INDIASPIRITUALITY

What is Yoga? – Selected Sūtra -s from Yoga Sūtra -s of Patanjali

2025-10-22T21:06:00.004+05:30

Date: 22-Oct-2025

Wishing You Happy Deepavali and

Peaceful & Prosperous Gujarati New Year 2082

Namaste,

On occasion of the Dīpāvalī (Deepavali, Diwali) on 20-Oct-2025 and Gujarati New Year 2082 (22-Oct-2025), we are please to publish an article on basics of Yoga as per Yoga Sūtra-s of Patanjali. This is an old article which was left unpublished in 2023. It is edited and published in 2025.

Please find docx and PDF file titled What is Yoga - Diwali 2025 in Google Drive.

Drive downloads folder link | docx link | PDF link

-----------------------------------------

PART I - What is Yoga? – Selected Sūtra -s from Yoga Sūtra -s of Patanjali

Introduction

Yoga Darśana is an important śāstra in the traditional six systems of philosophy known as Saḍdarśana (षड्दर्शन) meaning six-darśana-s. The word Darśana दर्शन means ‘to see’. Darśana also means ‘to know’ which fits aptly in current context. Hence the six systems of philosophies are knowledge-based systems. Yoga is based on Sāṃkhya. Sāṃkhya is the ideological basis of Yoga and Yoga is Sāṃkhya’s meditative application.

Sūtra two explains what Yoga is. In this article, we will cover first two sūtra-s of Yoga Sūtra-s by Patanjali and a few more selected sūtra-s. If we understand these sūtra-s, it will make newcomers relatively easy to understand the 195 sūtra-s.

Yoga Sūtra-s of Patanjali are extremely difficult to actually understand in their real depth and I am not capable to understand them either. Real understanding is based on direct experience. It is just the first-hand information which I have gathered reading them which I will share. I am not an authority on these sūtra-s. Yoga is highly meditative in nature and as a Yogī goes further deep in his or her sādhana (spiritual practice / meditation), Īśvara or supreme Godhead or Guru makes a Yogī disciple realise the deeper truth and actual meaning of the Sūtra-s. An attempt is being made to explain these sūtra-s in a simple way; however the Sanskrit words are retained as I find it hard to have their English alternatives retaining the depth of the original meaning. This article is for English-speaking Indian Audience which is expected to understand Sanskrit / Hindi words like Guru, Yoga, Yama and Niyama, etc. Their meanings are also given.

Since Yoga is based on Sāṃkhya, a brief explanation of Sāṃkhya is also given in the later part i.e. Part 2 of the article. Study of Sāṃkhya and Yoga broadens one’s vision, one’s mindset. It gives more clarity. It makes more sense while reading Vedānta or Upaniṣad-s or Gītā. Each system of philosophy has its own terminology. For example, Puruṣa and Prakriti are the terminologies of Sāṃkhya which are adapted by Vedāṇta. Three guṇa-s of Prakriti – Sattva, Rajasa and Tamasa are defined and explained in detail in Sāṃkhya. A separate article ‘Notes on Sāṃkhya Kārikā’ is already published as a book earlier which covers all 72 Kārikā-s of Sāṃkhya Kārikā by Īśvara Kṛṣṇa. Even reading 18 pages of ‘Sāṃkhya in Brief’ section will be helpful for the students of Yoga and also Vedānta.

One cannot understand Yoga Sūtra-s of Patanjali independently. One has to understand it through Bhagavāna Veda Vyāsa’s commentary known as Sāṃkhya Pravachana. It is the most authoritative commentary and no commentary, be it sub-commentary on it or an independent commentary contradicts Bhagavāna Veda Vyāsa. Traditional Āchārya-s (teachers) have attributed Sāṃkhya Pravachana to Bhagavāna Veda Vyasa, the same Saint who authored Mahābhārata. Hence we will take his commentary and other commentaries when necessary to understand Sūtra-s in detail.

The name of commentary implies that it is based on Sāṃkhya Darśana, hence Yoga too is based on Sāṃkhya.

I sincerely hope that this article, the sharing of the information on the first two sūtra-s is helpful for the sincere seekers of truth.

All that is good is my Guru’s grace, all errors are mine.

What is Yoga?

Let’s begin with the first two Sūtra-s.

Maharṣi Patanjali begins his Sūtra-s on Yoga with the Sūtra –

अथ योगानुशासनम् ॥ १.१॥

atha yogānuśāsanam || 1.1||

Which literally translates to –

Henceforth or Now, [the instructions on] the discipline of Yoga begins.

We will discuss this Sūtra in detail later. First let us study the meaning of the second Sūtra of Chapter 1 known as Samādhi Pāda, a chapter dedicated to teaching the concepts of Samādhi. This Sūtra explains the meaning of Yoga.

Yoga Sūtra 1.2

Original Śloka

योगश्चित्तवृत्तिनिरोधः ।। 1.2 ।।

yogaścittavṛttinirodhaḥ || 1.2 ||

Sandhi Split

योग-चित्त-वृत्ति-निरोध ।। 1.2 ।।

yoga-chitta-vṛtti-nirodha ।। 1.2 ।।

Word by word meaning:

योग Yoga = Yoga [is], samādhi [is]

चित्त Chitta = mind

वृत्ति Vṛtti = any fluctuation in mind.

निरोधः Nirodhaḥ = cessation

Translation:

Yoga is complete cessation of fluctuations occurring in mind.

Implied Translation:

Yoga is Samādhi. Samādhi is the complete cessation of fluctuations occurring in the mind.

Explanation with Personal Notes:

If we understand this Sūtra, it becomes easy to understand the concept of Yoga. Each word in this sūtra is important.

Let us understand each term of this Sūtra in detail.

Yoga योग

Yoga means Samādhi says Bhagavāna Veda Vyāsa in his authoritative commentary on Yoga Sūtra-s popularly known as Sāṃkhya Pravachana. Samādhi is attained by complete cessation (Nirodha) of mind (Chitta).

Cessation of mind occurs when there are no thoughts, no impulses, no saṃskāra-s, no vṛtti-s, no desires left in mind that can create any kind of movement inside mind. Mind is as still as a calm lake without any ripples.

Meaning of the word yoga योग

As per Kaumudi, there are three meaning of the dhātu or root word √Yuj √युज् from which the word ‘Yoga’ is derived. There is also a fourth generic meaning given in the Sanskrit dictionaries like Apte Sanskrit – English, Sanskrit – Hindi and Monier – Williams Sanskrit – English dictionary. We will define all four.

Yoga is –

1. Samādhi – Merging of mind into the source of mantra, complete cessation of mind.

2. To Unite – Union of Jīva and Brahman

3. Restraint or Control

4. ‘A way’ or ‘The path’ or ‘method’ or ‘application’ or ‘abstract meditation and mental abstraction practiced as a system’. (Dictionary meaning, Generic meaning)

Detailed explanation of the word Yuj (Yoga)

(Can be skipped)

As per Siddhānta Kaumudi and Nirukta, there are more than 2000 + root words known as dhātu-s. Following is the extract of three meanings given in dhātupāṭha (study of dhātu-s).

Yoga is derived from the dhātu or root word युज् ‘Yuj’ which has three meanings.

Raw form Source: https://ashtadhyayi.com/dhatu/04.0074?search=युज्

Sanskrit – Hindi (raw for reference)

०४.००७४ (कौमुदीधातुः-११७७)	युज्	युजँ समाधौ	दिवादिः आत्मनेपदी अकर्मकः अनिट्	(to concentrate, to focus, to abstain from senses, to meditate) (चित्त स्थिर करना, मन को रोकना)
०७.०००७ (कौमुदीधातुः-१४४४)	युज्	युजिँर् योगे	रुधादिः उभयपदी सकर्मकः अनिट्	(to bind, to restrain, to join, to unite, to apply, to combine) (जुड़ना, मिलाप करना,एकत्र करना)
१०.०३३८ (कौमुदीधातुः-१८०७)	युज्	युजँ संयमने	चुरादिः उभयपदी सकर्मकः सेट्	(to restrain, to control, to bind) (संयत करना, बांधना, वश में रखना)

Sanskrit – English – Hindi (Simplified)

Kaumudi No	Definition	Definition in English	Meaning in English / Hindi
1177	युजँ समाधौ	yujaṃ samādhau	(to concentrate, to focus, to abstain from senses, to meditate) (चित्त स्थिर करना, मन को रोकना)
1444	युजिँर् योगे	yujiṃr yoge	(to bind, to restrain, to join, to unite, to apply, to combine) (जुड़ना, मिलाप करना,एकत्र करना)
1807	युजँ संयमने	yujaṃ saṃyamane	(to restrain, to control, to bind) (संयत करना, बांधना, वश में रखना)

Source: https://ashtadhyayi.com/dhatu/04.0074?search=युज्

https://ashtadhyayi.com/dhatu/

Also, please find my personal interpretation as per context, in reference to Sāṃkhya – Yoga.

Yuj – Meaning with Personal Interpretation:

Dhātu (root word) युज् Yuj meaning	Simple Meaning in English	Kaumudi No
युजँ समाधौ yujaṃ samādhau	Complete Cessation of Mind into Mantra or Ātman or any object – only the essence remains	1177
युजिँर् योगे yujiṃr yoge	To restrain and to Unite – Individual Puruṣa (Jīva) with Original Cosmic Puruṣa. It also means union with Īśvara who is the guru of guru-s and not bound by Space and Time and has Full unlimited knowledge	1444
युजँ संयमने yujaṃ saṃyamane	Dhāraṇā-Dhyāna-Samādhi (Concentration-Meditation-Absorption) together are known as Saṃyama. Most of us sādhaka-s (seekers) are practicing Dhāraṇā	1807

Meaning of the word Yoga in the Chapter names of Bhagavad Gītā

The generic name of the word Yoga is ‘a way’ or ‘the path’ or ‘method’ or ‘application’. Thus, Chapter 2 titled ‘Sāṃkhya Yoga’ means ‘The way of Sāṃkhya’ or ‘The path of Sāṃkhya’ or ‘The method of Sāṃkhya’ or ‘Application of Sāṃkhya’. Since Gītā is not standalone independent śāstra but the sāra or essence of Upaniṣad-s and it relies on the knowledge of Ṣaḍdarśana षड्दर्शन i.e. Six Systems of Philosophy, hence the word ‘Application’ may be suitable in some chapter numbers.

Generic meaning of the word ‘Yoga’ means – application, a way (path), method and even ‘abstract meditation and mental abstraction practised as a system’.

It is not to be taken as Samādhi or Union or Restraint (Control) when comes to the chapter titles of Bhagavad Gītā.

Chitta चित्त

Chitta चित्त has two meanings. First one is when it is taken in context of being one of the four parts of Antaḥkaraṇa (Inner, subtle organ) – Mana, Buddhi, Ahaṃkāra and Chitta. In this context, it means memory or retention power.

Thus, Chitta is Memory or Retention power in one context.

Second one is when it is used as samāsa or pratilakshaṇa as an inclusive word which includes Mana (Manas), Buddhi and Ahaṃkāra i.e. it represents entire Antaḥkaraṇa.

At times, the word Chitta means mind when understood in proper context.

In current context of Sūtra 1.2, it has to be taken as both mind and retention power (memory). We will understand this when we discuss the meaning of the word Vṛtti वृत्ति.

Our śāstra-s give high importance to mind (mana) and a lot has been said on mind in Gītā chapter 6, 14, 16 and 17. In fact, all chapters deal with mind but some prominently. Some like chapter 16 deal with character building describing Daivi (positive or divine) and āsuri (negative or lower animal natured qualities). Positive qualities like straightforwardness or guilelessness, truth loving or lack of hypocrisy, love for Īśvara, devotion, adhering to truth, etc (ārjavam, adambhitvam, Īśvarānurāga, bhakti, satya, etc) make mind more subtle and one’s vibrations or prāṇa paramāṇu gets soft, light, vibrant and subtle. The Prāṇamaya kośa (Energy Body) expands. Negative or animal qualities like (selfish) desire, anger, greed, delusion or attachment, excessive pride and envy, etc (kāma, krodha, lobha, moha, mada and mātsarya bhāva etc) determine the state of mind and how much it is ready to turn introvert and meditate on one object or a mantra. Gītā chapter 6 talks about control over mind and so it is often translated as Abhyāsa Yoga or Dhyāna Yoga instead of the traditional name ‘Ātma-saṃyama Yogaḥ’ (आत्मसंयमयोगः). Atma-saṃyam-yoga means Yoga or method of mind control or Self-control. Here Ātmā is to be taken as mind and not the witness Ātman. Yoga Sūtra-s of Patanjali also deal very deeply with mind.

To sum up –

· First meaning of the word ‘Chitta’ is Memory or Retention power in one context.

· Second one is when it is used as samāsa or as an inclusive word which includes Mana, Buddhi and Ahaṃkāra i.e. it represents entire Antaḥkaraṇa.

· Third meaning is – At times, the word Chitta means mind when understood in proper context.

In current context of Sūtra 1.2, it has to be taken as both mind and retention power (memory).

Thus, the word Chitta (चित्त) is important as one has to remove or uproot the impulses present in mind.

Chitta and Antaḥkaraṇa (Sutble Inner Organ)

Four parts of Antaḥkaraṇa are –

1. Buddhi or Intellect is the decision-making ability

2. Ahaṃkāra or Ego is the pride or egoism. It attests the decision of Intellect. Ego also retains individual identity of Jīva or bound Puruṣa.

3. Mana (Manas) or Mind is the Thinking tattva or entity

4. Chitta or Memory is the retention power.

While Yoga uses the word Chitta, Sāṃkhya does not accept Chitta as an independent tattva or entity like Mind, Ego and Intellect. So, the Antaḥkaraṇa (Inner subtle organ) consists of three, not four parts – Mind, Ego, Intellect. Chitta or Memory is accepted as a fourth part of Antaḥkaraṇa in Vedānta and even Yoga but not in Sāṃkhya.

This is because, memory or retention power is shared the quality of all three. One can recollect old thoughts (mind), one can recollect old decisions (Intellect) and one knows that one had attested the decision of Intellect (Ego) terming it right at that time.

It is also worth nothing that as per Sāṃkhya Kārikā, the inherent quality (Lakshaṇa or Guṇa) and the karma (action or activity or function) are the same. So, mind can think but cannot take decision. Intellect which has inherent quality of taking decision cannot function as thinking principle i.e. mind. Ego which has inherent quality of pride or egoism cannot think or take decision. Thus, karma / kriyā or function of any organ or tattva is not different from its inherent quality i.e. guṇa or lakshaṇa.

First three out of four are tattva-s or entities and are a part of 23 manifest tattva-s of Prakriti. In this sense Mind and Chitta are at times used interchangeably. One has to understand the context.

Chitta and Chita are different (चित्त, चित)

Please note that the word Chitta (चित्त) and Chita or Chit or Chite (चित, चित्, चिते) are different. While Chitta with double ‘t’ (tta त्त) means either memory or mind or entire Antaḥkaraṇa, Chita with single ‘t’ (ta त) refers to consciousness which is Puruṣa in terminology of Sāṃkhya-Yoga or Ātmā / Ātman or Brahma / Brahman in terminology of Vedanta or Upaniṣad-s.

· Chitta (चित्त) with double ‘t’ (tta त्त à त् त àत् + त्+अ à t + t+a = tta)

· Chita (चित) with single ‘t’ (ta त à त à त्+अ à t+a = ta)

Since the Vṛtti-s or tendencies are to be removed from Chitta, let us understand what is Vṛtti. We will also understand why both meanings of memory and mind are apt in describing the Chitta. We will also know that the third meaning of entire Antaḥkaraṇa is automatically included in the word Chitta.

Vṛtti वृत्ति

Vṛtti-s in simple terms are ripples in the mind. Ripples occur in a pond or a lake when one throws stone, a tree branch, a handful of sand or a fish swim to the top of surface or if any object which rises to the surface which was once trapped in the bed by some weight gets release.

So, the ripples are created when something is dropped from above to the pond The first analogy relates to our thoughts which are thinking on current issue. This is the definition of mind. Mind is defined in Sāṃkhya as saṃkalpa (thoughts). Thus, mind is nothing but continuous flow of thoughts.

Ripples are also created when something from the bed of pond rises to the surface. This analogy relates to old thoughts from the past rising up again in the mind from our memory. They come from repository or storage place which is known as Chitta. It can be an old issue where one was insulted or had a heated argument with someone before a week o even before few years. At times it is related to the memory from past life for advanced Yogī-s. Thus, Chitta is the retention power.

Vṛtti-s often translated as tendencies of mind are connected with all three – mind, intellect and ego. Just like one can recall old thoughts during Dhyāna (meditation / absorption in mantra), it also recalls wrong or right decisions in our life. Ego does not let go of old memories and decisions justifying the act. It is Ego which justifies the decision made by Intellect. Ego also retains its individual identity and so does not allow merging of Jīva in Brahman. In this way the memory is also included – the holding power. Will is a quality of intellect and not mind. One holds on to the decision one has made. So, Chitta represents entire Antaḥkaraṇa also. All four are connected with each other and they all work in unison to arrive at any conclusion. They are different functions of same Antaḥkaraṇa

Such thoughts, old memories, decisions, and finally ego all show their presence and power in Dhāraṇā and Dhyāna breaking the natural chanting of mantra. Finally, all seeds of karma are also destroyed in the process of Dhyāna.

Mind merges in the mantra and then into the essence or source or origin of mantra resulting into samādhi. Then again thoughts pop up and the samādhi is broken. Mantra is chanted and the mind again enters samādhi. In this way mind is finally destroyed. This is the process of Yoga. Each time a perfect Nirodha or cessation of mind happens, there is stillness, then this stillness is broken by thoughts and desires, again one enters stillness as there is cessation of mind and the process goes on. Nirodha is important steps in helping a Yogī stabilise in Samādhi until no more effort is needed to still the mind and enter into samādhi.

When the seeds of desires including the seed of moksha is destroyed, then one gets naturally established in Samādhi. Mind is destroyed. A state known as Dharma Megha Samādhi is attained. This is mukti or liberation. This state is explained later.

Nirodha निरोध and the five States of mind

There are five states of mind as per Bhagavāna Veda Vyāsa’s commentary.

Kshipta mana or Scattered mind cannot concentrate.

Mudha mana or Dull mind does not wish to do anything.

Vikshipta mana or Concentrated mind can concentrate but gets distracted. Sādhaka-s (seekers) fall in this category.

Ekagraḥ mana or One-pointed mind stays concentrated or focused on only one object, which is generally a mantra like Praṇava (OM). This mind does not get distracted.

Niruddha mana or Complete cessation of mind refers to a state where mind is still and does not do any activity like in Samādhi. It is like a lake without ripples or ocean without waves. Calm clean, pure, one can see through and can see the bed. The word niruddha or nirodha means the same.

First two states of mind are not suitable for sādhanā. Our mind can concentrate but gets distracted. It is known as Vikshipta mind, the beginning state of sādhanā. Sādhanā here means chanting mantra. We have to move towards Ekāgraḥ (one pointed) mind which never gets distracted. This state leads to complete cessation of thought forms or waves in ocean or ripples in a lake. This state is known as Nirodha.

Nirodha leads to Samādhi. Repeated entering into Samādhi makes one effortlessly abide in natural state of Self Realisation. A Yogī becomes a Jīvan mukta. He is liberated even when he is still in his physical body.

Yoga explains the steps to reach this state.

Yoga Sūtra 2.1

How do we reach this state? By practising Kriyā Yoga. What is Kriyā Yoga? Sūtra 2.1 defines it.

Original Śloka

तपः स्वाध्यायेश्वरप्रणिधानानि क्रियायोग: ।। 2.1 ।।

tapaḥ svādhyāyeśvarapraṇidhānāni kriyāyoga: || 2.1 ||

Sandhi Split

तपः-स्वाध्याय-ईश्वरप्रणिधानानि क्रिया-योगः ॥ २.१ ॥

tapaḥ-svādhyāya-īśvarapraṇidhānāni kriyā-yogaḥ || 2.1||

Word by word meaning:

तपः Tapaḥ = Austerities (disciplines like vrata, fasting, anuṣṭhāna, etc). Only care to be taken is it should not be too hard on body.

स्वाध्याय Svādhyāya = Self Study, Introspection, study of śāstra-s, chanting of praṇava, etc mantra-s

ईश्वरप्रणिधानानि Īśvara Praṇidhānani =Taking refuge in Īśvara

क्रिया-योगः Kriyā Yogaḥ = is Kriyā Yoga – ‘Kriyā Yoga’ is used as a proper noun. ‘Kriyā Yoga’ means Yoga of Action or Application of Yoga or practice of yoga.

Translation 1:

Tapa Svādhyāya and Īśvara Praṇidhāna is kriyāyoga

Translation 2:

(1) Tapa (Austerities), (2) Svādhyāya (Self-study, chanting of OM i.e. meditation) and (3) Īśvara Praṇidhāna (taking refuge in Īśvara) – is known as Kriya-Yoga.

Meaning:

In other words, when one practises Tapa, Svādhyāya and Īśvara Praṇidhāna, then one is practising Kriyā Yoga or simply Yoga.

Explanation and Personal Notes:

This is different from Mahavatar Babaji’s ‘Kriyā Yoga’ as taught by Lahiri Mahāśaya, Śrī Yukteśvara Giri, Paramhansa Yogananda, Paramhansa Hariharananda, Paramhansa Prajñananda (Prajnanananda) and their illustrious lineage of Yogī-s. It is not to say they do not follow the teachings of Patanjali. All I am saying is that what is defined as ‘Kriyā Yoga’ are general instructions. They themselves do not specify the involvement of chakra-s, Kuṇḍalini, etc. So, anyone belonging to any tradition like Bhakti, Advaita Vedānta, Śaiva or Kuṇḍalini Yoga or ‘Kriyā Yoga’ of Mahāvatāra Bābājī can apply the teachings of Yoga Sūtra-s.

Nirodha is restrain of mind. It occurs not by force, but by purity of mind, making mind introvert so that it does not get distracted. Withdrawal of senses is Pratyāhāra. It requires disciple and will but not force. It requires proper understanding. The one who can conclude that even enjoying the pleasant experience too leads one to unhappiness is a purified mind as it keeps one trapped in cycle of birth and death. Seeing sorrow in the world is not constantly weeping but a higher understanding of purpose of life.

A purified mind, a detached mind, a mind full of sattva guṇa is worthy of dhāraṇa and dhyāna which leads to samādhi. Such mind can be a witness without getting involved in mental scenes. Restraint of mind happens by being witness, but only a purified, introvert mind, free from worldly desires can be a witness in true sense. Unbroken awareness throughout meditation i.e. Dhāraṇa and Dhyāna is important to remain witness and not get involved in any thoughts, emotions or any internal mental scene. Restrain is not to forcefully arrest thoughts.

Yoga teaches one the path, it teaches what the mind experiences on the spiritual path, what obstacles one face, what is the solution, what are the tools, how can one get supernatural powers and how they are harmful to one’s spiritual progress. Yoga teaches how one can get to nirbija samādhi where all seeds of desires have been burnt. Finally, the last and only desire left is the desire to achieve moksha. When this last seed of moksha is burnt, one gets established in the state of kaivalya mukti which is also known as dharma megha samādhi. The word Dharma Medha Samādhi occurs in P.Y.Su 4.29.

Dharma Megha Samādhi

Translators have translated this word literally as “Cloud of Virtue Samādhi” since Dharma = Virtue, Megha = Cloud and Samādhi remains untranslated. I will attempt another meaningful translation which in my humble opinion points to state of Self Realisation.

Dharma here means Jñāna (knowledge of Self or Puruṣa) and not Virtue. Commentators like Bhojadeva and Hariharananda Āraṇya says that the parama dharma or foremost dharma (duty or virtue) is to gain knowledge of Self Realisation. While Dharma comes in the category of bhoga (consumption of fruits of karma and one assumes kartā-bhāva i.e sense of doership), parama dharma is knowledge of Puruṣa or Self or Ātman or Brahman. Hence, parama dharma comes in the category of apavarga (Moksha, Kaivalya Mukti)) Thus, Dharma here simply refers to the word ‘Jñāna’ or knowledge of Self i.e. Self-Realisation.

Megha means cloud of nectar or Bliss of Self realisation. It is cloud that showers Self-Realisation. It implies saturating one with knowledge of Self.

The word Dharma-Megha means Getting saturated with Parama Dharma where all Puruṣārtha i.e. efforts end, which Jñāna or Knowledge of the Self or Puruṣa. In simple words, Dharmamegha as single word means naturally abiding in Self.

Samādhi means complete absorption of mind into the essence of object which is Ātman or Brahman. It is the source of everything.

The word dharma megha samādhi means spontaneous absorption in the essence or source of mantra OM after renouncing the desire for moksha and getting instantly saturated by the knowledge of Puruṣa.

The word Dharmamegha is used to describe a special type of Samādhi and it distinguishes itself from other types of Samādhi-s as Chapter 1 which mentions six different types of Samādhi-s which are states of awareness. These are Savitarka, Nirvitarka, Savichāra, Nirvichāra, Sānanda and Sāsmitā. It is beyond the scope of this article to explain all these types of Samādhi. It is beyond my capacity too. Swami Venkateshananda in his commentary on Yoga Sūtra-s mentions he himself have not experienced all these Samādhi-s.

So, Establishing in Self is a Samādhi by the name Dharmamegha. It happens when one attains a state of Kaivalya. Kaivalya which means ‘complete isolation’ or ‘total isolation’ is defined in Sūtra 4.34. It is explained later. The word Dharmamegha Samādhi occurs in Sūtra 4.29.

When one quits the desire to be free, just like the cloud showers rain and even though one does not wish to get wet, one fully gets wet, not partly wet, but fully wet, similarly one is filled with the bliss of Self Realisation and feels completeness. It is the end of the journey. A Yogī gets firmly established in the Self Realisation. This state is natural and there is no further need to sit in meditation and reach this state.

The power of consciousness (chiti śakti) gets established in its own nature completely detached from avyakta (Prakriti) and 23 vyakta tattva-s (mahat, etc).

The word ‘chiti’ means consciousness. Śakti means power. So chiti śakti by the power of Puruṣa which is the only sentient entity, a Yogī rises beyond Prakriti and knows oneself as pure witness, as Puruṣa which is ever free and omnipresent.

It is the Chiti-Śakti or the sentient power of Puruṣa which is acquired by mind because of mind being in proximity with Puruṣa and mind appears to be sentient and think by itself.

By the power of this consciousness, which is the source of mind’s power to cognize, one gets established in one’s true nature.

Mind is used to take one to second last step just near Samādhi i.e. into the state of Dhyāna. In Dhyāna there is uninterrupted chanting of Mantra without any other stary thoughts. Last step is to transcend the mind itself. This power of consciousness is nothing but Puruṣa. It is referred to as chiti śakti in Yoga Sūtra-s and this word chitiśakti is quite often used by Śrī Sadāśivendra Sarasvatī (Sadaśiva Brahmendra) in his commentary Yoga Sudhākara from the beginning sūtra-s. By being aware of fluctuations of mind, a Yogī can separate himself from mind. This is due to the original sentient nature of Puruṣa. It is the source of power of mind. But for beginners, this power shines inside the mind and shines through the mind. The consciousness is thus mixed with mind like milk mixed with water and so the milk which is consciousness i.e. Puruṣa becomes inseparable from water which is mind. By being witness the consciousness separates itself from mind. All this happens by the grace of Īśvara and Guru. Hence, taking refuge in Īśvara (Īśvara Praṇidhāna) is given high importance. Since Īśvara manifests and communicates through Guru, Guru’s grace is necessary for spiritual progress. Not by Self will or Self effort, but by the grace of Īśvara and Guru one attains the state of detachment and becomes witness. After attaining this state entire perspective about life changes. It is only after one experiences detachment, one realizes what attachment is in true sense.

Yoga Sūtra 4.34

The relevant sūtra which is the last sūtra of Yoga sūtra-s is

Original Sūtra

पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं

स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥ ४.३४॥

puruṣārthaśūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ

svarūpapratiṣṭhā vā citiśaktiriti || 4.34||

Sandhi Split

पुरुषार्थ-शून्यानाम् गुणानाम् प्रतिप्रसवः कैवल्यम्

स्वरूप-प्रतिष्ठा वा चितिशक्ति-इति ॥ ४.३४॥

Word by word meaning:

पुरुषार्थ puruṣārtha- the purpose of Puruṣa i.e. bhoga and apavarga (dharma, artha and kāma are bhoga, moksha is apavarga), efforts or activity.

शून्यानाम् śūnyānāṃ- of being empty or of being free from

गुणानाम् guṇānām- of guṇa-s

प्रतिप्रसवः pratiprasavaḥ - to merge in their cause, to reabsorb in their cause, from gross state of evolution to involution

कैवल्यम् kaivalyam- for kaivalya (total isolation, complete isolation) i.e. for mukti (liberation), aloneness, complete detachment, absolute freedom

स्वरूप svarūpa- own nature, own true Self

प्रतिष्ठा pratiṣṭhā- getting established

वा vā- or

चितिशक्ति citiśaktiḥ - puruṣa or of jīvātmā, power of pure consciousness or higher awareness or simply consciousness

इति iti- thus [ends yoga śāstra]

Translation:

When guṇa-s (Sattva, Rajas and Tamasa) have served their purpose of serving Puruṣa i.e. giving both experiences of Bhoga (Dharma, Artha and Kāma) and Apavarga (Moksha), to the Puruṣa, the three guṇa-s merge back into their cause Prakriti i.e. they undergo involution (Prati-prasava). This is the state of Kaivalya. Or, Kaivalya can be defined as when the consciousness establishes itself in its own pure nature.

Explanation with Personal Notes:

Here the word citiśaktiḥ is not translated as ‘power of consciousness’. It is simply translated as ‘consciousness’ to avoid complexity. The word citiśaktiḥ is used to distinguish itself from chitta which means mind. The word ‘chiteḥ’ as mentioned in 4.22 also means the power behind mind which gives mind its cognizing ability. This power means consciousness which is undivided and not the mind itself. Mind and consciousness are separated by the word ‘citiśaktiḥ’

There are two approaches to define the state of Kaivalya (Total isolation or complete isolation). First one is extrovert – from viewpoint of guṇa-s and creation, where guṇa-s merge back into their cause. Second one is - from the viewpoint of Puruṣa who abodes in its own natural state.

We will try to understand it in detail.

Approach one:

Prakriti creates the worlds like Pṛthvī (earth) and Svarga (Heaven) and Narka (Hell) for the sake of Puruṣa using her three guṇa-s – Sattva, Rajasa and Tamasa. The sole purpose of Prakriti and her three guṇa-s is to selflessly help Puruṣa gain experience of the path of Bhoga (consumption doership, path of karma) which includes Dharma, Artha and Kāma and Apavarga (Liberation) which includes path of renunciation of Karma like moksha and Kaivalya. When Puruṣa knows oneself as pure witness, the consciousness does not get involved or engaged in any activity of mind, Intellect or Ego. Puruṣa or Consciousness as pure witness does not get trapped in the world of Prakriti.

Now, the purpose of Prakriti, her three guṇa-s and the entire creation through these guṇa-s is served. There is no further effort required on the part of guṇa-s for the sake of Puruṣa. The Puruṣārtha becomes zero. The guṇa-s without any puruṣārtha or efforts has no further aim for that Self-abiding Puruṣa and so they merge back into their source which is Prakriti. This results into a state of total isolation of Puruṣa from Prakriti, her three guṇa-s and her entire creation including the bodies of man or a Yogī which consists of three guṇa-s as its fundamental building blocks. With no purpose left, the involution of creation happens for that Self abiding Puruṣa. This process of Involution i.e. merging of effects back into their cause is known as ‘Prati-prasava’ in the sūtra. This state results into total Isolation of Puruṣa. This state is known as Kaivalya which translated into total or complete isolation.

Approach two:

Second way to understand is from the point of view of Puruṣa. When Puruṣa establishes itself in its own natural state which is beyond Prakriti and so her three guṇa-s and her entire creation including the bodies of Yogī, then this state too ends up in total isolation of Puruṣa. This state is known as Kaivalya or total or complete isolation.

Yoga Sūtra 1.1

Sānkhya Darśana is an ideological basis of Yoga and Yoga is its meditative application.

The first sūtra of Yoga Sūtra begins with the word ‘atha’ meaning ‘now, or ‘henceforth’. This indicates that it is a continuation of a study. Study of six principle philosophical schools is one interpretation, after studying Sānkhya, let the study of Yoga begin is another interpretation, third is when one has had enough of bhoga which includes dharma, artha and kāma, then one looks towards apavarga which is moksha, fourth interpretation is that it is mangalācharaṇa meaning auspicious beginning.

Original Sūtra

अथ योगानुशासनम् ।। 1.1 ।।

atha yogānuśāsanam || 1.1||

Sandhi Split

अथ योग-अनुशासनम् ।। 1.1 ।।

atha yoga-anuśāsanam || 1.1||

Word by word Meaning:

अथ Atha = now / henceforth

योग Yoga = principles of Yoga (yoga is defined in the next sūtra)

अनुशासनम् Anuśasanam = instruction, discipline.

Translation:

Now, [instructions on] the discipline of Yoga [begins]

Explanation:

We will understand this Sūtra in detail. Each word is very important.

Atha अथ

The word Atha means ‘Now’ or ‘Henceforth’. It has few meanings.

First meaning of the word Atha

As per commentators, first meaning of the word Atha is Adhikāra. The word adhikāra usually means ‘right’ or ‘qualification’. It implies pre-qualification necessary to study Yoga Darśana which is a Śāstra (teachings of divine origin). In Bhagavad Gītā or even in Prakaraṇa Grantha-s of Ādi Śankara like Atma Bodha, Viveka Chūḍāmaṇi, etc, all grantha-s mention pre-qualification that is necessary in order to successfully apply the śāstra. Instructions are given based on adhikāra bheda meaning spiritual instructions are given keeping in mind the mental makeup and inner purity and introvert nature of mind.

The commentators say it indicates unique beginning of a śāstra. Thus, for study of Yoga Sūtra-s of Patanjali requires a meditative mind, an introvert, purified mind to actually understand and apply its teachings. This is the unique way of śāstra-s. If impure mind tries to practice the path of Yoga which is the path of renunciation, there will be internal conflict as the path demands renunciation of desires however mind is not ready to renounce some desires. This internal conflict leads to stress and instability of mind or one is simply not able to meditate and go deep within. Thus, any study of śāstra which deals with moksha or mukti or liberation requires a purified mind which does not long for desires. Only then a guru passes on the teachings to his worthy, inwardly purified disciple.

Second meaning of the word Atha

Second meaning is, the word Atha is, it is used as a symbol of ‘auspiciousness’ and refers to Mangalācharaṇa

Pandit Usharbudh Arya on his commentary on Yoga Sūtra-s of Patanjali quotes Sankara Bhāṣya on Brahma Sūtra-s 1.1 “The word atha, used in an entirely different sense, yet invokes a blessing merely by its pronunciation.”

Ref: YOGA- SUTRAS OF PATAÑJALI WITH THE EXPOSITION OF VYĀSA, Vol 1, by Pandit Usharbudh Arya, forward by Swami Rama of Himalayas, Page 64 (PDF page 85).

Pūrva Mimāmsā Sūtra-s of Jaimini begin with – Athāto Dharma Jijñāsā || 1.1.1 ||

Brahma Sūtra-s of Bādrāyaṇa begin with – Athāto Brahma Jijñāsā || 1.1.1 ||

Vaiśeṣika Sūtra-s of Kaṇṇada being with – Athāto dharmaṃ vyākhyāsyāmaḥ || 1.1.1 ||

Yoga Sūtra-s of Patanjali begins with Atha Yogānuśasana (Yoga-anuśāsana) || 1.1 ||

Thus, three important śāstra-s other than Yoga Sūtra-s of Patanjali begin with the word atha. It denotes now the work begins on following topic. It is auspicious beginning and hence the word atha is considered as Auspiciousness.

First mantra or śloka of śāstra is generally mangalācharaṇa. Let us understand this word ‘mangalācharaṇa’.

Mangalācharaṇa = Mangala + Ācharaṇa

मङ्गलाचरण = मङ्गल-आचरण

Mangala means auspiciousness, bliss, happiness, joy, felicity (great joy and happiness), good luck, etc. Another synonym for the word Mangala is ārambha (आरम्भ) which means ‘to begin’ or simply ‘beginning’.

Ācharaṇa / Ācaraṇa means conduct, behaviour, undertaking, practising, performing, approaching, arrival (as of the dawn).

Thus, the word Mangalācharaṇa means ‘Auspicious beginning of practice or understanding of a study or any work’.

Alternatively, the word Mangalācharaṇa itself is defined as ‘benediction’, ‘prayer for the success of anything’, ‘prayer for the auspicious issue of an undertaking’. It also means ‘pronouncing a blessing’, ‘wishing joy'.

Our great commentators in their commentaries (bhaṣya-s) on śāstra-s with their deep understand and realisation based on direct experience have concluded that the mere uttering of OM or Atha brings auspiciousness says commentators and translators. Thus, both OM and Atha (when chanted in unique way with unique intent) are auspicious.

Some śloka-s eulogizing the paramparā or tradition, dedicated o the glory of Guru and to the glory of Maharṣi Patanjali and to the devatā-s and Ṛṣi-s, some mantra-s from Upaniṣad-s like the Śānti Mantra-s (Peace Mantra-s) and even devotional songs may be chanted just to make the atmosphere spiritual and receptive by increasing Sattva Guṇa. Sāttvika Atmosphere makes a person receptable to the teachings. This is my personal understanding.

Third meaning of the word Atha

Third meaning of the word Atha means ‘continuation of study’. Since the Yoga Darśana is one of the six principle philosophical systems known as Ṣaḍdarśana (षड्दर्शन), its study is not done in isolation, but in unison or in harmony with other the other five. In other words, all six systems are integrated into each other, often using each other’s terminology or principles while maintaining its own terminology and philosophy and the end conclusion. So, there is both similarity and difference amongst six philosophical systems. Often the end conclusion of other schools of thought are refuted but not the principles and terminology. This is the unique system of teaching which makes one inclusive, broad minded and each system is valuable in developing mental, emotional and spiritual make-up of a person following dharma.

So, the word Atha means continuation of study of Ṣaḍdarśana or six systems of philosophy.

To add to it, Sāṃkhya is the ideological basis of Yoga and Yoga is the meditative application of Sāṃkhya says Swami Tattwamayananda of Vedanta Society of New York (Ramakrishna Mission) in his series of 63 lectures of Pantajali Yoga Sutras on YouTube.

Thus,

Third meaning of Atha is ‘Continuation of study of Ṣaḍdarśana or Saṃkhya-Yoga Darśana’.

Fourth meaning of the word Atha

Finally,

Fourth meaning of the word Atha is the simple translation of the word Atha which is ‘now’ or ‘Henceforth’.

All four meanings of the word Atha

To sum up, the word Atha अथ denotes,

First meaning of the word Atha is Adhikāra which denotes beginning of a śāstra in a unique way.

Second meaning of the word Atha is ‘Auspicious beginning [of Sūtra-s on Yoga]’.

Third meaning of Atha is ‘Continuation of study of Ṣaḍdarśana or Saṃkhya-Yoga Darśana’.

Fourth meaning of the word Atha is the simple translation of the word Atha which is ‘now’ or ‘henceforth’.

Important to have a Saṃkalpa (intention / purpose) before starting any work

To add to it, there has to be a purpose of any śāstra. This purpose is always remembered while studying any śāstra. This purpose in case of Yoga Sūtra-s of Patanjali is apavarga. Dharma, Artha and Kāma fall in the category of Bhoga while moksha falls in category of Apavarga. Apavarga is generally defined as ‘freedom from the cycle of birth and death’. Thus, Apavarga denotes Moksha or Mukti or Liberation or freedom from the cycle of birth and death.

Yoga योग

The word Yoga is not defined or explained by commentators in Sūtra one. It is defined in Sūtra two. We have already seen its meaning in detail.

Anuśāsana अनुशासन

Though the word ‘discipline’ is used as translation of ‘Anuśāsana अनुशासन’, it is not ‘an order’ or ‘a commandment’ in Abrahamic sense. It is more like an instruction or a guideline. Yoga Sūtra-s were written as a compilation of already existing, well-established system which was widely practiced since ancient times, Yoga Darśana being one of the six main philosophical system of knowledge in Sanātana Dharma or Hindu Dharma.

One has to willingly accept the guidelines and instructions and embed them in one’s life. An appropriate sanskrit word is ‘upadeśa’ which is often translated as ‘spiritual instruction’ by many. One has to live as per the instructions by Śāstra and Guru and reach the mental state it points to.

The word discipline is an apt translation of the word ‘anuśāsana’ as Yoga is about attaining the state of Kaivalya Samādhi also known as Dharma Megha Samādhi in Chapter 4, Kaivalya Pāda (Pāda = section or chapter or limb). Kaivalya Samādhi is a state where one completely detaches from Prakriti (Primordial energy of creation, preservation and destruction) and her three guṇa-s (Sattva, Rajasa and Tamasa) and also her creation and stays as a pure witness not engaged in any karma (activity). To attain this state one has to purify the mind by controlling the mind in Sādhanā and by practicing disciplines like Yama and Niyama which forms the basis or the foundations of Aṣṭānga Yoga or eight-fold path. They are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi. They can be divided into four external and four internal.

Four external practices –

1. Yama (control over mind to attain inner purity)

a. Ahiṃsā – Non-violence.

b. Satya – Speaking Truth.

c. Asteya – Non-stealing. Being honest, not stealing of other’s credit

d. Brahmacharya - Celibacy.

e. Aparigraha – Non-possessiveness.

2. Niyama (personal disciplines)

a. Śaucha – Outer and inner cleanliness (purification).

b. Santoṣa – Contentment.

c. Tapa – Austerities.

d. Svādhyāya – Self Study, study of śāstra-s, contemplating on them, listening them from guru, chanting of praṇava, etc mantra is also included under svādhyāya as per Bhagavāna Veda Vyāsa’s commentary.

e. Īśvara praṇidhāna – taking refuge in Īśvara.

3. Āsana (body postures)

4. Prāṇāyama (breath regulation and control)

Four internal practices –

5. Pratyāhāra (withdrawal of senses)

6. Dhāraṇā (Concentration)

7. Dhyāna (Meditation / Absorption of mind in mantra) and

8. Samādhi (Absorption of mind in the essence or source of mantra which is Paramātmā or Ātman or Brahman or Parama Puruṣa or Puruṣottama or Puruṣa or Īśvara)

Last three together are known as saṃyama.

Yama-s and Niyama-s in Yoga Sūtra-s

Out of these four, yama and niyama are at of the Aṣṭānga Yogā mentioned in Patanjali Yoga Sūtra-s (P.Y.Su. 2.30 and P.Y.Su. 2.32)

The five yama-s (control over mind to attain inner purity) are –

1. Ahiṃsā – Non-violence.

2. Satya – Speaking Truth.

3. Asteya – Non-stealing. Being honest, not stealing of other’s credit

4. Brahmacharya - Celebacy. For householders, minimum or no sensual activity after having kids. For renunciates, absolute celibacy नैष्ठिक ब्रह्मचर्य Naiṣṭhika meaning they follow the ideals of brahmacharya every moment at all times. Brahmacharya meaning they follow the ideals of brahmacharya every moment at all times. They are not supposed to look at photo of women.

5. Aparigraha – Non-possessiveness.

The five Niyama-s (personal disciplines) are –

1. Śaucha – Outer and inner cleanliness (purification). Outer purification by taking bath. Inner purification by removing trīdoṣa-s – the three defects (disharmony) of vāta, pitta and kapha by means of Ayurveda. Also practice Praṇāyama for purification of prāṇa and breath.

2. Santoṣa – Contentment.

3. Tapa – Austerities. Fasting, vrata (a holy vow for spiritual progress) etc disciplines, but they should not be extreme and cause too much pain in body.

4. Svādhyāya – Self Study, study of śāstra-s, contemplating on them, listening them from guru, chanting of praṇava, etc mantra is also included under svādhyāya as per Bhagavāna Veda Vyāsa’s commentary.

5. Īśvara praṇidhāna – taking refuge in Īśvara. Īśvara is the guru of all guru-s, is beyond space and time, has full knowledge of 25 tattva-s as against limited knowledge of Jīva, can bestow grace on a yogī. Īśvara is described by Praṇava i.e. OM. One should meditate on OM along with its meaning.

Out of these, the Sūtra 1 of chapter 2 P.Y.Su 2.1 describes Kriyā Yoga as – tapa, svādhyāya and Īśvara Praṇidhāna (taking refuge in Īśvara). Thus, last three of Niyama-s (personal disciplines) are extremely important.

तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ॥ २.१ ॥

tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ || 2.1||

तपः-स्वाध्याय-ईश्वरप्रणिधानानि क्रिया-योगः ॥ २.१ ॥

tapaḥ-svādhyāya-īśvarapraṇidhānāni kriyā-yogaḥ || 2.1||

Tapa (Austerities), Svādhyāya (Self-study, chanting of OM i.e. meditation) and Īśvara Praṇidhāna (taking refuge in Īśvara) is known as Kriya-Yoga.

Taking refuge in Īśvara is extremely important. Praṇava or OM is the descriptive word for Īśvara. Yogī-s of pure intellect or purified mind walking on the path of renunciation must chant OM with the understanding of its meaning.

These eight steps or limbs are known as sādhana or tools to be used to attain Kaivalya Mukti.

Second chapter Sādhana Pāda (Tools to practice Yoga) explains the first five of the eight-fold path. Chapter three titled Vibhuti Pāda (Chapter on Powers Attainable during practice of Yoga) explains last three and then goes on the describe various siddhi-s or subtle extra-sensory powers or attainments. Last Chapter four, Kaivalya Pāda (Chapter on Total Isolation of Puruṣa) deals with the process of attaining Samādhi. First chapter Samādhi Pāda (Chapter on Samādhi), in first 12-14 Sūtra-s gives some definitions of technical terminology used in Yoga, and the rest explains different types of Samādhi-s and the concepts related to Samādhi.

The word Anuśāsana indeed means discipline or practice, which a disciple has to practice himself. Yoga is indeed a discipline, a way of life. It is just not to be taken in the sense of an Unquestionable Commandment or Divine Order. Yoga Sūtra-s gives the means of right knowledge, what is wrong knowledge, it gives obstacles in sādhana (spiritual progress), their solutions. Yoga Sūtra-s also gives a barometer to check if one’s sādhanā is going correctly. For example, feeling of sorrow, despair, trembling of body parts or restlessness, then one has to understand that something is wrong in their practice. It later on gives solutions so that genuine sādhaka-s or Yogī-s can correct themselves and progress on the path of Sāṃkhya-Yoga. Yoga Sūtra-s in Chapter 3 also gives methods how to attain Siddhi-s. Siddhi is an attainment or mastery. It is attaining subtle supernatural powers or psychic abilities. Yoga warns that they are obstacles to spiritual progress. Though they can be achieved by specific secret practice under the guidance of a guru, many times, a Yogī may attain them accidently or suddenly without making conscious effort. Hence, they are explained but with a warning. They are explained so that Sādhaka knows that this is not the end of Sādhanā (meditation) but one must not get carried away in them. This will lead to getting astray from the path of liberation. Thus, Yoga Sūtra-s are guidelines or instructions.

We will continue understanding the first Sūtra P.Y.Su 1.1.

After reading these and the basics of Sāṃkhya Kārikā, a genuine seeker of truth will find is relatively easy to understand the Yoga Sūtra-s. AS one goes deep in Dhyāna (Absorption), one gets deeper insights into the meaning of same sūtra.

Translation and Meaning of the First Sūtra

A combined derived descriptive translation which retains the essence of maximum interpretations of the first Sūtra would be –

अथ योगानुशासनम् ।। 1.1 ।।

atha yogānuśāsanam || 1.1 ||

{After chanting auspicious śloka-s and mantra-s which prepare the disciple to be receptive and sāttvika},

Now, [for the benevolence of qualified, deserving, interested disciples who are mumukshu-s, serious seekers of truth], let the instructions on the discipline of Yoga begin, which is a continuous study of the tradition of Sāṃkhya-Yoga and Ṣaḍdarśana (Six systems of Philosophy) [for the sake of apavarga i.e. moksha or mukti or liberation or freedom from the cycle of birth and death].

This is the implied meaning of the first Sūtra of Yoga Sūtra-s of Patanjali.

The literal meaning of first sutra would be –

Now, [instructions on the] discipline of Yoga begins.

Since Yoga is ideologically based on Sāṃkhya, please find concept of Sānkhya in brief.

Sāṃkhya in Brief

PART II - Sāṃkhya in Brief

25 tattva-s of Sānkhya and their nature

Yoga is based on Sānkhya. Sānkhya Kārikā is the oldest and the most authoritative exposition of Sānkhya Darśana extant today. It says that the Knowledge of Vyakta (23 manifest tattva-s), avyakta (Prakriti, Pradhāna) and Jña (Puruṣa) leads one to Mukti (Liberation). Puruṣa has descended from being in the kaivalya state which is total detachment from Prakriti and her 23 evolutes. It has become bound in Prakriti. This bound The path of Yoga is to return back i.e. move towards the source. It is known as Prati-prasava. From manifestation to merging back into its source. From Evolution to Involution. The source of everything is Prakriti. Puruṣa is subtle then Prakriti and so Puruṣa has the knowledge of Prakriti too.

All 23 tattva-s and Prakriti are jaḍa meaning not Self-conscious. Only Puruṣa is Self-conscious or Self-aware of its existence. Puruṣa is not the doer and does not take part in creation.

Prakriti is the state prior to the creation of the universe. In this state her three guṇa-s sattva, rajasa and tamasa are in the state of equilibrium.

Prakriti creates the world by herself when it comes in proximity with Puruṣa and becomes Chetana (conscious or sentient). Similarly, mind and intellect can cognize and experience this world, and mind appears to be conscious due to its proximity with Puruṣa. Puruṣa is always unattached. Just like a crystal appears to be red when in vicinity of red flower, Puruṣa appears to be a doer of karma but in reality, it never is.

Thus, there are two types of Prakriti, first a state prior to creation in which all 23 tattva-s) are present in seed form as potency and activated Prakriti also referred to as Pradhāna meaning prime or the first one since now there are other tattva-s and the created world. Hence Prakritī is known as Pradhāna or prime. At times it is simply known as Prakriti. So, one must interpret the word Prakriti in proper context.

23 Vyakta (manifested) tattva-s are –

Mahat (Cosmic intelligence, which when localized in each individual becomes buddhi – intellect),

Ahaṃkāra (ego, ‘I’ awareness),

From Ego forms 16 elements – Five Tanmātrā-s, Five Jñanendriya-s, Five Karmendriya-s and mind

Five Tanmātrā-s – Five subtle elements of knowledge – śabda, sparśa, rūpa, rasa and gandha

(sound, touch, form, taste, smell)

Five Jñanendriya-s are organs of knowledge – ears, skin, eyes, tongue and nose

Five Karmendriya-s are organs of actions – hands – to hold, legs – to move, mouth – to speak, anus – to excrete and genitals for enjoyment.

Manas / Mana Mind – to think and cognize

From Five Tanmātrā-s form Five Mahābhūta-s or five great elements.

Pancha Mahābhūta-s – Ether or Space, Air, Fire, Water and Earth.

All 23 tattva-s are perceivable and are experienced as per Sānkhya.

We all live in contact with perceivable 16 tattva-s, the lowest in the hierarchy of evolution.

Five Jñanendriya-s, Five Karmendriya-s, Five Mahābhūta-s and mind.

During involution (merging back into source), they merge back into their source, and all tattva-s finally merge in Prakriti. There is no cause of Prakriti and so Prakriti does not merge into any other tattva. Prakriti is eternal and so is Puruṣa.

Thus, Sāṃkhya is a dualistic philosophy as in the ultimate final state of apavarga, both Puruṣa and Prakriti remain. It is only that Prakriti no more creates anything for the sake of the realized Puruṣa. She still continues to create and offer the world and its objects to other bound Puruṣa-s. This means there is aneka Puruṣa Vāda meaning its accepts existence of many Puruṣa-s which are bound by Prakriti and need to know its true nature in order to attain the state of Kaivalya. The original Puruṣa or the Self Realised is both eternal and omnipresent, infinite.

Since Yoga is based on Sāṃkhya, theoretically it too is dualistic. However, practically in the state of total isolation form Prakriti, if Prakriti is experienced, but does not create, then one still experiences the power of Prakriti or Prakriti’s presence. Hence, one has to finally progress into non-dual state i.e. Advaita Sthiti in which there is no trace of Māyā (Prakriti) of the Upaniṣad-s. This small shift results into Jīvana Mukti or liberated from the cycle of birth and death even while still living in physical body. Thus Sāṃkhya-Yoga ends in Advaita Vedānta. This state of Nirvikalpa Samādhi is experienced by all Yogī-s as breathless, pulseless state in which there is no other to be experienced separately from Self or ‘I’ which is completeness. This is a blissful state longed by all Yogī-s and Advaita Vedantins in which there is no observer as there is no object of observation. It is just presence, ‘Sattā mātra’ meaning pure existence only. It is the only truth (Sat), it is Self-aware or Self-conscious or Sentient (Chit) and there is no trace of fear or sorrow and it is all bliss (Ānanda). Thus Sat-Chit-Ānanda (Truth-Existence-Bliss) is the inherent nature (Svarūpa Lakshaṇa) of Puruṣa, or Ātmā / Ātman or Brahma / Brahman. When one naturally abides in Self or Brahman, there is no further need to meditate and one experience that everything else is also Brahman (Sarvam Khalu-idam Brahma). Such a Yogī, such a Jñānī, a Self-Realised Saint is a Jīvana Mukta or liberated while still living in the physical body.

Here an attempt was made to merge Sāṃkhya-Yoga with Advaita Vedānta as today Sāṃkhya-Yoga is not practised individually but in unison with Advaita and other systems of philosophies. Most of the commentators who have commented on Sāṃkhya Kārikā and Yogā Sūtra-s belong to Advaita Vedānta except Vijñāna Bhikshu who appears to belong to Bhakti school of Vaiṣnava. This Vijñāna Bhikshu appears to be different from older Baudha Bhikshu (Buddhist monk) says Swami Tattwamayananada of Vedanta Society of New York.

Figure 1: Evolution of 24 Tattva-s (jpg image)

Nature of 24 tattva-s

All these tattva-s are non-sentient. They do not have their own consciousness. They do not assert their own existence. Their acknowledgement of existence depends upon the observer. The observer seems to be mind, but it is not. Puruṣa is the real observer.

This knowledge of 23 tattva-s, Prakriti consisting of three guṇa-s – sattva, rajasa and tamasa and the true nature of Puruṣa and abiding in one’s true nature is as per Sānkhya mukti.

Puruṣa and Prakriti are two eternal tattva-s of Sānkhya.

Satkārya Vāda

Satkārya Vāda is an important concept in Sānkhya

It means the cause must have potential to create an effect. Curd can be made from milk but not oil Sesame oil can be extracted from sesame seeds and not sand.

The effect stays unmanifested in the cause. It does not die nor is it born. It exists in unmanifested state and simply manifests.

Sānkhya is knowledge-based school of thought

If one gets sick, one can get cured by taking medicines, but there is no guarantee that the disease will never return. Any of the worldly solution including performing vedic rituals does not free from the cycle of birth and death. After all one has to face death and rebirth.

There is no permanent way to get free form the cycle of birth and death except knowing the true nature of Vyakta (23 manifested tattva-s), Avyakta (unmanifest Prakriti) and Jña (Puruṣa).

Sānkhya, Yoga and Vedānta

Though Sānkhya is a very ancient philosophy and so is Yoga, and both are a part of six principle philosophical texts. Principles of both philosophies are accepted by Vedānta but not their conclusions. In Brahma Sūtra-s both Yoga and Sānkhya are refuted (Br.Su. 2.1.1-3). Commentary by Ādi Śankarāchārya jī makes it clear. The essence is, ‘Sānkhya and Yoga are acceptable but not entirely. They are not acceptable in their conclusion’. It means that Vedānta accepts 25 tattva-s of Sānkhya but not the ultimate conclusion that Prakriti is eternal and it is independently creates the world. Māyā is used by Īśvara to create the world. Māyā is Īśvara’s energy. Similarly, in the state of Nirvikalpa Samādhi, it there is no experience of Māyā which is not acceptable to both Sānkhya and Yoga. Hence, there are disturbances.

Yoga, being meditative application of Sānkhya had to introduce a third entity ‘Īśvara’ and Īśvara Praṇidhāna occurs more than once in Yoga Sūtra-s implying high importance to develop the quality of surrender to Īśvara as it covers the weakly developed good qualities.

This indicates that though Sānkhya is principally accepted, for meditative purpose, it is the practical need to accept the existence of Īśvara though Īśvara of Yoga has limited role. He does not create, preserve and destroy the world, but can grace a Yogī. Īśvara is Praṇava i.e. OM. There are few sūtra-s related to Īśvara and OM.

However, keeping the differences aside, great āchārya-s and saints have given high importance to Yoga. Madhusudan Sarasvatī and Sant Jñanadeva (Gyaneshwar / Jnandev) while commenting on chapter six have extensively quoted Yoga Sūtra-s along with Vyāsa Bhāśya. Thus Yoga is important and is seen as spring board to vedānta as it purifies the mind and makes a vedāntin ready for Self Realisation and Nirvikalpa Samādhi.

Linking Sānkhya, Yoga and Vedānta

Vedānta is considered to be of highest authority and so all other schools have to be linked to vedānta and an integrated approach has to be done. Even concepts of Nyāya and its pramāṇa-s (testimonies) are accepted by all three.

Most of the commentators on both Sānkhya and Yoga were advaitins, hence they have linked the teachings to vedānta. They have freely used the words Brahman, Ātman and Moksha in their commentaries.

In order to gain maximum advantage, we too must link all the philosophies with Vedānta. Hence we must read and value the opinion of those who are experts in the six systems of philosophies and preferably in 14 abodes of knowledge (chatur-dasa-vidyā). This makes us to read and understand the works of great āchārya-s like Ādi Śankara. Those belonging to other sampradāya-s may follow the path of their āchārya-s like Rāmānujāchārya jī, Madhvāchārya jī, etc. This is important as all respected āchārya-s maintained consistency in their teachings and their works and philosophes have quenched the heart of many. Thus, paramparā is important i.e. learning from a traditional teacher is important or learn form a teacher well versed in tradition or the one who is Self Realised.

While Yoga is for everyone, Vedānta is suitable for highly purified minds.

I hope this information is helpful to those who wish to progress on spiritual path and light the lamp of knowledge this Deepāvali (Diwali). May the right minds be attracted towards the path of Yoga and Vedānta and trigger within them a quest to gain the knowledge of our true Self, to have the Darśana of Īśvara.

|| Hari OM ||

|| Sitā Rāma ||

71st Uttaradhikari of Kanchi Kamakoti Peetam annoited on Akshaya Tritiya - 30th April 2025

2025-05-01T19:10:00.002+05:30

Namaste,

On Akshaya Tritiya i.e. on 30-Apr-2025, Shankaracharya of Kanchi Kamakoti Pitham and Matha Shankaracharya Sri Swami Shankara Vijayendra Sarasvati gave Sanyasa Deeksha to Duddu Satya Venkata Surya Subrahmanya Ganesha Sharma Dravid (approx 25 years). He is now known as Satya Chandrashekharendra Swamiji (Swami Satya Chandrashekharendra Sarasvati) (refer Anugraha Bhashya in Hindi, jump to 7.29 mins).

Sanyasa Diksha Vidhi started on 30-04-2025 at 5:30 AM

5:30 AM - Vidhi Prior to Diksha at Sri Kanchi Kamakshi Ambal Devasthanam

6:30 AM onwards - Sanyasa Diksha Samaroha at Pancha Ganga Teertham, Sri Kanchi Kamakshi Ambal Devasthanam

Entire Tentative Schedule

He has also announced him as his successor and the 71th Shankaracharya of Kanchi Kamakoti Peetham and Matham. He will be anointed as Shankaracharya on 2nd May 2025, on the divine occasion of 2,534th Jayantī of Jagadguru Śrī Ādi Śankarāchārya jī (Adi Shankaracharya Jayanti).

Please find photos of his initiation into Sanyasa

Shri Ganesha Sharma Dravid getting Sanyasa Diksha from Kanchi Shankaracharya on 30-04-2025

Shri Ganesha Sharma Dravid getting instructions for holy dip in Pancha-Ganga pond

Shri Ganesha Sharma Dravid changing clothes to become a Eka Dandi Sanyasin (Monk of Adi Sankara Order), gets the blessed Dandi (wooden stick)

Swami Vijayendra Saraswati (Guru) blessing Dandi (Wooden Stick) with mantras and other rituals

Passing of Dandi to Successor

Shri Ganesha Sharma Dravid getting initiated (Sanyasa Diksha)

Sanyasa Diksha Continues

Worshipping Guru (Final ritual at Pancha Ganga pond)

Guru Applying Tilak

Both Sitting on Peetham - Guru Accepting Gifts and honors by dignitaries

He is a Rig Vedic Scholar from Andra Pradesh.

Ganesha Sharma was born to Duddu Dhanvantari and Alivelu Mangadevi, from Annavaram. Annavaram is a village in the Kakinada district of the Indian state of Andhra Pradesh.

He comes from from a deeply spiritual family with a lineage of Vedic Tradition. His father, Danvantari, serves as a first-class Pujari / Pandit at the renowned Sri Satyanarayana Swamy temple in Annavaram, Andra Pradesh. He has a sister. From Anugraha Bhashyam in Hindi, it looks like his sister's name is Soumya (unconfirmed).

