You are not what you think :: You are Bliss ::

----- from Ashtavakra Gita (अष्टावक्रगीता)

देहाभिमानपाशेन चिरं बद्धोऽसि पुत्रक ।
बोधोऽहं ज्ञानखंगेन तन्निष्कृत्य सुखी भव ॥१-१४॥

dehābhimānapāśena ciraṁ baddho'si putraka |
bodho'haṁ jñānakhaṁgena taḥnikṛtya sukhī Bhava || 1 - 14 ||

Translation :-

हे पुत्र ! बहुत समय से आप - मैं शरीर हूँ इस भाव बंधन से बंधे हैं स्वयं को अनुभव कर ज्ञान रूपी तलवार से इस बंधन को काटकर सुखी हो जाएँ |

You have long been trapped in the snare of identification with the body. Sever it with the knife of the knowledge that “I am Pure Consciousness”, and be happy, my son.



Comments :

Here it would be wise to bring up an ancient tale from India about a lion cub who was raised by a flock of sheep, instead of his own mother. The sheep were very kind and raised the lion cub (we will call it the ‘sheeplion’) as their own. The sheep-lion cub grew up among them, believing he too was a sheep. He slept with them, played with them, ate grass with them, and bleated when they did. He became as fearful as them at the appearance of a potential threat. Years went by. One day an enormous lion leapt out from behind some trees and threatened the flock of sheep. They huddled together, terrified. That's when the lion noticed the sheep-lion shaking and hiding in middle of the flock. The sheep-lion was bleating instead of roaring. The lion asked, “Why are you bleating instead of roaring? Why are you living among sheep? You're a lion.”
The sheep-lion didn’t believe this at all. He had been a sheep all his life. Frightened, he tried to run away. But the larger lion caught him and dragged him to a lake, where he told the sheep-lion to look at his reflection in the water. The sheep-lion leaned over and saw his face for the first time. He saw that he wasn’t a sheep; he was a lion after all. From that moment everything changed for the sheep-lion. He roared instead of bleating and became who he was meant to be. He wasn't meant to live a fearful life, following the herd of sheep and doing what they did without question. He was a lion. He was powerful, noble, and strong.

This analogy provides us a very deep insight into the spiritual journey and puts a few misconceptions surrounding our spiritual life to rest. First of all, bliss is NOT an attainment. It is our own reflection, our own inner nature. The lion was always a lion. He was never a sheep. The sheep-lion cub had wrongly identified himself as a sheep. Similarly, we too have wrongly identified with the herd mentality, which is, “I am so and so” – the body, the
mind, the intellect, the energies. We have failed to look into the lake of our heart. Once we see our true selves clearly, the false identification drops completely. The memory of the flock is no longer predominant.

Bliss takes over completely. We have only to ‘look’ inwards deep enough, and then we will see the reflection clearly. This Bliss is what you’ve always been, so there is no question of it coming and going. What comes and goes is only a state of mind. This bliss is often referred to as SAT-CHIT-ANANDA.

This means that the bliss stays forever, never to leave. SAT-CHITANANDA may merely seem like three separate words meaning
EXISTENCE-ONSCIOUSNESS-BLISS, but together they denote a very important deeper meaning, which is ‘The Consciousness which ever exists as Bliss.’ Once we see it, we will know that we were always that bliss. It stays forever. How can it ever leave me? It is known that it has never left me in the first place.

Note: A few key components and features of the Bliss of SAT-CHITANANDA and my own experience regarding it are mentioned through the following points:

• It is what you already are, so it is not a question of attainment or of becoming that Bliss.

• It is continuous, ever flowing and ever new Joy.
• All it takes to realize it is an intense looking inwards (towards the lake of our inner heart) and away from outward sense gratifications (the herd mentality.) The journey the sheep-lion makes towards the lake represents the inward journey every sadhaka or spiritual practitioner has to undertake. It is not enough merely to assume that we are already that ‘lion’ and so nothing needs to be done, as neo-Advaita declares.

Without looking at one’s reflection in the ‘lake’ (Bliss flowing from
the heart) any knowledge is mere mental knowing. Wisdom lies in
direct realization or else doubts will always persist. The sheep-lion
has to take the journey to the lake to see its true reflection. This is a must in the spiritual quest. Only then it becomes Jnana (true
knowledge).

Without firm conviction derived through direct experience, no matter how hard the sheep-lion tries to roar he will only be bleating. Most seekers on their spiritual journey don’t undertake the inner journey as a discipline (formal meditation,) and many of them who do are easily distracted midway along the journey, or drop the journey altogether.

Many go ‘guru shopping’ and read various books, trying to seek a
technique or an insight which can reveal the ‘Truth’ to them in a very short period of time. They mentally grasp various different concepts and try to find the Truth through these mental concepts. This is like trying to find fish in a pot-hole. Fish can only be found in a lake.

Therefore it is of vital importance to limit reading and rather dive
within, into the lake of one’s heart. All doubt vanishes when the lake is reached (when the life energy is stabilized in the heart.)
Only then can the spiritual journey be called complete, not before.

• Two sure signs that one has reached the ‘lake’, which is the end of seeking, are:

Firstly, there must be a moment when the ‘sheep’ memory
(body/ mind/ ego) is completely gone and the lion consciousness (pure uninterrupted bliss) takes over. This means that the knowledge I EXIST cannot be of both, the lion and the sheep (body/ mind/ ego). In that knowledge BOTH CANNOT CO-EXIST. There must be a time where one finds a new reality has emerged INDEPENDENT of the body/ mind/ ego. This means the experiencer is not this body/ mind/ ego. Many talk about bliss rising and falling, oneness experiences, alertness and mindfulness experiences or a background SELF (often another mental concept); but none of these constitute real awakening because they are experienced through the normal waking state, where the experiencer is still the body/ mind/ ego. This is another flaw of the neo-Advaitins and of those who shy away from formal meditation. They have not gone deeper than the waking and dream states to see their true reflection.

Secondly, seeking will automatically come to an end when there is no abidance by you. Rather, Bliss will abide in you, captivate you and possess you. It will hold you so close to itself that the outer sense gratifications will lose their charm and effect on you. Nothing outer or inner will enchant you. All forms of practice and searching will drop automatically.

The bliss which comes and goes (as a glimpse) is nothing but a state of mind. The temporary joy and bliss which appear take place when the mind gets purified through sadhana (formal meditation and inquiry). But, they disappear too, as they come from the mind. Many aspirants chase this joy and bliss, and feel dejected and de-motivated to pursue their sadhana when the joy and bliss elude them, but this is a big mistake. It is here that a teacher advises the students not to worry whether bliss is manifesting or not. The student is asked to let go of whatever the mind brings in – sorrow or joy, and to identify with neither of them; simply to dive deeper without worrying about any results appearing in the form of joy and bliss. However, there will be no question of letting go the Bliss of SAT-CHIT-ANANDA, because it won’t allow you to let go. You will be powerless. Can a drunk remain in his senses and let go of his intoxication by merely willing it? Obviously, this is not to imply that drunks are similar in any way, because the state of SAT-CHIT-ANANDA (Divine intoxication) is a highly alert state unlike that of a drunk, and the joy far exceeds that of drinking or any pleasures of this world.

Katha Upanishad

This Upanishad belongs to the Taittiriya Shaakhaa of the Krishna Yajur Veda. It begins with a story and is in the form of a dialogue. According to this story. A poor and pious Brahmana, Vajasravasa, performs the Visvajit sacrifice and gives as presents to the priests a few old and feeble cows. His son, Naciketas, is disturbed by his father’s offerings and proposes that he himself may be offered as offering to a priest. His father declined to accept the proposal. When Naciketas persisted, his father in rage asked him to go to Yama (the God of death). Naciketas goes to the abode of Yama and there waits for him for three days and three nights without any food. On his return, Yama offers three gifts as compensation for the delay and discomfort caused to Naciketas. Nachiketas asked for three boons:

1) He be returned alive to his father and his father should not have any anger towards him.
2) He asked Yama to teach him the sacrifice, by the performance of which he can enter heaven and be freed from hunger, thirst, fear and sorrow. (Later on this sacrifice was renamed as the Nachiketaagni).
3) He wanted to know from Yama, what happens to man after he is dead.

The first two boons were readily granted by Yama. As regards the third boon, Yama tries to discourage Nachiketas from asking this question. Instead he tries to tempt Nachiketas by offering him wealth, progeny, kingship, etc. Nachiketas refused all these offers and insisted on knowing about life after death. The central theme of the Katha Upanishad is the dialogue between Yama and Nachiketas around the third boon.

Yama is very pleased with Nachiketas for not being tempted by worldly possessions and pleasures and makes the distinction between the Good and the Pleasant. Worldly interests such as power, wealth, family etc. constitute the pleasant. Spiritual values and interest in them constitute the good. The path of the ‘pleasant’ leads to ignorance and the path of the ‘good’ lead to Knowledge. Yama is happy that Nachiketas has chosen the good and so is qualified to receive Knowledge.

