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A Note of Praise to Mothers: Celebrating Unparalleled Sacrifice and Unconditional Love
Mother’s Day is a special occasion that holds a profound significance in our lives. It is a time to express gratitude, appreciation, and love for the incredible women who have played the role of mothers in our lives. On this auspicious day, families across the globe gather to honour and celebrate the unwavering love, selflessness, and sacrifices of mothers.
To all the mothers who have walked this earth, your selflessness, strength, and unwavering love deserve a tribute beyond words. From the moment of conception to the countless sleepless nights, from nurturing your child’s dreams to standing by their side through life’s trials and triumphs, your sacrifices are unparalleled. Your journey is one of immeasurable dedication, transforming you into a beacon of love and guidance.
The pain endured, both during labor and throughout the process of raising a child
In the very act of bringing life into this world, you embark on a path filled with immense physical and emotional challenges. From the first flutters of life within you to the awe-inspiring moment of birth, you bear the weight of nurturing a tiny being with endless potential. The pain endured, both during labor and throughout the process of raising a child, is a testament to your boundless strength.
Sacrifices do not end with birth.
But your sacrifices do not end with birth. As your child grows, you selflessly devote yourself to their every need. Sleepless nights become the norm as you cradle your infant, soothing their cries and sacrificing your own rest for their comfort. With each milestone achieved, from first steps to first words, you celebrate alongside them, rejoicing in their growth and development.
You become their safe haven in a world full of uncertainties.
Through the years of childhood, you become their rock, their safe haven in a world full of uncertainties. You provide unconditional love, guidance, and support, moulding them into the individuals they are meant to become. You sacrifice your own desires and aspirations, pouring your heart into their dreams, always standing by their side, cheering them on.
As they navigate adolescence and enter adulthood, you continue to be a steadfast presence. You offer guidance and counsel, even when they may push you away. Your sacrifices evolve, shifting from sleepless nights to countless worries and fears. Yet, you remain a pillar of strength, unwavering in your love and belief in them.
You continue to be our constant source of support.
And as they embark on their own journeys, venturing into the world, you continue to be their constant source of support. Your sacrifices may go unnoticed, but they remain woven into the fabric of their lives. Your love endures, even in the face of distance or the passing of time.
Today, we honour and celebrate you, dear mothers, for your remarkable sacrifices and immeasurable love. Your unwavering commitment to your children, your boundless strength, and your ability to find joy in the simplest of moments are unparalleled. You are the embodiment of love, resilience, and sacrifice.
Mother’s Day gives us an opportunity to acknowledge the immeasurable impact of mothers on our lives and society as a whole.
May this note serve as a small token of our gratitude and appreciation for all that you do. Your sacrifices, often unseen and unspoken, shape the very foundation of our lives. Without you, we would not be the individuals we are today.
Thank you, dear mothers, for your extraordinary sacrifices, unwavering love, and the profound impact you have on our lives. Today, and every day, we celebrate you and all that you represent.
Nature: The Great Mother We Must Respect and Obey:
Nature, as the Great Mother, provides us with everything we need to survive and thrive. It is our duty to respect and obey nature, recognizing its invaluable role in sustaining life on Earth.
In our pursuit of progress and development, we often overlook one crucial aspect that sustains us all—nature. Nature, often referred to as the Great Mother, nurtures and provides for us in countless ways. From the air we breathe to the food we eat; nature’s bountiful offerings are essential for our survival and well-being. In order to ensure a harmonious existence, it is imperative that we respect and obey nature, recognizing its inherent wisdom and the need to protect and preserve it.
Nature’s Nurturing Essence:
Similar to the unconditional love and care a mother bestows upon her children, nature encompasses the same nurturing essence. It provides us with an environment where life can thrive, offering a myriad of resources that sustain every living being. The air we breathe, the water we drink, and the food we consume all originate from nature’s abundant reserves.
Just as a mother’s love is selfless, nature’s provisions are given without expectation.
Conclusion:
On this special day, let us take a moment to pause and truly appreciate the selflessness that defines motherhood. The sacrifices made from the very beginning, starting from conception to the moment of birth, and throughout our entire lives, are immeasurable. From the physical and emotional challenges to the sleepless nights, mothers embody strength beyond measure.
Possessiveness is a common human trait that often goes unnoticed. We are taught to value ownership, control, and exclusivity, whether it’s in our relationships, our material possessions, or our beliefs. However, when possessiveness becomes excessive or rigid, it can lead to various forms of suffering, such as jealousy, anxiety, resentment, and even violence. In this article, we will explore the roots, consequences, and alternatives to possessiveness from different philosophical perspectives.
Possessiveness creates feelings of fear, then anger and finally sadness.
The harm caused by possessiveness can vary depending on the degree and intensity of the possessiveness, as well as the individual’s coping mechanisms and support systems. However, excessive possessiveness can have significant negative consequences.
The Roots of Possessiveness:
Possessiveness can be traced back to our innate survival instinct, which drives us to acquire and protect resources that we perceive as essential to our well-being. This instinct is adaptive and necessary in certain situations, such as finding food, shelter, and safety.
Some families teach their children to share and cooperate, while others encourage them to hoard and compete, some cultures promote collectivism and interdependence, while others emphasize individualism and competition.
Possessiveness can cause significant suffering and distress, but there are several remedial actions that one can take to alleviate sufferings by the study of spiritual scriptures, practicing self-reflection, mindfulness, seeking support, seeking professional help, and cultivating gratitude.
The Consequences of Possessiveness:
Jealousy:Possessiveness often involves the fear of losing what we have or not getting what we want.
Attachment: Possessiveness creates a strong attachment to things or people that we perceive as ours. This attachment can lead to dependence, obsession, and emotional pain when we are separated or threatened by them. This happens mostly in Relationship possessiveness.
Conflict:Possessiveness can lead to conflicts with others who have different or conflicting interests, beliefs, or values.
Some common kinds of possessiveness:
Relationship possessiveness:
Trust is a vital aspect of a healthy relationship:
Possessiveness can strain relationships, as it can lead to controlling and jealous behaviour that can damage trust and intimacy. It can also cause resentment and anger in the other person, leading to conflicts and possibly the breakdown of the relationship.
Consequences and remedies:
Relationship possessiveness: Can be particularly harmful in the context of a marriage, where one partner may feel entitled to possess or control the other. Impractical demands are a common feature of relationship possessiveness.
Betrayal in a relationship can be a painful and traumatic experience, especially when it involves possessiveness and control. When one partner betrays the other, it can shatter the trust and intimacy that are essential for a healthy relationship. In such cases, it is important to approach the situation with compassion, empathy, and a commitment to healing and growth. It is important to explore the root causes of the betrayal, which may include underlying issues such as addiction or mental health problems.
Various other possessiveness causes sufferings too.
Material possessiveness: An excessive attachment to material possessions such as money, cars, houses, or gadgets, and a fear of losing them or not having enough of them.
Intellectual possessiveness: A strong attachment to one’s qualification, beliefs, ideas, or opinions, and a tendency to dismiss or attack opposing views or evidence.
Status possessiveness: A desire for social status, recognition, or power, and a fear of losing them or being perceived as inferior.
Spiritual possessiveness: A rigid attachment to spiritual practices, beliefs, or teachers, and a tendency to exclude or judge others who do not conform to one’s standards.
Cultural possessiveness: A strong attachment to one’s cultural identity, values, or traditions, and a tendency to reject or criticize other cultures or lifestyles.
In Sanskrit, the term for possessiveness is “mamatva” (ममत्व). This term is derived from the root word “mama” which means “mine” or “belonging to me”. The suffix “-tva” indicates a state or quality of being, thus “mamatva” refers to the state or quality of possessing or owning something as one’s own.
In Vedanta, the concept of “mamatva” or possessiveness is seen as a source of suffering and an obstacle to spiritual growth. Vedanta teaches that the true nature of the self (Atman) is pure consciousness and that it is not limited or defined by any possessions, relationships, or identities. Possessiveness arises from the illusion of separation and the mistaken identification of the self with external objects or relationships.
Practice of renunciation:
Practice of renunciation is an important tool for overcoming excessive possession and attachment. By voluntarily giving up worldly possessions and attachments, individuals can cultivate inner peace, detachment, and spiritual growth. Vedanta teaches that the path to liberation or enlightenment involves transcending this illusion and realizing the true nature of the self as pure consciousness. Vedanta emphasizes the importance of detachment (vairagya) as a means of overcoming possessiveness and cultivating spiritual growth.
Some ancient Indian texts and their specific teachings on possessiveness:
Bhagavad Gita – In chapter 2, Shloka 62, the text says, “While contemplating the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.” The text also teaches the importance of detachment in chapter 3, Shloka 29, where it says, “The wise ones do not get attached to the fruits of their actions. They work without any attachment, without any selfish motives.”
Yoga Sutras of Patanjali – This text is a collection of aphorisms on the practice of yoga, including the concept of vairagya or detachment from worldly attachments and desires. In sutra 1.15, Patanjali says, “When non-attachment (vairagya) is achieved, there is the desire for the state of perfect discrimination. Here, Patanjali teaches that detachment from worldly attachments and desires is a necessary step towards achieving discrimination and wisdom.
Upanishads – The Upanishads contain teachings on the nature of the self, the universe, and the relationship between them, which are relevant to the concept of possessiveness. In the BRRihadAraNyaka Upanishad, Shloka 2.4.5, it says, “This Self, which is free from sin, free from old age, free from death and grief, free from hunger and thirst, whose desires are the Self, whose will is the Self, should be searched out, should be understood.”
Conclusion:
Possessiveness is a common human tendency that can lead to suffering and attachment. Various ancient Indian texts emphasize the importance of detachment and cultivating right conduct in acquiring and using possessions. They highlight the ultimate goal of realizing the true nature of the self, which is not defined by possessions or attachments but by its infinite and eternal nature.
Greetings friends! Today is Adi Sankaracharya Jayanti:2023 🙏🙏🙏
Significance of birth anniversary of Jagatguru, who established “Char Dham”.
For ages, the supreme Vedic knowledge about the indwelling self (Sakshi Chaitanya) and the identity of “Brahman” has been transmitted through an unbroken lineage of preceptors and disciples to the modern age. However, during the prevalence of Buddhism, the progress was temporarily arrested. In the 8th century AD, Sri Shankaracharya appeared and revived the Vedic religion, re-establishing it for future generations.
Founder of Advaita Vedanta, Sri Adi Shankaracharya was born in Kerala, India in the 8th century. He is known for his commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras, which are the foundational texts of Hinduism. His teachings emphasized the unity of all existence and the non-dual nature of the ultimate reality, which he called Brahman. Shankaracharya travelled across India between the age of 16 and 32. It is believed that at the age of 32, he left this world.
Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature.
Adi Shankaracharya established four Mathas in four directions, which are known as “Char Dham”.
Sringeri Sharada Matha:
Located in Sringeri, Karnataka, this matha is dedicated to the goddess Sharada, who is considered to be the patron goddess of learning and wisdom.
Dwaraka Sharada Matha:
Located in Dwaraka, Gujarat, this matha is dedicated to the goddess Saraswati, who is the goddess of knowledge and learning in Hinduism.
Govardhan Matha:
Located in Puri, Odisha, this matha is dedicated to Lord Jagannath and is also known as the Dwarka matha.
Jyotir Matha:
Located in the state of Uttarakhand, in the northern part of India, this matha is dedicated to the worship of Lord Shiva. It is believed to have been established by Shankaracharya in the 8th century AD.
Works of Sri Adi Shankaracharya:
Shankaracharya is known for his commentaries, treatises, and philosophical works. Some of his most important works include:
Advaita Vedanta:This work is a commentary on the Brahma Sutras, which is one of the foundational texts of Hinduism. It explains the philosophy of Advaita Vedanta, which emphasizes the non-dual nature of ultimate reality.
Brahma Sutras: This is one of the foundational texts of Hinduism, which contains aphorisms that summarize the teachings of the Upanishads. Shankaracharya wrote a commentary on this text, called the Advaita Vedanta, which explains the philosophy of non-dualism.
Upanishads: These are a collection of texts that contain philosophical and spiritual teachings and are considered to be one of the core texts of Hinduism. Shankaracharya wrote commentaries on several of the major Upanishads, including the Katha Upanishad, the Chandogya Upanishad, and the Brihadaranyaka Upanishad.
Bhagavad Gita: This is a Hindu scripture that contains a dialogue between the warrior Arjuna and his charioteer, Lord Krishna. It is considered to be one of the most important texts of Hinduism, and Shankaracharya wrote a commentary on it called the Gita Bhashya.
Lines from Bhagavad Geeta
Viveka Chudamani: This work is a treatise on the nature of the self and the ultimate reality. It explains the concept of maya, or illusion, and how it leads to the mistaken belief in a separate self.
Upadesasahasri: This work is a philosophical dialogue between Shankaracharya and his disciples, in which he explains the nature of reality and the path to enlightenment.
Bhaja Govindam:This is a devotional poem that emphasizes the importance of spiritual practice and detachment from material possessions.  Listen Bhaja Govindam👈
Soundarya Lahari: This work is a collection of hymns and verses that praise the goddess Shakti, who represents the creative and transformative power of the universe.
Listen first 10 shlokas of Soundarya Lahari: – sung by Dr. Anamika Pandey, Senior Public Health Expert, Lucknow. 👇
To learn chanting and explanation of “Saundarya Lahari”, Dr. Anamika can be approached through her mail ID: Anamika.pandey29@gmail.com
A Special post on this auspicious day of Akshaya Tritiya.
Akshaya Tritiya is a celebration of abundance and prosperity, and its origin is deeply rooted in Hindu itihasa and ancient traditions.
Today’s post is about a hymn “Saundarya Lahari”: Waves of Beauty.
Saundarya Lahari, a well-known work attributed to the 8th century Adi Shankaracharya.
Saundarya Lahari literally translates to “Waves of Beauty” and is a hymn consisting of 100 shlokas dedicated to the worship of the Hindu goddess Shakti, particularly in her aspect as the mother goddess or Divine Mother.
The hymn is divided into two parts: the first 41 shlokas are known as the Ananda Lahari or “Waves of Bliss”, which focus on the worship of the formless aspect of Shakti as pure consciousness, while the remaining 59 shlokas make up the Saundarya Lahari proper, which celebrate the beauty and grace of the goddess in her manifest form.
Saundarya Lahari is a long hymn consisting of 100 shlokas. The hymn is divided into two parts - Ananda Lahari and Saundarya Lahari proper.
Ananda Lahari (Shloka: 1-41):
Focuses on the formless aspect of Shakti as pure consciousness or awareness.
Saundarya Lahari Proper. (Shloka: 42-100):
Focuses on the manifest aspect of Shakti as beauty and grace. Addresses the manifest aspect of Shakti, also known as Lalita Tripurasundari.
Brief introduction of Saundarya Lahari: –
Ananda Lahari is the first part of Saundarya Lahari.
This part is consisting of the first 41 shlokas of the hymn. It focuses on the formless aspect of Shakti as pure consciousness or awareness. Ananda means “bliss” or “joy”, and Lahari means “waves” or “currents”. Ananda Lahari, therefore, can be translated as “Waves of Bliss”.
The shlokas of Ananda Lahari are highly philosophical and mystical in nature, exploring the nature of consciousness and the path of spiritual realization. They are addressed to the formless aspect of Shakti, also known as Shiva-Shakti or Pure Consciousness. The shlokas describe the infinite and boundless nature of consciousness, which is beyond all form, attributes, and limitations.
Remaining 59 shlokas form the second part as Saundarya Lahari.
Saundarya Lahari is an intricate and esoteric composition that describes the beauty, grace, and power of the goddess Lalita Tripurasundari, who is considered the embodiment of the divine feminine.
The spiritual significance of Saundarya Lahari lies in its ability to awaken the dormant spiritual energy within the individual and lead them towards self-realization. The hymn employs powerful metaphors and imagery to convey profound spiritual truths, and it is said that by meditating on the shlokas of Saundarya Lahari, one can attain spiritual enlightenment.
In Ananda Lahari, Adi Shankaracharya uses a variety of metaphors and images to convey the essence of pure consciousness. For example, in 1st shloka, he describes consciousness as a “cool moonbeam” that dispels the darkness of ignorance. In shloka no-5, he compares consciousness to a “flameless lamp” that illuminates everything without being consumed itself. In the 9th shloka, he describes consciousness as a “mirror” that reflects everything but is not affected by what it reflects.
Listen one shloka: – sung by Dr. Anamika Pandey, Senior Public Health Expert, Lucknow.
To learn chanting and explanation of “Saundarya Lahari”, Dr. Anamika can be approached through her mail ID: Anamika.pandey29@gmail.com
Conclusion:
In conclusion, the practice of devotion and meditation on the divine feminine is a powerful means of attaining spiritual realization and liberation. By cultivating the qualities of love, compassion, and surrender, one can develop a deeper connection with the divine and awaken the dormant spiritual energy within oneself. The practice of devotion towards the divine feminine is a profound spiritual path that can lead to a transformation of consciousness and the attainment of ultimate truth.
On this day of Akshaya Tritiya, let us turn our gaze inward and behold the radiance of the goddess within. May her divine beauty inspire us to seek the highest truth, to let go of our attachments to the fleeting pleasures of this world, and to embrace the infinite bliss of her eternal presence.