Announcement

Sanyasa Deeksha Karyakram - Some glimpses as covered by the press

Sanyasa Sweekara Mahotsavam - Photos

Official Annoucement from Kamakoti Website

Shri Kanchi Kamakoti Peetadhipati Jagadguru Pujyashri Shankara Vijayendra Saraswathi Shankaracharya Swamiji gave Sanyasa Deeksha to Sri Duddu Satya Venkata Surya Subrahmanya Ganesha Sharma Dravid at Shri Kamakshi Ambal Devasthanam in Kanchipuram on the banks of the Pancha-Ganga pond in the early hours of 30th April - the auspicious day of Budha (बुध) - Rohini- Akshaya Triteeya. The new Acharya was given the deeksha name as ‘Satya Chandrashekarendra Saraswathi Shankaracharya Swamiji’.

Source

Ref: https://www.kamakoti.org - See Recent Announcements in Footer Section

Shri Ganesha Sharma Dravid becomes Satya Chandrashekarendra Saraswathi Shankaracharya Swamiji, graces the devotees along with his Diksha Guru Swami Vijayendra Saraswati ji Maharaj

Source

श्री कांची कामकोटि पीठाधिपति जगद्गुरु पूज्य श्री शंकर विजयेंद्र सरस्वती शंकराचार्य महाराज जी - अनुग्रह भाष्य / शिष्य स्वीकार - हिन्दी / संस्कृत

Shishya Svikara Ceremony was published by the official YouTube Channel of Kanchi Matha - Sri Kanchi Kamakoti Peetam, Kanchipuram

Please find the video of announcement of successor below in Hindi and Sanskrit

सन्यास दीक्षा कार्यक्रम ३० अप्रैल २०२५ - श्री कांची कामकोटि पीठाधिपति शंकराचार्य जी का अनुग्रह भाषण

संन्यासदीक्षा कार्यक्रमः- Anugraha Bhashanam of Pujya Kanchi Shankaracharya Swamiji in Sanskrit

Full Shishya Svikara Ceremony (7+ hours Video on YouTube). Jump to 33:45 mins

Shri Kanchi Kamakoti Peetam Sanyasa Deeksha Karyakram Akshaya Tritiya - 30th Apr 2025

Hari OM

Read: kAnchi Jagadguru attained mahAsamAdhi on 9:00 am 28-02-2018, Shukla Trayodashi

Panchāyatana Pūjā - Panchadevopāsanā - NEW Page added to Understanding Advaita Website

2024-11-24T21:15:00.000+05:30

Pranams,

A New Page titled Panchayatan Puja (Panchāyatana Pūjā) is added to the website 'Understanding Advaita Vedanta'. It is added as the last part of Five Five (V) after the Pafe - Adi Sankara preached smArta Dharma.

Please find the link to the page. This page has download link to Google Sheets Downloads page which has relevant files.

Part V, Special Page - Panchayatan Puja - NEW

Link to Download Relevant Files uploaded on Google Drive

The article is published as a book in A4 and A4 bookfold which when exported as PDF makes it A5.

Their PDFs are also created.

The Deva Krama or the positioning of Five Devatā-s is also mentioned with an Image for better understanding.

A short article Titled 'Panchayatana Puja Pramana and Deva Krama - Proof and Deva Positioning only A4' is also created along with PDF for those who only need few topics and a shorter version of 20 A4 pages.

Original Article is published as a Book is 73 A4 pages or 164 A5 pages. Please download PDF file for further details. It is too long to Include as a single page.

Most part is published on the New Page on Understanding Advaita Website.

Some people argue that this worship was created by Ādi Śankarāchārya jī which is not correct. Āchārya only propogated what is mentioned in our śāstra-s. Proof of Panchāyatana Pūjā which is worship of Five Devatā-s is mentioned in Purāṇā-s. Five Devatā-s are Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya.

Please find Introduction here.

Introduction

Hari OM,

In Sanātana Dharma, the supreme Brahman manifests in many forms. Though Bhagavāna Krs̤‌ṇa never divided Hindus into Sampradāya-s (sects), it did happen over a period of time. During the time of Ādi Śankara, there were many ways of worship, some which did not align with the Veda-s and in some there were impurities. This led to rigidity and to some extent fanaticism, though it remained in on the intellectual level by raising objections to rival sampradāya-s, yet there were differences among Hindus. Believers or worshipper of Viṣṇu and his Avatāra-s would not worship Śiva or any other forms of Bhagavāna or Īśvara.

On the other hand, there were others who worshipped multiple forms of Bhagavāna and keep shifting from one form of Īśvara to another from time to time. This leads to instability of mind and the devotion does not mature as there is no one-pointedness. This was a completely opposite situation.

In order to remove the impurities in the customs and daily practices, to unite the masses, to keep harmony while maintaining one-pointed devotion and to give the true essence of Vaidika dharma, Ādi Śankara promoted the worship of five main forms of Supreme Brahman. They are Gaṇeśa, Śiva, Śakti, Viṣṇu and Sūrya. This type of worship is known as Panchāyatana Pūjā or Panchadevopāsanā (Pancha Deva Upāsanā).

to continue reading, please visit -

Part V, Special Page - Panchayatan Puja - NEW

OR download PDF -

Link to Download Relevant Files uploaded on Google Drive

Hari OM

Notes on Sānkhya Kārikā based on Various commentaries | Happy Diwali 2024

2024-10-26T21:09:00.005+05:30

Notes of Sānkhya Kārikā

Based on Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī

With inputs from Māṭhara Vṛtti, Jayamangalā (Ādi Śankara) and Yukti Dipikā

Date: 26-Oct-2024

Wishing You Happy Deepavali and

Peaceful & Prosperous New Year 2081

Namaste,

On occasion of the coming Dīpāvalī (Deepavali, Diwali) on 31-Oct-2024 and Gujarati New Year 2081 (02-Nov-2024), Notes of Sānkhya Kārikā is released. Please find the download link -

Download Link to Notes on Sānkhya Kārikā folder on Google Drive (Click Here).

Sānkhya Darśana is one of the six principle philosophies (Darśana-s) of Hindu Dharma / Sanātana Dharma. Sānkhya is also considered very ancient with references found in the Veda-s.

The concepts of Sānkhya are so important that one will not be able to understand Upaniṣad-s, Gītā and even Purāṇa-s without prior knowledge of Sānkhya. Yoga Sūtra-s of Patanjali are based on Sānkhya. Sānkhya is the ideological basis of Yoga Sūtra-s and Yoga Sūtra-s are Sānkhya’s meditative application. Without proper knowledge of Sānkhya it is impossible to understand Yoga Sutra-s of Patanjali.

Basic concepts like three guṇa-s of Māyā – Sattva, Rajasa and Tamasa are explained in the detail in Sānkhya. The importance of Pramāṇa-s is given in Sānkhya. The word Puruṣa and Prakriti belong to Sānkhya. The theory of Sat-Kārya Vāda is expounded in Sānkhya. Sat-Kārya Vāda in brief is – Cause must have potency or capacity or quality to transform into a particular effect. For example, curd can be obtained from milk and not oil. Those interested in Advaita will find Sānkhya very useful. Vaiṣṇava-s too can greatly benefit from Sānkhya as it helps detach one from body-mind-ego complex. Important concepts that help one understand Mind, Intellect, etc are defined and discussed in detail in Sānkhya. Sānkhya describes basic characteristics and functions of tattva-s like Mind and Intellect. The quality or characteristic (guṇa) of Mind is ‘to think’ and that of Buddhi (Intellect) is ‘decision making’. The quality of Ahaṃkāra (Ego) is abhimāna i.e. egoism or pride. It is also the 'I' awareness i.e. awareness of individual identity. Another important concept of Sānkhya is - the qualities or characteristics of tattva are not different form their function. So Intellect whose quality is decision-making cannot 'think' and mind whose quality is 'to think' cannot perform the function of 'decision making'.

Sānkhya find its place in Yoga, Vedānta, Gītā and in Purāṇa-s.

The original Sānkhya Sūtra-s were expounded by Bhagavāna Kapila Muni. Kapila, who was born with full knowledge of the Supreme Self saw that the world was in darkness and that someone was needed to show light to the world by giving the right path to Self Realisation and Mukti (Liberation). He saw another Brahmāṇa named Āsuri who was diligently performing Vaidika Yajña-s (Vedic Rituals) but was still not liberated. Bhagavāna realised that even if one practices Vaidika Yajña-s for a thousand years, one will not get liberated. Out of compassion, seeing him worthy to receive this sacred knowledge of Liberation, Bhagavāna expounded the teachings of Sānkhya to Āsuri, who in turn taught to Panchaśikha, Panchaśikha spread the teachings far and wide. It was handed down to Āchārya Shrī Īśvara Kṛṣṇa through the Guru-Śiṣya-Paramparā (Guru-Disciple Tradition). Āchārya Īśvara Kṛṣṇa compiled Sānkhya Kārikā in brief in 72 Kārikā-s from a larger text Ṣaṣṭi Tantra which covered sixty topics. He retained the essence of teachings but without the examples or stories, objections and refutations of other philosophies. This small compilation of Sānkhya Kārikā is like any other śāstra, complete in itself and not inferior by any means.

Bhagavāna Kṛṣṇa in Bhagavad Gītā BG 10.26 says, ‘सिद्धानां कपिलो मुनिः’ (siddhaṇāṃ kapilo muniḥ) meaning, ‘Amongst Siddha-s, I am Kapila Muni’ implying the importance of Sānkhya. Siddha is translated as ‘perfected one’ – the one who abides in his own Self i.e. is a Jñānī, a Self-realized Yogī. Bhagavāna Kṛṣṇa too values the contribution of one of his Avatāra-s Bhagavāna Kapila Muni who was born with full knowledge of the Self i.e. Puruṣa.

Sānkhya Kārikā is the oldest and the most authoritative exposition that is extant today. There are several commentaries available. Out of these, Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī are very popular.

The word Sānkhya is said to be derived from the word सङ्ख्या / संख्या Sankhyā which has two meanings – Counting and Thinking.

Counting: Since Sānkhya elaborates on twenty-five tattva-s or collection of 25 principles, entities, and elements, scholars are of the opinion that the title of the work by Shrī Īśvara Kṛṣṇa is Sānkhya.

Thinking: Another meaning of the word Sānkhya is ‘knowledge of Self through right discrimination’. It is known as Viveka Khyāti or Viveka Jñāna which means discriminative knowledge.

The word Kārikā is a type of writing style in Sanskrit similar to śloka which is to write in brief or compact style. There are other writing styles more compact like Sūtra as in Yoga Sūtra-s of Maharṣi Patanjali.

Thus, Sānkhya means –

1. Study of twenty-five tattva-s [for moksha]

2. Knowledge of Self through [right] Discrimination i.e. vivekakhyāti or vivekajñāna [to attain moksha].

Sānkhya teaches that there are 25 tattva-s including Puruṣa as the 25^th tattva. Prakriti is the main tattva from which other tattva-s evolve and create the worlds and our bodies - both gross and subtle. Both Puruṣa and Prakriti are nitya (eternal). Puruṣa is the only tattva that is sentient i.e. Self-conscious or Self-Aware. Prakriti and her 23 manifest tattva-s are, by nature non-sentient. Prakriti by being in proximity with Puruṣa acquires the consciousness and begins creation. Mind and Intellect which are among 23 manifest tattva-s also acquire consciousness by being in proximity with Puruṣa.

In Bhagavad Gītā, chapter two is titled Sānkhya Yoga. It takes second meaning of Sānkhya which is ‘knowledge of Self through right discrimination’. It does not explain 25 tattva-s but the ultimate state of Sthitaprajña – the one who is steadfast in knowledge of Self or the one who abides in the state of Self-realisation.

Bhagavad Gīta 13.6 remarks 25 tattva-s of Sānkhya. Thus it is assumed that the student of Gītā knows fundamentals of Sānkhya.

Even though this śāstra is very important, it is often neglected by many. Some Āchārya-s (Swamis) while giving discourses on Gītā and Upaniṣad-s cover the concepts like Māyā and her three guṇa-s, qualities of Buddhi, Ego and Mind, etc without mentioning the original reference i.e. Sānkhya Kārikā by Īśvara Kṛṣṇa. This is done to avoid complications and they teach only that which is necessary.

Sānkhya / Sāṃkhya being a separate śāstra will have differences with Vedānta. Ultimately everything Sānkhya, Yoga, Pūrva Mimāmsā, Nyāya and Vaiśeṣika all merge in Advaita Vedānta which gives Ultimate Liberation and one enters into Nirvikalpa Samādhi. Thus Vedānta is the supreme of all knowledge.

Sānkhya is dualistic in nature. Both Puruṣa and Prakriti are Nitya (Eternal) and so Prakriti cannot be negated. In this sense, it is only Advaita which through Nirvikalpa Samādhi says that existence of Māyā (Prakriti) is also negated. Thus, only Advaita (Non-duality) is the ultimate philosophy.

So, while fundamental concepts are Sānkhya are accepted and valued by Vedānta, its final conclusion is not. It helps in study of Vedānta. Same is the case with Yoga. Yoga being dependent upon Sānkhya also does not, atleast in theory, makes one experience the true non-dual state of Nirvikalpa Samādhi. The final push is given by Advaita. This makes Vedānta the topmost philosophical treatise.

Since, I believe in Advaita philosophy, one may see the reflection while connecting Sānkhya and Vedānta. I respect other philosophies too and revere their Āchārya-s as the Sanātana Dharma is the whole corpus of philosophies.

I hope this attempt of mine is helpful in understanding Sānkhya. The main references are the commentaries of Gauḍapāda and Vāchaspati Miśra (Tattva Kaumidī). While at times I have referred to Māṭhara Bhāṣya, Jayamangalā attributed to Ādi Śankara and Yukti Dipikā, a scholarly commentary by an unknown Āchārya.

These explanatory notes are not to be considered as authentic, they are my own understanding that developed during self-study of Sānkhya Kārikā with various commentaries both in Hindi and English.

Though the notes are in English, it is always advisable to read and learn commentaries and śāstra-s in general in native language or in Indian Language like Hindi. English, at times, does not retain the original essence of the Sanskrit word. For some words like Brahman, Prakriti, Sattva, Rajasa and Tamasa, there is no English alternatives. All this is mentioned in the Introduction.

Book also contains Resources and Credits.

Along with other translators, I must thank few translators and commentators

Credits

Of course, Guru and Īśvara are the very basis of the life and understanding of a sādhaka (student, seeker of truth). Without their grace nothing is possible.

Apart from ‘Sources and References’ and apart from all mentioned in ‘Dedicated To’ section in the book, following are the ones from whom I have benefited and deserve special mention. I am thankful to –

Shri Dr. Rakesh Shastri ji for providing Sanskrit-Hindi word-by-word translation (padaccheda), Anvaya, Hindi translation and commentary on Sānkhya Kārikā. Commentary is written in simple Hindi, after studying many commentaries unlike direct translation of Sanskrit commentaries. Also studied Sānkhya Sūtra with Vijñānabhikshu’s commentary, Yoga Sūtra-s of Patanjali and of course Gītā and Vedānta which reflects in his writing. Another section titled ‘Viśeṣa’ (special notes) after commentary provides further inputs and gives opinion of Āchārya-s wherever there are differences. Much helpful. Gratitude to him. His Hindi commentary is enough to understand Sānkhya.

Shri Sudhanshu Sarangi ji for providing Anvaya (Hindi translation of Gauḍapāda Bhāṣya). Very helpful.

Shri Subhash Mittal ji who created Yoga Sutra Study Blog, the only blog I found on net which has Sanskrit-English word-by-word meaning. I have taken his ready padaccheda (word-by-word) meaning in my Explanatory Notes. I have changed / added meanings of some words and changed few original sanskrit words due to different rendition. I appreciate his efforts and am grateful to him.

Swami Virupakshananda ji for providing Sanskrit-English that helped me create mine. Thanks to Mainkar ji (Gauḍapāda Bhāṣya – English), Shri Sri Ram Shankar Tripathi ji (Tattva Kaumudi – Hindi) and Shri Prof. Dayanand Bhargav ji (Yukti Dipikā – English) and providing it freely on net.

Those who cannot go through the whole text, can simply read the 18-20 pages of Sānkhya in Brief. I have tried my best to cover important concepts in simple way.

All errors are definitely mine and all good things are my guru’s grace.

The detailed explanation is compiled in such a way that it will help a sincere seeker to gain clarity of traditional commentaries. I have tried to add opinion of many Āchārya-s in simple way. However, this approach at times may make thing complicated but also helps clear the commentary.

Please find link to Google Drive folder which has MS Word file, PDF (with bookmarks of Headings and clickable TOC – Table of Contents), a Libre Draw File (.odg) which contains the Infographics and a separate folder containing Infographics photos in JPG format. They are exported from LibreDraw in 300dpi.

Download Link to Notes on Sānkhya Kārikā folder on Google Drive.

I wish everyone Śubha Dīpāvalī and Nutana Varṣābhinandana.

Wishing you a Happy Diwali and Happy New Year _/\_

Hari OM

Indiaspirituality Blog

Pran Prathistha, Rama and Adhyatma Ramayana – What Birth of Rama Means

2024-01-21T22:21:00.004+05:30

Pran Prathistha, Rama and Adhyatma Ramayana –
What Birth of Rama Means

Article Published Date: 21-Jan-2024

Pran Prathistha Date: 22-Jan-2024

Source

Jai Śrī Rāma,

My Humble Praṇām-s to all Dhārmika-s whose heart and mind are filled with joy on the holy occasion of the Pran Pratitha (Prāṇa Pratiṣṭhā) of Bhagavāna Rāma as Rāma Lālā, the infant form of formless Rāma, the substratum of entire universe. Pran Pratistha will happen on 22-Jan-2024 in the auspicious Ābhijita Muhūrta.

This occasion is a special occasion in two senses. First, it represents the 500 year long struggle which recalls the sacrifices (Pāṇāhuti) of Kings, and common men from all varṇa-s and Jātī-s.

It also denotes the sacrifice of all irrespective of Varṇa and Jātī post-independence. The agitation includes saints, Kar Sevaks, organisation like VHP, Political parties like BJP, lawyers and ordinary men not affiliated to any organisation or ideology.

Many have given the life sacrifices, many have taken vows. Suryavanshi Kshatriyas from 105 Villages around Ayodhya who since 500 years have taken a vow to not wear their turbans, which symbolises their pride, not to wear chappals and never use an umbrella will wear them from 22 Jan 2024 onwards. Heart of each and everyone of the Hindu wished for Śrī Rāma Lālā / Lalā mandir in Ayodhya.

This is and has always been a people’s movement. We have resisted conversion since last 1000 years. Until the Sun, Moon and Stars exists, so will Sanātana Dharma exist.

Second, this is the only place in the world where an exclusive mandir of Śrī Rāma Lallā could be established, whereas we generally find the entire Rāma-Parivāra (Ram Darbar). A temple dedicated to Bāla Rāma (Rāma Lallā as an infant) is rarely found. Ayodhya Rāmajanmabhūmī is the only place, the birth place of our beloved Bhagavāna Rāma, that makes this mandir unique.

Thus, this mandir, Rāma Janmabhūmi Mandir, is unique in its own way. Of course re-establishment Kāśī Viśvanāthā Mahādeva Mandir and Mathurā’s Kṛṣṇa Janmabhūmī Mandir is still unfinished but is an ongoing very patient struggle.

Rāma Janmabhūmi Mandir belongs to all. It symbolizes the end of struggle of all Hindus collectively since last 500 years. The sacrifices, the vows will all be fulfilled with the completion Prāṇa Pratiṣṭhā. After the Mandir is complete with Kalaśa Stapanā, it will resonate and mark a new beginning in full glory. The energies will begin to work from tomorrow generating a new wave of consciousness amongst Hindus and all Dhārmika Traditions. This Prāṇa Pratiṣṭhā will also restore the Hindu Pride.

This Mandir is not built by the order of any King or Queen or by the donation of a few rich people, it is people’s Mandir and so it holds a special place in our heart.

Keeping aside the difference, I pray from the bottom of my heart that the people and saints from all Sampradāya-s not only from Bhārata but all over the world join in this celebration which symbolizes inner joy and inner awakening. The Prāṇa Pratiṣṭhā represents the manifestation of energy of Rāma who is unborn reality.

On this occasion, let us study the first stuti in Ādhyatma Rāmāyaṇa after the birth of Śrī Rāma.

Vālmiki Rāmyāṇa narrates life of Rāma as a poetry, as a history and takes Rāma as a human being who often requires guidance of Ṛṣi-s (Rishi-s), but when needed he asserts his true status that he is Īśvara.

Ādhyātma Rāmāyaṇa adopts spiritual view. It never compromises the divinity of Rāmā at any point and everything happens under the direction of his will, never ever loses his divine status under any circumstances even though he is surrounded by and is inside Māyā and working through a physical body which has its own limitations. It gives the essence of Vālmiki Rāmāyaṇa from spiritual point and focus on Śrī Rāma’s stuthi-s and his updeśa-s (spiritual instructions). These spiritual instructions are very helpful in all cultivating devotion in him and in getting a clear direction for our spiritual progress.

Śrī Hari, by the repeated request of deva-s incarnated to earth through Kausalyā’s womb, thus making her first person to receive his divine grace. He also fulfilled the wish of both Daśaratha and Kausalyā who did intense penance to have Śrī Hari as their son. Śrī Hari manifested in physical body through Kausalyā as Śrī Hari and not Rāma, the person. He had four hands each holding their respective objects like Mace, Sudarśana chakra, etc. He was wearing a pitāmbara too. But after the prayers of Devī Kausalyā he transformed into Rāma the normal human being.

Upon having the first vision of Śrī Hari, Devī Kausalyā sung a praise (a stuti). This is the first stuti of Ādhyātmā Rāmāyaṇa. Of course as a prelude (Pūrvabhumikā), earlier Śrī Śiva described the true nature and glory of Śrī Rāma to Mā Pārvatī. The story goes on that after being anointed on the throne of Ayodhyā, upon the instruction Śrī Rāma, Mā Sītā reveals the real nature of Śrī Rāma to Śrī Hanumāna.

The stuti by Devī Kausalyā is the first after the birth of Rāma. Since this mandir is of Rāma Lallā, lets worship Rāma with the stuti of Devī Kausalyā immediately after birth of Rāma.

Ādhyātmā Rāmāyaṇa is full of such stuti-s and updeṣa-s (spiritual instructions). Though it is of advaitic nature, it describes karma, bhakti and Jñāna.

The translation is not poetic or even rhythmic, but it helps understand the meaning of the words. One can pick up Gita Press Hindi Translation available for free reading and download as an ebook on their website. Sanskrit words are retained where necessary and if no proper justifiable English word is available to me.

Ādhyātmā Rāmāyaṇa, Sarga 3, Śloka-s 20-33 (AR3.19-29).

दृष्ट्वा तं परमात्मानं कौसल्या विस्मयाकुला । हर्षाश्रुपूर्णनयना नत्वा प्राञ्जलिरब्रवीत् ॥ १९॥

AR 3.19 – Wonderstruck by seeing the divine form of Paramātmā [Śrī Hari], Devī Kausalyā was dumbfounded, with tears [of joy] flowing through her eyes, with folded hands, she offered her Namaste (salutations) and [and in prayerful submission] said –

कौसल्योवाच

देवदेव नमस्तेऽस्तु शङ्खचक्रगदाधर । परमात्माच्युतोऽनन्तः पूर्णस्त्वं पुरुषोत्तमः ॥ २०॥

वदन्त्यगोचरं वाचां बुद्ध्यादीनामतीन्द्रियम् । त्वां वेदवादिनः सत्तामात्रं ज्ञानैकविग्रहम् ॥ २१॥

त्वमेव मायया विश्वं सृजस्यवसि हन्सि च । सत्त्वादिगुणसंयुक्तस्तुर्य एवामलः सदा ॥ २२॥

करोषीव न कर्ता त्वं गच्छसीव न गच्छसि । श‍ृणोषि न श‍ृणोषीव पश्यसीव न पश्यसि ॥ २३॥

अप्राणो ह्यमनाः शुद्ध इत्यादि श्रुतिरब्रवीत् । समः सर्वेषु भूतेषु तिष्ठन्नपि न लक्ष्यसे ॥ २४॥

अज्ञानध्वान्तचित्तानां व्यक्त एव सुमेधसाम् । जठरे तव दृश्यन्ते ब्रह्माण्डाः परमाणवः ॥ २५॥

त्वं ममोदरसम्भूत इति लोकान् विडम्बसे । भक्तेषु पारवश्यं ते दृष्टं मेऽद्य रघूत्तम ॥ २६॥

संसारसागरे मग्ना पतिपुत्रधनादिषु । भ्रमामि मायया तेऽद्य पादमूलमुपागता ॥ २७॥

देव त्वद्रूपमेतन्मे सदा तिष्ठतु मानसे । आवृणोतु न मां माया तव विश्वविमोहिनी ॥ २८॥

उपसंहर विश्वात्मन्नदो रूपमलौकिकम् । दर्शयस्व महानन्दबालभावं सुकोमलम् । ललितालिङ्गनालापैस्तरिष्याम्युत्कटं तमः ॥ २९॥

AR 3.20 – Kausalyā said – Oh Deva of the Deva-s (i.e. the one worshipped even by the deva-s, the supreme consciousness, Brahman), by humble namaste to you! Oh the holder of divine counch, [sudarśana] chakra and mace! you are Ananta, Achyuta Paramātmā (infinite, eternal Paramātmā), you are completeness, you are Puruṣottama (20).

AR 3.21 – The wise knower of [essence of] veda-s (i.e. truth) know you as the one who cannot be grasped by mind and speech, and is beyond indriya-s (five senses – eyes, ears etc), is just the existence (sattāmātra) and the only one who is of the nature of Jñāna (विग्रहम् vigraham means form, here it means ‘of the nature’) (21).

AR 3.22 – It is only you, who by his own Māyā consisting of the three guṇa-s – sattva, rajasa and tamasa create, preserve and destroy the world and you yourself always remain established in [your natural] state of Turiya [which is the state beyond the three guṇa-s and so beyond Māyā and so beyond creation] (22).

AR 3.23 – You are not the doer (kartā) yet appear to be a doer (kartā), do not walk, yet appear to be [doing an act of] walking, do not listen yet appear to be [doing an act of] listening and do not see but appear to be [doing an act of] seeing (23).

AR 3.24 – Shruti (śāstra-s) proclaim that ‘you are beyond Prāṇa and mind and are pure’. You reside in all living beings equally but are yet not comprehendible i.e. your presence goes unnoticed [by the ignorant people] (24).

AR 3.25 – Though you reside equally in the hearts of all living beings, those who have not purified their mind and intellect cannot know your presence in them, but those who have purified their mind and intellect can clearly know your presence in their heart without doubt. [Oh Bhagavāna!], many universes lying inside your stomach (abdomen) appear to be of the size of aṇu (atom) (25).

AR 3.26 – Yet you are born from my womb and manifested in this world as my son. [Such an astonishment! Is this not a miracle! the infinite born through the womb of a human being!]. This is nothing but your grace towards your devotees (26).

AR 3.27 – [O Bhagavāna!] Deluded under the influence of your Māyā is was engrossed in the world of saṃsāra (material world) and was infatuated in [mundane things like] my husband, son, and money, but [by your grace], now I am at your [lotus] feet (27).

AR 3.28 – O Bhagavāna! Let your [beautiful divine] form always reside in my heart [so strongly] so that I may never ever be influenced by your Māyā which mesmerises the whole world [and keeps us ignorant humans under delusion] (28).

AR 3.29 – O Viśvātmān! (the Ātmā of the entire universe), please give an end to this divine form of yours and [kindly] assume the pleasant, joy-giving form of a baby by whose happy and cheerful embrace and childish talks, I shall cross the dense (terrible) forest of darkness induced by ignorance' (29).

श्रीभगवानुवाच

यद्यदिष्टं तवास्त्यम्ब तत्तद्भवतु नान्यथा ॥ ३०॥

अहं तु ब्रह्मणा पूर्वं भूमेर्भारापनुत्तये । प्रार्थितो रावणं हन्तुं मानुषत्वमुपागतः ॥ ३१॥

त्वया दशरथेनाहं तपसाराधितः पुरा । मत्पुत्रत्वाभिकाङ्क्षिण्या तथा कृतमनिन्दिते ॥ ३२॥

रूपमेतत्त्वया दृष्टं प्राक्तनं तपसः फलम् । मद्दर्शनं विमोक्षाय कल्पते ह्यन्यदुर्लभम् ॥ ३३॥

संवादमावयोर्यस्तु पठेद्वा श‍ृणुयादपि । स याति मम सारूप्यं मरणे मत्स्मृतिं लभेत् ॥ ३४॥

AR 3.30 – Śrī Bhagavāna [Harī / Viṣṇu] said –

'Oh mother! Let everything take happen as you wish. Nothing happens against your wish. (30).

AR 3.31 – Earlier, Brahmā jī had prayed to me to remove the burden of this earth. Hence, I have taken a human form to slay the demon Ravaṇa and others of his ilk (31).

AR 3.32 – You, along with Daśaratha have worshipped me by doing intense penance with the intention of having me as your son. Now, I have fulfilled your wish by being born as your son (32).

AR 3.33 – As a result of fruits of your worshipping me by doing intense penance, you have seen my divine form. It is extremely difficult to see my divine form. My Darśana (seeing my divine form and knowing my true nature) is of the nature of giving moksha (liberation) (33).

AR 3.34 – Those who read or listen to this discourse between us, shall attain Sārupya i.e. will have a divine form [of his subtle body] similar to that of mine and such a person will remember me at the time of death [thus ensuring mukti i.e. liberation] (34).

इत्युक्त्वा मातरं रामो बालो भूत्वा रुरोद ह । बालत्वेऽपीन्द्रनीलाभो विशालाक्षोऽतिसुन्दरः ॥ ३५॥

AR 3.35 – Saying so, Bhagavāna Viṣṇu / Hari transformed into a new born baby and began to cry [like a new born baby]. Even in that baby form of human, he was very beautiful, of dark complexion like Indra nīla manī (sapphire) and having big eyes (34).

बालारुणप्रतीकाशो लालिताखिललोकपः । अथ राजा दशरथः श्रुत्वा पुत्रोद्भवोत्सवम् ।

आनन्दार्णवमग्नोऽसावाययौ गुरुणा सह ॥ ३६॥

AR 3.36 – He shone like the just-born Sun in the morning i.e. like the rising Sun. [Birth of] Bhagavāna gave resulted in the immense joy and delight to all the Lokpala-s (custodians of the world). Thereafter, when king Daśaratha heard about the ceremonial (auspicious) arrival of a son, he appeared to be drowned in an ocean of delight, happiness and exhilaration, and he went to the royal residence along with his Guru (Vashiṣṭha) (36).

This how the Infinite, formless, unborn, Bhagavāna beyond the grasp of mind and beyond Māyā manifested in this world to destroy the evil and re-establish dharma.

Birth of Rāma means manifestation of infinite, formless and unborn Bhagavāna beyond the grasp of mind and beyond Māyā.

Birth of Rāma means birth of knowledge of the supreme.

Birth of Rāma means birth of dharma.

Birth of Rāma means birth of moral and ethical values whichout which one cannot progress on spiritual path.

May this auspicious occasion of Prāṇa Pratiṣṭhā of Śrī Rāma Lallā also induce devotion and dharma in us. May we all be blessed by his compassionate grace.

May this auspicious occasion instil and cultivate devotion, faith and surrender to the supreme Brahman, the Paramātmā, Bhagavāna Rāma who is beyond time and space.

Jai Śrī Rāma

Hari OM

Three types of Brahman in our Sāśtra-s

2023-07-02T19:36:00.001+05:30

UPDATE: Added some more info and corrected typos.

Namaste,

Dear Divine Ātman,

Guru Purnima / Poornima / Pūrṇimā falls on 03-Jul-2023. As a second article dedicated to Guru and Guru Paramparā, please find explanation of three types of Brahman in Sanātana Dharma.

This article contains Eight limbs of Yoga which was published yesterday.

Wishing Happy Guru Pūrṇimā to all the seekers of truth.

Three types of Brahman in our Sāśtra-s

Sanātana Dharma teaches three types of Brahman

1. Nirguṇa – Nirākāra (attributeless and formless)

2. Saguṇa – Nirākāra (with attributes but formless)

3. Saguṇa – Sākāra (with attributes and with form)

1. Nirguṇa – Nirākāra (attributeless and formless) – Brahman of the upanishad-s

Nir-guṇa means without guṇa or qualities. It is generally translated as without attributes. Nir-ākāra means without form (ākāra means form or shape). This is the Brahman of the Upaniṣad-s. This Brahman is beyond Māyā and does not take part in creation. A Jñānī abiding in this Brahman does not even experience Māyā and so does not experience the phenomenal world. It is sat-chit-ānanda (existence-consciousness-bliss). It is of non-dual nature. Everything else is temporary i.e. Mithyā. Even Māyā ends in Jñāna and so it is not real as per Gītā 2.16 which says ‘truth has no non-existence and untruth has no existence [at any point in time]’.

Sānkhya considers Prakriti (māyā) as eternal and real. Thus Sānkhya is dualistic in nature. In advaita, Māyā is beginningless and so are jīva-s (incarnated souls), but it is said no one knows when the first creation was created nor does one know when were jīva-s created, so they are considered as unborn, but both end in the state of Jñāna and so they are technically not eternal. Māyā, the power of Īśvara is said to be beginningless and inseparable from Īśvara. She is the other side of coin, yet surprisingly she is not experienced in Nirvikalpa Samādhi and hence she is Mithyā and such behaviour cannot be explained and so māyā is called as ‘anirvachaniya’ or ‘indescribable’.

Path of Advaita

Advaitins meditating on Nirguṇā Brahman have highly purified mind and their mind has capacity to turn introvert with little instruction and use of will. They do not have any complain about life nor do they complain or demand to Īśvara about anything, as for them the main focus is Nirguṇa Brahman which is beyond māyā where all the desires, thoughts and emotions do not exist, nor can mind go beyond mind. It is the art of dying where mind is not fed any thoughts but one stays detached from body, mind, intellect and ego. This state of detachment is hard to achieve and cannot be achieved by pure mental efforts as mind cannot detach itself from itself. Advaitins have already purified their mind, increased the sattva guṇa and made it a predominant guṇa by practicing niśkāma karma (self-less service), bhakti (devotion) to any form of Īśvara and by diligently practicing Yoga to steady the mind and discipline it. Such a purified mind is qualified for detachment and by staying detached and chanting OM or practicing Neti-Neti a seeker of truth enters into a state beyond waking, dream and deep sleep into fourth state known as Turiyā. It is by staying detached that the desires of mind are destroyed and the tendencies (vṛtti-s) i.e. thoughts and mental agitations calm down. This state cannot be achieved without the grace of Guru or Māyā or Īśvara. Except Guru, though advaitin believes in Īśvara he does not give any importance to him or any of his forms. Still he receives the grace of Māyā which inseparable from Brahman as both are two sides of same coin and with her grace finally rises above Māyā. The path is extremely difficult as with detachment, one also thinks of Realising one’s true nature which is Brahman and so both Detachment and seeking Brahman are necessary. One lives a simple and peaceful life and has little demands unlike ordinary people who are connected with saṃsāra. A Jñāni or an advanced disciple destroys the Jīva sṛṣṭi and Mānasa sṛṣṭi i.e. destroys the world created by Jīva and mental world or dream world. Jīva creates its own world by assuming doership and so gets attached with other people, builds relationships and generates desires. It is this world that is an illusion, purely set up by Jīva out of ignorance and it is this world that needs to be destroyed. Īśvara sṛṣṭi i.e. world created by Īśvara like the Sun, Moon, Stars, Rivers, Mountains, etc do not disturb in meditation and hence there is no need to think on their existence. In the state of Jñāna, saṃsāra or the phenomenal world ceases to exists or better the world is negated (bādha) not destroyed (nāśa). Prayers of an Advaitin involve in praying to Brahman or Īśvara or Māyā or Guru who represents Brahman to help progress in the process of detachment and in realizing one’s true nature. It is not expected for an Advaitin to pray to solve material issues or worldly issues.

2. Saguṇa – Nirākāra (with attributes but formless) – Paramātmān / Īśvara of Yoga and Purāṇa

‘Sa’ means ‘with’, sa-guṇa means ‘with guṇa-s’. This Brahman is popularly known as Īśvara or Bhagavāna and takes support of Māyā and her three guṇa-s (sattva, rajasa and tamasa) to create the worlds. This is the Brahman which is the creator, preserver and destroyer of the worlds. It also has other two function of chirodhāna (control) and anugraḥ (grace). It is the Paramātmā of the Yogī-s and everything originates from this Brahman. It is this Brahman that the Yogī-s meditate upon and we can pray to. It is omnipresent, all powerful tattva.

This Brahman is absent in the Sānkhya Darśana.

Dualistic philosophies like Yoga, Śaiva Siddhānta, and Vaiśṇava siddhānta based on Upaniṣads understand māyā to be real and eternal and not Mithyā. This is similar to the Prakriti of Sānkhya. According to these philosophies (siddhānta-s), there is the vilāsa (spread) of māyā or expansion of māyā and not vivarta (taking back the creation within itself as creation is not real, but an illusion). Vivarta vāda is supported by Advaita and illusion is one of the definition of Mithyā along with ‘real only in empirical plane’ and is ‘vyavarārika satya’ i.e. ‘relative reality’ and not ‘pārmārthika satya’ i.e. ‘absolute reality’.

Path of Yoga

In the path of Yoga, the eight parts or limbs of Yoga are practiced. The practice of aṣṭānga Yoga i.e. Yoga with eight parts is not limited to the practisioners of Yoga , it benefits all spiritual aspirants. The eight parts are Yama, Niyama, Āsana, Prāṇāyama, Pratyāhāra, Dhāraṇā, Dhyāna and Samādhi.

1. Yama: Yama means Self control / Moral disciple / Restraint. There are five Yama-s –

a. Ahimsā: nonviolence. To not harm others in deeds, thoughts or speech. Though initially a restraint, true non-violence comes complete detachment as detached mind is not triggered by an external stimuli. Actual non-violence is in absence of thoughts or desires. Even a single thought, no mater however noble it is, is felt as violence disturbing one’s true nature which is calmness, the ocean without waves.
b. Satya: truthfulness: On a deeper level, the only truth is Ātman or Brahman or Īśvara or Paramātmā, thus adhering to truth leads one to truth.
c. Asteya: non-stealing: Non-stealing of objects and even credits of others. Non-stealing can be termed as a non-attachment too and it is in non-attachment that there is no trigger or want to steal anything from anyone. It is also practiced by adhering to truth. Only Ātman is completely detached and does not steal from māyā what does not belongs to itself meaning Ātman doe not associate with the world created by māyā.
d. Brahmacharya: Celibacy: For householders one has to restrict sensual pleasures as much as possible, especially after having kids. Preservance of semen is of upmost importance as one has to conserve energy. For sanyāsī-s it is absolute renunciation of sensual desires to an extend that there is not even an impulse of it on Astral or mental level. Brahmacharya leads one to detach from the most beloved wife or husband whom one is strongly attached to. It leads to spiritual progress. A perfect Brahmachārya is possible only in the state of Jñāna as until the mind exists it can slip as Self-control requires will and effort. There is a limit to an effort and so until one starts experiencing divine love or peace or bliss which is stronger and deeper then sensual love, it is difficult to say that one has complete control over sensual impulse. Ātman is a true Brahmāchārī in real sense.
e. Aparigraha: non possessiveness: One should not be over ambitious and so one has to limit the possession of objects or stop being possessive about people you love like your wife, husband or children. Basically possessiveness leads to over protectiveness and it is a negative quality. It leads one away form Īśvara and so one must not be attached to anyone. On must definitely not strongly attached to anyone or any object so that when time comes to mentally detach, it should not be an impossible task. Finally one also has to be non-possessive about one’s own body too. Ātman is the only tattva that is non-possessive in true sense.

2. Niyama: Niyama means rules or etiquette that needs to be followed. They are five in number –

a. Sauchaː Inner and outer cleanliness: Outer cleanliness is taking bath and keeping oneself clean. Inner purification can be done by doing panchkarma of Ayurveda and Praṇāyama. Only thing that is not tainted by mind and the three guṇa-s is Ātman. Ārman is always pure (clean).
b. Santośaː Contentment: One must not be over ambitious and must be content with what one has got if one can survive. Earning money must not be the goal of life for a spiritual person. Being Self contented means to abide in Brahman / Ātmā as Self is Ātmā.
c. Tapaḥ: Discipline and meditation: Tapaḥ is equated with melting of gold. After it becomes red hot and melts, and is in liquid form, impurities can be separated from Gold and it becomes purified. Thus meditation is tapa (burning of desires and impurities of mind). Discipline is also a kind of tapa as it requires one to be highly disciplined to sit in meditation as initially, when mind is extrovert, quality of meditation is not good and one ends up stressed after meditation. Once mind calms down and is purified by constant meditation i.e. chanting a mantra or practicing neti-neti or doing Yogic Kriyā-s, one begins enjoying meditation and comes out fresh after meditation. Just like initially while learning to swim, one gets tired after swimming session is over, but once one learns to swim, one swims to relax and comes out fresh after swimming session. By constant disciplined practice of meditation, mind is purified and once which was like drinking poison is now like drinking soma, a sweet nectar. Passing through meditation is a tapaḥ or simply sitting in meditation is tapaḥ. As per Sri Ramana Maharshi Tapaḥ means to merge the mind in the source of a mantra. Thus, tapaḥ leads to Self Realisation or Ātmajñāna.
d. Svādhyāyaː Self Study of śāstra-s, introspection, etc: Self Study of śāstra-s, studying under the guidance of a competent guru who knows the essence of six principal darśana-s is necessary to develop correct perspective about this world and in gaining clarity and right direction. Introspection leads on to know one's weaknesses so that one can work on them, control them and rise above them. Constant study of śāstra-s help one fill the mind with words and thoughts that reduce importance of the world and give importance to Īśvara. It is a discipline it itself and must be practised to progress spiritally until attaining dhyeya siddhi meaning one knows the purport of śāstra-s and also has a glimpse of samādhi, mind can be easily turned introvert and meditation is not a stressful activity by is relatively easy.
e. Īśvara Pranidhāna: humbly surrendering to Īśvara: Mind by nature is extrovert. With the help of viveka (discrimination) and vairagya (dispassion) and with meditation, mind is turned inwards. But, what next to do? Just keep seeing thoughts in meditation is not going to be helpful. The reason for developing viveka and vairagya is to turn mind towards its source which is Īśvara or Brahman or Paramātmā. Turning mind towards Īśvara happens when one surrenders to the supreme consciousness. It is the source of mantra and thoughts and any sensations. Thus looking towards this source of everything is an important direction of sādhanā. Finally, mind is so strongly surrendered to Īśvara that it constantly sees, feels or merges into Īśvara or cosmic consciousness. This is true for both Saguṇa and Nirguṇa Brahman. Hence, total surrender leads to destruction of mind and knowing one’s true nature or having divine vision of a form of beloved Īśvara. Eventually one loses one’s individual identity when mind gets absorbed in Īśvara. Complete surrender to Īśvara leads to Ātmajñāna (Self Realisation). Knowing Īśvara is the same as knowing Self or Ātmā. Knowledge of Ātmā or Brahman is the result of total surrender to Īśvara. Little ego left in the devotee even after knowing Īśvara is a ripe ego and it does not hurt him. Such a devotee is indeed blessed and is in total control of Īśvara who can remove this ego in a blink of an eye. In case of a Jñānī or a Siddha Yogī a pseudo ego is left which is like a burnt rope which has the shape of a rope but cannot be used for tying anything. It is not harmful at all. Some saints do keep this ego of being a devotee or ego of being a Jñānī for the sake of devotees to uplift them.

3. Āsana: Āsana-s are the body postures which lead to keeping body and so the mind healthy. It also makes body strong and makes it capable to sit in meditation for long hours. It is necessary for beginners as a sick body is not suited for spiritual progress. Until one begins to lose body consciousness during meditation, practicing āsana-s is important. Just focusing on āsana-s and not doing anything else does not yield anything and the purpose of practicing āsana is defeated. Practice of both āsana and Praṇāyama must lead to samādhi says Haṭha Yoga Pradipikā. Āsana is the foundation of spiritual progress. One can sit in any āsana that one is comfortable sitting in meditation for long hours. Patanjalī Yoga Sūtra-s do not specify or recommend any particular āsana. It simply advises a Yogī to sit in any āsana in which he is comfortable for long hours. Ideally, best suited āsana is the one which leads to forgetting the body and moving beyond body consciousness.

4. Prāṇāyama: Prāṇāyama-s are set of breathing exercises that are helpful is many ways to a Yogī or a sādhaka. It helps control mind by controlling breath. Wise Yogī-s say ‘Breath control is mind control’. Later on Yogī-s control mind directly by use of will and intellect. Though both breath and heartbeat are available until the body dies, breath is easy to feel and regulate unlike heartbeat. Later on, prāṇāyama is to breath through prāṇamaya kośa or energy body. It is the breath of energy. At first energy breathing happens frpm Īḍā and Pingalā nāḍī-s, but later on it happens through suṣumṇā nāḍī. The source of prāṇa is Brahman or Paramātmā. Thus, by moving mind through the energy breath when the breath touches kuṇḍalini śakti and rises with it upto sahasrāra chakra (crown chakra) and when it gets releases out of sahasrāra into the empty space, it experiences expansion of consciousness and at times it can give the experience of being one with cosmic consciousness by the use of ātmabala or by the grace of Paramātmā. Ātmabala is Brahmabala or strength of Brahman. Thus, Prāṇāyama too leads to samādhi. The next four parts of Yogā (Pratyāhāra, dhāraṇā, Dhyāna and Samādhi) are indeed steps leading to Samādhi. They are purely of internal nature.

5. Pratyāhāra / Variāgya: Pratyāhāra is also know as vairāgya or dispassion in society. Generating dispassion in society reduces importance of worldly objects, people and issues in the mind. Thus, mind does not strongly hold on to them. This results into natural concentration in chanting of a mantra or practice neti-neti which in turn results in detachment. A completely detached mind is fit for meditation. Meditation becomes effortless and so a sādhaka naturally progresses spiritually. An absolute vairāgī is none but Ātmā / Ātman. It is the only tattva that is completely detached without a trace of ego. Pratyāhara is given high importance in all forms of spiritual practices be it Karma, Bhakti, Yoga or Jñāna. Pratyāhara is the strongest of all sādhana-s (tools) for spiritual progress. It results into dhāraṇa.

Though Pratyāhāra is internal, it is conditioning of mind or a state of mind. The last three Dhāraṇā, Dhyāna and Samādhi are more direct then earlier five. I have added Pratyāhāra as a part of intrinsic limb as at times when mind is disturbed in sādhanā, one has to remind oneself of what one is supposed to do right now. One may ask - Who Am I? or can this mental images or impulses give me Self Realisation? Can this mind give me what I want i.e. Self Realisation? Where is Īśvara? What is the source of mind? etc. This Self Enquiry also results into vairāgya. Infact, a highly purified mind can dive deep within through these questions.

6. Dhāraṇā: Dhāraṇā is concentration. It is retention of chanting of mantra for long period of time. Mind free of distractions, both internal and external, is considered fit to do mantra sādhanā. In case of activating Kuṇḍalini, mind is involved through the process until the Kuṇḍalini Śakti smoothly and gently touches sahasrāra chakra and moves beyond it. Later on, one has to retain the state of expanded consciousness which happens with practice. However, in case of a mantra chanting, mind calms down and has nothing to hold on to. It cannot stay without holding onto either thought or any one of the five bodies or energy. So, it tries to revolt. It is here that mind shows power and strives to creates scenes from the past or creates fantasy. This results into breaking of concentration and so the chanting of mantra is sidelined. With constant practice concentration is achieved as mind gets habituated of staying calm and moving towards its source of power which is Ātmā or Brahman or Paramātmā or Īśvara. In case of Kuṇḍalini Yoga, after certain kriya-s involving activating chakra-s cleansing nāḍī-s and activating kuṇḍalini, one is supposed to stay calm without doing anything. It is in this period that mind will try to associate itself with anything. Some Yogī-s start chanting a mantra which is generally OM and then just let go and be aware of whatever is going around. Some simply stay as a witness without reacting to anything. In either case, it is staying in silence that is important. Prolonged concentration results into Dhyāna.

7. Dhyāna: Dhyāna happens when mind gets absorbed in the mantra. There is no body consciousness and then chanting happens by itself. It is one step prior to Samādhi.

8. Samādhiː Merging in cosmic consciousness is samādhi. When mind is absorbed in mantra, nothing except mantra is heard. This results into automatic silencing of mantra and mind merges in the source of mantra which is Brahman. This is the state of Samādhi, the final and the ultimate non-dual state beyond which consciousness cannot go. Constant and repeated staying in samādhi results into permanent abiding in Self without any effort to meditate as a result of destruction of mind. It becomes the natural state. This state is known as Sahaja Samādhi or jīvana mukti and such a Yogī is known as Jīvan Mukta, a jīva free while still living in the physical body. Once the Prārabhdha is exhausted, one attains Videha mukti meaning liberation without body. Individual consciousness permanently merges into cosmic consciousness like drop merging in ocean. There is no going back from this state and there is no rebirth either. One is now cosmic consciousness. Whether one is Jñānī with body or without body the experience is the same and the state is the same. It is just that the body drops which one is not attached to.

Source: Patanjalī Yoga Sūtra-s: P.Y.Su. 2.29 – 3.3. Interested readers can study 2.26-3.11. It describes that the last three parts or limbs are more direct then earlier five as they involve the process of meditation (Refer P.Y.Su. 3.7)..

Let us now understand third type of Brahman, the Saguṇa Sākāra Brahman.

3. Saguṇa – Sākāra (with attributes and has a form) – Bhagavāna or Īśvara with form or personality – personal God.

Saguṇa means ‘with qualities or attributes’. Ākāra means having a form. Sa-ākāra (Sākāra) means ‘with form’ or ‘one having a form’.

This is the Brahman which is worshipped by almost all of the Hindus. This Brahman too is associated with creation, preservation, destruction, control and grace. Idols of forms of God are worshipped in Temples. This Īśvara has a form and each form has a name and a distinctive personality. Rāma, Kṛṣṇa, Śiva, Durgā, Ādi Śakti, Gaṇeśa, Sūrya, Viṣṇu, Sarasvatī, etcṢince the true nature of all forms of Īśvara is formless, in order to distinguish, we can say Dhanurdhāri Rāma meaning Rāma holding a bow, Murlidhara Kṛṣṇa (Kṛṣṇa holding a flute), Chaturbhūja Viṣṇu (Viṣṇu having four arms), Jaṭādhāri Śiva (Śiva with matted locks of hair), Trīśuladhārī Śiva (Śiva holding trident), etc.

It must be noted that Idols are not Īśvara. If we think so, then humans make idols (Īśvara-s) and start worshipping them. This is absurd. No Hindu worships idol. We Hindus are not Idol worshippers. Idols are lifeless stones carved into a particular shape. It is not worthy of worship. In order to make it worthy of worship, there is a procedure known as Prāṇa Pratiṣṭhā. Prāṇa means energy or life force and Pratiṣṭhā means to establish to stablise. Prāṇa Pratiṣṭhā means a process where the energies of Īśvara is invoked by chanting of specialyy dedicated mantra-s and stabilising them in the idol making Idol filled with life and so worthy of worship. This is the process of consecration. Food offered acts as a medium to convey the emotions (feelings) and thoughts (intentions) with which the food is served. Idol's energy body serves as a bridge to absorb these feelings and thoughts and pass it on to Īśvara. Īśvara then uses idol as a medium and passes on the blessings i.e. purified spiritual energy through Idol's energy body which is then passed into the food offered thus making it as a Prasāda or blessed food. Simply put, it is the energy filed around the idol that is so strong that it purifies whatever is in its vicinity. Its boundaries are the main temple hall where the Idol is kept. Since only spiritual thoughts and emotions float in temple as no worldly discussions happen in temple hall, the vibrations are highly spiritual and so are helpful in uplifting all those present in the hall.

Īśvara and other lesser Gods devi-devatā-s like Īndra and Shanī deva, etc do not have physical and energy body. Their lowest body is mental body, higher mental and body of bliss being the other two. However they can manifest physical bodies as per need or their wish for the sake of devotees.

Worship of Īśvara with form is the most popular and the most recommended spiritual path to attain moksha in our yuga (kaliyug). Sākāra Upāsanā as it is popularly known, is indeed a gift of our Ṛṣhi-s (Rishis) to us. Temple worship, serving beloved Īśvara with heart overflowing with devotion is the best and the most recommended way of mukti (liberation). A devotee can pray for material objects, or to get his work done or vent out the frustration, complain, get angry, or humbly surrender at the holy feet of beloved Īśṭa devatā (chosen personal form of Īśvara). This flexibility helps stabilize devotee’s mind and purifies it increasing sattva guṇa. Of course chanting of a mantra is important.

Importance of Purāṇa-s in cultivating devotion and in gaining knowledge

Bhagavāna in Gītā BG 18.66 has declared ‘sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja’ meaning ‘detach from all the dharma-s, surrender unto me’. The word ‘vraja’ means ‘to go’ but generally it is taken as ‘come [near]’ or ‘go inside [one’s heart]’ or ‘seek refuge [at his feet]'. All means the same. Bhagavāna says to renounce all that is anātmān (Non-Self) and completely surrender to him.

How can one completely surrender to Īśvara? Bhagavāna has already informed in BG 18.62 ‘tameva śaraṇaṁ gachchha sarva-bhāvena bhārata’ meaning ‘Surrender to him whole-heartedly’. The word ‘whole-hearted’ means that one has to surrender with full faith, without any trace of doubt and without any other thought in mind and with no other intention other than pure surrender. When the intensity of surrender is very strong mind gets attracted to Īs;vara nd gets absorbed in it.

So how can one cultivate the bhāva (spiritual emotion / divine love) for Īśvara? One simple way is to study and keep studying the glorious divine acts of Īśvara which can be found in various Purāṇa-s. Such divine acts are known as ‘Līlā’ means they are no ordinary karma-s which in turn produce extraordinary results. They are divine in nature and normal principles of karma do not apply to them. This is confirmed by Bhagavāna in Gītā 4.9 ‘janma karma ca me divyamevaṃ’ meaning ‘My birth and my karma are divine’ implying ‘my birth is not due to karma of part lives nor are my karma in this life due to Prāarabhdha (pre-determined destiny), they are divine in nature and should not be judged by the law of karma. Hence the sole aim of them is to cultivate and increase devotion and faith in Īśvara, purify the mind, enjoy and stay engrossed in his divine deeds thus detaching from the worldly thoughts, ambitions and desires. Īśvara also establishes dharma which helps masses progress spiritually.

Śrīmad Bhāgavata Purāṇa BP 12.13.11-12 -

BP 12.13.11: Beginning, middle and end [of this Purāṇa] is filled with stories cultivating vairāgya (dispassion) [in the hearts of devotees]. This Mahā-Purāṇa which contains the divine Līlā-s of Śrī Hari is like drinking nectar of immortality (Amrut – elixir of immortality). Listening it and contemplating on it gives delight to pious men as well as celestials (devata-s).

BP 12.13.12: You all [1] know that the essence of Upanishads is ‘Brahman and Ātman are one. It is non-dual (one without second) Truth’. This is the central or underlying message [of Śrīmad Bhāgavata Purāṇa] too. The sole purpose of composing Śrīmad Bhāgavata Purāṇa is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self Realisation).

[1] King Parikshit, Rishi Shaunak ji and other saints listening to the discourse on Bhagavat Purana

Glorifying the Purāṇa, it states that BP 12.13.15: ‘This Śrīmad Bhāgavata Purāṇa is the essence of all Upanishads …’

Thus, the purport of Purāṇa-s is the develop (1) Vairāgya (dispassion), (2) devotion and (3) give tatva-jñāna (knowledge as given in Upanishads) in a friendly way in the form of stories. Bhagavāta Purāṇa and other purāṇa-s are filled with tatva-jñāna or Brahma-Jñāna (Knowledge of Brahman or Knowledge of Self) and it is being told to us in a very friendly way in the form of stories. It also gives moral lessons.

There is an element of imagination and personification of some qualities as if they are living beings. The real historical figures and their lives are adopted and presented in such a way that they give us moral, ethical, yogic and spiritual understanding.

Conclusion

In this way the devotion to Brahman with form and attributes is extremely helpful in progressing on spiritual path. No matter what the goal of life is – Self Realisation, Knowledge of Brahman as in case of Jñāna mārga, Merging of Jīva with Paramātmā as in case of Yoga or having divine vision of beloved Īśvara and constantly staying in his divine company as in case of bhakti (path of devotion), mukti i.e. freedom from the cycle of birth and death is achieved. All paths are based on vedānta and so are equally valid means of liberation.

One path cannot suit all of mankind. We have different mental makeup and understand things differently and so śāstra-s need to give explanations in many ways.

|| Hari OM Tat Sat ||

Ashtanga Yoga - Eight Limbs of Yoga

2023-07-01T21:23:00.003+05:30

UPDATE: Corrected some typos, grammatical errors and added some more points in Svādhyāya

Namaste,

Dear Divine Ātman,

Guru Purnima / Poornima / Pūrṇimā is fast approaching. This year it falls on 03-Jul-2023. One this holy occasion, as a mark of gratitude to the ancient Guru paramparā, I have tried to compile my personal thoughts on the eight limbs of Yoga or eight parts of Yoga. Patanjalī Yoga is also known as Aṣṭānga Yoga meaning Yoga with eight limbs or parts. I hope this article is useful. If you find it useful, it is the grace of guru, any errors are definitely mine.

Wishing Happy Guru Pūrṇimā to all the seekers of truth.

1. Yama: Yama means Self control / Moral disciple / Restraint. There are five Yama-s –

a. Ahimsā: nonviolence. To not harm others in deeds, thoughts or speech. Though initially a restraint, true non-violence comes complete detachment as detached mind is not triggered by an external stimuli. Actual non-violence is in absence of thoughts or desires. Even a single thought, no mater however noble it is, is felt as violence disturbing one’s true nature which is calmness, the ocean without waves.
b. Satya: truthfulness: On a deeper level, the only truth is Ātman or Brahman or Īśvara or Paramātmā, thus adhering to truth leads one to truth.
c. Asteya: non-stealing: Non-stealing of objects and even credits of others. Non-stealing can be termed as a non-attachment too and it is in non-attachment that there is no trigger or want to steal anything from anyone. It is also practiced by adhering to truth. Only Ātman is completely detached and does not steal from māyā what does not belongs to itself meaning Ātman doe not associate with the world created by māyā.
d. Brahmacharya: Celibacy: For householders one has to restrict sensual pleasures as much as possible, especially after having kids. Preservance of semen is of upmost importance as one has to conserve energy. For sanyāsī-s it is absolute renunciation of sensual desires to an extend that there is not even an impulse of it on Astral or mental level. Brahmacharya leads one to detach from the most beloved wife or husband whom one is strongly attached to. It leads to spiritual progress. A perfect Brahmachārya is possible only in the state of Jñāna as until the mind exists it can slip as Self-control requires will and effort. There is a limit to an effort and so until one starts experiencing divine love or peace or bliss which is stronger and deeper then sensual love, it is difficult to say that one has complete control over sensual impulse. Ātman is a true Brahmāchārī in real sense.
e. Aparigraha: non possessiveness: One should not be over ambitious and so one has to limit the possession of objects or stop being possessive about people you love like your wife, husband or children. Basically possessiveness leads to over protectiveness and it is a negative quality. It leads one away form Īśvara and so one must not be attached to anyone. On must definitely not strongly attached to anyone or any object so that when time comes to mentally detach, it should not be an impossible task. Finally one also has to be non-possessive about one’s own body too. Ātman is the only tattva that is non-possessive in true sense.

