My Thoughts .............. 84

 

1) Mirage water cannot wet the sand; fake relations should not affect your life!

2) Remember, you're young only once, but immature forever!

3) Remember, real identity is no identity!

4) When you show a mirror to them, they feel offended and cry foul!

5) If you believe in yourself, then you need not convince others!

6) Potential is useless without implementation!

7) The day you understand, you know nothing; you start learning.

8) All have a world of information, but very few wisdom!

9) The swing of happiness has the rope of experience tied to it! #Remember

10) Never judge an unawakened one; you too were there before!

My Thoughts .............. 83

 

1) They didn't leave me; I moved them out of my way!

2) It is useless knowing the path, unless you walk the path!

3) We are all different, don't judge, understand instead!

4) You value and cherish a moment only when it becomes a memory; stay alive in the present and enjoy the moment!

5) Leave when things get fake, never leave when things are real!

6) Devote time now to your wellness, else you will be forced to take time for your illness!

7) We learn every day, never be ashamed to learn!!

8) It is useless to pour water on fake plants and expect them to give flowers!

9) Cheating is a choice; Loyalty is a responsibility. You decide what you are!

10) Remember, helping hands are golden and the praying lips are silver!

Significance of Anant Chaturdashi

 

Significance of Anant Chaturdashi

Anant Chaturdashi is related to Lord Vishnu and Ganesha. Like any other Hindu festival in India, Anant Chaturdashi is also a day with very high positive energies. Anant Chaturdashi falls on the last day of the ten-day-long Ganesh Chaturthi. This day is also famous as Ganesh Chaudas, a day when devotees bid adieu to Lord Ganesha by Visarjan (immersing the idol in a lake/sea) on the Anant Chaturdashi day. This auspicious day is also dedicated to Lord Vishnu, who is worshipped in His Anant (infinite) form. Hindus observe Vrat (fasting) to get rid of karmic actions, sorrows and sufferings on this day. It is called as “Anant Vrat”, meaning ‘endless’. Lord Vishnu’s reclining posture symbolises the state of spiritual rest. It is also the actual form of Narayana before the evolution of the entire cosmos.

The auspicious day of Anant Chaturthi or Anant Chaudas falls on Chaturdashi or the fourteenth day of the Shukla Paksha of Bhadrapada month. Shukla Paksha is the waxing moon phase.

Anant Chaturdashi reminds us to remain undisturbed by the changing phases of happiness and sorrow in life. This is one of the key values prescribed by the scriptures to lead a harmonious and peaceful life. Lord Vishnu resting calmly on a bed of a snake (Sheshnaga) is the symbolic expression of the tradition. It is a day to start practising to remain balanced in both situations in life. Divinity within can be realised only by someone who remains in tranquillity in life.

Here, Lord Ganesha represents the body consciousness of the individual, which is considered a temple for the omnipotent soul. The body conceived by any human being has to finally dissolve in the five elements one day, hence on this auspicious day of Anant Chaturdashi, idols of Lord Ganesha are submerged in various water bodies like the sea, pond, etc.

Anant Chaturdashi is considered spiritually significant by the Jain community. The 12th Tirthankara – Lord Vasupujya, considered as head of the Jains, attained Nirvana on the day of Anant Chaudas. In the month of Bhadrapada, Paryushana is observed for 10 days, culminating with Anant Chaturdashi for the Digambara Jains. Basically, the Anant Chaturthi marks the end of Paryushana. There is a ritual of asking forgiveness for the mistakes committed by them in this life. It could be knowingly or unknowingly. It happens on the very next day after Anant Chaturthi and is called as Kshamavani.

Legend of Anant Chaturdashi:

The story is about a couple, Sushila & Kaudinya. Sushila left her father’s house with her husband, Kaundinya, after being harassed by her stepmother. During the journey, they saw women worshipping Lord Anant. The rituals included the offering of ghare & anarsa along with the usual puja items. Devotees were tying silk threads on their wrists to invite the blessings of prosperity and well-being. Sushila too followed the ritual.

When Kaundinya saw the string on her arm, she explained to him the significance of tying the thread. He was not convinced about this and said this can happen only with intelligence and not with rituals. He then took off the string from her wrist and threw it away.

In a few days, their entire wealth had vanished, and Kaundinya realised his mistake. As per the story, he went to the forest again searching for the string. He asked everybody on the way, even the animals, lakes and trees. He finally decided to hang himself in grief. A brahmin saw him and rescued him, and took him to a cave. As they walked in, they reached a palace with several men and women assembled, presided over by Lord Vishnu in the form of Ananta. He realised that it was Lord Vishnu himself in the form of a brahmin and confessed by falling on the Lord’s feet. Lord Vishnu advised him to take a 14-year vow to come out of sinful actions. This story conveys the importance of surrendering to the Lord.