This Ram Navami, may Shri Ram shower you with his blessings, love, and care. Greetings to you and your family on this auspicious day.
Ram Navami is a Hindu festival that celebrates the birth of Lord Rama, one of the most revered and popular deities in Hinduism. The festival is usually observed on the ninth day of the Hindu month of Chaitra, which falls in late March or early April according to the Gregorian calendar.
Ram Navami is celebrated with great fervor and enthusiasm by Hindus all over the world.
Triumph of good over evil:
Ram Navami is also a cultural festival that brings people together in a spirit of unity and harmony. It is a time for feasting, socializing, and spreading love and goodwill towards all. Ram Navami is a joyous and uplifting festival that celebrates the triumph of good over evil and reminds us of the importance of living a virtuous and righteous life, just like Lord Rama.
Lord Rama is a central figure in Hinduism and is worshipped as an avatar of the God Vishnu. He is the hero of the Hindu epic, the Ramayana, which tells the story of his life and teachings. Lord Rama is known for his righteousness, compassion, and courage, and is revered as an ideal king, husband, and son.
The King of Eagles Jatayu Tries to Stop Sita’s Abduction
According to Hindu Ithihasa “The Ramayana”, which is an epic poem of ancient India, Lord Ramawas born in Ayodhya as the son of King Dasharatha and Queen Kausalya. The Ramayana is one of the greatest works of Hindu literature. It tells the story of Lord Rama, a prince of Ayodhya, who embarks on a journey to rescue his wife Sita from the demon king Ravana with the help of his loyal friends and allies.
The Ramayana is known for its timeless themes of love, devotion, and the triumph of good over evil. It has been retold in various forms across different cultures and has remained a source of inspiration and spiritual guidance for generations.
Lord Rama is celebrated and worshipped by Hindus all over the world, especially on the occasion of Ram Navami, which commemorates his birth. His life and teachings continue to inspire millions of people to this day, and he is regarded as an embodiment of righteousness, compassion, and devotion.
Sri Rama Bhujanga Prayata Stotram:
It is a popular devotional hymn in the Hindu tradition, especially among followers of Lord Rama. The hymn consists of 33 verses, each of which describes a particular aspect of Lord Rama’s glory and divinity. The authorship of Sri Rama Bhujanga Prayata Stotram is attributed to Adi Shankaracharya.
The hymn is sung by Dr. Anamika Pandey, Senior Health Expert, Lucknow.
Sri Rama Bhujanga Prayata Stotram: By Dr. Anamika Pandey
Rishi Vasishta: Ishta Guru of Lord Ram.
Vasistha Muni was a revered sage and spiritual teacher in Hinduism, who is believed to have been the Guru or spiritual preceptor of Lord Rama, one of the most revered deities in Hinduism. He is believed to have authored several important Hindu scriptures, including the Yoga Vasistha, a text that explores the nature of consciousness and the path to liberation.
In the Yoga Vasishta, NON-DUALITY or Advaita is one of the central teachings that emphasizes the ultimate reality of the universe as a single, indivisible consciousness.
The text explains that the duality of the world, including the perception of a separate self, is an illusion created by the mind. It teaches that the true nature of the self is pure consciousness, which is identical to the ultimate reality of the universe, known as Brahman. The practice of Yoga, according to the Yoga Vasishta, involves recognizing and experiencing this non-dual reality through self-inquiry, meditation, and detachment from the transient world of appearances.
All-Absorbent Meditation: also, it is known as “Samvarga Vidya“
The term "Samvarga Vidya" is mentioned in several of the Upanishads, including the Brihadaranyaka Upanishad and the Chhandogya Upanishad. In these texts, it is described as a practice of meditation that leads to the realization of the ultimate reality or truth behind all things.
All-Absorbent Meditation is a term from the ancient Indian spiritual tradition of Vedanta. It refers to a practice of meditation that involves focusing the mind on the ultimate reality or truth behind all things and experiencing a state of pure consciousness in which the individual self merges with the Universal Self.
In this practice, the meditator seeks to absorb all of their mental and emotional energies into the object of meditation, which is the ultimate reality or divine essence that underlies all of existence. The goal is to transcend the limited sense of individual self and merge with the infinite consciousness [ Known as “Brahman” Vedanta] that pervades all things.
The practice of Samvarga Vidya is considered to be one of the most advanced forms of meditation in the Vedantic tradition, requiring a high degree of concentration, detachment, and devotion to spiritual ideals. It is said to lead to a profound sense of inner peace, clarity, and spiritual insight, as well as a deep understanding of the nature of reality and the Self.
In the Chhandagyo Upanishad, All-Absorbent Meditation or Samvarga Vidya is described as the process of merging the individual soul with the ultimate reality or Brahman. This Vidya comes in the form of a story. The story of King Janasruti and Raikva.
I have published the story in my blog. The link is given above.
The story of King Janasruti and Raikva is a famous tale from the ChAndogya Upanishad, which illustrates the importance of humility, devotion, and the pursuit of spiritual knowledge. The story is found in the fourth chapter of the Upanishad, spanning from 4.1 to 4.3.
The story of King Janasruti and Raikva is a powerful illustration of the importance of humility and the pursuit of spiritual knowledge, as well as the idea that true wisdom can come from unexpected sources. It also emphasizes the importance of having a qualified teacher who can guide one on the path to spiritual enlightenment.
King Janasruti sat with pride, Thinking himself so wise and right. But his heart was longing for the truth, The knowledge that would bring him to light.
Raikva, a humble cart driver, came along and caught the king’s eye. “Teach me,” said Janasruti with desire, “The knowledge that makes the heart fly.”
Raikva replied with a gentle smile, “I am but a mere cart driver, O king. What knowledge can I impart to thee, When thou hast riches and power in thy ring?”
Janasruti bowed down with humility, Humbled by Raikva’s wise words. “I seek not thy wealth or status, O king, But the knowledge that frees the soul like birds.”
Raikva then shared the truth with him, that knowledge is not in wealth or name. But in devotion and love for the divine, which alone can bring one eternal fame.
The king was humbled by Raikva’s grace, and he bowed down with folded hands. “Thou art the true teacher, O wise one, who has shown me the path to the divine lands.”
Conclusion:
What is All-Absorbent Meditation?
Every one of us is pulled towards the objects of sense, whereas we cannot pull anything into our own selves. Senses are always outward. We are like slave of the outwardly pleasures of sense. Therefore, we are slave of worldly pleasures. How can we absorb these outwardly pleasures, desires? How can we make these desires our slaves? If we can understand the teachings imparted by Raikva, we can control our desires and make them our slaves. Therefore consuming (controlling) desires and merging them inside, we can make them our slaves. They will be at our feet. This Vidya is also known as Samvarga Vidya, a technique of Meditation.
Welcome back to the Fourth part of my blog “My journey through books”, where I’ll be discussing the books that have helped me gain wisdom over the years. In the previous parts, I shared my earliest memories of reading, how my reading tastes evolved over time, and some of the most influential books in my life.
In this post I will emphasize on the book “THE DIVINE MATRIX” by Gregg Braden.
Here is one lecture of Gregg Braden. Worth watching.
“The Divine Matrix” by Gregg Bradenis a book that explores the connection between science and spirituality. The book presents the idea that there is a universal energy field that connects everything in the universe, and that this energy field can be harnessed to create positive changes in our lives.
Braden draws upon a range of scientific theories and experiments to support his thesis, including quantum physics, the holographic principle, and the power of human consciousness. He argues that by understanding the nature of this energy field, we can tap into its power to create positive changes in our lives, such as healing our bodies and relationships, and manifesting our dreams and desires.
The book is divided into three parts.
The first part introduces the concept of the Divine Matrix and explores the scientific principles that underpin it. The second part examines the practical applications of the Divine Matrix, including techniques for harnessing its power and creating positive changes in our lives. The third part explores the larger implications of the Divine Matrix for humanity, including its potential to transform our understanding of ourselves and our place in the universe.
The book 📙“The Divine Matrix” offers a fascinating exploration of the intersection between science and spirituality and provides practical tools for harnessing the power of the universal energy field to create positive changes in our lives.
I believe what Braden explained.
Everything in the universe is connected through a field of energy that pervades all space and time. I consider this as “Brahman” has been described in Vedanta.
Gregg Braden argues that this field of energy is the source of all creation, and that it holds the key to understanding the nature of reality itself.
Braden explores the power of human consciousness to shape our reality and argues that we can use our thoughts, feelings, and beliefs to influence the world around us. He also introduces a range of techniques for tapping into the energy of the Divine Matrix, such as meditation, visualization, and affirmations. Gregg Braden emphasized on “Remote Viewing”, which is “Divya Drishti“ anancient method of gaining knowledge and insight by using the power of the mind. It is a technique that has been practiced in India for centuries and is believed to be similar to the modern concept of remote viewing.
In Divya Drishti, the practitioner focuses their mind on a specific object or location, and through intense concentration, they are able to “see” or “sense” things beyond their physical sight. This technique is often used in meditation or spiritual practices to gain a deeper understanding of the world and oneself.
Similarly, remote viewing is a modern-day technique that involves using extrasensory perception (ESP) to gain information about a distant or unseen target. This method was developed by the United States government in the 1970s as a means of gathering intelligence and has since been studied and practiced by researchers and individuals around the world.
Both Divya Drishti and remote viewing are based on the idea that the mind has the ability to access information beyond what is immediately perceivable by the physical senses. While the two techniques may differ in their specific methods and applications, they both rely on the power of the mind to gain insight and knowledge.
Remote viewing:
Remote Viewing is a phenomenon in which an individual is able to perceive information from a distant or unseen target location through extrasensory means, without the use of their physical senses. It is often described as a form of psychic or intuitive ability.
Example of Remote viewing in Mahabharata an ancient Indian epic.
In the ancient Indian epic, the Mahabharata, there is a story that is often cited as an example of remote viewing. The story involves a character named Sanjaya, who was the charioteer and advisor to the blind king Dhritarashtra.
The book “Divine Matrix” has helped me to comprehend that I possess an endless wellspring of love within myself, which I can generously share with others.
One of the most significant outcomes of reading “The Divine Matrix” is a new perspective on the power of our thoughts and intentions. The book emphasizes the idea that we are co-creators of our reality, and that the thoughts and emotions we put out into the world have a profound impact on our experiences.
Conclusion:
Reading life-saving books on science and spirituality can have a unique and powerful impact on our lives.
Deeper understanding of the universe: Intersection of science and spirituality can provide us with a deeper understanding of the nature of the universe and our place in it. By gaining insight into concepts such as quantum physics, consciousness, and the interconnectedness of all things, we can expand our worldview and see the world in a new light.
Greater sense of purpose:Books on science and spirituality can help us to connect with our inner selves and develop a greater sense of purpose and meaning in our lives.
Enhanced well-being: Emphasize the importance of mindfulness, meditation, and other practices that can help us to reduce stress, increase resilience, and cultivate a greater sense of peace and balance in our lives.
Increased empathy and compassion: These books often emphasize the interconnectedness of all things and the importance of cultivating a sense of unity and oneness [NON-DUALITY].
Thanks for visiting my site and reading this post. Please share if you like.🙏🙏🙏
“World Happiness Day” is a global observance celebrated annually on March 20th.Yesteday we observed that.
Let Happiness be forever:
The United Nations designated this day to promote happiness and well-being as universal goals and aspirations in the lives of people around the world. The idea behind World Happiness Day is to recognize that happiness is a fundamental human goal, and that promoting happiness can help to promote social progress, economic growth, and sustainable development.
Let us look what is Happiness in the perspective of Vedanta?
Joy, Bliss and Happiness are all same. In Sanskrit, we say this as “Ananda”.
According to Vedanta, the goal of Human is ” Attyantika Dukshya Nibritti, Paramananda praptyachya”.
Our aim to increase happiness and well-being among individuals, communities, and societies can be achieved through ONENESS. For that, our activities may include gaining true knowledge, the Awareness along with practice mindfulness exercises, gratitude practices, community service, charity work, and other positive actions that promote happiness and well-being.
Vedanta teaches that the root cause of our suffering is our identification with the body-mind complex and our attachment to external objects and experiences. When we identify with the limited and impermanent aspects of ourselves and seek happiness through external means, we experience only temporary and fleeting pleasure, which is always followed by pain and dissatisfaction.
A small post on the basis of ancient Indian Philosophy.
According to Vedanta, happiness is not something that can be acquired from external sources, but rather it is an inherent aspect of our true nature. In Vedanta, our true nature is referred to as Atman or Brahman, which is the ultimate reality that underlies all existence. Happiness, therefore, is not a state that can be achieved through external means, but rather it is the natural state of being that arises when we realize our true nature.
The Taittiriya Upanishad, the Brahmananda Valli section, describes joy or Ananda as an aspect of Brahman, the ultimate reality.
According to this Upanishad, “Brahman” is not just the cause of the Universe(s), but also the source of infinite joy and bliss. The Brahmananda Valli explains that the experience of joy arises when we are in harmony with the divine essence of Brahman, and that this joy is not limited by time, space or circumstances.
The text describes different levels of joy, including the physical pleasure derived from sensory experiences, the joy of the mind derived from intellectual pursuits, and the ultimate joy of the soul that arises from union with Brahman. It suggests that the joy derived from sensory experiences and intellectual pursuits is fleeting and limited, while the joy of the soul is eternal and limitless.
The Taittiriya Upanishad emphasizes the importance of seeking this ultimate joy by purifying the mind and practicing spiritual disciplines such as meditation, self-inquiry, and devotion to Brahman. It suggests that the ultimate goal of human life is to realize our true nature as divine beings and experience the unbounded joy and bliss that comes with this realization.
Long back I published a post ” What is Joy” in three parts. The links are given below. You may have a look.
Your courage, tenderness and ability to move through life while conquering challenges amazes us every day. Happy International women’s Day-2023 to all of you.
International Women’s Day is celebrated globally on March 8th every year to recognize the social, economic, cultural, and political achievements of women. This day also marks a call to action for gender equality and the empowerment of all women, highlighting the vital role of women in building a more equitable and sustainable world.
In 2023, we will celebrate International Women's Day with the theme "Equality for Women is Progress for All".
PHOTO- Courtesy: DISHA
Women’s power in ancient India:
In ancient India, women were involved in various fields, including politics, education, medicine, and art. The Rigveda, one of the oldest Indian scriptures, contains several hymns composed by women, highlighting their literary and intellectual abilities. Women also served as queens, advisors, and diplomats in ancient Indian kingdoms, and some even led armies into battle. Power of women varied depending on the region, religion, and social status. In some communities, women held high positions of authority and respect, while in others, they were subjected to patriarchal norms and restrictions. However, women played a significant role in ancient India’s social, cultural, and religious traditions, which can still be seen in modern-day India.
In Vedic Period:
Gargi Vachaknavi was a renowned woman scholar of ancient India. Born around 700 BC (according to history), she was the world’s oldest icon of feminism in ancient time. She was highly knowledgeable philosopher and expounder of Vedas. She was Brahmavadini, means a person possessing the highest knowledge of Brahman means [infinite intelligence]. Along with Gargi, Vadava Pratitheyi and Sulabha Maitreyiare among the prominent women scholars who figure in Principal Upanishads. They were highly knowledgeable in Vedas and Upanishads at par with men of the Vedic times and could very well contest the male philosophers in debates.
Some other namesfrom Vedic and Upanishadic period are Aditi, Vapula, Apala, Lopamudra, Shrimati, Vedvati, Dharini, Romasha, Yami, Indrani, Siddha, Swadha. Famous Epic Ramayana mentions her talent in the intellectual discussions in the court of King Janaka. Also, we find Rishika Anusuya, who was an environmentalist at that time. With her intense efforts, she brought the ten-year drought in the forest to an end by channelizing river Ganges. Women of ancient times also received formal education in various fields, including medicine and astrology.
Prakriti as Shakti [ Nature as Divine feminine Energy]
In Hinduism, the concept of Prakriti as Shakti refers to the divine feminine energy that permeates the universe and is responsible for creation, maintenance, and destruction. Prakriti is the Sanskrit term for the natural world or the material realm, and Shakti is the creative power of the universe.
The concept of Prakriti as Shakti emphasizes the dynamic, creative, and transformative nature of the universe. Shakti is believed to be the force that gives rise to all things and is responsible for the cycles of birth, death, and rebirth. She is also associated with the energy of consciousness and is believed to be the source of spiritual awakening and transformation. Through practices such as yoga, meditation, and devotion, one can connect with the divine feminine energy of Shakti and awaken the spiritual potential within.
Women still continue to be victims of abuse and violence and they are under continuous stress and anxiety.
PHOTO: COURTESY : DISHA: Yoga Expert
Improved mental health: To reduce stress, modern women have embraced yoga as a popular form of exercise, stress relief, and mindfulness practice. Many women appreciate the physical benefits of yoga, such as improved flexibility, strength, and balance. They also find that regular yoga practice can help to reduce stress and anxiety, improve mood and sleep quality, and promote overall well-being. Yoga can be a valuable practice for women of all ages.
