Key Concepts from the Sivananda Lahari of Adi Shankaracharya.
Commentary and translation by Dr. Kamala Chidambaram- Devotee of Swami Chinmayananda.
My Thoughts, prayers, and Reflections.
Velandy Manohar, MD
I begin this awesome abhyasa by seeking Adi Guru Sankaracharya’s anugraha [Divine Blessing]
“Hrudaye kalaye vimalam Charanam,
Bhava Sankara Desika me sharanam”
On Thy faultless feet I meditate in my heart,
Be Thou my refuge O Master, Sankara!
Totakashtakam
“Sadasiva samarambham Sankaracharya madhyamam asmad acarya paryantam vande guru paramparam”
Meaning: salutation to the lineage starting with Lord Sadasiva, with Adi Sankara in the middle and continuing up to my immediate teacher.
“Narayana samarambham Vyasa Sankara madhyamam asmad acarya paryantam vande Guru parampara”
Meaning: salutation to the lineage starting with Lord Narayana, with Vyasa and Adi Sankara in the middle and continuing up to my immediate teacher.
Siva/Vishnu are said to be the first teachers. Veda Vyasa is said to be the first human teacher, who is regarded as an incarnation of Vishnu himself. This is the reason his birthday is celebrated in remembrance of Gurus (Vyasa Purnima is called Guru Purnima).
“Dhyana mulam gurormurtih puja mulam guruh padam mantra mulam gurorvakyam moksha mulam guruh kripa”
Meaning: Guru’s murti/idol/body is the object of meditation, his feet the objects of worship, his words the objects of chanting. All this is because in his grace lies the source of liberation.
The Guru Shishya Parampara - A Remarkable Hindu Tradition (templepurohit.com)
Section I
Aa no Bhadraha, krutva Yantu Vishwataha. RK Veda I.18 1
Let Noble thoughts come to us from every side!
Lord Sri Krishna in the Bhagavad-Gita (8.13) teaches the vital significance of meditating on Aum:
Om ity eka Aksharam brahma vyaharan mam anusmaran
Yah prayati tyajan deham sa yati paramam gatim
Having closed all the gates, having confined mind in the heart, having fixed his life-breath in the head, engaged in firm Yoga, uttering Brahman, the One syllabled “Om”, thinking of Me, who so ever departs, leaving the body, he reaches the Supreme goal. Bhagvad Gita – Adi Shankaracharya Bhashya. The significance of Om and Gayatri Mantra are taught in the Upanishad.
Om! Saraswathi Namastubhyam,
Varade Kaamaroopini.
Vidya- aarambham Karishyami,
Siddhir bhavatu mey sadaa.
O! Goddess Saraswati, my humble prostrations unto Thee, who are fulfiller of all my wishes. I start my studies with the request that Thou will always bestow They blessings on me, [ In order that I achieve perfection]
Om Saha Nau-Avatu | Saha Nau Bhunaktu | Saha Viiryam Karava-Avahai |
Tejasvi Nau-Adhii-Tam-Astu Maa Vidviss-Aavahai |
Om Shaantih Shaantih Shaantih ||
Om, May God Protect us Both (the Teacher and the Student), May God Nourish us Both,
May we Work Together with Energy and Vigor, May our Study be Enlightening, not giving rise to Hostility,
Om, Peace, Peace, Peace.
Om Bhadram Karnnebhih Shrnnuyaama Devaah |
Bhadram Pashyema-Akssabhir-Yajatraah |
Sthirair-Anggais-Tussttuvaamsas-Tanuubhih |
Vyashema Devahitam Yad-Aayuh |
Svasti Na Indro Vrddha-Shravaah |
Svasti Nah Puussaa Vishva-Vedaah |
Svasti Nas-Taakssaryo Arisstta-Nemih |
Svasti No Brhaspatir-Dadhaatu ||
Om Shaantih Shaantih Shaantih ||
Rk, I, 89, 8.
Meaning:
Aum! O gods, may we hear auspicious words with the ears;
While engaged in yagnas,
May we see auspicious things with the eyes;
While praising the gods with steady limbs,
May we enjoy a life that is beneficial to the gods.
May Indra of ancient fame be auspicious to us;
May the supremely rich (or all-knowing) Pusa (god of the earth)
Be propitious to us;
May Garuda, the destroyer of evil,
Be well disposed towards us;
May Brihaspati ensure our welfare.
Aum! Peace! Peace! Peace!
Om Gannaanaam Tvaa Ganna-Patim Hava-Amahe Kavim Kaviinaam-Upama-Shravas-Tamam |
Jyessttha-Raajam Brahmannaam Brahmannas-Pata Aa Nah Shrnnvan-Nuutibhih-Siida-Saadanam ||
Om Mahaa-Ganna-Adhipataye Namah ||
Om, O Ganapati, To You Who are the Lord of the Ganas (Celestial Attendants or Followers), We Offer our Sacrificial Oblations, You are the Wisdom of the Wise and the Uppermost in Glory,
You are the Eldest Lord (i.e. ever Unborn) and is of the Nature of Brahman (Absolute Consciousness); You are the Embodiment of the Sacred Pranava (Om), Please come to us by Listening to our Prayers and be Present in the Seat of this Sacred Sacrificial Altar.
Om, our Prostrations to the Mahaganadhipati (the Great Lord of the Ganas
Om Saraswatiye Namaha Om Sharada Deviye Namaha Om Devi Gayatriye Namaha, Namo Paramam Rishibhyo, Namo Paramam Rishibhiyaha, Hrudaya Kalaye Vimalam Charanam, Bhava Sankara Desika me Sharanam!
Anaadi nidhanam Vishnum sarvaloka maheswaram ।
Lokadhyaksham stuvannityam sarvadhuhkhatigo bhavet।। Vishnu Sahasranam Stotram.
“By always praising the all-pervading Vishnu, who is without beginning or end, who is the Supreme Lord of all the Worlds, and who is the Eternal controller of the Universe, one gets beyond all grief.
Our Body, Mind and Spirit can be prepared to fully engage in the processes of imbibing gradually and assimilating the nourishment that God bestows on us when we seek His Grace by striving to better serve Him and His Creation by listening to Chanting these Stotram:
Sri Saila Mallikarjuna Suprabhatham,
Guru Paduka Stotram {there are two versions. One that the 14-year-old disciple Sankara Namboodiri of Kaladi, Kerala chanted to his Guru Govinda Bhagavadpada on the Banks of the Narmada River and a second later during his Dig Vijayam in 8th Century India,}
Guru Paaduka Prath Stavanam,
Saadhana Panchakam,
Sat Darasanam, [The forty verses are a treasure trove of wisdom composed by Maharishi Ramana.]
Atma or Nirvana Shatakam,
Siva Ashtakam, Viswanath Ashtakam, Bilva Ashtakam, Lingaa Ashtakam, Shiva Pancha Akshara Stotram and the moving eloquent, evocative Shiva Aparadha Kshamapana Stotram before embarking on and after the conclusion of this wish fulfilling virtual circumambulation of Almighty God and as many times as one can muster. It is all good.
[My Lord Adi Sankara Guru was moved by the experience of being there at Sri Sailam when his heart welled forth with the Siva Ananda Lahari, thus, I started this Tattva Mala with Sri Sail Mallika Arjuna Suprabhatham to wake our Inner Self to the impending advent of the Dawn of enlightening precepts bestowed on all by my Lord Sankara Guru in the sublime form of Siva Ananda ]
Section II
My Reflections and Meditations- on the Siva Ananda Lahari
Velandy Manohar, MD
[Page numbers refer to the text I studied for some years. “Siva Ananda Lahari” By Adi Shankaracharya, Translation and Commentary by Dr. Kamala Chidambaram. Published by Central Chinmaya Mission trust, Mumbai, India.
I was motivated strongly to compose my response to the glorious precepts bestowed on all devotees by Adi Sankara Guru by listening to the most wonderful prayerful rendition of the hallowed Stotram by Brahma Sree Venmani Krishnan Namboothiri. https://youtu.be/sCZFDqRhQ5Q
Prologue
The Vedanta teaches us about the exalted knowledge where all the seekers of knowledge attains its Goal.
In the Mundakopanishad,[belongs to the Atharva Upanishad the committed student approaches the scholarly teacher in a proper manner and asks this fundamental question: O Revered Sir! What is that, knowing which everything becomes known? Unto Him who approaches in due form , whose mind is tranquil and who has attained calmness, the wise one teaches in its very truth that knowledge about Brahman whereby one knows the Imperishable person, the Truth.
In the second section of the Mundakopanishad, That is described as ‘Manifest, well placed moving verily in the cave of one’s heart: such is the great goal. There in is centered all this which moves and breathes and winks. Know that as being and non-being. As the Supreme Object to be desired as the highest beyond human understanding, as luminous, as subtler than the atoms, as that in which the worlds are established and the inhabitants of worlds. This is That- the immutable Brahman. He is Life; and that is speech and mind. That is this real and immediate, that is the immortal. That is what is to be hit[aimed at in knowing] O Beloved one hit it with unerring aim and unwavering spirit.
“ Taking the Upanishadic Bow as a great weapon, one should place on it the arrow sharpened by meditation. Drawing it with a mind engaged in the contemplation of That -Brahman, O beloved One, hit as target that which is verily immutable. The Pranava[ the syllable Om] is the Bow, One’s Self is the arrow. Brahman is spoken of as the target of That. It is to be hit without making a mistake. Thus, one becomes united with it as the Arrow becomes one with the Target. When the pupil is pulling back the bow string with a steady hand, if the Teacher asks him, “ What do you see?” the pupil should be able to reply truthfully without hesitation, “ I see nothing but That I seek to attain. He must not see neither the bow, the arrow nor anything else but That.” “Truth, Penance, understanding, and purity are essential requisites for this revelation of the Brahman within. When the heart is cleansed, Brahman is revealed, and He is seen like a burning light within oneself.”
“Satyameva Jayate” [The motto of India enshrines din the Lion Capital of Bharat that is India. The Mundaka Upanishad teaches Truth alone triumphs never untruth. With Truth is paved the road to the Divine. On that road walk the Rishis with desires all quenched to reach the Supreme abode of Truth- [That]. The Spirit that Yearns for Self-Realization realizes the Self. Realization of the Soul cannot be attained by a man who has not the strength and a vigilant spirit. It cannot be attained by austerities without devotion. But is with understanding a man strives with these attributes, his soul enters the Abode of the Brahmin.
Finally, the Mundakopanishad declares, Knowledge and discipline are mutually complementary. Vedanta explains the true nature of what we seek. Yoga, i.e., detachment and self-discipline, purifies the mind and enable it to perceive the Truth. Those whose understanding has bene this enlightened as well as purified become with the Universal spirit. They join the Supreme Being and lose themselves in Him even as all rivers join and lose themselves in the great Ocean.
I would like to place before all of you the precepts on the vital subject of the Realization of the Lord by Meditation which is discussed in this commentary on the concepts espoused by Shrimad Adi Shankara in the Shiva Ananda Lahari from the seventh discourse of Shrimad Bhagvad Gita which is called Vijnana Yoga. These form the foundation for my experiences, understanding and reflections on the Supreme Self and devotion to the Almighty God. These are instructional truths from the Shrimad Bhagavad Gita. [SBG]
The Blessed Lord said- SBG Discourse VII, V1: “With the mind intent on Me, O Partha, practicing Yoga, and finding refuges in Me, how in full without doubt thou shalt know Me, that do thou hear.
SBG D VII, V6: “Know that all beings have their birth in these. Thus, since I am the origin of all these, I am the source and dissolution of the whole universe.”
SBG D VII, V7: “There is naught else higher than I, O Dhananjaya: in Me all this is woven as clusters of gems on a string.”
SBG D VII, V8: “… I am the syllable Om in all the Vedas, sound in ether, humanity in men.”
SBG D VII, V10: “Know ME, O Partha, as the eternal seed of all beings; I am the intelligence of the intelligent, the bravery of the brave.”
SBG D VII, V 11: “And of the energetic am I the energy devoid of passion and attachment; and in all beings I am the desire unopposed to Dharma, O lord of the Bharatas. I am the desire for that much of the desire to eat and drink etc., which is necessary for the sustenance of the body. This desire and passion are not opposed to the study of and reflection on the Scriptures and practice of meditation on the Supreme Self that abides in all beings.
In D VII, Verses 13, 14 and 15. Lord Sri Krishna teaches us about the powerful hold of Maya and the predictable consequences of the delusions fostered by Maya:
In D VII, V 13: Deluded by these three [sorts of] things composed of the Gunas, all this world knows not Me as distinct from them and imperishable and immutable.
In D VII, V 14: Verily this Divine Illusion of Mine, made up of Gunas, is hard to surmount. Whoever seek Me alone, they cross over this illusion?
In D VII, V15. “Not Me do the evil doers seek, the deluded, the vilest of men, deprived of wisdom by Illusions, from following the ways of the Demonical influences.
In D VII, V16. Four Kinds of Virtuous men worship Me, O Arjuna- the distressed, the seeker of knowledge, the seeker of wealth, and the wise man, o Lord of the Bharatas.
In D VII, V 17: “Of them the wise man, ever steadfast and devoted to the One, excels; for, excessively dear am I to the wise, and he is dear to Me.
In D VII, V 18: “Noble indeed are all these; but the wise man, I deem, is the very self; for, the steadfast in mind, resorts to Me, alone as the unsurpassed goal.
In D VII, V 19: “At the end of many births, the man of wisdom comes to me, [realizing] tat Vasudeva is all, he is the noble souled [Mahatma], extremely hard to find.
In D VII, 23: “That result indeed is finite, [which accrues] to these men of small intellect. worshippers of Devatas go to the Devatas; however, My devotees come to ME.
In D VII, V27: “From the delusion of the pairs of Opposites caused by aversion and desire, O Bharata, all beings are subject to Illusion at birth, O harasser of thy foes.
In D VII, V28: “Those mortals of pure deeds whose sin has come to an end, who are freed from the delusion of pairs, they worship Me with a firm resolve.
In D VII, V29: “Whoever resorting to Me, strive for liberation from decay and death, they realise in full that Brahman, the individual Self [Adhyatma]and all action. [Atma]
In D VII, V30: “Those who realise Me in the Adhi Bhuuta [ physical plane], Adhi Daivi [ the divine plane] and in the Adhi yajna [ Sphere of sacrifice] realise Me even as they depart from this life, steadfast in mind established in the Supreme self.
In D IV, V24: “Brahmārpanam, Brahma Havir… “Brahma is the offering, Brahman is the Oblation; by Brahman is the oblation poured into the Fire which is also Brahman; Brahman verily shall be reached by him who always sees Brahman in in all his actions.”
In D XV, V 14,” Aham Vaishvaanaro Bhutva… Abiding in the body of living beings as Vaishwanara, [it is fire within which digests the food- Brihad. Up] associated with Prana and Apana, I digest the fourfold food. [that which we bite and chew; that which we masticate with the tongue; those which we gulp; that which we swallow and removes all taint of impurity in the food.
In D 15, V 15, “ And I am seated in the hearts of all; from Me arise memory, knowledge, as well as their absence, it is I who am to be known by all the Vedas, I am indeed the author of the Vedanta as well as the Knower of the Veda. I dwell in the hearts [Buddhi] of all sentient beings as their Self [Which is the silent witness of all the good and evil in their hearts.] Just as keen judgement, knowledge, and sharp memory are inherent in righteous persons because of their good deeds [Punya Karmani] So, also because of their sins, deficits and loss of memory and knowledge of the lessons of scriptures and puranas.
The one, illustrious person who according to our scriptures learned these Truths from Yama well and attained the Highest abode was Nachiketas. The Katha Upanishad describes the enlightening precepts and the dialectic process between Yama the preceptor and Nachiketas his very purposeful and determined pupil. More on this later. The exemplary and lofty attainment of Nachiketas is described thus: Katha Up: II, iii, 18. Then, having received this knowledge imparted by Yama, as also the entire procedure of “Dhyana Yoga” [refer to SBG 7th discourse] Nachiketas attained Brahman and became free from blemishes and deathless. So also, will it be with any other who knows thus what verily relates to the Self.”
Section II
My Meditations on the self -Luminous words of the Siva Ananda Lahari.
I was motivated strongly to compose my response to the glorious precepts bestowed on all devotees by Adi Sankara Guru by listening to the most wonderful prayerful rendition of the hallowed Stotram over a period of an hour by Shriman Venmani Krishnan Namboothiri I have chanted the blessed Stotram by myself and in conjunction with the offerings of other singers, but I never experienced the same sense of spiritual continuity with the evolved singer and the words of the blessed Stotram than when I sat and absorbed the somber passionate recitation rendered by Shriman Venmani Krishnan Namboothiri. https://youtu.be/sCZFDqRhQ5Q
After this I gathered my thoughts and collected step by step the reference work that was essential to spiritually infuse my creative efforts, to invigorate my physical efforts, sustain my alertness and focus while nourishing my resolve to attain my goals with all of my mind, body, and soul. I periodically listened to the Venmani Krishnan Namboothiri singing the Shiva Ananda Lahari Stotram from his heart and whole being. There is a similar sense of exultation and inner peace/joy from being on site Sri Sailam and meditating on Adi Sankara Guru.
A similar experience I accrued from listening to the beautiful Soundarya Lahari composed by Shrimad Adi Shankaracharya sung by the Mambalam sisters in a most melodious and spiritually satisfying earnest manner.
I whisper this sloka as I write my responses to the sublimely beautiful Sivananda Lahari. “Dhyana Moolam Guru Murtih, Pooja moolam Guru Paadam, Mantra Moolam Guru Vaakhyam, Moksha moolam Guru kripa.” These slokas from Guru Paaduka Stotrams, Saadhana Panchakam and Shiva Aparadha Kshamapana Stotram composed by my Lord Sankara Guru, Sat Darsanam composed by Maharishi Ramana are very sustaining and clarifying:
- A sloka from Guru Paduka Stotram offered by Adi Sankara Acharya to his Blessed Guru Govinda Bhagavad Pada
- Salutations and salutations to the sandal of the Guru, Which is the water in the lake that washes and cleans, The stained knowledge created by false arguments, Which is not dependent on any other thing, And which is depended upon by every other thing.
- Salutations and salutations to the sandal of the Guru, Which provides shade, which is very cool, To those burnt by the three types of sufferings, And which has assumed protection of those affected, By dangers as its primary duty.
- A sloka from second Stotram composed by Adi Sankara Acharya paying obeisance to one’s Guru:
- Salutations and Salutations to the sandals of my Guru, Which is the Garuda, which drives away the serpent of passion, Which provides one, with the treasure of wisdom and renunciation, Which blesses one with enlightened knowledge, And blesses the aspirant with speedy salvation.
- Salutations and Salutations to the sandals of my Guru. Which bestows all desires of the serving disciples, Who are ever involved in carrying the burden of service. And which helps the aspirants to the state of realization.
- Shlokams from Sat Darsanam [40 verses] composed by the erudite and extremely exalted Maharishi Ramana:
- He who thinks ‘I do this act’ is bound to reap the fruit of that action. If through Aatma vichara (Self-enquiry) he wipes out his sense of doer-ship, his triple karma dies and that alone is true liberation or release.
- Great saints and Jnaanis say that Mukti is of three types, namely,
- with form,
- without form, and
- with and without form.
These three(notions) exist if the ego exists. The disintegration of the ego, on which these different notions come as ripples, is the Supreme Liberation.
- These words of Ramana Maharshi shine forth as a beam of light, shedding its light of wisdom all around. It expounds the essence of the Truth in an easy way giving delight to the seekers after Self-realization. This work, which has come out of the words of Sri Ramana, is divine, indeed.
- Slokas from Sadhana Panchakam composed by which is exemplary primer on Spiritual practice in 5 verses:
- Study spiritual texts (“Vedas”) regularly and put into practice their teachings. Worship the Divine in that manner and give up the thought of desires. Wash away the negative habit-energy and examine the defects of worldly excitement. Hold on to the awareness of the Atman and leave at once your own limited identity.
- Live happily in solitude and focus the mind on the God. Carefully see the infinite Self and notice how it eliminates this fleeting existence called the world. Through the power of consciousness, dissolve your past karma, remain unaffected by your later karma, and experience your present karma. In this way, remain established in the awareness of the Supreme Self.
- These two Slokas from the Shiva Aparadha Kshamapana Stotram composed by Shrimad Adi Guru Shankara Acharya.:
- “Blessed Lord, forgive me, Forgive me. May I never get condemned to fall again into the hapless sorrows of a lonely old age, neglected by all, suffering alone- a dry existence wrapped up in pain and neglect.” Verse IV SKS
- “O Lord, I appeal for liberation from all of my delusions, make my mind pure and contemplative, of what use is all else, anything else? Verse IX SKS
Section III
My Reflections on the text of Adi Sankara Guru’s monumental poem- Siva Ananda Lahari are based on the translation and commentary offered by Dr. Kamala Chidambaram in this book, Sivananda Lahari by Sri Sankaracharya The Page numbers refer to this book published by Central Chinmaya Mission Trust, Mumbai.
- Page 1 and 2: Verse 1, Maya Devi is a consort of Lord Shiva, but she resists devotees disappearing into the Ananda saga and losing their individual identities and drive to offer transaction worship of a devoted bhakta.