2. Niyama: Niyama means rules or etiquette that needs to be followed. They are five in number –

a. Sauchaː Inner and outer cleanliness: Outer cleanliness is taking bath and keeping oneself clean. Inner purification can be done by doing panchkarma of Ayurveda and Praṇāyama. Only thing that is not tainted by mind and the three guṇa-s is Ātman. Ārman is always pure (clean).
b. Santośaː Contentment: One must not be over ambitious and must be content with what one has got if one can survive. Earning money must not be the goal of life for a spiritual person. Being Self contented means to abide in Brahman / Ātmā as Self is Ātmā.
c. Tapaḥ: Discipline and meditation: Tapaḥ is equated with melting of gold. After it becomes red hot and melts, and is in liquid form, impurities can be separated from Gold and it becomes purified. Thus meditation is tapa (burning of desires and impurities of mind). Discipline is also a kind of tapa as it requires one to be highly disciplined to sit in meditation as initially, when mind is extrovert, quality of meditation is not good and one ends up stressed after meditation. Once mind calms down and is purified by constant meditation i.e. chanting a mantra or practicing neti-neti or doing Yogic Kriyā-s, one begins enjoying meditation and comes out fresh after meditation. Just like initially while learning to swim, one gets tired after swimming session is over, but once one learns to swim, one swims to relax and comes out fresh after swimming session. By constant disciplined practice of meditation, mind is purified and once which was like drinking poison is now like drinking soma, a sweet nectar. Passing through meditation is a tapaḥ or simply sitting in meditation is tapaḥ. As per Sri Ramana Maharshi Tapaḥ means to merge the mind in the source of a mantra. Thus, tapaḥ leads to Self Realisation or Ātmajñāna.
d. Svādhyāyaː Self Study of śāstra-s, introspection, etc: Self Study of śāstra-s, studying under the guidance of a competent guru who knows the essence of six principal darśana-s is necessary to develop correct perspective about this world and in gaining clarity and right direction. Introspection leads on to know one's weaknesses so that one can work on them, control them and rise above them. Constant study of śāstra-s help one fill the mind with words and thoughts that reduce importance of the world and give importance to Īśvara. It is a discipline it itself and must be practised to progress spiritally until attaining dhyeya siddhi meaning one knows the purport of śāstra-s and also has a glimpse of samādhi, mind can be easily turned introvert and meditation is not a stressful activity by is relatively easy.
e. Īśvara Pranidhāna: humbly surrendering to Īśvara: Mind by nature is extrovert. With the help of viveka (discrimination) and vairagya (dispassion) and with meditation, mind is turned inwards. But, what next to do? Just keep seeing thoughts in meditation is not going to be helpful. The reason for developing viveka and vairagya is to turn mind towards its source which is Īśvara or Brahman or Paramātmā. Turning mind towards Īśvara happens when one surrenders to the supreme consciousness. It is the source of mantra and thoughts and any sensations. Thus looking towards this source of everything is an important direction of sādhanā. Finally, mind is so strongly surrendered to Īśvara that it constantly sees, feels or merges into Īśvara or cosmic consciousness. This is true for both Saguṇa and Nirguṇa Brahman. Hence, total surrender leads to destruction of mind and knowing one’s true nature or having divine vision of a form of beloved Īśvara. Eventually one loses one’s individual identity when mind gets absorbed in Īśvara. Complete surrender to Īśvara leads to Ātmajñāna (Self Realisation). Knowing Īśvara is the same as knowing Self or Ātmā. Knowledge of Ātmā or Brahman is the result of total surrender to Īśvara. Little ego left in the devotee even after knowing Īśvara is a ripe ego and it does not hurt him. Such a devotee is indeed blessed and is in total control of Īśvara who can remove this ego in a blink of an eye. In case of a Jñānī or a Siddha Yogī a pseudo ego is left which is like a burnt rope which has the shape of a rope but cannot be used for tying anything. It is not harmful at all. Some saints do keep this ego of being a devotee or ego of being a Jñānī for the sake of devotees to uplift them.

7. Dhyāna: Dhyāna happens when mind gets absorbed in the mantra. There is no body consciousness and then chanting happens by itself. It is one step prior to Samādhi.

Quotes of Sri Yukteshwar from Autobiography of a Yogi Ch 12

2023-05-01T20:06:00.001+05:30

Sri Yukteshwar Giri (Source)

Chapter 12: Years in My Master’s Hermitage

(Paramahamsa Yogananda (Mukunda) has trouble with a mosquito and was irritated by it.)

A rude mosquito entered the idyl and competed for my attention. As it dug a poisonous hypodermic needle into my thigh, I automatically raised an avenging hand. Reprieve from impending execution! An opportune memory came to me of one of Patanjali’s yoga aphorisms—that on ahimsa(harmlessness).

“Why didn’t you finish the job?”

“Master! Do you advocate taking life?”

“No; but the deathblow already had been struck in your mind.”

“I don’t understand.”

“Patanjali’s meaning was the removal of desire to kill.” Sri Yukteswar had found my mental processes an open book. “This world is inconveniently arranged for a literal practice of ahimsa. Man may be compelled to exterminate harmful creatures. He is not under similar compulsion to feel anger or animosity. All forms of life have equal right to the air of maya. The saint who uncovers the secret of creation will be in harmony with its countless bewildering expressions. All men may approach that understanding who curb the inner passion for destruction.”

“Guruji, should one offer himself a sacrifice rather than kill a wild beast?”

“No; man’s body is precious. It has the highest evolutionary value because of unique brain and spinal centers. These enable the advanced devotee to fully grasp and express the loftiest aspects of divinity. No lower form is so equipped. It is true that one incurs the debt of a minor sin if he is forced to kill an animal or any living thing. But the Vedas teach that wanton loss of a human body is a serious transgression against the karmic law.”

I sighed in relief; scriptural reinforcement of one’s natural instincts is not always forthcoming.

(Mukunda was sick and had lost his weight and had gone slim and weak)

“Medicines have limitations; the creative life-force has none. Believe that: you shall be well and strong.”

Sri Yukteshwar and Sri Lahiri Mahashaya

(Sri Yukteshwar was once sick and so he approached his guru Sri Lahiri Mahashay)

“Years ago, I too was anxious to put on weight,” Sri Yukteswar told me. “During convalescence after a severe illness, I visited Lahiri Mahasaya in Benares.

“‘Sir, I have been very sick and lost many pounds.’

“‘I see, Yukteswar,9 you made yourself unwell, and now you think you are thin.’

“This reply was far from the one I had expected; my guru, however, added encouragingly:

“‘Let me see; I am sure you ought to feel better tomorrow.’

“Taking his words as a gesture of secret healing toward my receptive mind, I was not surprised the next morning at a welcome accession of strength. I sought out my master and exclaimed exultingly, ‘Sir, I feel much better today.’

“‘Indeed! Today you invigorate yourself.’

“‘No, master!’ I protested. ‘It was you who helped me; this is the first time in weeks that I have had any energy.’

“‘O yes! Your malady has been quite serious. Your body is frail yet; who can say how it will be tomorrow?’

“The thought of possible return of my weakness brought me a shudder of cold fear. The following morning I could hardly drag myself to Lahiri Mahasaya’s home.

“‘Sir, I am ailing again.’

“My guru’s glance was quizzical. ‘So! Once more you indispose yourself.’

“‘Gurudeva, I realize now that day by day you have been ridiculing me.’ My patience was exhausted. ‘I don’t understand why you disbelieve my truthful reports.’

“‘Really, it has been your thoughts that have made you feel alternately weak and strong.’ My master looked at me affectionately. ‘You have seen how your health has exactly followed your expectations. Thought is a force, even as electricity or gravitation. The human mind is a spark of the almighty consciousness of God. I could show you that whatever your powerful mind believes very intensely would instantly come to pass.’

“Knowing that Lahiri Mahasaya never spoke idly, I addressed him with great awe and gratitude: ‘Master, if I think I am well and have regained my former weight, shall that happen?’

“‘It is so, even at this moment.’ My guru spoke gravely, his gaze concentrated on my eyes.

“Lo! I felt an increase not alone of strength but of weight. Lahiri Mahasaya retreated into silence. After a few hours at his feet, I returned to my mother’s home, where I stayed during my visits to Benares.

“‘My son! What is the matter? Are you swelling with dropsy?’ Mother could hardly believe her eyes. My body was now of the same robust dimensions it had possessed before my illness.

“I weighed myself and found that in one day I had gained fifty pounds; they remained with me permanently. Friends and acquaintances who had seen my thin figure were aghast with wonderment. A number of them changed their mode of life and became disciples of Lahiri Mahasaya as a result of this miracle.

“My guru, awake in God, knew this world to be nothing but an objectivized dream of the Creator. Because he was completely aware of his unity with the Divine Dreamer, Lahiri Mahasaya could materialize or dematerialize or make any change he wished in the cosmic vision.

“All creation is governed by law,” Sri Yukteswar concluded. “The ones which manifest in the outer universe, discoverable by scientists, are called natural laws. But there are subtler laws ruling the realms of consciousness which can be known only through the inner science of yoga. The hidden spiritual planes also have their natural and lawful principles of operation. It is not the physical scientist but the fully self-realized master who comprehends the true nature of matter. Thus Christ was able to restore the servant’s ear after it had been severed by one of the disciples.”

(Sri Yukteshwar ji reading Mukunda’s mind)

Sri Yukteswar was a peerless interpreter of the scriptures. Many of my happiest memories are centered in his discourses. But his jeweled thoughts were not cast into ashes of heedlessness or stupidity. One restless movement of my body, or my slight lapse into absent-mindedness, sufficed to put an abrupt period to Master’s exposition.

“You are not here.” Master interrupted himself one afternoon with this disclosure. As usual, he was keeping track of my attention with a devastating immediacy.

“Guruji!” My tone was a protest. “I have not stirred; my eyelids have not moved; I can repeat each word you have uttered!”

“Nevertheless you were not fully with me. Your objection forces me to remark that in your mental background you were creating three institutions. One was a sylvan retreat on a plain, another on a hilltop, a third by the ocean.”

Those vaguely formulated thoughts had indeed been present almost subconsciously. I glanced at him apologetically.

“What can I do with such a master, who penetrates my random musings?”

“You have given me that right. The subtle truths I am expounding cannot be grasped without your complete concentration. Unless necessary I do not invade the seclusion of others’ minds. Man has the natural privilege of roaming secretly among his thoughts. The unbidden Lord does not enter there; neither do I venture intrusion.”

“You are ever welcome, Master!”

“Your architectural dreams will materialize later. Now is the time for study!”

“A man of realization does not perform any miracle until he receives an inward sanction,” Master explained. “God does not wish the secrets of His creation revealed promiscuously.¹² Also, every individual in the world has inalienable right to his free will. A saint will not encroach upon that independence.”

“Even when Lahiri Mahasaya was silent,” Master told me, “or when he conversed on other than strictly religious topics, I discovered that nonetheless he had transmitted to me ineffable knowledge.”

“The darkness of maya is silently approaching. Let us hie homeward within.” With these words at dusk Master constantly reminded his disciples of their need for Kriya Yoga. A new student occasionally expressed doubts regarding his own worthiness to engage in yoga practice.

“Forget the past,” Sri Yukteswar would console him. “The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. Everything in future will improve if you are making a spiritual effort now.”

Sri Yukteswar’s health was excellent; I never saw him unwell.¹⁴ He permitted students to consult doctors if it seemed advisable. His purpose was to give respect to the worldly custom: “Physicians must carry on their work of healing through God’s laws as applied to matter.” But he extolled the superiority of mental therapy, and often repeated: “Wisdom is the greatest cleanser.”

“The body is a treacherous friend. Give it its due; no more,” he said. “Pain and pleasure are transitory; endure all dualities with calmness, while trying at the same time to remove their hold. Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee!”

Sri Yukteswar’s wisdom was so penetrating that, heedless of remarks, he often replied to one’s unspoken observation. “What a person imagines he hears, and what the speaker has really implied, may be poles apart,” he said. “Try to feel the thoughts behind the confusion of men’s verbiage.”

“I am hard on those who come for my training,” he admitted to me. “That is my way; take it or leave it. I will never compromise. But you will be much kinder to your disciples; that is your way. I try to purify only in the fires of severity, searing beyond the average toleration. The gentle approach of love is also transfiguring. The inflexible and the yielding methods are equally effective if applied with wisdom. You will go to foreign lands, where blunt assaults on the ego are not appreciated. A teacher could not spread India’s message in the West without an ample fund of accommodative patience and forbearance.”

New disciples often joined Sri Yukteswar in exhaustive criticism of others. Wise like the guru! Models of flawless discrimination! But he who takes the offensive must not be defenceless. The same carping students fled precipitantly as soon as Master publicly unloosed in their direction a few shafts from his analytical quiver.

“Tender inner weaknesses, revolting at mild touches of censure, are like diseased parts of the body, recoiling before even delicate handling.” This was Sri Yukteswar’s amused comment on the flighty ones.

A worthy leader has the desire to serve, and not to dominate. (Sri Yuteshwar ji explains this to Kumar, a new, young and bright student of his)

Sri Yukteshwar’s love for Kumar and his decision to renounce him as he did not accept the disapproval of his guru about going to his home village resulted in destroying his spiritual life.

“Mukunda, I will leave it to you to instruct Kumar to leave the ashram tomorrow; I can’t do it!” Tears stood in Sri Yukteswar’s eyes, but he controlled himself quickly. “The boy would never have fallen to these depths had he listened to me and not gone away to mix with undesirable companions. He has rejected my protection; the callous world must be his guru still.”

“Keen intelligence is two-edged,” Master once remarked in reference to Kumar’s brilliant mind. “It may be used constructively or destructively like a knife, either to cut the boil of ignorance, or to decapitate one’s self. Intelligence is rightly guided only after the mind has acknowledged the inescapability of spiritual law.”

Sri Yukteshwar ji on Women and Sex

My guru mixed freely with men and women disciples, treating all as his children. Perceiving their soul equality, he showed no distinction or partiality.

“In sleep, you do not know whether you are a man or a woman,” he said. “Just as a man, impersonating a woman, does not become one, so the soul, impersonating both man and woman, has no sex. The soul is the pure, changeless image of God.”

Sri Yukteswar never avoided or blamed women as objects of seduction. Men, he said, were also a temptation to women. I once inquired of my guru why a great ancient saint had called women “the door to hell.”

“A girl must have proved very troublesome to his peace of mind in his early life,” my guru answered causticly. “Otherwise he would have denounced, not woman, but some imperfection in his own self-control.”

If a visitor dared to relate a suggestive story in the hermitage, Master would maintain an unresponsive silence. “Do not allow yourself to be thrashed by the provoking whip of a beautiful face,” he told the disciples. “How can sense slaves enjoy the world? Its subtle flavors escape them while they grovel in primal mud. All nice discriminations are lost to the man of elemental lusts.”

Students seeking to escape from the dualistic maya delusion received from Sri Yukteswar patient and understanding counsel.

“Just as the purpose of eating is to satisfy hunger, not greed, so the sex instinct is designed for the propagation of the species according to natural law, never for the kindling of insatiable longings,” he said. “Destroy wrong desires now; otherwise they will follow you after the astral body is torn from its physical casing. Even when the flesh is weak, the mind should be constantly resistant. If temptation assails you with cruel force, overcome it by impersonal analysis and indomitable will. Every natural passion can be mastered.

“Conserve your powers. Be like the capacious ocean, absorbing within all the tributary rivers of the senses. Small yearnings are openings in the reservoir of your inner peace, permitting healing waters to be wasted in the desert soil of materialism. The forceful activating impulse of wrong desire is the greatest enemy to the happiness of man. Roam in the world as a lion of self-control; see that the frogs of weakness don’t kick you around.”

The devotee is finally freed from all instinctive compulsions. He transforms his need for human affection into aspiration for God alone, a love solitary because omnipresent.

Even a great saint cannot teach his parents

Sri Yukteswar’s mother lived in the Rana Mahal district of Benares where I had first visited my guru. Gracious and kindly, she was yet a woman of very decided opinions. I stood on her balcony one day and watched mother and son talking together. In his quiet, sensible way, Master was trying to convince her about something. He was apparently unsuccessful, for she shook her head with great vigor.

“Nay, nay, my son, go away now! Your wise words are not for me! I am not your disciple!”

Sri Yukteswar backed away without further argument, like a scolded child. I was touched at his great respect for his mother even in her unreasonable moods. She saw him only as her little boy, not as a sage. There was a charm about the trifling incident; it supplied a sidelight on my guru’s unusual nature, inwardly humble and outwardly unbendable.

“To seek the Lord, one need not disfigure his face,” he would remark. “Remember that finding God will mean the funeral of all sorrows.”

A noted chemist once crossed swords with Sri Yukteswar. The visitor would not admit the existence of God, inasmuch as science has devised no means of detecting Him.

“So you have inexplicably failed to isolate the Supreme Power in your test tubes!” Master’s gaze was stern. “I recommend an unheard-of experiment. Examine your thoughts unremittingly for twenty-four hours. Then wonder no longer at God’s absence.”

Sri Yukteshwar ji on reading scriptures

(A pundit left after giving many references from scriptures. Sri Yukteshwar had asked is he digested the timeless teachings and the pundit replied – I have no inner realization and left. After the pundit left) -

“These bloodless pedants smell unduly of the lamp,” my guru remarked after the departure of the chastened one. “They prefer philosophy to be a gentle intellectual setting-up exercise. Their elevated thoughts are carefully unrelated either to the crudity of outward action or to any scourging inner discipline!”

Master stressed on other occasions the futility of mere book learning.

“Do not confuse understanding with a larger vocabulary,” he remarked. “Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly assimilated. Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge.”

Swami Sri Yukteshwar Giri and Paramhansa Yogananda (Source)

Source: https://anandaindia.org/paramhansa-yogananda/autobiography-of-a-yogi/years-in-my-masters-hermitage/

Introduction: https://anandaindia.org/paramhansa-yogananda/autobiography-of-a-yogi/

Evolution of 24 tattva-s of Sānkhya as per Patanjali Yoga Sūtras 2.19 and Sānkhya Kārikā 3

2023-01-03T21:27:00.004+05:30

-------------------

This Article is available as a pdf and docx on Google Drive

Please visit folder Evolution of 24 tattva-s

-------------------

Published on 03-Jan-2023 by Indiaspirituality Blog (Amrut)

Copy Left: Free to copy & share. Article is in Public Domain

Namaste,

Yoga and Sānkhya complement each other. Patanjali Yoga Sūtra-s are the one of the most revered sūtra-s and are highly respected by Vedantins. They are cited in Gītā Bhāśya by Sant Jñāneśvara (Gyaneshwara) and Śrī Madhusudana Sarasvatī in Chapter 6. Many great personalities and āchārya-s have written a commentary on Patanjali Yoga Sūtra-s including Śrī Vyāsa, Śrī Gauḍapādāchārya and Śrī Vāchaspatī Mishra. Ādi Śankara wrote a gloss Yoga Tārāvalī. The commentary written by Śrī Vyāsa and subsequent sub-commentary by Śrī Vāchaspatī Mishra follows Sānkhya Kārikā of Īśvara Kṛṣṇa (Ishvara Krishna). We have adopted this commentary and sub-commentary while taking up the study of sūtra 2.19. The 24 principles of Sānkhya are accepted by Vedānta. The Puruśa of Sānkhya is equivalent to Brahman of the Upaniṣad-s, however the creation is done by Prakriti (Māyā) own her own while in Vedānta it is the Īśvara who does creation through her śakti (shakti) māyā. There is no concept of Īśvara as creator, preserver and destroyer in Sānkhya Darśana. Śrī Īśvara Kṛṣṇa’s Sānkhya Kārikā is the most authoritative exposition of Sānkhya Darśana that is extant today. Sānkhya Darśana i.e. Philosophy of Sānkhya was propagated by Śrī Kapila Muni. As per Bhāgavata Pūrāṇa (skandha 3, chapter 3, BP 3.23.16-18 and few other places) Śrī Kapila Muni is considered as an avatāra of Bhagavāna Viṣṇu.

Note: There is also Sānkhya Sūtra and Sānkhya Pravachan which is different from Sānkhya Kārikā. Sānkhya Kārikā is considered as the oldest and the most authoritative exposition of Sānkhya Darśana extant today.

The categorization of tattva-s in Sānkhya Kārikā is slightly different than Patanjali Yoga Sūtra-s. It still does not make much difference. Kārikā includes Puruśa among the four classifications while Yoga Sūtra does not. In Sānkhya Kārikā, Mahat tattva is combined with Ahaṃkāra and pancha tanmātrā-s as second type / class of modification known as ‘Prakruti – Vikruti’ i.e. that which is ‘both cause and effect’, while in Patanjali Yoga Sūtra-s Mahat tattva is separately classified as linga mātra (first manifestation) and Ahaṃkāra and pancha tanmātrā-s are classified as aviśesa (non-specialized). Other than this there is no difference. In Ka.Up. 1-III-10, Mahat Tattva is also known as ‘Mahāna Ātmā’.

Though Vedānta is incomplete without Sānkhya, very few people are interested in Sānkhya Darśana. We are more concerned with Gītā, Upaniṣads and Yoga Sūtra-s. In order to avoid unnecessary complication, initially the classification as per Vyāsa Bhāśya is taken up for study. In the end of article, Sānkhya Kārikā 3 is taken up for study.

In both cases, for simplicity, tables and charts (infographics) are prepared for easy understanding as for a new student, this article could be overwhelming and confusing. But once you get to understand the evolution of tattva-s, it is very helpful as it is necessary to understand Gītā and Upaniṣads who have accepted these tattva-s but state them in brief as a reference or passing remark rather than explaining them in detail. For those who do not wish to complicate the matter, it is advised to skip the classification as per Sānkhya Kārikā as these days very few people are interested in it.

Please download the PDF file to read entire the entire article and study the evolution of 24 tattva-s.

Hope this article is helpful to understand the evolution and their application in Vedānta and Gītā.

The folder 'Evolution of 24 tattva-s' contains pdf, docx, infographic / chart in jpg, png, and svg format. All are prepared in a free software Libre Draw. This file too is available for download. The chart is also prepared directly in word as a flowchart. Flowchart and document is available for free distribution. There is no copy right.

Hari OM

-------------------

This Article is available as a pdf and docx on Google Drive

Please visit folder Evolution of 24 tattva-s

-------------------

Brahma Bhāvanā - Viveka Chūḍāmaṇi - Contemplation on Brahman ‘Brahma Tat Tvam Asi Bhāvayātmani’

2022-12-09T14:05:00.004+05:30

Brahma Bhāvanā - Viveka Chūḍāmaṇi

Contemplation on Brahman

‘Brahma Tat Tvam Asi Bhāvayātmani’

--------------------------------------

This article is available as downloadable docx and pdf file.

Indiaspirituality Downloads Page Link

--------------------------------------

Published on 08-Dec-2022 | Revision 01: Published on 17-12-2022

Current Version: 1.1.0

Corrections made. Earlier it there was an error in explanation on the order of eight parts of Yoga of Ashṭānga Yoga. Their meaning was also not accurate. They are now corrected. Apologies for the error

Namaste,

Viveka Chūḍāmaṇi though being a Praakaṇa Grantha is considered as very important for the students of Advaita Vedanta. Out of this long grantha, selected sloka-s relevant to Brahma Bhāvanā i.e. Contemplation on Brahman are selected and attempt has been made to explain them in context of contemplation. Author Amrut has avoided to use the term 'meditation' as it has a broad meaning, more common being to calm down mind and listen to the sound of silence or simply remain calm. Contemplation is that in which an Advaitin keeps repeating certain instructions, certain statement of similar kind to produce an effect in our mind. It is more of mental conditioning. In our case, we are using it to negate all that is Anātmān and focus on Brahman which is not different on the Self. The last line of each sloka ends with ‘Brahma Tat Tvam Asi Bhāvayātmani’, which is quote popular among Advaitins.

There are many translations and commentaries available on Viveka Chudamani. Sanskrit commentary by Sringeri Sankaracharya Sri Chandrashekhara Bharati with English translation of both main sloka and commentary by P. Sankaranarayanan published by Bharatiya Vidya Bhavan. Other reputed translations are that by Chinmaya Mission or released as notes during a course or retreat like reflections by Swami Gurubhaktananda, Ramakrishna Mission, Gita Press, etc.

Viveka Chudamani is one of the most important Prakarana Grantha (text composed for beginners) and it is compulsory for those study Advaita. Out of many important topics discussed, we have picked up some slokas instructing one to contemplate on Brahman. Cultivating Brahma-bhāvanā i.e. negating what I am not and retaining the thought ‘I am Brahman’, thereby is a way of nididhyāsana (neti-neti) meaning ‘[I am] not this, [I am] not this’. These are slokas from 255-264. In some editions like the one published by Ramakrishna Mission i.e. Advaita Ashram, the slokas are 254-263. We will go by the sloka numbers as published by Bharatiya Vidya Bhavans. In some editions the Brahma Bhāvanā starts from sloka 252-264, however we have taken up slokas 255-264.

Sanskrit original with IAST transliteration is used for English seekers.Word-to-word translation of sloka-s is not given as it would fill the entire page with sloka-s with four variations - Sanskrit original, Sanskrit with Anvaya (word-by-word split) followed by IAST transliteration of both making four original sloka s. Interested readers can download Swmi Gurubhaktananda's Reflections (Link given in last section 'Sources').

This article is available as downloadable docx and pdf format. Links are given above. It has TOC (Table Of Contents) and Bookmarks for easy navigation.

Brahma Bhāvanā - Viveka Chūḍāmaṇi

Contemplation on Brahman
‘Brahma Tat Tvam Asi Bhāvayātmani’

Published on 08-Dec-2022 | Revision 01: Published on 17-12-2022

Current Version: 1.1.0

Introduction

Namaste,

All the slokas 255-264 are sung in Chanda Rathodvatā (छंद रथोद्वता).

Translation in simple words is given along with notes wherever necessary. Sanskrit words are retained so that it is easy to understand slokas.

It is always good to read shāstras into your native language. If translation in not available in your native language, please read translation in Hindi or any other language which is closest to your mother tongue. English should be the last choice the read and contemplate. Please translate the slokas, especially the meditation part into your mother tongue.

How to practice Brahma – bhāvanā?

First read and understand the translation. Then read the nididhyāsana (meditation) part. Reading both will help you a lot in generating Brahma – bhāvanā.

Few words on Contemplation and Meditation

Today, the word Meditation is used in a broad sense. It includes practicing Yogic Kriyā-s related to energy, energy body, Kunḍalini, chakra-s, practicing japa, being quiet and still and observing thoughts, etc. Contemplation is thinking on particular subject. Contemplation may or may not be spiritual, but meditation is spiritual in nature. The author Amrut feels that contemplation is the nearest word that describes the technical word nididhyāsana (निदिध्यासन). Nididhyāsana means to constantly think on Brahman using the approach ‘Neti – Netɪ i.e. Nā – iti, Nā – iti (नेति-नेति – ना-इति, ना-इति). It follows an approach known as sajātiya vṛtti pravāḥ vijātiya tiraskṛti (सजातीय वृत्ति प्रवाह: विजातीय तिरस्कृति). It means to focus on the thoughts on similar nature and reject thoughts that are of opposite nature. The thoughts like I am Brahman, I am infinite, I am peaceful, I am undivided, etc are thoughts of similar nature. They help sādhaka to fill the mind with thoughts which lead him to the Brahman. The opposite kind of thoughts are I am not this, not this, meaning I am not the body, I am not the mind, etc. In this way, mind will not give importance to thoughts of opposite nature, change one’s approach towards the samsāra and turn inwards. Later one simply remains quiet as a witness and the introverted mind simply enters into it’s source which is Brahman. This is known as nididhyāsana.

Meditation if we take in a traditional way i.e. japa of a mantra like OM, then it is does the same thing. It focuses on the mantra which dissolves all thoughts and emotions and merges into its source Brahman. However if we understand meditation as just being a witness to thoughts, then the job is only half done as the mind may calm down but it does not merge into the source. For this one has to focus on the source of everything and not the mantra itself. The mantra goes on by itself for an advanced sādhaka and consciousness remains detached.

For simplicity, both words are used interchangeably. One must take the appropriate meaning. This is not a meditation guide but only the pointer for meditation to give an idea to the new sādhaka-s.

Let us now begin to understand Brahma – Bhāvanā.

Sloka 255

जातिनीतिकुलगोत्रदूरगं

नामरूपगुणदोषवर्जितम् ।

देशकालविषयातिवर्ति यद्

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५५॥

jātinītikulagotradūragaṃ

nāmarūpaguṇadoṣavarjitam |

deśakālaviṣayātivarti yad

brahma tattvamasi bhāvayātmani || 255 ||

255. That [Brahman] which is beyond [and separate from] jāti (caste), nīti (established particular order or belief, creed), kula (family clan), gotra (lineage), which is free from the guṇa dosha (limitations / errors of qualities like) name and form; is beyond (desha and kāla) place and time and vishaya (viṣaya, objects of senses) – meditate on this Brahman in your mind (anataḥkaraṇa) implying the Mahāvākya tat-tvam-asi - you are that [Brahman] (Brahma bhāvanā)

Detailed explanation

Explanation of first sloka is given in detail and runs into many pages. This is done so as to make a new sādhaka gets acquainted with the path of neti-neti and instilling Brahma Bhāvanā. Once the seeker gets through this long explanation running many pages, then understanding other slokas will be much easier. Reading this explanation will also help understand the basic concept of advaita and the usefulness of Yoga for an advaitin vedantin.

First three lines of the sloka refer to everything that needs to be negated. So the question arise ‘Who am I’. In the last line guru instructs sādhaka to meditate on ‘I am Brahman’ by reminding you of your true nature which is Brahman. The guru says ‘You are That [Brahman], which is a Mahāvākya ‘tat tvam asi’.

Jāti, nīti, kula, and gotra

Brahman is beyond jāti i.e. It is beyond both jāti and varṇa-s like Brahmaṇa (Brahmin) also. Nīti i.e. Moral and ethical practices that are established in society, kula, gotra etc are all related to the physical body, mind and other four subtle bodies . All types of identification like ‘I am Brahmin’, ‘I belong to this and this illustrious lineage and clan like raghuvansha, etc’, ‘my gotra is such and such’ – all such identifications induces a sense of pride. They are connected with physical body and mind. The way of living effects the five kosha-s. Brahman is beyond all these types of identifications, five kosha-s and mind. So one has to move beyond jāti, nīti, kula, gotra, etc.

Note: Sringeri Shankaracharya Sri Chandrashekhara Bharati has explained Jāti as Brāhmaṇa, etc. Jāti is position assigned by birth or it is based on Occupation. The First meaning is mostly assigned to varṇa. Jāti is mostly occupation based. We the words in our day-to-day language that he is a carpenter by Jāta (or Jāti) [as he has his surname as mistrī (Mistry, मिस्त्री)] or he is a goldsmith [as his surname is Soni (सोनी)]. Often Jāti is interchangeably used with varṇa though both are different. Surnames are of both kind, mostly they are inclined to describe the occupation, sometimes it is used as a title like the knower of Jyotīsha (astronomy) is known as Joshi, the knower of shāstra-s is known a Shāstrī. Sometimes, surname is changed and the title given is assumed as surname like in case of Prime Minister Sri Lal Bahadur Shastri, whose original Surname by birth was Srivastava and Kāyastha by Jāti who are kshatriyas and not Brahmins. Likewise, surnames like Vediya (वेदीय), Dvivedī (द्विवेदी), Trivedī (त्रिवेदी), Chaturvedī (चतुर्वेदी) are based on knowledge of 1, 2, 3, and 4 veda-s respectively.

Names and Forms and Jīva Shṛishṭi

Names and forms contain qualities (guṇa). Brahman is beyond guṇa-s. Sri Swami Chandrashekhara Bharati ji (will be referred as āchārya) in his commentary says Guṇa-s is to be interpreted as ākāsha. Ākāsha is the subtlest of the panchamahābhuta-s (five great elements, earth, water, etc) and cannot be experienced by senses. Brahman is beyond ākāsha. By speaking of ākāsha, āchārya covers all other four elements. This way of teaching is known as Pratilakshaṇa. So, it indicates Brahman is beyond all five elements and so is beyond creation. Māyā has three Guṇa-s – sattva, rajasa and tamasa. Brahman is beyond creation, hence beyond Māyā. Brahman is beyond desha and kāla i.e. place and time [or say time and space (distance)]. This too indicates Brahman is beyond creation and is unaffected by it. Beyond desha / deśa or distance implies Brahman is omnipresent as anything that is within desha and kāla cannot be present at two place at a time. If any person is standing at point A and needs to reach to point B, then the person needs to travel distance to reach to point B and this requires him to travel for a particular time in order to reach point B. So if one is under desha, then one is also inside kāla and vice versa. Brahman is everywhere and so does not need to travel to any other point as it is already present as substratum of entire universe. Everything lies inside it. Hence Brahman is beyond desha and kāla.

Brahman is beyond names and forms. A name is associated with form and vice versa. For example, by recalling the name of your father or mother, their image erects in your mind. Similarly, if you see a form, say a ‘mango fruit’ at once you recall its name and identify the object as a ‘mango fruit’. Brahman is nameless and formless. Hence it is described in the shastra-s as ‘anirvachaniya’ i.e. ‘indescribable’. More important than names and forms is the attachment with them. If you do not dislike mango and is not your favourite fruit, then you are fine consuming it or evening not consuming it. So mango’s presence does not mind affect your mood. Emphasis here is on detachment.

Jīva shṛishṭi (world created by Jīva) is the samsāra that is created by an individual i.e. Jīva. For example, attachment with any person say friend or family member or relative or with any object like your property like car or house, gold, etc. It is the valuation that a mind gives to any object that makes it valuable or important. Īshvara shṛishṭi (world created by Īshvara / Īśvara) is that which is created by Īshvara like the rivers, mountains, stars, sun and the moon and so on. Īshvara shṛishṭi does not interfere or disturb once spiritual progress. It is the Jīva shṛishṭi that creates bonding. Hence by eliminating names and forms from mind, one begins to detach oneself from all relationships, all types of attachments to a person or object. So names and forms are to be negated in sādhanā. One must understand that the samsāra is not destroyed in Jñāna but is negated. This experience of not experiencing samsāra indicates moving beyond māyā.

So, one has to negate all the above mentioned identifications related to bodies, mind, five elements, all kinds of names of forms, time and space as Brahman is beyond and separate from them. Sloka further says, you are that Brahman. You should contemplate in your mind (antaḥkaraṇa) with such abheda bhāvanā. So think of your Self i.e. ‘I’ as Brahman which has nothing to do with all that is not-Self (anātmā).

‘Tat tvam asi’ is an upadeshaka mahāvākya i.e. Guru instructs disciple to meditate on the Brahman with non-dual understanding that I am not different from Brahman. For disciple, he or she contemplates on Brahman as Self ‘I am Brahman’ as the Guru has said ‘‘I’ is Brahman’’ – the ‘I’ or consciousness is Brahman. ‘Aham Brahmāsmi’ (I am Brahman) is Mahāvākya for nididhyāsana i.e. for contemplation. It also reflects a state of Self Realisation.

Preparation for Contemplation:

A seeker of truth who wishes to know one’s true nature must shape his or her mind in such a way that it can easily withdraw itself from all that is anātmān. When sitting in meditation and even after meditation is over i.e. throughout the day, a mumukshu (seeker of truth wishing for mukti) must practice Brahma Bhāvanā.

Attitude towards physical and other higher bodies:

A seeker following the path of advaita must dis-identify himself / herself from all the states through which physical body passes. In simple words, one must be neutral towards one’s physical body and not try to keep it perfect. Leave the body to Ishvara or prakriti. Only when the pain is unbearable, then take medicines, else sādhaka (seeker) cannot meditate as the mind keeps shifting its attention towards body pain. When one leaves the attachment with one’s physical body and trusts it in the hands of Prakriti, then the sense of responsibility fades away with increase in surrender and detachment.

Similarly, a sādhaka must also disassociate oneself from other higher bodies known as kosha-s like Prāṇamaya kosha and manomaya kosha.

Physical body is known as annamaya kosha as it depends its survival upon ‘anna’ i.e. food. Food here is to be taken as ‘aushadhi’ i.e. ‘medicine’ to cure the disease known as ‘hunger’. Do not eat food out of greed says Paramahamsa Hariharananda Giri ji. Food has not to be taken as a delicacy but as a necessity for sustenance of physical body. This body is also known as Sthuḷa sharira meaning gross body.

Prāṇamaya kosha (energy body, bio-plasmic body, the etheric double, aura) is known as such because it depends upon ‘prāṇa’ (energy) for its survival. Here Prāṇa is not physical breath i.e. air, but it is the energy that is present around us in the entire universe. This kosha has seven major chakras and many other minor chakras. Chakras, nāḍī-s and energy body are connected to physical body. Each organ has its own energy counterpart. When a person gets sick, its energy counterpart is also sick i.e. filled with used up energy or negative energy. A Yogī will identify this negative energy, remove it, and replace it with positive energy, thus accelerating the healing process. It is advised to an advaitin to stay detached from Prāṇamaya kosha too and surrender it to Īshvara or leave it to Prakriti. Prāṇamaya kosha is the link or bridge between Annamaya kosha (physical body) and Manomaya kosha (mental body).

Manomaya kosha is known as such it depends upon thoughts and emotions. ‘Mana’ or mind is nothing but continuous flow of thoughts. It also experiences various emotions like love, hatred, guilt, faith, forgiveness, etc. This kosha depends upon mind. It is not mind. Mind has dissatisfied desires in it too which manomaya kosha does not have. Mind is nothing but thoughts and emotions. Hence this kosha is known as ‘manomaya‘ kosha.

Note: Theosophists have split the Manomaya kosha i.e. Mental Body into two – Astral Body and Metal Body. Astral Bosy is body of emotions and Mental body is the body of thoughts. When one touches a finger on any part of body say forearm, then only that part which the finger touches experiences sensation. However, full Astral body experiences the sensation of touch or feeling. When one is filled with emotions like heart vibrating with love or devotion and one exclaims – his whole body is vibrating with love, then the person is tuned into Astral Bosy. When one is doing concrete thinking like working in office or studying anything, then one’s consciousness is tuned into Mental Body.

Similarly, there are two higher kosha-s Vigyānamaya kosha (higher mental body) and Ānandamaya kosha (body of Bliss, body of ignorance). An advanced sādhaka may become aware of them. One must stay detached with them too.

Vigyānamaya / Vijñānamaya kosha has ego and other dissatisfied desires in it. It also has Buddhi (intellect). This kosha is connected with five senses form, touch, etc too. It is the cause if Jīva’s continuous transmigration and so is the cause of Samsāra. (refer, Vivek Chudamani 186-187). This Kosha does not die until moksha as it has all dissatisfied desires. This kosha is known as higher mental body. The kosha is known as Vigyānamaya as one needs to know the ego and get rid of it via intellect. Intellect directs the mind and so is subtle than mind. To knowledge that I am not the doer detaches oneself from this kosha. This is the vigyāna – that which is known by experience. One has to be a witness in order to be detached from five senses, ego and also desires in meditation in order to move beyond this kosha.

The three kosha-s (containers or sheaths) Prāṇamaya, manomaya and Vijñānamaya / Vigyānamaya kosha are known as Sukshma sharīra meaning subtle body.

Note: Theosophists call it as Causal Body as it is the cause of samsāra. However, English translators do not translate this kosha as Causal Body as they translate Kāraṇa sharira as Causal Body which is Ānandamaya kosha.

Ānandamaya kosha is the final kosha. It is known as Body of Bliss or Body of Ignorance. It is known as the kāraṇa sharira meaning causal body. Shāstra-s say that ignorance is the cause of samsāra or transmigration of a Jīva. This kosha is the final veil like clouds obstructing the vision of Sun. A highly advanced Yogī who is aware of this kosha constantly experiences Bliss of Brahman throughout the day, hence the name Ānandamaya kosha. Such a Yogī lives on intuitions and does not think much. One must detach from this kosha too so that one can realise one’s true nature.

Note: Five kosha-s are categorized into three sharīra-s. Kosha is the container or sheath and sharīra is translated as body. In general the translators interchange the word body for both kosha and sharīra. In general, kosha-s are more often talked about like mental body, etc. It also sounds improper to call it mental sheath though it is technically correct.

A sādhaka must be free from bondage of all the kosha-s. Since mind is also involved, and mind is attached to five senses (taste, smell, etc), hence one must be aware of mind and senses as witness and not get oneself dragged by them.

To sum up, a sādhaka must detach oneself from all kosha-s. The world we live in is known as samsāra, which is also known as Jīva shṛshṭi (shrishti), the one created by our own mind. All identification of a person like varṇa, kula, gotra, etc are attached to body and mind. Hence the sense of belonging to a particular varna-gotra, etc and pride associated with it must be renounced. You are not the body, but ātman (Ātmā).

Similarly, all names and forms are connected with samsāra and mind. So, they too must be renounced. What are the names and forms? A form is attached to a name and vice versa. By recalling the name of your wife or husband or father his / her image quickly stands in front of mind. So, one must disidentify with name and form as it too belong to Jīva shṛshṭi (shrishti) created by us.

Importance of Breath

How does one dis-identify or renounce samsāra? By not giving importance to it. This is the first step. Initially, one may not be able to achieve the state of being a witness. Until then mind needs to be controlled. How to control mind? Wise say, mind and breath are connected. Breath control is mind control. Breath mastery is mind mastery. When one is angry, one breaths fast. If one stays aware of breath, then within a few seconds breathing will slow down and so will the anger subside. Breath needs to be regulated and it is easy to do so. We all first learn to breath and until we breath, we live. Breath is our constant companion. Yet how many of us know our breath? Is inhalation longer or exhalation? Is your exhalation smooth or does it have jerks? Does it stop momentarily in between while exhaling? How deep does your breath go? Is it shallow? We don’t know this. So first, one must learn to regulate the breath and know your breathing pattern.

On Renunciation

One must also not renounce the external world immediately as mind is not yet capable of implementing the teachings of vedanta in the strict sense. Whatever is compulsory needs to be done without procrastination. Whatever is optional can be renounced gradually. If some desires are very strong and mind is not ready to renounce them then let them be fulfilled. Our karma kāṇḍa is there for a reason. It is to stabilize the mind. When practiced properly, with the goal of mukti in mind, then while practicing one does good for the world, but in reality is doing good to himself. It is the mind and heart that are getting purified by doing good karma, by doing acts of kindness. One the extrovert mind turns introvert and one is capable of being a witness for atleast 45 minutes, then these instructions of Brahma – Bhāvanā are applicable. They need mind to be purified to a certain extend in order to practice Brahma – Bhāvanā. Unfortunately, today in the age of social media and internet boom, everything is tossed up is the wild wild web (www) citing high moral ground for free citing right to knowledge. The word unqualified hurts ego as the mind always goes for the best that is available. Unfortunately, the preliminary steps are skipped. Without a proper, solid foundation, one cannot build a runway for your plane to take off immediately.

Until then keep reading shastra-s. so that you can keep reminding your mind about the ultimate goal of life and also know the map i.e. the path and direction.

Qualified ones must keep ascertaining -

Brahman is free from body, mind and free of attachment with relatives and objects. It has nothing to do with your varṇa or jāti or kula. Brahman is beyond three guṇa-s of māyā, beyond space and time. With this firmly fixed in mind, one must meditate on Brahman with abheda-bhāvanā ‘I am Brahman’. I am not different from Brahman. I am infinite. I am formless. I am pure consciousness.

In this way one must convince one’s mind to ignore everything and contemplate only and only on Brahman. Nothing except Brahman must be given importance. This is the path of advaita which only few can walk as it demands renunciation of everything except Brahman especially Jīva shṛshṭi (shrishti) from the beginning. Stronger the renunciation, easier the path becomes.

Maharshi Patanjali’s Ashṭānga Yoga

Maharshi Patanjali’s Ashṭānga Yoga (Yoga with eight parts or steps) can also practiced by an advaitin, but only in the beginning. They are mentioned in the Yoga sutra-s in chapter 2 and 3 i.e. Sādhana-pāda and vibhūti-pāda from 2.28 – 3.3. The first four parts – Yama, Niyama, Āsana, and Prāṇāyama help purification of bodies and increase one’s concentration. They are preparatory parts. They form a foundation for later four parts. Later four are internal parts directly dealing with the mind – Pratyāhāra (vairāgya, detachment from worldly objects and people), Dhrāraṇā (concentration), Dhyāna (prolonged concentration without any distraction), and Samādhi (complete absorption of mind in Self beyond observer and object of observation) are automatically practiced when one is following advaita. In old days, both Yoga and Advaita used to go hand in hand. Last four steps are constantly repeated until the mind is completely empty of any desires (Vāsanā-s) and there is nothing else to be detached, to be removed or to hold on to. It is then that the state of Samādhi becomes natural. Such a Jñānī is a Jīvana Mukta meaning has attained freedom from the cycle of birth and death while still leaving in the physical body. A Yogī or a Jñānī is the one who has experienced Nirvikalpa Samādhi but cannot remain steady in it. Mind becomes active again and then one has to practice Vairāgya until the focus on nididhyāsana or chanting OM becomes natural like a flicker less flame. This results into the retention of this state is Dhāraṇā (to retain mean to hold on to i.e. Dhāraṇa. Focus is achieved. It is a state of prolonged concentration. From Dhāraṇa (धारण) comes Dhāraṇā (धारणा)). Dhāraṇā results into Dhyāna (absorption of mind in Brahman). Dhyāna results into Samādhi.

Lets again have a look at the translation of this sloka -

Translation:

Simple Explanation:

255. Brahman is beyond caste, creed, kula and gotra etc. It is free from all kinds of defects that arise from the association with guṇa-s i.e. qualities of māyā – sattva, rajasa and tamasa. Brahman is free from qualities of tattva-s like ākāsha, etc. Brahman is not limited by time and space and so cannot be the object of observation – You are that Brahman – Meditate as such in your mind.

Contemplation:

Brahman, which is pure consciousness, do not have any varṇa, kula or gotra. I too must not associate myself with my varna, kula, gotra, etc as these identifications belong to body and mind. It gives me a false sense of pride and identity.

Brahman does not have any names and forms inside itself. Brahman is beyond Māyā. Right now, whatever I am seeing in nididhāsana (contemplation) has no relation with me, who is pure consciousness. Brahman is beyond the names and forms and so I must focus on the Brahman and not the names and forms that I am seeing in during my sādhanā. Similarly, Brahman is free from the dosha (defects) arising out of guṇa-s. Māyā has three guṇa-s and Brahman is beyond it. So, whatever I am seeing right now is nothing but my own mental creation which is within Māyā. However, Brahman is beyond Māyā. I am that Brahman. I consider the names and forms as defects that delude me and does not let me to experience Brahman. I will stay detached from all names and forms that I am seeing right now. I am their witness, I am not Jīva, the doer karma and enjoyer of its fruits, but I am Brahman, the pure consciousness.

Brahman is beyond time and space. So whatever movement I am experiencing is inside my mind, inside Māyā but there is no movement inside Brahman. Brahman does not need to move as it is omnipresent. Brahman is calm without any movement. Any movement that I am seeing or experiencing is due to my own mental projection. All is within Māyā. I am none of this. I am Brahman. Nothing exists within me. There is no Māyā in Nirguṇa Nirākāra Brahman. It is calm, it is peaceful, I am that Brahman.

With the background, let us understand other slokas and contemplate on them. Let us practice Brahma Bhāvanā. Brahma Bhāvanā is nididhyāsana. It is Neti-Neti (nā – iti, nā – iti) i.e. नेति-नेति i.e. ना-इति, ना-इति meaning ‘not this, not this’. By dis-identifying with what is anātmān, and ascertaining ‘I am not this, I am not this’, a sādhaka negates the anātmān. Then the question arises, ‘If I am not all these things, then who am I?’. The answer is ‘I am Brahman’. So, the path is to disidentify oneself from all that is anātmān (non-Self) and identifying oneself with Brahman which is pure consciousness, calm and infinite in nature.

Sloka 256

यत्परं सकलवागगोचरं

गोचरं विमलबोधचक्षुषः ।

शुद्धचिद्घनमनादि वस्तु यद्

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५६॥

yatparaṃ sakalavāgagocaraṃ

gocaraṃ vimalabodhacakṣuṣaḥ |

śuddhacidghanamanādi vastu yad

brahma tattvamasi bhāvayātmani || 256 ||

256. That [Brahman] which is Supreme i.e. beyond Prakriti (yat-param), which in spite of being beyond comprehension of speech i.e. it is indescribable, can be known with an eye of wisdom i.e. in the state of Jnāna (Self Realisation), that [Brahman] which is shuddha (pure), chidghana / Chetan-svarupa (most subtle) and is ananta i.e. infinite, you are that [Brahman] – contemplate like this in your mind.

Simple translation and explanation

Supreme Brahman is beyond Prakriti, it is indescribable but can be known in the state of Jnāna, is ever pure (shuddha) [and so is beyond defect (is nirdosha)], is the most subtle (chetana svarūpa), and is infinite (ananta). ‘You are that [Brahman] - contemplate on this Brahman with the bhāvanā ‘I am Brahman’.

Contemplation:

Brahman is beyond Prakriti and hence it cannot be known through five senses. Yet it can be known clearly when one attains the knowledge of the True Self. Brahman is ever pure, is the most subtle and is infinite. My true Self, Ātman, is not different than Brahman. I am that Brahman. Since Brahman is the most subtle, there is nothing, not even Māyā, that is beyond it. Brahman is the substratum of entire universe and it is formless as it is infinite. Any form as a limitation no matter however big it is, it will have a boundary, only that which has no form is truly infinite. I am that formless, infinite Brahman where there is no trace of Prakriti.

Sloka 257

षड्भिरूर्मिभिरयोगि योगिहृद्-

भावितं न करणैर्विभावितम् ।

बुद्ध्यवेद्यमनवद्यमस्ति यद्

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५७॥

ṣaḍbhirūrmibhirayogi yogihṛd

bhāvitaṃ na karaṇairvibhāvitam |

buddhyavedyamanavadyamasti yad

brahma tattvamasi bhāvayātmani || 257 ||

257. That which is remains unaffected by six vikāra-s i.e. six contant changes [related to physical body (sthuḷa and sūkshma sharīra) and mind (kshudhā, tṛṣha, shoka, moha, jarā, mṛtyu i.e. Hunger, Thirst, Grief, Delusion, Old age and Death)] which the Yogī-s meditate upon in their hearts (mind), that which cannot be comprehended (known) by Jñānendrīya-s (five sense organs which gives one knowledge of any material objects – tongue (mouth), skin, tongue (mouth), eyes and nose. Their viṣaya-s / tanmātrā-s (functions) are shabda, sparsha, rūpa, rasa and ghandha (sense of hearing, touch (feeling), form or shape of object, taste and smell); which cannot be known by buddhi (intellect). That which is unimpeachable as it is nirdosha (nir-dosha) without any defects of guṇa-s i.e. qualities like sound, etc and three guṇa-s of māyā – ‘You are That [Brahman]’ – contemplate on Brahman with this abheda Bhāvanā (non-dual spiritual emotion) in your heart (mind).

Simple Translation with Explanation

Brahman is always free from the six types of changes that happens in the physical body like hunger, thirst, grief, delusion, old age and death. It does not undergo changes and hence it is changeless. Yogī-s meditate on this changeless Brahman in their heart. Since Brahman does not undergo changes that happen in mind like feeling emotions like Grief, being deluded, etc., it is beyond mind and so it cannot be comprehended or grasped with the help of five senses which help one know material objects. The five senses are tongue (mouth), skin, tongue (mouth), eyes and nose and one knows any material objects through perception of these senses - sense of hearing, touch (feeling), form or shape of object, taste and smell. Similarly, this Brahman is beyond the grasp of intellect too. Anything influenced by guṇa-s has defect or dosha. Brahman is beyond guṇa-s. Guṇa-s are qualities of objects like sound is that of ākāsha, etc or it can mean the three guṇa-s of Māyā. Hence Brahman is of flawless excellence.

One must contemplate upon this Brahman which is changeless, is beyond body, mind, intellect and five senses. It is ever free from any defect and unimpeachable (beyond doubt), is supreme with the bhāvanā ‘I am Brahman’ as the guru instructs disciple ‘You are that [Brahman]’ – ‘Tat tvam asi’.

‘Tat svam asi’ is an upadeshaka mahāvākya i.e. Guru instructs disciple to meditate on the Brahman with non-dual understanding that I am not different from Brahman. For disciple, he or she contemplates on Brahman as Self ‘I am Brahman’ as the Guru has said ‘ ‘I’ is Brahman’ ’ – the ‘I’ or consciousness is Brahman. ‘Aham Brahmāsmi’ (I am Brahman) is Mahāvākya for nididhyāsana i.e. for contemplation.

Preparation for Contemplation:

Brahman is changeless. Changes occurring in the physical and subtle bodies, and in the mind do not exist in Brahman. It is upon this Brahman that the great Yogī-s contemplate in their hearts. Great Yogī-s leave their worldly belongings and do intense tapas in an isolated place. Surely this Brahman is worth knowing. I too will give importance to Brahman and nothing else. Self Realisation is the only goal of my life, rest all is secondary which I do it only for my survival. Surely Brahman is the only tattva that is worthy of worship, worthy of contemplation.

Brahman cannot be comprehended by the five senses of knowledge and their functions i.e. Jñanendrīya-s and tanmātrā-s like eyes-form, nose-smell, etc. Hence, I too must not focus on them and stay detached from them. These senses and their functions cannot help me know Brahman, they cannot help me in knowing my true nature, hence I will ignore them all be their witness.

Senses drag mind extrovert and keep it extrovert. Kathopaniṣat (Katha Upanishad) says ‘senses (īndriya-s) merge in mind, mind merge in intellect (buddhi) and buddhi merges in mahat tattva and mahat tattva merges in the peaceful Ātman’. Mahat tattva is the cosmic intelligence, the first tattva out of 24 main tattva-s that was created by Prakriti. Mahat tattva is subtler than individualized Buddhi (intellect). Intellect gives direction to mind and so it can control the mind. Mind is pulled by senses. Hence senses will withdraw from external sense objects. For this to happen, I have to make my mind understand that Brahman cannot be known through senses and cannot be found in external material objects to which these senses are always attracted to. If my mind does not give importance to external objects, then senses will be withdrawn in their source i.e. mind. I will not give any importance to any external object. I am the witness. Let senses merge in mind. I am not the mind. Let the mind merge in the intellect which is subtler than mind and gives it direction. Let the intellect stop giving directions to mind to remain extrovert. This intellect will direct mind to find its source and merge in it. So, the mind merges in intellect and intellect in mahat tattvɒ the subtlest tattva. Let my mind bypass all that is within Praktiti and merge in the Ātman which is very peaceful, it is very calm. This Ātman is Brahman, I am Ātman, I am Brahman.

By moving beyond Māyā, the Prakriti, one enters into a state that is free from the Guṇa-s of Māyā and so beyond any defects arising due to their influence. Brahman is beyond Māyā. I am the witness of everything. There is not a moment in which I am not a witness. I am witness to Prakriti too. I am that Brahman which is beyond Prakriti. I am Brahman. I AM.

Contemplation:

Brahman is changeless. Changes occurring in the physical and subtle bodies, and in the mind do not exist in Brahman. I am that Brahman.

Brahman cannot be comprehended by intellect as it is beyond it. I am the witness of intellect. I am Brahman.

Brahman is from any dosha-s (defects). It is beyond māyā and so it is nirdosha or ever pure without any defects in it. I am that Brahman. I am beyond māyā which has three guṇa-s. I am beyond these guṇa-s too. I am Brahman. I am Brahman. I AM.

(Be aware of all thoughts, emotions, senses and the inner world created by mind. Be the witness of all of them and focus on the origin of all that is projected upon. The source of all is Brahman. I am not different from that Brahman. I am Brahman.)

Sloka 258

भ्रान्तिकल्पितजगत्कलाश्रयं

स्वाश्रयं च सदसद्विलक्षणम् ।

निष्कलं निरुपमानवद्धि यद् (var निरुपमानमृद्धिमत्)

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५८॥

bhrāntikalpitajagatkalāśrayaṃ

svāśrayaṃ ca sadasadvilakṣaṇam |

niṣkalaṃ nirupamānavaddhi yad (var – nirupamānamṛddhimat)

brahma tattvamasi bhāvayātmani || 258 ||

258. That which is the substratum of the entire universe, upon which entire universe is superimposed (on its part), that which is dependent upon itself [and no one else], which is distinct from Sat and Asat (truth and untruth), the one without any parts or divisions i.e. is undivided, which is incomparable and cannot be glorified as nothing is equal to or beyond it, it is magnificent (param aishvaryasampanna) – ‘You are that [Brahman]’, contemplate on this Brahman in your heart.

Explanation:

It is said in the Purusha Sūkta that the whole universe is created from the 1/4^th part of Brahman. The 1/4^th path is symbolic which indicates that the universe which looks like it is infinite is created from a part of Brahman.

Brahman is beyond Sat and Asat. By mentioning both Sat and Asat i.e. truth and untruth, the duality is addressed. In the world of duality there is always a pair of opposites. Hence both Sat and Asat are mentioned as pair. Hence the Truth mentioned here is relative reality and not absolute reality. Hence the truth in empirical sense has to be taken here. Brahman is beyond duality and hence it is beyond both empirical truth and empirical untruth.

Acharya in his commentary while explaining the word ṛddhimat (param aishvarya-sampanna) quotes Mandukya Up and Chandogya Up. Saying that ‘He is Lord of All’ and ‘He whose purpose are achieved i.e. has no purpose to achieve’, indicating Brahman is incomparable. The disciple must meditate on this Brahman as ‘I am that Brahman’.

Preparation for Contemplation:

I must contemplate on the Brahman with following qualities –

Brahman is infinite and entire universe is born from a part of Brahman.

Brahman is itself independent. It is the substratum of entire universe but there is no substratum of Brahman. It is the last or say the first tattva that has independent existence and does not need any support or any other object for its survival or existence.

Brahman is beyond duality and hence it is beyond both empirical truth and empirical untruth.

Brahman is undivided. Even though it is said that the universe is created from Brahman it does not mean that Brahman is divided, as creation is true only from empirical view point. In the state of Nirvikalpa Samadhi, no universe is experienced. Hence Brahman is without any parts. It is whole, continuous, unbroken and undivided.

Brahman cannot be comprehended and so cannot be described. Hence it cannot be adorned with any honorific title nor it can be glorified. It also cannot be compared and hence cannot be said that it is better than the second. Hence Brahman is free from glorification. Wise say, knower of Brahman is Brahman itself. There is no separate identity that is witness to Brahman. Brahman is pure existence. I am not different from that Brahman. This Ātman is Brahman.

Brahman is magnificent. It is said to be param aishvarya-sampanna meaning it has all the glory and power. This definition indicates that whatever you see or feel is due to the presence of Brahman. Nothing exists beyond Brahman. Everything exists inside Brahman. So nothing, no matter how much influential it may seem to be, cannot be compared with Brahman. In other words, Brahman has complete lordship and so nothing is as important as Brahman. So, I must focus on Brahman and Brahman alone as everything rests in it, so will my intellect merge in it too.

I meditate on this Brahman as myself i.e. ‘I am Brahman’, pure consciousness.

Contemplation (short):

Brahman is the substratum of the entire universe. It is the source of the entire universe which is super imposed upon it. In reality, there is no world within Brahman. There is no real creation. I am that Brahman. Within creation, there is always movement. Within me, there is no movement. I am immovable changeless Brahman.

Since Brahman is beyond creation, it is free from the pair of opposites like Sat and Asat, knowledge and ignorance. All exists inside Māyā and Brahman is beyond māyā and so free from comparison as there is nothing else with which it can be compared with. I am one without second. There is nothing that is equal to Brahman, there is no second. I am that Brahman. I am Brahman. I AM.

Sloka 259

जन्मवृद्धिपरिणत्यपक्षय-

व्याधिनाशनविहीनमव्ययम् ।

विश्वसृष्ट्यवनघातकारणं (var विश्वसृष्ट्यवविघातकारणं)

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५९॥

janmavṛddhipariṇatyapakṣaya

vyādhināśanavihīnamavyayam |

viśvasṛṣṭyavanaghātakāraṇam (var - viśvasṛṣṭyavavighātakāraṇaṃ)

brahma tattvamasi bhāvayātmani || 258 ||

259. That which is free from the six defects of body – birth, growth, change, decay, disease and death, which is indestructible, is the cause of creation, preservation and dissolution of universe, you are that Brahman – contemplate as such in your heart.

Explanation:

Six defects like birth, growth, etc. are absent in Brahman. Brahman is free from disease. Since Brahman is beyond birth and death. It is unborn and it does not die i.e. it is indestructible. Hence Brahman is eternal. Brahman also does not undergo the changes that occur in universe like its creation, preservation and dissolution, hence Brahman is unaffected by whatever happens to the universe and so it is changeless. Brahman is the substratum of the entire universe and also the cause of creation, preservation and dissolution.

Brahman is free of defects, free of disease, is unborn, indestructible, eternal, cause of universe and is beyond the cycles of creation, preservation and dissolution of universe. Brahman exists independently of universe. Brahman is eternal and unaffected by bodily changes or changes in the universe. I am that Brahman. I must not pay attention to anything other than Brahman, the cause of everything and the source of everything. I seek the source of all that I am experiencing. I am witness and not the doer. I am Brahman. I AM. I exist. I AM.

Contemplation:

Brahman is changeless and is indestructible. It is free from the six defects of body like birth, growth, etc. Brahman is beyond creation, preservation and dissolution of universe and is their cause. I am that Brahman. Aham Brahmāsmi. I am Brahman. I AM.

Sloka 260

अस्तभेदमनपास्तलक्षणं

निस्तरङ्गजलराशिनिश्चलम् ।

नित्यमुक्तमविभक्तमूर्ति यद्

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६०॥

astabhedamanapāstalakṣaṇaṃ

nistaraṅgajalarāśiniścalam |

nityamuktamavibhaktamūrti yad

brahma tattvamasi bhāvayātmani || 260 ||

260. That Brahman, which is free from differentiation, which is never non-existent i.e. its existence cannot be discarded, that which is unmoving or is unmovable like an ocean without waves, which is ever free [from bondage], which is of undivided form – You are that Brahman – contemplate as such in your antaḥkaraṇa (mind).

Note:

Mind, heart and antaḥkaraṇa are used interchangeably. Bhāvanā (feeling or emotion) can only be done with the help of mind. Thoughts and emotions exist inside mind. Though Brahman is said to be beyond words, initially, in order to make the extrovert mind introvert and to focus on only and only on Brahman, Brahma – Bhāvanā is done. It includes both viveka and vairāgya. It is viveka–yukta vairāgya meaning dispassion as a result of proper understanding. Once the mind turns towards its source Brahman and stays as an unbroken witness, and one realizes oneself as unbroken infinite awareness, then rest will happen by itself. Some else is waiting for you for this state to arrive. Whatever is to be done is done by someone else and you, as an individual, have no role to play. So just be the witness and stay detached. Keep focusing on the source of all, the Brahman, and all thoughts of Brahma – Bhāvanā will also dissolve into calmness. There is only oneness. There is peace, there is Bliss. This state is presence only and nothing else. The ‘I AM’ state. This is your true state, the state of Nirvikapa Samādhi which the shastra-s describe and the wise say. It is the destination, the only goal of Yogī-s. Jñānī-s abide in this blissful state. Everything happens by itself, without any effort after the sādhaka cross a certain depth, a certain level or say attains certain state of awareness. Shāstras say until one attains sufficient inner purity. There is no mental effort to chant any mantra or chant OM or practice nididhyāsana. Everything begins to dissolve in its source, no question remains, no thought remains, no emotion remains. There is only calmness, there is only oneness. It is just existence, there is no second. This is Brahman. This is my true nature. I am that Brahman. I am pure consciousness. The state of being witness and later on being awareness itself cannot be discarded. This is not a blank state, this is no zero state as some proclaim. You cannot negate your own existence. Only the objects of observation can be negated and they dissolve in their source or simply vanish. The witness remains. But the witness or observer cannot be called as an observer if there is nothing to observe. What remains is your self. This witness is the ‘I’, the Ātman, the pure consciousness. You are pure infinite consciousness. Ātman is pure infinite consciousness. This Ātman is Brahman. I am Brahman.