Self-defence skills is another important requirement for women. Martial arts can provide women with the skills and confidence to defend themselves in potentially dangerous situations. Women who practice martial arts are better equipped to handle physical confrontations and protect themselves from harm.
Financial stability is crucial for women. Financial stability provides women with the ability to be financially independent and self-sufficient. It allows them to make decisions without relying on someone else’s financial support, which can be especially important in cases of divorce or the death of a spouse. Having financial stability, it provides women with the freedom, security, and independence to lead a fulfilling and meaningful life.
Much remains to be done.
The world has made significant progress in advancing women’s rights over the years. Women have broken barriers, shattered stereotypes, and made incredible contributions to their communities and society at large. However, much remains to be done to ensure that women everywhere have equal opportunities and access to resources. Gender inequality persists in many parts of the world, with women experiencing various forms of discrimination, including unequal pay, limited access to education, healthcare, and decision-making positions. In some countries, women are still denied their basic human rights and subjected to violence and discrimination.
On this International Women’s Day, we must reaffirm our commitment to gender equality and empowerment.
Here are some steps we can take towards a more equitable world:
Advocate for gender equality in all spheres of life – at work, at home, in politics, and in society.
Support and amplify the voices of women from diverse backgrounds, including women of colour, women with disabilities.
Invest in education and skill-building programs for women and girls to ensure that they have equal access to opportunities.
Advocate for policies that promote equal pay, parental leave, and flexible work arrangements to support working women.
Combat violence against women and girls by supporting survivors and holding perpetrators accountable.
Promote women’s leadership and decision-making roles in all sectors of society, including politics, business, and civil society.
Challenge gender stereotypes and norms that limit women’s potential and perpetuate inequality.
Conclusion:
International Women’s Day 2023 provides an opportunity to celebrate the progress made towards gender equality while also recognizing the work that remains to be done. We must come together to promote gender equality and empower women and girls worldwide, recognizing that equality for women is progress for all. Let us work towards a future where every woman and girl can live to their full potential, free from discrimination, violence, and inequality.
Women do need support from women.
Women often face unique challenges and experiences that may be better understood and addressed by other women. Additionally, building relationships with other women can provide a sense of community, understanding, and belonging. Ultimately, when women care for one another, it helps to create a more compassionate and equitable society. It is important to recognize that supporting other women is not only beneficial to individuals but also to society as a whole. When women feel supported and empowered, they are more likely to succeed, which can have a positive impact on the community and economy.
Introduction: Awareness: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature. It is known as “Brahman in Vedanta”
Awareness is pure Consciousness.
There is no full proof scientific definition of Awareness in general.
Awareness is that, in which all experiences appear. It is that with which all experiences are made.
The common name is “I ” or “Self”. According to Vedas (Sacred Texts of ancient India), Brahman is Infinite being. All these refer to “THAT” in which experience appears. With which it is known and out of which it is made.Conventional view is that our thoughts and feelings, perceptions appear in ourselves through awareness.
Please read the following Paragraph carefully:
If we observe carefully, we will see these thoughts appear in some kind of Field. They appear in that space. Consciousness is not though a space but say a field or space like. Now may we close our eyes and allow our thoughts to move freely wherever it goes according to previous experiences. Think for a moment. It can be observed minutely. Does my attention ever leave the field of Awareness? Thoughts inside “I AM” and sound outside “I AM” are not separate. They are linked. Allow our attention to go wherever it goes and have a single question. Does ever my attention leave the Awareness? Try to leave the field out. Imagine out of box now, such as that experience which you have not experienced earlier. or remember that you landed on the Mars. New sets of perceptions appear. Now, are these new perceptions inside Awareness or outside Awareness? Is there any feeling, perceptions outside Awareness? Can we leave our Awareness where there is no feeling?
Now question arises. Q-1) What is the nature of Universe? Q-2) How Awareness can be derived from matter?Both are contradictory. For question no. 1): Science do not ever acknowledge that we have answer. For question no. 2): How is Awareness derived from Matter (from brain arises consciousness…but brain is matter). We presumed that the stuff called matter is Universe and then we ask how Awareness derived from matter. Now, the question is how the Universe has come up?
Awareness is our experience.
Now therefore, Awareness is our subject to be known, the field of study. We are aware of what we have experienced. What is the nature of that knowing that is more important. Until we know the nature of knowing with which our experience is known, or until we know the nature of the Awareness where our experience appears we cannot know anything that is true about the body, mind and beyond.
We must first know what the nature of Awareness is.
Now if we ask ourselves” Am I aware”? Then comes the answer “yes”. There is some gap between two thoughts. What happens is that after putting the first question “Am I aware” question makes some pause and ask the system to get the reply and there it collapses and reply the answer “yes”. During this gap of time, awareness tests itself momentarily.In the pause between the question,I am aware that I am aware.Awareness knows itself. That is the pause, and it isAwarenessitself who replies yes, I am aware. I AM AWARE THAT I AM AWARE.
“No mind” : What is it?
Think of that which is not objective and see.
Awareness recognizes its own Being. Only awareness knows that it is awareness. No mind is the answer. Although thought is made of awareness only, yet it cannot know the stuff it is made of.Awareness is a field which is aware that it is a field adding a space like quality. It is empty from the point of view of objective.It is free from objective. It is like a screen of awareness where all the experiences appear.There is single Awareness (NON DUAL).
Awareness is fundamental:
We can say it is Universal Consciousness. It has no border, it has no shape, no form, not distinguishable, the single infinite, indivisible entity (The whole, the ONE).
Now, imagine a scene of dream. Dream breaks, then what remains in mind? What was in dream?Where is the scene seen? Seen by whom?
In the study of Awareness, there is a breakthrough by Upanishads: NON-DUAL VEDANTA (ADVAITA VEDANTA). It is not about mystical experiences too. It is about daily experiences like awaking, dreaming and deep sleep. Now let us apply some logical thoughts and investigate.
Vedanta is an investigation to find out who or what we are? When we will realize that we are not limited to this body of flesh and blood, but we are immortal Awareness.
It is a journey from not knowing to knowing.There are methodologies to understand, to establish logics.We may refer the text “DIG DRISHYA VIVEKA“ which has been written some 700 years back.
We see the world through eyes. Eyes are distinct from what it sees. Here, eyes are the seer.
I am aware of the eyes, that eyes are object. Mind is seer and eyes are now object. Eyes and mind are separate.
Let us think deeply. Mind is the observer of the body, because it observes through all sense organs. it is seer here. Let us observe Mind now. Mind itself which constitutes our thoughts, feeling, emotions, ideas are changing, which are never static. I am aware that whether,
I am happy or not.
I understand or do not understand.
I like or do not like.
I love or do not love.
I hate or do not hate.
I am angry or not angry.
Now that I am distinct from this Body and Mind. So, Who Am I?
Answer is:– I Am the Awareness. I Am the Witness of the Body and Mind. This Self, this pure Subject, is not an object. It cannot be known. I AM always Awareness, not something else.
When I am Body and Mind: Following lines are true for all practical purposes. But true Identity is Awareness means pure Consciousness.
The whole universe is our father; the entire universe is our mother:
Conclusion:
The knowing of consciousness with which we experience, cannot be divided into parts. Trace the “I” to its origin after removing all experiences to the essence of nature of our minds, we will land into same Consciousness.Our finite minds overlap, and we call that the outside world and part of minds which do not overlap, we call it that thoughts and feelings. Our minds are the elements of the Universal consciousness. We do share the world of same Consciousness.
List of Books: Recommended For Interested Readers:
Thought As a System: By DAVID BOHM
BIOCENTRISM: – How life and consciousness are the keys to Understanding the True Nature of The Universe: By Robert Lanza, MD with BOB BERMAN
Beyond Biocentrism- Rethinking Time, Space, Consciousness and the illusion of Death. By Robert Lanza, MD with BOB BERMAN
Entangled Minds- Extra Sensory Experiences in A Quantum Reality. By DEAN RADIN.
Expand Your Consciousness through DAVID K MILLER
QUANTUM ENIGMA -Physics Encounter Consciousness: By Bruce Rosen Blum and Fred Kuttner.
Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
A-U-M Awakening to Reality: By Dennis Waite***
Panchadasi: Swami Vidyaranya:
Information available on internet.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com
Right understanding comes from study of Scriptures and study of Prasthana Traya gave me right understanding. Human must identify Avidya and Vidya. Vidya is that knowledge, which is the experience of the ultimate Reality, “Brahman”. Here we will discuss “Para Vidya”, the Higher Knowledge as described in “Mundaka Upanishad”. Right knowledge and understanding are essential. After right understanding comes realization. It is purely personal, beyond description. Cannot be said in words. Only realization works finally. Faith, devotion, speculation, belief will not work alone. Therefore, following points are essential to understand.
1.Purpose of Life:
2.Nature of Brahman: The Supreme Reality:
3.The Origin of the Universe:
4.Karma, Rebirth, Maya, Afterlife, Immortality etc.
All the above topics are part of Higher Knowledge: Para Vidya:
The Vedas clearly Speak of two distinct fields of Knowledge:
A) The Lower Knowledge(Apara Vidya) & B) The Higher Knowledge (Para Vidya).
Question: What is that by knowing which, everything else is known.
Mundaka Upanishad is one of the Ten Principal Upanishads, a Sanskrit Text embedded inside Atharva Veda. In this Upanishad, the aspirant Saunaka asks the Sage Angira, the famous question ” What is that by knowing which, everything else is known.”
Then sage Angira starts explaining about two kinds of knowledge.
Apara Vidya begins with the Karma Kanda. Those who follow the Karma Kanda Rituals (Agnihotra) are desirous of obtaining pleasures through actions. But this is not our goal. Sage Angria said to householder Saunaka : ” The Sages studied the Rituals described in the Vedas, went beyond them to the Truth. You may find it better to stay with them; if you seek the reward of your actions, stay with them”.
Few lines from the Text follows.
Agnihotra (fire sacrifice) is considered to be null and void if even one of the eight given conditions is not full filled.
Also, it is said that better than Karma Kanda is Upasana Kanda which is the middle path, and it prepares for theGyan Kanda.
Sparks from the Flaming FIRE:
Spark of the Flaming Fire
Know this Truth from the higher standpoint:
The fire sparks, though of one nature with the fire, leap from it; uncounted beings leap from the Everlasting, but these, my son, merge into it again.
Absolute Nature of Brahman: Nirguna Brahman & Saguna Brahman
Nirguna Brahman:
The Divine is Shapeless (Divine formless), Birthless, Breathless, Mindless, above everything, outside everything, inside everything. Absolutely Pure, verily even from the Indestructible (Causal), higher than Highest means transcending even the transcendent Ishwara” means beyond the Causal state.
Saguna Brahman as “Hiranyagarbha” –the Subtle Macrocosm:
From Him (Brahman) are born the Prana, the Mind, and all the sense organs, the elements, sky, wind, fire, water, and earth which support all creation.
According to Bhasya, the creation of the Subtle Body at Samasthi or microcosmic level is emphasized here. Aim is to show that Prana, mind and all other elements cannot co-exist with Brahman. From Brahman, in association with Maya, arises Ishwara, the Creator. From Ishwara, arises the five subtle elements known as Tanmatras. From Tanmatras arise the mind and the pranas, from their Sattvic and Rajasic portions respectively.
Saguna Brahman as Virat- the Gross Macrocosmic.
HE is the inmost Self of all. Fire His head; Sun and moon, His eyes; the four quarters, His ears; The Vedas when uttered are His voice; Wind, His Breath; The Universe, His Heart; Earth, His Feet. He is indeed the inner Self of all beings. This is the macrocosmic picture of Virat that is Total Gross Universe.
The Five Fires in the Cosmos: The ” Panchagni”
Fire is from Him, its fuel Sun, moon from Sun, rain from moon, food from rain, man from food, seed from man; thus, all descends from Purusha (Supreme).
From HIM are produced the 1st Fire, whose fuel is SUN. From the MOON comes the Rain Clouds (2nd Fire), from Clouds, the Herbs (3rd Fire) on Earth. From Herbs comes Man (the 4th Fire). His semen is Shed into the Woman (the 5th Fire). In this sequential process, many living beings from the PURUSHA are produced.This is the“Cycle of Five Fires.” “The Panchagni- Five Cosmic Fires.”
Origin of Karma Kanda Rituals:
From Him come the Hymns of the Rig & Sama Vedas and the Sacrificial formula of the Yajur Veda, used in the preliminary rites. Then come the sacrifice, the sacrificial post, the sacrificial gifts etc., the time of sacrifice, the sponsor of the sacrifice, and the worlds (to be gained by the sacrifice); purified by the Lunar and Solar paths.
Origin of Upasana Kanda Rituals
From Him also Gods of various hierarchies are born. There are the celestials, the men, the animals and the birds. There are the in-breath and out-breath, the corn and barley, and austerity ; there are faith, truthfulness, sexual abstinence, and all the values of life.
“The Secret of Groups of Seven”
The Seven Pranas are born from HIM alone. The Seven flames [The Seven Tongues of Fire explained in First Mundaka, 2nd Khanda, Mantra no: 4], the Seven-fold fuel, the Seven-fold oblations; as also the Seven ” nodal points” or Chakras, where the Pranas are seated (distribution in the Body) in the “cave of the heart” (of all beings) lie all these in groups of Sevens.
Our Physical World: From HIM arise oceans, rivers, mountains, herbs and their properties. And in the middle of the elements is the innermost Self.
Brahman and Universe are ONE.
The Purusha alone is this entire Universe- the sacrificial works and austerities. He is The Supreme Consciousness. This highest and immortal Brahman. He who knows this as seated in the cavity of the heart, unties the knot of ignorance even here in this very life, O good-looking son.
Conclusion:
This Universe, including all subjects and all objects, is only a condition supported by the Supreme Consciousness, on the basis of which appearances are experienced by the cognizing individual and without which the Universe has no Reality. In fact, what is real in the Universe is nothing more and nothing less than the Existence-Consciousness-Bliss (Sat-Chit-Ananda). The names and the forms are not existent substances. When the Purusha is known, all is known. In fact, there is no such thing as all, except this One Purusha. The Knowledge of the Purusha, therefore, means the absence of Duality which is the same as the destruction of Ignorance and attainment of Immortality and Absoluteness.
Recommended readings:
Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of Mundaka Upanishad: By Swami Krishnananda.
MUNDAKA Upanishad By Swami GuruBhaktananda.
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary by Sri Swami Satchidanandera Saraswati.
Information available on internet.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is:arun7663@gmail.com
Mind plays the role of Blackmailer when fears take control of mind!
A kind of emotional blackmail as being subtle and insidious can do a lot of harm. It may appear in any form such as withholding of affection, disappointment, anxiety, insecurity etc.
Most of the time, mind plays a role of Enemy! But we can make it a friend!
Fear, the greatest enemy of human, slows the progress of a person, and it disturbs peace and harmony in life. In fact, fear sucks the vitality and energy of a person, which may become a cause for weakness and even for death.
The Devil is Fear. Ignorance is mother of fear. To get free from the clutch of this devil, we must have true knowledge by removing the ignorance. It is that simple.
Fear resides in out thoughts.
The seeds of fear lie dormant in childhood in the subconscious mind and sprout forth when similar situation arises.
Fear stops us from doing great things
Each of us can eradicate fear and gain calmness, happiness, peace of mind through different means such as studying good reads, meditation, exercise, yoga, playing games, listening music and good company etc.
Various types fear are at constant work in our mind:
Fear of Change. If there is change then also fear works. If change is uncertain, the also fear works.
Fear of pain.
Fear of taking responsibilities.
Fear of loss, bereavement, abandonment.
Fear of aging, illness and death.
Fear of loneliness.
Fear of failure, rejection and humiliation.
Fear of other’s opinion.
Fear of public speaking.
Fear of uncertainty: In business, or in job or in the field of art etc. etc.
Attachment is long standing associate of fear.
Wherever there is attachment, there is fear. Fear and attachment co-exist. Attachment makes us fearful. For example, the fear of abandonment arises from attachment: For some people a fear is such that they are not loved by their life partners and one day he/she may leave her/him. For them there is always fear of abandonment.
A person is generally attached to his/her family. So there is fear of losing partner, fear of loosing children. Normally a person is deeply attached to family members, property, name and fame. Some time fear arises in mind what will happen if I loose all these? But there is no fear when there is no attachment.
Fear is the false perception of reality and False perceptions are created in Mind.
Wrong perception are the cause of all sufferings. We must throw away all perceptions that pulls us from doing great works. Right understanding gives us right directions to live life with bliss. It is not the world that troubles us, but it is our own mind. Right understanding will remove fear from our mind.
Right understanding is essential.
In this world of duality, good and evil, right and wrong, truth and falsehood are so intermixed that a clear understanding is indispensable for a right choice at each and every step of life. Right understanding develops when the mind is purified. Mental purity and calmness go together. Ignorance blurs our vision and prevents us from seeing things in their true light. Right understanding teaches us to discriminate between the eternal and non-eternal, the real and unreal, the relative and the absolute.
So, what is right understanding?
