Showing posts with label UPNISHAD. Show all posts
Showing posts with label UPNISHAD. Show all posts

Wednesday, May 28, 2014


Upanishad Ganga's photo.The concept of the Guru can be traced back to the ancient Vedic periods; in the Upanishads, the teacher is presented at being indispensable to Self-knowledge. Other traditions also emphasise the need for a teacher for those who wish to advance spiritually. The names for teachers are different- spiritual director in Christianity, tzaddik in Judaism, startsy in the Russian Orthodox tradition, and mu...rshid in Sufism. All these guides perform the same task; namely, leading the souls in their care to the place they themselves have reached.

People often wish to know 'How does one choose a Guru?' It is not a question of the disciple selecting the Guru. The disciple gravitates towards a Guru, and will find the Guru he needs for his present state of mental development. In the words of Shri Nisargadatta Maharaj, a contemporary sage: “Be the right man and the right guru will surely find you.”

The Upanishads summarise the qualifications of a teacher in two terms: Shrotriya (one who is a master of the scriptures) and Brahmanishtha (one who is well established in the experiences of Truth). Without the knowledge of the scriptures, the teacher will not be able to convey his wisdom to the disciples. But a mere book-knowledge is not sufficient. The words coming from an individual can gather wings only when they spring from a heart soaked with sincere subjective experience.

However, to be a preceptor, one must have two more qualifications. His behaviour in the world must be perfect, as his students will be tempted to imitate him in all his external habits. If his behaviour is not perfect, it is possible that students will copy his bad habits and thus ruin themselves. Secondly, a preceptor must have large-heartedness flowing with kindness and patience. This is necessary since in the early stages the students will revolt against new concepts that conflict with their present understanding. To weed out the mind and to replant new ideas is a most painful operation and this can be achieved only when the teacher has infinite patience, endless love and supreme affection
It is clear that no amount of enquiring into or discussing with a Teacher is of any avail unless the student has taken enough time to tune himself up to the Teacher. Spirituality is not something that we can start discussing and arguing among ourselves to while away an idle hour. It is to be understood in an atmosphere of peace and tranquillity – for this understanding is an attempt at the deep experiences of the Master expressed not so much through his words.

Therefore, Shri Adi Shankaracharya, in his composition 'Vivekachoodamani' explains that a seeker should approach the Teacher and learn, first of all, to love him, trust him and later on, through love-inspired acts of service, become receptive and establish a rapport filled with reverence. Thus, Vedanta is almost over-emphasising the method of approaching the Teacher.

तमाराध्य गुरुं भक्त्या प्रह् वप्रश्रयसेवनैः।
प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः॥ [- विवेकचूडामणि ३४]
tamārādhya guruṁ bhaktyā prahvapraśrayasevanaiḥ,
prasannaṁ tamanuprāpya pṛcchejjñātavyamātmanaḥ. [- Vivekacūḍāmaṇi 34]

Worshipping that Guru with deep devotion, when he is pleased with your surrender, humility and service, approach him and ask him to explain what you must know.

These days, unfortunately, we find seekers who think nothing of calling the Teacher over the phone to enquire from the Teacher about the goal of life, the path, the means and so on. Such telephone-tuition is not possible in spirituality and the seeker of a spiritual life and religious truths should approach the Master in an attitude of reverence and surrender.
A young seeker once questioned Swami Chinmayananda: 'Whatever you teach is there in the books. What do I need a Guru for?' Swamiji replied: “Why don't you ask this question to the books?' The very fact that we have such questions such as th...e one asked by the young seeker indicate that we need teachers to teach us. Is there anything we do well, with confidence, or mastery if it has not been taught to us? If, for every perfect act in the world we need the guidance of an instructor, we can well understand the need for a guru on the spiritual path. On this path we have to deal with the subtlest forces and enormous confusions of the vehicle called the mind with its varied moods and delusions! Today – the full moon day in the month of Ashada as per the Hindu calendar, is Guru Purnima – a day of veneration to the Guru. Followers of Buddhism also celebrate this day in honour of Lord Buddha who gave his first sermon at Sarnath on this day. Hindus celebrate this day as Vyasa Purnima, as not only was Sage Veda Vyasa born on this day, but is also said to have commenced the great work, Brahmasutras, on this day. For those who wish to express their reverence and offer prostrations to Sage Veda Vyasa, These are the 108 names of Sage Veda Vyasa (श्री वेद व्यास अष्टोत्तरशत-नामावलिः) which may be chanted by setting aside 10 minutes today:
The 'secret' technique of getting freed from the ahamkara – the ego, the sense of doer ship and enjoyer ship is shared by Lord Krishna in the following verse of the Bhagvad Geeta:

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥ [- भगवद् गीता ९.२७]

yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat,
yattapasyasi kaunteya tatkuruṣva madarpaṇam. [- Bhagavad Gītā 9.27]

Whatever... you do, whatever you eat, whatever you offer in sacrifice, whatever you give, whatever you practise as austerity, O Kaunteya (Arjuna), do it as an offering to Me.

The seeker is assured of attaining the supreme Self by living in the pure spirit of dedicated offering. When actions are undertaken without ego, the reactions of those actions cannot add to the impressions on the mind. It is the ego that acts and it is the ego that receives the reactions. Since existing impressions get wiped out during the mind's activities in the world; slowly and steadily the mind gets almost a total purgation of all impressions. In short, the mind becomes more and more purified (in the scriptural sense) – and a purified mind has more concentration and single-pointedness.
The teachings of Chanakya have the unique distinction of being principles which have been used successfully to achieve good results on a sustainable basis. Shared below are some foundation principles that Chanakya taught his students - including the well known Emperor Chandragupta:

सा श्रीः वः अव्यात। sā śrīḥ vaḥ avyāta. May that wealth protect you (all). (Invocaion)

सुखस्य मूलं धर्मः। sukhasy...a mūlaṁ dharmaḥ. Basis of happiness is ethics.

धर्मस्य मूलम् अर्थः। dharmasya mūlam arthaḥ. Basis of ethics is resources.

अर्थस्य मूलम् राज्यम्। arthasya mūlam rājyam. Basis of resources is kingdom (enterprise).

राज्यमूलम् इन्द्रियजयः।rājyamūlam indriyajayaḥ. Enterprise is rooted in conquering the (sense) organs.

इन्द्रियहजस्य मूलम् विनयः।indriyahajasya mūlam vinayaḥ. Conquering organs is rooted in humility.

विनयस्य मूलम् वृद्धोपसेवा।vinayasya mūlam vṛddhopasevā. Humility (moral training) is based on serving elders.

वृद्धोपसेवया विज्ञानम्।vṛddhopasevayā vijñānam. Worldly knowledge through serving with the learned.

विज्ञानेन आत्मानम् संपादयेत्।vijñānena ātmānam saṁpādayet. Equip yourself fully with worldly knowledge.

संपादितात्मा जितात्मा भवति।saṁpāditātmā jitātmā bhavati. One who has acquired knowledge becomes one who has conquered himself.

जितात्मा सर्वार्थैः संयुज्येत।jitātmā sarvārthaiḥ saṁyujyeta. The self-conquered shall endow himself with all resources.

Thus, the basis of all happiness is ethical behaviour – dharma !
The three levels of reality are summarised here:

1. प्रातिभासिक सत्ता / prātibhāsika sattā or illusory reality is that which appears for a very short period and then it disappears. For example our dream. This reality ceases to exist once one wakes up from the dream.

2. व्यावहारिक सत्ता / vyāvahārika or transactional reality is that which is perceived and interacted with during our waking s...tate. This entire universe that we experience everyday comes under this category. It seems to be more real than the previous one, and also seems to possess qualities like continuity, cause-effect relationship, doer-work relationship and so on. But all this remains true only until one 'wakes up' to the highest level of reality.

3. पारमार्थिक सत्ता / pāramārthika sattā or Absolute Reality is the changeless reality and is of the nature of existence per se. Not knowing this is called ignorance in the language of Vedanta, and knowing this is called real knowledge. This Absolute Reality is also referred to as Brahman or Atma or Sat-chit-ananda in the Vedantic texts.


Photo: विवेक द्वारा अपने शरीर अथवा पञ्चकोश को देखो। 

viveka dvārā apane śarīra athavā pañcakośa ko dekho.