Yama goes on to say that ignorant people who are deluded by worldly pleasures, who are devoid of discrimination, who are heedless and who think that “this world alone exists, and there is no other” are caught in the cycle of birth and death, pleasure and pain. These people are not fit to receive knowledge.

Yama goes on to say that the wise man who not only discards the fulfillment of worldly desires but also the desire to enter heaven where there is no fear, sorrow or death, such a wise man by concentrating on the Self, realizes the Self.

It is further stated in this Upanishad that this God Knowledge or Self-realisation cannot be acquired by reasoning or by the study of the scriptures. For Self-realisation, one must be chosen by God. Then by God’s grace and with the help of an able teacher the person will be able to realize the Self. It is also explained how through Yoga methodology the breath and the senses can be controlled and the need for moral probity to lead a spiritual life.
A lot of importance is placed on the role of the teacher or Guru who helps one to realize the Self. This is well expressed through the following verses:

“A seeker cannot find his way to God unless he is told of God by another.”
Katha Upanishad

“Arise! Awake! Approach the great and learn. Like the sharp edge of a razor is the path, so the wise say – hard to tread and difficult to cross.”
Katha Upanishad

About the Guru, Sri Chinmoy expresses the following opinion:

“A seeker who studies the Upanishads and leads a life of self-enquiry and self-discipline is not and cannot be a mere player on the stage of life, but is rather a spiritual art director and a real divine producer. Further he has two broad shoulders and does not mind the burdens of the world. He feels that it is his obligation to assuage the bleeding heart of humanity. His life is the independence of thought and spirit. His heart’s dedicated service receives rich rewards from Above. He has mastered his own philosophy of life, which is to please Divinity in humanity.”

In some of the verses in this Upanishad, the unique nature of God or Brahman, often possessing contradictory attributes, are described. He is considered to be smaller than the smallest, and at the same time greater than the greatest, is still at the same time is moving, does not have a body yet resides in all living creatures. Brahman is birthless, eternal, everlasting and ancient. He is not killed when the body in which he resides is killed.

Brahman is also considered to be the syllable ‘AUM’. By meditating on ‘AUM’ one can attain Brahman. Whoever meditates successfully on this soundless sound ‘AUM’ realizes the Brahman.

A few metaphors like the chariot and the Asvattha tree are used to explain the relation between the Brahman and the souls and also to show that Brahman is the foundation and the basis of all.

In the metaphor of the chariot, the human body is identified with the chariot, the Atman to be the master of the chariot, the intellect to the charioteer, the mind to the reins, and the senses to the horses. If the mind is distracted then the buddhi or intellect related to the mind looses its discrimination and the senses become uncontrolled. In such a case the embodied soul or Atman never attains the goal, but enters into the round of births and deaths. On the other hand if the mind is restrained through discipline, then the buddhi possesses discrimination, the senses come under control and the embodied Atman attains that goal from which it is not born again.

In the metaphor of the Asvattha Tree, with its root above and branches below, the Brahman is identified with the root thus explaining that Brahman is Immortal, that all the worlds are contained in him and none can pass beOnd him. Sri Chinmoy explains this metaphor in the following manner:

“In the Upanishads we come across a tree called the asvattha tree. Unlike earthly trees, this tree has its roots above and its branches below. It has two types of branches. One type enters into the meshes of ignorance and then starts struggling, fighting and trying to come out again into the effulgence of Light. The other type of branch always tries to remain in the Light. Its movement is upward; its aspiration is upward.”

krishna कृष्णा

Krishna :: the most attractive :: Protector :: Preserver :: Awesomeness ::

Rukmini Ji says:

‘O Mukunda, O Lion Amongst Men (Nara-Simha), which wise girl from a noble family would not seek you out as her husband, considering the fact that you are unparalleled in family lineage, character, personal charm, knowledge, youth and affluence (All qualities which a girl seeks in her husband).’

By referring to Krishna as ‘Mukunda’, Rukmini Ji is referring to his physical charm, meaning one whose face (mukha) beams like a jasmine flower (kunda). The second epithet of Narasimha is however not as soft, preparing him in advance to the challenge she next inspires him with:

‘I have therefore chosen you as my husband. Oh Lotus-Eyed Dear Lord!, I have submitted myself unto you. Please do take accept me as your wife. Let not Shishupala pollute me with his touch, much like a jackal would pollute a share which actually belongs to a lion, the king of all animals.’

By calling him out as ‘Lotus-Eyed’, Rukmini is signifying that even though she is tormented by the fire of separation, it is by meditating on his lotus-eyes that she cools her agitation. Next, proceeding psychologically, Rukmini Devi first informs Krishna that her surrender at his feet is total, and then spurs him into action outlining her fear that if Shishupala managed to marry her, it would lead to a loss of Krishna’s prestige, just like when a jackal makes away with the lion’s share. If so happened this would be in clear violation of the promise made by God himself in the Ramayana:

“It is my vow to grant protection to those who come to me saying: "I am yours" (Valmiki Ramayana 6.18.33).

Actually the word Shishupala means ‘one who rears (pala) children (shishu)’, implying the entire worldly cycle of marrying, earning, begetting children etc. Hearing of Krishna’s qualities and having lost his heart to him, the Jiva is not prepared to be wedded to a ‘Shishupala’ husband, wanting nothing less than Krishna himself. However, complete surrender (Sharanagati) is a fundamental requirement before such a union can take place.

Next Rukmini clearly says that the ultimate goal of any religious activity (Dharma) is not material gain, but union with Lord Krishna:

"If in this birth and also previous ones, I have properly worshipped the Almighty Lord Krishna through my Puja, Vedic sacrifices, acts of charity, observances of religious vows and penances, services to Brahmins and Gurus, may Krishna come forward to marry me, so that no ‘Shishupala’ can claim my hand. "

With this verse, Goddess Lakshmi in her form as Devi Rukmini, makes it clear that the goal of any Dharmic activity is to generate loving Bhakti for the highest God Krishna. The Bhagavata Purana says at another place:

‘The result of all Dharma, when correctly performed, is to generate interest in the adventures of Lord Krishna. If this does not happen, then such a Dharma would count as futile labor only.’ (1.2.8)

How do we know that we are following our Dharma properly? By its results. If it inspires us to hear and know more about the Lilas of Lord Krishna, which eventually will give rise to an immense and constant surge of affection for him, then we can safely say that we have been correctly performing our Dharma.

Thus Dharma generates love for Krishna, which is then amply reciprocated by him. Rukmini Ji further says:

‘O! Ajita, tomorrow when my marriage celebrations are about to begin, come secretly with your army, and defeating the armies of Shishupala, marry me, winning me over with your valor.’

The epithet Rukmini uses for Krishna here is ‘Ajita’, meaning one who is invincible (A-Jita). Even though as Lakshmi she is obviously aware that Krishna does not require the support of his army to defeat anyone; however, since he is in his Lila-Avatara, he has to conform to the role he is playing. Thus also the statement about winning her ‘by paying the price of his valor’. As a king, Krishna is expected to be valorous, and winning over a maiden by display of force was an accepted norm for the ruling-classes.





Significantly, the word used here for ‘defeating’ the armies is ‘Nirmathya’, which also means churning. In this manner does Rukmini remind him that he is as much Maha-Vishnu as she is Lakshmi, and he should achieve her once again as he had by churning the ocean (Exotic India Article of the Month November 2008).


She then proceeds to ask him a question, answering it herself:

‘You may be wondering how you can carry me, who lives deep inside the security of the inner chambers of her palace, without first killing my relatives? The solution to this is as follows: According to our family custom, a day before the wedding, the bride-to-be goes to a temple outside the city for worshipping goddess Parvati.’

Rukmini Ji leaves it that, implying that it would be convenient for Krishna to carry her away from there. Finally, she lays bare the intensity of her desire for the Supreme Lord:

‘O Krishna, if I am unable to bathe myself in the dust of your lotus feet, I shall give up my life by performing severe austerities, and continue to perform them in all my future births until I am able to obtain your grace.

The Process Of Death :?

======== How Soul Leaves The Body During Death ========


HOW SOUL DEPARTS AFTER DEATH :

At the time of death when the breathing becomes difficult the Jiva or the individual self that is in the body goes out making noises. Just as a cart heavily loaded goes on creaking, so does the Jiva creaks while the Prana departs.

The Jiva or the individual self has the subtle body as its Upadhi (limiting adjunct). It moves between this and the next world as between the waking and the dream states. It moves from birth to death. While in birth it associates itself with the physical body and the organs, in death it disassociates with them.

The departure of the soul is immediately followed by the departure of the vital force(Prana). It is presided over by the Supreme self-luminous Atman. It is through the light of the self that the man sits, moves and does his daily duties.

The subtle body has the vital force or Prana as its chief constituent . It is revealed by the self-luminous Atman. When the subtle body rises up, the Atman also seems to go with it.