Our real self is the conscious spirit shining within. It has been described in Upanishads as the Eye of the eye, the Ear of the ear, the Mind of the mind, the Life of the life. The body grows and decays, but the spirit within is changeless. The body undergoes hunger and thirst, heat and cold, but the spirit within is beyond all these changes. The mind has pain and pleasure, virtue and vice, knowledge and ignorance, but the real Self is beyond all these conditions. This non dual spirit is ever pure, ever free, and very essence of this Universe. That is our real Self and that is the reality. This self-shining spirit is essentially one with the Supreme Being. The source of all joy, of all wisdom, of all freedom is right inside our heart. There is one and only one place where we meet God-it is in the depth of the heart.
Think Non-duality
Think wisely that everything is favorable to you, because you are now connected with ONE, the Non-dual Self. Feel that you are receiving blessings of all sages and saints of this world and beyond. The Universe is full of spiritual vibrations. The grace of the Supreme is always ready to descend upon us. We need to open our heart to receive Universal blessings of Almighty.
Who am I in reality?
A sloka from The Bhagavad Gita: [B.G II:20, 22-24]
This Self is never born, nor does it die. It is not that having been it again ceases to be. Even as a man casts out worn-out clothes, and puts on others which are new, so the embodied self casts out worn-out bodies, and enters into others which are new.
This Self weapons cut not, fire burns not, water wets not, wind dries not. This Self cannot be cut, nor burnt, nor wetted, not dried; changeless, all-pervading, unmoving, unmoved, the Self is eternal.
Advaita Vedanta uses a model “Pancha Kosha” to illustrate the successive layers of identification which obscure our real nature.
“Pancha Kosha theory” has been explained in the second chapter “Ananda Valli” section of Taittiriya Upanishad. Also, in the book “Pancha Dashi” written by great Advaita scholar Swami Vidyaranya, the topic “Pancha Kosha Viveka has been explained in the third chapter.
The sole purpose of the text “Pancha Kosha” is to understand “Who am I?”. This text will reveal the ultimate Truth and finally help us to have “Self-Realization”
PICTURE: Courtesy: #Debashree
The opening sentence of Taittiriya Upanishad , Section-2 is “Satyam jnanam anantam Brahman” which literarily means the knower of Brahman attains the Supreme.
Let us know about the five sheaths that surround our true essence.
[SHEATHE means KOSHA in Sanskrit ]
According to Taittiriya Upanishad, our true essence is covered by these sheathes in the same way that a scabbard encloses the blade of sword. Self is hidden behind the mask of the personality.Concept of whole of this Five Sheaths model is highly symbolic and metaphorical.Five sheaths are as follows:-1) AnnaMaya Kosha2) Prana Maya Kosha3) ManoMaya Kosha4) VijnaMaya Kosha5) AnandaMaya Kosha
The First Layer: “AnnaMaya Kosha”(অন্নময়কোষ) :
From food (food= anna) arise all the creatures, which live on earth, and through food alone do they live, and finally they return to the food in the end.
The first layer, the grossest one with which we first identify ourselves as the body, is made up of food and known as “AnnaMaya Kosha” (অন্নময়কোষ). The body takes birth, grows old, dies and decays back into the food from which it was produced. This has nothing to do with the real “Self”. This body alone is not the “Self”.
The Second layer: “Prana Maya Kosha”(প্রানময়কোষ)
This is vital life force for which the body is animated, and actions are performed. This layer is made of “Prana” the breathe which is known as “PranaMaya Kosha”(প্রানময়কোষ). We are multilayered being, composed of physical body, subtle body, and causal body . The first mentioned sheath, the AnnaMaya Kosha is permeated by four Koshas.The next layer the Second layer is “Prana Maya Kosha”. The AnnaMaya Kosha is the effect of Prana. Prana Maya Kosha controls AnnaMaya Kosha.
“Prana” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates. Same way this vital energy “Prana” animates us, the live bodies. It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. The mind is so subtle and transparent, that mind can reflect consciousness.
Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the “Real Self“. This Prana Maya Kosha separates life from death once the “Prana” leaves the body. This sheath is composed of five Pranas (prana, Udana, Vyana, Samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts) , we can transcend to the next layer “ManoMaya Kosha”(মনোময়কোষ). But this is not the real Self.
পঞ্চ প্রাণ |Pancha Prana
The Third layer: – “ManoMaya Kosha”(মনোময়কোষ)
This Self is embodied in the previous one (Prana) which is the mental sheath consisting of the thinking mind. This MIND (Manas” মন”) and the organs of perception is known as “ManoMaya Kosha”(মনোময়কোষ). This is the sheath which limits us and blocks us to go beyond.
Pancha Koshas(FIVE SHEATHS) can be divided into the three bodies: These three bodies are the objects of experience in deep sleep, dream and waking conditions, respectively. It is the causal body that is experienced in deep sleep. The subtle body in dream and the physical body in waking condition.
Three bodies are as follows:–A) The gross body “Sthula sarira”=(~ স্থুল শরীর ) consists of first layer AnandaMaya Kosha. B) The Subtle body “Sukshma sarira”( সূক্ষ্মশরীর) consists of Pranayama Kosha, ManoMaya Kosha and VijnaMaya Kosha. Also known as Astral body.C) The causal body “Karana sarira”(~ কারণ শরীর) consists of AnandaMaya Kosha.This Self is embodied in the previous one (Prana) which is the mental sheath consisting of the thinking mind. This MIND (Manas” মন”) and the organs of perception is known as “ManoMaya Kosha”(মনোময়কোষ). This is the sheath which limits us and blocks us to go beyond.This Kosha is powerful because bondage and liberation depends on the mind. It pervades the Prana Maya Kosha.Basically, this body is consisting of Mind through which we perceive the world via five agents (sense organs).Mind functions in three levels. 1. Conscious mind 2. Subconscious mind 3. Unconscious mind.
All the above three minds are subsets of Universal mind.
Human being is stuck in this sheath as always people are abducted by the mind (monkey mind).In the Patanjali yoga sutras 1.2 ” yoga is the stilling of modifications of mind’~” “yogass chitta vritti nirodaha”. When the fluctuations of mind are stilled, our true nature is revealed. We have then enough clarity to perceive the Self beyond the mind. Through pranayama and pratyahara (mental withdrawal of senses) we can pervade to the next layer.But this is not the real Self.
The Fourth layer:- VijnaMaya Kosha (বিজ্ঞানময় কোষ)
Beyond Mind (Manas~ Sanskrit word) there are higher levels of mind responsible for discriminations recognizing the truth and the false fruit real or unreal. In silence it knows without needing to think. This is intellect (buddhi~ Sanskrit word). This intellectual sheath is known as “VijnaMaya Kosha”.
VijnaMaya Kosha (~Buddhi) Sheath of wisdom. This is part of subtle body. When subtle body is disciplined, the physical body also becomes very healthy and strong. The mind which is ruler of the subtle body gets flattened by worldly affections, attachments, desires etc. Through practice mind comes under control by this sheath.This self is embodied in the previous one that is ManoMaya Kosha.But this is not the real Self.
I AM (the Real Self) the witness of this sheath.
Mind is mostly engaged with the first layer which is nothing but the body, the false identity with ego. It has a shape, size, name, fame everything. Very much visible to self, to inner self, outer self and to others of this samsara (সংসার).• The unwavering peace we seek is realized by experiencing the unlimited and eternal Peace that is our True Identity. Though obscured by ignorance, it exists within us, waiting to be revealed. This experience is enlightenment—Self-realization.{Experience to be gained with the help of 4th layer }• Self-realization can be attained by mastering the mind. Just as only a clean, undistorted mirror can reflect our face as it truly is, only a one-pointed and tranquil mind can part the veils of ignorance to reveal and reflect the Self.The effort to free the mind from the limitations of ignorance is a drama that has been repeated since time immemorial.But if the mind leads one towards the VijnaMaya Kosha by pervading itself, then what will happen? Let’s look beyond the mind.Beyond the mind (Manas), there are higher levels of mind responsible for discriminations, recognizing the truth and the false, real, or unreal. In silence it knows without needing to think which is intellect (Buddhi~বুদ্ধি). This intellectual sheath is known as “VijnaMaya Kosha “~sheath of wisdom.
Study of scriptures helps in realization of truth.
One must be equipped with necessary fourfold discipline:-1. Discrimination between real (Nitya নিত্য~ eternal) and unreal (Anitya অনিত্য~transitory).2. Renunciation of the unreal (Viraga~বৈরাগ্য)3. Six-fold qualities.4. Longing for liberation (Moksha ~মোক্ষ প্রাপ্তি : to escape from the cycle of births and deaths).
Atman (The Self) is our true identity. It is deathless, birthless, eternal and real for every individual. It is the unchanging reality (sat ~সৎ) behind the changing body, sense organs, mind, and ego. It is Spirit, which is pure Consciousness (চিত্) and is unaffected by time-space causality. It is infinite and it is ONE without the second.As the unchanging reality in the individual is known as Atman, same way the unchanging reality in the Universe is known as “BRAHMAN”. Vedanta says This BRAHMAN and ATMAN are one and the same.VijnaMaya Kosha consists of the intellect in conjunction with the five organs of knowledge (জ্ঞানেন্দ্রিয়).
The Fifth layer-“AnandaMaya Kosha(আনন্দময় কোষ )”
This Self is embodied in the previous one. The self-consisting of Bliss is filled by it. Here is the presence of most profound peace and silence when mind becomes “NO MIND”. This is State of Bliss
“Satyam jnanam anantam Brahman”which means “The knower of “BRAHMAN” attains the Supreme”. BRAHMANis Truth, knowledge, and Infinity, which is our own very Self, the Atman. Brahman is not an object of knowledge. It is always witnessing subject. (দ্রষ্টা~The Seer).The Self is infinite.There is in fact no multiplicity or plurality in that ONE, Homogeneous Being, the Supreme Being and the Ultimate. Because of superimposition and our ignorance, we have forgotten our true nature. It aloneexists as the illuminator. This “Atman” the Real “Self” in its glorious existence, reveals its own Sat-Chit nature which is Anandamaya. That is why this Sheath is referred to “Anandamaya Kosha”. Actually, this Five Sheath model as mentioned in Taittiriya Upanishad is just an idea for understanding the different levels of the Self. The eternal nature of Self is Bliss only.
Through identification of five layers or sheaths the Self is revealed. This reveals that:-“I AM NOT THE PHYSICAL BODY”“I AM NOT THE PRANA (BREATH)”“I AM NOT THE MIND”“I AM NOT THE INTELLECT (BUDDHI) ““I AM ALSO NOT THE ANANDAMAYA KOSHA” too. ☆☆
Then who I AM?
☆☆ I am The Witness of these five sheaths.
Our true nature is beginning less, endless, non-dual, unbounded, ever free, pure, aware, Supreme Bliss. Due to ignorance known as Maya (Avidya), we pass through cycles of births and deaths and that is the cause of pain, sufferings, and miseries. Maya is compared as veil in Vedanta.The ignorance of the real nature of the Self constitutes this causal body or the seed-body. It projects the appearance of the whole Universe through the subtle sheath.This Anandamaya Kosha or the causal body is impersonal, formless, Universal, a blissful space usually identified within deep sleep (sushupti~সুসূপ্তি)
I am trying to project the concept through the figure drawn below:-
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Here we will discuss about the topic related to Life force.
The Vital Force (Prana)= Life (Breath of the Life).
Prana is Life force.
The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe. [Prashna Upanishad (প্রশ্ন উপনিষদ) Part of the Atharva Veda.]
In this Upanishad the aspirants ask questions to their Master (The Sage) to gain highest knowledge; from the known to the unknown,from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness.
The student named Kausalya, raised these questions to his Master (Sage):
1.From whom does this Life take its birth?
2. How does Prana get into body?
3. How does Prana there after dividing itself?
4. How does Prana get out of the body?
5.How does Prana support all that is outside and all that is inside?
প্রশ্ন উপনিষদকোথা থেকে জীবনের জন্ম হয়?জন্মের সময় প্রাণ কিভাবে শরীরে প্রবেশ করেন?শরীরে প্রবেশ করলে তা কিভাবে থাকে?প্রাণ কিভাবে শরীর ত্যাগ করেন?কিভাবে প্রাণ বাইরের বস্তু অর্থাৎ প্রাণী ও পদার্থসমূহ কে ধারণ করেন? ইন্দ্রিয় ইত্যাদি শরীরের সঙ্গে যুক্ত বিষয়গুলিই বা কিভাবে তাঁকে আশ্রয় করে থাকে?প্রাণ কিভাবে শরীরে প্রবেশ করেন ও শরীর ত্যাগ করেন?
Difficult Questions:
Master replied: ” Indeed the questions are transcendental. You dig into the root. However, as you are an earnest seeker of “Brahman” (Supreme Consciousness-ব্রহ্ম : ब्रह्म ). Therefore, I shall explain it to you.”
How does Prana come to abide in this Body?
This Life (prana) is born of Atman (Self). Life falls from the Self as shadow falls from the man. By the action of the mind, it enters into this Body.
Prana is the basic Energy of the Universe.
Prana originates from prana. Life originates from life. Prana has mind and wisdom. Prana decides to take birth.
It is the mind which makes the prana identify itself with a particular body only, and no other.Life and Self are interwoven, butLife comes into the body that the desires of the mind may be satisfied. [(Reason: – Causal! Ref: BG: 8.5-6)]
Delegation of power by the Supreme Prana.
As the king portions out his kingdom under different officials, lordly Prana portions out and assign duties to his five other assistants to maintain respective departments.
The Apana, prana and samana: the assistants:
Five Pranas:
Apana: The organs of excretion and generation under the downward stream. [ Relates with Earth~ gravitational pull for elimination] Prana: Sun maintains Prana of the eye. Functions of eye, ear, mouth and nostrils, where He lives himself under prana.Samana: Air, filler of all. Lying in the middle of the body is responsible for swallowing the food, distributing nutrients equally and kindler of the seven flames (2 eyes, 2 ears, 2 nostrils and mouth).
The Vyana: Governs circulatory system.
The Self lives in the heart. There are a hundred and one arteries, from every artery start one hundred veins, from every vein seventy-two thousand smaller veins.All these are under the Vyana. It governs the circulatory system.
The Udana: Leads energy from lower to upper level of consciousness.
The special nerve mentioned here is Sushumna Nadi. Climbing through one of those 72 crores nadis, the upward stream, Udana leads the meritorious man to his reward; the sinful man to his punishment; if his merit and demerit are mixed, back to the world. Leads from lower to upper levels of consciousness. Udana takes away the subtle body at the time of death.
Coupling of inner with outer Upa-pranas.
Understanding the flow of Prana:
The SUNis verily the external counter part of the Prana that rises up in this body. Rising Sun is the symbol of life. Sun maintains Prana of the eye.Earth draws down Apana. Air, filler of all maintains samana and external wind relates to vyana. That external Fire relates to this internal Udana. When light is out, sense dissolves in mind, man is born again.
How Does Prana Go Out?
Udana united to the mind’s desire at the moment of death, returns to life and life. Udana lighting the way, brings the soul to whatever place it deserves. (According to desires)
The fruit of knowledge on prana:
The man who knows this, knows the meaning of life, his children are never lost.
A Summary:
“He who knows the sources and power of Life, how it enters, where it lives, how it divides itself into five, how it is related to the Self, attains immortality; yes! attains immortality”
It is believed that Prana controls the Universal energy. It moves the whole Universe. According to ancient Texts, the whole of the manifested Universe is divided into two:
1) Akasha [ Space]: the ultimate or basic stuff, out of which all the gross forms, from galaxies to atoms, from microscopic cells to the major animals and Human. Takes shape, and into which they resolve, and dissolve at the end to its pristine condition. Akasha, the matrix of all forms, cannot itself be perceived. It is experienced only as its gross effects or combinations.
2) Prana: What works upon the Akasha and shapes it into all forms or manifestations is called prana.
“Prana” is vital energy and invisible to us. It is like Electric Power, which gives life to the machines and machines run, animates. Same way this vital energy “Prana” animates us, the live bodies. It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. The mind is so subtle and transparent, that mind can reflect consciousness.
Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the “Real Self“. This Prana separates life from death once the “Prana” leaves the body. Prana as a whole is composed of five Pranas (prana, Udana, vyana, samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts), we can transcend to the next layer. Pancha Kosha Tattva (Wisdom of five sheaths explains about the layers before and after Pranamaya kosha. 
Prana and Cosmic Vibration:
To the Yogi, the whole Universe is his Body. The matter which composes his Body is the same that evolved the Universe. It is by the power of controlled prana; faith healing is possible due to certain state of vibration. Also, remote healing of others can be made by conveying similar vibration. It is also the secret of the power of the great men of the world. Thought is the highest expression of prana.Its expression is three-fold. Unconscious, Conscious and Super Conscious. All manipulations of the subtle forces of the body, which are different manifestations of the prana, give a push to the mind to assume vibrations, which reveal facts of subtle levels of existence. The whole Universe is one unbroken mass of matter in flux beaten into different states of vibration by the prana. When the action of prana on akasha is most subtle, it is mind. Mind is also one unbroken continuum. The Universal Mind. If one gets into that subtle vibration through the regulation of prana within oneself, then the whole universe is seen as composed of subtle vibrations of thought. Samadhi brings the individual’s mind to those vibrations which enable it to apprehend the facts of these subtle levels of existence. He who has grasped this Prana, has grasped the very core of cosmic life. Through Pranayama, Yogi controls the prana.