अपास्त = apāsta = discarded or that which is rejected.

अनपास्त = anapāsta = that which cannot be discarded.

Explanation:

Brahman is free from any differentiation as there is no other one i.e., there is no separate observer to witness or experience Brahman other than itself. Brahman is non-dual and hence only Brahman can experience Brahman, just like a drop merges in the ocean and then loses its identity and it is no more identified as a drop but is ocean itself as it is now inseparable from ocean losing its individual identity, ‘I’ which is initially taken as Jīva and later on understood to be Atman is none other than Brahman. All shruti-s teach us to know our true nature which is Brahman. All this is Ātman. Hence Brahman is free from any differentiation.

Brahman is never non-existent. Brahman is also the ‘I’, the real ‘I’ and not the small ‘i’ which represents ego. This ‘I’ is Brahman. While in the entire process of sādhanā one can negate everything that is non-Self or that which is not ‘I’ but cannot negate the ‘I’ i.e., itself. You cannot negate your own existence. Whatever is experienced is due to the fact that you, as an individual, are conscious of it. If a person is daydreaming with open eyes and if someone passes in front of him, then even though eyes are open, still mind does not register the presence of the individual as the consciousness is in the dream state. You cannot experience which you are not conscious of. Advaita state is the final state up to which one’s consciousness can ever go. Only ‘I’ exists after negating everything else. Hence you cannot negate Brahman, it cannot be discarded.

Āchārya in his commentary has explained the phrase ‘anapasta-lakṣaṇam’ as having nature of sat, chit, and ānanda as its inseparable marks or qualities or attributes lakṣaṇa (lakshana) always. These attributes of sat, chit and ānanda are its svarūpa lakṣaṇa (lakshana) and so are inseparable. Svarūpa lakṣaṇa is the inherent nature or essential nature. They are inseparable. If you attain any one of the three attributes, then you already are Brahman. The other two are already present in you. Brahman is ‘sat’ as it is the ‘truth’. There can be only one truth. ‘Sat’ also means existence; that which exists in all three – past, present and future. This is also the non-dual state. Brahman is ‘chit’ meaning Chaitanya meaning is consciousness itself and ānanda meaning where there is no dukkha. The subtle of all is only one tattva. It is caitanya. It is of non-dual nature. There are no two equally subtle tattva-s. So Chaitanya is non-dual or one. Similarly, the ānanda is the pure ānanda and it does not arise due to gaining any thing or achieving something. It is absence of sorrow and so this state represents a state beyond duality. Dukkha nivṛitti is known as sukha (Removal / absence of sorrow is known as happiness). The ānanda represents a state which is from fear. Wise say duality gives rise to fear as if you are strong, then there will be someone who will be stronger than you. Even the mighty Īndradeva feared for his throne. In non-duality, there is no other, hence there is neither dukkha (sorrow), nor bhaya (fear), hence this state is ānanda (Bliss). Yogī-s call it as nijānanda. This ānanda is not the viṣarananda (viṣaya – ānanda) meaning pleasure gained from sense objects, but it is your very nature; nija-ānanda (Bliss of your own self). It is non-dual state. Thus, Brahman and its svarūpa lakṣaṇa sat, chit and ānanda are inseparable. They are not experienced separately, but are taught to sādhaka so that he can imagine what it is like. A Yogī does experience the constant flow of Bliss during meditation and throughout the day, but such a Yogī still in duality as he is a witness to the experience of Bliss. Eye can see other objects but eye cannot see itself, eye cannot see eye. The process of observation happens only within space and time and so is bound by it. ‘I’, Ātman or Brahman is beyond space and time and so there is no one else to observe, no one else to experience anything. It is just a way of explanation a veiled attempt to describe the indescribable.

Ocean is a symbol of that which is infinite. The waves of ocean indicate movement resembling birth and death of body of Jīva. It also explains the unending cycle of creation, preservation and destruction. Wave is created, it increases for a short time and then it collapses, then a new wave is formed. Between high-tide and low-tide, there is a period which does not have any tide. For a short period one can say that the ocean is calm. In this sense, Brahman is equated with this calm waveless ocean in which there is no movement (of high-tide or low-tide) and there are no waves representing creation, preservation and destruction. Initially mind stabilizes and so there is no tide high or low. Then there are no waves, no thoughts, no desires. There is no movement of mind. Mind is still as flicker-less flame. This practice later ends up in Samādhi. I am that Brahman which is unending and in which there is no movement. Non movement also indicates omnipresence. If you wish to move from point A to point B, then you will have to travel distance from A to B. This indicates you were absent at point B. However, Brahman is everywhere and so it does not need to ‘move’ or ‘cover a distance’. It is already present everywhere. This was mentioned in the earlier slokas.

Brahman is ever free. It was never bonded by Māyā or her creation. Brahman appears to be deluded under the influence of māyā. Wise say ignorance of one’s true nature is the reason of bondage. Everything that is experienced in the phenomenal world falls under vyavahārika satya which is only true under ignorance. Brahman is Pārmārthika satya. In the state of Jñāna a Yogī or Jñanī does not experience Māyā or saṃsāra. Brahman is ever free from any kind of bondage.

Since Brahman is one, there is no second, hence it is undivided. Even during creation, Brahman is not divided as creation is accepted only as vyavahārika satya under ignorance and not under Pārmārthika satya. Saṃsāra is mithyā. Mithyā is that which is neither real nor unreal meaning it is experienced in day-to-day life and is said to be unborn but it ends in the non-dual state of Jñāna. Due to the absence of māyā in the nirvikapla samādhi this anirvachaniya anādi (inexplainable, unborn) māyā is not considered as ‘real’. As per Bhagavad Gītā (BG 2.16) truth has no nonexistence while untruth has no existence. Ādi Śankara says all that is in-between i.e. appears to be true and is experienced in day-to-day life is mithyā. Jagat is mithyā is reiterated in Nirālambopaniṣat 28 and Yogashikhā Upanishad 4.4. Please refer to Mithyā on the website ‘Understanding Advaita’. Two levels of truth can also be found on the same page after article on ‘mithyā’.

Note:

A thing can be defined in three ways:

1. By distinguishing it from others (Vyavartaka Lakshana);

2. By pointing out its apparent attributes (Tatastha Lakshana); and

3. By describing its essential nature (Svrupa Lakshana).

For example a particular house may be defined:

1. It is to the north of another house.

2. That is the house wherein the crow is just perching on.

3. That is the house which has four storeys.

Similarly the Self or Brahman or Atman may be described as:

1. The Atman is distinct from Anatman (not-self) (Vyavartaka Lakshana).

2. The Atman is the seeming substratum of the phenomenal universe (Tatastha Lakshana).

3. Atman is essentially Satchidananda (Svarupa Lakshana).

Atman can again be described in another manner:

1. Atman can be defined as –

a. (a) Atman is distinct from the three bodies (gross, subtle and causal).

b. (b) Atman is distinct from the Pancha Koshas or five sheaths, viz., Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya (Vyavartaka Lakshana).

2. Atman is the seeming witness of the three states, viz,, waking state, dreaming state and deep sleep state.

3. Atman is essentially Satchidananda.

Source: https://www.sivanandaonline.org/?cmd=displaysection&section_id=745

Let’s again have a look at the translation of this sloka -

Translation:

260. That Brahman which is free from differentiation, which is never non-existent i.e. its existence cannot be discarded, that which is unmoving or is unmovable like an ocean without waves, which is ever free, which is of undivided form – You are that Brahman – contemplate as such in your antaḥkaraṇa (mind).

Contemplation:

Brahman is non-dual and so free from any kind of differentiation. Brahman is always present. It cannot be negated and is of the nature of sat-chit-ānanda. It is free from fear and sorrow. Brahman is immovable as it is present everywhere like infinite ocean without waves it is calm, it is peaceful. Brahman is ever free from Māyā and duality and so it is always undivided. Brahman is ever free from any kind of bondage. Brahman is ever free infinite undivided consciousness. I am that Brahman.

I am non-dual, of the nature of sat-chit-ānanda. I am immovable, and omnipresent. Everything lies inside me all thoughts and emotions lie inside me. All the mental creation, the inner mental world lies inside me. I, the Ātman, am the subtlest and so is spread everywhere (vyāpta), inside everything (sūkshma). I am also infinite and so everything is inside me. I am ever free. I am undivided consciousness. I am Brahman.

Whatever I see or experience, the inner mental world, it is inside my mind and mind is inside the infinite Brahman. I am the witness of mind. I am Ātman. This Ātman is not different from Brahman. I am Brahman. I am Brahman. Aham Brahmāsmi. I am Brahman. I AM. I am existence. I AM.

Sloka 261

एकमेव सदनेककारणं

कारणान्तरनिरास्यकारणम् ।

कार्यकारणविलक्षणं स्वयं

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६१॥

ekameva sadanekakāraṇaṃ

kāraṇāntaranirāsyakāraṇam |

kāryakāraṇavilakṣaṇaṃ svayaṃ

brahma tattvamasi bhāvayātmani || 261 ||

261. That which itself being one yet is the cause of multiplicity, that which is ultimate cause of all but is itself devoid of any cause; it is distinct from cause and effect as it exists by itself, you are that Brahman – contemplate on this in the depths of your mind.

Simple Explanation:

Brahman is one, yet it is the cause of multiplicity i.e. creation of universe which has multiplicity. Brahman is the cause of all but it itself does not have any cause i.e. it is unborn (not created, it exists in past, present and future). Brahman is distinct from cause-effect relationship as it is not involved in the process or karma of creation-preservation-dissolution as these acts are superimposed upon it and are only true from standpoint of vyavahārika satya (empirical reality) and not pārmārthika satya (absolute reality). Brahman exists by itself i.e. is independent and does not depends upon māyā for its existence. You are that Brahman O disciple. Contemplate as such in the depth of your mind as ‘I am Brahman’.

Contemplation:

Brahman is one without second, yet it is the substratum of entire universe. It is its cause. Hence this world is not as important as its source. In my seeking about myself - ‘Who Am I’, the world is not important but it’s cause Brahman. This Brahman exists independently and so it can exist without the saṃsāra or jagat. I must focus on this Brahman which is the cause of all.

Since this phenomenal world is superimposed upon Brahman, creation is not real, not eternal. It will end its existence in its source, Brahman. Brahman is free from cause-effect relationship hence it cannot be blamed for whatever is happening to me. I alone am responsible for whatever situation I am; no one can change it and so no one can help me on the path of sādhanā except Brahman and my Gurudev who is the personified form of Brahman itself. I will contemplate on this Brahman which is not different from ‘I’. ‘I am Brahman’. This ‘I’ is neither body, nor mind, nor intellect. It is neither Jīva, it is Brahman, pure consciousness which is infinite and causeless. I am that Brahman. I am Brahman. I am Existence. I AM.

(Just be aware of whatever is going on in nididhyāsana. A matured mind will turn inwards towards its source and merge in it, the thoughtless state.)

Sloka 262

निर्विकल्पकमनल्पमक्षरं

यत्क्षराक्षरविलक्षणं परम् ।

नित्यमव्ययसुखं निरञ्जनं

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६२॥

nirvikalpakamanalpamakṣaraṃ

yatkṣarākṣaravilakṣaṇaṃ param |

nityamavyayasukhaṃ nirañjanaṃ

brahma tattvamasi bhāvayātmani || 262 ||

nirvikalpa, निर्विकल्प = in which there are no vikalpa i.e. thoughts.

analpam, अनल्पम = which is not finite (alpa, अल्प = limited) i.e. one that is infinite.

262. That which is beyond thoughts (nirvikalpa, निर्विकल्प) i.e. non-dual, infinite (analpam, अनल्पम), that which is beyond and higher than kshara क्षर (perishable world) and akshara अक्षर (imperishable = māyā or jīva), that is eternal, indivisible and untainted Bliss; taintless, devoid of darkness (of ajñāna – ignorance), you are that Brahman – contemplate as such in the depths of your mind.

Simple Explanation:

There are no thoughts in Brahman. It is beyond mind. It is non-dual and infinite and is beyond the saṃsāra and māyā. It is neither Jīva who is assumes doership and so undergoes constant transmigration. It is eternal and indivisible. It is of the nature of constant Bliss as it is non-dual and so it is free from sorrow and fear. Bliss of Brahman is not vishayānanda which is the happiness or pleasure derived from gaining material objects or from the company of any person. Bliss is the inherent nature, it is nijānanda – ānanda experienced as a result of detachment from non-Self.

Since Brahman is knowledge itself, there cannot be any ignorance (avidyā) in it, as it is the knowledge itself, it is the source of everything. One cannot experience darkness if one moves closer to the Sun. Darkness is not the nature of Sun, giving light is the nature of Sun. You cannot imagine Sun without sunrays. Similarly, Brahman is Prakāshavat or like Prakash (of the nature of light). Just like light has the quality of revealing knowledge while darkness hides the object, similarly, it is this consciousness which is responsible for revealing worldly knowledge and knowledge of Self.

Brahman is knowledge itself, it is pure consciousness. You are that Brahman – meditate as such in the depths of your mind.

Contemplation:

There are no thoughts in Brahman as it is beyond mind. I will not get involved in any kinds of thoughts that this mind is generating to distract me and drag me into saṃsāra. I am not thoughts or emotions. I will also not get involved in the outer world and the inner mental world. It is the mind that erects the inner world during meditation. Since I am not a doer, but a witness, I am not Jīva and so I am infinite.

Brahman is non-dual and so am I. There is no fear or sorrow in me. This consciousness which is the witness (sākshi) is ‘I’. I am that Brahman which is knowledge itself. It is due to the consciousness that everything gets illuminated like light illuminates objects by removing darkness. I am pure consciousness, and it is due to this consciousness which is responsible for illuminating the mind and intellect who are responsible for any experience. It is the source of power of mind and intellect. Everything merges in this consciousness. This consciousness never dies, it cannot be negated, it is never absent at any point of time. It is non-dual, I am non-dual, I am infinite. I am Ātman. This Ātman is Brahman. I am Brahman. Aham Brahmāsmi. I am Brahman. I am Existence. I AM.

Sloka 263

यद्विभाति सदनेकधा भ्रमा-

न्नामरूपगुणविक्रियात्मना ।

हेमवत्स्वयमविक्रियं सदा

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६३॥

yadvibhāti sadanekadhā bhramān

nāmarūpaguṇavikriyātmanā |

hemavatsvayamavikriyaṃ sadā

brahma tattvamasi bhāvayātmani || 263 ||

263. That which is one reality, but appears as many assuming name, form, quality and action as a part of changing nature; yet it itself remains unchanged like gold [appearing as many in various ornaments like bracelets, earrings, etc] – know this to be the Brahman. You are that Brahman – contemplate as such in the depths of your mind.

Simple Explanation:

Brahman is one [and only reality], yet it appears to have undergone modifications and assuming different names, forms, qualities and actions. Brahman is changeless like gold is always present as the material in gold bracelets, earrings, etc. Jewelry made up of pure gold though they look different due to different shapes like bracelets, earrings, but in reality, it is gold only. Similarly, Brahman though appearing as many and assuming many different characteristics appears to be having different names and forms and looks like it has undergone transformation under the influence of Māyā, still it is Brahman only as the modifications and assuming of different qualities, names and forms and their characteristics are nothing but superimposition on formless, changeless Brahman and are true only from empirical viewpoint i.e., it is within Vyavahārika Satya. From absolute standpoint i.e., from Pārmārthika Satya, Brahman never undergoes any kind of modification, never it assumes any qualities (guṇa-s of māyā) nor does it assume any properties of any material. From the standpoint of Pārmārthika Satya, Brahman was, is and always will be formless (Nirākāra), changeless and attributeless (without qualities i.e. Nirguṇa). I am that Nirguṇa Nirākāra Brahman – Meditate as such in the depths of your mind.

Contemplation:

Brahman is one without a second. It is the substratum of entire universe. Even though right now in nididhyāsana (contemplation), whatever world I am seeing and experiencing appears to be the modification of Brahman, it is not real. This world is a reflection of the external world that I experience in daily life. Both waking and dream state, and the inner mental world that I experience are not present together, if one is present other two are absent. Similarly, everything is absent in deep sleep too. All these states are not eternal and so not real. Brahman is unaffected by them just like whatever is projected on a cinema screen never in reality changes the screen be it a rainy scene or a bloody scene, once the projector is switched off, there is no trace of rain or blood on the screen. Screen is the Brahman, and the projector is the mind. I am that Brahman. Just like Golden jewelry like bracelet can be remelted and created in new shape like earring, but the constant thing in both is always Gold, the raw material. It is gold that is appearing as bracelets, earrings, etc. Anything created of Gold has Gold in it, or it is Gold but perceived in different names and forms. Similarly, I must focus on and be aware of the substratum upon which this mind projector is projecting inner mental world or different scenes. Just like Gold is the essence, the substratum of all the articles made up of Gold, similarly, I will focus on Brahman and not the thoughts, emotions and inner mental world that is created and projected by mind. I am neglecting the projections, the shapes, thoughts and emotions by being their witness and being aware of Brahman, their substratum. No thoughts or emotions or inner mental has strength to pull me in it and make me involve in the scene. I am one without a second, I am nirguṇa and nirākāra, I am one without a second. I am that changeless Brahman and not the ever-changing thoughts and scenes that I am seeing right now. I am witness. I am that Brahman. The witness is pure consciousness, it is neither mind, nor intellect nor Jīva. I am Ātman, the one without second. Ātman is infinite and it cannot be many. There is only one Ātman. This Ātman is Brahman. I am Brahman. In me there is absence of any kind of movement or inner mental creation. There are no Guṇa-s in me. I am Nirguṇa Nirākāra Brahman, I am Nirguṇa Nirākāra Brahman. I am pure existence, one without a second. Only I exist and nothing else. I am Brahman. I am existence. I AM.

Sloka 264

यच्चकास्त्यनपरं परात्परं

प्रत्यगेकरसमात्मलक्षणम् ।

सत्यचित्सुखमनन्तमव्ययं

ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६४॥

yaccakāstyanaparaṃ parātparaṃ

pratyagekarasamātmalakṣaṇam |

satyacitsukhamanantamavyayaṃ

brahma tattvamasi bhāvayātmani || 263 ||

264. That Brahman beyond which there is nothing, which is superior than the supreme, that which is Pratyagātmā, the inner most Self, and is of non-dual nature, that which is known as the Ātman of all, the Sat-Chit-Ānanda svarūpa, infinite and which does not undergo any change i.e. the changeless one, that which shines above Māyā [by itself] and shines every other thing [as is source] – You are that Brahman – contemplate as such in the depths of your mind.

Simple Explanation:

That Brahman with is beyond cause and effect and so nothing is beyond it. It is superior then the supreme. Āchārya says this ‘supreme’ tattva is Hiraṇyagarbha. Hiraṇyagarbha is the collection of entire Jīva-s. Upon dissolution, Brahmājī enters into the formless state and pulls all Jīva-s within itself. Then during the new creation this Hiraṇyagarbha opens up thus releasing all the Jīva-s who incarnate in various bodies and complete their spiritual journey until they realise their true non-dual nature and merge back into Brahman. Brahman is beyond Hiraṇyagharbha indicates Brahman is beyond creation and is it uncreated. It is beyond Jīva-s. It exists at all times. The word ‘superior tattva’ can also be taken as ‘beyond ajñāna’. Here ajñāna indicates the world we leave in or Māyā. Brahman is beyond Māyā. It is the inner most Self known as Pratyagātmā which resides in the heart of all beings (as all Jīva-s are inside it. Brahman exists by itself even after dissolution). It is of the nature of Sat-Chit-Ānanda. This Brahman shines everything as it is their source of everything but nothing shines or illuminates or powers it or reveals it as there is no other source of Brahman. Brahman is Self-effulgent. It is consciousness itself, it is knowledge itself. Brahman is beyond Māyā and only Brahman can reveal itself – You are that Brahman – contemplate as such in the depths of your mind.

Contemplation:

I am that Brahman which is beyond creation, beyond Māyā and is in itself causeless. Nothing including Māyā illuminates it. Mind does not illuminates it. In fact whatever we see is projected by mind, but who makes this gross mind Chetana or active so that it can project in meditation? Who gives the power to the mind to become active. What is its source? It is the Brahman. I am that Brahman. I am that Brahman which resides in the hearts of everyone, as Pratyagātmā, the inner most Self. It is not Jīva, it is subtler than Jīva. All Jīva-s exist in me. I am not doer. I am free from karma and its fruits. I am not a Jīva. I am eternal, infinite Brahman, I am the substratum of entire universe. I am the inner most Self which illuminates all including mind. Brahman is the source from where mind gets its power, Brahman is the source of mind and intellect. This mind will calm down and merge in its source, the Brahman. I am that Brahman, I am that Brahman the witness of all, non-dual; I am infinite, there is no movement in me, I am present everywhere. I am presence. I am existence. I am the truth. I am Brahman, Aham Brahmāsmi, Aham Brahmāsmi, Aham, I AM …

Sloka 265 – Phala Shruti

उक्तमर्थमिममात्मनि स्वयं

भावयेत्प्रथितयुक्तिभिर्धिया ।

संशयादिरहितं कराम्बुवत्

तेन तत्त्वनिगमो भविष्यति ॥ २६४ ॥

uktamarthamimamātmani svayaṃ

bhāvayetprathitayuktibhirdhiyā |

saṃśayādirahitaṃ karāmbuvat

tena tattvanigamo bhaviṣyati || 264 ||

264. On the Truth, inculcated above [in earlier slokas], one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.

Notes: Inculcated above—in the ten preceding Slokas.

Recognized arguments—that are in harmony with the Vedas.

Simple Explanation:

264. A disciple must meditate in his mind (antaḥkaraṇa) on the truth taught above by his Guru, through the intellect with proper reasoning as explained in the śāstra-s (shastras). By that means, of proper reasoning, one will realise the truth free from any doubt like [clear] water in one’s palm meaning the knowledge of Self, which is the truth will be clearly and easily realised by direct experience.

Notes:

It is a tradition to give the fruits at the end of any instruction or stuti as it encourages sincere seeker to practice Brahma – Bhāvanā diligently

Thus ends the series of sloka-s relating to Brahma – Bhāvanā.

Next few sloka-s 266-268 in brief following by in-depth explanation of the process

In the next sloka 266, Guru gives instruction to contemplate on Brahman and implies that once you (the disciple) becomes a Jñānī, he always remains a Jñānī. So he asks disciple to stay firmly established in your own Self, Brahman and remain forever firmly established in it. In sloka 267, Guru says that one who is firmly established in Brahman, the connection with the body drops and consciousness does not return back to the body. This statement has two meanings. First is that after one is Self Realised, one stays in this state for some time and then the connection with the body drops completely and there is no return in the body again. One remains merged in Brahman and permanently loses its individual identity. The second meaning that is inferred is that such a Jñānī never feels attached to the body again and the ego dies completely. However, in order to retain the body for some divine purpose, a pseudo ego is created which loosely binds consciousness with the body in order for body to function. In other words, the attachment with the body does not happen.

Maharshi Patānjalī‘s Aṣṭānga Yoga – Last four steps

The next sloka 268 is very important. There is a confusion among sādhaka-s especially those following Patānjalī’s Aṣṭānga Yoga (yoga with eight parts), that after one attains Samādhi, the state is permanent. A Yogī believes that the last four steps of Yoga – Pratyāhāra (vairāgya, dispassion in samsāra), Dhāraṇā, Dhyāna, and Samādhi. Let’s understand these last four steps. First one is Vairāgya meaning Dispassion in Samsāra. Dispassion makes the mind introvert as it is no more interested in the worldly matters. So, the concentration on Paramātmā (Paramatman) becomes easy as mind does not get distracted in external or internal stimuli or sensations. Concentration on Paramātmā or Īśvara is easily achieved. This state is known as ‘Dhāraṇā’. To retain means to hold on to meaning ‘Dhāraṇa’ (धारण) and the state is known as ‘Dhāraṇā’ (Dhaaranaa, धारणा). As a result of concentration (Dhāraṇā), one enters into the state of Dhyāna prolonged concentration. This state of concentration is like a flickerless flame of Dīyā (lamp). There is no distraction of any kind. Yogī finally enters Samādhi which is Blissful, breathless, pulseless, non-dual state. This state is beyond concentration as there is no object to concentrate upon. The object and subject merge. What remains is pure consciousness. This is the last state up to which consciousness can go. The process of being a witness or observer dissolves into oneness. If I hold on to a pen in my hand in front of my eyes, I can say that pen is object of observation and I am the Observer. Now remove the pen. What remains is just you, the observer, but an observer is a relative term. One is called an observer as one observes something. But when there is nothing to observe then who sees whom? There is only one thing – You. This ‘I’ is nothing but pure consciousness. It is the best that one can imagine or even logically arrive at the conclusion. One can go no more further than this state of non-duality. It is the state of peace and existence.

Note: It is Dhyāna that is translated into Meditation. Dhyāna is Meditation. However, the word meditation is used quite broadly. Here the Dhāraṇa and Dhyāna can be on Sākāra or Nirākāra Īśvara (Īshvara). Dhāraṇā can be also done on a flame of candle and one can achieve one-pointed focus without any distraction. However, this must be done in under the guidance of a Yogī who has already practised this discipline. This exercise i.e. candle gazing helps increase concentration but it cannot be practised for long time while gazing on the form of Īśvara (Īshvara) either to an external image or internal mental image is very fruitful.

Pratyāhāra is achieved if there is Dhāraṇā and Dhāraṇā is achieved perfectly if there is Pratyāhāra (vairāgya , dispassion in worldly matters). Usually, mind gets distracted in the worldly thoughts, on unfinished issues. However, if there is dispassion for worldly issues, then Dhāraṇā becomes very easy. In simple words concentration is achieved. So, developing Vairāgya has to be developed in the beginning. It also helps in Yama and Niyama (Inner purification and discipline). In order to discipline the mind, vairāgya is important and so Advaita stresses on it from the beginning of one’s spiritual journey.

Refutation of Śunya vāda - Zero state of nothingness

If one argues that one can go one step further by saying that beyond one there is zero, nothingness. This state is the zero state i.e. śunya sthiti, then this argument is refuted by stating the fact that one cannot, in any case, negate oneself. The first person ‘I’ always exists. This is the experience of Jñānī-s too. Who says that the state is zero or nothingness? Who is experiencing this śunya sthiti or Śunya avasthā (zero state)? The experiencer of this Śunya avasthā is the truth, it is the first person, ‘I’ which is eternal Brahman and not the zero state itself. The zero state or the experience of śunya avasthā is in fact a step lower as one is experiences this zero state. Just like when one is experiencing oneness with all creation, then one is still ‘experiencing’. The observer remains and so there has to be something that can be observed or experienced. It can be argued upon experience that the śunya avasthā (zero state) is the absence of Māyā and the entire creation. It denotes absence of all your bodies, mind, intellect and ego. It is not absence of your very own Self. It is not negation of ‘I’ the first person. Brahman, the first tattva (entity) simply cannot be negated. The experiencer of Zero state is you, Brahman. Non-dual state is the final state there is nothing beyond it as it is stated in our śāstra-s (shastra-s) and experienced by Jñānī-s too that there is nothing beyond it. There is no creation, but there is always you, and you are that Brahman. So the Ātman is not nothingness, neither it is nonexistence. Ātman exists, it is eternal and non-dual.

Now, let us come back to the topic.

Misconception of a Yogī

Yogī-s believe that once one enters into the Blissful state of Samādhi, there is no returning back. So, the moment one enters into Samādhi for the very first time this state is permanent. This presupposition is due to the belief that until the state of Dhyāna i.e. Pratyāhāra (vairāgya), Dhāraṇā and Dhyāna the steps gets repeated many times until the mind is completely empty. There are no dissatisfied desires left to be burnt out, to be uprooted. There is no mind without thoughts and desires and there is no trace of ego left. Without mind there cannot be ego and if there is no ego, then there is no mind. Mind of Jñānī is consciousness itself, it is Brahman says Sri Ramana Maharshi. So, during intense sādhanā, there comes a state when a Yogī can no longer is able to retain the state of concentration, Dhyāna is not possible, this results in the weaking of Dhāraṇā too as the mind again starts to creates various objects as the old dis-satisfied desires become active (which were until now dormant) and so a Yogī has to stay detached by Vairāgya. By the power of detachment, desires fade away, they dissolve and Dhāraṇā (concentration) is again achieved and soon it becomes flickerless turning into Dhyāna. After sometime, another desire or thoughts activates the mind and the retention is broken and the cycle continues. After years of intense Tapas, finally a moment comes when there is no more desire to be uprooted. There are no more thoughts. Mind is completely empty. Now, the mind merges back into it source. This merging back into its source is known as ‘Yoga’. It is explained (for the sake of convenience) as the union of Ātman and Paramātmā or merging of Jīva into Brahman. Once this state is achieved, the mind never arises its head again, never. So this state, once achieved, is permanent and there is no returning back.

Clearing the misconception

In order to clear this misconception, our Āchārya Ādi Śankara Bhagavapāda, out of compassion, has cleared this misconception in this prakaraṇa grantha speaking through his own direct experience with utmost clarity. In simple words Ādi Śankara implies that all four steps are repeated i.e a sādhaka enters into samādhi but cannot remain in this state for long as mind is not destroyed. In the words of Sri Ramana Maharshi, there is mano-laya (resting of mind in Brahman) and not mano–nāśa (destruction of mind). A mind that is sleeping / resting can awaken as it is not destroyed. So from Vairāgya to Samādhi all steps are repeated again and again and a time comes when there is nothing that is left to be emptied. The mind is finally destroyed and so what remains is only you, the Ātman which is none other than Brahman. Ādi Sankara says, even after Ātman is known (by experience and through knowledge of śāstra-s), the past impressions are very strong and so one must make strong effort to completely turn inwards and by wholly abiding in the non-dual state.

Pure Advaita Path

Stating independently without taking into the Aṣṭāngā Yoga into account, in pure advaita path, first, one knows Ātman through śāstra-s and explanation given by Guru. Next, he disciple practices reasoning i.e. nididhyāsana and starts to have glimpses of Samādhi but cannot stay in it. Such person still has to practice reasoning i.e. nididhyāsana and finally after repeated attempts a Jñānī firmly and permanently abides in Self.

In Pure Advaita path, one has to note that if there is Strong Vairāgya there is perfect detachment. Sri Ramana Maharshi says that, thoughts arise in Sahasrāra and subside in Sahasrāra and you are completely detached from this process. With strong vairāgya one can remain witness even to one’s own thoughts. For an advanced sādhaka, the process of nididhyāsana or changing any mantra or chanting OM is different which is not discussed here.

Since this explanation was very important, it is added to the sloka-s of Brahman Bhāvanā.

Later sloka-s further gives direction on how to avoid being trapped in samsāra. They are said with the word of caution, as Ādi Śankara wishes that the disciple should not be over confident and start to be careless and procrastinate. Sloka-s 252-255, which are sloka-s before the sloka-s instructing Brahma Bhāvanā, may be studied, they teach disciple discrimination between real, unreal and mithyā. Still earlier sloka-s 239-251 when understood with commentary explain us how non-duality between Ātman and Brahman is established in Mahāvākya ‘You are That’ (Tat Tvam Asi) by applying Jahad-ajahad-lakshaṇa. It is in this sloka-s that Jīva – Brahman aikya (Jīva and Brahman are one is established). Ātman and Jīva are different. Ātman or Ātmā is one and is omnipresent, it is the ‘I’ our very own real Self, it is not a doer but witness. Jīva-s are many and a Jīva assumes doership of karma and so is the enjoyer of fruits of karma. A jīva has limited knowledge and is not omnipresent. Jīva as per advaita is only a bhāva or a filing and not a real thing. While meditating, it is experienced that one is witness to all. Even after meditation advanced sādhaka experience detachment and experience that one is witness and not the doer. In this way the doership is eliminated.

Jahad – ajahad lakshaṇa / Bhāga – tyāga lakshaṇa

Jahad – ajahad lakshaṇa (जहद-अजहद-लक्षण) is popularly known as Bhāga – tyāga lakshaṇa (भाग-त्याग-लक्षण) means to accept one part and reject the other part. ‘Bhāga’ (भाग) means ‘part’

Īśvara / Īshvara is Brahman + Vidyā Māyā – Is omnipresent and controller of universe.

Jīva = Brahman + Avidyā Māyā – Is not omnipresent and assumes doership.

If we remove the Vidyā Māyā from Īśvara and avidyā Māyā from Jīva, what is left is Brahman. Why Māyā is to be rejected? Because it is Upādhi (attribute) which has its own Guṇa-s which bring dośa (dosha) defect. Hence Māyā (both Vidyā and Avidyā) are to be rejected from the point of view of nididhyāsana.

In this context of Bhāga – tyāga lakshaṇa ‘Tat Tvam Asi’ (तत् त्वम् असि) is to be understood. It translated into ‘That You Are’ means ‘That [Brahman] you are’ or in simple words ‘You are that Brahman’. The word ‘Asi’ (असि) indicates union of the two – Brahman and ‘I’ or Atman. How is Brahman and Ātman same? Apply Bhāga – tyāga lakshaṇa. (Refer sloka 249 and 250-251 with commentary of Āchārya Chandraśekhara Bhāratī of Sringeri.

Note: As far as worldly matters are concerned and until one is still bound, māyā needs to be respected in order for proper functioning of society and dealing with relationships. Advaita is therefore more suitable for a sanyāsī or a renunciate. A householder may practice advaita but it is very rare and has to be practiced under the guidance of a competent guru. Hence Panchāyatna Pūjā is prescribed worshipping of Five forms of Īśvara – Gaṇeśa, Śiva, Śakti, Sūrya and Viṣṇu

Now, the sloka-s 266-268 with translation are given. No detailed explanation is given as attempt is made to explain the whole process up to Samādhi in detail.

Sloka-s 266, 267 and 268

(छंद उपजाति)

स्वं बोधमात्रं परिशुद्धतत्त्वं var सम्बोधमात्रं

विज्ञाय सङ्घे नृपवच्च सैन्ये ।

तदात्मनैवात्मनि सर्वदा स्थितो var तदाश्रयः स्वात्मनि

विलापय ब्रह्मणि दृश्यजातम् var विश्वजातम् ॥ २६६॥

(Chhanda Upajāti)

svaṃ bodhamātraṃ pariśuddhatattvaṃ var sambodhamātraṃ

vijñāya saṅghe nṛpavacca sainye .

tadātmanaivātmani sarvadā sthito var tadāśrayaḥ svātmani

vilāpaya brahmaṇi dṛśyajātam var viśvajātam || 265 ||

265. Like a king in the center of Amry, know yourself to be in the middle of assemblage [of body, sense organs, ahaṃkāra, form, panchakosha-s, panchamahābhūta-s, etc], know yourself as pure intelligence, Self effulgent, free from ignorance and its effects, be ever established in your own Self, merge everything that is seen (the entire universe and inner mental world) in Brahman.

(छंद उपजाति)

बुद्धौ गुहायां सदसद्विलक्षणं

ब्रह्मास्ति सत्यं परमद्वितीयम् ।

तदात्मना योऽत्र वसेद्गुहायां

पुनर्न तस्याङ्गगुहाप्रवेशः ॥ २६७॥

(Chhanda Upajāti)

buddhau guhāyāṃ sadasadvilakṣaṇaṃ

brahmāsti satyaṃ paramadvitīyam .

tadātmanā yo'tra vasedguhāyāṃ

punarna tasyāṅgaguhāpraveśaḥ || 267 ||

267. In the cave of Buddhi, there is non-dual Brahman distinct from Sat and Asat (truth and untruth), the ultimate truth. For the one who realizes that Brahman as his own Self (Ātman), lives in this cave as that Brahman (Ātman), there is no more entry for him in the cave of body.

Explanation:

Distinct from Sat and Asat – Sat is truth and Asat is untruth

It could mean – perceivable and non-perceivable, gross and subtle or beyond duality. The truth here is empirical truth and not absolute truth. By saying Sat and Asat in pair, duality is indicated

Cave: Cave is just an analogy. It means of being in the core or heart. Cave is also the prison of five sheaths (panchakosha-s, annamaya, prāṇmaya, etc)

No more entry in the cave of body: No return on consciousness back into the prison of physical body or it could mean no more entry in mother’s womb indicating no more rebirth – freedom from cycle of birth and death – attain mukti. In first case after staying instate of Self Realisation, consciousness never returns back to body and so the body drops permanently. In second case, it indicates Jīvana mukti.

Here the instruction ends. Next series of sloka-s explain that destruction of (vāsanā s) desires / impressions is moksha. Only one sloka is presented here as it is relevant as it talks about Jñānī still having residue of ahaṃkāra (ego) and still has not got rid of assumption of doership. For this to happen, one must be vigilant and stay detached so as to let the desires and ego burn until nothing remains. The meditation is quite effortless in this case as one already knows by experience that one is infinite and not the body or mind or ego.

(छंद मंदाक्रांता)

ज्ञाते वस्तुन्यपि बलवती वासनाऽनादिरेषा

कर्ता भोक्ताप्यहमिति दृढा याऽस्य संसारहेतुः ।

प्रत्यग्दृष्ट्याऽऽत्मनि निवसता सापनेया प्रयत्ना-

न्मुक्तिं प्राहुस्तदिह मुनयो वासनातानवं यत् ॥ २६८॥

(Chhanda Mandākrāntā)

jñāte vastunyapi balavatī vāsanā'nādireṣā

kartā bhoktāpyahamiti dṛḍhā yā'sya saṃsārahetuḥ .

pratyagdṛṣṭyā''tmani nivasatā sāpaneyā prayatnā-

nmuktiṃ prāhustadiha munayo vāsanātānavaṃ yat || 268 ||

268. Even after Ātman is known [by direct experience], these vāsanā-s (desires / impressions) like I am the doer (kartā), I am enjoyer (Bhoktā), etc [and ego] which are cultivated since anādi kāla (very long time, infinite time) still remains strong in one’s mind which are the cause of samsāra and so by constantly staying in the state of Jñāna (pratyak dṛṣṭi) with conscious effort [of being aware i.e. being completely detached]. The wise muni-s (sages) say - one must renounce (let go) all vāsanā-s (desires) as destruction / renunciation of desires is nothing but mukti (liberation).

Explanation: After attaining the state of Jñāna, the journey is not complete. It is mano laya and not mano nāśa (nasha) meaning the mind becomes dormant but is not destroyed. Mind is nothing but collection of thoughts, emotions and dis-satisfied desires. Hence when desires are renounced i.e. they are uprooted then the mind becomes empty. One the other hand a Jñānī does not let any new thoughts or desires to enter into the mind. So the mind is completely destroyed. When one attains this state, wise sages say this to be mukti and one becomes a Jīvana mukta. Now there is no more need to meditate to ‘enter’ into Samādhi. Samadhi is your natural state.

For many the life journey ends here and after staying in this blissful state for some time, one permanently drops the body while in other cases if the consciousness comes down to dual plane, then the mind arises again, but this mind experiences Brahman everywhere. There is a small pseudo ego necessary to keep a loose connection / bonding with physical body, else body will not survive without consciousness. Wise also say that after one becomes Jīvana mukta and attains sahaja Samādhi, the prārabhdha (pre-determined destiny) with which one is born does not get destroyed as it is the fruit of karma already in action and so until the prārabhdha exhaust. No new karma is added to Jñānī and whatever karma he does is done with nishkāma bhāva or also akarma bhāva. After this Prārabhdha is exhausted, the body drops and there is no rebirth. So it is said that for a Jñānī there is no death and present birth is his last birth. In Ātma bodha it is said that all three karma-s are destroyed indicating even Prārabhdha too is destroyed and so one is free to quit the body if one wishes too. The first opinion is the popular one as it explains why Jñānī-s fall sick and undergo suffering, whereas with the power of Yoga it is possible to leave the body too. Whatever may be the case, there is no difference in the state of Jñāna while living in body or after dropping the body says Sri Ramana Maharshi.

Thus ends one’s life’s journey, free from cycle of rebirths.

|| Hari OM Tat Sat ||

Sources:

[1] Vivek Chudamani – Gujarati Translation by Swami Tadrupanand, pages 441-458. Google Drive Link | Archive.org Part 1 | 2 | 3 | 4 - – Has word by word translation and commentary in Gujarati.

Note: In Archive.org: Part 1: Title Page Missing, Part 2, Page 405 cross and 406 missing. All three have been added in the google drive. File size has been reduced.

[2] Vivek Chudamani – English Translation of commentary by Śrī Chandraśekhara Bhāratī of Sṛṇgeri Matha (Sringeri Matha) – Pages 269-278. Has English Translation of main slokas and English Translation of Sringeri Sankarāchārya by P. Sankaranarayanan, Published by Bharatiya Vidya Bhavan.

[3] Vivek Chudamani – Hindi Translation by Gita Press, Pages 71-74 (pages in pdf file 68-71)

[4] Vivek Chudamani by Swami Madhavananda of Advaita Ashram – English Translation, Pages 115-119 (pages in pdf file 120-124)

[5] Vivek Chudamani by Swami Madhavananda of Advaita Ashram on Wisdomlib (FULL list of slokas), from Sloka 254 – English Translation. Has transliteration in IAST of slokas in English.

[6] Vivek Chudamani on Shlokam.org (FULL – has transliteration in IAST of slokas in English) (slokas 254-266)

[7] Reflections by Swami Gurubhaktananda of Chinmaya mission on Vivek Chudamani (has word by word translation. See part four titled ‘11.4 Part 4 Nididhyasa - The Theory’ for relevant slokas. Page NO # 35 on pdf file). Last sloka 268 is in the fifth part. Other reflections of Swami Gurubhaktananda - unique precise translation.

[8] Vivek Chudamani in Sanskrit on sanskritdocuments.org (PDF, html – sanskrit slokas are copied from this page due to its credibility, Full list – search vivekachUDAmaNiH)

|| Hari OM Tat Sat ||

Swami Swaroopananda Saraswati, Shankaracharya of Jyotir Peetam and Sharada Peetam, Dvarka Peetham attained Mahasamadhi on 11-Sep-2022

2022-09-11T22:22:00.010+05:30

|| Hari OM ||

Swami Swaroopananda Saraswati, Shankaracharya of Jyotir Peetam and Sharada Peetam, Dvarka Peetham attained Mahasamadhi on 11-Sep-2022.

Swami Swaroopananda Saraswati (02-Sep-1924 - 11-Sep-2022)

(Shankaracharya from 1981 - 2022)

Born as Pothiram Upadhyay, he left his home in search of truth at the tender age of nine. He studied shastras at Kashi from Dharma Sanrat Swami Karpatri ji Maharaj. Swami Karpatraji Maharaj was respected by Saints of all Sampradayas, and as a worthy contender was offered the peetham of Shankracharya, however he did not accepted it. He was involved in activism for India's freedom struggle.

Swami Brahmananda, in 1950 initiated Pothiram Upadhyay into Sanyasa. He became a Dandi Swami at the age of ninteen. A Dandi Swami is a sanyasin who holds a single stick as a symbol of belonging to the matha of Shankaracharya order). He adorned the Jyotirmath as the Sankaracharya in 1981. Though there is a dispute and court case in holding the peetham of Jyotirmatha, there is no controversy for holding the peetham of Sarada Matha, Dvarka. His installation as Shankaracharya was supported by the great Karpatri ji Maharaj. Though there are worthy contenders other than Swami Svaroopananda Saraswati, he too was considered quite capable for holding the peetham of Shankaracharya.

He along with his Guru-bhai (Brother monk), Maharshi Mahesh Yogi were initiated into the secret practice of Sri Vidya Upasana. He was considered as quite knowledgeable in all Darshan Shastras.

He was also involved in formation of Sri Rama Mandir at the birth place of Sri Rama, Ayodhya.

If I remember correctly, Swamiji meditated on a big rock for ten years. I am not aware of his other meditation practices.

He attained Mahasamadhi at the age of 99. It is planned to give Bhu Samadhi (burial, samadhi).

To address / inform the death of common people. we use the word 'Sadgati'. It means jiva travels to other dimension (world) and does not rest.

One may also write 'ascended to heaven' 'स्वर्गवास हो गया'. It implies that the Jiva is very pious and so has ascend to Svarga as a result of his merits.

For Saints and Realised Yogis / Jnanis, out of respect, we say 'attained Mahasamadhi' or 'Merged in Brahman i.e. 'Brahmalin ho gaye' 'ब्रह्मलीन हो गए'. 'Brahmalin is also the title written before very popular and respected saints like Swami Ramsukhdas ji Maharaj. Some write Brahmalin Shraddheya Swami Ramsukhdas ji Maharaj.

It means the great Yogi has attained the Supreme Brahman, indicating there is no rebirth, Free from cycle for birth and death. Or some say, 'Attained the lotus feet of Rama' or 'Attained the lotus feet of Bhagavan __'.

May Shankaracharya Swami Swaroopananda Saraswati ji attain Videha Mutki, attain the Lotus feet of Adi Shakti, Maa Amba, Shardamba and shower his blessings upon us.

Videos of Final Ceremonies

Source

आकाशात् पतितं तोयं यथागच्छति सागरम् ।

सर्वदव नमस्कारः केशवं प्रतिगच्छति ॥

ākāśāt patitaṃ toyaṃ yathāgacchati sāgaram .

sarvadava namaskāraḥ keśavaṃ pratigacchati ..

As all rains falling from the sky reach the ocean; so also the prayers to all gods ultimately get to the Lord Keshava.

(Source)

॥ ॐ श्री परमतमाने नमः ॥

॥ OM Sri Paramatmane Namah ॥

॥ हरि ॐ तत् सत् ॥

हरि ही ॐ है (साकार और निराकार है) ।

हरि / ॐ ही वह [ब्रह्म] है और वह ब्रह्म ही सत् (सत्य) है ।

॥ Hari Om Tat Sat ॥

Hari is OM, both with form and formless, Hari / OM is that [Brahman], and this Brahman is Sat (Truth)

Sri Shukadeva ji’s Last message to Maharaja Parikshit - Brahmopadesha – Srimad Bhagavat Purana BP 12.5.1-13 and BP 12.6.1-10

2022-08-19T18:58:00.001+05:30

Sri Shukadeva ji’s Last message to Maharaja Parikshit - Brahmopadesha – Srimad Bhagavat Purana BP 12.5.1-13 and BP 12.6.1-10

Published on 19-Aug-2022 | Published by Indiaspirituality Blog (Amrut)

Wishing You all a Happy Janmashtami (2022)

On the auspicious occasion of Janmashtami, pleased to publish the final teachings of Sri Shukadeva ji

The article contains three topics

1. Sri Shukadeva ji's Final Message

2. Short Narration of Curse of a Brahmin Shringi to Parikshit from Mahabharata Adi PArva Ch 40-44

3. Sole purpose of composing Bhagavata Purana

Maharaja Parikshit (Great King Parikshit or King Parikshit, the great), son of Abhimanyu, was cursed by a young Brahmana Shringi to be killed by a poisonous snake named Takshaka. He only had a week before he was going to die. In order to enlighten him, Sri Shukadeva ji gave him the Brahma Jnana in just seven days. The story of Bhagavata Purana was narrated within a week to the king and other ascetics.

The message imparted by Sri Shukadeva ji in Skanda 12, Adhyaya 5 is titled ‘Brahmopadesha’ meaning ‘Instruction on attaining Brahman i.e Self Realisation’. This was his last instruction to Maharaja Parikshit and was also his last instruction in Srimad Bhagavat Purana. He departed the place after he gave his final message to Maharaja Parikshit. Maharaja Parikshit followed the advice diligently and by his power of logical reasoning he detached himself from his physical body and merged his mind in Self, Brahman or Vasudeva. He became still, motionless and attained the breathless state of Nirvikalpa Samadhi and became free while still in his physical body. This final message of Sri Shukadeva ji, the son of Bhagavan Veda Vyasa (Badrayana) is of utmost importance.

The purport of Bhagavata Purana is indeed Kaivalya Mukti. It is declared in BP 12.13.12 by Bhagavata Purana itself. We will cover this teaching too.

श्रीशुक उवाच –
(अनुष्टुप्)
अत्रानुवर्ण्यतेऽभीक्ष्णं विश्वात्मा भगवान् हरिः । यस्य प्रसादजो ब्रह्मा रुद्रः क्रोधसमुद्‌भवः ॥ १ ॥
त्वं तु राजन् मरिष्येति पशुबुद्धिमिमां जहि । न जातः प्रागभूतोऽद्य देहवत्त्वं न नङ्‌क्ष्यसि ॥ २ ॥
न भविष्यसि भूत्वा त्वं पुत्रपौत्रादिरूपवान् । बीजाङ्‌कुरवद् देहादेः व्यतिरिक्तो यथानलः ॥ ३ ॥
स्वप्ने यथा शिरश्छेदं पञ्चत्वाद्यात्मनः स्वयम् । यस्मात्पश्यति देहस्य तत आत्मा ह्यजोऽमरः ॥ ४ ॥
घटे भिन्ने घटाकाश आकाशः स्याद् यथा पुरा । एवं देहे मृते जीवो ब्रह्म सम्पद्यते पुनः ॥ ५ ॥
मनः सृजति वै देहान् गुणान् कर्माणि चात्मनः । तन्मनः सृजते माया ततो जीवस्य संसृतिः ॥ ६ ॥

BP 12.5.1-6 - Sri Shukadeva ji says: O Parikshit! This Bhagavat Mahapurana herein every now and then extols the omnipresent Vishvatma (Atman of all) Bhagavan Sri Hari. Brahma ji and Rudra are expressions of Sri Hari. Brahma, the creator, the rajasika expression, while Rudra, the destroyer, is the tamasika expression of Sri Hari [who himself represents sattva guna as he is the preserver of the universe]. (1) O King! Now please do give up the foolish animal-like intellect [of identifying body as Jiva], [and do not think] that ‘I will die’. This body was not present before its birth and will perish i.e. will not be present after it dies, however, Atman was neither born nor will it die upon the birth and death of body. (2) Just like tree sprouts from seed and from tree seed is born which in turn sprouts into another tree, in the same way, from one physical body [of father] a son is born who in turn becomes father and gives birth to his son. In this way from one body, another body is born. However, this is not the case with Atman as it is neither born nor it dies. Just like fire is separate (distinct) from wood (its fuel), you are separate / distinct from the body. (3) Just as a person in the dream sees himself beheaded [while in reality, he is not as he is the witness of the dream incident], so also in wakefulness he sees the death of his body which is composed of five elements, etc. But as a matter of fact, Atman is neither born nor dies. [It is the witness of birth and death of body] (4) When an earthen pot is broken, it is observed that the space enclosed within the pot becomes one with outer space (akash, not air) [just as it was before the creation of pot – one unified space], however in reality it was always unified, in the same way, [after Self realization], after the [gross and subtle] bodies die, one may observe that Jiva merges in Brahman and one again attains Brahman, [however, in reality, it was always [one unified] Brahman]. [1] (5) It is the mind that creates bodies, objects of senses and karmas. This mind is created by [avidya] Maya. Hence it is the [avidya] Maya that is the cause of transmigration of Jiva in samsara. (6)

[1] The word sampadyate means, to attain to unite, to merge, to become, etc. The purport is, one feels that the once separated Jiva again becomes one with Brahman, attains Brahman, merges with Brahman, unites with Brahman. However as explained in the example of pot and space (ākāsha), after the pot if broken, it appears that the ghaṭākāsha (pot-space) again merges with mahākasha (outer space). This implies that the outer space (Brahman) was one, then after the creation of pot, it was divided into two spaces – pot-space (ghaṭākāsha) and outer-space (Mahākāsha), thus creating the two identities until the pot exists. However, the example says that this is not the case. The two spaces (pot-space and outer space) were always one. This is because the element space is untouched by the other four elements – earth, water, fire and air. Hence it interpenetrates everything gross and subtle. The more subtle the object is the more vyāpaka (spread out) it is. Since Ākāsha is the subtlest of all five elements, it is more spread out and is present undivided into the entire universe. Then the Ātma – tattva or Ātman is subtler than ākāsha and so it is always untouched by the five elements and so remains untouched by the creation. It is only the attachment with the body (composed of five elements), mind and ego that one feels separate identity until one realizes oneself as Ātman and this Ātman is Brahman, the doership remains. Thus, the doership (kartā bhāva) due to association with that which is not Ātman (mind-body-ego complex) is known as Jīva Bhāva. Once one realizes that one is not even the Jīva who transmigrates from one body to another, one detaches from all that is not-Ātman (anātmān) one realizes oneself as omnipresent, undivided, immovable Ātman and this Ātman is none other then Brahman. Since Ātman is present everywhere, it does not need to move from one place to another i.e. transmigrate from one body to another as transmigration indicates that when Jīva is present in one body, it is absent in another body or anywhere else in general. Jīva is not omnipresent and so bound by space and time. When the notion of Jīvahood (Jīva bhāva) is renounced, one realizes, it does not become, but realizes oneself or ‘I’ as omnipresent Ātman. This omnipresent Ātmā or Ātman is immovable as it is present everywhere and so does not need to move. There are many Jīvas but there is only one Ātmā / Ātman. There is only one tattva that is omnipresent and immovable and divided. It is Brahman. Hence there is Mahāvakya – ayamātma Brahman i.e. this Ātman is Brahman. As Ātman, is and was always untouched by creation. This is to be realized. This is the purport of the Upanishads and so the final teaching of Śrī Shukadeva jī (Shukadev ji).

The word punaḥ (again) is used in the sense that one may feel that Jīva merges in Brahman like drop merges in ocean. It is said for the sake of explanation, else Brahman will get divided which is not acceptable. During meditation if one chants a mantra, one realises one is infinite weightless Brahman, or by neti-neti (not-this not-this – the process of nididhāsana) one experiences oneself as infinite. One does not feel the merging of Self. It is the merging of mind or intellect, or dissolving of ego, but not ‘I’, the Self or Ātmā / Ātman. All thoughts dissolves or merges or terminates in infinite Self, its source.

स्नेहाधिष्ठानवर्त्यग्नि संयोगो यावदीयते । ततो दीपस्य दीपत्वं एवं देहकृतो भवः । रजःसत्त्वतमोवृत्त्या जायतेऽथ विनश्यति ॥ ७ ॥
न तत्रात्मा स्वयंज्योतिः यो व्यक्ताव्यक्तयोः परः । आकाश इव चाधारो ध्रुवोऽनन्तोपमस्ततः ॥ ८ ॥

ध्रुवोऽनन्तोपमस्ततः

ध्रुव-अनंत-उपमा:-ततः

druva – Ananta – upamāḥ – tataḥ

unmoving/immovable/fixed - infinite/endless/unending – comparison - that

That [Atman] is immovable (like space), infinite and [beyond] comparison

उपमा: (upamāḥ) or उपम (upama). upamāḥ = comparison, upama = highest (which may be taken as beyond comparison)

BP 12.5.7-8 - A light [of an oil-lamp] retains its characteristics [of giving light] so long as there is association of - oil, wick [soaked in oil], container (oil lamp / diya) in which oil is kept i.e. clay / metal body of oil lamp and fire. Similarly, [until there is association of] karma (oil), mind (the container of oil), the body (wick), and [its contact with] fire (consciousness, Jiva), the body is born and dies as it is trapped in samsara. The body comes into existence, sustains and dies through rajasa, sattva and tamasa gunas. (7) Atman, which is Self-luminous [1], [embodied in body does not cease to exist]. It is separate from that which is manifest and unmanifest (gross and subtle bodies), just as the akasha (space) is immovable / unchanging [in this ever changing material and subtle world], so also the Atman is immovable (dhruva), changeless, eternal, infinite (Ananta) and beyond comparison [i.e. it is one without a second.] [2] (8)

[1] Self Luminous means that which does not need any external consciousness represented by light to reveal itself. It is self revealing, self existent without any need from any external force for its own existence. Atman is consciousness which makes other jada (non-conscious tattvas and matter like mind, etc) conscious. Atman is not jada (unconscious), hence it is said to be Self-revealing or Self-Luninous which lights or gives power (Chaitanya) to other matter like mind to become active but itself does not need any external power as it is the power itself. (It is Chaitanya.)

[2] Since Ātman is Ananta (endless, infinite), it is omnipresent. Ātman is also beyond comparison.

एवमात्मानमात्मस्थम् आत्मनैवामृश प्रभो । बुद्ध्यानुमानगर्भिण्या वासुदेवानुचिन्तया ॥ ९ ॥

BP 12.5.9-13 – O great king! By logical reasoning stay immersed on the contemplation on Vasudeva and realise your true Self (Atman) abiding in your body. (9)

Musings: Using the decisive power of intellect (nishchayatimika buddhi), by the power of discrimination and detachment i.e. viveka and vairagya one must direct one’s mind to contemplate on Vāsudeva, who is the Ātman of all i.e. is Vishvātmā or antarātmā (antar-ātmā) (ref BP 12.5.1) as your own Self. Realise that your Self i.e. Ātman which is abiding in your body. The antar-ātmā is Srī Hari or Vāsudeva. It is our very own Self or Ātman. Vāsudeva is Brahman. The Jīva, indweller and controller of bodies, the doer (kartā) is not your true Self. Once the identification of oneself with mind-body-ego complex is disassociated and one becomes witness of all that is being done by mind-body-ego complex, the sense of doership or ownership of body fades away as one is no mor a doer (kartā), but a witness (sākshi). This sākshi bhāva detaches oneself from mind-body-ego and sense of doership and ownership and so from the sense of ‘I’ (individual identity) and ‘mine’ (sense of ownership, attachment towards objects and persons). Thus Jīva-bhāva is destroyed and so one realizes oneself as omnipresent Ātman.

Vāsudeva or Srī Hari is Brahman and is our true Self. Contemplation on Srī Hari or Vāsudeva as inner Self or antar-ātmā is advised as Brahman or Atman is always free from and beyond the reach of three Guṇas and so beyond māyā. In the beginning a seeker may think of himself or herself as Jīva as one may not be able to detach from doership and Jiva bhāva until, by the grace of Īshvara, one is able to detach oneself from body and experiences as infinite consciousness. Here, Vāsudeva does not mean Krishna (Kṛṣṇa) as a person holding flute, nor does Srī Hari has to be understood as caturbhuja Vishnu (Viṣṇu) holding Sudarshana chakra, mace, etc in four hands. Vāsudeva and Srī Hari is formless Brahman and is the antar-ātmā (Inner Self). Once a seeker experiences oneself as infinite Ātman, then one can directly contemplate on Ātman, one’s own Self. Until then one has to contemplate oneself as not different from Vāsudeva, the formless Brahman. This is abheda bhakti (devotion with understanding of non-difference between Ātman and Brahman) practiced with the understanding of non-difference between Self and Vāsudeva, the Brahman.

चोदितो विप्रवाक्येन न त्वां धक्ष्यति तक्षकः । मृत्यवो नोपधक्ष्यन्ति मृत्यूनां मृत्युमीश्वरम् ॥ १० ॥

मृत्युनाम् मृत्यु-ईश्वरम्

mṛityunāṁ mṛityu – Īśvaraṁ

BP 12.5.10 – Impelled by the curse of a Brahmana (Brahmin), Takshaka, the great snake, will not be able to burn you. All the causes of death cannot burn [you], the Ishvara, who is itself the death of the agents of death. (10)

Musings: Here the word used is ‘Īshvara’ / ‘Īśvara’. It means formless Vishvātmā, the Self of All beings. A Self Realised Yogi also realizes he is the Self of all beings as there is only one Ātman, not many. Hence the word ‘you’ is added after ‘All causes of death cannot burn’. This will be clear in the next sloka where the method of contemplation is taught.

The word Īshvara also means the one who has control over maya and so entire creation. It also indicates that Īshvara is not influenced by Māyā. By referring the Self as Īshvara, here it is indicated that one becomes the cause of entire creation. Ātman cannot be killed [i.e. cut into pieces by weapons like sword etc], nor can it be burned says Bhagavan in Gita BG 2.23. Ātman cannot be killed by any means as it is unborn eternal reality’.

अहं ब्रह्म परं धाम ब्रह्माहं परमं पदम् । एवं समीक्ष्य चात्मानम् आत्मन्याधाय निष्कले ॥ ११ ॥

BP 12.5.11-12 – Consider contemplating as such – ‘I am Brahman, the param-dhama (supreme Adobe). I am Brahman, the param-pada (highest state)’. Thus realise yourself to be the [Supreme] Ātman and remained absorbed in it.

Musings: This type of contemplating reflects another Mahāvākya ‘Aham Brahmasmi’ (I am Brahman). In earlier sloka, the Mahāvākya used was ‘Ayamātmā Brahman’ (This Ātman is Brahman). The words parama-dhāma and parama pada does not refer to Vaikuntha or any heavenly adobe. They refer to the supreme state of consciousness. Our consciousness cannot go beyond this state.

Katha Upanishad 2.3.10-11 explains the meaning of the word parama-gati which is interchangeably used for parama-dhama and parama-pada.

Kaṭha Upanishad 2.3.10

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥ १० ॥

When five Īndriyas (senses of perception) along with mind merges [in Ātman] and intellect too ceases to be active, that state is known as parama gati (highest state).

