you are superior and Ultimate Bliss

--- -From aitareya upanishad ऐतरेय उपनिषद 2.2.3

ताभ्यो गामानयत्ता अब्रुवन्न वै नोऽयमलमिति । ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयमलमिति ॥ २ ॥

ताभ्यः पुरुषमानयत्ता अब्रुवन् सुकृतं बतेति पुरुषो वाव सुकृतम् । ता अब्रवीद्यथायतनं प्रविशतेति ॥ ३ ॥


tabhyo gamanayatta abruvanna vai no.ayamalamiti ।

tabhyo.ashvamanayatta abruvanna vai no.ayamalamiti ।। 2 ।।

tabhyah purushamanayatta abruvan.h sukritam bateti purusho vava sukritam.h ।

ta abravidyathayatanam pravishateti ।। 3 ।।

Translation :

He brought them a cow. They said: "But this is not enough for us." He brought them a horse. They said: "This, too, is not enough for us." He brought them a person. The deities said: "Ah, this is well done, indeed." Therefore a person is verily something well done. He said to the deities: "Now enter your respective abodes."


Comments:

The allegory continues. The Creator offered the cosmic powers a cow, a horse and finally a man as an abode for them to live in. The deities rejected the cow and the horse but chose the man as a masterpiece. Being satisfied as their residence, they entered into the man through his various sense organs. The choice of man as residence signifies the superiority of human birth whose body can be made use of as a vehicle for performing good and noble actions including realization of God. No other body can give such variety of options.

Have you ever wondered how a human being is superior to an animal?


The activities of human beings and animals are similar - eating, sleeping, producing children, defending themselves etc. In what way are humans superior to animals? Someone may reply ‘Reasoning Power’ or ‘Rational Thinking’. But reasoning power is there even in lower animals like dogs and cats. Suppose a dog comes up to you, and if you say, “Hut!” he will understand that you don’t want him. So, he has some reasoning power. Similarly if a cat wants to steal some milk from your kitchen, she has very nice reasoning power; she is always looking to see when the master is out, so that she can steal and drink the milk. So the four propensities of animal life – eating, sleeping, mating and defending – indicate that there is reasoning power even in the beasts.
Then what is the special prerogative of the human being over animals? The special reasoning power that the human being has is the ability to inquire, “Why am I suffering?” The animals are suffering, but they do not know how to remedy their suffering. Generally, people are just like animals. They simply do not know anything beyond the necessities of the body: how to eat, how to sleep, how to mate and how to defend. An animal eats filth and garbage in a street; we may eat in a five-star hotel. An animal may sleep in a corner of a street; we may sleep on a Dunlop pillow bed or on a water-bed. An animal may mate without shame in the middle of the street; man may mate in skyscraper building. An animal may defend with claws and teeth; we may defend with bombs, scuds and missiles.
If human beings use scientific, philosophical, cultural and religious advancement just to perform these four activities better, then such a human civilization is in no way superior to an animal civilization. The Mahabharata therefore says:

ahara-nidra-bhaya-maithunam cha, samanyam etad pashubhir naranam dharmo hi tesham adhiko vishesho, dharmena hina pashubhih samanah

“The activities of eating, sleeping, mating and defending are common in animals and human beings. The human beings are considered superior only when they inquire about the Absolute Truth, otherwise they are considered as good as animals.”
Majority of human beings are wasting their time in useless activities imitating animals. People organize competitions to award one who can eat maximum number of bananas or gulabjamuns. But can we compete with an elephant in eating? Can we compete with an eagle in seeing objects miles away? Can we compete with a dog in smelling and detecting thieves? Can we imitate a pigeon who mate a dozen times in one hour? Can we compete with a kangaroo in high jump? Can we compete with a horse in athletics? If we are proud of producing offspring, a dog can beget dozens of puppies and a mosquito can produce thousands of offspring. Animals are better than humans in the aforementioned activities. In fact, these abilities are in-built in their system by the arrangement of God. If it is so, what is the special ability awarded in a human body? If we are proud of social organization, even honey bees have a complex social set up where worker bees go for collecting honey (and they never go on strike like their human counterparts!) while the drones take care of the queen who begets offspring. Many saints also have expressed the above points in one or the other way. This human birth is very special and is the greatest gift of God. Yet, after attaining this gift, we keep on wasting time in running after the material gains rather than attaining God. If we misuse this human birth, we may have to go through a chain of rebirth of 84 lakh species to get this human birth again

MANTRA FOR PRAYER .......

ApyAyantu mamA~ggAni vAk prANashchakShuH shrotra-matho balamindriyANi cha sarvANi |
sarvam brahmopanishadam |
mAhaM brahma nirAkuryAm |
mA mA brahma nirAkarot |
anirAkaraNamastvanirAkaraNaMme&stu |
tadAtmani nirate ya upanishatsu dharmAste mayi santu te mayi santu ||

Om shantiH shAntiH shAntiH ||

aum

Meaning:

May all my limbs - speach, breathe, eyes, ears and other instruments - stay strong and fulfilled!
May them all be acting at the words of God!
May God not neglect me!
May I not neglect God!
May there not be neglect! May there not be neglect in me!!
May the dharma of the teachings of God, which delights the soul, reside in me!
May they reside in me!

Prayer for Universal Peace : Om Shanti Shanti Shantih

oṃ śaṃ no mitraḥ śaṃ varuṇaḥ |
śaṃ no bhavatvaryamā |
śaṃ na indro brihaspatiḥ |
śaṃ no viṣṇururukramaḥ |
namo brahmaṇe |
namaste vāyo |
tvameva pratyakṣaṃ bhrahmāsi |
tvāmeva pratyakṣam brahma vadiṣyāmi |
ṝtaṃ vadiṣyāmi |
satyaṃ vadiṣyāmi |
tanmāmavatu |
tadvaktāramavatu |
avatu mām |
avatu vaktāram |
oṃ śāntiḥ śāntiḥ śāntiḥ ||

Meaning :
Om May Mitra be blissful to us. May Varuna be blissful to us.
May Aryaman be blissful to us.
May Indra and Brihaspati be blissful to us.
May Vishnu, of long strides, be blissful to us.
Salutation to Brahman.
Salutation to you, O Vayu.
You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman.
I shall call you righteousness. I shall call you truth.
May He protect me.
May He protect the reciter
May He protect me.
May He protect the reciter.
Om, peace, peace, peace !

(Shanti Mantra from Taittiriya Upanishad)

Linga Ashtakam Stotra

Brahma Murari Sura architha Lingam,
Nirmala bashitha Shobitha Lingam,
Janmaja dukha vinasaka lingam.
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by Brahma, Vishnu and other Devas,
Which is pure and resplendent,
And which destroys sorrows of birth.

Deva Murari pravarchitha Lingam,
Kama dahana Karunakara lingam,
Ravana darpa vinashana lingam,
That pranamami sad shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by great sages and devas,
Which destroyed the god of love,
Which showers mercy,
And which destroyed the pride of Ravana.

Sarva sukandhi sulepitha lingam,
Budhi vivarthana karana lingam,
Siddha surasura vandhitha lingam,
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is anointed by perfumes,
Which leads to growth of wisdom,
And which is worshipped by sages, devas and asuras.

Kanaka mahamani bhooshitha lingam,.
Panipathi veshtitha shobitha lingam,
Daksha suyagna vinasana lingam,
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is ornamented by gold and great jewels,
Which shines with the snake being with it,
And which destroyed the Yagna of Daksha.

Kunkuma chandana lepitha lingam,
Pankaja hara sushobitha lingam,
Sanchitha papa vinasana lingam,
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is adorned by sandal paste and saffron,
Which wears the garland of lotus flowers,
And which can destroy accumulated sins.

Deva Ganarchitha sevitha lingam,
Bhavair bakthi pravesa lingam,
Dinakara koti prabhakara lingam,
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is served by gods and other beings,
Which is the doorway for devotion and good thought,
And which shines like billions of Suns.

Ashta dalopari veshtitha lingam,
Sarva samudbhava karana lingam,
Ashta daridra vinasana lingam,
That pranamami sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is surrounded by eight petals,
Which is the prime reason of all riches,
And which destroys eight types of poverty.