Conclusions: A Look: In the perspective of Modern Science:
Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of Prashna Upanishad: By Swami Krishnananda.
Prashna Upanishad By Swami GuruBhaktananda.
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
Information available on internet.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is:arun7663@gmail.com
In enjoyment, there is fear of disease; in social position, there is fear of falling off; in wealth, there is the fear of (hostile) kings; in honour, there is the fear of humiliation; in power, there is the fear of foes; in beauty, there is the fear of old age; in scriptural erudition, there is the fear of opponents; in virtue, there is the fear of traducers; in body, there is the fear of death; everything in this world pertaining to men is attended with fear; renunciation alone leads to fearlessness..................A Sloka from "Vairagya-Shatakam"
Introduction:
Fear, the greatest enemy of human slows the progress of a person, and it disturbs peace and harmony in life. In fact, fear sucks the vitality and energy of a person, which may become a cause for weakness and even for death.
What Upanishad says on Fear?
Let us know “fear” in the perspective of Vedanta Philosophy.
“There is Fear from Duality” [ Non- Duality alone is fearlessness]: Brih. 1.4.2.
What causes Fear? It is from a second entity that fear comes.
§ Two types of fear:
Natural or Rational Fear: It arises due to genuine threat of life or other concern in life.
Un natural Fear: Has no basis, no reality. Totally imaginary.
This article will have two important parts:
Part-1): All about fear in Nutshell
Part-2): Methods for eradication of fear.
In the Part-1 section, we will focus on various causes of fear, and its subtle origin, particularly in subconscious mind. How the fears arise in different forms in different kinds of person. What are its implications?
In the section Part-2, we will look into the various approaches to eradicate the fears. How to stop fear in its origin? We will focus mainly on the point what gets fear? Through logical reasonings we can conquer fear permanently.
The triune Brain:
Research pioneered by Paul MacLean, M.D., the human brain has three separate sub-brains with different shape, size, structure, chemistry and pattern of functions. Among three sub brains, one is the oldest and known as Reptilian Brain.
Fear is a fight or flight response. It comes directly from the unconscious reptilian brain, since this brain has been programmed to help us to survive in a prehistoric world. Therefore, we are programmed to fear anything which is associated with a threat to our survival. We must overcome this reptilian brain. Right knowledge can do this.
1. What is Fear?
It is an expression of mind which also reflects in the face, when a person sees danger in his front. This is an instantaneous reaction of the person in fearful situation. Face becomes pale, heartbeat rises, chocking of voice, tremor of limbs, expressionless condition of the eyes, inability to speak etc. The seeds of fear lie dormant in childhood in the subconscious mind and sprout forth when similar situation arises.
The philosophy behind the Fear
§ According to “Hsin Hsin Ming” (Tao Philosophy) when tranquillity is disturbed, there is a guideline as below:
“ To come into harmony with this Reality, when doubt arises, just simply say “NOT TWO ” In this “NOT TWO” nothing is separate, nothing is excluded. The concept again is non-Duality. Once we understand the core concept, fear is removed permanently.
§ The Vedantic perspective on Fear:
We have forgotten our original nature, which is Divine, the true nature. The Infinite fearless Brahman became the finite Jiva with fear due to the whirlpool of ignorance. Identification with this body has become the cause of Fear. We identify ourselves with this physical Body which is perishable. Therefore, there is fear of losing this body due age, diseases etc. This body is an instrument for sensual enjoyments. Fear always works of losing this body.
Negative feeling is also another cause of fear. Lack of self- reliance makes a person afraid. Sometime inferiority complex becomes cause of fear, because the person feels incapable of showing talents, power and position due lack of physical and mental efficiency. Such fears are the result of wrong guidance and bad environments in childhood.
Self-realization will remove all such fears. 2. Fear associated with attachment.
Fear and attachment are modifications or ” Vrittis” in the mind. They are like temporary waves. Mind’s substance is nothing but fear and attachment. Fear and attachments are like twins. When you destroy fear and attachment, you are free from misery.
Fear is a product of ignorance or Avidya. Due to this ignorance (Avidya) we have forgotten our true nature, which is fearless and immortal. In reality we are “Santam (peaceful), Ajaram(decay less), Amritam(immortal), Abhayam(fearless).
Attachment is long standing associate of fear. Wherever attachment is there, there is fear. Fear and attachment co-exist. Attachment makes us fearful. A person is attached to his/her family. So, there is fear of losing wife/husband, fear of losing children. Also, there is fear of separation due any reason. A person is deeply attached to family members, property, name and fame etc. He or she gets terrible shock when these objects are destroyed or lost. But when there is no attachment there is no fear.
Lord Krishna says in Gita: " He who is free from attachment, fear and anger, is called a sage of stable mind." Therefore, abandon attachment through the practice of non-attachment. All fears will cease to exist.
Infact all objects are illusory, perishable and pain-giving. This is to be understood that all objects are short lived with respect to infinity. Thus, all sorts of fears and attachments will totally vanish.
“I am bodiless, immortal Soul or Brahman I am sexless, all-pervading Atman I am fearless Brahman I am full of Vairagya now There is no world at all I alone exist I am Deathless and Blissful I am Absolute Brahman”
3. Imaginary Fears:
Every person has some imaginary fears of one kind or another. All these fears are generated due to presence of lust, anger, greed, jealousy, pride and hatred and mind becomes agitated. Imaginary fears put fuel on this agitated mind and makes a person restless like monkey. These imaginary fears are far more than normal and genuine fear. Ultimately, these fears develop diseases, discomfort, disharmony and bring miseries. Fear of failing examination is a kind of imaginary fear which arises due to anxiety and worries.
" Not reaching It, the speech and the mind return back. One who knows the Bliss of Brahman, fears not from anything at all."[Taittariya Upanishad 2.9]
In Part-2, we will discuss over methods to eradicate fear from the source itself. We will explore: 1) the path of YOGA (Meditation) and 2) through the knowledge of Advaita Vedanta: Brahma Gyan, to attain free and fearless state.
Conclusion:
Fear has to be conquered. Freedom from fear can be achieved through liberation from the objects of Fear. Right knowledge only can liberate fear from the mind. Knowledge of NON-DUALITY is required for that. Next part will elaborate on this NON-DUALITY.
Please read the first part of this story: The link is here: In the House of Death: Story of a Boy-Nachiketas: Part-1 This is the second part of the legendary story of a little boy Nachiketa, barely ten years old, son of SageVajasravasa , who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketa, the knowledge of the nature of Self (Atman) and the path to gain Wisdom, for Moksha (liberation from the cycle of birth and death). Text is lengthy, since all the dialogs are covered to get the Essence of Katha Upanishad. Readers are requested to read with patience. My efforts will be successful, if you like the content.
Yama: Lord of Death! In short, I address here as Death!
Death said: ” This question has been discussed by the gods, it is deep and difficult. Choose another gift, Nachiketa! Do not be hard. Do not be hard. Do not compel me to explain.
Nachiketa said: ” Death! you say that the gods have discussed it, that it is deep and difficult; what explanation can be good as yours?
Death tempts Nachiketa a bit more:
Death said: ” Take sons and grandsons, all long lived, cattle and horses, elephants and gold, take a great kingdom. Anything but this; wealth, long life, Nachiketa! Empire, anything whatever; satisfy the heart’s desire. Pleasure beyond reach, fine women with carriages, their musical instruments; mount beyond dreams; enjoy! But do not ask what lies beyond death”
Nachiketa said: “Destroyer of man! these things pass. Joy ends enjoyment, the longest life is short. keep those horses, keep singing and dancing, keep it all for yourself. Wealth cannot satisfy a man. If he but pleases you, master of all, he can live as long as he likes, get all he likes; but I will not change my gift. What man, subject to death and decay, getting the chance of Un decaying life, would still enjoy mere long life, thinking of copulation and beauty. Say where man goes after death; end all that discussion. This, which you have made so mysterious, is the only gift I will take.”
Two Paths in Human Life: ” The Good and the Pleasant” # SREYAS & PREYAS# Sreyas is Vidya(wisdom), and Preyas is Avidya (ignorance).
Death said: ” The good is one, the pleasant another; both command the Soul. Who follows the good, attains sanctity, who follows the pleasant, drops out of the race. Every man faces both. The mind of the wise man draws him to the good, the flesh of the fool drives him to the pleasant.
Lord Yama praises Nachiketas’s discrimination:
Death Continues: “Nachiketa! Having examined the pleasures, you have rejected them; turned from the vortex of life and death. Diverging roads: One called ignorance, the other Wisdom. Fools brag of their knowledge; proud, ignorant, dissolving, blind led by the blind, staggering to and fro. What can the money-maddened simpleton know of the future? ” This is the only world” cries he thinks there is no other, I kill him again and again. Some have never heard of the Self, some have heard of the Self, some have heard but cannot find Him. Who finds Him is a world’s wonder, who expounds Himis world’s wonder, who inherits Him from his Master is a world’s wonder. No man of common mind can teach Him; such men dispute one against another. But when the uncommon man speaks, dispute is over. Because the Self is a fine substance, He slips from the mind and deludes imagination. Beloved! logic brings no man to the Self. Yet when a wise man shows Him, He is found. Your longing eyes are turned towards reality.
Lord Yama’s attainment, when He was young:
Lord Yama continues: “Would that I had always such a pupil. because man cannot find the Eternal through passing pleasure, I have sought the Fire in these pleasures and, worshipping that alone, found the Eternal. Nachiketa! The fulfilment of all desire, the conquest of the world, freedom from fear, unlimited pleasure, magical power, all were yours, but you renounced them all, brave and wise man. ” The wise, meditating on God, concentrating their thought, discovering in the mouth of the cavern, deeper in the cavern, that Self, that ancient Self, difficult to imagine, more difficult to understand, pass beyond joy and sorrow. The man that, hearing from the Teacher and comprehending, distinguishes nature from the Self, goes to the source; that man attains joy, lives for ever in that joy. I think, Nachiketa! your gate of joy stands open.”
Nachiketa asked: ” what lies beyond right and wrong, beyond cause and effect, beyond past and future?”
The Goal of all Spiritual efforts- “OM”
Death said: “The word the Vedas extol, austerities proclaim, sanctities approach- that word is OM! ” That word is eternal Spirit, eternal distance, who knows it attains to his desire. ” That word is the ultimate foundation. who finds it is adored among the saints. “The Self knows all, is not born, does not die, is not the effect of any cause; is Eternal, self-existent, spelt AUM, perishable, ancient. How can the killing of the body kill Him? He who thinks that He kills, he who thinks that He is killed, is ignorant. He does not kill nor is He killed. ” The Self is lesser than the least, greater than the greatest. He lives in all hearts. When senses are at rest, free from desire, man finds him and mounts beyond sorrow. though sitting, he travels, though sleeping is everywhere. Who but I Death can understand that God is beyond joy and sorrow. Who knows the Self, bodiless among the embodied, unchanging among the changing, prevalent everywhere, goes beyond sorrow. “The Self is not known through discourse, splitting of hairs, learning however great; He comes to man He loves; takes that man’s body for His own. “The wicked man is restless, without concentration, without peace; how can he find Him, whatever his learning? He has made mere preachers and soldiers His food, death its condiment; how can a common man find Him?”
Let us put it mathematically: “smaller than the smallest, greater than the greatest”. Suppose n is a number, and we consider two loops. n=n+1 and n=n-1 in two different cases. case 1. n+1> n; in the loop n=n+1, n approaches to ∞ (infinity) case 2. n-1 < n; in the loop n=n-1, n approaches to zero; ε (epsilon) but ≠ 0.This example will just help to imagine the vastness of Brahman. Planck length, the smallest in size = 1.6 x 10–35 meters. Planck time, the smallest time = 10−44seconds. Volume of the observable Universe is 3.566×1080 m3
Conclusion:
एतद्ध्येवाक्षरं ब्रह्म : = This word alone is verily “Saguna Brahman”. एतद्ध्येवाक्षरं परम्: = This word alone is verily the “Nirguna Brahman”. This syllable AUM(ॐ) is indeed Brahman. This syllable is the Highest, Eternal. Whosoever knows this syllable obtains all that he desires. एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते : = This word is the ultimate foundation. Who finds it is adored among saints.
ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is That?
Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.
Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.
Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.
Recommended readings:
Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of Katha Upanishad: By Swami Krishnananda.
Katha Upanishad: By Swami GuruBhaktananda.
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
Commentary of Mandukya Upanishad: By Swami Krishnananda.
MANDUKYA Upanishad By Swami GuruBhaktananda.
A-U-M Awakening to Reality: By Dennis Waite***
Panchadasi: Swami Vidyaranya:
Information available on internet.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is:arun7663@gmail.com
This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa. Nachiketa meets Yama (The Death God in Hindu philosophy) and get answers of his question: ‘What is Death?”
Through conversation, Lord Yama reveals “Supreme Knowledge” to Nachiketa, the knowledge of the nature Atman and the path to gain Wisdom, Moksha (liberation from the cycle of birth and death).
Sage Vajasravasa wished to perform a sacrifice called Vishwajit (Sarva Dakshina), meaning victory over the whole universe. Through such sacrifice, the performer aims to gain the fruit of gaining a higher world and enjoy the pleasures there. (Vajasrava means a Giver). The boy faced wrath of his father after completion of sacrificial fire , when he found there was fault in the part of his father. As such the boy was offered to Yama, by his father in anger.
Finally he got the desired knowledge from Yama when he exhibited “Mumukshautva” (intense desire to seek Wisdom) and Vairagya(dispassion for all worldly pleasures).
The Story in details:-
Sage Vajasravasa, desiring Heaven, rewards, performed the Visvajit sacrifice, in which he gave away all his property as gift[Dakshina]. He had a son by name Nachiketa.
Gifts not worth the name:
When the gifts were being distributed, Nachiketa, who was still a boy said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat. to give milk, or to calve. He went to his father and said: Father! To whom will you give me? Nachiketa repeated this question second and a third time. At last his father got angry and replied: ‘Unto death I offer you’.
Nachiketa then proceeded to meet the king of Death: “Yama”
Nachiketas at the door of Death
Nachiketa thought: whether I die now or later matters a little. What purpose of the King of Death will my father serve today by thus giving me away to Death? Nachiketa said: Think of those who went before, those that will come after. Man dies and born again like a blade of grass. A mortal ripens like a corn and corn springs up again.
"Man dies and is born again like a blade of grass. This means seed grows only to fall and fall only to grow. This is the cycle of human life because birth and death are correlatives."
Lord Yama’s Instructions on Hospitality:
Nachiketa went into the forest and sat in meditation within the house of Death. Death king Yama was out of his kingdom on his job. When Death appeared his servant said: Lord! when a holy man enters a house as guest it is as if fire has entered. The wise man cools him down. So bring him water O king of Death!
If a holy man comes into fool’s house and is given nothing, the fool’s family, public and private life, ambitions, reputation, property, hopes alliances, all suffer. Thereupon Lord Yama said to Nachiketa: ‘A guest should be respected. You have dwelt in my house three nights without eating; I bow to you O holy Boy! Take from me three boons[gifts]. Choose now three boons, one for each night, O Brahmin! may all be well with me’!
The First Boon:
Nachiketa said: ‘O Death! may Gautama, my father, be calm, cheerful and free from anger toward me! may he recognise me and greet me when I shall have been sent home by you! This I choose as the first of three boons’.
Death grants the first boon!
King of Death said: ‘I will so arrange things, that your father, will recognise and love you as before and he will sleep peacefully at night and his grudge against you will vanish’.
The Second Boon:
Nachiketa said: ‘ There is no fear in the kingdom of Heaven, because you are not there, nobody there is afraid of old age. man is beyond hunger, thirst and sorrow. You know, O Death! Please explain me what Fire leads to Heaven, show it, I am full of faith. I ask this as my second boon.’
Death said: ‘ I will explain it, listen! find the rock and conquer unmeasured worlds. Listen, for this came out of cavern.’
Death grants the second boon!
Yama told him that out of Fire comes this world, what bricks and how many go to the alter, how best to build it. Nachiketa repeated all. Death encouraged ran on. I give you another gift. This fire shall be called by your name. Count the links of the chain:
*Worship the triple Fire:1) Knowledge, 2) Meditation, and 3) practice.
*The triple process:1) Evidence, 2) Inference, and 3) Experience.
* The triple duty:1) Study, 2) Concentration, and 3) Renunciation.
Understand that everything comes from Brahman. That Brahman alone is sought and found, attain everlasting peace; mount beyond Birth and Death.
***Here, Fire means Energy-
King of Death continued: ‘ When man understands himself, understands Universal self, the union of the two, kindles the triple Fire, offers the sacrifice; then shall he, though still on Earth, break the bonds of Death, beyond sorrow, mount into Heaven.[ **This is liberation, while living on Earth]
The Nachiketa Agni[Fire]:
The perfect sacrifice is explained by Yama.
Out of fire arises all that exists in the Universe. Mastering this, one gains mastery over any field of human activity, and acquires whatever one desires in terms of worldly prosperity and power. However, it is all within the transitory realm; all gains here are impermanent. Nachiketas very attentively listened and was able to follow what was said. He repeated all that Yama explained. Being happy with Nachiketas, Yama encouraged and said " I will give you another gift. This fire shall be called by your name." And it is known as"Nachiketas Fire".