Kaṭha Upanishad 2.3.11

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥

This firm stillness of Īndriyas (senses of perception) i.e. firm holding back of senses in mind, is known as Yoga. In this state a person becomes aware or watchful i.e. becomes witness, because yoga is the origin (utpatti) and termination (laya) of all objects.

Kapila Gita also explains that Jivahood is to be renounced and Jīva is destroyed. It also explains that Purusha (Paramātmā, Brahman), was formless and attributeless

Swami Tejomayananda has selected a few slokas from Kapila Gita, translated and commented on them under the book title ‘Sri Kapila Gita’. However, in introduction Swamiji has mentioned its name as ‘Kapilopakhyana Sarah’. Sloka numbers mentioned are not original numbers from Bhagavat Purana but are as given in Swami ji’s book.

Jiva is renounced

KG 1.23-24: I take such devotees across death who, having renounced all others, this world, the other world, the jiva-hood that goes from this world to the other, the body, and all that relates to it like prosperity, animals, and houses, worship Me alone of universal form with single pointed devotion - Kapila Gita 1.23-24

Jiva is destroyed - Nirvikalp Samadhi

KG 3.13: Due to the elimination of jIva-hood, and the mind firmly abiding in the Reality, the Lord, who is the support of all jIva-s, her afflictions were destroyed and she attained total peace.

KG 2.14: As her mind remained absorbed in the Truth, she transcended the delusion of the qualities of prakriti and, at that time, did not even remember her body like the one who awakes (does not remember) objects seen in the dream.

PuruSa was attribuless before creation

KG 2.3: Before creation, the PuruSa was the beginningless Self, attributeless, beyond prakriti, the very subject and Self-shining, and even now it alone pervades the world - Kapila Gita 2.3

Swami Tejomayananda in his book ‘Kapilopakhyana Sarah’ further explains the meaning of AtmA (Self) from viShNu purANa as -

Ātmā is that which pervades (the universe), takes back (the universe at the time of dissolution), enjoys (as the illuminator or experiencer of) objects here (in the world), and has eternal existence.

दशन्तं तक्षकं पादे लेलिहानं विषाननैः । न द्रक्ष्यसि शरीरं च विश्वं च पृथगात्मनः ॥ १२ ॥

BP 12.5.12 – In such [Self Realised state], when Takshaka, the great snake, comes to kill you and bites you on the foot with his poisonous fangs or is licking your feet with his poisonous mouth, you will be unaware of Takshaka biting you, your dying body and the entire world, as you, Atman, are separate from them [and have reached a state which is beyond the reach of senses and maya and so the entire creation] (12)

Musings: State of Self realization is known as Nirvikalpa Samādhi. It is beyond māyā. In Nirvikalpa Samadhi, there is negation of māyā. There is no other tattva or object or separate consciousness other than ‘I’ or Self. Hence it is beyond five senses and so it is said to be indescribable. Hence in this state, if something happens to your body, one is not aware of it. Consciousness ‘I’ has completely separated from the body, mind and this world, from māyā and is beyond them. As one realizes one is pure consciousness, one cannot die, it is only the body that dies. Ātman is unborn, eternal, omnipresent, immovable, supreme reality.

एतत्ते कथितं तात यदात्मा पृष्टवान् नृप । हरेर्विश्वात्मनश्चेष्टां किं भूयः श्रोतुमिच्छसि ॥ १३ ॥

BP 12.5.13 – O Parikshit! I have answered you as per your enquiry related to Vishvatma Sri Hari’s sportful divine activities. What more do you wish to hear form me O king! (13)

Note: This sloka marks the end of final instructions given by Sri Shukadeva ji to Maharaj Parikshit in Bhagavat Purana.

इति श्रीमद्‍भागवते महापुराणे पारमहंस्यां संहितायां द्वादशस्कन्धे ब्रह्मोपदेशो नाम पंचमोऽध्यायः ॥ ५ ॥
हरिः ॐ तत्सत् श्रीकृष्णार्पणमस्तु ॥

Thus ends chapter five named ‘Brahmopadesha’ of skanda 12 (canto 12) of Paramahamsa Samhita Srimad Bhagavad Mahapurana.

Hari OM Tat Sat

Sri Krishna-arpanamastu

Chapter 6 does not contain the instruction of Sri Shukadeva ji. After Maharaja Parikshit gave him respects, the saint left the place. Then Maharaj Parikshit too returned to his kingdom and immersed himself in the contemplation of Brahman and abided in it. Takshaka, the great snake, impelled by the curse of Brahmaṇa (Brahmin Shringi) came to kill him i.e his body, bit him and the king’s body burned into ashes as a result of the great poisonous power of the great snake Takshaka. However, his Jīva didn’t transmigrate to another body as Maharaj Parikshit was already abiding in the Brahman. We will cover few relevant slokas (upto 15) from chapter 6 of skanda 12 of Srimad Bhagavat Purana.

अथ षष्ठोऽध्यायः
सूत उवाच
एतन्निशम्य मुनिनाभिहितं परीक्षिद् व्यासात्मजेन निखिलात्मदृशा समेन -
तत्पादमूलमुपसृत्य नतेन मूर्ध्ना बद्धाञ्जलिस्तमिदमाह स विष्णुरातः १

BP 12.6.1 – Suta ji said – Having heard the exposition from Sri Shukadeva ji, the son of Vyasa [Bhagavan], who abided in his own Self (Atman), the Self of all living beings and who sees (knows) his own Self in all living beings equally i.e. has equal divine vision that all beings have same divinity, Maharaja Parikshit, who had been protected by Bhagavan Vishnu (Krishna) right from the womb of his mother [Uttara], came closer to Sri Shukadeva ji and with folded hands [humbly] bowed down his head to the lotus-like feet of the great saint thus said – (1)

राजोवाच
सिद्धोऽस्म्यनुगृहीतोऽस्मि भवता करुणात्मना श्रावितो यच्च मे साक्षादनादिनिधनो हरिः २

BP 12.6.2 - King Parikshit said [to Sri Shukadeva ji] – O the very embodiment of compassion, by your grace, my purpose of life [of gaining the divine knowledge of Atman] is accomplished. You have shown great mercy upon me by directly narrating in person, the divine Lilas (actions) of Sri Hari, who has neither beginning nor end.

BP 12.6.2 King Parikshit said [to Shukadeva ji] - I am indebted to you O great saint whose heart is full of compassion. By your grace my purpose of life [of gaining the divine knowledge of Atman] is accomplished. O embodiment of compassion, you have showered special grace upon me by directly narrating in person, the divine Lilas (actions) of Sri Hari, who has neither beginning nor end.

नात्यद्भुतमहं मन्ये महतामच्युतात्मनाम् अज्ञेषु तापतप्तेषु भूतेषु यदनुग्रहः ३
पुराणसंहितामेतामश्रौष्म भवतो वयम् यस्यां खलूत्तमःश्लोको भगवाननवर्ण्यते ४
भगवंस्तक्षकादिभ्यो मृत्युभ्यो न बिभेम्यहम् प्रविष्टो ब्रह्म निर्वाणमभयं दर्शितं त्वया ५
अनुजानीहि मां ब्रह्मन्वाचं यच्छाम्यधोक्षजे मुक्तकामाशयं चेतः प्रवेश्य विसृजाम्यसून् ६
अज्ञानं च निरस्तं मे ज्ञानविज्ञाननिष्ठया भवता दर्शितं क्षेमं परं भगवतः पदम् ७

BP 12.6.3 – I do not consider it as a wonder that the grace of the great noble saints, whose heart and mind is always absorbed in achyuta (Krishna), [such that they consider Krishna as their very own Atman], should be showed on ignorant human beings who have been greatly suffering by miseries [of material world]. (3) We have heard from you the compilation of this [Bhagavata] Purana which extolls and praises the glories of Bhagavan [Vishnu] in a great poetic way. (4) O worshipful saint!, I am not afraid of either Takshaka or of any other causes of death as now I have entered [i.e. established my mind] in the blissful state of Brahman as taught [and guided] by you. (5) [Now] give me permission, O Brahmana sage! I shall control [all my senses including] speech and, having established my mind, which is free from [all] cravings, in [the thought of] Bhagavan Vishnu [who is above sense-perception], I shall give up this body. (6) My ignorance [nescience] including its seed has been eradicated by firmness in Jnana (the knowledge of truth gained from shastras or from Self realised Guru) and Vijnana (its Realization i.e. direct experience) since the supreme state of Vishnu, which rids [one] of all fear, has been graciously revealed [to me] by you. (7)

सूत उवाच
इत्युक्तस्तमनुज्ञाप्य भगवान्बादरायणिः जगाम भिक्षुभिः साकं नरदेवेन पूजितः ८

BP 12.6.8 - Suta Said – The worship sage Bhagavan [Shukadeva ji] [1], the son of Badrayana (Vyasa), who was thus addressed and respectfully worshipped by the great king (nara-deva) [2], gave permission [to the king] and departed the place along with other ascetics. (8)

[1] The word ‘Bhagavāna’ is used out of respect for Sri Shukadeva ji. Saints who are one with Brahman and know themselves as the substratum of entire universe, as taught by Sri Shukadeva ji, are, at times, reverentially referred with the honorific title of ‘Bhagavāna’ (Bhagavan). By referring them as Bhagavāna, they are not compared to Sri Hari or Vishnu. It is a way to give respect as it is Īshvara who manifests through them and expresses himself through Self-Realised saints.

[2] The great kings were highly respected and were often equalled to the king of demi-Gods Indra. Indra deva is the title given to king of demi-Gods. Similarly, the great kings were extolled as nara-deva or king of human race. The word ‘deva’ in ‘nara-deva’ means ‘the shining ones’ or ‘the one who stand out amongst others’ like the king, etc. ‘Deva’ is not taken as ‘god’ or ‘demi-god’.

Musings: This is the last spiritual instruction by Sri Shukadeva ji. After been given due respect by the humble King Parikshit, the great, respected saint worthy of worship gave the king permission to abide in own Self by pulling back senses in their source which is mind and then focusing the mind on Sri Hari, as Antaryāmī, the formless, infinite Self and abide in Brahman and rise above māyā.

Contemplation on one’s own Ātman, on Brahman and on Sri Hari (as formless omnipresent tattva who is also present in our heart as Antaryāmī) is one and the same. Hence these words are used interchangeably.

परीक्षिदपि राजर्षिरात्मन्यात्मानमात्मना समाधाय परं दध्यावस्पन्दासुर्यथा तरुः ९

BP 12.6.9 – King Parikshit, a Rajarshi, [without any external help] by logical reasoning, by power of discrimination, directed his mind to contemplate on the Supreme [Brahman], his own Self, Atman. [As a result of complete absorption of mind in Brahman], he rose above maya and her three gunas], reached breathless state and became motionless like a tree. (9)

Musings: Here, King Parikshit is addressed as Rājarshi meaning rāja-rishi, a king who is also a rishi, great saint. Rājā Janak was also known as ‘Rājarshi’. This title of Rājarshi is given to those great kings who have realised their true nature and always abide in their own Blissful Self like Rājā Janak. Such kings are indeed great Yogis and have an equal status to that of a rishi. They do carry out their kingly duties and rule their kingdom in a just and noble way.

Such instructions are also found in various other shāstras like Gita and Upanishads. Bhagavad Gita in chapter six says BG 6.5 ‘उद्धरेदात्मनाऽऽत्मानं’ (uddharet ātmanā ātmānaṃ) i.e. lift yourself by your self. Here, Self is taken as mind. The word ‘उद्धार’ ‘uddhāra’ means ‘to raise up, to lift, or to save’. The word ‘ātmā’ is taken as ‘mind’. It is by the mind that one is bound and not is free. Mind is the cause of bondage and freedom. There are two parts of mind – the extrovert or disciple mind and the introvert guru which is directed by the decisive intellect (nishchayātimikā buddhi). We all understand that we will withdraw the senses and tame the extrovert mind and make it obey the will directed by intellect. So it is the other guru mind that convinces the extrovert untamed disciple mind in which there is constant inner chatter and constant longing for sense objects that needs to be disciplined and made obedient. The use of will or force to stop the extrovert nature and to force it to chant a mantra and contemplate on Brahman is counter productive and after some time the seeker will realise that the mind is resisting the order of other mind and intellect and revolting against it not allowing mantra to continue. Hence it is by proper reasoning that one has to arrive at a conclusion that the extrovert tendencies of the mind and constant pulling of the senses forcing the mind to focus on external smell, or sound etc or to start thinking about incomplete task or a project and overpowering the mantra and breaking the smooth flow of chanting has to be dealt with in a peaceful way. Vairāgya i.e. dispassion in the worldly objects and samsāra in general is highly important. Thus, importance of samsāra that our mind gives has to be decreased and nullified. Only then the mind will not get dragged in sense objects or keep thinking on worldly issues. This requires proper study of shāstras which gives us both viveka (power of discrimination) and vairāgya (absence of worldly desires, where? - in our mind).

In Sri Kapila Gita, Bhagavāna Kapila also gave similar instruction to his mother Devahuti who cultivated viveka and vairāgya and renounced her palace-like lavish āshrama, underwent intense tapa, contemplated on the supreme Brahman, which is her own Self, a became motionless like a tree. Dust began to settle on her body as a result of prolonged meditation on Self and finally she realized her own Self as the Self of all.

मैत्रेय उवाच -
इति प्रदर्श्य भगवान् सतीं तां आत्मनो गतिम् । स्वमात्रा ब्रह्मवादिन्या कपिलोऽनुमतो ययौ ॥ १२ ॥
सा चापि तनयोक्तेन योगादेशेन योगयुक् । तस्मिन् आश्रम आपीडे सरस्वत्याः समाहिता ॥ १३ ॥
अभीक्ष्ण अवगाहकपिशान् जटिलान् कुटिलालकान् । आत्मानं च उग्रतपसा बिभ्रती चीरिणं कृशम् ॥ १४ ॥

BP 3.33.12-14 - Maitreya continued : The venerable Bhagavan Kapila showed the path leading to Atman (Self Realisation) to his pious mother, who now declared that all was Brahman, asked for her permission to leave and then departed [from hermitage]. (12) She too applied herself to the practice of Yoga, according to the process of meditation taught by her son, in that hermitage, which stood like a diadem of flowers on (the head of) the Saraswati, and attained composure of mind (peace of mind). (13) The curly locks she wore on her head turned brown on account of ablutions performed thrice a day, and became matted; while her body, which was clad in rags, grew emaciated as a result of severe penance. (14)

प्रजापतेः कर्दमस्य तपोयोगविजृम्भितम् । स्वगार्हस्थ्यमनौपम्यं प्रार्थ्यं वैमानिकैरपि ॥ १५ ॥

पयःफेननिभाः शय्या दान्ता रुक्मपरिच्छदाः । आसनानि च हैमानि सुस्पर्शास्तरणानि च ॥ १६ ॥

BP 3.33.15-16 - She renounced her incomparable house, which had been enriched by the austere penance and Yogic power of the Prajapati Kardama (her husband), which was coveted even by the gods, furnished as it was with beds of ivory, soft and white as the foam of milk and adorned with gold, and seats of gold provided with cushions exceedingly soft to the touch. (15-16)

एवं सा कपिलोक्तेन मार्गेणाचिरतः परम् । आत्मानं ब्रह्मनिर्वाणं भगवन्तं अवाप ह ॥ ३० ॥

BP 3.33.30 - In this way, by following the path pointed out by Bhagavan Kapila, within short time, by her own effort i.e. directing her mind on the supreme state, she attained [the abode of] the Bhagavan, who is eternally free and is no other than the Supreme Brahman and thus attained the state known as Nirvana. (30)

Now, let us continue the slokas 10 to 15.

प्राक्कूले बर्हिष्यासीनो गङ्गाकूल उदङ्मुखः ब्रह्मभूतो महायोगी निःसङ्गश्छिन्नसंशयः १०

BP 12.6.10 – On the bank of holy river Ganga, the great Yogi seated on the darbha / kusha (seat made up of bunch of grass), the ends (tips) of which (i.e. grass) pointed towards east, he [himself] faced north. With all his doubts resolved, the great Yogi, completely free from attachment, was completely merged in Brahman. (10)

Musings: This marks the end of the spiritual journey of Rajarshi Parikshit, the son of Abhimanyu and Uttarā, Grandson of Arjuna and the father of Janamajeya. From Mahāraja Parikshit i.e. King Parikshit the great, he transformed into Rājarshi Parakshit – Self Realised Royal Rishi Parikshit.

तक्षकः प्रहितो विप्राः क्रुद्धेन द्विजसूनुना हन्तुकामो नृपं गच्छन्ददर्श पथि कश्यपम् ११
तं तर्पयित्वा द्रविणैर्निवर्त्य विषहारिणम् द्विजरूपप्रतिच्छन्नः कामरूपोऽदशन्नृपम् १२
ब्रह्मभूतस्य राजर्षेर्देहोऽहिगरलाग्निना बभूव भस्मसात्सद्यः पश्यतां सर्वदेहिनाम् १३
हाहाकारो महानासीद्भुवि खे दिक्षु सर्वतः विस्मिता ह्यभवन्सर्वे देवासुरनरादयः १४

देवदुन्दुभयो नेदुर्गन्धर्वाप्सरसो जगुः ववृषुः पुष्पवर्षाणि विबुधाः साधुवादिनः १५

BP 12.6.11-15 – O Shauknaka et al rishis (Brahmanas), impelled by the ill-willed curse by Rishi Shringi, the son of Rishi Shamika [1] Takshaka, the snake king, moved in the direction of Parikshit with the intent to kill him. On the way he met Maharshi Kashyapa [who knew how to cure the effects of poison]. (11) [Kashyapa muni was going to king Parikshit in order to save him. However], Takshaka offered huge sum of money which gratified Kashyapa Muni and Takshaka successfully managed to turn back Kashyapa. Takshaka, the snake king could assume any form. He approached the king disguised himself as a Brahmana and bit him. (12) The body of Rajarshi Parikshit, who abided in the state of Self Realisation, i.e. abided in Brahman [completely detached from body], immediately turned into ashes by the fire of poison of the snake king Takshaka, while all the embodied beings [present there in the inner chamber of palace like ministers, etc] stayed there as a mere witness [unable to do anything]. (13) There arose large hue and cry all over the world, in the sky and in all the directions as all the devas (demi-gods), asuras (demons), men, etc became astonished by witnessing this event. (15) [But this was also an event of joy as Rajarshi Parikshit was absorbed in Brahman, the ultimate state had attained mukti]. Thus, the drums sounded in the heavens, Gandharvas and Apasaras (celestial musicians and dancers) sang praises [in his honour]. While the devas sent down showers of flowers and applauded in praise [of Self Realised Parikshit]. (15)

[1] One day King Parikshit was hunting for deer in forest. He shot an arrow and injured one deer. Generally, the wounded deer would fall down immediately, but this time it vanished. King searched for the wounded deer moving branches with the edge of his bow. He became tired and thirsty. While searching he saw a Rishi and approached him. He asked about the deer to which the Rishi Shamika, who was under the vow of silence didn’t replied and ignored the king. Tired and thirsty king was enraged and he put a dead snake on the shoulder of the rishi with the help of his edge of his bow. The Rishi didn’t react to this. Seeing this the king felt guilty and went back to his kingdom. The dead snake was still lying on Rishi Shamika’s shoulders. When his young short tempered son Shringi, who himself was an accomplished saint heard about this unfortunate incident from a friend named Krusha who told the incident sarcastically and advised him that since now you have lost honour, you should not speak in between and give your opinion when we are discussing subtle topics of shastras with other Brahmins. Enraged son impelled by the insult by king and mocking by his friend Krusha, he cursed the king to die after seventh night from the day of curse. When compassionate Shamika Rishi, who had already forgiven the just king came to know about the curse, the sent his disciple Gaumukh to the king to inform him of the curse and requested the king to make necessary arrangements to save himself. He also disapproved his son for his act and asked him to live on fruits and roots and undergo intense penance until he conquered his anger as anger destroys the dharma. He asked his son to practice Shama, the control over his mind and the be compassionate to the king as it is due to just rule and the protection of king that we saints can freely practice dharma and perform Yajna which pleases devas who in turn bless us with rain which generates crops which in turn nourishes the entire kingdom. Thus a part of merits of Yajna also goes to the king. The rule of law instils fear of punishments in the heats of evil men who would otherwise, in the absence of such king, would not hesitate to do evil acts. King Parikshit was a just king practising dharma like his grand father Yudhisthira. Such rare acts should be forgiven by showing compassion. This was the message of the Rishi Shamika to his son young Shringi.

It also contains an important message for us.

It is because of this curse that Sri Shukadeva ji narrated Srimad Bhagavat Purana within seven days and gave him Brahma-Jnana i.e. knowledge of Brahman with the help of which the great king abided in his own Self, Brahman and became free from the cycle of birth and death.

On the last day, when Takshaka was moving in the direction of palace where King Parikshit was living, he encountered Kashyapa Muni who was skilled in curing the effects of all kinds of poison. He was going there in order to achieve name and fame and for the wealth. Takshaka, who could transform himself into any shape approached him as a Brahmin and asked for the reason of his going to Parikshit. Kayshyapa muni told the truth. Takshaka returned into original form and asked the muni to return back as Takshaka said no one can cure the effect of his poison. Seeing the muni undeterred, Takshaka burned a tree with his poison and challenged the muni to revive it. Kashyapa muni gathered the ashes of tree and then started chanting the mantra. The ashes turned into seed, which sprouted into small branch with two leaves which then transformed into a tree thus showing his skill in reviving the tree. Impressed Takshaka then said that the end time the king on this earth had come and if revived beyond his life span, this act would not earn him (the muni) any merit. He said that he is willing to give more money than the king and so should the saint return back. Kashyapa Muni saw with his divine vision that indeed the end of Parikshit had come. He accepted the offer and returned back.

Takshaka now resumed his task, reached the specially built palace with high security, full of ministers, medicinal herbs and Brahmins well versed in curing the effects of different types of poisons were present. He managed to get into the king’s inner chamber and bit him immediately turning him into ashes from the flame generated by the power of his deadly poison.

The story of Mahabharata do not have any mention of Narration of Srimad Bhagavata Mahapurana. However, Bhagavata is composed for the moksha of the devotees and so it instructs and focuses on spiritual message in the form of a story connected with the event in itihasa (history) i.e. Mahabharata. Bhagavata Purana does not have detailed explanation of the events but only those which are necessary for creating the a priori for giving knowledge of the Brahman or for glorifying the divine lilas of Bhagavan. This is why Bhagavata Purana is very important for seekers of truth. It contains all the spiritual essence necessary for spiritual progress. The stories may not be taken as the history, but they are indeed the giver of nectar of immortality. Srimad Bhagavata Purana covers all paths – Karma, Bhakti, Jnana, Yoga and Sankhya. Sankhya is well connected with vedanta in this Purana thus bridging the complimentary pair of Sankhya and Yoga to Uttara Mimamsa (Vedanta), thus integrating the four out of six main darshans, Sankhya and Yoga, Purva Mimamsa (vedic yajnas, etc) and Uttara Mimamsa (upanishads). Nyaya, the school of logic and its extension Vaiseshikha are the remaining pair of belonging the six main branches of knowledge or shat-darshan of Sanatana Dharma.

Those interested can continue reading the story from Mahabharat compiled chapter wise in brief. Reading the larger version will make one understand the reasons for the event. It also has learning lessons for all of us. The final message of Bhagavata Purana which is Kaivalya Mukti is also given as a separate topic in the end.

This instance of ‘Curse on Parikshit’ is found in Mahabharata Adi Parva, Chapters 40 – 43. It continues in chapter 44 up to sloka 6.

Mbh. Adi Parva, 40.10 to 44.6 (Chapter 40 sloka 10 to Chapter 44 sloka 6)

Pages 314-337 in Sanskrit Hindi Vol 1 of Gita Press.

Story of the Curse of Shringi to King Parikshit from Mahabharata Adi Parva, Chapters 40-44

Chapter 40

Once King Parikshit was hunting in the forest. He shot an arrow to the deer who got injured but still was running. Parikshit searched for the deer but could not find it. Usually, the prey falls dead soon after being shot by arrow and the king could easily find the dead body, but this time the wounded deer vanished. He lost his prey and got tired and thirsty after unsuccessful attempts to find the deer. He approached Rishi Shamika who was under the vow of silence. Unaware of the vow, tired and thirsty king asked him about the direction in which the prey went. Rishi obviously remained silent and ignored him. Angered by the behaviour of rishi, king Parikshit put a dead snake over the shoulder of Rishi with the help of his bow. Rishi didn’t react to it and still stayed silent. Parikshit realised his mistake and left the place feeling embarrassed. Rishi Shamika, an accomplished Siddha, didn’t react to this incident.

When his young son Shringi, who himself was an accomplished rishi, who had anger management issues got this news through his friend Krusha / Krisha that his father had a dead snake on his shoulder, he was enraged. His friend Krusha, was known as ‘Krusha’ because he was very thin and physically weak due to always being striving hard to practice dharma (and undergo penances), mocked him that though you undergo penance but your father carries a dead snake on his shoulder so do not feel proud of your achievements. So, when we Brahma-Jnani and tapasvi (great rishis) are discussing on subtle topics of shastras you do not speak anything i.e. don’t give your opinion. There is no misdeed by your father, still he had to undergo this misfortune of getting insulted. He is like my father and I really feel pity for him getting insulted as though such insult has happened to my father.

Chapter 41

Upon requested by Shringi, Krusha narrated the entire incident. The dead snake was still lying on your father’s shoulder said Krusha. [Since his ego was hurt], Shringi promised to show his power of penance. Young Shringi, who would lose control over his speech and spew venomous words when angry, was enraged by hearing this incident. Under anger, he cursed Parikshit to die by the bite of snake king Takshaka after the seventh night from that day (day of curse). Then he went to see his father and saw the dead snake was still on his shoulder and the rishi was sitting still in penance. Shringi became very sad upon seeing his father insulted and still in this pitiable state.

Knowing that his son has cursed the king, Rishi Shamika made his son realise that he acted in a wrong way due to his uncontrolled anger and he needs to control his anger. Though the curse was not reversed, he advised his son to live on fruits and roots and undergo intense penance to get rid of his anger. He made his son understand that the king is responsible for the just ruling of his kingdom and provides security for us, Brahmins and Rishis who too who are living in his kingdom under his patronage. Under his protection, we are protected from thieves and other evil men. Due to his protection, we are able to undergo penance and practice our dharma to the fullest without worry and perform yajnas. It is under his rule that law and justice prevails as the king punishes the wicked who have gone astray from dharma. The fear of getting punished for evil deeds makes even the wicked people stay on the path of dharma. There is peace due to such strict and just ruling. Without such just king, there will be fear amongst those practising dharma and performing Yajna shradha, etc. Yajnas please Gods and they in turn bless the entire kingdom with rain and good weather. Good rains yield good crops, which in turn gives us nourishing food which protects the entire kingdom. Thus, a part of share our merit due to our penance and Yajnas goes to the king as well and so we must try our best not to act harsh on the king. King Parikshit, like his elder grandfather King Yudhisthira was practising dharma and is a just king. Such isolated rare acts are to be forgiven out of compassion.

Chapter 42

Shringi said that I do not speak lie even when talking in humorous mood, so what I have said is going to happen. Father Shamika too said that this curse will not go infective. I have to advice you even though you have grown up. Anger consumes the matured rishis too then what can be said about a young boy like you! But it is necessary to overcome and neutralise this anger as anger destroys dharma. Due to your act (of cursing in anger) I feel it is necessary to instruct you for your own good. So, O son, undergo penance and gain control over anger, be compassionate and be firm in dharma. Sham (control over mind) leads to forgiveness and is a noble quality in this and the higher world (svarga). It is only due to practising forgiveness that you can go to Brahmaloka.

Rishi Shamika sent his disciple Gaurmukh to inform the king about the curse and that at that time when the king asked question, the saint was under vow of silence so he could not reply back to him. The saint had requested king to make necessary arrangements for his own protection. King was not much worried by the curse but was filled with guilt by his rude behaviour towards the compassionate saint.

The king and his ministers made adequate arrangements and created a new high security palace, which was constructed on top of just one pillar. Brahmins having knowledge to remove the effect of poison were called upon. Necessary herbs were arranged for that day. King continued to rule and perform his daily routine from his new palace.

As the seventh day approached, Takshaka, impelled by the curse started to move in the direction of palace. On the way he saw Rishi Kashyapa who was well versed in removing the effect of all kings of poisons. Kashyapa Rishi intended to attain name and fame and money after curing the king from the effect of poison. Takshaka, who could change his form at will, approached the saint disguised as a Brahmin and asked him why and where was he rushing. The saint told him his true intention. Takshaka then reverted back to his original form and said to the rishi that no one can save the one bitten by him and asked Kashyapa muni to return back. Undeterred Kashyapa muni was confident of his skills and had firmly resolved to save the king.

Chapter 43

Seeing Maharshi Kashyapa’s confidence, Takshaka asked him to demonstrate his skill and burnt a tree with his poison. The saint collected the ashes of the tree and chanted the mantra which turned ashes into seed, which then sprouted into small branch with two leaves and further expanded into a fully grown up tree. Impressed Takshaka said that the time of death for the king has already come and so it would not be wise to revive him, and such act would not earn him, Kashyapa Muni, any merits. Also, Takshaka said that I will give you more money than the king, so please return back. Maharshi Kashyapa by his divine vision saw that it is indeed the time of death of the king and so he accepted the offer and returned back.

Takshaka reached the well guarded palace and devised a plan to enter into the inner chamber of the king and his ministers. He sent his shape-shifting snakes, disguised as pious Brahmins to offer fruits. He himself transformed into a tiny insect and sat on one of the fruit. Snakes did what they were told and returned back from Palace. Thus, Takshaka reached the inner chamber of king. King Parikshit wished to share the fruits blessed by Brahmins with his ministers and picked up one to consume it. Day had almost passed and so the king thought that the bite of Takshaka snake would be ineffective. But soon he noticed tiny insect. He recognised it as Takshaka and asked him to fulfil the curse by biting him. The snake turned into his original form, and tightly wrapped around the body of king and bite him.

Chapter 44 (only first six slokas)

Instead of taking all precautions, as destined, the snake did managed to bite the king resulting in the king’s death. His body was instantly burned into ashes by the flame generated from the power of poison. The ministers were spelled bound and could not do anything. Due to poisonous fumes the entire palace was burning and they cried for their king as they saw Takshaka rising up and leaving the palace. After completing his post death procedure as sanctioned by shastras, the ministers installed his very young son Janamejaya as the king.

Thus ends the story of ‘The Curse on King Parikshit by Shringi’ from Mahabharata Adi Parva.

Useful Information on the curse of Parikshit from Mahabharata:

https://jayarama.wordpress.com/2010/06/26/the-curse-on-parikshit-the-forgiveness-of-rishi-shamika/

Sanskrit Source:

Mahabharata Sources:

https://sa.wikisource.org/wiki/महाभारतम्-01-आदिपर्व-040

Sanskrit – Hindi – Gita Press in 6 volumes (Adi Parva is in Vol 1. Starts with page 313 in pdf)

https://archive.org/details/unabridged-mahabharata-6-volumes-set-in-hindi-by-veda-vyasa-compressed

Kaivalya Mukti – the main reason for the composition of Srimad Bhagavata Purana BP 12.13.12

Bhagavat Purana in slokas 12.13.11-12 describes the purpose of the Purana.

आदिमध्यावसानेषु वैराग्याख्यानसंयुतम् । हरिलीलाकथाव्रातामृतानन्दितसत्सुरम् ॥ ११ ॥

सर्ववेदान्तसारं यद ब्रह्मात्मैकत्वलक्षणम् । वस्त्वद्वितीयं तन्निष्ठं कैवल्यैकप्रयोजनम् ॥ १२ ॥

BP 12.13.11 Beginning, middle and end [of this Purana] is filled with stories cultivating vairagya (dispassion) [in the hearts of devotees]. This Maha-Purana which contains the divine Lilas of Sri Hari is like drinking nectar of immortality (Amrut – elixir of immortality). Listening it and contemplating on it gives delight to pious men as well as celestials (devatas).

BP 12.13.12 You all [1] know that the essence of Upanishads is ‘Brahman and Atman are one. It [Brahman] is non-dual Truth (the one without second)’. This is the central or underlying message [of Srimad Bhagavad Purana] too. The sole purpose of composing Srimad Bhagavat Purana is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self Realisation).

[1] King Parikshit, Rishi Shaunak ji and other saints listening to the discourse on Bhagavat Purana

|| Śrī Kṛṣṇa parabrahmārpaṇamastu ||

Salutations to Sri Krishna, the Parabrahman

|| Hari OM Tat Sat ||

Hari is OM, the formless Brahman. That Brahman (tat) is Sat (Truth).

Sources

Sanskrit Chapter 5, श्रीमद्भागवतपुराणम्/स्कन्धः १२/अध्यायः ५

https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_१२/अध्यायः_५

https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%A7%E0%A5%A8/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB

Sanskrit Chapter 6, श्रीमद्भागवतपुराणम्/स्कन्धः १२/अध्यायः ६

https://sa.wikisource.org/wiki/श्रीमद्भागवतपुराणम्/स्कन्धः_१२/अध्यायः_६

Srila Prabhupada’s translation and commentary on vedabase

Chapter 5 -

https://vedabase.io/en/library/sb/12/5/1/

Chapter 6 -

https://vedabase.io/en/library/sb/12/6/1/

Archive.org -

Hindi (link contains both volumes 1 and 2), English and Gujarati Translation published by Gita Press were reviewed. Gita Press’s translations has ‘bhāva’.

Bhagavat Purana translated by Shri Ganesh Vasudeo Tagare Published by N.P. Jain for Motilal Banarsidas was also reviewed. Online copy is available at getwisdom.in. This translation is very apt rather then those published by Gita Press.

Direct link to Skanda 12, Chapter 5:

https://www.getwisdom.in/index.php?mdi=D&flg=N&pmd=W&vip=puran+eng&puran=5+Bhagavat&sec=13&chap=5&cod=bgp&pn=2154&bn1=chap&bn=page

Direct link to Skanda 12, Chapter 6:

https://www.getwisdom.in/index.php?mdi=D&flg=N&pmd=W&vip=puran+eng&puran=5+Bhagavat&sec=13&chap=6&cod=bgp&pn=2150&bn1=chap&bn=page

Hari OM

Sri Balarama ji’s Updesha to Srimati Rukmini devi – Bhagavat Purana, Skanda 10, Adhyaya 54

2022-07-17T18:51:00.009+05:30

Sri Balarama ji’s Updesha to Srimati Rukmini devi – Bhagavat Purana, Skanda 10, Adhyaya 54

Created on 17-Jul-2022 | Edited on 29-Jul-2022 | Published by Indiaspirituality Blog (Amrut)

Sri Balarama ji’s Updesha to Srimati Rukmini devi – Bhagavat Purana, Skanda 10, Adhyaya 54

Note: The article has been updated two times. It is also available as docx and pdf and in Google Drive Link - Indiaspirituality Downloads

Introduction

Namaste,

Sri Balarama ji’s updesha to Srimati Rukmini devi occurs in Skanda 10, Chapter 54, slokas 42-49. There are times when, for the sake of devotees, avatars too display human emotions like anger, guilt, fear, compassion, etc so as to teach us something. Unlike Bhagavad Gita and Upanishads, Puranas teach us through stories. The teaching of this discourse is to stay neutral by staying detached and by simultaneously rooting one’s Self in Self. Those who have experienced detachment will understand the importance of this teaching. Life puts us in certain situation that even an advanced sadhaka goes through an experience of being overpowered by emotions like anger, frustration, compassion, etc. In such situation, when one realises that one is under the sway of emotions, be it positive or negative, these instructions become valuable. Following them will bring one’s car back on track. Even a short instruction given in few slokas are more than enough to remind one of what one has to do in order to stay detached from any incident. The instructions are suited to those practising advaita vedanta.

Instructions are a part of the Krishna-Rukmini Vivaha (Marriage) Prasanga (episode). The episode occurs in Chapters 52-54. To cut short the incident, when Krishna and Rukmini were both running away to avoid Rukmini’s forced marriage to Shishupala, Rukmi, the eldest brother of Rukmini who hated Krishna, stopped them and challenged Krishna for the dual. Krishna accepted the dual and repelled all the attacks of Rukmi. Finally, when Rukmi armed with sword charged towards Krishna, Krishna shattered his sword and shield into pieces and then armed himself with a sharp edged sword to kill Rukmi. Seeing this site, Rukmini trembled with fear, and fell at the feet of Krishna and begged him not to kill her brother. Krishna dropped the plan to kill him and instead humiliated Rukmi by partially trimming hair, moustache and beard which is considered as equivalent to killing a Kshatriya, who is also a relative. In this moment Sri Balarama ji consoled her (slokas 38-41) and taught Rukmini, who is verily Maa Lakshmi, the Vidya Shakti, the one holding the knowledge of Atma-Jnana (Self-Realisation), the art of detachment and rooting in Self. Before imparting Tattva-Jnana, it is necessary for the disciple or seeker to have a receptive mind for which one has to be calm and composed. Hence it was necessary first to console her to calm her down so that she can grasp the essence of instructions.

For those interested to know more about how the whole episode unfolded, please continue to read, others may skip to sloka 38 or even to sloka 42 from which the actual discourse starts.

It is encouraged to read the entire episode in detail verse-by-verse. It is worth reading as it produces Bhāva within the heart of a sincere devotee. Listening to their glories and Lilas will purify the devotee’s heart and fill it with devotion.. Hence, for an average devotee, listening to any devotional hymn, stuti, stotra or even a praise will trigger one’s faith and spiritual love for their Ishta Devata. Devotions fills the heart of devotee thereby cleansing it and purifying it of any worldly matters.

Rukmi decides to marry Rukmini against her wishes to Shishupala

BP 10.52.21 onwards: Maharaj Bhishmaka was the king of Vidharbha desha. He has five sons and a beautiful daughter named Sati Rukmini. Eldest of brothers was Rukmi who hated Krishna. Other four brothers were Rukmastha, Rukmabāhu, Rukmakesha and Rukmamālī. Rukmini liked Krishna and had mentally accepted Krishna as her husband. Krishna too liked Rukmini due to her excellent qualities and made up his mind to marry Rukmini. Both of them had never met each other. Except Rukmi, father and four brother were in favour of marrying their beloved sister Rukmini to Krishna. King Bhishmaka was also a devotee of Krishna. However, out of sheer envy, Rukmi forcefully arranged marriage of Rukmini to arch enemy of Krishna named Shishupala. His father Bhishmaka though unhappy could not oppose his son as he was attached to him.

Musings: Puranas teach us in a friendly way. They talk to us in the form of stories. This is the best way to memorise, learn and implement. We have to interpret Puranas and their teachings in such a way that it is helpful to us and there is inner transformation and inner purification. In current case, Rukmini represents Jiva and Krishna represents Parabrahman. Balarama plays the role of the guru.

Rukmini didn’t see Krishna but just by hearing about him, his beauty and glory, she mentally got attracted and accepted him as her husband. In case of sadhaka too, initially, one does see or experience Ishvara. Still, walking on the path prescribed by shastras, sadhaka, depending upon path meditates on Ishvara, and keeps recalling his divine glories, his divine lilas (divines karma), as avatars are not born on earth due to ripening of karmas but their lives and their karmas are divine and nor normal says Bhagavan in Gita BG 4.9 says, ‘Janma karma cha me divyam’ (जन्म कर्म च मे दिव्यम्). Hence they do karma for kalyana (benefit) of sadhaka and the whole of samsara. Initially, a devotee simply believes in Ishvara and contemplates on him. So a devotee is extending his / her hand towards Ishvara. But when Ishvara, too gets the attention of his devotee and extends his hand towards his beloved devotee and holds his devotees hand, then it is the duty of Ishvara to make the devotee cross the ocean of samsara and know one’s True nature (Atma-Jnana). The special attention given by Ishvara is represented by Krishna too liking Rukmini and mentally made up his mind to marry her. Marriage means union. It is not physical union, but it is union of Jiva and Brahman or Atma and Paramatman. Hence this union is permanent and inseparable.

When a devotee prays from the bottom of the heart, then the prayer reaches Ishvara. This is conveyed in story form in next slokas.

Rukmini acknowledges her love for Krishna and appeals Krishna to abduct her

Knowing this Rukmini devised a plan and accordingly sent a message through a trusted Brahmin to Krishna. Brahmin was well received by Krishna, given respect and offered food. After Brahin had his lunch, Krishna politely asked the reason for coming here. Brahmin replied, he has been sent by Rukmini and passes on Rukmini’s message to Krishna.

BP 10.52.37-43: In the message, Brahmin says that she admitted her love for Krishna and also admitted that she has mentally accepted Krishna as her husband. Rukmini said she has already surrendered unconditionally to Krishna mentally and sees him as her ‘Antaryāmī’. Hence Krishna must come to Rukmini and abduct her, failing which she would not be able to live any longer and would fast until death.

Rukmini also said that if she has collected enough merits in her past life / lives by doing meritorious work like building wells, lakes, performing Yajnas, given donations, observed religious vows and fastings, and worshipped Ishvara through serving her Guru and Brahmins, then please shower your grace upon me and save me from Shishupala by abducting me and marrying me.

Musings: This is worth noting that her mind was already purified through her meritorious deeds (karmas) in her past lives. Maa Lakshmi is Adi Shakti herself, Ishvara’s Maya and so she does not have any past birth. Her birth as Rukmini devi is not due to Prarabhdha but is for divine purpose, as Krishna in Gita BG 4.9 says, ‘Janma karma cha me divyam’ (जन्म कर्म च मे दिव्यम्). Hence these instructions are suited for those who have purified mind and intellect. This statement of hers also indicates the true love for the beloved Krishna whom she had already surrendered unconditionally and hence she wished nothing more or nothing less than Krishna is Antaryami i.e. Atmasvarupa. This indicates that disciple has already understood the purport of vedanta which is to realise Brahman as Atmasvarupa. Krishna here represents Brahman and Rukmini plays the role of a matured disciple who is always surrendered to Brahman through Bhakti and Jnana.

Rukmini sends Brahmin to send her message. Brahmin here represents the prayer by purified heart. Brahmin means - that which ‘abides in Brahman’. Hence this incident of choosing Brahmin symbolises prayer of purified heart directed at the Antaryami. This is the state of highly advanced seeker of truth. Such a prayer always reaches Ishvara and is well received by him. Ishvara always responds positively to such prayer of his beloved devotee.

Rukmini’s request to abduct her symbolizes her yearning. Her firm faith in Ishvara, Krishna, is displayed by her pledge that she will fast until death but won’t marry anyone. Shishupala represents ego. She does not wish to attach herself with ego which is symbolised by marriage – attachment.

She informed that since she would be heavily guarded, it would not be possible for Krishna to enter the capital city. So she devised a plan and informed Krishna that it is their family’s tradition to visit the temple of Kula-devi which is at the outskirts of the main city. In this place security will be relaxed.

BP 10.53.2 onwards: Krishna at once acknowledged her love for him and promised to abduct her. Accordingly, he ordered a chariot to be ready and went to the kingdom of Vidarbha alone. Brahmin too followed him and carried Krishna’s message to Rukmini. Balarama came to know that Krishna has left alone. He also knew there will be an army not only of Rukmi but also of other kings including Shishupala who were invited by Rukmi. Balarama readied an army joined Krishna. Krishna and Balarama reached the city. When King Bhishmaka came to know, he himself welcomed both Krishna and Balarama (along with his army) with utmost respect as he considered them as guests (atithi). He also offered Madhuparka (mixture of curd and honey, generally given to esteemed guests like bride-groom prior to marriage, etc). Likewise, the king also welcomed other kings like Jarasandha, etc and gave them deserving respect and honour. Knowing that Krishna has arrived in their city, villagers too came to meet Krishna and have his darshan which is highly meritorious and has purifying effect on mind and intellect.

Musings: After one surrenders to Ishvara, a devotee does not need to do anything, it is the Ishvara who takes on the responsibility for liberating devotee from the clutches of samsara which cannot function with ego. Krishna, the Parabrahman, acknowledges Rukmini’s love and her prayer. Without delay he set forth to liberate Rukmini, her beloved devotee.

Krishna being well received by the King and villagers indicates Krishna is Prem Lahiri, Ananda Lahiri and Saundarya Lahiri. Ishvara manifests through his devotees who are respected and loved by all except the haters who are filled with ego. Such a devotee earns respect by all. The other kings along with Shishupala and Rukmi represents Ego and other worldly senses which Rukmini is not interested and avoids them. Her heart and mind is filled with love, which is the highest form of devotion and such a devotee does not wish anything else in tis or other worlds like svarga, etc. Here the love is physical. It does not represent lust. It is devotional love. It represents the intensity of attraction towards Ishvara. Just like a faithful and loving married couple cannot even image to separate from each other as such a separation is unbearable, the spiritual love indicates the intensity of attraction towards beloved Bhagavan and a devotee is so much filled with devotion, faith and the surrender to Ishvara is so strong and unconditional that the mind can no longer, even for a moment think of something else. No other thought is strong enough to disturb this spiritual bonding. It is the state of Devotional Love intoxicated heart and mind. Rukmini represents such an exalted devotee. Other devotees are Shrimati Radha Rani and other Gopis. Sri Chaiytanya Mahaprabhu, Srimati Meerabai and Sri Ramakrishna Paramahamsa also experienced this type of devotional love. Devotional love is not just Bhāva, it is ‘Mahā-bhāva’ or ‘great-devotion or ‘highest devotional love’. Cultivation and manifestation of Mahābhāva is rare amongst devotees too. The hearts of these devotees were indeed abducted by Krishna. Their minds transformed into Krishna. From within they were Krishna, only from outer worldly perspective they had retained their separate identity. Their mind would project Krishna everywhere and they used to naturally stay in this exalted state. Coming down to normal human plane was impossible for them. They could not do it on their own. Only by the wish of Krishna and for the Kalyana (benefit) of devotees, to show them the path of bhakti, these divine saints would bring their consciousness down to the level in which they can interact with devotees and patiently guide them with love, caring and compassion but with the spirit of detachment.

Krishna abducts Rukmini - Rukmini-haraṇa Prasanga (Episode of Abduction of Rukmini)

Rukmini prayed to Maa Parvati to bless her so that Krishna becomes her consort. When Rukmini was worshipping in temple, she became anxious as time was running by and she didn’t hear of either Krishna or his trusted Brahmin. Finally, Krishna came to the temple along with other guests and kings. At the same time, Brahmin too reached out to her. Brahmin seemed very happy. Judging from the body language of Brahmin, she immediately came to know that Krishna is coming for her and she became happy and came out of temple. She stepped out of temple and She saw Krishna. Rukmini was very beautiful. Even the modest people would get attracted towards her beauty. When other saw Rukmini, they were so much attracted by her beauty that they were hypnotised and they unconsciously dropped their weapons and even fell down from their chariots, horses and elephants. She set her hair to get a clear vision which were on her side to the back and saw other kings with a blush. At once, Krishna reached out to her, and took her along with him to his chariot with emblem Garuda (eagle) right in front of the kings and began to flee away with her in his chariot with Balarama leading with his army.

Kings left embarrassed as though they had expected something like this would happen and so they had come prepared with their armies. Though armed, they failed to stop that cowherd Krishna who took Rukmini, the future bride of their friend Shishupala, right in front of their eyes and they couldn’t do anything. So they decided to charge Krishna. Balarama too came prepared along with other Yadava allies. War broke out and Balarama defeated the allies of Rukmi.

Musings: A time comes when a devotee even after surrendering and having faith in Ishvara, at one point, may begin to doubt – Has my prayer reached by Bhagavan? Will he respond? Why am I not getting any response from him? Is there any short coming in my devotion? Time is running out, I cannot hold on any longer. In such phase of mind, a devotee often loses patience and the bearing of separation becomes difficult with each passing moment. A matured devotee with purified heart and mind does not have to wait long. Rukmini too receives Brahmin i.e. response from Ishvara. From the body language of Brahmin who seemed very happy i.e. his heart and his entire being was filled with happiness (Bliss) Rukmini could judge that her pledge had reached Krishna and he is coming for her liberation. The happy-hearted Brahmin represents the exalted spiritual bhāva, the bliss that a devotee experiences and it makes the devotee feel that Ishvara is very near to her.

Her shyness in seeing other kings which represent ego and worldly sense objects represents detachment. She was not interested in him, but only in Krishna. Without any delay, Krishna reached out to her and pulled her in front of the kings and mounted her on his Chariot with the emblem Garuda. This incident happened very fast and no king was in a position to do resist this act of Krishna though they were armed. Though the sense objects were armed, i.e. ready to attract and defend Rukmini, the Jiva from Krishna and so wished to tie her down with ego and in this world, Rukmini was uninterested which symbolises vairagya. When samsara is not in the mind, then only Ishvara exist. Krishna didn’t took time and overpowered all kings and abducted her. This act indicates that Ishvara takes control of mind of his beloved devotee and does not allow her to get attached with mind-body-ego and senses. In no time, Ishvara merges the mind of devotee within himself. Sense objects have no power whatsoever.

The chariot is well represented in Katha Upanishad Ka.Up. 1.3.3-5. This whole Valli 3 is worth reading. The Horses represents senses, reins the mind, the charioteer (driver) represents mind, the body of chariot represents the body and the owner of chariot is Jiva. Here, the owner of chariot is not Jiva but Brahman, Krishna. The emblem Garuda (eagle) on Chariot has its own symbolic meaning. It is the vehicle of Vishnu. It symbolises lower animal nature. Since Vishnu rides on Garuda (eagle), it has total control over the king of birds. This indicates Vishnu’s total control over worldly objects and lower animal nature. Mounting of Rukmini on chariot indicates that now she does not have her own chariot, her chariot, her home, her body is Ishvara, Krishna. This indicates non-duality, Advaita. There is not two but one. Everything is in the control of Krishna from hereon. Such a devotee is blessed with Ishvara darshan which is followed by merging in Ishvara as taught by Kapila Bhagavan in Sri Kapila Gita. A devotee therefore must always make an attempt to surrender to Krishna, Ishvara and should develop dispassion for the samsara, the worldly objects and issues.

Jarasandha consoles Shishupala

BP 10.54.10-14: While fighting Balarama and Krishna, their arch enemy Shishupala too was defeated. Helpless, he saw his future bride Rukmini taken away right in front of her. Disappointed Shishupala was consoled by Jarasandha stating that all this is the will of Kala (Time, another name for Ishvara) and we are only here to act in the play like puppets. Huge army of the allies of Rukmi was defeated by relatively smaller army of Balarama, Krishna and their Yadava allies.

Sloka wise translation:

शिशुपालं समभ्येत्य हृतदारमिवातुरम् नष्टत्विषं गतोत्साहं शुष्यद्वदनमब्रुवन् १०
भो भोः पुरुषशार्दूल दौर्मनस्यमिदं त्यज न प्रियाप्रिययो राजन्निष्ठा देहिषु दृश्यते ११
यथा दारुमयी योषित्नृत्यते कुहकेच्छया एवमीश्वरतन्त्रोऽयमीहते सुखदुःखयोः १२
शौरेः सप्तदशाहं वै संयुगानि पराजितः त्रयोविंशतिभिः सैन्यैर्जिग्ये एकमहं परम् १३
तथाप्यहं न शोचामि न प्रहृष्यामि कर्हिचित् कालेन दैवयुक्तेन जानन्विद्रावितं जगत् १४

Approaching Sisupala—who felt distressed as though his wedded wife had been abducted and was cheerless and dispirited, and with embarrassed face full of sadness—Jarasandha and others spoke to him (as follows):—(10) ”O tiger among men, shake off this despondency. Permanence of joy and sorrow is not seen in embodied beings, O king ! (11) (Just) as a puppet dances to the will of the showman, likewise does this creature act according to the Prarabhdha (will of Providence) so as to reap joy and sorrow. (12) Having sustained defeat at the hands of Krishna [a scion of Sura] in as many as seventeen encounters, though followed by twenty-three Aksauhinis [each time], I won only one battle (viz., the last one). (13) Yet I never grieve [over defeat] nor exult [over victory], knowing as I do the world to be ravaged by Them coupled with destiny. (14)

Musings: Consolation by the mighty Jarasandha who too was arch enemy of Krishna shows that the villains too had knowledge of shastras and had faith in them.

Sloka 13 coincides with the popular story of Maharana Pratap forgiving Muhammad Gori 16 times after defeating him while lost the 17^th time by fraud and was killed.

This incident reminds us that nothing can be done against the will of Ishvara. All attempts are bound to fail. This is symbolised by the crushing defeat of powerful kings with huge army by relatively smaller army of Krishna, Balarama and their allies.

Every devotee passes through this internal tussle. The fight between good and evil is represented in stories and in Puranas is happening wince time immemorial. This fight between daivi (divine) and asuri (lower animal nature, qualities) happens in the mind of each devotee. By constant practice, one is able to control the mind and focus on Ishvara and does not fall under the sway of sense objects and emotions like anger, hatred, irritation, etc. Bhagavan Kapila informs us to use Karma, Bhakti, Jnana and Yoga to purify and overcome these negative extrovert qualities. Surrendering to extrovert tendencies is considered as a spiritual sin. One must be aware and always try to surrender to Ishvara and not develop dispassion for worldly objects and issues. A devotee must not lose hope and faith in Ishvara in these testing times.

Defeat of Rukmi

BP 10.54.18 onwards: Rukmi could not digest the defeat of his allies and was filled with rage. He hurried his chariot towards Krishna, chased him and challenged him for a dual. In front of all the kings, Rukmi armed himself and took a vow that if he is not able to [defeat and] kill Krishna and take back Rukmini to his kingdom, he would never ever return to the capital city of kingdom Vidarbha Kuṇḍinpura. The powerful Rukmi along with huge army then attacked Krishna. After fierce battle, Krishna managed to bring down his chariot.

Musings: It is the ego which gives a tough fight. Ego and mind are connected. Ego retains its individual identity and mind tries to attach itself to body which is not real as it is of temporary nature. It is a question of life and death for both ego and mind. Without thoughts mind ceases to exist. Without mind there is no ego. When ego ceases to exist, there is no retention of individuality. Mind too cannot exist in this state. Both are dependent upon each other. The final destination of a devotee is moving beyond gunas, beyond mind and senses and dissolve ego into Krishna, Brahman. Once ego, which is represented by Shishupala, is defeated (dissolved) it never returns back again. Jiva bhava is destroyed. This is explained in later slokas after Balarama gives Rukmini instructions on detachment and Atma Jnana. This part is not covered in this article. Rukmi too never returns back to the capitol city but establishes another city and starts living in it. He can no longer has any sway or control over Rukmini. She now belongs to Krishna.

Next few slokas represent a phase in life of a devotee in which almost all attachments are destroyed, but still the ego is retained as the devotee is still not able to detach oneself completely from one’s own body and mind. There is still a sense of individuality. Somehow a devotee does not wish to detach form own body, though she may have detached her mind from other relatives.

In order to explain this state, Bhagavata Purana explains the reluctance of a devotee and a fear of losing one’s own body and so indirectly wishing to retain the physical body. Hence ego is retained.

Rest episode is mentioned sloka wise.

Rukmini pleads for life of her brother

BP 10.54.30 onwards:

ततो रथादवप्लुत्य खड्गपाणिर्जिघांसया कृष्णमभ्यद्रवत्क्रुद्धः पतङ्ग इव पावकम् ३०
तस्य चापततः खड्गं तिलशश्चर्म चेषुभिः छित्त्वासिमाददे तिग्मं रुक्मिणं हन्तुमुद्यतः ३१
दृष्ट्वा भ्रातृवधोद्योगं रुक्मिणी भयविह्वला पतित्वा पादयोर्भर्तुरुवाच करुणं सती ३२
श्रीरुक्मिण्युवाच
योगेश्वराप्रमेयात्मन्देवदेव जगत्पते हन्तुं नार्हसि कल्याण भ्रातरं मे महाभुज ३३

{योगेश्वर-(अप्रमेय-आत्मा)-देवदेव जगत-पते}

{yogeshvara–(aprameya–ātmā)-devadeva jagata-pate}

Then, leaping down from the chariot, sword in hand, he (Rukmi, Rukmini’s Brother) rushed in rage towards Sri Krishna with intent to kill Him, [just] as a moth would into a flame. (30) While he was [thus] rushing [towards Him], Sri Krishna shot arrows that broke his sword and shield (too) into sesamum like small pieces and picked up a sharp-edged sword and prepared to kill Rukmi. (31) Overwhelmed with fear upon seeing Krishna getting ready to kill her brother, the virtuous (Sati) Rukmini fell at the feet of her consort (Pati, पति) [1] and pitifully prayed (as follows):—(32) “O Yogeshvara (योगेश्वर, Master of Yoga), O Aprameya-Atman (अप्रमेय-आत्मा, Incomprehensible Atman, Immeasurable Atman), O Mahadeva [2] (देवदेव, Ishvara of Devas), O Jagat-pate! (जगत-पते, Master of the worlds), O Maha-bhuja (O mighty-armed one), please do not kill my brother, be benevolent [and spare his life]" (33)

[1] The word consort (Pati, पति) i.e. spouse or Husband is used because both Krishna and Rukmini had mentally accepted each other as Husband and Wife. The word spouse which represents worldly Husband is used to reflect to the fact that both are spiritual consorts as Vishnu and Lakshmi, hence they are eternally married. This is why even in later slokas the word Srimati is used for Rukmini and not Sushri. Sushri and Kumari are used as titles for unmarried girl. Srimati is generally used as a salutation to married women, but at times it is used for unmarried too.

[2] The epithet ‘Deva-deva’ refers to Mahadeva and is commonly associated with Bhagavan Shankara. However here, Bhagavan Krishna is eulogised as ‘Aprameya-Atman’ meaning ‘incomprehensible or immeasurable Atman’ indicating the formless nature of Krishna. He is also referred to as Yogeshvara, Master or God of Yoga, which is also a common epithet of Bhagavan Shiva. In Gita, Bhagavan Krishna is known as Yogeshvara. Both Krishna (Vishnu) and Shiva represent all three types of Brahman - Saguna-Sakara Brahman, Saguna-Nirakara Brahman and Nirguna-Nirakara Brahman, and when eulogised in such terms other than their primary function to Protect and Destroy the universe, then it has to be taken as ‘Formless Brahman’ or as Atman or Atma-svarupa, as Puranas and Gita has to be understood in context with Upanishads. Hence these epithets like Yogeshvara and Mahadeva which traditionally belong to Shiva can be also applied to Krishna. They are taken as adjectives (qualities) and not as a proper noun i.e. referring to a quality of person and not person himself. This sloka beautifully covers all three aspects of Brahman. Even if these adjectives are taken as qualities of Saguna-Sakara Brahman, no harm is done. They help establish Krishna in our hearts.

Musings: When Krishna was about to kill Rukmi, Rukmini, trembling with fear, fell at the feet of Krishna and begged Krishna to spare her brother’s life. She held on Krishna’s legs tightly with the hope that Krishna will spare her brother’s life.

A devotee does not wish for ego to completely and wishes to enjoy the bliss that she experiences through devotion and chanting the holy name of beloved Bhagavan.

श्रीशुक उवाच
तया परित्रासविकम्पिताङ्गया शुचावशुष्यन्मुखरुद्धकण्ठया कातर्यविस्रंसितहेममालया गृहीतपादः करुणो न्यवर्तत ३४
चैलेन बद्ध्वा तमसाधुकारिणं सश्मश्रुकेशं प्रवपन्व्यरूपयत् तावन्ममर्दुः परसैन्यमद्भुतं यदुप्रवीरा नलिनीं यथा गजाः ३५
कृष्णान्तिकमुपव्रज्य ददृशुस्तत्र रुक्मिणम् तथाभूतं हतप्रायं दृष्ट्वा सङ्कर्षणो विभुः विमुच्य बद्धं करुणो भगवान्कृष्णमब्रवीत् ३६
असाध्विदं त्वया कृष्ण कृतमस्मज्जुगुप्सितम् वपनं श्मश्रुकेशानां वैरूप्यं सुहृदो वधः ३७

Sri Suka said : With His feet thus held strongly by Rukmini—whose limbs were perceptibly shaking with fear, whose mouth was being parched and throat choked through grief and whose gold necklace had been displaced through nervousness—the merciful Bhagavan gave up the idea [to kill Rukmi]. (34) Binding the evil-doer [Rukmi] with [his own] scarf (cloth), Sri Krishna disfigured him by shaving him (with the blade of His sword) in such a way as to leave (intact) a part of his moustaches and hairlocks. Meanwhile the prominent amongst the Yadava warriors (led by Balarama) crushed the extra ordinary [huge] army of the enemy [like] elephants would trample a lotus plant. (35) Making their way into the presence of Sri Krishna, they found Rukmi reduced to that (humiliating) plight and as good as dead (through shame). Filled with pity to see him bound, the almighty Bhagavan Shankarsana (Balarama) released him and spoke to Sri Krishna (thus):—(36) "Krishna ! you have perpetrated an impious act abhorred by our race. (Partially) removing the moustaches and (curly) locks of a relative and (thereby) disfiguring him is as good as killing him. (37)

Musings: This incident is created on purpose. It is to impart the teaching of Jnana and Vairagya. Hence such an incident is created. Krishna annihilated Rukmi, i.e. ego, thereby liberating Rukmini. The last bond was broken and she will now be eternally be with Ishvara. When such a Self Realised Bhakti still retains the physical body and mind, it is the pseudo ego and mind and not the real one. This ego is only there to keep a connection with physical body. Just like a burned rope will retain its shape but cannot be used to trying, such a ego cannot do any harm. Until the body exist, Jnani Bhakti retains the ego of ‘bhakta’ i.e. devotee or ego of Jnana (Knowledge of Brahman) for the sake of devotees to assist in their spiritual progress.