So, for the Bhakta to find a way to get beyond the distracting effects of the razzle -dazzle Maya Devi can proliferate effortlessly prayers must be offered to both Devi and Ishwara. Jagat Guru Sri Shankaracharya, in the first of the100 verses offers obeisance to both Shiva and Parvati together as one. The Jagat Guru seeks their permission to take the bhaktas who wish to pursue their devotion in the Ocean of Bliss.The Lord and the Guru are so compassionate that without any reservation wants the devoted bhakta whether he is at the lowest rungs of bhakti or the highest to continue to evolve and try to get liberated as best as they can. Durjana sajjana Bhooyaath… “Verse 1: “I offer prostration to Shiva and Parvati…
- 1. Page 6,7 and 8, V 3: “Sad Eva Shubham edam agre aasith”
Lord Shiva is the SAT principle which was present before the creation of anything, and He was thus before the unmanifested and manifested worlds and before the cause for these two which is Maya.
To one who has gained the knowledge of Brahman there is no otherness, and his desires are burnt down- like the burning of Kama [Ablation of desire] by the rays from third eye. The two of the three eyes of Lord Shiva represent the Sun and Moon and it is outwardly directed. The sight from these eyes differentiates one from another. The third integrates these perceptions in a different way and makes one aware of the presence of one Brahman in everything in the universe.
2. Page 24-25: V 11, “Man Mana Bhava Mad Bhakta…” from Srimad Bhagvad Geeta [SBG]. Discourse 9 V 30.
There is similar verse in Discourse 18 V 65 SBG.
All great masters ask Bhaktas to surrender their minds which is like a lotus having petals as ideas and passions, so these are served as offerings to Almighty God. The boat of Bhaktas life will be taken safely to the shore of Mukti by the breeze of God’s grace. Bhawan Ramakrishna P26
3. Page 28-29: V 28: “Shiva prasadena, vina na Buddhi, Shive Prasadena vina no Yukti, Shiva prasadena vina na Siddhi, Shiva prasadena vina na Muktihi.” There is no intellect other than what is made possible by God’s grace. Similarly, there are no strategies that accrues success without God’s grace, no exemplary accomplishments without god’s grace and finally no possibility of achieving liberation in one’s life without God’s grace.
4. Page 43, 44 V 20 “Man Eva Manushyaanaam Kaaranam Banda Mokashayo.” Mind is the cause of man’s eternal bondage or ultimate Liberation. To achieve Liberation the bhakta must wean his mind away from the sense objects that razzle and dazzle him one way or another.
Such a bhakta has discriminated and satisfy himself about the impermanency of worldly things and with foresight and resolves be separated from them while still being engaged with what life presents to him and all this related and unrelated to him. Mind is compared to a monkey which can elude the grasp of a man and lands on exciting and enticing objects outside the person.
5. Page 50, 51 and 52,V 23 “Shivam Shivakaram Shantam, Shiva atmaanam Shivaottamam. Shiva marga prane taaram, pranatosmi Sadashivam. Sankaram Nirdosham Nityasukha Pradaata. “
One who gives the eternal bliss of Shiva Ananda which is sinless, pure and cannot be destroyed by time and space and form. To reach this state of enduring bliss, the seeker must constantly chant the mantra. This verse also applies here.
6. Page 53 V 24 : Kalpa is a thousand divine years, which is equal to 432 million human years.
For Lord Brahma represents 1 day. It is the duration of one cyclic manifestation of the cosmos. At the end of the cycle a Pralaya. This period of dissolution lasts the exact interval.After the Night of Lord Brahma, a new day arises.360 days and nights constitutes one year of Brahma. 100 such years marks the life- time of Lord Brahma. At that point Lord Brahma is reabsorbed into Lord Maha Vishnu. Another Lord Brahma emerges on a lotus from Lord Maha Vishnu.
7. Page 60 V 28 This is Key Resource on Saroopyam, Saamipyam, Saalokyam, and Saayujyam These four levels of attainment of the Lord are referred to in this stanza [28]. These four levels of attainment are stated in order. The means of attainment of these levels are mentioned in this verse.
P: 61 This verse also applies here. Shiva prasadena, vina na Buddhi, Shive Prasadena vina no Yukti, Shiva prasadena vina na Siddhi, Shiva prasadena vina na Muktihi.
8. Nama Parvati Pataye Hara Hara Mahadeva Sambho! Shiva Shiva Mahadev Sambho, Hara Mahadev Sambho.
9. Page 62: “Shivo Daata, Shivo Bhoktaa, Shiva sarvamidam jagat. Shiva Sarvaani Bhutaani, Shivadanyaat na Kinch ana.” Shiva is the giver, Shiva is the enjoyer, the whole world is Shiva, Shiva constitutes all beings, there is nothing that is not Shiva in all of creation.
I0. Page 64: V. 29:“Ishwara sarva bhootani hrudchorarjuna tishrati”: The successful seeker strives to meditate on the Lord who is present unseen in the hearts of all beings.
Thus, having attained the firm conviction that there is nothing other than the Infinite Lord the sadhak must completely surrender himself to the Lord to fulfill his one and only wish. He must pray to the Ishwara the lover of Bhaktas to save him from the ocean of samsara which can only consistently yield sorrow no matter how exceedingly appealing the choices seem to be.
11. Page 66. V 30: “Guroranugrahanaiva pumaaanpporna prashaantaye” Ishwara is the One who teaches human beings to get liberated from the Thralldom of Samsara.
Only through the Ishwara’s grace can a Bhakta get the knowledge that will liberate and accrue peace.
12. Page 70, 71 V: 32: This is a very powerful insight: “Tabyantu loktaapen prayesch Sadhvo jajaa: Paramaardhanam taddi purushasyaakilaatmanaha”.
Sadhus should face any sort of difficulties and suffer silently through such situations to save others from suffering. This is the greatest service they will be doing to the Param Atman which is the atman of all beings. Bhagvad Geeta declares, “Svalpamapysa dharmasya traayte mahato Bhooyath.” Even a relatively short step towards the Lord is enough to accrue his grace [ his favors]
13. P 75 V 34 “Yato vaa Imaani Bhootani jaayante yena jaataani jivanti. Yat Prayantyaabhisumvishanti.”
Everything gets manifested out of the Supreme Lord, is protected by him, and finally disappears into Him only. Seeing the Lord’s indomitable courage and unmatched glory can we be sure that He alone is Eternal. There is no time either in the past, or present or future when He is not. He is present eternally. Always and filled with bliss.
14. Page 76 and 77: V 35 “Thus, when a man gets the conviction that whatever be the fruits of his actions, all of it is a Bhagvat Prasada when all the fruits he accrues brings him only good”.
There are two important options for Human Beings-
- Shreyas and
- Preyas.
- refers to those choices that uplifts one from the evanescent world of impermanent experiences. Preyas connotes the incredibly attractive possibility of acquiring power, fame, and wealth etc. that one can enjoy for a time in current birth. Both opportunities confront all individuals at any given moment. It takes a wise and courageous man with discriminative capacity firm conviction to clearly and distinctly differentiates the two sets of opportunities and will with resolve choose Shreyas. E.g., the exemplary Nachiketas was with resolve hold fast to his Shreyas infused goals. For this purpose, he had to with determination reject the pleasures of the world, and the pleasant path of Preyas and dared to tread the far more arduous path of Shreyas.
- Page 82- 84: V 38 “Poornam Adaha, Poornam idam, Poornat Poornam udachayte, Poornasya Poornam aadaaya Poornam evavashishyate”
The Lord is the whole from whom the whole cosmos emerges. Having taken out the whole that which remains is whole. Thus, he is the whole filling everything in the world. He is the light consciousness dispelling and destroying the darkness of the ignorance permanently.
16. Page 86: V : 39 “Tapah Sukham, Daya, Stayam Iti Paadaaya Prakritita”
Dharma walks on the above four feet namely Tapas [austerity], Saucham [purity], Daya [kindness] and Satyam [Truth]
Page 87: Skanda Purana says pursuit of Truth, Forbearance, Self -control truthfulness in speech, knowledge, penance, kindness to all living beings- these are the 7 holy tirthas.
Getting one’s physical body immersed in water is not a cleansing bath, in a real sense. He is the really purified person, freed of all blemishes, whose mind is purified by the 7 tirthas mentioned above. Bhagvad Geeta Discourse XIII has a similar list of character traits.
Page 87 Yastu Sarvaani Bhootani Aatmanyeva anupashyete. “One should enquire and find out the basic condition of everything and everybody and come to the core conclusion that all beings are essentially manifestations of One atman which is indestructible and eternal.
- Page 90: V 40 “Utpatim cha, Vinasham cha, Bhootanam, Aagatim gavim, Veti Vidyaam Avidyaam cha Savascho Bhagavan Iti.”
The Creation and destruction of this Universe and during the sustenance period of the world what happens to the living beings from where they come and to where do they go what is this Avidya or ignorance which is the cause for the attachment and what is vidya or the Knowledge which liberates onefrom the cycle of samsara are well only Lord Sada Shiva. Thus, he is known as Bhagavaan. “The One who knowledgeable or who is the light of consciousness and hence worthy of highest respect. Sada is Devi and Shiva is -the -Lord. The great tattva which is a combination of Shakti and Shiva is the Sada Shiva Tattva.
From this Sada Shiva Tattva, which is the Ocean of bliss, the divine nectarine waters called Shiva Puranas, constantly flows out in the form of poetry. All a seeker must do is use his intellect as the water wheel and with the pot of speech fill it with the nectarine waters of Lord Shiva and fill his heart and nourish the fields of devotion. Thus, there is no fear about spiritual famine or drought in whose heart is rich harvest of Bhakti.
20. Page 90-93 V41: This is a solemn promise from our Lord Krishna, ”Sarva Dharmaan Parityajya, Mamekam sharanam mama, Aham Tvaam sarvapaapebhyo, Maakshaayisyaami ma Shuchih” Srimad Bhagvad Geeta Discourse 18 v 66. If seeker thus submits all his faculties at the Lord’s feet, then the Lord will keep his promise of looking after the seeker and removing all the sins.
21. Page 98, V 44: Lord Shiva is called the Lord with the Pancha Mukha [five faces]- Pancha here means broad. This is an allusion to the broad face of the Lion. This is described in Verse 44. These 5 faces represent five different functions He is responsible for:
a. Sanyataatmaa: Creation,
b. Vaam Devam; Sustenance,
c. Tatpurusha: Destruction.
d. Eeshaanam: Concealing
e: Aghoram: Blessing.
The seeker can face all challenges represented by frightful animals- Lions, Tigers, wild Elephants by repeating the Shiva Panchaakshari Mantra. Om Nam: Shivaaya.
22. Page 105 V:47: The sterling attributes from the Bhagvad Geeta. Chapter 16, 1-13. In Chapter 13 several virtues are listed in verses 8-11.
23. Page 107: V 48: “ AabrahmaBhuvanalokaa: Punar Aavrti na Arjuna: “
All the worlds including even the world of Brahmaji get dissolved at the time of deluge. Nothing in these worlds are permanent. The One Eternal bliss, which is loved and worshipped by everyone, that is known only the Vedas, is the Maansarovar Lake of Shivananada. So, the kingly swan that is seeker’s chastened mind should not tarry in any other lakes or streams but make haste to seek and alight in the deep and serene lake of Sambho Dhyana and settle in pristine Maansarovar.
24. Page 113. V 50: “Sarva Lingam yam Bhoomi, Sarvam Lingamyam Jagat
Lingamyaani Tirthaani, Sravam Linge Pratitishtam.”
The one who meditates on the form of Shiva. In the twilight time chanting the Shiva Panchaakshari Om Nam Shivaaya will certainly attain Liberation before long.
25. Page 114 -116, V 51: “Maaya Vidyaach hare: Proktah tasyaha Eesho yato Bhavaan. Tasmaat Maadavnaamaasi Dhavasvaamiti Shabdita:” [Hari Vanshe]
Maha Vishnu known as Madhava is the Lord of Brahma Vidya, which is the path of Liberation. This Madhava used Arjuna to teach the World the Brahma Vidya. Since Lord Sada Shiva is the goal of the seeker there is no wonder in Lord being pleased with Madhava who will be leading the devoted seeker with a chastened mind to the Supreme Lord.
26. Page 122-124 V 54: “Isavaasyam idam Sarvam… “Isavaasya Upanishad. Understanding this and seeing the Infinite Lord in the World is the real Vidya.
27. Page 125 V:55 “Na Tatra Suryo Bhaati, na Chandra Taarkam, Nema Vidyoto Bhaati, Kutoyam Agniha Tameva Bhaanti Anu Bhaati sarvam Tasya Bhaasa sarvamidam vibhaati.”
Neither the Sun, Moon, Stars nor Lightning can shine in front of it. Then how can this small camphor fire. It shines by itself and all shine because of it. This light cannot be seen by outwardly directed sight. To see this, one must internalize one’s vision. The method of internalizing one’s sight is given in the Vedas. The Vedas try to explain the God whom one must experience. So, only by a knowledge of the Vedas the sadhaka can by God’s grace and the Gurus ashirvadam proceed to the goal.
28. Page 126 V 55, 1.: The Supreme Lord is the goal of the meditation and the instrument of meditation to remain focused on the goal. He takes the form of the Lingaa which is a form of Saguna brahma but without anthropomorphic characteristic. He is the ultimate knowledge, Bliss supreme and is attribute less. The concept of Vijnana Aanandam Brahma! His divine featureless form is pervasive knowledge. He is a source of Supreme Bliss.
29. Page 126 V 55 2.: “Aashrayavat Pashyati Kaschid kaschdenam…” Shrimad Bhagvad Gita 2:29. By his Maya, the suprema Lord – the magician constantly changes the landscape of your surroundings every second. Thus, he causes movement of all parts. He enjoys this Dance [Natyam} of all the objects in and around the Universe. He is the Nataraja. The seeker in this Sadhana must constantly prostrate himself to Lord Shiva to be able to perceive by His grace in everything that exists.
'Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.” Yogini Saambhavi. This translation is shared by others.
29. Page 128: V 56: “ Na tve vaahim jaatu nasam, Na tvam ne me Janadhipa:
Na chaiyve na Bhavishyaaam: Sarve vymat: Param.” Bhagvad Gita Discourse 2, V 12
Jagad Guru Shankaracharya chooses to describe the Lord in His true form.
it is not that at any time in the past, that I was not, nor were you not, nor these rulers not, Nor verily shall we all ever cease to be. The Infinite Lord has always been present [Ananta] as Sat Chit Ananda in all beings from beginning of time and through all time and even beyond time and space. He is the substrate for the three gunas, with which He creates, sustains, and dissolves the creation we see all around us. He destroys the negative Tendencies in the three worlds- Tripura antakaya. While simultaneously developing and presenting positive tendencies- Tryambaka in the three worlds. He is most excellent fruit of the penance of Kathyayini Devi who is Prakriti mata. Shiva emerges from Shava from the penance of Devi. He is the Sada Shiva A combination of the Goddess and Lord Shiva. Siva is the formless Infinite One takes form only because of the penance of Prakriti. He in Matter, is the form of Eternal truths, he is the first householder, he protects His family consisting of living beings and mountains, rivers, sea, air, clouds, sun moon, stars, and all living beings. He is providing the sustenance for the members of the family to stay in harmony with the Laws of Nature and their individual Swadharma.
30. Page 129. V 56: Maata cha Parvati Devi, Pita Deva Maheshwara: Baandava: Shiva Bhaktasha, Svadesho Bhuvanatrayam.” Thus, Lord Shiva and Parvati Maata are our eternal parents. But for Sages and seekers who are deep into their inward journey, Sada Shiva is present in their minds and hearts in the form of Truth, Illumination, and Awakened consciousness.
31. Page 131 V 57 : Snatvaa pratyushkaale snapan Vidhi Vidhau nahrtam Ganga toyam.” The correct method of living a Divine life is to get up early in the morning and after finishing one’s bath and other ablutions, collect water from a form of Ganga for abhisekham for the Lord. The seeker will collect the Bilva leaves and flowers including if available lotus flowers to make garlands. Then he will prepare good food to offer to the Lord of the Universe and distribute to devotees. A seeker who deeply desires to reach the Lord or love the Lord. It is possible for him to do so only due to the Lord’s grace. Only by the strength of the virtuous deeds performed by the seeker in his previous births will he gain the Lord’s grace. The relationship of the Lords Illumination and grace on the Lotus, living in water millions of miles away is analogous to the devoted relationship between the seeker and the Lord. The Lord in the context of the Lotus is called Vaarija- Bandhava.
32. Page 138: V 60: Dhinaan daanena Raaghava. “Hare Rama! There are certain Lords who take their food only after serving a guest. Even if they have only extraordinarily little to eat, they consider it to be their Dharma to honor their guest by offering what food is available. A guest who is hungry will seek such a Lord. One of the great virtues of Lord Raaghava is to help suffering individuals who seeks safety, security, and enlightenment. An individual who is suffering for various reasons will seek a beneficent Lord. Some of the sources of suffering that can be agonizing and drag individuals deep into the Samsara are the torrents of suffering that are brought down by being trapped by Kama, Krodha, Lobha, Moha, Madha and Matsarya [Shadripu- 6 enemies of the mind/ Arishdvargas]. In the Cold reality of the world when the individual is shrouded by these drives there is no opportunity to experience spiritual warmth. They can feel and shiver in the frigid coldness of a materialistic world.
33. Page 140: V 61: Guna -Rahita Kaamnaa rahitam prati Sravana Vartamaanam Avichinnam Anubhavaroopam tat Prapya tad eva Avalokayati tad evashrnoti tad eva chintayeti.
In Sage Narada’s Bhakti Sutra it is said Bhakti is beyond the three gunas, above desires, growing by second, has continuous contact in and with the Lord, very subtle and can only quietly experienced. Once the bhakta experiences this then the seeker sees, hears, and thinks only of That. The love for worshipping the feet of the Lord cannot be explained- it is referred to by Sage Narada as Anirvachaniyam Prema svaroopam. However, for many individuals the love for their individual selves is paramount. This called Atma Paramananda Svaroopam. This occurs because individuals create and seek differentiation and self – aggrandizement as their purpose in life and focus on the relevant goals.
34. Page 143 V 62: Shivo Daata Shivo Bhoktaa, Shivam Sarvamidam jagat. Shiva Sarvaani bhootani, Shivaad anyath na kinchana.”
Lord Shiva is the giver, Shiva is the enjoyer, everything in the world is Shiva, all beings are with and in Shiva. There is nothing in the world other than That. This firm conviction that everything is Shiva is real Bhakti.
35. Page 143 V 62 “Naasti Dhynam samam Tirtham, Naasti Dhyanasamam-Tapaha.
Naasti Dhyanam samam Yajna, Tasmat dhyanam samaacharet”.
There is no holy water that is exceeds Shiva Dhyanam. There is no better penance than Shiva Dhyanam, nor is there a no surpassing sacrifice than Shiva Dhyanam. So, all beings should follow the path of Shiva Dhyana. Only this one-pointed focus on the contemplation of Lord Shiva will lead the seeker progressively to the pure state of Oneness with the Supreme Lord. The differences between the Bhakta, Bhagavaan and Bhakti are merged into one when Ananya bhakti is established which is the final step. This can be achieved when all the faculties – Anna maya Kosha, Prana maya Kosha, Mano maya Kosha, Vijnana maya Kosha and Ananda maya kosha are brought into the sacrifice the seeker offers to Lord Shiva. Example: The uplifting story of the Hunter Thimmapapa who becomes Saint Kannappar exquisitely illustrates the total devotion and sacrifice a true seeker is committed to offer at great cost to self because of Ananya bhakti. No subject and object differentiation exist in this experience. Saint Kannappa a simple village hunter who was unfamiliar with Agama sastra becomes one of the 63 Nayyanars – the greatest of Shiva Bhaktas.
36. Page 162 V 70 ” Yastu Sarvaani Bhootani Aatmanyeva anupschyati”
Isavaasyam Upanishad Mantra 6
One who perceives in the Atman everything, and in the same way Atman in everything, does not find room for hate. www.Shiam.org
Lord Shiva can be worshipped by both internal and external modes- Bahiranga as well as Anthar anga Sadhanas.He is present as the existence in Everything and is support of everything. So, while the seeker pursues the Bahiranga Sadhana- [Mode] he perceives the Lord in the whole world of perceptible objects. In this mode the Lord is described/designated with a thousand and more names, with manifold forms, with numerous attributes and patterns of offering worship to the one of many forms using names very often based on attributes. In the Bahir anga mode Saguna Brahmin is worshipped and the sadhana is referred to Saguna Dhyana.
As the devotion and illumination progresses the Lord is perceived everywhere and is everything as the imperceptible thread of life connecting all and present in all created objects.
In Anthar Anga Sadhana this Infinite Self is discerned to be present within one own self. In this stage the Infinite embodied self does not have any specific form, names, or qualities. Lord Sada Shiva is perceived as Supreme Self of all in both modes. There is higher value to this powerful insight.
37. Page 165 V 71 “Evam buddheh param buddhva, samstabhyatmanam atmana jahi satrum maha-baho, kama-rupam durasadam” Bhagvad Gita Discourse 3, V 43.
“Thus, knowing Him as superior to the intellect, restraining the self by the Self, slay O! Mighty -armed, the enemy in the form of desire, difficult to overcome. In the same way Sankara the greatest bhakta of the Infinite One, and the compassionate Jagat Guru who has adopted the whole race of human being as his disciples teaches the sadhaka- all seekers to fight the battle of life through bhakti.
This sloka provides a strategy for fighting against the ever present within and without and being triumphant over time. The Sadhaka should work on his intellect and make it into a pliable bow. This is extremely difficult because of the self-centered desires and past lived experiences [current and past lives] which resist any and every attempt to disrupt ingrained propensities. The Seeker must work on strengthening his bhakti to create an unbreakable string and seek God’s grace to bend the Bow using this bhakti infused string. The Seeker must force the bow to bend to his will and use his Bhakti to retain the tension of the curved bow.