Otherwise how can the self, being unified with the Supreme Self, go on making noises like a cart?

It goes on making noises because the pain afflicts it as the vital parts are being slashed. Loss of memory is caused as a result of this vital and excruciating pain. He is then put in a helpless state of mind on account of the pangs felt. Therefore, he is unable to adopt the requisite means for his well being, before that crisis comes. He must be alert in practicing the means conducive to that end. He is not able to think of God.

In old age, the body becomes thin and emaciated on account of fever and other diseases. When the body is extremely emaciated by fever and other causes, dyspnea sets in and at this stage the man goes making noises like the overloaded cart.

Just as the mango, fig or the fruit of the Peepal tree is detached from its stalk, so does this Infinite being completely detached himself from the parts of the body, again go in the same way that he came to particular bodies, for the enfoldment of his vital force.

The self that is identified with the subtle body completely detaches itself from the parts of the body such as the eye, etc. He is not able to preserve the body through the vital force at the time of his departure. Just as he detaches himself from the body and the organs, and enters deep sleep, even so, he detaches himself from this body during death and attaches himself to another. As frequently a man moves from the dream to the waking, from the waking to the dream and thence to deep sleep, so often he transmigrates from one body to another. He has transmigrated from many such bodies in the past and will continue to do so in the future as well. He gets his future birth according to his past work, knowledge and so forth. He goes from one body to another, only for the enfoldment of the vital force. It is by this vital force, that he fulfils his objective viz., the enjoyment of the fruits of his work. The vital force is only auxiliary to the enjoyment of the fruits of his work and hence the specification: "For the enfoldment of his vital force."


The Jiva has adopted the whole universe as his means to the realization of the fruits of his work and he is going from one body to another to fulfill this objective. Therefore the whole universe implied by his work waits for him with the requisite means for the realization of the fruits of his work made ready.

The Satapatha Brahmana says, "A man is born into the body that has been made for him" (VI-ii. 2-27). It is analogous to the case of a man about to return from the dream to the waking state.


THE DEPARTING SOUL COMPARED TO A KING :

When the king of a country pays a visit to some place within his kingdom, the leaders of the particular village anticipating the king's arrival wait on him with varieties of food, drink, beautiful mansions for his stay, etc. They say, "Here he comes, here he comes". So do the elements and the presiding deities. Indra and the rest, who help the organs to function, wait upon the departing soul with the means of enjoying the fruits of his work. They secure for him a suitable body to enjoy the fruits of his actions.

When the king wishes to depart, the particular leaders of the village approach him unbidden simply by knowing that he wishes to go, so do all the organs approach the departing man, the experiencer of the fruits of his work, at the time of death. The organs approach him when the breathing becomes difficult knowing that he wishes to depart. They do not go at the command of the departing self. They go of their own accord knowing the wish of their commander.

PROCESS OF DETACHMENT :

It has already been stated that the self completely detaches itself from the body and the organs at the time of death. When the self becomes weak and senseless the organs come to it. It is not the self that becomes weak; it is the body. But the weakness of self is figuratively spoken of. The self, being formless can never by itself become weak. So is the case with senselessness. People attribute to the self, the state of helplessness noticeable at the time of death, which is caused by the withdrawal of the organs. So they say, "Oh, he has become senseless!"

When the man is about to die, the various organs withdraw themselves into their original sources and help no more the function of the organs. In death there is a complete withdrawal of the organs into the heart or the heart-lotus or Akasha of the heart. But in the state of dream the organs are not absolutely withdrawn. Here lies the difference between sleep and death.

In the case of the organ, eye, the being associated with the eye, which is a part of the Sun, goes on helping the functions of the eye, while alive. In death, he ceases to help the eye and is merged in his own self, the Sun. In like manner, all the organs merge themselves in their respective presiding deities e.g., speech in Fire, the vital force in Vayu etc. The respective organs together with their presiding deities occupy their respective places when the man takes another body. This merging and reappearing take place every day during sleep. When the presiding deity of the eye withdraws from all sides, the dying man fails to notice color. At this time the self completely withdraws the particles of light, as in the dream state.

Every organ becomes united with the subtle body of the dying man. It is then, people at his side say of him, "He does not see now." Thus when one by one all the presiding deities of organs withdraw and merge into the cause, the respective organ stops functioning. Then the dying man hears not, sees not, smells not, speaks not and becomes senseless. He loses his consciousness forever. He never remembers he is Mr. so-and-so and that he belongs to such-and-such a caste, etc. He loses his understanding, memory and waking consciousness. The external world becomes void for him. The organs are then united in the heart.

In the subtle body the self-effulgent intelligence of the Atman is always particularly manifest. It is because of this limiting adjunct that the self comes under relative existence involving all such changes as birth and death and going and coming.


HOW THE SELF DEPARTS :

The passage of the self from the body varies according to the number of good actions done by the Jiva and the knowledge gained by him. If he has a good store of virtuous deeds and relative knowledge that would take him to the Sun, the self leaves the body through the eye. It leaves through the head if he is entitled to the world of Hiranyagarbha. It leaves through other passages according to its past work and knowledge.

When the individual self departs for the next world the vital force or Prana also departs. When Prana departs all the other organs too depart. The self has particular consciousness as in dreams in consequence of its past work. It does not have independent consciousness. If it had independent consciousness everybody would achieve the end of his life.

It is said that the last thought determines next birth. A man attains whatever he thinks of at the moment of death if he has always been imbued with that idea. Everybody has, at the moment, a consciousness that consists of impressions in the form of particular modification of the mind. He goes to the body, which is related to that consciousness. Therefore, in order to have freedom of action at the time of death, those aspirants who desire emancipation should be very alert in the practice of Yoga and right knowledge and the acquisition of merits during their lifetime.

The self, journeying to the next world is followed by knowledge of all sorts. It has the full knowledge of both the works enjoined and prohibited. It carries the impressions of experiences regarding every action that it performed in the past incarnations. These impressions play an active part in molding the character of the Jiva in the next birth. His fresh actions in the next birth are motivated by the impressions of actions of past life. The senses attain skill in performing certain works even without much practice in this life. It is observed generally that some are very skilful in painting. They can excel the best painter even without any practice. There are others who cannot do the same work even after much practice. All this is due to the revival or non-revival of the past impressions.

Knowledge, work and past experience are the three factors in deciding the future of an individual. One should, therefore, cultivate virtues; perform good actions so that he may attain a desirable and agreeable body with desirable enjoyments.

The organs are all pervading and all comprising. Their limitation in the sphere of the body and the elements is due to the work, knowledge and past experiences of men. Therefore, although the organs are naturally all pervading and infinite, since the new body is made in accordance with the person's work, knowledge and past impressions, the functions of the organs also contract or expand accordingly.

Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw its body aside, make it senseless, take hold of another support and contract itself.

Just as a caterpillar takes hold of another object before it leaves its hold of an object, so also the soul has the vision of the body to come, before it leaves the present body.

The soul goes from the body accompanied by the mind, Prana, the senses and the Sukshmabhutas or elements.

Just as a goldsmith takes apart a little quantity of gold and fashions another, a newer and better form, so does the self throws this body away, or make it senseless and makes another, a newer and better form, suited for the enjoyments in the world of the manes, celestials, gods or Hiranyagarbha.

Desire is the root-cause of transmigration. Being attached to the desires the individual soul attains that result to which his subtle body or mind is attached. Exhausting the results, of whatever work he did in this life, he returns from that world to this for fresh work. Thus, this is the man who desires to transmigrate. But the man, who does not desire, never transmigrates. He who is free from desires, the objects of whose desires have been attained and for who all objects of desire are but the Self____ he is merged in Brahman. To a knower of Brahman who has routed out his desires, work will produce no baneful result; for the Sruti says:

"For the one who has completely attained the objects of his desires and realized the Self, all his desires dissolve in this very life"

____ Mundaka Upanishad.

From Brahma-Sutras 4.2.17.
Commentary by Swami Vireswarananda, Adwaita Ashram, Mayavati:

This Sutra says that though the illumining of the top of the heart is common to both, yet the knower of the Saguna Brahman, through the grace of the Lord who abides in the heart, departs through the skull only, while others depart through other parts.

From Chandogya Upanishad: 8.6.6.

There are a hundred and one nerves of the heart; one of them penetrates the head; going up along that, one attains immortality; the others serving for departure in various directions.

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From The Scriptures :

The Process of Death

(From The Brahadaranyaka Upanishad, IV,iii)

Yajnavalkya said:

Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self, which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult (at the approach of death). 35.

When this body becomes thin - is emaciated through old age or disease- then, as a mango or a fig or a fruit of the peepul tree becomes detached from its stalk, so does this infinite being (the self), completely detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the remanifestation (unfoldment ) of his vital force. 36.

['Parts of the body ', Such as the eye, nose etc. In deep sleep, the gross body and organs, though left by the subtle body, are preserved by the prana (vital force). But this does not happen at the time of death, when the subtle body, together with the prana, leaves the gross body.]