Lord Vishnu is worshipped by devotees in northern states in the form of Kshirasagara, meaning the lord residing in the ocean of milk. Several prayers and offerings are performed to get the blessings of Lord Vishnu. Devotees perform Anant Puja with high devotion and faith on the day of Anant Chathurthi. It is expressed by making 14 long ‘tilaks’ with traditional Kumkum powder. They also keep 14 puris (fried Indian bread) and 14 Malpuas (a deep-fried Indian sweet bread) on the 14 tilaks. This is followed by taking a bowl filled with the famous offering to the lord called as Panchamrit (a mixture of curd, milk, jaggery, honey and ghee). It is kept on a wooden plank and is a symbol of the divine ocean of milk, Kshirasagara. Sacred red thread (Mauli) with 14 knots is tied on a cucumber symbolising Lord Anant. It is twirled 5 times by immersing in Panchamrit. It is a symbol of protection from negativity. Devotees then tie the red thread on their wrist. Men tie on their right wrist and women on their left wrist, for a period of 14 days. Fasting is also observed by devotees for wealth, good health and well-being. Fasting is called as Anant Vrat, continuously observed for 14 years.

Lord Vishnu, worshipped as Lord Ananta, in His Yoga Nidra form, is remembered on this day. Ananta Chathurthi, the famous Hindu festival in India, reminds us to be peaceful and stable in all situations of life. It is similar to the sleeping posture of Lord Vishnu, though He is aware of everything going on in this Universe, but does not get affected.

This day reminds us that just as Lord Vishnu rests calmly on a snake bed, one should remain undisturbed by happiness and sorrow and remain steady in both. Only a person who remains in equilibrium realises his true self. Ganesha represents the body consciousness, which comes as a temple for the soul. The body has to finally dissolve in the Ocean of Paramatma, and hence Ganesha is submerged in water.

My Thoughts .............. 82

 

1) It is only a short trip; enjoy each moment. Life!

2) Remember, a ripe fruit gets detached from the tree!

3) Taste your words before you serve them to others!

4) Mantra is a sound medicine; it bypasses the mind, heals at the cellular level, soothes the nerves!

5) You don't need permission to be your real self!

6) You cannot become kind by imitating others; you require grace and not logic!

7) Your ear is a womb; words that you listen to will eventually be conceived and born into reality. Choose your words carefully and act upon them!

8) You have a choice to come out of the Giant Wheel of "Merry-Go-Round" of 14 Lokas, with Self-Knowledge, or else it becomes a "Sorry Go Round"!

9) Knowledge is not taught; it is awakened in you!

10) You're the sole proprietor of your life; hire, fire, and promote accordingly!

My Thoughts .............. 81

 

1) Rotten wood cannot be carved!

2 Everyone is born with peace; they invite chaos into their life and suffer!

3) Destruction of the body doesn't affect the consciousness; the presence of the body doesn't pollute the consciousness!

4) When you are giving, check that the receiver's bowl doesn't have a hole in it, else your efforts will go in vain. Knowledge!

5) You can diffuse an issue by not getting involved in it!

6) A lamp doesn't choose a place and time to shine; it just shines. It is its swabhava, be lamp and shine always and everywhere!

7) Many fear staying alone, as they fear their demons!

8) You will be free when you realise the cage is made of thoughts!

9) Be grateful to the past for shaping your future;

10) There are only two rules of the spiritual path. Begin and Continue!

My Thoughts .............. 80

1) When you become nothing, you get everything! 

 2) You're not what they told you, you're; learn who you are! 

 3) Ignorance is the cause of many delusions and confusions! 

 4) The strongest ties come with invisible threads! 

 5) Never forget those who came with a lamp when you were in the dark! 

 6) Security of self comes from within and not from outside! 

 7) For the soul to awaken, the ego has to die! 

 8 ) When they can't control you, they dislike you, and they conspire against you! 

 9) Words are packages, and sentences are transport, delivering knowledge!  

10) Your old life will try to call you back every time you level up. Don't answer!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 25

 

Karika 29

Yatha svapne dvayabhasam spandate mayaya manah
tatha jagrat dvayabhasam spandate mayaya manah

If there is no creation at all, what is it that we are experiencing! It is a confusion of the mind. Like svapnam. In the dream mind spins. Dvaya + A seeming duality. Prati bhasate iti abahsah. It is due to what. Due to Maya's power. Maya is nidra sakti. In the same way, in the waking state mind also projects a seeming duality. Due to what? Maya.

Here, the only difference is that the svapna world is created in the vyashti mind, and the waking world is karyam or creation of the samasti mind. Vyashti manah or jivah is the cause of vyashti prapanca. Samashti manah or Isvarah is the cause of samashti prapanca. For Gaudapada, the emphasis is mana spandanam. Whether it is vyahsti or samashti, it does not matter.

Karika 30

How do you know that?

Advayanm ca dvayabhasam manasvpane na samsayah
advayam ca dvayabhasam tatha jagranna samsayah

Svapne advayam manah eva, in a dream, nondual mind alone appears as seeming duality. How many minds do we have? One alone creates so many problems. So advayam manah. All things there is one mind alone. No doubt for whom? For anyone.

Extending the same rule same advayam manah is alone appearing in the nondual world in the waking state. Jagrat should be changed to jagrati. 7th case is luk. There is no doubt in this. If you ask how to say that it is seeming duality, in SVPNA, it also appears as real. So, appearing as real does not prove it is real. So all problems are centred on the mind alone. The whole srishti is a confusion of the mind alone. So, no Srishti and Ajati vada stands.

My Thoughts .............. 79

 

1) When the nectar of knowledge flows from any source, don't complain; instead, uplift yourself to seek it and drink it!

