear chat’ phenomenon !).
08. शरीरमिति कस्मात्। अग्नयो ह्यत्र श्रियन्ते ज्ञानाग्निः
दर्शनाग्निः कोष्ठाग्निरिति। तत्र कोष्ठाग्निर्नाम अशित पीत
लेह्यचोष्यं पचति। दर्शनाग्निः रूपाणां दर्शनं करोति।
ज्ञानाग्निः शुभाशुभं च कर्म विन्दति।।
08. Why is human body called Shareera? Because three ‘fires’ are sheltered (आश्रय) in it.
The gastric fire(कोष्ठाग्नि) digests four kinds of food – eaten(अशित), drunk(पीत), licked (lehya)
and sucked(choshya). The दर्शनाग्नि
empowers the eyes etc to perceive their respective objects like form, sound etc. The ज्ञानाग्नि empowers us to know the acts that are good and bad, auspicious and inauspicious etc.
NOTE: Our body undergoes wear and tear and ultimately disintegrates, hence it is called Shareera शीर्यते इति शरीरम्। The Lord says in Gita इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते(13-1). Our body is
a धर्मक्षेत्र, a कुरुक्षेत्र। It is a field (क्षेत्र) wherein
as we sow so we reap.
09. त्रीणि स्थानानि भवन्ति मुखे आहवनीय उदरे गार्हपत्यो
हृदि दक्षिणाग्निः आत्मा यजमानो मनो ब्रह्मा लोभादयः पशवः
धृतिः दीक्षा संतोषश्च बुद्धीन्द्रियाणि यज्ञपात्राणि हवींषि
कर्मेन्द्रियाणि शिरः कपालं केशाः दर्भाः मुखम् अन्तर्वेदिः।।
09. There are three hearths(fireplaces) – the Invocatory(आहवनीय) fire is located in the mouth, the Domestic(गार्हपत्य) fire is in the stomach and the Southern fire(दक्षिणाग्नि) is in the heart. The soul is the officiating agent (यजमान), mind is Brahmaa(Supervising priest),
greed etc are the animals(for बलि), determination and contentment are the vows of initiation(Deekshaa), intellect and the organs (sensory) are the sacrificial vessels, the motor organs are the sacrificial offerings, the head (शिरः) is the sacrificial jar, the hairs are the
Darbhaa grass and the mouth is the inner altar.
NOTE: Our Vedic ancestors maintained three fires: आहवनीय was meant for देवकार्यं (rites to propitiate gods with हवन), गार्हपत्य for domestic(गृह ) use like cooking and दक्षिणाग्नि for पितृकार्य (rites for the departed deceased). Nowadays we can call the fireplace in our kitchen as गार्हपत्य(relating to गृह)
and the little lamps we light in our altar to chant Deepanamaskar, त्वमेव माता etc and perform an आरति as आहवनीय। There is no दक्षिणाग्नि maintained daily.
GLEANINGS FROM GARBHOPANISHAD
CONCLUDED.
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR MUDGALOPANISHAD
This is affiliated to RgVeda and its Shaanti Mantra is वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्…
already explained in an earlier series.
This Upanishad gives the meaning of Purusha Sookta. The Purusha – the Person – is Brahman or God.
01. एको देवो बहुधा निविष्टः अजायमानो बहुधा विजायते।
01. There is One God and He is sought variously(by seekers). Though birthless, He appears as born variously.
02. ब्राह्मणः पुरुषरूपं परं ब्रह्मैव अहमिति भावयेत्। तद्रूपो भवति।
02. The BraahmaNa should conceive the Purusha as Brahman and feel “I am that Brahman”. By this, he gets identity with Brahman.
03. तद्ब्रह्म तापत्रयातीतं षट्कोष विनिर्मुक्तं षडूर्मिवर्जितं
पञ्चकोषातीतं षड्भावविकारशून्यम् पञ्चभ्रमविलक्षणं भवति।।
03. That Brahman, free from three scorchers, six vestures, six infirmities, five sheaths, six modifications and five delusions is quite distinct.
04. एकाकी तेन दह्योऽहं गतास्ते फलभोगिनः।
अहॊ दुःखोदधौ मग्नो न पश्यामि प्रतिक्रियाम्।।
04. I am being scorched now alone. Gone are they who enjoyed the fruits of my actions. Alas, I am now immersed in the ocean of sorrow. I don’t know how to overcome it.
05. यदि योन्याः प्रमुच्येऽहं तत्प्रपद्ये महेश्वरम्।
अशुभक्षयकर्तारं फलमुक्तिप्रदायकम्।।
05. If I now emerge out (from my mother’s womb), I will worship Lord Bhavanishankar – the destroyer of the inauspicious and the bestower of the fruit called Mukti (liberation).
06. यदि यॊन्याः प्रमुच्येयं ध्याये ब्रह्म सनातनम्।
06. If I now emerge out, I will meditate on the eternal Brahman.
(Thus end the musings of the soul before birth).
07. अथ योनिद्वारं संप्राप्तो यन्त्रेण इव पीड्यमानो महता दुःखेन
जातमात्रस्तु वैष्णवी मायया संस्पृष्टः तदा न स्मरति
जन्ममरणानि न च कर्म शुभाशुभं विन्दति ।।
07. Arriving at the point of exit (from the womb), writhing in agony as if squeezed in a grinder, he is born. As soon as he is born, he is touched by the delusive power(माया) of VishNu. As a result, he forgets his past births and the good and bad deeds he performed.
(All the pious resolutions he made in the womb get wiped out in a trice. A ‘clear chat’ phenomenon !).
08. अस्ति जायते वर्धते विपिणमते क्षीयते नश्यति इति षड् भावाः।
08. Exists(in mother’s womb), is born, grows,
undergoes modifications, dwindling sensory abilities etc and death – these are the six
modifications.
09. अशनाया पिपासा शोक मोह जरा मरणानीति षड् ऊर्मयः।
09. Hunger, thirst, sorrow, over-attachment, dotage and death – these are the six ‘waves’
afflicting a living being.
10. कुल गोत्र जाति वर्ण आश्रमरूपाणि पञ्च भ्रमाः।
10. Lineage, Gotra(clan), caste,class(Braahmin etc), stages(Brahmachaari,householder etc), – these are the five delusions.
11. एतद्योगेन परमपुरुषो जीवो भवति। नान्यथा।
11. On account of above factors, the Supreme Person becomes the individual soul (जीव). Not
in any other way.
GLEANINGS FROM MUDGALOPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR SHAAREERAKOPANISHAD
This small Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is ॐ सहनाववतु
सह नौ भुनक्तु….already explained in an earlier series.
The subject matter is body, its constituents etc.
01. ॐ पृथिव्यादि महाभूतानां समवायं शरीरम्। यत् कठिनं सा पृथिवी यद्रवं तदापो यदुष्णं तत्तेजो यत् संचरति स वायुः यत् सुषिरं तदाकाशम्।।
01. Our body is an aggregate of five cosmic elements like earth etc. Whatever is hard in it is earthy. Whatever is fluid is of water. Whatever is warm is of fire. Whatever moves is of air. Whatever is empty is of ether.
02. सात्त्विक राजस तामसलक्षणानि त्रयो गुणाः। अहिंसा सत्यमस्तेय ब्रह्मचर्यापरिग्रहाः। अक्रोधो गुरुशुश्रूषा शौचं सन्तोषमार्जवम्। अमानित्वमदम्भित्वमास्तिकत्वमहिंस्रता।
एते सर्वे गुणा ज्ञेयाः सात्विकस्य विशेषतः।।
02. Satva Rajas and Tamas – these are the three GuNa-s. Non-Violence, truthfulness, non-stealing, celibacy, non-acceptance(of
things) from others, not getting angry, serving the Guru, cleanliness, contentment,
straight-forwardness, lack of pride, absence of showmanship, faith in God and non-inclnation
to harass others – these virtues are special marks of SatvaguNa.
03. अहं कर्तास्म्यहंभोक्तास्म्यहं वक्ताभिमान्। एते गुणाः राजसस्य प्रोच्यन्ते ब्रह्मवित्तमैः।।
03. I am the doer, I am the enjoyer, I am the speaker – these are qualities of RajoguNa. Thus say the knowers of Brahman.
04. निद्रालस्ये मोहरागौ मैथुनं चौर्यमेव च।
एते गुणाः तामसस्य प्रोच्यन्ते ब्रह्मवादिभिः।।
04. Sleep, laziness, delusive over-attachment,
sexual indulgence and stealing – these are said to be the marks of aTaamasic person, say the
exponents of Brahman.
05. ऊर्ध्वे सात्त्विको मध्ये राजसो अधस्तामस इति।
सत्यज्ञानं सात्विकम् धर्मज्ञानं राजसम् तिमिरान्धं तामसमिति।
05. The soul soaked in Satva, soars high; the Raajasa is in the middle and the Taamasa is deep down below. Knowledge of Truth is
Saatvik; Knowledge of the code of conduct is Raajasik and blinding darkness (of ignorance)
is Taamasik.
NOTE: In Gita we have this verse: ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः। जघन्यगुणवृत्तस्था अधो गच्छन्ति तामसाः।।(14-18).
06. जाग्रत् स्वप्न सुषुप्ति तुरीयमिति चतुर्विधाः अवस्थाः।
ज्ञानेन्द्रिय कर्मेंन्द्रिय अन्तःकरणचतुष्टयं चतुर्दशकरणयुक्तं
जाग्रत्। अन्तःकरणचतुष्टतैरेव संयुक्तः स्वप्नः। चित्तैककरणा
सुषुप्तिः। केवलजीवयुक्तमेव तुरीयमिति।
06. Wakefulness, dream, deep sleep and the final fourth – these are the four states of consciousness. The waking state is equipped with fourteen accessories – five organs of
perception, five organs of action, four constituents of the inner equipment(mind,
intellect, ego and chitta). The dream state is equipped with the four interior elements
only(mind etc). In sleep, the mind is one with
Atman. In Tureeya, the soul is alone, detached.
NOTE: As taught in MaaNDookya Upanishad, Tureeya is our true identity. As the above Mantra says we are केवल, unattached in Tureeya. Our trials and tribulations start when we forget this truth and identify with the other अवस्था-s,mainly जाग्रत् and its ups and downs. In Shri KrishNa Mishra’s play प्रबोधचन्द्रोदयम्, the king says: जाग्र्स्वप्नसुषुप्तिधामविरहात् प्राप्तः प्रबोधोदयः। (Enlightenment dawned when I isolated myself from the three abodes called waking state, dream state and the state of deep sleep).
GLEANINGS FROM SHAAREERAKOPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR SKANDOPANISHAD
This Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is सहनाववतु
सहनॊ भुनक्तु…(already explained in an earlier series)
01. अच्युतोऽस्मि महादेव तव कारुण्यलेशतः।
विज्ञानघन एवास्मि शिवोऽस्मि किमतः परम्।।
01. O Mahaadeva, due to a little bit of Thy compassion, I am now Achyuta, I am now Shiva. I am a mass of consciousness alone.
What more can I pray for.
NOTE: I have not (अ) swerved(च्युत) from my स्वरूप as Sacchidaananda. I am now peaceful (शिव).
02. संविन्मात्रस्थितश्चाहम् अजोऽस्मि किमतः परम्।
व्यतिरिक्तं जडं सर्वं स्वप्नवत् दृश्यते मया।।
02. I am abiding now as pure witnessing consciousness. I am birthless. All that is
inanimate appears to me like a dream.
What more can I wish for?
03. चिज्जडानां तु यो दृष्टा सोऽच्युतो ज्ञानविग्रहः।
स एव हि महादेवः स एव हि महाहरिः।।
03. The observer (the Self in me) of both the animate and the inanimate is Achyuta, embodiment of Knowledge. He himself is Mahaadeva. He himself is Mahaahari.
04. स एव ज्योतिषां ज्योतिः स एव परमेश्वरः।
स एव हि परब्रह्म तद्ब्रह्माहं न संशयः।।
04. He alone is the Light of lights. He alone is the Supreme Lord. He alone is the Supreme
Brahman. I am that Brahman beyond doubt.
05. जीवः शिवः शिवो जीवः स जीवः केवलः शिवः।
तुषेण बद्धो व्रीहिः स्यात्तुषाभावेन तण्डुलः।।
05. The soul is Shiva and Shiva is the soul.
That soul is Shiva alone. Encased in husk, we call it paddy. Dehusked, we call it rice.
06. एवं बद्धः तथा जीवः कर्मनाशे सदाशिवः।
पाशबद्धस्तथा जीवः पाशमुक्तः सदाशिवः।।
06. Likewise, bound by Karma, he is soul.
When Karma is no more, he is Sadashiva.
Bound by rope(of Karma, desire, anger etc),
he is soul(Jeeva) and unbound, he is Sadashiva.
07. शिवाय विष्णुरूपाय शिवरूपाय विष्णवे।
शिवस्य हृदयं विष्णुः विष्णोश्च हृदयं शिवः।।
07. (Salutations to) Shiva in the form of VishNu and to VishNu in the form of Shiva. VishNu is the heart of Shiva and Shiva is the heart of VishNu.
08. यथा शिवमयो विष्णुः एवं विष्णुमयः शिवः।
यथान्तरं न पश्यामि तथा मे स्वस्तिरायुषि।।
यथान्तरं न भेदाः स्युः शिवकेशवयोस्तथा।।
08. Just as VishNu is pervaded by Shiva, Shiva, too, is pervaded by VishNu. May I see no difference between them. Likewise, may my life be blessed!
09. देहो देवालयः प्रोक्तः स जीवः केवलः शिवः।
त्यजेदज्ञांनिर्माल्यं सोऽहंभावेन पूजयेत्।।
09. Our body is said to be a temple and the soul is Shiva alone. Ignorance is the leftover flowers to be removed. “I am He” – with this attitude, one should worship.
10. अभेददर्शनं ज्ञानं ध्यानं निर्विषयं मनः।
स्नानं मनोमलात्यागः शौचमिन्द्रियनिग्रहः।।
10. Knowledge consists in perceiving identity. Meditation is mind that is empty of objects. Bath is when the mind gets rid of its dirt. Cleanliness and hygiene consists in the control of senses.