Now when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour. IV,1.

[' Presiding Deity ' The sun in its microcosmic aspect is the presiding or controlling deity of the eye. This deity helps the eye to function as long as a person lives, as determined by his past actions. At the time of death the deity stops his help and goes back to the sun. He again returns to the eye when the man takes another body.]

The eye becomes united with the subtle body; then people say: 'He does not see'. The nose becomes united with the subtle body; then they say:'He does not smell'. The tongue becomes united with the subtle body; then they say:'He does not taste'. The vocal organ becomes united with the subtle body; then they say; 'He does not speak'. The ear becomes united with the subtle body; then they say: 'He does not hear'. The skin becomes united with the subtle body; then they say: 'He does not touch (feel)'. The mind becomes united with the subtle body; then they say: 'He does not think'.The intellect becomes united with the subtle body; then they say: 'He does not know '.

The upper end of the heart lights up, and by that light, the self departs, either through the eye, or through the head or through any other part (aperture) of the body.

And when the self departs, the vital force follows, and when the vital force departs, all the organs follow.

Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness.

It is followed by Knowledge, work and past experience. IV,2.

[Compare Bhagavad Gita, Ch.8, Verse 6. "Whosoever at the end leaves the body, thinking of any being, that alone does he attain (become), because of his constant thought of that being." Comments:The last thought determines the next birth. The most prominent thought of one's life occupies the mind at the time of death.]


From Chandogya Upanishad:

Relatives sit around an ailing person, saying, "Do you recognise me, do you recognise me?" He recognises so long as his speech does not become merged in the mind, mind in the vital force, vital force in the warmth, and warmth into the supreme deity.VI,15,1.

Then when his speech merges into the mind, mind into the vital force, vital force into the warmth, and warmth into the supreme deity, he ceases to recognise. VI,15,2

Om Tat Sat

                                          What these divine words mean?

          “Om Namo Bhagavate Vasudevayah”
Dear devotees we all keep using these divine words, almost in all worship process, puja,havanas etc. Many of us would be very curious what these words really mean. I remember, some members have asked me to explain these words.

These words are the primary divine sound to represent the supreme himself. Bhagvan Shri Krishna himself explain this to Pandav Prince Arjuna: Shlika 23 through Shloka 28 of Chapter is to define all these three words. Here I would put the very first Shloka which defines the meaning of these words. In subsequent posts, I’d given descriptions of all other shlokas.
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Ch17:Sh23
om tat sad iti nirdeso brahmanas tri-vidhah smrtah
brahmanas tena vedas ca yajnas ca vihitah pura

Om Tat Sat is three eternal types of Presentation( i.e. Description, Narration and Reference ) of Supreme Bramhan. In ancient times, they ordained the Bramhanas, the Vedic scriptures and the performance of yajna.
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It is very clearly defined in this Shloka, these three syllables are the primary virbratory sound of the supreme Bramhan Shri Krishna itself.

These three words must be used at all the auspicious occasions like Yajna, Tapa, Austerities, Charity and any worship. The use is these words purify the whole auspicious process of Yajna or Austerities.

At other places, Lord of the worlds Shri Krishna has clearly defines, that Om is the very representation sound of him: please have these references:
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Ch9:Sh17(Line1:part1)
vedyam pavitram omkara

I am knowable pure syllable “OM”.

Ch10:Sh25(Line1:part 2)
giram asmy ekam aksaram

Of narration(vibration) I am holy syllable “OM”
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We all know all our actions and our activities are constantly under the effects of three Gunas which are the primary causes of binding these soul to this material world. Even Yajna and austerities involve those physical objects which are full of three gunas.

But using these divine vibrations of “Om Tat Sat” the process of our worship, Yajna or any such auspicious process is filled with the divine vibrations of Supreme Bramhan Shri Krishna.

Using these words in our auspicious is the guarantee of us following the divine order which would bring blessings of Lord to us.

In next posts I’d give details of each of the words separately. I hope this post will help you understand the meaning of these divine syllables.

LIVES OF SAINTS | THE ACHARYAS | SWAMI SIVANANDA

|| SRI ADI SANKARACHARYA ||

Chaos pervaded all through India in the matter of religion and philosophy. Sect after sect, such as Charvakas, Lokayathikas, Kapalikas, Shaktas, Sankhyas, Buddhas and Madhyamikas sprang up. The number of religions rose as high as seventy-two. There was fight amongst sects. There was no peace anywhere. Chaos and confusion reigned supreme. There was superstition and bigotry. Darkness prevailed over the once happy land of Rishis, sages and Yogins. The once glorious land of the Aryans was in a miserable state. Such was the state of the country at the time which just preceded the Avatara ( incarnation ) of Sankaracharya.

The existence of Vedic Dharma in India today is due to Sankara. The forces opposed to Vedic religion were more numerous and powerful at the time of Sankara than they are today. Still, single-handed, within a very short time, Sankara overpowered them all and restored the Vedic Dharrna and Advaita Vedanta to its pristine purity in the land. The weapon he used was pure knowledge and spirituality.

The previous Avataras, like Rama and Krishna, used physical forces because the obstacles to Dharma in those days arose from the physical obstructions and molestations of the Asuras ( demons ). The menace to Dharma in the Kali age ( age of destruction ) arose from obstacles that were more internal than external, more mental than physical. The seeds of Adharma ( unrighteousness ) were then working in the minds of almost everyone. Hence the evil had to be combated purely by the weapon of knowledge and self-purification.

It was in order to forge this weapon and wield it with efficacy that Sankara took birth in the Brahmin Varna ( caste ) and entered the Sannyasa ( renunciate ) order early in life. The previous Avataras like Rama and Krishna took birth in the Kshatriya Varna ( warrior caste ), because in their days they had to wield military weapons in the restoration of Dharma.

All are no doubt aware of the very important position assigned to Sankaracharya in the history of Indian philosophy. It can be affirmed, without any fear of contradiction, that Bharata Varsha would have ceased to be Bharata Varsha several centuries ago and would never have survived the murderous sword, the devastating fire and the religious intolerance of the successive invaders, if Sankara had not lived the life he lived and taught the lessons he taught. And those lessons are still pulsating in every cell and in every protoplasm of the true aspirant and the true Hindu.

B I R T H

Sankara was born in a very poor family in the year 788 A.D. in a village named Kaladi, six miles to the east of Alwaye, Kerala. Kaladi is a railway station, on the Kochi-Shoranur rail link. Sankara was a Nambudiri Brahmin. Rajasekhara, a Zamindar ( a rich landlord ), built a Siva temple in Kaladi and formed an Agrahara for Brahmins who were in the service of the temple. Vidyadhiraja was doing Puja ( worship ) in the temple.

He had only a son named Sivaguru. Sivaguru studied the Shastras and married at the proper age. He had no child. He and his wife Aryamba prayed to Lord Siva to bless them with a son. A son was born to them in the Vasanta Ritu or the spring season at noon, in the auspicious Abhijit Muhurta and under the constellation Ardhra. This son was Sankara.

Sivaguru died when Sankara was seven years old. Sankara had none to look after his education. His mother was an extraordinary woman. She took special care to educate her son in all the Shastras. Sankara's Upanayana or thread ceremony was performed in his seventh year, after the death of his father. Sankara exhibited extraordinary intelligence in his boyhood. When he was only sixteen, he became a master of all the philosophies and theologies. He began to write commentaries on the Gita, the Upanishads and the Brahma Sutras when he was only sixteen years old. What a great marvel!

Sankara's mother was consulting astrologers about horoscopes of suitable girls for her son's marriage. But Sankara had a firm resolve to renounce the world and become a Sannyasin. Sankara's mother was very much grieved that there would be no one to perform her funeral rites after her death. Sankara gave full assurance to his mother that he would always be ready to serve her at the death-bed and perform the usual funeral rites. Even then his mother was not satisfied.

One day, Sankara and his mother went to take bath in the river. Sankara plunged into the water and felt that a crocodile was dragging him by the foot. He shouted out to his mother at the top of his voice:

" O dear mother! A crocodile is dragging me down. I am lost. Let me die peacefully as a Sannyasin. Let me have the satisfaction of dying as a Sannyasin. Give me your permission now. Let me take Apath-sannyasa. ”

The mother immediately allowed him to take Sannyasa. Sankara took Apath-sannyasa ( the adoption of Sannyasa when death is near ) at once. The crocodile let him go unharmed. Sankara came out of the water as a nominal Sannyasin. He again repeated his promise to his mother. He left her under the care of his relatives and gave away his little property to them. He then proceeded to find out a Guru with a view to get himself formally initiated into the sacred order of Sannyasa.

I N__S E A R C H__O F__A__G U R U

Sankara met Swami Govindapada Acharya in a hermitage in Badrikashram ( Badrinath ) in the Himalayas and he prostrated at the teacher's feet. Govinda asked Sankara who he was.