2) As we cannot see the existence of salt in salt water and can feel only when we taste it, in the same way, you can feel the existence of Krishna through Bhakti. He is all-pervading!

3) In any relationship, mutual trust should grow gradually, not go gradually!

4) While seeking knowledge, your mind should be like dry twigs that can easily get ignited by the fire of knowledge!

5) They say Power is corrupt. No, it's not corrupt if you have the wisdom, how to use it for the welfare of all and the self!

6) The thread of Bhakti is unseen, but it is so strong that it can tie Krishna! 

7) A stupid person will not know that he is stupid, and enjoys his stupidity; others suffer his stupidity!

8 ) Remember, ride your fears, don't face them!

9) Wisdom books don't have wisdom in themselves; the difference lies in IQ.

10) Be an alchemist, turn heartbreak into infinite love!

My Thoughts .............. 78

 

1) Peace comes with lots of Chaos and Goodbyes!

2) When you walk on a path, no one may follow you, because it's your destiny and not theirs, it's your goal and not theirs!

3) No teacher can teach Experience, that you learn undergoing the grounding!

4) Small talk can fix big fights, don't hesitate to try it!

5) There is a lamp inside you; light it, and it will heal your ego!

6) Love is lighter than Air, Hate is heavier than the Himalayas, choose wisely!

7) Time is free; how you use it to make it worthy and priceless depends upon you!

8 ) You can easily return to the past, but no one is there; all have moved on!

9) If you want a discount on your problems, then Bhakti and Saranagati are the best coupons available; encash them!

10) When you give anything for free, selflessly, people don't appreciate it; they complain and crib!

Guru Paduka Stotaram

 

Guru Paduka Stotram:

Meaning of Words & Translation of Shlokas

Guru Paduka Stotram is a well-known and famous Stotra glorifying the Padukas of the Guru. The devotees study it daily, and when the meaning is also brought to mind, then alone there is real joy.

Every verse in this stotram takes us deeper—from bhakti, to vairāgya, to jñāna, to mokṣa. By meditating on the Guru’s feet, we gradually dissolve the ego and merge into the Self.

अनन्तसंसारसमुद्रतार
नौकायिताभ्यां गुरुभक्तिताभ्याम्।
वैराग्यसम्राज्यदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १ ॥

Anantha samsara samudhra thara
naukayithabhyam guru bhakthithabhyam,
Vairagya samrajyadha poojanabhyam,
namo nama sri guru padukhabyam., 1

1. Anant Samsar Samudra Tar – That which helps cross over the ocean of Samsara, Naukayitabhyam – by being like a boat,
Guru Bhaktidabhyam – That which endows me with devotion to the Guru,
Vairagya Samrajyada Poojanabhyam – The worship of blesses us with dominion of renunciation.
Namo Namah Shri Guru Padukabhyam - My prostrations to those holy sandals of my Guru.

I again and again prostrate to those holy Padukas (sandals) of my reverential Guru, which serve as the boat to help cross this endless ocean of samsara, which endow us with devotion unto our Gurudev and with whose worship we are blessed with the dominion of renunciation.

कवित्ववरसिनिसागराभ्यां
दौर्भाग्यदावाम्बुधिमालिकाभ्याम्।
दूरीकृतनाम्रविपत्तिताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ २ ॥

Kavithva varasini sagarabhyam,
dourbhagya davambudha malikabhyam,
Dhoorikrutha namra vipathithabhyam,,
namo nama sri guru padukhabyam., 2

2. Kavitva Varashi – For the ocean of Knowledge,
Nishakarasbhyam - which is like a full moon,
Daurbhgya - Misfortunes,
Dava-fire, Ambud - water, Malikabhyam- down pour,
Durikrita - remove, Namra - who prostrates,
Vipattatibhyam - the group of distresses,
Namo Namah Shri Guru Padukabhyam- My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Padukas of my reverential Guru, which are like a ‘full moon’ for the ocean of Knowledge, which serve as the downpour of water to put out the fire of misfortunes, which remove the various distresses of those who surrender to them.

(This verse reveals how spiritual surrender, through bhakti to the Guru, dissolves even deep-rooted karmic misfortune and invokes wisdom and creative expression. The Guru’s pādukās represent the presence, protection, and power of true knowledge.)

नतययोः श्रीपतितं समीयु
ःकदाचिदप्यासु दरिद्रवैर्यः।
मूकश्च वाचःपतितां हि ताभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ३ ॥

Natha yayo sripatitam samiyu
kadachidapyasu daridra varya,
Mookascha vachaspathitham hi thabhyam,
namo nama sri guru padukhabyam.3

3. Nata - who prostrates, Yayo - to them (holy sandals),
Shripatitam - great possessors of wealth, Samiyuh - have turned out,
Kadachidapi - even, Ashu - immediately, Daridravaryaha - the worst poverty-stricken, Mukashcha - the dumb, Vachaspatiti - great masters of speech.
Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

Those who prostrate to the blessed padukas of their Guru shortly overcome the curse of their poverty and become possessors of great wealth. Such is the inexplicable power of these padukas that the mute ones become eloquent speakers, to such padukas my infinite prostrations.

(No obstacle is too great, no limitation too fixed, no karma too dark— when the heart bows in surrender to the Guru, who is none other than the Self in human form).