Suraguru sura vara poojitha Lingam,
Sura vana pushpa sadarchitha lingam,
Parathparam paramathmaka lingam,
That pranamai sada shiva lingam.
Meaning :
I bow before that Lingam, which is the eternal Shiva,
Which is worshipped by the teacher of gods,
Which is worshipped by the best of gods,
Which is always worshipped by the flowers,
From the garden of Gods,
Which is the eternal abode,
And which is the ultimate truth.

Lingashtakam, Idam Punyam padeth Shiva Sannidhow,
Shivalokam avapnothi shive na sahamodathe.
Meaning :
Any one who chants the holy octet of the Lingam,
In the holy presence of Lord Shiva,
Would in the end reach the world of Shiva,
And keep him company.

Quotes from Upanishad

indriyebhyaḥ parā hyarthā arthebhyaśca paraṁ manaḥ |

manasastu parā buddhirbuddherātmā mahānparaḥ ||

……….Katha Upanishad 1.3.10

“Beyond the senses are the objects, beyond them is the mind, beyond the mind is the intellect, beyond the intellect is the Cosmic Mind which is hiranyagarbha.”
{{{{{{{{{{{{{{{{{{ ॐ }}}}}}}}}}}}}}}}}
mahataḥ paramavyaktamavyaktātpuruṣaḥ paraḥ |

puruṣānna paraṁ kiṁcitsā kāṣṭhā sā parā gatiḥ ||

……… Katha Upanishad 1.3.11

“Beyond hiranyagarbha is the great Self, the mula prakriti, the Unmanifest, beyond It is the purusha ; and beyond the purusha, there is nothing.”

{{{{{{{{{{{{{{{{{{{{{{ ॐ }}}}}}}}}}}}}}}}}}}}}}}}}}
PURPORT :

The senses feel far away from physical objects, on account of which they feel drawn towards them. The panchagni acts as incentive for the senses to move. The five elements as well as the five essences behind them act reciprocally and produce a sense of mutual attraction. The tanmatras pervade not only the objects, but are behind the senses also. And something happens when they unite, like a friend meeting a friend after years. It is not union of two objects, but something more, like the mother’s embrace of her child. More than a mere meeting of two objects, there is a feeling which is of greater significance: a consciousnesss wallowing up the consciousness of particulars, and the two become one; not in the physical sense of the term; a union not even psychological merely, but more fundamental. The essence behind sense-perception is not properly understood, and so we are caught up in moha; we are in a helpless condition. This condition of helplessness is samsara.


The tanmatras are the deeper essence behind all the objects— including our body, which is also an object. They are not electric energy, but finer than the molecules, protons and electrons of the scientists. While electric energy is wholly inert, without intelligence to direct itself, the tanmatras are midway between the cosmic prana and the world, being the vital forces regulating the physical objects and thus superior to and higher than these and the senses. Hence, beyond the physical world, there are the tanmatras; and beyond them, there is the mind. Still superior in function to the mind is the intellect. While the mind functions indeterminately, there is decision and clarified understanding in buddhi; it makes decisions in all matters. The senses give distorted reports, the mind collects them and the intellect passes judgment. Here, we have reached the end of the human world. The highest faculty in man is the intellect. So man is said to be a rational being.



What is beyond the intellect? We can not know, because knowing ceases there.



When we exceed the intellect, we go beyond the physical. The jiva goes to the virat when his intelligence rises to an understanding of what is beyond it. Virat is superior to the jiva who is part of It, just as limbs are parts of the body. Virat, hiranyagarbha and ishvara are the threefold manifestations on the cosmic level corresponding to the threefold manifestations of the individual: the waking , the dream and the deep sleep (Shushupti) states. While we are aware of the body in waking, of the psychological condition in dream and the causal one in deep sleep, there is a lot of difference in regard to the character and function between these individual and universal states; the virat is not just like waking, and so on. Higher than the virat is the Cosmic Mind or Intellect or Ego which makes up the hiranyagarbha in Vedantic terminology, or Brahma, the Creator, in the Puranas.



What is beyond virat and hiranyagarbha?



There is a two fold answer to this: from the point of view of the experiencing consciousness, and from the point of view of the state itself. Seen from the latter, it is avyakta, mulaprakriti or mahamaya; the pre condition of everything. But seen from the former, the experiencing consciousness, which is Ishvara, we may ask: ‘What is in deep sleep?’



The answer to this question is the answer to His character. From one point of view, there is nothing in deep sleep, and from another, there is pure consciousness. Since no phenomena take place, there is nothing; but yet there is awareness. Likewise, the awareness of existence of prakriti is the universal ishvara. He is the cosmic Witness of all things, and there must be something even beyond Him because, even here, is duality. Transcending Him is the purusha. The purusha is not a male, It is Being. That which is cosmically existent always is the purusha. It is another name for the Absolute. Beyond the mahat is avyakta; beyond avyakta is the purusha.



What is beyond the purusha?



Beyond It, there is nothing. Once you reach It, you have reached the end. This is the limit of experience, and the goal of all life; not merely of life, but also of non-life. There is no such thing as dead matter. There is only difference in the degrees of life; and everything tends to This.





Method Of Yoga :



yacchedvāṅmanasī prājñastadyacchejjñāna ātmani |

jñānamātmani mahati niyacchettadyacchecchānta ātmani ||



…………..Katha Upanishad 1.3.13



“ The wise man should merge his speech in his mind and his mind in his intellect. He should merge his intellect in the Cosmic mind and the Cosmic mind in the Tranquil Self “.

SHIVA TATTVAS:

Tattvas constitute the building blocks of the whole material manifestation aspects of nature. It is their combination, permutation, presence or absence that plays an essential role in the creation of the diverse world, their objects and beings. ‘Tattvam’ means that which is both transcendental and immanent. It is the macrocosm and microcosm of both God and the individual expressed by the Upanishadic Tat Tvam Asi – Thou Art That.
Beyond Tattva is ‘atattva’ meaning ‘never begun or created'. In Shiva Tattva, Siva is unoriginated, beyond time, form and space. Basically Atattva negatives the term tattva. The term is just used to describe the indescribable Reality – the Absolute, ParaSiva, the Self God which transcends all the 36 categories of manifestation. This pure spiritual energy is a spiritual mystery known to the knower as Parashakti Nada – Satchinanda or Pure Consciousness. The concept ‘anutarra’ means ‘One that whom nothing is higher’. Thus Atattva connotes Parasiva – Sivalinga the Absolute Reality. It is pertinent to summarise the 36 tattvas in abbreviation.

1. SIVA TATTVA: (Chit) Parashakti-Nada, Satchidananda –Pure consciousness

2.SHAKTI TATVA: (Kriya) Parameshvara, Kriya of energy, light and love

3.SADASIVA TATTVA: (Jnana and Kriya) Sadasiva – Power of revealment

4.ISHVARA TATTVA: (Jnana and Kriya) Mahesvara – Power of Concealment

5.SHUDDHAVIDYA TATTVA: (Jana and Kriya)- Powers of creation (Brahma), preservation (Vishnu) and dissolution (Rudra). Dharma, pure knowing

6.MAYA TATTVA: Mirific energy

7.KAALA TATTVA: Time

8.NIAYATI TATTVA: Space, Karma

9.KALA TATTVA: Creativity, aptitude

10.VIDYA TATTVA: Material knowledge

11.RAGA TATTVA: Attachment, desire, passion

12.PURUSHA TATVA: Soul shrouded by Tattvas 6-11.

13.PRAKRITI TATTVA: Primal nature

14.BUDDHI TATTVA: Intellect

15.AHAMKARA TATTVA: External ego

16.MANAS TATTVA: Instinctive mind

17.SHROTRA TATTVA: Hearing (ears)

18.TVAK TATTVA: Touching (skin)

19.CHAKSHU TATTVA: Seeing (eyes)

20.RASANA TATTVA: Tasting (tongue)

21.GRAHANA TATTVA: Smelling (nose)

22.VAK TATTVA: Speech (voice)

23.PANI TATTVA: Grasping (hands)

24.PADA TATTVA: Walking (feet)

25.PAYU TATTVA: Excretion (anus)

26.UPASTHA TATTVA: Procreation

27.SHABDHA TATTVA: Sound

28.SPARSHA TATTVA: Feel, palpation

29.RUPA TATTVA: Form

30.RASA TATTVA: Taste

31.GANDHA TATTVA: Odor

32.AKASHA TATTVA: Ether

33.VAYU TATTVA: Air

34.TEJAS TATTVA: Fire

35.APAS TATTVA: Water

36.PRITHVI TATTVA: Earth

ISWARA TATTVAS: 1. Siva (Chit), 2.Shakti (Kriya), 3.Sadasiva (Jana and Kriys), 4. Iswara (Jana and Kriya) and 5. Suddavidya (Jnana and Kriya). These Tattvas belong to the pure worlds.