The greatest example of this is phenomenon of what a mortal can achieve with a well-trained mind and a mature, disciplined personality is the success of Lord Sri Rama during the Swayamvara of Mother Sita Lakshmi. He was able to not only pick up with great ease the “mighty bow” that none of assembled suitors could even hold up and while he was bending the bow to his will in order to string it, the mighty bow of Parasu Rama gave- way with loud sound. This established the blessed son of Dasaratha and Kausalya to be rejoined with Mother Lakshmi and emerge as incarnation of Lord Maha Vishnu.
These qualities that Lord Sri Krishan the Purna Avatara of Lord Narayana is teaching Nara as Arjuna that must be cultivated and diligently worked on can help Arjuna and all seekers to overcome the most powerful of our enemies including our propensities that defeat us even before the first arrow leaves the bow string. We saw in Sanjaya’s account of the events on the battlefield how Arjuna’s thoughts and feelings left him defeated and demoralized between the two armies before the battle had begun, “Discourse II, V9 Sanjaya said,
Having spoken thus to Hrshikesa, Gudaakesha, destroyers of foes, said to [his beloved- my words] Govinda: “I will not Fight”, and became silent.” Sanjaya used an incredibly special phrase- Tushnim Bhava to inform us of the mental torment of every man [nara] represented by Arjuna. {Adi Sankara Bhashya on Shrimad Bhagvad Gita] This is an attitude of mental and physical quietness in an individual who has been suddenly stunned by a situation and who has lost all control over his senses and awareness of what is happening around him. Earlier Sanjaya described the despondent and demoralized state of the mighty warrior Arjuna, Discourse I, V 47, “Having said thus, Arjuna, sorrow-stricken in mind, cast aside his bow and arrows in the midst of the battlefield and sat down in the Chariot” Adi Sankara Bhashya on Shrimad Bhagvad Gita.
38. Page 166, V 71:This precept is further explicated in the Mundakaopanishad II, ii, Mantra 3.
Taking the Bow offered by the wisdom of the Upanishad as a great weapon, one should place on the string the Arrow rendered tofine point by constant meditation and having drawn it back with one’s mind fixed in the Brahman, launch the arrow at the mark, O! Good looking youth That is the Immortal Brahman. II, ii, Mantra 4
The Pranava [This is the Symbol Om!] is the Bow, one’s self is the Arrow, Brahman is spoken of as the target of that. That must be shot at without making a mistake. Thus, one becomes united with That by becoming the arrow that becomes one with That.
39. V 71 continued commentary; The episodes described in the Mahabharata at King Drupada’s Place during the Swayamvara for his daughter- Draupadi demonstrated these precepts. Arjuna and his brothers were present dressed as Brahmins, because they had escaped from Varna Vata where they were supposed to have been burnt to death according Duryodhana’s plans. When all the princes, Including Karna failed to both string the bow and or aim or release the arrow successfully at the target, Arjuna with humility and trepidation stepped up and by looking at reflection of the target in water below the target shot five arrows which accurately hit the specific spot and brought the whole target down. Thus, he won the hand of Draupadi. He had learnt this method of aligning his mind, body arrow and the target with unerring precision from Dronacharya as an adolescent.
40. Page 171: Verse 74 of Siva Ananda Lahari. May the Lotus feet of Shiva, whose garment consists of the quarters of the sky [He is covered by the directions i.e., Digambar- he is naked] fill the wardrobe of one’s mind with the exquisite fragrance that destroys the foul smell of evil tendencies, miseries, desires, and attachments.
These two powerful insightful verses V62 and V63 from Discourse II SBG, clearly delineates the pathway for the downfall of all created beings. One can forget these cautionary road map, only at one’s great peril. [Shankaracharya Bhashya of Shrimad Bhagvad Gita. [SBG]
SBG V 62: When a man thinks of objects with intensity and specificity attachment for these arises. From attachment arises desire. Wrath arises from desire when somehow these desires are frustrated.
SBG V 63: From wrath arises delusion; from delusion one’s faculty of thought is disrupted. From the disrupted faculty of thinking, [discrimination], loss of judgement- failure of conscience [discrimination] one perishes. [utterly ruined].
41. Page 177.V 76: A. Moksha sadhana, Samayam, Bhaktireva Gariyasi. Bhakti is the only instrument for the goal of Liberation. This Bhakti comes only to a human being. The only aim of taking birth as a human being is to attain the feet of Shiva through bhakti.
42. Page 177. V 76 B. Durlabham Maanusham Deham, Prapya tatrapi pouresam. Itaha konvasti Moodatma yastu Svaarte Pramaadhyati. “Human birth is obtained very rarely and in that to have the masculine tendency is rarer still. It is obtained only because of lots of virtuous deeds done in the past births. Having born as a human and having undergone the raining for brahma Vidya from a worthy teacher if that man does not make use of this knowledge for experiencing the Infinite One, there is no one more foolish than him.”
43. Page 177 V 76 : C. SBG Discourse 12, Verses 6-7:
Ye tu sarvaani karmaani, mayi sannyasya mat-parah
ananyenaiva yogena, maam dhyayanta upaasate
tesam aham samuddhartaa, mrtyu-samsaara-saagarat
bhavaami na ciraat Partha, mayy aavesita-cetasaam.
“ But those who worship Me, renouncing all actions in me, regarding Me Supreme, meditating on Me, with exclusive devotion [Yoga]; for them, whose thought is fixed on Me, I become ere long, O son f Pritha, the deliverer out of the Ocean of samsara. “Shankaracharya Bhashya SBG D 12, V 62-63.
44. Page 181-83. V 79 Shiva Ananda Lahari.
“O! Bestower of Good! Thy feet, which are fit, to walk on the petals of the lotuses of Yogis, hearts- how did they manage to break open the door of the hard breastbone of the God of Death? Ah, how tender are Thy feet! Anxious thoughts, about their safety worry my mind, deign to reveal them to my vision, O All-pervading One, so that I may stroke them with my hands.” The reference is again to the story of how Shiva saved Markandeya, the devotee, from the hands of the God of death. The love of a true Bhakta towards the Lord of his heart is very nicely explained in this sloka. The great love Adi Shankara Acharya has can be appreciated here. Real love does not expect anything. This Bhakti is Param Prema roopa. His whole life of the bhakta is spent thinking of the Lords feet. He understands him from this aspect.
45. Page 187 V 81 commentary continued.. A Bhakta who spends all his time in the thought of his Lord and performs his actions as an offering to his Lord is called a Jeevan Mukta. By applying the several methods of Bhakti like Sravanam, Kirtan, Paad Sevanam, Archanam, vandanam, Dasyam, Sankyam, Aatma Nivedanam, bhakta continuously uses all his faculties like Karmendriyas, Jnanaendriyas, and Manas, Such a state of when the whole personality of the man is used only for his Lord, is deemed to be the state of Jeevan Mukta.
46. Page 189V 82 Shiva Ananda Lahari.
“ Lord Vishnu, who took many forms – as They arrow, as Thy mount, as Thy consort occupying half Thy body, as a Boar, as Thy friend, as Thy drummer, etc., who offered his eyes at Thy feet, in the place of Lotus feet that Vishnu forming a part of Thy very being, is indeed the most worshipful among the worshipful? If not he, who is there to excel Him.”
47. Page 191-192 V 192:Shrimad Adi Shankara “Sukhlesa na bhavatu janma Mrutyutaanaam Devtaanaam Sevayaa.”
This precept offers the essence of V 83. By serving the God go through the cycle of births and deaths themselves no happiness is accrues to the devotees. There is only one path that leads to the Eternal abode is to offer devotions and serve the Lord who shares his being with Devi – as Ambika in matter and spirit. “That Lord who is present as Sat Chit Ananda in all beings in an unmanifest state- Nirguna, Nirakar Brahman is that Lord of Kailas- Parameswara. Those who worship, pray, and serve Lord Mahadeva who is united with Devi-Ambika are the fortunate and blessed souls who can aspire to attain these four levels of proximity or ones with the Lord that are referred to in essential “ Shivananada Lahari- V 28 Page 60 namely: Saroopyam, Saamipyam, Saalokyam, and Saayujyam.”
48. Page 193- 194, V 84 Shiva Ananda Lahari . “… I shall bestow on Thee the good-natured maiden of my intellect to help Gauri [Thy Consort] in serving Thee. O Merciful One deign to reside in my heart forever.” In this sloka Shrimad Adi Shankara explains how all devotees must prepare their minds [Intellect] to be worthy of being offered and accepted as a bride by the Lord of all who is visualized as a Nirguna Para Brahman by Shrimad Adi Shankara.
In this beautiful prayer from Devi Mahathmyam Panchamo adhyayaha Verse 20-22.” Ya Devi sarva bhutesu, Buddhi roopena samstitha… It is Devi Gowri who is in the form of our Intellect who is being worshipped in this sloka. By aspiring to make this union feasible, the seeker enhances his opportunity to attain the four levels that are available to attain for him.
49. Page 195-196 V 85 Shiva Ananda Lahari: Shrimad Adi Shankara enumerates the arduous challenges facing the devotee of Lord Parameswara who seeks immersion in the Lord. Metaphorically the sadhak should be able to participate in the churning of the Ocean to obtain the moon and the Poison for the Lord to devour- effortlessly; dig into the nether world and collect all the Serpents living there to serve as ornaments , and he should be a brave, resolute, resourceful hunter in dense forests for wild animals Tiger and Elephants. These refer to the sadhak’s capacity and competence to hunt down and annihilate animalistic tendencies such Kama, Krodha, Lobha, Moha, Madha and Matsarya,[the Shadripu- six internal enemies-Arishdvargas] and dig into his memory/ mind faculties to seize and eliminate poisonous snakes like Arrogance, deceit. He should earn the grace of the lord to entreat the Lord to wear his mind as the moon in His long Lustrous tresses. Thus, when the Sadhak is finally able to offer everything in him and have these assimilated and incorporated into the Lord of Kailas. Then and only, then can the sadhak be assured that his pooja including the Archana and Atma-Nivedanam are accepted by the Lord of Kailas and can be deemed as complete.
Boar [to emulate Lord Brahma and Maha Vishnu] to search for they feet and head. Despite their superhuman efforts failed to reach their goals. So, all -pervading One, I do not know Thy Feet or thy Head, indeed, even Lord Brahma and Lod Maha Vishnu who assumed these forms did not attain the proximity to Thy being. Perhaps, attaining proximity to the Lord of Kailas is more attainable for seekers to perceive the Lord in the World where he is manifested with Gowri Devi and be engaged in serving humanity and all the Creation.
51. Page 199-200. V 87, Shiva Ananda Lahari: the last sentence describes what boon Shrimad Adi Shankara sought from his Lord Maheswara: “…Tava Paadambuja bhaktim eva dehi.”
Therefore, grant unto me only devotion to Thy feet, O Thou source of Bliss.
The Sadhak must not seek any worldly objects while praying to the Lord of Kailas with all his heart, body, and mind. This verse teaches us that unless God Almighty grants it, it is not possible for Sadhaks to even offer heart felt devotion. Even Bhakti, Atma Nivedanam must be bestowed on us as a most precious gift of all. So, the seeker should always implore the Lord to be compassionate and bestow the happiness of Bhakti on him. The sadhaks must entreat the Lord for that selfless deep devotion which will have nothing else but attaining proximity or one ness with the Lord of Kailas.
- . Page 200-201. V 88.Shiva Ananda Lahari. This verse instructs us on the level of devotion and commitment that is required to achieve the goals of proximity and one ness of the Lord of Kailas. Shrimad Adi Shankara offers the spiritual prowess of two iconic figures who are associated with epic enduring accomplishments to inspire and give impetus to our efforts to “…be competent to perform Thy worship , praise and meditations, The exemplars that I will attempt to emulate “… he who built a bridge across the Ocean, [Sri Rama] or he who pressed down the great Vindhya mountains with his palm,[ Sage Agastyar ] or he [Lord Sri Krishna]who overstepped the Creator[Lord Brahma]. Lord Sri Rama and Sage Agastyar are also connected directly when Lord Sri Rama was despondent in the heat of the battle with the rakshasas before the impending single combat with Ravana, who it must be said was at one time a great devotee of Lord Shiva. There was a serious incident with Nandi that resulted in Ravana being subjugated by Lord Shiva and Devi Parvati. There is great sculptural representation of this in a temple where Ravana is in niche beneath the niche on which Lord Shiva and Devi Parvati are seated. Lord Shiva’s foot appears to be pressing down on the top of the niche. When Agastyar perceived Lord Sri Rama’s despondency he instructed the Prince and motivated him by inculcating him on the most inspiring and powerful prayer to Aditya which we are still chanting with prayer called to this day,” Aditya Hrudayam.”
Lord Sri Rama built the bridge across the sea from the tip of South India to Sri Lanka after offering worship Lord Shiva with many Bilva leaves. His devotions were so intense the Lord of Kailas is called Rameswaram or Ramnath Swami. Incidentally, this site of the worship was spared when a terrible hurricane swept through that part of Peninsular India. The Venerable Sage Agastyar [customary in Tamil Nadu, India to express respect] through the grace of Lord Shiva was able to press down the Vidhya Hills. When it started to grow unrestrained due to overweening pride. The Mountain wanted to grow as big as the Mount Meru so the Sun and Moon would have to go around the Vindhyas as well.
Sage Agastyar was a man of great faith who composed numerous stuthis including especially the Aditya Hrudayam which empowered Lord Sri Rama to give battle and utterly vanquish Ravana and liberated the people who were living under crushing oppression. Lord Sri Rama established Ravana’s brother Vibhishana who was devoted to Lord Maha Vishnu and sought refuge/asylum with Lord Sri Rama when he decided to oppose the evil actions of Ravana against Mother Sita Lakshmi, who was kidnapped by trickery and imprisoned in a forest. Ashoka Van.
Lord Brahma who had risen from the Lotus which had come from the navel of Ananth Sayanam- Maha Vishnu very soon after Maha Vishnu’s eyes were opened at the very earliest inception of each cycle of progressive Creation process of all of Creation with three phases: Creation, Sustenance and Dissolution. Lord Maha Vishnu created the whole of the Creation through meditation and is the origin of the Vedas and OM. [The divine breath- Pranava]. “Since God manifests himself in all the 5 elements, it is said "Isa Vaasyam Idam Jagat". God is omnipresent and there is no place in the world where he does not exist. His hands and feet are everywhere---"Sarvatah Pani Paadam. http://www.saidarshan.org/baba/docs/d020526.html
I am humbly offering these revelations from the Apauruseya Veda {Foundational scripture of Sanatana Dharma- Hinduism.}
“He who has created this multiform universe, and is the cause of its sustenance as well as dissolution, the Lord of the universe in whom the whole world exists, is sustained and then resolved into elementary condition, is the Supreme Spirit. Know Him, O man, to be your God and believe in no other as the Creator of the Universe." RIG VEDA 10: 126, 8.
"In the beginning the whole was enveloped in utter darkness. Nothing was discernible. It was like a dark night; Matter was in its very elementary form. It was like ether. The whole universe, completely overspread by darkness, was insignificantly small compared with the Infinite God who thereafter, by His omnipotence, evolved this cosmic world - the, effect - out of the elementary matter - the cause. RIG VEDA 10: 129, 3
This human birth which we are blessed with is obtained from performing lots of virtuous deeds in the past should not be wasted- frittered away in the pursuit of worldly objects. The seeker must pray intensely to Lord Shiva who is the personification of auspiciousness repeatedly to become proficient in offering poojas, learning, reflecting, and meditating about the essential nature of all creation, the relationship of all created beings with each other, with all aspects of creation and the Creator and living according to the tenets of the sastras. Service to the Almighty God by serving all created beings and enhancing the components of all Creation. This must be the Motto of a dedicated seeker,
“Paropakara punyaya papaya parapeedanam"
(Merit lies in helping others, sin lies in hurting others)
53. Page 202, V 89. Shiva Ananda Lahari “Thou were not so pleased with prostration ,praise, worship, meditation and ecstasy, as with the offering of resistance to Thee, with Bow [Gandiva] iron pestle and stones. Say what is it that please Thee O Lord of the worlds and I shall do accordingly.” The Lords ways are mysterious. It is not possible everyone to understand His methods- Ascharayavat Pashyati kaschidenam.
The allusion is to Arjuna’s encounter with Lord Shiva as a hunter. The conflict that emerged in a forest where Arjuna was meditating to obtain the secret weapon Pashu patha astra from Lord Shiva arose from a dispute over whose arrow killed a boar. During the tough struggle Arjuna to subdue the hunter struck him with the divine Gandiva Bow. The Lord accepted the contact with the bow and smiled and at the end of the penance bestowed the Pasupatha astra.
A great bhakta of Lord Shiva, Satya Narayana who became a Buddhist due to circumstances. He was unable to live without performing the Shiva pooja je so cherished. He used to throw stones at the Shiva Lingam. Others wondered about the practice of throwing stones at the sacred Shiva Lingam. But it appears Lord Shiva accepted these offerings made with a lot of love and devotion to the Lord. When the Lord is pleased these offerings bear fruit. There is very instructive teaching that concerns the incredibly stressful episode the Pandavas experienced in the forest when the Sage Durvasa visited them after Princess Draupadi had finished eating from the food provided by the Divine Akshaya Paatra. There is no source of food because the Akshaya Paatra was apparently empty after Princess Draupadi had served herself after everyone had been served. The Pandavas feared adverse consequences because of the reputed rage of Sage Durvasa.
The Sage was a great Bhakta of Lord Shiva. While her brothers persuaded sage Durvasa and his entourage to take a swim and freshen up before lunch Princess Draupadi prayed with great devotion to Lord Sri Krishna her Ishta Devata. Lord Sri Krishna appeared and asked to served food. The Princess explained with great pain the Akshaya Paatra was empty after she had served herself. Lord Sri Krishna insisted that he inspect the Akshaya Paatra and joyfully finds one grain of rice. He consumes this with much satisfaction and said he felt satisfied and full. By a miracle Sage Durvasa and his entourage reported feeling full after they came back from their swim and bath. This episode teaches us the power of great faith and devotion and the value of offering even a single grain of rice with love and devotion.
There are two slokas I wish to offer:
- i.
“Priyataam Pundarikaksha, Sarva Yagneswara Harihi, tasmin Tushte, Jagat Tushte, Prinite Prinitaam Jagat” My beloved Lotus Eyed Lord, the Lord of all sacrifice, when you are contented the world is content, when you are pleased the whole world is pleased. May with your grace the Thapa Traya afflictions are ameliorated for all.
- ii.
“Patraṁ Puṣhpaṁ Phalaṁ Toyaṁ yo Me Bhaktyā prayachchhati
tadahaṁ bhaktyupahṛitam aśhnāmi prayatātmanaḥ. Shrimad Bhagvad Gita: Discourse 9, V 26. If one offers to Me with devotion a leaf, a flower, some fruit, or even water, I delightfully partake of that article offered with love by My devotee in pure consciousness. This hearkens back to the examples cited in V 89 of the Sivananda Lahari.
54. Page 204 V 90
I am not used to practicing the highest forms of Yoga to be concentrated wholly on Thee. With my words I speak about the stories about the good done by Thee in the world. With my mind I worship thy Blessed form who is the ruler of the worlds and I prostrate myself to pay obeisance to your enduring auspiciousness.
- i.
In the Vishnu Saharsranamam, Yuddhistra requested Pitamah Bhishma who was resting on a bed of arrows waiting for Uttara Yana to transition from his temporal existence 6 questions on the modes of worshipping Vishnu that can help people to be liberated from the entanglements of Samsara. In Verses 4 and 5 Maharishi Vyaasa documents this eloquent and worshipful response of Pitamah Bhishma.” The Lord of the worlds in this narrative in the Mahabharata the Lord of all the worlds, who is the most effulgent one and is Eternal, who is the best of all Purushas, should be praised, worshipped, and contemplated on. Similarly, in the Siva Ananda Lahari Shrimad Adi Sankara instructs the seekers to make use of his words to narrate stories of Lord Shiva, to contemplate and worship on the divine forms of God and use their heads, arms, and bodies to offer prostrations to the Almighty God. There is no requirement that the seekers must follow any specific discipline of yoga or meditation to offer obeisance. [Vishnu Sahasranama- A study- By T.M.P. Mahadevan. Bhavan’s Book University. Bharatiya Vidya Bhavan.]
- ii.
In the scripture, the seeker learns that the repetition of divine names and sacred formulas is accorded a crucial place in the spiritual disciplines imparted to disciples. It is noteworthy that the mere utterance of the divine name leads to great benefit, even though the person who articulates the names has no understanding or awareness of the meaning of the names uttered. The classic example is from the Shrimad Bhaagavatam VI, ii,18. Ajamila who had lived a wicked life called his son’s name which was “Narayana” in his life so when he called out to his son at the time of his death, Narayana, Narayana he was liberated and entered Vaikunta. The Shrimad Bhaagvantam says, “Unknowingly or knowingly, the chanting of the supremely praiseworthy Name burs away man’s sin, even as fire reduces fuel to ashes.” [T.M.P. Mahadevan- Vishnu Sahasranama – Study]
Similarly, Sridhara-Venkatesa known as “Ayyaavaal” teaches us in Akhya-sasti that the two words Si-Va, even when uttered in sentences which have nothing to with the Lord Sada Shiva, uplifts the person who vocalizes the two words Si-Va to a status greater than the Gods. “O Name of Shiva! The Gods like Brahmaa, carry on their heads the dust of the feet of one who utters sentences such as these “Sasivat” [meaning it is like the moon] and “Upavarasi-vasati”[He who lives on the seashore] In these two phrases, the letters “si-va” which are like your shadow: O Mother! Is it wonder that those who are established in you are Victorious?” [T.M.P. Mahadevan- Vishnu Sahasranama-Study]
In another hymn, Shiva Bhakti -Kalpalatika Ayyaavaal addresses the great Lord Shiva and offers these concepts in praise. “Are you not the supremely compassionate One!,O Lord, you are on the look-out for some pretext to save people; when words such as ‘Aahara’[bring], prahara[take away], and ‘Samhara’[destroy] containing the letter Ha- ra are spoken by them, you think that they are uttering your name – “Hara” and save them!”[T.M.P. Mahadevan- Vishnu Sahasranama-Study]
- iii.
