My Thoughts........... 10

 

1) Love is not selective, just as the light of the sun is not selective. It does not make one person special. It is not exclusive. Exclusivity is not the love of God but the "love" of ego.

2) Remember you never defeat your demons, you only learn to live above them, the moment you slip they are awaiting your fall eagerly!

3) Atma is limited to the body, unlock the doors of saranagati and merge into the unlimited source of the universe, the Paramatma, and enjoy the bliss!

4) People offer more flowers on the grave of a dead person than when he was alive, regret is stronger than gratitude!

5) Gadgets are different but electricity is one, living forms are different, and Atma is one!

6) Remember, fairy tales are always written in the past tense, even your story will be appreciated after you are gone!

7) Pleasure is always derived from something outside you, whereas joy arises from within, Joy's a Butterfly, that loves to spread its wings in Nature's light.

8) "Sleep is short death & death a long sleep to wake you to a new dawn"

9) You have got human form because of your accumulated good karmas, celebrate life, and don't waste your accumulated good karmas in cribbing, complaining, greed, or hatred............ the secret for moksha is LOVE!  

10) "You signed up with destiny to do this dance before you were born, so why complain now, continue your dance with joy!"

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Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 10

 मरणे संभवे चैव गत्यागमनयोर् अपि ।

स्थितौ सर्वशरीरेषु आकाशेनाविलक्षणः ॥ ९ ॥

maraṇe saṃbhave caiva gatyāgamanayor api |
sthitau sarvaśarīreṣu ākāśenāvilakṣaṇaḥ || 9 ||

Here acharya concludes the discussion that jivatma is not born. It is done through akasa example which is yukti pradhana. It started on 3rd karika and is concluded here. This example can be extended to more planes. Example was used for utpatti nishedha, nasa nishedha, nanatva nishedha, and you can add more to this like gati and agati.

When pot is moving it appears as though pot space also is moving. When you take pot from one place to another the content also moves. But not space if the pot is empty. Saying this possibility he concludes. The list of items in which example can be equated is death, birth, travel and return or coming back, and in the idea of existence in all bodies. A situation between birth and death or gati and agati. It is there in between. In all these ideas jivatma is not different or is comparable to pot space. That means pot space does not die and so too jiva. And so on. Punarapi maranam etc anyani samyati etc.

What travels is sukshma sariram. You take yourself as body then travel etc. If you take yourself as atma or caitanyam no such things. From whose angle do we have to ask if anyone asks such questions as jiva is born or not. The answer depends on the questioner.

Essence of Rama Navami

Ram Navami is the birthday of Bhagwan Shri Rama. On this beautiful birthday of Bhagwan Rama, let us ask ourselves the meaning of his birth. What lessons do we learn from the Ramayan, from the glorious example of Bhagwan Rama's life?

Rama is a symbol of sacrifice, a model of brotherhood, an ideal administrator, and a warrior unparalleled. The term Rama Rajya stands for the most exalted concept of a welfare state. Rama was not only divine; he was invested with the highest values of an enriched tradition started by Raghu. The essence of Rama is therefore the essence of excellence in every pursuit.

As an avatara Rama had to enact his 'Leela's in human form. As a child, he let Kaushalya enjoy the divine pleasure of treating him as a child, but he wanted her to share a cosmic vision of his real self. Goswami Tulsidas describes that once Kaushalya bathed and fed Rama and placed him in his cradle. Then she prepared prasad and offered it to the Kuldevata in the puja room. She went and checked if the child was sleeping. He was. She went to complete the puja and found Rama there, eating the prasad.

Kaushalya ran back to the cradle to find the child was asleep. But when she returned to the puja room, he was there, eating the prasad. She was dumbfounded. Then Rama revealed to her his swarupa, the universe itself, where birth and death, time and space, causality and effect were a seamless One. A bewildered Kaushalya prayed that she be allowed to see Rama as a child and nothing more. Infinitely compassionate, the Lord consented.

The principle of humanity is yet another essence of being Rama. When the ways of crossing the ocean were being discussed, and it was suggested that Rama should make the ocean dry up, he resisted. With great humility, Rama initiated a puja to placate the sea god to allow for an opening. Three days passed, but the sea god was unrelenting. Then Rama decided to use his divine astras, and dry up the ocean. This made the god appear before him. With folded hands, he entreated Rama not to dry the ocean, as it would mean death to all sea creatures. The compassion of Rama made the sea god suggest the expertise of Nala and Neela to bridge the ocean.

Rama, before crossing the ocean, installed the Shivalingam at Rameswaram, and said: "The Mahakaal is dear to me". Once he defeated Ravana, Rama anointed Vibheeshana as the king. Traditionally the victor had the right to the riches and the kingdom, but Rama was uninterested.

It has been said of Rama's reign in Ayodhya, "... it was such that no suffering of a mental, bodily or physical nature afflicts in citizens. There is no animus and everyone is conscious of his duty. There is no poverty, no untimely death, no want. The forests are lush and the ecosystem healthy."

Rama's philosophy was that the ultimate Dharma was doing good to the people. There was no greater adharma than causing others to suffer. When people do not perform their duties according to their dharma, they do not get the right results. Out of ignorance, they blame the cosmic scheme for their misfortunes. Rama in the Uttarkand speaks of an action that seeks no reward, conduct which seeks no fruit, and faith which seeks no expectation.

Despite his divine nature, Rama the prince requested Sage Vasistha to explain to him the nature of the universe and the real truth of 'Being'. This great treatise, known as the Yoga Vasistha or the Maharamayana, is one of the clearest expositions of the core of Vedanta, holding that only Consciousness, the real truth, is the essence of Brahman.

Bhagwan Rama exemplified the perfect person; he showed us how to embody the divine on Earth, how to live our lives in accordance with dharma and the divine principles.

The story of the Ramayan is a classic, eternal, universal message of dharma versus adharma, of deva versus demon.

Ravana was a brahmin; he was a great Vedic scholar who wrote numerous works on scriptural philosophy. He was powerful, dynamic, and beautiful in appearance. As the brilliant, handsome king of Lanka, he had everything one would need to be happy and peaceful. Yet, what made him a demon? He was arrogant, egoistic, greedy, and lustful. His insatiable desires led him to crave more and more power, more and more money, and more and more beautiful ladies to fulfill his every whim.

Covetous desires can never be fulfilled, and the ceaseless quest for them brings only frustration. Therefore, regardless of how smart we are, how rich we are, or how beautiful we are, we are demons if our hearts are filled with anger and greed. This is, in essence, the difference between Bhagwan Rama and Ravana. Both were kings; both were learned in the scriptures; both were charismatic; both were beautiful. What makes Rama a god and Ravana a demon?

There is one main difference: Bhagwan Rama's heart overflowed with love, generosity, humility, and a sense of duty. Ravana's heart, in contrast, was filled with avarice, hatred, and egoism. Under Bhagwan Rama's divine touch, the animals became his devotees and his divine helpers. Under Ravana's touch, even humans became animals.

But we ask, how to be like Bhagwan Rama? How to be godly and peaceful and righteous? How to win the "war of Lanka" within ourselves? Bhagwan Rama has given us the perfect example through his life and his actions. The way to attain divinity, the way to be "perfect," the way to be in peace instead of pieces, is to follow his clear example.

Bhagwan Rama's primary message is: fulfill your duty without any selfish motives; put other people before yourself. When he was exiled to the forest, Bhagwan Rama did not complain, "but that's not fair." He did not fight back in anger. Rather, he helped his father fulfill a promise; he lived according to his duty as a son and as a future king. He did not once think about himself, his own comforts, his own "rights." Rather, he abided by his dharma and his duty.