SHAKTI TATTVAS: The five Shakti Tattvas veil the five Siva Tattvas giving rise to limitations of experience and awareness. This is subdivided as 6. Kaala (time), 7.Niayati (space), 8. Vidya (material knowledge), 9. Raga (passion) and 10. Kala (power)



ATMA TATTVAS: Atma Tattvas perpetuates the limitations of Shakti Tattvas till Jivas are liberated. These are 11. Maya tattva, 12. Purusha Tattva 13. Buddhi Tattva, 14. Ahankara Tattva and 15. Manas Tattva.



PRAKRITI TATTVAS: These are the Tattvas listed as 16-36. Through them Prakriti manifests gross bodies, organs, senses, sense-objects and other things of gross material. Prakrithi Tattvas are subdivided into Gnanendriyas, Karmendriyas, Tanmantaras, Mahabhutas.



FIVE GNANENDRIYAS: 17. Srotra (Hearing) 18.Tvak (Touching) 19.Chaksu (Seeing) 20. Rasana (Tasting) 21. Ghrana (Smelling)



FIVE KARMENDRIYAS: 22. Vak(Speech) 23.Pani(Grasping) 24.Pada(Walking) 25.Payu(Excretion) 26.Upastha(Procreation)





FIVE TANMANTRAS: 27. Shabda(Sound) 28. Sparsha (Feel) 29.Rupa (Form) 30. Rasa (Taste) 31. Gandha (Odor)



FIVE MAHABHUTAS: 32. Akasha(Ether) 33.Vayu (Air) 34. Agni(Fire) 35. Apa(Water) 36. Prithvi(Bumi) – Earth; that which holds everything.



DUALISM-NONDUALISM: The above Tattvas are the divine elements in Shaivism, which philosophy is traced back to the Vedas. Shaivite schools may differ in their tattva notions but the above are well-worth knowing as basic Shivite tattvas. There would be a difference of opinion on the dualist-nondualist aspect of God or Brahman within the Samkhya school, Yoga, Nyaya or logics, Vaisheshika, the empirist school of atomism, Mimamsa, anti-mysticist school of orthopraxy, Vedanta school and the Nastika schools. Of these schools the prominent Hindu philosophies are Dvaita and Vedanta schools. Shaiva Vedanta fine tunes Shaiva Vedanta philosophy in its own inimitable way. Om Nama Shivaya

What is Adi Shankaracharya’s Advaita Vedanta?

Advaita means non-dualism and Vedanta means the conclusion of the Vedas. Adi Shankaracharya postulated four central doctrines:

1. Brahman, the Absolute is Reality. In the Absolute Brahman the distinction between the knower, knowledge and the objects to be known, the subject, object and means, by which they are cognized, is dissolved.

2. The world though not unreal so long as we are in it and of it, becomes irrelevant and illusory when higher perception of Brahman (the Absolute) is attained.

3. The Absolute (Brahman) can be realized by following a four-fold path:

Viveka- right discrimination between the permanent and the impermanent, the real and the unreal; Vairagya-detachment from the sensory attractions; Sama, Dama and Shraddha-calmness, self-control and faith; and Mumukshutva-the constant yearning to attain the liberation from the finiteness of individuality(Moksha).

4. Bhakti or Devotion is only a step to secure the grace of God, which would obliterate the distinction between the aspirant and God.

The above doctrines can be summed up in three short statements of Adi Shankaracharya:


"Brahma Satyam
Jagan Mithya
Jivo Brahmaiva Na Parah"

This translates roughly as follows:

"God alone is real,
the world is unreal,
the individual is none other than God"

This means that there is only one supreme reality, Brahman, the Supreme Being. Brahman is infinite and omnipresent, therefore nothing can be added to it and furthermore, there cannot be a place where he is not. There is no place for the world or man or any creature outside Brahman. It transcends all pairs of opposites and descriptions.

The reality of the world is then relative as opposed to the absolute nature of Brahman. In that sense, and in comparison with Brahman, the world is unreal. By unreal, it is meant illusory, very much like a dream, which has its own subjective reality, but which is illusory compared with the waking state.

The last of the three statements above asserts that the true nature of each individual is Brahman. Because of "avidya", i.e., our original and inherent spiritual ignorance, we have forgotten our true identity and mistakenly believe that we are little, limited individuals

shiva pray शिव प्रार्थना

प्रातः स्मरामि भवभीतिहरं सुरेशं |
गङ्गाधरं वृषभवाहनमम्बिकेशम् ||
खट्वाङ्गशूलवरदाभयहस्तमीशं |
संसाररोगहरमौषधमद्वितीयम् || १ ||

[ In the Early Morning, I Remember Sri Shiva, Who Destroys the Fear of Worldly Existence and Who is the Lord of the Devas, Who Holds River Ganga on His Head, Who has a Bull as His Vehicle and Who is the Lord of Devi Ambika, Who has a Club and Trident in His two Hands, And confers Boon and Fearlessness with His other two Hands and Who is the Lord of the Universe, Who is the Medicine to Destroy the Disease (of Delusion) of Worldly Existence and Who is the One without a second... ]
प्रात: काल मैं शिव का स्मरण करता हूँ... जो संसार के भय को हरने वाले हैं... देवो के भी ईश हैं... मस्तक पर गंगा जी को धारण करने वाले हैं... वृषभ जिनका वाहन है... और जो देवी माँ अम्बिका के नाथ हैं... जिनके दो हाथो में खडग और त्रिशूल है... और दूसरे दो हाथो से वर और अभय दान प्रदान करने वाले हैं... जो समस्त ब्रह्माण्ड के इश्वर हैं... जो संसार के रोग ( भ्रम रुपी) के लिए औषधि हैं... और जो अद्वितीय हैं... अर्थात जिनके समान कोई दूसरा नहीं है

atmabodha आत्म-बोध"(Self-realization)

परिच्छन्न इवाज्ञानातन्नाशे सति केवल: |
स्वयं प्रकाशते ह्यात्मा मेघापायेतान्शुमानिव || [ आदि जगदगुरु शंकराचार्य... "आत्म-बोध" ...]

The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away...
अज्ञानतावश आत्मा सीमित प्रतीत होती है... अज्ञानता के नष्ट होते ही, आत्मा जो अद्वैत है, स्वयं ही स्वयं को प्रकट कर देती है... जिस प्रकार मेघों के छटने से सूर्य प्रकट हो जाता है...

Ishvara(god) as the inner self of all creatures

अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः ।
हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥१३॥

अनुवाद- मात्र एक अंगूठे के अनुपात में वो इश्वर हर जीव के हृदये में वास करता है|जो इस सत्य को जानते है वो अपने विचारों और मन पे नियंत्रण रखते हुए उस ब्रह्म को प्राप्त होकर जन्म मरण से मुक्त हो जाते हैं |

With the size of thumb the great infinite being Purusha(Ishvara) always dwells in the heart of all creatures. Those who know this have control over their minds,emotions and thoughts,after realizing Brahman became immortal i.e freed from the cycle of birth and deaths...3.13
..................||शवेताश्वतरोपनिषत्||...........................
.......Shvetashvatara Upanishads- The triad of Brahman........
Chapter 3:The Highest Reality
Mantra 13: Ishvara as the inner self of all creatures

