SRI KRISHNASHTAMI-- KRISHNA JAYANTHI VRATHA KATHA

SRI KRISHNASHTAMI—SRI KRISHNA JAYANTHI VRATA KATHA

On one occasion sage Narada requested creator Brahma to  narrate the significance of Sri Krishnashtami  and sri Krishna Jayanthi so that he can get salvation by performing the vratam. Brahma was very much pleased at this wish of sage Narada. Brahma said that by performing the vratam or at least listening to the story the person will be successful and earn ‘punya’ in his life. The sins of seven births will be destroyed. Not only this, he will earn the ‘punya’ of performing many yagnas and bathing in many holy rivers. Fasting on the Jayanthi day has wonderful effects. It is also important to follow ‘ jagarana’  (waking up) the whole night thinking about the Lord and singing in his praise. In ancient days many kings like Ambarisha, Sisupala, Gadhi, got their kingdoms by fasting on Krishna Jayanthi and worshipping Sri Krishna! Even great sages like Gautama, Gargya, Jamadagni, Valmiki and others fasted and worshipped Sri Krishna on this Jayanthi day.

Therefore it is very important to fast on the Jayanthi day and keep oneself totally in the thought of Sri Krishna.This vratam, done well, beats all other vratas and the results they offer. All should perform this vratam during all the four yugas. Narada was happy at these words of Brahma. He wanted to know how the vratam should be performed. Lord Brahma continued and said that once sage Sanatkumara told king Harischandra details of performing Sri Krishnashtami Vratam..You should have one meal the previous day, Have a good oil bath.Take a Kalasa according to your capacity, fill It with water. Wrap it with a new cloth and place it in a clean decorated ‘mantapa’. Place a small idol of SriGopala Krishna there and perform puja with bhakthi or devotion. All the 16 Upacharas—shodasopacharas should be offered to the Lord. Soon after the moon rises in the sky, offer ‘arghyam’—water through the conch- sankham. Later offer ‘arghyam’ the same way to Sri Krishna with tender coconut water.

After offering ‘arghya’ to Chandra and Sri Krishna you should not sleep till the moon sets. Recite stotras, Bhagavadgita and other holy stories. The next day, after a clean bath early in the morning, you can have a hearty meal with relatives , brahmas and friends. One who does this vratam with faith and devotion shall surely reach Vaikunta, the abode of Sri Mahavishnu. Brahma advised sage Narada to perform Sri Krishnashtami Vratam and get mukti or salvation! Creator Brahma asked sage Narada to  offer all his actions to God Narayana himself. Accordingly sage Narada performed Sri Krishnashtami Vra tam. Let all people perform this vratam and decimate all their accumulated sins!

This is the conversation between Creator BRAHMA and sage NARADA in  BRAHMANDA PURANA   

KAMALAMBA NAVAVARANA KRITIS-- MUTHUSWAMI DIKSHITAR

                                  KAMALAMBA NAVAVARANA KRITIS – MUTHUSWAMI DIKSHITAR

Along with the dhyana kriti there are eleven kritis in the series Kamalamba Navavarana songs. They are as follows:  The dhyana kriti is in  sambodhana vibhakti corresponding to vocative case. The kri ti starts with “ Kamalambike” in Todi raga and rupaka tala. The first avarana kriti is in prathama vibhakti or nominative case. Dikshitar describes “trailokyamohana chakra” in this kriti. The kriti starts with “Kamalamba samrakshitoham” in Ananda bhairaviraga  triputa tala.

The second Avarana kriti is in dwitiya vibhakti or accusative case. It denotes “Sarvasaparipuraka chakra”. The Kriti is “Kamalambam Bhajare” in Kalyani raga adi talaa.

The third Avarana kriti is in tritiya vibhakti or instrumental case. It denotes “sarvasamkshobhan chakra of Sri Chakra.The kriti is “Sri Kamalambikaya” in Sankarabharana raga  rupaka tala.

The fourth Avarana krithi is in chathurthi vibhakthi or dative case. It corresponds to “Sarvasowbhagyadayaka chakra” of Sri yantra. The kriti is “Kamalambikayai “ in Kambhoji raga Ata tala.

The fifth Avarana kriti is in panchami vibhakthi or ablative case. This refers to the “Sarvarthasadhaka chakra of Sri chakra”. The kriti is “Sri Kamalambayah in Bhairavi raga jhampa tala.

 The sixth Avarana kriti is in shashti vibhakti or genitive case. It refers to “Sarva rakshakara chakra of Sri chakra”. The Kriti is “Kamamalambikayah” in  punnagavarali raga rupaka tala.

The seventh Avarana kriti is in sapthami vibhakti  or locative case.This denotes the “Sarvarogahara chakra” of Sri chakra yantra. The kriti is “Sri Kamalambikayam” in  sahana raga triputa tala.

The eighth Avarana kriti  is in sambodhana vibhakti or vocative case. It corresponds to “Sarvasiddhiprada chakra of  Sri chakra.The kriti is “Sri Kamalambike” in ghanta raga Adi tala.

The ninth and last Avarana kriti is in all eight vibhaktis or cases. It refers to “ Sarrvanandamaya chakra”  of Sri chakra. The Kriti is “Sri kamalamba jayati” in Ahiri raga rupaka tala.

The pallavi has pathama vibhakti. The anupallavi has the dwitiya and tritiya vibhaktis.The charanam has one line each in chathurthi, panchami, shashti and saptami  vibhaktis. The line in chathurti vibhakti  has the sambhodana while the two lines sung in madhyama kala come back to prathama vibhakti.

The final auspicious mangala kriti  is “Sri Kamalambike” in Sri ragam Khanda eka tala.

The Kamalamba Navavarana kritis are very auspicious and deep in meaning and content.They present a deeper insight into the Sri vidya upasana. The composer has packed numerous  tantric  and Sri Vidya details in these songs for the benefit of readers!!    