नलीकनीकाशपदाहृताभ्यां
नानाविमोहादिनिवारिकाभ्याम्।
नमज्जनाभीष्टततिप्रदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ४ ॥

Naleeka neekasa pada hrithabhyam,
nana vimohadhi nivarikabyam,
Nama janabheeshtathathi pradhabhyam
namo nama sri guru padukhabyam., 4

nalīka-nīkāśa-padāhṛtābhyām – The pādukās, touching the Guru’s lotus-like feet, carry their sacred purity.
Just as a lotus grows unstained from the mud, the Guru’s feet remain pure, and their pādukās cleanse the seeker’s heart.

nānā-vimohādi-nivārikābhyām – They remove many kinds of delusions:
– moha (attachment),
– viparyaya (false knowledge),
– avidyā (ignorance),
– ahaṅkāra (ego)

namaj-jana-abhīṣṭa-tati-pradābhyām – To those who bow humbly, they fulfil their heartfelt spiritual wishes.

Salutations again and again to the holy sandals of the Guru, which have removed the dirt-like impurities from the lotus-like feet of the Guru, which removes all varieties of delusions like ignorance and attachment, and which grant the highest wishes of those who bow down before them.

(The Guru’s pādukās are not mere symbols—they are vessels of śakti (power). By worshipping them with humility and sincerity. The knot of ignorance loosens. The inner lotus of the heart opens. The seeker’s true desires—for liberation, peace, devotion—are effortlessly fulfilled.)

नृपालिमौलौभरणेन काञ्चि-
सरिद्विराजज्जषकन्यकाभ्याम्।
नृपत्वदाभ्यां नतलोकपङ्क्तेः
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ५ ॥

Nrupali mouleebraja rathna kanthi
sariddha raja jjashakanyakabhyam,
Nrupadvadhabhyam nathaloka pankhthe,
namo nama sri guru padukhabyam., 5

5. Nrupali - of the king, Mauli - the crown, Vraja Ratna - precious stone,
Kanti - shine like, Sarid - A big river, Viraja – infested, Jhash - A crocodile, Kanyakabhyam - A beautiful girl, Nrupatvadabhyam - lifted up to the great rank of sovereignty, Natlok pankte - to whom a queue of people bowed at, Namo Namah
Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My namaskars to those divine padukas of my Guru, which shine like a precious stone adorning the crown of a king. They stand out like a beautiful damsel in a river infested with crocodiles, and which raises the devotees to the state of sovereign emperors.

( Even kings surrender at the Guru's feet. The Guru’s pādukās are the crowning glory of the path. Those who humbly bow rise as sovereigns in spirit, ruling not lands, but their own minds and senses. This is the royal yoga of surrender, where the real power is humility, and the real treasure is grace.)

पापान्धकारार्कपरम्पराभ्यां
तापत्रयाहीन्द्रखगेश्वराभ्याम्।
जाड्यादिसंक्षोषणवाडवाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ६ ॥

Papandhakara arka paramparabhyam,
Thapathryaheendra Khageswarabhyam,
Jadyadhi samsoshana vadaveebhyam
namo nama sri guru padukhabyam., 6

6. Papandhakar – Darkness of sins, Parampara - a chain of, Ark - Sun,
Taap tray aheendra - three pains of Samsara a cobra,
Khageshwarabhyam - a king of birds -Eagle, Jadya – insentience,
ignorance, Abdhi - an ocean, Samshoshana - dries away,
Vadawabhyam - a terrific fire, Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

I again and again prostrate to those holy Sandals of my Guru, which are comparable to the effulgent Sun, which effaces the endless darness of sins, which are like an eagle for the snake-like pains of Samsara, and which are like a conflagration of fire whose heat dries away the ocean of ignorance. namo namaḥ śrī guru pādukābhyām — over and over, we bow, for their light never dims.

(Bow to the pādukās, and feel: Sins dissolve in their light, Sorrows uncoil like snakes fleeing the eagle The heavy fog of spiritual laziness evaporates in the sacred fire).

शमादिषट्कप्रदवैभवाभ्यां
समाधिदानव्रतदीक्षिताभ्याम्।
रामाधवाङ्घ्रिस्थिरभक्तिदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ७ ॥

Shamadhi shatka pradha vaibhavabhyam,
Samadhi dhana vratha deeksithabhyam,
Ramadhavadeegra sthirha bhakthidabhyam,
namo nama sri guru padukhabyam.7

7. Shamadi shatka - Sham etc. six attributes, Prad - endows, Vaibhavabhyam - a wealth of, Samadhi daan Vrat dikshitabhyam - initiated with the vow of charity & self settledness, Ramadhava - A husband of Rama, i.e. Vishnu, Anghri - feet, Sthir bhaktidabhyam - bless with permanent devotion at. Namo Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

My prostrations to those Padukas of my guru which endows us with the glorious six qualities beginning with Shama, which have as though taken a vow to bless the intiated ones with the ability to go into the state of Samadhi, and which blesses the devotees with permanent devotion for the feet of Lord Vishnu – the all-pervasive God.

( This verse is the yogic and jñānic heart of the stotram: It promises inner qualification (adhikāritva). It leads to samādhi, the silent bliss of the Self. It anchors the heart in bhakti, love without ego.)