STORY OF SRI ADI GURU SANKARACHARYA

Lord Shiva, also known as Dhakshinamurthy, who spreads the Universal Truth not by words but by his silence and by his sign of his hand which is held in the form of "Chin Mudra".
About 2500 years ago, when the spiritualisation of the people greatly reduced, all the Gods and the Rishis went to Kailash and pleaded with Lord Shiva to revive the world. Lord Shiva agreed with their request and informed that he will be born in this world. Lord Brahma, Indra and others also agreed to be born in this world to help Lord Shiva.================================
========================================
=========================================
In Kaladi, Kerala, a learned brahmin, by the name of Sivaguru, and his wife, Aryambal, spent their life in pooja and in giving alms to poor and in other good deeds. This childless couple went to Trichur and performed puja for 48 days to Lord Vadakkunathan (Lord Shiva) and prayed for a son. Lord Shiva melted in their devotion and appeared before them and told them "I am extremely happy with your devotion and you will get what you want. But tell me whether you want a number of dull children or a son who is extremely intelligent, who will live for a short period only." The couple replied the decision could not be theirs as the Lord knows what is good for them. ========================
====================================





















Lord Dakshinamurthy, pleased with the reply, was born to Aryambal under the star "Thiruvaithhirai". As the Lord had already promised that he will be born to do good to this world, the child was named Sankara. Sam means prosperity and Karathi means te giver. All the visitors stood in awe at the divinity of the child and said "This is not an ordinary child =====
==========================================

As Shankara grew up, he attraced everybody with his intelligence and kindness. At the age of three, he was given "Aksharabyas", i.e., the learning of writing and reading. At the age of four, he lost his father. At the age of five, he was initiated in Brahmacharyam i.e., the holy thread ceremony was conducted and he was sent to Gurukul for learning of scriptures. As per the practice the brahmachari has to go from house to house and take alms and submit this to his guru. On a Dwadasi day Sankara happened to go to the house of a very poor lady jand asked for the alms. The lady did not have a single grain of rice in her house to give. However she had kept a single Amla fruit for herself as it was a Dwadasi day. She unhesitatingly gave this Amla fruit to Sankara as she could not send a Brahmachari empty handed. Sankara was moved by her selflessness and the poverty of the lady and prayed to Goddess Lakshmi in a beautiful sloka which is called "Kanaka Dhara Stotram". On completion of this stotram, Goddess Lakshmi appeared in person and showered a rain of golden coins on the poor lady's house.
==================================================================
===============================================================

One day, the rishis came to him and reminded him of his duty to the land in spreading spiritualism. Sankara agreed it was time to become a Sanyasi and go all over the country to kindle religious ferver.
One day when Sankara was taking bath, a crocodile caught hold of his leg. Sankara called out to his mother. Aryambal came running and to her horror she found her son in the grip of the crocodile and she cried that se did not know how to help her son.
Sri Sankara informed his mother that his life was nearing to an end, but if he became a Sanyasi, he could start a new life as a sannyasi. Thus Sri Sankara obtained permission from his mother to become a sannyasi.=============================
==================================================================

 Sri Sankara went in the search of a Guru to be formally initiated as a Sannyasi. At the banks of the river Narmada, he found the river gushing forth into floods. By using his powers, he encapsulated the river in his Kamandal (a vessel sannyasi's carry) and released it in the banks of the river. Sri Govinda Bagawathpathar, an ascetic who saw this, marvelled at Sri Sankara dn took him on as a Shishya.=========================================
==================================================================

 Sri Govinda Bagawathpadar taught various vedas to Sri Sankara. He also taught about Advaita, the principle that every one in this world is the manifestation of God and that God and Atman are one and the same. He advises Sri Sankara to go out in the world and spread this truth throughout the country.============================
==========================================================

 Sri Sankara went to Kasi and by that time, he had a lot of disciples. One of them, Sanandhyaya, was drying the clothes of his Guru and suddenly Sri Sankara called him to the other bank of the river as he needed the clothes urgently. Sanandhyaya, little realising that he would drown, starts walking into the river. However, the Grace of his Guru resulted in a lotus materialising wherever he was keeping his foot. When asked as to how did he cross the river, he says that when his Guru calls, he is not to worry about anything. Sri Sankara named him as Padma Padar (lotus feet).=========================
=================================

Once, in Kasi, when Sri Sankara was going to the Vishwanath Temple, his path was blocked by an "untouchable" who was accompanied by his wife and 4 dogs. The disciples of Sri Sankara shouted at him to make way, and to keep a distance. The untouchable smiled and said, ""According to your principle of Advaita, which you practice, all the Jivatma are same as God. How do you ask me to go? How am I different from your Paramacharya? What you say is unreasonable. How can I go away from myself?"
Sri Sankara realised that it was not an ordinary person and understood that it was Lord Shiva himself who had come along with His consort and the four Vedas. He prostrated before the Lord and sang five slokas called "Manisha Panchakam". Lord Shiva presented himself along with Visalakshi and blessed Sri Sankara.===============
=================================================

When Shri Sankara was 16, a very old Brahmin of ill health started arguments with him about Brahmasutra bashyam which Shri Sankara had written. Shri Sankara was astounded by his intelligence and arguments but they continued their discussion. The arguments continued for days together and the more Shri Sankara argued, his ideas crystallised more and more and he understood that the old man was none other than Vyasa Rishi, who was the creator of Brahmasutra. Sri Sankara said that he has done a great disrespect to the sage by entering into an argument. Vyasa Rishi said "I fully agree with your bashyam and I wanted to establish that yours is correct. I bless that you should live another 16 years and you should spread this Advaita throughout the country."=========================
==================================================================

 Sri Sankara learnt that there was a great learned person by the name Mandana Mishra who lived in Mahishmati and who followed the Karma Mimaamsa method of devotion. Sri Sankara arrived at his house and found his house was closed and Mandala Mishra was carrying out some rituals inside his house. Sri Sankara entered the house by using his powers and entered the house. Mandala Mishra became very angry and shouted at Sri Sankara. But Sri Sankara smiled and explained the uselessness of such rituals.
However, Mandala Mishra admired the intelligence of Sri Sankara and started discussions with him after completing the rituals. Sri Sankara said that there should be a judge to decide the winner and suggested that Sarasawani, the wife of Mandala Mishra, to be the judge. Sarasawani, who was extremely intelligent and learned, realised that Sri Sankara was none other than Lord Shiva, did not want to declare her husband as the loser. She suggested that both of them should wear a garland of flowers and whichever garland fades first, that person would be the loser. Naturally, Sri Sankara won.===========================
========================================================================

 As per the original condition, Mandala Mishra became an ascetic and started to leave the house. Unable to bear the separation, Sarasawani stood transfixed and told Sri Sankara that according to our faith, the husband and wife, even though have two bodies, are spiritually one and she would be incomplete without her husband. Sri Sankara accepted this and started discussion with this lady. Saraswani showered questions like rain and Sri Sankara gave very beautiful answers and Sarasawani acknowledged him, and followed Sri Sankara and her husband's footsteps============
=================================
================================
=============

 In their travels, they reached Sringeri in Karnataka, which is on the banks of Tungabadra. While Sri Sankara and Mandala Mishra were walking, Sarasawani did not move and stood fixed in the sands of Tungabadra. Sri Sankara turned back and realised by his divine powers that Sarasawani did not want to proceed any further and created a seat for her for spreading the Advaita. This seat is today called the Sharada Peetham or the Seat of Sharada. This was the first Mutt installed by Sri Sankara, with the direction that all the heads of the Mutts will be called Sankaracharayas and they will have a lineage of Shishyas or disciples===========
=======================================
==========================

When Sri Sankara was in Sringeri, he divined by his superior powers that his mother was in her deathbed, and as per his promise while taking Sanyas that he would be by her side while she breathes her last, he reached Kaladi and paid his last respects to the old lady. Aryambal was happy that her son had come back. Sri Sankara prayed to Lord Venkateswara who appeared in person and blessed Aryambal. Sri Sankara did the last rites for his mother but the people of Kaladi said that a Sanyasi does not have the right to do the last rites, but he did not hear that and carried the body of Aryambal and put her in the pyre himself and lit it himself.  ============
=================================
==============================

After the death of his mother, he went all over the country and converted the people of other faith to Advaita. He revived a number of temples and using his powers, he established a number of Yentras in these temples to spread the blessings of Parasakthi. During his travels, he arrived at Mukambi, a religious place in Karnataka. A poor brahmin came to Sri Sankara with his deaf and dumb son and prostrated before Sri Sankara. Sri Sankara asked the boy, "who are you?". The dumb and deaf child, for the first time, opened his mouth and explained, "The body is not me, it is the Paramatma who is my body." Sri Sankara was pleased with his answer and he gave an amla fruit and named this boy as Hastaaamalakan. (Hastaa means hand and Amalakan means amala). Hastaamalaka became one of the principle disciples of Sri Sankara.===
=========================
=====================