Ravana's ego led to his own demise, first the demise of his spirit and heart and then the demise of his body. He thought he was the one who ran everything. He thought that he was the "doer" of it all. On the other hand, Bhagwan Rama was always humble, and he never took credit for anything. Even after he victoriously slew Ravana, he reported it to Sitaji only as, "and this is where Ravana died."

"Has the Rama taken birth inside us? Has the good in our hearts taken birth?" Ram Navami is not only a holiday about Bhagwan Rama. It is a holy day, about examining ourselves. Life is so short. We never know when the end will come. For how long do we want to let Ravana live in us? For how long do we want to be controlled by Ravana? We must give birth today to Bhagwan Rama in our hearts.

The Rama Prinicle is manifested in the Gayatri Mantra. Rama is the embodiment of three aspects of time. He is the Lord of the three worlds and is the embodiment of the three Gunas. Hence, Sri Rama is the indwelling spirit in every being.

Ramanavami is when nature puts on her new vesture after shedding the old. Rama thus represents all that is beautiful in nature.

Rama is the supreme example of how people should conduct themselves in the world, how a country should be governed, how the integrity and morality of human beings should be protected. High-minded actions, ideal qualities, and sacred thoughts are basic foundations of character. Rama is the very embodiment of these three attributes.

The Rama Principle is a combination of the Divine in the human and the human in the Divine. The inspiring story of Rama presents the triple ethical code relating to the individual, the family and the society. If society is to progress properly, the family should be happy, harmonious, and united. For unity in the family, the individuals composing it must have a spirit of sacrifice

Rama is immanent in the entire cosmos. Rama is present everywhere. Hence, you have to love all, serve all... then one becomes eligible for Rama's grace

Rama Rajya is the reign of morality, truth, and virtues. 'Rama Rajya' means that which engenders happiness (Ramayati) where there is no ill will towards anybody.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 9

यथा भवति बालानां गगनं मलिनं मलैः ।
तथा भवत्यबुद्धानामात्माऽपि मलिनो मलैः ॥ ८ ॥

yathā bhavati bālānāṃ gaganaṃ malinaṃ malaiḥ |
tathā bhavatyabuddhānāmātmā'pi malino malaiḥ || 8 ||

We differentiate jiva and paratma because we see certain attributes in jivatma differentiating it from paramatma. Jiva is alpajna, ragadveshi etc. So we add adjective to jivatma as samsari.

Naturally we have to say paramatma is different because he is sarvajna etc nitya buddha + svabhavah etc. Here acharya says all attributes given to atma are superimposition. The attributes belong to the container or upadhi. It is like water in different bottles. When you look from outside there is green water in green bottle and red water in red bottle. All coloured waters, but really speaking colour belongs to bottle and not water. Similarly omniscience belong to not the atma or paramatma. It is the attribute of the total buddhi or you may call maya. Similarly omnipotence and it does not belong to paramatma but it is attribute of total prana.

Sakti is the attribute of matter. Any power like electrical power or magnetic power. Any force belongs to matter. So whether is it iccha or kriya or jnana - it belongs to paramatma upadhi but we attribute to pramatma. We give adjective to atma as parama. Because big powers and noble attributes are there we give the attribute parama.

Here also in the atma, in the individual upadhi has limited powers, attributes and so we give an adjective jivatma. Jiva, maranam etc are attributes of living body, born body and so on. Now jivat sariram and later mrta sariram. Jiva is an adjective which belongs to the body only That is again given to atma. One side we superimpose the adjective like parama and another side jiva. Like to akasa we say total and small. All attributes are superimposition by ignorant people and not a fact.

The example is yatha + Just as the space appears to be polluted from the view of the children. Meaning ignorant or indiscriminate people. Just as space appears to be polluted from their point, in the same way atma also appears to be polluted. For whom? For ignorant people. Malam means impurity. In akasa the impurity is dust, smoke etc.

In atma the impurity is punya, papam sancita agami praradbham. We know there is no space pollution. there can be air pollution or water pollution or earth pollution. Space accommodates everything but is never polluted. In the same atma is never polluted. It is super imposition. So I am impure as long as I take myself to be impure or as long as I identify with the impure body. "Tatha bhavati abuddhanam"

What should we do to purify akasa. We have only to remove the misconception that space is impure. Purification of space is the removal of thought that it is impure. Similarly the purification of atma is the removal of the thought that I am impure. That very thought will give freedom from mortality etc. How to become immortal? We only remove the thought I am mortal. When that thought is gone I am immortal. Immortality is not an event Not that after some time one day you will become immortal. as we listen in purana that dhruva became a star. That we all be made into starts and kept some where. Even star also is mortal. If you remove that mortality thought you are immortal today. If you remove after ten years then after ten years you become immortal.

Incidentlly atma here means nto only jivatma. Jivatma is not touched by papas. But also paramatma. The so called kalaynaguna also is impurity only from vedantic angle.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 8

नाऽऽकाशस्य घटाकाशो विकारावयवौ यथा ।
नैवाऽऽत्मनः सदा जीवो विकारावयवौ तथा ॥ ७ ॥

nā''kāśasya ghaṭākāśo vikārāvayavau yathā |
naivā''tmanaḥ sadā jīvo vikārāvayavau tathā || 7 ||

Here he is talking about the relationship between jivatma and paramatma. It is like between ghatakasa and akasa. Seeing the example - what is that relationship.

First, he says what cannot be. There is no cause-effect relationship between the pot space and total space. Because we know for that relationship to be there some modification must take place. Here no such modification for the production of pot space. The nature of space is the same in both.

The second is a part-whole relationship. Pot space is part of the total space. Avayava avayavi sambandha. TN and India or finger and hand or hand and me. It appears logical also. Pot space has a volume of like five liters and so on. Space is limitless. Smaller space must be part of bigger space. Ghatakasa cannot be said to be an avayava or part also. Because a part-whole relationship is possible only where divisions are possible. A hand is my part because it can be removed and replaced. It should be addable or removable etc. Partable. Part with. Akasa is an indivisible whole. How do you account for the limitation of space. Our approach here is confusing.

We say space inside is limited and outside is limitless. That very statement is wrong. There is no question of within and outside. Water can be talked of like that. Water within and outside. You can take away water from the whole i.e., the ocean. There is only one space. In and out are with reference to pot. With reference to space no in and out. The pot is in space. Three is only one space in which all pots are there big and small. Therefore pot space is not vikara or avayava.

So too jivas are neither vikara nor part. Neither a product nor a part of Paramatma. Generally, we think Paramatma is a big consciousness and we are sparks of him. Yatha sudiptat + Jivas come out of lord like sparks from a conflagration. There it is only meant to show karya karana abheda. This spark is also fire and that original conflagration is also fire. We cannot extend it beyond that.

In the case of fire, sparks are possible and the gap between sparks is possible because fire is limited and it is divisible. Spark-fire relationship is possible. Sparks of caitanyam cannot come as caitanyam is all-pervading. Secondly, caitanyam cannot be divided as it is indivisible and has no parts. The feeling that it is divided is due to upadhi called body. Where the body is caitanyam is manifest there only. In between, there is no manifest caitanyam. So it is only seeming division. So jivatma is sada, at any time, parmatma only.

During Srishti Paramatma somehow become jivatma-like rivers come out of the ocean due to evaporation in summer. We were original with paramatma and due to some reason came down as jivatmas later srishti kale. Moksha kale we join back parmatma. To refute this misconception Acharya says sada. At no time jivatma is a product.

If so neither a product nor part, then what is the relationship between them? Acharya says the very question is wrong. When you ask for a relationship you have taken for granted that they are two separate entities. Relationship is possible only between two separate things. We have concluded that I am jivatma and there is Paramatma and with this false conclusion I ask for relationship between me and lord. The question is wrong as both are not two different things but two names for one and the same reality.