11. ब्रह्मामृतं पिबेद्भैक्ष्यम् आचरेद् देहरक्षणे।
वसेदेकान्तिको भूत्वा स एवं मुक्तिमाप्नुयात्।।
11. He should imbibe the nectar of Brahman. Seeking alms(भिक्षा) should be just enough to take care of the body. He should seek solitude and be alone. Thus, he will be liberated.
12. तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः। दिवीव चक्षुराततम्।
12. The Knowers always ‘behold’ the supreme seat of VishNu as clearly as seeing the sun in the sky(with his rays spread out).
NOTE: This is in RgVeda 1-22-20.
13. तद्विप्रासो विपन्यवो जाग्रवांसः समिन्धते।
विष्णोर्यत्परमं पदम्।।
13. The Knowers, the chanters (of hymns of praise), awake and alert (lest any blunders happen) reach that supreme seat of VishNu.
NOTE: This is in RgVeda 1-22-21).
GLEANINGS FROM SKANDOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
41. SAAVITRI UPANISHAD
This very small Upanishad is affiliated to Saama Veda and its Shaanti Mantra is ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः… already explained in an earlier series.
01. कः सविता का सावित्री अग्निरेव सविता पृथिवी सावित्री यत्र अग्निः तत्पृथिवी यत्र वै पृथिवी तत् अग्निः ते द्वे योनी तदेकं मिथुनम्।।
01. Who is Savita and who is Saavitree? Fire is Savita and earth is Savitri. Where fire is, there is earth and vice versa. Fire and earth are two generative sources and they make one couple.
02. कः सविता का सावित्री वरुण एव सविता आपः सावित्री यत्र वरुणः तदापः यत्र वा आपः तद्वरुणः ते द्वे योनी तदेकं मिथुनम्।।
02. Who is Savita and who is Savitri? VaruNa is
Savita and water is Savitri. Where VaruNa is, there is water; Where water is, there is VaruNa.
VaruNa and water are two generative sources and they make a couple.
03. कः सविता का सावित्री वायुरेव सविता आकाशः सावित्री।
यत्र वायुः तदाकाशो यत्र आकाशः तद्वायुः। ते द्वे योनीतदेकं मिथुनम्।
03. Who is..Savita and who is Savitri? . Air is Savita and ether(sky) is Savitri. Where air is, there is ether and where ether is, there is air.
Air and ether are two generative sources and they make a couple.
04. कः सविता का सावित्री यज्ञ एव सविता छन्दांसि सावित्री
यत्र यज्ञः तत्र छन्दांसि यत्र छन्दांसि स यज्ञः. ते द्वे योनी तदेकं मिथुनम्।
…..
04. Who is Savita and who is Savitri…Sacrifice is Savita and Vedic metres(hymns) constitute Savitri. Where there is sacrifice, there are Vedic metres(hymns) and vice versa too. Yajna and metres (hymns) are two generative sources and they make a couple.
05. कः सविता का सावित्री?. स्तनयित्नुः सविता विद्युत् सावित्री.. यत्र स्तनयित्नुः तत्र विद्युत् यत्र वा विद्युत् तत्र स्तनयित्नुः। ते द्वे योनी तदेकं मिथुनम्।
05.Who is Savita and who is Savitri? .Thunder is Savita and lightning is Savitri.. Where there is thunder, there is lightning and vice versa. They
both are generative sources and make a couple.
06. …. मन एव सविता वाक् सावित्रिः ……06. Mind is Savita and speech is Savitri..
Where there is mind, there is speech and vice versa. Mind and speech are two generative sources and they make a couple.
07. …….. पुरुष एव सविता स्त्री सावित्री…
07. ….. Man is Savita and woman is Savitri..
Where there is man, there is woman and vice versa. Both man and woman are two generative sources and they make a couple.
IN THIS WAY SUN AND SKY, MOON AND STARS ARE EQUATED WITH SAVITA AND SAVITRI.
GLEANINGS FROM SAAVITRI UPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
42. SOORYOPANISHAD
This small Upanishad is affiliated to Atharva Veda and its Shaanti Mantra is भद्रं कर्णेभिः शृणुयाम देवाः… already explained in an earlier series. We have here Soorya Gayatri. Just as GaNapati is equated with Brahman in GaNapati Atharvadhirsha, here Soorya is identified with Brahman.
01. सूर्य आत्मा जगतस्तस्थुषश्च। सूर्याद् खल्विमानि भूतानि जायन्ते। सूर्याद्यज्ञः पर्जन्यो अन्नम् आत्मा।
01. The sun is the soul of the moving and unmoving in the world. From the sun, indeed, all beings are born. Sacrifice depends on the sun. From sun comes rain, food and life.
02. नमस्त आदित्य। त्वमेव प्रत्यक्षं कर्मकर्तासि। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वमेव प्रत्यक्षं विष्णुरसि। त्वमेव प्रत्यक्षं रुद्रोऽसि।
त्वमेव प्रत्यक्षं ऋगसि, यजुरसि, सामासि, अथर्वासि।
02. Salutations to Thee, O Aditya. Thou art the doer of all acts. Thou art the visible Brahmaa,
VishNu and Rudra. Thou art RgVeda, Yajurveda, Saama Veda and Atharva Veda.
03. आदित्याद्भूमि: आपः ज्योतिः व्योम दिशो जायन्ते।
आदित्यो अन्त: करण मनोबुद्धिचित्ताहंकाराः। आदित्यो वै व्यानः समानः उदानः अपानः प्राणः। आदित्यो वै श्रोत्र त्वक् चक्षुः
रसनघ्राणाः। आदित्यो वै वाक् पाणि पाद पायूपस्थाः। आदित्यो वै शब्द स्पर्श रुप रस गन्धाः।
03. From the sun emanate the elements and the directions. From the sun comes our AntahkaraNa, comprising of mind, intellect, Chiita and I-sense. From sun come the five vital breaths, give organs of perception and five motor organs. From sun come the objects of the senses – sound, touch, form, taste and smell.
04. आनन्दमयो ज्ञानमयो विज्ञानमय आदित्यः। नमो मित्राय भानवे मृत्योर्मा पाहि। सूर्याद्भवन्ति भूतानि सूर्येण पालितानि तु।
सूर्ये लयं प्राप्नुवन्ति यः सूर्यः सोऽहमेव च।
04. The sun is the embodiment of bliss, knowledge and wisdom. Salutations to Mitra
(friend), salutations to Bhaanu(radiant).
Pray save me from death. From the sun emanate the beings, from sun are they protected and in the sun they merge at last. That sun am I.
05. ॐ आदित्याय विद्महे सहस्रकिरणाय धीमहि तन्नो सूर्यः प्रचोदयात्। सविता पश्चात् सविता पुरस्तात् सविता उत्तरात्तात्
सविता अधरात्तात्। सविता नो रासतां दीर्घमायुः।
05. Aum We know Aditya, we meditate on Him,
who has thousands of rays, may that Soorya inspire us! (THIS IS SOORYA GAYATRI).
Savita(sun, originator) is at the back, Savita in front, Savita above and Savita below. May Savita bestow on us a long life.
06. ॐ इत्येकाक्षरं ब्रह्म, घृणिरिति द्वे अक्षरे, सूर्य इति अक्षरद्वयम्, आदित्य इति त्रीणि अक्षराणि। एतस्य एव सूर्यस्य
अष्टाक्षरो मनुः।
06. Aum is the one-syllable Brahman. GhriNi
(Merciful) is two syllables, Soorya is two syllables and Aditya is three syllables. This is the eight-syllable Mantra of the sun(ॐ घृणिः सूर्य
आदित्यः – अष्टाक्षरी मन्त्र of सूर्य).
THEN FOLLOWS PHALASHRUTI.
GLEANINGS FROM SOORYOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
43. MANTRIKOPANISHAD
This small Upanishad is affiliated to Shukla Yajurveda and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते….already explained in an earlier series.
01. कालः प्राणश्च भगवन् मृत्युः शर्वो महेश्वरः।
उग्रो भवश्च रुद्रश्च ससुरः सासुरस्तथा।।
प्रजापतिः विराट् चैव पुरुषः सलिलमेव च।
स्तूयते मन्त्रसंस्तुत्यैः अथर्वविदितैः विभुः।।
01. The all-pervasive(विभुः) ब्रह्मन् is praised by the hymns from Atharva Veda as follows: HE is Time(कालः), vital breath (प्राण), He has (six)
excellences(भग), He is death(मृत्यु), He hurts(शर्व) the unrighteous, He is the Great Lord(महेश्वर), He is fierce(उग्र) towards sinners, He is the Originator of life(भव), He is within the gods(ससुर, स+सुर) as well as the demons(सासुर, स+असुर). He is the Protector of all His subjects(प्रजापति), He is huge, cosmic(विराट्), He is the first Person(पुरुष), He is water(सलिल) that sustains life.
NOTE: A verse in VishNu PuraaNa(6-5-74) explains the six fortunes or excellences (भग) due to which God is called भगवान्। The verse is:
ऐश्वर्यस्य समग्रस्य वीर्यस्य यशसः श्रियः। ज्ञान वैराग्ययोश्चैव
षण्णां भग इतीरणा।। The adjective समग्र (total complete)applies to all the six excellences.
Total lordship, total strength (to uphold the
universe), total success and fame, total prosperity, total knowledge and wisdom and total dispassion – these are the six भग-s. Out of
this treasure, He dispenses what He deems fit to deserving devotees according to their eligibility (अधिकार). The last two (ज्ञान and वैराग्य) are spiritual and those blessed with them are also hailed by us as Bhagavaan. Examples are RamaNa Maharshi, Buddha, Mahaveera etc.
In some versions of this verse we have धर्म instead of वीर्य।
02. ब्रह्माद्यं स्थावरान्तं च पश्यन्ति ज्ञानचक्षुषः।
तमेकमेव पश्यन्ति परिशुभ्रं विभुं द्विजाः।।
02. The Twice-born, with their eye of knowledge, behold Him, the All-Pervading
(विभुम्) Radiant(परिशुभ्रम्) One(एकम्) only(एव) in everything from Brahmaa downward to the inanimate(स्थावरान्तम्).
NOTE: The initiation into Gayatri during
Upanayanam is the second birth. So, the Vatu
(मुंजा in KonkaNi) then qualifies as द्विज (twice born).
03. यस्मिन् सर्वमिदं प्रोतं ब्रह्म स्थावर जंगमम्।
तस्मिन् एव लयं यान्ति स्रवन्त्यः सागरे यथा।।
03. That Brahman in whom everything, moving and unmoving, is strung, in Him only all have
their merger like streams in the ocean.
04. तस्मिन् भावाः प्रलीयन्ते लीनाश्चाव्यक्ततां ययुः।
पश्यन्ति व्यक्ततां भूयो जायन्ते बुद्बुदा इव।।
04. With merger into Him, all phenomena become unmanifest. They become manifest again like bubbles in water.
GLEANINGS FROM MANTROPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
44. SARVASAAROPANISHAD
This Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु… already explained in an earlier series. True to its name, it gives us the essence
(सार) of important Vedantic concepts.
01. कथं बन्धः? कथं मोक्ष:? आत्मेश्वर जीवः अनात्मनां देहादीनाम् आत्मत्वेन अभिमन्यते सोऽभिमान आत्मनो बन्धः।
तन्निवृत्तिः मोक्षः।
01. What is bondage? What is liberation?
When Jeeva(whose real nature is identical with Atman and the Lord) identifies himself with non-self like body etc and regards himself as body etc, that wrong identification is bondage. Getting rid of this wrong perception is liberation.
02. का अविद्या का च विद्या? या तदभिमानं कारयति सा अविद्या। सोऽभिमानो यया निवर्तते सा विद्या।
02. What is ignorance and what is knowledge?
That which gives rise to misperception of body etc as oneself is ignorance. That whereby such ignorance is removed is Knowledge.
03. जाग्रत् स्वप्न सुषुप्ति तुरीयं च कथम्?
मन आदि चतुर्दशकरणैः पुष्कलैः आदित्याद्यनुग्रहीतैः
शब्दादीन् विषयान् स्थूलान् यदा उपलभते तदात्मनो जागरणम्।
03. When the self(Jeeva) experiences the gross forms of sound etc with fourteen organs including the mind being blessed by their
presiding deities like sun etc, that state is the waking state of the self.
04. तद्वासनासहितैः चतुर्दशकरणैः शब्दाद्यभावेऽपि वासनामयान् शब्दादीन् यदा उपलभते तदात्मनः स्वप्नम्।।
04. Though the gross sound etc are not there,
when the self experiences their latent impressions through fourteen organs, that is the dream state of the self.
NOTE: Mind, बुद्धि, I-sense and Chitta + five organs of perception+ five motor organs
constitute the fourteen organs(करण)(means of experience).
05. चतुर्दशकरणोपरमाद्विशेषविज्ञानाभावाद्यदा शब्दादीन्
नोपलभते तदात्मन: सुषुप्तम्।
05. Due to a state of rest for all the fourteen
organs, when there is no experience of sound etc, that state is called deep sleep.
06. अवस्थात्रयभावाभावसाक्षी स्वयम्भावरहितं नैरन्तर्यं चैतन्यं यदा तदा तुरीयं चैतन्यम् इत्युच्यते।।
06. That perpetual awareness, witness of the presence and absence of three states (अवस्था) and which has no modification, is called the
Tureeya Consciousness.
07. अन्नकार्याणां षण्णां च कोशानां समूहो अन्नमयकोश इत्युच्यते।प्राणादि चतुर्दशवायुभेदाः अन्नमयकोशे यदा वर्तन्ते तदा प्राणमयः कोश इत्युच्यते। एतत् कोशद्वयसंसक्तमन आदि चतुर्दशकरणैः आत्मा शब्दादिविषयसंकल्पादीन् धर्मान् यदा करोति तदा मनोमयः कोश इत्युच्यते। एतत् कोशत्रयसंयुक्तः
तद्गत विशेषाविशेषज्ञो यदावभासते तदा विज्ञानमयः कोश इत्युच्यते। एतत् कोशचतुष्टयम् स्वकारणज्ञाने वटकणिकायामिव
गुप्तवट वृक्षो यदा वर्तते तदा आनन्दमयकोश इत्युच्यते।
07. The aggregate of the six sacs, which are products of food, is called the Annamaya Sheath(the six sacs are nerves, bones, marrow,
skin, flesh and blood). When the fourteen kinds of vital air(वायु) are in the Annamaya Sheath, it is spoken of as PraaNamaya Kosha. When the
Atman, united with these two sheaths, has attributes(Dharma) like desires, resolutions etc, aided by the fourteen organs beginning with mind, with regard to sound etc, it is called Mental Sheath. When the soul, united with these three Sheaths, shines, being aware of generals and particulars(सामान्य, विशेष) it is called Intellectual Sheath (विज्ञानमय कोश). When these four sheaths remain in their own cause which is Knowledge ( ज्ञान, ब्रह्मन्),in the same way as the banyan tree lies latent in the banyan seed, it is spoken of as Anandamaya Kosha.