Sankara replied: " O revered Guru! I am neither fire nor air nor earth nor water-none of these, but the Immortal Atma ( Self ) that is hidden in all names and forms. "

He also said in the end: " I am the son of Sivaguru, a Brahmin of Kerala. My father died in my childhood. I was brought up by my mother. I have studied the Vedas and the Shastras under a teacher. I took Apath-sannyasa when a crocodile caught my foot while I was taking bath in the river. Kindly initiate me formally into the holy order of Sannyasa. "

Swami Govinda was very much pleased with the truthful narration given by Sankara. Having initiated him and invested him with the robe of a Sannyasin, Swami Govinda taught him the philosophy of Advaita which he himself had learnt from his Guru-Gaudapada Acharya. Sankara learnt all the philosophical tenets from his Guru Govindapada.

Govinda asked Sankara to go to Kashi. Sankara proceeded to Kashi where he wrote all his famous commentaries on the Brahma Sutras, the Upanishads and the Gita and successfully met all the criticisms levelled against them. He then began to propagate his philosophy. Sankara had the greatest esteem for his Guru Govindapada and his Parama Guru or the teacher's teacher, Gaudapada.

S A N K A R A ' S__D I G V I J A Y A

Sankara's philosophical conquests are unique in the world. He had his triumphant tour all over India. He met the leaders of different schools of thought. He convinced them by arguments and established the supremacy and truth of the religion that he expounded in his commentaries. He went to all the celebrated seats of learning. He challenged the learned men to discussion, argued with them and converted them to his opinions and views. He defeated Bhatta Bhaskara and condemned his Bhashya ( commentary ) on the Vedanta Sutras.

He then met Dandi and Mayura and taught them his philosophy. He then defeated in argument Harsha, author of Khandana Khanda Kadya, Abhinavagupta, Murari Misra, Udayanacharya, Dharmagupta, Kumarila and Prabhakara.

Sankara then proceeded to Mahishmati. Mandana Misra was the chief Pundit of the court of Mahishmati. Mandana was brought up in the Karma Mimamsa faith and so he had intense hatred for the Sannyasins. He was performing a Sraaddha ceremony when Sankara somehow dropped down there. Immediately Mandana Misra became very furious.

An ugly conversation was started when the Brahmins, who were present there for dinner, interposed and pacified Mandana Misra. Then Sankara challenged Mandana to a religious controversy. Mandana agreed. Bharati who was the wife of Mandana Misra and who possessed scholarly erudition was appointed as the umpire.

It was agreed beforehand that Sankara, if defeated, would become a householder and marry; and that Mandana, if defeated, would become a Sannyasin and receive the robe of a Sannyasin from the hands of his own wife. The controversy began in right earnest and continued for days without any interruption. Bharati did not sit and listen to their controversy. She threw two garlands, one each over the shoulders of each of the disputants, and said:

" He whose garland begins to fade first should consider himself defeated ."

She left the place and began attending to her household duties. The controversy went on for seventeen days. The garland of Mandana Misra began to fade first. Mandana Misra accepted his defeat and offered to become a Sannyasin and follow Sankara.

Bharati was an Avatara of Sarasvati, the Goddess of Learning. Once the sage Durvasa chanted the Vedas before Brahma and his wife in a big assembly. Durvasa committed a small mistake. Sarasvati laughed at it. Durvasa became enraged and gave a curse that she would take birth in the world. Hence Sarasvati had to take birth as Bharati.

Bharati now interposed and said to Sankara:

" I am the other half of Mandana. You have defeated only one half of Mandana. Let us have a controversy. "

Sankara objected to have controversy with a woman. Bharati quoted instances wherein there had been controversies with women. Sankara then agreed and this controversy also went on uninterruptedly for seventeen days. Bharati passed from one Shastra to another. At last she found out that she could not defeat Sankara. She decided to defeat him by means of the science of Kama Shastra.

Sankara asked Bharati to give him an interval of one month for his preparation to hold controversy with her in the science of Kama Shastra. She agreed. Sankara went to Kashi. He separated his astral body from his physical body by means of his Yogic powers and left his physical body in the hole of a big tree and asked his disciples to take care of that physical body. He then entered into the dead body of Raja Amaruka which was about to be cremated. The Raja rose up and all the people rejoiced at the astounding incident.

The ministers and queens soon found out that the revived Raja was a different person, with different qualities and thought. They realised that the soul of a great Mahatma had entered the body of their Raja. Therefore, messengers were sent out to search for a human body hidden somewhere in lonely forests and caves and to burn it when found. They thought that if they did so, the new Raja might remain with them for a long time.

Sankara was acquiring all the experience of love with his queens. Maya is very powerful. In the midst, of those queens, Sankara entirely forgot all about his promises to his disciples about his going back to them. The disciples began to search for him. They heard about the miraculous resurrection of Raja Amaruka. They immediately proceeded to the city and had an interview with the Raja. They sang a few philosophical songs which at once revived the memory of Sankara. The disciples immediately repaired to the place where the physical body of Sankara was kept hidden.

By that time the messengers of the queen had found out the physical body and had just begun to set fire to it. The soul of Sankara just then entered his own body. Sankara prayed to Lord Hari to help him. There was a shower of rain immediately and that extinguished the flames.

Then Sankara returned to the residence of Mandana Misra. He resumed the old controversy and answered all the questions raised by Bharati satisfactorily. Mandana Misra gave all his property as a gift to Sri Sankara and Mandana was made to distribute it to the poor and the deserving. He then became a disciple of Sankara. Sankara initiated him into the holy order of Sannyasa and gave him the name of ' Sureswara Acharya '. Sureswara Acharya was the first Sannyasin who took charge of the Sringeri Mutt. Bharati also accompanied Sankara to Sringeri and there she is worshipped even today.

Sankara ascended the seat of omniscience after inviting Vedic scholars from all parts of India and answering their numerous questions. Sankara, by vanquishing all the religious opponents of his day-and they belonged to no less than seventy-two different schools-and establishing the superiority of the Vedic Dharma, had become the Jagadguru of all.

Sankara's success over the other religious sects was so complete that none of them have since been able to raise their head in the land. Most of them have disappeared altogether. After Sankara's time, although a few Acharyas have appeared, none of them have been able to vanquish those who differed from them as Sankara did and establish unquestioned supremacy.

M O T H E R ' S__F U N E R A L__R I T E S

Sankara received news that his mother was seriously ailing. He left his disciples and proceeded to Kaladi alone. His mother was then bedridden. Sankara touched her feet in reverence. He praised Lord Hari. Hari’s messengers came. Sankara's mother gave up her physical body and went along with those messengers to the abode of Hari.

Sankara encountered serious difficulties in performing the funeral rites of his mother. Usually, Sannyasins do not perform any of the rites or ceremonies which are enjoined on the householders. The Nambudiri Brahmins were all against Sankara. Sankara's relatives also did not help him. They did not come forward to assist him even in carrying the dead body to the place of cremation and refused to give fire for igniting the funeral pyre.

At last Sankara determined to perform the funeral rites all alone. As he could not carry the entire dead body, he cut it into pieces and removed the pieces one by one to the backyard of the house. He then made a pyre there of stems of plantain trees and set fire to it by his Yogic power. Sankara wanted to teach the Nambudiris a lesson. He then made the local chief issue an edict that a corner should be set apart in each Illam or house of the Nambudiri Brahmins to burn the dead of the family and that they should cut the dead body into parts and then burn the same. This practice continues even today amongst Nambudiri Brahmins.

Sankara then returned to Sringeri. From there he went out on a tour through the eastern coast with a large number of followers. He preached his Advaita philosphy wherever he went. He established the Govardhana Mutt at Puri. He went to Kancheepuram and attacked the Shaktas. He purified the temples. He won over to his side the rulers of the Chola and the Pandya kingdoms. He went to Ujjain and put down the atrocities of the Bhairavas who were shedding human blood. He then proceeded to Dwaraka and established a Mutt there. He then travelled along the course of the Ganges and held religious controversies with great personages.

S A N K A R A ' S__E N D

Sankara proceeded to Kamarup-the present Guwahati-in Assam and held a controversy with Abhinava Gupta, the Shakta commentator, and won victory over him. Abhinava felt his defeat very keenly. He made Sankara suffer from a severe form of piles through black magic. Padmapada removed the evil effects of the black magic. Sankara became quite alright. He went to the Himalayas, built a Mutt at Joshi and a temple at Badri. He then proceeded to Kedarnath higher up in the Himalayas. He became one with the Linga in 820 A.D. in his thirty-second year.

S R I N G E R I__M U T T

In the north-west of the State of Mysore, nestling in the beautiful foot-hills of the Western Ghats, surrounded by virgin forests, lies the village of Sringeri and here Sankara established his first Mutt. The river Tunga-a branch of the river Tungabhadra-runs through the valley closely touching the walls of the temple; and its pure and limpid waters are as famous for drinking purposes as the waters of the Ganges are for bath ( Ganga Snanam, Tunga Panam ).