 Sri Sankara, with his three principle disciples, namely, Padmapadar, Sureshwarar (Mandala Mishra) and Hastaamalaka, went from place to place, and preached Advaita. Sri Sankara gave intense training to his disciples. One of the other disciples, Giri, while listening to the discourses, would not ask any doubts, would not open his mouth, and would be silent all the time. Some of the other disciples thought that this Giri was a dumb idiot and did not know anything. One day, all the disciples were ready to listen to Sri Sankara's discourses. Sri Sankara waited for Giri to arrive. Ultimately, Giri turned up but instead of keeping silent on that day, burst forth into eight slokas which had never been heard by the disciples earlier. These were the creation of Giri. On hearing this, all the disciples felt ashamed and praised Giri. These slokas are called "Thotaka ashtakam". Giri was named as Thotakar by Sri Sankara===========
============================
===============================================

 Sri Sankara visited Thiruvidaimarudur in Tanjore district of Tamilnadu, which is a great religious place, and the ruling deity in the temple was Lord Shiva. The learned Saivites of the temple informed Sri Sankara that Lord Shiva is the creator and that they are all merely lowly life created by Lord Shiva, and if that was so, how does Sri Sankara say that they were one with the Lord ? They did not agree with the Advaita principle. Sri Sankara asked them to enter the temple. As they reached the Sanctum Santorum of the temple, their was a thunderous statement "Satyam is Advaita". This was repeated thrice and it was also followed by a hand which came out of the Linga which conformed the truth. All the learned persons acknowledged the principle of Advaita and accepted Sri Sankara as their Guru. Even today, there is a Sankara Mutt at Thiruvaimarudur and there is a linga with a hand materialising out of====
====================================

 Sri Sankara visited Thiruvanaikar, near Trichy in Tamilnadu. In this temple, the Goddess Akhilandeswari was having a feirce power and people who went to have her darshan could not stand the fierceness of this Goddess. Sri Sankara created two sets of earrings which are called Tatankam and he presented these to the Goddess. The fierceness of the deity reduced. This tatankam, the earrings, has been maintained over time by the Acharyas of the Kanchi Mutt.
=============================================
===============================================
=============================================

 Sri Sankara visited Tirupathi and recited the Sloka "Vishnu pathathi keshanta stotra" which describes the Lord from his foot to the head. He wanted the people to visit the Lord in great numbers and get his blessings, he established an yantra. From that day the number of followers of the temple increased and is increasing day by day.
============================================================

Arjuna tree is the tree of "Marutha" and the place where Lord Shiva appears as a Linga under this "Martha" tree is called Arjuna Kshetra. The Thiruvadaimaruthur which Sri Sankara visited earlier is called Madhyaarjunam. Srisaila, in Andhra, is called Mallikarjunam as Lord Shiva resides under a Marutha Tree which has also got Jasmine creepers on this tree. Sri Sankara visited this tree and became ecstastic on seeing the linga at the foot of this tree. His happiness flowed like the waves of a flood and became a sloka called Sivanandalahiri.======
====================================
==================================

 Near Srisailam, there is a forest called Hatakeshwaram, that no man enters. Sri Sankara entered this place and did penance for many days. During this time, a Kabalika, by name Kirakashan appeared before him. Kapalikas are a set of people who live in the burial grounds and pray to God by giving human and animal sacrifice. They were against Advaita which preaches love and affection and shuns violence. He asked Sri Sankara that he should give his body as a human sacrifice to Lord Shiva. Sri Sankara was happy to hear this request and agreed. Kirakashan was about to cut off Sri Sankara's head when Lord Narasimha appeared in the form of a lion and killed Kirakashan.===
================================
===================================

Sri Sankara completed his travels and went to Badrinath. Lord Vishnu appeared before him and told that his sculpture in Alaknanda river should be taken out and a temple should be built for it. This temple is called Badrinarayan temple and is one of the important religious places for Hindus.
==================================
==================================
==============================

=

Thotaka Ashtakam on Adi Shankara:

Vidhithakila Shaasthra Sudha Jhaladhe Mahithopanishadh Kathithartha Nidhe
Hrudhaye Kalaye Vimalam Charnam Bhava Shankara Deshika Me Sharnam

Karuna Varunalaya Paalayamam Bhava Saagara Dhukka Vidhoona Hrudham
Rachayakila Darshana Tathva Vidham Bhava Shankara Deshika Me Sharnam

Bhavatha Janatha Sukitha Bhavitha Nija Bhodha Vichaarana Chaarumathe
Kalayeshwara Jeeva Viveka Vidham Bhava Shanakara Deshika Mey Sharanam

Bhava Eva BhavaaNidhi Me Nitharam Sama Jaayatha Chethasi Kouthukitha Mama
Vaaraya Moha Maha Jaladhim Bhava Shanakara Deshika Mey Sharanam

Sukruthe Dhikruthe Bahudha Bhavatho Bhavitha Sama Darshana Laalasatha
Athi dheenam imam paripaalayamam Bhava Shanakara Deshika Mey Sharanam

Jagadtheem Avithum Kalitha Kruthayo Vicharanthi Mahaamaha Shachalathah
Ahi Mamshuri Vathra Vibhaasi Guro Bhava Shanakara Deshika Mey Sharanam

Guru Pungava Pungava Kethana The Samatha Mayatham Nahi Kopi Sudhee
Sharanaagatha Vatsala Tathvanidhe Bhava Shanakara Deshika Mey Sharanam

Vidhithaa Na Maya Visha Dhaika Kala Nacha Kinchana Kaanchanam Asthi Guro
Drutham Eva Vidhehi Krupaam Sahajaam Bhava Shanakara Deshika Mey Sharanam

Adi Sankaracharya’s Bhaja Govindam

Charpata Panjarika Stotra
(The eighteen gems of wisdom)

Bhaja Govindam, Bhaja Govindam,
Govindam Bhaja Mooda Mathe,
Samprapthe sannihithe kale,
Nahi nahi rakshathi dookrunj karane.

Pray Govinda, Pray Govinda,
Pray Govinda, You fool,
For all the ken with you,
Will not be there,
When your end is near.

Dhinamapi rajani, sayam pratha,
Sisira vasanthou punarayatha,
Kala kreedathi gachat yayu,
Sthadapi na munjathyasa vayu

Daily comes the night, eve and morn.
The autumn and spring,
Comes again and again every year.
Time forever plays with life,
But desire does not desert this body forever.

Agre Vahni , prashte bhanu,
Rathrou chibuka samirpitha janu,
Karathala biksha taru thala vasa
Sthadhapi na munjathyasapasa.

The sun in the back,
And the fire behind,
Prevents biting cold during the day,
Knees meet the chin during the night,
To keep one warm.
And food comes by the daily begging,
Life is spent below a tree,
But desire does not desert this body forever.

Yavadvitho parjana saktha,
Sthavannija parivaro raktha
Paschat jeevathi jarajjara dehe,
Varthaam prucchathi ko apina gehe.

Till you are able to earn,
The wealth that everybody yearns,
All the family you love,
Will love and care.
But when the cage of your body gets old,
They would not even ask you,
“How are you?”

Jatilo mundee lunchitha kesa,
Kaashayambara bahu krutha vesha,
Pasyannapi cha na pasyathi lokaa
Hyudhara nimittam bahu krutha soka.

Men with hairs overgrown,
Men with a shaved head,
Men with a well-cut hair,
Men with ochre robes,
See the world,
But pretend they don’t,
And suffer all the way,
To fill their belly forever.

Bagavat geetha kinchid adheetha,
Gangaajalalava kanikaa peetha,
Sukrudhapi yasya murari samarcha,
Tasya yama kim kuruthe charchaam.

Read and imbibe Bhagavat Gita,
Drink a drop of the holy Ganga,
At least once salute the Lord,
Then the God of death,
Will not bother you forever.

Angam galitham palitham mundam,
Dasanaviheenam jatham thundam,
Vruddho yathi gruheetha dhandam,
Tadapi na munjathyaasa pindam.

The limbs have become weak,
The head has become fully bald,
There are no teeth in the mouth,
And the old man totters with an aid of a stick,
But desire does not desert this body ever.