In this state of fear of losing individual identity, the final attachment is broken by the guru, here represented by Sri Balarama ji. Sri Balarama ji consoles Rukmini and calms her down.

Balarama ji Consoles Rukmini devi

मैवास्मान्साध्व्यसूयेथा भ्रातुर्वैरूप्यचिन्तया सुखदुःखदो न चान्योऽस्ति यतः स्वकृतभुक्पुमान् ३८
बन्धुर्वधार्हदोषोऽपि न बन्धोर्वधमर्हति त्याज्यः स्वेनैव दोषेण हतः किं हन्यते पुनः ३९
क्षत्रियाणामयं धर्मः प्रजापतिविनिर्मितः भ्रातापि भ्रातरं हन्याद्येन घोरतमस्ततः ४०
राज्यस्य भूमेर्वित्तस्य स्त्रियो मानस्य तेजसः मानिनोऽन्यस्य वा हेतोः श्रीमदान्धाः क्षिपन्ति हि ४१

(Turning towards Rukmini,) please do not take offence with us, O good lady, thinking of the disfiguration of your brother. None else is responsible for one's joy and sorrow; for a man reaps the fruit of his own doings (in the shape of pleasurable and painful experiences). (38) A relative does not deserve death at the hands of his relative even if he has committed an offence deserving such treatment and should be let off. Why should he who stands killed by his own offence be killed again? (39) Such is the dharma (code of conduct) specially prescribed for the Kshatriya race by Brahma ji (the creator), by virtue of which even a brother is permitted to kill his (own brother). Hence it is [so] exceedingly cruel. (40) (Reverting to Sri Krishna,) Blinded by pride of fortune, proud men offend others for the sake of dominion, land, [other movable] property, women, honour, dignity, authority or any such other consideration. (41)

Musings: Sri Balaram ji, the guru, which is technically not different from Ishvara, calms down Rukmini and prepares her mind for Tattva Jnana. Guru reminds disciple the selfish, material nature of samsara and samsarin (house holders) thereby producing vairagya in disciple.

Sri Balarama ji’s Instructions to Shrimati Rukmini devi

तवेयं विषमा बुद्धिः सर्वभूतेषु दुर्हृदाम् यन्मन्यसे सदाभद्रं सुहृदां भद्रमज्ञवत् ४२
आत्ममोहो नृणामेव कल्पते देवमायया सुहृद्दुर्हृदुदासीन इति देहात्ममानिनाम् ४३
एक एव परो ह्यात्मा सर्वेषामपि देहिनाम् नानेव गृह्यते मूढैर्यथा ज्योतिर्यथा नभः ४४
देह आद्यन्तवानेष द्रव्यप्राणगुणात्मकः आत्मन्यविद्यया कॢप्तः संसारयति देहिनम् ४५
नात्मनोऽन्येन संयोगो वियोगश्च सतः सति तद्धेतुत्वात्तत्प्रसिद्धेर्दृग्रूपाभ्यां यथा रवेः ४६
जन्मादयस्तु देहस्य विक्रिया नात्मनः क्वचित् कलानामिव नैवेन्दोर्मृतिर्ह्यस्य कुहूरिव ४७
यथा शयान आत्मानं विषयान्फलमेव च अनुभुङ्क्तेऽप्यसत्यर्थे तथाप्नोत्यबुधो भवम् ४८
तस्मादज्ञानजं शोकमात्मशोषविमोहनम् तत्त्वज्ञानेन निर्हृत्य स्वस्था भव शुचिस्मिते ४९

(Turning to Rukmini once more) It is your improper biased outlook through which you are acting like an ignorant person - constantly bear ill-will towards those who are ill-disposed to you, and wish well to those who are kind towards you [and remaining neutral to those who are indifferent to you]. (42) By the Bhagavan's Maya (deluding shakti) is engendered this self-deception in the mind of those who are identified with the body, that a certain individual is your friend, another your enemy and a third, neutral to you. (43) Indeed the Supreme Atman, which is only one [Self reflected] in all embodied beings, is [erroneously] perceived due to the ignorance (avidya) as many, even as a luminary (such as the sun or the moon) is viewed as different (in relation to the different vessels full of water in which, the luminary is reflected), or as the sky (Nabha, Akasha, space) is conceived as different (in relation to the different apartments or pots in which it is enclosed). [1] (44) This [objective] body, constituted of five elements (earth, water, fire, wind and space), the [five] senses and the objects of their perception (viz., sound, touch, sight, taste and smell), and three gunas; has a beginning and an end, and which has been projected on [eternally free] Atman through ignorance which causes the embodied Atman i.e. Jiva to [be trapped in] the cycle of samsara (birth and death). (45) There is no union or disunion of the Self with or from any other substance (such as the body i.e. form, or the eye with which it is perceived), there being no such substance (other than the Self), O virtuous lady, the Self is the cause of such appearances just like the Sun is not connected or remains untouched with eye and vision (form), though it is only due to Sun (Light) that eyes can see the form. [2] (46) Changes commencing from birth (and ending in death) pertain to the body alone and never to the Atman, [just] as waxing and waning etc., pertain to the phases [of the moon] and not to the moon itself [which is ever the same]. And indeed death [of the body] is attributed to the Atman in the same way as the total disappearance of moon is spoken of as Amavasya (new moon, denoting the disappearance of the moon itself). [3] (47) [Just] as a dreaming man perceives himself, the sense objects of enjoyment, and experiences the fruit (experiences), i.e. pleasure, pain, etc even though none of these things exists in reality similarly, an ignorant person undergoes the unending cycle of birth and death (samsara) [4] (48) Therefore, through realization of Truth, completely eliminate the grief born of ignorance, that deludes the Atman. Be comforted and serene, O young lady of beautiful smiles ! [5] (49)

[1] The Supreme Atman or Self or Brahman is only one. This same Atman is present in all living beings. It is not many (i.e. divided). However, under influence of Maya it is erroneously experienced as many just like Sun or Moon or Sky. The reflection Sun or moon is seen in different pots filled with water. Though reflections appear as many, in reality, there is only one Sun or Moon. Similarly, sky (Nabha, Akasha, space) though one appears to be divided as many in empty closed containers like pots. When the pot is broken, the sky or space (Ghatakasha) present in pot merges in the vast sky (Mahakasha) and becomes indistinguishable. In reality there was only one sky but due to pot, it appeared as if the space within pot is isolated (different) from the outer vast sky or space.

[2] Atman is untouched by Prakriti, Maya and everything that is created from it like Body, Five senses (mouth, skin, eyes, tongue and nose) and their functions (Vishayas) like shabda, sparsha, rupa, rasa and gandha (speech, touch, form, taste and smell), three Gunas (Sattva, Rajasa and Tamasa), etc. When this untouched Atman, under the influence of Maya, falsely associates itself with mind-body-senses and Gunas then it becomes Doer or karta. Developing attachment with them cause Ahamkara. Thus by association with Mind-Body-Senses and Ahamkara, Atman becomes Jiva. Jiva, assumes the doership and so gets trapped in the unending cycle of birth and death. Eyes can see form due to light (Sun), however, the Sun is not connected to eyes or form. It remains untouched. Similarly, Atman truly is and remains untouched. The idea here is to break the false notion ‘I’ attributed to body-mind-senses and Ahamkara. This is the purport of the sloka.

[3] Atman is changeless. Changes appearing in body like birth and death are not to be understood as changes in Atman itself. They are limited to body only. Just like Moon appears in different sizes each night during waxing and waning, in reality moon never ever changes its size, similarly, Atman remains changeless though body is born and dies. Just like in the night of new moon (Amavasya), there is no sight of moon, but in reality the moon remains unaffected, the body dies, but Atman continues to exist.

The purport of this sloka is - Atman is unchangeable and does not undergo transformation nor does it ever die. It is only the body that is born and dies.

[4] Objects in dream appears real within a dream, but upon waking up they do not exist. Suppose a person had a discussion with his friend and the discussion ends without any conclusion, then the person may in dream recreate the whole scene and try to convince his friend. The conversation ends when the friend gets convinced. In this dream, the creator is one’s own mind, the person himself plays an active role along with other character, the dream scene is sustained until conversation is going on and finally the dream ends. There is creation, preservation and destruction of dream world, but you as a person is not affected by it and were probably lying on your bed all this time. Similarly, the waking state is also like a dream. The only difference is that the dreams are abstract while waking state continues the next day. Atman remains untouched. This untouched nature of Atman which is just a witness and not a doer is stressed in all slokas so as to produce detachment.

[5] Hence, one must detach oneself i.e. ‘I’ from the Mind-Body-Ego-Senses complex and establish oneself in truth i.e. in one’s own Self and attain mukti. Sri Balarama ji cheered up young Rukmini devi (by complimenting her beautiful smile) and reminded her to detach and abide in her own Self, Krishna Tattva, which is present in her heart as antaryami.

Musings: When any Sadhaka or a Yogi faces such a situation and experiences sorrow and grief, one must remember the instructions of Sri Baladeva ji and Abide in Self like Shrimati Rukmini devi did. Attachment with non-Self (Anātman) is very necessary. Atman is untouched by the three gunas (sattva, Rajasa and Tamas). One must also get beyond Sattva guna which has qualities like compassion, etc and completely detach from mind and establish oneself in Antaryami Krishna, one’s very own Self.

Rukmini Devi detaches herself from emotions and abides in Self through reasoning

श्रीशुक उवाच
एवं भगवता तन्वी रामेण प्रतिबोधिता वैमनस्यं परित्यज्य मनो बुद्ध्या समादधे ५०

When the beautiful slim lady was thus enlightened by the glorious Bhagavan Balarama ji, she overcame her grief, [sorrow and depression] and attained equipoise her mind through Tattva Jnana (logical reasoning). [1] (50)

[1] Rukmini devi, when cheered and encouraged by Sri Balarama ji detached herself from the situation and became witness through the tattva Jnana i.e. the process of Advaita – neti-neti.

Musings: Rukmini didn’t actually saw Krishna in person. Still her mind was fully occupied in his beauty. This indicates that the seeker is a matured one and though has not achieved Self Realisation, firmly believes in existence of Ishvara without an iota of doubt and has unconditionally surrendered to the beloved Ishvara. Mind of such a devotee is always occupied with thoughts about beloved Ishta devata, Bhagvan Krishna in this case, indicating one-pointed devotion and firmness in belief of him residing in heart as Antaryami or Atmasvarupa. This is the best type of devotion. A devotee often forgets one’s own being unaware of surroundings totally engrossed in Ishvara-chintan i.e. thinking constantly about Ishvara. Such a devotee or Yogi does not think about the opinion of others including family members. This blissful state very near to Self Realisation. The meeting of Krishna and Rukmini symbolically indicates merging of Self in Brahman.

Knowing Ishvara without seeing him in person is known as Jnana and seeing Ishvara in person is known as Vignana (Vigyana) as mentioned in Gita Chapter 7 Jnana-Vigyana Yoga. Here Jnana i.e. the knowledge of Brahman refers to knowledge derived from shastras while Vigyana refers to abiding in the state of Self Realisation i.e. Abiding in Brahman.

When a matured devotee faces adverse situation, through Tattva-Jnana, one can detach oneself from the situation and be a witness.

Puranas through such stories help us to cultivate love for Ishvara and through their teachings, help us develop vairagya and give us Jnana through logical reasoning. Puranas teach both Ishvara-paridhana and Vairagya – two wings needed for a bird to fly into the infinite sky of Atma Jnana

Ending Prayer

May we all become matured devotees all by the grace of compassionate mother Maa Rukmini devi and attain Krishan tattva in this life, in this physical body itself.

May the blessings of both Rukmini and Krishna be upon us.

May we all attain Param Gati, and realise Krishna as our very own Self.

|| Śrī Kṛṣṇa parabrahmārpaṇamastu ||

Salutations to Sri Krishna, the Parabrahman

|| Hari OM Tat Sat ||

Hari is OM, the formless Brahman. That Brahman (tat) is Sat (Truth).

‘Rukmini-harana’ - Musings on the name of Episode

Though this episode is known as Rukmini-Harana i.e. abduction / kidnapping of Rukmini (BP 10.54.59), on practical sense it is Rukmini who fled with Krishna. Krishna just fulfilled her wish. This incident reminds of BG 9.29 where Bhagavan says that in his eyes all devotees are equal but pays more attention to those who approach him. Adi Shankaracharya ji has explained that Ishvara is like a bonfire. It gives warmth to all those who are near it without any bias, but those who are away from fire cannot experience its warmth. Hence Bhagavan in Gita BG 3.34 instructs one to surrender and stay devoted to Ishvara. Such a devotee is very dear to him. The point is that the first step of extending hand towards Ishvara has to be taken by devotee. Ishvara has given us free will and so it is our own choice to approach Ishvara or live a worldly life. In order to feel the warmth, a person has to make an effort and come near the fire. As one gets closer to fire, one experiences warmth. Similarly, as a devotee renounces samsara in his / her mind and devotes herself to Ishvara, Ishvara comes closer to her and finally after attaining sufficient inner purity, Ishvara is so near that he immediately responds to the prayer which comes from the heart purified with constantly longing for the darshan of beloved Krishna, the Ishta devata.

However, the title is justified from spiritual standpoint. Generally, it is the devotee who extends his / her towards Ishvara which Rukmini did. However, in some cases or in case of selected matured devotee, it is Ishvara himself who extended his hand towards his / her chosen devotee. Not only he extends his hand towards devotee, Ishvara grabs the hand so now devotee has no choice but to get pulled towards Ishvara. Sri Ganesha is depicted as holding a rope. This rope represents Ishvara (Ganesha) tying devotee with his rope. It symbolizes that Ishvara has himself chosen the devotee and taken his devotee’s responsibility. Ishvara will himself see to it that the devotee does not get side tracked. It is Ishvara’s responsibility to raise the consciousness of his beloved devotee so that the devotee can reach the final destination (param pada) and attain mukti.

In this episode, Krishna accepts the appeal or prayer of Rukmini, who plays the role of disciple / devotee and he decides to take her with him. The bond between them is so strong that it cannot be broken and no human interference is capable of breaking it. Finally, Krishna, the Bhagavan himself, marries Rukmini thereby establishing the union of Jiva and Paramatman. They are no more two separate identities. They are one. Rukmini’s spiritual journey has come to an end and she i.e. her mind is completely transformed into Krishna or say Krishna consciousness which is nothing but Atma-sthiti. She got established in her own Self, which is so dear and near to her and resides in her own heart that it is not separate from her. Ishvara, Krishna, is her very own Self.

In the next chapter 55, sloka 1, it is said that Kamadeva was born out of Rukmini. He was born as son of Krishna and Rukmini. He was named Pradyumna. In Skanda 3, Kapila Gita (BP 3.26.29) occurs which corelates the 24 tattvas of Sankhya with different devi-devatas (deities). Here, Pradyumna is the Buddhi. Buddhi in this context is an awakened Intellect or Jnana or Pragya. This coincides with the Mahavakya Pragyanam Brahma (Prajñānam Brahma, प्रज्ञानम् ब्रह्म - Consciousness is Brahman - Rig Veda, Aitreya Upanishad 3.3). Rest story follows and Kamadeva meets his wife Rati, etc, etc.

The second manifestation of Prakriti as per Sankhya is Ahamkara (Ego) also identified as Sankarṣaṇa (संकर्षण). Here, in sloka 36 (BP 10.54.36), Balarama is identified as Sankarashana (Sankarṣaṇa). Though here he plays the role of a guru and instructs Rukmini. Ego originates from Mahat Tattva which originates from Prakriti, which in turn is under the control of Ishvara, from vedanta view point. The ego, here is just another reflection of Ishvara, Krishna which appears separate due to Krishna’s maya. Hence in reality, it would not be wrong to conclude that it was Krishna who was thus speaking through Balarama. Balarama, from Practical view point, since is an avatar of Shesha Naga and elder brother of Krishna, he too knows the true essence of Krishna Tattva. It is only for the sake of service, out of devotion that he retains individual identity.

Krishna and Shiva

Krishna is also known as Prem-Lahiri, Ananda-Lahiri and Saundarya-Lahiri. Lahiri or lahara means waves. So Krishna is [infinite] waves of Love, [infinite] waves of Bliss and [infinite] waves of beauty.

Similarly, Shiva represents three types of Shaktis – Iccha Shakti, Vidya Shakti and Kriya Shakti, each represented by Vigyanamaya Kosha, Manomaya Kosha and Annamaya Kosha. Pranamaya kosha is the bridge between Annamaya and Manomaya kosha.

Iccha shakti means power of thought

Vida shakti means power of knowledge

Kriya shakti means power of kriya (action) i.e. power to act.

Without these shaktis, nothing can be done.

We need the blessings of both Krishna and Shiva. Shiva and Krishna (Vishnu) are each others devotees. They reside in each other’s heart. They are one as Brahman. As shaktis (energies) they appear as different. Each has unique personality.

Q: Can a Devotee of Shiva or Ganesha read and benefit from reading glories of Krishna?

A: Yes, it helps an average devotee. Though each form of Ishvara have their distinctive qualities and personality, in reality, they are one as Brahman. There is no difference between them

If someone argues that how can glories of Krishna help a Shiva devotee, then the reply is, it will help in the same way as reading Bhagavad Gita does. Bhagavad Gita is not only for Krishna Bhaktas, it is for all. However, japa of only one mantra is advised.

Devotion or faith in Ishvara is one Sattvika quality. Reading glories of Bhagavan helps cultivate and intensify this quality. It does not harm he devotee. Infact, a Shiva devotee will develop respect for Krishna and vice versa. The qualities of Bhagavan will enter into the heart of devotee and will thus enrich devotee’s heart and one will experience a different kind of energy in them. There will be an emotional nourishment, a sense of emotional fulfilment.

One pointedness is necessary and so one can have only one Ishta Devata. The japa mantra too can be only one, however listening to glories of other devi-devatas helps one on emotional, mental, spiritual and social level.

Is description of Rukmini’s beauty an indication of lust?

If we read this episode sloka wise, then there is a detailed description of Rukmini’s beauty. There are some who would take meaning not intended to be taught in Bhagavat Purana. Her beauty represents Maya as she is verily the Maya. Maya deludes Jivas no matter how much powerful they are or no matter if they are good person or noble person. We have heard of stories of great Rishis like Vishvamitra an even Sages Narada who could not avoid them falling in trap of maya and enjoyed their marital life. Bharthruhari, a great king and one of the 84 siddhas of Natha Sampradaya too was mesmerised with the beauty of his queen. But upon the grace of Maha Yogi Guru Gorakshananth, he finally came out of this maya-jala or web of maya and attained his true nature. He finally wrote Vairagya Shatakam, hundred slokas on Vairagya (dispassion in worldly matters). This was the same king who had earlier composed Shringara Shatakam (hundred slokas on objects of adornment worn by woe=men). It talks about kamini-kanchan meaning the slokas focusing on expression of women, their attitude, etc is given.

The description of physical beauty describing different body parts and wearing of jewels etc is not to generate lust in the heart of devotees. The purpose of such description is that the maya is such that it is unavoidable. The kings were so much mesmerized by her beauty that they fell unconscious or rather went in trance. They never knew when their hands dropped weapons. They could not even figure out when they fell from their chariots, horses and elephants. Only Krishna and others under the protection of Bhagavan, the controller of Maya, i.e. Balarama, their allies and their army didn’t fell for her. This same beauty didn’t infatuate them. Balarama never saw her with an eye of lust, but rather through compassion as he reminded of rooting in her true nature.

Often it is described that woman is the cause of downfall for men. This is not just to be taken physically or with lustful intent. Even the soft corner for a girl, though pure without lust, will also make one bound in samsara. It is true that a person who is attracted towards woman will not be able to detach himself from maya as he lacks vairagya (dispassion). Puranas, Itihasa, Gita and Upanishads teach us Brahma-Jnana or the knowledge of Brahman. They focus on the fourth purushartha – moksha. The message of the shastras is to be interpreted in this context. When it is written that it is sin to do so and so, it is to be interpreted that if a person does not make any effort in walking on spiritual path then it is a sin. Jnana and Vairagya are the lakshyartha (destination) of all the shastras.

Coming back to topic, the simple inference from description of Rukmini’s beauty and kings getting mesmerized with her beauty is that they all fell in trap of maya. Even the modest kings and people fall in trap of maya. This indicates that even noble, kind hearted people are also bound in the unending cycle of birth and death. Only Ishvara and his representative, Guru can help one rise above maya. This happens all by the grace of maya too, as she and Ishvara are two sides of same coin. The spiritual path is to detach from worldly senses objects and issues and meditate on Ishvara with bhava (spiritual emotion).

Interpretations of Rukmini’ Beauty

There can be many interpretations of kings getting mesmerised after seeing Rukmini’s beauty.

Interpretation #1 – Symbolic interpretation from Devotional viewpoint

The simple explanation is that without the grace of Krishna, Maya, Lord’s eternal potency, is inescapable even for modest and noble men well versed in shastras. The description of beauty symbolises her deluding attractive power. It keeps men bound in samsara (material world filled with sense objects) and veils one’s true nature.

Interpretation #2 – Symbolic interpretation from Advaita viewpoint

Kings and their army represents material worldly objects for senses. Krishna and Balarama’s Army represents divine Sattvika qualities. Krishna is Parabrahman. Balarama is awakened Intellect or pragya or Guru. Rukmini represents Jiva and her beauty, her charm represents Maya. Kings and their army getting mesmerised by Rumkini’s beauty i.e. maya and become unconscious. This indicates that senses are under the inescapable influence of maya. Only Krishna, Balarama and their army remains awake as are detached from the sense objects and so are pure, Sattvika in nature. Kings regaining consciousness indicates that only after the maya allows them then they can act. Since sense objects are too many, their army is depicted as large and Balarama’s army is relatively small as one needs only sattvika qualities to detach and stay rooted in Parabrahman. Rukmini’s wish to marry Krishna represents devotion of Jiva towards Parabrahman and Krishna accepting Rukmini and deciding to marry her indicates that Ishvara has decided to take of his beloved devotee himself. Brahmin represents prayer from the bottom of the heart of Rukmini, a longing for Ishvara. Rukmini only prayed. Everything was done by Krishna. Initially only Rukmini extended her hand towards Krishna. But now even Krishna (Bhagavan) has grabbed her hand. This indicates that now it is up to Krishna to do the needful. Now even if the devotee tries to get astray, Ishvara will not let it happen as he has taken the responsibility. He is not leaving the hand. This is the beauty of Bhakti, the path of devotion and so it is the recommended path for Kaliyuga i.e. in our times. The act of abducting indicates that Krishna will use his power and will not let her get astray especially in the hands of Shishupala who represents ego. With Krishna’s grace, their relatively smaller army defeated the bigger mightier army with mighty heroic kings. This represents that when Ishvara is by your side, even the strongest of attractions will not be able to drag you back to samsara. Rukmini’s fear indicates that though she has been pure, she still has not get rid of her attachment towards few people like her family members. It indicates that a pure devotee may have a few traces of attachments and some desires left even if the devotee has renounced the samsara. They are dormant and one does not know if one is attached or not. One comes to know only when the situation arises like in case of Rukmini when Krishna got ready to kill Rukmi, her elder brother. But she was a matured devotee and so her awakened intellect, personified by Balarama became her own guru and reminded her of detaching her and getting rooted in her true Self. It doesn’t take much time for Rukmini to implement it and she too renounced the attachment and became free from dualities like joy and sorrow and established herself in her own Self. Attachment is due to ego, sense of individuality. This is represented by Rukmi who took wrong decision due to his ego as he was envious to Krishna. Krishna leaving Rukmi alive indicates that the original ego, represented by Rukmi though is dead, an ego for the sake of devotion exits until the material earthly body lasts. It is like a burned rope. A burned rope retains the shape of rope but cannot be used to tie objects. It is the pseudo ego.

Let us try to interpret this incident the way Gaudiyas would accept.

Interpretation #3 – Possible interpretation by Gaudiyas

Gaudiyas believe that there are two bodies – physical (material) and subtle spiritual body. Devotees of Krishna wishes to ascend to Goloka and be in eternal company of their beloved Krishna in their subtle spiritual bodies (as one cannot be in physical body). They wish to experience bliss by watching his eternal divine lilas (sports / acts) which he does in Goloka. Rukmini is his spiritual consort, it is his energy, power or potency. She is Maya Shakti the illusionary power or deluding power. Krishna performs Lilas with the help of her potency Rukmini or he does Lila in company of Maya, the wonderful creative energy. So both Krishna and Rukmini had material and spiritual body, one connected to the material world and other to Goloka. This divine form of theirs cannot be seen by non-devotees. Impure devotees who have not sufficiently purified their heart and mind cannot perceive their divine form or Goloka. Even if somehow, they manage to see the divine form of the Lord or Maa Rukmini, a devotee will be overwhelmed and will fell unconscious. Arjuna once wished to see the divine form of Krishna. Krishna granted him spiritual divine eyes, and Arjuna saw his divine macrocosmic form. But he soon trembled with fear and pleaded to the Lord to take back this divine vision and that he is happy to see Krishna’s physical body.

Subtle Divine body of divine beings are so strong and they have so bright opulence and halo that it is too overwhelming for a lay devotee. The higher worlds like svarga, Vaikuntha, etc are not accessible to laymen. They are so bright and the bliss and experience is so overwhelming that a person cannot bear it for long.

So the interpretation the Gaudiya way would be -

Thus, when Kings saw Rukmini’s beauty, both material and inner beauty i.e. spiritual beauty having great eye blinding glow (halo) which was intensely blissful, they were overwhelmed with Bliss and fell unconscious as they were not pure enough to see her divine form having great opulence. The kings too were attracted towards Rukmini devi, the deluding maya shakti, but since their mind was attached to worldly objects their attraction was not purely spiritual like Jiva attracted to Ishvara, but it was polluted by lust. Unable to bear the intensity of pure bliss mixed with lust they fell unconsciousness. Such is the grace of Ishvara and the compassionate mother Rukmini that she gave them the taste of spiritual bliss though unasked by them. The effect was that they were not been able to fight relatively small army. After losing the battle, Jarasandha consoles Shishupala and giving him knowledge that all is in the hands of Maya and their Prarabhdha and we are just puppets of Prarabhdha, so do not grieve for the loss. This indicates that even the villains did had the knowledge of scriptures but they were not able to get rid of their lower animal qualities like pride, ego, hatred, and their attachment with their body and kingship.

Interpretation #4 – Another possible Gaudiya Interpretation

Krishna and Rukmini have two bodies – one material and another subtle (divine spiritual body). Non devotees cannot perceive her subtle divine body. So kings were attracted only to her physical beauty which is just a pale reflection of her glorious bright glowing subtle divine body of Rukmini. This wonderful bright body can be seen by Krishna, some fortunate Bhagavatas and by the inhibitants of Goloka, a divine spiritual kingdom where Krishna lives eternally. Mesmerized by the beauty, under the influence of Maya, which is Rukmini herself, they all fell unconscious. Their hands loosened their grips and weapons fell from their hands. The kings and the army fell from their mounts like elephants, horses and even chariots. Immediately, Krishna reached out to Rukmini and took her to his Chariot having flag with emblem Garuda and mounted her on it. He started fleeing with her and the army led by Balarama. This is the state of all the states

It is left to readers to accept whichever interpretation they agree.

Is the symbolic interpretation allowed? Is it in line with shastras?

Yes, symbolic interpretation is allowed and it is in line with shastras.

Chariot Analogy in Katha Upanishad 1.3.3-5

Katha Upanishad 1.3.3-5 describes ratha rupaka meaning Chariot analogy. Horses are Indriyas (senses), reins the mind, Charioteer (driver) is Buddhi (intellect), Body of chariot is Body. Owner of Chariot is Bhokta Atman (Jiva).

The analogy describes Chariot -

Ātmā (Jīva) is the Rathī (owner),

Ratha (Chariot) is the Body

Sārathi (charioteer, driver of car) is the Buddhi (Intellect)

Pragah (reins) – rope used to control horses) is the Mana (mind)

Horses represent Indriyas (5 senses)

If we imagine horses as senses, then their viṣhayas (subject matter) is the road. The road represents the path (of 5 senses) i.e. path which 5 senses drag the mind

And Ātman associated with body, 5 senses and mind is the Bhoktā enjoyer (of subject matter). i.e. Bhoktā-Ātman is the Jīva.

Personification of 24 Tattvas of Sankhya Darshan in Bhagavat Purana BP 3.26.26-31 (Kapila Gita)

Kapila Gita, which is a part of Bhagavat Purana teaches 24 tattvas of Sankhya Darshan in 3.26 and assigns presiding deities to each tattva which is not found in Sankhya Karika of Ishvara Krishna. Two main tattvas are Purusha (as 25^th Tattva) and Prakriti.

BP 3.26.26-31 -

Mahat Tattva (Cosmic Intelligence, undifferentiated Buddhi) = Vāsudeva, वासुदेव

Ahamkara (Ego) = Sankarṣaṇa, संकर्षण

Indriyas and Mana (Mind) = Aniruddha, अनिरुद्ध

Buddhi (Intellect) = Pradyumna, प्रद्युम्न

Creation of various organs, their functions and then their Presiding deities

From BP 3.26.54-61

Tattvas – Functions – Presiding Deities

Following where created in order -

1. Mouth - speech - Agni deva (God of Fire)

2. Nostrils - smell - Vayu deva (God of Air)

3. Eyes - sight - Dig devata (dig or dik means disha means directions i.e. God of directions)

4. Skin - hair - Aushadhiya, etc meaning herbs and food products / Ashvinikumars Gods of medicines

5. Generative organ - Semen - Aapa dev (jala deva, God of water)

6. Anus - apaana Vayu - Yama deva, God of death

7. Hands - strength, grasping - Indra deva (King of Demi-Gods)

8. Feet - Gati (power of movement) - Vishnu deva

9. Nerves - Blood - Various River Goddess

10. Stomach - feeling of thirst, hunger - samudra devata (God of Ocean)

11. Heart - mind - Chandra deva / Soma deva (Moon God)

12. Heart - intellect - Brahma deva (Brahma ji the creator)

13. Ego - Rudra deva

14. Chitta (memory, retention power) - Kshetrajna (knower, as witness)

Note: Both mind and intellect are born out of Heart. After Ego Rudra deva was created. After Chitta, Kshetrajna was created as these three do not have any special organs of functions or Tanmatras.

Presiding deities were created after creation of Indriyas and their functions. Gods exists both inside us and outside us. i.e. they have both microcosmic and macrocosmic presence (Pindanda and Brahmanda). Within body, they are present as energy points in subtle bodies.

For more details, please read Sri Kapila Gita.

Interpretation of shastras is to be done in such a way it points to the path of Self Realisation. One has to realise Ishvara as Antaryāmī, our very own Self.

Sole Purpose for the composition of Srimad Bhagavat Purana is Kaivalya Mukti

Bhagavat Purana in slokas 12.13.11-12 describes the purpose of the Purana.

BP 12.13.11 Beginning, middle and end [of this Purana] is filled with stories cultivating vairagya (dispassion) [in the hearts of devotees]. This Maha-Purana which contains the divine Lilas of Sri Hari is like drinking nectar of immortality (Amrut – elixir of immortality). Listening it and contemplating on it gives delight to pious men as well as celestials (devatas).

BP 12.13.12 You all [1] know that the essence of Upanishads is ‘Brahman and Atman are one. It is non-dual (one without second) Truth’. This is the central or underlying message [of Srimad Bhagavad Purana] too. The sole purpose of composing Srimad Bhagavat Purana is Kaivalya [mukti] (Advaita-Sthiti, Non-dual Self Realisation).

[1] King Parikshit, Rishi Shaunak ji and other saints listening to the discourse on Bhagavat Purana

|| Śrī Kṛṣṇa parabrahmārpaṇamastu ||

Salutations to Sri Krishna, the Parabrahman

|| Hari OM Tat Sat ||

Hari is OM, the formless Brahman. That Brahman (tat) is Sat (Truth).

Kapila Gita FULL Ch 23-33 of Bhagavat Purana Skanda 3 - Sanskrit-English

2022-07-10T22:44:00.000+05:30

Namaste,

On the auspicious Occasion of Guru Purnima (13-Jul-2022), happy to share Kapila Gita to all the seekers of truth.

Sri Kapila Gita is a part of Bhagvat Purana. It is found in Skanda 3 (Canto 3) as Chapters 23-33

Sri Kapila Gita is an excellent companion to the Bhagavad Gita. It compliments Bhagavad Gita by inducing karma, bhakti Jnana and Yoga. It specialises in expounding Sakhya Darshan and combining it with Bhakti and Jnana of Vedanta. It encourages one to practice Nishkama Karma (Selfless Service) and also explains in detail Maharshi Patanjali Ashtanga Yoga by specifying all eight limbs of Yoga. Sri Kapila Gita is unique in this aspect. Teachings of Bhagavad Gita’s Chapter 6, Atmasayyam Yoga meaning ‘Yoga of Self Control’ and Ashtanga Yoga for mind control and attaining inner purity compliment each other.

Though there is little difference between 24 tattvas as mentioned in original Sankhya Karika of Ishvara Krishna and Vedanta, such differences are negligible as compared to an attempt is made to combine the goodness of Sankhya Darshan with Vedanta. Genuine seekers of truth are encouraged to study Kapila Gita.

Sri Kapila Gita is available in docx and pdf format. Please download it from Google Drive folder 'Indiaspirituality Downloads'.

Prayer

My Humble Naman to my Guru, the Supreme Self, Sri Ramakrishna and Sri Ramana Maharshi

All that you find good is my Guru’s grace. All errors are mine.

May holy thoughts flow from all directions. May we all benefit from this holy instructions of Kapila Muni. May this work trigger interest in spirituality and may we take up the study of shastras, always referring to the primary, original source rather than relying on random articles, YouTube videos, social media, newspaper articles and just believing on hearsay.

With the blessings and grace of Guru and Ishvara, Gurus, Acharyas, Saints, Jnanis, Bhaktas and Yogis of all traditions, Amrut, who is not a natural gifted writer, with his very limited knowledge and experience, has humbly attempted translation of Sri Kapila Gita with dual intention of presenting unbiased, non-sectarian view and retaining the true meaning of shastras by retaining original sanskrit words for the benefit of all.

Hari OM

Chariot Analogy from Katha Upanishad – Sanskrit – Hindi – English

2022-06-18T21:34:00.001+05:30

Chariot Analogy from Katha Upanishad – Sanskrit – Hindi – English

Namaste,

In Katha Upanishad Adhyāya 1, Valli 3 slokas 3-5, we find an analogy of a chariot. This analogy is further extended in later slokas upto sloka 15 to explain the importance of power of discrimination, a controlled, focused and purified mind in realising the ‘Parama Pada’ of Viṣṇu who is Vyāpaka Paramātmā or omnipresent Paramātmā. Last two slokas 16 and 17 of this valli gives the phala shruti or the fruit of following what is being said, which is the parama pada.

This analogy is popularly depicted on the cover page of Bhagavad Gītā with Bhagavāna Kṛṣṇa as Charioteer of Arjuna’s chariot.

The translation follows Śānkara Bhāshya i.e. commentary by Śrī Ādi Śankarāchāryā jī on Kathopanishad

(Image Credits)

The analogy describes -

Ātmā (Jīva) is the Rathī (owner),

Ratha (Chariot) is the Body

Sārathi (charioteer, driver of car) is the Buddhi (Intellect)

Pragah (reins) – rope used to control horses) is the Mana (mind)

Horses represent Indriyas (5 senses)

If we imagine horses as senses, then their viṣhayas (subject matter) is the road. The road represents the path (of 5 senses) i.e. path which 5 senses drag the mind

And Ātman associated with body, 5 senses and mind is the bhoktā enjoyer (of subject matter).

Comments:

Ātmā associated with mind, body and 5 senses is known as Jīva because it associates itself with mind, body and 5 senses and experiences the world and thinks of the body as it’s own. By associating with the karma of body and mind, it accepts the fruits of karma. It experiences this world. Due to this sense of being an experiencer, and doer, it develops a sense of individuality which is known as Ego. All this happens due to the ignorance of one‘s true nature. This ignorance i.e. Ajñāna (agyana) is the root cause of suffering. So one must control outward looking senses via rein of mind. These senses constantly try to run in different directions which attract them. It is the intellect which convinces mind to keep the senses under check. This intellect is represented by the driver of chariot. In our case the intellect is Kṛṣṇa (Krishna), who represents awakened intellect (prajñā or Pragya). This enlightened Prajñā is nothing but Brahman says a mahāvākya Prajñānam Brahman. The ruler of the entire chariot is the Jīva represented by Arjuna. This Jīva has to control the entire chariot with his awakened intellect by being a witness and realising one‘s true nature. The way described is the Advaitic way. Another way, the devotional way says, one must let Īshvara control the whole chariot i.e. body, mind, reins and horses. When Īshvara is controlling the chariot, our job, as a jīva is to surrender to Īshvara and let him drive the entire chariot. Surely, we will realise our true nature and know Brahman.

We will now begin the translation of slokas in Hindi and English along with Mūla sanskrit slokas.

कठोपनिषद Kathopanishad, Adhyaya 1, Valli 3 (Part 1, Canto 3)

– Ratha Rupaka (Symbolism) Chariot Analogy

Sources: Katha Upanishad (कठ उपनिषद)

Sanskrit Slokas: https://sanskritdocuments.org/doc_upanishhat/katha.html

Hindi Translation: Gita Press, Pages 238-254

English Translation: Adapted from Translation by Vidyavachaspati V. Panoli (Page 47)

शरीरादिसे सम्बन्धित रथादि रूपक – Body etc related Chariot analogy

आत्मानः रथिनं विदि शरीरः रथमेव तु।

बुद्धि तु सारथिं विचि मनः प्रग्रहमेव च।॥१.३.३॥

तू आत्माको रथी जान, शरीरको रथ समझ, बुद्धिको सारथी जान और मनको लगाम समझ ॥ १.३.३॥ - कठोपनिषद्

Ka.Up. 1-III-3. Know the Self to be the master of the chariot, and the body to be the chariot. Know the intellect to be the charioteer, and the mind to be the reins.

इन्द्रियाणि हयानाहूर्विषयाःस्तेषु गोचरान्‌ ।

आत्सेन्दरियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ १.३.४॥

विवेकी पुरुष इन्द्रियोंको घोड़े बतलाते हैं तथा उनके घोड़ेरूपसे कल्पना किये जानेपर विषयोंको उनके मार्ग बतलाते हैं और शरीर, इन्द्रिय एवं मनसे युक्त आत्माको भोक्ता कहते हैं ॥१.३.४॥ - कठोपनिषद्

Ka.Up. 1-III-4. The wise when symbolize senses as horses, symbolize the path as their Viṣaya (objects which attract senses). When Ātmā is attached to mind and senses, the wise call it as bhoktā, the enjoyer of fruit i.e. Jīva.

अविवेकीकी विवशता – Helplessness of Ignorant Person with mind control

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा ।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ १.३.५॥

किन्तु जो [बुद्धिरूप सारथी] सर्वदा अविवेकी एवं असंयतचित्तसे युक्त होता है उसके अधीन इन्द्रियाँ इसी प्रकार नहीं रहतीं जैसे सारथीके अधीन दुष्ट घोड़े ॥ १.३.५॥ - कठोपनिषद्

Ka.Up. 1-III-5. But whoso is devoid of discrimination and is possessed of an uncontrolled and unfocused mind – his senses are uncontrollable like the vicious horses of a driver.

विवेकीको स्वाधीनता – Self Dependency of a Wise Person with mind control

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा।

तस्येन्द्रियाणि वश्यानि सदश्चा इव सारथेः ॥ १.३.६॥

परन्तु जो [बुद्धिरूप सारथी] कुशल और सर्वदा समाहितचित्त रहता है उसके अधीन इन्द्रियाँ इस प्रकार रहती हैं जैसे सारथीके अधीन अच्छे घोड़े ॥ १.३.६ ॥ - कठोपनिषद्

1-III-6. But whosoever is discriminative and possessed of a mind ever under control [and focused on goal] – his senses are controllable like the good horses of a charioteer.

अविवेकीकी संसारप्राप्ति – Ignorant one Constantly Attains Samsāra

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः ।

न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ १.३.७॥

किन्तु जो अविज्ञानवान्‌, अनिगृहीतचित्त और सदा अपवित्र रहनेवाला होता है वह उस पदको प्राप्त नहीं कर सकता, प्रत्युत संसारको ही प्राप्त होता है ॥ १.३.७॥ - कठोपनिषद्

Ka.Up. 1-III-7. But whosoever is devoid of a discriminating intellect, possessed of an unrestrained mind and has impure mind [attracted towards worldly objects], does not attain the ultimate goal [of Self Realisation], but goes back to samsāra [in next life after death].

विवेकीकी परमपरा – Self Disciplined one attains the Supreme State

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः।

स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥। १.३.८ ॥

किन्तु जो विज्ञानवान, संयतचित्त और सदा पवित्र रहनेवाला होता है तो उस पदको प्राप्त कर लेता है जहाँसे वह फिर उत्पन्न नहीं होता ॥ १.३.८ ॥ - कठोपनिषद्

Ka.Up. 1-III-8. But whosoever is possessed of a discriminating intellect and a restrained, controlled and focused mind, and has a purified mind, attains that goal [of Self Realisation] from which he is not born again [in samsāra].

किं तत्पदमित्याह-- | वह पद क्या है ? इसपर कहते हैँ – What is that Pada (State of Self Realisation? ) Shruti says -

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः ।

सोऽध्वनः पारमाप्नोति तद्धिष्णोः परमं पदम्‌॥ १.३.९॥

जो मनुष्य विवेकयुक्त बुद्धि-सारथीसे युक्तं ओर मनको वशे रखनेवाला होता है वह संसारमार्गसे पार होकर उस विष्णु (व्यापक परमात्मा) -के परमपदको प्राप्त कर लेता है ॥ १.३.९॥ - कठोपनिषद्

Ka.Up. 1-III-9. But the man who has a discriminating intellect as his driver (charioteer), and a controlled-mind as the reins, reaches the end of the path – that supreme state of Vishnu – vyāpaka pramātmā (omnipresent Paramātmā). [This state is the state of Self Realisation]

इद्धियादिका तारतस्य – Order of Subtleness of Senses, etc

इन्दियेभ्यः परा द्यथा अर्थेभ्यश्च परं मनः

मनसस्तु परा बुद्र्बुद्धेरात्मा महान्परः ॥ १.३.१० ॥

इन्दियोकी अपेक्षा उनके विषय श्रेष्ठ है, विषयोसे मन उत्कृष्ट है, मनसे बुद्धि पर है ओर बुद्धिसे भी महान्‌ आत्मा (महत्त्व, महत तत्व) उत्कृष्ट है ॥ १.३.१० ॥ - कठोपनिषद्

Ka.Up. 1-III-10. The sensory objects are subtler than the senses, and subtler than the sensory objects is mind. Intellect is subtler than mind and subtler than intellect is Mahat [tattva, the Hiranyagarbha].

Note: In Sānkhya Kārikā 3, and at other places in various Puraṇās and in Gītā, Mahat is at times referred to as Buddhi. Mahat is the first product of Prakriti as per Sānkhya Philosophy. It is the cause of Ahamkāra (ego).

महतः परमव्यक्तमव्यक्तात्पुरुष: परः।

पुरुषान्न परं किंचित्सा काष्ठा सा परा गति:॥ १.३.११॥

महत्तत्त्वसे अव्यक्त (मूलप्रकृति) पर है और अव्यक्तसे भी पुरुष पर है। पुरुषसे पर और कुछ नहीं है। वही [सूक्ष्मत्वकी] परा काष्ठा (हद) है, वही परा (उत्कृष्ट) गति है ॥१.३.११॥ - कठोपनिषद्

Ka.Up. 1-III-11. The unmanifested, Mula Prakriti (avyakta) is subtler than Mahat (Hiranyagarbha) and subtler than the unmanifested [Mula Prakriti] is Purusha. There is nothing subtler than Purusha. That is the end, that is the supreme goal.

आत्मा सूक्ष्मबुद्धिय्राह्म है – Ātman can be known via Subtle Intellect

एष सर्वेषु भूतेषु गूढोऽऽत्मा न प्रकाशते ।

दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः ॥ १.३.१२॥

सम्पूर्ण भूतोंमें छिपा हुआ यह आत्मा प्रकाशमान नहीं होता। यह तो सूक्ष्मदर्शी पुरुषोंद्रारा अपनी तीव्र और सूक्ष्मबुद्धिसे ही देखा जाता है ॥ १.३.१२॥ - कठोपनिषद्

Ka.Up. 1-III-12. This Ātmā / Ātman / Self, hidden in all beings does not shine (manifest, but is hidden). However, it is seen (experienced) by seers of subtle and pointed intellect capable of perceiving subtle objects.

लयचिन्तन – Musings on Laya (Merging) of various faculties like senses, mind, etc in Ātman

तत्प्रतिपत्त्युपायमाह-- अब उसकी प्राप्तिका उपाय बतलाते हैं--

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।

ज्ञानमात्मनि महति नियच्छेत्तद्यच्छेच्छान्त आत्मनि ॥ १.३.१३॥

विवेकी पुरुष वाक्-इन्द्रियका मनमें उपसंहार करे, उसका प्रकाशस्वरूप बुद्धिमें लय करे, बुद्धिको महत्तत्त्ममें लीन करे और महत्तत्त्वको शान्त आत्मामें नियुक्त करे ॥ १.३.१३॥ - कठोपनिषद्

Ka.Up. 1-III-13. Let the wise man of discrimination merge speech, etc senses in his mind, merge that (mind) into the Prāgya (intellect) and the intellect into the Mahat. (Let him then) merge the Mahat into the peaceful Self.

Note: Here, Intellect i.e. Prāgya is said to be ātman. This is not the Real Self. There are instances in which mind is taken as ātman. Bhagavad Gītā Chapter 6 has the name Ātma Sayyam Yoga. Here Ātmā means mind and the title of chapter means Self Control or Mind Control.

उद्बोधन (उद्‌बोधन) – Awakening Call

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत।

क्षुरस्थ धारा निशिता दुरत्यया

दुर्गं पथस्तत्कवयो वदन्ति ॥ १.३.१४॥

[अरे अविद्याग्रस्त लोगो !] उठो, [अज्ञान-निद्रासे] जागो, और श्रेष्ठ पुरुषोंके समीप जाकर ज्ञान प्राप्त करो। जिस प्रकार छुरेकी धार तीक्ष्ण और दुस्तर होती है, तत्त्वज्ञानी लोग उस मार्गको वैसा ही दुर्गम बतलाते हैं ॥ १.३.१४॥ - कठोपनिषद्

Ka.Up. 1-III-14. Arise, awake, and learn by approaching the exalted ones, for that path is sharp as a razor’s edge, impassable, and hard to go by, say the wise.

Alternate translation:

Ka.Up. 1-III-14. Arise [O the ignorant ones], awaken [from the ignorance-sleep], and learn [the supreme knowledge of the Self] by approaching the exalted ones, for that path is sharp as a razor’s edge, difficult to walk [by oneself], and hard to go by, say the wise.

Note: This is the famous sloka often sung for awakening the spirit and for motivation. Swami Vivekananda also quoted this sloka.

निर्विशेष आत्मज्ञानसे अमृतत्वप्राति – Nectar of Immortality through knowledge of attributeless Ātman

अशब्दमस्पर्शमरूपमव्ययं

तथारसं नित्यमगन्धवच्च यत्‌।

अनाझनन्तं महतः परं श्वुवं

निचाय्य तन्‍्मृत्युमुखात्प्रमुच्यते ॥ १.३.१५॥

जो अशब्द, अस्पर्श, अरूप, अव्यय तथा रसहीन, नित्य और गन्धरहित है; जो अनादि, अनन्त, महत्तत्त्व्से (महत् तत्वसे ) भी पर और ध्रुव (निशच्चल) है उस आत्मतत्त्वको जानकर पुरुष मृत्युके मुखसे छूट जाता है ॥ १.३.१५॥ - कठोपनिषद्

Ka.Up. 1-III-15. By knowing that [Ātma Tatva] which is beyond sound, beyond touch, beyond form, undecaying, so also beyond taste, eternal, beyond odor, beginningless, endless, subtler than Mahat and is immovable and stable (druva), man is liberated from the jaws of death.

Note: a-shabda etc is translated as Beyond Sound. It can also be written soundless (as the original Translator V.V. Panoli as translated). It can also be translated as in which there is no sound or absence of sound. Beyond Sound, Beyond touch, etc indicates that Ātman is beyond the grasp of 5 senses. It is beyond prakriti and so cannot be known via senses. It also indicates that Ātman is peaceful and so there is no sound, etc inside it. It is pure consciousness. It is Brahman.

प्रस्तुतविज्ञानस्तुत्यर्थमाह - अब प्रस्तुत विज्ञानकी स्तुतिके – Now, in praise of Vigyana (knowledge of Self Realisation)

श्रुति:-- लिये श्रुति कहती है— hence the shruti (Upanishad) says -

अद्भुत विज्ञानकी महिमा – Glory / Fruit of this divine knowledge of Self Realisation

नाचिकेतमुपाख्यानं.. मृत्युप्रोक्त सनातनम्‌ ।

उक्त्वा श्रुत्वा च मेधावी ब्रहालोके महीयते ॥ १.३.१६॥

नचिकेतद्वारा प्राप्त तथा मृत्युके कहे हुए इस सनातन विज्ञानकों कह और सुनकर बुद्धिमान्‌ पुरुष ब्रह्मलोकमें महिमान्वित होता है ॥ १.३.१६॥ - कठोपनिषद्

Ka.Up. 1-III-16. Narrating and hearing this eternal story of Nachiketas told by Death, the intelligent man attains glory in the world of Brahmā jī (the loka of Bhagavāna Brahmā).

य इमं परमं गुह्यं श्रावयेद् ब्रह्मसंसदि ।

प्रयतः श्राद्धकाले वा तदानन्त्याय कल्पते ।

तदानन्त्याय कल्पत इति ॥ १.३.१७॥

जो पुरुष इस परमगुद्य ग्रन्थको पवित्रतापूर्वक ब्राह्मणोंकी सभामें अथवा श्राद्धकालमें सुनाता है उसका वह श्राद्ध अनन्त फलवाला होता है, अनन्त फलवाला होता है ॥१.३.१७॥ - कठोपनिषद्

Ka.Up. 1-III-17. Whosoever, becoming pure, causes this supreme secret to be recited before an assembly of the Brahmanas, or at the time of Sraddha, that (ceremony) secures for him infinite merits secures infinite merits.

Alternate Translation:

Ka.Up. 1-III-17. Whosoever, with pure heart, reverentially recites this top secret knowledge to the assembly of Brahmaṇas (Brahmins), or at the time of Shrādha (post death ceremony), [this holy act of reciting in Shrādha] secures him with infinite merit, infinite merit.

इति काठकोपनिषदि प्रथमाध्याये तृतीया वल्ली ॥

कठ उपनिषद की प्रथम अध्याय की तृतीय (तीसरी) वल्ली समाप्त हुई ।

Thus ends Third Valli of Adhyāya One of Katha Upanishad

(Thus ends third Canto of Chapter One of Katha Upanishad.)

Hari OM

Is Śiva Linga a phallic Symbol? Do we Hindus worship private parts? What is Śiva Linga?

2022-06-05T23:17:00.001+05:30

Note: This article is available as docx and pdf on Google Drive Indiaspirituality Blog Downloads Folder

-----------------------------------------------

Version: 1.1.0 | Created: 05-June-2022 | Updated on 29-Dec-2022

Published on 01-Jan-2023

Email: indiaspirituality [at] gmail.com

Copy Left: This work is in Public Domain.

CC0 1.0 Universal (CC0 1.0)

-----------------------------------------------

What is Śiva Linga?

Refuting Left hand meanings and establishing its true meaning with scriptural references

Somnath Jyotirlinga

Is Śiva Linga a phallic Symbol? Do we Hindus worship private parts? What is Śiva Linga?

Namaste,

Shiva / Śiva is one of the trinity representing Destructive aspect. Other two are Creative aspect represented by Brahmā jī and preservative aspect by Vishnu ji (Viṣṇu jī). However, it is well known that Purāṇās teach us that a formless Brahman manifests in different forms. This formless aspect different from trinity and creator of trinity. Viṣṇu Purāṇa describes Bhagavāna Viṣṇu as the creator preserver and destroyer of the universe. It is from him, the formless Viṣṇu, that the Trinity of Brahmā, Viṣṇu [deity of preservation] and Maheśa (Śiva) are created and they carry out their work. The trinity are having a definite form and get their power from the formless Viṣṇu. This can be found in Viṣṇu Purāṇa 1.2.1-4

Similarly, according to the Upanishads, the formless Brahman is also known as Ātmasvarūpa or Pratyagātmān or Śiva or Puruśa (Purusha). It is from Śiva that the whole universe is created.

For the sake of devotion, this formless Brahman is eulogized as having forms in various Purāṇas.

Three Types of Brahman as mentioned by Puri Shankaracharya

There are three types of Brahman – Saguṇa Sākāra, Saguṇa Nirākāra and Nirguṇa Nirākāra. With reference to Śiva, we are understand them as -

Saguṇa Sākāra is the Bhagāvāna Śankara (Shankara) who holds Trishul (Trident) and Damru i.e. he is Trishula Dhārī.

Saguṇa Nirākāra Brahman is omnipresent formless Īshvara from which the whole world is created. Śiva Linga is the representation of Saguṇa Nirākāra Brahman.

Nirguṇa Nirākāra is the Śiva, which is the formless Brahman or Ātmā / Ātman which is untouched by creation. It is Sat-Chit-Ānanda, none without a second.

The Śiva Linga

Due to convoluted interpretation of the word ‘Linga‘, it is described as the male Genital Organ and Yoni, the base, as Female Genital Organ, Śiva Linga is often described as the sexual symbol of intercourse. However, this is not true. We will understand the true meaning of both words ‘Śiva‘ and ‘Linga‘

The root word (dhatu – धातु) of Śiva is ‘śī’ (शी) and it means ‘In which everything lies’. So, the whole world, the entire universe lies inside Śiva Tattva. Śiva also means ‘auspiciousness’ and is the very nature of Ātmā (आत्मा) / Ātman (आत्मन् ). Śiva (शिव) is Brahma (ब्रह्म) / Brahman (ब्रह्मन् ) different from the creator Brahmā (ब्रह्मा), the creator.

The meaning of Śiva as per Śrimad Bhāgavat Purāṇa

Verse BP 8.7.29 defines Siva as a state of consciousness

BP 8.7.29: sadyojAta etc five vedic mantras are represented by your five faces [1], from which 38 celebrated vedic mantra-s are created. When you arise beyond guNa-s and are established in your Self, then this state is called as 'Siva' (Siva-Akhyam). In reality, it is the same Self Effulgent paramArtha-tatva (supreme consciousness).

[1] Five vedic mantra-s are (1) puruSa, (2) aghora, (3) sadyojAta, (4) vAmadeva, and (5) ISAna

panca-brahma-upanishad says:

P.B. Up. 40-41: In the body, which depends upon indestructible brahman, there is a dahara (heart), which is the resting place of brahman, also known as punDarika i.e. kamala (lotus), [brahman] is established in this heart-space. Those who wish to get liberated (moxa, moksha) should search sat-chit-Anand Siva in this heart-space. Siva is always seated in heart and is a witness of all [activities]. In this way heart is called as Siva-svarUpa, this heart is called as the emancipator i.e. that which liberates [one] from samsAra.

For more details, please visit https://www.advaita-vedanta.in/vishnu#h.psfqajqqcl2n

Formless Cannot have Gender, hence no sex is possible

Since the true form of Śiva is ‘formless’, a formless, omnipresent, immovable Brahman cannot have any gender and so cannot have any organ for reproduction. Since it is present everywhere, it does not need to move i.e. any kind of movement is not possible. Hence there is no question of Śiva Linga, which represents Śiva, as a phallic symbol of Śiva. Similarly, Yoni is formless shakti or energy of Brahman. So it also cannot be taken as female reproductive organ vagina. Hence Śiva Linga does not represent the ‘Intercourse’ or simply ‘Sex’.

Śiva Linga and not Śankara Linga or Maheśa Linga or Rudra Linga

One must have noted that with the word ‘Linga’ only word ‘Śiva’ is associated and not any other name of Śiva like Maheśa (often mentioned as a part of Trinity – Brahmā, Viṣṇu and Maheśa) or Rudra which is associated with one who makes one cry, or anger or sorrow or is remover of sorrow and also as Bhagavāna. All other names do have forms, but Śiva is formless and this is mentioned not only in Bhagavāta Purāṇa, but expectedly in Śiva Purāṇa and Linga Purāṇa too.

Meaning of Śiva Linga as mentioned by Puri Shankaracharya Swami Nischalananda Sarasvati

The meaning of the word Linga and also the true meaning of the word is explained by Puri Shankracharya Swami Nischalananda Sarasvati (YouTube Channel name Govardhan Matha, Puri) and Swami Avimukteshvaranand Sarasvati (YouTube Channel name 1008.guru), disciple of Jyotir Matha Shankarachraya Svaroopananda Sarasvati.

Videos relevant to the topic available on Youtube -

ü Meaning of 'Linga' in Śiva-linga – Puri Shankracharya Swami Nischalananda Sarasvati (Govardhan Peetham)

ü वाणलिङ्ग और शिवलिंग में क्या अन्तर है?? लड़कियां 'शिवलिंग' स्पर्श कर सकती हैं क्या? #प्रश्नप्रबोध: - Swami Avimukteshvaranand Sarasvati (1008.guru)

The author, Amrut, has extracted the meaning and compiled it in his own words from these two sources. Amrut has also added many more references from Purāṇas and other sāśtras.

Different meanings of the word Śiva Linga and Yoni

The explanation is given in brief. Relevant slokas are given later. References from sāśtras are not quoted in the order in which they are mentioned here in brief.

1. Entire kāśī (Kashi town) is known as rūpa of Śiva. (Ref: Śiva Purāṇa SP Rudra Samhitā (Creation) 5.17, 6.29-32). Śiva and Pārvatī (Śakti) are inseparable and permanently reside in Kāśī. Kāśī is also known as Varanasi or Banaras. Varah + Nāsi = Vārānāsī. Nasiikā means nostrils. Vārānāsī means the point between two nostrils or the Ājñā Chakra (Agya Chakra / Ajna Chakra).

2. As per Nyaya, Linga (लिङ्ग) means a form or representation or an indicator (chinha चिन्ह) or an evidence or an inference. For example, if one sees smoke constantly rising from a location, then one infers that there is a fire in the place from where one sees rising smoke. Since smoke leads one to infer fire, it is an indicator i.e. a linga. In the same way the true nature of Śiva is beyond perception, beyond mind, but was seen as pillar of consciousness. Śiva Linga represents formless aspect of Śiva. This is explained later by citing Śiva and Linga Purāṇa.

3. Worship of Śiva Linga is said to be the worship of entire cosmos and all devi-devatās. It also indicates that the trinity exists in Śiva Linga. The bottom 1/3^rd part is known to represent Brahmā jī, Middle 1/3^rd to be Viṣṇu jī and top 1/3^rd to be Maheśa jī or Śiva jī. Refer Bilvāṣṭakam - 8 (Bilvashtakam, बिल्वाष्टकम).

4. The word , Linga (लिङ्ग) has many meaning other than penis or phallus. It includes an emblem (Object or Symbol that represents something), evidence, mark (symbol), indicator, inference, conclusion, gender, image of God, ‘Invariable mark which proves the existence of anything in an object’, etc. The word for male genital organ (penis) is Shishna (शिश्न). Linga (लिङ्ग) in sanskrit, Hindi grammar means gender like Pullinga (male), Srilinga (Female) and Napunsaka Linga (neuter). It does not only indicate private part or genital organs. Genital organ is known as Shishna (शिश्न).

5. Like Linga, Yoni (योनि), apart from being known as Śakti (Shakti), it also has different meanings like seed (bīja), womb (garbha), place of rest, race (Human race (manuṣhya yoni), animal race (paśu yoni), race of Demi-God (deva yoni), etc), adobe, place of rest, origin, form of existence, etc. It is sometimes also known as Kuṭstha. Yonī (योनी) has one of the meanings as vagina. Vagina has many names like धारका (Dhārakā), प्रजनु (Prajanu), सम्बाध (Sambādha), योनी (Yonī), etc. Notice the difference between Yoni (योनि) and Yonī (योनी), the ‘e’ ‘इ’ is rasva (small) in Yoni (योनि) – shakti and dirgha (bigger) ‘ई’ in Yonī (योनी) – vagina.

6. Viṣṇu is mentioned as Yonī in SP Rudra Samhitā (Creation) Ch. 8, Slokas 16-17. It also represents the letter ‘u’ of the mantra A-U-M.

7. Śiva Gita 14.20-21 mentions the word Linga Śarīra (लिङ्ग शरीर) meaning subtle body. Here Linga means subtle. (Ref: Śiva Gita, Hindi Translation by Nandalal Dashora. Page 334. Slokas and Translation given at the end of the page.).

8. Śiva Linga is the manifestation of Śiva. Yoni means Shakti. Śiva Linga means Śiva and Shakti. Both are inseparable. Śiva is like an Axle which remains stable (unmoved) and is the basis upon which the cart wheel moves. This stable axle is known as Śiva and the bottom part is known as Yoni which means Shakti. So Śiva, who is immovable, stable, infinite acts as the ādhāra or canvas upon which Ādi Shakti, Māyā acts like painting made on canvas. Canvas is Śiva, and the painting is the divine act of creation, sustenance, and destruction.