Sringeri is a place of great sanctity and its beauty has to be seen to be appreciated. The Mutt is 'still going strong' as the phrase goes. The homage paid to the Mutt by countless aspirants and devotees is as much due to the greatness of illustrious men like Vidyaranya who have been at its head ever since its foundation as to the renown of the founder himself.

It may not be out of place to mention here that it took thirty years for the well-known Sanskrit professor Max Muller to translate the commentary on the Rig Veda, written by Vidyaranya, also known as Sayana. The learned professor, in his preface, says that not a single day passed in the thirty years without his devoting at least ten minutes on the translation. There is also a little interesting incident that when the manuscript was found to be illegible in some places, he got an authorised transcription from the first original still preserved in the Sringeri Mutt, through the influence of the then Maharaja of Mysore.

The famous holy shrine of Sri Sarada is an equal source of attraction to the devotees. Many are the Mutts and monasteries in India where holy men or their successors sit, and where Hindus from all parts of India gather, but none so great or so famous as Sringeri, the original seat of Adi Sankaracharya. The Sringeri Peetha is one of the oldest monasteries of the world flourishing for over twelve centuries now. It is the first of the four seats of learning established by Sankaracharya, the other three being Puri, Dwaraka and Joshi Mutt, each one of them representing one of the four Vedas of the Hindus.

Sankara placed his four eminent disciples ( Sureswara Acharya, Padmapada, Hastamalaka and Trotakacharya ) in charge of the Sringeri Mutt, Jagannath Mutt, Dwaraka Mutt and Joshi Mutt respectively. The most famous Sannyasin in the succession of Gurus of the Sringeri Mutt was, of course, Vidyaranya, the great commentator on the Vedas and the father of the dynasty of Vijayanagar. He was the Dewan of Vijayanagaram. He became a Sannyasin about 1331 A.D. The eleven Sannyasins before Vidyaranya were Sankaracharya, Viswarupa, Nityabodhaghana, Jnanaghana, Jnanottama, Jnana Giri, Simha Girisvara, Isvara Tirtha, Narasimha Tirtha, Vidya Sankara Tirtha and Bharati Krishna Tirtha.

The historic and sacred pontifical throne of the Sringeri Mutt is known as Vyakhyana Simhasana or seat of learning. Tradition has it that this seat was given to the great Sankara by Sarasvati, the Goddess of Learning, in appreciation of the philosopher's vast scholarly erudition. Thirty-five Acharyas had sat on the pontifical throne before his present holiness in regular and uninterrupted succession.

D A S A N A M I__S A N N Y A S I N S

Sankara organized ten definite orders of Sannyasins under the name 'Dasanamis' who add, at the end of their names, any one of the following ten suffixes: Sarasvati, Bharati, Puri ( Sringeri Mutt ); Tirtha, Asrama ( Dwaraka Mutt ); Giri, Parvata and Sagar ( Joshi Mutt ); Vana and Aranya ( Govardhana Mutt ).

The Paramahamsa represents the highest of these grades. It is possible to become a Paramahamsa by a long course of Vedantic study, meditation and Self- realisation. The Ativarnashramis are beyond caste and order of life. They dine with all classes of people. Sankara's Sannyasins are to be found all over India.

S O M E__A N E C D O T E S

Sankara was going along the street one day with his pupils to take bath in the Ganges when he met a Chandala who was also passing along the street with his dogs by his side. The disciples of Sankara shouted and asked the Chandala to clear off the road. The Chandala asked Sankara:

" O, venerable Guru! You are a preacher of Advaita Vedanta and yet you make a great difference between man and man. How can this be consistent with your teaching of Advaitism? Is Advaita only a theory? ".

Sankara was very much struck by the intelligent query of the Chandala. He thought within himself,

" Lord Siva has assumed this form just to teach me a lesson. "

He composed then and there five Slokas called the ‘ Manisha Panchaka ’. Every Sloka ends thus:

“ He who learnt to look on the phenomena in the light of Advaita is my true Guru, be he a Chandala or be he a Brahmin. ”

In Kashi, a student was cramming the Sutras in Sanskrit grammar. He was repeating again and again

" Dukrin karane, Dukrin karane . . . ".

Sankara heard it and was struck by the perseverance of the boy. He immediately sang a small poem, the famous Bhaja Govindam song, in order to teach the uselessness of such studies in the matter of the liberation of the soul. The meaning of the song is:

" Worship Govinda, worship Govinda, worship Govinda, O fool! When you are about to die, the repetition of these Sanskrit Sutras will not save you. "

Once some mischief-mongers offered meat and liquor to Sankara. Sankara touched those items with his right hand. The meat turned into apples and the liquor into milk.

A Kapalika came to Sankara and begged for his head as a gift. Sankara consented and asked the Kapalika to take his head when he was alone and absorbed in meditation. The Kapalika was just aiming with a big sword to sever the head of Sankara. Padmapada, the devoted disciple of Sankara came, caught hold of the arm of the Kapalika and killed him with his knife. Padmapada was a worshipper of Lord Narasimha. Lord Narasimha entered the body of Padmapada and killed the Kapalika.

S A N K A R A ' S__P H I L O S O P H Y

Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said,

“ For learning logic and metaphysics, go to Sankara's commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri ”.

Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.

Sankara’s supreme Brahman is Nirguna ( without the Gunas ), Nirakara ( formless ), Nirvisesha ( without attributes ) and Akarta ( non-agent ). He is above all needs and desires. Sankara says,

" This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below. "

Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.

The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.

Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:

Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah

Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.

Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.

Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.

There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.

Sankara's scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment.

Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer.

Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him.

Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind.

Brahman is the first cause :: The cause of whole universe existence

|| गतिसामान्यात् || ब्रह्मसूत्र (१.१.१०)

|| Gatisāmānyāt || Brahma Sutra ( 1.1.10 )

On account of the uniformity of view (of the Vedanta texts, Brahman is to be taken as that cause).

Gati: view, state, cause; Samanyat: on account of the uniformity,same.

All the Vedanta texts uniformly refer to an intelligent principle as the First Cause. Therefore Brahman is to be considered as the cause. All the Vedanta texts uniformly teach that the cause of the world is the intelligent Brahman. The Srutis declare thus, "As from a burning fire sparks proceed in all directions, thus from that Self the Pranas proceed each towards its place, from the Pranas the gods, from the gods the worlds" (Kau. Up. III-3). "From that Brahman sprang ether" (Tait. Up. II-1). "All this springs from the Self" (Chh. Up. VII-2-6). "This Prana is born from the Self" (Pra. Up. III-3). All these passages declare the Self to be the cause. The term 'Self' denotes an intelligent being. Therefore the all-knowing Brahman is to be taken as the cause of the world because of the uniformity of view of the Vedanta-texts.

Because the state of knowledge is the same, as explained in Upaniṣad-s, or Upaniṣad-s say that cause is the same for existence, etc, there is no second to Brahman. This sūtra reaffirms the omnipresent and omnipotent nature of Brahman. Since there is no second in hierarchy, Brahman is omnipresent and omnipotent. Many of the aphorisms convey that Brahman alone is the cause and not pradhāna, as described in Sāṁkhya philosophy. According to Sāṁkhya, the universe has originated from pradhānaka, the original germ out of which the material universe has evolved. This point of argument is refuted in the first few sūtra-s, by saying that the universe has not originated from pradhānaka, but from Brahman. To prove this argument, Brahma Sūtra has quoted several examples from the point of view of Vedānta (essence of Vedas, Upaniṣad-s). Even if there is a subtlest teaching somewhere in some Upaniṣad, the point of view of Sāṁkhya philosophy can further be discussed. But, none of the Upaniṣad-s make any reference, whatsoever towards pradhānaka of Sāṁkhya. Hence, the argument that there is some other thing or things that is responsible for the origin of the universe is totally negated through these aphorisms. This is done mainly to avoid any confusion in the minds of students, who eagerly pursue spiritual knowledge. In spiritual pursuit, faith is paramount, as spiritual knowledge deals only with subtleties.

This sūtra says, since the same knowledge is imparted in all the Upaniṣad-s, obviously, the universe is not only created from Brahman, but also sustained and annihilated by Him. Taittirīya Upaniṣad (II.i.1) explains Brahman. It says, “Brahman is Truth, Knowledge and Infinity (satyaṁ-jñānam-anantaṁ brahma). He, who realizes the Self through his intellect not only realizes Brahman, but also attains everything he wants (Such a realized person will never desire for any material things is to be understood). From this Self comes space, air, fire, water, earth, etc in an orderly manner.” All other Upaniṣad-s endorse this revelation. For example, Chāndogya Upaniṣad (VII.26.1) says, “everything comes from the Self.” Similarly, Praśna Upaniṣad (III.3) says, “prāṇa comes from the Self. Like a body having its shadow (shadow follows the body everywhere), prāṇa is inherent in Brahman (like a shadow being inherent in a body); and It assumes a particular shape or form, when it so wishes.” There are many such elucidations in every Upaniṣad. When Upaniṣad-s which are considered as the source of revelation of the highest knowledge about the Self, how there can be an alternative to Brahman? Thus, with authority and authenticity, Brahma Sūtra-s rule out any remote chances of any possible substitute to Brahman.