 

NAVAVARANA KRITIS OD SRI MUTHUSWAMI DIKSHITAR

 

Navavcarana Kritis of SRI MUTTUSWAMI DIKSHITAR

Sri Muthuswami Dikshitar has composed these Navavarana Kritis specifically following the intricacies of Sri Chakra and the nine AVARANAS that complete the significance of the SriChakra Yantra. These compositions are in praise of Goddess Kamalamba of the great temple of Tiruvarur. In this set of kritis  Dikshitar is at his superlative best and the lyrics are par excellence. Many of the group kritis of Dikshitar are missing or lost forever,  but this set of Kamalamba Navavarana Kritis has come down to us  in complete form.  These kritis are some of the most famous pieces of music in the Carnatic sytem of Indian classical music. They are considered as embodiments of the technical brilliance of the composer  as well as a peep into the Adawaitic school of Hindu philosophy and elements of Tantric rituals.

Goddess Kamalamba is the Divine mother of the universe, and Supreme Consciousness. Dikshitar’s Lyrics are replete with mystical symbolism of Vedantic tradition. The chakras of the human system are closely connected to the evolutionary aspects described in the compositions They bring out the ‘the scholarly reach, musical depth and mystical significance of the composer’. Navavarana refers to the nine layers of the Sri Chakra Yantra  one of the  primary modes of Devi worship. Each Avarana has a deity and many others associated with it which is mentioned in each of the songs.

The first of the Navavarana kritis is a dhyana or benedictory composition. It is followed by eight kritis  one in each of the eight vibhakthis of the proper noun—“ kamalamba or kamalambika in feminine gender. It continues oown to the tenth kriti that uses all the  vibhakthis of the Sanskrit language. The Navavarana series concludes with an auspicious ‘mangala kriti’ set to  Sri ragam. Each of the nine songs  is on one of the nine enclosures of  or avaranams of the Sri Chakra. Dikshitar  very cleverly brings out the name of the chakra , its geometry, many special features related to the chakra and the devatas and others associated with it. There are very lengthy word constructions which are tongue twisting. These are called “ samasas” in Sanskrit.Dikshitar uses the word “Guruguha”as  his ‘mudra’ or signature  in all his compositions.

The raga mudra is brought through “ Slesha” or double meaning in most of these compositions.The dhyana kriti in Todi has no raga mudra.The kritis in Anandabhairavi ( first avaranam) and Sankarabharanam ( third avaranam)  have only partial raga mudras ( the word “ Ananda” for the former  and “Sankara” for the latter).The Kambhoji, Sahana, and Ahiri compositions have disguised raga mudras. Dikshitar uses several talas or time measures but Rupaka Tala ( 3 beats) appears to be his forte. Ata Talam ( 14 beats) and Misra jampa ( 10 beats) in Kambhoji and Bhairavi are rarely used because of technical difficulty.

The dhyana kriti  is in Todi and in Vocative case.  Anandabhairavi is in the Nominative, Kalyani in the accusative, Sankarabharanam in the instrumental, and  Kambhoji in dative cases respectively. Bhairavi is composed in ablative case while the ninth avarana kriti in Ahiri has all the cases.”It is believed that such a fusion of all melodic and temporal elements in the same kriti is a musical way of expressing the advaitic ideal of “aham Brahmasmi” or complete union with the Absolute.The Navavarana set concludes with Sri ragam set in Khanda Ekam ( 5 beat talam) Thus the Navavarana kritis  have one dhyana, the nine avaranas, and the mangalam kritis totaling  eleven wonderful pieces!!   

                                                                                                                                                 

 

SRI CHAKRA----NAVAVARANA

It is important that we should know the details of SRI CHAKRA and the nine avaranas that form an integral part of the SRI CHAKRA YANTRA. Each of the compositions of Sri Muthuswami Dikshitar is on one of the nine Avaranams or enclosures of the Sri Chakra. Sri Chakra is considered as Sri Lalitha Maha Tripurasundari herself. She is also worshipped as Bala Tripurasundari and Sri Rajarajeswari. Sri Chakra has mystic powers and great significance in Sakthi worship. The details of Chakra are given below. The first Avaranam is Bhoopura and it is called Trailokyamohana Chakra. In other words it enchants the three other worlds. The yogini is Prakata. The mental state of the aspirant is jagrata. There are 28 sakthis including the ten starting with Anima as well as ten Mudra Sakthis.

The second Avaranam is Shodasadalam and it is called Sarvasaparipurika Chakra which means that which fulfills all desires. The Yogini is Gupta Yogini. The mental state is swapna or dreamy state. The Chakra Iswari is Tripurasi. There are 16 Sakthis starting with Kamakarshini. The Third Avaranam is  Ashtadalam. It is called Sarva samkshobhana Chakra. It is an Agitator of all. Yogini is Gupta Tara Yogini. Mental state is Sushupti. Chakra goddess is Tripura Sundari. There are eight Sakthis starting with Ananga Kusuma .

The fourth Avaranam is called CHATURDASARAM.  This Chakra is called SARVA SAUBHAGYADAYAKA CHAKRA. It is the bestower of excellence. The yogini here is SAMPRADAYA YOGINI. The mental state is Iswara Vicharam. The presiding deity is TRIPURA VASINI. There are fourteen Sakthis starting with  Samkshobini.

The fifth Avaranam is BAHIRDASARAM. This chakra is called SARVARTHASADHAKA CHAKRA. This  indicates accomplishment of everything. The yogini here is called Kulotterna yogini. The mental state is  Guroopa Sadanam. Goddess of this chakra  is Tripura Sri. There are ten Sakthis here starting with Sarva Siddhi Prada.

The sixth Avaranam is ANTARDASARAM. This is called SARVARAKSHAKARA Chakra. The yogini here is called Nigarbha yogini. Mental state in this chakra is upadesam. The goddess of this chakra is Tripuramalini. There are ten Sakthis here starting with Sarvajnya.

The seventh Avaranam is called ASHTAKONAM meaning eight triangles.  This is called SARVAROGAHARA CHAKRA. It is the panacea for all rogas or diseases. It cures all. The yogini  here is called Rahasya yogini. The mental state is mananam or recapitulation. Goddess of this chakra is Tripura Siddha There are eight Sakthis stating with Vasini.