08. ज्ञातृ ज्ञान ज्ञेयानाम् आविर्भावतिरोभावज्ञाता स्वयमेव
आविर्भावतिरोभावहीनः स्वयंज्योतिः साक्षीत्युच्यते। सत्यं ज्ञानम्
अनन्तम् आनन्दं ब्रह्म।
08. He who is aware of the appearance and concealment of the knower, knowledge and the knowable, but, is himself devoid of appearance
and concealment, who is self-luminous, is called as Saakshi (witness). Brahman is Truth,
Consciousness, Infinite and Bliss.
09. सत्यम् अविनाशि नाम। देश काल वस्तु निमित्तेषु विनश्यत्सु यत् न विनश्यति अविनाशि तत् सत्यमित्युच्यते।
09. Truth is indestructible. That which is
indestructible when space, time, object and
causative factors meet destruction is SATYAM.
(Reality). Truth is indestructible.
10. ज्ञानमिति उत्पत्तिविनाशरहितं चैतन्यं ज्ञानमित्यभिधीयते।
10. Consciousness that is devoid of origin and
destruction (beginning and end) is called
JNAANAM.
11. अनन्तं नाम मृद्विकारेषु मृदिव सुवर्णविकारेषु सुवर्णमिव
तन्तुकार्येषु तन्तुरिव सृष्टिप्रपञ्चेषु व्यापकं चैतन्यम् अनन्तम्
इत्युच्यते।
11. Like clay in all earthen modifications, like gold in all golden modifications and like the thread in fabrics, that all-pervasive sentience
(consciousness) enveloping the entire created
universe is called ANANTAM (INFINITE).
12. अपरिमित सुखचैतन्यस्वरूपः अपरिमित आनन्दसमुद्रः
आनन्द इत्युच्यते।
12. Limitless happiness, ocean of limitless joy
is called ANANDA.
13. एतद्वस्तुचतुष्टयं यस्य लक्षणं देश काल वस्तु निमित्तेषु अव्यभिचारि स तत्पदार्थः परमात्मा परंब्रह्म इत्युच्यते।
13. That which has the above four as its defining features, that which is changeless,
being unaffected by space, time, object and
causation, that which is connoted by the word तत् in तत् त्वम् असि is called the Supreme Self and
Parabrahman.
14. अनादिरन्तवती प्रमाणाप्रमाणसाधारणा न सती नासती अनिर्वचनीया स्वयं विकाररहिता अपि विकारहेतुः माया
इत्युच्यते।
14. Beginningless, but having an end, not amenable to proof or disproof, that which
cannot be said to be there or not there,
indescribable, free from modifications, but,
causing modifications – she is माया।
NOW FOLLOWS THE NATURE OF REALISATION AFTER ASSIMILATING THE QUINTESSENCE
(सर्वसार) OF VEDANTA.
15. नाहं भवाम्यहं देहो नेन्द्रियाणि दशैव च।
न बुद्धिर्न मनः शश्वन्नाहंकारस्तथैव च।।
15. I will not become – regard myself as – the body, the ten organs(sensory and motor), the
intellect, mind or the I-notion(ego).
16. अप्राणो ह्यमनाः शुभ्रो बुद्ध्यादीनां हि सर्वदा।
साक्ष्यहं सर्वदा नित्यः चिन्मात्रोऽहं न संशयः।।
16. I am not the vital sheath(प्राणमय कोश), the
mental sheath and the intellectual sheath etc.
I am always the eternal witness. I am mere
sentience (चित्). There is no doubt about this.
17. नाहं कर्ता नैव भोक्ता प्रकृतेः साक्षिरूपकः।
मत् सान्निध्यात्प्रवर्तन्ते देहाद्या अजडा इव।
17. I am not the doer nor the enjoyer. I am the witness of Nature. Due to being near me, the body etc run their coarse as though they are sentient.
18. स्थाणुर्नित्यो सदानन्द: शुद्धो ज्ञानमयोऽमलः।
आत्माहं सर्वभूतानां विभुः साक्षी न संशयः।।
18. I am firm and unwavering like a pillar.
I am eternal, ever blissful, pure, wise and stainless. I am Atman in all beings. I am the
all-pervasive witness. There is no doubt about this.
19. ब्रह्मैवाहं सर्ववेदान्त्वेद्यं नाहं वेद्यं व्योमवातादिरूपम्।
रूपं नाहं नाम नाहं न कर्म ब्रह्मैवाहं सच्चिदानन्दरूपम्।।
19. I am Brahman that is known through all
Vedanta. I am not knowable objectively like the sky or the wind etc. I am not the form nor the name. I am not an action. I am Brahman of the nature of existence consciousness and bliss.
20. नाहं देहो जन्ममृत्यू कुतो मे नाहं प्राणः क्षुत्पिपासे कुतो मे।
नाहं चित्तं शोकमोहौ कुतो मे नाहं कर्ता बन्धमोक्षौ कुतो मे।।
20. I am not the body, how then the birth and death for me? I am not the vital breath, how then the hunger and thirst for me? I am not the mind, how then the grief and delusion for me?
I am not the doer, how then are bondage and
liberation for me?
GLEANINGS FROM SARVASAAROPANISHAD
CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
44. SARVASAAROPANISHAD
This Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु… already explained in an earlier series. True to its name, it gives us the essence
(सार) of important Vedantic concepts.
01. किं ब्रह्म? महदहंकारपृथिव्यप्तेजोवाय्वाकाशत्वेन कर्मज्ञानार्थरूपतया च भासमानम् अद्वितीयम्
अखिलोपाधिविनिर्मुक्तं तत्सकलशक्त्युपबृंहितम् अनाद्यनन्तं शुद्धं बुद्धं शिवं शान्तं निर्गुणमित्यादिवाच्यम् अनिर्वाच्यं चैतन्यं ब्रह्म।।
01. What is Brahman? That which manifests as Mahat, Ahamkaara and the five cosmic elements and which is the goal of
action(Karma Yoga) and knowledge, Non-Dual,
totally devoid of all limiting adjuncts, endowed with all powers, beginningless, endless, pure,
awake, auspicious, peaceful, refered to as
attributeless and is indefinable – this Consciousness is Brahman.
02. क ईश्वरः? ब्रह्मैव स्वशक्तिं प्रकृत्यभिधेयाम् आश्रित्य लोकान् सृष्ट्वा प्रविश्य अन्तर्यामित्वेन ब्रह्मादीनां बुद्धीन्द्रियनियन्तृत्वादीश्वरः।।
02. Brahman alone taking recourse to His power called Nature(प्रकृति) creates worlds, enters them as the inner monitor and controls Buddhi and other organs of (all beings from) Brahmaa (downward to the ant) is Ishvara.
03. को जीवः? ब्रह्म एव विष्ण्वीशान इन्द्रादीनां नामरूपद्वारा
स्थूलोऽहमिति मिथ्याध्यासवशात् जीवः। सोऽहमेकोऽपि देहारम्भकभेदवशाद्बहुजीवः।।
03. Who is Jeeva? Brahman alone assumes names and forms like VishNu, Ishaan(Shiva),
Indra etc and entertains mistaken notion like “I am fat” etc and is refered to as Jeeva. Though Brahman is One only, due to the differentiation as (several) bodies, He becomes myriad Jeeva-s. Each Jeeva (involuntarily through inhalation and exhalation) utters सोऽहम्।
(I am He).
04. का प्रकृतिः? प्रकृतिरिति च ब्रह्मणः सकाशात् नानाविचित्र
जगन्निर्माणसामर्थ्यरूपा ब्रह्मशक्तिरेव प्रकृतिः।
04. Who is Prakriti? Prakriti is the creative potency of Brahman, capable of creating mind- boggling wonderful worlds. Prakriti is Brahma Shakti alone – She is the Power of Brahman.
05. कः परमात्मा? परमात्मेति च देहादेः परतरत्वात् ब्रह्मैव परमात्मा।
05. Who is Paramaatmaa? Brahman alone is refered to as परमात्मन् because He is transcendental (परतर) to body etc.
06. को ब्रह्मा को विष्णुः….? स ब्रह्मा स विष्णुः स इन्द्रः स सूर्यः स चन्द्रः ते सुराः ते असुराः ते पिशाचाः ते मनुष्याः ताः स्त्रियः ते पश्वादयः तत् स्थावरं ते ब्राह्मणादयः। सर्वं खल्विदं ब्रह्म नेह नानास्ति किञ्चन।
06. Who is Brahmaa, who is VishNu….? That Brahman has manifested as all this –
Brahmaa, VishNu, Indra, Soorya, Chandra, gods, demons, ghosts, men, ladies, animals, inanimate creation, BraahmaNaa-s etc. All this is Brahman. There is no plurality whatsoever. न
07. का जातिः? न चर्मणो न रक्तस्य न मांसस्य न चास्थिनः।
न जातिरात्मनो जातिः व्यवहारप्रकल्पिता।।
07. What is caste? There can be no caste for the skin, blood, flesh or bones. Atman has no caste. Caste was conceived for mundane transactions.
08. किं कर्म? इन्द्रियैः क्रियमाणे कर्मणि अहं करोमि इति अध्यात्मनिष्ठतया कृतं कर्मैव कर्म।
08. What is Karma? With regard to action
performed with the involvement of (sensory and motor) organs, if it is done with the attitude:”I am doing all this for the good of my soul” – then it is Karma.
09. किं अकर्म? कर्तृत्वभोक्तृत्वादि अहंकारतया बन्धरूपं
जन्मादिकारणं नित्यनैमित्तिकयागव्रततपोदानादिषु फलाभिसंधानं यत् तत् अकर्म।
09. What is Akarma? Performance of daily and occasional duties, sacrifice, Vrata, austerity, charity etc with the expectation of fruits
egoistically with the notion “I am the doer, I am the enjoyer” is Akarma. This leads to bondage and rebirth etc.
10. किं ज्ञानम्? देहेन्द्रियनिग्रह सद्गुरूपासन श्रवण मनन
निदिध्यासनैः यद्यदृश्यस्वरूपं सर्वान्तरस्थं सर्वसमं घटपटादिपदार्थमिव अविकारं विकारेषु चैतन्यंविना किञ्चिन्नास्तीति साक्षात्कारानुभवो ज्ञानम्।।
10. What is Jnaana? Direct realisation to the effect there is nothing whatsoever except Consciousness, that is invisible, resident within all, equally present in all and not liable to modifications like pot and the cloth is Jnanam.
This is attainable by control of the body and the senses, adoration of the Guru, listening (to His Upadesh), reflection and rapt contemplation thereon.
11. किम् अज्ञानम्? रज्जौ सर्पभ्रान्तिरिव अद्वितीये सर्वानुस्यूते
सर्वमये ब्रह्मणि देव तीर्यङ्नरस्थावर स्त्रीपुरुषवर्णाश्रमबन्धमोक्षोपाधिनानात्मभेदकल्पितं ज्ञानम् अज्ञानम्।
11. Like attribution of illusory snake to the rope, when various kinds of difference are conceived
in the non-dual Brahman, who is all-pervasive and who runs like a thread in all creation, such attribution being based on limiting factors (उपाधि) like body, class(वर्ण), station(आश्रम), bondage(बन्ध) and liberation (मोक्ष) is called अज्ञान or misunderstanding. The difference marking gods, inferior spirits, mankind, inanimate creation, women, men etc is based on limiting adjuncts like body.
12. किं सुखम्? सच्चिदानन्दस्वरूपं ज्ञात्वा आनन्दरूपा या स्थितिः सैव सुखम्।
12. What is happiness? Realising that one’s true nature is existence, consciousness and bliss, when one abides in that blissful state, it is Happiness.
13. किं दुःखम्? अनात्मरूपः विषयसंकल्प एव दुःखम्।
13. Engaging in thinking about sensory objects that are known as non-self(अनात्म) is itself Unhappiness.
14. कः स्वर्गः को नरकः? सत्संसर्गः स्वर्गः। असत् संसार विषयजनसंसर्ग एव नरकः।
14. The company of the good and the godly is
heaven. The company of folks given to a life of illusory sensory pleasures is itself hell.
NOTE: We have an original definition here of heaven and hell. सु+वर्ग, सत्सङ्ग company of the good and the godly, is heaven. In Gita, the Lord refers to lust, anger and greed as the door to hell(त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभः तस्मादेतत् त्रयं त्यजेत्। 16-21). This unholy trinity
demeans man(नरं कदर्थयति इति नरकः). The great Veerashaiva saint said in his inimitable way:
ಅಯ್ಯಾ ಎಂದರೆ ಸ್ವರ್ಗ, ಎಲವೋ ಎಂದರೆ ನರಕ(Courtesy is heaven, discourtesy is hell).
15. को बन्धः? अनाद्यविद्यावासनया जातोऽहमिति संकल्पो बन्धः। पितृमातृसहोदरदारापत्यगृहारामक्षेत्रममता संसारावरण
संकल्पो बन्धः। कर्तृत्वाद्याहंकारसंकल्पो बन्धः। अणिमाद्यष्टैश्वर्यासिद्ध संकल्पो बन्धः। देवमनुष्याद्युपासनाकाम
संकल्पो बन्धः। संकल्पमात्रसंभवो बन्धः। केवलमोक्षापेक्षासंकल्पो बन्धः।
15. What is bondage? Due to the beginningless अविद्या (ignorance), the very notion “I am born” is bondage The notion of “mine” with regard to father, mother, brother, wife, children, home,
garden, farm etc encircling one’s संसार is
bondage. The notion ‘I am the doer etc’ is
bondage. The thought of acquiring eight miraculous powers like growing atomic in size
(अणिमा) etc is bondage. The thought of selfish worship of gods, men etc is bondage. Thought
itself is bondage. Even the desire for Moksha
is bondage(when the soul is already शुद्ध बुद्ध मुक्त, forgetfulness of this divine lineage is bondage)(This is said from a lofty पारमार्थिक
standpoint. We are in the field of व्यवहार and for us AS’ axiom applies: मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः
vide His विवेकचूडामणि. Aspiration for मोक्ष is one of साधनचतुष्टय prescribed by AS).