‘The Fire that leads to heaven is your second gift, Nachiketa! It shall be named after you. Now choose the third gift.’
The Third Boon:
The secret of Death!!!
Nachiketa said: ‘Some say that when man dies he continues to exist, others say that he does not. Explain, and that shall be my third gift.’
It is too difficult for you Nachiketa!
Death said: ‘ This question has been discussed by the gods, it is deep and difficult. choose another gift, Nachiketa! Do not be so hard. Do not compel me to explain.
Nachiketa said: ‘Indeed on this matter, even by the gods doubts have been entertained. You also say, O Death, that this principle is not truly comprehendible easily. But a teacher like you can explain this. Another such teacher I shall never find. therefore, I have no option before me but this. No other boon equal to this there be for me to choose!
To continue in the next part….
Third gift was indeed granted and it is a great part of the story, where the words of wisdom are the main essence. To be published in the second part, or else it will be a very lengthy blog.
Interested readers may go through the following post
*** This story is from Katha Upanishad.Kathopanishad is part of Krishna Yajurveda and consists of two Chapters. Each Chapter has three sections. This Upanishad is a favourite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.
Conclusion:-
Through this dialogue between Nachiketa and Lord of Death, the response of Death has to be observed minutely! Every one is interested to know the secret of Death! But what are the conditions that an aspirant should posses to know the secret. That discussion proceeds from here onwards.
Please go through this simple content which is nothing but my experience only. Just as it is: Thought of sharing my experience. Please spare few minutes. 🙏😊❤️
IMPORTANCE OF MEDITATION:
Since ancient time function of brain and meditation have been linked.
We can understand the relationship between brain activity and meditation by the use of modern technology such as EEG. Basically, we are all vibrational beings living in the vibrational universe.
Frequency of vibration determines our experience of reality. The fundamental elements of our physical vibrations are known as brainwave frequencies. Frequencies are measured in Hertz. In brain mapping the frequencies are measured in Hertz which are typically in the range between 0.5 to 60Hertz. According to studies, published in different websites, during meditation a discernible brainwave patterns seen on EEG.
In neuroscience, there are five distinct brain wave frequencies, known as Alpha, Beta, Theta, Delta and Gamma.
To understand the function of brainwave frequencies, which affect our daily life following vibrational patterns are described in brief.
Delta (0.5-3.0 Hz): The deep sleep Wave.
The Delta frequency is the slowest of the frequencies and it is experienced in deep, dreamless sleep and in very deep, transcendental, meditation where awareness is completely detached. Delta is the realm of unconscious mind. It is the Gateway to the Universal mind.
Alpha (7.5-14 Hz): The Deep Relaxation wave:
Alpha brain waves are present in deep relaxation with the eyes usually closed and while daydreaming or during light meditation. It is an optimal time to program the mind for success. It is the Gateway to the Subconscious mind. It heightens imagination, visualization, memory, learning and concentration. It lies at the base of consciousness of human mind.
Theta (4-7.5 Hz): The Light Meditation and Sleeping Wave.
Theta brain waves are present during deep meditation and light sleep including REM dream state. It is the realm of Subconscious mind. It is also known as twilight state as it is normally experienced between Alpha (drift off to sleep) andDelta (arise from deep sleep).A sense of deep spiritual connection and with the Universe can be experienced at Theta. Voice of Theta is silence.
Beta(14-40Hz): The waking Consciousness and Reasoning wave.
Beta brain waves are associated with normal waking consciousness and a heightened state of alertness, logic and critical reasoning. Daily activities are performed in this state. Too much Beta can translate into stress, anxiety and restlessness. The voice of Beta is the little nagging chatterbox of inner critic.
Gamma(40-80Hz): The Insight Wave.
This range is recently discovered. Little is known about this state of mind. Gamma waves with the highest frequency can have a frequency of anywhere between 25 and 100 Hz. Initial research shows that Gamma waves are associated with bursts of insight and high level information processing. Gamma brain waves are fastest brainwave frequency with smallest amplitude. Feelings of Blessings with peak concentration has been reported by experienced meditators.
Neuroscientists believe that gamma waves are able to link information from all parts of the brain-the gamma wave originates in the thalamus and moves back of the brain to the front and back again @40Hz.This is the brainwave state of that feeling that anything can be done.
Now we may draw analogy of the above topic with Mandukya Upanishads, which is shortest among all Upanishads. According to the Mandukya Upanishad, four conditions of Spirit can be described as below.
1)Waking condition: Perception turned outward.
2)Mental condition: Perception turned inward, known as dreaming condition. Self enjoys subtle matter.
3)Deep sleep condition: No desire, no dream. This is intellectual condition. Because of union with Self and his unbroken knowledge, one feels joy. He knows joy. His mind is illuminated.
ॐ~AUM
A~ Waking
U~ Dreaming
M~ Deep Sleep
Turiya: The Fourth condition of the Self which can be achieved through deep meditation that corresponds to “OM” as ONE , invisible Word. Self is Whole and beyond bargain.
The world disappears in HIM. SELF is one without a second.
This condition is known as #Turiya.
Please read Mandukya Upanishad in two parts to understand the topic which you will find inline with Brain waves pattern. Links are here:
Mandukya Upanishad belongs to Atharva Veda. It is the shortest of all the Upanishads with only 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.
This Upanishad teaches the significance of the sacred syllable ॐ~AUM (OM) and it correlates with four states of Consciousness. It describes the Turiya state, the state of transcendental Consciousness in which all the divisions and Duality disappears. The SELF alone exists in its pure state.
Among the Upanishads, the “Mandukya” may be regarded as the most important. It is said : ” mandukyam ekam eva alam mumukshunam vimuktaye”. For the liberation from bondage, for a seeker, the maNDukya alone is sufficient.
Upon meditating on the Mystic Syllable OM [AUM], mind can be trained to achieve freedom gradually to attain ultimate Reality.
Please read my previous post on Mandukya Upanishad, Part-1, where I have discussed up to 7th mantra out of total twelve mantras.7th mantra is most important among the Vedic scriptures. This mantra describes the nature of Absolute reality~ Brahman. Please read first part of the post. Link is here:-
In this post, I will discuss the last five Mantras [from 8th mantra to 12th mantra].
“so.ayamAtma.sdhyakSharamo~NkAro-adhimAtram pAdA mAtramAtrAshcha pAdA akAra ukAro makAra iti” – [8]
“The same Atman, (which has been described in 7th Mantra as having four quarters) is again, AUM, from the point of view of the syllables. The “AUM “with parts is viewed from the stand point of sound. The quarters the letters and the letters are the quarters. The letters here are A, U and M”.
According to Shankara, 7th mantra have concentrated on the abhidheya meaning ‘that which is being spoken of’, i.e. the thing named or denoted. OM [AUM], therefore, is effectively the abhidhAna-name or appellation. This means that Atman is equated to OM in the linguistic sense. The letters constituting OM are A, U and M.
Mantra-9:- The first mAtra of OM-akAraH: the letter “A” : vaishvAnara- the waking state.
“jAgaritasthAno vaishvAnaro-akArah prathamAmAtra-a-apteraadimattvaadvA-a-apnoti ha vai sarvAnkAmAnAdishcha bhavati ya evaM veda”.-[9]
“He who is VaishvAnara, having for its sphere of activity the waking state is A, the first letter of AUM, on account of its all-pervasiveness or on account of being the first. One who knows this attains the fulfilment of all desires and becomes the first of all”.
prathamA mAtra: – The first mAtra of OM-akAraH: the letter “A” vaishvAnara- the waking state. AdimatvatvAt: being the first. Pervasiveness-“A” which pervades all sounds. “A” is the fundamental sound. We cannot speak any word without opening the mouth and the sound thus produced is “A”. We can regard this sound as pervading every other sound. Similarly,we regard the waking state as having primacy. We only know of the existence of the dream state and deep sleep states when we are at waking state. Obviously, we have to be awake in order to pursue this enquiry and to attain enlightenment.
In the scripture VaishvAnara is said to pervade the whole of the Universe. In Bhagavad-Gita, Ch10.33, Lord Krishna says: ” I am the letter “A”, describing himself as Ishwara. This mantra is advocating Upasana on OM, with specific attention on the first letter “A”.
One who understands this, gets all he wants; becomes leader among men.
Mantra-10:- The letter “U”, the second mAtra of OM is “taijasa”, the dream state
“svapnasthAnastijasa ukAro dvitIyAmAtrotkarShAdubhayatvAdvotkarShati ha vai j~nAnasantati-nsamAnashcha bhavati nAsyaabrahmavitkule bhavAti va evaM veda” -[10]
“The dreaming condition [taijasa], called mental condition, corresponds to the second letter “U”. It upholds; stands between waking and sleeping. He who understands, upholds the tradition of Spiritual knowledge. looks upon everything with an impartial eye. No one ignorant of Brahman is born into his family”.
The letter “U”, the second mAtra of OM is “taijasa”, the dream state, because both are regarded as superior and also are in the middle of their respective series. Whosoever knows this will become superior in knowledge and accepted by all. All members of his family will be wise. As a matter of fact, A being the first of all sounds is superior to all letters. But “U” coming after “A” may be said superior to “A” in all indirect way. as such the subtle taijasa is regarded as superior to vishva because subtle is superior to gross. Gross can be considered as the effect of the subtle cause. Gross equates to matter, subtle to energy. Mind is superior to physical body. State of mind makes us superior to the animals. Gross body returns to earth on death, but the subtle and causal body remains present for rebirth.
Note:- At the macrocosmic level, at the end of the Universe[Pralaya], the entire gross creation [Virat] is subsumed into Hiranyagarbha.
Mantra-11:- Deep sleep, the intellectual condition, called “Prajna” corresponds to the third letter “M”.
“सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदꣳ सर्वमपीतिश्च भवति य एवं वेद” ॥ ११॥
“suShuptassthAnaH prAj~no makArastRRitIyA mAtra meterapItervA minoti havA idaM sarvamapItishcha bhavati ya evaM veda”-[11]
“Undreaming sleep, called the intellectual condition [prAj~no], corresponds to the third letter “M”. It weighs and unites. he who understands, weighs the world; rejects; unites himself with the cause”.-[11]
Sankara Explains:-
One who is prAj~no associated with deep sleep is “M” , the third letter{sound) of AUM. The key word “miti” in the mantra needs to be understood. “miti” means measure. As food grains are measured in utensils before use and that is filled again when it is reused on regular basis, which means grains reappear again. similarly, at individual level, the waking and dream states as though disappear in deep sleep, emerge again sometime later. Similarly, at the macrocosmic level, the gross[Virat] and subtle[Hiranyagarbha] worlds disappear at the end of creation into the causal state(Ishwara~antaryamin) and reappear at the next creation. This is analogous to the scientific theory of “Big-Bang & Big-Crunch”. In the same manner, while chanting OM (AUM), the sound “A” and “U” disappear when we close mouth and only sound “M” remains. And the sound “A” and “U” reappear again when the mouth is opened for chanting AUM. waking and dream states are merged in deep sleep. As we have seen in mantra-4 of this Upanishad, that they[ A= Vishva & U= Taijasa] become “mass of consciousness” (prajnanaghana) in M (deep sleep state).
In deep sleep, all perceptions and cognitions converge into a single mode of the mind: It becomes mass of Consciousness[ ekibhutah]. There is no modifications of the mind[ due to absence of Vrittis].
The happiness of deep sleep is greater than all other forms of happiness.
Therefore one who knows this, comprehends the real nature of the Universe. He realises himself as Atman and the cause of the Universe i.e. Ishwara.
Mantra-12:- “Amaatra”- The fourth letter: “Turiya”
“amAtrashchaturtho-avyavahAryaH prapa~nchopashamaHshivo-Advaitaevamo~NkAra-atmaiva saMvishatyAtmanA-a-AtmaM ya evaM veda ya evaMveda”-[12]
“The fourth conditioned of the Self corresponds to OM as one, indivisible word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus OM is nothing but Self. He who understands, with the help of personal self, merges himself into the impersonal Self.”
The part less “OM” is the fourth quarter; It is beyond all conventional dealings; It is the limit of the negation of the phenomenal world. It is all- Auspicious, all-Blissful; It is One without a second; the Non-Dual Reality; This OM is verily the same as the Atman or Self within. The Self realises Itself through the Self; He who knows thus, merges himself into the impersonal Self.
Conclusion:-
A) Individually( for Jiva), the waking consciousness is called Vishva. It is called Taijasa in dream and Prajna in deep sleep state. Correspondingly, from the view of Cosmic level, these are: Virat in waking, Hiranyagarbha in dreaming and Ishwara in deep sleep.
B) The relationship between individual and the cosmic, between Vishva & Virat, Taijasa & Hiranyagarbha, Prajna & Ishwara is integral part of ONE [ Non-Dual Consciousness]. This realisation will put Jiva in Ishwratwa and make it Omnipresent, Omniscient and Omnipotent.
C) The knower of Brahman, who has realised the highest Truth, will enter into the Self by burning away the Third state of latency[ the dormant Vasanas~ (causal) are burnt]. Henceforth, he is not born again, as there are no Karmas to cause a further birth.
D) AUM is realised when the illusion of DUALITY vanishes.
Recommended readings:
Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of Mandukya Upanishad: By Swami Krishnananda.
MANDUKYA Upanishad By Swami GuruBhaktananda.
The Mandukya Upanishad: with Gaudapada’s Karika and Sankara’s commentary: By swami Nikhilananda
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
A-U-M Awakening to Reality : By Dennis Waite***
Information available on internet.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com
One of the three basic Texts of Vedanta is “Upanishad”. Other two are Bhagavad-Gita and Brahma-Sutra. Together these three Texts constitute “Prasthana Traya”: known as Triple canon of Vedanta. Upanishads constitute the revealed Texts, known as “Sruti Prasthana”. Vedanta is the name given to them because they are End means concluding part of the Veda. Bhagavad-Gita is “Smriti-Prasthana”, which occupies an unique place in Vedantic tradition. A popular verse compares the Upanishads to the cows, The Bhagavad-Gita to the milk, Sri Krishna to the milk man, Arjuna, the Pandava Hero to the calf and the wise people to the partakers of the milk. The third of the canonical text is “Brahma-Sutra” which is regarded as “Naya-Prasthana”.
“samasta-vedanta-sarasangraha-bhutam”
In this post we will discuss about Upanishads in brief:
Salient features on Upanishads:
Upanishad = Upa + Nishad: Spiritual knowledge obtained by disciples sitting near or at the feet of The Guru [ means the Teacher].
Scholar says that Upanishads were composed during 4000-5000 BC. Some says: 2000-14000BC.
Nowhere it is mentioned about any author n the Upanishads. No date of origin can be fixed.
Teachings were imparted in stillness, noise free environment like forests where tranquillity can not be disturbed. Those Upanishads are known as Aranyaka and these were specially intended for Vanaprastha.
Teachings were transmitted orally and hence called as “SRUTI”.
Value of Upanishad for Mankind is for all time, all places and all ages. Lessons in Scriptures are very practical and applicable for modern world as it was for Indo-Aryan period.
Upanishads were transported to western countries initially through Persian translation[1700 AD].
French scholar Anquetil Duperron brought a copy of manuscript from Persia to France. Later on it was translated in French and Latin.
First English translation was made by Raja Ram Mohan Roy. [1775-1833].
Every Upanishad begins with a Peace mantra.(shanti path).
There are 108 Upanishads. Among them 10 Upanishads are considered as Principal Upanishads.
Who Am I? What is this Universe? Whence and how we are born? What is mortality or Immortality? What is Atman or Brahman? What is liberation(from cycle of birth)? What is death?- All questions have answers in Upanishads.
The Ten Principal Upanishads are:
1) IshaVasya Upanishad: Occurs in the Samhita portion of Shukla Yajur Veda.
2) Kena Upanishad: It is embedded inside the last section of the Talavakara Brahmanam of the Samaveda.
3) Katha Upanishad: Belongs to Katha Branch of Krishna Yajurveda.
4)Prashna Upanishad: Comes from the Brahmana portion of the Atharva Veda, belonging to Pippalada Sakha.
5) Mundaka Upanishad: It is Part of Atharva Veda.
6) Mandukya Upanishad: The Mandukya Upanishad, belongs to Atharva Veda. It is the shortest of all the Upanishads with 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.
7) Taittiriya Upanishad: It is a part of the Krishna Yajur Veda and placed in the seventh position in the list of Ten Principal Upanishad.
8) Aitareya Upanishad: Belongs to Aitareya Aranyaka**(Teachings in the forest), part of Rig-Veda.
9) ChAndogya Upanishad: It is part of ChAndogya Brahmana of the Sama Veda
10) BRRihadAraNyaka Upanishad: It forms the fourteenth Kanda of Satapatha Brahmana of “Shukla Yajurveda.” This is the biggest one.
ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is It?
First of all, we need to know the true meaning of “Brahman” [ब्रह्म`]
Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.
The word ब्रह्म` “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman cannot be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”.
The oneness of Soul (Jiva~Atman) and GOD (Param Atman), the ultimate Truth is the principal essence of all Upanishads.