Observe your body or the five sheaths through discrimination - Bharat in Episode 34In the Mandukya Upanishad's first chapter of the first section, there is a mantra which gives what is said to be the most 'perfect' definition of the Indefinable which is said to be the cause of all creation (Mantra 1.i.6). Thereafter, the rishis explain creation with the example of the spider which projects and withdraws (unto itself) the web; and the herbs and plants that sprout from earth. thus explained creation, the following mantra shares the various stages in the process of Creation:

तपसा चीयते ब्रह्म ततोऽन्नमभिजायते।
अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्॥ [ मुण्डक उपनिषद् १.i.८]

tapasā cīyate brahma tato'nnamabhijāyate,
annāt prāṇo manaḥ satyaṁ lokāḥ karmasu cāmṛtam. [Muṇḍaka Upaniṣad 1.i.8]

In brooding meditation or continuous thought (tapas) , the total creative urge (Lord Brahma) swells (with the very joy of Creation). From Him food is produced, from food the prana, the mind, the bhutas, the worlds and the karmas and their fruits.

The nuances of some of the terms in the above mentioned mantra would need to be understood to get clarity on the sequence of creation.
That all of creation has come from the Supreme, has been stated in various ways in different scriptures. In the ninth chapter of the Bhagavad Geeta, Lord Krishna tells Arjuna that He is the cause of all beings. The supreme Lord, 'brings forth and supports all beings', just as the ocean gives birth to, supports and nourishes all the waves in it. However, a doubt may arise in the mind of a student, to how the Supreme is said to be action-less, part less, formless and therefore can be the cause of the entire creation. This seeming contradiction is resolved in the following verse where the Lord tells Arujna that is in the mere presence of the supreme Self, Prakriti, borrows her sanction to plan and to execute, to act and to achieve:

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते॥ [- भगवद्-गीता ९.१०]

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram,
hetunānena kaunteya jagadviparivartate. [Bhagavad-gītā 9.10]

Under Me as her supervisor, Prakriti (nature) produces the moving and the unmoving; because of this, O Kaunteya (Arjuna) the world revolves.

Nature here means, the Unmanifest that gets projected as the manifest.
Jiva = Sat-Cit-Ananda principle + microcosm conditioning
Jiva – microcosm conditioning = Sat-Cit-Ananda principle

Ishvara = Sat-Cit-Ananda principle + macrocosm conditioning
Ishvara - macrocosm conditioning = Sat-Cit-Ananda principle

The relation between jiva-jagat-Ishvara can also be grasped from the following analogy:

A piece of cloth has some decorative patterns woven into it by the same thread of which the cloth is made. The various patterns form an image of a flower garden. The total concept we gain – that is of a flower garden – is similar to our total concept of the cosmos (jagat). The individual decorative patterns symbolise the individual names and forms of beings (jivas) as well as various inert objects.

What is the essence of the flower garden? Does it have an existence apart from the thread? If we were to remove all the threads, where would the flower garden be? The thread is the symbol of Ishvara in this analogy. But for this Ishvara, there would have been no world (jagat). Thus, the individual jiva and the varied names and forms that constitute the total concept of the world as we see it, are in essence nothing but a pattern fashioned from Ishvara.
In Vedanta, various terms are used to refer to the ignorance of one's true nature. Maya happens to be one of the appellations of ignorance – with its own unique connotation. The term maya indicates 'illusion' and 'magic'. The magician with his magical powers creates the illusion of pigeons flying out of his hat. So too, the all-powerful Lord with his maya creates a magical world wherein the Infini...te seems to be finite and the formless Truth seems to be endowed with forms. This indeed is unfathomable and hence maya is said to be 'अघटित-घटना/aghaṭita-ghaṭanā' which means 'that which makes the impossible possible'.

Another derivation for maya is 'या मा सा माया/yā mā sā māyā' or 'that which is not really there’ – since the ignorance is illusory and hence not really existent.

Two other terms – pradhana and prakriti are also used in Vedanta to describe ignorance.

The cosmos is created out of this maya endowed with three gunas (त्रिगुणात्मिका माया/ triguṇātmikā māyā). Just before creation there is equilibrium between sattva, rajas and tamas. This balance is broken by an upheaval and predominance of rajas and tamas over sattva. Such a break in equilibrium is necessary for the dynamics of creation. Maya loses its quiet stability, and then becomes functional and capable of creation. This state of maya when it is ready for creation is termed 'prakriti'. When there is equilibrium of sattva, rajas and tamas in maya the tendency for creation will be dormant and this state of maya is termed 'pradhana'.