The efficacy of the practice of uttering the Divine name constitutes the Central teaching of Nama Siddhaanta. Ayyaavaal’s exemplary text- “Bhagavan- naama- bhusana” which contains many beautiful hymns and a work on Nama Siddhanta on the doctrine of repeating the sounds in the holy name. The Vedas and Puranas offer support for this doctrine. Lakshmi -dhara and Boddhendra have stressed the importance of chanting the sounds incorporating the Names of the Lord and what he represents. In his authoritative work Naamrita Rasaayana Bodhendra offers six reasons for showing that the utterance of the Divine Name is superior to the other disciplines taught in the scriptures.1. This practice of repeating the Divine name is open to all seekers irrespective of caste, stage of life and gender, involves no injury to any person, 2. This practice is not an impediment to the worship of God by performing other rituals and practices e.g., Upacara puja and Yoga. 3. This practice is personal worship and does not require intercession by third persons. 4.There is no specific time which limits chanting of the divine names. 5.There is no specific place restricts the chanting of divine names. 6.There are no Agama Sastra or other regulations on the practices of repeating the divine names. [T.M.P. Mahadevan -Vishnu Sahasranama-Study]
- iv.
Although there are no extraneous restrictions regarding the practice of “naama-sadhana” The Sadhaka must not be guilty of certain offences. That are offences against the very names themselves. [Nama- aparadham] There are 10 of them.
- v
It is significant to note the great teachers of naama Siddhanta Bodhendra, Ayyaavaal, Sri Guruswamin and those who followed them, were all adherents of Advaita tradition whose foremost consolidator was Shrimad Adi Shankara. The primary sources are the Gita Bhashya and commentary of Vishnu Saharsranamam. To the question, why is the worship of God in the form of prayer greater than the other modes? Shrimad Adi Shankara gives the following response, in his Sahasra naama Bhashya, “The reason for its greatness [ i.e., chanting of the divine name] is that it does not involve causing injury to other beings, does not depend on other persons, sacrificial material etc., and is not conditioned by time , place etc.
In the Shrimad Bhagvad Gita Bhaasya [SBG] Discourse [D] X, V25. Shrimad Adi Sankara, teaches, “Of all Dharmas, Japa, indeed is said to be the supreme dharma, with non-violence towards all beings, Japa -Yagna proceeds,” Lord Sri Krishna declares in the Shrimad Bhagvad Gita [SBG], “Of the sacrifices, I am japa Yagna.”
- vi.
Lord Sri Krishna says in the S B G D IX, Verse 14] “Constantly praising Me and striving to reach Me, with firm resolve, and offering obeisance to Me, these devotees ever united with me, worship me with devotion.[whom am the Self-residing in the heart].” In addition, Shrimad Adi Sankara offers this commentary on Lord Sri Krishna’s teaching in Discourse X, Verses 9, 10 and 11 of Shrimad Bhagvad Gita [SBG]. Shrimad Adi Sankara.
SBG D IX,V9: ‘Those whose minds are placed in Me, those whose vital principles -senses are such as the eyes -have been surrendered to Me, i.e., those whose instruments of experience remain collected in Me- or whose life is centered in Me- they enlighten on another and speak about Me who am endowed with attributes such as wisdom, strength, vitality, etc., and gain supreme satisfaction and delight as one would when obtains what one holds dear.”
SBG D IX,V 10: “ Those who are ever united with Me, leaving aside external attachments, and worship Me, serve Me, not with any ulterior motive, but with love – to them I give the Yoga of Wisdom, the true knowledge about My real nature; and by this Buddhi- Yoga whose characteristic is true knowledge, they attain Me who am the Supreme Lord, the Self by being the Self. Addressing Loka-Guru Lord Sri Krishna, Shrimad Adi Sankara posits these questions to clarify the path of knowledge and path of devotion. “Why dost Thou give the Yoga of Knowledge [Buddhi Yoga] to They devotees- and what is that obstacle in the path leading to Thee which the devotion of Knowledge that Thou gives to Thy devotees serves to remove?
Lord Sri Krishna responds in SBG D IX Verse 11: Out of Compassion, anxious that My devotees may attain to bliss. I dwell in in their Antah Karana which is engaged in thinking which is engaged in thinking exclusively of the Self and destroy the darkness of all ignorance – that illusory knowledge which is caused by the absence of discrimination,- by the lamp of wisdom, by the lamp of discriminatory knowledge, fed by the oil of pure devotion [Bhakti-Prasada], fanned by the wind of earnest meditation on me, - furnished by the wick of right intuition purified by the cultivation of piety, chastity, and other virtues held in the Antah Karana which is completely detached from all worldly concerns, placed in the wind sheltered enclosure which is withdrawn from the sense objects and untainted by attachment and aversion, and shining the light of right knowledge generated by the incessant practice of concentration and meditation.
After listening to this teaching, the prime disciple Arjuna raised this question in SBG D IX, Verses 12 and 13, 14 and 15.” The Supreme Brahman, the Supreme Light, the Supreme purifier art Thou. All the Rishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent; so, asserted the divine sage Narada, as also Asita, Devala and Vyaasa; and Thou sayest [so] to me. V 14: Arjuna acclaimed- I believe all this which Thou tells me to be true; for neither the Gods nor the Danavas, O Lord, known to be Thy manifestation. [Because Thou art the source of the Devas and others. V 15: Thou Thyself knowest Thyself as the Self, O Purusha Supreme, O source of Beings, O Lord of Beings, O God of Gods, O Ruler of the World.
- vii
The teaching of Advaita espoused in these verses according to T.M.P. Mahadevan is this: God revealed in these verses is Saguna Brahman, who is truly the non-dual Self Effulgent Brahman endowed with exemplary attributes by Maaya. The Saguna Brahman is not a different entity than the Nirguna Brahman, which is undifferentiated, unconditioned, and totally devoid of attributes and thus bereft of Maaya. The truth is there are not two Brahmans. Even when the Saguna Brahman is referred to as Apara [Lower] Brahman what is meant is not that the Saguna Brahman has been reduced to a lower status as a Divine Being but that the Saguna Brahman is perceived from a relatively lower level of spiritual experience. Thus, the Nirguna Brahman and Saguna Brahman do not constitute two moieties of Brahman but merely two levels of spiritual experience that is conditioned by the attributes of the seeker but are two aspects of Brahman namely Brahman -as-it-is -in Itself [Nirguna Brahman with no attributes] and Brahman-as-it- is- in- relationship- to- the- World of created entities- who is the Saguna Brahman who is endowed with infinite forms and excellences. No number of Sahasranamas or Namakam can even begin to describe an infinitesimal moiety of the Supreme Self.
- viii.
It appears from our everyday experience that devotion to Supreme Self who resides in all is our effort to offer obeisance to the Saguna Brahman. Devotion, in its purest form implies a primary relationship between the devotees and the Object of the Devotion, for example: Meera Bhai, Madhavaachrya and Lord Krishna, Saint Thiagarajar and Tulsidas and Sree Rama. With respect to Nirguna Brahman, there is no means of making a relational affiliation internal or external between the devotee and the Nirguna, Nirakar Brahman. Thus, a finite tangible distinction cannot be apprehended between the devotee and the Supreme Self of all.
- ix
The awareness of the Nirguna Brahman is attained by God’s grace. The realization of the distinctionless Ultimate reality is accrued only by knowledge. This illumination insight can dawn only in a mental environment that has been disciplined in concentration and is cleansed of modifications of lust, greed, and rage. The path of Nish-kama Karma and Nish-phala Thyaga cleanses the mind by the dedication of both the actions and the fruits of the devotee’s words and deeds to the Supreme Self who resides in all. Thus, devotion to God can serve as a vital connection between the Path of Action [Karma] and the Path of Knowledge [Jnana] There is a form of avatarana of the Supreme Self of all into the sadhaka that occurs in the process, it is this descent of the grace that culminates in experience the Para Vidya. In Sutra Bhaasya Shrimad Adi Sankara teaches,” it is by knowledge that comes through God’s grace, that one gets released from bondage. [II, iii,41] [T.M.P. Mahadevan]
- x.
Devotion, in the highest sense, however, is the same as essential Knowledge. This is the supreme devotion “Para- Bhakti” that does not involve the sense of otherness, “Ananya bhakti. In the SBG D VII, V22 we are taught that the highest self is gained through Ananya Bhakti. The Self-attained through devotion that is of the nature of Para Vidya in its essence has for its content the very Self who is within all and constitutes all of existence seen and unseen. Thus, deep devotion and highest knowledge reach unity. This is described as Ananya yoga, the yoga of non- otherness. “Avyabhicharini- bhakti”, the unstraying or non- inconsistent devotion. And this what true knowledge is says Shrimad Adi Sankara,” sa ca Jnanam.”
- xi.
These prayers seek forgiveness and strives to accrue grace that culminates in experience the Para Vidya. In Sutra Bhaasya Shrimad Adi Sankara teaches,” it is by knowledge that comes through God’s grace, that one gets released from bondage. [II, iii,41]
- xii
Mantra-hinam kriya-hinam bhakti-hinam Janardana
Yat pujitam maya deva paripurnam tad astu me
O my Lord, O Janardana, whatever little puja or worship that has been performed by me, although it is without devotion, without proper mantras, and without the proper performance, please let that become complete.
- xiii.
Ajñanad athava Jñanad ashubham yan maya kritam
kshantum arhasi tat sarvam dasyenaiva grihana mam
sthitih seva gatir yatra smritish cinta stutir vacah
bhuyat sarvatmana Vishno maidyam tvayi cestitam
Whatever inauspicious things I have done out of ignorance or unknowingly, please forgive that, and accept me as Your insignificant servant. Let my normal condition be service, let my movement be holy pilgrimage, let my thought be remembrance of You, let my words be glorification of You. O Vishnu, let my activities with my whole mind, body and soul, be engaged in You.
- xiv.
Vidhi-hinam mantra-hinam yat kiñcad upapaditam
kriya-mantra-vihinam Utpatim, tat sarvam kshantum arhasi
Whatever has happened without the proper chanting of the mantra, or without following the proper procedure, kindly forgive all that.
a. xv
Mantra-hinam kriya-hinam bhakti-hinam Janardana
yat pujitam maya deva paripurnam tad astu me
O my Lord, O Janardana, whatever little puja or worship that has been performed by me, although it is without devotion, without proper mantras, and without the proper performance, please let that become complete.
- Page 206, V 91 Shiva Ananda Lahari
Only by the grace of Almighty God can a purposeful Sadhaka obtain the chalice of Salvation.
Adi Sankara Guru] cries out: “O! Moon crested One! By The grace that primordial avidya[nescience] lodged in my heart has disappeared, and the cherished divine knowledge has dawned. Always, in ecstatic, I worship Thy lotus feet, which are capable of conferring what is good, and which constitute the chalice of salvation.
As I mentioned earlier in Page 4, I had referred to specific descriptions of the concepts and brilliant dialectic interaction on the relationship of the Supreme Self and all of Creation as well as the path of salvation.
I offer some of the key dialogues[From the Source- Katha Up]: Despite all the pleasing and beneficial rewards offered by Yama, Nachiketas was firm; and finding him worthy of the teaching about death and what there is the great hereafter, Yama initiates the worthy disciple.
I, ii 15: The goal which all the Vedas declare, that which all penances proclaim, and desiring which people lead an austere life that word or goal I tell you in brief: It is “OM.”
I, ii, 23: This self cannot be attained through exposition, nor through intellectual power, nor even through vast learning, he whom this Self accepts, by He is to be attained. To him this Self reveal His own nature.
I, iii, 3: Know the self as the Lord of the Chariot and the body as verily the chariot, know the Intellect as our Charioteer, and the mind as the reins.
I, iii, 5 Whoever becomes devoid of Knowledge because of the mind ever unyoked, for him the senses are uncontrollable, as wild horses are for a charioteer.
I, iii, 6: But whoever becomes endowed with knowledge because the of the mind being ever yoked [purposeful self-restraint] for such a one the senses are controllable, as trained horses are for a charioteer.
I, iii, 7: Whoever becomes devoid of knowledge without control of the mind and ever impure, does not reach that place, but gets into a restless trans-migratory life.
I, iii, 8: But whoever becomes endowed with Knowledge, with control over the mind and ever pure reaches that place, from whence he is not born again.
I, iii,11: Superior to the Great [Mahat] is the Unmanifest, superior to the Unmanifest is the Supreme Self that dwells in all, Superior to the Self there is nothing. That is the goal, that is the hard to attain destination. Also, that path, the wise declare, is hard to travel.
I, iii, 14: Arise, awake; having approached the venerable teachers know thou the truth. The sharp edge of a razor is hard to tread. So also, is that path, the wise declare is hard to travel.
II, i,11: By the mind alone is this to be reached, There is no plurality whatsoever here. From Death to death, he goes who sees a manifold as it were.
II, i, 12 and 13 and II, ii.8: The Teacher reveals the nature of the indwelling self in all. The person of the size of the thumb rests in the middle of the body. He is the Lord of what has been and what will be. One is not repelled from Him. This verily it is. [12] Next revelation: The person the size of the thumb is like light without smoke. Lord of what has been and what will be, he alone is today; and he is also tomorrow. This verily it is. [13] II, ii, 8: the person who is awake in those that sleep, fashioning desire after desire. - that alone is that is the bright: that is Brahman; that alone is called Immortal. Therein do all the worlds rest. And nothing at all surpasses that. This verily it is.
II, ii,5: No man whatsoever lives either by the Praana or Apaana. By the One other they live, on which these two are dependent.
II, ii,14. When all desires clinging to the heart of one fall off, then the mortal becomes immortal and here attains Brahman.
II, ii, 15: When here all the knots of the heart are sundered, then the mortal becomes immortal. Thus, much, the instruction.
II, ii, 17:The Purusha of the size of a thumb, the internal Atman, is always seated in the heart of all living creatures; one should draw him out from one’s own body boldly, as stalk from grass; one should know him as pure and immortal; one should know him as pure and immortal.
II, ii,18. Nachiketas then having acquired this knowledge imparted by Death and all the instruction about yoga, attained Brahman, having become free from taint and death; so, does another also, who thus knows the nature of the Atman.
II, iii,18. Nachiketas then having acquired this knowledge imparted by Death and all the instruction about Yoga, attained Brahman, having become free from taint and death; so, does another also, who thus knows the nature of the Atman.
- Page 206, V 91. Shiva Ananda Lahari
The Light of Knowledge which one receives by the grace of Almighty God will render the Sadhaka calmer and more self-restrained because agitation spring up only when one perceives differences between objects presenting to hs senses. The goal of such enhancements of one’s personality is to acquire Advaita Bhava. Advaita Bhava when established represent a form of liberation from the pairs of opposites that constrains you in the morass of samsara.
The grace of Almighty God removes entirely the ignorance which is present from ancient times in the mind of a seeker. As described in the Katha Upanishad- II, ii,15 when the knots of attachments, desires and doubts are cut sunder from the heart, his mind becomes clearer and purer due to the presence of Brahma Gnana, the knowledge of Brahman. The seeker contemplating on the lotus feet of the Supreme Self who dwells in all in his pure consciousness must be committed to keep striving to get back on the razors edge type of path to liberation which described in Katha Upanishad I,iii,14 to transit the morass of Samsara. In so doing the seeker can accrue the experience of transcendental equanimity and peace. This precept is essential to the success of the seeker- Shiva prasadena vina na Mukthi. [I have reviewed this teaching earlier] The repetition of Panchaakshari is key to the success of this very arduous endeavor.
In the SBG D II, V 48. Lord Sri Krishna teaches us Samatvam, achieving and sustaining equanimity is Yoga. Subsequently from Verse 54 to Verse 72 in the second Discourse Lord Sri Krishna describes in detail the attributes of a seeker – the one with a steady mind, Stitha -prajna in response to a penetrating question from a distressed seeker- Arjuna, “ What, O Kesava! is the description of one with steady knowledge, who is constant in contemplation? How does one of steady knowledge speak, how does he sit, how does he move.” In the book, Samatvam is Yoga, equanimity is yoga, swami Sivananda and Swami Satyananda shares their experience and wisdom to guide seekers. Not coincidentally the cover of the book is the Siva Lingam in the foreground with the Sri Chakra in the background the central Trikonam with the Red Bindu appears in the center of the Siva Lingam. I offer this link so you can experience these untied images of Devi and Shiva.
“What is Yoga? “Samatvam is the yoga that Lord Krishna talks about at length in the Bhagavad Gita. He defines yoga as: Samatvam Yoga Uchyate (2:48): Samatvam is Yoga; equanimity is yoga... He [Lord Krishna] explains that Samatvam is being able to maintain one's balance of mind in success and failure, gain and loss, pleasure, and pain, and that is the aptitude of a perfect master who remains equipoised in all circumstances. “That is Samatvam, the yoga of equanimity” Swami Sivananda.
In Chapter 2, “The Perfectly Balanced Mind,” Swami Sivananda gives a beautiful commentary on the second chapter of the Bhagavad Gita where Arjuna asks Krishna for the characteristics of he who has attained the state of yoga. From Verse 54 to Verse 72 in the second Discourse Lord Sri Krishna describes in detail the attributes of a seeker – the one with a steady mind, Stitha -prajna in response to a penetrating question from a distressed seeker- Arjuna, “ What, O Kesava! is the description of one with steady knowledge, who is constant in contemplation? How does one of steady knowledge speak, how does he sit, how does he move.”
In Chapter 3, “The Pathway to Samatvam,” he describes what are the qualifications that one needs to have in order to achieve this state of equanimity and he gives advice to serious sadhaka on how to put these teachings into practice:
“An aspirant who treads the path to Samatvam must make every effort to acquire the following essential qualities: Viveka, discrimination; vairagya, dispassion; shadsampat, the six virtues (shama, mental calmness and control; dama, restraint of the senses; uparati, sense withdrawal or pratyahara; titiksha, endurance; shraddha, faith and samadhana, mental balance); and an intense desire for liberation, mumukshutva. To possess the virtue of Samatvam, he will also need to dedicate himself to steadying the mind every moment of his yoga career...”
From chapter 4 until chapter 9 Swami Sivananda talks about each one of these qualities.
Swami Satyananda Saraswati teachings start from chapter 10 until chapter 19. He gives plenty of advice on how to put this philosophy in practice to be able to achieve the state of Samatvam.
On Chapter 11, “How to Attain Equanimity,” Swami Satyananda suggests: have a goal and philosophy of life, have patience, respect yourself, be regular in sadhana (spiritual practice). Swamiji teaches us, “You can attain the highest Yoga, you can attain darshan of God if you can make your mind still and peaceful.
The acclaimed unique, brilliant, inspiring evocative dialectic known as Yaksha Prasna between Lord Dharma when he appeared as Yaksha and his son with Kunti devi – Dharmaputra Yuddhistra makes many references to the key themes of total devotion and humility before God and resilient self-restraint. The dialectic takes place in a forest in the presence of the bodies of all four of Yuddhistra brothers. It consisted of a series of riddles posed by the Yaksha that Yuddhistra had to answer to the satisfaction of the Yaksha to perhaps receive a boon of restoring the life of one of his brothers. This episode takes place in the cusp of the 13th and final year of the Pandeva’s exile. In this episode Vyaasa Maharishi has laid the framework of fundamental truths of Sanatana Dharma for the momentous world changing scripture Shrimad Bhagvad Gita known as the Fifth Veda that was going to be imparted in the middle of the Battlefield of Kurukshetra by Lord Krishna to the world of mere mortals not long the successful conclusion of this trial by rapid fire riddles like enquiries. after this episode recorded in the Aaranya Parva of the Mahabharata. Lord Dharma also known as Yama wanted to test the personality structure of his son to make sure he was a votary of truth and exemplar of Dharma and had the integrity to pursue the resolution of the conflicts between the two clans Kuru’s and Pandavas regardless of how the future unfolded.
- Page 211, Verse 94, Shiva Ananda Lahari
“The Tongue that speaks of Siva’s stories is the real tongue; the eyes that sees His image, the real eyes; the hands that always worship Him, the real hands; and he who ever remembers Him, the attainer of the true end.”
This sloka explains once more to as to how the seeker should control his Indriyas and mind. The Indriyas by themselves do not seek out and connect to the sense objects. Unless the mind behind the Indriyas becomes aware of the object that is perceived by that Indriya the individual is not affected by that specific sense object. So, the seeker should control his mind from connecting and engaging with the sense objects and going through this awareness. This is Dham.
Next the thoughts will be affected by the memories which carry specific burdens. This can evoke actions that expand the engagement. It is not possible for any individual to remain detached all the time in all instances. So, the individual must direct all the ten Indriyas and the mental faculties towards some non- injurious objectives which will help them evolve further in his sadhana. To develop greater self-restraint and discipline the Indriyas and mental faculties the individual must offer worship and engage in spiritual activity to the Lord in the form that he can connect to in his heart. Once he can develop this level of self-restraint, he will be able engage all his faculties, the Indriyas, and mind to primarily serve God. This process of enhancing capacity to pursue self-restraint and self-realization is described in this stanza.