The eight Avaranam is TRIKONAM or triangle.  This is called SARVA SIDDHIPRADA CHAKRA, the bestower of all perfection.  It facilitates fulfillment of all wants. The yogini here is called Atirahasya yogini. Mental state here is nidhidhyasanam or meditation.  Goddess of this Chakra is Tripuramba. There are three Sakthis here starting with  Kameswari.

 The ninth and final Avaranam is called the BINDHU. It is the highest Chakra and called SARVANANDAMAYA CHAKRA. It is the bestower of total bliss. The mental state is Savikalpa Samadhi  The goddess of this Chakra is MAHA TRIPURA SUNDARI the very personification of PARA BRAHMAN.

Sri Muthuswami Dikshitar

 Sri Muthuswami Dikshitar is one of the luminaries belonging to the Musical Trinity, the others being Saint Thiagaraja and Syama Sastri. His compositions are predominantly in Sanskrit unlike those of others in Telugu. A few of his compositions are in manipravalam-a combination of Sanskrit and Tamil. Muthu means pearl in Tamil. In Sanskrit it is Muktha. It is derived from Selvamuthu kumaraswamy, the famous deity of Vaidiswaran Temple in Mayiladuthurai in Tamil Nadu The word Muddayya is an epithet of Lord Kumaraswamy or Guha. In some of Dikshitar’s Telugu compositions his name appears as Muddaswamy. In his popular composition “ Bhajore Chitta” in raga Kalyani the ‘ mudra’ or signature of the composer appears as “ Guru Guha rupa Muddukumara jananeem”. Eldest son of Ramaswami Dikshitar, who taught Vedas, poetry, music, and astronomy, Muthuswamy was born on 24th March 1776 in Tiruvarur, Tamil Nadu. He had two brothers, Chinna Swami and Bala Swami. RamaSwami Dikshita, of Vadama family from Virinchipuram, near Vellore moved south due to political troubles around Kanchipuram and Virinchipuram. He trained in the veena under Venkata Vaidyanatha Dikshitar,who belonged to the lineage of Govinda Dikshitar. This trend is seen in Muthuswami Dikshitar’s work.

Muthuswami moved to Manali, near Madras at the behest of the local zamindar, Venkatakrishna Mudaliar, His brothers followed him to fort St.George where they were introduced to western orchestral music and the violin.Then came a turning point in the life of Muthuswami. An ascetic, Chidambaranatha Yogi took Muthuswami under his wing and away to the city of Banaras or Kashi.There he was taught in music, esoterics, Hindustani classical music particularly Dhrupad style. After the death of Chidambaranath Yogi, Muthuswami returned and moved to the town of Tiruttani, near Tirupati.

According to legend Lord Muruga of Tiruttani placed a piece of sugar candy in Dikshitar’s mouth and commanded him to sing. This marked the beginning of his career in music. He adopted his mudra “ Guruguha”,one of the names of Lord Muruga as his,from that time onwards. His first composition was “ Srinathadi guru guho jayati jayati” in raga Maya Malavagowla and Adi tala. The song in Sanskrit is in the first declension. Later he composed kritis in all eight declensions on the Lord. But all these songs glorified Lord Muruga in the ascetic or preceptor form.They were not specifically addressed to the Saguna form as at Tiruttani. Muthuswami went on a pilgrimage and visited temples at Kanchi, Tiruvannamalai, Chidambaram, Tirupathi, Kalahasti and Srirangam where he composed songs. He returned to Tiruvarur later.

Muthuswami mastered the veena and the influence of veena playing is clearly seen in his compositions particularly in gamakas, In his kriti ‘Balagopala’ he calls himself as a “ vainika gayaka” “ a player of the veena.” He also experimented with the violin. His brother Balaswami Dikshitar was a pioneer in the use of the violin in Carnatic music. Returning to Tiruvarur, he composed on every deity in the Tiruvarur temple complex including Tyagaraja, a form of Lord Shiva, the presiding deity, Nilotpamambal, his consort and the Goddess Kamalambal an independent deity of high tantric significance in the same temple complex. It is here that he composed the famous KAMALAMBA NAVAVARANA KRITIS replete with sahityas on the deities of the SRI CHAKRA. These became the showcase of his compositions. These Navavaranams

were in all eight declensions or vibhaktis of the Sanskrit language. Muthuswami Dikshitar exhibited his prowess by composing the Navagraha Kritis glorifying the nine planets. The content of the songs reveal a profound knowledge of the Mantra and Jyotisha sastras

His compositions, 500 in number are noted for “their elaborate and poetic descriptions of Hindu Gods and temples. They are significant in capturing the essence of raga forms through the vainika style that emphasizes gamakas. Every composition of Muthuswami Dikshitar is brilliant and unique in construction. All are noted for the ‘ soulfulness of the melody.’ His Sanskrit lyrics bring in the Advaita thought seamlessly into his songs ‘ resolving the inherent relationship between Advaita philosophy and polytheistic worship. His songs are highly informative about the history of the temple and its background and preserve many customs followed in these old shrines. Rhyming of lines in the lyrics is another noticeable feature in his compositions. Dikshitar was a master of tala and is the lone composer to have kritis in all the basic talas of the Carnatic scheme. The songs of Muthuswami Dikshitar are unparalleled and unsurpassed for their richness of RAGA BHAVA, SUBLIMITY OF PHILOSOPHICAL CONTENT, and the GRANDEUR OF THE SAHITYA!

ATMA BODHA 68

ATMA BODHA 68

                        “DIG-DESA-KALADY-ANAPEKSHYA SARVAGAM SEETADI-HRIT- NITYA-SUKHAM

YAH-SWATMA-TEERTHAM-BHAJATE-VINISHKRIYAH SA-SARVAVIT-SARVAGATO-AMRUTO-BHAVET”

                                                          ETYA-ATMA BHODHAH-SAMAPTAH

“HE SHOULD RENOUNCE ALL ACTIVITIES AND BE FREE FROM ALL LIMITATIONS OF TIME, SPACE AND DIRECTION. HE SHOULD WORSHIP HIS OWN ATMAN WHICH IS PRESENT EVERYWHERE AND WHICH IS THE DESTROYER OF HEAT AND COLD. IT IS ETERNAL BLISS AND STAINLESS.SUCH A PERSON BECOMES AII-KNOWING AND ALL-PERVADING AND ATTAINS IMMORTALITYTHEREAFTER.”