The word veda comes from the root vid, "to know". Veda literally means "the book of knowledge." It is a compendium containing sacred and secular knowledge.
1. Rig Veda: hymns of praise and believed to be the oldest book of knowledge

2. Yajur Veda: special directions and formulas for the preparation and performance of rituals and ceremonies

3. Sama Veda: melodies and songs, with precise intonations and modulations to be changed at rituals and considered the most voluminous of the four Vedas

4. Atharva Veda: mystical formulas which paved the way for modern science in India.

Each Veda consists of three sections, namely:

1. Samhitas: The mantra portion, consisting of hymns of praise for Vedic deities

2. Brahmanas: The ritualistic portion, dealing with the methodology of performing Vedic rituals

3. Aranyakas: The contemplative portion.

It must also be understood that this classification is based on the content and not in the sequence of appearance.
The Upanishads belongs to Aranyakas.

Swami Chinmayananda introduces this very clearly in the book, 'Kenopanishad'. To get a copy of this book visit:

Bhaja Govindam V.4

नलिनीदलगत जलमतितरलं
विद्धि व्याध्यभिमानग्रस्तं
लोकं शोकहतं च समस्तम्॥४॥

nalinīdalagata jalamatitaralaṁ
viddhi vyādhyabhimānagrastaṁ...
lokaṁ śokahataṁ ca samastam||4||

The water drop playing on a lotus petal has an extremely uncertain existence; so also is life ever unstable. Understand, the very world is consumed by disease and conceit and is riddled with pangs.

Life is uncertain; death waiting to take us at any moment. Understanding this we must question the purpose of our life. Why am I here? What is the purpose of my existence?

The world is riddled with pain and sorrow. Yet, we continue to seek for everlasting bliss. We go to great lengths to obtain moments of fleeting joy from this impermanent world, but we never stop to think. Can I obtain permanent joy from something impermanent?

Vivekachoodamani, V.49

को नाम बन्धः कथमेष आगतः
कथं प्रतिष्ठास्य कथं विमोक्षः।
कोऽसावनात्मा परमः क आत्मा
तयोर्विवेकः कथमेतदुच्यताम्॥४९॥
ko nāma bandhaḥ kathameṣa āgataḥ
kathaṁ pratiṣṭhāsya kathaṁ vimokṣaḥ|
ko'sāvanātmā paramaḥ ka ātmā
tayorvivekaḥ kathametaducyatām||49||...

What is bondage? How has it come? How does it continue to exist? How is one freed from it? Who is the non-Self? Who is the Self? And how can one discriminate between them? Do tell me about all these.

Deep enquiry into oneself and the world around us brings us here. The most pertinent questions of Vedanta are being asked by the student to the teacher.

Will these answers leave me questionless? Will this search for the truth give my life relevance? Will I attain that ultimate peace and happiness?

Stay with us as we continue our journey to the Truth

Atma Bodha, V.6

संसारः स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः।
स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्॥६॥
saṁsāraḥ svapnatulyo hi rāgadveṣādisaṅkulaḥ|
svakāle satyavadbhāti prabodhe satyasadbhavet

This world, which is full of attachments and aversions is like a dream. It appears to be real, as long as it continues but is unreal when one is awake.
The world is full of change. No object ever remains the same. This is the nature of the world. Yet, we attempt to look for permanent happiness in this impermanent world. Alas, the greatest contradiction of our life!

Take a closer look. Is the world the ultimate reality? Is there something beyond what meets the eye?

Praśnopaniṣad V. 1.3

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ भगवन्कुतो ह वा इमाः प्रजाः प्रजायन्त इति
प्रश्नोपनिषद् १.३
atha kabandhī kātyāyana upetya papraccha bhagavankuto ha vā imāḥ prajāḥ prajāyanta iti

Then Katyayana Kabandhin having approached (Pippalada) asked him, 'Venerable Sir, from where are these creatures born?'


Here, the student is enquiring about the origin of all living beings. Why is it important to know our origin? How can this information help us?

Bhaja Govindam V. 23

कस्त्वं कोऽहं कुत आयातः
का मे जननी को मे तातः।
इति परिभावय सर्वमसारम्
विश्वं त्यक्त्वा स्वप्न विचारम्॥ २३॥

kastvaṁ ko'haṁ kuta āyātaḥ
kā me jananī ko me tātaḥ|
iti paribhāvaya sarvamasāram...
viśvaṁ tyaktvā svapna vicāram

Who are you? Who am I? From where did I come? Who is my mother? Who is my father? Thus enquire, leaving aside the entire world of experience, essenceless and a mere dreamland, born of imagination.