- Page 215, V 97, Shiva Ananda Lahari
Our mind by constantly feeding on the nourishment provided by the engagement of the Indriyas and mental faculties with a wide range of objects These faculties resist efforts to constrain its ongoing engagement with the environmental sources of attraction. This state of being is described metaphorically as wild elephant which is intoxicated by consuming limitlessly experiences that impair judgment and self -control. The seeker should pray to Almighty God to manage the audacity and arrogance of the metaphoric elephant in rut by tying it with the rope of devotion and love. Once the wild bestial entity is restrained it must be led to the steady post of Liberation and tied to what must over time become the permanent post of Bliss.
mana eva Manushyaanaam, Karanam bandha-Mokashayo
bandhaya visayasango, muktyai nirvisayam manah
“For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation.” (Amrita-bindu Upanishad 2) Therefore, the mind which is always engaged in Krishna consciousness is the cause of supreme liberation.
These precepts are also taught by Lord Sri Krishna in Discourse VI of SBG. Sankara Bhasya
SBG D VI, V4: When a man, renouncing all thoughts, is not attached to sense-objects and actions, then he is said to have attained to Yoga.
SBG D VI, V5: Let a man raise himself by himself, let him not lower himself; for, he alone is the friend of himself., he alone can become a friend or foe of himself.
SBG D VI, V6: To him who has conquered himself by himself, his own self is the friend of himself but to him who has not conquered himself, his own self stands in the place of an external enemy foe.
- Page 219, V 98: Shiva Ananda Lahari
O Lord! Thou beloved of Gauri! Deign to accept this – the maiden of my poesy- adorned with the ornaments of various figures of speech… praised by the World of good men constituted of holy sages endowed with the amorous sentiment of devotion together with the virtue of loftiness… invested with the most auspicious marks of high literary qualities , endowed with numerous brilliant decorations of the literary art, revealing the modesty of poetic humility bearing the wealth -line of clear meanings, and possessing the Virtue of working for the good of the readers.
In this sloka Shrimad Adi Sankara portrays himself as a father who has created the beautiful damsel of Poetry namely Sivananda Lahari. He requests Lord Sada Shiva who is the lover of Gauri to be pleased to accept this maiden. This great work Sivananda Lahari contains many similes which make the Stotram very evocatively attractively much like a metaphorical allusion to the beautiful maiden who will bring auspiciousness to all. Just as Himavaan the King of Mountains gave his daughter Parvati in marriage to Lord Shiva and thus encouraged the Lord to make his abode on Mount Kailas permanently. In the same way those to who read, absorb, assimilate, and experience the Sivananda Lahari with great devotion and love for the Lord Sada Shiva will be blessed with Mother Parvati and Lord Sada Shiva stay in their hearts and they will be enjoying the Eternal Bliss of Sivananda Lahari forever.
- Page 220, V 99, Shiva Ananda Lahari
Adi Sankara Guru in this penultimate sloka raises this question?
O Supreme Lord! When in the past both Brahma Vishnu in order to observe and pay respects to your lotus feet took the form of a wild boar and Swan to offer Bilva leaves to your head and attempted unsuccessfully for crores of years , How is it then that thou hast become capable of being known by me? From this one can understand that the Lord is enamored by power or position. He can be easily bound by the deep devotion and love. He readily comes to serve His Loving Bhakta in whatever form the bhakta wishes. Thus, nothing else but deep faith, single minded devotion and unconditional love are sine qua non for the seeker to ascend the higher realms of spirituality.
- Page 221-224, V100: Shiva Ananda Lahari
This is the final verse of this glorious poem and worshipful tribute composed by Shrimad Adi Sankara - Sivananda Lahari
“Let the hymn of praise stop now. I do not tell lies. O Bestower of supreme good! Thy devotees like Brahma and others deem Thee as the first among those who deserve to be praised. For in estimating comparative greatness, they find themselves literally inconsequential, literally blown away like a chaff or husk when rice is winnowed and consider Thee to be the bestower of the highest of all rewards namely liberation of mind, body, and soul from the shackles of negatively charged vaasanaas and unbalanced mental faculties.
“Yato vaacho nivartante, Yetasyvaananandasya anyaani, bhootani maatramupjivanti Stotrena alam.” The Vedas which are supposed to throw some light about Him were not able to find the real meaning of the infinite… Adi Sankara Guru says this poem of Sivananda Lahari was not an attempt to describe or define the characteristics of the indescribable Supreme Lord of the Universe. Apparently, the creative impulse was elicited by an outburst of Bliss, he felt when he reached the presence of Mallikarjuna who is being embraced by Devi Bramarambhika at the beautiful hillock of Sri Sailam. This is an inspiring spot and environment.
Adi Sankara Guru was moved to share this moment of blissful creativity with all others across the miles and aeons. It was the greatest Ananda he experienced. The bliss felt by beings is just a drop in this ocean of the Brahmananda that Shrimad Adi Sankara experienced. Since this cannot be explained by words on top of word Adi Sankara Guru says this Stuti or Stotra is enough. Adi Sankara Guru used the phrase- Stotrena Alam. I find it impossible to explain about you. So, this praise is enough. He used another phrase, “Idam Satyam eva.” I didn’t fabricate, whatever I have said so far is not imagined but real.” This great poem and glorious scripture Sivananda Lahari Will serve as a boat for the saadhakas to get across the deep turbulent ocean of Samsaara and reach the sanctuary on the far shore which is the lotus feet of Lord Parameswara.
Om Tat Sat Sree Sada Shivam Astu.
Iti Srimat Paramhamsa Parivrajaka Acharasya Sri Govinda Pujya Paada Sishyasya Srimadchankaraa Bhagvata Krtau Sivananda Lahari Stotram sampoornam
Section IV
Summary of the Learning.
The core message of the Shiva Ananda Lahari composed by Advaita Vedantin Srimad Adi Sankara Guru can be expressed by this seminal sloka that sums up the vision about the Brahman, Jagat and the relationship between Jiva and the Brahman:
slok- ärdhena pravakshyämi yad-uktam granthakotibhih |
brahma satyam jagan-mithyä jivo brahmaiva näparah ||
‘In half of a sloka I state what has been stated by millions of texts; that is, Brahman alone is real and this jagat is mithyä, [is an illusion] and the jiva is non-different from Brahman.’ From this statement, the Advaita philosophy can be divided into three distinct areas of analysis – i) Brahman is Satyam, ii) Jagat is Mithyä and iii) Relationship between the jiva and Brahman. . Brahman alone is Satyam - Real:
As per Adi Sankara’s interpretation, Brahman is the only reality - Satyam. The word Brahman is derived from the Sanskrit root √brhi, meaning - vrddhau, - meaning growing, and the suffix man, added to it, signifies an absence of limitation (in expanse). So, Brahman derivatively means, that which is limitlessly big. One must understand that the root meaning of the word Brahman indicates its nitya-suddha-buddha-mukta-saty- a-svabhäva and its sarvajnatvam and sarva-saktimatvam. This Brahman is the intelligent and material cause of the Jagat’s origin, existence, and dissolution. In explaining the meaning of the sütra - janmädyasya yatah - Br.Sü. I.1.2, Sankara says, from that Omniscient Omnipotent cause has come this jagat, comprising various names and forms, various doers, and enjoyers, dependent on specific time and space and result of their actions, of incomprehensible varied forms and is sustained and dissolved by Him.
1.
My reflections on the wisdom of are based on the Commentary offered by Swami Chinmayananda on the moving, intensely spiritual, and powerfully suggestive “Appeal for Forgiveness” Siva Kshamapana Stotram by Shrimad Adi Sankara Acharya. In this insightful commentary on the pain ridden, stress wrought lives of an individual from his blessed mother’s womb to his final breath the Jagad Guru Sankara makes twelve stops that allow us to reflect, fall on our knees, and prostrate, seek forgiveness, and plead for guidance to be worthy of attaining God’s abode.
In Verse 21 of the Bhaja Govindam the Jagad Guru Adi Sankara, describes his insights on the course of our lives in our human birth, “Punarapi jananam Punarapi maranam Punarapi janani jathare sayanam, Iha Samsare bahudustare krpaya’pare paahi murare.”
Being born again, dying again, and again lying in the mother’s womb; this Samsara is extremely difficult to cross over. Save me, O destroyer of Mura, through your infinite compassion. Explanation by Swami Viditatmananda.
This first line, Punarapi jananam Punarapi maranam... describes the process of Samsara.
Samsara is nothing but a repeated process of birth and death. Why does this cycle go on? It is because what I am pursuing or seeking is not fulfilled in the journey of this lifetime. Naturally, then, when I die, there are unfulfilled desires in my heart, and those unfulfilled desires make me take another birth in a suitable environment so that I can fulfill my desires.
If, again, the desires are not fulfilled, the journey is not concluded in that embodiment, and I give it up only to acquire yet another new embodiment. This is the reason we talk of the process of repeated births and deaths. It is because a man is born incomplete, and he dies incomplete as well. The journey goes on till a total fulfilment is gained.
The description of this cyclic process also represents the pain and suffering that we constantly go through in life because birth and death are also extremely painful. In between, of course, there is old age; there is disease, and all kinds of other afflictions. Thus, there is constant pain and fear with apparently few or no options.
In the last Verse of Bhaja Govindam V31: “ Guru Charana ambuja…”Adi Sankara Guru teaches us: Trust yourself wholly by prostrating oneself to the lotus feet of your worthy Teacher; Freed from the shackles of Samsara; With your senses and mind controlled in this manner, one can witness God who has always been residing in your heart[VM1] .”
The divinely inspired wisdom of Shrimad Adi Sankara in the Shiva Kshamapana Stotram , “Fervent Appeal for Forgiveness” provides us with a great blueprint to break the chain of repeated lives and deaths by striving to remain equipoised between aversion and attraction, and eschewing consistently the traps of lust, greed, and dishonesty. Self-restraint in our mental faculties is the root of self-restraint in our speech and self-restraint with our social behavior.
This can be accomplished by being a steady adherent of the principle of Atmaupamyam, finding, out what is right and wrong, by putting ourselves in the position of the other person. This practice is espoused by SBG in Discourse VI, V32, “Atmaupamyam sarvatra samam paschyeti…” Whosoever by comparison with himself, sees the same everywhere, O Arjuna, be it pleasure or pain, he is deemed the highest Yogin. The next few verses in Discourse VI -entitled Dhyana Yoga describes our restless, turbulent, obstinate, and generally untrammeled mind and unbridled behavior that assures our endless cycle of births and deaths. Sita Lakshmi admonishes Ravana to undertake the introspection based on Atmaupamyam. “Aatmaanamupamam krutva, Sveshu daareshu ramyatam.
When Lord Rama spoke harsh hurtful words to Sita on the great occasion when she brought before him after the battle was over and Ravana had been slain, Sita Lakshmi cried out, Why do you utter these harsh and unworthy words like an uncultured man speaking to an uncultured woman.” A cultured man because of self -restraint and enlightenment avoids the sue of harsh words. Tiruvalluvar the Tamil Saint and poet said in the Kural, “The speech of a cultured man consists of truth soaked in affection. Gentleness of speech is not pleasant falsehood, but truth spoken by one who know the whole of the law and is not misled by dogma, who is full of affection for the person to whom the Truth is addressed. And is therefore able to find the words that save the truth from harshness. C. Rajagopalachari- Our Culture.
But, we have reason to hope regardless of the circumstances of one’s birth for deliverance from our turbulent life cycle if we place our faith in Almighty God- SBG- Discourse VI, V 31, “Sarva Bhootastitham yo maam… Whosoever, intent on unity worships Me who abide in all beings, that Yogin dwells in me, whatever his mode of life. This person of right understanding dwells in me, in the Supreme state, in the state of Vishnu; he is ever liberated, nothing obstructs his path to moksha.
In this evocative humble “Appeal for Forgiveness” Shiva Kshamapana Stotram [SKS] Adi Sankara Guru , the father of Advaita Vedanta, who spent his lifetime propagating the theme of the Upanishads, is demonstrating to his followers that only with deep devotion can the rubbish heap of our gross and sensuous vaasnas be trucked out and burned down. This is the only way to purify our impure minds, which are endlessly dancing in lustful agitation and running about in sensuous fields of endeavor, vainly seeking their total day and lifelong satisfaction.
A dedicated student of Vedanta, who has studied the Gita and the Upanishads and who is striving to become established in spiritual Sadhana has no craving for any worldly gain thanks to the grace of God. This committed student seeks the support and guidance of God only in rendering his vaasanaas null and void through a divine merciful act of forgiveness by the Supreme Self who abides with such devotees in their disciplined consistent persistent struggle.
The Supreme Lord neither judges nor forgives. But, when realizes the folly of his false expectations and ardently expresses his wish to extricate himself from the constraining grip of these vaasanaas, the poignancy of his own powerful thoughts- sankalpas- blesses him; the negative vaasanaas, the products of his past actions undertaken in ignorance, automatically wither away from his personality structures.
In his “Appeal for Forgiveness” Shiva Aparadha Kshamapana Stotram [SKS]the philosopher and teacher in Shrimad Adi Sankara have both merged with the ardent devotee that he was in his life.
He concludes the XI verse SKS by this appeal, “Bless me for this steady vision and deep devotion, O merciful one. I pray that Thou may protect me, the one who has sought refuge in Thee at this time.”
“Blessed Lord, forgive me, Forgive me. May I never get condemned to fall again into the hapless sorrows of a lonely old age, neglected by all, suffering alone- a dry existence wrapped up in pain and neglect.” Verse IV SKS
“O Lord, I appeal for liberation from all of my delusions, make my mind pure and contemplative, of what use is all else, anything else?
Verse IX SKS
2.
The spiritual enlightenment enshrined in the Yaksha Prasna.
Yaksha Prasna:
The Story of Righteous Crane, Mahabharata Aranya Parva 311-12
This Episode occurs in the final days of the 12th year of the exile of the Pandavas. They were living in the woods. In a short time, they would be starting the year where they needed to hide their identities Ajnantavas without being detected for a whole year before they could seek to get their Kingdom back from the Kauravas.
It was in this context that Yuddhistra came upon the bodies of his 4 brothers including the renowned warriors Arjuna and Bhima as well as Nakula and Sahadeva. All of them had no works of violence. As Yuddhistra went towards a river to slake his thirst much like his brothers appeared to have done he was topped by a Crane who urged him not to take something that was not his until he answered a series of questions. The Crane changed into a Yaksha and posed a number of clever and penetrating riddles that sought to test the capacity of Yuddhistra to take charge of his Kingdom when the Pandavas get back their kingdom after surviving the arduous struggles that surely lay ahead of them.
The Yaksha turned out to be Lord Yama [Dharma] the father of Yuddhistra. The Yaksha said Yuddhistra would be granted boon he could use to revise one of his brothers. This would be of supreme importance considering the upcoming struggles that stretched out a year ahead for the Pandavas. a critical Yuddhistra with wit and wisdom answered the questions which were infused with dharma, humility, and grace. The dialectic revealed many fundamental truths that were enshrined in another dialectic between Jagadguru Bhagwan Sri Krishna and Arjuna on a Battlefield –Dharma Kshetre Kurukshetre… which is renowned as the Fifth Veda. The first word of this immortal text is Dharma.
The Yaksha was pleased by Dharmaputra’s answers to the choice he made of one of his co-sibs Nakula to be revived through the boon he had been granted. Yaksha asked Dharmaputra why he did not select one of his valiant heroic warrior brothers. Yuddhistra’s response is immortal and ever luminous- Dharma Rakshati Rakshitaha. Dharma protects those who rise to protect – re-establish dharma.
These are some of the questions that the riddles posed by Lord Yama evoked Dharma infused answers from Dharmaputra Yuddhistra.
- Who makes the Sun to set?
- makes the Sun to set.
- Where does the Sun establish himself?
Sun establishes himself in truth.
- What is “Dharma”?
“Dhama” is controlling the mind.
- What is the “best patience”?
Bearing pleasures, sorrow, becoming great, being downgraded with equanimity is the “best patience”.
- What is Jnana?
Jnana (wisdom?) is knowing the truth.
- What is “Sama”?
Being peaceful within mind is “Sama”.
- Who possess all kinds of wealth?
Those who treat everyone equally accrues the grace of Lord Vishnu. We must look at our mistakes with the same eye used to look at the errors of others. A person who does not perpetually pursue material possessions and realizes abiding with the Lord is real wealth is in truth the richest person. This concept is expressed in this phrase most appropriately- Samatvam Aradhanam Achyutasya.
- What is the “best mercy”?
Wishing for pleasures for all is the “best mercy”.
- What is righteousness?
Having the same attitude towards everybody is righteousness.
- Who is the enemy who cannot be defeated by man?
Anger is the enemy that cannot be defeated by man.
- Which is the disease that has no end?
Avarice is the disease that has no end.
- Who is considered as a holy man?
He who loves all and does good for all, is considered as a holy man.
- Who is considered as “not holy”?
He who does not have mercy is considered as “not holy.”
- What is considered as stability by holy men and sages?
Steadfastly following one’s own Dharma is defined as “stability” by them.
- What is a good bath?
Cleaning the mind of the accumulated dirt is the good bath.
- What is the best charity one can do?
Saving life of others is the greatest charity one can do.
- Who is fit to be considered as a scholar?
He who knows Dharma (just action)) can be considered as a scholar.
- By what, O king, birth, behavior, study, or learning doth a person become a Brahmana? Tell us with certitude!
Birth, learning of Vedas and knowledge of science are not necessary aspects of Brahmanism. It is because one’s own character. He who is interested in rituals and who also has full control over his senses is the real Brahmin.
- Who is called “purusha (man)” among those who are living and with all his desires fulfilled?
Good deeds done with no interests in the fruits or with interests in its fruits, make one’s name spread in heaven and earth. Till his fame lasts, he is called “Purusha.”
- Who pervades in everything?
He who considers desire and hatred, pleasure and pain, what is coming and what is being lost etc. with equanimity is called “Brahma Jnani (knower of Brahman)” and he is the one who pervades in everything
Section V
Concluding Reflections: Check the book with codes. And add statement about the Royal secret- from Windows into the Infinite.
I would like to offer my concluding reflections by drawing on the vast repositories of spiritual learning and life altering precepts imparted by Jagad Guru Bhagwan Sri Krishna, Govind Bhagavadpada Pujya Shishya Shrimad Adi Shankaracharya and ancient Maharishis such as Vyaasa and Manu.
I would like to start with exemplary precepts bestowed on us mere human beings by Jagad Guru Bhagwan Sri Krishna in the Fifth Veda an appellation that I feel motivated to apply to the Bhagvad Gita.
A
Vasudeva sutam Devam, Devaki Paramanandam, Yashoda Nandanam, Rukmini Vallabham Krishnam Vande Jagad Gurum.
1. Shrimad “Bhagvad Gita” composed and delivered on the Battlefield during the pivotal period of the Dvapara Yoga. Gita Bhaasya by Shrimad Adi Guru Shankaracharya. Translated by Alladi Mahadeva Sastry.
2. Bhagavad- Gita – C. Rajagopalachari
3. “The Teaching of Bhagavad Gita- [Ten Essential Verses.]” Swami Dayanand.
4. “The Teaching of the Bhagavad Gita” Swami Dayanand Saraswati. TBD
B Yoga Vasishta.
“Yoga Vasishta” which consists of 32,000 verses is considered as one of the great classics of Vedanta Philosophy was composed by Maharishi Valmiki – the inventor of the Sloka form of Verse while composing the first work of Literature in human history – the Master Epic in the Treta Yuga. The Adi Kavi Maharishi Valmiki taught the AdiKaavya popularly called Ramayana to Lava and Kusha who subsequently ended up in Ayodhya and singing the 24,000 couplets in the presence of Lord Sri Rama his brothers and Courtiers. The Adi Kavi named the AdiKaavya- “Sithaayah Charitam Mahan. “[The pre-eminent narrative of Sita.]
C.
1. “Upaadesa Saara by Maharishi Ramana”- Commentary By Swami Tejomayananda
2. Sat Darasanam
D.
1“Brahma Vidya- The Rishi Technique of Meditation”- Poornananda Tirtha
E
“Hinduism- Doctrine and Way of Life”- C. Rajagopalachari
F.
“Introduction to Vedanta” Understanding the Fundamental Problem- Swami Dayananda Saraswati.
A
1.Shrimad “Bhagvad Gita” composed and delivered on the Battlefield during the pivotal period of the Dvapara Yoga. Gita Bhaasya by Shrimad Adi Guru Shankaracharya. Translated by Alladi Mahadeva Sastry.
There are many sections of this Commentary where the words from SBG are offered to enlighten, elucidate, and exemplify the spiritual truths that are embedded in the 100 immortal verses of praise offered by Srimad Adi Shankaracharya to Lord Sada-Shiva chiefly in the Section I- Prologue Pages 4-6, Section III, Pages 24-28, Page 32, Section V Pages 41-43.
In this section I will introduce my readers to the Dhyana Yoga which according to the commentary on the SBG is “the proximate means to the right knowledge.
a.I will start with last 2 verses of Discourse V- Samnyasa Yoga, Discourse V, v 27,28 and 29. Shutting out all external contacts and fixing the sight between the eyebrows, equalizing the out-going and in-going breaths, which pass in through the nostrils and out through pursed lips, controlling the senses, mind, and intellect, having Moksha as the highest goal, free from desire, fear, and anger, - the sage who ever remains thus is verily liberated. D V: v 29,” On Knowing Me, the Lord of all sacrifices and austerities, the great Lord of the Worlds, the Friend of all beings, he goes to Peace.
b. Discourse VI. At this point it is important to elaborate on the relationship of action [Karma] as an external aid to Dhyana Yoga and a grihastha [householder] on whom action is enjoined as essential to his role. The householder should perform the actions described in the last 3 verses of Discourse V until the householder is able to attain to Dhyana Yoga.