Balasthavat kreedasaktha,
Stharunasthavath tharunee saktha,
Vrudha staavath chintha magna,
Parame brahmani kopi na lagna.

The child’s mind is engaged in play,
The youths mind is engaged in his lasses charms,
The old man’s mind is full of worries,
But no one thinks of the Ultimate Truth.

Punarapi jananam punarapi maranam,
Punarapi janani jatare sayanam,
Iha samsaare khalu dusthare,
Krupayaa pare pahi murare.

Again and again one is born,
And again and again one dies,
And again and again one sleeps in the mother’s womb,
Help me to cross,
This limitless sea of Life,
Which is uncrossable, my Lord

Punarapi Rajani, punarai divasa,
Punaraip paksha, punarapi maasa,
Punarapyayanam, punarapi varsham,
Tadapi na munjityasaamarsham.

Again and again this dark nights,
Again and again this luster full days,
Again and again these months and years,
But pride and desire never leaves you forever

MUNDAKA UPANISAD | 2.1.2 | SRI ADI SANKARACARYA

Divyo hy amūrtaḥ puruṣah sa bāhyābhyantaro hy ajaḥ aprāṇo hy amanāḥ śubhro akṣarāt paratah paraḥ || 2.1.2 ||

2 . The Purusa is transcendental , since He is formless . And since He is coextensive with all that is external and internal and since He is birthless , therefore He is without vital force and without mind ; He is pure and superior to the ( other ) superior imperishable ( Maya ) .

|| BHASYA || : Purusah , the Purusa , who is so called because of ( the derivative meaning of ) all-pervasiveness or residence in the heart ; is divyah , resplendent — by virtue of self-effulgence or residence in His own resplendent Self — or transcendental ; hi , because ; He is amurtah , devoid of all forms .

The self-effulgent Purusa , being formless and all-pervasive , is sabahyabhyantarah , coextensive with all that is external or internal ; ajah , birthless , not born of anything , since there is nothing else but Himself which can be His cause of birth , in the sense that air is the cause of water-bubbles etc , or pots etc are the causes of the different kinds of cavities of space .

As all modifications of positive entities are preceded by their births , the denial of birth is tantamount to the denial of all modifications . Hi , as — as that Being , coeval with all that is external or internal , is unborn , hence It is ageless , deathless and imperishable , constant and fearless . This is the idea .

Although like the sky , appearing as possessed of surface and taints , It appears in the context of the different bodies to be possessed of vital force , mind , senses , and objects , in the eyes of those people whose vision , owing to their ignorance , is fixed on the multiplicity of the limiting adjuncts , eg the bodies etc , yet from Its own point of view It is apranah , without the vital force , to those whose eyes are fixed on the Supreme Reality . That is called apranah in which air , the principle of motion , does not exist in its diversity of the power of action .

Similarly , It is amanah , without mind , that in which even the mind , consisting of thinking etc and possessing diverse powers of knowledge does not exist . By the expressions " without vital force " and " without mind " , it is to be understood that all the different vital forces , viz Prana , ( Apana , etc ) , the organs of action , and the objects of those organs , as also the intellect and the mind , the senses of perception and their objects are denied .

In support of this , there occurs this passage in another Upanisad :

" It thinks , as it were , and It shakes , as it were " ( Br IV . iii . 7 ) .

As the two limiting adjuncts are denied in It , so It is subhrah , pure . And hence ( It is higher ) paratah aksarat , as compared with the ( other ) higher imperishable called the Unmanifested ( ie Maya ) .

And the nature of this Maya is inferred from the fact of its being the limiting adjunct of Brahman that appears to be the seed of name and form . *

And that ( other ) imperishable called the Unmanifested , that is inferred as the limiting adjunct of that ( higher ) Imperishable , is itself higher than all the modifications , because by implication it is the seed of all the effects and accessories . *

The unconditioned , all-pervasive entity is parah , higher ; aksarat paratah , than that imperishable ( Maya ) which is superior ( to its effects ) . This is the idea .

lt is being shown how , again , can that Entity in which is interwoven the ( other , lower ) imperishable , called akasa , that enters as an object into all empirical dealings , be without the vital force etc . If , like the Purusa ( the all-pervasive Entity ) , the vital force etc exist as such before creation , then , by virtue of their coexistence ( with It ) , the all-pervasive Entity will be possessed of the vital force etc .

But as a fact , unlike the all-pervasive Entity , the vital forces etc do not exist then , as such , before creation ; therefore the supremely all-pervasive Entity is without vital forces , just us Devadatta is said to be without a son so long as a son is not born . As to how those vital forces etc do not exist is being stated .

( NOTES : * In such manifestations of consciousness as memory , doubt , etc , the power of Brahman remains ingrained , and thus Brahman appears to be the cause of name and form ; but in reality the transcendental Brahman cannot be so ; and accordingly Maya has to be assumed to be the limiting adjunct of Brahman , causing this appearance of causality in Brahman . | * Effects are known to be inferior to the causes ; so the principle of Maya , which is known as the cause , must be superior to its effects

Know About Mind ? what is mind ?

Mind, The Seven Planes Of Mind And Samadhi :
=========== Know About Mind ===========
What Is Mind?

"He who knows the receptacle (Ayatana) verily becomes the receptacle of his people. Mind is verily the receptacle (of all our knowledge)."

...... Chhandogya Upanishad, V-i-5

That which separates us from God is mind. The wall that stands between us and God is mind. Pull the wall down through 'Om-Chintan' or devotion and you will come face to face with God.

How The Mind Originated :

Mind is Atma-Shakti. It is through mind that Brahman manifests Himself as the differentiated universe with heterogeneous objects in the eye of the viewer.

"Atma (Supreme Self) thought, "There, indeed, are the worlds; I shall create the protectors of the worlds." He gathered the Purusha (Hiranyagarbha) from out of the waters only and fashioned him. He heated him by the heat of meditation. When he was thus heated, his heart burst out. From the heart, the mind came; from the mind the moon, the presiding deity of the mind."

...... Aitareya Upanishad, 1-3-4

Heart is the seat of the mind; so, the mind came out when the heart burst out. In deep sleep (Shushupti), the mind rests in its original seat i.e. the heart with a veil of ignorance between it and Brahman. In Samadhi the mind merges with Brahman.


Atman-the Source For The Mind :

Manas, which expands through Sankalpas and Vikalpas, is generated with Brahman as its cause. The form which the infinite Atman (Supreme Spirit) assumes through Sankalpa is Manas (mind). It first turned its back to discrimination and hence entangled itself in the folds of Vasanas of objects. The underlying substratum, Adhishthana of the mind, the source or basis for mind is Atman or Brahman or Absolute Consciousness.



"Om Keneshitam Patati Preshitam Manah"- "Willed and directed by whom does the mind go towards its desired objects?"



...... Kena Upanishad.



" To that Power of powers I bow with folded hands. That Power of powers I am ! " ('Soham', 'Shivoham').



The essence of Indriyas is the mind; the essence of mind is Buddhi; the essence of Buddhi is Ahankara; the essence of Ahankara is Jiva (the individual soul). Brahman or Suddha Chaitanya is the womb or Yoni or Adhishthana or substratum for everything. He is the Sakshi or witness of everything.



Atman is the proprietor of a big firm, this mental factory. Buddhi is the manager. Mind is the head clerk. The head clerk has got two functions to perform. He gets direct orders from the manager and he has to supervise the workmen also. Even so, the mind has got two functions. It has connections with the Buddhi, the manager and Karma-Indriyas, the workers. Mind is more internal than speech. Buddhi (intellect) is more internal than the mind. Ahankara is more internal than Buddhi. Jiva Chaitanya (Abhasa, reflected intelligence) is more internal than Ahankara. Atman or Kutastha is more internal than the Jiva Chaitanya. There is nothing internal to Atman. It is Paripurna (All-Full).



When, by analysing your own mind, you come face to face with something which is never destroyed, something which is by its own nature eternally pure, perfect, self-luminous and unchanging, you will no longer be miserable, no more unhappy.