The sun always shines on the sea whether it is stormy or calm. Similarly the pure ATMAN, the Truth behind time, space and causality is the One Consciousness which illumines the entire creation. IT is All-pervading an has no duality. It is the pure –Consciousness in all awareness. It is the substratum on which all this pluralistic things play about. Without IT nothing will exist anywhere. Know that to be your own SELF.

One has to give up all his desires and activities, attachments, likes and dislikes, and his very contact with the ephemeral world of objects. He should be ever at the shrine of the ATMAN striving with determination to enjoy the bliss of his own SELF. Then alone that” Mahatman”  shall become ALL-Knowing All-Pervasive Brahman Itself. Immortality is guaranteed to him then. It is because he has reached that and begun to experience that which has no beginning and end. He too becomes IMMORTAL. The dreamer, when he ends his dreams and wakes up becomes himself the waker. The limited ego or ‘ ahankara’  when it transcends the mind-intellect equipment becomes itself the IMMORTAL BRAHMAN.

                                       THUS CONCUDES ATMA BODHA OF SRI ADI SANKARA

I took upon writing on Sri Adi Sankara’s ATMA BODHA with a view that it will be useful for those who are interested in Knowing about the eternal Self or Atman or the Brahman. Common man has many doubts regarding the nature of SELF or Brahman. The Upanishads glorify the nature of the Self or Brahman. It is very difficult to understand and requires special attention and understanding. Modern man has no time to think of the in-dweller Atman or Self!  He is totally drowned in the shoreless sea of samsara and is incapable of detachment. He thinks that the body is more important than the Soul. He identifies the body with the Soul which is entirely wrong. Atma Bodha disabuses the mind of the seeker and explains the wonderful nature of the Atman and how it is within the body but untouched by the various actions of the senses.  I have given, here and there, a few relevant quotations from famous  Upanishads  regarding the nature of Brahman and Atman or Self! I consider myself blessed and fortunate to have this  rare opportunity to write blogs on Sri Adi Sankara’s Atma Bodha!  I hope and trust  the readers have benefitted by the explanation given for Sankara’s Atma Bodha!

 

   

 

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ATMA BODHA 67

ATMA BODHA 67

“HRUDAKASO- UDITO HI- ATMA BODHA-BHANUTAMO-APAHRIT

SARVANYAPI SARVADHARI BHATHI BHASAYATE- AKHILAM”

“ The Atman, the Sun of Knowledge  that emerges in the sky of the heart, terminates the  darkness of the ignorance. It pervades and sustains all and shines and makes ana makes everything to shine.”

The word Hridaya  means Heart. It does not mean the biological heart here. Here it means that arena in the mind from where the humane thoughts gurgle up and flow. The term heart here is used in the same sense in which we call a man of love and goodness as a man of heart.

It is only when there is ethical purity and moral goodness that the bosom can realize spiritual unfoldment and the consequent divine experience.

As at the ushering of dawn the darkness disappears and the light of its own glory brings everything clearly to our cognition so too at the Dawn of Wisdom, all Knowledge  bursts up to our awareness.

“ HE IS MY SELF WITHIN THE HEART, SMALLER THAN A GRAIN OF RICEOR OF BARLYOR A MUSTARD SEEDOR AGRAIN OF MILLET OR EVEN THE GRAIN OF MILLET----HE IS MY SELF WITHIN THE HEART, GREATER THAN THE EARTH, GREATER THAN THE SKY, GREATER THAN HEAVEN, GREATER THAN ALL THESE WORLDS.”       (CHANDOGYOPANISHAD)  

 

ATMA BODHA 66

ATMA BODHA  66

“SRAVANADIBHIH UDDEEPTAH GYANAGNI- PARITAPITAH

JEEVAH SARVA-MALAN-MULTAH SWARNAVAT DYOTATE SWAYAM”

“THE ‘JIVA’ FREE FROM ALL IMPURITIES, BEING HEATED IN THE FIRE OF KNOWLEDGE KINDLED BY HEARING AND SO ON, SHINES OF ITSELF LIKE GOLD.”

The three requisites for obtaining knowledge on Vedanta are (1) listening to the truth from the scripyures as explained by the teacher (Sravana) ; (b) reasoning of the truths heard(Manana) and (2)deep contemplation on what has been heard and reasoned out(Nidhidhyasana)

Spiritual discipline isis of great significance and is intended to clean the mind of its impurities. Therefore removal of the ignorance (avidya) alone enables the revelation of the Absolute Truth. It is one’s own spontaneous experience of one’s own SELF. An earnest seeker after Truth, who is able to kindle the fire of knowledge in his pure bosom and who is free from doubts and fears realizes the SELF in him. Hence the ego-centric personality (Jivatman) has to rid himself off his own limitations and rediscover his real nature as the Eternal SELF.

The ore as it comes up from the gold mines is mixed up with a lot of impurities. When the washed off Gold is heated and poured in, its molten brilliance acquires for itself its real glory and beauty. So too the individuality when heated in meditation and the molten SELF is poured out,  it radiates in its essential  immortal contents.  

  

ATMA BODHA 65

 

ATMA BODHA 65

“SARVAGAM SACHCHIDATMANAM GYANA- CHKSHUR- NIRIKSHITE

AGYANA-CHAKSHUR-NA-EEKSHETA-BHASVANTAM-BHANUM-ANDHAVAT.”

“Despite the fact that ATMAN is Pure Consciousness and ever present everywhere, IT is perceived by the eye of wisdom alone. But IT is not seen by one whose vision is obscured by ignorance. It is similar to the blind who cannot see the resplendent sun.”