स्वार्चापराणामखिलेष्टदाभ्यां
स्वाहा सहायाक्षधुरन्धराभ्याम्।
स्वान्ताच्छभावप्रदपूजनाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ८ ॥

Swarchaparana makhileshtathabhyam,
swaha sahayaksha durndarabhyam,
Swanthachad bhava pradha poojanabhyam,
namo nama sri guru padukhabyam., 8

8. Swarchaparanam - who are parayan for sewa, Akhileshtadabhyam - bestows all the wishies of them, Swaha- absorbed, Swantachchhabhav Prad Poojanabhyam - which grace ones’ own hidden real nature, Namo Namah Shri Guru Padukabhyam - My prostrations to holy sandals of my guru.

I again and again prostrate to those Padukas of my Poojya Gurudev, which help fulfil all the wishes of those devoted disciples who are ever-available & dedicated to Sewa, and which awaken the sincere aspirants to the divine state of self-realisation.

( This verse teaches: Worship the pādukās sincerely. Your desires will be purified, then fulfilled. Your actions become empowered, aligned with the sacred. Your mind becomes transparent like still water. And into that stillness, the Truth reflects as your own Self.)

कामादिसर्पव्रजगारुडाभ्यां
विवेकवैराग्यनिधिप्रदाभ्याम्।
बोधप्रदाभ्यां दृतमोक्षदाभ्यां
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ ९ ॥

Kaamadhi sarpa vraja garudabhyam,
viveka vairagya nidhi pradhabhyam,
Bhodha pradhabhyam drutha mokshathabhyam,
namo nama sri guru padukhabyam.9

9. Kamadisarpvraj - to the serpent of desires, Garudabhyam - like an eagle, Vivek Vairagyanidhi Pradabhyam - bless with the valuable treasure of discrimination & renunciation, Bodh Pradabhyam - enlightened with true knowledge, Drut Mokshdabhyam - bless with instant liberation from the shackles of the world, Namo
Namah Shri Guru Padukabhyam - My prostrations to the holy sandals of my guru.

(My prostrations to those holy Padukas of my Guru, which are like an eagle for all the serpents of desires, which bless us with the valuable treasure of discrimination, renunciation, & knowledge, and which blesses us with instant liberation from the shackles of life.)

नताः यये यस्य समुपासकस्य
शृतेः शिरः स्थापित चित्तताभ्यां।
नित्यम च त्वच्चरणाम्बुजस्य
नमो नमः श्रीगुरुपादुकाभ्याम् ॥ १० ॥

natāḥ yaye yasya samupāsakasya
śruteḥ śiraḥ sthāpita cittatābhyām |
nityaṁ ca tvat-caraṇāmbujasya
namo namaḥ śrī guru pādukābhyām || 10 ||

Salutations again and again to the holy sandals of the Guru, whose worshippers become bowed by reverence and full of devotion, whose minds are firmly established at the sacred feet of the Guru, and who meditate unceasingly upon the lotus feet as the source of all light and grace.



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My Thoughts .............. 77

 

1) Silence has a voice that only the soul hears!

2) When your time is good, your mistakes are taken as jokes, and when it is bad, your jokes are taken as mistakes!

3) Time is the King of the universe; nothing happens without his permission or wish!

4) The alternative choice to life is death; live your life instead of dying each moment

5) In times of difficulty, those who extend a hand of help without asking are your true friends and relatives!

6) Without thoughts changing into action, dreams can't become reality!

7) They say an empty mind is the devil's workshop, stay devoted to HER and the empty mind will be Devi's workshop!

8 ) Evolve, don't repeat the same mistakes!

9) Wisdom is the art of seeing what is invisible to others!

10) Security comes with calmness; insecurity always comes with chaos in the arms!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 24

 

Karika 27

sato hi mayaya janma yujyate na tu tatvatah
tatvato jayate yasya jatam tasya hi jayate

With previous sloka sruytya jagatutpatti nishedha topic is over. It started from 23. All four topics are over. Jiva and jagat utpatti by sruti and yukti. He concludes now in these slokas 27-30. The conclusion is that no jiva is born and no jagat is born. Nothing is born. That means Brahman is not a karyam. Brahman is ajati. Brahman was, is and ever will be advaita. Dvaitam is confusion.

We have to note certain points here. The negation of jiva and jagat does not mean he denies the experience of the world. It is accepted. We have five senses, and each is busy revealing dviatam.
They produce sukham and duhkham also. Anubhuta dvaitam is not negated. We are only saying that experience is not proof of reality. So, do not hang on to experience and go on arguing that dvaitam is real because we experience it. Like what? Svapna. Blue sky is there. Mirage water and so on. Dvaita satyatvam alone is negated. This conclusion is given here.

The idea is repetition, but presentation is different. From sad vastu, also, a real creation cannot come. Sat cannot become karyam. From asat vastu, also, a real creation cannot come. Another idea is from the sat at least an apparent creation came. From asat vastu, even an apparent creation cannot come. If you are interested in creation, have an apparent creation.