'Enquire the source from which we must have risen. Let us not take things for granted. Let us make use of our rational intellect. Enquire wherefrom we have come and where we are bound to- whence? And whither? 'Who are you? Who am I? Where have we come from? Who is really my mother? Who is father?' ... Such enquiries will reveal not only the hollowness of the world of names and forms of endless bewitching enchantments, but will also reveal the empty vanities of the life we now live.'

- Pujya Swami Chinmayananda , Bhaja Govindam Commentary V.23

Shri Adi Shankaracharya is the finest spokesperson the world has produced for Advaita Vedanta. It is his work that restored Advaita Vedanta in the echelons of World philosophy. The vibrancy he brought to Advaita has been picked up by many s...aints in the centuries after him. Naturally there are many biographies of the Acharya.

Adi Shankara: Finite to the Infinite is a picturesque narrative that closely follows Swami Vidyaranya's Shankara-digvijaya. It is a monograph on the life, travels and works of Acharya Shankaracharya. The presentation is lucid, very often poetical and gives us a vivid picture of the young sannyasi moving from place to place. What emerges in the end is an inspiring figure of an intrepid scholar, an illustrious teacher, a visionary administrator, and a superb poet. Certainly, we have in Adi Shankaracharya's personality the much needed motivation for the youth of today who are building the new India!

To get your personal copy or gift it, please visit the following link:

 The Śivasūtraṇi (शिवसूत्राणि), also referred to as the Māheśvara sutras (माहेश्वर सूत्राणि) are fourteen mnemonic verses which encode the organization of the alphabet of the Sanskrit language. They have been referred to in th...e Aṣṭādhyāyī of Pāṇini, which is the foundational text of Sanskrit grammar. They and are called by this name as they are said to have been revealed to Pāṇini by Śiva (also known as Māheśvara) through the Tāṇḍava (ताण्डव) dance.

नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम्।
उद्धर्त्तुकामो सनकादिसिद्धादिनेतद्विमर्शे शिवसूत्रजालम्॥
nṛttāvasāne naṭarājarājo nanāda ḍhakkāṁ navapañcavāram,
uddharttukāmo sanakādisiddhādinetadvimarśe śivasūtrajālam.

At the end of His Cosmic Dance, Śiva, the Lord of Dance, with a view to bless the sages Sanaka and so on, played on His ḍamarū fourteen times, from which emerged the fourteen sūtras, popularly known as Śivasūtras or Māheśvara sutras.
Sanskrit is a fascinating language, which opens the doors to study of Indian scriptures. Chinmaya International Foundation, the academic and research wing of the Chinmaya Mission offers opportunities for Sanskrit study to any sincere student. The Easy Sanskrit Course for beginners ( CLICK HERE) is available both in both online and postal mode; and the Advanced Postal Sanskrit Course is available for those with prior knowledge of Sanskrit basics. 

Episode 52 – Gratitude – Adi Shankara & Totaka

Episode 47 – The Yoga of Action – Haridas & Tansen


Based on Episodes 45 and 46, which explains that sadhana (spiritual practices) is required for gaining Self-knowledge, we may conclude that two things are required - purity of mind and clarity in intellect. It is important to understand with a lack of spiritual discipline (or discipline in any field) one will not be able to excel, let alone progress in that field. An undisciplined mind drives the individual to the field of sense objects so that it is never available for the Higher. But as one develops restraint over ones senses, one can 'call back' the mind whenever it wanders away to the sense fields. At the same time the intellect has to distinguish between the ephemeral objects of the world and the eternal Principle of Life. Thus, the emphasis on niddhidhyasana, which leads to a subtle discrimination. The purity and clarity render the human mind and intellect integrated for the pilgrimage to the Truth.

Shared is a pictorial explanation how the integrated mind and intellect can help one attain the Truth:

This diagram and a detailed explanation of the same form part of the introduction to Bhagavad Geeta commentary by Swami Chinmayananda.
Photo: Based on Episodes 45 and 46, which explains that sadhana (spiritual practices) is required for gaining Self-knowledge, we  may conclude that two things are required - purity of mind and clarity in intellect. It is important to understand that with a lack of spiritual discipline (or discipline in any field) one will not be able to excel, let alone progress in that field. An undisciplined mind drives the individual to the field of sense objects so that it is never available for the Higher. But as one develops restraint over ones senses, one can 'call back' the mind whenever it wanders away to the sense fields. At the same time the intellect has to distinguish between the ephemeral objects of the world and the eternal Principle of Life. Thus, the emphasis on niddhidhyasana, which leads to a subtle discrimination. The purity and clarity render the human mind and intellect integrated for the pilgrimage to the Truth.