Just as the blind man cannot see the radiant Sun, one who is incapable of grasping the Truth can never hope to see IT! One who has not developed the eye of wisdom  cannot perceive IT! One should be discriminative enough to reject the unreal from the real in order to perceive the Truth! He should have a pure mind and be bestowed with the serene light of knowledge within him to illumine the right judgment of things! He should havs single pointed devotion and penance. He should not super impose the finite qualities of the outer world of objects on the Infinite Self! It is only on such conditions that one can experience the presence of the Eternal Self as his own true nature.Though the ATMAN is SUPREME, it is the limiting factors in the seeker after Truth that veils and distorts the beauty of the Absolute Reality! It is the blndness in man that makes the sun dark though the sun  shines ever bright and brilliant!

The Vedantic teachers hold in theory that on transcending all equipments all seekers will realise the SELF, the Truth. Students, in the beginning try to follow the teacher only with their intellect.Carrying this impression, he student asks as to how one can experience the Truth when once the3 body-mind- intellect-equipment is transcended. It is here that the Rishis import the idea of the faculty of intuition—Gyana Chakshu for the benefit of students.

Contemplative power alone can understand the Reality! “This is not an objective experience. It is an uncompromising and total Becoming.”

A mind fully involved in feeling and thinking of the objects of the world  is so agitated and restless  that the Supreme cannot be capture in experience! The mind is slowly and intelligently withdrawn from its  outward fascinations. It is trained to turn inward and develop in itself the power to apprehend the Reality! Hence the intuitive power  ( Gyana Chakshu) is nothing other than a mind turned inward and held in attention! According to the Gita, such a prepared mind is a true vehicle to reach Knowledge and in itself is called  Gnanam!!  

 

ATMA BODHA 64

 

ATMA BODHA 64

“DRUSYATE SRUYATE YAD-YAT BRAHMANO- ANNYAT-NA- TAD BHAVET

TATVA-GYANAT-CHA TAD-BRAHMA  SACHIDANANANDA-MADVAYAM”

“ALL THAT IS PERCEIVED OR HEARD IS BRAHMAN AND NOTHING ELSE.AFTER ATTAINING THE KNOWLEDGE OFTHE REALITY, ONELOOKS AT THE UNIVERSE AS THE NON-DUAL   BRAHMAN. EXISTENCE-KNOWLEDGE- BLISS ABSOLUTE.”

Whatever one sees or hears through the sensory organs cannot be anything other than the Brahman. It is similar to whatever one sees in his dream state cannot be anything other than one’s own waking -state mind. It is the Consciousness that presides over lending its potentiality in all our activities of  perception, feeling and thinking. The awareness in us illumines the knowledge, ignorance, anger, love and many other feelings and emotions in us. But for the Consciousness that gives life to the “Prana” in us there is no existence.

One must realize, therefore, that  whatever exists in this mortal body, mind, and intellect (microcosm) or in the external world ( macrocosm)  are all Its own manifestation and nothing else. When this Truth is  totally realized and experienced one cannot but see the entire universe as a huge play-ground where the PARAMATMAN alone revels as  SAT-CHIT-ANANDA  ABSOLUTE for ------ It is One and one only “EKAM  EVA ADVITEEYAM  BRAHMA.”

 

  

 

ATMA BODHA 63

 

ATMA BODHA 63

“JAGAT VILAKSHANAM BRAHMA BRAHMANO- ANYAT-NA- KINCHANA

BRAHMA-ANYAT-BHATI-CHET MITHYA YATHA MARU- MARICHIKA.”

“BRAHMAN IS ENTIRELY OTHER THAN THIS, THE UNIVERSE. NOTHING EXISTS WHICH IS NOT BRAHMAN. IF ANY OBJECT OTHER THAN BRAHMAN APPEARS TO EXIST, IT IS UNREAL LIKE THE MIRAGE>”

In the previous stanza, the iron ball is other than the fire:  Is then the Brahman other than the universe which has an empirical existence; or is it in itself ever uncontaminated  by the world of matter?

What appears as the world of diversity with its names and forms to the ignorant  is realized by the illumined as an indivisible and non-dual Brahman. This multiplicity is only illusory. Hence it does not defile the Brahman. In the case of the desert and the mirage, the desert alone exists. It is the ignorant thatthat have the delusion of water-pools in the desert called the mirage. The deluded mind,  after seeing mirage,  multiplies its misapprehensions and sees waves in the waters of the mirage. The mind  sees even the sun reflecting on the water surface of the mirage.

The mirage and the desert are two different entities.  But without the desert the mirage cannot exist. The mirage water cannot wet even a grain of sand on the desert. Therefore if one thinks that this world of plurality is real he is totally mistaken because it does not and cannot exist without the Brahman. Like the mirage its existence is unreal. The Infinite or the Brahman is never contaminated by the world of plurality.

The aim of illusion is to give us the wrong notion that the names and forms are real.  These are caused by the plurality agitations caused in one’s own bosom. Therefore, the Ultimate Reality----the Supreme Brahman is different. It is other than the universe. Yet , in a different angle, it permeates everything iIt has created. There is nothing other than the Brahman. If there should be anything different from It, it can only be an unreal appearance.

ATMA BODHA 62

 

ATMA BODHA  62

“SWAYAM-ANTAR-BAHIR- VYAPYA BHASAYAN-AHILAM-JAGAT

BRAHMA  PRAKASATHE VAHNI PRATAPT AYASA-PINDAVAT.”

“The Supreme Brahman pervades the entire universe outwardly and inwardly. It shines of Itself like the fire that permeates a red-hot iron ball and glows by Itself.”

The Upanishads declare the BRAHMAN as “ Satyam jnana maqnantam BRAHMA.”  It is Truth. It is the only Knowledge to be acquired. It is Eternal and Infinite. There is no other object where the Brahman does not penetrate. In other words the whole world of creation is the manifestation of the Brahman itself. It is the material and efficient cause through them.  It is the Pure Consciousness. Thus there is no difference between the outer world of finite experience and the subjective state of Reality.