If they are one and the same reality why two names. One is the name attributed by ignorant people and the other by wise people. It is due to differences in understanding. Exactly like rope and snake. Substance is only one. Why give two names like rope and snake. One is adhishtanam and the other is adhyasa. You think there is snake and so call it snake. Another person sees only rope. No relationship between jivatma and paramatma. Jivatma is paramatma. Aham Brahma asmi.

That is why when a person talks about snake I have to talk about rope as different from snake and I have to talk about a relative reality. Once I dismiss snake, rope will not be called adhishthanam etc. Because of ‘pot space’ word, ‘total space’ word is used. Otherwise only one akasa. Limited ghata is there but not ghata akasa. Paramatma word is used to differentiate from jivatma. Afterwards only atma. Paramtma is a temporary name.

Jivatma being paramatma is called aikyam. Acharya negates here visishtadvaita view that it is part-whole. Dvaitins says both are totally different. That is also negated here.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 7

 रूपकार्यसमाख्याश्च भिद्यन्ते तत्र तत्र वै ।
आकाशस्य न भेदोऽस्ति तद्वज्जीवेषुनिर्णयः ॥ ६ ॥

rūpakāryasamākhyāśca bhidyante tatra tatra vai |
ākāśasya na bhedo'sti tadvajjīveṣunirṇayaḥ || 6 ||

He has negated jiva utpatti (3) and jiva nasa (4) and jiva bahutvam or jiva dharmas (5) Manyness comes due to many attributes. Here in the sixth, he negates the fundamental three - name, form, and karma.

Nama is name. Rupa is form. Karma is function. When space is contained within a pot, we give a name ghatakasa. We give attributes like a particular space or volume like a five-liter space and so on. What is the volume of space? Infinite. So too a function is attributed. Tumbler space is only for coffee. It cannot hold a person.

The water tumbler is big. The coffee tumbler is small. Puja room when room space is small. Really speaking we cannot attribute name, form, and function to space. It is free from all of them. When it is contained within a container we superimpose all these things into it and begin to differentiate as though many spaces are available.

So acharya says rupa, (volume), function, and name (samkhay) differ from pot space to pot space still there is no difference in akasa. Differences are falsely attributed to the container. So too every jiva has a given name. Namakaranam is done on the tenth day with so much fanfare. Search for a meaningless name. Name belongs to sariram which is annarasa mayah.

We think that the chetana tatvam within which responds to my talk and which is aware of my talk, I think that jivatma is born. While the fact is that that jivatma is the very same paramatma which was born before also.

Then what is the difference. Before the Paramatma was avyavaharyam. When it obtains within a container it has become vyavaharayoga jivatma. Space within four walls is vyavahara yogya. Not space outside. That space outside is not vayvaharayogya and that is why you pay 5000 per square feet.

Name is for vyavahara only. We require that. To communicate we need to address. Ring etc. to identify what we need. Do not get stuck to it. Do not get entrapped in it. It is not real. Container (sukshma also) will go and nobody will be called by name or called names. Jivatma is not vyavahara yogya jivatma. There is only one paramatma. Thus jivatma has no attributes and plurality. But for vyavahara name, form, and function are there. They are emphirical.

KRISHNA

Krishna is a Dynamic incarnation of Lord Vishnu. He is an Avatar, an Avatar is one who is attuned to the Supreme Consciousness from his very birth, Krishna’s incarnation brought about a profound and powerful influence upon Indian thought and life. There is no aspect of Indian Life, Culture, and Civilisation which does not receive his revitalizing touch, India’s philosophy and religion, mysticism and poetry, painting and sculpture, music and dance articulated Krishna’s theme and thought, every aspect of Krishna’s life and deeds has a mystic symbolism indicating a sublime truth.

Krishna in Sanskrit means dark, Krishna stands for the inner – self, the Atman, the Atman is dark in the sense that it is unknown to man as long as he is involved in his terrestrial experiences, Man’s knowledge is limited to the realms of perceptions, emotions, and thoughts, he gains these experiences through his three types of equipment of body, mind, and intellect, he knows not Atman within, the body, mind, and intellect by themselves are inert and in sentiment, they constitute the material aspect of man, the Atman is his spiritual being, the Atman is the living principle in man which transforms his inert matter into a living being.

Krishna is blue in color and wears yellow clothes, blue color has been always associated with infinity, the sky appears blue, and so does the Ocean, Yellow color represents earth, when Sand is introduced in a colorless flame, the flame turns yellow, the blue form of Krishna clothed in yellow, therefore, suggests the Infinite Reality reduced to a finite human being. The incarnation of Krishna represents the descent of God on earth, this idea of the limitless, formless Reality being constricted and restricted to a limited human form is again suggested by Krishna’s birth in prison.

No sooner was Krishna born than the prison doors miraculously flung open, the guards could not hold the child back, and the child’s father, Vasudev carried him out of the prison in spite of the severe restrictions imposed on him, this episode is meant to convey that the infinite being can never be really restricted or limited to the human form, a God-man is ever free and liberated, the Atman in man is limitless, only his body, mind and intellect are limited, finite,.

These material pieces of equipment have a beginning and an end, they cannot restrict Atman, the Atman is eternal, all–pervading, and infinite, and Krishna represents Atman.

Krishna was born in Mathura, and his uncle, Kamsa was a tyrant, Kamsa imprisoned his father King Ugrasena, and usurped the throne of Mathura, he reigned over Mathura, and his minister Chanura was equally wicked and cruel. Under the rule of these two tyrants Mathura suffered greatly from confusion and chaos, Krishna destroyed them both and restored peace and order in that land, the word, “ Madhuram” means sweetness, and the land of Mathura represents the personality of man.

Man’s essential nature is his Atman. His real nature is ever sweet, peaceful, and blissful, but when the evil forces of Ego and Egocentric desires usurp man’s personality he suffers from stress and strain, worries and anxieties, he is agitated and sorrowful, he loses his blissful nature, to regain the lost bliss, man has to destroy his ego and egocentric desires and establish his identity with his Supreme Self.

There is a Puranic story which speaks of Krishna Killing a mighty Serpent with many heads, it lived in a lake poisoning its water, and the entire village suffered because of this serpent, Krishna jumped into the lake and began to crush down its head, but as he crushed them other heads sprung up in their place, Krishna ultimately crushed all the heads and killed the serpent, he danced on its crested head playing the flute, the wives of the Serpent paid homage to the Lord.

This again has an allegorical significance, the lake represents the mind, the Serpent, and it many heads the ego and egocentric desires, the ego and egocentric desires poison the mind and make its world miserable when a man turns his attention inward when he contemplates and meditates upon his Atman(Krsna) he outgrows his ego and egocentric desires, thereafter he revels in the bliss of Realisation, the sense objects of the world become subservient to such a man. This is symbolized by the wives of the Serpent paying Homage to Krishna...

Krishna is often represented as playing the flute, the enchanting music emanating from the flute of the Lord is the bliss of Godhood enjoyed by the man of realization, the flute is hollow but it can produce enchanting music, so too when man empties himself of his Vasanas and desires, the Divinity within him flows out with enchanting bliss, man has to give up all his claims upon his body, mind, and intellect, give up all egocentric connections, all thoughts of “Mine” and “Thine”, rise above them all and chant OM (Krsna), remove all selfishness from the flute of his body and fill it with the divine breath of OM..

The milkmaids of Vrundavan were called gopis, these gopis were enchanted by the divine music flowing out of Krishna’s flute, and they danced in their ecstasy around Krishna, the dance of the gopis is known as Raas-leela, Krishna again represents the Atman, Pure Consciousness while gopis represents thoughts, Atman in man is the enlivening factor by which he becomes conscious of his thoughts, thoughts by themselves are in sentiment, in the presence of Consciousness, thoughts gain sentience or consciousness.