AN INTERESTING ARTICLE ABOUT VEDIC CONNECTION OF ANCIENT PERSIA

Following the Churning of the Ocean of Milk, after being cheated out of the nectar by the Devas, if the Asurs and their Guru, Shukracharya, went westward and settled in ancien...

Vedic Connection in Zoroastrianism
It has been observed that present-day Hindus worship the devas as gods and the asuras as demons, while in present-day Zoroastrianism this dichotomy is reversed.

In the Rig Veda, the asuras were considered the "older Gods". This is also evident in Zoroaster's Gathas, with additionally the daevas being the "wrong gods", the followers of whom were to be brought back on the path of the 'good religion'.

The ancestors of both branches worshiped the same set of divinities. Later, it seems, one group came to favor one set and the other group favored the other, leading to rivalry between the two groups, and a crystallization of the individual sets into what then became the asuras/ahuras versus the devas/daevas. This stage is still evident in both the Rig Veda and in the earliest texts of the Avesta.

http://en.wikipedia.org/wiki/Zoroastrianismhttp://en.wikipedia.org/wiki/Zoroaster

The oldest sacred texts of both religions have a similar grammar, structure and style, and share words and phrases. The language of the Gathas (the oldest hymns of the Zoroastrian collection of texts known as the Avesta) and the language of the Rig Veda are similar to the point that many translations of Gathic Avestan were made by scholars of Vedic Sanskrit.
From Brahma Puran
Kashyapa married thirteen of Daksha’s daughters
Their names were:
Aditi
Diti
Danu
Arishta
Surasa
Khasa
Surabhi
Vinata
Tamra
Krodhavasha
Ida
Kadru
Muni

Aditi’s sons were the twelve gods known as the adityas
Their names were
Vishnu
Shakra
Aryama
Dhata
Vidhata
Tvashta
Pusha
Vivasvana
Savita
Mitravaruna
Amsha
Bhaga

Diti’s sons were the daityas or Asuras

They were named Hiranyaksha and Hiranyakshipu, and amongst their descendants were several other powerful daityas like Vali and Vanasura.

Diti also had a daughter named Simhika who was married to a danava (demon) named Viprachitti.

According to Vedic Histories both Devas and Asuras were Sons of Rishi Kahsyap.
http://en.wikipedia.org/wiki/Kashyap

Some people says that Caspian Sea is named after him only.
http://en.wikipedia.org/wiki/Caspian_Sea

Caspian seas border Iraq also which is suppose to be the home of the Asuras.

Some Cities (with typical Sanskrit name) near the Caspian Sea:
Astara, Azerbaijan
Lankaran, Azerbaijan
Ramsar, Iran

Some more information can be found on the following links
http://en.wikipedia.org/wiki/Asurahttp://angkorblog.com/_wsn/page17.html

Asuras in Buddhism
http://en.wikipedia.org/wiki/Asura_%28Buddhism%29
Some more similarities
1) Yama (in the Vedas) or Yima (in the Avesta) is a name common to both religious systems. Yama/Yima was born from Vishswat/Vivanghat. In both religions he is a judge and a king.

2) In the Vedas, rta is the cosmic order of the universe, violation of which is druh. In the Avesta, asha is literally 'truth', opposed to by druj, literally 'falsehood'.

3) In Zoroastrianism, asha is protected by Mithra. In Vedic religions, Mitra is a protector of rta.

4) In Sankskrit, oblation ("sacrifice") is yajna while in Avestan it is yasna. Ritual oblation is common to both Vedic religion and Zoroastrianism.

5) The oldest sacred texts of both religions have a similar grammar, structure and style, and indeed share words and phrases.

6) The language of the Gathas (the oldest hymns of the Zoroastrian collection of texts known as the Avesta) and the language of the Rig Veda are similar to the point that many translations of Gathic Avestan were made by scholars of Vedic Sanskrit.

7) Like the Rigvedic Aryans, the ancient Iranians worshipped gods like Mitra, Vayu, Verutraghna.

They also wore the sacred thread and worshipped fire.

9) They had a social organization that was in some ways similar to the Vedic occupation based social system.Zoroaster the founder of Zoroastrianism preached a doctrine of monotheism but he did not accept the monotheistic God [Visnu] of the Vedas.

Zoroaster instead put forward the worship of the Asuras [demons] and proposed Ahura [Asura] Mazda as the Supreme Deity. Zoroaster also created other anti-Vedic conceptions to embellish his new religion and Bhaktivinoda Thakura explains them in Tattva-viveka:

"Zarathustra [Zoroaster] is a very ancient philosopher. When his philosophy found no honor in India, Zarathustra preached in Iran. It was by the influence of Zarathustra’s ideas that Satan, an equally powerful rival to God, made his imaginary appearance first in the religion of the Jews and then in the religion based on the Koran. Then, influenced by Zarathustra's idea of two Gods, the idea of three gods, or a ‘Trinity’ made its appearance in the religion [Christianity] that had come from the Jewish religion.

"At first, three separate gods were concocted in the philosophy of Trinity. Later, learned scholars were no longer satisfied with this, so they made a compromise stating that these three concocted gods were God, the Holy Ghost, and Christ." (Bhaktivinoda Thakura, Tattva-viveka 1/21)

http://www.gosai.com/krishna-talk/61-real-religion-not-man-made.html
10) In Vedic religion, religious law is dharma, the path to be taken. In Zoroastrianism, the word 'religion' is literally and hypostatically daena (Avestan, Pahlavi: den, Modern Persian: din).

11) In both Zoroastrianism as in Vedic religions, a disciple is allowed to practice their devotion in anyway as long as it is non-violent and giving praise to a good spirit.

Nityo nityanam cetanas cetananam (Katha Upanisad 2.2.13) means that God has many forms and that any form can be worshipped. Lord Krishna in the Bhagavad Gita further said that no matter to whom the prayers are directed, they all go to Him. Similar ideas also exist in Zoroastrianism.Ram in Avesta
Vayu the Lord of Long Duration (that is, the Angel Ram)http://www.avesta.org/dhalla/nyaish1.htmRam (the ancient Vayu) represent the wind.http://www.farvardyn.com/zoroaster6.php


Lord Hanuman is also associated with Vayu as 'Pavanputra'. The Ramayana deals with the relationship between Ram and Hanuman.Arash or Arjuna
Âraŝ, the Archer is a heroic archer of the Persian mythology. Being celebrated by poets such as Ferdowsi, the name Âraŝ is one of the most popular in the Persian-speaking world.

It is asserted by some sources that the legend of "Ārash, the Parthian Archer" in Persian mythology bears some resemblance to that of Arjuna; this is cited by some as being reminiscent of a shared Indo-Iranian heritage. However, Arjun is an integral part of the Mahabharata and one of its lead characters. The other central characters in the story are not mentioned in the story of Arash. Lastly, Indian scientists have discovered what they claim to be Dwaraka, or Krishna's city, indicating that the Mahabharata may indeed have a link to actual events in Indian history, as opposed to being a mythological tale.

http://en.wikipedia.org/wiki/Arash_%28mythology%29


Arjuna is one of the heroes of the Hindu epic Mahabharata. His name means 'bright', 'shining', or 'silver'. The third of the five Pandava brothers, Arjuna was one of the children borne by Kunti, first wife of Pandu.

He bears a total of ten names: Arjun. Phaalgun. Jishnu, Keerti, Shewetvaahan, Vibhatsu, Vijaya, Paarth, Savyashachee (also referred as Sabyasachi), and Dhanajaya.

http://en.wikipedia.org/wiki/Partha


Parthia was a civilization situated in the northeast of modern Iran, but at its height covering all of Iran proper, as well as regions of the modern countries of Armenia, Iraq, Georgia, eastern Turkey, eastern Syria, Turkmenistan, Afghanistan, Tajikistan, Pakistan, Kuwait, the Persian Gulf coast of Saudi Arabia, Bahrain, Qatar, and UAE.

Parthia was led by the Arsacid dynasty, who reunited and ruled over the Iranian plateau, taking over the eastern provinces of the Seleucid Empire, beginning in the late 3rd century BC, and intermittently controlled Mesopotamia between ca 150 BC and AD 224. It was the third native dynasty of ancient Iran (after the Median and the Achaemenid dynasties).

http://en.wikipedia.org/wiki/Parthia
Asha/ Arta Vahishta and Yoga Vasistha
Asha/ Arta Vahishta:

Asha (aša) or arta is the Avestan language term for a concept of "cardinal importance" to Zoroastrian theology and doctrine. In the moral sphere, aša/arta represents what has been called "the decisive confessional concept of Zoroastrianism."