Satah hi mayaya janma yujyate. For sat vastu, a mithya creation is possible. A rope can become an unreal snake. To put it in our language, sat can become vivarta karanam. Suppose purvapakshi is
hell bent and he wants to say real creation. That means sat will be parinami. It will have changes. It will have a janma, it will be invariably a karyam. Then it will have its cause. Which is the final
cause? Anavastha dosha. Tattvato + for one whose world is really born, that is sat is parinami karanam, then jatam tasya hi jayate - karyam that which is born is jatam. Sat becomes a karyam, which again produces another world. Such a problem will not be there if it is vivarta karanam.

If so, it is changeless and it does not have shadvikara, and so it does not have janma, and so an karyam. You won’t ask what its karanam is. Srishti will naturally be unreal.

Karika 28

asato mayaay janma tatvato naiva yujyate
vandhayaputro na tatvena mayaya vapi jayate

Sat is vivarta karanam alone. To avoid this problem, Purva Pakshi argues that if I accept Brahman as sat, then only this problem arises. Take Brahman as asat. If so, even apparent creation also not possible. Asatah + from asat, nothing can come. It can never become the world either really or apparently.

An example is Vandhya Putrah. He is asat. Non-existent one. It is an idiom used in Vedanta. An existing woman can give birth to a son, really (waking state son), or in a dream, have an apparent son.

Vandhya putrah is not possible. He is not born or cannot produce a real child or apparently. The essence of these two slokas is that real creation is never possible.

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 23

 

karika 25

Sambhuterapavadacca sambhavah pratishidhyate
konvenam janayet iti karanam pratishidhyate

Some more sruti statements are taken for discussion. First is in Isavasya (12). He gives only the idea and not an actual quotation. In Isa, various upasanas were talked about. One is an HG upasana.

There, HG is given a special name, and that is Sambhutih. Why is he called Sambhutih? Sambhutih is janma. SamBhu. HG is called sambhutih because he has got janma. Isvara is birthless, and from him is born HG. Brahma devanam prathamah + So he is called prathamajah. Jyeshthah putrah.

HG has a birth. His name itself is Sambhutih. Samyag bhutih janma asya asti iti. HG Upasana is condemned there. (“mrityoh sa mrityum gacchati ya iha naneva pasyati”). Apavada is done. Dismissal is done. If HG upasana is condemned, it is as good as condemning HG. HG Upasana ninda is HG ninda. It cannot be taken as real. What is satyam cannot be condemned. What is condemned is not real. So, HG is mithya. It is the first creation. If the first creation is mithya, what can to talk of Virat, etc. Right from HG, the whole creation is asatyam. Even though it is not clearly said there. Because of the condemnation of HG Upasana and HG, what is the indication? (HG dvara)

Sambhavah pratishidhyate. Very creation is dismissed. HG represents the whole creation. Again Br. Up comes. Ko nu enam +. (Br.Up 3.9.28) enam jivam who can create? This is Yanjavalkya’s statement. It starts from 3.1. There is a big competition to find out who is the greatest Brahma jnani. Many have assembled. The prize is thousands of cows. Even before the start of the competition, he takes away the cows. How dare you take the cows? He says I needed it, and so I took it. You have to win the competition. Yes. Let anybody ask any question, I will ask.

Each one asks questions to him, and he ushastha, Kahola, Gargi (brhamavadini), etc. She comes a second time. After all the tenth people had answered, he asked if there were any questions from anybody. Nobody comes forward. Then he says I will ask you questions. He gives a mysterious statement.

In that particular section, this question comes. Her,e exactly no question, but it is a final statement. Nobody can create jiva. Jiva is one with Brahman. Aksheparthe. Brahman is not a karanam. So creation is not there. Karananishedhena karya nishedah kriyate.

Karanam + Cause is negated. The effect is also negated. The only difference is jiva utpatti nishedha. Even though we discuss jagat utpatti nishedha, it is more relevant in jiva utpatti nishedha. (Katha also “nayam kutascit na +” 1.2.18)

Karika 26

Sa esha neti neti iti vyakhyatam ninhute yatah
sarvamagrahya bhavena hetuna ajam prakasate.

Another quotation from Br. Up is taken. (Br.Up 2.3.6) It is a famous one. This is not, this is not.

Thus, atma is to be understood. It means I am atma. Brahman has to be understood by negating everything else. By owning up to oneself. Br Up divides the whole creation into two portions. Murta is formful, and amurta is formless. Sthukla is murtam, and sukhshma is amurtam. Akasa and Vayu are formless.

The section itself is called murtamurta brahmanam, and it starts from 2.3. After this brahmanam, the Upanishad says Brahman is neither murta (one neti) nor amurta (by another neti). Whatever is left out is Brahman. What is it? I alone will be left out. Sruti says that it is Brahman. it is a method for revealing atma. Creation is introduced and negated. Listen to the sound. Listen to the silence.

Awareness alone is there. No more awareness of something. To know svarupa jnanam through vritti jnanam. So, Srishti is introduced to negate later to reveal Atma. So tatparyam is not in srishti. It is adhyaropa apavada nyaya for adhishthana bodhanam.

The quotation means sah esha atma - atma is this. After saying atma is this, Sruti goes on negating everything else. So whatever is left out, nishedha avadhi rupena yat avasishyate tad eva atma svarupam. By this vyakhyatam + vyakhyatam sarvam ninhute.