Thoughts dance around the Atman as it were, but the Atman is ever-immaculate. It is unaffected by the thoughts around it, and so is Krishna Pure, Immaculate, He remains detached and unaffected by the dance of gopis, losing this allegorical significance of the raas-leela much criticism has been leveled against Krishna’s association with gopis. The gopis were in fact deeply devoted to Lord Krishna, they remembered Krishna throughout the day in all their obligatory duties while their minds were constantly attuned to the Lord, to dedicate oneself to a higher being and work in the world without ego and egocentric desires is Karma Yoga,. When man works in the spirit of Karma yoga he gets rid of his desires or vasanas, this idea is suggested by Krishna stealing the butter which the gopis, had churned and collected in their pots, the desire for realization of the Self alone remains, the last trace of desire gets eliminated by itself through single-pointed meditation upon the Lord, in Verse 66 of chapter 18 of the Bhagavad Gita the Lord gives man this assurance:

“Abandoning all dharmas, take refuge in me alone, I will liberate thee from all Sins, Grieve not”.

There is yet another beautiful incident in Krishna’s life indicating his absolute state of detachment, it served as an eye-opener to the wives of Krishna when they began to doubt his association with many gopis.

One day the great sage Durvasa camped with his many disciples on the opposite bank of river Jamuna where Krishna live, Krishna’s wives saw the sage and prepared a lot of sweetmeats to take to him, in the evening when both the ladies with their trays of delicacies approached the river it was flooded, they could not cross over to the other bank to make the offerings to the sage, they returned and sought Krishna’s help, Krishna asked them to go back to the river-side and pray to Mother Jamuna(the rivers in India are defied as Goddess), , “if sage Durvasa is a nitya-upavasi please show us the way”, ‘Nitya’ meajs eternal , permanent, ‘Upavasi’ means one who fasts, so nitya –upavasi is one who is observing fast, the ladies did not understood the implication, they followed Krishna’s advice and prayed to Goddess Jamuna, the goddess granted their prayer and instantly the water subsided, they crossed over and offered the sweets to the sage, the sage ate every bit of the food and returned the empty trays, A Nitya-Upavasi!!!!

Krishna’s wives took the sage’s blessings and reached the river bank to return home, again the river was flooded preventing them from crossing over, this time they sought the help of Durvasa, the sage advised them to go back to the river bank and pray to goddess Jamuna, ”if Krishna is a Nitya Brahmachari, please shows us the way”, (Nitya Brahmachari means Permanent Celibate), the ladies followed the advice and prayed to the Jamuna, to their amazement the waters subsided forthwith enabling them to cross over to the bank.

The significance of this episode is obvious, Durvasa was totally free from mental attachment to any type of food, he had absolutely no desire or craving for them, eating to him is a ritual an obligatory function, such a person though eating eats not, a man of Perfect detachment “even though acting acts not”(Bhagavad Gita chapter IV, verse 20), Durvasa belonged to that rare category, he was ever mentally detached from food,. Hence he was called a nitya-upavasi, even though he was eating like any other man.

The same Principle applies to Krishna, It is not man’s physical expression but his mental impression that determines his attachment or detachment to the world. Krishna’s association with the gopi’s does not in any way affect his total detachment, his mental resignation from them, he was ever maintaining an inward dispassion and disinterest even as he was closely associating with the gopi’s, his mind was ever in a state of celibacy, hence he was called nity-brahmachari…

In his childhood, Krishna is said to have eaten mud on an occasion, his mother Yasodha chided him, Krishna denied having eaten the mud, Yasodha would not take his word, she asked him to open his mouth, and the child did so, Yasodha was wonderstruck to see the entire universe within the child’s mouth, this episode has a deep philosophical implication, Krishna is the Infinite, Omnipresent, Omnipotent Reality, the Reality alone exists, Nothing else does. The universe is nothing but the same Reality, though seen differently by men with limited vision, Yasodha was one of those who could not see the Supreme being in Krishna, she only saw her child in him, but in truth, Krishna is that all-pervading Reality which includes the earth as well, the earth is a part of the Reality which Krishna is.

Krishna, therefore, gave the right answer to his mother when denied eating mud (earth), how can Krishna (Reality) eat Mud (Reality)? Krishna was therefore speaking the truth, when Yasodha insisted on knowing the truth Krishna had to reveal it by opening his mouth and showing the universe in him..

Man’s essential nature is the Supreme Reality, and the world is also nothing but Reality, Yet man finds the necessity to run after the world of objects for his pleasures, is this, not an absurd situation-Reality in the form of a man craving to enjoy Reality in the form of the world?? This absurdity of man’s pursuit is subtly implied when Krishna as a baby is shown sucking his own big toe,.

Lord Krishna is also described as holding a staff in one hand and showing a symbol of wisdom (Gnana Mudra) with the other, a staff is used by a cowherd boy to drive the cattle to the pasture lands for grazing. The jnana mudra is a symbol made by holding the little, ring, and middle fingers erect and bringing the index finger to touch the middle portion of the thumb. This again has a Philosophical meaning, Krishna represents the Atman in man, Atman is the Life-principle which enlivens his body, mind, and intellect.

Without the life spark man cannot act at all, all actions are possible because of the life spark, Actions broadly classified will fall under two distinct heads-actions, that are degrading and devolutionary and those that are elevating and evolutionary, Man can make use of the Atman to evolve or to devolve, Atman is neutral. It helps man to pursue whatever direction he wants, the first type of action is indicated by Krishna holding the staff, the cattle represent the sense organs, the sense organs constantly feed upon the sense objects of the world, Eyes go-to color and form, Ears go to sound, the Tongue to taste etc., The sense objects are the pastures for the sense organs, Man spends all his life driving his sense organs to their respective fields of enjoyment for sensual pleasures, he uses his Life-principle merely to indulge in sense gratification, which seems to be his main occupation in life..

The other type of action, indicated by the jnana mudra leads man to Self-realisation, the index finger represents the Ego, it is the pointing finger which creates duality, plurality develops his ego by his association and identification with his body, mind, and intellect, with his gross, subtle and causal bodies with his sattwa, rajas and tamas gunas. This idea is indicated by the index finger remaining in contact with the other three fingers, the thumb represents the Atman by virtue of the vital role it plays in all actions, the index finger bending towards the thumb to form a circle shows the ego’s detachment from the three bodies or gunas and total surrender to the Atman.

When a man does that he reaches his Infinite state, the state of Self-realisation, this state of Infinitude is indicated by making a circle. The circle has no beginning or end, and that which has no beginning or end is said to be infinite, Krishna gives the choice of action to man, that is spend his lifetime merely gratifying his senses or transcend the limitations of his body, mind, and intellect and reach the state of Realisation. Krishna is a mere witness, as Sakshi, he does not interfere with your course of life unless you surrender to Him in totality,.

In Bhagavad Gita Arjuna surrenders to Krishna completely and seeks his advice, Krishna gives him the entire philosophy of life in the eighteen chapters of the Gita, and towards the end of the last chapter he declares to Arjuna,” I have declared the highest wisdom to you, reflect upon it and at as you choose to”…

“Shri Krsna Sarnam Mamm”

 

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 6

यथैकस्मिन्घाटाकाशे रजोधूमादिभिर्युते ।
न सर्वे संप्रयुज्यन्ते तद्वज्जीवाः सुखादिभिः ॥ ५ ॥

yathaikasmiṅghāṭākāśe rajodhūmādibhiryute |
na sarve saṃprayujyante tadvajjīvāḥ sukhādibhiḥ || 5 ||

There is only one Paramatma caitanyam and jivatmas are not really born. They appear to be born and they appear to be different from paramatma. Really speaking all the so called jivatmas are none other than one paramatma. Kshetrajnam capi + Know jivatma to be paramatma obtaining in many kshetras.