The word “YOGA” has been derived from the Sanskrit word “YUJ”. This means “to Connect or to Combine”. In very simple word it is “UNION”.
∪ ⇒ Union: Union with Source(Brahman/ Purusha)
∑ ⇒ Summation{Of All that we perceive or do not perceive }
∫ ⇒ Integral[ Non-Dual]
+ ⇒ Add [ All good qualities]
There are multiple paths for Union. After deep studies of Vedanta (ten Principle Upanishads) and Patanjali Yoga Sutras, I have found and adopted two easy paths to achieve my goals.
1) Vedantic Approach( Advaita- Non-Dualism)
2) Yogic Approach ( Patanjali Yoga sutras)
Vedantic Approach:
What should be my (our) goal?
Answer: To be United with Supreme[ The absolute “Brahman”] :Complete cessation of sufferings and attainment of Bliss is the goal of everyone.
Most important condition to remove sufferings is “fearlessness”.
A vision of Oneness is the sole condition that brings fearlessness.
There is nothing to fear. Everything is Self-created. HE( The Absolute) is that Essence, by drinking which, man rejoices. That Self is the sole giver of Joy (Bliss). When man finds invisible, nameless, homeless, shapeless, he is no longer terrified. He becomes free from fear who attains such Oneness. But if the slightest ” Otherness” is allowed to enter then he is smitten with fear. That man, thinking himself wise, becomes terrified. ”
The knower of Brahman reaches the Supreme”.
How to Know Brahman?
Knowledge of Brahman can not be gathered by mere reasoning. Knowledge can be attained through intuition or revelation. Intuition is the final result of the enquiry into Brahman. There are three stages which are very essential for progressing in this path. Three stages are as below:
Following are the steps:
1.Sravana : Listening to the teachings of the sages on Vedanta. Now instead of Sravana, we can use the word Study of Vedanta, because Sravana was the practice during early Vedic period as no method of writing existed.
2.Manana : This stage is the reflection on the teachings. This means thinking about what has been heard and subjecting that into a reason based on experience gained.
3.Nididhyasana : Stage of meditation on the truth [MahaVakyas]. It is the culmination of the practice of Sravana and Manana. BRRihadAraNyaka Upanishad says on Nididhyasana. ” The Self , my dear Maitreyi, should be realized-should be heard of , reflected on and meditated upon; by the realization of the self, my dear”.
Sravana, Manana, Nididhyasana leads us to intuition (aparoksha anubhuti). In this way, “Brahma Kara Vritti ” is generated from ” Sattvic anta Karana ” This ” Brahma Kara Vritti” destroys the mula-Avidya or primitive ignorance which is the root cause of all bondage, births and deaths.
When this ignorance or veil is removed, Brahman which is Self effulgent reveals itself in its pristine glory and splendour.
Now the Text is for whom?
The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, with required attributes as described in Vedanta.
After attainment of certain preliminary qualifications which are known as four salvations(Sadhana Chatustaya) ,one can progress towards the direction of knowing Brahman.
Four salvations are:
“Nitya-anitya-vastuveveka”which means discrimination between the eternal and non eternal.
” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
” Shatsampat” : Six fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
“Mumukshautva” (Desire for liberation).
Why one should enquire Brahman? Why?
Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality.
Knowledge of Brahman destroys ignorance which is the root cause of all sufferings.
” Sastrayonitvadhikaranam” : Brahman is realisable only through the scriptures.The scripter is the source of right knowledge. Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colourless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.
According to Maharshi Patanjali , Ashtanga Yoga is not limited to anyclass, place, time and circumstances.
This path of Yoga is Universal.
The essence of Patanjali’s Yoga sutra is in the second sutra(1.2):
” yogashchittavrittinirodhah” [sutra-1.2] : Yoga is for the control of thought-waves in the mind. To still the fluctuating mind.
“Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind”.
Principal Teachings of Yoga Sutras:
“Ashtanga Yoga” : Eight limbs of Yoga are as follows.[8 steps]
All the steps are scientifically designed. That is the specialty of Ashtanga Yoga. If one has followed all the steps properly, then only Dhyana is possible
1. Yama – Restraints.
2. Niyama – Observances.
3. Asana -Physical postures.
4. Pranayama – Control of Prana (Breathing control).
5. Pratyahara – Withdrawal of the senses.
6. Dharana – Concentration
7. Dhyana – Meditation.
8. Samadhi – Absorption.
Details of Each of the Limbs of Yoga:
Yama: The first “anga”
This consists of prohibitions against unethical deeds. These are basically restraints. Following are to be noted:
Ahimsa-Non violence: Non-violence truly meant here as to refrain from causing harm , showing anger , being harsh to others including self. Love must be unconditional and universal. At the same time we must love ourselves equally.
Satya-Truthfulness: : This means, on being firmly established in truthfulness ,the Yogi gets the power of attaining for himself the fruits of work without the work .
Asteya-Non-stealing: With the establishment of virtues like honesty, aspirant develops anintuitive awareness. Brahmacharya- celibacy: Right use of energy: sutra 2.38 says“ Brahmacharya pratisthayam viryalabhah”. It is about controlled and disciplined sex.
Aparigraha- non possessing, non accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah” which means : On becoming steady in non-possessiveness, there arises the knowledge of how and from where is it generated.
Niyama: Second limb (“anga” )
It is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.
Saucha(cleanliness) :Purity of body and mind.
Santosha( Contentment): To keep mind away from dwelling in the past or future. One should not regret on missed opportunities and also need not worry about future. Contentment is the way to live in present moment,NOW.
Tapas(discipline, austerity etc.) : Mandates spiritual disciplines. A state of spiritual maturity. With the practice of austerity, all kinds of impurities are removed from body and mind.
Svadhyaya( study of self and sacred texts): This sutra teaches for self-observation, study of scriptures, recitation of mantras and union with the desired deity ( Ishta devata).
Isvara Pranidhana(Total surrender to the Supreme being): Dedicated services for the welfare of others including mankind, animal kind, plants and nature.
The third anga” Asana”
It is important part of Ashtanga Yoga. The importance is to make spine held erect and relaxed with the three upper parts of the body, the chest, the neck and the head in a straight line. This is required for nerve currents to channelize for further improvement in concentration.
The object of Yoga is to make a man rise above body consciousness. In Patanjali Yoga sutra, it is simply stated that asanas should be stable and comfortable for meditation.
The fourth anga“pranayama”
Commonly believed as control of breath but scholars says this is actually control of Universal Energy. The Prana moves the whole Universe. Prana is believed to be a cosmic energy. It is prana vibrating at the beginning of cosmic cycle that shapes akasha (space) out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy. The knowledge and control of this prana is known as pranayama.
Practice of pranayama is done after mastering asana. When pranayama is practiced under the guidance of right “Guru” (Teacher), one can have control over prana and it becomes possible to feel the vibrations which helps attaining higher insight. Thereby ,the power generated will help the nerves in getting optimum functions. It is believed that Pranic healing, faith healing etc. are the results of doing pranayama.
Pratyahara” : the fifth anga.
“Pratyahara” : Withdrawals of senses: It helps in attaining a mind without fluctuations, since withdrawals of senses bind the mind to a fixed point. It is impossible to concentrate unless the mind is purified. Pratyahara gives our mind a moment to not evaluate and teaches us to be free from any reactions developed by senses.
Sixth anga: Dharana- Concentration:
“deshabandhashchittasya” => this suggests to confine mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana”.
One pointed attention: Dharanais the process of fixing the attention of mind to a certain point. That may be any object of concentration (internal or external), sound, deity or noble idea for the benefit of creation. After successful practices of first five limbs, one becomes ready forDharana.
Dharana, Dhyana & Samadhi: These three limbs together lead aspirants to the ultimate goal.
If the fourfold qualities are dealt with right actions, then the practitioner of Yoga will overcome the distractions of mind. These are : 1. friendliness towards happiness, 2. compassion towards misery, 3. rejoicing for virtues and 4. indifference to vices. With such preparation and practice, “Dharana” comes much more easily and naturally.
Seventh Anga: Dhyana- meditation:
Definition : Dhyana: The extension and lengthening of Dharana is Dhyana.Dharana continued without interruption is Dhyana. One has to change his or her way of life to reach unto this stage of Dhyana (concentration). Let us look into sutra 3.2 again for further analysis. “tatra pratyayaikatanata dhyanam” : If we now split the sloka like this =>> tatra + pratyaya +ekatanata, then tatra => means ” in that place” which refers to“desha” as mentioned in sutra 3.1. pratyaya=> means total content of mind which occupies the field of consciousness at a particular time. Mind remains in continuous contact inDharana.Ekatanata=> means extending continuously without interruption. Before practicing Samadhi, this kind of un interrupted continuous Dhyana is essential for the aspirant.
Therefore let us keep in mind that when Dharana is stretched for a long period it becomes Dhyana. In other words elongated condition of Dharana is Dhyana.
Samadhi– The state of Cosmic Consciousness- the 8th anga:
sutra 3.3: "tad evarthamatranirbhasan svaroopashoonyam iva samadhih" means=> In that absolute state, then there is no meditator or the thing that is meditating upon. What remains only is the meditation, that is called samadhi.
When Dhyana enters into Samadhi , the Gate which leads into the world of realities opens. Samadhi means a state of mind which through the practice of Dharana and Dhyana has become so completely tranquil and the person meditating is so absorbed that the he or she even forgets own existence.
Let us analyse the word “svaroopashoonyam” of sutra 3.3. ” svaroopa” + shoonyam” means that ” svaroopa” which is the residual consciousness of its own action disappears completely i.e. becomes “shoonyam” .
When you are fully absorbed with the vastness of the Supreme being and even the sense that I am meditating is not there and the ego “I” goes then, only the true Self, higher Self ,the Big “I” remains. This is possible when there are no Vrittis in chitta. In other words mind does not fluctuate. In Samadhi, Mind surrenders all its resistances to the union with the object of meditation. In this state, field of observation and the observing intelligence merge and total intelligence shines as the sole substance of reality.
sutra 3.4 "trayamekarta samyamah" means => The three practices Dharana, Dhyana and Samadhi together on same object is called samyamah.
If we analyse the word “samyamah” we will find it has two parts. Sama + Yama. Sama means perfection and Yama means control.
Conclusion:
Eight limbs as a whole constitute one complete path which leads the aspirant upwards.
If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day.
When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization
Generation and procreation is an autonomous system. That is what the essence of this part.
KHANDA-II of AITAREY UPANISHAD
The creation of human body is described in order to inculcate a sense of dispassion by showing the impermanence of the body. Creation continues through procreation. A man is born, he gives birth to a son and he takes rebirth after death. This signifies that a person has really three births. The procreative fluid of a father is said to be the essence of his Self. The mother looks after it during pregnancy as her own Self. After birth, the parents nourish the child so that he can be their substitute for performance of pious deeds.
The importance of natal care and oneness of the father and the son are emphasized.
KHANDA-II (Chapter-4)
Three Births of the Self [ Three incarnations]:
Sloka: 4.1- First Birth :”The Pregnant Father”
This Jiva in the male body of his father first becomes semen. This semen is the vigour extracted and transformed from all the limbs. First the father holds and nourishes it in his own body and rears it which is not different from him. When he injects this in mother’s body he procreates himself in the form of a foetus. This is his first birth.
Sloka: 4.2- :”The Development of the Foetus”
That semen becomes one with the woman-just like a limb of her own. That is why it does not hurt her. She nourishes this self of his that has come into her.
Sloka: 4.3- Second Birth :”The Pregnant Mother”
She, being the nourisher of the child , should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. For thus alone are these worlds perpetuated.This is one’s second birth.
Sloka: 4.4- Third Birth :”The Pregnant Son”
Father himself becomes son. When son comes of age, father entrusts him with all the family duties and responsibilities and frees himself from parental debt. As life span of father shortens, father departs from this world and takes birth in another womb according to his Karma. This is his third birth. Thus the cycle of birth and death continues and become a bondage till he does not realize the truth, the reality.
Sloka: 4.5- “Breaking Through Iron Fetters”
Rishi Vamadeva realized the truth while he was in mother’s womb.
Rishi said” While yet in embryo, I knew all the births of these Deities!, i.e. the inner senses and Indriyas are subjected to birth and death and not the Atman. Before I realized this secret I had to pass through several Births which are compared with cages made of Iron. I was so attached with them that it was very difficult for me to get rid of those iron gates. Now by applying full strength of knowledge I broke all the fetters, became detached. Like a hawk, I escaped, being free and now I have no relation with the body. I am not the Body.”
Sloka: 4.6- ” The Jivanmukti and Videhamukti of Vamadeva”
Having gained the knowledge of Atman, and freedom from Body Consciousness, Vamadeva took his Upward path. He attained the heavenly world of Bliss and fulfilled all his desires. He became immortal, yes He became immortal !!!
” Freedom from Body” : We can understand this in two ways:
Death: This is applicable to a mortal
Freedom from Body-Consciousness: Upward path towards Nirvikalpa Samadhi.
For a man, once the highest state of True realization is reached, the attainment of the Heavenly worlds of Bliss accompanies him, while still in the Body. While still in the body, the realized state experiences the Supreme Bliss. He enjoys all he desires.
Self Realization is the only way to come out of the bondage of repetitive cycle of Birth and Death. For that one should have Vairagya.
The three “Aavasthas”(states) and “Swapnas”(Dreams): in relation to Three Births:
Three Aavasthas are three dwelling places occupied by the Supreme Being after HE enters the body. The three Swapna state (Swapna Aavasthas) because of ignorance.
Until man realize the Supreme truth and awakens to his spiritual destiny, he is considered to be in the state of Dream(Swapna).
IshaVasya Upanishad appears in the Samhita portion of Shukla Yajur Veda. It is one of the Ten principal Upanishads. Isha Upanishad has Eighteen Mantras. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. In my previous post, Part-1, of this Upanishad, I have discussed Mantra no-01 to Mantra no -07.
The Self [ the atman] is everywhere, without a Body, without a shape, whole, pure, unpierced by evils, wise, all knowing, far shining, self-depending, all transcending, functions and duties are allotted by HIM alone to the Creator for eternity.
Analysis:
There is no place where He is not there. He is everywhere. He is in everything. He is not limited by Time and Space. There is nothing that He needs to possess and nothing that He needs to achieve. He is the seed, the substratum, the cause of all. He has no physical body. As long as there is body, there is happiness and misery. He is immortal. He is beyond all the three gunas: Tamas, Rajas, and Sattwa. He is His own father and mother. None conceived Him. No one is the cause of His being. He is Self-existent.
§ Ninth mantra: Avidya & Vidya:
1) Andham tamah pravishanti ; ye avidyaam upaasate; 2) tatah bhooyah ive te tamah; ye u vidyaayaam rataah.
Pin your faith to natural knowledge, stumble through the darkness of the blind, pin your faith to supernatural knowledge, stumble through a darkness deeper still.
§ Tenth mantra: The fruits of Avidya & Vidya:
Anyat eve aanuh vidyayaa, anyat aahuh avidyayaa; iti shushruma dheeraanaam, ye nah tat vicha-chakshire.
They enter into blinding darkness who are worshippers of Avidya alone; but they enter even greater darkness, who verily are worshippers of Vidya alone. One thing, they say, is obtained from Vidya, and another thing, they say, from Avidya; Thus, we have heard from wise, who have explained it to us.
§ Eleventh mantra: Combination of Avidya & Vidya:
Vidyaam cha avidyaam yah, tatvedaubhayam saha; avidya mrityumteettvaa, mashnute vidyayaamrita.
They that know and distinguish between natural knowledge and supernatural knowledge shall by the first cross the perishable in safety; shall, passing beyond the second, attain immortal life.
Vidya (Knowledge) and Avidya (Ignorance: he who knows them both together, overcomes death [darkness] through Avidya and obtains immortality through Vidya.
Above three mantras are very important. We must understand the essence of the mantras. The essence is that we should equalise jnana (vidya) and ajnana (avidya) and should not adhere to either the one or the other alone. According to the scholars, knowledge of Ishwara cannot be obtained by Karma alone nor by knowledge alone. Avidya = Karma and Vidya = Knowledge. Avidya yields fruits of karma, which has time bound existence. Hence attainment of Moksha [ liberation] is not possible, since several births are required to enjoy the fruits of Karma. This is called falling into utter Darkness which is nothing but SAMSARA. The mantra further says that if Upasana of Vidya means devotion is offered alone, it is still worse, because it will lead to greater Darkness. He who understands the correct meaning of this avidya and vidya and maintains balance between them and does Upasana, accordingly, can cross the world of Death and attains mortality.
Different scholars of different darshanas have given different opinion on vidya and avidya. Let us look into Shankaracharya’s commentary. His method of analysis is on the basis of subtle meaning of both the words. He always considered Advaita Philosophy to explain these two words: avidya and vidya. The knowledge of the world is Avidya, and the knowledge of Ishwara is Vidya. The world of objects is presented to us by our senses, and we see the world [jagat] as real. We are ignorant about the thread of Consciousness running through each and every object. There is certainly connection between the visible world and unseen Ishwara. In general, we believe that we the jivas are separate entity and Ishwara is separate entity. The cause of existence and experience of the world is due to the presence of Ishwara. So long as we are in the world with a sense of separate existence as the Jiva, the world has to be accepted as though it is real.