Cosmic Mind And Individual Mind :



Hiranyagarbha, otherwise known as Karya Brahman and Sambhuti, is cosmic mind. He is the sum total (Samashti) of all the minds.The individual mind is connected with the cosmic mind. Cosmic mind, Hiranyagarbha, superconscious mind, infinite mind, universal mind are synonymous terms. It is Sabda-bhed only. Hiranyagarbha is cosmic Prana also. He is the Sutratman (thread-like Self). He represents the electric, cosmic, power-house. The different Jivas represent the different, small bulbs. Electricity from the power-house flows through the insulated copper wires into the bulbs. Similarly, the power from Hiranyagarbha flows into the Jivas.





Mind In Sankhya Philosophy :



In Sankhya philosophy, Mahat is the term used to denote "cosmic mind" or "universal mind." It is the first principle that is derived from Avyakta. It is the first principle that is manifested out of the unmanifested Avyakta. The wheel of the bullock-cart rests on the spokes. The spokes rest on the nave. Even so, the mind rests on Prakriti and Prakriti rests on Brahman. From Mahat comes Ahankara. From Sattvic Ahankara comes mind; from Rajasic Ahankara comes Prana; from Tamasic Ahankara, Tanmatras; from Tanmatras, gross elements; from gross elements, the gross universe. Mind is no other than Ahankara, the idea of 'I'. It is, indeed, difficult to eschew this idea of 'I'. Mind always attaches itself to something objective (Sthula). It cannot stand by itself. It is only this mind that asserts itself as 'I' in this body. The idea of 'I' is the seed of the tree of mind. The sprout which first springs up from this seed of Ahankara is Buddhi. From this sprout, the ramifying branches called Sankalpas have their origin.





The Seven Planes Of Mind :



The Ved speaks of seven Bhumis (planes) where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes- at the naval, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions-it broods only on worldly pleasures.



The fourth plane of the mind is at the at the centre of the heart. According to the Tantra there is in this centre a lotus called Anāhata, with twelve petals. When the mind dwells there, one has the first glimpse of spiritual consciousness. The yogi sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: 'Ah! What is this? What is this?' His mind does not go downward to the objects of the world.



The fifth plane of the mind is at the centre of the throat known as Visuddha and has a lotus with sixteen petals. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once.



The sixth plane is at centre of the forehead known as Ājnā. This centre is located between the eyebrows and it has a lotus with two petals. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn't succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the barrier of glass.





Samadhi :



In the top of the head is the seventh plane, which, according to Tantra, is the centre of the thousand-petalled lotus. When the Kundalini arrives there, the aspirant goes into samādhi. In that lotus dwells Satchidananda Shiva, the Absolute. There Kundalini, the awakened Power, unites with Shiva. This is known as the union of Shiva and Śakti.



Reaching this plane, the mind merges in Brahman. The individual soul and the Supreme Soul become one. His consciousness of the body disappears. He loses the knowledge of the outer world. He does not see the manifold any more. His reasoning comes to a stop. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the Brahmajnani.



After a man has attained samādhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God. King Janaka used to give instruction about Brahmajnana from the fifth plane. Sometimes he dwelt on the fifth plane, and sometimes on the sixth.



Six Centres Of Yoga :



There is much similarity between the seven 'planes' described in the Vedā and the six 'centres' of Yoga. According to the yogis there are three nerves in the spinal column: Ida, Pingala, and Sushumna. Along the Sushumna are six lotuses, or centres, the lowest being known as the Muladhara. Then come successively Svadhisthana, Manipura, Anāhata, Visuddha, and Ājnā. These are the six centres. The first three planes of the Vedas may be compared to the first three Yogic centres. After a great effort kundalini is awakened. The Kundalini, when awakened, passes through the lower centres and comes to the Anāhata, which is at the heart. It stays there. At that time the mind of the aspirant is withdrawn from the three lower centres. He feels the awakening of Divine Consciousness and sees Light. In mute wonder he sees that radiance and cries out: 'What is this? What is this?'



After passing through the six centres, the Kundalini reaches the thousand petalled lotus known as the Sahasrara, and the aspirant goes into samādhi.





( Based On 'Gospel Of Sri Ramakrishna' And 'What Is Mind' by Swami Sivananda)





"Om Shanti Shanti Shanti"

Pradhana cannot be the Source :: Finding Self

|| हेयत्वावचनाच्च || ब्रह्मसूत्र (१,१.८ )

|| Heyatvaavachanaachcha || Brahma Sutra ( 1.1.8 )

And (the Pradhana cannot be denoted by the word 'Self'), because it is not stated (by the scriptures) that It (Sat) has to be discarded.

Heyatva: fitness to be discarded; Avachanat: not being stated (by the scriptures); Cha: and.


If the preceptor intended to make his disciple understand the Self step by step from grosser to subtler truths through the non-self he would definitely state in the end that the Self is not of the nature of the Pradhana and that the Pradhana must be discarded. But no such statement is made in the scriptures. If ‘that’ or Sat means Pradhana (matter) the Srutis should teach us to turn away from it. But it is not the case.

If you want to point out to a man the small star Arundhati, you direct his attention at first to a big neighbouring star and say 'That is Arundhati' although it is really not so. Then you point out to him the real Arundhati. Even so if the preceptor intended to make his disciple understand the Self step by step from grosser to subtler truths through the non-self he would definitely state in the end that the Self is not of the nature of the Pradhana and that the Pradhana must be discarded. But no such statement is made. The whole chapter of the Chhandogya Upanishad deals with the Self as nothing but that Sat.

An aspirant has been taught to fix his mind on the cause and meditate on it. Certainly he cannot attain the final emancipation by meditating on the inert Pradhana. If the Sruti here meant the Pradhana to be the cause of the world, it would have surely asked the aspirant to abandon such a cause and find out something higher for his final emancipation. Hence Pradhana cannot be the end and aim of spiritual quest.

The word 'and' signifies that the contradiction of a previous statement is an additional reason for the rejection.

Further this chapter begins with the question, "What is that which being known everything is known? Have you ever asked, my child, for that instruction by which you hear what cannot be heard, by which you perceive what cannot be perceived, by which you know what cannot be known." Now if the term 'Sat' denoted the Pradhana, if the Pradhana were the first cause, then by knowing Pradhana everything must be known, which is not a fact. The enjoyer (soul) which is different from Pradhana, which is not an effect of the Pradhana cannot be known by knowing the Pradhana. If 'that' or Sat means Pradhana (matter) the Srutis should teach us to turn away from it. But it is not the case. It gives a definite assurance that by knowing that everything can be known. How can we know the soul by knowing matter? How can we know the enjoyer by knowing the enjoyed? Hence the Pradhana is not denoted by the term 'Sat'. It is not the first cause, knowing which everything is known, according to the Sruti.

Mathru Panchakam-An Emotional shlokha by Sri Adi Shankara

Adi Sankara Bhagavatpada was born at Kalady in Kerala in a Namboodiri Family. His mother was Aryamba and his father died very early. When he wanted to take up sanyasa very much against the will of her mother, she finally agreed with a condition, that He should be present near her death bed and also he should perform the obsequies. Sankara agreed for this and took up Sanyasa. When he was at Sringeri, he realized that his mother was nearing death and by the power given to him by God reached there immediately. He was near his mother at the time of her death and also performed the funeral ceremonies. It was at this time he wrote this five slokas which came out deep from his mind. This was possibly the only poem he wrote, which is not extolling any God and also not explaining his philosophy.
Mother has been extolled as a god form in several places in the puranas and also God has been approached as a son approaches his mother by many great savants. She is Dhatree (One who bears the child), Janani (one who gives birth to the child), Ambaa (One who nourishes the limbs of the child) and Veerasu (One who makes him a hero), Shusroo (One who takes care of him). But Sankara in these poems is not dealing either of God in the form of mother nor mother in the form of God. He laments to the lady who was his mother and points out how his conscience is pricking him for being not able to do the duty of a son.

aasthaam tavaddeyam prasoothi samaye durvara soola vyadha,
nairuchyam thanu soshanam malamayee sayya cha samvatsaree,
ekasyapi na garbha bara bharana klesasya yasya kshmo dhathum,
nishkruthi  munnathopi thanaya tasya janyai nama.