If there is only one paramatma in all bodies, meaning all jivatmas are identical and are none other than paramatma, then all jivatmas should feel equal sukham and duhkham. If one jivatma feels sorrow all should feel sorrow. So too with sukham. Each jiva has different characteristics so jivatmas are different, they say. Many philosophers say. Each have its own papa and punya and karma. Every jivatma has to purify themselves.

Acharya says this is foolish. He extends the example. Suppose in one pot you kept a beautiful fragrant object. The fragrance spreads the ghatakasa and when you put your nose inside the whole place within is fragrant. Akasa is one you know. The pot space is identical with total space. One space alone is there in different pots. Suppose I argue since pot space is smelling fragrant here, in all pots there must be fragrance. No. Another pot space may stink. I cannot conclude that one space is fragrant and another is foul smelling. So one may have dust smell etc. and they are not there in other pots even though space is one. So too there is punya papa in one jivatma which is not there in others. Sukha duhkha of one jivatma is not experienced in other jivatmas. One is crying for death while another is celebrating a birth. Also one goes to console a duhkhi and becomes duhkhi also.

Just as in one pot space which is associated with, (yuta means associated,) dust smoke etc. not all pot spaces do not get associated with same dust and smoke. In the same way jivah are not associated with same pleasure and pain if one jiva is associated with particular pleasure and pain even though atma caitanyam is one indivisible whole. Just because sukham and duhkham are many and varied you cannot say jivatmas are many. Like akasa is not many and varied.

Why does this happen? That one pot space when polluted all pot spaces are not polluted when space is one. When one pot space is polluted iti we say, that itself is wrong. If one pot space is polluted then you can talk about of pollution of other pot spaces. This pot space itself is not polluted. Pollution belongs to the pot and not pot space. Foul smell belongs to air or vayu. Pot may be polluted. Vayu within the pot may be smelling. But pot space is never polluted. The pollution of the pot and air we superimpose or transfer to pot space. In another pot there is fragrant agarbatti. That pot and that air is fragrant. The fragrance of pot and air are again superimposed on that pot space. The sting and fragrance belongs to the container and content is free from both fragrance and stink. So every jivatma is ever pure.

Jivatma has no punyam or papam or sancita or prarabdha. Every jivatma is paramatma. Na punyam na papam… cidananda rupah sivoham. No event takes place in me or for me. I have no autobiography. All biographies are for dirty containers, sthula and sukhsma sarirams. This sariram has its own sancita agami and that sariram has its own sancita and agami. So if this pot space is polluted then you can argue how come that pot space is not polluted. We do not accept that this pot space is polluted So too if I am duhkhi or papi then you can ask why all are not equally duhkhi or papi when all are equal. Who said I am papi. No body is papi. Everyone is cidananda rupah.

Where is jivatma is born? We have explanation also like prarabdha and so on for birth. It is all for beginners. We say we have to end janma. Where is beginning in order to end? Ending the cycle is to understand that this cycle has never begun. Na nirodho. I have no cycle.

Madhurashtakam

The Madhurasthakam, composed by Sri Vallabhacharya (1478 A.D), is a unique stotra, describing the Sweetness of Lord Sri Krishna.

Madhurashtakam was originally written in Sanskrit and is easily understood. Only one word, madhuram, is repeated seven times each in this ashtakam (poem with eight verses)!

The Madhurasthakam uses just one adjective, "madhuram", meaning sweet or beautiful etc., to describe the lovely attributes of Lord Sri Krishna's beautiful form, who is the master of Sweetness and Sweetness personified.

It is evident from the ashtakam that the devotee is fascinated to have a look at not only the beautiful divine sweet form [sarvanga sundara rupam] of Lord Krishna but also the very existence of the Lord -- by way of His moves, plays, pastimes, etc.

Thus says the devotee: "The Lord of Mathura, Krishna, is sweet, sweet and nothing but sweet! Even ambrosia and nectar may satiate after some time, but concerning the sweetness of the Divine Lord, one cannot have enough of it. Krishna's lips are very sweet, his beautiful face is sweet, his beautiful black eyes with sidelong glances are sweet, his enchanting smile is even sweeter, his love-sports are sweet and his three-fold bend form is very sweet. O Lord of sweetness, everything about You is completely sweet, You are sweetness personified."

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"Krishna is the sweetest honey we could ever taste, the sweetest laddu we could ever enjoy, and the sweetest icing on the cake we’ve ever craved for. In short, He is sweetness personified in that we sometimes become selfish not to share Him with others. Sri Vallabhacharya thus describes in this unique stotra, the Sweetness of Lord Sri Krishna."

"The Gopi's minds are always engaged in relishing the sweetness of Krishna's Body. He is the Ocean of beauty, and His beautiful Face, His beautiful Smile, and the luster of His Body are always attractive to Gopi's mind. In the Krishna Karnamrita, these three things have been described as sweet, sweeter, and sweetest. When there are three kinds of contamination in the constitutional body, it is called convulsion. So, similarly, a perfect devotee of Krishna attains a stage of convulsion when he is so overwhelmed by seeing the beauty of Krishna's Body, His Face, and the beauty of Krishna's Smile, This ocean of transcendental convulsion before Krishna's beauty sometimes continues without any treatment, just as with ordinary convulsions a physician does not allow one to drink water for relief.

The devotee increasingly feels the absence of Krishna, because without Him one cannot drink the nectar of His beauty. When there is the transcendental sound of Krishna's flute, the devotee's anxiety to hear that flute penetrates the covering of this material world and enters into the Spiritual Sky, and the transcendental sound of the flute enters into the ears of the followers of the Gop is. The sound of Krishna's flute always resides within the ear of the Gopis and increases their ecstasy. At the time when it is heard no other sound can enter into the ear, and in their family activities they are not able to reply properly because all these beautiful sounds are vibrating."

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Madhurashtakam Benefits

Madhurashtakam is composed by Sri Vallabhacharya, the Madhurashtakam is a stotra that depicts the pleasantness of the incomparable Lord Krishna whose impact is spread across the world.

As per the Hindu folklore, presenting the sacred Madhurashtakam stotram consistently is a strong and compelling method for satisfying Lord Krishna and get his endowments.

Assuming a lover drones the stotram every day in the early morning subsequent to washing up and before the image or symbol of Lord Krishna, he can anticipate the best outcomes. It is vital that you comprehend the elocution and importance of each section prior to beginning the recitation to amplify the impact.

Ordinary recitation of Madhurashtakam gives the chanter true serenity and gets all the evil far from his life. The individual becomes sound, well-off, and prosperous.

This psalm sings the brilliance and embodiment of the excellence of Lord Krishna and portrays his symbol and attributes as a kid.

Madhurashtakam means to clarify that a lover is intrigued by the presence of the Lord in addition to his excellent structure. His moves, interests, plays, and different elements are depicted and embodied in this psalm.

My Thoughts....9

 1) The jnanam alone is eternal; it is without beginning or end; there exists no other real substance. Diversities which we see in the world are the results of sense conditions; when the latter cease, then this Jnanam alone, and nothing else, remains.

2) Whatever name you have is the identity of your body, but you are not your body!

3) Don't try to master others, when you are a slave, Master your ownself, not others!

4) Motherhood is a blessing of God, being Mother is divine!

5) Enlightenment cannot happen outside, it happens within you, as the body is the source of Enlightenment!

6) If you don’t trust in yourself then no other trust is ever possible.

7) Self is selfish, and nature is selfless, if you want to merge into nature then you need to become a selfless being!

8) Once you shed the limited self and surrender to the unlimited one in toto, then all your worries are HER worries, then you have nothing to worry about, but we have doubts about the unlimited ones and start trusting the selfish limited ones to get disappointed and finally go the unlimited one, then for all these years why you wasted time? 