Shared is a pictorial explanation how the integrated mind and intellect  can help one attain the Truth:

This diagram and a detailed explanation of the same form part of the introduction to Bhagavad Geeta commentary by Swami Chinmayananda. 

To get your copy of the same please visit:
 To get your copy of the same please visit: 
Yoga Vasishtha is a text in which the way of reaching the Truth is taught by Kula Guru Rishi Vasishtha to Shri Rama (in this instance, symbolising the ideal student). Analysing the nature of the mind and the vasanas therein, Sage Vasishtha states the following:

द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते।
वासनौघेन शुद्धेन तत्र चेदपनीयसे॥ [ योग वसिष्ठ सार संग्रह २.४]

dvividho vāsanāvyūhaḥ śubhaścaivā...śubhaśca te,
vāsanaughena śuddhena tatra cedapanīyase. [ Yoga Vasiṣṭha sāra saṁgraha 2.4]

तत्क्रमेण शुभेनैव पदं प्राप्स्यसि शाश्वतम्।
अथ चेदशुभो भावो यत्नात् जेतव्य एव सः॥ [ योग वसिष्ठ सार संग्रह २.५]

tatkrameṇa śubhenaiva padaṁ prāpsyasi śāśvatam,
atha cedaśubho bhāvo yatnāt jetavya eva saḥ. [ Yoga Vasiṣṭha sāra saṁgraha 2.5]

शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित्।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि॥ [ योग वसिष्ठ सार संग्रह २.६]

śubhāśubhābhyāṁ mārgābhyāṁ vahantī vāsanāsarit,
pauruṣeṇa prayatnena yojanīyā śubhe pathi. [ Yoga Vasiṣṭha sāra saṁgraha 2.6]

Your vasanas are of two kinds – good (auspicious) and bad (inauspicious). If you are led by the stream of pure vasanas, then you will gradually reach the eternal Abode. However, if the disposition of the mind is bad then it should be conquered by effort. (2.5 & 2.6)
The river of vasanas flowing through good and bad channels should be directed to the good channel by great effort. (2.7)

Thus, it is by becoming aware of one's inherent tendencies that any change can be brought about. Subsequently, by consciously following good promptings, their forces increase. Some of the ways in which we can work on purifying / changing our vasanas are: being intellectually alert to recognise vasanas; analysis (how thoughts come to us, what sustains them, what aggravates them, what stops them); substituting negative thoughts (vasanas) by positive ones; outgrowing vasanas and also by observing terrible consequences of bad tendencies in others.

(Please note: Yoga Vasishtha is a voluminous book of 32000 verses. This has been abridged to 86 verses by Swami Tejomayananda in a text titled 'Yoga Vasishtha Sara Sangraha'. The verse numbers shared above are based on this text and not the complete Yoga Vasishtha text).
The three gunas (sattva, rajas and tamas) and their expressions are described in some detail in texts like the Bhagavad Geeta and Vivekachoodamani. This has been done so that, we as seekers of cultural expression and growth, are to take warning and strive to raise ourselves into the sattvika guna, if we find ourselves to be predominantly tamasic or rajasic. It is important to remember that the des...cription of gunas is not to classify others! They are shared to provide us a ready-reckoner to help in our constant and daily self analysis and self-discipline.

Lord Krishna tells Arjuna in the concluding chapter of the Bhagavad Geeta that no living organism in the world, 'no creature either on earth or even among the Gods in heaven,' is totally free from the influence of these three gunas. No living creature can act or work beyond the frontiers provided by these three gunas. Nature (Prakriti) itself is constituted by these three gunas; actually, the play of these three gunas is the very expression of Prakriti.

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ [ भगवद्-गीता १८.४०]

na tadasti pṛthivyāṁ vā divi deveṣu vā punaḥ,
sattvaṁ prakṛtijairmuktaṁ yadebhiḥ syāttribhirguṇaiḥ. [ Bhagavad Gītā 18.40]

There is no being on earth, or again in the heavens among the Devas (heavenly beings); who is totally liberated from the three qualities, born of Prakriti (matter).