16. को मोक्षः? नित्यानित्यवस्तुविचारादनित्यसंसार
सुखदुःखविषयसमस्तक्षेत्र ममताबन्धक्षयो मोक्षः।
16.As a result of discriminative enquiry about what is eternal and what is not, extinction of bondage in the form of attachment (‘this is mine'”) with regard to the entire field of objects of संसार that cause happiness and sorrow, is
Moksha.
17 क उपास्यः? कः शिष्यः? सर्वशरीरस्थचैतन्यब्रह्मप्रापको गुरुः उपास्य:। विद्याध्वस्त प्रपञ्चावगाहितज्ञानावशिष्टं ब्रह्मैव शिष्यः।
17. Who is to be worshipped? The Guru, who leads to the attainment of Consciousness (that is Brahman), resident within all bodies, is
worthy of worship.
The Shishya(disciple) is the Brahman-consciousness that remains when all the knowledge of प्रपञ्च
( mundane existence) is wiped out by विद्या (true Knowledge).
18. को विद्वान्? को मूढः? सर्वान्तरस्थस्वसंविद्रूपविद्विद्वान्।
कर्तृत्वाद्यहंकारभावारूढो मूढः।
18. Who is a learned man? He, who realises his Atman as also immanent within all as the
witnessing consciousness, संवित्, is a learned man.
Who is a dullard(fool)? He, who is possessed by ego that he is the doer(and the enjoyer) etc,
is a fool. (Gita: अहङ्कारविमूढात्मा कर्ताहमिति मन्यते। 3-27)
19. किं आसुरम्? ब्रह्मविष्ण्वीशानेन्द्रादीनामैश्वर्यकामनया निरशनजपाग्निहोत्रादिष्वन्तरात्मानं सन्तापयति चात्युग्ररागद्वेषविहिंसादम्भाद्यपेक्षितं तप आसुरम्।
19. What is a demoniacal bent of mind? Prompted by a wish to acquire miraculous powers and prosperity, when one worships gods like Brahmaa, VishNu, Ishana (Shiva), Indra etc through fast, Japa, Agnihotra sacrifice etc so rigorously as to distress the Atman within,displaying desire, aversion, violence, arrogance etc, Is called a demoniacal mindset.
NOTE: The above corresponds to verses 5,6 of chapter 17 of Gita: अशास्त्रविहितं घोरं तप्यन्ते…
कर्शयन्तः शरीरस्थं.. मां चैव अन्तः शरीरस्थं तान्विद्ध्यासुरनिश्चयान्।। This is Taamasik श्रद्धा, says the Lord in Gita.
20. किं तपः? ब्रह्म सत्यं जगन्मिथ्या इति अपरोक्षज्ञानाग्निना
ब्रह्माद्यैश्वर्याशासिद्धसंकल्पबीजसन्तापं तपः।।
20. Scorching the seed of desire for acquiring the affluence of gods like Brahmaa etc in the
fire of direct realisation of the truth that Brahman is Real and the world is unreal is called Tapas.
21. किं परमं पदम्? प्राणेन्द्रियाद्यन्तःकरणगुणादेः परतरं सच्चिदानन्दमयं नित्यमुक्तब्रह्मस्थानं परमं पदम्।।
21. What is the Supreme State? The everfree Brahman, who is existence consciousness and bliss, and who is beyond the attributes(Satva Rajas Tamas) characterizing PraaNa, organs
(ज्ञानेन्द्रिय, कर्मेंन्द्रिय) and the inner quartet(मन बुद्धि अहंकार चित्त) is the Supreme State.
22. किं ग्राह्यम्? देशकालवस्तुपरिच्छेदराहित्य चिन्मात्रस्वरूपं ग्राह्यम्।
22. What is worthy of our acceptance?
Brahman, whose form is pure sentience(चित्), and who is free from the limitations(परिच्छेद) of space, time and substance, is worthy of Acceptance.
NOTE: God is everywhere, so spatial limitation (देशगत परिच्छेद) doesn’t apply to Him. He is in all the tenses of time, so temporal limitation
(कालगत परिच्छेद) doesn’t apply to Him. HE is this, that and everything else, so substantive limitation (वस्तुगत परिच्छेद),too, doesn’t apply to Him.
23. किं अग्राह्यम्? स्वस्वरूपव्यतिरिक्तमायामय बुद्धीन्द्रियगोचर जगत्सत्यत्वचिन्तनम् अग्राह्यम्।
23. What is unworthy of acceptance? Except one’s own true nature, our reflection (चिंतन) on the illusory world, perceived by intellect and इन्द्रिय-s, taking it(जगत्) for real, is unworthy of acceptance.
24. कः संन्यासी? सर्वधर्मान्परित्यज्य निर्ममो निरहङ्कारो
भूत्वा ब्रह्मेष्टं शरणमुपगम्य तत् त्वम् असि अहं ब्रह्मास्मि सर्वं खल्विदं ब्रह्म नेह नानास्ति किञ्चन इत्यादि महावाक्यार्थानुभव
ज्ञानाद्ब्रह्मैवाहमस्मीति निश्चित्य निर्विकल्पसमाधिना स्वतन्त्रो
यतिश्चरति स संन्यासी स मुक्तः स पूज्यः स योगी स परमहंस:
सोऽवधूतः स ब्राह्मण:।
24. Who is a Renunciate(संन्यासी)? By performing all mandatory obligations in a spirit of offering, giving up mine-notion and I-notion, surrendering to Brahman in the form of his chosen deity(इष्ट),by direct realisation of the meaning of various Great Sayings(like That thou art, I am Brahman, All this is Brahman, There is no plurality whatsoever etc), steadfast in the conviction “I am Brahman”, established in No-mind” state, the ascetic moves about
with no dependence(feeling utterly free). He is a संन्यासी, he is worthy of worship, he is a Yogi,
he is a Great Swan, he is an Avadhoota,
he is a BraahmaNa.
NOTE: सर्वधर्मान्परित्यज्य is a much misunderstood
declaration of the Lord in Gita. Many learned
translators translate it as “by abandoning all forms of rites and duties “. I humbly submit this is incorrect. The Lord Himself has explained what is meant by Tyaaga in the beginning of chapter 18-2 “सर्वकर्मफलत्यागं त्यागमाहुः विचक्षणाः “(The wise say that giving up the fruits of all actions is Tyaaga). When this giving-up is allround(परितः), it is परित्याग. The giving up refers NOT to actions, but, to फल (fruits) of actions. The Lord also says: Yajna, charity and penance are NOT to be given up at all. They MUST be performed at any cost (न त्याज्यं कार्यमेव तत् 18-5). The whole thrust of Gita is to motivate Arjuna to live up to his duty, his क्षत्रिय धर्म। ‘sarvadharma parityaaga’ is renunciation
IN action, not renunciation OF action.
GLEANINGS FROM NIRAALAMBOPANISHAD ARE CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
46. PRAANAAGNIHOTRA UPANISHAD
This Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु…. already annotated in an earlier series.
01. अस्य शारीरयज्ञस्य यूपरशनाशोभितस्य कॊ यजमानः।
का पत्नी। के ऋत्विजः। के सदस्याः। कानि यज्ञपात्राणि।
कानि हवींषि। का वेदिः। का उत्तरवेदिः। को द्रोणकलशः।
को रथः। कः पशुः। को अध्वर्युः। को होता। के दर्भाः। कः स्रुवः। का आज्यस्थाली। के अत्र याजाः। के अनुयाजाः। का हिंसा। के पत्नीसंयाजाः। को यूपः। का रशना। का इष्टयः। का दक्षिणा। किम् अवभृथमिति।
01. In this sacrifice imagined within the human body(शारीरयज्ञ), adorned with a post (for tethering the sacrificial animal) and also a rope( for thethering), who is the officiating performer? Who is his wife? Who are the priests? Who are the invitees? What are the sacrificial vessels? What are the oblations(offerings into fire)? What is the altar? What is the northern altar? What is the principal vessel? What is the sacrificial trolley ?What is the sacrificial animal? Who is the principal priest? Who is the one offering oblations? Who is the one chanting the hymns loudly? What is the sacrificial grass? What is the wooden ladle? What is the ghee-plate? What are the ghee-portions? What are the principal ceremonies? What are the subsidiary ceremonies? What is the sacrificial hurt? What are the ceremonies wherein the wife is a partner? What is the sacrificial post? What is the rope (for tethering the sacrificial animal)?
What are the bricks? What is the honorarium
to the priests? What is the ablution (vokkiLi in KonkaNi) marking the grand finale of the sacrifice?
अस्य शारीरयज्ञस्य यूपरशनाशोभितस्य आत्मा यजमानः।
बुद्धिः पत्नी। वेदाः महर्त्विजः। अहंकारो अध्वर्युः। चित्तं होता।
शरीरं वेदिः। नासिका उत्तरवेदि:। मूर्धा द्रोणकलशः। पादो रथः।
दक्षिणहस्तो स्रुवः। सव्यहस्त आज्यस्थाली। महाभूतानि
प्रयाजाः। गुणाः अनुयाजाः। केशाः दर्भाः। स्मृतिः दया क्षान्तिः
अहिंसा पत्नीसंयाजाः। ॐकारो युपः। आशा रशना। मनो रथः।
कामः पशुः। बुद्धीन्द्रियाणि यज्ञपात्राणि। कर्मेन्द्रियाणि हवींषि।
अहिंसा इष्टयः। त्यागो दक्षिणा। अवभृथं मरणम्। सर्वे हि अस्मिन् शरीरे देवताः अधिसमाहिताः।
02. In this symbolic sacrifice, conceived within our own body, equipped with a sacrificial post and a rope, our Atman is the sacrificer. Intellect is the wife. Veda-s are the great priests. Ego is the principal priest. Our Chitta(memory and storehouse of our latent desires, impressions of all our experiences etc) is the one offering
libations(आहुति) into fire, our body is the altar, our nose the northern altar, head is the main Vessel(kalasha), feet are the trolley, right hand is the ladle(davlo in KonkaNi), left hand is the ghee-plate, five cosmic elements are the main ingredients in the sacrifice, the गुण-s (सत्व रजस् तमस्) are subsidiary accessories, hairs are the Darbha grass, remembrance, compassion,
forbearance, non-violence are the rituals wherein the wife takes part, AUM is the sacrificial post, desire is the binding rope,
mind is the trolley, passion is the animal to be sacrificed, the organs of perception (ज्ञानेन्द्रियाणि) are the sacrificial vessels, the motor organs (कर्मेन्द्रियाणि) are the oblations, Non-Violence is the bricks, renunciation is the honorarium (दक्षिणा) to the priests, death is the final ablution(vokkuLi in KonkaNi). Verily, all the gods and the goddesses reside in this body.
GLEANINGS FROM PRAANAAGNIHOTRA UPANISHAD ARE CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
47. SHUKARAHASYOPANISHAD
This Upanishad is affiliated to KrishNa Yajurveda and its Shaanti Mantra is ॐ सह नाववतु सह नौ भुनक्तु….already explained in an earlier series.
Lord Shiva imparts instruction to Shuka(son of Veda Vyasa) on the secret of the Great Sayings.
01. अथ महावाक्यानि चत्वारि। यथा। ॐ प्रज्ञानं ब्रह्म। ॐ अहं ब्रह्मास्मि। ॐ तत् त्वम् असि। ॐ अयमात्मा ब्रह्म। येनेक्षते शृणोतीदम् जिघ्रति व्याकरोति च। स्वाद्वस्वादु विजानाति तत्
प्रज्ञानमुदीरितम्।। चतुर्मुखेन्द्र देवेषु मनुष्याश्व गवादिषु।
चैतन्यमेकं ब्रह्मातः प्रज्ञानं ब्रह्म मय्यपि।
01. The Great Sayings are four. They are Pure Consciousness is Brahman. I am Brahman.
That thou art. This Atman is Brahman.
PRAJNAANAM BRAHMA.That sentient principle with which one sees, hears, smells, speaks clearly and knows what is sweet (agreeable) and what is not sweet (disagreeable) is Prajnaana. (Some interpret Prajnaana as Intuition). The Consciousness that enlivens the four-faced Brahmaa, Indra, gods, human beings, vows etc is called Prajnaana and it is Brahman. That Prajnaana is in me too.(This Mahaavaakya is in Aitareya Upanishad, already covered in this series).
02. परिपूर्णः परात्मास्मिन् देहे विद्याधिकारिणि।
बुद्धेः साक्षितया स्थित्वा स्फुरन् अहमितीर्यते।।
स्वतः पूर्णः परात्मात्र ब्रह्मशब्देन वर्णितः।
अस्मीत्यैक्य परामर्शः तेन ब्रह्म भवाम्यहम्।।
02. AHAM BRAHMAASMI. The Supreme Self, full (of सत् चित् आनन्द), is present in me, as a witness to Buddhi(etc) and is ever throbbing in me, who is entitled to Knowledge(विद्याधिकारिणि), as the I (अहम्). By the word Brahman is meant the Supreme Self, who is ever full. By the word अस्मि is signified the unity(ऐक्य) of the two. Therefore, I am Brahman. (This Mahaavaakya is in BrihadaaraNyaka Upanishad, already covered in this series).
03. एकमेवाद्वितीयं सत् नामरूपविवर्जितम्।
सृष्टेः पुराधुनाप्यस्य तादृक्त्वं तदितीर्यते।।
श्रोतुर्देहेन्द्रियातीतं वस्त्वत्र त्वंपदेरितम्।
एकता ग्राह्यतेऽसीति तदैक्यमनुभूयताम्।।
03. TAT TVAM ASI. By THAT(तत्) is meant that One Non-Dual Existence(सत्), devoid of name and form, that is now as it was before creation
(unmodified). By TVAM(you) is meant the entity here (within us) that is beyond the body, senses etc of the listener (श्रोतुः) i.e.the Shishya. The word ASI conveys the unity (एकता) of both.
May that unity be experienced! (This Mahaavaakya is in Chhandogya Upanishad, already covered in this series).