- . Practicing Renunciation in Action. D VI v 1. The Blessed Lord said: “He who, without depending on the fruits of action, performs his bounden duty, he is a Samnyasin and a Yogin: Not he who is without fire and without action.” In v 2 Lord Sri Krishna, “ Do you, O Pandava! know Yoga to be that which they call renunciation; no one, verily, becomes a Yogin who has not renounced thoughts. In v3 , For a devotee who wishes to attain to Yoga, action is to be the means. For the same person[the devotee when he is attained to Yoga ‘sama’ or quiescence is said to be the means. In v4 Lord Sri Krishna defines who is a Yogin. “ When a man, renouncing all thoughts, is not attached to sense -objects and actions, then he is said to have attained to Yoga. In v 5 Lord Sri Krishna provided instructions on how to achieve the Yogic state. Let a man raise himself by himself, let him not lower himself; for, he alone is the friend of himself, he alone is the enemy of himself. In v6, Lord Sri Krishna states, “ To him who has conquered himself by himself, his own self is the friend of himself, but not to him who has NOT conquered himself, his own self stands in the place of an enemy similar to an external foe.
d. In the remaining 40 plus evocative, hopeful and inspiring verses, Lord Sri Krishna and Arjuna engage in key dialectic to elucidate a key precept.in D VI v 37, Arjuna asks, “ He who strives not, but who is possessed of faith, whose mind wanders away from Yoga, having failed to attain perfection in Yoga, what end, O Krishna does he meet? The answer from Lord Sri Krishna in Verse 40 recalls to mind the teaching in D II, v 40. O Partha, neither in his world nor in the next is there destruction for him; none, verily who does good, My son, ever comes to grief.”
e. In the last three verses Lord Sri Krishna offers the rationale for living one’s life as a Yogin, v 45: “ Verily, a Yogin who strives with assiduity, purified from sins and perfected in the Course of many births, then reached the Supreme Goal.” v 46 : A Yogin is deemed superior to men of actions, to men of austerity and even men of knowledge therefore be thou a Yogi, O Arjuna. V:47 Of all Yogins, whoso, full of faith, worships Me with this inner self abiding in Me, he is deemed by me as the most devout.
g. From v 24 to 32, Lord Sri Krishna teaches Arjuna how he may learn to attain the valued meditative state of being. Then Lord Sri Krishna describes the virtues that accrues to those who attained to the Meditative Yogi State. Incidentally in Yoga Vasishta we are instructed about the transformation of Lord Sri Rama who attained to this State after a discussion over a few days with the Venerable Sage Vasishta prior to his leaving home with Maharishi Viswamitra [Page 44]
Some very noble precepts are included among these verses. First the steps to attain the meditative state: D VI, v24. Abandoning without reserve all fancy-born desires, well -restraining all the senses from all quarters of the mind. V25 “ Little by little let him withdraw, by use of reason[Buddhi], held in firmness; keep the mind established in the self, let him not think of anything.” V26: “ By whatever cause the wavering and unsteady mind wanders away from that let him restrain it and bring it back direct under the control.
Next Lord Sri Krishna emphasizes the ennobling transformations that can accrue to the Yogin who attains to the Meditative Yogic State. v 27: Supreme Bliss verily comes to this Yogin, whose mind is quite Tranquil , whose passion is quieted, who has become Brahman, whose is blemish-less. v 28: thus, always keeping the self-steadfast, the Yogin, freed from sins, attains with ease to the infinite bliss of contact with the Supreme Brahman. v29: The Self-abiding in all beings, and all beings [abiding] in the Self, sees He whose self has been made steadfast by Yoga, who everywhere sees the same. v30: He who sees me everywhere and sees everything in Me, to him I vanish not, nor to Me does he vanish. v31: Who so intent on unity with the Supreme, worships Me who abide in all beings, that Yogin dwells in Me, whatever his mode of life. v32: Whoso, by comparison with himself sees the same everywhere, O Arjuna, be it pleasure or pain, he is deemed the highest Yogin. [This is a great example of the concept of “do unto others…]
h. These are the exemplary concomitants of attaining to the meditative Yogic state. v10: The Yogin whose self is satisfied with knowledge and wisdom, who remains unshaken, who has conquered the senses, he is said to be a saint, for whom a lump of earth, a stoneand gold are equal in valence.” v14: Serene- minded, fearless, firm in the vow of godly life, having restrained the mind, thinking on Me, and Balanced, let him sit, looking up to Me as the Supreme. v15: Thus, keeping the mind balanced, the Yogin, with the mind controlled, attains to thePeace abiding in me, which culminates in Moksha[Nirvana] v16: “Yoga is not possible for him who eats too much, nor for him who does not eat at all, nor for him who is addicted to too much sleep, nor him who is ever wakeful, O Arjuna, v 17. To him whose food and recreation are moderate, whose exertion in actions is moderate, whose sleeping and walking are moderate, to him accrues Yoga which is destructive of pain. v18: “ When the self- restrained thought is established in the self only, without longing for any objects of desire, then he is said to be a saint.”v19: “ As a lamp in a sheltered spot does not flicker” this has been thought of as the simile of a Yogin of subdued thoughts, practicing Yoga in the self.”
- Bhagavad- Gita – C. Rajagopalachari [Rajaji]
For most Hindus, the SBG is one of the Most Authoritative sources of Hindu Doctrine and Ethics and is accepted by many devotees from many denominations as the fifth Veda. This slim book has been immensely helpful for me because in a relatively short time I can connect to the specific components of the Mother lode of spiritual wisdom. I bow to the author and great scholars like Rajaji while I pursue my studies of Hindu doctrines, our shared beliefs, values, ethical and faith traditions. Namo Param Rishibhyo! Namo Paramam Rishibhiyaha!
In the 250 slokas distributed through the 15 chapters [SBG has 18 discourses and 700 slokas]Rajaji provides us with specific slokas from appropriate adhyayas [ discourses] He compares the hidden nuggets in this little book to a “pot of treasure” hidden away in the ground around the house. The reward for digging around the garden to find a treasure of Gold is a treasure of vegetables and fruits. All there is nothing new in the verses selected by Rajaji his understanding of the precepts inoculated by Lord Sri Krishna and exceptional ability to make difficult concepts embodied in the slokas offered in Devanagari scripts more understandable and express his ideas in simple, succinct English.
I concur with Rajaji when he shared this insight about the SBG.” …if the readers are induced to dig deeper in to the Fifth Veda our precious patrimony, it will accrue a rich bountiful harvest for the parched soul striving to be reconstitute its true nature. I recommend these Chapters: With specific Discourses and Verses in the context of this study of the Shiva Ananda Lahari by Srimad Adi Shankara Guru.
- Chapter 1. Soul: Please check these D I: v 11-13, 17, 20, 22, 24,25 and 30; D XIII: v 26, 32, and 33]
- Chapter 2. Karma: D XV: v 7-9; D XIII: v 19-21.
- Chapter 4. Right Action: D II: v 47, 48; D III: v 3-9,20,21, 25-29, 33; D IV: v16, 18, 19,22, 31-33, 37, 38, 41, 42; D V: v 4,7,11;DVI: v 1 and2: D XVIII: v 2,7,9,11, 56, 57
- Chapter V. The practice of Mind Control D II: v60-63, 67; D III: v36-41, D XVI: v 21-22, D XVIII: v 36-37
- Chapter VI. Meditation: D II: v 14,15,38; DV: v 22-24,26, 28: D VI: v 3-7, 10-14, 16, 17, 19, 24 -27. D XII: v13-19, D XIV: v 22-25
- Chapter VIII. Hope for all. D IV: v12, D VII: v20-22; D IX v23, 26, 27,2 9and 31.
- Chapter IX. Godlessness: D XVI: v 7-18, 23, 24.
- Chapter X. Ideals -Austerities – Food. D XVII: v 3,5-10, 14-16,20-22
- Chapter XI. Surrender and Grace. D XI: v 22; D X: v 9-11, D XII: V 5-7, D XIV:v26; D XVIII-v 62, 64-66.
- Chapter XII. The Oneness of Existence. D v 16,18; D VI v 29-31, D VIII v 9,10,12-14, 18-20, 22; DXVIII v 20, 45-49
- Chapter XIII. Advaita and Gita- Discipline.
- Chapter XIV. Seeing God. D XI v 9, 12, 13, 15-18, 38-40,43, 44
- Chapter XV: Conclusions:
We are born with certain propensities and potentialities including attachments and aversions of the body and mind because of previous activities and attachments of the Soul. These hold us in a tenacious grip. But wehave free will. We have the freedomto take steps to liberate ourselves. This process benefits immensely from the grace of God which can about liberation, however great may be the bondage from previous births. This is so because of the inherent power of Grace, but also because the soul’s efforts to obtain that grace have themselves, like other motions of the mind, Karmic Potency. The Gita teachers what these efforts should be, to which it is gives the name of Yoga.
The Yoga of SBG is a progressive and multi- faceted and tiered process. It is timeand labor intensive. There is nothing lost when stumbles occur as every sincere effort based on humility and sincerity is a positive accomplishment for the Inner self. There are 6 specific components of this progressive yogic effort to attain the highest spiritual goals. Component 1 is Control of the senses and purity of the one’s conduct, with careful regulation of one’s daily routines: diet, food consumption, sleep, work, worship, exercise, Component 6 is Total surrender to God’s grace.
Each of these aspects of Yoga may be emphasized and given a separate name, such as Samkhya Yoga, Karma Yoga, Jnana Yoga, Samnyasa Yoga, Adhyatma Yoga or Bhakti Yoga.But in practice, they are mutually connected and inseparable; and so, all are combined in the SBG and brought together in one dynamic holistic synthesis.
All the faiths and all the scriptures present ideals and rituals that are impossible for individuals to fully embrace and implement in its entirety. Yet people of good will and genuine faith try as hard as they can for as long as they can every livelong day to abide with their obligations and responsibilities to their families to the communities they live in and the God they worship and love with all their heart and mind and body. I close this section as did the wise Jnani Panditar Rajaji to end his lessons on the SBG by recalling for us this sloka- SBG D II v 40. Lord Sri Krishna offers this most hopeful and uplifting precept to encourage millions of his devotees on the path to liberation and abiding with Supreme Self. “ The is nothing like a waste of effort in this effort, nor is there any danger of retrogression by reason of short-comings in practice. Even a little of this Dharma saves men from great evil.
- “The Teaching of the Bhagavad Gita” Swami Dayanand.
a. There is a great deal of valuable information in the 21 chapters of this slim volume about the major life and death decisions that confronted Arjuna and had paralyzed him with despondency and demoralization in the first discourse. In the second discourse Arjuna articulates a major problem he is facing. The perceived Inadequacy of the Self regardless of whether he wins or loses, in the 8th verse Arjuna said, I cannot see what will remove the sorrow that dries up my senses, even, if I gain on this earth an unrivalled and prosperous kingdom or even lordship over the Gods.” At that point Arjuna’s mind that is clearing as he talked through his fears, sorrow, and conflicts while Lord Sri Krishna quietly listened decided to seek refuge in Lord Sri Krishna. ”Please tell me what is good. I am your disciple; please teach me. I seek refuge in you.” Please be my guruO Lord! I’m your disciple surrendering at your feet. Please bless me by teaching me about Shreyas” Lord Sri Krishna who had been a friend, philosopher, guide To Arjuna throughout his life. Now he decided at this most momentous juncture in the middle of the battlefield to become a teacher of Arjuna at his request.
What is this Shreyas that Arjuna seeks to know? It is a not so uncommon an end to be sought by everyday people – the freedom from any feeling of discomfort; the discovery of a pleased and whole complete self [inner being] Shreyas is not simply ”what is good for oneself”, as it is generally translated; it is the ultimate good that everyone seeks, knowingly or unknowingly.
b. Swami Dayanand teaches us that while Dharma is relative to time and space and circumstances, Shreyas is absolute. The Dharmic and Adharmic aspects of carrying the battle to your relatives and teachers in a total war on the Kurukshetra Plain which dissolved the resolve and valor of a seasoned warrior caused Arjuna to seek guidance. Shreyas is absolute. The objects and situations we seek are different, but what we hope to gain, but what we hope to gain from our achievements is common to everyone; we want happiness, fullness, liberation, and experience of purna atman[ their full self-], Nirvana- all expressions meaning “pleased being” ‘Shreyas’. One who gains this is happy with oneself, and happily goes about doing whatever must be done.
c. The Human Mind is in tumult a scene of constant conflicts like scenes from a Battlefield. This is alluded to the in the first verse of the SBG “Dharmakshetre Kurukshetre Samveta yuyutsavaha” Mahatma Gandhiji, the Preceptor of Ahimsa[ Non- Injury] teaches us that the Maha Bharata is Treatise on Dharma. The battle that was to be fought on Kurukshetra was between the forces of Non- Righteousness [Adharma] under Prince Duryodhana and the forces committed to re-establishing Righteousness [Dharma] lead by Dharma Putra Yuddhistra.It is a battle between the innumerable forces of good and evil ever raging within as our attractions and aversions for a range of Virtues and Vices.
d. The venerable S. Radhakrishna states, the world is a Dharma Kshetra the battleground for a moral struggle. The decisive issue lies in the hearts of people where battles are fought daily and hourly. The ascent of the embodied soul from the terrestrial to the transcendent domains from human suffering to spiritual forbearance and mindfulness, is through the path of dharma. I have spoken about the precepts taught in the Mundakopanishad [Page47.] Even in our corporeal existence, through the practice of Dharma, humans we can extend our reach to the higher realms of spiritual awareness and sublimation. The scholar -philosopher teaches us this Dharmakshetre is a nursery of saints, where the sacred flame of the transcendent Spirit is never permitted to go out by grace of Lord Sri Krishna. It is said to be the Karmabhoomi of our mortal lives, where we work out our Karma and fulfil the purpose of soul making. Kurukshetra is called Dharmakshetra for an additionalreason, because the Poorna Avatar of Lord Narayana is the Charioteer of Arjuna to protect the Pandavas who were fighting for Justice to reclaim their rights on the field of battle.
e. Shri Purohit Swami Ji and Kendra C. Burroughs wrote in their Book, Bhagvad Gita, the name of battlefield could have other connotations. Kurukshetra can be understood to refer to the human body with sense organs thoughts, emotions and attachments that can accrue many intense conflicts within the hearts and minds of one and all. Thus, from the very first verse the SBG is concerned with “whole field of Human experience, the realm of material nature in which the struggle for self-knowledge occurs [Barbara Stolle Miller]
f. In his very thoughtful book Swami Dayanand offers several helpful precepts to manage the challenges and conflicts that arise and dissipate within one’s consciousness like the constantly moving tides that can conceived of surging along the shores of consciousness.
One of the concepts he teaches is the benefit of developing attitudes towards the results of our actions that induce within us a level of appreciation for these results as we would when we humbly bow down and worshipfully accept Prasadam after the ritual prayers offered to God.
There are two pre-eminent patterns of thoughts, emotions and actions that can enable us to overcome the painful conflicts that constantly surfacewithin our being.
Prasada Buddhi [Grateful Acceptance.] We appear to receive the same object say a flower, a fruit when we purchase it or receive it from a friend or neighbor or from a priest at Religious shrine of every religious faith tradition i.e., when the object becomes Prasadam. This attitude is called Prasada Buddhi : a graceful acceptance of whatever comes your way with reverence. Cultivating Prasada Buddhi towards the results of actions is Karma Yoga. You do not react, whether the results are according to your expectations with joy or anguish. Prasada means absence of sorrow. Once the circumstances or the result is accepted as Prasada your mind appears to experience and enjoys Prasannata. [Cheerfulness and equanimity] Thus when you obtain a result, which is not what you expected, be it success or failure your likes and dislikes are alleviated if we accept it as prasad.
Isvaraarpana Buddhi: [Offering actions to the Lord.] This second strategy can diffuse the effects of likes and dislikes and attraction and aversion to specific objects, actions, tasks situations or persons. This is based on an attitude of gratitude and appreciation of the Lord not just when the results of actions are gained, but even before you begin your actions. These two teachings from the SBG to define Karma Yoga,’ One is: “Samatvam yoga Uchyate” [Sameness of mind is yoga.] The other is Yogah karmāśu Kausalam. The right choice Kausalam in respect of action is yoga. Samatvam is possible only with reference to one’s response to the results of action. Prasada Buddhi grants the attitude to have the sameness of mind to the various results of action. The choice with reference to action is to go by right and wrong as determined by scriptures even if the choice is against one’s personal dislikes and dislikes because you have chosen to perceive very action and result is controlled by the laws that were created by the Lord.
At every turn it is beneficial to see the Lord’s hands or Lords gifts[Prasada]. The SBG also declared any action can be regarded and dedicated as an offering Naivedyam to God. A deep understanding can make one to develop this attitude of Isvaraarpana Buddhi, an attitude of offering all to the Lord, towards any activityone engages in, thussteadying the mind against the like and dislikes. It is possible if one cannot experience an attitude of dedication while you perform an action, at least when the result accrues to one strive to accept it with good faith and grace as a Prasada form God.
By either of the attitudes, likes and dislikes are no longer a standard for judging the results and yourself. By Isvaraarpana buddhi, likes and dislikes they are no longer a standard for judging the results and yourself. This Karma Yoga. Appreciate the fact that the result of your action follows the Creator’s Laws, which never fail. Your mind, freed from agitation, you will become contemplative and teaching that you are Sat-Chit-Ananda will be as clear as daylight. Therefore, you do not have to give up action and you will be a different personwith forbearance and self-restraint ad generosity of spirit.
Swami Dayanand offers many other teachings that are selected from the SBG to promote the development of healthier mental attitudes that promote self- acceptance, patience with self and other and accrue a store of goodwill. I urge everyone to learn from his wisdom.
Finally, I concur humbly and with deep gratitude with this summation offered by Swami Dayanand, : The dialogue of lord Sri Krishna will shine through all posterity; it will never become obsolete for its relevance is universal and timeless. Where Lord Sri Krishna and Arjuna are, or where Knowledge joins with right attitude and action, there wealth, victory and glory shall be. This is teaching of the Shrimad Bhagvad Gita.
4. “The Teaching of Bhagavad Gita- [Ten Essential Verses.]” Swami Dayananda.
The teachings of the SBG begins with the Lord Sri Krishna addressing the grief stricken distraught, demoralized confused Arjuna. This created the conditions for Arjuna seeking guidance as a disciple of Lord Sri Krishna. Lord Sri Krishna explains to Arjuna there is no room for Grief because the Atman is immutable and cannot be destroyed.The Atma is in fact free from modifications and thus free from any limitation. So, the Atma is Limitless. It is Ananta. Full and complete.
The indwelling Jiva is non-different in its essence from the Brahman. Where the phenomena that Arjuna was enumerating are Illusions- Jagat Mithyam. I have offered this insight of Srimad Adi Sankara Guru, “ Brahma Satyam Jagat Mithyam… Arjuna asked for advice on the appropriate means to gain this knowledge of wholeness of the indwelling Self that is non- different from the Brahman…
- SBG Discourse II V 21. O Partha, the one who knows this Self that is beyond death, free from modifications, unborn and undecaying, how and whom can such a person Kill or cause anyone to kill.
- SBG Discourse III V3: In this world , O Sinless One, at the beginning of the Creation, the two-fold pursuit was enunciated by ME: the Pursuit of Knowledge for the contemplative ones and the pursuit of action for the active one- Jnana Yoga and Karma Yoga.
- SBG Discourse II V 47. You have freedom in performing action, but never in the results thereof. May you not become the author of the results of action, nor may you have attachment for inaction.
- SBG Discourse V 6: Renunciation characterized by wisdom, on the other hand, O mighty One, is difficult to attain without the preparation of the mind by Karma Yoga. The Contemplative one is endowed with a Tranquil mind soon attains Sannyasa- [renunciation]
- SBG Discourse V Verse 13: Having renounced all the actions by discriminative knowledge, the embodied one, [the wise person] with senses under control, rests happily in the city of nine gates, neither acting or nor causing another person to act.
- SBG Discourse III- V55: O Partha, when one gives up all the desires arising in the mind, satisfied in the Self, by the knowledge of the Self, then one is called as Wise.
- SBG Discourse IX, V 4. This whole world is pervaded by me. By my un-manifest form. All beings exist in Me. But I do not dwell in them.
- SBG Discourse 18 V 46: The One from whom is the Creation of all beings and by whom all pervaded; worshipping Him by one’s own duty; man attains perfection- purification of the heart.
- SBG Discourse XVII V66:Giving up all actions, surrender to Me Alone. I will liberate you from all bondage[Sins] Don not Grieve.
B. “Yoga Vasishta” which consists of 32,000 verses is considered as one of the great classics of Vedanta Philosophy was composed by Maharishi Valmiki – the inventor of the Sloka form of Verse while composing the first work of Literature in human history – the Master Epic in the Treta Yuga. The Adi Kavi Maharishi Valmiki taught the AdiKaavya popularly called Ramayana to Lava and Kusha who subsequently ended up in Ayodhya and singing the 24,000 couplets in the presence of Lord Sri Rama his brothers and Courtiers. The Adi Kavi named the AdiKaavya- “Sithaayah Charitam Mahan. “[The pre-eminent narrative of Sita.] I would like to share superior insights from “Yoga Vasishta Saara Sangrahah and the Comments of Swami Tejomayananda- Published by Central Chinmaya Mission Trust. I begin by offering this invocation to Lord Sri Ramachandra.
“aapadaam apahartaaram daataaram sarvaswam padaam. |
lokaabhiraamam shriiraamam bhuuyo bhuuyo namaamyaham. ||”
"I bow again and again to Sri Rama Who removes (all) obstacles, grants all wealth and pleases all.”