The significance of the term is complex, with a highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right(eousness)', 'order' and 'right working'.

http://en.wikipedia.org/wiki/Asha_VahishtaYoga Vasistha:

It is said that this book alone can lead to spiritual liberation. The profound conversation between Sage Vasistha and Prince Rama is of that between a great enlightened sage and a seeker who is about to reach completeness. This is amongst those rare conversations which directly leads to Truth. The truths, wonders and mysteries of Reality are revealed in a fabulous and grandiose way by Sage Vasistha.

From time immemorial until now, this scripture is a well of wealth from which several understandings, scientific ideas, philosophies and perceptions have been realised.

http://en.wikipedia.org/wiki/Yoga_vasistha

POOJA ( WORSHIP )

POOJA

Pooja is a very common, well known and unavoidable thing in the life of SANATHANA HINDU DHARMA disciples, but most vulnerable, unknown and frightening with superstitions. Hence we shall explore the real meaning and rituals of pooja, and it may be interesting to know that whatever be the Gods, Ganesh, Vishnu, Shiva, Devi, Hanuman, etc. the way of doing pooja is the same or similar.

Pooja can be performed in 5 steps to 65 steps but the common practice of 16 step is widely used which is suitable for both temple and home. We shall understand first the difference of Temple and Home in concept of spirituality. In temple, the GOD is considered as a permanent resident and in Home the GOD is a guest called for a short period. The permanent resident shall have awakening, bathing, feeding, sleeping, etc as a normal human being staying with you and guest shall have limited offerings just like somebody came to stay with you for few hours.

We already discussed about 24 elements and Paramatma of Science of the GOD and its existence in every individual. So whatever offered to self is to the GOD (Maha Vishnu and Garbho Dakasayi Vishnu) also, but as discussed earlier to enlighten the good elements and worship the Paramathma (Kshiro Dakasayi Vishnu) in different forms according to the need of various energies, we are doing the pooja.

In homely atmosphere, due to lack of purity, it is better to keep the idols as it is (It contains 5 elements in stula (physical) and all the 19 elements in sookshma (sub atomic)) and bring the Paramaathma from the universe to activate the Deity and release it to the universe after the offerings.

In the temple, the premise is kept with purity and divine, hence the 24 + 1 GOD particles are always intact and activated. Hence the UCHCHADANA is not required as it warrants for homely procession.

The 5 step Pooja (Pancha Upachara)

The Preparatory Steps which are common to all Poojas
• Take bath and wear clean clothes
• Lit a lamp near the Pooja place
• Just Pray to Sri. Ganesh ( Ohm Shree Ganapathaye Namah, full Gajananam Bhootha Ganadhi Sevitham or other your favorite Ganesh STUTI, intact it will be the most effective due to your devotion)
• Offer a Pranam to your Guru or Spiritual Mentor.

1. Offer Kunkum with Manthra “Ayim PrathivyAtmanE Namah; Gandham SamarpayAmi” (I am worshipping the Panchbhootha “Earth” with Saffron).

2. Offer Flowers with Manthra “Hyim AkAsAtmanE Namah; Pushpam SamarpayAmi” (I am worshipping the Panchbhootha “Sky” with Flowers), (The selection of flowers and style of offering according to deity shall be advisable).

3. Offer Dhoopam with Manthra “Yam VayvAtmanE Namah; Dhoopam agrapayAmi” (I am worshipping the Panchbhootha “Air” with Incense)

4. Offer Deepam with Manthra “Rum AgnyAtmanE Namah; Deepam DarsayAmi” (I am worshipping the Panchbhootha “Fire” with Light/Lamp)

5. Offer Phal or Guda with Manthra “Vam amruthAtmanE Namah; Naivedyam SamarpayAmi” (I am worshipping the Panchbhootha “Water” with Fruits/Jiggery) (The selection of Phal according to deity shall be beneficial).

• The Pooja is concluded with a single line prayer to all the Panchabhootha
Offer Akshithas with Manthra “Sam sarvAtmanE Namah; sarvOpakAran SamarpayAmi” (I am worshipping the All the Panchbhootha with Yellow rice)

The 16 step Pooja (Shodasa upachara)

After the Preliminary steps as discussed above,

Step 1: DHYANA and AVAHANA:

If the Sankalpa of GOD is in Guest appearance like a Homely Pooja, you have to do the AVAHANA (Inviting) to get that form of energy to your idol or picture. If the Sankalpa is permanent like a temple atmosphere it shall be a DHYANA to awaken the energy for Pooja. It is clearly visible the priest is ringing the bell before opening the DWAR of GARBHGRAHA and entering the DEVASTHANA. It is normal that you shall get annoyed when somebody enters to your room without knocking the door. But you have to inform and make ready, that form of Paramatma for accepting the offerings.
DHYANA: Sitting before the Image or Idol of your deity, meditate on his form or make the optimum Sankalpa which you can have about that deity.
AVAHANA: Invoking the deity into the pictures or idol through prayers and transforming the object to potent and holy. The Sadhak believes that and express through Manthra that "God, I know you are everywhere. I know you are also in this Photograph/Idol; the picture or idol is the GOD sitting opposite to me and accepting my Pooja, Prayers and Offerings.

Step 2 ASANA:

This step is offering the God a seat. This is done by just touching the real base of idol or picture itself, as if asking God to sit. Mentally imagine each step- Like God coming and sitting in front of us etc.

Step 3 PADHYA:

In this step God's feet are washed with water. (This is a custom followed in India- where the feet of holy men are washed when they come to a house.) Washing feet of the idol is done by pouring a few drops of water before the GOD.
Step 4 ARGYA:

Water is offered to God to wash his hands. This is again done by pouring a few drops of water before the GOD.

Step 5 ACHAMANYA AND MADHUVARGA:

ACHAMANYA: Water is offered to wash his mouth and face. This is again done by pouring a few drops of water before the GOD.
MADHUVARGA: (Madhu-Honey) is a beverage made of honey and milk is offered for the God to drink. This is offered to GOD by keeping the vessel mixed with honey and milk in front of the GOD.

Step 6 ABHISHEKAM OR SNANAM:

Abishekam literally means bathing (GOD). For an Idol, a few drops of water can be poured on the idol and then dried. For a picture it is sufficient if you pour a few drops of water before the image. In addition to water, you can pour milk, rose water, water mixed with sandalwood paste etc.

Step 7 VASTRA:

It is offering of dress to the GOD including an upper garment. Usually flowers are offered in place of these. But you can also offer a piece of cloth.

Step 8 ANULEPANA or GANDHA:

Sandalwood powder and kum-kum is offered to the GOD.

Step 9 UPAVEEDA or ABHARANA:

It is putting on the sacred thread. It may also offering of ornaments made of Gold/Silver/Stones etc. While doing this, imagine putting a necklace on God and then place a flower at his feet.

Step 10 PUSHPA MALA and ARCHANA:

PUSHPAMALA: It is offering a garland of flowers in front of image or draped around the neck of idol.
ARCHANA: Flowers of various types are offered to the Lord along with the chanting of its holy names. (Different type of Archana for different purposes shall be done after the Pooja).

Step 11 DHAOOP:

Then show the LORD an incense stick. The incense (agharbathi) can be light it and circled in clockwise manner three times in front of the GOD.

Step 12 DEEPAM:

This is offering of a lighted lamp. This can be an oil lamp.

Step 13 NIVEDYA:

It is offering the GOD food - fruits or cooked food. The food offered to GOD - usually bananas, apples, oranges, sweets and freshly cooked rice, is called PRASADAM and one can eat this food right after the pooja is completed.

Step 14 ARTHI:

Light camphor and show it in front of the deity and at the same time as reciting prayers. This light can be circled in front of GOD three times in a clockwise manner, and after praying you can take from the flame by putting your hands to the tip of the flame and then to your eyes.

Step 15 NAMASKARA and PRADIKSHANA:

NAMASKARA: It is Pranama; offer flowers at the feet of God indicating your surrender to him. Then you prostrate before the deity. In home then offer all your prayers/songs etc. (It shall be Danda or Sranshtanga Namaskara for Gents and Panchanga Namaskar for ladies).
PRADIKSHANA: It is the circumambulation around the deity. In temple then offer all your prayers/songs etc.

Step 16 UCHCHATANA:

It is taking leave to the GOD; the divine energy is allowed to return to the universe in home or allow interacting with devotees in temple or to sushupthi till next offering.

The selection of flowers, food, etc shall be suitable to the deity and to your mind frame which may give ultimate satisfaction and divinity. There are THANTHRAS showing white flowers, red flowers, red cloth, yellow cloth, offering with palm towards up and down (The deity on earth – down and on the Chair like Devi RUDRA – up), etc. can learn if interested but it doesn’t matter until you are doing with your maximum dedication.

Om Sarvesham Swasti Bhavatu