9) The freedom to do anything you want is not freedom either, because wanting, desiring to “do” something, arises out of the mind— and the mind is your bondage.

10) "No one is perfect in this world, as we are not perfect, we may find faults in others based on our limited knowledge which is nothing but short-lived like the waves, let's learn what is good for us and leave what is not needed for us".

Shri Vallabhacharya

                                                                                                                     

           

Vallabha-acharya (1479-1531) was A famous 16th-century sage-philosopher of India and a great devotee of Lord Krishna. He was born in Champaran near Raipur in the Indian state of Chhattisgarh.

Vallabha is regarded as a philosopher who propounded the Shuddhadvaita Vedanta philosophy. This philosophy holds that the Supreme Reality is pure and perfect and that all other manifestations are distortions of that reality.

Vallabhacharya’s teachings emphasized the importance of bhakti, or devotion to God. He is considered an important figure in the development of Vaishnavism, one of the main branches of Hinduism. He is best known for his works on the Siddha Yoga Pradipika. It is a comprehensive text on the practice of Siddha Yoga.

At the age of 14, When Shri Vallabh first set his holy feet at Shrimad Gokul he was wondering aloud as to which is Thakurani Ghat and which is also Govind Ghat? At precisely that time a sixteen-year-old beautiful divine girl, Shri Yamunaji, dressed in Mukut-Kaachni appeared before him and in a sweet voice, told him that to his right is the Thakurani Ghat and to his left is the Govind Ghat. Shri Vallabh recognized her immediately and bringing together his both hands bowed his head and sang Yamunashtak, as praise to Shri Yamunaji- 'Namami Yamuna Maham........' Shri Vallabh then recited Shrimad Bhagwatji for 7 days by order of Shri Yamunaji.

Within Indian Philosophy he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the Bhagavata Purana, which describes the many lilas (pastimes) of the Avatar, Lord Sri Krishna.

Many of his pieces involve praise of Lord Krishna, especially in the form of a boy. Some works include Vyasa Sutra Bhashya, Jaimini Sutra Bhasya, Bhagavata Tika Subodhini, Pushti Pravala Maryada, and Siddhanta Rahasya, all in Sanskrit. He has written many books in Brij Bhasha as well.

Shri Vallabh's happiness knew no bounds. He praised Shri Gokulchandramaji by reciting Madhurashtakam and then adorned him with 'Pavitra' made of Sutar (cotton yarn) and offered him, Mishri. The next morning Shri Vallabh told the entire episode that transpired between Himself and the Lord to Shri Damodardas Harsaniji in the form of "Siddhant Rahasya" and upon Shri Damodardas Harsaniji's insistence, gave him the first Brahmasambandh Deeksha in Pushtimarg. Shri Damodardasji then adorned Shri Vallabh with Sutar Pavitra. This day is known as Pavitra Baras in Pushtimarg.

After visiting Vraj, Shri Mahaprabhuji arrived at Pandharpur. Lord Shri Vittahlnathi(Vithoba) ordered Him to get married and informed him that “He wants to appear as Shri Vallabh's son”. Obeying Lord’s orders, Shri Mahaprabhuji got married to Shri Mahalakshmiji of Kashi at the age of 23.

Vallabha Acharya occupies a unique place in Indian culture as a scholar, philosopher, and devotional (bhakti) preacher. He is especially known as a lover and a propagator of Bhagavata Dharma, teaching the path of Pushti-Marga, or the "path of grace", establishing the worship of Sri Nathji.

Shri Nathji is the form of Lord Krishna when he lifted the Govardhana Hill. He is shown with his left hand raised and the right hand closed in a fist and resting on his hip. His followers worship him both as Shri Radhanath or the Lord of Radha and as the mischievous, naughty child Bala-Krishna.

Vallabha emphasized, that Sri Krishna is the personification of the Supreme Personality of the Godhead, who prevails everywhere and who resides in everyone's heart as the Supersoul.

The Shuddhadvaita Vedanta is a school of Vedanta propounded by Vallabhacharya. It emphasizes the principle of pure monism, which holds that Brahman’s only reality and that everything else is unreal. According to this philosophy, Brahman is devoid of all qualities and distinctions and is identical to the Self or Atman.

Vallabhacharya is most famous for propounding the Shuddhadvaita Vedanta philosophy, which emphasizes the unity of God and the universe. He also wrote several famous works, including the Brahma-Sutras-Bhasya, the Anubhashya, and the Gita-Bhasya. Vallabhacharya’s teachings continue to be recognized and have inspired many followers worldwide.

Vallabhacharya is best known for his works on the Siddha Yoga Pradipika, a comprehensive text on the practice of Siddha Yoga. Additionally, Mahaprabhu Vallabhacharya is credited with developing the concept of gunas and the four Vargas.

His other works include the Yogasutra, a classic text on Hatha Yoga, and the Mahabharata Parva, a major epic poem in the Sanskrit language.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 5

घटादिषु प्रलीनेषु घटाकाशादयो यथा ।
आकाशे संप्रलीयन्ते तद्वज्जीवा इहात्मनि ॥ ४ ॥

Ghatadishu pralineshu ghatakasadayo yatha
Akase sampraliyante tadvajjiva ihatmani ॥ 4 ॥

In the previous sloka he said when the pot is born, pot space is also appearing to be born. Ghata utpauttau ghata-akasa utpattih iva bhati. Here he extends the same when the pot is destroyed pot space appears to be destroyed. Ghata nase ghata akasa nasah iva bhati. We also use the idiom that pot space has merged into total space. Merge means like rivers flow and merge into ocean similarly we think pot space travels and travels and reach akasa sagar and merges in total space. It is not so. Nothing takes place. Previously also one indivisible space alone was and now also that alone is. But there is a misconception that pot space has merged.

We should remember that to use the verb merge some action must take place. Go and come etc. It is a verb. So When merge we say, what action takes place? Nothing. Why do we use such words then?

Where no action has taken place, we falsely attribute an action. Previously in my mind, the word pot space existed and now the word pot space is removed from my mind. The origination of pot space is not an action but an introduction of a new word pot space. So too merger of pot space is not an action but taking away the word pot space from the mind. Nothing is happening in space but only something is happening in the mind.

Here also Gaudapada is saying that jiva utpatti is nothing but a word. When body is born I introduce the new word called jiv caitanyam and when the body is gone I take away the word jiva caitanyam. Utpatti and merger are just words and there is no event has taken place in caitanyam. If caitanyam writes a autobiography, nothing of this sort will be mentioned.

So acahrya says - when pot etc. (various containers) are resolved or dissolved, ghata akasadayah -pot space etc. (meaning contents) merge in (seeming merge) into the total space. Seemingly means there is no action or event. In the same way, we talk of pralaya kalam and during the pralayam all the jivas merge into isvara. No such thing. So in the same way all jivatmas (seemingly merge) into atma or paramatma. When? When the containers or bodies are destroyed, Thus jiva utpattih and jiva’s merger (layam) are both words alone and there is no such thing as utpatti and nasah.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 4

आत्मा ह्याकाशवज्जीवैर्घटाकाशैरिवोदितः ।

घटादिवच्च संघातैर्जातावेतन्निदर्शनम् ॥ ३ ॥

ātmā hyākāśavajjīvairghaṭākāśairivoditaḥ |
ghaṭādivacca saṃghātairjātāvetannidarśanam || 3 ||

What is the topic we have to remember. Brahman is not karanam. That is the main point. For that, we have to prove that nothing is born of Brahman. If anything is born then it is karanam like fatherhood is dismissed by proving a person has no children. Supporting logic is that nothing is born of Brahman and so Brahman is not cause.