Saturday, May 3, 2014

Nirvana Satakam- Sankhya sutra by Adi Shankaracharya

The World Is  Sankya, Nirvana Satakam

By Adi Shankaracharya explaining the various elements in us for understanding Objects  and how we perceive them, the ‘Observer
न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
Na Ca Praanna-Samjnyo Na Vai
Na Vaa Sapta-Dhaatuh Na Vaa |
Na Vaak-Paanni-Paadam Na Copastha-Paayu
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||2||
2.1: Neither am I the Vital Breath, nor the Five Vital Air,
2.2: Neither am I the Seven Ingredients (of the Body), nor the Five Sheaths (of the Body),
2.3: Neither am I the organ of Speech, nor the organs for Holding ( Hand ), Movement ( Feet ) or Excretion,
2.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
The outside world, to be made known to us has,
The Prakriti,(The Potential Energy to be known,),of  three constituent  Dispositions of the Prakriti) called the Gunas.
Purusha, Kinetic Energy that Flows,
Mahat, The Intellect, to translate these,
Ahankara,The Feeling of ‘I, Mine” to be conscious,
Mind,(For the Observer)
Five sensory organs,(For the Observer)
Five Motor organs,(For the Observer)
Five Subtle Elements(For The Observed, The World)
Five Gross Elements(For the Observed)
Total 25.
Let us look at each in brief.
What is to be known, has ‘To Be’
That implies presence.
That presence has to be immanent and be inert, to be activated when to it is to be known or aware of.
This presence is Prakriti or the Principle that is permanent, immanent and inert, awaiting to be known.
This is provided by Purusha, the Kinetic principle that interacts with the Prakriti to generate Intellect,(at the macro level)
Now Prakriti is constituted by the Three Gunas or Dispositions(for details see post Gunas under Indian Philosophy)
This Intellect at the Macro level is Mahat.
Once the Intellect is formed, it is ready to be known, both at the Macro-level and at the individual level.
To be  understood, at the Macro-level, the external World has the Following.
Five elements,Earth, Water, Fire, Air and Ether.
These five elements have five  subtle elements called Tanmatras.
The Five elements of the external world are gross in nature.
Their qualities are a part of them ,  like Heat and Light are the qualities of Fire.
We can not experience them as they are.
The qualities embedded in them make us aware of them, like the heat is known by our bodies, light by our eyes.
To sum up, the external world, the’Observed’ has elements that complement the internal organs of the Individual(Observer).
When these connect Awareness or Knowledge dawns.
Put it in another way , the Observed becomes Observer when connected, when the Individual Ego is identified with it.
Therefore to know the Observer(self), is identical with knowing the Observed(External world), for the elements that constitute both are the same.
The Observed becomes known when the elements of both the Observer and the Observed become  One, when the ‘Ahankara’ or  the ‘I, Mine ‘ is eradicated.
This , in essence, is Advaita of Shankaracharya.
It would be interesting to note that the principles elaborated above are from the Sankhya system of Indian Philosophy , which is called a Nastika, Heterodox, as it does not believe in the authority of The Vedas and for Shankaracharya , the Vedas are his source.
Truth has many facets but destination and truth is one.
From Ramani

Monday, February 3, 2014


Photo: Where Atman (soul) resides in our body and how can we separate that?

Here is the answer from Almighty’s Scripture. Please share in your wall for all. :)
God is one, the wise call him by many names.

Rig Veda 1.164.46


Om Saha Nau-Avatu |
Saha Nau Bhunaktu |
Saha Viiryam Karava-Avahai |
Tejasvi Nau-Adhii-Tam-Astu Maa Vidviss-Aavahai |
Om Shaantih Shaantih Shaantih ||

1: Om, May God Protect us Both (the Teacher and the Student),
2: May God Nourish us Both,
3: May we Work Together with Energy and Vigour,
4: May our Study be Enlightening, not giving rise to Hostility,
5: Om, Peace, Peace, Peace.
Photo: ♡:)

Photo: OM

Liberation through unification.