Without Spirit matter is dead. But when matter and Spirit merge there is manifestation of life. The vital content  in every atom and particle of life is this Supreme Reality. Is it possible to separate the Spirit from the matter?  Yes, it is possible as in the case of extracting butter from milk. The Spirit can be realized  and separated from matter through meditation in the pure heart-cave.(hridaya kuhara)

An iron ball, in contact with fire for a long time glows as fire itself. The world of dead matter is inert, lifeless and stationary but when  they play in the vitality of the SUPREME BRAHMAN there is manifestation of life. Our cognition and experience shall fail miserably without the grace of  this Pure Consciousness. The Vedas and the Upanishads declare vociferously that the Infinite is unborn, deathless,  omnipotent and all-pervading.—“ ajayamano bahudha vijayathe”. On the other hand  the created world of things and beings is born, mortal, and limited in its power and scope In short, the finite and the infinite are diametrically opposite in nature. How can we identify the intelligence and existence which is the nature of the Self in matter which is inert and dead? The red-hot iron ball illustrates the point.

Iron ball is black and cold. Fire is golden in colour and hot. The colour and heat of fire penetrates the iron- ball as it comes into contact with fire after a sufficiently long time. Similarly, when inert matter  is in association with the SPIRI for a long time, Its SATH- CHIT –ANANDA nature is transferred  on to the matter.

 

ATMA BODHA 61

 

ATMA  BODHA  61

“YAD- BHASA BHASYATE- ARKADI BHASYATI- YATU- NA- BHASYATE

    YENA- SARVAM- YEDAM- BHATI TAD –BRAHMETI – AVADHARAYET

                THAT BY  THE LIGHT OF WHICH THE LUMINOUS, ORBS LIKE THE SUN, AND THE MOON ARE ILLUMINATED, BUT WHICH IS NOT ILLUMINED BY THEIR LIGHT, REALISETHAT TO BE BRAHMAN.

It is the Consciousness in me illumines for me the conditions of the things around me. There is no difference between the total Cosmic Consciousness and the illuminating Factor within me. But there is no conditioning of the individual ego. No doubt, the sun illuminates the entire universe with his brilliant light but he too derives his life from the Supreme Force which is All-pervading. In other words, the Sun and the Moon  do not have a special agency other than the SELF in us for their illumination

That which illuminates all others but which cannot be illumined  by anything other than Itself is ever the Illuminator. Hence, when there is no object for It to illumine, It illumines Itself. This BRAHMAN, the Light of Consciousness remains in its own glory. It remains unattached and unaffected, like the street lamp an example referred to in the earlier stanzas. BRAHMAN is thus  the light of all lights, the fountain head of pure Consciousness and the mighty illuminator of  all illuminations

“ The Sun does not shine there, nor the moon and the stars nor these lightnings.How then could this fire? When He shines, everything shines after HIM; by HIS light all this is lighted.” (KATHOPANISHAD)

“ That which is not seen by the eye, but that by which the eyes are made to see---- know that as Brahmam.” ( KENOPANISHAD)                      

“ That which is not heard by the ear, but that by which the ears are made to hear ---- know that as Brahman and not what people worship here.” ( KENOPANISHAD)

 

 

 

 

ATMA BODHA 60

 

ATMA BODHA 60

“ANANWA-ASTOOLA-MAHRASWA-MADEERGHA MAJA-MAVYAYAM

AROOP-GUNA-VARNA-AKHYAM TAD- BRAHMETI-AVADHARAYET”

“REALISE THAT BRAHMAN IS NEITHER SUBTLE NOR$ GROSS: NEITHER SHORT NOR LONG: WITHOT BIRTH OR CHANGE: WITHOUT FORM,QUALITIES, COLOUR AND NAME.

In the previous stanza Sankara emphasizes the fact that all objects are pervaded by Brahman. He elaborates the point, and states here that BRAHMAN is neither gross nor subtle. Everything is pervaded by IT. It is the bedrock and substratum for everything. Even when an atom is split the presence of BRAHMAN is definitely felt.

Finite objects bound by limitations of time and space are either gross or subtle. But BRAHMAN which is timeless time and spaceless space, the Infinitude of the Infinite cannot be bound by space-time- causation. Hence IT can only be defined in negative terms such as “neither gross nor subtle etc’.

What is born is the body, mind and intellect and the objects of the outer world; not the BRAHMAN. This infinite Reality is irreducible, formless, without quality, or caste or name. Hence it is indescribable. It is beyond perception, feelings or thoughts. This is the description of the Infinite in the language of negation.

We have to understand the limitations of language. It can describe only themes that have qualities (Guna) or function ( kriya) or name (Nama)or qualifications ( Visesha) or relationship with others  (Sambandha). None of these are for the Eternal Infinite, substratum for everything. Therefore It has to elude language and remain indescribable. Our scriptures make use of this technique of describing the Infinite by the process of negation. These terms are to be considered as so many arrow marks

indicating  Truth. They are not in themselves positive definitions of THAT. KNOW THAT TO BE THE BRAHMAN.   

 

 

ATMA BODHA 59

 

ATMA BODHA 59

“TAD-YUKTAM-AKHIAM VASTU VYAVAHARA-TADAQNVITAH

TASMAD- SARVAGATAM BRAHMA KSHIRA-SARPIRI-EVA AKHILE.”

BRAHMA PERVADES ALL OBJECTS. ALL ACTIONS ARE POSSIBLE BECAUSE OF BRAHMAN. HENCE BRAHMAN PERMEATES EVERYTHING LIKE BUTTER PERMEATES MILK.”

Brahman is the substratum of everything in the world. It is Real and all other things are false. “Brahma Satyam Jagan mithya” declare the Upanishads. Nothing can escape the touch of Brahman as it is all pervading in nature. Brahman is the illuminator of all actions and thoughts within the body or without in the outside world. Without the grace of Brahman the sense organs in the body are mere holes on the flesh. The outer  world of objects are also gross and inert without any symptom of life. Thus Brahman is the all permeating  life giving fire of existence that flows through them all.

Sankara gives a beautiful example. Butter is already an ingredient and permeates milk though it is invisible for the naked eye. W e cannot see butter directly in the milk. Similarly Brahman remains invisible while IT is the substratum of every object in the universe. How do we get butter? It is through churning milk that we can extract butter.

Likewise, ATMAN can be separated  from the world of names and forms by serious and intense meditation. When Brahman is realized and experienced the plurality of world is no more.  Butter has no more milk in it!!