To show nothing is born he makes a particular approach. The whole creation can be divided into two. Expereincer, jivah cetana vastu or conscious being, and experienced objects, the bhogyam that is jagat which is acetanam. You cannot find any other thing. Acharya wants to show that nothing has come out of Brahman. This is done in two steps. He has to say no jiva came out of Brahman and no jadam has come out of Brahman and so nothing has come out. Jiva srishti nishedha and bhogya srishti nishedha. So no srishti. No karyam. No karanam. So Brahman is not a karanam.

This can be done either by logic or sruti pramana. Sruti has already done. Sruti says prapancopasamah and santam sivam advaitam. Neha nanasti kincana. If it is not enough then yukti also can be given. That is done by aacharya. In this karika jivasrishti nishedha is done.

The moment logic comes, an example plays an important role. Here an example is akasa, space. Svapna in the second chapter. Akasa is one changeless formless entity. When certain things or containers are born, like pot or room, with respect to that, akasa is given a special name like pot space. We talk of it as though it is a separate entity like doing namakranam and we begin to talk further about it like there is no space in the room or pot.

The limitation does not belong to space but to earth or floor or walls. But we talk as though space is limited like five-liter space. It is big and small. It is a sacred place. It is a dirty place. We give it individuality and plurality.

Many pot spaces. We want to increase the space by new methods like building wall cupboards. Attributes are also there. Birth and death also come. We say room space is gone. On inquiry, we find these are aberrations and erroneous thinking. There is only a big or small room, not space. This is called adhyasa, attributing the limitation etc. to space. Pot is called upadhi. Attributes of the upadhi are superimposed on akasa. So when the pot is born, pot space is born.

Acharya wants to say that the same thing has happened to jiva also. Originally there is only one Paramatma which all-pervading consciousness. Then there is the origination of the body and within this body, (like a pot) the Caitanya is available. That Paramatma Caitnayam which was before the birth of the body and now is given a new name called Jivatma. Just as akasa is not born, jivatma also is
never born.

The pot is born and the birth of the pot we are superimposing on ghata akasa and so the birth of the body is superimposed on atma the caitanyam. We say jivatma is born. That is also okay. But I am born - I say. What is my original nature? Paramtama. Now I am called jivatma.

Because there is a body surrounding me. When the body is gone, we say jivatma is gone. He is not gone. This will be discussed in few verses Atma, the Paramtma is like maha akasa. All-pervading space. Jivai uditah. This paramatma is born in the form of jivas (jivaih) exactly like pot space is born. Just as pot space is seemingly born. It is confusing. What about the body itself. Is it born out of Paramatma or not?

According to sastra, pancabhuta is born in what manner? Akasat vayuh etc. upto pot. What is the cause of pot? It is akasa. From akasa two things are born. Paramparaya ghata is born. Once it is born, ghata akasa also is born. In the same way from Paramatma alone, all bodies are born. And the very same param Brahman obtains within the body. When it obtains within the body we give new name jivatma. Acharya does not concentrate on the birth of the body. Here he is discussing only jivatma srishti. Upadhi srishti will be taken up later. He is hinting at the ghatasrishti.

Ghatadivacca + The very same lord is born in the form of sanghata or sariradvayam. That is in the form of upadhi. Like akasa is born in the form of pot. Akasa is both container and content. Jatih means creation. We will discuss only content. The container will be coming in the 10th karika. With reference to content, we find that even though it is crated we say, rally speaking it is not so and it is already there.

Akasa in pot is created. So too, even though we say jivatma the content is created, still really it is not created. So Paramatma is not the cause of jivatma. He did not create us. We are Paramatmas. Paramatma with the name jivatma is there. This is cid akasa. Atma is cid-akasa svarupah.

Summary

Ajati means Brahman is not a cause. The world is not there. Example of ghata-akasa was taken. Niravayavatvat, sukshmatvat, nir-akaratvat akasa is not a cause. Still, it seems to be born as pot space, etc. So too jivas seem to be born. Every living being appeared to be a conscious entity having birth and death. Why pot space is seemingly born. Because container pots are born and gone. This creates a misconception that content also is born and gone. So too body the container is born and gone and so the jiva caitaynaym also appears to be born and gone. Jatau etad nidarsanam. Ghatakasa is example for seeming birth of jiva. This example will be detailed in the following slokas upto the 9th sloka. 3-9 is jiva ajatih. 

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 3

 

अतो वक्ष्याम्यकार्पण्यमजाति समतां गतम् ।
यथा न जायते किंचित् जायमानं समन्ततः ॥ २ ॥

ato vakṣyāmyakārpaṇyamajāti samatāṃ gatam |
yathā na jāyate kiṃcit jāyamānaṃ samantataḥ || 2 ||

One unable to realize Ātman, which is both within and without and birthless, and therefore believing oneself to be helpless through Avidya, thinks, “I am born, I subsist in the Brahman with attributes (saguṇa) and through devotion to It I shall become Brahman,” and thus becomes Kripaṇa (narrow-minded).

Therefore, I shall describe Brahman which has never been subject to any limitation and which is birthless (changeless). The narrowness of mind has been described in such Śruti passages as, “When one sees another, hears another, knows another, then there is limitedness (littleness), mortality and unreality,” “Modification is only a name arising from speech, but the truth is that all is clay,” etc.

But contrary to it Brahman is known as Bhumā (great) which is both within and without and which is free from all limitations. I shall now describe that Brahman, free from all limitations, by realizing which one gets rid of all narrowness superimposed by ignorance.

It (Brahman) is called Ajāti, birthless, in as much as none knows its birth or cause. It is the same always and everywhere. How is it so? It is so because there does not exist in it (Brahman) any inequality caused by the presence of parts or limbs. For, only that which is with parts may be said to be born (or to have taken new form) by a change of its parts. But as Ātman is without parts, it is always the same and even, that is to say, it does not manifest itself in any new form through a change of the parts. Therefore it is without birth and free from limitation.

Now listen as to how Brahman [Brahman (Ātman) is always non-dual even during the perception of duality by the ignorant. Non-duality is the Reality and duality is an illusion], is not born, how it does not undergo change by so much as a jot, but ever remains unborn, though it appears, through ignorance, to be born and to give birth to others, like the rope and the snake. [The truth is that the rope does not become or produce the snake. It is only through ignorance that one sees the snake in the rope. Similarly, Brahman which is birthless, causeless, changeless, and attributeless is imagined by the ignorant as producing or becoming the universe].

My Thoughts....8

 

1)  God is found through the realm of inner stillness. Nobody can understand God through the mind: God is a mystery which we cannot really explain or name, but we can find and touch God when we go into stillness. Knowing yourself is the beginning of all wisdom.

2) Determination, Patience, and Courage are the only things needed to improve any kind of situation. Every trial endured and weathered in the right spirit makes a soul NOBLER & STRONGER than it was before

3) We are Raja Bali, God has already acquired the Bhoomi and Akasa, and we need to surrender our EGO to HIM for him to keep his 3rd step on our heads and for us to merge into HIM!

4) "Smashana", in Sanskrit 'Sma' also means body, and 'Shana' means the remover, the one who removes "I am the body" bhava is Bhagwan SHIVA, so, therefore, he is called Smashana vasi, the one who is always there to remove the notion of "I am the Body"! 

5) Change is natural and inevitable either inside or outside! Change is a sign of growth! Without change inside, you cannot refine your character and attempt to attain perfection! This change takes place without any overt ripples! This sanity leads us to the status of sages and ultimately takes us to the abode of Divinity!

6) The present is past and the future is present, what remains constant is consciousness, find out WHO AM I and go beyond time and space! 

7) Shiva is matter, and when combined with Sakthi becomes energy, which makes the universe function!

8) Shiva is quiescent and motionless and Shakti keeps everything pulsating, from planets and stars to the atom, are inseparably united!