Meaning negates. Sarvam murta amurta prapancatmakam sarvam. Which has been introduced in the previous portion.

Vyakhyatam in the previous portion of the Brhadaranyaka. The intention of sruti is atma is agrahya rupam. Not an object of experience. Grahanam is grasping. But through pramanam. That which is grasped through pramanas like pratyaksha.

Agrahyam means not so grasped through any pramanam. Murtamurta prapancam is grahyam. So, sarva grahya prapancam is negated by negating murtamurta prapancam. If sarva grahya prapancam is negated, what is left out is agrahyam. It is undeniable I, atma, the negator. The caitnayam. Grahakah. Isvarah is also another grahya vastu. He will be dismissed with that prapanca. If he has to survive this massive bulldozing vakyam of neti neti, he has to be agrahya atma. Why is this method used because anything we experience happens to be anatma. So to arrive at atma, we use this method.

My Thoughts .............. 76

 

1) With love and care, our dear ones glow differently, which we can notice in kids!

2) Everyone has a UPS (Uninterrupted Power Supply), it is upto you to convert it to UAS (Uninterrupted Anandah Supply) by outgrowing your blocks created by Ragah, Dwesha, etc

3) The dreamer doesn't accept the dream as a dream in the dream!

4) When you tell people about your dreams, they may not understand them. Show them in reality! 

5) The distance between Paramatma and Jivatma is Ignorance!

6) If you believe in yourself, you will succeed!

7) Remember, whether it's a machine, a house, or a relationship, maintenance is often cheaper than repair.

8 ) Eat your food as medicine and not medicine as your food!

9) None can steal your knowledge from your mind, but wealth can be stolen from your lockers!

10) Once you accept, "Who am I", there will not be any struggle to become Who you're not!

Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 22

 

Karika 23

भूततोऽभूततो वापि सृज्यमाने समा श्रुतिः ।
निश्चितं युक्तियुक्तं च यत्तद्भवति नेतरत् ॥ २३ ॥

bhūtato'bhūtato vāpi sṛjyamāne samā śrutiḥ |
niścitaṃ yuktiyuktaṃ ca yattadbhavati netarat || 23 ||

Jagat utpatti nishedha is over. Yukti, in simple form, is that if the world is born, it must be karyam. If the world is karyam, and Brahman is karanam. But Brahman cannot be karanam because it is changeless. Why don't you say something other than Brahman is karanam. No. Sadeva saumya.

There is nothing other than Brahman. If the world has to be karyam, Brahman alone has to be karanam. But it cannot be karanam. So the world cannot be karyam. Maya was there. That Maya is a separate cause from Brahman. Maya is the only medium for creating vivarta karyam. It converts Brahman into a vivarta karanam.

Why not real karanam. Maya cannot make Brahman Saviakram. Brahman’s nature is nirvikara. Brahman’s nature is not changed by Maya. Like ajnanam can make rope into only a vivarta karanam. Not parinami. Either Brahman is not a karanam. As though karanam or a vivarta karanam. As though intelligent. It is the opposite. Ajati vada says no creation, and vivarta vada says as though creation. Both same.

Now we have to find the sruti support. This is from the 23rd onwards. Purvapakshi will run to Sruti when his logic is exhausted. So, when Sruti says Jagat creation, how can you negate? Etasmat jayate pranah in kaivalya and mundaka and tai and ch. Acharya says sruti only talks about creation, and it does not say whether it is aparinami karyam or vivarta karyam. The Karyam idea alone is given. Sruti leaves it for us. Sruti neither says as though nor real. We have to do it. Srutih samana. Srishti Srutih is common for you and me. Bhutah means real. Abhutatah means unreal. Parinami or vivarta. Now we have to see what is logical alone has to be the meaning. Not what you fancy. You may like Parinami.

In the later slokas, he will do that analysis. It is called tatparya niscayah through mimamsa. It is called niscitam. By upakramadi shadlinga vicaraih. taih tatparyatvvena niscitam. How established he does not say. Shadlingaih iti we have to supply. It is called sravanam. Whatever objections are raised by other people, we have to dismiss all those views by manaanm or logic. yat - whatever conclusion we have arrived. Tat-Tat alone is the tatparyam of sruti. This is correct - is not enough. This alone is correct. It means everything else is not correct - this is also a must. Knowledge has no vikalpas. That is a refutation of other thoughts. Niscitam is sravanam, and yukti yuktam is mananam. What is arrived at by this process. Srishti is mithya. Not bhutatah srishtih. He is going
to give some samples of this process.

Karika 24

नेह नानेति चाऽऽम्नायादिन्द्रोमायाभिरित्यपि ।
अजायमानो बहुधा मायया जायते तु सः ॥ २४ ॥

neha nāneti cā''mnāyādindromāyābhirityapi |
ajāyamāno bahudhā māyayā jāyate tu saḥ || 24 ||

Three sruti quotations are taken here. First is from Katha. Manasa eva idam aptavyam neha nanasti. Mrtyoh sa mrtyum gacchati ya iha naneva pasyati (Katha 2.1.11). There is no plurality here. The important point here is that it does not use past tense or future tense but present tense. If sruti means Brahman has really created the world, and it is parinami karanam, and it has divided itself into a pluralistic world, it would say plurality is real, and now there is plurality it has to say.