04. स्वप्रकाशापरोक्षत्वमयमित्युक्तितो मतम्।
अहंकारादिदेहान्तं प्रत्यगात्मेति गीयते।।
दृश्यमानस्य सर्वस्य जगतः तत्वमीर्यते।
ब्रह्मशब्देन तद्ब्रह्म स्वप्रकाशात्मरूपकम्।
04. AYAMAATMAA BRAHMA. By the word अयम्
(this) is meant the self-luminous, directly known Self (आत्मा) within, hailed as Inner Self(प्रत्यगात्मन्), pervading all entities from ego downward to the body. By the word Brahman is meant the core principle underlying the visible
universe. That Brahman is self-luminous
(स्वप्रकाश) and is non-different from individual Self(आत्मरूपकम्).(This Mahaavaakya is in MaaNDookya Upanishad, already covered in this series).
05. कार्योपाधिरयं जीवः कारणोपाधिरीश्वरः।
कार्यकारणतां हित्वा पूर्णबोधोऽवशिष्यते।।
05. Ishvara – Brahman who is सगुण – is limited by माया and Jeeva (individual soul) is limited by अविद्या. माया is the cause(कारण) and अविद्या is the effect(कार्य). When we waive aside both these limiting adjuncts(उपाधि) – the cause माया and its effect अविद्या – what remains is pure, full sentience or Consciousness.
06. श्रवणं तु गुरोः पूर्वं मननं तदनन्तरम्।
निदिध्यासनमित्येतत् पूर्णबोधस्य कारणम्।।
06. First is rapt, attentive listening to the Guru, then comes reflection on what was heard. Thereafter is Contemplation. This is the cause of complete understanding.
07. अन्यविद्यापरिज्ञानम् अवश्यं नश्वरं भवेत्।
ब्रह्मविद्यापरिज्ञानं ब्रह्मप्राप्तिकरं स्थितम्।।
07. The (fruit of) knowledge of other sciences is necessarily transient. The knowledge of Vedanta is conducive to the realization of Brahman.
08. एवं ब्रह्मोपदिष्टं वै सच्चिदानन्दलक्षणम्।
जीवन्मुक्तः सदा ध्यायन् नित्यस्त्वं विहरिष्यसि।।
08. Lord Shiva tells Shuka: Thus by contemplating on Brahman, as instructed, (Brahman who is सत् चित् and आनन्द), you may wander as you please as a Jeevanmukta always.
NOTE: We meet this word Jeevanmukta again and again. VEDAANTA DINDIMA gives a concise definition: ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः। जीवन्मुक्तस्तु तद्विद्वान् इति वेदान्तडिन्डिमः।।(No.67)
(Brahman is Real, the world is unreal. Jeeva(soul) is Brahman alone and none else. He, who ‘knows’ this is a Jeevanmukta (liberated even while in body).This is the drum-beat of VEDAANTA).
01. अथ महावाक्यानि चत्वारि। यथा। ॐ प्रज्ञानं ब्रह्म। ॐ अहं ब्रह्मास्मि। ॐ तत् त्वम् असि। ॐ अयमात्मा ब्रह्म। येनेक्षते शृणोतीदम् जिघ्रति व्याकरोति च। स्वाद्वस्वादु विजानाति तत्
प्रज्ञानमुदीरितम्।। चतुर्मुखेन्द्र देवेषु मनुष्याश्व गवादिषु।
चैतन्यमेकं ब्रह्मातः प्रज्ञानं ब्रह्म मय्यपि।
01. The Great Sayings are four. They are Pure Consciousness is Brahman. I am Brahman. That thou art. This Atman is Brahman.
PRAJNAANAM BRAHMA.That sentient principle with which one sees, hears, smells, speaks clearly and knows what is sweet (agreeable) and what is not sweet (disagreeable) is Prajnaana. (Some interpret Prajnaana as Intuition). The Consciousness that enlivens the four-faced Brahmaa, Indra, gods, human beings, vows etc is called Prajnaana and it is Brahman. That Prajnaana is in me too. (This Mahaavaakya is in Aitareya Upanishad, already covered in this series).
02. परिपूर्णः परात्मास्मिन् देहे विद्याधिकारिणि।
बुद्धेः साक्षितया स्थित्वा स्फुरन् अहमितीर्यते।।
स्वतः पूर्णः परात्मात्र ब्रह्मशब्देन वर्णितः।
अस्मीत्यैक्य परामर्शः तेन ब्रह्म भवाम्यहम्।।
02. AHAM BRAHMAASMI. The Supreme Self, full (of सत् चित् आनन्द), is present in me, as a witness to Buddhi(etc) and is ever throbbing in me, who is entitled to Knowledge(विद्याधिकारिणि), as the I (अहम्). By the word Brahman is meant the Supreme Self, who is ever full. By the word अस्मि is signified the unity(ऐक्य) of the two. Therefore, I am Brahman. (This Mahaavaakya is in BrihadaaraNyaka Upanishad, already covered in this series).
03, एकमेवाद्वितीयं सत् नामरूपविवर्जितम्।
सृष्टेः पुराधुनाप्यस्य तादृक्त्वं तदितीर्यते।।
श्रोतुर्देहेन्द्रियातीतं वस्त्वत्र त्वंपदेरितम्।
एकता ग्राह्यतेऽसीति तदैक्यमनुभूयताम्।।
03. TAT TVAM ASI. By THAT(तत्) is meant that One Non-Dual Existence(सत्), devoid of name and form, that is now as it was before creation
(unmodified). By TVAM(you) is meant the entity here (within us) that is beyond the body, senses etc of the listener (श्रोतुः) i.e.the Shishya. The word ASI conveys the unity (एकता) of both.
May that unity be experienced! (This Mahaavaakya is in Chhandogya Upanishad, already covered in this series).
04. स्वप्रकाशापरोक्षत्वमयमित्युक्तितो मतम्।
अहंकारादिदेहान्तं प्रत्यगात्मेति गीयते।।
दृश्यमानस्य सर्वस्य जगतः तत्वमीर्यते।
ब्रह्मशब्देन तद्ब्रह्म स्वप्रकाशात्मरूपकम्।
04. AYAMAATMAA BRAHMA. By the word अयम्
(this) is meant the self-luminous, directly known Self (आत्मा) within, hailed as Inner Self(प्रत्यगात्मन्), pervading all entities from ego downward to the body. By the word Brahman is meant the core principle underlying the visible
universe. That Brahman is self-luminous
(स्वप्रकाश) and is non-different from individual Self(आत्मरूपकम्).(This Mahaavaakya is in MaaNDookya Upanishad, already covered in this series).
05. कार्योपाधिरयं जीवः कारणोपाधिरीश्वरः।
कार्यकारणतां हित्वा पूर्णबोधोऽवशिष्यते।।
05. Ishvara – Brahman who is सगुण – is limited by माया and Jeeva (individual soul) is limited by अविद्या. माया is the cause(कारण) and अविद्या is the effect(कार्य). When we waive aside both these limiting adjuncts(उपाधि) – the cause माया and its effect अविद्या – what remains is pure, full sentience or Consciousness.
06. श्रवणं तु गुरोः पूर्वं मननं तदनन्तरम्।
निदिध्यासनमित्येतत् पूर्णबोधस्य कारणम्।।
06. First is rapt, attentive listening to the Guru, then comes reflection on what was heard. Thereafter is Contemplation. This is the cause of complete understanding.
07. अन्यविद्यापरिज्ञानम् अवश्यं नश्वरं भवेत्।
ब्रह्मविद्यापरिज्ञानं ब्रह्मप्राप्तिकरं स्थितम्।।
07. The (fruit of) knowledge of other sciences is necessarily transient. The knowledge of Vedanta is conducive to the realization of Brahman.
08. एवं ब्रह्मोपदिष्टं वै सच्चिदानन्दलक्षणम्।
जीवन्मुक्तः सदा ध्यायन् नित्यस्त्वं विहरिष्यसि।।
08. Lord Shiva tells Shuka: Thus by contemplating on Brahman, as instructed,
(Brahman who is सत् चित् and आनन्द), you may wander as you please as a Jeevanmukta always.
NOTE: We meet this word Jeevanmukta again and again. VEDAANTA DINDIMA gives a concise definition: ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः। जीवन्मुक्तस्तु तद्विद्वान् इति वेदान्तडिन्डिमः।।(No.67)
(Brahman is Real, the world is unreal. Jeeva(soul) is Brahman alone and none else.
He, who ‘knows’ this is a Jeevanmukta (liberated even while in body).This is the drum-beat of VEDAANTA).
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
SUBAALOPANISHAD
This is affiliated to Shukla Yajurveda and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते
… already explained in an earlier series.
01. असद्वा इदमग्र आसीत् अजातम् अभूतम् अप्रतिष्ठितम्
अशब्दम् अस्पर्शंम् अरूपम् अरसम् अगन्धम् अव्ययम् अजम् आत्मानं मत्वा धीरो न शोचति।
01. In the beginning there was the unmanifest formless Brahman, unborn, non-elemental, supportless, beyond sound, touch, form, taste and smell, immutable and originless. The spiritually brave person, conceiving this Brahman as his own Atman, doesn’t grieve at all.
02. एतद्वै सत्येन दानेन तपसा अनाशकेन ब्रह्मचर्येण निर्वेदेन
साधयेदेतत् त्रयं वीक्षेत दमं दानं दयामिति न तस्य प्राणाः
उत्क्रामन्ति अत्रैव समवलीयन्ते ब्रह्मैव सन् ब्रह्माप्येति य एवं वेद।
02. One should endeavour to attain Brahman by following means: truthfulness, charity, penance, fasting, celibacy and dispassion
(Vairaagya). One should also look upon sense-control, charity and compassion (as means to Self-Realisation). (When his death draws near) his vital airs don’t rise above and exit. Here itself they merge. Being Brahman, now he attains Brahman, he, who knows thus.
NOTE: Everyone is essentially Brahman alone, but, is unaware of this due to Avidyaa. When this veil is removed, he discovers himself!
03. The metaphysics of deep sleep.
हृद्याकाशे परे कोशे दिव्यो अयम् आत्मा स्वपिति यत्र सुप्तो न
कंचन कामं कामयते न कंचन स्वप्नं पश्यति न तत्र देवा न देवलोका न यज्ञा वा न माता न पिता न बन्धुर्न बान्धवो न स्तेनो न ब्रह्महा तेजस्कायम् अमृतं सलिल एवेदम्।
03. In the ether of the heart, as in a sheath,
the radiant Jeevaatman(self) sleeps. There asleep, he has no desire whatsoever, he dreams not, there are no gods nor the kingdom of gods, no sacrifices, no mother, no father,
no kith and kin. There he is neither a thief nor
a Brahmana-killer. His form is radiant. In place of water, he has nectar to drink.
04. यो हृद्याकाशे एतस्मिन् सर्वस्मिन् अन्तरे
संचरति सॊऽयमात्मा तमात्मानम् उपासीत अजरम् अमृतम्
अभयम् अशोकम् अनन्तम्। एष सर्वज्ञ एष सर्वेश्वर एष
सर्वाधिपतिरेषो अन्तर्यामी एष योनिः सर्वस्य।
04. In the ether of the heart in one and all there moves the Atman. This Atman is to be adored. This Atman is ageless, immortal, fearless, sorrowless and infinite. He is omniscient, He is the Lord, He rules over all, He is the Inner monitor, He is the origin of all
05. NARAYANA IS EVERYTHING. BRAHMAN IS REFERED TO AS NARAYANA.
दिव्य देव एको नारायणः चक्षुः द्रष्टव्यं च नारायणः। श्रोत्रं च श्रोतव्यं च नारायणः। घ्राणं च घ्रातव्यं च नारायणः। जिव्हा च रसयितव्यं च नारायणः। त्वक् च स्पर्शयितव्यं च नारायणः।
मतश्च मन्तव्यश्च नारायणः। बुद्धिश्च बोद्धव्यं च नारायणः। वाक् च वक्तव्यं च नारायणः। LIKEWISE ALL MOTOR ORGANS AND THEIR FUNCTIONS ARE SAID TO BE NARAYANA.
05. The One God, NarayaNa, is all the organs of perception (ज्ञानेन्द्रियाणि) and their functions.
Likewise, speech, mind and intellect and their functions are NarayaNa.
06. नारायणो धाता विधाता कर्ता विकर्ता नारायण आदित्या रुद्रा मरुतो वसवो अश्विनौ ऋचो यजूंषि सामानि मन्त्रो अग्निः आज्याहुतिः नारायणः उद्भवः सम्भवः देव एको नारायणः।
नारायणो माता पिता भ्राता निवासः शरणं सुहृत् गतिः.. देव एको नारायणः गर्जति गायति वाति वर्षति अधश्च ऊर्ध्वं दिशश्च सर्वं नारायणः।
06. NarayaNa is the sustainer, ordainer, creator and destroyer. NarayaNa is the 12 Aditya-s, 11 Rudra-s, 7 Maruts, 8 Vasu-s, 2 Ashwani Kumar-s. NarayaNa is the four Veda-s. NarayaNa is the Mantra, fire and the libation (आहुति) of ghee. NarayaNa is origin and every happening. NarayaNa is our mother, father, brother, home, shelter, friend and destination. The One NarayaNa thunders (being a cloud),
sings (as a singer), blows (as a wind), rains (as a rain bearing cloud). Below and above is NarayaNa. All the directions are NarayaNa.
07. पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम्।
उतामृतस्येशानो यदन्नेनातिरोहति।।
तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः।
दिवीव चक्षुराततम्।।
तद्विप्रासो विपन्यवो जागृवांस: समिन्धते।
विष्णोर्यत्परमं पदम्।।
07. All this is Purusha alone, what was and what is yet to be. He is the Lord of immortality. He surpasses(atirohati) matter(annam). The wise
always behold the supreme state of VishNu as clearly as an eye seeing an object in the wide sky. The Knowers, free from passion, and awake and alert, attain that supreme abode of VishNu.
08. अन्तःशरीरे निहितो गुहायाम् अज एको नित्यो यस्य पृथिवी शरीरं यः पृथिवीमन्तरे संचरन् यं पृथिवीं न वेद।
08. He is embedded in the cave within – One, Eternal, Unborn – who has earth as the body, who moves within the earth and whom the earth knows not.