KENOPANISHAD brilliantly explains what Sankara has said in this stanza.  All the sense organs are mute and helpless contraptions on the body without the Atman that breathes life into them!

 

“That which is not seen by the eye, but hat by which the eyes are made to see---know that as Brahman and not what people worship here.”

“That which is not heard by the ear, but that by which the ears are made to hear----know that as

Brahman, and not what people worship here.”

“That which is not inhaled by breath, but that  by which breath is made to inhale---know that as Brahman, and not what people worship here.” 

KENOPANISHAD   I (Up. 1.) 7, 8, 9

ATMA BODHA 58

 

ATMA BODHA 58

“AKHANADANANDA-RUPASYA TASYA-ANANDA-LAVA-ASRITAH

BRAHMADYAH-TARATAMYENA BHAVANTI-ANANDINO AKHILAH.”

“EVEN DEITIES LIKE BRAHMA AND OTHERS TASTE ONLY A PARTICLE OF THE UNLIMITED BLISS OF BRAHMAN AND ENJOY  IN PROPORTION THEIR SHARE OF THAT PARTICLE.”

None is capable of enjoying the total Bliss of Brahman. Absolute Bliss is the Truth and it is endless.The quantity of Bliss enjoyed is proportional to the capacity of the individual. It is immaterial if the person is an ordinary mortal or a man of merit or a righteous individual or a Deva. Even Indra, King of Gods can enjoy an infinitesimal part of the Infinite. Brahma the creator can taste only a particle of this limitless Bliss which is called Brahmananda.

The entire world depends on this small portion of Absolute Bliss. It is absolutely impossible for the mind and intellect to measure the magnitude of this immeasurable depth of ‘ swaroopananada.’ It is clear that even the celestial joy enjoyed by the creator is only a negligible fraction borrowed from that limitless Truth. A relative picture is given here of the Infinitude in terms of finite yardstick.

For example, if the management were to wind up their reports stating that the entire amount  budgetted for spending is but a mere 2% of the total profits, there will be no protests as everybody gets  a clear picture of the total profits made. This is the method adopted by Sankara in this stanza. An ordinary student cannot understand the quantitative concept of the Brahmananda. But every living being has its own share of limited enjoyment. If all the moments of joy were to be added up, the joy of all living creatures from the creator down to the blade of grass, would be the total joy (vishayananda) in the universe. This sum total of experienced joys by all living creatures, from the day of creation till today is “but an infinitesimal portion ( lava) of this Absolute Bliss. The student can get a rough idea of the Absolute Bliss when this much is told. This is the only available method for the teacher to impress the student  and offer a vague intellectual notion of the Infinite Bliss experienced by a man of realization who has transcended  all the limitations of his mortal existence.

 SIXTH ANUVAKA of BHRUGU VALLI of Taittiriya Upanishad clarifies what Brahmananda is. The renowned sage Bhrugu performed penance and found that Anna, Prana, Mano and Vignanamaya kosas do not fully qualify themselves to be called  the Brahman.  At lengthy, through his penance he recognized the all inherent ANANDA  or BLISS as the real BRAHMAN.   

 

ATMA BODHA 57

 

ATMA BODHA 57

“ATAT- VYAHRUTI-RUPENA VEDANTAIH LAKSHYATE-ADVAYAM

AKHAND-ANANDAM -EKAM YAD TAD-BRAHMETI-AVADHARAYET.”

“UNDERSTAND THAT BRAHMAN IS NON-DUAL, INDIVISIBLE, ONE AND BLISSFUL> VEDANTA INDICATES IT AS THE IMMUTABLE SUBSRATUM> IT IS REALISED AFTER THE NEGATION OF ALL TANGIBLE OBJECTS>”

The process of Negation has already been explained.  It is impossible to reach the All-pervading Eternal Brahman since it is not an object –of- cognition. On the other hand it is Itself the subjective Reality that illuminates all thoughts and actions. As It is One without-a-second ( ekameva advitiyam Brahma)it does not allow of any difference from similar or dissimilar objects. This Indivisible, Immutable Self is no longer an impotent factor but a positive state of Infinite Bliss. According to the Upanishads the Self is reached  by a process of negation (neti)  of what it is not and of assertion of what IT IS--- THE SUBSTRATUM OR BEDROCK of all existence.

Our minds are totally limited and thoughts impure and ever unsteady. All our objects of cognition ever changing and perishable. What is that changeless substance in the ever changing processes? What is that LIFE FORCE responsible for the manifestation of matter? How is the inert matter illuminated? What is the secret of the vigour and vitality of Life? What is behind all this pluralistic existence? Which is the Homogeneous and all-permeating spirit in all objects? What maintains all thing in unity like the string in a garland? That is the substratum, our own SELF which cannot be objectively followed but can be subjectively experienced  as the Pure Consciousness.( Atman)

In the earlier three stanzas, Sankara has indicated the SELF with a definition “ by differentiation yet in consonance with it” technically called as TATASTHA LAKSHANA. IN the next few stanzas we have a description of the LIFE SPARK in us by the direct method called  SWAROOPA LAKSHANA.

“ The Self which is free from sin, free from old age, free from death, free from grief, free from hunger and thirst, whose desire is Reality, whose will is Truth------it is that which one has to seek, it is that which one has to know. He who has found out that SELF and understands it---he obtains all worlds and all desires.” Thus spoke Prajapati ( Lord of creatures)   CHANDOGYOPANISHAD XXI ( Up VIII. 7.12)1  

ATMA BODHA 56

 

ATMA BODHA 56

“TIRYAK- OORDHWA-MADHAH-POORNAM SAY-CHIT-ANANDA-MADVAYAM

ANANTAM-NITYAM-YEKAM-YAD TAD-BRAHMETI-AVADHARAYET.”

“REALISE THAT BRAHMAN IS EXISTENCE-KNOWLEDGE ABSOLUTE. IT IS NON-DUAL, INFINITE, ETERNAL AND ONE. IT FILLS ALL THE QUARTERS-----ABOVE AND BELOW, AND ALL THAT EXISTS BETWEEN.”