There was no plurality before Srishti. Nana na asit. Idanim nana asti. It says idanimapi nana nasti. Nana na asit. Nana na asti. Na bhavishyati. So Srishti has to be unreal.

The second is from Br. Up. ( 2.5.19) Indrah mayabhih +. Indra means Brahman. Mayasahitam Brahman. Pururupah is bahurupah. Assumes many forms. This is also a statement of creation. By what? Mayabhih. The word to be noted is through Maya. Maya means the same as we know elsewhere. In a magical sense. Indrajalam.

Seeming illusions for us, mayavi creates. What is not possible, he seemingly makes it possible. What cannot logically happen seems to happen. That is Maya. Here also, Brahman cannot become many. Why? Brahman is nirvikarah. Seemingly becomes many. So by Maya or magic. It is always unreal. Indrah, the Lord, does it through his magic power. That is a cosmic magic power. Like a waker becomes many in a dream, seemingly, without dividing himself.

Sruti herself clearly says srishti is mayikam, mithya. People also interpret this as they like. They say Maya is a real sakti of the lord, and he creates a real world with the help of that power. It is not unreal. So he gives another quotation. Third is ajayamanah bahudha + Tasya + maricinam + ( Yaj Veda 31.19). Very popular suktam.

Here, Sruti says Purushah Brahman is born in manifold ways. How? Mayaya. The controversy is whether it is really born or apparently born. We said unreal. Visishtadvaitin said it is real creation.

Here, the word to note is ajayamanah. Without being born. It has created itself into many. There is virodha. It is possible in only one way. Without changing, it becomes many means, it is vivarta karanam for the world. Means no creation. No other meaning is possible. We cannot say without really creating that he really creates, can we? So unreal. Prana samvadavat in 3.15 karika.

In the Gita, we also have the same idea. Ajopi san avyayatma + Remaining birthless, I am born. Only in one way is it possible. Birth is seeming. Two contradictory things cannot co-exist. Like darkness and light. They must belong to two orders of reality. Ajah is paramarthika satyam. Why not put it the other way around? Birth is real, and birthlessness is vyavaharika. If birth is the real nature of the lord, birthlessness is apparent; that lord is samsari or not? Why should we seek him? Ajam is satyam. Then alone the lord is purusharthah.

A small portion of each quotation is given. Amnaya is Veda Vakyam. Iti veda vakyat. Third is only arthatah pathati. Ajayamanah sah mayaya bahudha jayate. So wherever Srishti vakyam comes, we have to add ‘mayaya’ in tai up, etc.

My Thoughts.....................75

 

1) They say, "You learn a lot being alone", which is ordinary. Stay among a crowd and learn in the chaos; that is precious!

2) Machines are perfect; be realistic, and not a perfectionist!

3) The KEY is Keep Educating Yourself!

4) In a book called "Journey of Life", there may be a few bad chapters too, but that doesn't define one's life!

5) "I want someone who cries for me" .. Why can't you have someone who feels happy and joyous for you, instead of crying, do not make others feel miserable!

6) A house cannot be repaired when the owner is destroying it!

7) Change is inevitable; if you're holding on to the old you, it will destroy you, as it will not accept the change!

8 ) The fear of unknown is greater than the known!

9) Don't have misplaced value for those who do not add value to your life!

10) Remember, your words create your world; talk wisely and sweetly!

10) Remember, those who enjoy borrowed happiness through family members, friends, relatives, or things will have to please them as interest paid on the borrowings.

My Thoughts.....................74

 

1) Your choices show what you are, not your abilities!

2) Don't chase; they run away. Instead, attract, and they will seek you!

3) Light and object look one and the same, but are different, without light object cannot exist, yet it develops ego, the light, the reason for the object to exist is always humble and selfless!

4) You never know the importance of light until you face darkness!

5) When you speak, speak to bless and not to impress or criticise!

6) If you're beautiful from within, your face will glow without any fake glowing layers

7) Progress from What-Why-When-Where-How! #evolve

8 ) When you decide to put an end to the gossip world, you will realize many left you without even saying goodbye!

8 ) In today's world, common sense is rare, and those who possess it, possesses it as a punishment. As they have to deal with everyone who doesn't have it!

9) Be nice to all for no reason, with reason comes expectation, which leads to problems!

10) Beautiful souls recognise beautiful souls. Stay genuine; special people will find you!

My Thoughts.....................73

 

1) The one you're looking for is YOU. The real YOU is within you, find him!

2) Loneliness is by choice; you feel bliss, aloneness is by force, where you are ready to cling to worldly things!

3) Silence speaks volumes!

4) In this manipulative world, simple and innocent people are considered nerds!

5) Human mind is always fascinated by the unknown; the moment it becomes known, you lose interest unless there is more to explore!

6) Heart is full of passion; it does not shout, it whispers. Mind is full of chaos, a devil, which shouts!

7) Ordinary man knows it is life, a Spiritual man knows about life!

8) Remember, only those who are ugly will beautify themselves and be presentable, those who are presentable will present themselves, naturally!

9) When you give, give it and forget, don't ever remember; when you receive, receive it and remember, never ever to forget!

10) Be like a wave, even if it breaks, it rises, don't be like a glass!