IN THE SAME WAY AS ABOVE, IN PLACE OF EARTH FOLLOW WATER(आपः), FIRE (तेजः), AIR (वायुः), ETHER (आकाश), MIND (मनः), INTELLECT (बुद्धि), EGO (अहंकार), CHITTA (MEMORY ETC),
AVYAKTA(PRAKRITI), DEITY OF DEATH(मृत्यु).
09. स एष सर्वभूतान्तरात्मा अपहतपाप्मा दिव्यो देव एको नारायणः।
09. He is the radiant God, One, stainless and who resides within all beings – He is NarayaNa.
10. अन्तःशरीरे निहितो गुहायाम् शुद्धः सोऽयमात्मा सर्वस्य मेदोमांसक्लेदावकीर्णे शरीरमध्ये अत्यन्तोपहते चित्रभित्तिप्रतीकाशे गान्धर्वनगरोपमे कदलीगर्भवन्निःस्सारे
जलबुद्बुदवत् चञ्चले निःसृतमात्मानम् अचिन्त्यरूपं दिव्यम् देवम् असंगं शुद्धं अरूपं सर्वेश्वरम् अचिन्त्यम् अशरीरं अमृतं बिभ्राजमानम्
आनन्दं तं पश्यन्ति विद्वांसः।।
10. The Self of all is in the cave(of the heart). He is pure, but the body he is in, is impure, there being marrow, flesh, fluids etc. This body is transient like a picture drawn on the wall or a castle in the air. It is essenceless like the pith of the plantain tree and restless like bubbles in water. In contrast, the Atman within transcends thought. It is radiant, divine, unattached, pure,formless, lord of all, unthinkable, immortal, resplendent, and blissful. The Knowers ‘see’ Him.
11. य एवं निर्बीजं वेद निर्बीज एव स भवति। न जायते न म्रियते न मुह्यति न भिद्यते न दह्यते न छिद्यते न कम्पते न कुप्यति।
सर्वदहनोऽयमात्मा इत्याचक्षते ।नैवमात्मा प्रवचनशतेनापि लभ्यते न बहुश्रुतेन न मेधया न वेदैः न यज्ञै: न तपोभिः उग्रैः न अन्यैः आत्मानम् उपलभन्ते । शान्तो दान्त उपरतः तितिक्षुः
समाहितो भूत्वा आत्मन्येव आत्मानं पश्यति सर्वस्य आत्मा भवति य एवं वेद।।
11. He, who knows this seedless(causeless) Atman becomes himself seedless(goes beyond birth). He is not born nor he dies. He is not deluded. He cannot be broken, burnt or cut.
He trembles not. He doesn’t get angry. It is said he burns down everything(that is negative). This Atman is not accessible by listening to hundreds of discourses nor by great scholarship nor intellectually nor Veda-s,nor sacrifices nor severe penance nor any other
means. He alone sees Him in himself – he, who is calm and composed, has senses under control, is an introvert, has forbearance and is self-possessed. He realises himself as the Self in all. He who knows thus.
12. बाल्येन तिष्टासेद् बालस्वभावो असङ्गो निरवद्यो मौनेन तिष्टासेद्। स न बिभेति कुतश्चन वृक्षमिव तिष्टासेद् न कुप्येत न कम्पेत सत्येन तिष्टासेद् सत्योऽयमात्मा।
12. One should be childlike(in simplicity), cultivate childlike(not childish!) nature, be detached, stainless, observe silence. He fears none, he fears nothing. He should stand like a tree(tree is a symbol of forbearance), he should not get angry nor tremble. He should abide by truth. This Atman is truth. Truth is Atman.
NOTE: A child is a metaphor for innocence, simplicity, transparency, lack of guile and duplicity,, freedom from pride and prejudice, selflessness, freedom from duality and difference etc.. For a child, present is the only tense. Past and the future don’t haunt him.
Yes, childhood is, indeed, the Kingdom of God. What an aspirant(साधक) has to acquire later with assiduous effort during his साधना, the child is blessed with this दैवी सम्पत् as a natural gift, as an inborn endowment.. As the child grows, alas, notions of I and mine rear their ugly heads and spoil the game and spell misery.
GLEANINGS FROM SUBAALOPANISHAD CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
49. PAINGALOPANISHAD
This Upanishad is affiliated to Shukla Yajurveda
and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते…. already explained in an earlier series. It contains the instruction by sage
Yaajnavalkya to his disciple Paingala.
01. सदेव सोम्येदमग्र आसीत्। तन्नित्यमुक्तम् अविक्रियं सत्य ज्ञानानन्दं परिपूर्णं सनातनम् एकमेवाद्वितीयं ब्रह्म ।
01. O Amiable Paingala, Only Existence(सत्) was in the beginning, eternally free, immutable, truth, knowledge, bliss, full and timeless. It is Brahman.
02. सः स्वाधीनमायः सर्वज्ञः सृष्टिस्थितिलयानाम् आदिकर्ता जगदङ्कुररूपो भवति स्वस्मिन् विलीनं जगदाविर्भावयति।
प्राणिकर्मवशादेष पटो यद्वत्प्रसारितः प्राणिकर्मक्षयात् पुनः तिरोभावयति। तस्मिन् एव अखिलं विश्वं संकोचितपटवद्वर्तते।
02. He, the omniscient, having माया under His control, the primary performer (आदिकर्ता) of creation, sustenance and dissolution of the universe, becomes the sprout (अङ्कुर) of the universe and manifests the universe merged
in Him earlier. The universe unfurls like a banner due to the (compulsion) of Karma of all beings. Again, when this Karma withers away, the world -banner is rolled up. Thus, the entire universe rests in Him like a rolled up banner.
03. तस्मादात्मन आकाशः संभूतः। आकाशाद्वायुः। वायोरग्निः। अग्नेरापः। अद्भ्यः पृथिवी।
03. From Atman(Brahman) emanated the ether, from ether the air, from air the fire, from fire the water and from water the earth.
04. सर्वज्ञेशो मायालेशसमन्वितो व्यष्टिदेहं प्रविश्य तया मोहितो जीवत्वमगमत्। जाग्र्स्वप्नसुषुप्तिमूर्च्छामरणधर्मयुक्तो घटीयन्त्रवदुद्विग्नो जातो मृत इव कुलालचक्रन्यायेन परिभ्रमति।।
04. The Omniscient Lord, endowed with a little माया, entered into individual body and, deluded by her(माया ) became an individual soul (जीव).
Then, being endowed with bodily attributes like wakefulness, dream, deep sleep, swoon(fainting) and death, he gets agitated – corresponding to the maxim of the waterwheel – and whirls into birth and death cycle in keeping with the maxim of the potter’s wheel.
NOTE: The water-wheel is a traditional device to get water from the well. In this process, the pots keep going down and coming up by turn. Our life is like that, marked by ups and downs.
Hence the जीव gets उद्विग्न (agitated).
The potter’s wheel is in constant motion.
Similar is the cycle of birth and death – पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम्।
05. भ्रमविश्रान्तशकुनिः पक्षौ संहृत्य नीडाभिमुखं यथा गच्छति तथा जीवोऽपि जाग्रत् स्वप्न प्रपञ्चे व्यवहृत्य श्रान्तो अज्ञानं प्रविश्य स्वानन्दं भुङ्क्ते ।
05. Just as a bird, very tired of flying here and there, wraps up its wings and goes towards its nest (for rest), the soul, too, tired of labouring in the states of waking and dreaming, enters into ignorance(sleep) and enjoys his own natural bliss.
NOTE: When we wake up from a spell of sound sleep, we say: “I slept happily, I didn’t know anything”. Hence the above words “enters into ignorance”.
06. कर्मेन्द्रियाणि ज्ञानेन्द्रियाणि तत्तत् विषयान् प्राणान् संहृत्य कामकर्मान्वित अविद्याभूतवेष्टितो जीवो देहान्तरं प्राप्य लोकान्तरं गच्छति। सत्कर्मपरिपाकतो बहूनां जन्मनां अन्ते नृणां मोक्षेच्छा जायते। तदा सद्गुरुम् आश्रित्य चिरकालसेवया बन्धमोक्षं प्रयाति। अविचारकृतॊ बन्धो विचारान्मोक्षो भवति। तस्मात् सदा विचारयेत् ।
06. The soul, drawing inward the organs of perception and action and the vital airs, possessed of the ‘evil spirit’ called ignorance cum desire cum action, migrates from body to body and one world to another. As a result of the fruition of meritorious deeds, at the end of countless births, desire for Moksha arises in him. Then, he resorts to a Sadguru, serves him for long, and gets freedom from bondage.
The bondage was the result of want of विचार and Moksha results upon proper विचार. Hence, one should always do विचार (philosophical enquiry).
NOTE: Acharya Shankara says:
कोऽहं कथमिदं जातं को वै कर्ताऽस्य विद्यते। उपादानं किमस्तीह विचारः सोऽयमीदृशः।।(Who am I? How has this universe come about? Who is its creator? What is the material cause(like clay for pot) of the universe? Thinking like this is VICHAARA).
(APAROKSHAANUBHOOTI – Verse 12).
07. तस्मात् सदा विचारयेत्। अध्यारोपापवादतः स्वरूपं
निश्चयीकर्तुं शक्यते। तस्मात् सदा विचारयेज्जगजीवपरमात्मनो
जीवभाव जगद्भावबाधे प्रत्यगभिन्नम् ब्रह्मैव अवशिष्यत इति।
07. Therefore, one should always think on philosophical lines. With the method(प्रक्रिया) of super-imposition (अध्यारोप) and rescission (अपवाद), it is possible to determine the true nature(of God, soul etc). Therefore, one must keep up reflection to annul the delusive separateness of the soul and the world from Brahman. It will lead to the conclusion that what remains is Brahman alone.
NOTE: Separatist (व्यतिरेक) consciousness is
अविद्या (ignorance). Can a wave be separate from the ocean? Can a golden ornament be separate from gold? Can pottery be separate from clay? If we say yes they can be, we are being foolish. By the same token, we, souls, and the world we are in, have no independent existence (स्वतन्त्र सत्ता) apart from Brahman.
अध्यारोप and अपवाद – an instructional tool used by modern educators and called scaffolding method – is the method adopted by the Upanishads to arrive at NirguNa Brahman. An example: To teach us that Brahman is all in all,
they say: His feet, eyes, ears etc are everywhere
(सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।(Gita 13-13) – this is Adhyaaropa – and, once we have grasped His omnipotence, they teach us that “though He has no feet nor hands, he moves fast and grasps; though He has no eyes nor ears, He sees and listens(अपाणिपादो जवनो गृहीता पश्यत्यचक्षुः शृणोत्यकर्णः (श्वेताश्तरोपनिषत् 3-19)
This is Apavaada. First super-imposition
provisionally and then say नेति नेति। We thus move from सगुण to निर्गुण concept of God. This is the traditional method says AS in His Gitaa Bhaashya: तथा हि संप्रदायविदां वचनं “अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्च्यते” इति।(Those conversant with tradition say: “By deliberate super-imposition and rescission, that which is devoid of specific features, is explained”).
08. परजीवोपाधिमायाविद्ये विहाय तत्त्वंपदलक्ष्यं प्रत्यगभिन्नं
ब्रह्म। तत्त्वमसीति अहं ब्रह्मास्मि इति वाक्यार्थविचारः श्रवणं भवति। एकान्तेन श्रवणार्थानुसंधानं मननं भवति। श्रवणमनन
निर्विचिकित्सितेऽर्थे वस्तूनि एकतानवत्तया चेतः स्थापनं
निदिध्यासनं भवति। ध्यातृध्याने विहाय निवातस्थितदीपवद्
ध्येयैकगोचरं चित्तं समाधिर्भवति।
08. Paramatman and Jeevatman are realised as identical, upon setting aside their respective limiting conditioners – माया and अविद्या। Then one knows that the implied meaning(lakshyaartha)
of तत् and त्वम् is same I.e.Brahman. Listening to such exposition of the Great Sayings (महावाक्य)
is called ShravaNam. Ruminating in solitude on the meaning of what has been heard is Mananam. Reposing the mind on what has been conclusively established by ShravaNa and Manana uninterruptedly is called
Nididhyasanam. When mind is fixed on the object of meditation, quite oblivious of both the meditator and meditation, like a lamp kept in a windless place, it is Samadhi.
09. प्रकाशयन्तम् अन्तस्थं ध्यायेन्कूटस्थमव्ययम्।
ध्यायन् आस्ते मूनिश्चैव आसुप्तेः आमृतेस्तु यः।।
10. जीवन्मुक्तः स विज्ञेयः स धन्यः कृतकृत्यवान् ।
जीवन्मुक्तपदं त्यक्त्वा स्वदेहेकालसात्कृते।
विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव।।
09. One should contemplate on that immutable
Brahman, who is within and is luminous. The sage is engaged in such contemplation till he sleeps and till death.
10. He should be known as a Jeevanmukta.
Blessed, indeed, is he. He has fulfilled the aim of life. When Time(death) strikes his body, he ceases to be Jeevanmukta and attains Videhamukti(liberation without body) like wind with its vibes stilled.
11. पैङ्गलः पप्रच्छ याज्ञवल्क्यं: ज्ञानिनः किं कर्म का च स्थितिरिति। स हॊवाच याज्ञवल्क्यः।
11. Paingala enquired with sage Yaajnavalkya: What does a Knower do and how is he?
12. अमानित्वादिसम्पन्नो मुमुक्षुः एकविंशतिकुलं तारयति। ब्रह्मविन्मात्रेण कुलमेकोत्तरशतं तारयति।
12. The seeker of Moksha, endowed with virtues like humility(detailed in Gita), uplifts his Twentyone generations. If he be a Knower of Brahman (has realised Brahman), he rescues his ensuing hundred and one generations.
13. प्रारब्धकर्मपर्यन्तम् अहिनिर्मोकवद्व्यवहरति।
चन्द्रवच्चरते देही स मुक्तश्चानिकेतनः।।
13. Until his Karma, that has begun to fructify, lasts, he, the Jivanmukta, wanders, with no permanent address, serenely like moon. He acts like the snake that has shed its slough.(body-consciousness or देहात्मबुद्धि is the slough).
14. तीर्थे श्वपचगृहे वा तनुं विहाय याति कैवल्यम्।
प्राणान् अवकीर्य याति कैवल्यम्।।
14. He sheds his mortal coil in a pilgrimage spot or in the shanty of an untouchable and attains Emancipation (Kaivalya). He scatters his vital breaths and attains Emancipation.