Maharishi Valmiki’s composition is primarily meant for seekers with a high degree of dispassion, but the commentary by Swamiji has clarified the issues to the extent that seekers at all levels of attainment on the path of spiritual awareness can advance their understanding of vital relationships between all created beings, between the created beings and all of Creation and finally between the Supreme Being the Creator of all of Creations and worlds without number and space without end. Lord Sri Rama was advised by Sage Viswamitra to seek advice from Sage Vasishta before leaving Ayodhya on an important mission which would end in Lord Sri Rama winning the hand of Vaidehi- Mother Sita-Lakshmi at the Swayamvara where the bow of Parasuraman was broken while Lord Sri Rama attempted to string the bow.
Sage Vasishta engages in a dialectic with the brilliant and virtuous Lord Sri Rama for several days until Lord Sri Rama attains enlightenment. This dialogue is named Yoga Vasishta. In the six chapters the chief unifying theme are the domains of Self-Knowledge. In the 18 chapters of Shrimad Bhagavad Gita a disconsolate, confused, demoralized Arjuna seeks the support and counsel from Lord Sri Krishna. Many of the great concepts in the Shrimad Bhagvad Gita in master works such as Viveka- Chudamani of Adi Sankaracharya germinated in the seminal work of Adi Kavi Sage Valmiki.
a. “Yata Sarvam Bhutaani… Salutations to that Truth from which all beings shine forth, in
which all have their existence and where alone they attain dissolution.”
- He is qualified to study this scripture who has the understanding, “I am Bound; let me be liberated”, and who is neither totally ignorant nor is the knower of the Truth.”
- Lord Sri Rama, says, “ All these are movable, and immovable are indeed permanent. Of what use are Kingdom and enjoyment to me? Who am I? And what is this world that has come here.”
- Thus, reasoning intensely a dispassion for all things has arisen in me , like it rises in a traveler for the mirage water seen in the desert.”
- “O Lord! How did the virtuous wise beings attain the state of freedom from sorrow? S you know this, tell me, so that my delusion finally may end.
2.
a. O Rama! The exhaustion of Vaasanaas is called the Liberation by the wise. The firmness of such vaasanaas for objects is called bondage. Srimad Adi Sankaracharya defines Liberation as Vasasana praksayah- the total exhaustion of vaasanaas in his Viveka Chudamani. Please refer to the text to learn what vaasanaas are and how they are formed.
b. There are two kinds of Vaasanaas Good [auspicious] and bad [inauspicious] The seeker who is led by a stream of pure vaasanaas, then you will gradually reach the Eternal Abode. However, if the disposition of the mind is bad then it should be conquered by effort. SBG refers to good Vaasanaas as Daivi Sampatti [Divine attributes]and Bad Vaasanaas as Asuri Sampatti [Demonic attributes] The River of Vaasanaas flowing through bad channels must be redirected to the good channel by unremitting focused effort.
c. At the Gateway of Liberation it is declared there are 4 gatekeepers. These are 1. Quietude of mind, 2. Focused inquiry, 3. Contentment, 4. Association with the wise. Man gets bound seemingly inextricably to all objects starting from the Body by the rope of Attachment, as an animal is tied down and rendered helpless.[Adi Sankaracharya- Viveka Chudamani]
3.
a. The existence of the seer and the seen is indeed called Bondage. The seer is bound by the influence of the seen and is liberated by the absence of the seen.
b. This entire world seen as movable and immovable, completely perishes at the end of a cycle of Creation[Kalpa} just as dreams disappears into Deep dreamless sleep.
c. When the Web of thoughts ceases, one’s own natural state is left behind. When the great dissolution is accomplished and the state of non-existence [of objects] is reached, and at the beginning of creation, only stillness remains. The Supreme Self [alone] exists – the Great Lord, the Shining Light which never sets.
d. SBG states,” One is established in Yoga when one renounces all sankalpas.” This verse from the Yoga Samstitha resonates with the story of the brilliant and courageous Nachiketas in the incandescent Katha Upanishad which most probably is a vital Part of the Krishna Yajur Veda.
“When the Knot of his heart [seeker] is cut asunder, all doubts are dispelled and Karma are exhausted, when the Supreme Self is experienced by the seeker.”
4.
a.” For Persons who have knowledge alone as their Goal and who reflects on Self- Knowledge, there arises , while they are living, the State of Liberation which is verily the bodiless supreme liberation.”
b. He who is awake, while in deep sleep, for whom there is no waking, whose knowledge is free from the Vaasanaas is said to be liberated while living.”
c. Though behaving in a manner resembling the presence of likes, dislikes, fear etc., he who is extremely pure within like space, is said to be liberated while living. Samartha Ramadas swami says, One should act according to one’s circumstances, but should recognize the Eternal Truth within each of us, all the time, in all spaces.
d. He whom the world does not fear, who is not afraid of the World, who is free from elation and intolerance and fear. Is said to be liberated while living.
e. When the body dies, having abandoned the state of Liberation in life, he enters the state of disembodied liberation like the wind free from movement.
f. One who attains to this disembodied liberation, neither rises nor sets, nor ceases to be. One becomes of the nature of something inexplicable. One is verily of a form which is fuller than fullness itself.
g. It is obvious that we cannot suddenly reach a state of self- realization from a state of utter ignorance. It is possible to have an overnight transformation in one’s outlook about life and reformation of one’s conduct, but it is impossible to know the Truth with arduous preparation of the mind. The Fifth Chapter of the Yoga Vasishta describes eloquently and succinctly the Seven stages of ascent of the spirit and the four states of Consciousness.
5.
a. It starts with dispassion and a deeper desire or an auspicious wish to seek the company of the Virtuous people and study the scriptures. Preceded by the association with the scriptures and virtuous people and the practice of dispassion, the inclination towards righteous conduct is called reflection. The next phase of achieving nonattachment to the sense objects which arises due to subtle thinking along with reflection and virtuous desire is called subtlety of mind. When one’s mind becomes pure by the adherence to the practice of the three steps and by voluntary withdrawal from the objects , the abidance in the True Self, is declared to be absorption into Being. Where the spectacle of pure Being has shot forth by the practice of the four steps because of non-attachment, it is called by the name of Non-Union. From the practice of the above five steps and the absence of thoughts of inner and outer objects, there is the State of thoroughly reveling in one’s own Self. This is called “non-ideation of Objects’ which is the sixth step of Knowledge. By the long practice of the above six steps and by the noncognition of differences, that abidance which takes place in one’s own Being is known as the fourth state of consciousness.
b. O Rama! Those blessed ones who have reached the seventh state [of knowledge] the great ones who delight in the Self, have indeed attained the Supreme State. The fourth state of Consciousness exists only in those who are liberated while living. Thereafter is the state of beyond the fourth which is realm of liberation without the body. Those seven stages are attainable only by wise who are established in Vairagya and Viveka in their lives in all circumstances.
6. Yoga Vasishta :This is a crucial question that we must all ask ourselves to share with our teaches and seek answers from the sacred texts.
a. Lord Sri Rama said. “ O Lord! How is the crossing of the Samsaara possible for the ignorant one who has not taken to Yoga? And what is the fate of one who has practiced the initial steps of Yoga but dies without reaching the goal?
b. Sage Vasishta said, “ To the ignorant one whose sins are deep rooted, the life of transmigration is spread as long as even the first step of Knowledge has not risen in a hundred other births. “ However, when dispassion has risen in a person, there is certainly the rise of other steps of knowledge. Then the Samsaara vanishes. This is the import of the scriptures.
c. “In the case of the embodied one whose life has passed through the steps of Yoga; sins of former incarnations get destroyed in accordance with the steps of Yoga reached by one.
d. “Even when merits come to an end by the passing through or living in holy worlds i.e., heavens, the Yogi is born in the house of the pure and prosperous.” Then he rises towards the next three subsequent steps O Rama! These first three steps that were experienced in earlier births are considered in the current waking state. SBG states, “ By the force of the practice performed in previous births, the seeker come back to it when he gets a conducive atmosphere.” The final state comes automatically to the seeker who has attained the sixth state.
e. The scripture of Sanatana Dharma- Hindu faith Tradition divide the time of one’s creation cycle [Kalpa] into four Yugas. Spiritually speaking, the Kali Yuga – the dark age is comparable to being fast asleep. When the sleeper turns over the in bed, becomes a little aware , that is the Dvapara Yuga. When the sleeper sits up awake that is the Treta Yuga. The seeker’s Satya Yuga- age of Truth- is when he or she starts walking with steady steps on the path to spiritual liberation regardless of age or other particulars of birth.
f. O Rama! The Supreme abode where the even the highest Sovereignty is like mere straw. Is reached only by seekers who remain immutable and abides in quietude of the mind and speech. “ What is the Use of many words? The Truth is declared in brief as Imagination is the greatest bondage and its absence is the state of freedom. ”Non-Brooding over objects more than non- perception, can contribute to the spontaneous destruction of the tumult of the mind is known as Yoga. Once established in Yoga, perform action, or not perform actions as circumstances require without attachment. But do not be established in Inaction. SBG Discourse II V 47. Lord Sri Krishna teaches, “They Concern is with action alone, never with the results. Let not the fruit of action be thy motive, nor let thy attachment/ motivation be for inaction. There are numerous valuable precepts in Verses 47 – 72 especially 55-72. These verses are the response to the question posed by a demoralized, disconsolate confused Arjuna- every man [Nara] in V 54, “What, O Kesava! Is the description of one of steady knowledge of how such a person speaks how he sits or how he moves? “ Stitha Prajna In V70 Lord Sri Krishna, “He attains peace, into whom all desires enter as waters enter the ocean, which is, filled from all sides, remains unaltered; but not he who desires objects” In V71, that man attains Peace, who, abandoning all desires, moves about at all times and all spaces without attachment, without selfishness, without vanity.” Finally, in Verse 72, “ This is the Brahmic state, O son of Pritha. Attaining to this, none is deluded. Remaining in this state even at the last period of life, one attains to the felicity of the Brahman.
g. “O Rama! There is one Reality which is auspicious, all pervading, serene, pure knowledge, unborn and shining. Meditation on that alone is considered as the renunciation of action.
7. Yoga Vasishta:
a. Sage Valmiki said, “ Having heard the essence of the Knowledge expounded by Sage Vasishta, Raghava, who was enlightened, became as it were an Ocean [hearkens to the simile in the SBG.] of bliss -consciousness, and remained there for some time. Because of the State of the great Identity [with the Self] he was silent remaining as all-pervading consciousness. He was happy and one with the blessed abode of the self.
b. Sage Valmiki said: “The account of Sri Rama has been completely narrated from the beginning. Reflect upon it repeatedly by yourself, examining it well with your intellect. There are some stages a person must be committed to pursue.
c. “Until your mind becomes pure, worship the form of your experience of God. Thereafter there will be spontaneous abidance in the Supreme Truth, which is without name and form and is unbounded by time and space.”” Seated for a moment undirected, observe this drama of Samsaara and in unperturbed manner contemplate on the pure Self- which is the confluence of consciousness and bliss. If you always remain thus, you have crossed the Ocean of Samsaara.”
d. This is an important precept. Sage Bharadwaja,said, “ How was Sri Rama made to perform worldly duties by the venerable Vasishta, while he was absorbed din the Self by his own Self, attaining the Supreme yoga.” Directed by Sage Viswamitra, Sage Vasishta told Sri Rama,- O Mighty armed Rama you are a great person, you are pure consciousness! This indeed is not the time for repose. Be the One who delights the World.” “As long as one has not fulfilled one’s obligations to this world, so long the blemish less state of deep samadhi is not possible for the Yogi.” Therefore, perform the duties of the Kingdom and the like in due order. So also, renounce [the kingdom etc.] and be happy.” In SBG, Discourse III Lord Sri Krishna says, Therefore, without attachment, constantly perform the action which should be done; for, performing action without attachment, man reaches the Supreme.” “ By action only did Janaka and others try to attain perfection. Even with a view to the protection of the Masses thou should perform action.”
e. Thus instructed by Sage Vasishta, Lord Sri Rama, the son of Dasaratha, who was freed from all desires, replied with humility, Because of your grace there are neither rules nor prohibitions for me. Though this is so, I ought to always carry out your word. O great sage! In the Vedas, Agamas Puranas and in the Smritis the word of the spiritual teacher is declared to be the enjoined rule, and that which is contrary to it is prohibited.” This is remarkably like Arjunas response in the 18th discourse to the great Teaching bestowed by Lord Sri Krishna, “ My delusion is destroyed! I am enlightened by your grace alone. O My Krishna! Now I am free of all doubts; I shall do as you require of me. “
f. Having said this, Lord Sri Rama, the treasure if compassion and the self of all, placed the feet of that noble soul Vasishta on his head and spoke to the assembled gathering. “ Please hear, all of you, the auspicious conclusion arrived at by enquiries. There is nothing superior to the knowledge of the Self, and to the Spiritual teacher who knows that [Self!] Then from the sky, there was a shower of flowers on Lord Sri Rama. Sage Valmiki said, “ This story of Lord Sri Rama has been narrated to you completely. Be happy by following his teaching in due order.
g. Yoga Vasishta.
“Listening to the holy means of Liberation leading to the direct experience of the Truth, even a child can become a knower of that Self. What to say to a person like you? “ “ If one listens daily to this dialogue between Sage Vasishta and Lord Sri Rama, then one certainly takes to the path of liberation under all circumstances. The teaching of Valmiki concludes, “ Salutations to that Brahman, identical with the Self within, which is indeed indicated very clearly by the Shruti in the Sama Mantras as , “ All this is verily Brahman, From it do all things originate, into which they dissolve and by that they are sustained.” This precept is taught in the Chaandogya Upanishad from the Sama Veda almost verbatim.
h. Finally the Ramayana offers a direct example of the strength of Lord Sri Rama’s virtue and adherence to Dharma. After enduring terrible tribulations in the Battle against Ravana where His son Indrajit had disabled both Rama and Lakshmana and nearly ended the life of the latter, Indrajit bereft of his magic was confronted by Lakshmana. When Lakshmana finally confronted Indrajit, the invincible son of Ravana who had defeated Indra, the King of the Gods, Lakshmana murmured these words as he remembered Lord Sri Rama’s lotus feet, “ Sri Ramam Vigrahavaan Dharmaha, placed the arrow ‘Aindram’ [Indra’s arrow] on his bow and chanted these words as he drew back the string and discharged the arrow at Indrajit, “Dharmaatmaa satyasandhasca Raamo DaaSarati: yadi. Paurushe ca apratidvandva: tat Ena jahi Raavanim . [6- 91- 76 Valmiki Ramayana]
Sri Rama is the very embodiment of Dharma. If that Raama, son of Dasaratha, is a valiant, dharmaathmaa - truthful, and lives true to his word, hey asthram, kill that son of Raavana. That asthram killed Indrajith by cutting off his neck. This exemplifies the Assertion of Dharmaputra Yuddhishtara in the episode of the Yaksha Prasna [P 38] in response to the Yaksha’s enquiry on why he elected to plead for his co-brother Nakula to be revived. “Dharma Rakshati Rakshitaha.” Dharma protects those who rise to protect – re-establish dharma.
C.
Maha Rishi Ramana’s insights are very instructional, inspirational, and very evocative:
- Upaadesa Sara
- SAT Darsanam
- 1. Upaadesa Sara- This is very sublime essence of Spiritual Instruction. This is based on the commentary by Swami Tejomayananda.
Throughout 30 short verses, this text reveals to us the highest knowledge of Vedanta in an evocative and understandable, relatable, and beautiful form.
The 30 verses address with great clarity the four main paths of spiritual Sadhanas, in these four modes of pursuing the highest state or the deepest experience for instance-
a. Verses 1-3: Action (Karma Yoga), 2. Verses 4-10: Devotion (Bhakti Yoga), 3. Verses 11-16: Dhyana Yoga (Ashtanga Yoga) and 4. Verses 17- 30:Knowledge (Jnana Yoga) and expounds upon the most cherished goal of Self-Realization through all the trials and tribulations of our lives. [I have been researching and writing and praying during the greatest financial and health crisis we have experienced in my lifetime over past 7 decades.]
Through introspection, we begin to find meaning in our life, and we become productive. This clarity in understanding purpose through introspection is essential for a seeker to progress on the spiritual path.
Swami Tejomayananda commentary further simplifies the profound meaning of the text and brings out its essence in a very appealing way.
-
Karma Yoga: Verses 1-3
- Verse 1: By the Command [according to the Laws] of the Creator [of the World; the Lord, the fruits [of action] are gained. Then how is action the supreme reality. It is not because Karma per se is inert.
- Verse 2: In the vast Ocean of Actions, impermanent result is the cause for fall [of man] and is a barrier to Self- realization.
- Verse 3: Actions done with an attitude of dedication to our Lord, without attachment to the fruits, can purify the mind and assist in attaining Self – Realization. We can be more successful in surrendering our actions and dedicating the fruits of our actions and eschew the concept of personal doer-ship when we admit, acknowledge, and accept that the Lord is the ultimate wielder of these awesome, all-encompassing three-fold powers: Iccha Shakti, Jnana Shakti and Kriya Shakti.
- Bhakti Yoga: Verses 4-10
- Verse 5: Serving the world with the attitude of serving the Lord is the True worship of the Lord who is the wielder of the eight -fold forms. Every Object has three aspects. Name, Form, and its essential nature. The mind can only dwell on the name and form of an object and not its essence which is beyond name and form. At the mental level, pooja and Japa is done of the specific forms and names of the Lord of the Universe. Remaining at that level one’s mind can never gain true knowledge of all nature of Ishwara.
- Verse 7: Uninterrupted contemplation on the Lord, which is like a stream of Ghee and the flow of river, is superior to interrupted contemplation.
- Verse 9: By the strength of the thought, [He am I] firm abidance in the Existence Principle is gained which is free from all thought modifications. This is Supreme Devotion.
- Verse 10: The Master states that it has been ascertained that the goal of the Yoga of Action [Karma Yoga], Devotion [Bhakti Yoga], Ashtanga Yoga [Dhyana Yoga] and Jnana Yoga [Knowledge] is the abidance of the mind in the very heart of One’s nature.
- Dhyana Yoga: Verses 11-16
- Verse 11: Dhyana yoga which is the at the core of Ashtanga Yoga also known as Raja Yoga is clarified by the Master- Maharishi Ramana. By restraining praanaas or Vital Airs the mind becomes absorbed in the self. This is a means of checking the mind like the net that is used to ensnare the mind.
- Verse 12: Our mind may pose a question regarding the relation between the praanaas and the mind, the Master defines the nature of these personal experiences. The mind and the vital airs are endowed with consciousness and activating power, respectively. These are the 2 branches of one awesome basic power [of the Lord]
- Verse 13 and 14: The absorption of the mind [manolaya] and the destruction of the mind [ mano naasha] occurs by restraint of the both the Praana and the mind, respectively. The absorbed mind re-emerges but never will the deadened mind. The mind that gets absorbed by the restraint of the praanaas, gets destroyed by the contemplation on That- the One Supreme Reality.
- Verse 15-16: The mind that is withdrawn from the objects sees itself as Consciousness and that is the vision of the Supreme Self [Reality] which is Self- realization. What duty is there for the exalted yogi whose mind had been annihilated? None. Since he has gained in the Self.
- Jnana Yoga: Verses 17 -30
- Verse 17: Now, on enquiry thus, ‘What is the mind” [we realize that] there is nothing inherently real called the mind. There is directness in this path. After explaining Karma Yoga, Bhakti Yoga and Ashtanga Yoga, Maharishi Ramana focuses on Jnana Yoga. The unique way of mentally enquiring into the nature of problem of what is Jiva and Ishwara is not “how” the mind can be quietened or how does the mind abide in the Self, but what is the “mind” that appears to be the source of so many challenges facing every person, every day of our lives.
- Verse 18: Now, thoughts make the mind. All thoughts depend on the “I” thought. Therefore, know the “I’ thought to be the mind.
- Verse 19: From where this does “I” thought ‘arise’- However, for one who enquires thus, the Ahamkara falls. This is Self -Inquiry
- Verse 20: When the ego is destroyed the Self, which is the Supreme-Infinite-Existence shines forth of its own independently as “I-I.”
- Verse 21: When the individual and the Total “I” [Jiva and Ishwara] merge, this Total Self is indicated by the term Aham – “I” shines due to its indestructible Existence.
- Verse 22: I am the One-Existence and not the body, senses, vital airs, intellect, and ignorance as they are inert and indeed non-existence.
- Verse 24: From the standpoint of the gross and subtle equipment there is the difference between Jiva and Ishwara. But from the standpoint of their true Nature, the Supreme Reality alone is.
- Verse 25: One who gives up the conditioning [ gross and subtle] gains Self Realization. The vision of the Supreme Self- the Lord of the Universe as the Self is True God- Realization.
- Verse 26: Since the Self is non -dual, abidance in the Self alone is the vision of the Self, and that alone is the vision of the Self and that alone is the firm abidance in the Self.
- “An entity always remains in its own Nature. The Self is therefore of the nature of “Eternal Happiness” It is hence said to be 1. Avaya- undecaying and indestructible, 2. Abhava- Uncreated and unborn 3. Apurna – Being free from the limitation of time, space, and objects, it is full and complete. Infinite. I have referred to the sense of incompleteness and inadequacy that drives many adverse pursuits in the domains of Kama and Artha. 4. Cit-Sukham- A sense of incompleteness causes sorrow. Completeness does not lack anything and hence the Self is Bliss itself.
- Verse 29: In this World some rare Individuals with divine attributes gains the Supreme Happiness which is beyond both one’s bondage and liberation.