9. In Shvetāshvatara Upanishad Sh. Up. 1.13-14 the words ‘yoni’ and ‘linga’ are used. Ādi Śankarāchārya jī in his commentary has explained the words ‘yoni’ as ‘araṇi’. Araṇi is the wooden stick used to kindle fire. ‘Linga’ means ‘sukshmarūpa’. ‘Sukshma’ means ‘subtle’ and ‘rūpa’ means ‘form’. So the word Linga means ‘Subtle form’. Detailed explanation is given later with Śānkara Bhāshya.

10. In Shvetāshvatara Upanishad Sh. Up. 6.9, the word ‘linga’ is used as ‘chinha’ or indicator or a sign from which one can infer or conclude. Śānkara Bhāshya gives the same example of smoke as linga as given in point #2.

It says ‘Dhumādirūpa’.

Dhuma-ādi-rūpa.

Dhum = smoke,

adi = etc and

rūpa = form.

It means in a form like smoke. Sloka explains that there is no visible indicator of the presence of Brahman / Ātman. Detailed explanation is given later with Śānkara Bhāshya.

11. As per Śiva and Linga Purāṇa, once there was a pillar of light. Here light is to be taken as consciousness. From it emerged both Brahmā and Viṣṇu. There was a discussion amongst them who is greater. Then it turned into a fight. This happened at the time of dissolution. In order to solve this issue and grant them wisdom, a linga, infinite pillar of light manifested between the two Gods. When asked to prove who is superior, the voice said, find my beginning and end. Brahmā ji went to top i.e. above to find the beginning while Viṣṇu jī went downwards to find the end. Both could not find it and accepted that this Pillar which represents Śiva is infinite without beginning and end. This is pillar of consciousness or Brahman. Śiva Linga represents this pillar of infinite consciousness. This story reflects in Śiva and Linga Puraṇa too. In Śiva Puraṇa, it is the infinite pillar of Agni or fire manifests.

12. As per both Śiva and Linga Purāṇa, creation happens from OM. The letter A-U-M represents the trinity. OM manifested from the Linga (infinite pillar of light). ‘u’ is said to be the cause of Viṣṇu which is the ‘yoni’. ‘a’ drops into ‘u’ and a golden egg is formed. From this the creator is formed and then creation happens. Ref: Linga Purāṇa, Part 1, 17-56. Śiva Purāṇa, SP Rudra Samhitā (Creation) Ch. 8, Slokas 16-22.

13. As per Skambha Sukta of Atharva Veda, entire cosmos is within the Skambha which is pillar of light or fire. Skambha Sukta X-8.22 and many more slokas.

14. Swami Avimukteshvarananda ji in YouTube video (see from 1:50 – 2:10) says, Linga means, ‘līnam artham gamyate iti lingam’ (लिनम् अर्थम् गम्यते इति लिङ्गम्) meaning ‘That which indicates the meaning (artha) of the word ‘lina’ (लिन) is known as ‘lingam’ ’. Linga means Chinḥa (चिन्ह), Pratika (प्रतीक), Linga means - which acts as a symbol or representation of Śiva. It is Bhagavāna Śiva’s manifestation.

15. Now, regarding the shape of Linga for which it is criticized as Phallic symbol. Puri Shankaracharya ji says that there are two types of Śiva Lingas. One which is manmade, and the power of Śiva is invoked into Linga i.e. Prāṇapratiṣhṭha (प्राणप्रतिष्ठा) or consecration ceremony is done. Another one is svayambhū linga (स्वयम्भू लिङ्ग) which occurs naturally from nature or mother earth. First linga is said to be the manifestation of Śiva, but Svayambhu Linga is the Śiva itself. It is more powerful then the man made one.

16. Patanjali Yoga Sutras mentions words Linga and Alinga in 2-19 which means undifferentiated and differentiated as per the Vyāsa Bhāśya and sub commentary by Vāchaspatī Mishra. (added on 19-12-2022)

17. Kaṭha Upaniṣad 2.2.3 Śankara Bhāśya uses the word ‘linga’ to denote ‘evidence’ (added on 29-12-2022)

Kedarnath and Amarnath Śiva Linga

One can search for picture of such a svayambhu Linga known as Jyotirlinga known as Kedarnath. It is a natural stone looking like a mountain top.

Kedarnath Jyotirlinga (Source)

Can anyone imagine that this is a Phallic Symbol? Do you even see the base i.e,. Yoni. Also note that this type of Śiva Linga which is known as Jyotirlinga is a Svayambhū Linga, meaning that which has not been artificially created by men but found naturally upon excavation. These Śiva Lingas are considered to be very powerful having intense, powerful, transforming energy within them.

Amarnath Śiva Linga (Source)

Amarnath Śiva Linga is also naturally formed Śiva Linga made up of ice. It occurs only once a year. As one can see there is no specific base. The Yoni is the floor itself.

Twelve Jyotirlingas along with Amarnath are considered as most powerful. One can know about the twelve Jyotirlingas here and here.

Other Śiva Lingas

There are other Śiva lingas which has Hexagon at the base of Linga. Some even have square Yoni. Yoni is generally round so that there is no stagnant water and all water or any liquid offered is drained out.

Natural Śiva Linga Stones found in Riverbed (Source)

Natural Śiva Linga Stones (Source image 1, Source image 2)

Note: Śiva Linga found In Narmada Riverbed is known as Bāṇalinga (बाणलिङ्ग / बाणलिंग). They are considered more potent than other Śiva Lingas.

Śiva Linga with square and hex base (Source 1, Source 2, Source 3, Source 4)

Unique Śiva Linga (Source)

Further Google search will give more unique Śiva Lingas.

Story of Lingodbhava – Origin or manifestation of Śiva Linga (Śiva Linga) from Linga Purāṇa

The story (kathā, कथा) of Lingodbhava i.e. origin of Linga occurs in Part 1, Chapter 17.

It is a long story from sloka 1 to 48 and then it goes on to explain the creation of universe from OM. How the ‘a’, ‘u’ and ‘m’ of the OM. We will cover only the relevant slokas.

Linga Purāṇa eulogies Śiva and gives the meaning of the word ‘Linga’

ॠशय उचु:

कथं लिंगमभूल्लिंगे समभ्यर्च्य्ः स शङ्करः ॥ २ ॥

किं लिङ्गं कस्तथा लिङ्गी सूत वक्तुमुहार्हसि ।

Linga Puraṇa, Part 1, 17.2: The Ṛṣis spoke – What was the origin of linga? How was Śiva adored in the form of linga? What is meant by linga? What is linga? O Sūta, you reveal everything to us.

पितामह उवाच

प्रधानम लिङ्गमाख्यातं लिङ्गी च परमेश्वरः ॥ ५ ॥

Linga Puraṇa, Part 1, 17.5: Linga is the pradhāna (prakriti, māyā) and Lingī is the Parameshvara (Śiva) himself

Note: Here the linga is mentioned as ‘pradhāna’ which indicates Śakti. Pradhāna also means the prominent one. Slokas says the controller of linga is Śiva (Parameśvara).

Slokas 6-13 described the origin of Linga.

Linga Puraṇa, Part 1, 17.6-13: Extract: Linga appeared by itself from the ocean for the protection of Brahmā and Viṣṇu. It appeared at the times of dissolution. It was both sat and asat.

Note: Being both sat and asat means this pilar of light or consciousness is beyond empirical reality and represents formless Brahman.

Slokas 15-32 describes the common narrative i.e. the fight for superiority between Brahmā and Viṣṇu. In order to put an end to this conflict a linga appears.

Linga Purāṇa, Part 1, 17.33:

In the meantime, a linga (pillar) appeared in front of us in order to end our dispute and to enlighten us.

Linga Purāṇa, Part 1, 17.34:

It had thousands of clusters of flame (jvāla, Jwala). It was comparable with hundreds of all consuming flames / fries. It was stable with no decline or increase. It was without beginning and end.

Linga Purāṇa, Part 1, 17.35:

It was beyond comparison, inexplicable and indistinct …

Creation from OM from Śiva linga in Linga Purāṇa

Linga Purāṇa, Part 1, 17.49:

O great Gods, then a loud sound of OM (AUM) came out of the pillar (linga). It was clearly a protected nāda (sound).

Linga Purāṇa, Part 1, 17.50-51:

Thinking as to what it could be, Viṣṇu stood there with me (Brahmā). Then, he saw the first letter ‘a’ on the right side of the linga, then the letter ‘u’ was seen on the left side. Therefore, the letter ‘m’ was found in the middle and the vibratory sound at the end. This formed the word ‘OM’

Linga Purāṇa, Part 1, 17.52-55:

Viṣṇu saw the first syllable ‘a’ in the south like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon and above it, he saw the lord like the pure crystal It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an interior or exterior, as it was stationed both inside and outside. It was devoid of beginning, middle [and end] an besides being the cause of bliss.

Linga Purāṇa, Part 1, 17.56:

The three mātras (मात्रा) and half mātra called nāda together constitute Brahman …

Note: This story explains the creation of universe from OM i.e. A-U-M. ‘a’ is like Sun, ‘u’ is like fire and ‘m’ is like moon. These are all said to be brilliant spheres. The fourth entity is beyond these spheres. It is formless attributeless Brahman beyond creation.

These three letters also imply three nāḍīs – iḍā, pingalā and suṣhumnā. iḍā is cool, representing moon. Pingalā is hot representing Sun and suṣhumnā is represented by fire which indicates consciousness. It is through these nāḍīs that the prāṇa (energy) flows. When Kuṇḍalini flows through both iḍā and pingalā a yogī has divine experiences. But when both of them merge in ‘m’ suṣhumnā and Kuṇḍalini flows upwards through suṣhumnā upto sahasrāra chakra then one enters the state of samādhi. These are also represented by letter ‘a’, ‘u’ and ‘m’. The fourth sthiti is known as turiyā. It is beyond māyā. It is represented by the crescent moon adorned by Śiva. In OM it is known as ‘chandrabindu’ – the fourth aspect of OM which is silence or peace. It is the nirguṇa Brahman of the Upanishads. It is the Śiva. Moon also represents mind. Śiva wears it as a jewel indicates Śiva has total control over mind and he himself is beyond mind i.e. his true form is beyond the comprehension of mind and five senses.

Story of Lingodbhava – Origin or manifestation of Śiva Linga (Śiva Linga) from Śiva Purāṇa

Śiva Puraṇa also eulogises Śiva as Supreme Brahman from whom Trinity is created.

Śiva Purāṇa , Rudra Samhitā, Chapter 1, Sloka 17

SP Rudra Samhitā (Creation), 1.17: Brahmā, Viṣṇu and Maheśa – all three have been born of the aṁśa (part) of Śiva. Out of them Maheśa is pūrṇa aṁśa , therefore Śiva is the supreme tattva.

Śiva Purāṇa , Rudra Samhitā, Chapter 5, Sloka 30

SP Rudra Samhitā (Creation), 5.30: Brahmā, Viṣṇu and Maheśa – all three have been born of the aṁśa (part) of Śiva. Out of them Maheśa is pūrṇa aṁśa , therefore Śiva is the supreme tattva.

Note: Both SP RS Creation 1.17 and 5.30 are same slokas.

Śiva is both Nirguṇa and Saguṇa

SP Rudra Samhitā (Creation), 5.25: O Dear one, how could Śiva who is absolute and nirguṇa (free from attributes), become saguṇa (full of attributes) as Śankara ? Having been overpowered with the māyā of Śiva, I remained unaware of the tattva of Śiva.

Entire Kāśī (Kashi) is the form of Śiva

SP Rudra Samhitā (Creation) 5.17: The sage Nārada has the best of all in the sphere of grace and he ultimately reached the city of Kāśī which was the form of Śiva, was comfortable and dear to Śiva.

SP Rudra Samhitā (Creation) 6.28: The best of that place is known as Kāśī. The place bestows salvation, therefore it is considered as superior to all.

SP Rudra Samhitā (Creation) 6.29: The holy place is considered to be the place of supreme bliss, because the primordial lovers who were extremely blissful, made that lace as their permanent abode.

SP Rudra Samhitā (Creation) 6.30: The city of Kāśī is called an Avimuktakshetra (avimukta-kshetra), the holy place because Śiva and Pārvatī can never be separated from each other even at the time of dissolution.

SP Rudra Samhitā (Creation) 6.31: In ancient times, Pināka – bearing Śiva has initially given the name of Ānandavana (Ānanda-vana) i.e. Blissful forest to this place and subsequently it was known as Avimuktakshetra due to the cause of bliss.

SP Rudra Samhitā (Creation) 6.32: O Nārada, the ṛṣi of the gods, both Śiva and Pārvatī, while roaming in the Ānandavana, developed a desire for creation of another being, entrusting on whom, the entire responsibility, they could move freely in the city of Kāśī, embracing vairagya (detachment).

Note: So Śiva and Pārvatī (Śakti, shakti), lives a detached life in Kāśī.

Now we will also know how the Śakti was created. It is described in earlier slokas 6.19-21

SP Rudra Samhitā (Creation) 6.17: Then he created the auspicious image of Īśvara, then the original being (formless Śiva) who was beyond comparison, eternal, beyond measure, form of consciousness, which illuminates everything, form of pure knowledge, all pervading, indestructive, and supreme Brahman, disappeared.

Note: The formless Śiva who is Brahman is the real Śiva. He created Īśvara who is known as Sadāśiva

SP Rudra Samhitā (Creation) 6.18: The manifest form of formless being is Sadāśiva who is presently called by the people of wisdom as Īśvara.

SP Rudra Samhitā (Creation) 6.19: The lonely Īśvara produced from his own body everlasting Śakti. This Śakti did not effect his original body in any way.

SP Rudra Samhitā (Creation) 6.20: The said Śakti is variously known as Pradhān-Prakriti, Māyā, Guṇavatī, Parā. She happens to be the creator of Buddhi-tattva (cosmic intelligence) as is unblemished.

SP Rudra Samhitā (Creation) 6.21: The same Śakti is also called Ambikā, Prakriti, besides being the mistress of the three worlds. She is the mother of the three Gods (Trinity). She is everlasting and the main cause of the creation.

Note: 6.24 says she alone is known as Māyā, who takes many forms.

Śiva Purāṇa - Śiva Linga appears

Once, when Viṣṇu was sleeping, from his navel lotus Brahmā emerged. Both argued about who is superior and a fight began. In order to solve the conflict, a Linga appeared.

SP Rudra Samhitā (Creation) 7.47: In the mean time in order to remove (solve) their controversy between us (Brahmā and Viṣṇu), and in order to educate us both, a linga appeared between us.

SP Rudra Samhitā (Creation) 7.47: It was beyond the beginning, middle or end and had thousand flames resembling the fire at the time of dissolution.

Note: Here the linga represents Jvālā Linga (Jwala Linga) or Agni Linga.

SP Rudra Samhitā (Creation) 7.66: This form cannot be expressed clearly. It is without karma and name. It is without any linga (form) but still appears as a linga and is beyond the path of meditation.

Note: The true nature of Śiva is Nirguṇa and Nirākāra i.e. without attributes, qualities and without form. Hence it is beyond comprehension with our five senses and so it is beyond the path of meditation as an object of meditation.

In the next chapter i.e. SP Rudra Samhitā (Creation) Ch. 8, slokas 2-21 describe OM as Śabda Brahman.

Process of Creation from OM in Śiva Purāṇa

SP Rudra Samhitā (Creation) Ch. 8, Slokas 16-17 says, from OM trinity were formed or say ‘a’, ‘u’ and ‘m’ (‘अ’, ‘उ’, ‘म’) of AUM (OM) represent Brahmā, Viṣṇu and Śiva respectively. When ‘a’ dropped in ‘u’ (yoni) then creation happened.

Sloka 19 says ‘u’ (‘उ’) is the yoni of Hari (Viṣṇu). This Viṣṇu tattva originated from ‘a’ (‘अ’)

SP Rudra Samhitā (Creation) 8.16:

The syllable ‘a’kāra (‘अ’ कार) is the source of the Lord Brahmā. The single syllable‘ u’-kāra ( ‘उ’कार) is the source of Lord Viṣṇu, the source of ultimate cause.

SP Rudra Samhitā (Creation) 8.17:

With the single syllable ‘ma’kāra (‘म’ कार), Lord Śiva (Nilalohita). Creator of sarga (universe) was created from ‘a’kāra (‘अ’ कार) while from ‘u’-kāra (‘उ’ कार) is the enchanter / Attractive one (mohaka) i.e. Viṣṇu of the universe is born.

SP Rudra Samhitā (Creation) 8.18:

‘ma’kāra (‘म’ कार) is always graceful, all pervading as well as the progenitor. ‘a’kāra (‘अ’ कार) is the seed.

शिव पुराण, रुद्र संहिता (सृष्टि खंड), अध्याय ८, स्लोक १९:

उकाराख्यो हरिर्योनिः प्रधानपुरुषेश्वरः ।

बीजी च बीजं तद्योनिर्नादाख्यश्च महेश्वरः ॥ १९ ॥

ukārākhyo hariryoniḥ pradhānapuruṣeśvaraḥ |

bījī ca bījaṃ tadyonirnādākhyaśca maheśvaraḥ || 19 ||

SP Rudra Samhitā (Creation) 8.19:

The Bīja (seed) [syllable] ‘u’-kāra (‘उ’ कार) is the yoni (योनि) of Hari, who is the Pradhāna-Puruṣa-Iśvara, meaning the lord of all originated from the bīja (seed) [syllable] ‘a’kāra (‘अ’ कार) nāda is known as Maheśvara.

Another translation:

‘u’-kāra (‘उ’कार) is the yoni of Hari, who is the source, perceptible, the lord of the primordial nature and primordial being, the progenitor, the lord, arose from the seed – the syllable ‘a’kāra (‘अ’ कार)

Note: When the seed ‘a’ drops in ‘u’ golden egg was formed. From it the universe was created. This is mentioned in next few slokas.

शिव पुराण, रुद्र संहिता (सृष्टि खंड), अध्याय ८, स्लोक २०:

बीजी विभज्य चात्मानं स्वेच्छया तु व्यवस्थितः ।
अस्य लिंगादभूद्बीजमकारो बीजिनः प्रभोः ॥ २० ॥

bījī vibhajya cātmānaṃ svecchayā tu vyavasthitaḥ |
asya liṃgādabhūdbījamakāro bījinaḥ prabhoḥ || 20 ||

SP Rudra Samhitā (Creation) 8.20:

The progenitor is stationed after dividing itself, from whose linga, the lord, arose the seed syllable ‘a’kāra (‘अ’ कार).

शिव पुराण, रुद्र संहिता (सृष्टि खंड), अध्याय ८, स्लोक २१:

उकारयोनौ निःक्षिप्तमवर्द्धत समंततः ।

सौवर्णमभवच्चांडमावेद्य तदलक्षणम् ॥ २१ ॥

ukārayonau niḥkṣiptamavarddhata samaṃtataḥ |

sauvarṇamabhavaccāṃḍamāvedya tadalakṣaṇam || 21 ||

SP Rudra Samhitā (Creation) 8.21:

When the seed was dropped in the yoni named ‘u’-kāra (‘उ’कार) then it started growing from all the sides and was turned into a golden egg. It was beyond the comprehension of everybody and it has one other symbol (lakshaṇa).

SP Rudra Samhitā (Creation) 8.22:

The divine golden egg lay in the water for a long time. When it was broken after a thousand years, Brahmā emerged out of it.

Note: In these slokas the word yoni is used during creation of sound. The yoni is represented by Viṣṇu who is taken as Male. Note that Śakti is different then Viṣṇu in this chapter. Hence there is no question of intercourse. It is commonsense that to create a universe which consist of inert and or non-living things like Mahat tattva and five great elements, there is no need to have sex. Hence Śiva Linga does not represent intercourse. In the present context creation happens from sound OM. Sound is vibration. Sound, vibration and energy are all interconnected. Hence there is no question of convoluted interpretation.

Source: https://www.getwisdom.in/index.php?mdi=D&flg=N&pmd=W&vip=puran+eng&puran=4+Shiv&sec=3&chap=8&cod=shiva&pn=230&bn1=chap&act=back&bn=page

Note: For Linga Purāṇa , please select it from the drop down list. This site is best viewed in mobile. If you wish to read it on desktop PC, please click ‘restore window’ which is inbetween ‘minimize’ and ‘close’ symbol.

References for Trinity being born out of Viṣṇu and Śiva from Viṣṇu and Bhāgavad Purāṇas

VP 1.2.1-2: srI parASarajI said – the one who is the cause of brahmA, viShNu (hari) {deity of preservation} and Sankara and assumes the forms of brahmA, viShNu {deity of preservation} and Sankara for the creation, preservation and destruction of the world (or universe). And who helps his devotees to swim the ocean of samsAra i.e. transcend his devotees beyond samsAra (this transcient world), that changeless, pure, indestructible, paramAtmA, always one and uniform (ekarasa), completely victorious (sarvavijayI), my salutations to bhagavAn vAsudeva viShNu.

VP 1.2.3: Inspite of being one, still is [seen] in different forms {appears in different forms}, is of the nature of gross-subtle, is unmanifested {the cause - kAraNa}, and is manifest {effect – kArya} (vyaktarUpa), and is the cause of liberation (mukti) [of his devotees who worship him with continuous devotion / or with feeling 'I am not different from brahman'] [I bow to that bhagavAn viShNu]

VP 1.2.4: The one who is the root cause of the creation, preservation and destruction of this world, I bow to that viShNu paramAtmA.

More details, please visit https://www.advaita-vedanta.in/vishnu#h.cmv99gw1qo4f

Śiva as Supreme Brahman

bhAgavat purANa also glorifies Siva as supreme brahman. During samudra-manthan, a deadly poison emerged from the churning. In order to save the universe and all devatA-s and asura-s, brahmA ji along with devatA-s approached bhagavAn Siva. In following verses, Siva is glorified

BP 8.7.21: O deva of devatatA-s mahAdeva! you are the AtmA of all beings and are the life saver of all. We all have come to your refuge. Please save us from this deadly poison which otherwise destroy the whole universe.

BP 8.7.22: Only you are capable of liberating and giving bondage of the world(s). Hence wise persons worship only you, as you are the remover of sorrows of those who have taken refuge in you and are jagadguru (world teacher)

BP 8.7.24: O prabhu! (O lord) with the help of your own illusive power which consists of three guNa-s, you creation, preserve and destroy this world; though you are one, you manifest (appear) as brahmA, viShNu and Siva.

BP 8.7.25: You are self effulgent, the reason for this [being self effulgent] is that you are the deeply mysterious brahma-tatva. You are the life giver of all devatA-s, humans, animals, birds, etc whatever is real or unreal, living / moving or non-moving. There is no creation which is not you (i.e. Siva is present in all living and non-living and Siva is everything. Nothing exists that is not Siva); because, you are everybody's AtmA. By various types of energies (Sakti-s) you are manifested as this world; because you are ISvara and are all-powerful.

Linga Śarīra as mentioned in Śiva Gītā (Śiva Gita 14.20-21)

Śiva Gita, Chapter 14 – Pancha Koshopapādana (शिव गीता, चतुर्दशोऽध्यायः - पंच कोशोपपादन)

समस्तेभ्यो रजोंऽशेभ्यः पञ्च प्राणादिवायवः ।

जायन्ते सप्तदशकमेवं लिङ्गशरीरकम् ॥ १४.२०॥

From the rajas (activity) aspects of all the elements (ether etc.)., the five vital airs of prana etc., are produced. All these seventeen factors constitute the subtle body (Linga Śarīra)

Note: Five Elements are Earth, Water, Fire, Air and Space (Ether).

Five Pranas are Prāṇa, Vyāna, Udāna, Apāna and Samāna

एतल्लिङ्गशरीरं तु तप्तायःपिण्डवद्यतः ।

परस्पराध्यासयोगात्साक्षिचैतन्यसंयुतम् ॥ १४.२१॥

In the case of the red-hot iron, the iron is made red-hot by the fire. The heat really belongs to the fire. But by mutual superimposition, iron is itself mistakenly referred to as being hot. Similarly, the subtle body is, by superimposition (adhyasa), mistaken for the Witness-Self (Sākshi Chaitanya) and vice-versa, thus initiating all empirical activities. In truth, the Self or Witness does not act. It is the subtle body (Linga Śarīra) that is responsible for actions.

Source: Siva Gita English Translation by Dr.P.K. Sundaram, The Centenarian Trust

Śiva Gita translated in Hindi by Nandalal Dashora

Note: Online sources, Mahapashupatastra Blog (who has written translation on Śiva Gita) and the version found on Sanskrit Documents website (Śiva Gita Transliterated and Proof read by Shri Sunder Hattangadi) has has slokas nos as 14.23 and 14.24. and The one translated by Dr.P.K. Sundaram has Slokas 14.20 and 14.22. (The author has taken all three Slokas explaining the formation of bodies by all three Guṇas – Tamas, Rajas, and Sattva together from Slokas 14.20 to 14.22.

Nandalal Dashora’s edition mentioned slokas 14.20 and 14.21, which are taken into consideration here.

Also note that there is slight variation in sloka 14.21 i.e. 14.24 in both editions.

एतल्लिङ्गशरीरं – Sanskrit Documents

एवं लिङ्गशरीरं – Nandalal Dashora’s copy

Bilvāṣṭakam (Bivashtakam) बिल्वाष्टकम

मूलतो ब्रह्मरूपाय मध्यतो विष्णुरूपिणे ।

अग्रतः शिवरूपाय ह्येकबिल्वं शिवार्पणम् ॥ ८॥

mūlato brahmarūpāya madhyato viṣṇurūpiṇe .

agrataḥ śivarūpāya hyekabilvaṃ śivārpaṇam .. 8..

Worshipping Lord Shiva with a leaf from the Bilva tree which represents

Brahma, the creator in the root portion

Vishnu, the sustainer in the middle portion

And Shiva, the destroyer in the top portion

One can derive Supreme benefit.

I offer one leaf of Bilva to Lord Shiva – Bilvāṣṭakam – 8

Note: Here the form of Śiva is Saguṇa Nirākāra i.e. Śiva Linga

Śiva Linga (Image Source 1 / Source 2)

Lingāṣṭakam लिङ्गाष्टकम्

Lingāṣṭakam is a stotra dedicated to Śiva Linga. It eulogizes Śiva Linga and in the end gives phlashruti meaning the fruit of singing this hymn. Nowhere in the stotra or in phalashruti does it mention that it is the sexual union. The phalashruti (benefits of singing this hymn Lingāṣṭakam) is given as

ब्रह्ममुरारिसुरार्चितलिङ्गं निर्मलभासितशोभितलिङ्गम् ।

जन्मजदुःखविनाशकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥१॥

Brahma-Muraari-Sura-Arcita-Linggam Nirmala-Bhaasita-Shobhita-Linggam |

Janmaja-Duhkha-Vinaashaka-Linggam Tat Prannamaami Sadaashiva-Linggam ||1||

Meaning:

1.1: (I Salute that Eternal Shiva Lingam) Which is Adored by Lord Brahma, Lord Vishnu and the Gods, which is Pure, Shining, and well-Adorned,

1.2: And which Destroys the Sorrows associated with Birth (and human life). I Salute that Eternal Shiva Lingam.

Source: https://greenmesg.org/stotras/shiva/lingashtakam.php

Linga in Skambha Sukta of Atharva Veda

Skambha means the pillar. It is known as pillar of light (consciousness) or pillar of agni (agni-linga / jwala-linga). Upon careful study, skambha can be mentioned as the suṣhumnā nāḍī. A yogic process of activating Kuṇḍalini (Śakti) and rising it through Iḍā and Pingalā nāḍīs and then through suṣhumnā nādī rising to sahasrāra chakra uniting with Śiva. It also indicates breathing through Iḍā and Pingalā which the yogis do.

There are two parts of Skambha Sukta in Atharvaveda. X-7 and X-8. Each part has 44 slokas. For the first part, devatā is skambha itself. For the second part, devatā is ātmā or ātman indicating Śiva is the ātman of all.

Excellent commentary is given on both parts of Skambha Sukta by the owner of Mahapashupatastra blog. Amrut humbly request all to read the Skambha Sukta with commentary. It is advised to read the entire article to better understand the commentary.

Please visit Skambha Sukta as explained by Owner of Mahapashupatastra Blog. For those who wish to read sanskrit slokas and their English translation, please visit this link.

Skambha Sukta PART-I (Atharva Veda X-7)

The ‘dēvatā’ of this hymn is ‘skambha’ the ‘jyēṣṭhaṁ braḥman’.

2) Out of which member glows the light of Agni? Form which proceeds the breath of Mātarisvan? From which doth Chandra measure out his journey, travelling over Skambha's mighty body?

4) Whitherward yearning blazeth Agni upward? Whitherward yearning bloweth Mātarisvan? Who out of many, tell me, is that Skambha to whom with longing go the turning pathways?

Note: Mātarisvan is Prāṇa. Normally, one breaths only through one nostril. However one can activate both nostrils by doing anuloma viloma in which one breaths in from left nostrils and breaths out from right nostrils and vice versa. It is better to breath through both nostrils when in meditation. In this breathing the prāṇa not only indicates air but also energy. So the breathing is energy breathing. Better than both is (breathing through one nostril and breathing through both nostrils) is to breath prāṇa by suṣhumnā. Here the breathing happens from Sahasrāra Chakra. This is the best of all breathing. Sahasrāra chakra represents Śiva while the base of all three nāḍis is kuṇḍalini. This yogic breathing activates kuṇḍalini. It must be done strictly under the guidance of a competent guru, an adept in such kriyas. When one is breathing in, it is Śiva who is actually breathing out. When the yogī exhales upwards, it is inhalation by Śiva. So Jīva’s inhalation is Śiva’s exhalation and Śiva’s is inhalation is Jīva’s exhalation. It is the divine sport. Blessed are those yogiis who can do it correctly and experience bliss.

When the divine breath of Śiva touches Śakti, it activates and rises up through iḍā and Pingalā and later both nāḍis merge in suṣhumnā and breathing happens through suṣhumnā only. Rising up, kuṇḍalini Śakti touches sahasrāra and merges in Śiva. This divine union leads way to samadhi. In this union, one’s consciousness detaches from jīva bhāvɒ from chakras, from different bodies, from nāḍīs and experiences infiniteness. This leads to experience of oneness. One proclaims, there is only oneness. Beyond this experience, one by the grace of Śiva who is Ātman, the Brahman, one experiences breathless, pulseless divine state of nirvikalpa samādhi. It happens only by the grace of Śiva. But to attain the grace of Śiva we need the compassionate grace of Śakti, Mā, the mother of us all, Ādi Śakti. Without her rising upto Śiva, and merging in Śiva, one cannot enjoy the bliss of communion. Without śakti, one cannot get rid of samsāra. This śakti is both within us and outside us. Within us it manifests as prāṇa, various 10 vāyus like prāṇa, apāna etc. It is also dormant as Kuṇḍalini devī which has to be revered and prayed to be safely awakened under the guidance of an adept yogī. Out of us, she is everything. She is the māyā, the cosmic energy and also the entire creation. It is impossible to rise beyond māyā without her grace and infinite compassion.

My prostrations to Śiva and Śakti the divine couple whose divine sport liberates one form the cycle of birth and death. They both stay permanently at Kāśī which is also known as Vārānāsī meaning varah+nāsī i.e. center between two nostrils at their tip i.e. in between eybrows. It is indeed Ajña chakra (Agya / Ajna chakra). So one can meditate on that spot. They also reside in our heart. Hence one can meditate on anāhata chakra as described in dahar vidyā which says inside the stem of anāhat there is a whole and beyond the hole there is a golden flame or circle. Meditate on this. This types of meditations must be strictly done under the guidance of an adept yogī. Some people also meditate on anāhat chakra and are filled with divine qualities like spiritual love and bliss. Such meditative practices are hidden in our sāśtras. They are coded, they are encrypted for the good of laymen, for our protection. Capable ones with purified heart and mind can be taught this divine knowledge and must practice under strict guidance of a competent guru.

6) Whitherward yearning speed the two young Damsels, accordant, Day and Night, of different colour? Who out of many, tell me, is that Skambha to whom the Waters take their way with longing?

Note: Here, the symbolism is used. This also indicates that one uses creativity to convey the message. One also uses criptic language to hide the true message.

The famous Yin-Yan is described in many ways In Hinduism (Sanatan Dharma)

Yin-Yan

Ida-Pingala

Soma-Agni

Chandra-Surya

Cold-hot

Night-day

7) Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly established all the worlds?

Note: This sloka indicates the world created upon skambha. It means skambha is the substratum of entire universe. It indicates it’s infinite formless nature.

8) That universe which Prajāpati created, wearing all forms,, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave unpenetrated?

9) How far within the past hath Skambha entered? How much of him hath reached into the future? That one part which he set in thousand places,—how far did Skambha penetrate within it?

12) Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind?

Note: Earth element is said to be stable element. Here earth can be taken as planet earth or Prithvi. Water, fire and air are not stable. It Is said that ākaśa (Akash) is the stable. It does not move as it is present everywhere. It gives space to the three tattvas. So the bottom (earth) and top ākaśa are stable and give stability to creation. Other three elements are supported by these two. The moon represents mind. It also at times represents Jīva. The Sun represents sākshi ātmā or consciousness which is witness. It also represents the creative aspect as from Sun other planets were created. The entire creation is dependent upon Sun. Hence Sun equated with Brahmā as said to be Sūrya – Brahma. This is aspect is present in the mandir (temple) of all Hindus who are worshipping five devatās. The panchdeva pūjā or Pancāyatna Pujā (upāsanā) is practised by smārtas. In this worship five devi – devatās Śiva, Śakti, Gaṇeśa, Sūrya and Viṣṇu are worshipped.

Five elements (earth, water, etc), Sun, Moon and Ego are the other three (need t0 be verified)

13)Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities?

16) Who out of many, tell me, is that Skambha, He whose chief arteries stand there, the sky's four regions, he irk whom Sacrifice putteth forth its might?

22) Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set;

Note: This sloka too indicates that universe exists inside the skambha.

32) Be reverence paid to him, that highest Brahma, whose base is Earth, his belly Air, who made the sky to be his head.

33) Homage to highest Brahma, him whose eye is Sūrya and the Moon who groweth young and new again, him who made Agni for his mouth.

34) Homage to highest Brahma, him whose two life-breathings were the Wind, The Angirases his sight: who made the regions be his means of sense.

Note for slokas 32-33: The two breaths are mentioned in cryptic manner. Śiva is also represented having three eyes. Third eye is eye of wisdom. It is denoted by agni.

35) Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded.

Note: This sloka too indicates that universe exists inside the skambha.

Skambha Sukta PART-II (Atharva Veda X-8)

Devatā of this sukta is ātman. The first sloka starts with salutations to Brahman. This Brahman is Ātman as per Upanishads.

1) Worship to loftiest Brahman, Lord of what hath been and what shall be, To him who rules the universe, and heavenly light is all his own!

2) Upheld by Skambha's power these two, the heaven and the earth,stand fast. Skambha is all this world of life, whatever breathes or shuts eye.

12) The infinite to every side extended, the finite and the infinite around us,These twain Heaven's Lord divides as he advances, knowing the past hereof and all the future

23) Him too they call eternal; he may become new again to-day.Day and Night reproduce themselves, each from the form the other wears.

25) One is yet finer than a hair, one is not even visible. And hence the Deity who grasps with firmer hold is dear to me.

37) The man who knows the drawn-out string on which these creatures all are strung,The man who knows the thread's thread, he may know the mighty Brahmana.

38) I know the drawn-out string, the thread whereon these creatures all are strung. I know the thread's thread also, thus I know the mighty Brahmana.

Note for slokas 37 and 38: Skambha is sutrātmā

44) Desireless, firm, immortal, self-existent, contented with the essence, lacking nothing, Free from the fear of Death is he who knoweth that Ātman, courageous, youthful, undecaying.

Note: Only Ātman can know Ātman.

Source: http://bharatkalyan97.blogspot.com/2016/07/cosmic-inquiry-in-skambha-suktam-av-x7.html?m=1

http://www.mahapashupatastra.com/2015/09/the-unassailable-glory-of-lord-bhuvaneshwara-the-primordial-skambha-supporting-the-worlds.html

Linga in Svetashvatara Upanishad (श्वेताश्वतर उपनिषद)

Ādi Śankarāchārya jī has written a commentary on Shvetāshvatara Upanishad (श्वेताश्वतर उपनिषद). Prior to this sloka i.e. sloka Sv. Up. 1.12, in the end of commentary, Ādi Śankara while introducing the next slokas mentions the purpose of the sloka. The purpose is to do dhyana of Ātmā using praṇava (OM), the shruti (i.e. this Upanishad) explains it with an analogy -

[The next sloka starts]

MEANS OF KNOWING BRAHMAN

Chapter 1, Mantra 13 page 36

वह्नेर्यथा योनिगतस्य मूर्तिर्न

दृश्यते नैव च लिङ्गनाशः ।

स भूय एवेन्धनयोनिगृह्य-

स्तद्वोभयं वै प्रणवेन देहे ॥ १.१३॥

vahner yathā yonigatasya mūrtir na dṛśyate naiva ca liṅganāśaḥ /

sa bhūya evendhanayonigṛhyas tadvobhayaṃ vai praṇavena dehe // 1.13 //

The visible form (murti) of fire, while it lies latent in its source (vahner yathā yonigatasya yoni), the fire-wood, is not perceived; yet there is no destruction of its subtle form (liṅganāśaḥ). That very fire can be brought out again by means of persistent rubbing of the wood, its source. In like manner, Atman, which exists in two states, like fire, can be grasped in this very body by means of OM – Sv. Up. 1.13

Āchārya explains the meaning on the important words in the beginning of the commentary.

ü yoni means araṇi (piece of wood used for kindling fire by attrition i.e. rubbing)

ü Mūrti / Mūrta = form, here it is taken as svarūpa the true form which is formless.

ü Linga = subtle form

Commentary:

vahner yathā, etc. Just like Fire hidden latent in yoni meaning araṇi (Wooden stick used to ignite fire by rubbing/friction), without manthan (kindling fire by friction), [the true nature] of fire; murti meaning svarūpa of fire, cannot be known, and it’s linga meaning sukshmarūpa (subtle form) is not destroyed. And, Fire hidden in araṇi, the wooden stick, which is source of fuel (īrdhana-yoni), can be remanifested i.e. seen by repeated rubbing of stick. Here the word ‘yoni’ indicates a cause; meaning it is fuel [for fire]; meaning due to being fuel for fire, by repeated manthan (churning) it (fire) can be seen again …

… meaning, similar to both [linga and agnilinga], just like before manthan they cannot be grasped or cognized, but after manthan they can be known; similarly, agni which represents Ātman, by means of higher araṇi which is OM, with the help of mind, can manifest in lower araṇi which is body.

The missing part for those who wish to dive deep.

Here, the sanskrit word ‘vā’ (वा) in the mantra ‘tadobhayam’ (तदोभयम्) i.e. ‘tad-vā ubhayam’ (तद्वा उभयम्) is to be taken as ‘iva’ (इव) i.e. ‘as if’

Personal Note: [ubhayam means ‘in both ways’]. So the meaning of word tadvā ubhayam is ‘that [linga] as if in both ways’

Simple meaning with explanation:

Fire represents Ātman

Wooden Stick (araṇi) Represents the mind

Mūrti means svarūpa

Linga means subtle form or hidden form. It also indicates it’s true form.

Praṇava is OM

The commentary implies that just like fire which represents Ātman is present hidden in the wooden stick representing mind, cannot be seen i.e. known, but by constant churning or repeated rubbing of wood makes the hidden fire manifest, similarly, one’s true form cannot be seen without repeated manthan-dhyāna (churning of mind), but by repeated chanting the mantra OM (dhyāna) in mind, the true Self gets manifested in both subtle and gross body. So one can know one’s true nature through mind.

Here, higher body is Brahman and lower is Ātman which is bound to mind and body. This bound Ātman is known as Jīva. So realise that the Ātman is Brahman.

Here the words agni and agnilinga are used kīping in mind the next sloka –

Sh. Up. 1.14 Thinking of one’s body as araṇi and praṇava as Uttara-araṇi, by the practice of dhyana (manthan), know the svaprakāśa , jyorisvarūpa paramātmā as hidden [agni].

Ref: Shvetāshvatara Upanishad – Sanskrit – Hindi with Śānkara Bhashya, Page 1189-1190)

Chapter 6, Mantra 9

न तस्य कश्चित् पतिरस्ति लोके

न चेशिता नैव च तस्य लिङ्गम् ।

स कारणं करणाधिपाधिपो

न चास्य कश्चिज्जनिता न चाधिपः ॥ ९॥

na tasya kaścit patir asti loke na ceśitā naiva ca tasya liṅgaṃ /

sa kāraṇaṃ karaṇādhipādhipo na cāsya kaścij janitā na cādhipaḥ // 6.9 //

No one in this word is his Svāmī (master), nor has anybody any control over him, nor is there any linga i.e. chinha (sign, form, emblem) of him [from which one can infer is presence]. He is the cause of all, the lord of the jīvas. There is no originator of him, nor is anything his Lord. Sh. Up. 6.9

Śankara Bhāshya –

Sh. Up. Sh. Bh. 6.9 - No one in this word is his Svāmī (master), hence no one is his controller. He does not have any linga – dhūmādirūpa chinha [1] from which one can infer [his existence / presence]. Is the cause of all and is kāraṇādhipa (supreme cause) – parameshvara. Because of this reason, there is no janitā – creator and no one is his Svāmī .

Dhūma ādi rūpa chinha –

Dhūma means smoke.

Chinha means indicator.

When one sees constantly rising smoke from any place, one can infer that there must be fire in the place where the smoke is rising. Here smoke is an indicator which helps one infer or conclude that there is fire. This fire is not directly seen, but smoke can be seen. Smoke here is the chinha or linga. Puri Shankaracharya also gave this example citing Nyāya siddhānta / darshan (Philosophy of Logic)

Source: https://archive.org/details/SvetasvataraUpanishadTyagisanandaRKMutt

https://esamskriti.com/essays/Svetasvatara-UP-TNS-Complete.pdf

https://sanskritdocuments.org/doc_upanishhat/shveta.html

The word Brahmāṇda means egg of Brahmā, the creator. This egg is also known as Hiraṇyagharbha. If you have noticed, the natural stones found in river bed are egg shaped. So they also represent entire cosmos hidden within egg. It is said that this golden egg was split into two and thus universe was created.

Ref: Ishadi nau Upanishad with Shankara Bhashya in Hindi. Gita Press: Page 1293

Patanjali Yoga Sutras 2.19 mentions words Linga and Alinga

[Added on 19-Dec-2022]

विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि ॥ २.१९॥

विशेष्-अविशेष्-लिङ्गमात्र-अलिङ्ग् गुण्-पर्वाणि

Viśeṣa – aviśeṣa – lingamātra – alinga guṇa – parvāṇi

2.19. The divisions of Guṇa-s of nature i.e. pradhāna / prakriti [sattva, rajasa, tamasa] are -

viśeṣa (specific),

aviśeṣa (non-specific),

linga (defined / differentiated / manifested) and

alinga (undefined / undifferentiated or unmanifested).

As mentioned in the commentary and sub-commentary (Vyāsa Bhāśya and vyākhyā by Vāchaspatī Mishra), the word ‘linga’ P.Y.Su. 2.19 means differentiated / defined / first manifestation and refers to mahat tattva, the first evolution of Prakriti which is just the presence (sattā). The word ‘alinga’ means unmanifested or undifferentiated Prakriti (Māyā, Pradhāna). When three guṇa-s of prakriti (sattva, rajasa, tamasa) are in equilibrium, then there is no creation. When the equilibrium is disturbed, creation begins. First tattva is Mahat-tattva which is known as Buddhi or Cosmic intelligence. Mahat-tattva evolves into Ahaṃkāra which further other tattva-s which is described in the table and as an infographic.

If we go as per the sūtra, the order of four types of modifications in the shloka is viśeṣa – aviśeṣa – linga – alinga. It describes Involution or merging back into the source. In order to understand evolution of one into many, we have to interpret shloka in reverse order alinga – linga – aviśeṣa – viśeṣa. Maharshi Patanjalī mentions the order from the point of view of sādhaka and Yoga, as the path of Yoga is to merge back in the source of all – Paramātmā or Īśvara or Brahman of the upaniṣads. The involution i.e. merging back of effect into their source eventually leading to merging of many into one final ever present tattva is explained.

In brief, the four types of divisions of guṇa-s are -

Alinga – Prakriti / Prakruti or Pradhāna (before creation in equilibrium) = 1

Linga – Mahat Tattva (buddhi) – cosmic intelligence = 1

Aviśeṣa – Pancha Tanmātrā-s and Ahaṃkāra (ego) = 5 + 1 = 6

Viśeṣa – Pancha Mahabhūta-s, Pancha Jñānendrīya-s, Pancha Karmendrīya-s, mana (mind) = 5 + 5 + 5 + 1 = 16

Table 1: Evolution of Prakriti along with her four types of modification – Detailed

Sr. No.	Type of modification	Modifications	Modified from	Total Tattvas	Total
1	Alinga (undifferentiated / unmanifested)	Prakriti / Prakruti / Pradhāna (before creation when all three guṇa-s i.e. sattva, rajasa and tamasa are in equilibrium)	Ever present	1	1
2	Linga (differentiated / manifested)	Mahat Tattva (buddhi) – cosmic intelligence	Prakriti	1	1
3	Aviśeṣa / Non-specialized / non-specific - Undergoes further modification (vikāra)	2.1. - Ahaṃkāra (ego) 2.1.1. - Pancha Tanmātrā-s (Five functions of senses of knowledge – Viśaya-s of Jñanendriya-s) {śabda, sparśa, rūpa, rasa and gandha (speech, sense of touch or feeling, form, taste and smell)}	Mahat Tattva Ahaṃkāra	1 5	6
4	Viśeṣa / Specialized / Specific – Cannot undergo any further modification (vikāra).	2.1.2. - mana (mind) 2.1.3. - Pancha Jñānendrīya-s – Five senses of knowledge {vāk, tvachā, chakshu, rasendriya, ghṇānendriya (speech, skin, eyes, tongue, nose)}, 2.1.4. - Pancha Karmendrīya-s – Five senses of action {vānī, pāṇī, pādaḥ, gudā and upastha / jananendriya (hands, legs, mouth, organ of excretion and regenerative organ)}, 2.1.1.1. - Pancha Mahabhūta-s - Five Great Elements {ākāśa (space), Vāyu (air), agni (fire), āpah or jala (water), pruthvi / prithvi (earth).}	Ahaṃkāra Ahaṃkāra Ahaṃkāra Tanmātrā-s	1+5+5+5	16
	Total				24
0		Purusha – untouched by creation – taken as tattva for the sake of completion.	Ever Present		01
	Grand Total				25

Figure 1: Evolution of 24 Tattva-s as per Sānkhya Darśana based on P.Y.Su. 2.19 Vyāsa Bhāśya

Evolution of 24 Tattva-s as per Sānkhya Darśana based on P.Y.Su. 2.19 as per Vyāsa Bhāśya with Sub-commentary by Vachaspati Mishra

Further explaining the commentary and sub-commentary is beyond the scope of the current article, as the purpose of article is to explain the correct meaning of word ‘linga’ and give references from śāstra-s where this word is used and in what context it is used.

Sources for Patanjalī Yoga Sutra-s:

1. Patanjali's Yoga Sutras with The Commentary Of Vyasa And The Gloss Of Vachaspati Misra Rama Prasad Translation, Page 129 of book, PDF file page no 144)

2. Patanjali Yoga Sutras with translation and commentary by Shri Nandlal Dashora in Hindi, Page 73 of book, PDF file page no 94 – Simple and easy to understand commentary (Vyākhyā) covering Vyāsa Bhāśya. (सूत्रोकी व्याख्या सरल शब्दोमे की गयी है।)

3. Maharshi Patanjali Pranita Yoga darshan “hindi Vyakhya sahit” by Swami Ramdev, Page 54 – Very simple explanation covering Vyasa Bhashya – महर्षि पतंजली पतज्जलि प्रणीत योगदर्शन “हिन्दी व्याख्या सहित” – स्वामी रामदेव – पृ ५४ - अत्यंत सरल अनुवाद अन्वय सहित अनुवाद और व्याख्या।

4. Yoga Darsana Sutras of Patanjali with Bhasya of Vyasa by Ganganath Jha, Page 87

Note: There are other books by Ganganath Jha which contains translation of sub commentaries is available on Arvhive.org

The Yoga-darsana, Page 69 of book, PDF file Page no 84

Yoga Sutras Of Patanjali Bhashya Of Vyasa Ganganatha Jha 1907, Page 69 of book, PDF file page no 88

The Yoga-darśana: The Sutras of Patañjali with the Bhāsya of Vyasa, Page 69 of book, PDF page no 89

5. Kriya Yoga Sutras of Patanjali and the Siddhas by Marshal Govindan with Translation, Commentary and Practice, Page No 83 – Some sutras are explained with quotes from Thirumandiram. Has Anvaya and meaning of each word in a sutra.

Linga in Kaṭha Upaniṣad (Upanishad) 2.2.3

[Added on 29-Dec-2022]

Katha Upanishad, Shankara Bhashya 2.2.3 uses the word ‘linga’ which translates to evidence.

(last line of mantra 2.2.2] - Hence, the essence of this mantra is that there is only one omnipresent Ātman in the jagat (universe), there is no difference in Ātman

After completing the commentary on mantra 2.2.2, before commenting on mantra 2.2.3, in continuation, Ādi Śankara writes :-

आत्मनः स्वरूपाधीगमे लिङ्ग् –

(अब आत्माका स्वरूपज्ञान करानेमें लिङ्ग बतलाते हैं -)

In realising the existence of the atman an evidence is offered –

Both mantras have nothing to do with sensuality. Mantra 2.2.3 starts with the upward rising of Prāṇa from heart and Apāna being pushed downwards. Essence of mantra 2.2.2 is already mentioned which is to establish omnipresence and non-duality of Ātman. There is only one Ātman, not many due to it being omnipresent and all pervading.

Ref: Kaṭha Upanishad – Sanskrit – Hindi with Śānkara Bhāśya, Page 276)

Sources and References:

The Religion and Philosophy of Tevaram (Thevaram)

Chapter 1.2 - Lingodbhava-murti (depiction of the pillar of fire)

Source:

https://www.wisdomlib.org/hinduism/book/tevaram-religion-and-philosophy/d/doc421134.html - Important Information

THE UNASSAILABLE GLORY OF LORD BHUVANESHWARA – THE PRIMORDIAL SKAMBHA SUPPORTING THE WORLDS - Excellent, in-depth, well researched article with scriptural references.

Direct Link:

http://www.mahapashupatastra.com/2015/09/the-unassailable-glory-of-lord-bhuvaneshwara-the-primordial-skambha-supporting-the-worlds.html

Lingodbhava – The Origin of Shiva Lingam - Good Article. (Note: Source of Shiva Purana is wrong.)

Direct Link:

https://www.hinduismfacts.org/lingodbhava/

शिव शिव शिव शिव शिव शिव शिव शिव शिव शिव शिव शिव

|| ॐ नमः शिवाय ||

Maya and her Three Gunas from Vivek Chudamani

2022-05-05T14:00:00.003+05:30

Note: This Article is also available in PDF and Docx format. Visit Google Drive Downloads Folder

Maya and her Three Gunas from Vivek Chudamani

(Advaita Vedanta Basics)

Three Guṇas of Māyā as described in Vivek Chuḍāmaṇi with notes from Śringeri Jagadguru Śrī Chandrashekhara Bhāratī jīś Sanskrit commentary

Introduction

Vivek Chudamani is a very big Prakarana Grantha consisting of 580 slokas. It gives great insight into many fundamentals of Advaita. It is indeed true to it’s name – ‘The Crest Jewel of Discrimination’. In current article, few slokas 110 to 123 are selected which describe Māyā and her three Guṇas – Sattva, Rajasa and Tamasa. Sattva is further divided into Mishrit Sattva and Shuddha Sattva i.e. Mixed Sattva and Pure Sattva.

Additional information about two types of Īndriyas – Jñānendriyas (GYAnendriyas) and Karmendriyas is given. It is extracted from Tatva Bodh. There is no numbering of slokas in Tatva Bodh, hence we cannot give sloka number to the slokas describing Īndriyas.

Two extra articles covering the difference between traditional explanation of panch koshas and theory of creation are given. Belief of Theosophists and Creation according to Maha Yogi Guru Gorakshanath is described in separate articles –

Notes on Beliefs of Theosophy and
Creation according to Siddha Siddhanta Paddhati by Gorakshanatha.

Translations of slokas of Vivek Chudamani presented in this article are taken from three sources. The author, Amrut, has presented two translations using three sources.

· First one is Swami Madhavananda’s Translation which is very simple and easily available on internet. Swami Madhavananda belongs to Advaita Ashram of Mayavati, which is a branch of Sri Ramakrishna Matha. This translation is helpful for the beginner who wishes to get a broader message of the sloka.

· Other translation, is compiled from Swami Tadrupanand’s Gujarati Translation & Commentary and Sri P. Sankaranarayanan’s English translation published by Bharatiya Vidya Bhavan. Sri P. Sankaranarayanan has translated original Slokas into English and also translated Sanskrit commentary of Sri Chandrashekhara Bharati, Shankracharaya of Sringeri Matha. This translation purposefully uses Sanskrit words. Initially, new readers may find it difficult to grasp the content and additional notes may be overwhelming, however, upon repeated reading reader will be comfortable. It is advised to do more than one reading.

Use of Sanskrit words has two purposes

1. English, at times, does not have Sanskrit equivalent. Sanskrit or Hindi words have deeper meaning. So the Bhāvārtha is retained by using Sanskrit words. Their English equivalents are given in either brackets or in notes.
2. Use of Sanskrit words will be beneficial for those undertaking further study of Śāstras.

Wherever necessary, additional notes are given after English Translation. They too are based on both translations.

Chandas in which each slokas are to be sung are given by Swami Tadrupanand ji.

Let us begin with the slokas from Vivek Chudamani 110-123

Māyā

What is Māyā?

(छंद उपजाति - Chanda Upjāti)

अव्यक्तनाम्नी परमेशशक्ति

रनाद्यविद्या त्रिगुणात्मिका परा।

कार्यानुमेया सुधियैव माया

यया जगत्सर्वमिदं प्रसूयते।।110।।

Swami Madhavananda’s Translation

110. Avidyā (Nescience) or Māyā, called also the Undifferentiated [1], is the power of the Lord [2]. She is without beginning, is made up of the three Guṇas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.

Notes:

[1] The Undifferentiated — the perfectly balanced state of the three Gunas, where there is no manifested universe. When this balance is disturbed, then evolution begins.

[2] Power of the Lord — This distinguishes the Vedantic conception of Maya from the Sankhya view of Prakriti which they call insentient and at the same time independent.

English Translation

110. Māyā is called avyakta. It is the power of Parameśvara. It is anādi avidyā i.e. beginningless Ignorance (Nescience). It consists of three guṇas. It is superior to its effects (kārya) [as their cause]. From her, the entire jagat is created and that which can be only known i.e. inferred from the act of creation [of jagat] by the wise whose intellect functions in accord with śruti. She gives birth to this entire world and is known as ‘Māyā’.

Notes extracted from Śri Chandraśekhara Bhāratī’s commentary and Svāmī Tadrupānanda’s Commentary:

Māyā is called avyaktam ( i.e. not vyaktam), not manifest, because one cannot obtain awareness of it by sense-perception. For, it is devoid of form etc.

Parameśa Śaktiḥ: It is the power of Parameśvaraː Of Brahman It is an unimaginable and wonderful power. It has no beginning. Hence it is called anādyavidyā (anādi – avidyā), beginningless avidyā. It has no reality in the absolute sense. Vastutaḥ na vidyate. So it is called avidyā.

Triguṇātmikā: that which consist of three guṇas – Sattva, rajasa and tamasa

Parā: Superior as their cause to all its effects beginning with Hiraṇyagarbha [Since she is the cause of creation, she is superior to the creation]

Kāryānumeya etc: She cannot be directly known through five senses as she is hidden in the creation as its cause. So she has to be known by indirect means like inference as it is invisible. So she has to be accepted as the cause of entire creation. Bhagavāna in Gīta BG 9.10 says Paramātmā by it’s Māyā Śakti creates the world but it itself takes no active part in creation but exists as sakshi (witness). So the wise must know the nature of māya by inference and transcend her.

Sudhiyā: To gain knowledge of origin and creation of the world by the means of śruti and not other ways using one‘s intellect.

Nature of Māyā is –

(छंद इंद्रवज्रा - Chanda Īndravajrā)

सन्नाप्यसन्नाप्युभयात्मिका नौ

भिन्नाप्यभिन्नाप्युभयात्मिका नो।

साङ्गाप्यनङ्गाप्युभयात्मिका नौ

महाद्भुतानिर्वचनीयरूपा।।111।।

Swami Madhavananda’s Translation

111. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.

English Translation

111. She is neither sat (real) nor asat (unreal), neither the combination of both sat and asat at the same time. She is not bhinna (different), nor abhinna (not non-different), nor both. She is not saṇga (with parts) not asanga (without parts), not both, She is adbhuta (wonderful) and anirvachaniya (indescribable)

The Three Guṇas of Māyā

(छंद उपजाति - Chanda Upjāti)

शुद्धाद्वयब्रह्मविभोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा ।

रजस्तमःसत्त्वमिति प्रसिद्धा

गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११२ ॥

Swami Madhavananda’s Translation

112. Māyā can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.

English Translation

112. Just like by the knowledge of rope, the illusion of snake (is destroyed), as a result of knowledge of shuddha-advaya-brahma (shuddha-advaita-brahma), it (māyā) is destroyed. Its qualities are known by their actions or characteristics. Sattva, Rajasa and Tamasa are the popular [three] guṇas (of māyā)

Vipkshepa Śakti of Rajasa Guṇa (or the power of mental agitation, mental activity)

(छंद उपजाति - Chanda Upjāti)

विक्षेपशक्ती रजसः क्रियात्मिका

यतः प्रवृत्तिः प्रसृता पुराणी ।

रागादयोऽस्याः प्रभवन्ति नित्यं

दुःखादयो ये मनसो विकाराः ॥ ११३ ॥

Swami Madhavananda’s Translation

113. Rajas has its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.

English Translation

113. Rajasa guṇa’s shakti is known as ‘vikshepa śakti’ (mental agitation, mental activity, activity). When it is in effect (i.e. is active), it emanates the purāṇa pravritti [1] (ancient primal). Also due to the effect of this (vikshepa - shakti), emotions like raga – dveṣha (likes – dislikes), dukkha (sorrow, grief), etc are continually produced.

[1] purāṇa = primal (old, ancient, purāNa), pravritti = activity

Simple Translation:

113. Rajasa guṇa’s shakti is known as ‘vikshepa śakti’ (mental agitation, mental activity); it is of the nature of activity. Under its influence, the ancient saṁskarās or tendencies [accumulated in the mind] are emanated or are set in motion or are made active. Due to it’s effect, attachment, grief, etc are continually produced [in mind].

Qualities attributed to Rajasa Guṇa

(छंद शालिनी - Chanda Śālinī)

कामः क्रोधो लोभदम्भाद्यसूया

अहंकारेर्ष्यामत्सराद्यास्तु घोराः ।

धर्मा एते राजसाः पुम्प्रवृत्तिः

यस्मादेषा तद्रजो बन्धहेतुः ॥ ११४ ॥

Swami Madhavananda’s Translation

114. Lust, anger, avarice, arrogance, spite (desire to hurt someone), egoism, envy, jealousy, etc., — these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.

English Translation

114. Desire, anger, avarice (greediness), deceit, malice (displeasure), ego, envy, selfishness (wickedness), etc are the dangerous qualities originating from Rajasa Guṇa only, and are inducements of actions of men i.e. these qualities trigger or induce men to act and do more karma. [Due to these reason], Rajasa Guṇa is the cause of bondage.

Notes:

कामः क्रोधो लोभदम्भाद्यसूया

Kāma – krodha – Lobha – Dambha – Asūyā, etc

Desire (includes lust) – Anger – Avarice (Greediness) – Deceit (Fraud, Hypocrisy) – Malice (Displeasure), etc

अहंकारेर्ष्यामत्सराद्यास्तु घोराः ।

Amaḥkāra – Irṣhyā – matsara etc Ghorā

Ego – Envy – Selfishness (wicked) etc [are] dangerous (terrible)

Asūyā, Irṣhyā, Matsara have similar meanings – Envy, Jealousy, but they also have other meanings like being ill to, selfishness, Malice, etc.

The cause of all karma (activity) originates in mind. All reactions first happen in mind. Before putting any plan into action, it is first created and conceptualized in mind. So mind is the cause of karma. If Rajasa Guṇa is the cause of such triggering of karma, then such karma is known as Rājasika and one has to bear the fruit of such karma. In this way, Rajasa Guṇa is the cause of bondage.

Āvaraṇa Śakti of Tamasa Guṇa

(छंद शालिनी - Chanda Śālinī)

एषावृतिर्नाम तमोगुणस्य

शक्तिर्मया वस्त्ववभासतेऽन्यथा ।

सैषा निदानं पुरुषस्य संसृतेः

विक्षेपशक्तेः प्रवणस्य हेतुः ॥ ११५ ॥

Swami Madhavananda’s Translation

115. Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikṣepa).

English Translation

Simple Translation:

115. Tamasa Guṇa’s śakti is known as ‘Āvaraṇa’. Under it’s influence, things do not appear as they are. (Their real nature is veiled by the power of Āvaraṇa Śakti). This Āvaraṇa Śakti is the root cause of samsāra of Jīva i.e. bondage and is also the cause of expansion of the Vikshepa Śakti.