15. अमृतेन तृप्तस्य पयसा किं प्रयोजनम्।
एवं स्वात्मानं ज्ञात्वा वेदैः किं प्रयोजनं भवति।।
15. What purpose does milk serve for him, who is content with nectar? Likewise, what purpose do the Veda-s serve for him, who has ‘known’ the Atman?
16. ज्ञानामृततृप्तयोगिनो न किञ्चिद् कर्तव्यमस्ति।
तदस्ति चेत् न स तत्वविद्भवति।।
16. To the Yogi, content with imbibing the nectar of ज्ञान, there is no duty as such. If it is there, he is not a Knower of Truth.
(He has no personal agenda. He will work for लोकसङ्ग्रहः as taught in Gita).
17. दूरस्थोऽपि न दूरस्थः देहस्थोऽपि न देहवान्।
हृदयं निर्मलं कृत्वा चिन्तयेत् तम् अनामयम्।।
17. Though seemingly aloof or faraway, yet, he is not so(his compassion and concern is there always). Though seemingly in body, yet, he is as if bodyless. With a pure heart, one must
contemplate on such a Jeevanmukta. He, the Jeevanmukta, is free from the sickness of Samsara.
NOTE: It is interesting to note that the adjective अनामय and निरामय – free from illhealth – is applied to God(in विष्णुसहस्रनामावली) as well as to saints. There is a message in this: to be with God and a Sadguru in spirit is to be healthy, Satsang – सत् is God as well as godly – rids us of too much obsession with our body. We let go our petty aches as our mind learns to soar higher and higher.
The above verse says that such spiritual supermen(or super-women) are puzzles indeed. Opposites are reconciled in them(विरुद्धधर्माश्रय). Acharya Shankara is a glowing example. He preached नेति नेति to body, mind, intellect etc. Yet, how much did He accomplish with His frail body and incisive intellect within a short span of life, moving on foot over the length and breadth of our Bharat! Did not Bhavabhooti, the Sanskrit playwright say: लोकोत्तराणां चेतांसि को हि विज्ञातुमर्हति।(Who can understand the mind of those who are far far above the multitude?
18. tion as in the case of water poured into water, milk into milk and ghee into ghee.
19. आकाशवत् सूक्ष्मशरीर आत्मा न दृश्यते वायुवदन्तरात्मा।
स बाह्यमभ्यन्तरनिश्चलात्मा ज्ञानोल्कया पश्यति चान्तरात्मा।।
19. The inner Self is subtle like ether. He is not visible just as air is not visible. He is within and without and is steady. He (the witness) sees with the flame of knowledge,.
20. यत्र यत्र मृतो ज्ञानी येन वा केन मृत्युना।
यथा सर्वगतं व्योम तत्र तत्र लयं गतः।।
घटाकाशमिवात्मानं विलयं वेत्ति तत्त्वतः।।
20. Let the Knower pass away anywhere and whatsoever be the cause of his death, he merges into Brahman like the pot-ether into the all-pervasive ether(when the pot breaks).
NOTE: Acharya Shankara concludes His LAGHU VAAKYAVRITTI: देहात्मधीवद्ब्रह्मात्मधीधार्ढ्ये कृतकृत्यता।
यदा तदायं म्रियतां मुक्तोऽसौ नात्र संशयः।।(When our Brahman-Consciousness becomes as steadfast as our body-consciousness, one is truly fulfilled. Let his death happen at any time,, he is liberated no doubt).
21. तपेद्वर्षसहस्राणि एकपादस्थितो नरः।
एतस्य ध्यानयोगस्य कलां नार्हति षोडशीम्।।
21. Let one perform penance for thousands of years, standing on one leg. Such penance doesn’t equal one-sixteenth fraction of the Yoga of Meditation.
22. इदं ज्ञानमिदं ज्ञेयं तत्सर्वं ज्ञातुमिच्छति।
अपि वर्षसहस्रायुः शास्त्रान्तं नाधिगच्छति।।
23. विज्ञेयोऽक्षर तन्मात्रो जीवितं चापि चञ्चलम्।
विहाय शास्त्रजालानि यत्सत्यं तदुपास्यताम्।।
22. This is (my) knowledge, this is to be known – thus one desires to know. Even if his span of life runs into a thousand years, he will not be able to master the various Shaastra -s.
23. The only thing worth knowing is That which is beyond wear and tear. Life is very transient and, therefore, pray let go the maze of Shaastra -s and be devoted to the Truth.
NOTE: Samarth Ramdas also counsels us to give up the craze to go after too many शास्त्र-s: बहू शास्त्र धुंडाळितां वाड आहे। जया निश्चयो येक तोही न साहे।।(There is no unanimity in the conclusions of the शास्त्र -s of which there is an overgrowth)
(Manaache Shloka 157). नाना शास्त्रें धुंडाळितां। आयुष्य पुरेना सर्वथा । अन्तरीं संशयाची व्यथा वाढोंचि लागे।
(For searching through the various शास्त्र -s, one life is not enough. Despite this search, the agony of doubt will worsen only)(Daasbodh).
24. अनन्तकर्म शौचं च जपो यज्ञः तथैव च।
तीर्थयात्राभिगमनं यावत् तत्वं न विन्दति।।
24. Endless rituals, purifactory ceremonies, Japa, sacrifice and going on pilgrimage – all this is useful only till one attains the Truth.
25. अहं ब्रह्मेति नियतं मोक्षहेतुर्महात्मनाम्।
25. “I am Brahman” – this conviction is the most sure means to Moksha for the noble souls.
26. द्वे पदे बन्धमोक्षाय न ममेति ममेति च।
ममेति बध्यते जन्तुः न ममेति विमुच्यते।।
26. Two words signify bondage and liberation. They are: “This is not mine” and “This is mine”.
The creature(ignorant person) is bound when he says “this is mine”. He is free from bondage when he says “this is not mine”.
27. यदाऽयात्युन्मनीभावः तदा तत्परमं पदम्।
मनसो ह्युन्मनीभावे द्वैतं नैवोपलभ्यते।
तत्र तत्र परं ब्रह्म सर्वत्र समवस्थितम्।।
27. When the mind is transcended, that supreme state is attained. When there is this transcendence, there will never be the awareness of duality. Everywhere there will be the experience of Brahman.
28. हन्यान्मुष्ठिभिराकाशं क्षुधार्तः खण्डयेत् तुषम्।
नाहं ब्रह्मेति जानाति तस्य मुक्तिर्न जायते।।
28. One may be able to pound the sky with his fists; Maybe one, distressed with pangs of hunger, will appease his hunger by grinding the chaff. But, one who knows not “I am Brahman” will not get Liberation at all.
NOTE: We can’t make a quantum leap to AHAM BRAHMAASMI regardless of our present condition. Before we are qualified to say “I am Brahman”, we have to go through two earlier stages. The great Advaita exponent Shri
Madhusudana Saraswati has given in his BHAKTI RASAYANAM – a book that was dear to our revered Parama Guru and which He quoted often – the step by step ascent to the above grand consummation. First step is
तस्यैवाहम् (तस्य एव अहम् – I AM HIS – मी देवाचा).
Second step: ममैवासौं (मम एव असौ –
HE IS MINE – देव माझा). The third crowning step: स एवाहम् (स एव अहम् – I AM HE – same as अहं ब्रह्मास्मि).
Santa Tukaram had mastered the earlier two stages and, therefore, he could say: “I went to see God and lo, I became God myself – देव पाहावयासी गेलो, तेथें देवचि होवुनि ठेलो!).
GLEANINGS FROM PAINGALOPSNISHAD ARE CONCLUDED
ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।
ॐ श्री मात्रे नमः।
JAI SHANKAR
50. MUKTIKOPANISHAD
This is affiliated to Shukla Yajurveda and its Shaanti Mantra is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते
….already explained in an earlier series.
It contains the spiritual instruction given by
Shri Rama to Shri Hanuman.
01. O Rama, pray tell me how I can effortlessly be free from the bondage of Samsaara.
02. साधु पृष्टं महाभावो वदामि शृणु तत्त्वतः।
वेदान्ते सुप्रतिष्ठोऽहं वेदान्तं समुपाश्रय।।
03. निश्वासभूता मे विष्णोर्वेदा जाताः सुविस्तराः।
तिलेषु तैलवद्वेदे वेदान्तः सुप्रतिष्ठितः।।
02.You have asked the right question, O Mighty Armed! I am well established in Vedanta. Pray take shelter in Vedanta.
03. The expansive Veda-s have been exhaled by Me, VishNu that I am. Like oil in sesame, Vedanta is well established in the Veda-s.
04. गुरूपदिष्टमार्गेण ध्यायन् मद्गुणमव्ययम्।
मत् सायुज्यं द्विजः सम्यग्भ्रमरकीटवत्।।
04. By contemplating on My immutable virtues in accordance with the path shown by the Guru, the twice-born (dvija) attains merger into Me,, (this transformation being) like the worm
turning into a wasp.
NOTE: This is the maxim called Bhramara Keeta Nyaaya. It is believed that a wasp picks up a stray worm, lodges it in a crevice in a wall and keeps constantly humming around it and lo, in good time the worm comes out as a wasp!
05. माण्डूक्यमेकमेवालं मुमुक्षूणां विमुक्तये।
ज्ञानं लब्ध्वाचिरादेव मामकं धाम यास्यसि।।
05. One Upanishad called MaaNDookya is alone sufficient to confer liberation on the aspirants. Acquiring this knowledge you will soon go to My Abode.
NOTE: We have covered माण्डूक्य in this series earlier. It is short and sublime. It teaches us what is called अवस्थात्रय प्रक्रिया. It tells us that the Atman is the overseer of the three states of waking, dream and deep sleep. The Atman is तुरीय, the fourth transcendental dimension,
the silent witness, साक्षि। This dimension is our true identity. If we assimilate this truth about ourselves and abide by it, it is enough। This is Vedanta in a capsule, courtesy मांडूक्य उपनिषद्.
06. मुमुक्षवः पुरुषाः साधनचतुष्टयसम्पन्नाः श्रद्धावन्तः श्रवण
मनन निदिध्यासनानि नैरन्तर्येण कृत्वा कैवल्यं लभन्ते।
06. The aspirants, full of faith, endowed with the four means should practise attentive listening, reflection on it with reasoning and contemplation on the truth thus arrived at. By this constant practice, they attain Kaivalya (Liberation).
NOTE: The four साधन -s are: नित्यानित्यवस्तुविवेक, इहामुत्र फलभोगविराग, शमदमादि षट् सम्पत्ति, मुमुक्षुत्व।
Moksha is called Kaivalya I.e. being ALONE.
We are born alone and we pass away alone. Being alone is our intrinsic nature. As Dr.Sarvapalli Radhakrishnan puts it: Moksha is the flight of the Alone to the Alone.
07. कैवल्यं पुरुषप्रयत्नसाध्यं भवति। यथा पुत्रकामेष्टिना पुत्रं वाणिज्यादिना वित्तं ज्योतिष्टोमेन स्वर्गं तथा पुरुषप्रयत्नसाध्य वेदान्तश्रवणादिजनितसमाधिना जीवन्मुक्तिलाभो भवति।
07. Kaivalya(Liberation) is attainable by human effort. Just as one gets a son by performing Putrakameshti Yaaga, just as one acquires wealth through commerce or one attains heaven by performing Jyotishtoma Yaaga, by
assiduous effort consisting of ShravaNa,
Manana and Nididhyasana leading to Samaadhi, one attains Jeevanmukti(Mukti here and now – इहैव अधुनैव – in this body, not a
post-mortem experience).
NOTE: These lines are in JEEVANMUKTI VIVEKA of Swami VidyaraNya in the section Jeevanmukti PramaaNa PrakaraNam. पुरुष प्रयत्न is the key word. We cannot outsource कैवल्य.
During Hindu wedding, the groom pledges that he will not exclude his bride in the pursuit of Dharma, Artha and Kaama(धर्मे च अर्थे च कामे च
नातिचरामि). Please note the fourth पुरुषार्थ i.e Moksha is conspicuous by its absence. The groom and his bride have to exert on their own (पुरुष प्रयत्न) for Moksha. No proxy allowed!
08., सर्ववासनाक्षयात् तल्लाभः। अत्र श्लोकाः भवन्ति। उत् शास्त्रं शास्त्रितं चेति पौरुषं द्विविधं मतम्। तत्रोच्छास्त्रम् अनर्थाय परमार्थाय शास्त्रितम्।।
08. Jivanmukti is attained upon extinction of all latent cravings. There are here these verses bearing on this subject. Human effort is two -fold. One is violative of scriptures and the other as sanctioned by them. The former spells ruin and the latter leads to the Ultimate Good.
09. लोकवासनया जन्तोः शास्त्रवासनयापि च।
देहवासनया ज्ञानं यथावन्नैव जायते।।
09. There will never be the dawn of Knowledge as long as the creature (ignorant person) is prey to three addictions: the world, the scriptures and the body.
NOTE: The craving for name and fame in the world is लोकवासना। The addiction to scriptures (and the consequent pride and arrogance) is शास्त्रवासना। The slavery to the bodily impulses is देहवासना। Santa Jnaneshwar, his siblings and his parents were tormented by so-called Shaastri -s. They quoted chapter and verse to justify their harassment. That’s why poet Kalidasa said: “Something is not right just because it has a hoary past nor is something spotless just because it is modern. The virtuous and the godly judge with discrimination and then opt for either of them. The fool (lacking independent judgement) is led astray by the opinions of others”(पुराणमित्येव न साधु सर्वंं न चापि नव्यं नवमित्यवद्यम्। सन्तः परीक्ष्यान्यतरं भजन्ते मूढः परप्रत्यय नेय बुद्धिः।।)(Kalidasa’s play मालविकाग्निमित्र।).
10. द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च तौ।
वासनौघेन शुद्धेन तत्र चेदनुनीयसे।।
तत्क्रमेणाशु तेनैव मामकं पदमाप्नुहि।
10. The latent desires(वासना) are classified as auspicious and inauspicious. If you are guided by the former, you will, slowly, step by step, reach Me by them only.
11. अथ चेदशुभो भावः त्वां योजयति संकटे।
प्राक्तनः तदसौ यत्नात् जेतव्यो भवता कपे।।
11. If inauspicious inclinations hold sway, they will land you in trouble. This is due to your previous Karma and you have to conquer it with effort, O Hanuman!
12. शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित्।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि।।
12. The rivulet of वासना-s flows in two directions – auspicious and inauspicious. With assiduous effort, it should be directed into auspicious channel।
13. अशुभेषु समाविष्टं शुभेश्वेवावतारयेत्।
पौरुषेण प्रयत्नेन लालयेत् चित्तबालकम्।।
13. You should move the वासना-s that have taken an inauspicious turn into auspicious direction. With manly effort you should lovingly train the mind-infant.
NOTE: All the above verses are in Yoga Vaasishta.
14. संदिग्धायामपि भृशं शुभामेव समाचर।
शुभायां वासनावृद्धौ न दोषाय मरुत्सुत।।
14. Even when a doubtful situation arises, take your stand on good वासना-s only. Increase in good वासना-s is not a drawback, O son of Marut!
15. वासनाक्षय विज्ञान मनोनाशा महामते।
समकालं चिरभ्यस्ता भवन्ति फलदा मताः।।
15. Extinction of the वासना-s , acquiring Knowledge and destruction(conquest) of the mind become fruitful when practised simultaneously.
NOTE: Assuming the attitude: “Thy will be done, O God” is मनोनाश। Our Vedic prayer is तन्मे मनः शिवसङ्कल्पमस्तु। This has two meanings: Let my Will be good. Let Shiva’s Will be my Will.
16. त्रय एवं समं यावन्नाभ्यस्ताश्च पुनः पुनः।
तावन्न पदसंप्राप्तिः भवत्यपि समाशतैः।।
16. As long as these three are not practised simultaneously again and again, the final attainment will not happen even for hundreds of years.
17. एकैकशो निषेव्यन्ते यद्येते चिरमप्यलम्।
तन्न सिद्धिं प्रयच्छन्ति मन्त्राः संकीर्तिताः इव।।
17. If the above three are practised one by one (not simultaneously) for long, they will not be fruitful like Mantra-s chanted bit by bit.
NOTE: All the above verses are in Yoga Vaasishta and are quoted in JEEVANMUKTI VIVEKA.
18. त्रिभिरेतैः चिराभ्यस्तैः हृदयग्रन्थयो दृढाः।
निःशङ्कमेव त्रुट्यन्ति बिसच्छेदाद्गुणा इव।।
18. With the simultaneous practice of the above three for a long time, the knots of the heart will doubtless be untied like the fine threads of the lotus-stalk when the stalk is cut.
19. जन्मान्तरशताभ्यस्ता मिथ्या संसारवासना।
सा चिराभ्यासयोगेन विना न क्षीयते क्वचित्।।
19. The inclination to experience the makebelieve Samsaara, practised over hundreds of past births, does not witheraway without diligent (simultaneous) practice of
above triad.
NOTE: This verse is in Yoga Vaasishta (5-92-23).
20. तस्मात् सौम्य प्रयत्नेन पौरुषेण विवेकिना ।
भोगेच्छाम् दूरतः त्यक्त्वा त्रयमेव समाचर।।
20. Therefore, O amiable Hanuman, a person of discrimination should let go afar the craving for sensory enjoyment and practise all the three
(stated above) with manly effort.
21. तस्मात् वासनया युक्तं मनो बद्धं विदु्बुधाः।
सम्यग्वासनया मुक्तं मुक्तमित्यभिधीयते।।
21. Therefore, a mind is said to be bound when it is bound by वासना। It is said to be free when it is free from वासना।
22. सम्यगालोचनात् सत्याद्वासना प्रविलीयते।
वासनाविलये चेतः शममायाति दीपवत्।।
22. By proper investigation into Truth, the
वासना gets dissolved. As a result, the mind gets extinguished like the lamp(without oil).
23. अयत्नोपनतेश्वक्षि दृग्द्रव्येषु यथा पुनः।
नीरागमेव पतति तद्वत् कार्येषु धीरधीः।।
23. Like the eye that sees the things brought before it unsought(with detachment), the aspirant of unwavering intelligence, gets into his mundane chores dispassionately(with detachment).
24. द्वे बीजे चित्तवृक्षस्य प्राणस्पन्दन वासने।
एकस्मिन् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः।।
24. The mind-tree owes its origin to two seeds – the throb of the vital breath and वासना (latent cravings). When either of them decreases, soon both will wither away.
NOTE: The HaTha Yogi resorts to the former (प्राणायाम) while the ज्ञानयोगी resorts to विचार and विवेक।
25. मैत्र्यादिभिर्गुणैर्युक्तं शान्तिमेति न संशयः।
भूयो जन्म विनिर्मुक्तं जीवन्मुक्तस्य तन्मनः।।
25. The mind of the Jeevanmukta, endowed with qualities like friendliness, undoubtedly attains peace . Such mind doesn’t lead to rebirth for him.
27. सरूपोऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते।
अरूपस्तु मनोनाशो विदेहमुक्तिगो भवेत्।।
27. This withering away of the mind of the Jeevanmukta is called ‘with form'(सरूप). It becomes formless when he sheds his body.
28. सहस्राङ्कुरशाकात्म फलपल्लवशालिनः।
अस्य संसारवृक्षस्य मनोमूलमितीर्यते।
28. The mind, verily, is the root of this tree of Samsaara with its myriad sprouts,buds, branches, fruits etc. Thus it is said.
29. मनसोऽभ्युभदयो नाशः मनोनाशो महोदयः।
ज्ञमनो नाशमभ्येति मनो ज्ञस्य हि शृङ्खला।।
29. The rise of the mind is a grievous spiritual loss. The withering away of the mind is the dawn of blessedness. The mind of the Knower withers away. To the Knower, mind is a chain that binds.
(NOTE: Here the mind is equated with restless desires, aversions, anger, greed etc . Mind, per se, is not an evil. Love, compassion, friendliness,. humility etc – these are the glory of the mind only. In Gita, the Lord says: Among the senses, I am the mind.
इन्द्रियाणांं मनश्चास्मि। Ch.10-22). Mind is a VIBHOOTI of God).
30. तावन्निशीव वेताला वल्गन्ति हृदि वासनाः।
एकतत्वदृढाभ्यासाद्यावन्न विजितं मनः।।
30.. So long will the वासना-goblins perform their antics in the heart as long as the mind has not been conquered by assiduous practice of the one Truth(अहं ब्रह्मास्मि, तत् त्वम् असि etc).
31. शोषयाशु यथा शोषमेति संसारपादपः।
उपाय एक एवास्ति मनसः स्वस्य निग्रहे।।
31. Ensure quickly that the Samsaara -tree dries up; There is only one strategy to tame the mind.
32. प्रक्षीणचित्तदर्पस्य निगृहीतेन्द्रीयद्विषः।
पद्मिन्य इव हेमन्ते क्षीयन्ते भोगवासनाः।।
32. For him, who has tamed the arrogance of the mind and held captive the Indriya-enemies, his वासना -s wither away like the lotus-beds in the chill of the winter.
33. हस्तं हस्तेन संपीड्य दन्तैर्दन्तान् विचूर्ण्य च।
अङ्गैः अङ्गान् समाक्रम्य जयेदादौ स्वकं मनः।।
33. By squeezing one hand with the other,
By gnashing teeth against each other and by ‘invading’ one’s limbs against one another, one should at first conquer his mind.
NOTE: A very graphic way of teaching us that we should tame our mind, howsoever difficult it may be.
This verse is in Yoga Vaasishta (4-23-58).
34. अङ्कुशेन विना मत्तो यथा दुष्ट मतङ्गजः।
न शक्यते मनो जेतुं विना युक्तिमनिन्दिताम्।।
34. Just as one cannot tame a rogue-elephant without applying the goad, it is not possible to conquer the mind without recourse to means that are not blameworthy.
35. अध्यात्मविद्याधिगम: साधुसङ्गतिरेव च।
वासना संपरित्यागः प्राणस्पन्दनिरोधनम्।
एताः ताः युक्तयः पुष्टाः सन्ति चित्तजये किल।।
35. Acquiring spiritual knowledge, company of the good and the godly, letting go of वासना-s and breath-control – these are, indeed, the robust means to rein in the mind.
36. सतीषु युक्तिष्वेतासु हठान्नियमयन्ति ये।
चेतसो दीपमुत्सृज्य विचिन्वन्ति तमो किल।।
36. When these means are available, those who seek to tame the mind with force are like those who grope in the dark, brushing aside the lamp
(that is available).
37. विमूढा: कर्तुमुद्युक्ताः ये हठाच्चेतसो जयम्।
ते निबध्नन्ति नागेन्द्रं उन्मत्तं बिसतन्तुभिः।।
37. Those who foolishly try to conquer the mind with force are like those who try to bind a rogue-elephant with the (delicate) threads of a lotus-stalk.
38. दृढभावनया त्यक्त पूर्वापरविचारणम्।
यदादानं पदार्थस्य वासना सा प्रकीर्तिता।।
38. Without proper enquiry into its pros and cons, accepting a thing with a deep-rooted sentiment about it, is called वासना।
39. भावितं तीव्रसंवेगादात्मना यत् तदेव सः।
भवत्याशु कपिश्रेष्ट विगतेतरवासनः।।
39. Due to the intensity of his attraction towards that entity, he, verily, becomes
identified with it, O doyen among the monkeys, with all other attractions wiped out.
40. तादृग्रूपो हि पुरुषो वासनाविवशीकृतः।
संपश्यति यदैवैतत् सद्वस्त्विति विमुह्यति।।
40. He, verily, becomes the वासना itself, and enslaved by it, he regards what he sees as the Ultimate Good and thus becomes deluded.
41. वासनावेगवैचित्र्यात् स्वरूपं न जहाति तत्।
भ्रान्तं पश्यति दुर्दृष्टिः सर्वं मदवशादिव।।
41. However, a thing thus fancied by one due to his intense attraction, doesn’t give up its real nature. Such a person is as if under intoxication with his perverse vision.
NOTE: A poison doesn’t cease to be a poison just because someone has foolishly been attracted by it. It will be a fatal attraction indeed.
42. वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा।
मलिना जन्महेतुः स्यात् शुद्धा जन्मविनाशिनी।।
42. वासना is of two types – pure and impure. The impure variety gives rise to rebirth while the pure one puts an end to rebirth.
43. बहुशास्त्रकथाकन्थारोमान्थेन वृथैव किम्।
अन्वेष्टव्यं प्रयत्नेन मारुते ज्योतिरान्तरम्।।
43. O Maruti! What does it avail one to ruminate over wornout tales and so many scriptures? It behoves one to seek diligently the Light within.
44. दर्शनादर्शने हित्वा स्वयं केवलरूपतः।
य आस्ते कपिशार्दूल ब्रह्म स ब्रह्मवित् स्वयम्।।
44. Giving up seeing and not-seeing, he, who remains alone (as a Saakshi) is himself Brahman. He is the Knower of Brahman, O Doyen among the monkeys!
NOTE: Seeing and not seeing, hearing and not hearing etc etc take place under the watchful Tureeya(the fourth dimension, surpassing Jaagrat etc),our true identity . Samvit, Saakshi,
Pratyagaatman, Brahman – are its different names.
45. If one has studied the four Veda-s and myriad scriptures, but, has not experienced the Truth called Brahman, he is like the ladle, which, though immersed in the food it serves, cannot relish its taste!
46. अत्यन्त मलिनो देहः देही चात्यन्त निर्मलः।
उभयोरंतरं ज्ञात्वा कस्य शौचं विधीयते।।
46. The body is very unclean while the resident in it – Atman – is very clean and stainless. If one has understood their mutual difference, for whom is the cleanliness regimen ordained?
NOTE: This verse is in Swami VidyaraNya’s book Jeevanmukti Viveka also. To be aware of the distinction between the body and its indwelling Atman and refrain from mistaking one for the other is the आध्यात्मिक Shoucham.
47. बद्धो हि वासनाबद्धो मोक्षः स्याद्वासनाक्षयः।
वासनां संपरित्यज्य मोक्षार्थित्वमपि त्यज।।
47. To be bound means to be bound by वासना -s. To be liberated means to be free from वासना -s. Let go वासना -s and rise above even the craving for Moksha.
NOTE: With the dawn of realisation that one was नित्य शुद्ध बुद्ध मुक्त always and it was only ignorance which made him doubt this, the desire for Moksha also disappears.
This verse is in Yoga Vaasishta (4-57-19).
48. अशब्दमस्पर्शमरूपमव्ययं तथाऽरसं नित्यमगन्धवत् च यत्।
अनामगोत्रं मम रूपमीदृशं भजस्व नित्यं पवनात्मजार्तिहन्।
49. दृशिस्वरूपं गगनोपमं परं सकृद्विभातं त्वजमेकमक्षरम्।
अलेपकं सर्वगतं यदद्वयं तदेव चाहं सकलं विमुक्तः ॐ।।
48. O son of Pavana(wind)! Be always devoted to me, who am beyond sound, touch, form, taste, smell, am immutable, beyond name, clan (Gotra) and dispeller of distress.
49. I am the see-r, etherlike, transcendental, always luminous, unborn, One and beyond wear and tear, detached, all-pervasive, and Non-Dual. I am all. I am ever free. AUM.
50. दृशिस्तु शुद्धोऽहमविक्रियात्मको न मेऽस्ति कश्चिद्विषयः स्वभावतः। पुरस्तिरश्चोर्ध्वमधश्च सर्वतः सुपूर्णभूमाहमितीह भावय।।
50. (O Maruti), pray contemplate as follows: “I am the witness, I am pure and changeless, by nature I have no sensory object(to please me), I am full everywhere – in front, at the back, above and below. I am the infinite”.
51. अजोऽमरश्चैव तथाऽजरोऽमृतः स्वयंप्रभः सर्वगतोऽहमव्ययः।
न कार्यंमतीत्य निर्मलः सदैव तृप्तोऽहमितीह भावय।।
51. (O Maruti), pray contemplate like this:
“I am birthless, immortal, beyond wear and tear, nectarlike, self-luminous, all-pervasive and immutable. I am not the effect(of a cause),
I am ever pure, ever content”.
MOST OF THE VERSES IN THIS UPANISHAD ARE IN YOGA VAASISHTA AND ALSO IN JEEVANMUKTI VIVEKA OF SWAMI VIDYARANYA.
GLEANINGS FROM MUKTIKOPANISHAD
CONCLUDED