§ Twelfth mantra: Worshipping Unmanifest and Manifest:
1) andham tamah pravishanti; ye asambhootim-upaasate; 2) tato bhooya iva te tamo; ya u sambhootyaagm ratah.
Pin your faith to the seed of nature, stumble through the darkness of the blind; pin your faith to the shapes of nature, stumble through a darkness deeper still.
They enter into blinding darkness who aim to conquer the Unmanifest cause of creation; but they enter into even greater darkness.
§ Thirteenth mantra: Fruits of Unmanifest and Manifest:
1) anyat evaaahuh sambhavaat, anyat aahuh asambhavaat; 2) iti shushruma dheeraanaam, ye nah tatvicha-chakshire.
The seed of nature brings one result: the shapes of nature another. We have heard it from the wise, who have clearly explained it.
Karma is to be performed without expecting the fruits of Karma: Niskama Karma.
Jnana: Knowledge: The Truth
The nature of the Oneness: One Unity is the Ultimate Jnana: True knowledge.
Oneness: It is that, when:
A person does not see as mine or not-mine.
No more love and hate for objects.
No more likes and dislikes.
One transcends all pleasure and pain.
There is no more Duality of subject and object.
The waves and ocean are both seen as water alone.
The blazing sparks are not different from the fire producing them.
Rebirth continues until Realization.
Katha Upanishad Mantra-2.3.4 says:If one does not succeed in realizing Him (The Self), before the fall of the Body, then in the worlds of created things, a rebirth for the Body is ordained.
Recommended readings:
Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Isavasya Upanishad for Beginners: By Swami Krishnananda.
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of ChAndogya Upanishad: By Swami Krishnananda.
IshaVasya Upanishad:By Swami GuruBhaktananda.
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
A-U-M Awakening to Reality: By Dennis Waite***
Panchadasi: Swami Vidyaranya:
Information available on internet.
∝ζ:: Concluding part will consist of Mantra-14 to Mantra-18: Will be published soon! 😊🙏🙏❤️
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§ The IshaVasya Upanishad is the only one which occurs in the Samhita portion of Shukla Yajur Veda. It is one of the Ten principal Upanishads. Though, one of the shortest Upanishads, yet it is loaded with profound thoughts.
§ Isha Upanishad is a smaller one with 18 Mantras. This appears in the final chapter of Shukla Yajurveda. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe.
What is Upanishad?
Upanishad is Brahmavidya:
Upanishads are ancient Texts which do not construct any complex system of ideas and beliefs. They are plain and straightforward, yet very difficult to grasp. Require repeated reading and thinking on the context [SRAVANA, MANANA & NIDIDHYASYANA]. This is the science of Mind. Upanishads are instructions of Teachers to disciples through dialog between the two.
Upanishad literally means ” To learn the teachings, sitting rear the Teacher,( or sitting near the feet of Teacher). Upanishad is Brahmavidya [ sacred knowledge]which leads the aspirant towards Brahman who are desirous of liberation. There are 108 Upanishads. Out of 108, Upanishads, Ten Upanishads are regarded as Ten Principal Upanishads. They are:
IshaVasya Upanishad
Kena Upanishad
Katha Upanishad
Prashna Upanishad
Mundaka Upanishad
Mandukya Upanishad
Taittiriya Upanishad
Aitareya Upanishad
ChAndogya Upanishad
BRRihadAraNyaka Upanishad
In this part we will discuss Isha Upanishad.
Study of this Upanishad will deliver teachings on both ” Jnana Yoga” and “Karma Yoga”. Aspirants who seek freedom from the bondage of this World will go for ” Jnana Yoga”, where renunciation is the most appropriate path to achieve goal. And ” Karma Yoga” is for the aspirants who are very desirous of attaining highest degree of closeness with GOD, such as achieving “Brahma Loka”.
This Upanishad starts with the Shanti Mantra as below:
” That is Whole, this is Whole; from the Whole, the Whole becomes manifest; from the Whole, when the Whole is negated, the Whole alone is what remains”
॥ अथ ईशोपनिषत् ॥
First mantra: The Path of Renunciation:
1) Ishavasyam idam sarvam yat kim ca jagatyam jagat; 2) tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam.
Analysis: The Lord Pervades the World(s)
Whatever exists in this changing Universe is full of the Lord. All this is enveloped by the Supreme being. That supreme reality pervades everything here and there. There is no such place where It is not there. It exists in everything.
Protect the Self by renunciation. Claim nothing; enjoy, do not covet anybody’s property. Let go and rejoice. Be practical. It does not mean giving up.
Though it is believed that possession and acquisition lead to happiness, but possessiveness creates attachment. Attachment brings unhappiness. Renunciation is the path for true happiness. An aspirant who devotes himself or herself entirely to contemplation of the Self as the Lord, has no further need of worldly duties. This renunciation leads to the knowledge of the Self and finds immortality.
Second mantra: “Niskama Karmayoga” is the concept we get from the second mantra.
” Kurvanneveha karmani” means only by doing Karma [ karma means duties]( here karma means all rituals like Agnihotra etc). “jijivisecchatam samah” means like to live for 100 years. By doing such karma , bad karma will not touch you. It is recommended that such karma should be done with constant selfless attitude. Performing duties without any motive, one will not be bounded to the actions. This path of action is known as ” Pravritti Marga”
Second mantra emphasize on doing our duty as an act for Ishwara ( means His creation) as His agent and not to act for own self, to benefit self. Doing so, live as long as you wish. 100 years of living is just symbolic here.
All we know that , when we reach at the core of the Consciousness, the Awareness, we find there a stillness in mind which has no conflicts, no disruption in mind. We can then think of a state of ” NO MIND” what we say as ” Chitta Vritti Nirodah” the beginning of Patanjali Yoga Sutras. Here mind is calm, quite and still. In reality that is our true nature. “YOU ARE THAT’ according to ChAndagyo Upanishad. If we can live this way, karmic law can not bind us. “na karma lipyate” Therefore let go and be pleased with what you have and enjoy.
Third Mantra:
§ The Sunless World: The path of sufferings:
1) Asurya nama te loka andhena tamasavrtah; 2) tamste pretyabhigacchanti ye ke cat mahano janah.
They that deny the Self, return after death to a godless birth, blind, enveloped in darkness. [ These births partake of the nature of Asuras, the demons”)
The third Mantra says about the darkness which has to be understood in depth. This is the world of demons filled with demoniac wealth. Asurya = a + surya: means where Sun is not there. This literally means that there is only darkness in that world. There is no light there. This darkness is meant for ignorance. Light of Wisdom shines this darkness.
The Upanishad says this world of darkness [ Asurya loka] as world of a) Spiritual Blindness, b) Spiritual darkness, c) Spiritual ignorance and engaging in the deeds that kill the awareness. Such darkness keeps away from the freedom of the Eternal, Immortal, Divine Self.
Here lokas are referred to those dimensions, also known as astral planes, where births takes place according to fruits of karma which are enjoyed “lokyante”. Ignorance which block the realization of one’s true nature of Self, thereby becomes the cause for repeated births according to the deeds. ” ye ke catmahano janah” : This means that those who do not know atman due to ignorance are slayers of atman(atmahanah). And for this fault of slaying atman they return to Samsara( this world).
Q) What causes rebirth?
Answer: So long you are away from knowing your true self, you yourself is the cause of your rebirth.
§ Unmoving, it moves swifter than thought. Remaining still, It outstrips all that run.
The Self is One. Unmoving, it moves faster than mind. The senses (Devas) lag, but Self runs ahead. Unmoving, it outruns pursuit. Out of Self comes the breath, that is the life of all things. In It, as Water by the Air, all action of all living beings are supported.
Analysis:-
This Self, the Absolute Truth, the Awareness, Infinite, Immortal, Omnipresent, indescribable, known as Brahman in Vedas is without attributes and beyond Space and Time. This Self is truly ONE, the WHOLE and therefore all-embracing.
This is to be understood that there is a centre which is not fixed in one place but it moves. Everything moves, such as this Universe is expanding. Galaxies are going far away from one another. Subatomic particles, electrons move. Mind moves. Everything moves but One remain unmoving and that is Awareness.
This Self is beyond the senses, beyond the understanding, beyond all expression. It is pure Awareness[ NIRGUNA BRAHMAN]. It is BLISS. It is ONE without SECOND. Know it Alone!
The Devas represent the mind and senses. The ignorant mind, not aware of who the Self is, tries to catch It, through different paths, different knowledge, but never succeeds. The Self, as it were, is always ahead of the mind.
All the objects are perceived through five senses. We have limitations of perceptions. These five senses are five instruments. The Brain system processes data inputs received through these five instruments. There are creatures, whose instruments are different from us. Whether it be vision or hearing or sensing through skin etc. As like in case of snakes, which can sense 0.02 degree of difference in temperature. Similarly there are examples in case of audible sound frequencies. For vision too there are different creatures with different abilities. Therefore different impressions, and different perceptions work. Nothing is impossible. so, the interpretation of existence is quite relative according to difference in perceptions.
Essence of existence (SAT) is that It is all pervading. If we can activate the core of everything, that is Consciousness, then we can perceive some extra, more than what is ordinary. For that we must remove avidya (ignorance). We have to search for extra which can not be perceived through sense organs. That is known as “seeking the truth”.
So nearer yet far away. For that we have to realize that : I am not separate from the Truth, the Existence(sat), the Consciousness(chit). I am the Consciousness. I am aware that I am pure Consciousness. Pure Consciousness is that Consciousness, where there is no thought.
Fifth Mantra:
§ The Self appears to move-yet It moves not. It is far distant-yet It is near. It is within all, and It is without all.
1) tat ejati tat na ejati tat doore tat u antike, 2) tat antarasya sarvasya tat u sarvasyasya bahyatah.
1) The meaning of the mantra in this part is that: the Atman moves and yet It moves not; It is far away and yet is near. 2) The second part of the mantra says: It is within all of this; and yet It is also outside of all this.
Analysis:
The Self is beyond all mental concepts. far and near, within and outside, moving and unmoving – all these are concepts of mind with respect to space and time. Mind tells us that we can not catch the Self. The mind and the Self are in two different realms of reality. But let us look into the pictures given below:
This is how ONE became many.
Sixth Mantra: The Jnani- Seer of the Self:
1) yas tu sarvani bhutani aatmani eva anupashyati 2) sarva bhutesu ca aatmanam tatah na vijugupsate.
1) He who sees all beings and forms in the Self, he alone really sees. 2) He also sees the Self in all beings and forms, there after he feels no hatred towards anyone.
Analysis: Everything in the creation is Atman:
The sixth mantra says that seeing all beings in the Lord, means as being superimposed on the Lord and seeing the Lord in all beings means as the substratum of all beings. God- realization ceases the existence of individuality and creates Universality. Sarvatma Bhava must be the feelings for equality. This is the true essence of God-realization. This will ensure the absence of all ill feelings in human. We should see the Virat [jagat] as our own Atman. There should be neither Raga nor Dvesa, nor the feelings of exhilaration nor grieving. When one has such an integrated vision of life, it becomes impossible to hate any being. Dislike and hatred only come when we see others as different from us.
Seventh Mantra: Freedom from Delusion and sorrow:
1) yasmin sarvani bhutany atmaivabhud vijanata 2) tatra ko mohah kahsoka hekatvam anupasyatah.
1) When all beings and forms have become one in his own Self-knowing thus; 2) how can he feel delusion and grief thereafter, who sees oneness (Non-Duality) alone everywhere.
Analysis:
When the feeling of Oneness will be permanent, the person will not consider any event or object as his or her. The thinking of mine or not mine will vanish. There will be equality in all spheres of life under all circumstances. One transcends all pain and pleasures. Then there will be no more duality of subject and object. No more experiencer, experiencing and experienced. As in an ocean, the waves are not separate from ocean. Arises in the ocean and merge there itself.
Conclusion:
Reward of Realisation: The Birth of Universal Love
When we realise the Text so far discussed above, we will be to establish an World free of Hate. The vision of Unity will prevail then. Universal Love will be seen everywhere. The experience of Oneness with all beings comes as a result of the highest knowledge by discovering the true nature of Self.
Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
Isavasya Upanishad for Beginners: By Swami Krishnananda.
Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
Commentary of ChAndogya Upanishad: By Swami Krishnananda.
IshaVasya Upanishad:By Swami GuruBhaktananda.
EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
A-U-M Awakening to Reality: By Dennis Waite***
Panchadasi: Swami Vidyaranya:
Information available on internet.
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Happy Mother’s day to all Mothers of this Universe.
Devi is Mother! Universal Mother!
English literal meaning of the above mantra is this: ” To that Devi Who in All beings is abiding in the form of Mother, Salutations to Her. Salutations to Her, Salutations again and again.”
I bow down and surrender myself to you, O’ Devi, The Universal Mother! 🙏🙏🙏
Today, on the occasion of Mother’s day I am going to share one Text written by Adi Shankaracharya “Matripanchakam”
But, before that I must share a story on Adi Sankaracharya and his mother Aryamba. Shankaracharya got his primary education from his mother as he lost his father Sivaguru. when he was just 7 years old. Mother Aryamba played a key role in teaching Vedas and Upanishads to the young Shankara.
Without going into details about Shankaracharya, I would like to share one significant event here.
From the early childhood Shankara was very keen on becoming a monk. His mother opposed this idea of Shankara on becoming a monk. However Shankara had firm determination on becoming a monk. One day Shankara accompanied his mother to a nearby river and took a plunge into the river. Suddenly, a crocodile appeared from beneath the river and caught hold of his leg. Shankara then cried out to his mother for help. His mother saw that crocodile was pulling his son into the river. His mother also felt helpless. Shankara then urged her to allow him to die as monk. As soon as his mother gave her a consent, the crocodile spared his life and went back to the river. Shankara was saved miraculously. After that he began his journey to become a monk after his mother gave him permission with one condition that he would be present during her death and follow all the rituals that are recommended in shastras.
Shankaracharya promised his mother that he would be present during her death and follow all the rituals
At the age of 12 he left home. Once, when Adi Shankaracharya was in the North India, he intuitively came to know that his mother is sick and death is near. Upon realization, that his mother has limited time in this world, he walked all the way back to his native Village : Kaladi, Kerala, India. He stayed for few days beside his mother’s death bed. Finally she died and Adi Shankaracharya went back to Himalaya.
Adi Shankara expounded the doctrine of Advaita Vedanta. He advocated the ancient concept of Hinduism which explains the unification of Atman and Brahman. He started his writing his own analysis on Upanishads, Brahma sutra, Bhagavad Gita and other sacred Texts. ” Matripanchakam” is one among them.
Following Five verses are believed to be composed by Adi Shankaracharya on the death of his mother.
1)The unbearable pain endured by her at the time of delivery, the lack-lustre feeling and the emaciation of the body during pregnancy, the year-long sharing of the bed dirtied by the baby, none of these sufferings borne by the mother because of pregnancy can be compensated in the least by a son, however great he may be. Salutations to that mother.
2) Having dreamt of me as clad in the robes of an ascetic, she rushed to the gurukula where i was studying and wept aloud. The entire gurukulam also wept with her at once. O mother, salutations to your feet.
3) O mother, I did not give you even water at the time of death. I am barred from performing the prescribed religious rites for you on your death anniversary. O mother I could not taraka mantra for you at the time of death. O mother, bestow your incomparable compassion on me who was late in coming.
4) When you fondled me as a child these affectionate words came out of your mouth: “You are a jewel, you are my eyes, O my dear one, my son, may you live long!” To that mouth I am now giving these dry grains!
5) O mother, who at the time of delivery cried aloud in pain, ” O mother, O father, O Lord Shiva, O Krishna, O Govinda, O Hari, O Mukunda”, I offer this obeisance to you.
Ancient Hindu Scriptures expound a reverence for the Divine Mother. The 10th Chapter of Rigveda, known as Devi Sukta [ Hymn on Goddess] says:
I am the Queen, the gatherer-up of treasures, most thoughtful, first of those who merit worship.
Thus, gods have established me in many places with many homes to enter and abide in. Through me alone all eat the food that feeds them, -each man who sees, breathes, hears the word outspoken.
They know it not, yet I reside in the essence of the Universe. Hear, one and all, the truth as I declare it. I, verily, myself announce and utter the word that gods and men alike shall welcome.
I make the man I love exceeding mighty, make him nourished, a sage, and one who knows Brahman.
I bend the bow for Rudra [ Shiva], that his arrow may strike, and slay the hater of devotion. I rouse and order battle for the people, I created Earth and Heaven and reside as their Inner Controller. On the world’s summit I bring for the sky the Father: my home is in the waters, in the Ocean as Mother.
Thence I pervade all existing creatures, as their Inner Supreme Self, and manifest them with my Body.
I created all worlds at my will, without any higher Being, and permeate and dwell within them. The eternal and Infinite Consciousness is I; it is my greatness dwelling in everything. ——- Devi Sukta: Rig Veda: 10.125.3 – 10.125.8.
Conclusion: Without mother there can not be a father.
YOU ARE MOTHER!!!
Published in your name, O’ my Mother! I love YOU.
It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com
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Introduction:-