Note: In other words, Tamasa Guṇa’s Āvaraṇa Śakti, which acts as the veil of ignorance, is the root cause of bondage and is also the cause of Vikshepa - Shakti (mental activity), which is the quality of Rajasa Guṇa.

During meditation, after the mind becomes quiet, the Vikshepa (mental activity) is at standstill. Still the seeker does not know one’s true nature as still there is a Veil of Ignorance (Āvaraṇa Śakti). When this Veils gets lifted, then one becomes Self Realised. In this state, mind merges in Brahman or Ātma – svarūpa and so there is no mental agitation, no thoughts, no emotions generated in mind. There is calmness, there is bliss. In this way, first, the mental activity must be controlled and then the Veil of Ignorance has to be removed by going to the source of power that is illuminating, empowering the mind. This results into mind merging in Brahman.

Without Āvaraṇa (Veil), there cannot be Vikshepa (mental activity), but without Vikshepa, Āvaraṇa can still exist.

Tamasa Guṇa is mentioned in Bhagavad Gītā 14.8

BG 14.8: O Arjuna !, Know that tamo Guṇa which originates from Avidyā (Ignorance of knowledge Self), is the cause of delusion of Jīva . This Avidyā binds Jīva with Procrastination, Laziness, and Sleep.

Sanat Sujāta‘s Updeśa is - pramādo vai mṛityu meaning prāmada (procrastination) is death – 2.4

Ref: Page 253)

(छंद शार्दूलविक्रीडित - Chanda Śardūlavikrīḍita)

प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग्

व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् ।

भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान्

हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥ ११६ ॥

Swami Madhavananda’s Translation

116. Even wise and learned men and men who are clever and adepts in the vision of the exceedingly subtle Ātman, are overpowered by Tamas and do not understand the Ātman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Āvṛti Shakti of dreadful Tamas!

English Translation

116. Even if one is wise, pandit, clever, and with extremely subtle intellect (purified intellect), when one is under the influence of tamo guṇa (tamasa guna), in spite of [knowledge of Ātman] being very clearly explained in many ways [by śāstras], under delusion, [under the effect of Āvaraṇa Śakti], one considers that [1] to be true which is superimposed and attach themselves to it’s guṇas. Alas! Truly, that whose effect can be removed with great difficulty, the great Āvaraṇa Śakti has very strong influence [upon Jīva].

Note: [1] ‘That’ here means – that which one wrongly interprets to be Ātman. Not only this, one adopts that which, in reality, is asatya, anitya and also adopts their Guṇas (qualities) considering them to be true. In other words, one wrongly considers the knowledge acquired by understanding worldly knowledge to be true, though only Ātmajñāna is considered to be ‘True Knowledge’. Under the influence of this Āvaraṇa Śakti, one cannot know one’s true nature. Mind stays extrovert, as the person is seeking happiness in the outer world, but in reality it is inside us, in our heart, and is so near that it is inseparable from us. This ‘I’ is the very Ātman. Thus a Jīva is trapped in the bondage and cannot be free from the cycle of birth and death.

Notes from Sanskrit Commentary of Sri Chandrasekhara Bharati

Prajñāvāna – Prajñā traikālilī matā – prajñā is understood as referring to all the three periods of time. So Prajñāvāna means one who has definitive (unshakable) intelligence in all three periods of time.

Traikāla = three periods of time

Paṇḍitaḥ - the wisdom arising from study of śāstras is paṇḍa. He who has this paṇḍa is a Paṇḍita

Caturaḥ - ūhapohavicakṣaṇaḥ (ūhapoha - vicakṣaṇaḥ) - one who is expert in positive and negative reasoning.

ūhapoha means one who infers by splitting (logic),

vicakṣaṇaḥ = wise, clever

Atyanta - sūkṣmārthadṛk (sūkshma – artha = subtle meaning) – one who sees (understands) the subtlest meanings of words. This is the result of the preceding qualities. By having definitive knowledge, with the aid of śāstras and by skill in positive and negative reasoning, one is able to understand even the minutest of things.

Atyanta - sūkṣmārthadṛk -

Atyanta = Extremely

Sūkshma = subtle

Artha = meaning

Dṛk = opening (Here to be taken as seeing i.e. understanding or knowing)

[Atyanta - sūkṣmārthadṛk = To Understand Extremely Subtle Meaning]

Even such a person, when under the influence of Tamasa Guṇa cannot realise the Ātmā. What can a man do in deep darkness even though he has keen eyes? He cannot know the Ātmā though well taught by śāstras in many ways.

(छंद उपजाति - Chanda Upjāti)

अभावना वा विपरीतभावना

संभावना विप्रतिपत्तिरस्याः ।

संसर्गयुक्तं न विमुञ्चति ध्रुवं

विक्षेपशक्तिः क्षपयत्यजस्रम् ॥ ११७ ॥

Swami Madhavananda’s Translation

117. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.

Notes: Want of definite belief -—in the existence of a thing even though there may be a vague notion of it.

English Translation

117. Abhāvanā (अभावना ) - Absence of True knowledge [and being convinced that there is no Ishvara or Brahman or Ātman],

Viparita Bhāvanā (विपरीतभावना)- wrong knowledge about Self (Ātman),

Sambhāvanā (असंभावना) [1] - doubting the knowledge given in Śastras like doubting the teaching that jīva and Brahman are same [after renouncing jīva – bhava], and

Vipratipatti (विप्रतिपत्ति) - doubting whether the knowledge given by Saints and Jñānīs is true or not, is sadguru necessary for spiritual progress, questioning authenticity of teachings of vedas and upaniṣads, etc

– all these never leave one but the Vipkshepa Śakti deludes one endlessly.

[1] Swami Tadrupanandji’s version of Vivek Chudamani and the version published by Bharatiya Vidya Bhavan which has commentary by Sri Chandrashekhara Bharati, Shankaracharya of Sringeri Matt, the word used is Sambhāvanā (संभावना) and not Asambhāvanā (असंभावना)

अभावना वा विपरीतभावना

संभावना विप्रतिपत्तिरस्याः ।

However, in Swami Madhavananda’s version it is ‘असंभावना’

Qualities attributed to Tamasa Guṇa

(छंद उपजाति - Chanda Upjāti)

अज्ञानमालस्यजडत्वनिद्रा
प्रमादमूढत्वमुखास्तमोगुणाः ।

एतैः प्रयुक्तो नहि वेत्ति किंचिन्

निद्रालुवत्स्तम्भवदेव तिष्ठति ॥ ११८ ॥

Swami Madhavananda’s Translation

English Translation

(Both have done same translation)

118. Ignorance, lassitude (lack of energy, lethargy), dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.

Notes: Stock or stone—lit. pillar.

Stock or stone here would mean to not move or not freely movable like rock or stone. Standing in one place like a pillar.

Satva Guṇa

(छंद उपजाति - Chanda Upjāti)

सत्त्वं विशुद्धं जलवत्तथापि

ताभ्यां मिलित्वा सरणाय कल्पते ।

यत्रात्मबिम्बः प्रतिबिम्बितः सन्

प्रकाशयत्यर्क इवाखिलं जडम् ॥ ११९ ॥

Swami Madhavananda’s Translation

English Translation

(Both have done same translation)

119. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Ātman becomes reflected in Sattva [i.e. sattvika buddhi] like the sun reveals the entire world of matter.

Mishrita Sattva – Mixed Sattva

(छंद उपजाति - Chanda Upjāti)

मिश्रस्य सत्त्वस्य भवन्ति धर्माः

त्वमानिताद्या नियमा यमाद्याः ।

श्रद्धा च भक्तिश्च मुमुक्षता च

दैवी च सम्पत्तिरसन्निवृत्तिः ॥ १२० ॥

Swami Madhavananda’s Translation

English Translation

(Both have done same translation)

120. The qualities of mixed Sattva (Mishrita Sattva) are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.

Śuddha Sattva – Pure Sattva

(छंद उपजाति - Chanda Upjāti)

विशुद्धसत्त्वस्य गुणाः प्रसादः

स्वात्मानुभूतिः परमा प्रशान्तिः ।

तृप्तिः प्रहर्षः परमात्मनिष्ठा

यया सदानन्दरसं समृच्छति ॥ १२१ ॥

Swami Madhavananda’s Translation

121. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Ātman, by which the aspirant enjoys everlasting Bliss.

Notes: Pure Sattva—Sattva unmixed with Rajas-and Tamas elements.

English Translation

121. The qualities of pure Sattva (Śuddha Sattva) are Bliss or happiness experienced in Antaḥkaraṇa, the realisation of one’s own Self, Deep peace [even in pleasant and unpleasant circumstances], contentment, joy [thrill of devotion], ekaniṣhṭha (one pointed devotion) to Paramātmā (Paramātmaniṣhṭha) - are guṇas (qualities) of viśuddha sattva , due to which one attains constant ānanda – rasa (Bliss)

Deep Sleep

(छंद उपजाति - Chanda Upjāti)

अव्यक्तमेतत्त्रिगुणैर्निरुक्तं
तत्कारणं नाम शरीरमात्मनः ।

सुषुप्तिरेतस्य विभक्त्यवस्था

प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः ॥ १२२ ॥

Swami Madhavananda’s Translation

122. This Undifferentiated, spoken of as the compound of the three Guṇas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.

English Translation

122. Avidyā [Māyā], consisting of three guṇas, which was earlier explained, is known as ‘avyakta’ [1] (unmanifested). [That] is the ‘kāraṇa śarīra i.e. causal body [3] of Jīvātmā [2]. It’s another state is unknown as suṣhpti, in which all the indriyas (5 senses) [4], tendencies of buddhi (intellect) are merged (Līna) (and so is ineffective).

Notes:

[1] a-vyakta, vyakta = manifested. A-vyakta means that which is not manifested meaning unmanifested. Vyakti is known as ‘that which is being manifested or simply that which is manifested).

[2] The word used in sanskrit is ‘Ātman’ or ‘Ātmā’ (शरीरमात्मनः = शरीर + आत्मा i.e. Śarīra – Ātmā meaning Ātmā attached to bodies) but here it is taken as ‘Jīvātmā’ or ‘Jīvātman’ because, Ātman is never endowed or associated with the mind, intellect and the three Śarīras (sthuḷa , sukshma and kāraṇa).

[3] Kāraṇa śarīra is ānandamāya kosha.

[4] Īndriyas are generally taken as 5 senses – touch, smell, vision, hearing and taste. Īndriyas are of two type Jñānendriyas (GYAnendriyas) and Karmendriyas

Īndriyas – Jñānendriyas (GYAnendriyas) and Karmendriyas

Five Jñānendriyas with their functions or vishayas and presiding deities (aḍhishṭhāna devatās) are

(ref : Tatva Bodha by Swami Tadrupanand in Gujarati, Page 91)

*Jñānendriyas (senses)*	Viṣ*ayas (functions)*	*Devatā (Associated Gods)*
Shrotrendtiya (Ears)	Śabda grahaṇa (To hear)	Dik or dishā (God of Directions)
Sparshendriya (Skin)	Sparśa grahaṇa (Touch)	Vāyu (God of Air)
Chakshuindriya (Eyes)	Rūpa grahaṇa (see forms, vision)	Sūrya (Sun God)
Rasanendriya (Tongue)	Rasa grahaṇa (To taste)	Varuṇa (God of Ocean)
Ghraṇendriya (Nose)	Gandha grahaṇa (To Smell)	Ashvinikumāras (Twin Gods of Medicine)

§ ears – to hear -- devatā is dik or disha (god of directions)

§ skin - touch -- vAyu (god of air)

§ eyes - rUpa - form i.e. see forms -- sUrya (sun god),

§ tongue - to taste -- varuNa (God of ocean) and

§ nose - to smell -- ashvinikumaras (Twin Gods of medicine)

*Karmendriyas (senses)*	Viṣ*ayas (functions)*	*Devatā (Associated Gods)*
Vāṇī (Speech)	Bhāṣhaṇa (speech)	Agni (God of Fire)
Pāṇī (Hands)	Grahaṇa (to hold)	Īndra
Pādaḥ (Legs)	Gamana (to move)	Viṣṇu
Pāyu i.e. Gūdā (Anus)	Maḷatyāga (extretion)	Mṛityu (God of Death)
Upastha , lingɒ jananendriya (Genital Organ)	Ānanda (Enjoyment)	Prajāpati

2. Five karmendriyas with their functions or vishayas are - (ref : Tatva Bodha by Swami Tadrupanand in Gujarati, Page 97)

§ speech - bhashaNa - to speak -- Agni deva (God of Fire)

§ hands - grahaNa - to hold -- Indra deva

§ legs - gaman - to move -- viShNu

§ pAyu i.e. gudA (anus) - maLatyAga - excretion -- mRityu (God of death) and

§ upasthAni i.e. linga jananendriya (genital organ) - Ananda - enjoyment -- prajApati deva

Kāraṇa Śarīra (Causal Body)

(छंद उपजाति - Chanda Upjāti)

सर्वप्रकारप्रमितिप्रशान्तिः
बीजात्मनावस्थितिरेव बुद्धेः ।

सुषुप्तिरेतस्य किल प्रतीतिः

किंचिन्न वेद्मीति जगत्प्रसिद्धेः ॥ १२३ ॥

Swami Madhavananda’s Translation

123. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, ‘I did not know anything then’.

Notes: All kinds of perception—including remembrance and delusion also.
The universal verdict —This negative remembrance proves the continuity of the mind even in the sushupti state.

English Translation

123. Where, there is cessation of all kinds of knowledge [1], and where Buddhi (antaḥkaraṇa) is present in it’s seed form (unmanifested form), this state [of Jīvātmā] is known as suṣhupti because, [in this state of deep sleep], one experiences the universal feeling ‘I do not know anything’ [2]

Note:

[1] Knowledge here means that which is perceived through 5 senses and mind.

[2] During deep sleep, there are no thoughts, upon waking up one does not remember anything, but feels fresh. This feeling of freshness is due to the feeling of Ānanda (bliss). However, one does not remember it. However, this absence of knowledge i.e. not remembering anything, nor thoughts, nor feelings, is known to us and one says, ‘I do not remember anything’ or ‘I do not know anything’ meaning I do not know what was I doing in deep sleep. This ‘Knowledge of Absence of Knowledge’ is due to the fact that our Ātman is constantly aware of all three states of consciousness and is witness to them. Hence it experiences this ‘Blank’ state too and thus we say ‘I do not know anything’ indicating that ‘I’ that experienced this blank state of deep sleep is the knower of this state and so is different from this state.

In other words, one is in Ātma-sthiti i.e. in state of Self realization, but is not aware of it due to veil of ignorance. This veil is due to Ānandamaya kosha, hence this Ānandamaya kosha is known as the cause of bondage i.e. Kāraṇa Śarira or causal body.

Hari OM

References used in compilation of Article and Chandas for each Sloka

Please find the sources used

Sources:

Vivek Chudamani: Mula Slokas in Sanskrit

https://www.sankara.iitk.ac.in/comprehensive-texts?language=dv&field_text2_tid=102

List of Sanskrit texts available online

https://sanskritdocuments.org/TextsElsewhere/

1. Vivek Chudamani with Sanskrit Commentary of Sri Chandrasekhara Bharati, Shankaracharya of Sringeri Matha Translated in English by Sri P. Sankaranarayanan ji, published by Bharatiya Vidya Bhavan

– Slokas 110 – 123 (Page 127 – 149)

2. Vivek Chudamani, Translation and commentary by Swami Tadrupanand of Manan Ashram in Gujarati Published by Manan Abhyasa Mandal. (Svāmī jī is the disciple of Swami Dayananda Sarasvati of Arsha Vidya Gurukulam. Earlier Svāmī jī got brahmachārī dikshā from Svāmī Chinmayananda of Chinmaya Mission). Swami ji has also provided Chandas for each sloka.

– Slokas 110 – 123 (Page 245 – 263)

3. Vivek Chudamani, Swami Madhavananda’s Translation (Available online). Swami Madhavananda belonged to Advaita Ashrama, Mayapur (Sri Ramakrishna Matha / Mutt)

– Slokas 108 – 121

Swami Madhavananda ji’s version of Vivek Chudamani has 2 slokas less than standard versions. His translation is most widely available on internet.

Online Source:

https://shlokam.org/vivekachudamani/

https://www.wisdomlib.org/hinduism/book/vivekachudamani

Extra Articles

Five koshas and three śarīras are described in this article are from traditional view as described in Tatva Bodh and Vivek Chudamani. However, the new-age phenomenon like Theosophical society have different explanation of for the causal body. Let us understand the theory of theosophy.

Notes on beliefs of Theosophy

In Theosophy, the causal body is Vijñānamaya kosha and not Ānandamaya kosha. Ānandamaya kosha is said to be the ‘Body of Bliss’, or ‘Body of Ignorance, or sometimes ‘Buddhi Body’. So the Kāraṇa Śarira will be combination of both koshas (Vijñānamaya and Ānandamaya kosha) and both these koshas do not die until moksha. As per them, ego resides in Causal Body (Vijñānamaya kosha). Please refer books by A. E. Powell who has written books on Etheric double i.e. Energy body or Prāṇamaya kosha, Astral Body (Body of Emotions), Mental Body (Body of Concrete Thoughts) and Causal Body and the Ego (Body of Abstract Thoughts i.e. thoughts without forms or higher thinking). He has also written a book ‘The Solar System’. In theosophy, manomaya kosha is split into two – Astral Body and Mental Body. So total Bodies are 6 instead of five. Then there is also Ātmic body, which some say is infinite radiation from atom point. Some say it is Ātman some say it is Jīva (both terms are generally used interchangeably). The first step is Soul Realisation and then merging in Higher Soul and then God Realisation. Higher soul is infinite pool of consciousness or light from which a part descends and incarnates and is known as ‘incarnated soul’. Incarnated soul and higher soul are connected to each other through a sutra or thread known as Spiritual cord. This thread is also known as Sutrātmā. Higher soul is only one and it experience oneness. So it is said, ‘I and my father are one’, ‘We are one’, ‘There is only oneness’. As the incarnated soul comes in close contact with higher soul, the spiritual cord, which is thinner then the thickness of hair, expands by spiritual practice. Thicker or wider the cord, more deep and stronger is the connection with higher soul. So one has to be aware of soul and should operate from soul consciousness for very fast spiritual progress. This is the personal opinion of the author as understood from limited reading the books and attending lectures on Theosophy and Pranic Healing (Now Yoga Vidya Pranic Healing developed by Grand Master Choa Kok Sui)

We will now understand the similarity of creation of universe in siddha-siddhanta pasddhati.

Creation according to Siddha-Siddhanta Paddhati

Siddha-Siddhanta Paddhati of Mahayogi Guru Gorakhnath (Gorakshanath) also mentions similar phenomenon. Universe is made up of Śiva and Śakti. Śiva is immovable while Śhakti is dynamic. She is very much alive and has it’s own ‘free will’. Through it’s Shakti, the modifications happen. Śakti is real and is spread throughout. It is known as ‘Śakti Vilāsa’. There is gradual unfolding of the Shakti from subtle to gross and thus this one Shakti produces many. Final goal is to be Parā-sambit, the same state that Vedanta knows as ‘Nirvikalpa Samadhi’ or Self Realisation. Here too there is absence of Shakti.

There is a pool of infinite consciousness or light which takes part in creation. Beyond this light, is another light which does not take part in the creation. It just exists. Beyond it is the Parā-sambit, the ultimate reality. From the standpoint of Parā-sambit, there is no creation at all, but for the sake of explanation the process of creation is explained to satisfy the curiosity of seekers. Śiva and Śakti are one and inseparable. This is mentioned at the starting of Siddha Siddhanta Paddhati.

Jīva has to realise it’s true nature and merge in cosmic consciousness, which is Śakti and then rise above it to attain the blissful state of Parā-sambit.

This is not complete explanation. Mahayogi Guru Gorakhnath ji has much more to offer.

The point is the explain the difference between the common terms like ‘Self Realisation’, ‘Soul’ etc. Jīva is often translation as ‘Soul’ which is an Abrahamic word. The ‘Soul’ is then mistranslated as ‘Self’, which again is mistranslation as per vedanta. So the ‘Soul Realisation’ or ‘Self Realisation’ of New Age phenomenon schools of thoughts or modern theosophical school is not the same as traditional Vedanta. Jīva is the incarnated soul trapped in 7 bodies as per Pranic Healing.

Earlier, it was mentioned that two English translations are given. Here the reason for referring to multiple source and giving two translations are given.

Later on, reason for reading śāstras in Indian language especially mother tongue is given.

Why give Two Translations?

The idea behind giving two translations is to generate a habit to dive deep within trying to find the essence of sloka and not just be satisfied with crude intellectual understanding. Swami Madhavananda’s translation is very simple. It is helpful for a beginner. However, English Translation is at times is not apt. During the times of Swami Madhavananda, who was born on 15^th December 1888, the English used was different then at present times. Upto the recent times i.e. upto Year 2014, most Indian Authors followed the writing pattern and translation style adopted by western scholars. Western scholars who were brought up in Christian background often used the words like soul, super soul, cosmic consciousness, God, Scriptures, etc which they have most probably taken from Christianity as they preferred not to use original Sanskrit words like Atman, Brahman, Maya, etc even though they do not have English equivalent. The English translation are not apt. For example, while translating one sloka they write – ‘It is both within and without’ – The word ‘without’ serves no meaning. It should be ‘It [Atman] is both within and outside’ or better ‘It is both inside and outside’. At times, the essence is not retained in translation but the author manages to retain the broad or crude meaning of the line or sloka.

Read Śāstras in Indian Languages

It is recommended to read Indian Scriptures in Indian Languages. Preferred language has to be your mother tongue. It is the first language that a child learns. If literature is not available in native language, then read in language close to native language. English is to be used as reference. To a person who has studied in English Medium, reading English would be faster than reading in their mother tongue, but in long run, reading in mother tongue will be beneficial for spiritual progress.

The reason for retaining sanskrit words is to push genuine seekers to take deep study of śāstras in their native language. Certain updeshas are to be permanently etched in our hearts which can happen if one reads śāstras in their mother tongue.

Reader may have a few questions

· Why so much fuss and being overly Hindu?

· Reading Sanskrit words in between English writeup is inconvenient.

· Words like bhAva or bhāva distract my eyes and breaks the reading momentum.

· Meaning has to be conveyed, That’s all.

Exactly - Meaning has to be conveyed or should I say, ‘Essence must be conveyed’. We call translation as ‘Bhāvārtha’, meaning that which retains ‘Bhāva’ which is loosely translated as ‘Spiritual Emotion’. However, it means retaining essence and depth.

Writing in ITRANS (bhAva) or IAST (bhāva) helps spell and pronounce sanskrit words properly. If someone does not know to use diacritical marks like ā or ś, then one can always write aa or ‘A’ (capital A). and ‘sh’ or ‘S’ instead of ś. The problem with this is that even the proper names like Rāma has to be typed as rAma. IAST solves this problem. Earlier ITRANS (ITX) was used. They also make the word searchable as at that time (2010-2012, browsers like Firefox would consider a and ā as separate letters. So searching a word in document was difficult as average reader would not know how to type ā or ś, hence ITRANS was preferred way of typing though words look unusual with capital letters in-between a word like bhAva or rAma.

Hari OM

How do we detach ourselves from our lower nature and attain Brahman?

2022-02-12T16:31:00.002+05:30

Question: How do we detach ourselves from our lower nature?

Swami Ramsukhdas ji: "Ek aasaro, Ek bal" - Simply one dependence, one source of strength.

Friends, this is the last birth. Human birth is the last of all births. We have been clearly told by God in the Gita "bahunaam janmanaam ante, Vasudeva sarvam iti" (Gita 7:19). Now it is up to us to become firm on this point. Do not worry whether others do or not, you simply become immersed in only God, then everything else will fall in place.

Notes:
BG 7.19:
बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते।
वासुदेवः सर्वमिति स महात्मा सुदुर्लभः।।7.19।।
Hindi Translation By Swami Ramsukhdas ji
।।7.19।। बहुत जन्मोंके अन्तमें अर्थात् मनुष्यजन्ममें 'सब कुछ परमात्मा ही है', ऐसा जो ज्ञानवान् मेरे शरण होता है, वह महात्मा अत्यन्त दुर्लभ है।
English Translation By Swami Gambirananda
7.19 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.

Here Swami ji says, that Human birth is the last birth, as it is only in human body one attains Self Realisation. Even amongst men, Self Realisation one is very are. Summarizing the teachings of Gita, Swami ji says, Having birth in Human body is rare and still rare is attaining Self Realisation. Self Realsation is a gem found deep inside the ocean bed. Hence one must dive deep within in order to achieve this gem. For this one has to make firm resolve to walk on the spiritual path.

Swami ji continues,

There is nothing easier than God Realization. It is simply our mind and it's ways that creates the obstacles by making it appear difficult. And in reality, no one else is ours (not even the mind). Only God is ours. It is all betrayal to think otherwise. We do not need to ask anyone. Just become God's and all will be OK.

Parikshit heard the Srimad Bhagawad for seven days and attained God Realization, so why have we not realized after listening for so very long? Pariskhit had no desire to live. He knew he had only seven days remaining. We all have a desire to live. This is the main obstacle. Man is dying at every moment. We have actually died the number of years that we have already been alive. At every moment this body is dying. Parikshit was very clear that he was dying. When we have this feeling that we are living, that thought itself will prevent us from God Realization.

Notes: Once a man realises that he is going to die, one tries to finish all the unfinished tasks and then be content with what has been achieved. If one is given any work, then the whole focus is to complete the work and no other thought is entertained. In the same way, one must try to focus our attention on God knowing that life is uncertain and so I need to spend all my time and energy to realise God. Fear of death produces a sense of urgency to finish the work and eliminates the procrastination.

When one is dead, there will be no relation with anyone. If the aim is clear and you become focused, God Realization can happen today! Right now. Sethj said, it is not difficult at all to realize God. It is entirely up to us. Simply become immersed in this one thought and with great enthusiasm (utsaaha), become fully engaged in only God

Source: From a Discourse by Swami Ramsukhdasji in Hindi on Aug 19, 2002 at 3:30 pm

Notes: Seth ji here means Sheth Jaidayal Goenka ji, another realised Saint who was was associated with Gia Press, Gorakhpur, U.P., India. Shri Hanuman Prasad Poddar ji, Sheth Jai Dayal Goenka and Swami Ramsukhdas ji's contribution towards Hindu Shastras in invaluable.

Question: Intellectually we understand that body / mind are not us and we have nothing to do with it. Also earlier you said that in this manner one should become indifferent to the worldly impressions on the mind, but how does one really become indifferent?

Swami Ramsukhdas ji: Just like you believe that you have absolutely no relation with [your] dog's mind; similarly acknowledge that there is a no relation between you (Self, swayam) and your mind. The dog's mind and our minds are of the same nature and class (jaati). Mind is a fragment of nature and abides in nature (jada prakriti), whereas we (self, swayam) are consciousness and God's very own fragment. Just like the worldly impressions left on a dog's mind have no affect on you, similarly this mind too should make no difference to you (self, swayam).

The mind has a relationship with nature (prakriti) whereas you (self, soul, atma) have a relationship with God (Paramatma). You assumed an affinity with the mind, and therefore now pain and sorrow are inevitable. Now, whatever you do with this mind / body, you will reap the fruits of it's good and bad deeds. What ever be the thoughts that come into a dog's mind, what has it to do with you? Similarly, whatever comes to this mind, what has it to do with you (swayam)? Your relationship is not with the body, sense organs, mind and intellect. Your relationship is only with God (Paramatma). Just to make us understand this Lord Shri Krishna says in the Gita "Mamaivaamso jivaloke jeevabhootah sanaatanah" (Gita 15:7). "In this world, the Self (Atma) becomes an embodied Soul (jeev), though being a fragment of My Eternal Self (Paramatma)." Understand this message and you will see a dramatic change in your outlook (vrittiyaan) and your spiritual accomplishments (saadhan).

Notes: BG 15.7 Full Sloka
ममैवांशो जीवलोके जीवभूतः सनातनः।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति।।15.7।।
Hindi Translation By Swami Ramsukhdas ji

।।15.7।।इस संसारमें जीव बना हुआ आत्मा मेरा ही सनातन अंश है; परन्तु वह प्रकृतिमें स्थित मन और पाँचों इन्द्रियोंको आकर्षित करता है (अपना मान लेता है)।

English Translation By Swami Gambirananda

15.7 It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.

You understand yourself to be "I am". In this the "I" is inert, whereas "am" is consciousness. It is only because of "I' the "am" exists. If "I" (ego) were removed then "am" would become non-existent. All that would remain is "Is-ness" or existence (consciousness). In the Gita, Lord has elaborated and said that when an aspirant becomes "Nirmama-Nirahankarah", that is when he becomes free from attachment, sense of mine-ness (nirmama) and egoism, "I am the body" (nirahankarah), then he attains "Brahmi sthitih" i.e. a state of God realized soul. (Gita 2:72).

Note:

1. Explaining the 'i' of 'I am'
Here, 'I am' would imply 'I am the Body'. For sake of simplicity we will take with 'I' as 'i' i.e. small letter 'i'. Capital 'I' is the Self or God Consciousness. The 'I' here is the Ego, or small 'i' or individuality i.e. the feeling that you are an individual, separate identity, which is This physical body. So, You understand yourself to be 'i am'. In this the 'i' is inert (achet - अचेत - that which does not have chetnaa चेतना - i.e. consciousness of it's own). This is because we identify the 'i' with physical body and physical body is gross or jada (जड़) which does not have the consciousness of it's own, hence it is inert or achet अचेत or gross.

2. Explaining the 'am' of 'I am' which is 'i am the Body'
It is the 'am' in the statement 'i am the body', which implies or gives meaning or direction to the statement 'i am the Body' as ''i the body' does not explain itself properly, there is no clarity and the statement is incomplete. So 'am' completes the statement as gives clarity by saying 'i AM the body'. Here, the 'am' indicates that it is the knowledge-giving word indicating the knowledge of 'i' being the body or 'i is the body'. So both 'am' and 'is' are important. This word that give knowledge are due to one's knowing of oneself to be the body. In other words, one is conscious of oneself as the body. Hence, the word 'knowledge' can be used instead of the word 'consciousness'. This knowledge is due to the false identification of 'i' with the body. This false identification is known as 'ego' which retains one's individuality. Once this 'i' i.e. body is removed or better, false identification of 'i' with the body is removed, then what is left is just knowledge. This is nothing but pure consciousness with the feeling of physical body. It is present everywhere and there is no end or boundary to it. In other words, it is infinite.
3. The meditative path
The meditative path is to separate the 'i' from everything that is not-'i'. In sanskrit it is said naa-iti or not-this. It is known as neti (naa-iti) or not-this, not-this. Whatever one experiences is different from the one experiencing. In other words, the knower of object is different from the object itself. This is the path of negation. It is like piling layers of onion one by one by saying 'I am not Body', 'I am not the mind', I am not thoughts and emotions', 'I am not intellect'. In other words, after negating 'i' from body, you can say 'I is not the body', 'I is not the mind', 'I is not thoughts and emotions', 'I is not intellect'. Then the question comes, 'Who am I' or 'Who is 'i'' ' or what is 'I'. The answer is that which is left after negating everything else and that which cannot be negated itself is the real 'I'. This 'I' is different from 'i' i.e. ego. It is completeness, it is consciousness. So one realises that the 'i' is the 'I' - the Self or pure consciousness.

Always remember that you cannot negate yourself - the 'I'. So you cannot negate your own existence. What changes is the realisation is that the 'I' is not ego but Self or pure consciousness which has no beginning and no end.

The Essence is: One should not associate oneself i.e. 'I' with the physical body. One should detach and dissociate oneself with Mind, body, Thoughts and Emotions and Intellect. In other Words, detach oneself from that which is not 'I" and what finally remains is just 'I', which is not ego, but Pure Consciousness or Brahman. After renouncing all desires and attachments and by detaching oneself from wrong association of 'I', one attains peace and the blissful state free of pride (ego). By attaining this blissful state, one never again gets deluded in the wrong notion of 'I' and is eternally free. Even when the death is near i.e. at the time of dying or precisely at the time of leaving the body, if one stays in this Blissful state of Self Realisation, then too one does not return back to earth i.e. one does not have rebirth and remains Established in Brahman.

Note 2: BG 2.71 and 2.72 Full Sloka

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः स शांतिमधिगच्छति।।2.71।।
Hindi Translation By Swami Ramsukhdas
।।2.71।। जो मनुष्य सम्पूर्ण कामनाओंका त्याग करके स्पृहारहित, ममतारहित और अहंकाररहित होकर आचरण करता है, वह शान्तिको प्राप्त होता है।
English Translation By Swami Gambirananda
2.71 That man attains peace who, after rejecting all desires, moves about free from hankering, without the idea of ('me' and) 'mine', and devoid of pride.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।
Hindi Translation By Swami Ramsukhdas ji
।।2.72।। हे पृथानन्दन ! यह ब्राह्मी स्थिति है। इसको प्राप्त होकर कभी कोई मोहित नहीं होता। इस स्थितिमें यदि अन्तकालमें भी स्थित हो जाय, तो निर्वाण (शान्त) ब्रह्मकी प्राप्ति हो जाती है।
English Translation By Swami Gambirananda
2.72 O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one's life.

Source: From "Sansaar kaa asar kaise chute?" in Hindi by Swami Ramsukhdas ji

Original Hindi Source:

https://www.pustak.org/index.php/books/bookdetails/1092#:~:text=आप%20भगवान्%20के%20भजन-साधन,एक%20ही%20जाति%20के%20हैं।

Important Announcement

2021-12-12T13:47:00.000+05:30

Namaste,

Recently there have been many request to grant access to a websites Understanding Advaita and Sanatan Dharma

Old URLs like sites.google.com/site/understandingadvaita and sites.google.com/site/sanatanhinndusite are now disfunct.

Alternate / Canonical URLs remain the same.

Both Websites www.advaita-vendata.in and www.sanatan-dharma.in are now shifted to new Google Sites Platform. Please visit these URLs to visit websites.

Hari OM

Indiaspirituality Blog

Sri Ramana Maharshi on Meditation, Surrender and Prayer

2021-12-04T22:34:00.003+05:30

Legends:

D: Devotee

B: Bhagavan Sri Ramana Maharshi

Comments in Italics: Comments by Arthur Osborne, Author of book, ‘Teachings of Bhagavan Ramana Maharshi in his own Words’

Sri Ramana Maharshi on Meditation

For one who found Self-enquiry too difficult, he would recommend worship and submission.

D.: What should one think of when meditating?

B.: What is meditation? It is the suspension of thoughts.

You are perturbed by thoughts which rush one after another. Hold on to one thought so that others are expelled. Continuous practice gives the necessary strength of mind to engage in meditation. Meditation differs according to the degree of advancement of the seeker. If one is fit for it one can hold directly to the thinker; and the thinker will automatically sink into his source, which is Pure Consciousness. If one cannot directly hold on to the thinker, one must meditate on God; and in due course the same individual will have become sufficiently pure to hold on to the thinker and sink into the absolute Being.

Sri Ramana Maharshi on Meditation

In case the path of worship was chosen, he demanded absolute surrender.

D.: God is described as manifest and unmanifest. As the former, He is said to include the world as a part of His Being. If that is so, we, as part of the world, should find it easy to know Him in His manifested form.

B.: Know yourself before you seek to know the nature of God and the world.

D.: Does knowing myself imply knowing God?

B.: Yes, God is within you.

D.: Then, what stands in the way of my knowing myself or God?

B.: Your wandering mind and perverted ways.

D.: I am a weak creature. But why does not the superior power of the Lord within remove the obstacles?

B.: Yes, He will, if you have the aspiration.

D.: Why should He not create the aspiration in me?

B.: Then surrender yourself.

D.: If I surrender myself, is no prayer to God necessary?

B.: Surrender itself is a mighty prayer.

D.: But is it not necessary to understand His nature before one surrenders oneself?

B.: If you believe that God will do all the things that you want Him to do, then surrender yourself to Him. Otherwise let God alone, and know yourself.

If there be true surrender, there can be no complaint or frustration.

D.: We are worldly people and are afflicted by some grief that we cannot get over. We pray to God and are still not satisfied. What should we do?

B.: Trust God.

D.: We surrender but still there is no help.

B.: But if you have surrendered, it means that you must accept the will of God and not make a grievance of what may not happen to please you. Things may turn out differently from what they appear. Distress often leads people to faith in God.

D.: But we are worldly people. We have wife, children, friends and relations. We cannot ignore them and resign ourselves to the Divine will without retaining some trace of individuality.

B.: That means that you have not really surrendered, as you say you have. All you need to do is to trust God.

Following the path of devotion, one should leave everything to God.

The Lord bears the burden of the world. Know that the spurious ego which presumes to bear that burden is like a sculptured figure at the foot of a temple tower which appears to sustain the tower’s weight. Whose fault is it if the traveller, instead of putting his luggage in the cart which bears the load anyway, carries it on his head, to his own inconvenience?

There cannot even be impatience for speedy realisation. To one who was so afflicted, he replied:

Surrender to Him and accept His will whether He appears or vanishes. Await His pleasure. If you want Him to do as you want, it is not surrender but command. You cannot ask Him to obey you and yet think you have surrendered. He knows what is best and when and how to do it. Leave everything entirely to Him. The burden is His and you have no more cares. All your cares are His. That is what is meant by surrender.

Sri Ramana Maharshi on Prayer

Even prayer can betoken a lack of trust and Bhagavan did not normally encourage prayer in the sense of petition.

They pray to God and finish with: ‘Thy will be done’. If His will be done, why do they pray at all? It is true that the Divine will prevails at all times and under all circumstances. Individuals cannot act of their own accord. Recognise the force of the Divine will and keep quiet. Everyone is looked after by God. He created all. You are only one among two thousand millions. When He looks after so many, will He omit you? Even common sense dictates that one should accept His will. There is no need to tell Him your requirements. He knows them Himself and will look after them.

On other occasions, however, he would confirm the efficacy of prayer. As in other matters, he would put the viewpoint which would best help the spiritual development of the particular questioner.

D.: Are our prayers granted?

B.: Yes, they are granted. No thought will ever go in vain. Every thought will produce its effect some time or other. Thought force will never go in vain.

It will be seen that this hints at a doctrine far wider than personal response by an anthropomorphic God. It indicates the general power of thought for good or evil and its repercussions on the thinker. Understanding of this involves a great responsibility for thoughts no less than for actions, just as Christ indicated that to look at a woman lustfully was a sin, the same as committing adultery with her. The following passage shows how far this teaching was from any humanised conception of a God.

Not from any desire, resolve, or effort on the part of the rising sun, but merely due to the presence of his rays, the lens emits heat, the lotus blossoms, water evaporates, and people attend to their various duties in life. In the proximity of the magnet the needle moves. Similarly, the soul or jiva subjected to the threefold activity of creation, preservation and destruction, which takes place merely due to the unique Presence of the Supreme Lord, performs acts in accordance with its karma, and subsides to rest after such activity. But the Lord Himself has no resolve; no act or event touches even the fringe of His Being. This state of immaculate aloofness can be likened to that of the sun, which is untouched by the activities of life, or to that of the all-pervasive ether, which is not affected by the interaction of the complex qualities of the other four elements.

Source: ‘Teachings of Bhagavan Ramana Maharshi in his own Words’ by Arthur Osborne

Sri Ramakrishna on Ego and Free Will

2021-11-14T12:52:00.005+05:30

Surendra, a beloved lay disciple of the Master, had invited him to his house on the auspicious occasion of the Annapurna Puja. It was about six o'clock when Sri Ramakrishna arrived there with some of his devotees. The image of the Divine Mother had been installed in the worship hall. At Her feet lay hibiscus flowers and vilwa-leaves; from Her neck hung a garland of flowers. Sri Ramakrishna entered the hall and bowed down before the image. Then he went to the open courtyard, where he sat on a carpet, surrounded by his devotees and disciples. A few bolsters lay on the carpet, which was covered with a white linen sheet. He was asked to lean against one of these, but he pushed it aside.

Sri Ramakrishna (to the devotees): "To lean against a bolster!" (Rich and aristocratic persons seeking comfort generally sit in this fashion.) You see, it is very difficult to give up vanity. You may discriminate, saving that the ego is nothing at all; but still it comes, nobody knows from where. A goat's legs jerk for a few moments even after its head has been cut off. Or perhaps you are frightened in a dream; you shake off sleep and are wide awake, but still you feel your heart palpitating. Egotism is exactly like that. You may drive it away, but still it appears from somewhere. Then you look sullen and say: 'What! I have not been shown proper respect!'"

Note: A bolster is a long thick pillow. Here it indicates comfort. IMHO, the essence is to not let mind loose and always keep a check on ego. If a sadhaka (a seeker of truth) realizes that a certain attitude causes his / her ego to increase then one must make conscious effort to correct it. Sri Ramakrishna explains to us in a symbolic way through an incident.

Kedar: "'One should be lowlier than a straw and patient as a tree.'"

Sri Ramakrishna: "As for me, I consider myself as a speck of the dust of the devotee's feet."

Vaidyanath arrived. He was a well-educated man, a lawyer of the High Court of Calcutta. With folded hands he saluted Sri Ramakrishna and took his seat at one side.

Surendra (to Thakur ji - Sri Ramakrishna): "He is one of my relatives."

(Sri Ramakrishna is also known as Thakur ji)

Sri Ramakrishna: "Yes, I see he has a nice nature."

Surendra: "He has come here because he wants to ask you a question or two."

Sri Ramakrishna (to Vaidyanath): "All that you see is the manifestation of God's Power. No one can do anything without this Power. But you must remember that there is not an equal manifestation of God's Power in all things. Vidyasagar once asked me whether God endowed some with greater power than others. I said to him; 'If there are no greater and lesser manifestations of His Power, then why have we taken the trouble to visit you? Have you grown two horns?' So it stands to reason that God exists in all beings as the All-pervasive Power; but the manifestations of His Power are different in different beings."

Vaidyanath (to Sri Ramakrishna): "Thakur ji, I have a doubt. People speak of free will. They say that a man can do either good or evil according to his will. Is it true? Are we really free to do whatever we like?"

Sri Ramakrishna: "Everything depends on the will of God. The world is His play. He has created all these different things — great and small, strong and weak, good and bad, virtuous and vicious. This is all His maya, His sport. You must have observed that all the trees in a garden are not of the same kind.

"As long as a man has not realized God, he thinks he is free. It is God Himself who keeps this error in man. Otherwise sin would have multiplied. Man would not have been afraid of sin, and there would have been no punishment for it.

"But do you know the attitude of one who has realized God? He feels: 'I am the machine, and Thou, O Lord, art the Operator. I am the house and Thou art the Indweller. I am the chariot and Thou art the Driver. I move as Thou movest me; I speak as Thou makest me speak.'

Note: A Self Realised person will not have ego like layman. His ego is merged in God.

(To Vaidyanath): "It is not good to argue. Isn't that so?"

Vaidyanath: "Yes, sir. The desire to argue disappears when a man attains wisdom."

Sri Ramakrishna, out of his stock of a dozen English words, said, "Thank you!" in the most charming way, and all laughed.

Sri Ramakrishna (to Vaidyanath): "You will make spiritual progress. People don't trust a man when he speaks about God. Even if a great soul affirms that he has seen God, still the average person will not accept his words. He says to himself, 'If this man has really seen God, then let him show Him to me.' But can a man learn to feel a person's pulse in one day? He must go about with a physician for many days; only then can he distinguish the different pulses. He must be in the company of those with whom the examination of the pulse has become a regular profession.

"Can anyone and everyone pick out a yarn of a particular count? If you are in that trade, you can distinguish in a moment a forty-count thread from a forty-one."

Note: Constant company of holy men purifies one inwardly. After achieving certain purification of mind, one begins to understand spiritual path and the teachings of shastras.

Source: Gospel of Sri Ramakrishna

What should one do for salvation (Kalyan and Mukti)?

2021-09-10T12:32:00.002+05:30

Question: What should one do for salvation?

Swami Ramsukhdasji: if a person firmly accepts the following four things then his salvation (kalyaan) is certain:-

1. Nothing is Mine.

2. I do not need anything.

3. I do not have any relationship with anybody.

4. Only God is my own.

The fundamental fault is to assume "mine-ness" with the temporary worldly things. From this fault alone all other faults arise. In fact in this entire universe not even a thing like hair is ours. Therefore as soon as we accept "nothing is mine" - there comes faultlessness in us and we instantly become "dharmatma" (a pure holy soul).

When nothing is ours, then what is there to desire? Hence as soon we accept- "I do not need anything", we become "nishkaam" (desireless) and henceforth a "Yogi" as you acquire Equanimity. - "samatvam yog uchyate" (Gita 2: 48)

The essential self (svaroop) of every human being is "asang" (naturally detached). Therefore as soon as we decline to accept any relationship with any body or any thing that comes together and later departs, we realize our self proven, obvious disassociation or

Detachment from others. And as soon as we realise our obvious detachment, we become "jnani" (knowledgeable).

We are essentially a part of God - Gita 15:7. Hence only God is ours. Nobody else is ours. As soon as we accept our mine-ness with God, we become "Bhakta"(devotee of God).

A human being's kalyaan (salvation) is only vested in his being Dharmatma Yogi (pure holy soul, with equanimity and free of all desires), in being Detached and in being a Devotee of God. Therefore it is a spiritual aspirant's duty that he accepts these four worthy facts with a firm conviction. Then his salvation is definite.

From "Maanav Matra ke kalyaan ke liye" in Hindi pg 69/70, by Swami Ramsukhdasji

Question: Why is it that the extremely wealthy, extremely learned, a poverty stricken person and one with severe disease find it difficult to attain salvation (kalyaan) ?

Swami Ramsukhdasji: One who is extremely wealthy tends to be attached to his wealth, one who is very learned tends to be attached to his knowledge and learning, one who is extremely poor tends to be deeply attached to money, and one who is diseased tends to be extremely attached to his body. This attachment becomes the main obstacle to salvation. Due to this attachment, they are unable to easily engage in God. If this attachment does not remain, then they too can attain salvation.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question: What is the difference between the Salvation of those who believe in attributeless, formless God, and on the other hand the state of communion of soul with the Supreme Being for those who believe in God with form and attributes ?

Swami Ramsukhdasji: In the state of communion of soul with the Supreme Being, the realization is of God with form and attributes in entirety. It is with or without God's super human powers, i.e. it is not limited to God's divine manifestation of superhuman power or qualities. In salvation (mukti), realization is of attributeless, formless Supreme Consciousness (Nirgun Brahma), the superhuman force behind everything.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Question: Some people criticize salvation (mukti) and believe that the complete fulfillment in human life is on entering the eternal divine sport of Radha - Krsna. Is this alright?

Swami Ramsukhdasji: They do not understand what salvation, what freedom from bondage (mukti) is! When one is totally disassociated (detached) from the inert, that itself is salvation, freedom from bondage (mukti). It is only when one has entirely detached from the inert, that he becomes eligible to enter the eternal divine sport of Radha-Krsna and to have the inner feeling (bhava) that the Gopis had. It is only then that divine love is manifested within.

From "Prashnouttermanimaala" in Hindi pg 90 by Swami Ramsukhdasji

Source: http://www.swamiramsukhdasji.net/question_answer.html

[Update] Understanding Advaita and Sanatan Dharma Websites Migrated to New Platform

2021-08-29T20:20:00.001+05:30

Namaste,

Dear Divine Atman

Wishing you a very Happy Janmastami

Websites Understanding Advaita and Sanatan Dharma were developed and hosted on Google Sites Platform. Since last few years, Google Sites has developed a new website builder platform, known as New Google Sites or simply Google Sites, which is aimed to give consistent look and feel on multiple devices like Desktop, Tab and Mobile (known as responsive design or layout). Classic Sites platform is discontinued from 31-Aug2021 and all websites created on old Google Sites Platform, now called Classic Sites need to migrate to the new Website Builder Platform in order to keep the site active and available for public viewing.

The migration to the new sites is still going on. All content is transferred the the new Google Sites Platform. Both websites Understanding Advaita and Santana Dharma will remain active. The content is also available as PDF format. In addition to pdf, for Understanding Advaita website, content is available as docx and as Google Docs. For Sanatan Dharma website, content is available as Google docs document in which you can suggest any corrections via comments. What is left is to check for broken links and formatting which will be done in free time.

As a viewer, you do not need to do anything. The URLs remain the same except that Google Sites now auto redirects to HTTPS instead of HTTP. www has to be typed in if you type in address bar to open the website.

URLs of both website are

https://www.advaita-vedanta.in/

https://www.sanatan-dharma.in/

Please be sure to visit Notice page of both websites for further updates. Link can be found in sidebar and on top of each page as 'Read More' in Announcement Banner banner.

Direct Links:

https://www.advaita-vedanta.in/notice

https://www.sanatan-dharma.in/notice

If you are a regular or repeat visitor you may have noticed that change in look and feel of both websites.

New Google Sites offer less functionality. It does not offer the following

Recent Updates / Recent Activity Page
Sitemap
Tables
Limited resize options of photos
Open external link in same window
Limited formatting of Table Of Contents (TOC)
No option to add Text or Section heading on sidebar as sidebar is autogenerated
and more

Interested viewers can visit the following link for full comparison between two sites

https://www.steegle.com/google-sites/classic-comparison

If you find any error or a broken link or wish to give suggestion, please email at indiaspirituality [at] gmail.com

The author hopes that the new site turns out to be more user friendly then older one.

May both websites continue to help students of Sanatan Dharma and Advaita Vedanta.

Hari OM

Sri Ramakrishna on Temporary Vairagya and advice to those Grieving for Loved Ones

2021-08-02T21:18:00.001+05:30

Adhar Sen arrived with several of his friends. He was a deputy magistrate, about thirty years old. This was his second visit to the Master. He was accompanied by his friend Saradacharan, who was extremely unhappy because of the death of his eldest son. A retired deputy inspector of schools, Saradacharan devoted himself to meditation and prayer. Adhar had brought his friend to the Master for consolation in his afflicted state of mind.

Coming down from samadhi, the Master found the eyes of the devotees fixed on him. He muttered to himself, still in an abstracted mood.

Then, addressing the devotees, Sri Ramakrishna said: "The spiritual wisdom of worldly people is seen only on rare occasions. It is like the flame of a candle. No, it is rather like a single ray of the sun passing through a chink in a wall. Worldly people chant the name of God, but there is no zeal behind it. It is like children's swearing by God, having learnt the word from the quarrels of their aunts.

"Worldly people have no grit. If they succeed in an undertaking, it is all right, but if they don't succeed, it scarcely bothers them at all. When they need water they begin to dig a well. But as soon as they strike a stone they give up digging there and begin at another place. Perhaps they come to a bed of sand. Finding nothing but sand, they give that place up too. How can they succeed in getting water unless they continue to dig persistently where they started?

"Man reaps the harvest of his own past actions. Hence you read in the song:

O Mother, I have no one else to blame:
Alas! I sink in the well these very hands have dug.

Sri Ramakrishna: "'I' and 'mine' — that is ignorance. By discriminating you will realize that what you call 'I' is really nothing but Atman. Reason it out. Are you the body or the flesh or something else? At the end you will know that you are none of these. You are free from attributes. Then you will realize that you have never been the doer of any action, that you have been free from virtue and faults alike, that you are beyond righteousness and unrighteousness.

"From ignorance a man says, 'This is gold and this is brass.' But a man of Knowledge says, 'It is all gold.'

"Reasoning stops when one sees God. But there are instances of people who have realized God and who still continue to reason. Again, there are people who, even after having seen God, chant His name with devotion and sing His glories.

"How long does a child cry? So long as it is not sucking at its mother's breast. As soon as it is nursed it stops crying. Then the child feels only joy. Joyously it drinks the milk from its mother's breast. But it is also true that, while drinking, the child sometimes plays and laughs.

"It is God alone who has become everything. But in man He manifests Himself the most. God is directly present in the man who has the pure heart of a child and who laughs and cries and dances and sings in divine ecstasy."

By this time Sri Ramakrishna had become better acquainted with Adhar, who related the cause of his friend's grief. The Master sang, as if to himself:

To arms! To arms, O man! Death storms your house in battle array!
Bearing the quiver of knowledge, mount the chariot of devotion;
Bend the bow of your tongue with the bow-string of love.
And aim at him the shaft of Mother Kali's holy name.
Here is a ruse for the fray: You need no chariot or charioteer;
Fight your toe from the Ganges' bank, and he is easily slain.

Then he said: "What can you do? Be ready for Death. Death has entered the house. You must fight him with the weapon of God's holy name; God alone is the Doer. I say: 'O Lord, I do as Thou doest through me. I speak as Thou speakest through me. I am the machine and Thou art the Operator. I am the house and Thou art the Indweller. I am the engine and Thou art the Engineer.' Give your power of attorney to God. One doesn't come to grief through letting a good man assume one's responsibilities. Let His will be done.

"But isn't your grief for your son only natural? The son is one's own self reborn. Lakshmana ran to Ravana when the latter fell dead on the battle-field. Looking at Ravana's body, he found that every one of his bones was full of holes. Thereupon he said to Rama: 'O Rama, glory be to Your arrows! There is no spot in Ravana's body that they have not pierced.' 'Brother,' replied Rama, 'the holes you see in his bones are not from My arrows. Grief for his sons has pierced them through and through. These holes are the marks of his grief. It has penetrated his very bones.'

"But house, wife, and children are all transitory; they have only a momentary existence. The palm-tree alone is-real. One or two fruits have dropped off. Why lament?

"God is engaged in three kinds of activity: creation, preservation, and destruction. Death is inevitable. All will be destroyed at the time of dissolution. Nothing will remain. At that time the Divine Mother will gather up the seeds for the future creation, even as the elderly mistress of the house keeps in her hotchpotch-pot little bags of cucumber seeds, 'sea-foam', blue pills, and other miscellaneous things. The Divine Mother will take Her seeds out again at the time of the new creation."

Sri Ramakrishna began to talk with Adhar on the verandah north of his room.

Sri Ramakrishna (to Adhar): "You are a deputy magistrate. Remember that you have obtained your position through the grace of God. Do not forget Him, but remember that all men must one day walk down the same path.* We stay in the world only a couple of days.

"This world is our field of activity. We are born here to perform certain duties. People have their homes in the country but come to Calcutta to work, "It is necessary to do a certain amount of work. This is a kind of discipline. But one must finish it speedily. While melting gold, the goldsmith uses everything — the bellows, the fan, and the pipe — so that he may have the hot fire he needs to melt the metal. After the melting is over, he relaxes and asks his attendant to prepare a smoke for him. All this time his face has been hot and perspiring; but now he can smoke.

"One must have stern determination; then alone is spiritual practice possible. One must make a firm resolve.

"There is great power in the seed of God's name. It destroys ignorance. A seed is tender, and the sprout soft; still it pierces the hard ground. The ground breaks and makes way for the sprout.

"The mind becomes very much distracted if one lives long in the midst of 'woman and gold'. Therefore one must be very careful. But monks do not have much to fear. The real sannyasi lives away from 'woman and gold'. Therefore through the practice of spiritual discipline he can always fix his mind on God.

"True sannyasis, those who are able to devote their minds constantly to God, are like bees, which light only on flowers and sip their honey. Those who live in the world, in the midst of 'woman and gold', may direct their attention to God; but sometimes their minds dwell also on 'woman and gold'. They are like common flies, which light on a piece of candy, then on a sore or filth.

"Always keep your mind fixed on God. In the beginning you must struggle a little; later on you will enjoy your pension."

Source: Gospel of Sri Ramakrishna

In the end, will Self merge in the Supreme or is a part of it or remains separate

2021-08-01T16:08:00.002+05:30

Legends:

D: Devotee

B: Bhagavan (Sri Ramana Maharshi)

The Malayalam version of Ulladu Narpadu (Forty Verses) was read out by a devotee for the benefit of a visitor. After hearing it, the latter asked:

D: What about the reference to duality during one’s effort and unity at the end?

B.: It refers to people who think one must begin one’s spiritual striving with a dualistic idea. They say that there is God and that one must worship and meditate until ultimately the individual merges into God. Others say that the individual and the Supreme Being always remain separate and never merge.

But let’s not worry now about what happens at the end. All agree that the individual exists now. So let a man discover it – that is discover his Self. There will be time enough afterwards to find out whether the Self is to merge in the Supreme or is a part of it or remains separate. Let us not forestall the conclusion.

Keep an open mind, dive within and find the Self. The truth will dawn upon you all right, so why try to decide beforehand whether it is absolute or qualified unity or duality? There is no meaning in doing so. Your decision would have to be made by logic and intellect, but the intellect derives its light from the Self (the Highest Power) so how can its reflected and partial light envisage the entire and original light? The intellect cannot attain to the Self, so how can it ascertain its nature?

While explaining to an American lady, Bhagavan said:

The Self alone is Real. All else is unreal. The mind and intellect have no existence apart from you. The Bible says: ‘Be still and know that I am God’. Stillness is the only thing needed to realise that ‘I am’ is God.

Later he added:

The whole Vedanta is contained in the two Biblical statements -

‘I am that I am’ and ‘Be still and know that I am God’.

For one who found Self-enquiry too difficult, he would recommend worship and submission.

Source: Teachings of Sri Ramana Maharshi in his own words – Arthur Osborne

INDIASPIRITUALITY

What is Yoga? – Selected Sūtra -s from Yoga Sūtra -s of Patanjali

What is Yoga?

Yoga योग

Meaning of the word yoga योग

Chitta चित्त

Chitta and Chita are different (चित्त, चित)

Vṛtti वृत्ति

Nirodha निरोध and the five States of mind

Dharma Megha Samādhi

Atha अथ

Yoga योग

Anuśāsana अनुशासन

Yama-s and Niyama-s in Yoga Sūtra-s

PART II - Sāṃkhya in Brief

Figure 1: Evolution of 24 Tattva-s (jpg image)

71st Uttaradhikari of Kanchi Kamakoti Peetam annoited on Akshaya Tritiya - 30th April 2025

Panchāyatana Pūjā - Panchadevopāsanā - NEW Page added to Understanding Advaita Website

Introduction

Notes on Sānkhya Kārikā based on Various commentaries | Happy Diwali 2024

Notes of Sānkhya Kārikā

Based on Gauḍapāda Bhāṣya and Vāchaspati Miśra’s Tattva Kaumudī

With inputs from Māṭhara Vṛtti, Jayamangalā (Ādi Śankara) and Yukti Dipikā

Credits

Pran Prathistha, Rama and Adhyatma Ramayana – What Birth of Rama Means

Pran Prathistha, Rama and Adhyatma Ramayana –What Birth of Rama Means

Three types of Brahman in our Sāśtra-s

Three types of Brahman in our Sāśtra-s

1. Nirguṇa – Nirākāra (attributeless and formless) – Brahman of the upanishad-s

Path of Advaita

2. Saguṇa – Nirākāra (with attributes but formless) – Paramātmān / Īśvara of Yoga and Purāṇa

Path of Yoga

3. Saguṇa – Sākāra (with attributes and has a form) – Bhagavāna or Īśvara with form or personality – personal God.

Importance of Purāṇa-s in cultivating devotion and in gaining knowledge

Conclusion

Ashtanga Yoga - Eight Limbs of Yoga

Quotes of Sri Yukteshwar from Autobiography of a Yogi Ch 12

Chapter 12: Years in My Master’s Hermitage

Evolution of 24 tattva-s of Sānkhya as per Patanjali Yoga Sūtras 2.19 and Sānkhya Kārikā 3

Brahma Bhāvanā - Viveka Chūḍāmaṇi - Contemplation on Brahman ‘Brahma Tat Tvam Asi Bhāvayātmani’

Brahma Bhāvanā - Viveka Chūḍāmaṇi

Contemplation on Brahman

‘Brahma Tat Tvam Asi Bhāvayātmani’

Sloka 255

Translation:

Sloka 256

Sloka 257

Sloka 258

Sloka 259

Sloka 260

Translation:

Sloka 261

Sloka 262

Sloka 263

Sloka 264

Sloka 265 – Phala Shruti

Next few sloka-s 266-268 in brief following by in-depth explanation of the process

Maharshi Patānjalī‘s Aṣṭānga Yoga – Last four steps

Refutation of Śunya vāda - Zero state of nothingness

Misconception of a Yogī

Clearing the misconception

Pure Advaita Path

Jahad – ajahad lakshaṇa / Bhāga – tyāga lakshaṇa

Sloka-s 266, 267 and 268

Sources:

Swami Swaroopananda Saraswati, Shankaracharya of Jyotir Peetam and Sharada Peetam, Dvarka Peetham attained Mahasamadhi on 11-Sep-2022

Videos of Final Ceremonies

Sri Shukadeva ji’s Last message to Maharaja Parikshit - Brahmopadesha – Srimad Bhagavat Purana BP 12.5.1-13 and BP 12.6.1-10

Sri Shukadeva ji’s Last message to Maharaja Parikshit - Brahmopadesha – Srimad Bhagavat Purana BP 12.5.1-13 and BP 12.6.1-10

Story of the Curse of Shringi to King Parikshit from Mahabharata Adi Parva, Chapters 40-44

Kaivalya Mukti – the main reason for the composition of Srimad Bhagavata Purana BP 12.13.12

Sources

Sri Balarama ji’s Updesha to Srimati Rukmini devi – Bhagavat Purana, Skanda 10, Adhyaya 54

Introduction

Rukmi decides to marry Rukmini against her wishes to Shishupala

Rukmini acknowledges her love for Krishna and appeals Krishna to abduct her

Krishna abducts Rukmini - Rukmini-haraṇa Prasanga (Episode of Abduction of Rukmini)

Jarasandha consoles Shishupala

Defeat of Rukmi

Rukmini pleads for life of her brother

Pran Prathistha, Rama and Adhyatma Ramayana –
What Birth of Rama Means