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प्रजापतिश्चरति गर्भे अन्तरजायमानो बहुधा वि जायते। तस्य योनिं परि पश्यन्ति धीरास्तस्मिन् ह तस्युर्भुवनानि विश्वा॥

प्रजापालक परमात्मा की सत्ता सम्पूर्ण पदार्थों म...ें विद्यमान है, वह अजन्मा होकर भी अनेक रूपों में प्रकट होता है। उसकी कारण शक्ति में सम्पूर्ण भुवन समाहित है। ज्ञानी-जन उसके मुख्य स्वरूप को देख पाते हैं॥

The 19th verse of Yajurveda: Chapter 31 explains that the Lord/परब्रह्म الله / is present in all the matter i.e. a part of Him and His power resides in every entity i.e. He is Omnipresent and that Supreme Being, although unborn, appears in many (several/diverse) forms (set-up/aspects/looks/features/figures/Avatars) i.e. He incarntes when there is unbearable harm to Dharma. Everything is within Him. Pandits (Scholars) could see His prime (Universal) form i.e. Viraat Svaroop (विराट् स्वरूप).

Photo: Swami Vivekananda made a strict demarcation between the two classes of Hindu scriptures : the Sruti and the Smritis. The Sruti, by which is meant the Vedas, consist of eternally and universally valid spiritual truths. The Smritis on the other hand, are the dos and donts of religions, applicable to society and subject to revision from time to time. Vivekananda felt that existing Hindu smritis had to be revised for modern times. But the Srutis of course are eternal - they may only be re-interpreted.

This one hymn comes as prelude of few Upanishads, for example Kenoponishad, Kathoponishad. There are 108 Upanishads in total.
Photo: This one hymn comes as prelude of few Upanishads, for example Kenoponishad, Kathoponishad. There are 108 Upanishads in total.
Photo: Kali Puja will be celebrated tonight especially in West Bengal and across the country. Kali is a central figure in late medieval Bengali devotional literature.

Kālī, also known as Kālikā (Sanskrit: काळिका), is the Proto-Indo-European goddess associated with empowerment, shakti.

In Mahavarata Kali is termed as  Kālarātri (black night).

If we go earlier in Scriptures where Almighty disclosed the secrets of creation/manifestation, we can really find and relate the term "Kālī" (FIRE) as one of the basic factors of creation and sustenance. 

A reference in Bhagavad Gita in Chapter No.7 verse 4 on the basics of nature can be found. "Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature divided eightfold."

Who can write such authoritative verse 8000-10000 years ago which is discovered few hundred years ago, planets..., stars, and universe? Either they were much superior scientists or learnt from Almighty, the Creator, and the Knower. There are atheists who don't believe in existence of God. We will know shortly here what Almighty said about them in His Holy Scripture.

 Photo: We request you to invite your friends and like this page to know the truth. We only refer from Omnipotent Almighty’s scriptures.

Who can write such authoritative verse 8000-10000 years ago which is discovered few hundred years ago, planets, stars, and universe? Either they were much superior scientists or learnt from Almighty, the Creator, and the Knower. There are atheists who don't believe in existence of God. We will know shortly here what Almighty said about them in His Holy Scripture. 

अपने मित्रों को आमंत्रित करें और इस पृष्ठ को सच्चाई का पता करने के लिए पसंद करने के लिए अनुरोध करें | हमारे संदर्भ केवल सर्वशक्तिमान भगवान के शास्त्रों से है.

8,000-10,000 साल पहले इस तरह के प्रामाणिक श्लोक कौन लिख सकते हैं जो कुछ साल पहले खोज की है, ग्रहों, तारों, ब्रह्मांड ? या तो वे ज्यादा बेहतर वैज्ञानिकों थे या सर्वशक्तिमान, निर्माता, ज्ञाता से सीखा है. जो नास्तिक हैं, वह भगवान के अस्तित्व में विश्वास नहीं करते हैं | सर्वशक्तिमान उनकी पवित्र शास्त्र में उनके बारे में क्या कहा शीघ्र ही यहाँ पता चल जाएगा |


 Photo: Good Morning. Let us start the day with Gayatri Mantra and the meaning. Without knowing the meaning, owning and realization it is incomplete.  One point I wish to mention humbly that the Gayatri Mantra in the Scripture of Rig Veda (ch-3 hymn-62 sloka -10) is not having "bhurbhubah swaha") what we hear generally. The first person who taught me this divine sloke was Sri Subrata Chakraborty, my childhood friend, whom I pay my respect for preaching me this powerful commandment.