 

The dynamic Reality, Brahman permeates everything, everywhere East and West, and all over the universe. The awareness of this Consciousness and living in that experience makes it impossible for me to experience the outer world of Consciousness. It is the perception of my limited body-mind-intellect material. When there is nothing but One Homogeneous mass of Consciousness, how can one see the front or rear, top or bottom of that? I cannot say the ‘front’—because the “front’ of what? Only a limited thing can have parts or sides.  In this manner we experience the ‘endlessness of Infinite Bliss. This is One without-a- second. (“ekameva adwitiyam Brahma”) All our attachment, misery and sorrow are because of our ignorance or avidya and delusion created by maya. Our mind is chiefly responsible for our joy, misery and suffering . ( “mana eva manushyanam karanam bandha mokshayoh”)

 

There cannot be any experience when there is the only One Reality. The nature of the PARAMATMAN in us is  SAT-CHIT-ANANDA. The experience of PURE BEING is indescribable because of the limitations of one’s speech. It is that Eternal Light that exists in you and everywhere you move about. Moments of perfect attunement with IT  are the moments of perfect SELF-REALISATION!

 

 

 

 

ATMA BODHA 55

“YAD-DRISHTWA- NA- APARAM- DRISYAM YAD –BHOOTVA NA- PUNAR- BHAVAH

YAD-JNATVA NA APARAM JNEYAM TAD – BRAHMETI- AVADHARAYET.

“UNDERSTAND THAT BRAHMAN ISW THAT WHEN SEEN LEAVES NOTHING MORE TO BE SEEN; HAVING BECOME ONE IS NOT BORN AGAIN IN THE WORLD AND WHEN KNOWING LEAVES  NOTHING ELSE TO BE KNOWN.”’

Brahman is the be all and end all of all Knowledge! Having attained that perfect state of tranquility, peace and perfection there is no further demand from within to gain anything else to make us more perfect. If there is any other demand in us , it means that we are imperfect and have not reached the state of the Brahman. There cannot be any other state of high experience as that Supreme- Joy. in that state all thought eruptions come to a standstill as we are no longer exist as the ugly Ego- center. It is the state of Absolute Bliss where the mind and intellect have ceased to function. It is there where Truth dazzles forth in all its essential natural Divine Beauty.

All other intellectual attempts are but the reflections of the Self on the objects. ATMA VIDYA offers the realization of KNOWLEDGE itself. All other experience and knowledge of things is conditioned and apprehended by the Eternal light illuminating the entire world of its own projections. Hence , having known this pure Awareness, nothing more remains to be known. The aspirant becomes the Eternal Being, the Subject. There is no more object other than IT for IT to illumine. The glimpse of Reality having been realized there is nothing more to be seen or understood. The Consciousness is awakened and all the misconceptions are removed. Ignorance or Avidya is totally burnt out and the seeds of bondage or vasanas are charred.

“ He who knows this living spirit, which is close at hand and which experiences the objects, as the lord of the past and the future----he fears no more.This, verily is that”. KATHOPANISHAD

“ That spirit which is awake in those that sleep, shaping desire after desire---- that is indeed the Pure, that is Brahman, that indeed is called the Immortal. In it are contained all the worlds, and no one ever goes beyond this. This, verily, is that.   KATHOPANISHAD.

 

 

ATMA BODHA 54

 

ATMA BODHA 54

“ALLABHAT –NA-APARO  LABHO YAT- SUKHAT- NA – APARAM  SUKHAM

YAT- GYANAT- NA-APARAM GYANAM TAD –BRAHMETI- AVADHARAYET.”

“THE ATTAINMENT WHICH LEAVES NOTHING MORE TO BE ATTAINED IS TO BE REALISED AS THR BRAHMAN. THE BLESSEDNESS WHICH REQUIRES NO OTHER BLESSINGTO BE DESIRED IS TO BE CONSIDERED AS BRAHMAN.  SIMILARLY, the KNOWLEDGE WHICH LEAVES NOTHING MORE TO BE KNOWN IS TO BE REALISED AS BRAHMAN.”

In the following three stanzas of ATMA BODHA, SANKARA , tries to explain the nature of SUPREME BRAHMAN by a technical process used in Vedanta to express the ABSOLUTE called “ TATASTHA  LAKSHANA.” As an example,  to identify someone’s house we may say “ That house on which the crow sits is his house.” The point here is that the crow doesn’t sit there permanently. The crow is not a part of that house. The crow differentiates the house from other houses. But the house is recognized as the building  without the crow on it. Even when the crow has flown away, the owner of the house can recognize it from all other houses. This method, according to Vedanta, is called “ TATASTHA LAKSHANA.”

Th Supreme experience  is the greatest gain, the greatest Knowledge There is no more sense of incompleteness  after gaining this state.  None shall desire to add any more gain to it. After tasting and enjoying the Bliss of the SELF none will try for a greater Bliss.  There will never be any thirst to know  anything more-----------that State of Absolute   Gain- Bliss- Knowledge is Brahman, the experience of the SELF.

Aii struggles in our mortal existence, desire for more acquisitions, and fresh joys and incessant effort for more knowledge are indicators of the sense of dissatisfaction felt by the imperfect. Imperfection is the property of one’s individuality—the ego ( jiva). When the jiva rediscovers itself to be the SELF, all its imperfections are understood as belonging to the Body- Mind-intellect.  Hence, in this condition of Spiritual rediscovery the aspirant finds that all his struggles have ended.

The realized one feels that such an endless fullness in our life, is the Supreme Goal.

“ HE CONTAINS ALL WORKS, ALL DESIRES< ALL ODOURS<, ALL DESIRES AND ALL TASTES----HE PERVADES THE WHOLE WORLD< SILENTAND UNMOVED. HE IS MY SELF WITHIN MY HEART. AND THIS IS BRAHMAN. AND WITH HIM SHALL I BE UNITED ON DEPARTING FROM HERE. HE WHO HAS THIS FAITH WILL HAVE NO MORE DOUBTS.”    (CHANDOOGYOPANISHAD)   VII (UP. III. 14 4)