- Verse 30: This Self- Enquiry, devoid of Egotistical presumption. Is a great concerted penance which ultimately can bestow revelation of the Truth. This is the Self- Realized Truth experienced and expressed by Maharishi Ramana.
- 2. SAT Darsanam: The Experience of the Vision of the Truth of our Authentic Identity
These 40 verses are an excellent primer on Brahma Vidya. The segment that follows provides specific information on encountering and experiencing Brahma Vidya.
Sat Darshana was originally written in Tamil by Ramana Maharshi, the great saint of Arunachalam, under the title “Ulladu Narpadu” meaning the Truth in forty verses. It was later rendered into Sanskrit, verse for verse, by his great disciple and well-known scholar, Vasishta Muni who has added two more slokas at the end on what the text is all about. This work expounds the essence of the Truth in an easy way and acts as a beacon light to the seekers after Self-realization.
Independent of something that exists within you, can you have notions of Existence? The Pure Reality can be located at the seat of consciousness (known as the heart) within yourself when the mind is free of thoughts. How is one to remember that One (Ultimate Reality) which cannot be measured or cognized by the mind? By its remembrance alone, you will be seated firmly in the Ultimate reality. [1 out of 44 verses of the Sanskrit translation]
In those who, due to the fear of death, take refuge in God, who is beyond death, the ego disintegrates, before their physical death takes place. Therefore, how can the thought of death occur again in those who are by nature immortal? [2]
It must be accepted by everybody that the cause of the whole world as well as the notion ‘I’ is the great Sarveshwara, whose powers are unlimited. Here, in this world-picture, the seen, the seer, the background, and the process of seeing are all the manifestation of that One Reality. [3]
All the religions of the world have been propounded by hypothetically accepting three things viz., Jiva, the world and God. These three exist only if the अहंमति, ‘I’ notion exists. That Nishthaa or method is the best of all in which the aspirant gets rid of the ego completely.[4]
The only true attainment of a man of realisation is the awareness of the Infinite Reality.
All the other powers (siddhis) are unreal like dreams. Will a person who has woken up from sleep take his dreams to be real? Even so, will a person established in the Reality ever come again to the life of Maya, the life of the world?[37]
The contemplative meditation, ‘Soham’ bhavana, is of help to a sadhaka in his approach to the Aatman, only so long as he is under the idea that he is the psycho-physical entity consisting of body, Mind, and Intellect. Once he has realized his oneness with the all-pervading Reality, it becomes meaningless for him to engage in ‘Soham’ vichara. It is as ridiculous as a man reminding himself constantly, ‘I am a human being’.[38]
He who thinks ‘I do this act’ is bound to reap the fruit of that action. If through Aatma vichara (Self-enquiry) he wipes out his sense of doer-ship, his triple karma dies and that alone is true liberation or release. [40]
The thought of liberation can arise only when there is the feeling of bondage. By enquiring, whose is this bondage, one realizes the ever -free self. Where, then, can the thought of bondage arise and where the thought of liberation. [41]
Great saints and Jnaanis say that Mukti is of three types, namely,
a. with form,
b. without form, and
c. with and without form.
These three(notions) exist if the ego exists. The disintegration of the ego, on which these different notions come as ripples, is the Supreme Liberation. [42]
Brahma Vidya- The Rishi Technique of Meditation:
1.“By whatever cause the wavering and unsteady mind wanders away, from that let him restrain it and bring it back directly under the control of the Self. SBG: D VI, V 26.
- Many people are confused by these three terms:
Concentration
Meditation and
- Many seekers even earnest individuals are unable to understand the differences between these three processes on the path to achieve self- control, accrue goodness of the self and be granted Self-realization by the grace of God.
- The Vedantic Technique of Self- Realization is called Nidhidhyasana or Contemplation. Swami Poornananda Tirtha states it is better termed as Samadhi Abhyaasa. Meditation is referred to in Vedic texts as Upasana and Dhyana. Concentration is involved in the process of performing Pooja in the prescribed manner and doing or participating in various religious rituals. In this form of Concentration, the mind and the senses are drawn out in the various physical, verbal, and mental activity that the Sadhak must invariably perform during ritual pooja. Thus, God whether represented by an idol or Picture, is symbolized, and conditioned by these activities of the body, Manas and Buddhi. All the rituals under Karma Kanda is prescribed in the Karma Khanda of the Veda. This is the most popular prevalent form of Sadhana Practice or ritual worship.
- Even if Physical. Mental or Verbal activities of ritual prayers are not pursued by the Sadhak during worship of Deity by the act of seeking darshan by viewing the Idol or Picture or some representative form of the Lord of the Universe of the person’s choice, the Lord , the Supreme Being is experienced as an entity external to the seeker. Here just in the case of the usual Ritual worship, Brahman is made into a concrete entity and the mind continues to be drawn out as mental vibrations called Vrittis.
- The next level in the practice of Sadhana is to step into Dhyana. Here one eschews the forms but focuses on a specific name. The Dhwani of a mantra, sound of articulated name serves exclusively to focus the Sadhak’s mind. All the Mantra Japa are embraced under the rubric of Dhwani Meditation. Among all Mantras the most potent is AUM. This mantra id termed as Pranava. It is important to move from audible to inaudible repetition of the Omkara and to a stage of meditation when the sound is not seen as a form of representing the Supreme Lord but as means of apprehending the highest Truth that is inherent in the 4 parts of the sound that also symbolizes the four states of Consciousness: Jagrat, Swapna Sushupti and Turiya: Wakefulness, Dream Sleep and Dreamless Self and basic Consciousness. So, Omkara, when repeated silently in your mind, becomes the highest Dhyana; this can be converted into Nidhidhyasana by better and deeper understanding of the meaning and purport of AUM.
- The crucial insight about the experience of Nidhidhyasana is the fact we experience the world outside and within only from the frame of one of these 3 states. Mind acts only as it does only through these states “of mind”. The World is there if the mind is there; mind can function if these three states are manifesting in stable pattern. So, the individual or the world is experienced by what the mind perceives in these three states. Thus, AUM represents these three states that are functions of the Jiva. However, it became known that the Atman- Indwelling Self is beyond these three states and the Antah Karana- the various inner structures that mediate consciousness. These three states play on the Atman as waves rise and fall, come, and go, Just as in the ocean the waves are part of the Ocean. The Atman just as the Ocean is not affected by the undulations and waves breaking on its surface. These waves however cannot exist without the underlying all-pervading ocean.
- Since the Atman like the Ocean is beyond the waves namely beyond these states this fact is indicated by the elongation of the sound AUM by adding an elongation of sound at the end of the AUM {Atimaatra} by adding a humming noise produce by the opening and closing of the lips. So, while chanting the sound audibly or inaudibly it is important to bear in mind AUMmmm with the Atimaatra represents the three states and the Atman into which the three states merge. This merger must be actualized and not merely imagined. Cultivating this state of being [Bhava] every time you chant AUMmmm facilitates process of Nidhidhyasana where during meditation the three states merge into its source that is pure Consciousness or Atman. Without the appropriate Bhava if the sound is what is emphasized then the progression from meditation to Vedantic Contemplation does not occur. The appropriate Bhava converts Omkara from concentration and meditation to Vedantic contemplation from Dhyana and Upasana.
The Swamiji Poornananda Tirtha discusses in detail the process of attaining and experiencing Brahma Vidya.
Hinduism- Doctrine and way of Life- C. Rajagopalachari.
The Upanishads and the SBG are the founts of knowledge about Vedanta’s enlightening discoveries about human beings.
These insights are revolutionary and inspiring.
- Mundakopanishad III-i-5 and III-i-6. Truth, penance, true understanding bestowed, and purity of life are essential pre-requisites for the revelation of Indwelling Spirit. When thus revealed, the Supreme Spirit spotless and resplendent within oneself. The seekers who have freed themselves from sin are vouchsafed the enlightening vision. Victory is ever with Truth [Satyam Eva Jayate this is part of the Lion Capital of Bharat] Untruth cannot win. The Path to the Divine is through the path of Truth. The sages with desires quenched walk on that path to reach the Ultimate Reality. These concepts echo in the Shiva Ananda Lahari.
- Vedantic thought treats of two fundamental concepts, the Supreme Reality- Brahman, and the individual Soul. With advancement of Personal enlightenment these two focal points converge and merge into One Reality. According to Vedanta, the external world gives rise to a bewildering and infinite variety of conceptions which appear to eb contradictory With gradually and consistent advancement of spiritual understanding the clouds of mere appearances and illusory experiences are dispersed and with God’s grace and Gur’s blessing the One Supreme, Ultimate reality can be “seen” and experienced. In SBG Lord Sri Krishna says in D VII, V 14, These illusions are Maya.” This Maaya is of mine, is divine and consists of the basic qualities of Human beings. It is impossible to extricate oneself from it; but those who come to me will get over it. Swetaswataraopanishad VI- 22 underscores this teaching. ‘But, more than all, the imparting of spiritual knowledge can avail nothing without the previous purging of Character which is essential for the Knowledge and Realization of the Highest Truth, the Supreme Self, the Ultimate Reality.
- The first Lesson to learned is to develop the firm conviction that “I” am entirely distinct from the Body through which I function. If real and deep conviction is attained on this point, the other steps are relatively simpler to address. If, on the contrary, one continues to be convinced “I” am the body, further steps are of no avail to achieve Liberation. Further, apart from Intelligence, enquiry and Instruction good ness and purity of life, motivations and generosity of spirit are necessary to enable the seeker “see” one’s Inner Self which is hidden deep within. This Inner Self can be perceived as a reality not through rational cognitive processes but only if one is also imbued with goodness and infused with Truth.
- The seers who conceived of the Kathopanishad created a wonderful simile, Illustrating the dynamic ongoing interactions between The Supreme Self, the Individual self and the body that is constantly influenced by emotions and the perceptions of environment mediated by the senses and responses conditioned by the Character of the individual. Kathopanishad III- 4,5,6, and 7. Know the Soul to be the rider in the Chariot which is body. The Intellect is the Charioteer, and the Mind the reins. The senses are the horses and desirable things of the world are the highways and byways on which they trot or gallop. If the Charioteer is unwise of reckless and does not vigilantly restrain the mind, then the senses in the form of the horses bolt hither and thither uncontrollably. If, on the contrary, the Rider is wise and keeps a firm and steady hand on his reins [i.e., one’s mind], then the senses [the horses can be brought under control and guided by a Competent Charioteer. [The Intellect that is identified with the Supreme Self] The Effort and Vigilance that secure this control of the horses [perceptions mediated by the senses] is Yoga. Yoga is not merely physical exercises or postures which gives unusual powers over the body, emotions, and mind. It is an effective form of self -control that becomes habitual.
- This montage described in the simile recalls the iconic image of the Gita Upaadesa that occurred in the middle of the Battlefield [Kurukshetra- Dharma Kshetra] with Arjuna who represent every man seeking by kneeling before Lord Sri Krishna the process and the path to becoming a Competent charioteer. In the end of the instruction, XVIII V71 and 72, this is followed by Arjuna’s answer in V73. In V 71, Lord Sri Krishna states this, “And the man also who hears, full of faith and free from malice, even he, liberated shall attain to the happy worlds of the righteous. Then the Lord Jagad Guru this crucial question after 700 verses of Upaadesa, “Has it been heard by thee, O Partha with an attentive mind? Has the delusion of ignorance been destroyed, O Dhananjaya?” Arjuna replies from his humble posture of penitent shishya.” Nashto Mohah… Destroyed are my delusions, and I have gained recognition through They Grace, O Achyuta. I am firm with doubts gone. I will do what you say.” However, this circumstance of gaining insight and doing your duty to the best of your ability is not one and done. The Kathopanishad teaches us: “Firm control of the senses is Yoga as we stated earlier.
- Even if appears to be in hand we must remain vigilant, for we can acquire Yogic self-control, but we can also lose our prowess. We may delude ourselves into thinking that we can go on with exquisite self-control forever unsupported by any creed or faith, but after the motivations and sense of purpose are dissipated we shall discover that without a fresh motive that is grounded in living spiritual truth, the Obligation for right conduct peters out. A Spiritual Foundation is sine a quanon for being weeded to the Truth and uphold dharma.
- The call of the Ultimate Reality heard in the recesses of noble hearts is by itself something which has led earnest seekers into the Transcendental realm of mental, physical emotional and spiritual experience. [C. Rajagopalachari]
Introduction to Vedanta:
There are 4 categories of Human experiences. A human being sees himself a deficient person. Every single person is engaged in a constant, compulsive pursuits which makes the situation by not unexpectedly making the individual feel even more inadequate and wanting – that spurs even more strenuous efforts.
There are four main life’s pursuits:
Dharma- Ethical way of life,
Artha- Acquisition of forms of subjects that is expected to provide security and mitigate inadequacy and insecurity but repeatedly fails to greater and greater extent.
Kaama: Pursuits to experience pleasures and change the state of mind with respect to the awareness of inadequacy and insecurity.
Moksha: Liberation from bondage of I and Mine, my wants, and my insecurity
These 4 pursuits are of two categories. Artha and Kaama: These pursuits are shared with all living creatures. Dharma and Moksha: Human efforts in accordance with Ethical Principles and pursuit of Liberation are unique to human beings and singularly difficult to consistently pursue with diligence. These pursuits are motivated from within because human beings have the capacity for self -consciousness and undertake self- reflection. Unfortunately, or not human beings most often come to a universal conclusion, I am limited, and I am deficient I must pursue my goals to acquire power and property through which I can become complete and overcome my insecurity and inadequacy.
However, to seek to be Ethical is to strive to be fully and truly Human. Whether a Human is religious or not, every person has the capacity of living in accordance with highest ethical standards by living by common sense standard of treating others as you would like to be treated in turn-Atmaupamyam. A human being has an inherent capacity to resist impulses and make unprogrammed choices and to reflect on the choices and the consequences of their actions. To do wrong and make unethical choices is also all too human. Unlike other living beings’ human beings can choose to act unethically to achieve their goals in their pursuit of Artha and Kaama. When such a person ignores commonsense ethics, he does not fulfill his legitimate human role in society. Society establishes rules to prevent and mitigate the suffering such ethical shortfalls which involves abuse of personal freedom inflict to others through criminal and civil laws. The Doctrine of Double effects also informs and instructs individuals and organization to act ethically in relatively simpler circumstances or complicated competing ethical principles.
Religious ethics underscore commonsense ethical principles and build on the underlying principles. Religious ethics enjoin ethical behavior by emphasizing that you cannot get away from the results of unethical choices. The results will catch up with the perpetrator in some way or another. Religious ethics can and does impose special sanctions based on specific religious traditions and or scriptural revelations.
Moksha like Dharma is uniquely human pursuit not shared by other living creatures. There is one caveat. Only a few human beings pursue Moksha. These individuals recognise that they want is not more security or more pleasure but liberation – freedom from all desires. There are moments in every person’s there are moments were everything appears to fall in place and feeling of fulfillment fills the person. The pursuit of Moksha is motivated by desire to experience this freedom and uplifting enlightenment. This yearning leads to efforts to seek personal answers to these challenges- How can this freedom be regained or experienced in a sustained manner. What are the bonds that must be identified and mitigated? These questions are exploring and answered by Dayanand Saraswati in his slim but powerful illuminating book.
Resources
A
1.Shivananda Lahari by Sri Sankaracharya. Translation and Commentary by Dr. Kamala Chidambaram
Publisher: Central Chinmaya Mission Trust, Bombay 400 072
2.Siva Aparaadha Kshamaapana Stotram by Sri Sankaracharya. Translation and commentary by Swami Chinmayananda. Printed by Sri M.K. Kulkarni at Displaycraft, Sakinaka, Bombay 400 072
3. Maneesha Panchakam by Adi Sankaracharya. Commentary by Swami Chinmayananda. Publisher: Central Chinmaya Mission Trust, Bombay 400 072
4. Aatma Bodha by Sri Sankaracharya. Publisher Sri Ramakrishna Math, Madras 600 004
5. Viveka Chudamani by Sri Sankaracharya Translated Swami Madhavananda, Sri Rajarajeshwari Peetham Stroudsburg, PA 18360
6. Nirvana Shatakam by Sri Sankaracharya, Translated by Swami Tejomayananda, Publisher Central Chinmaya Mission Trust, Bombay 400 072
B.
1. The Bhagavad Gita: With the commentary of Sri Sankaracharya Translated by Alladi Mahadeva Sastry, Samata Books, Mount Road, Madras 600 006
2.Sri Ramanuja Gita Bhasya, Translation by Swami Adi Devananda, Sri Ramakrishna Math, Madras 600 004
3. M.K. Gandhi Interprets The Bhagvadgita, Published by Orient Paperbacks, New Delhi 110001
4. Essays on the Gita- Sri Aurobindo. First Series 1937. Publisher R.K. Nag, Arya Publishing House, Calcutta, India
5. Essays on the Gita- Sri Aurobindo, Second Series 1942, Publisher R.K. Nag, Arya Publishing House, Calcutta, India.
6. The Bhagavadgita: Translation and Commentary by Dr. S. Radhakrishnan. Publishers Harper and Row Publishers.
7. Bhagavad Gita, Annotated and Explained Translation by Shri Purohit Swami. Annotated by Kendra C. Burroughs. Publisher- Skylight Paths Publishing, Vermont, USA
8. The Teaching of the Bhagavad Gita [ Ten Essential Verses] Swami Dayananda. Publisher Sri Gangadeshwara Trust, Rishikesh 249 201
9. The Teaching of the Bhagavad Gita by Swami Dayananda. Arsha Vidya Gurukulam , Saylorsburg, PA 18353
10. Bhagavad- Gita by C. Rajagopalachari Publisher Bharatiya Vidya Bhavan, Bombay 400 007
C
1.Vedanta in Present Day Life by Swami Viditatmananda Publisher Adhyatma Vidya Mandir, Ahmedabad, India
2. Upanishads by C. Rajagopalachari Publisher, Bharatiya Vidya Bhavan, Bombay 7
3. Upanishads [The Selections from 108 Upanishads. T.M.P. Mahadevan Published by May Fair Paper backs, a div of Arnold Heinemann, New Delhi- 110 001
D.
1. Valmiki Ramayana in Pictures: Narrative Consultants: Dr. H. Daniela Smith and Dr. M. Narasimhachary, Contributing Artists: S. Kumaraswamy and A. Manivelu. Publisher: Higginbothams LTD, Madras 600 002
2. Ramayana by C. Rajagopalachari. Publisher Bharatiya Vidya Bhavan, Bombay 7
3. Yoga Vasishta Sara Sangrahah. Commentary by Swami Tejomayananda. Publisher Central Chinmaya Mission Trust, Bombay 400 072.
4. “Thus spake Sri Rama”: Published by The President of Sri Ramakrishna Math, Madras 600 004
5. 108 Names of Rama; Written by Vijaya Kumar, Publisher Hundred and eight names of Rama, Sterling Publishers New Delhi 110 016
6. Aditya Hrudayam Composed by Maharishi Agastyar and precepted to Lord Sri Rama in the Battlefield in Lanka before the final battle which culminated in the death and defeat of Ravana and freeing of Sita devi. Translated by S. Venkatasubramanyam, Publisher Sri Ramakrishna Math, Madras 600 004
7. Aratrika Hymns and Ramanama. Translated by Swami Tapasyaananda, Publisher Sri Ramakrishna Math, Madras 600 004
E.
1.The Mahabharata by C.V. Narasimhan An English Version based on Selected verses. Columbia University Press., New York
2. Tales and Teachings of the Mahabharat by Janaki Abhisheki, Illustrations by Vaijayanti Ranade, Publisher Bharatiya Vidya Bhavan, Bombay 7
3. Yaksha Prashna – A Hindu Primer by A.V. Srinivasan, Published by IIND-US, E. Glastonbury, CT
F
1.Upadesha Saara of Bhagawan Ramana Maharshi, Commentary by Swami Tejomayananda, Publisher Central Chinmaya Mission Trust, Bombay 400 072.
2. “Our Culture” by C. Rajagopalachari, Publisher Bharatiya Vidya Bhavan, Bombay 7
3. Hinduism Doctrine and Way of Life by C. Rajagopalachari. Publisher Bharatiya Vidya Bhavan, Bombay 7
4. Windows to the Infinite- A guide to the Hindu scriptures with extensive Glossary by Barbara Powell, Publisher Jain Publishing Company, Fremont California.
Dedication:
Dedication.
“Brahma arpanam, Brahman havir, Brahma Abu, Brahmana hutam, Brahmaiva tena gantavyam, Brahma karma samadina.” D IV V 44. Srimad Bhagavad Gita
Brahman is the offering, Brahman the Oblation,; by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees the Brahman in Action.
Gita Bhasya- Adi Guru Sankaracharya.
“Priyataam pundarikaksha, sarva Yagneswaro hariḥ, tasmin tushte, Jagat tushte, Prinite prinitaam Jagat. When Lord is satisfied, the world is satisfied, when the Lord is pleased the world is pleased.”
“Dhyana mūlam gurormurtih puja mulam guruh padam mantra mūlam gurorvakyam moksha mulam guruh kripa”
The very form of Guru is the root of Meditation, Guru’s feet, the root of worship. Guru’s words forms the root of Mantras and Grace of Guru the root of Liberation ,says Sage Vyasa.
Guru is said to be worthy of such respect and unwavering trust of the disciple, since he takes the responsibility for molding the disciple into what he should be. The disciple that follows Guru’s word with faith, is supposed to be assured of reaching the goals (sometimes irrespective of the personal merit of the teacher).
Om Tat Sat Sree Krishna Arpanam Astu
Velandy Manohar, MD
Distinguished Life Fellow, Am. Psychiatric Association.