9) The tree, the flowers, and the fruit emerge out of a seed, remember as you sow you reap, if you have planted a seed of doubt in your mind, then you can expect nothing else than misery, sorrow, and anger!

10) To reach outside is easy, to reach your-self needs a sincere effort!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 2

 Karika 1

उपासनाश्रितो धर्मो जाते ब्रह्मणि वर्तते ।
प्रागुत्पत्तेरजं सर्वं तेनासौ कृपणः स्मृतः ॥ १ ॥

upāsanāśrito dharmo jāte brahmaṇi vartate |
prāgutpatterajaṃ sarvaṃ tenāsau kṛpaṇaḥ smṛtaḥ || 1 ||

The Jīva betaking itself to devotion (upāsanā) thinks itself to be related to the Brahman that is supposed to have manifested Himself He is said to be of narrow intellect because he thinks that before creation all was of the nature of the unborn (Reality).

The concept of dvaitin is what? They consider dvaita prapanca as reality. They call it as karya prapanca. What type of karyam? It is real karyam. It is jatam. It is born. Naturally, we ask, from where did this dvaitam come? From Isvara or Brahman. He accepts isvara as karanam. There too what karanam? Upadana karanam. Both karyam and karanam are satyam. Then we ask another question.

This karanam Isvara - is he born or unborn? He says how can we ask this question. Isvara how can be born at any time. He is ajam or ajatam. (The whole of the third chapter is attacking this particular concept of dvaitin that karanam is ajam and karyam is jam.) It will not work. Karyam and (upadana)karanam are essentially one and the same. So when you accept karyam as jatam, karanam also you must accept as jatam. If the son is born, the father is also born. Not an unborn father.

He is karyam with reference to his father. Karanam is also karyam and so it is also jatam. Two reasons will be seen now. It will be elaborated in the whole chapter. It is a samkshepa sloka. If abstract do not worry.

If karyam is born karanam also is born. Everything in the creation is both karyam and karanam.

So karanam is karyam and karyam is karanam. You cannot point out a thing which is karyam alone or karanam alone. If a thing is karyam it is karanam and if there is karanam it is karyam also. This can be looked from a different angle. That is second reason.

If you say isvara is karanam then karanam has to undergo modification, change. Modification means six - jayate etc. One of the modification is janma. Birth is one of them. If isvara is karanam, he is savikarah and so he is jatam. Dvaitin says isvarah is not jatam because he is karanam. Gaudapa says if karyam is jatam, karanam isvara also is jatam only. If isvara should be ajatah,. He should be karyam or karanam? He should be neither. The whole advaita prakarana says isvarah is ajatah and so it means he is not a karanam of this world. Brahman word can be used for isvarah. Brahman is ajatih. Brahman cannot be karyam. So it cannot be karanam also.

Then it means no world has come out of Brahman. No creation. This teaching is called ajati vadah. It is the essence of third chapter.

If so why do you teach creation. In Tattvabodhah you talk of it. You contradict the first text’s teaching in the last text. For a beginner, we say there is a creation because he cannot accept that there is no creation. He sees a creation. Instead of questioning his understanding, he will question the teaching of the teacher. So he must be given some confidence. For a doctor if he says there is no disease, the patient will go to another doctor saying he does not know how to check up. So doctor accepts non-existent disease and gives some harmless tablets etc. or a harmless injection. So in the beginning advaitam cannot be grasped as we experience day-in and day-out dvaitam.

So we start from dvaitam and go to advaitam. He gets a rapport with the teacher and the teacher can gradually teach. Now all are advanced students. So he goes all out to dismiss dvaitam. We temporarily accept Brahman as karanam for a mithya jagat.

If Brahman has to be ajatih it cannot be cause. Acharya says all upasakas are absorbed in jata Brahman. They have not understood ajata Brahman. He says upasanasrito + Dharmah is jivah.

An individual. He is committed to upasana accepting bheda as a permanent thing. In Vaikuntha also it goes. I am sitting in front of the Lord. Some tall fellow is sitting in front of me. I have to keep changing my head this way and that way. Such a jivah has resorted to the jatam brahman or karanam brahman. Karanam and karyam one and the same and so if karyam is born karanam also is born.

The second is karanam is subject to vikara and so it will become jatam. These people accept Brahman as karanam and they remain in jatam Brahman. Still, they think “pragutpatteh sarvam ajam”.

Before the dvaita utpattih of this dvaita prapanca everything was there in the form of karanam Brahman. They call it ajam. This is their thinking. The mistake they commit is they call it ajam. Because karanam is jatam. Everything is in the form of karanam Brahman which is ajam - is not right. Karanam if we accept, then jate brahmani vartate.

Acharya says - passes his verdict - because of this false conclusion he is kripanah. This upasaka dvaitin is unfortunate. Because of this mistake that karyam is jam and karanam is ajam. They think karyam is dvaitam and karanam is advaitam. It looks to be right. Gold is one and ornaments are many. Karanam is one and karyams are many.

So before srishti advaitam and after srishti dvaitam and after laya again advaitam. Mother is one and she gives birth to many children.

Dvaitam. Seed one and trees many. So Acharya wants to say that if previously advatiam and out of that advaitam dvaitam comes, then previously also it was not advaitam. Why? Because in that advaitam there was dvaitam in unmanifest form. You think it is advaitam. It is not so. Karanam can never be advaitam because if it has to produce dvaita karyam it must contain dvaitam in dormant unmanifest potential form. So what do you call advaitam the karanam is not advaitam at all. it is dvaitam in potential form.

True advaitam has got to be that which does not have any dvaitam either in manifest or unmanifest form. So true advaitam can never give birth to dvaitam because of nothing in potential form in it. It is advaitam all the time.

These dvaitins do not understand that. They say before utpatti there was advaitam was which was karanam. Now there is dvaitam which is karyam. But the fact is they are all the time in dvaitam only because before also dvaitam only. Anything within dvaitam being limited and subject to modification, their samsara will not go anything away and even after going to vaikuntha. Salokya, samipya, sarupya and sayujya. Nitya suris touching the lord.

I am not. Though I am in the same loka. Some occupy the front room and are so closer. They cannot see but hear the lord conversing with others. There is some ananda. You will be like the lord but you won’t have all the glory of the lord. It is a miniature lord. You merge into the lord like becoming sankha or cakra or a leaf in his vanamala.

It is moksha. They argue for these things. The logic cannot prove duality because of the self-evident nature of atma which is aparoskha which is nondual. Nor is there any logic that disproves advaita.

Tarka is to point out fallacies in the arguments that proves dvaita atma or disproves advaita. Tena asau kripanah. The dog can only lick the water even if ocean water is available. They are like that.

When the ocean is available they lick only the tip of it. So our mind used to dvaitam can always think of dvaitam only even in moskha - some superior mukta and some inferior mukta. Even after coming to Upanishad they continue in bheda buddhi. So I want to dismiss this concept of jata Brahman and ajata (karanam) Brahman. I want to establish advaitam alone was, is, and will be and that is you. There is seeming things coming out of me and exist in me. Creation is a glory which does not touch me at all.

Summary notes: If duality is accepted it must have a cause and brahman has to be accepted as karanam. If so then it is not ajam, but jatam brahman. Accepting dvaitam is equal to accepting brahman as born. Let it be. No that is the samsara. Birth is samsara.

Accepting dvaitam does not liberate. So they are called kripanah. The solution is we have to come to ajata brahman which is moksha or akarpanyam. If brahman is ajatam, it should be akaranam.

Nirvikaram Brahman. If it is akaranam, then dvaitam cannot come out of that brahman. So dvaitam has never come out of brahman. So no Srishti etc. This is called ajatio vadah. - Brahman is not a cause. World has not come out of it. This teaching will make a person muktah.