Oh mother mine,
With clenched teeth bore thou the excruciating pain,
When I was born to you,
Shared thou the bed made dirty by me for an year,
And thine body became thin and painful,
During those nine months that you bore me,
For all these in return,
Oh mother dearest,
I can never compensate,
Even by my becoming great.

gurukulamupasruthya swapnakaale thu drushtwa,
yathi samuchitha vesham praarudho maam twamuchai
gurukulamadha  sarva prarudathe samaksham
sapadhi charanayosthe mathurasthu pranaama.

Clad in a dress of a sanyasin,
You saw me in my teacher’s school,
In your dream and wept,
And rushed thither,
Smothered, embraced and fondled me, Oh mother mine,
And all the teachers and students wept with you dear,
What could I do,
Except falling at your feet,
And offering my salutations.

ambethi thathethi shivethi tasmin,
prasoothikale yadavocha uchai,
krishnethi govinda hare mukunde tyaho,
janye rachito ayamanjali.

Oh mother mine,
Crying thou shouted in pain,
During thine hard labour,
“Oh mother, Oh father,
Oh God Shiva,
Oh Lord Krishna,
Oh Lord of all, Govinda,
Oh Hari and Oh God Mukunda,”
But in return,
Oh my mother dearest.
I can give you but humble prostrations.

na dattam mathasthe marana samaye thoyamapi vaa,
swadhaa vaa no dheyaa maranadivase sraadha vidhina
na japtho mathasthe marana samaye tharaka manu,
akale samprapthe mayi kuru dhayaam matharathulaam.

Neither did I give you water at thine time of death,
Neither did I offer oblations to thee to help thine journey of death,
And neither did I chant the name of Rama in thine ear,
Oh Mother supreme, pardon me for these lapses with compassion,
For I have arrived here late to attend to those.

mukthaa manisthvam, nayanam mamethi,
rajethi jeevethi chiram sthutha thwam,
ithyuktha vathya vaachi mathaa,
dadamyaham thandulamesh shulkam.

Long live,
Oh, pearl mine,
Oh jewel mine,
Oh my dearest eyes,
Oh mine prince dearest,
And oh my soul of soul,
Sang thou to me,
But in return of that all,
Oh my mother dearest.
I give you but dry rice in your mouth.

You are free :: You are Boundless :: NO desire or pain or misery or fear can touch you if you yourself

----- from Ashtavakra Gita (अष्टावक्रगीता)

आत्मा साक्षी विभुः पूर्ण एको मुक्तश्चिदक्रियः ।
असंगो निःस्पृहः शान्तो भृमात्संसारवानिव ।। १-१२ ।।

आत्मा साक्षी, सर्वव्यापी, पूर्ण एक मुक्त चेतन, अक्रिय असंग, इच्छा रहित एवं शांत है । भृमवश ही ये सांसारिक प्रतीत होती है ।

ātmā sākṣī vibhuḥ pūrṇa eko muktaścidakriyaḥ ||
asaṁgo niḥspṛhaḥ śānto bhramātsaṁsāravāniva || 1 - 12 ||

The Self is the one perfect, free, and actionless Consciousness, the all-pervading witness, unattached to anything, desireless and at peace. It is an illusion that you seem to be involved in the world.



The Self is the Witness. It watches everything from a distance and is in no way involved in anything that appears and disappears. It is perfect and ever free and completely devoid of any sense of doership. The cause of suffering is the illusion that makes it seem as if “I am the doer”, or “I am the enjoyer” or “I am the one suffering”. The mind has projected all these illusions and we have identified with that falseness and have got trapped with its workings.

Sri Ramana Maharshi illustrated this wonderfully. He asked us to notice what happens during a movie show and how we get carried away with what is shown on screen. We look at the images that are projected on the blank screen and deem
them as real. These images can make us laugh or cry depending on what the screen shows us. We don’t see the light that projects it, or the screen on which the images are being projected. We only look at the images and identify with that and start to feel – on the basis of what is being projected on the screen. The images are
completely false and can’t exist without the screen. Only the screen is real as it always exists even when the images keep changing. It is not affected by anything which is superimposed on it. It is always the same. It receives all kinds of images – bad and good. It is pure and white even if the images show blood stains and violence. The screen remains untainted. And finally, when the lights are off (physical death), still the screen remains just as it was.

The screen is the SELF and the images are all the thought patterns, emotions, body forms and individual I-ness which are projected or superimposed on the Self.

A Jnani knows that all such superimpositions are unreal and are false appearances. He remains more and more in the background SELF as that blissful, desireless and actionless Consciousness

Merging with oneself :: Know your true Identity ::

|| स्वाप्ययात् || ब्रह्मसूत्र (१,१.९)

|| Svapyayat || Brahma Sutra ( 1.1.9 )

On account of (the individual) merging in one's own self (the self cannot be pradhana)

Svaapyayaat(स्वाप्ययात्) : On account of merging in one's own self



Chhandogya upanishad V1-8-1 says Svam Apita, which means in deep sleep the individual soul resolves in the Sat. The intelligent Self can clearly not resolve itself into the non-intelligent Pradhana. Hence the Pradhana cannot be the First cause denoted by the term 'Sat' in the Brahma Sutra.

The waking state is that where the mind, the senses and the body act in concert to know the objects. The individual soul identifies himself with the gross body. In the dreaming state the body and the senses are at rest and the mind plays with the impressions which the external objects have left. The mind weaves its web of Vasanas. In deep sleep the individual soul is free from the limitation of mind. He rests in his own Self though in a state of ignorance.

With reference to the cause denoted by the word 'Sat' the Sruti says, "When a man sleeps here, then my child, he becomes united with the Sat, he is gone to his own self. Therefore they say of him 'he sleeps' (Svapiti) because he is gone to his own (Svam Apita)

In the Chhandogya text it is clearly said that the individual soul merges or resolves in the Sat. The intelligent Self can clearly not resolve itself into the non-intelligent Pradhana. That into which all intelligent souls are merged in an intelligent cause of the universe is denoted by the term Sat and not the Pradhana.

Hunger and Thirst :: Desires

--- -From aitareya upanishad ऐतरेय उपनिषद 2.5

तमशनायापिपासे अब्रूतामावाभ्यामभिप्रजानीहीति ते
अब्रवीदेतास्वेव वां देवतास्वाभजाम्येतासु भागिन्न्यौ करोमीति ।
तस्माद्यस्यै कस्यै च देवतायै हविगृर्ह्यते
भागिन्यावेवास्यामशनायापिपासे भवतः ॥५॥

tamashanayapipase abrutamavabhyamabhiprajanihiti te abravidetasveva va.n devatasvabhajamyetasu bhaginnyau karomiti |
tasmadyasyai kasyai cha devatayai havigri.rhyate bhaginyavevasyamashanayapipase bhavatah || 5 ||

Translation ::

Hunger and thirst said to the Creator: "For the two of us find an abode also." He said to them: "I assign the two of you to these deities; I make you co-sharers with them." Therefore to hatsoever deity an oblation is made, hunger and thirst became sharers in it.

Comments :

Seeing other deities occupy their allotted places in man, hunger and thirst also demanded their own abode for themselves. Instead of assigning them an independent abode, the Creator asked them to share the abode with all the other deities. This signifies that desires afflict all the senses and that hunger and thirst are mere sensations which cannot subsist independently without their supporting sense organs; for example mere hunger cannot eat
food unless it takes the help of the mouth to eat.

Then hunger and thirst were created and they approached Ishvara. They also asked for a place to live. These Devatas reside in our senses and when we sit for meditation they open the senses with force and allow the object to enter. When the thirst and hunger asked for a place to sit, Ishvara told them to share the same place where Devatas reside. Therefore, each and every sense organ there is thirst and hunger (desires). One can never satisfy them. That is the very nature of hunger and thirst. All the sense organs are always hungry and thirsty. It is good to understand and appreciate this. Ishvara made them share the place to sit along with the Devatas. Whatever food is offered to these Devatas is shared by this hunger and thirst. When Devatas eat then that also goes to hunger and thirst. It is said in scriptures that more you feed the senses, hungrier they become. It is like fire, the more fuel you put, fire becomes hungrier. Our senses can never be satisfied with the pleasures of the sense organs, because hunger and thirst is residing with them. Whenever something offered to the senses then this hunger and thirst also gets share in it.

In this way, Ishvara first created the world, then He created Virata Purusha. Then He made all the Devatas, Lokapalas and then He brought this abode of human body for them. The Devatas became satisfied with the human body. They got their respective abod